ʿAfw (pardon) means to forgo taking something one is entitled to, such as retribution (qiṣāṣ) or compensation, and to acquit (absolve, exonerate) the person who is the rightful owner of the claim. (Iḥyāʾ, III, 224)
Ahad is one of the most beautiful names (al-asmāʾ al-ḥusnā) of Allah.
That which appears as One amidst multiplicity
The most beautiful names are His
None of those beautiful names are hidden from the intellect
The reality (ḥaqīqa) of Ahad is something else entirely
Ahad is the Name of the Essence (Zāt); it is the name of Allah's Essence alone, without any multiplicity arising from attributes, names, relations, or determinations... (Kāshānī, 25; Jāmiʿ, 75) ...In ahadiyya (the state of oneness), the attribute of oneness exists only notionally. No other attribute or name is considered. (Kāshānī, 25)
The names of the Real (al-Ḥaqq) Most High are of two kinds: Names that, in their essence, express a quality are, according to the grammarians (nahwiyyūn), attribute-names. (The first kind) are essential names such as Ahad, Wāḥid, Fard, Ṣamad, ʿAẓīm, Ḥayy, ʿAzīz, Kabīr, and Mutāʿāl. (The second kind) are attribute (ṣifātī, affirmative) names such as knowledge (ʿilm) and power (qudra). Essential attributes such as Muʿṭī and Khallāq, as well as active attributes, are also connected to these. The root of all divine attributes is the attribute of al-Raḥmān, for the name al-Raḥmān, due to its comprehensiveness and inclusiveness, is the counterpart of the name Allah. The difference between them is this: al-Raḥmān, because it expresses a collective and universal meaning, is the locus of manifestation for the attributes. Allah, on the other hand, is the locus only for the name itself. (Insān, I, 20)