The rules pertaining to Allah’s Attributes
Affirming what Allah has affirmed for Himself in His Book or what His Messenger (صلى الله عليه وسلم) and his Companions affirmed for him without altering, incapacitating, prescribing modality or assimilating. [449] ‘Aqeedat Ashaab al-Hadeeth by as-Sabooni, p 161, Majmoo’ al-Fataawa by Ibn Taymiyyah, 3/3, 4/182.
Allah, the Exalted knows Himself better than anyone else, and His Prophet (صلى الله عليه وسلم) is the most knowledgeable person about His Lord, and after him (in terms of this knowledge) come his Companions (may Allah be pleased with them).
Allah, the Exalted stated: “There is nothing like unto Him, and He is the Hearing, the Seeing.” ash-Shoora: 11 He also stated: “So do not assert similarities to Allah.” an-Nahl: 74 Ibn Jareer said: “Allah is stating: “Do not put forward similitudes to Allah, and do not compare Him with anything because nothing is like Him.” [450] Tafseer Ibn Jareer, 14/305.
Ash-Shaafi’ee said: “I believe in Allah and what was transmitted from Allah according to what Allah meant, and I believe in the Messenger of Allah, and what was transmitted from Him according to what he meant.” [451] Lum’at al-I’tiqaad, p 7.
Ibn ‘Abd al-Barr said: “Ahl as-Sunnah hold a consensus about affirming all of Allah’s Attributes which are transmitted in the Quran or Sunnah, believing in them, interpreting them in their real terms and not metaphorically. However, they do not state how those attributes are, nor do they define any specific attribute among them. As for the people of innovation, the Jahmiyyah, the Mu’tazilah, and the Khawaarij, they all deny Allah’s Attributes and do not interpret any of them in their real terms. They claim that anyone who affirms Allah’s Attributes is a Mushabbihah (a person who compares Allah to the creation). The people who affirmed Allah’s Attributes consider them to have rejected Allah. The truth is with what has been adopted by those hold to firm belief in what Allah’s Book and the Sunnah of His Messenger have mentioned, and these are the leading scholars of Ahl as-Sunnah, and all praise is due to Allah.” [452] At-Tamheed limaa fee al-Muwatta min al-Ma’aani wa al-Asaaneed, 7/145.
Ibn Taymiyyah said: “The methodology of the predecessors is that they describe Allah by what He described Himself as, and what His Messenger described him as without altering, incapacitating, prescribing modality and assimilating. They do not negate the attributes which Allah affirmed for Himself, nor do they compare His attributes with the attributes of the creation. The negator of Allah’s Attributes is he who incapacitates His attributes and ends up worshipping a non-existent thing. While the Mushabbih assimilates Allah’s Attributes to His creation. The one who compares Allah’s Attributes to those of His creation worships an idol. So, the methodology of the predecessors is affirmation without assimilation, and affirming Allah’s transcendence without incapacitating His attributes. This is as Allah stated: “Nothing is like Him.” This is a refutation to those who assimilate Allah to His creation. Allah’s Statement: And He is All-Hearing, All-Seeing is a refutation of those who incapacitate His attributes. [453] Majmoo’ al-Fataawa, 8/432.
Ibn ‘Uthaymeen said: “The pious predecessors from the earliest people of this ummah were the Companions who were the best generation, the Taabi’een who followed them in guidance, and the leading scholars of guidance who came after them, they all had a consensus about affirming the names and attributes that Allah affirmed for Himself and what His Messenger (صلى الله عليه وسلم) affirmed for Him, and accepting the divine texts based on their apparent meanings as they are appropriate to Allah, the Exalted without changing, incapacitating, prescribing modality, and assimilating. They were the best generation based on the hadeeth of the Messenger of Allah (صلى الله عليه وسلم) and their consensus is a binding proof because it is necessitated by the Quran and Sunnah. [454] Al-Qawaa?id al-Muthlaa fee Sifaatillah Wa Asmaaihi al-Husna, p 79.
Negating what Allah negated from Himself in His Book, and what His Prophet (صلى الله عليه وسلم) or his Companions (may Allah be pleased with him) negated from him while believing in the affirmation of the perfection of the opposite [455] Al-‘Aqeedah at-Tadmuriyyah, p 57, al-Jawaab as-Saheeh Liman Baddala Deen al-Maseeh, 3/209.
Allah, the Exalted knows Himself better than His creation, and His Prophet is the most knowledgeable person about Him, and after him (in terms of this knowledge come the Companions (may Allah be pleased with them)).
The negation of death from Allah incorporates the perfection of His life, and the negation of injustice includes the affirmation of His justice, and the negation of sleep implies the perfection of His self-subsistence.
Al-Hulaymee said: “The negation of criticism is an affirmation of praise. This like our statement: “He has no partner, and none is similar to Him,” which means an affirmation that He is the Only One and He is Unique. This is also like our statement: “He will not fail to do anything.” This is an affirmation that He is capable and strong. It is like our statement: “He is not unjust to anyone,” which denotes an affirmation that He is just in His judgement. The affirmation of praise for Him is a negation of criticism for Him. This is like our statement: “He is knowledgeable.” This is a negation of ignorance from Him. It is also like our statement: “He is capable,” which negates incapability from Him.” [456][456] Al-Minhaaj fee Shu’ab al-Eemaan, 1/197.
Ibn Taymiyyah said: “Praise is for issues which are affirmed and not for non-existent ones. Praise for non-existence only occurs if it incorporates affirmation like Allah’s Statement: Allah - there is no deity except Him, the Ever-Living, the Upholder of all existence. Neither drowsiness overtakes Him nor sleep. al-Baqarah: 255 Allah stated that He is transcendent over drowsiness and sleep because this implies the perfection of His life and His self-subsistence. This is as Allah stated: And rely upon the Ever-Living Who does not die al-Furqaan: 58 So, Allah, the Exalted is ever-living and He does not die. He is Self-Existent, and He does not sleep. This is like Allah’s Statement: And We did certainly create the heavens and earth and what is between them in six days, and there touched Us no weariness. Qaaf: 38 So, Allah made His Pure Self transcendent over feeling weary- and that is fatigue and tiredness- so that the perfection of His ability can be apparent.
So, Allah, exalted be He, is described with the attributes of perfection. He is transcendent over all deficiencies and faults. He is described as having life, knowledge, power, hearing, sight, and speech. He is transcendent over death, ignorance, inability, deafness, blindness, dumbness. There is nothing like Him in any of His attributes of perfection. He is far above having any deficiency and fault, for indeed, He is the Pure and the Peace and He cannot be deficient in any manner or form. [457] Jaami’ al-Masaa?il by Ibn Taymiyyah, 3rd set, p 207.
Ibn Abee al-‘Izz said: “Any negation which comes concerning Allah’s Attributes in the Quran or Sunnah is for affirming the perfection of the opposite. This is as Allah’s Statement: And your Lord does injustice to no one. al-Kahf: 49 This is because of Allah’s perfect justice. He also said: “Not absent from Him is an atom's weight within the heavens or within the earth.” Saba?: 38 This is because of the perfection of His knowledge. Allah also said: “And there touched Us no weariness.” Qaaf: 38 This is because of the perfection of His ability. He also said: Neither drowsiness overtakes Him nor sleep. al-Baqarah: 255 This is because of His perfection of His life and self-subsistence. He also said: Vision perceives Him not al-An’aam: 103. This is because of the perfection of His glory, and the greatness of His splendour. Thus, mere negation does not consist of praise.” [458] Sharh at-Tahhaawiyyah, 1/68.
Allah’s Attributes are known through divine revelation. Thus, no attribute is affirmed except what was affirmed by Allah for Himself or what was affirmed by His Messenger (صلى الله عليه وسلم). No attribute is negated unless what Allah negated from Himself or what His Messenger (صلى الله عليه وسلم) negated. [459] Majmoo’ al-Fataawa by Ibn Taymiyyah, 5l26.
Thus, the only attributes which are affirmed are only those which were mentioned in Allah’s Book and the Sunnah; as no one is more knowledgeable about Allah than Himself and no one from the creation knows Him more than His Messenger (صلى الله عليه وسلم). [460] Al-Qawaa?id al-Muthlaa fee Sifaatillah Wa Asmaaihi al-Husna, p 28.
Therefore, it is not permissible to name Allah, the Exalted or to describe Him except with what was mentioned in Allah’s Book and the Sunnah because that will be considered as making a speculative statement made without firm knowledge. Allah is the One who is more knowledgeable about Himself, and He said: “Do you know best or Allah (knows best)?” al-Baqarah: 140
He negated that people could encompass Him in knowledge. He stated: “And they will never encompass anything of His Knowledge.” Taa Haa: 110
He described His Speech as the best and most truthful speech. He stated: “And who is more truthful than Allah in statement.” an-Nisaa?: 87 He also said: “Allah has sent down the best statement: a consistent Book wherein is reiteration.” az-Zumar: 23 This description necessitates that the Book is free from mistakes in information and rulings. This also necessitates that it contains the best ways of directing people and guiding people.
Ahmad ibn Hanbal said: “Allah cannot be described with more than what He described Himself with or as His Prophet described Him with, without a limit or an extent. Allah, the Exalted, said: “There is nothing like unto Him, and He is the Hearing, the Seeing.” ash-Shoora: 11
The describers cannot describe Him and His attributed as he is ought to be described. Hence, we do not exceed what was stated in the Quran and Sunnah. We will say what Allah said, and we will describe Him as He described Himself, and we will not transgress that. We believe in the whole Quran, the entirely clear parts of it and those which are not entirely clear.” [461] Thamm at-Ta?weel by Ibn Qudaamah, p 22.
