Position of the monotheism of Allah’s Names and Attributes
Learning about Allah’s Names and Attributes is the Most Honourable form of knowledge
Indeed, knowledge of Allah, His Names and Attributes is the most honourable and important form of knowledge in general. What is learnt in this discipline is Allah, the Exalted, His Names and Attributes, and actions. Thus, being engaged in understanding this knowledge, and searching well for it is being engaged in the highest issue, and its attainment by a servant of Allah is the most honourable gift. [339] Majmoo’ al-Fataawa, 5/6.
Ibn Taymiyyah said, “The knowledge about this is the foundation of religion, basis of guidance, and the best and most virtuous deed that hearts have attained, and intellects have acquired.” [340] Dar’ Ta’arud al-‘Aql wal Naql by Ibn Taymiyyah (6\247), and ‘Ilaam al-Muwaqi’een ‘An Rabbil ‘Aalameen by Ibn al-Qayyim (2\8), and Tafseer al-Sa’di (p. 35)
Ibn ‘Uthaymeen said, “Beneficial knowledge comprises of any knowledge which has goodness and reformation for the Muslims in this worldly life and the Hereafter. The most important of which is the knowledge of Allah’s Names, Attributes and Actions. It is the most beneficial knowledge, the essence of the divine message, the core of the call of prophets, and the basis of religion in terms of speech, action, and belief.” [341] Fath ar-Rabb al-Barriyyah Bi Talkhees al-Hamawiyyah, p 9.

Learning about Allah’s Names and Attributes is the basis of having knowledge about everything else
Enumerating Allah’s Names and knowing them is the basis of all other kinds of knowledge, for the objects of all these other branches of knowledge were either created or commanded by Him. It is either knowledge about what He has brought into existence, or knowledge about His divine legislations, which stem from His Beautiful Names. Had a person been able to enumerate Allah’s Names and Attributes, as should be, he would have acquired all forms of knowledge, because every knowledge is necessitated or what is linked to it. [342] Majmoo’ al-Fataawa by Ibn Taymiyyah, 7/569, Tafseer as-Sa’di, p 35.
Ibn Taymiyyah said, “Everything that is known and said is a part of the knowledge of Allah, as there is no existing being except that it is from Allah’s creation. All the names, attributes, decrees and measures, and actions stand as evidence and testify to Allah’s lofty Attributes and beautiful Names. All the perfection found in the creation is a result of His perfection, and any perfection that is established for the creation, it follows that the Creator has more right to it; and all defects which the creation keeps away from, then Allah has more-right to be far removed from them. [343] Majmoo’ al-Fataawa, 7/569.
Ibn al-Qayyim said, “Knowledge of Allah, the Exalted, is the foundation of the knowledge of everything beside Him. So, the knowledge of Allah’s Names and enumerating them is the basis for the rest of knowledge. Thus, whoever knows Allah’s Names as is required will know all types of knowledge because knowledge of Allah’s Names is the basis of all knowledge because all types of knowledge are necessitated by it and are linked to it.” [344] Badaai’ al-Fawaa?id, 1/287.

Learning about Allah’s Names and Attributes is the way leading us to know about Him.
There is no way to know Allah except by knowing His Names and Attributes and understanding their meanings. The Quran contains that in a manner which can never be found in other scriptures in terms of details, explaining them, informing the people about them, and telling them about Himself so that they may know Him. Allah has created the creation only to worship and know about Him, which is the mission they are required to achieve. For this reason, when a person occupies himself in learning this knowledge, he is fulfilling the purpose for which the creation was created, and when he ignores the matter, he is neglecting the purpose for which he was created. [345] Tafseer as-Sa’di, p 35.
Ibn al-Qayyim said, “The basis of the call of the prophets (صلى الله عليه وسلم) is the knowledge of Allah, the Exalted, His Names and Actions.” [346] As-Sawaa’iq al-Mursalah, 1/151.
As-Sa’dee said: “The Names of grandeur, magnificence, glory, sublimity, and awe fill the heart with the glorification and exaltation of Allah, and the Names of honour, goodness, bestowing favours, mercy, and generosity make the heart love and long for Allah and filled with our praise and gratitude for Him. The Names of power, wisdom, knowledge, and capability, make the heart submit and stand in humility before Allah, and the Names of knowledge, knowing, cognizance, observance, and seeing make the heart mindful of Allah in all our movements and idleness, and keeps the mind away from evil notions and thoughts and bad intentions. The Names of self-sufficiency and beneficence make the heart acknowledge that it is in need of Allah and requires His help; thus, turn towards Him at all times.
This knowledge which the heart attains through having learned about Allah’s Names and Attributes, and worshipping Allah through them, is indeed the best gift and most precious perfect favour that Allah has bestowed upon His servants in this world. All that represent the essence of monotheism, and once this door is opened for a person, it will lead him to pure monotheism and complete Imaan, which only occurs to the perfect ones among the monotheists. [347] Al-Qawl as-Sadeed fee Sharh Kitaab al-Muwahhideen, p 160.

Learning about Allah’s Names and Attributes increases Imaan
The reality of Imaan is to know the Lord that one believes in and endeavours to his utmost to know His Names and Attributes until he reaches the state of certainty. The level of Imaan of a person will depend on his knowledge about His Names and Attributes; therefore, when a person has more knowledge about Allah, his Imaan will increase accordingly, and vice versa. The shortest way to get to that point is to ponder over Allah’s Attributes and Names in the Quran so as whenever a person comes across a Name of Allah, he affirms it to Allah and acknowledge its perfection, and transcends Allah from the qualities of the opposite of all that. [348] Tafseer as-Sa’di, p 35.
Ibn Taymiyyah said, “Whoever knows Allah’s Names and their meanings, and believes in them, his Imaan will be better than that of a person who does not know those Names, but he believed in them in general or is aware of some of them. Whenever a person increases his knowledge of Allah’s Names, Attributes, and Signs, his Imaan in Allah will be more perfect.” [349] Majmoo’ al-Fataawa, 7/233.
Ibn ‘Uthaymeen said, “The Imaan of a person can increase by different means, such as: knowing Allah’s Names and Attributes. This is because whenever a person increases his knowledge about them and what is necessitated by them, and its effects, his knowledge in His Lord will increase and so does his love and reverence.” [350] Fath Rabb al-Barriyyah Bi Talkhees al-Hamawiyyah, p 122.

