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The Quran refers to God's Most Beautiful Names (al-ʾasmāʾ al-ḥusná) in several Surahs. [9] According to Islamic belief, the names of God must be established by evidence and direct reference in the Qur'an and hadiths (the concept of tawqif).
The English word lataif is the plural of the transliterated Arabic word latifa that stems from the trilateral verb la-ṭa-fa, which means "to be subtle". [25] It assumed a spiritual meaning in the Quran where Al-Latif is the 30th of the 99 names of God in Islam, reflecting His subtle nature. [25] [26]
Alheng, a prince of the righteous jinn during the reign of Solomon. [7] (Genie) Amir, jinn dwelling in houses. (Genie) Angel, heavenly spirit created out of light or fire. [8] (Angel) Artiya'il, the angel who removes grief and depression from the children of Adam. [9] (Angel) Arina'il, guardian angel of the third heaven. [10] (Angel)
[11] [12] [13] The verse is regarded as one of the most powerful in the Quran because when it is recited, the greatness of God is believed to be confirmed. The person who recites this ayat morning and evening will be under protection of God from the evil of the jinn and the shayatin (devils); this is also known as the daily adkhar .
The most important author of esoteric interpretation prior to the 11th century was Sulami (d. 1021 CE); without his work, most of the very early Sufi commentaries would not have been preserved. Sulami's major commentary was a book named haqaiq al-tafsir ("Truths of Exegesis"), a compilation of commentaries of earlier Sufis.
Sufi dhikr most commonly involves the repetition of the Names of Allah. This practice is central to Sufi spiritual exercises and is intended to foster a deeper connection with the Divine. The Names of Allah, also known as Asma'ul Husna, represent various attributes of God, such as "Ar-Rahman" (The Most Merciful) and "Al-Karim" (The Generous ...
In Sufi psychology the heart refers to the spiritual heart or qalb, not the physical organ. It is this spiritual heart that contains the deeper intelligence and wisdom. It holds the Divine spark or spirit and is the place of gnosis and deep spiritual knowledge. In Sufism, the goal is to develop a heart that is sincere, loving and compassionate ...
In Islamic theology, the attributes (ṣifāt, also meaning "property" or "quality" [1]) of God can be defined in one of two ways. Under divine simplicity, the attributes of God are verbal descriptions understood apophatically (negatively). God being "powerful" does not impute a distinct quality of "power" to God's essence but is merely to say ...