Ibn ‘Abd al-Barr said: “What is hidden from sight cannot be described by intellectual beings except if that is based on a transmitted narration. There is no report concerning the Attributes of Allah except from what Allah described Himself with in His Book, or what His Messenger (صلى الله عليه وسلم) stated about Him. Therefore, we do not trespass that by falling into comparison, analogy, assimilation or theorisation. [462] At-Tamheed, 7/145.
Ibn ‘Uthaymeen said: “Allah’s Names are based on revelation, and there is no room for the intellect to rationalise in them. Therefore, it is incumbent to limit ourselves to what was revealed in Allah’s Book and the Sunnah. There should be no addition or subtraction in that regard. This is because the human intellect cannot fathom the names that Allah, the Exalted deserves. Thus, we should restrict ourselves to the sacred texts in that regard. This is because Allah, the Exalted, said: “And do not pursue that of which you have no knowledge. Indeed, the hearing, the sight and the heart - about all those one will be questioned.” al-Israa: 36 He also said: “Say, "My Lord has only forbidden immoralities - what is apparent of them and what is concealed - and sin, and oppression without right, and that you associate with Allah that for which He has not sent down authority, and that you say about Allah that which you do not know.” al-A’raaf: 33 This is because calling Allah, the Exalted by a name which He did not call Himself with, or rejecting what He called Himself with, is a transgression against Him. Therefore, proper manners as well as limiting to has come from the sacred texts should be observed. [463] Al-Qawaa?id al-Muthlaa fee Sifaatillah Wa Asmaaihi al-Husna, p 13.
We should neither affirm nor deny general attributes whose affirmation or negation was not transmitted
The details of the meaning of these words should be investigated. If the intended meaning is invalid over which Allah is transcendent, then that meaning should be rejected. However, if the intended meaning is true, and applicable to Allah, then it is accepted, and an explanation of the correct meaning should be offered to people and request them to use it in the place of the general and newly formed word [464] Al-‘Aqeedah at-Tadmuriyyah, p 65, Majmoo’ al-Fataawa, 5/299, and 6/36. Both titles are by Ibn Taymiyyah. .
An example of that is the word ‘direction.’ We wait before affirming or negating it. We ask the person who used the word: “What do you mean by direction?” If he says, “I mean that Allah is in a place which encompasses Him,” we refute him by saying, “This is an invalid name over which Allah is transcendent.” Then we will reject this term. If he says, “I mean the direction of general highness,” we will say, “This is true, and it is possible with regards to Allah.” We will accept this meaning and tell the person: “However, it is best for us to say, “Allah is above heaven, or He is above (the creation) as was transmitted in the authentic narrations. As for the name ‘direction’, it is general and newly formed. So, it is best to leave it.
Al-Maqdisi said: “Part of the incumbent Sunnah is to be quiet about things for which there was no textual evidence from Allah and His Messenger, or where the Muslims did not have a consensus about using these terms. Those terms should not be discussed in negation or affirmation. Just as these terms are not affirmed except by a text from the Law of the religion, likewise they are not negated except with revealed proof.” [465] Al-‘Iqtisaad Fee al-I’tiqaad by al-Maqdisi, p 223.
Ibn Taymiyyah said: “The general terms must be interpreted by explained and clear words. Every word which can be interpreted with either a true or an invalid meaning, it should not be used except if the true meaning is explained, whilst avoiding the wrong one.” [466] Majmoo’ al-Fataawa, 12/551
Every attribute that is affirmed through authentic narrations inevitably agrees with sound intellect [467] Mukhtasar as-Sawaa’iq al-Mursalah by al-Musili (p. 140-165)
Ibn Taymiyyah said: “Everything that is in Allah’s Book and the Sunnah conforms to sound rationality, and a sound intellect does not contradict authentic transmission.” [468] Majmoo’ al-Fataawa, 12/80. He also stated: “Whoever claims that the intellect contradicts transmitted evidence, his claim is false because it cannot be imagined that a sound intellect will contradict authentic transmission. Those who contradict the Quran, the Sunnah, and the consensus, and those who claim that there is incontrovertible rational evidence have doubtful rational proofs and not actual proofs.” [469] Jaami’ al-Masaa?il by Ibn Taymiyyah, p 64.
It is impossible to understand the reality concerning modality [470] Manhaj wa Dirasaat lee Ayaat al-Asmaa‘ wa as-Sifaat by Muhammad al-Ameen al-Shinqeetee, p. 44
Allah, the Exalted, said: but they cannot encompass Him in ?their? knowledge.
Yahya ibn Yahya related: “We were with Maalik ibn Anas, and a man came and said: “O Aboo ‘Abdillah, Allah said: The Most Beneficent (Allah) istawa (rose over) the (Mighty) Throne (in a manner that suits His Majesty). Taa Haa: 5 How did Allah rise over the Throne. Yahya went on to say, “Maalik kept quiet and lowered his head, and he sweated, and he said: “Rising over is not unknown, the modality is not fathomable, and belief in it is compulsory, and asking about it is an innovation. I am of the view that you are an innovator.” Maalik ordered that the man should be taken out of the gathering.” [471] Transmitted by al-Bayhaqi in al-Asmaa wa as-Sifaat (867).
Al-‘Abbaas ibn Muhammad ad-Doori said: “I heard Aboo ‘Ubayd al-Qaasim ibn Salaam mentioning the chapter in which the following are mentioned: seeing Allah, Allah’s Chair, the place of the two feet, the laughing of our Lord about the despair of His servants, the nearness of some of them, where our Lord was before He created the heaven, that Hellfire will not be filled until your Lord, exalted be He, puts His foot over it, and it says, “Enough, enough” and other similar hadeeths. He said: “These hadeeth are authentic. The scholars of hadeeth and jurists transmitted them from each other. In our view, these hadeeths are true, and there is no doubt about them. However, if it is asked: “How will Allah put his foot?” We will say, “There is no interpretation for that, and I have not heard anyone interpreting it.” [472] Transmitted by ad-Daaraqutni in Kitaab as-Sifaat, p 39.
The Attributes of Allah, the Exalted, are affirmed in details and they are negated in general [473] Majmoo al-Fataawa by Ibn Taymiyyah, 6/37, 515.
Affirmation in specific terms is like affirming Allah’s hearing, sight, and the rest of the attributes. The general negation is like negating similitude to Allah as in Allah’s Statement: Nothing is like Him.
Ibn Taymiyyah said: “The messengers came with specific affirmation in Allah’s Names and general negation. They described Allah as having knowledge, mercy, power, wisdom, speech, highness, and other attributes. In negation, Allah, Exalted be He, said: Nothing is like Him, and He also said: Nor is there to Him any equivalent. As for those who are outside the realm of the divine message like the Sabaeans, the philosophers, the polytheists and so on and those who followed the ways of the Jahmiyyah amongst the followers of the prophets; their methodology is a specific negation by saying: “Allah is not such and such, Allah is not such and such,” and they have a general affirmation of Allah’s Attributes.” [474] Majmoo’ al-Fataawa, 12/432.
Ibn Abee al-‘Izz said: “The affirmation of Allah’s Names is detailed in Allah’s Book, whereas the negation is general. This is contrary to the way of the people of the dispraised theology (kalaam) who have a detailed negation and general affirmation.” He further states: “This mere negation having no praise, is discourteous. This is because if you say to a king, “You are not a garbage collector, or a sweeper, or a cupper, or a weaver, he will discipline you for this description even if you are speaking the truth. However, you will be praising him if you concisely and comprehensively negate, “You are not like any of your subjects. You are better, more honourable, and more elegant than them. If you mention the negation with generality, you will have displayed good manners.” [475] Sharh at-Tahhaawiyyah, 1/69.
Each Name that is affirmed for Allah, the Exalted, incorporates an attribute and not the opposite [476] Badaai’ al-Fawaa?id (1/285) by Ibn al-Qayyim, and al-Qawaa’id al-Muthla by Ibn ‘Uthaymeen, p. 8
An example of this is the name the Most Merciful which covers the attribute of mercy, and the name ‘the Most Generous’ includes generosity, and the name the All-Subtle incorporates subtleness and so on. However, names are not derived from the attributes of intention, coming, and rising over. Therefore, we do not say, “Part of Allah’s Names are ‘the One who intends, the One who comes, the one who rises over,’ and so on.
Ibn Taymiyyah said: “Any name among the names of Allah indicates the named Being and denotes the attribute which the name itself carries like the name ‘the All-Knowing’ indicates a Being with knowledge, and the name ‘the All-Powerful’ indicates a Being with power, and the name ‘the Most Merciful’ indicates a Being with mercy.” [477] Majmoo’ al-Fataawa, 13/333.
Ibn al-Qayyim said: “Talking about Allah with a verb in a restricted manner does not necessitate deriving a general name as was wrongly done by a latter-day scholar. He said that Allah’s beautiful names include, ‘the One who leads astray,’ ‘the One who tempts,’ and ‘the Plotter.’ Allah is far above what He said. These names cannot be used on Allah, the Exalted, except as specific deeds. Therefore, it is not permissible to call Him with names derived from those verbs.” [478] Badaai’ al-Fawaa?id (1/285)
Concerning Allah’s Statement: They request from you a legal ruling. Say, Allah gives you a ruling, an-Nisaa?: 176 Muhammad ibn Ibraaheem Aal ash-Shaykh said, “Attribution of giving a legal ruling to Allah, the Exalted in the Quran by a restricted verb does not necessitate calling Allah by the name of Mufti. This is because the matter of verbs is more expansive than that of names.” [479] Fataawa wa Rasaa?il Muhammad ibn Ibraaheem, 5/116 (slightly adapted).