The immense reward of knowing all the Names of Allah, Exalted be He.
Allah, the Exalted, said: And to Allah belong the best names, so invoke Him by them. al-A’raaf: 180.
Aboo Hurayrah (may Allah be pleased with him) narrated: “The Messenger of Allah (صلى الله عليه وسلم) said: “Allah has ninety-nine names, i.e., one hundred minus one, and whoever memorises them will go to Paradise. Allah is One (witr) and He loves what is single.” [351] Transmitted by al-Bukhaaree, 6/64, Muslim (2677). Another narration states: “Whoever enumerates them will enter Paradise.” [352] Transmitted by al-Bukhaaree (7392), and Muslims (2677).
Ibn Taymiyyah said, “The ninety-nine Names were not specifically mentioned in an authentic hadeeth from the Prophet (صلى الله عليه وسلم).” [353] Majmoo’ al-Fataawa, 22/482.
Ibn al-Qayyim said: “Allah’s Statement: Or kept to Yourself in the knowledge of the unseen that is with You is a proof that Allah’s Names are more than ninety-nine, and that He has Names and Attributes that He kept for Himself in the knowledge of the unseen with Him, which no one knows them except Him. Based on this, the Prophet’s statement: “Allah has ninety-nine names and whoever knows them will enter Paradise,” does not negate that Allah has other names. So, these words in general mean that Allah has other names with these attributes.” [354] Shifaa al-‘Aleel, p 277.

The scholars differed about the meaning of enumerating Allah’s Names. An-Nawawi said: “Al-Bukhaaree and other verifying scholars said: “It means memorizing them, which is the most apparent meaning from the text, because it was clarified in another narration that explicitly states: “Whoever memorizes them.” It has been said, enumerating the Names of Allah means supplicating through them by mentioning these Names.” Other scholars said that it means good observance of them and abiding by what they necessitate and believing their meanings. It was also said that ‘enumerating the Names’ means acting according to them, obeying each Name, for merely believing in a name does not necessitate acting upon it. Some scholars believed that it means memorizing the Quran and reciting all of it, because it encompasses all the Names. However, this is a weak opinion, and the first view is the correct one.” [355] Sharh an-Nawawi ‘ala Muslim, 17/5.

Ibn ‘Uthaymeen said, “enumerating the Names of Allah means:
1- Having knowledge of Allah’s Names in terms of the words and meanings.
2- Supplicating to Allah by these Names. Allah, the Exalted, said: So invoke Him by them and that is done by making them a means of intercession when supplicating to Allah. So, you say, for example, “O the Owner of Majesty and Munificence, and “O Ever-Living One, O Eternal One.” Etc.
3- To worship Allah by what they necessitate. So, if you know that He is Most Merciful, you will turn to His mercy, and if you know that He is Oft-Forgiving, you will turn to His forgiveness, and if you know that he is All-Hearing, you will avoid saying what angers Him, and if you know that He is All-Seeing, you will desist from doing what he does not like.” [356] Al-Qawl al-Mufeed ‘ala Kitaab at-Tawheed, 2/314.

Rulings of the monotheism of Allah’s Names and Attributes
The obligation of believing and accepting all of the Names and Attributes of Allah that are mentioned in Allah’s Book and the Sunnah
The predecessors agreed that it is incumbent to believe in all of Allah’s beautiful Names, and the attributes that they indicate, and the actions that result from them. For example, it is incumbent to believe that Allah, Exalted be He, is the capable, and to believe in the perfection of His capability, and to believe that the creation has come into existence by His Capability. [357] Ma’aarij al-Qabool by al-Haafiz al-Hakami,1/231, Sharh al-‘Aqeedah al-Waasitiyyah, p 159.
Al-Barbahaari said: “Whenever you hear a narration that your intellect cannot process such as statement of the Messenger of Allah (صلى الله عليه وسلم): “The hearts of the servants of Allah are between two of His fingers” and the Prophet’s statement: “Allah, exalted and blessed be He, descends to the nearest heaven” and He descends on the day of ‘Arafah, and He descends on the Day of Judgement, and that people will keep on being thrown into Hellfire until Allah puts His foot over it, exalted and blessed be He and Allah’s Statement to His servants, “If you walk to me, I will run to you,” and the Prophet’s statement: “Indeed, Allah, exalted and blessed be He, will descend on the Day of Judgement, and the Prophet’s statement: “Indeed, Allah created Adam on his stature, and the Prophet’s statement: “Indeed, I saw my Lord in the best image,” and such similar hadeeths- you must accept, believe, engage in tafweed relegating and entrusting the knowledge about the exact nature of Allah’s Attributes back to Allah Himself. and be content. Do not interpret any of these texts according to your whims and desires. This is because belief in these texts is compulsory.” [358] Sharh as-Sunnah by al-Barbahaari p 65-68.
Ibn ‘Abd al-Barr said: “Ahl as-Sunnah are in agreement about affirming all the attributes that are mentioned in the Quran and Sunnah, believing in them, and understanding them according to their actual meaning and not the metaphorical one, without mentioning how these attributes are.” [359] At-Tamheed lima fee al Muwatta min al-Ma’aani wa al-Asaaneed, 7/145.
Al-Baghawee said: “The Finger (of Allah) mentioned in the hadeeth is an attribute from the Attributes of Allah, the Exalted. Likewise, everything that is mentioned in the Quran and Sunnah concerning Allah’s Attributes like the self, the Face, the Eye, the Hand, the Leg, the coming, descending to the nearest heaven, arising over the Throne, laughing, and so on; these and similar attributes are from Allah’s Attributes. They were mentioned in the divine texts; it is compulsory to believe in them, deal with them according to their apparent meaning, refrain from taking a word away from its apparent meaning, avoid likening them to the attributes of the creation, believing that the Attributes of Allah, the Creator, Glorified and Exalted be He; do not resemble human attributes, and that His Essence does not resemble the beings of the creation. Allah, the Exalted, said: There is nothing like unto Him, and He is the Hearing, the Seeing. ash-Shoora: 11 [360] Sharh as-Sunnah by al-Barbahaari (1\168-171)
Allah’s Names and Attributes are all taken from the Quran and Sunnah, whether the hadeeth is mutawaatir [361] hadith that is narrated by a group of reliable and trustworthy individuals from a group of trustworthy persons going back to the Prophet. or aahaad [362] A tradition or report going back to one single authority
This principle should be highlighted because the issues of creed, including Allah’s Names and Attributes, are taken from the two primary sources of religion without differentiation. They are taken from the Quran, the two types of hadeeths; the mutawaatir and the aahaad, which scholars accept. This was the practice of the Companions, the Taabi’een, and those who followed them in goodness. Thus, the report of a single person provides knowledge which necessitates action. For example, the Prophet (صلى الله عليه وسلم) sent Mu’aath ibn Jabal (may Allah be pleased with him) to Yemen, and he told him, “You are going to the people of the Book, the first thing that you should invite them to is that should worship Allah, the Exalted alone.” [363] Transmitted by al-Bukhaaree (7372), Muslim (19).
Anas (may Allah be pleased with him) related the people of Yemen came to the Messenger of Allah (صلى الله عليه وسلم) and they said: “Send with us a man who will teach us the Sunnah and Islam.” Anas said: “The Prophet (صلى الله عليه وسلم) took hold of Aboo ‘Ubaydah’s hand and said: “This is the honest man of this ummah.” [364] Saheeh Muslim (2419).
Ash-Shaafi’ee said, “As far as I know the Muslim jurists did not differ about accepting the report narrated through one person only.” [365] Ar-Risaalah, p 457. Ibn ‘Abd al-Barr said: “All of them (that is the scholars of Fiqh and Hadeeth) accept the report of one just person in matters of creed, and based on the report a one person, and it is used as evidence upon which they would give allegiance and disavow others, and take as a part of their religious beliefs in creed. This is the view of a number of scholars from Ahl as-Sunnah.” [366] At-Tamheed, 1/8.
Ibn Baaz said: “The report of a single person is a proof in issues of creed and other matters according to Ahl as-Sunnah. The report is accepted if the chain of narrators of the hadeeth is authentic.” [367] Majmoo’ Fataawa Ibn Baaz, 25/62

