Topic: The term Fāṭir, one of the Names of God (Asmā’ al-Ḥusnā) in the Qur’an, has historically been interpreted mainly as “Creator” or “Originator.” However, an examination of Qur’anic collocational structures reveals that this term carries a broader semantic range than khāliq (خالق) or jā‘il (جاعل), and involves interpretive and semantic ambiguities. Objective: To clarify the fundamental meaning of Fāṭir, distinguish it from semantically related terms such as khāliq and jā‘il, and examine the role of collocational relations in its semantic network, with emphasis on semantic development in Qur’anic verses and their theological and ethical implications. Method: A descriptive-analytical approach within the framework of collocational semantics; collection of lexical and exegetical meanings from authoritative sources (e.g., Ibn Fāris, Rāghib al-Isfahānī, Ṭabarī, and Jawādī Āmolī), and analysis of six Qur’anic verses containing Fāṭir (Fāṭir/1, Yūsuf/101, An‘ām/14, Zumar/46, Shūrā/11, Ibrāhīm/10) according to the chronological order of revelation. Findings: Fāṭir denotes creation ex nihilo, the splitting of nonexistence, and wise initiation; in collocations with ḥamd, jā‘il, khāliq, rabb, walī, razāq, ‘ālim, and ḥakīm, it maps stages of creation from inception to completion. The generally Meccan order of revelation indicates a context of disputation with polytheists. Conclusions: Fāṭir represents a stage prior to khāliq (composition and ordination) and jā‘il (subsequent transformations), forming a basis for the understanding of God’s Lordship (rubūbiyyah), guardianship (wilāyah), and innate monotheism (fiṭrah). This understanding guides the recognition of human position in the cosmos and fosters an ethically responsible approach, opening new horizons in Qur’anic semantics.