Divine Names and Ethical Transformation in Islam
Author: Dr. Imam Sherif Ahmed
The Ethical Dimension of the Divine Names
In Islamic thought, the Divine Names and Attributes, whether conveyed in the Quran or the Prophetic traditions, carry profound ethical implications. They are not merely theological concepts, but essential means through which believers gain insight into the Divine reality. Classical and contemporary scholars alike have emphasized that a deeper understanding of Allah’s Names, Attributes, and Perfections is integral to spiritual refinement and moral development. The more one engages with these attributes, the more one is guided toward self-improvement, ethical conduct, and resilience in navigating the complexities of life.
Ibn Arabi and the Name al-Quddus
Reading Ibn Arabi’s Fusus al-Hikam (The Bezels of Wisdom) for the first time was an extraordinary experience. I was particularly struck by Chapter Four, which discusses “the Seal of the Wisdom of Sanctification in the Word of Idris (AS).” In this section, the focus on the Divine Name al-Quddus (“the Most Holy”) resonated deeply with me. It reminded me of the earliest moments of revelation, when the Prophet ﷺ returned to his wife Khadija (RA), who then sought counsel from her cousin Waraqa ibn Nawfal, a learned Christian scholar. Upon hearing of the Prophet’s encounter with the Angel Jibril, Waraqa immediately affirmed the sacred nature of the event, invoking the term Quddus. The parallel between Ibn Arabi’s exposition of sanctification and this foundational moment in the Prophet’s life highlights the centrality of holiness as a Divine attribute, bridging mystical insight with the earliest affirmation of revelation.
Among the Divine Names, al-Quddus signifies “the Most Holy” or “the Most Pure.” It denotes Allah’s absolute transcendence and perfection, being utterly free from any imperfection, deficiency, or limitation—whether in the form of offspring, rivals, flaws, or errors. While human beings can never attain such absolute purity, the ethical and spiritual significance of this Name lies in the call to emulate its meaning within the bounds of human capacity. Life’s trials and experiences serve as opportunities for individuals to cultivate virtues that mirror, however imperfectly, the Divine Attributes. We are encouraged to remain vigilant against sin, to purify ourselves from moral corruption, and to seek inner and outer integrity. In this sense, al-Quddus becomes not only a declaration of Allah’s transcendence, but a guiding principle for ethical striving, urging us toward wholeness and moral clarity.
Purification and Human Struggle
Reflecting on this Name makes it clear that sanctification is not limited to outward purity or ritual compliance. Rather, it extends to intentions, thoughts, and internal states. Moral failure often begins inwardly, long before it becomes visible in action. Therefore, purification requires constant self-examination, repentance, and restraint. Life’s hardships expose the reality of what resides within the heart, revealing areas that require discipline and return. Trials are not merely tests to endure, but opportunities to refine character and strengthen reliance upon Allah.
At the same time, Islam does not demand a form of purity that denies human struggle. The believer is not expected to be free of sin, but to be conscious of it, resistant to it, and sincere in returning to Allah after falling into it. This balance between striving and humility lies at the core of Islamic ethics. To assume moral superiority contradicts the essence of servitude (ʿubudiyyah). True elevation is not achieved through perfection, but through awareness of one’s dependence on Allah and persistence in self-correction.
Elevation and Interconnectedness of the Divine Names
In his discussions, Ibn Arabi distinguishes between two dimensions of elevation: one related to place and another related to rank. Drawing upon Quranic verses that evoke the Divine Name al-ʿAliyy (the Most High), he explains that Allah’s elevation is not spatial, but essential. Allah is exalted by His very being as the source of all existence. This elevation is veiled not because of deficiency, but because of absolute perfection, reflected in His Name al-Quddus, as He is free from all imperfection. Recognizing this reality produces humility, grounding the believer in the understanding that all goodness originates from Allah alone.
In The Removal of the Sandals, Abu al-Qasim Ibn Qasi emphasized that each Divine Name encompasses and qualifies all the others. Allah’s Names cannot be likened to human qualities in essence or scope. What Abu Saʿid Ahmad ibn Isa al-Kharraz stated—“I only knew Allah by joining the opposites”—opens a profound spiritual horizon. Allah is the First and the Last, the Outward and the Inward. These realities teach the believer to avoid fragmented understandings of the Divine. Mercy is never detached from justice, power never separated from wisdom. Understanding the Names in their interconnectedness protects the heart from imbalance and extremism.