Ignorance of Allah’s Names and Attributes
The ruling of deviation in Allah’s Names and Attributes differ from person to person. The ruling of a person who deviates in Allah’s Names and Attributes deliberately and stubbornly is not like the one who deviates out of ignorance and interpretation.

The Proofs
From the Quran
Allah, the Exalted, said, And We took the Children of Israel across the sea; then they came upon a people intent in devotion to some idols of theirs. They said, "O Moses, make for us a god just as they have gods." He said, "Indeed, you are a people behaving ignorantly. al-A’raaf: 138 Al-Baghawee said: “This does not mean that the Children of Israel doubted the Oneness of Allah. Rather, it meant: Give us something we may revere and seek nearness to Allah by revering it. They thought that this was not harmful in religion. This was because of their extreme ignorance. Prophet Moses said: “Indeed, you are a people who are ignorant of Allah’s Grandeur.” [368] Tafseer al-Baghawi, 2/227.

From the Sunnah:
It is narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said: “A man used to do sinful deeds, and when death came to him, he said to his sons, 'After my death, burn me and then crush me, and scatter the powder in the air, for by Allah, if Allah has control over me, He will give me such a punishment as He has never given to anyone else.' When he died, his sons did accordingly. Allah ordered the earth saying, 'Collect what you hold of his particles.' It did so and behold! There he was (the man) standing. Allah asked (him), 'What made you do what you did?' He replied, 'O my Lord! I was afraid of You.' So, Allah forgave him.” [369] Transmitted by al-Bukhaaree (3481) and this is his wording, and Muslim (2756).
Al-Khattaabee said: “This may be problematic as people may object by saying, “How can he be forgiven when he denied resurrection, and Allah’s ability to resurrect the dead? The answer is: he did not deny resurrection. He was ignorant and he thought that if he did that, he would not be resurrected, and thus he would not be punished. However, his belief in Allah was apparent when he acknowledged that he did what he did because he feared Allah.” [370] Fath al-Baari by Ibn Hajar, 6/522.
Ibn ‘Abd al-Barr said: “The ignorance of the man who was mentioned in the hadeeth about the Attributes of Allah concerning His knowledge and his ability does not make him a disbeliever.” [371] At-Tamheed, 18/46.
Ibn Taymiyyah said: “This person doubted Allah’s ability in resurrecting Him when his body was broken into particles. He believed that he would not be resurrected. This is disbelief according to the consensus of the Muslims. However, the person was ignorant, and he did not know that. He was a believer and he feared that Allah would punish him. However, Allah forgave his sins. Thus, the scholars who are qualified to make ijtihaad (interpret Islamic law and arrive at rulings) and are keen to follow the Prophet but make mistakes in interpretation, are more deserving of forgiveness.” [372] Majmoo’ al-Fataawa, 3/231.

Thus, ignorance of this issue is an acceptable excuse in the religion. The same applies to doubts and misinterpretation. Ibn Taymiyyah said: “I used to say to the Jahmiyyah from the Hulooliyyah (those who believe that Allah settles in created beings) and the Negators (those who deny Allah’s Attributes) who deny that Allah is above His Throne when their tribulation occurred: “If I agree with you, I will be a disbeliever because I know that your statement is disbelief. However, I do not consider you to be disbelievers because you are ignorant.” He addressed their scholars, judges, elders, and leaders with this statement. The basis of their origin were the doubts that occurred in the minds of their leaders and this was associated with their ignorance about authentic transmitted narrations and explicit rational evidence which confirms to it. So, this was the address.” [373] Al-Istighaathah fee ar-Radd ‘ala al-Bakri, p 253.

Ibn Taymiyyah also said: “The predecessors and the leading scholars of Islam would declare the Jahmiyyah to be disbelievers in general. As for a specific person from them, they would supplicate for him and ask Allah to forgive him because he is not on the straight path. The knowledge and Imaan may be clear to some people but not to others, and prevalent in some places and times and not in others, and this relates to the prevalence of the religion of the prophets. [374] Bayaan Talbees al-Jahmiyyah, 1/9-10.

The obligation of accepting the divine texts of the Quran and Sunnah according to their apparent meanings without changing any of their meanings
The apparent meaning of divine texts refers to the religious meaning that immediately comes to the mind, which happens by affirming the real meanings of Allah’s Attributes that are mentioned in Allah’s Book and the Sunnah and acknowledging that His Attributes are not akin to the attributes of the creation without attempting to understand the howness of these attributes. This is because divine texts regarding Allah’s Attributes are understood but knowing how these attributes are is impossible.

