Al aleem name of Allah
Al aleem name of Allah

Al Aleem Name of Allah Meaning In English (The All-Knowing)

Al Aleem name of Allah means The All-Knowing. He is the one who knows everything in the seven heavens and the seven earths and whatever is between them and whatever is beneath the ground and whatever is in the depths of the oceans.


Who knows the place place where every hair grows, where every tree is, each leaf that fa ls, the number of stones there are, the number of grains of sand there are, the amount of soil, the weight of the mountains, all of the actions of the servants (and the traces they leave behind) and their speech and every breath they take.

Al Aleem Name of Allah Meaning In English

He knows everything – nothing is hidden from Him – whilst He is upon the throne above the seven heavens. He the perfect and Most High.

He knows whatever was, whatever is and whatever will be before it occurs and He knows the true and hidden reality of everything.

He knows whatever is not going to be and how it would be (if it were to exist) and He has always been the al knowing, perfect in His knowledge.


The Name Al-Aleem (the Omniscient, the All-Knowing or the One Full of and Perfect in Knowledge) occurs in the Qur’an over one hundred and fifty times; and it is related to different characteristics according to the context in which it occurs, such as wisdom, exaltation in might, etc.

How Many Times is Al Aleem Mentioned in Quran?

The Name which comes in different forms in the Qur’an reveals to the fact that Allah’s Knowledge of all things is perfect, all-embracing, and ever round all of His creatures; and He grants a portion of it to such as He pleases.

Allah’s Knowledge then is to comprehend what had been in the past, what is at present, and what will be in the future.

That’s because Allah’s Full Knowledge of things is prior to their coming to being:

With Him are the keys of the Unseen, the treasures that none knoweth but He. He knoweth whatever there is on the earth and in the sea. Not a leaf doth fall but with His knowledge: there is not a grain in the darkness (or depths) of the earth, nor anything fresh or dry (green or withered), but is (inscribed) in a Record clear (to those who can read).”

(Al-An’am 59)

The knowledge in general is to have acquaintance of a certain thing as it is really in existence.


When this characteristic is attributed to Allah Almighty, it means He is the One Who attains the final utmost and the furthest end of knowledge, which none barring He could reach.

For every item of knowledge pertaining to mankind stems in the end from the Knowledge of Allah Almighty, as a gift from Him, which He bestows upon such as He pleases of them.

However, the essential difference between Allah’s Absolute Full Knowledge and man’s knowledge, is that Allah’s Knowledge is infinite, unbounded, never-ending, which has no limit at which it terminates; while the knowledge of mankind is bounded, restricted, and predetermined, which has a certain limit at which it terminates.


Suppose, for the sake of argument, that knowledge could be divided into one hundred portions, the same as is mercy, then, Allah Almighty has assigned only a single portion thereof to all of His creatures, and kept with Him the remaining ninety-nine portions.

And it is within the framework of this single portion that mankind have been constituting all of their sciences, knowledge disciplines and civilizations, as of the creation of Adam until the Day of Judgement:

Whatever the fields of knowledge increase in number, depth, quality and quantity, there should be a limit at which man’s knowledge terminates.

Allah Almighty keeps for Himself the knowledge of so many things, which none barring He could know, (and the matter of the unseen, and the exact time of the Day of Judgement are typical), except such of His servants as those Messengers and angels nearest to Him:

He (alone) knows the Unseen, nor does He make anyone acquainted with His Mysteries, Except a Messenger whom He has chosen: and then he makes a band of watchers march before him and behind him, That he may know that they have (truly) brought and delivered the Messages of their Lord: and He surrounds (all the mysteries) that are with them and takes account of every single thing.” (Al-Jinn 26:28)

In general, there are five principal things, whose Knowledge is kept with Allah Alone, on the exclusion of all of His servants; and they are shown in His saying:

  • Verily the knowledge of the Hour is with Allah (alone).
  • It is He Who sends down rain and He Who knows what is in the wombs.
  • Nor does anyone know what it is that he will earn on the morrow; nor does anyone know in what land he is to die.
  • Verily with Allah is full knowledge and He is acquainted (with all things).

(Luqman 34)

To be sure, of those five, there are three, which none from amongst mankind could, by all measures, argue about, or even try to dispute with Allah over them, i.e. the knowledge of the Hour of Judgement, of death, and of sustenance.

As to the rainfall from the sky, it is true that meteorologists have expectations of the probabilities and possibilities of rainfall, depending upon their study of the atmosphere, but their expectations, in many cases, fail to confirm the reality.

It is true also that, with the help of the modem medical equipment, people have now access to know the size, constitution and type of the fetus, and whether it is male or female.

But, this is not the whole knowledge that’s intended by Allah’s saying that He knows what is in the womb: it is no more than a portion of the full knowledge that is particular to Allah Alone, apart of anyone of His servants.

Allah Almighty knows, for instance, what that is in the womb will be after birth, whether he will be of the blessed happy or the miserable wretched ones; whether he will be rich or poor, and whether he will be of the inhabitants of the Garden or of the denizens of the fire of Hell.