Spiritual Obligation and Ethical Engagement
Imam Abu Hamid al-Ghazali (d. 505 AH), in his work on the Ninety-Nine Beautiful Names of God, emphasizes that engaging with the Divine Names is not a matter of curiosity alone, but a spiritual obligation. The believer is called to receive these Names with reverence, to memorize them, to believe in them, and to persist in reflecting upon them. Beyond this, one should long to embody their ethical meanings and allow them to beautify the soul. The Names of Allah are not abstract ideas; they are revealed to shape character, refine conduct, and cultivate sincerity in worship and daily life.
This ethical engagement is inseparable from worship itself. In Islam, worship (ʿibadah) extends beyond ritual acts and encompasses all actions performed with awareness of Allah. Prayer cultivates humility, fasting disciplines desire, charity nurtures compassion, and remembrance polishes the heart. When worship does not transform character, it risks becoming empty form. The Divine Names restore the moral dimension of worship by reminding the believer that devotion is meant to reshape who we are, not merely what we perform.
Balance, Humanity, and Ethical Striving
The Quran describes the Muslim community as a “middle nation” (ummatan wasatan) (Surat al-Baqarah 2:143), characterized by balance, moderation, and justice. Islam does not align with extremes. It is neither rigid to the point of harshness nor lax to the point of moral erosion. Unlike the repeated severity experienced by the Children of Israel or interpretations that emphasize forgiveness at the expense of accountability, Islam maintains equilibrium—combining justice with mercy, law with compassion, and strength with humility.
This balance extends to human nature itself. We are neither purely animal nor purely angelic. To live without restraint is to surrender to base desires, while to deny struggle is to deny the human condition. The Quran presents life as an ongoing struggle between the higher and lower dimensions of the soul. Success belongs to those who discipline their desires and strive to embody the Divine attributes within their human limitations.
Imitating Divine qualities does not mean attaining perfection. Human beings are created imperfect, but righteousness is measured by intention, effort, persistence, and sincerity. When injustice and dishonesty become widespread, the believer is not permitted to conform. The Quran commands standing firm for justice, even against oneself (Surat al-Nisa 4:135). Faith is not merely belief, but ethical consistency, especially when righteousness carries personal cost.
The story of Adam (AS) reflects humanity’s longing for unity and harmony, yet the actions of his children reveal how rivalry and injustice undermine that ideal. This narrative reminds us that division and corruption are not new challenges, but enduring ones. Yet revelation continually calls humanity back to balance, restraint, and accountability. To be part of the middle nation is to resist despair and excess, to pursue justice even when injustice dominates, and to embody mercy in a fractured world.
Reflection and Transformation Through the Divine Names
Reflecting on Names such as al-Rahman and al-Raheem should cultivate mercy toward ourselves and others. A merciless heart reflects a failure to understand the attributes of its Lord. Similarly, reflecting on al-ʿAdl obligates the believer to stand against oppression, while al-Ghafur and al-Muntaqim establish a balance between hope and fear. Names such as al-Mutakabbir and al-Qahhar remind us of our limitations and protect us from arrogance and tyranny. True greatness belongs to Allah alone, and humility is the foundation of ethical living.
Ultimately, Allah disclosed His Beautiful Names to humanity as a path of self-cultivation. Through them, the believer learns how to navigate life with moral clarity, balance, and sincerity. While nothing can be compared to Allah (SWT), we are responsible for striving to reflect the ethical meanings of His Names in our conduct. In doing so, we fulfill the moral dimension of worship and respond to the Divine invitation to purify, return, and grow—seeking not perfection, but nearness to Allah through conscious effort and ethical living.
References:
Quran, Surah Al-Baqarah 2:143; Surah An-Nisa 4:135
Ibn Arabi, Fusus al-Hikam
Abu Al-Qasim Ibn Qasi, The Removal of the Sandals
Imam Al-Ghazali, The Ninety-Nine Beautiful Names of God