As for refraining from changing the meanings of the divine texts, this means avoiding manipulating or misinterpreting these texts by assigning meanings other than what first comes to the mind.
Allah, the Exalted, said: The Trustworthy Spirit has brought it down. Upon your heart, O Muhammad - that you may be of the warners. In a clear Arabic language.” ash-Shu’araa: 193 Allah, the Exalted also said: “Indeed, We have sent it down as an Arabic Quran that you might understand. Yusuf: 2

This indicates the obligation of understanding the Quran according to the apparent meanings that the Arabic language allows except in the case where such apparent meaning cannot be established due to the existence of another textual evidence that prevents it. Allah is the One who revealed these texts; thus, He knows the meanings intended more than anyone else. He addressed us in clear Arabic in the Quran and for that reason we have to accept His words according to the apparent meanings otherwise, people would have differed on the meanings of His words and the Muslims would have been divided because of corrupt interpretation.

Ibn Jareer said, “The meanings of the words contained within Allah’s Book that He revealed to our Prophet Muhammad (صلى الله عليه وسلم) should be according to the Arabic language and correspond to the apparent meanings of Arabic even though Allah’s Book is more superior than regular Arabic language and all speeches and rhetoric. [375] Tafseer Ibn Jareer, 1/12.

Ibn Taymiyyah said, “The language which Allah addressed people with (in His Book) is the most perfect language and the best in rhetoric. Allah stated that He favoured people with this as He said: Alif, Lam, Ra. These are the ayaat of the clear Book. Indeed, We have sent it down as an Arabic Quran that you might understand. Yusuf: 1-2 If the person being addressed by it is the most knowledgeable of the creation about what he conveys about Allah, and he describes Him and he informs about Him, and he is most keen from the creation to let people understand Allah’s words, teach them, and guide them, and he is the most capable person of explaining and defining what Allah means and intends (by His words); it will necessarily be impossible for His speech not to be an explanation of the knowledge, guidance, and truth that he conveyed, informed, and described to the people. In fact, it is compulsory for his speech to be the most truthful speech, and indicate knowledge, truth and guidance, and whatever speech that contradicts it will be most deserving to be ignorance, lies and invalid.” [376] Dar’ at-Ta’aarud al-‘Aql wa an-Naql, 5/373.
Allah, the Exalted, said: And We have sent down to you the Book as clarification for all things and as guidance and mercy and good tidings for the Muslims an-Nahl: 89 As-Sa’dee commented on it by saying: “Allah’s Statement: And We have sent down to you the Book as clarification for all things concerns the axioms and branches of religion, the rulings of the two abodes (this worldly life and the Hereafter), everything that the servants of Allah need. All that is explained in Allah’s Book in the best manner with clear expressions, and obvious meanings.” [377] Tafseer as-Sa’di, p 447.
Ibn ‘Abd al-Barr said: “The Speech of Allah should be understood according to its apparent meaning until the Muslims agree that it is intended as a metaphor. This is because there is no way of following what our Lord revealed to us except by following that rule. Allah’s words are taken to mean the most famous and most apparent meaning unless such meanings cannot be accepted. If claims of metaphors were accepted from everyone, no expression would have been established, and Allah is far above to be addressing people except by what was ordinarily understood by the Arabs in their language according to what is valid to the listeners. The meaning of the Arabic word istiwaa is known in Arabic languages i.e., it means highness and rising above something, settlement and controlling something. Aboo ‘Ubaydah commented on Allah’s Statement wherein this word is mentioned to describe Allah’s istiwaa by saying, “To be above. The Arabs say: “istawaytu ‘ala ad-daabbah wastawaytu fawqa al-baytu” meaning I mounted the animal, and I went above the house.” Other scholars said, “The linguistic meaning of the word ‘istawa’ is: his youth has ended, and his youth cannot be further extended…. Al-istiwaa means in the ayah settled in highness and this is what Allah, Exalted be He, addressed us with.” [378] At-Tamheed, 7/131.
Ibn Taymiyyah said: “It is known that when the Lord described Himself that He is the Ever-Living, the All-Knowing and the Omnipotent, the Muslims did not say: “The apparent meaning of these words is not intended, because the implied meaning of these words with regards to Allah is like the implied meaning of these words when they are used with respect to us. Likewise, when Allah described Himself that He created Prophet Adam with His Hands, this did not necessitate that the apparent meaning was not intended because what is understood from that with respect to Allah also applies to us. The attribute used to describe Him suits Him; thus, as His divine Essence is not similar to the beings of the creation, then His attributes are also not like the attributes of the created beings.” [379] Tafseer Ibn Katheer, 7/218.

