indicating might or power and authority and dominion” (R.). Istawā ‘ala-l-‘Arsh is the form which occurs more often in connection with the mention of ‘Arsh, and a reference to it is invariably made after mentioning the creation of the heavens and the earth, and in relation to the Divine control of creation, and the law and order to which the universe is made to submit by its great Author. Istawā followed by ‘alā means he had mastery or control of a thing or ascendency over it (R.). It is nowhere said in the Holy Qur’ān that God sits on ‘Arsh; it is always His controlling power that is mentioned in connection therewith. A similar misunderstanding exists with regard to kursī (lit., throne or chair) which is also supposed by some to be a material thing, whereas no less an authority than Ibn ‘Abbās explains the word kursī as meaning ‘ilm or knowledge (Bai. 2:255), and even according to lexicologists kursī here may mean knowledge or kingdom (R.). Kursī and ‘Arsh, therefore, stand only for the knowledge and control of God.

Proper name of the Divine Being

Allāh is the proper or personal name — ism dhāt — of the Divine Being, as distinguished from all other names which are called asmā’al-ṣifāt or names denoting attributes. It is also known as the greatest name of God (ism a‘zam). Being a proper name it does not carry any significance, but being the proper name of the Divine Being it comprises all the attributes which are contained separately in the attributive names. Hence the name Allāh is said to gather together in itself all the perfect attributes of God. The word Allāh being a proper name is jāmid, that is to say, it is not derived from any other word. Nor has it any connection with the word ilāh12 (god or object of worship). It is sometimes said that Allāh is a contracted form of al-ilāh, but that is a mistake, for if al in Allāh were an additional prefix, the form yā Allāh, which is correct, would not have been permitted, since yā al-ilāh or yā al-Raḥmān are not permissible. Moreover, this supposition would mean that there were different gods (āliha, pl. of ilāh), one of which became gradually known as al-ilāh and was then contracted into Allāh. This is against facts, since Allāh “has ever been the name of the Eternal Being” (DI.). Nor has the word Allāh ever been applied to any but the Divine Being, according to all authorities