as the poet said⦗6⦘:

“Lo! the herald of bereavement has hastened to lament the two finest men of Banū Asad—
ʿAmr ibn Yarbuʿ⦗1⦘ and the noble, al-Ṣamad.”

The Arabs used to bestow the title al-ṣamad upon their nobles because all who sought help turned to them and because every mark of leadership was gathered in them.

Sixth: there is an attribute that arises when one of two Names or descriptions is paired with the other, adding a perfection beyond what each of them conveys on its own—for example: al-Ghaniyy al-Hamīd (the Self-Sufficient, the Praiseworthy), al-ʿAfūw al-Qadīr (the All-Pardoning, the All-Powerful), al-Hamīd al-Majīd (the Praiseworthy, the Glorious). The Quran abounds in such paired attributes and double Names. Self-sufficiency is a perfection, and praiseworthiness is likewise; when self-sufficiency is combined with praiseworthiness, an additional perfection appears. Thus He is praised for His self-sufficiency, praised for His praiseworthiness, and praised for the union of the two. The same applies to al-ʿAfūw al-Qadīr, al-Hamīd al-Majīd⦗2⦘, al-ʿAzīz al-Hakīm. Reflect on this, for it is among the noblest of insights.

As for the purely negative attributes, they are not included among His descriptions—exalted is He—except