Believing that the apparent meanings of divine texts is known to us from one aspect and unknown to us from a different aspect
The meanings are known but ‘how’ they are is unknown.
Allah, the Exalted, said: This is a blessed Book which We have revealed to you, O Muhammad, that they might reflect upon its ayaat and that those of understanding would be reminded. Saad: 29 The reflection mentioned in the ayah can only occur to words that we can understand so as we can reflect on that which we understood from these words.
Allah, the Exalted, said: By the clear Book. Indeed, We have made it an Arabic Quran that you might understand. az-Zukhruf: 2-3 The fact that the Quran is in Arabic so that it may be understood by those who know Arabic indicates that its meaning is known, otherwise, there would not have been a difference between Arabic and other languages.
Ibn Katheer said: “By the clear Book,” this means: the clear and the unambiguous meanings and words. This is because it was revealed in the language of the Arabs which is the most eloquent language for communication between people.” [380] Tafseer Ibn Katheer, 7/218.
This is also concluded by the means of reason because it is impossible for Allah to reveal a Book or that His Prophet should utter words that aim to guide people, and then keep the meanings of the greatest issues and most necessary unknown. It is foolishness that contravenes Allah’s Wisdom. By that, it becomes clear to us the invalidity of the view of those who think that only Allah knows the meanings of His Names and Attributes that are mentioned in the Quran, claiming that is the belief of the predecessors. There are numerous accounts reported from the predecessors that affirm the meanings of these texts. At times, they affirm the general meanings, and at times, they affirm the meanings in detail while leaving the ‘howness’ of these meanings to Allah, the Exalted. [381] Al-Qawaa?id al-Muthla by Ibn al-‘Uthaymeen, p 34.
Sufyaan ibn ‘Uyaynah said: “Rabee’ah ibn Abee ‘Abd ar-Rahmaan was asked about how Allah did istiwaa in His Statement: “And then He did istiwaa over the Throne.” al-A’raaf: 54 to which he responded: “The meaning of istiwaa is known, and ‘how’ it is performed cannot envisaged. The Message is from Allah, and the Messenger has to convey it, and we are obliged to believe in it.” [382] Transmitted by al-Laalakaai in Sharh Usool I’tiqaad Ahl as-Sunnah wa al-Jamaa’ah, p 665.
Ibn al-Qayyim said: “Indeed, no intellect can know the essence of Allah’s Attribute how it functions because only Allah knows how His attributes function. This is what the predecessors meant when they said with regards Allah’s Attributes”: “Without the how”, meaning, the creation cannot know how they function. How could we know how His attributes function while we cannot comprehend the reality of His Essence and Nature?! This does not compromise believing in His Attributes or knowing their meanings because the aspect of ‘how’ they function is far beyond it. This is similar to how we know the events that Allah informed us about in the Hereafter, but without knowing the reality of how they will happen despite these events also being created. If that is the case with that which is created, then it is more befitting that we lack the knowledge of how the Creator is and His Attributes! How can a created, restricted, and limited intellect be able to understand He who has all the perfection, beauty, knowledge, capability, grandeur and glory?” [383] Madaarij as-Saalikeen (3/335)

Believing that the apparent meaning of divine texts is what first comes to the mind and that it differs according to the context and what is linked with it
One word may have a meaning in a context and have another meaning in another context. Likewise, the order of speech may have a meaning when it is in a certain way, and when the order differs the meaning becomes different. For example, we may say: “Maa ‘indaka illa zaydun” meaning: “You only have Zayd” and you may also say, “Wa maa Zaydun illa ‘indaka” meaning: “Zayd is only with you.” The first sentence gives a meaning which is different from the one given by the second one. The difference in the order of the sentence caused that change.
In Arabic, it is said: “San’atu hatha biyadi” meaning “I made this with my hand.” However, this is different from Allah’s Statement: That which I created with My hands. Saad: 75 This is because in the previous example, the hand was attributed to a created being and thus it is suitable to him. However, in the ayah, the Hand is attributed to the Creator and thus it should be suitable to Him. Obviously, no person with a sound innate nature and sound reason would believe that the Hand of the Creator is like the hand of a created being or vice versa.

Using the Method of Analogy of the Superior
Introduction
Allah, the Exalted, said: And to Allah is the Most Exalted Attributes. an-Nahl: 60
Ibn Jareer commented on the ayah: “And to Allah is the Most Exalted Attributes. an-Nahl: 60. By saying “This is to mean, His Attributes are the most excellent, finest, and most beautiful, and that is to believe in His Oneness and submitting that none is worthy of worship except Him.” [384] Tafseer Ibn Jareer, 14/258.
Al-Baghawee said: “And to Allah is the Most Exalted Attributes.” This means the finest attributes. [385] Tafseer al-Baghawi, 3/84.
Ibn Taymiyyah said: “It is not permissible to use Allah’s knowledge in an analogy of comparison where the original case and the new or parallel case are the same, nor in a comprehensive analogy where the components of the analogy are the same. This is because no one is like Allah, the Exalted; therefore, it is not permissible for Him to be compared to anything. Likewise, it is not permissible to consider Him as a part of a general case whose components are deemed equal or the same. When some philosophers and scholars of kalaam (speculative theology) used these types of analogies to understand divine orders, they could not attain certainty. On the contrary, their proofs contradicted each other, and they fall in extreme confusion and edginess because of the invalidity or equality of their proofs. It is the analogy of the superior that should be used to understand divine matters.” [386] Dar? at-Ta’arud al-‘Aql wa an-Naql, 1/29.
Ibn Taymiyyah also said: “The analogy of the superior is what the Quran and Sunnah mentioned. Indeed, Allah is not like anything thus they cannot be similar in the ruling of analogy. Conversely, He, Exalted be He, deserves all praise, and He is the furthest from anything that is condemned.  He is the most deserving of all the attributes that are perfect from all aspects and are not deficient in any manner, and He is the most deserving to be far above any attributes of deficiency.” [387] Dar? at-Ta’aarud al-‘Aql wa an-Naql, 7/154

The analogy of the superior is used in affirmation and transcendence
Firstly: Using the analogy of the superior for affirmation
Each perfection that is established for the creation, then Allah has more right to it than the creation. [388] Majmoo’ al-Fataawa. 6/81. However, the following is stipulated for that perfection.
1. It should not be deficient in any manner. For example, the ability to bear children is perfection for created beings. However, it is not absolute perfection because the father needs his son, and he cannot do without him. However, Allah is independent of everyone and does not need any of His creation, as He said: They have said, " Allah has taken a son." Exalted is He; He is the one Free of need. Yoonus: 68
2. It should not necessitate non-existence. The obligation is to describe Allah with perfect and existent attributes, and not attributes which necessitate non-existence. [389] Bayaan Talbees al-Jahmiyyah of Ibn Taymiyyah (4/338)
The following evidence can be used to support the use of analogy of the superior:
1-  The Messenger of Allah (صلى الله عليه وسلم) said Aboo Mas’ood (may Allah be pleased with him) when he hit his slave: “Know, Aboo Mas’ood, that Allah has more power over you than you do over him.” [390] Saheeh Muslim (1659) from the hadeeth of Aboo Mas’ood (may Allah be pleased with him).
2- The Messenger of Allah (صلى الله عليه وسلم) said: “Allah is more pleased with the repentance of His servant than what one of you would do on finding the lost camel in the waterless desert.” [391] Transmitted by al-Bukhaaree (6308) from the hadeeth of ‘Abdullah ibn Mas’ood (may Allah be pleased with him), and Muslim (2675) from the hadeeth of Abu Hurayrah (may Allah be pleased with him). The hadeeth is from the wording of Muslim.
Secondly: Using the analogy of the superior for confirming Allah’s transcendence over defects
Any defect or fault from which the creation transcends above, then the Creator is more deserving of being far above from it. [392] Dar’ Ta’aarud al-‘Aql wal Naql (1/29-30) An example of that is Allah’s Statement: He presents to you an example from yourselves. Do you have among those whom your right hands possess any partners in what We have provided for you so that you are equal therein and would fear them as your fear of one another within a partnership? Thus, do We detail the ayaat for a people who use reason. ar-Room: 28
Qataadah said: “This is an example which Allah has employed for who equates something from Allah’s creation with Him. He is saying: “Would any of you share his bed and wife with his slaves? Likewise, Allah does not agree to be equated with anyone from His creation. [393] Transmitted by Ibn Jareer in his Tafseer (18/489)
Ibn Taymiyyah said: “Allah, the Exalted, says to people, if you do not accept that a slave shares with his master that which he owns because it does injustice to the master and is considered a matter of defect, then how could you accept that for Me while you know that I am most deserving of perfection and independence than you? … every perfection that is affirmed for the creation, then Allah has more right for its affirmation so long as it is free from deficiency, and whatever the creation is not attributed to because of its deficiency and fault, then the Creator has more-right to be far removed from it.” [394] Majmoo’ al-Fataawa, 6/80.

