(rutebu'l-asmā) rabbü'l-erbâb (the Lord of Lords, the Educator of the educators): This is al-Ḥaqq (the Real). His being al-Ḥaqq is, again, by virtue of His being the source of all names and the ultimate goal of all aims, as the ism-i aʿẓam (the Greatest Name) and the first taʿayyun (self-disclosure). All requests are directed to Him, and He encompasses all requests. Allah has indicated this state with the following verse: "Indeed, the final return is only to your Lord" (al-Najm 53:42). For this reason, the Prophet (peace and blessings be upon him) is the locus of manifestation of the first taʿayyun, and rubūbiyyet (lordship) also belongs to him. This is the greatest rubūbiyyet.
Know that the names of the Lord are of three kinds: essential names (ism zātī), attributive names (ism waṣfī), and active names (ism fiʿlī). A name, in relation (nisba) to rabbü'l-ʿizzet (the Lord of Might)
and as a taʿayyun (self-disclosure), is either used for the essence—which, as in the names Ghanī (the Self-Sufficient), Awwal (the First), and Ākhir (the Last), is a relative state condemned to nonexistence—or, as in the names Quddūs (the Most Holy) and Salām (the Source of Peace), is a non-relative name. These are called asmāʾ al-dhāt (names of the Essence) or meanings of existence (maʿānī wujūdī), because the intellect does not see them as an addition to the Essence outside of the intellect. Such a name, like Ḥayy (the Living) and Wājib (the Necessary), does not depend on the intellection of another, or, like ʿAlīm (the All-Knowing) and Qadīr (the All-Powerful), depends on the intellection of another without their existence. These are called asmāʾ al-ṣifāt (names of the attributes). Those that depend on the existence of another, like Khāliq (the Creator) and Rāziq/Rezzāq (the Provider), are called asmāʾ al-afʿāl (names of acts), for they are the sources of acts. (Kāshānī, 148; Jāmiʿ, 84)