All of Allah’s Attributes are attributes of perfection. There is no deficiency in them in any manner or form [480] Majmoo’ al-Fataawa by Ibn Taymiyyah, 5/206, Mukhtasar as-Sawaa’iq al-Mursalah by al-Moosili, p 223, 224, Badaai’ al-Fawaa?id by Ibn al-Qayyim, 1/295.
Ibn Taymiyyah said: “What the Messenger came with is the truth which is indicated by reason. The people who are closest to the truth are the ones who follow the Messenger the most, and who greatly agree with him; these are the predecessors of the ummah and its leading scholars who affirmed the attributes that are indicated by Allah’s Book and the Sunnah. Then they believed that He was far above assimilation to His creation. This is because life, knowledge, power, hearing, sight, and speech are attributes of perfection by necessity. There is no deficiency in them, and whoever has these attributes is perfect than the one who does not have them. The deficiency is in negating these names and not in affirming them. A being which can have these attributes- like an animal- is better than something which does not have them like the inanimate objects. [481] Majmoo’ah ar-Rasaa?il wa al-Masaa?il by Ibn Taymiyyah, 5/57.
Ibn al-Qayyim said: “Allah’s Essence is far removed from all evils, and the same applies to His attributes. This is because they are all attributes of perfection and qualities of glory. There is no deficiency in them in any manner or form. All of Allah’s Names are beautiful and none of them is censured or faulty. [482] Tareeq al-Hijratayn wa Baab as-Sa’aadatayn, p 93.
Allah’s Attributes are related to His Essence and Actions; the attributes of action pertain to His actions, and His actions have no end [483] Al-Qawaa?id al-Muthlaa by Ibn ‘Uthaymeen, p 30.
Allah, the Exalted, said: And Allah does what He wills.
Ibn Taymiyyah said: “It is known by consensus that Allah’s Names are far removed from attributes of deficiency, and this covers that there is no deficiency in Allah’s Self-related and attributes of action. All the Muslim sects divide Allah’s Attributes into Self-related and attributes of action, and they agreed that Allah is far removed from deficiency in both types of attributes.” [484] Dar’ at-Ta’aarud al-‘Aql wa an-Naql, 4/89 (slight adaptation)
Ibn ‘Uthaymeen said: “The affirmative attributes are divided into two: Self-related and actional. The Self-related attributes are those which Allah always had, has, and will have like knowledge, power, hearing, sight, honour, wisdom, highness, and grandeur. These also include attributes which Allah informed us about and these are like the face, the two hands, and the two eyes. The attributes of action are those that are linked to Allah’s will. If He wants to do them, He does them like rising over the Throne and descending to the nearest heaven.
An attribute of Allah may be Self-related and actional from two considerations like speech which is originally considered as a Self-related attribute. This is because Allah has always spoken, and He will always speak. In considering individual parts of speech, it is an attribute of action. This is because speech is linked with Allah’s Will. He speaks when He wants and He says what He wants, as He has stated: His command is only when He intends a thing that He says to it, "Be," and it is. All attributes which are linked to Allah’s Will follow His wisdom.
The divine wisdom may be known to us, and sometimes we may not comprehend it. However, we certainly know that He does not will anything except if it conforms to wisdom, as this is indicated in Allah’s Statement: And you do not will except that Allah wills. Indeed, Allah is ever All-Knowing and All-Wise. [485] Al-Qawaa?id al-Muthlaa fee Sifaatillah Wa Asmaaihi al-Husna, p 25.
Allah’s Attributes are confirmed in the Quran and the Sunnah either through an explicit mention of the attribute, or by a name that refers to it or by mentioning an explicit action or description which indicates it [486] Ibid, p 29.
The example for the first one: These cover attributes like mercy, honour, power, the face, the two hands, the fingers, and so on.
The example for the second one: This includes attributes like the All-Seeing which incorporates the attribute of sight, and the All-Seeing which covers the sight, and the All-Hearing which includes hearing, and so on.
The example of the third one: Allah’s Statement: The Most Beneficent (Allah) istawa (rose over) the (Mighty) Throne (in a manner that suits His Majesty) which indicates the attribute of rising over, and Allah’s Statement: “Indeed We, from the criminals, will take retribution which indicates retribution and so on.
Ibn ‘Uthaymeen said: “The indication of Allah’s Book and the Sunnah of the affirmation of Allah’s Attributes is through three ways:
Firstly: An explicit mention of the attribute like honour, power, mercy, grasping, the Face, the Two Hands, and so on.
Secondly: A Name includes its attribute like: ‘the Oft-Forgiving’ which incorporates forgiveness, ‘the All-Hearing which covers hearing, and so on.
Thirdly: The explicit mention of an action or description which indicates it like rising over the Throne, descending to the nearest heaven, coming to judge His servants on the Day of Judgement, and taking revenge against the criminals.” [487] Al-Qawaa?id al-Muthlaa fee Sifaatillah wa Asmaaihi al-Husna, p 28.
We can seek refuge in Allah’s Attributes and swear by them [488] Majmoo’ al-Fataawa by Ibn Taymiyyah, 6/143, 229, 35/273, Sharh as-Sunnah by al-Baghawi, 1/185. Some scholars differentiated between swearing by the Actional Attributes and by an attribute of the Essence, saying that it is not allowed to swear by an attribute of actions.
Part of this, is the statement of the Prophet (صلى الله عليه وسلم): “I seek refuge in Your pleasure from Your anger and I seek refuge in Your protection from Your punishment.” [489] Saheeh Muslim (486). In the book of oaths and vows, Al-Bukhaaree wrote a chapter heading titled: “Chapter: Taking an oath by Allah’s honour, His attributes and words.”
Ibn Taymiyyah said: “Taking an oath by Allah’s Attributes is like taking an oath by Him. This is like when a person says, “By Allah’s honour,” “by Allah’s ever-lasting life,” or “by the Great Quran.” It has been established from the Prophet (صلى الله عليه وسلم) and the Companions that it is permissible to take an oath with these attributes and similar ones. This is also because taking an oath by His attributes is like seeking refuge with them. If a person is seeking refuge, he is allowed to do so only by Allah and His attributes; like the statement of the Prophet (صلى الله عليه وسلم): “I seek refuge with your Countenance,” [490] Transmitted by al-Bukhaaree (4628) on the authority of Jaabir ibn ‘Abdillah (may Allah be pleased with him and his father). and “I seek refuge in Allah’s perfect words,” [491] Saheeh Muslim (2708) on the authority of Khawlah bint Hakeem (may Allah be pleased with her). and “I seek refuge in Your pleasure from your anger” [492] Saheeh Muslim (486). and so on. This an affirmed issue amongst the scholars. [493] Al-Qawaa?id an-Nooraniyyah, p 334.
Ibn Baaz said: “If a person takes an oath by the Quran, and he means that the Quran is the word of Allah, then there is no problem in that. This is because the Quran is Allah’s speech. When he says, “By Allah’s honour,” “By Allah’s speech” or “By the Mus-haf” and he means the Quran, then there is no problem with this oath, and there is no harm with that, and all praise is due to Allah. For example, if a person says: “By Allah’s honour,” or “By Allah’s knowledge,” then there is no problem in making an oath by an attribute of Allah, the Exalted. Likewise, if a person says, “By the Most Beneficent, the Most Merciful, the All-Knowing, the Almighty, the All-Wise, and so on,” or if he says, “By Allah’s honour, By Allah’s mercy, by Allah’s knowledge, and Allah’s speech,” there is no problem at all in saying them.” [494] Fataawa Noorun ‘ala ad-Darb by Ibn Baaz, 4/65.
Ibn ‘Uthaymeen stated: “The correct view is that swearing by Allah’s Attributes is permissible and the oath is binding. As for swearing by Allah signs, then that is a detailed matter. If the person who swears by Allah’s signs means Allah’s creational signs, then this is not permissible, and the oath does not take place. This is like when a person says, “By the sun, by the moon, by the night, or by the day,” All these oaths are prohibited despite the fact that these things are Allah’s signs. However, since they are Allah’s creational signs, therefore, a person is prohibited from swearing by them. Nevertheless, if the oath is by Allah’s signs of the Law of the religion like the Quran- then the Quran is Allah’s attribute because it is Allah’s speech. In this case, it will be permissible to make an oath in this way.” [495] Fath Thi al-Jalaal wa al-Ikraam Bi Sharh Buloogh al-Maraam, 6/105.
That which applies to Allah’s Attributes applies to His Essence too [496] Mas’alah fee as-Sifaat by al-Khateeb al-Baghdaadi, p. 8, al-Hujjah Fee Bayaan al-Mahajjah by Qawwaam al-Sunnah (1/189), al-‘Aqeedah al-Tadmuriyyah by Ibn Taymiyyah, p. 43, and Majmoo’ al-Fataawa by Ibn Taymiyyah (5/330, 6/355).
Allah’s Essence is real that is not like the essence of other beings. It has real attributes which are not similar to the attributes of the creature. Moreover, affirming Allah’s Essence is an affirmation of existence, albeit, without affirming the modality, and the same applies to the affirmation of His Attributes.