Rulings relevant to describing, naming, and informing about Allah
The Meaning of an attribute, a description, a characteristic, a name, and the difference between them
The attribute, description, characteristic in general have the same meaning. Ibn al-Qayyim said: “The difference between the attribute and the characteristic is noted from three aspects, as follows: (i) the characteristic is for recurrent actions, such as that is mentioned in Allah’s Statement: Indeed, your Lord is Allah, who created the heavens and earth in six days and then established Himself above the Throne. He covers the night with the day. al-A’raaf: 54 and the attribute is for the fixed things that are always connected to the Essence, such like that which is mentioned in Allah’s Statement: He is Allah, other than whom there is no deity, Knower of the unseen and the witnessed. He is the Entirely Merciful, the Especially Merciful. He is Allah, other than whom there is no deity, the Sovereign, the Pure, the Perfection, the Bestower of Faith, the Overseer, the Exalted in Might, the Compeller, the Superior. al-Hashr: 22-23 (ii) Allah's Intrinsic and Essential Attributes are not referred to as characteristics, and these are attributes like the Face, the Two Hands, the Foot, the Fingers. These are referred to as attributes. The predecessors used this name for them, and it was also adopted by the scholars of kalaam who affirmed the attributes. Some scholars rejected this nomenclature, and they included scholars like Aboo al-Wafaa? ibn ‘Aqeel and others. They said: “It should not be said: “The texts of attributes but rather, ayaat establishing additions, because a living being is not described with the hand or the face because he is the one being described; thus, how can they be called attributes? Also, an attribute is a general meaning which encompasses the one being described; therefore, neither the face nor the hands can be attributes. However, investigating the argument shows that this difference is just a disagreement in terms only because what is meant is referring to Allah’s by these additions and attributing them to Him and talking about them with respect to Him without comparison and misinterpretation, regardless of whether they are called attributes or not, (iii) and the characteristics are the attributes which are apparent and commonly known by the scholars and laity alike, whereas the attributes are more general. It has been said, these are two different words which mean the same thing; the grammarians of Basrah use the Arabic word sifah (attribute) while the grammarians of Kufah used the Arabic word na’t (characteristic), and both referred to the same thing; thus, it is close to each other in meaning.” [395] Madaarij as-Saalikeen, 3/323.
As for a name, it is that which indicates a meaning in and of itself; [396] At-Ta’reefaat by al-Jurjaani, p 24. the names of things are words which indicate the things they are assigned to. [397] Majmoo’ al-Fataawa by Ibn Taymiyyah, 6/195.
Aboo Hilaal al-‘Askari said: “The difference between the name and the attribute is that an attribute is a name which gives a specific meaning like, “Zayd, the elegant one and ‘Amr, the intelligent one.” This does not apply to a name, because while every attribute is a name, every name is not an attribute. The attribute, in grammar, follows the name in its inflection whereas the same does not apply to a name. Furthermore, lying and truthfulness are associated with attributes because of what they entail and this does not occur with respect to a name and a nickname. If a person says to a black man, “O white man,” he will be lying if he says that meaning it as an attribute. However, if he means it as a nickname, he will not be lying.” [398] Al-Furooq al-Lughawwiyah, p 29.
Ibn ‘Uthaymeen said: “The difference between a name and an attribute is that a name is what Allah is called by and an attribute is what Allah is described by and there is a clear difference between them. The name is considered to be Allah’s Name that incorporates an attribute.
Affirming Allah’s Name necessitates affirming His attributes. An example of this is Allah’s Statement: Verily, Allah is Oft-­Forgiving, Most Merciful. The name Ghafoor (Oft-Forgiving) necessitates Allah’s forgiveness, and the name Raheem (Most Merciful) necessitates affirmation of the Mercy. The affirmation of an attribute does not necessitate the affirmation of a name. An example of that is speech. Affirmation of Allah’s speech does not mean affirmation of the Name ‘the Speaker’ for Allah. So, based on this, attributes have a wider application because every name incorporates an attribute but not every attribute incorporates a name.” [399] Majmoo’ Fataawa wa Rasaa?il Ibn Taymiyyah, 1/122.
There are different aspects that distinguish the name from the attribute, and vice versa, including:
1. The Names of Allah are everything that indicate Allah’s Essence with the attributes of perfection which are part of His Essence, like Him being the Capable, the All-Knowing, the All-Wise, the All-Hearing, and the All-Seeing. These names refer to Allah’s Essence and His Knowledge, Wisdom, Hearing and Sight. As for attributes, these are the characteristics of perfection that exists in Allah’s Essence like knowledge, wisdom, and sight. Thus, the name indicates two things while the attribute indicates one thing. It is said that the name incorporates the attribute and the attribute necessitates the name.” [400] Fataawa al-Lajinat ad-Daa?imah – First Set (3/160).  Al-Bayhaqee said: “The affirmation of Allah’s Names is an affirmation of His Attributes because as Allah’s existence is affirmed, He is described as Ever-Living. Thus, He is described with an attribute which is additional to His Essence and that is life. By describing Him as the capable, an additional attribute is used to describe Him, which is capability. Likewise, when He is described as the all-knowing, He is then described with an additional attribute like knowledge. This is because were it not for these meanings, His names would have been limited to what is based on the existence of Allah only.” [401] Al-Asmaa wa as-Sifaat, 1/276.
2. The attributes are derived from names while names are not derived from attributes. From Allah’s Names, the Most Merciful, the Capable, the Most-Great, the following attributes are derived; mercy, capability and grandeur. However, from the attributes will, coming and plotting, the following attributes are not derived; the one who wants, the comer, and the plotter.
3. The Name is not derived from the actions of Allah. For that reason, we do not say Allah is the Lover or the Hater or the Angry based on the fact that Allah loves, hates, and gets angry. However, His attributes are derived from His actions; thus, we affirm the attributes of love, hatred, and anger for Him and so on from these actions. Therefore, it was stated: “The domain of actions is more general than the domain of names.” [402] Madaarij as-Saalikeen, by Ibn al-Qayyim, 3/383.
4. The Names and Attributes of Allah, the Exalted, are equally used for seeking refuge with Him and swearing by them. However, there are differences with them regarding worship and supplication. The Names of Allah are used in attribution of human beings’ servitude to them. So, we say, ‘Abd al-Kareem (servant of the Most Generous), ‘Abd ar-Rahmaan (servant of the Most Beneficent), ‘Abd al-‘Azeez (servant of the Most Noble). However, we do not say, ‘Abd al-Karam (the servant of generosity) and ‘Abd ar-Rahmah (the servant of mercy) and ‘Abd al-‘Izzah (the servant of power). Nevertheless, we supplicate to Allah by His Names, thus, say, “O Allah! have mercy on us for You are the Merciful,” or “O Generous, bestow Your favours on us” or “O Kind, be kind to us,” and we do not supplicate by His attributes, such as: “O mercy of Allah, have mercy on Allah,” etc. This is because the attribute is not the same thing as the one being described (i.e., Allah’s mercy is not Allah but rather His attribute and likewise is His attribute the Powerful and all other attributes, they are Allah’s Attributes but not Allah Himself.) It is not permissible to confirm the creation’s servitude except to Allah. Likewise, we do not supplicate to anyone but Allah because Allah said: For they worship Me, not associating anything with Me. an-Noor: 55 and Allah’s Statement: Call upon Me; I will respond to you, and similar ayaat. [403] Al-Istighaathah fee ar-Radd ‘ala al-Bakri, by Ibn Taymiyyah, 1/181, Majmoo’ Fataawa wa Rasaa?il al-‘Uthaymeen, 2/164. However, we should differentiate between the supplication of an attribute as mentioned above and supplicating to Allah by His attributes like saying: “O Allah, have mercy on us by Your mercy.” There is no problem with this, and Allah knows best.