This knowledge is of the unseen, which none of mankind, whatever he might be, has power to know.

Allah’s Knowledge then is absolutely comprehensive, eternal, everlasting, since it is prior to the creation of all things, as well as it is a cause of their existence, in comparison with the knowledge of His servants, which is short, partial, and limited:

of knowledge it is only a little that is communicated to you, (0 men!)

(Surah Al-Isra 85)

Moreover, people’s knowledge is divergent, and it varies in degree from one to another, since they themselves are different, and superior to one another not only in the matter of knowledge, but also in all of their characteristics and merits:

We raise whom We will, degree after degree: for thy Lord is full of wisdom and knowledge.”

(Al-An’am 83).
Al aleem name of Allah
Al aleem name of Allah

The scholars and learnt men try to summarize the distinctions between Allah’s Knowledge and the people’s knowledge in six points:

  • Allah’s Knowledge is ever round all things, from Whom nothing could be hidden nor concealed; and of course, this includes what is visible and what is unseen; while people’s knowledge is exclusive to certain things, and restricted only to what is visible.
  • Allah’s Knowledge never changes with the change of the content of the information, for indeed, it is prior to everything in existence, in comparison with the knowledge of people, which is vulnerable to change and modification with the change of information available from time to time, and the new discoveries and inventions of more specific and accurate equipment, which always put an end to what was, in favour to what is going to be.
  • Allah’s Knowledge is not a result of both senses and mind, for it is an eternal characteristic belonging to Him, beyond senses and reason; and in no way could any sense or mind be able to perceive it. But there is no way for the knowledge of people to come but senses and mind, which act as the primal source of all they acquire during their lives; and since one’s senses and mind are limited, whatever perception results from them should be bounded and restricted to the very things they are capable of observing and knowing.
  • Allah’s Knowledge is constantly firm, too inviolable to perish or come to an end: neither slumber nor sleep could seize Him, and He is not to forget anything; and all of those are characteristic of people’s knowledge, which is accessible to extinction and loss.
  • Allah Almighty never is occupied by the knowledge of a certain thing from the knowledge of another: His Knowledge is completely full and perfect of all things simultaneously; and of course, man stands on the opposite of this.
  • Allah’s Knowledge is infinite, ceaseless, and never-ending, in comparison with people’s knowledge, which has a final limit at which it terminates. Of a surety, the one endued with knowledge has a high position in the Sight of Allah, provided that he should act upon the principles and rules of what he knows; and whoever acts upon what he knows, Allah grants him the privilege of having acquaintance of what he knows not.

No doubt, fearing Allah, and warding off evil, enlighten one’s heart, and help him acquire more knowledge:

So fear Allah; for it is Allah that teaches you. And Allah is well acquainted with all things.”

(Surah Al-Baqarah 282).

Allah Almighty raises in degrees those endued with knowledge and gives them superiority over those who are not as shown in His saying:

Allah will raise up, to (suitable) ranks (and degrees), those of you who believe and who have been granted Knowledge. And Allah is well-acquainted with all ye do.

(Surah Al-Mujadilah 11).

How Does One Acquire The Etiquette of Al Aleem Name?

It is of no benefit to one to have knowledge in absence of its etiquette: the one endued with knowledge should, first of all, have the characteristic of humbleness, modesty and respect.

He further should put in mind that the aim of the knowledge he is granted is not to show off in order to be seen of men: on the contrary, he should always put before his eyes the firm and resolute objective, for which he is endued with this knowledge, i.e. to be a source of benefit to people as possible as it could be.

One endued with knowledge should also feel shy of Allah Almighty, and this is related to his fear of Him:

It is well-known that the more one becomes acquainted with knowledge, the more he fears Allah Almighty.

One should put in mind that he is always in need of more knowledge, and that over anyone endued with knowledge, there is the one who is more knowledgeable.

As to the celebration of Allah Almighty by that Name, it makes fruitful his knowledge, and he is given the privilege of good understanding and knowledge of religion.

Verily, Allah Almighty orders His Messenger, and consequently the faithful believers, to say:

Rabbi Zidni Ilma Meaning my Lord! Advance me in knowledge!

So, let everyone supplicate Allah by that Name.

One might use the following supplications by that Name:

Allah! We ask You (to help us have) firmly constant faith, devoutly submissive heart, beneficial knowledge, sincere certainty (of faith), true religion (pure of all perversion and change); and we ask You (to grant us) power therewith to get rid of every distress (and difficulty).

O Allah! I seek refuge with You from (the evil effect of) knowledge that is of no benefit, from (having) a heart which never submits (to Allah in service), from a soul which is never satisfied (with what is granted to it by Allah), from an eye which never sheds tears (in submission to the celebration and remembrance of Allah), and from an invocation, which is not responded to.

Allah! We ask you the full repentance, and comprehensive forgiveness, the love which joins hearts in affection, the all-embracing knowledge, the shining lights (of faith), the clear argument (therewith to defend our faith), and the high degree (in the Garden): and Allah’s Blessing and Peace be upon Muhammad, his family and companions.”


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