Aboo al-Qaasim al-Asbahaanee said: “Discussing about Allah’s Attributes, what came concerning it in Allah’s Book, or what was transmitted by the authentic chains of narrations from the Messenger of Allah (صلى الله عليه وسلم). The methodology of the predecessors (may Allah have mercy on all of them) in their regard is that they affirmed them and interpreted them according to their apparent meaning. They negated modality. Some people negated Allah’s Attributes, and invalidated what was affirmed by Allah. Some scholars who affirmed Allah’s Attributes went on wrongly to discuss modality. The praiseworthy way is the middle ground between the two extremes. This is because talking about Allah’s Attributes bifurcates from the ruling of talking about Allah’s Essence. The affirming of the Being is an affirmation of existence, and not of the modality. Similar is the case of attributes. So, we affirmed Allah’s Attributes because there were texts revealed in that regard. This was the methodology of the predecessors.” [497] Al-Hujjah Fee Bayaan al-Mahajjah, 1/188-190.
Ibn Taymiyyah said: “Discussing Allah’s Attributes follows the ruling of discussing Allah’s Essence. This is because nothing is like Allah, neither in His Essence, nor in His attributes, nor in His actions. Since He has a real Being which is not like other beings, His Essence has actual attributes which are not similar to the rest of the beings. [498] At-Tadmuriyyah, p 43.
Affirming some of Allah’s Attributes necessitates affirming the rest [499] Al-‘Aqeedah at-Tadmuriyyah by Ibn Taymiyyah, p 31, Majmoo’ al-Fataawa by Ibn Taymiyyah, 5/212.
Whoever affirms Allah’s Attributes like hearing, sight, will, it will be binding upon him to affirm Allah’s love, anger, and hatred.
Ibn Taymiyyah said: “Whoever creates division between Allah’s Attributes despite that they are similar in terms of reality and from a metaphorical aspect, he will be contradicting his own view, inconsistent in his methodology, and he will be similar to a person who has believed in part of Allah’s Book and disbelieved in part of it.” [500] Majmoo’ al-Fataawa, 5/212.
Ibn ‘Uthaymeen said: “Talking about some of Allah’s Attributes is like making pronouncements about the rest of them. This means that whoever affirms some attributes which were affirmed by Allah for Himself, it will be binding upon him to affirm the rest. Whoever negates any of them, it is binding upon him to negate what Allah has affirmed, otherwise, he will be contradicting himself.” [501] Majmoo’ Fataawa wa Rasaa’il Ibn ‘Uthaymeen (4/36)
What is attributed to Allah and is not separate from Him, it is His Attribute which is not created; and everything that is attributed to Him, and is separate from Him, is created. That is to say: not everything which is attributed to Allah is necessarily an Attribute of His. [502] Al-Jawaab as-Saheeh Liman Baddal Deen al-Maseeh (2/158), Majmoo’ al-Fataawa (9/290), Majmoo’ fataaawa wa Rasaa’il Ibn ‘Uthaymeen (1/166)
The example of the former is Allah’s hearing, sight, pleasure, and anger, and the example of the latter is Allah’s house and the Allah’s camel.
Al-Muzani said: “Allah’s words, power, descriptions and attributes are perfect and not created, permanent and sempiternal.” [503] Sharh as-Sunnah, p 79.
Ibn Taymiyyah said: “What is attributed to Allah is of two types. It is either an attribute which is not self-subsisting like knowledge, power, speech, and life, or the attribute is a self-subsisting one. The first form is an addition of an attribute like Allah’s Statement: And they encompass not a thing of His knowledge al-Baqarah: 255 and His statement: Indeed, it is Allah who is the continual Provider, the firm possessor of strength ath-Thaariyyaat: 58 and His statement: Did they not consider that Allah who created them is greater than them in strength?” Fussilat: 15 and the authentic narration of the Prophet (صلى الله عليه وسلم) on the istikhaarah (seeking Allah’s guidance in making a good choice): “When anyone of you has an important matter to decide, let him pray two units other than the obligatory prayer, and then say: “O Allah, I seek the counsel of Your Knowledge, and I seek the help of Your Omnipotence, and I beseech You for Your Magnificent Grace. Surely, You are Capable and I am not” [504] Transmitted by al-Bukhaaree (1162) from the hadeeth of Jaabir (may Allah be pleased with him). and Allah’s Statement: And the word of your Lord has been fulfilled in truth and in justice al-An’aam: 115 and His statement: That is the judgement of Allah; He judges between you al-Mumtahanah: 10 as well as His statement: That is the command of Allah, which He has sent down to you at-Talaaq: 5.
The second form is an attribution of a thing like Allah’s Statement: And purify My House for those who perform Tawaf al-Hajj: 26 and Allah’s Statement: Do not harm the she-camel of Allah or prevent her from her drink. ash-Shams: 13 as well as Allah’s Statement: A spring of which the righteous servants of Allah will drink al-Insaan: 6. So, in the first form, what is attributed is Allah’s attribute within Him. It is not created or separate from Him. The attributed thing in the second form is a thing which is owned by Allah, created, and separate from Him but it is a favoured and honoured thing because of the characteristics which Allah specifically gave it which necessitate attribution to Him. This is like how Allah specifically chose the she-camel of Prophet Saalih (peace be upon him) from all the camels, and He chose His House in Mecca from all the houses, and He chose his righteous servants from the people. This also applies to Allah’s Statement: Then We sent to her Our Angel. Maryam: 17 Allah stated that this angel appeared before her in the form of a perfect man in all respects and that she sought Allah’s refuge from him if he was a pious man, and he said: I am only the messenger of your Lord. Maryam: 19 All this indicates that these things are separate from Allah.” [505] Al-Jawaab as-Saheeh Liman Baddala Deen al-Maseeh by Ibn Taymiyyah (2/155-157).
The meanings of Allah’s Attributes which are affirmed by the Quran and Sunnah are known, and they are interpreted according to their true meaning, and the metaphors and allegory do not apply to them at all. As for the modality, that is unknown [506] Al-Tamheed by Ibn ‘Abd al-Birr (7/145), al-‘Aqeedah al-Tadmuriyyah (p. 43-44), Majmoo’ al-Fataawa (5/36-42), Mukhtasar as-Sawaa’iq al-Mursalah by al-Moosl (p. 188, 494)
Al-Kalaabaathee said: “The scholars had a consensus that Allah’s Attributes are the reality of what was described such as knowledge, omnipotence, power, honour, forbearance, wisdom, grandeur, glory, eternity, life, intention, will, speech and so on, and that He has hearing, sight, a face, and hands which are real. These are not like the hearing, the sight, the hands, and the faces of the creation.” [507] At-Ta’aruf Lee Madhhab Ahl at-Tasawwuf, p 35.
Ibn Baaz said: “The predecessors (may Allah have mercy on them) and those who have followed their methodology till today affirm what Allah has affirmed for Himself in the form of the attributes of perfection, or what His Messenger (صلى الله عليه وسلم) affirmed for Him. They believe that these attributes are real in a manner which is becoming of Allah’s majesty without changing, incapacitating, prescribing modality, assimilating, or interpreting them with a meaning which is contrary to their apparentness, or not interpreting them at all.” [508] Majmoo’ Fataawa Ibn Baaz. 2/99.
All believers must declare the necessity of and believe in whatever mentioned in Allah’s Book and the Sunnah, even if the meaning is not understood [509] Al-Aqeedah al-Tadmuriyyah of Ibn Taymiyyah (65), Majmoo’ al-Fataawa of Ibn Taymiyyah (5\298)
Ibn Taymiyyah said: “We must believe in what Allah and His Messenger have stated. So, everything which was affirmed that the Messenger (صلى الله عليه وسلم) said it, we must believe in it even if we do not understand its meaning. This is because we know that he is the truthful one whose statements are believed in, and he does not say about Allah except the truth.” [510] Dar Ta’aarud al-‘Aql wa an-Naql, 1/296.
Using words to speak about Allah is broader than assigning Names and Attributes to Him. That which is considered a part of speaking about Allah is not necessarily based on textual evidence like the following terms: the sempiternal, the thing and the present [511] Badaai’ al-Fawaaid by Ibn al-Qayyim, 1/285.
Ibn al-Qayyim stated: “The names and attributes that are used to refer to Allah are based on divine textual evidence, and what is used to give information about Him is not necessarily based on divine textual evidence like the sempiternal, the thing, the present and the self-subsisting.” [512] Badaai’ al-Fawaaid, 1/162.
Ibn ‘Uthaymeen said: “Every name of Allah incorporates an attribute. So, the name the Almighty consists of the attribute of might. The name the All-Knowing includes the attribute of knowledge. However, not all attributes allow the names to derive from them. Therefore, we say: “The realm of attributes is more expansive than the realm of names because there are attributes from which Allah’s Names are not derived. On the contrary, there is no name for which there is no attribute. And Allah knows best.” [513] Tafseer al-‘Uthaymeen, Surah al-Zukhruf, p 63.
Allah’s Attributes are not Subject to Analogy [514] See Saheeh Ibn Hibbaan, vol.3, p.200; Shaa’n ad-Du’a, al-Khattaabee, p.111.
Therefore, endurance should not be compared to power, ability should not be compared to omnipotence, gentleness should not be compared to mercy and kindness, nor should information be compared to knowledge, and so on. This is because Allah’s Attributes are limited to revelation. This is as mentioned in the second rule.