Ruling of deriving the verbal noun and the verb, and using them to refer to Allah
When a name is used with reference to Allah, it is permissible to derive the infinitive and verb from it. Thus, it is talked about in the form of a verb and an infinitive. An example of that is the names: The All-Hearing, the All-Seeing, and the All-Powerful. Therefore, the following infinitives are used to refer to these names: hearing, vision, and ability. Likewise, it is valid to refer to Allah by the verbs derived from them. So, it will be said: “He heard, saw, and was able.” This is as Allah, Exalted be He, said: Certainly Allah has heard. al-Mujaadilah: 1 and His statement: And We determined it, and excellent are We to determine. al-Mursalaat: 23
Ibn al-Qayyim said: When a name is used to refer to Allah, it is permissible to derive a verbal noun and a verb from it. So, Allah is referred to by them like the All-Hearing and the All-Seeing. Based on this, Allah is referred to as having hearing, sight, and power like the example mentioned in the ayah: Certainly Allah has heard. al-Mujaadilah: 1 and the ayah: And We determined it, and excellent are We to determine. al-Mursalaat: 23 This applies if the verb is transitive. However, if the verb is intransitive, Allah is not referred to by it like ‘the shy’. Thus, the name and the verbal noun are used to refer to Allah and not the verb. So, Allah is not referred to as shy. [404] Badaai’ al-Fawaa?id, 1/286.
Ibn ‘Uthaymeen said: “Each name of Allah indicates one of his attributes. Sometimes, it refers to two attributes or more. This necessitates affirming the attribute which is indicated by the name. An example of that is the name ‘the Creator’ and the attribute of creating. The attribute of creating necessitates affirming the attribute of knowledge and power. A name may indicate an effect if the name is transitive. An example of this is the Name the All-Hearing which indicates the attribute of hearing and indicates that Allah hears all sounds that occur.” [405] Tafseer al-‘Uthaymeen, 2/59.
The ruling of deriving Allah’s Names and Attributes from His restricted Actions
The attributes of perfection which are restricted: It is not valid to attribute them to Allah, the Exalted, without mentioning that restriction, such as the actions of plotting, cheating, mocking, and so on. It is not accepted to describe Allah with attributes based on such actions, such as calling Him: the plotter, the mocker, or the cheater. However, if these attributes are mentioned as a counter to who engage in these actions, they will be attributes of perfection. For example, we can say: Allah plotted against the plotters, He mocked the hypocrites, He cheated the hypocrites, and He deceived the disbelievers, and so on, since these attributes are mentioned with a phrase that restricts the statement. [406] Sharh al-‘Aqeedah al-Waasitiyyah by Ibn ‘Uthaymeen, 1/143.
Ibn al-Qayyim said: “Referring to Allah by a restricted verb does not necessitate deriving a general name from it as was mistakenly done by some latter-day scholars who considered the names: “the one who misleads, the tempter and the plotter from His Beautiful Names. Indeed, Allah is far removed from what they alleged because these names were not used as Attributes of Allah, the Exalted but were employed to indicate specific actions. Therefore, it is not permissible to use them as Allah’s Names.” [407] Badaai’ al-Fawaa?id, 1/285.

