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Such is how praise points to Allah’s oneness in His names and attributes. As for how the five names—Allah, the Lord, the Most Merciful, the Ever-Merciful, and the Sovereign—point to this, it rests upon two principles:

The first is that the names of the Lord, exalted is He, signify His attributes of perfection. They are derived from these attributes, and are therefore both names and descriptions. This is what makes them most beautiful. Were they merely expressions devoid of meaning, they would neither be most beautiful nor signify anything praiseworthy or perfect. It would then be permissible to use names denoting vengeance and wrath where mercy and kindness are intended, and vice versa. One could say, “O Allah, I have wronged myself, so forgive me, for You are the Avenger,” or, “O Allah, give to me, for You are the One who causes harm and withholds,” and the like.

Denying the meanings of His most beautiful names is among the gravest forms of deviation concerning them. Allah Most High said:

7:180 “And leave those who deviate concerning His names. They will be recompensed for what they used to do.”

Moreover, if these names did not signify meanings and attributes, their corresponding verbal nouns could not be used to speak of Him or describe Him. Yet Allah has spoken of Himself using these verbal nouns and affirmed them for Himself, and His Messenger has affirmed them for Him. For example, Allah Most High said:

51:58 “Indeed, Allah is the Provider, the Possessor of Strength, the Ever-Firm.”

Thus, we know that “the Strong” is one of His names, meaning the One who possesses strength. Likewise, He said:

35:10 “To Allah belongs all might.”

The Almighty is the One who possesses might. Had strength and might not been established attributes of His, He would not have been named the Strong or the Almighty. Likewise, He said:

4:166 “He has sent it down with His knowledge.”

11:14 “Then know that it has only been sent down with Allah’s knowledge.”

2:255 “And they encompass nothing of His knowledge.”

An authentic report from the Prophet, may Allah bless him and grant him peace, states:

“Allah does not sleep, nor is it fitting for Him to sleep. He lowers the balance and raises it. The deeds of the night are raised to Him before the day, and the deeds of the day before the night. His veil is light. Were He to remove it, the splendour of His Face would burn whatever of His creation His sight reaches.”

He thus affirmed the verbal noun from which His name “the All-Seeing” is derived.

In Sahīh al-Bukhārī, ʿĀ’ishah, may Allah be pleased with her, said:

“Praise be to Allah, whose hearing encompasses all voices.”

And in an authentic report