Al-Khattaabee said: “Part of the knowledge of this chapter, I mean, the chapter of Allah’s Names and Attributes, and anything that enters into its rulings and pertains to its conditions; is that limitation is upon revelation. Qiyaas is not applied in it whereby a thing is linked to what is close to it linguistically and in common usage. Therefore, ‘the generous’ is not comparable to ‘the lavish’ even if these meanings are close to each other linguistically. This is because the name ‘the lavish’ was not mentioned in revelation. Rather, it is the name ‘the generous’ which was mentioned. Moreover, the word as-sakhaawah (lavishness) is used to express softness and flexibility. Thus, in Arabic, it is said: “Ard sakhiyyah wa sakhaawiyyah” in reference to the ground which is soft and pliant, due to the softness and flexibility found in it. Likewise, the name ‘the magnanimous’ is not compared to ‘the generous’ because ‘the magnanimous’ has flexibility and ease. As for the name ‘the generous,’ it means abundance in giving, and from it is when the Arabs say: ‘jaada as-sahaab’ when it rains torrentially. In this regard, you also say: ‘matarun joodun,’ torrential rain; as well as ‘faras jawwaadun’ meaning a horse which expends its effort in running.
Allah’s Name ‘the strong’ is not compared to the name ‘the endurant’ even though these attributes are close to each other in reference to the attributes of people. This is because endurance involves constraint and striving.
The name ‘the Omnipotent’ is not compared to the name ‘the one who bears’ or ‘the one who is able’ because these names are used to refer to a strong structure and the composition of the physical structure. The name ‘the Most Beneficent’ is not compared to the name ‘the soft’ even though mercy in reference to the attributes of people involves some softness and weakness in bearing harshness.
Allah attributes include ‘the Forbearing’ and ‘the Most Patient.’ However, it is not permissible to compare these names to the names ‘the venerable’ and ‘the staid.’
Allah’s Names include ‘the All-Knowing’ and His attribute includes knowledge. However, involving analogy in this is not permissible whereby Allah is called ‘the One with information’ because this necessitates engagement in causes by which the knowledge of a thing is known. Likewise, Allah is not described as ‘the Intelligent One.’ This issue should be considered and not neglected. This is because the benefits from knowing that are great, and ignorance about it is harmful. And Allah is the giver of success. [515] Sha?n ad-Du’aa by al-Khattaabee, vol. 1, p 111-113.
Aboo Ya’laa stated: “The affirmation of attributes is based on revelation, since there is no room for the intellect of Qiyaas (analogy) to play part in it." [516] See Ibtaal al-Ta’weelaat, p. 222.
The Attributes of Allah are Unlimited
This is because each name incorporates an attribute and Allah’s Names are unlimited. There are some names whose knowledge Allah kept with himself in the knowledge of the unseen with Him. ‘Abdullah ibn Mas’ood (may Allah be pleased with him) narrated: “The Messenger of Allah (صلى الله عليه وسلم) said: “Anyone who is affected with worry and sadness and says, “O Allah, I am Your slave, and the son of Your male slave, and the son of your female slave. My forehead is in Your Hand (i.e., you have control over me). Your Judgment upon me is assured, and Your Decree concerning me is just. I ask You by every Name that You have named Yourself with, revealed in Your Book, taught any one of Your creation, or kept unto Yourself in the knowledge of the unseen that is with You, to make the Quran the spring of my heart, and the light of my chest, the banisher of my sadness, and the reliever of my distress” Allah will remove his worry and sadness, and he will put happiness in their place. The Companions said: “O Messenger of Allah, should we learn it? He answered, “Yes. Whoever hears it must learn it.” [517] Transmitted by Ahmad (3712), Ibn Hibbaan (972), and at-Tabaraanee (10/210) (10352); Ibn Hibbaan authenticated it and Ibn al-Qayyim in Shifaa al-‘Alil, vol.2 p. 749; as-San’aani, al-Insaaf fi Haqiqat al-Awliyaa, p.102; al-Albaani in Silsilat al-Ahaadith as-Saheehah, p.199; Authenticated by Ahmad Shakir, Takhrij Musnad Ahmad vol. 6, p.153; al-Haakim: Saheeh according to the conditions of Muslim if it is protected from the ‘Irsaal’ of ‘Abd ar-Rahman ibn Abdullah, there is difference of opinion concerning his listening from his father. Ibn al-Mundhiri mentioned in at-Targheeb wa at-Tarheeb, vol.3, p.57: ‘It is not protected from the Irsaal of al-Qaasim from Ibn Mas’ud and it contains Abu Salamah al-Juhani.’ Al-Haythami states in Majma’ al-Zawaaid, vol.10, p.189, ‘Its men are the men of authentic narrations, apart from Abu Salamah al-Juhani, while Ibn Hibbaah held him as an authority. Ibn Taymiyyah stated in al-Tis’eenah, vol.3, p.803, ‘It is a mashoor narration.’ Arna’ut deemed its Isnaad as weak in Takhrij Musnad Ahmad, 3712.
Ibn al-Qayyim said: “Allah has made His names of three types:
A type which Allah called Himself by, and He revealed these names to those whom He wanted like His angels or others, and He did not reveal them in His Book.
A type which He revealed in His Book, and He introduced them to His servants.
A type which He kept with the knowledge of the unseen with Him, and He did not let anyone amongst His creation know about them. This is why the hadeeth used the verb ‘ista?tharata bihi’ meaning ‘You kept them unto Yourself.’ In other words, it means that ‘You have the exclusive knowledge of them.’ It does not mean being unique in being called by them. This is because this kind of uniqueness is established already in the Names which Allah revealed in His Book. In this regard, the Prophet (صلى الله عليه وسلم) said in the hadeeth of intercession: “Then Allah will let me praise Him with praises which I do not know at this moment.” [518] I did not find this wording in the transmitted books that I have, however, it has been narrated with the following wording: ‘Then Allah will reveal to me His praises and exaltation, something that He has not revealed to anyone before me.’ Narrated by al-Bukhaaree (4712), it is his wording; Muslim (194), narrated Abu Hurayrah. Those words of praise are using Allah’s Names and Attributes. These are the ones which are also meant by the statement of the Prophet (صلى الله عليه وسلم) said: “I cannot enumerate Your praises, as, You are as You have praised Yourself.” [519] Saheeh Muslim (486) as narrated by ‘Aaisha, may Allah be pleased with her. [520] See Badaai’ al-Fawaa’id (1/293-294)
The Types of Attributes [521] Refer to: Majmoo’ al-Fatawaa of Ibn Taymiyyah (6/217 and 233), Daqaa’iq al-Tafseer of Ibn Taymiyyah (5/225-237), Sharh al-Qaseedah al-Nooniyyah of Muhammad Khaleel Harraas (2/55), and al-Qawaa’id al-Muthla fi Sifaat Allah wa Asmaa’ih al-Husna of Ibn ‘Uthaymeeen (p 21)
The Names of Allah can be divided into three types [522] These categories are newly introduced which the righteous predecessors did not know. However, when theologians discussed Allah’s Attributes, interpreted them and incapacitated them, and categorised them in a manner that had no precedent such as Nafsi Attributes and Ma’nwai Attributes, then the scholars of Ahlu al-Sunnah had no choice but to come up with this categorisation and to coin terms for this. :
1. In terms of their affirmation and negation.
2. In terms of their link to Allah’s Essence and His actions.
3. In terms of their affirmation and proofs.
Each type of these three types can be divided into two groups:
Firstly: In terms of affirming them and negating them:
a) Affirmative attributes
These are the attributes which Allah affirmed for Himself or those which His Messenger (صلى الله عليه وسلم) affirmed for Allah like rising over the Throne, descent, the Face, and the Hands. All these are attributes of praise and perfection. These are most of the attributes which were mentioned in the Allah’s Book and the Sunnah, and thus they must be affirmed.
b) Negative attributes (negated)
These are the attributes which Allah negated for Himself, or which were negated by His Messenger (صلى الله عليه وسلم) for Him. These are all attributes of deficiency like death, drowsiness, sleep, and injustice. These attributes are mostly mentioned in Allah’s Book, or the Sunnah preceded by the negative particle like laa, maa, and laysa. These names are negated from Allah, the Exalted, and their opposite attributes of perfection are affirmed.
Ibn Taymiyyah said: “Allah is described with affirmative attributes of perfection like life, knowledge, and omnipotence. Affirming them necessitates negating the attributes of deficiency. Allah, the Exalted is praised with negative attributes only because they incorporate affirmative meanings. This is because mere negation and pure denial do not consist of praise and perfection since a non-existent thing is described by mere non-existence, and non-existence is mere negation containing no perfection in it. Perfection is in existence.
Thus, this is the reason why Allah’s Book has mentioned this in this manner whereby Allah describes Himself with affirmative attributes, attributes of perfection, and negative attributes which consist of affirmation like in His statement: “Allah - there is no deity except Him, the Ever-Living, the Upholder of all existence. Neither drowsiness overtakes Him nor sleep.” al-Baqarah: 255 So, the negation of being overtaken by drowsiness and sleep takes into consideration the perfection of His life and His self-subsistence. This is because sleep is the brother of death. Therefore, the people of Paradise will not sleep, but they will have complete rest. They will also not die. Al-Qayyoom means the Upholder of all existence. So, if He got drowsy or sleepy, then His life and sustaining would be deficient, and He would not be self-subsisting nor the Upholder.” [523] Al-Jawaab as-Saheeh liman Baddala Deen al-Maseeh by Ibn Taymiyyah, 3/209.
Secondly: In terms of the attributes being linked with Allah’s Essence and actions
a) Attributes related to His Essence
These are the attributes which Allah has always had, and He will always have. These are attributes like knowledge, omnipotence, life, the Face, and the Two Hands. Ibn Taymiyyah said: “The Exalted Lord has always been and will always have attributes of perfection. He has descriptions of glory and honour. His perfection is necessitated by His Essence. Therefore, it is impossible for Him to lose any of His attributes of perfection. Also, it is impossible for Him to be deficient after His perfection. This principle is the view of the predecessors and Ahl as-Sunnah. They held that Allah will always speak when He wants, and He is always able, and He is always described with attributes of perfection, and He will always be like that, and He will not change.” [524] Majmoo’ al-Fataawa, 6/250.