Ruling of deriving Allah’s Names from actions that can be perfect from some aspect and deficient from other aspects
If the attribute is an attribute of perfection and an attribute entailing deficiency, it is not considered as one of Allah’s Names, but the perfect aspect of it can be used to refer to Allah, such as the attributes: the doer, the maker and so on. None of such words and the like are from Allah’s Names; therefore, those who called Allah ‘the Maker’ in the general sense were mistaken, because will, action, and making entail perfection and deficiency. For this reason, Allah referred to Himself from this name by the most perfect of them in terms of action and statement. [408] Badaai’ al-Fawaa?id by Ibn al-Qayyim, 1/284.
Ibn ‘Uthaymeen said: “According to the scholars, plotting means resorting to secret means to win over your opponent (i.e., plan secretly to trick your opponent to defeat him while he is not aware of your plan.)
The act of plotting is commended at times and at times it is censured. If it is used against those who make plots, then it is praised because it means that you are more powerful than him. Otherwise, it will be censured and considered a betrayal. For this reason, Allah described Himself with these kinds of attributes only in a specific context where it shows it is done to counter others, as He said: And they planned a plan, and We planned a plan, while they perceived not. an-Naml: 50 He also said: But they plan, and Allah plans. al-Anfaal: 30 These attributes are not used in the general sense with Allah, Most High, therefore, we cannot say: “Allah is the plotter” in the form of a statement or as an attribute because the action per se is considered commended at times and censured at other times. By knowing so, it becomes clear that we are not allowed to refer to Allah in the general sense.” [409] Sharh al-‘Aqeedah al-Waasitiyyah by al-‘Uthaymeen, 1/331.
The ruling of using dubious terms about Allah with respect to affirmation and negation
Dubious terms are the words used to describe Allah but are neither negated nor affirmed in the Quran and the Sunnah, such as: direction, body, and so on. These words may have a valid or an invalid meaning. If these words are used to express a true meaning, this meaning will be accepted like when a person negates that Allah is “composite.” If the word is used to mean that Allah was composed by someone or that he was divided into separate parts, and they were then joined together, and that He can be divided or separated, then Allah, the Exalted, is far above that. And if the person means by using this term that Allah is described by attributes which are different from those of the creation, then this meaning is correct. [410] Dar? at-Ta’aarud al-‘Aql wa an-Naql, by Ibn Taymiyyah, 1/238.
This also includes the phrase: “hulool al-hawaadith”, which is a term that is neither negated nor affirmed in Allah’s Book and the Sunnah. It is another dubious term that could mean different things. If negating it is meant to negate those created things merge and occur within His essence, as is in what He creates is created within His essence or negating that He acquires an attribute He never had before, then this meaning is correct and valid. However, if what is meant is negating the voluntary Attributes of Allah i.e., negating that Allah does what He wants when He wants, or negating that He does not get angry, or negating that He neither gets angry nor pleased, or negating that He is not described by what He described Himself by like descending, arising over His Throne, and coming, as it befits His Majesty and Grandeur, then this is invalid negation. [411] Sharh at-Tahhaawiyyah by Ibn Aboo al-‘Izz, 1/97.
Ibn Taymiyyah said: “From the general fundamentals of religion is to know that words are of two types: (i) words that are mentioned in the Quran and the Sunnah, which is incumbent upon every believer to affirm them; thus, whatever Allah and His Messenger affirmed should be affirmed, and whatever they negated should be negated. The word which Allah affirms or negates is the truth because Allah speaks only the truth, and He guides to the true path. The religious terms are inviolable and should be respected. The highest level of knowledge is to research that which Allah’s Messenger meant to affirm what he affirmed and negate what he negated. This is because we are obliged to believe in all what he mentioned and conveyed to us and obey all his commands and statements. Learning the details of all that will increase our knowledge and Imaan. Indeed, Allah, the Exalted, said: Allah will exalt in degree those of you who believe, and those who have been granted knowledge. al-Mujaadilah: 11 As for the words which were not mentioned in the Quran or the Sunnah, nor did the predecessors agree to affirm or negate, then no one should agree with a person who affirms them or negates them until he investigates his intended meaning so that if his intended meaning corresponds to the hadeeth of the Messenger  (صلى الله عليه وسلم) then it should be affirmed and if his intended meaning contradicts the hadeeth of the Messenger (صلى الله عليه وسلم) then it should be rejected. If those meanings are expressed while using dubious or confusing words or if they are general, other words should be used to express the meaning, or explain the intended meaning so as the truth is expressed in a permissible manner.” [412] Majmoo’ al-Fataawa, 12/113.
These words that are used about Allah include the word “direction”, which is a term that was neither affirmed nor negated in the Quran or the Sunnah. The words that are affirmed in the Quran and the Sunnah leave no need for using this word such as the texts that establish that Allah is above the heavens and so on. This word either means the direction below or the direction above which encompasses Allah, or a direction above which does not encompass Allah. The first meaning is invalid because it negates the elevation of Allah (that He is high above His creation) which was affirmed by Allah’s Book, the Sunnah, the intellect, the innate nature, and the consensus. As for the second meaning, it is also invalid because Allah, the Exalted, is the greatest and He cannot be encompassed by anything from His creation. The third meaning is true, because Allah, the Exalted and the Most- High, is above His creation, and nothing from His creation can encompass Him. [413] Al-Qawaa?id al-Muthlaa fee Sifaatillah Wa Asmaaihi al-Husna by Ibn ‘Uthaymeen, p 31.

Ruling of considering some of Allah’s Names are better than His other Names
Ibn Taymiyyah said: “Since Allah’s Names and Attributes are various, it follows that their merits are different as indicated by the Quran, the Sunnah, the consensus of the scholars and the intellect.” [414] Majmoo’ al-Fataawa, 12/113. Accordingly, there different levels of superiority for each one of Allah’s Names.
Allah’s Names encompass His attributes; therefore, Allah’s Attributes also differ in their merit. For example, the Attribute of Mercy is better than the Attribute of Anger, as mentioned in the hadeeth of Aboo Hurayrah (may Allah be pleased with him) who narrated that the Prophet (صلى الله عليه وسلم) said: “When Allah created the universe, He decreed for Himself: ‘My Mercy prevails over My Wrath.’” [415] Transmitted by al-Bukhaaree (7404), and Muslim (2751) and this is his wording. And in another version of the hadeeth, it reads: “My Mercy precedes My Wrath.” [416] Transmitted by al-Bukhaaree (7422), and Muslim (2751), and this is his wording.
Likewise, as there are attributes better than others, orders can be better than other orders, depending on the nature of the order. For example, Allah’s pleasure with the prophets is greater than His pleasure with others, and His Mercy for them is more than His mercy of others, and Allah’s speaking to some of His servants is more perfect than speaking to others. [417] Majmoo’ al-Fataawa 17/211.