Ibn ‘Uthaymeen stated: “Allah, the Exalted has always had Two Hands, a Face, Two Eyes, and these things have not been previously non-existent. He will never be separated from any of these things. Likewise, He has been always Alive, and He will always be Alive. He has always been Knowledgeable, and He will always be Knowledgeable. He has always been Omnipotent, and He will always be Omnipotent, and so on. He is described in this manner sempiternally and eternally. The new occurrence of heard things does not necessitate having a new hearing. For example, when a human being hears the athaan now, this does not mean that he acquired new hearing when he heard the athaan. Rather, his hearing is present since the time Allah created Him. However, the heard things are the ones which happen and occur anew.” [525] Sharh al-‘Aqeedah al-Waasitiyyah by Ibn ‘Uthaymeen, 1/78.
b) Actional attributes
These are the attributes which are linked to Allah’s will and His omnipotence. If He wants, He does, and if He wants, He does not do, like coming, descending, anger, happiness, and laughing.
Ibn ‘Uthaymeen said: “The attributes of action are those which are linked to His will. If he wants, He does them, and if He does not want, He does not do them. These are attributes like rising over His Throne and descending to the nearest heaven.” [526] Al-Qawaa?id al-Muthlaa fee Sifaatillah Wa Asmaaihi al-Husna, p 25.
Allah’s actions are of two types:
1- Intransitive actions like rising over His Throne, descending, and coming.
2- Transitive actions like creation and giving.
The actions of Allah, the Exalted have no end. “He does what He wants.” Therefore, Allah’s attributes of action are endless. Ibn Taymiyyah said: “One of the greatest principles is for a person to know what Allah described Himself with. This includes attributes of action like in Allah’s Statement: Your Lord Who created. He created man. Creation was mentioned in many places, and so were other actions besides it. These are of two types of actions: a transitive action which affects the being to whom it is being done like the verb ‘khalaqa’ (he created). This necessitates a created being. Likewise, the verb ‘razaqa’ in Allah’s Statement: “Allah is the one who created you, then provided for you, then will cause you to die, and then will give you life. Are there any of your "partners" who does anything of that.” ar-Room: 40 This occurs many times in the Quran. The intransitive actions are those mentioned in the following ayaat: Then, He istawa (rose over) towards the heaven and Do they await but that Allah should come to them in covers of clouds and the angels al-Baqarah: 210 Do they then wait for anything except that the angels should come to them, or your Lord should come or that there come some of the signs of your Lord? al-An’aam: 158 and And your Lord comes with the angels in rows al-Fajr: 22 [527] Majmoo’ al-Fataawa, 16/372.
On the one hand, because the attributes of action are part of Allah’s Essence, therefore, these attributes of action are called the attributes of the Essence. Whereas, on the other hand, because these attributes of action are linked with what comes out from the Essence in terms of statements and actions, therefore, they are called attributes of actions. Among the examples of that is the attribute of speech. In terms of origin and type, Allah’s Speech is an attribute of the Essence. However, in terms of individual instances of speech it is an attribute of action. [528] Al-Qawaa?id al-Muthlaa fee Sifaatillah Wa Asmaaihi al-Husna, Ibn Utaymeen, p 25.
Thirdly: In terms of their affirmation and proofs
a) Attributes based on narrations
These are the attributes which cannot be affirmed except through revealed evidence heard from or informed by Allah or His Messenger (صلى الله عليه وسلم). These attributes are called aural or transmissive attributes. These attributes may relate to Allah’s Essence like the Face, the Two Hands; and they may be related to His Actions like happiness and laughing. Ibn ‘Uthaymeen said: “For the narrative attributes, we only rely on narrations, as they are not related to rational issues, rather, they are part of those issues that can only be comprehended through aural tradition. Their example of, or the example of their designated names in relation to us are parts and limbs like the hand, the face, the eye, the foot, and the finger. These are called the narrative attributes because they are not mere meanings. So, the hand is not power. Power is a meaning, and the hand is an attribute of a different type. With regards to us, the designated names are parts and components. So, the hand is a part or limb of us. The same applies to the face, and the eye.
However, with respect to Allah we do not say, “It is a part.” This is because this terminology was not attributed in revealed narrations to Allah in terms of negation and affirmation.” [529] Sharh al-‘Aqeedah as-Saffaareeniyyah, 1/156.
b) The aural and rational attributes
These are the attributes whose affirmation is based on aural and transmissive evidence (revelation) as well as rational proofs. These may be attributes related to His Essence like life, knowledge, and omnipotence, and they may be attributes of action like creation and giving.
Ibn ‘Uthaymeen said: “An example of is the mercy which Allah affirmed, the Exalted for Himself in His statement: “And your Lord is the Forgiving, full of mercy” al-Kahf: 58 and His statement: “And He is the Oft-Forgiving, Most Merciful” Yoonus: 108. These attributes can be affirmed by the intellect as they were indicated by revelation. So, it can be said: “The act of doing good to the creation by giving them what benefits them and averting harm from them is indicative of mercy like the indication of specification to will. In fact, it is clearer than that because it is evident to everyone.” [530] Taqreeb at-Tadmuriyyah, p 28.
The Attributes of Allah which are mentioned in Allah’s Book and the Sunnah
The attributes which are affirmed by the Quran and the Sunnah
Lastness (al-Aakhir)
This is an attribute related to the Essence of Allah, and from it is Allah’s Name the Last which is affirmed by the Quran and the Sunnah.
The proof from the Quran
Allah’s Statement: He is the First (nothing is before Him) and the Last (nothing is after Him), the Most High (nothing is above Him) and the Most Near (nothing is nearer than Him). And He is the All-Knower of everything. al-Hadeed: 3
Ibn Jareer said: “The Last is He who remains after everything, and He has no end. This was said because Allah was existent when there was nothing except Him, and He will exist after everything is destroyed. This is as Allah, exalted be His praise, said: “Everything will be destroyed except His Face.” al-Qasas: 88
The proof from the Sunnah
The Prophet (صلى الله عليه وسلم) said: “O Allah, You are the First and nothing was before you, and You are the Last, and nothing comes after You.” [531] Saheeh Muslim (2713) as transmitted by Abu Hurayrah. Ibn ‘Uthaymeen said: “Allah’s Names include the First, the Last, the Most High and the Most Near. His attributes include firstness and lastness, and these encompass time. His attributes also include highness and nearness, and these encompass place. [532] Sharh al-‘Aqeedah al-Waasitiyyah by al-‘Uthaymeen, 2/52.
The beginning of creation and recreating (al-‘Ibdaa’ and al-‘E’aadah)
These are two of Allah’s attributes of action affirmed by Allah’s Book and the Sunnah. Some scholars mentioned that Allah’s Names include ‘the Beginner of creation (al-Mubdi’) and the Recreator (al-Mu’eed).’ However, this is not correct.
The proof from the Quran
Allah’s Statement: Allah begins creation; then He will repeat it; then to Him you will be returned. ar-Room: 11 As-Sam’aanee said: “Allah’s Statement: Allah begins creation; then He will repeat it means: He starts creation, and He will repeat it. The meaning of repeating is bringing them back to life for resurrection on the Day of Judgement.” [533] Tafseer as-Sam’aani, 2/382.
The proof 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: “Allah the Most Superior said, "The son of Adam slights Me, and he should not slight Me, and he disbelieves in Me, and he ought not to do so. As for his slighting Me, it is that he says that I have a son; and his disbelief in Me is his statement that I shall not recreate him whereas I have created (him) before.” [534] Transmitted by al-Bukhaaree, 3193.
Al-Azharee said: “Allah’s Attributes include the Beginner (of creation) and the Reiterator. Allah started the creation by granting life. He will cause them to die, and then He will resurrect them, and they will be as they were before.” [535] Tahdheeb al-Lughah, 3/82.
Al-Khattaabee said: “The Beginner (of creation) and the Reiterator: The Beginner is the one who begins things, meaning, He initiated them by originating them and He brought them into existence from nothing. In Arabic, the words bada? and abda? mean the same thing They mean that someone began something. The Reiterator is He who returns the creation after being alive to the state of death. Then He will resurrect them after death and give them life. This is as in Allah’s Statement: How can you disbelieve in Allah when you were lifeless and He brought you to life; then He will cause you to die, then He will bring you back to life, and then to Him you will be returned. al-Baqarah: 28 This is also like Allah said: Indeed, it is He who originates creation and repeats it after death. al-Burooj: 13 [536] Sha’n ad-Du’aa, 1/79.
To come and arrive (al-‘Ityaan and al-Majee’)
These are attributes of action which were affirmed by Allah’s Book and the Sunnah.
The proof from the Quran
1- Allah’s Statement: Do they then wait for anything except that the angels should come to them, or your Lord should come or that there come some of the signs of your Lord? al-An’aam: 158
2- Allah’s Statement: And your Lord has come and the angels, rank upon rank. al-Fajr: 22 Ibn Jareer said: “Allah, exalted be His praise, says: “Are these people, who equate their Lord with idols and other objects of worship, waiting for angels to bring them death and take out their souls, or are they waiting for the arrival of Your Lord- O Muhammad- at His creation on the Day of Judgement? “Or that there come some of the signs of your Lord?” Allah is saying: “Are they waiting for some signs of Your Lord to come?” This is concerning what the scholars of tafseer have mentioned, that is, when the sun will rise from the west as one of the signs of the Hour.” [537] Tafseer Ibn Jareer, 10/11.
Ash-Shinqeetee said: “In instances concerning these kinds of Attributes of Allah by which He described Himself, they will be allowed to pass as they came and will be believed in, and it will be believed as true, and that they are not similar to any human attribute.” [538] Adwaa’ al-Bayaan,1/549.
The proof 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: “When a slave of Mine draws near to Me a span, I draw near to him a cubit; and if he draws near to Me a cubit, I draw near to him a fathom. And if he comes to Me walking, I go to him running.” [539] Transmitted by al-Bukhaaree (7405) and Muslim (2675); it has also been transmitted by Anas, may Allah be pleased with him, by al-Bukhaaree (7536); as well as by Abu Dharr according to Muslim (2687)
Aboo ‘Uthmaan as-Sabooni said: “They also affirm Allah’s Names which He revealed in His Book like the mention of the coming and arrival of Allah which was reported in His statement: Do they await but that Allah should come to them in covers of clouds and the angels and Allah’s Statement: And your Lord will come with the angels in rows. [540] ‘Aqeedat as-Salaf Ahl al-Hadeeth, p 192.
These attributes of appearing and coming were also mentioned together in the same hadeeth narrated by Aboo Hurayrah (may Allah be pleased with him) which states that the Prophet (صلى الله عليه وسلم) said: “Allah Almighty has said When My servant draws close to me by the span of a palm, I draw close to him by the space of a cubit, and when he draws close to Me by the space of a cubit, I draw close to him by the space (covered) by two hands, and when he draws close to Me by the space (covered by) two hands, I appear before him and come towards him briskly.” [541] Saheeh Muslim (3/2675); It was reported in Mustakhraj Aboo ‘Awaanah (20/356), however containing some doubt in terms of wording by the narrator, ‘Idhaa talaqqaani bibaa’in ji’tuhu aw qaala ataytuhu biasra’;’ the verifier says, ‘It has come in this manner with doubt in the Sahifah of ‘Abdur Razzaaq, transmitting from Ma’mar.’
An-Nawawi said: “This is how it has been mentioned in most manuscripts: “I appear before him and come to Him” and in some narrations it was stated: “I appear before him faster,” while other narrations said: “I come to Him.” These two latter wordings are clear. The first combined version also authentic. Combining the words is for emphasis, and that is good especially when the wordings of the hadeeths differ.” [542] Sharh an-Nawawi ‘ala Muslim, 4/17.
Responding (al-Ijaabah)
This is an attribute of action which was affirmed for Allah, the Exalted in the Quran and Sunnah. The name ‘The One who responds’ is one of Allah’s Names.
The proof from the Quran
1- Allah’s Statement: Indeed, my Lord is near and responsive. Hood: 61
2- Allah’s Statement: And when My servants ask you, O Muhammad, concerning Me - indeed I am near. I respond to the invocation of the supplicant. al-Baqarah: 186
The proof from the Sunnah
It is narrated on the authority of ‘Abdullah ibn ‘Abbaas (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said: “I have been prohibited to recite the Quran when bowing or prostrating myself; so, when bowing, magnify the Lord, and when prostrating yourselves, be earnest in supplication, for it is fitting that your supplications should be answered.” [543] Saheeh Muslim (479).
As-Sa’dee said: “Its effects include responding to those who supplicate, accepting the repentance of the worshippers. So, He is the One who responds generally to those who supplicate to Him, whoever they are, wherever they are, in whatever condition they are, as He gave them a general promise (to respond). He also responds specifically to those who respond to Him, and submit to His Law of the religion, and those who have no hope in the creation and have a strong connection to Him, and great hope in Him, and fear Him the Most. [544] Tafseer as-Sa’di, p 949.
Among the scholars who affirmed Allah’s Name ‘the Responder’ include al-Khattaabee, [545] Sha’n ad-Du’aa, p 72. Ibn Hazm, [546] Al-Muhallaaa, 8/31. Aboo al-Qaasim al-Asbahaanee, [547] Al-Hujjah fee Bayaan al-Mahajjah, 1/174. Ibn Hajar, [548] Fath al-Baari, 11/219. Ibn ‘Uthaymeen [549] Al-Qawaa?id al-Muthlaa, p 15. and others.
Encompassing (al-Ehaatah)
Please refer to the name ‘the Encompassing.’
The Only One and Uniqueness (al-Ahad and al-Ahadiyyah)
Allah is described as being the one with uniqueness, and this is an attribute that relates to His Essence. The name ‘the Only One’ is one of His names.
Proof from the Quran
Allah’s Statement: Say, “He is Allah, who is One al-Ikhlaas: 1
Proof from the Sunnah
The Prophet (صلى الله عليه وسلم) said: “Allah Almighty has said As for his abusing Me, it is his saying that Allah has begotten children, while I am the One, the Self-Sufficient Master Whom all creatures need, I beget not, nor was I begotten, and there is none like unto Me.” [550] Transmitted by al-Bukhaaree (4974) from the Hadith of Abu Hurayrah, may Allah be pleased with him.
It means: “The one who has no equal, or minister, or competitor, or anyone who is comparable to Him, or any who is parallel to Him, and this word is not used in terms of affirmation except for Allah, the Exalted because He is perfect in all His attributes and actions.” [551] Tafseer Ibn Katheer, Tafsir Surah al-Ikhlaas, 8/527.
The difference between the attributes ‘the One’ and ‘the Unique’ is “that ‘the One’ in describing Allah means that there is no second one to Him. So, it is permissible for something to be described as one. As for the name ‘the Unique,’ it cannot be used to describe other than Allah because this noble name is specific to Allah, may His praise be exalted.” [552] Ta’dheeb al-Lughah, al-Azharee, 5/128.
Aboo al-‘Abbaas al-Qurtubee said: “Allah’s attribute ‘the Unique’ indicates His existence which is specific to Allah and which He does not share with anyone else.” [553] Al-Mufhim Limaa Ashkala min Talkhees Kitaab Muslim, 2/442.
Al-Qurtubee said: “Say, “He is Allah, who is the Unique,” means that Allah is One and Alone, nothing resembles Him, He has no equal, and He has no wife, no child, and no partner.” [554] Al-Jaami’ Li Ahkaam al-Qur?aan, 20/244.
Ibn Rajab said: “The One and Only Unique is He who has no equal or has no one who resembles Him. Thus, it is impossible for Him to have a wife. Birth is between two things. So, the fact that Allah is One and Only, and there is no one equal to him; necessitates that he was not born, nor does He beget. This is because the father and the son are similar and equal. But Allah is One and Only, no one is like Him. Moreover, a being who begets needs a wife who is conformable to Him in a way, and that is impossible with regards to Allah.” [555] Tafseer Ibn Rajab, 2/669.
Graciousness (al-Ehsaan)
This is an attribute of action related to His being which was affirmed by the Noble Quran.
Al-Ehsaan comes with two meanings:
1- Granting favours to others and this is additional to justice.
2- Precision and finesse
Proofs from the Quran
1- Allah’s Statement: Who perfected everything which He created. as-Sajdah: 7
Ash-Shawkaanee said: “The meaning of the ayah is that Allah perfected and precisely created the creation. Some of His creation even if they are not good in themselves, however, they were created in a perfect and precise manner. So, this ayah means that Allah created everything in a suitable manner. In other words, He did not create man like an animal, nor did He create an animal like man. Some scholars stated: “This ayah is general in its wording and specific in its meaning, and it means: Allah perfected the creation of all the good things.” [556] Fath al-Qadeer by ash-Shawkaani, 4/288.
2- Allah’s Statement: Allah has indeed granted for him an excellent provision. at-Talaaq: 11
Some scholars affirmed that the name ‘the One who does things perfectly’ is a name of Allah, the Exalted. This is based on hadeeth of Shaddaad ibn Aws (may Allah be pleased with him) said: “I memorised two things from the Messenger of Allah (صلى الله عليه وسلم) and they were that he said: “Indeed, Allah is the One who does things perfectly and he likes perfection. So, when you kill, kill in a good way, and when you slaughter, slaughter in a good way, and let one of you sharpen his knife and give ease to his animal (to reduce its pain).” [557] Transmitted by ‘Abd ar-Razzaaq (8603) and at-Tabaraanee (7/275) (7121) and this is his wording; al-Albaani authenticated it in Saheeh al-Jaami’(1824); the hadith has been narrated with the following wording: ‘wa idha hakamtum fa’diloo, wa idha qataltum fahsinoo, fainna ‘azza wjall muhsinun yuhibbul ihsaan.’ At-Tabraani has transmitted it in al-Mu’jam al-Awsat (5735). It is his wording, as well as Ibn ‘Adi in al-Kaamil fil Du’afaa (6/133).
The scholars who affirmed Allah’s Name al-Muhsin (i.e., the One who does things perfectly) include al-Qurtubee, [558] Al-Asnaa fee Sharh Asmaaillahi al-Husna, p 76. Ibn Taymiyyah, [559] Majmoo’ Fataawa Ibn Taymiyyah, 1/379. Ibn al-Qayyim, [560] Tareeq al-Hijratayn, p 129; Badaai’ al-Fawaaid, 2/781. and Ibn Baaz. [561] Majmoo’ Fataawa Ibn Baaz, 5/359. This name was affirmed by Ibn ‘Uthaymeen on one occasion [562] Fataawa Noorun ‘ala ad-Darb, 1/153. and on another occasion he doubted about it. [563] Al-Qawaa?id al-Muthlaa fee Sifaatillah wa Asmaaihi al-Husna, p 16.
The One who gives life (al-Ehiyaa’)
Please refer to the name ‘the Giver of Life.’
The One who takes by the Hand (al-‘Akhth bil-Yad)
This is an attribute of action, the Exalted, which was affirmed by the Quran and Sunnah.
The proof from the Quran
Allah’s Statement: And mention when your Lord took from the children of Adam - from their loins - their descendants al-A’raaf: 172 Ash-Shawkaanee said: “This means that when Allah the Exalted created Adam, He rubbed his back, and He took out from it his offspring, and took the covenant upon them when they were in the world of particles.” [564] Fath al-Qadeer, 2/299.
The proof from the Sunnah
It is narrated on the authority of ‘Abdullah ibn ‘Umar (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said: “Allah, the Exalted and Glorious, will take in His Hands His Heavens and His Earths, and He will say: I am Allah. And He will clench His fingers and then He will open them (and say): I am the King.” [565] Saheeh Muslim (2788).
Ibn Hubayrah said: “This hadeeth conforms to Allah’s Statement: “And the heavens will be folded in His right hand.” The rule pertaining to this hadeeth is that the heavens and the earth will be in Allah’s Hand, in His grasp, and nothing from them will escape from Him. Nothing from them is hidden from His knowledge, and nothing abundant or little is absent from His omnipotence.” [566] Al-Ifsaah ‘an Ma’aani as-Sihaah, 4/71.
Ibn al-Qayyim said: “The word ‘the Hand’ was mentioned in the Quran, the Sunnah, the speech of the Companions, and of the Taabi’een in more than one hundred places in different ways and it was accompanied by the proofs that indicate that it is a real hand. These were things like holding, folding, grasping, extending, taking charity with the right Hand, and that He will fold the heavens on the Day of Judgement, and them He will take them with His right Hand.” [567] Mukhtasar as-Sawaa’iq al-Mursalah by Ibn al-Moosili, p 528.
Disgracing the disbelievers
This is one of the attributes of action which were affirmed for Allah by the Quran and Sunnah.
Proofs from the Quran
1. Allah’s Statement: Our Lord, indeed whoever You admit to the Fire, you have disgraced him. al-‘Imraan: 192
2. Allah’s Statement: But know that you cannot cause failure to Allah and that Allah will disgrace the disbelievers. at-Tawbah: 2 Ash-Shinqeetee said: “The Disgracer is a deverbative for disgrace, and it means that Allah will disgrace them, and degrade them. He will disgrace them in this world by killing and enslavement, and He will degrade them by that, and in the Hereafter, they will be disgraced by Allah’s punishment.” [568] Al-‘Adhb al-Nameer min Majaalis al-Shinqeetee fi at-Tafseer (5/251).
The proof from the Sunnah
It is reported that Khadeejah (may Allah be pleased with her) said to the Prophet (صلى الله عليه وسلم) after he (صلى الله عليه وسلم) mentioned to her his first encounter with the archangel JIbreel at the beginning of revelation: “Nay! But receive the good tidings! By Allah, Allah will never disgrace you.” [569] Transmitted by al-Bukhaaree (6982) and Muslim (160).
Disgrace is humiliation, shame, dejection. In Arabic when it is said: أخزاه الله akhzaahullah, it means: “Allah disgraced him, dishonoured him, loathed him, and he put him far away. [570] Jamharat al-Lughah by Ibn Durayd, 1/597, al-Misbaah al-Muneer by al-Fayoomi, 1/68. Disgracing by Allah is making the disbelievers, the people of Hellfire to be abased and making them taste ignominy.
Listening (al-Athan)
This is an attribute of action which was affirmed by an authentic hadeeth.
The proof
Narrated Aboo Hurayrah (may Allah be pleased with him): I heard the Messenger of Allah (صلى الله عليه وسلم) saying, "Allah does not listen so attentively to anything as He listens to the recitation of the Quran by a Prophet who recites well with a melodious and audible voice.” [571] Transmitted by al-Bukhaaree (7482) and Muslim (792-234) and this is his wording. Aboo ‘Ubayd al-Qaasim ibn Salaam: “The Prophet’s statement: “As He listens” means Allah does not listen to anything like He listens to a prophet who is reciting the Quran melodiously.” [572] Ghareeb al-Hadeeth, 1/346.
Ibn Katheer said: “This means that Allah does not listen to anything in the manner that He listens to the recitation of the Quran by a prophet who recites in a loud and melodious voice. This is because the recital of the prophets combines a good voice due to their perfection is stature, and because of the complete fear of Allah, and this is the best that is required in that regard.” [573] See Fadaail al-Quran, p. 179-181.
Wanting and Willing (al-Eraadha and al-Mashee’ah)
These are two attributes of action related to His Essence which were affirmed by the Quran and the Sunnah.
The proofs from the Quran
1. Allah’s Statement: Verily, Allah commands that which He wills. al-Maa?idah: 1
2. Allah’s Statement: And you do not will except that Allah wills. al-Insaan: 30
As-Sam’aanee said: “Allah’s Statement: “And you do not will except that Allah wills” is attributing their will to His Will. This means that they do not will except by Allah’s Will. This is in line with the belief of Ahl as-Sunnah that no one does anything, nor does he choose it, or will it except by Allah’s Will.” [574] Tafseer as-Sam’aani, 6/124.
The proofs from the Sunnah
1. It is narrated on the authority of Anas ibn Maalik (may Allah be pleased with him) that the Messenger of Allah (صلى الله عليه وسلم) said: “Allah has appointed an angel to care of the womb. When Allah decides to create it … .” [575] Transmitted by al-Bukhaaree (6595) and Muslim (2646).
2. the Messenger of Allah (صلى الله عليه وسلم) said: “Allah Almighty has said Indeed, you are the Paradise, my mercy by which I have mercy upon whom I want, and indeed, you are the Hellfire, my punishment, by which I punish who I want.” [576] Saheeh Muslim (2846). It is incumbent to affirm the attribute of will which are divided into two types; the creational will and the legislative will. The creational will refers to Allah’s will while the legislative will means that Allah loves the concerned things. [577] Al-Qawaa?id al-Muthlaa by Ibn ‘Uthaymeen, p 30.
Ibn Taymiyyah said: “Allah’s Will in His Book is of two types: one type which means Allah’s will for what He made like Allah’s Statement: “So whoever Allah wants to guide - He expands his breast to contain Islam; and whoever He wants to misguide, He makes his breast tight and constricted as though he were climbing into the sky” al-An’aam: 125 and there is another type which means Allah’s love and pleasure for what he ordered even if He did not create it like in Allah’s Statement: “Allah intends for you ease and does not intend for you hardship.” al-Baqarah: 185 [578] Majmoo’ al-Fataawa, 8/476, with a slight change.
Muhammad ibn Ibraaheem Aali ash-Shaykh said: “The word ‘will’ was not transmitted for usage which in religious issues. Rather, it was transmitted regarding creational will. So, it is not divisible, and I am not aware that it is divisible unlike Allah’s intention (al-iraadah).” [579] Fataawa wa Rasaail Muhammad ibn Ibraheem, 1/208.
Ibn ‘Uthaymeen said: “The legislative will does not necessitate the happening of what is required. This will denote love. Allah, the Exalted, said: “Allah wants to accept your repentance” which means “He loves.” If the meaning was, ‘He wants,’ then Allah would have forgiven all the people. The creational will necessitates the occurrence of the required thing with certainty as was stated by Allah, the Exalted: “And if Allah had willed, they would not have fought each other, but Allah does what He intends.” al-Baqarah: 253 [580] Al-Qawl al-Mufeed ‘ala Kitaab at-Tawheed, 2/372.
Orientation (al-Ershaad)
This is an attribute of action related to the Essence of Allah, the Exalted, which was established by the authentic Sunnah.
The proof 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: “The Imaam (i.e., the one leading the congregational prayer) is responsible and the muaththin (i.e., the one calls for prayer) is entrusted, O Allah, orient the Imaams and forgive the muaththins.” [581] Transmitted by Ahmad (7169), at-Tirmidhee (207) and Abu Dawood (517). Ibn al-‘Arabi deemed it good in ‘Aaridhah al-Ahwadhi. 50; Ibn ‘asaakir in Mu’jam ash-Shuyookh, 2/653; Ibn Hajar in Nataaij al-Afkaar, 1/338; and al-Albaani graded it as sound in Saheeh Aboo Dawood. The Hadith has been narrated by ‘Aishah, Aboo Umaamah and Aboo Mahdhoorah, may Allah be pleased with them, with different wordings.
Al-Mubaarakpuri said: “This means, guide them to have knowledge of what they undertook, performing it, and discharging the duties as required.” [582] Tuhfat al-Ahwadhi,1/523.
Al-Khattaabee said: “The name ar-Rasheed ‘the Guide’ means the one who guides and orients the creation to what benefits them. It is from the morphological scale fa’eel which means muf’il and thus means the All-Wise, and the One with guidance because of the perfection of His planning and correctness in His actions.” [583] Sha?n ad-Du’aa, p 97. However, calling Allah Ar-Rasheed ‘the Guide’ requires evidence.
Causing deviation (al-Ezaaghah)
This is Allah’s attribute of action which was affirmed by the Quran and the Sunnah.
The proof from the Quran
1. Allah’s Statement: Who say, "Our Lord, let not our hearts deviate after You have guided us. Aal ‘Imraan: 8 Ibn Jareer said, “Do not incline them which will contribute to turning them away from your guidance.” [584] Tafseer Ibn Jareer, 5/228.
2. Allah’s Statement: “And when they deviated, Allah caused their hearts to deviate” as-Saff: 5 As-Sa’dee said: “Because of their past sins, Allah afflicts them with future sins.” [585] Tafseer as-Sa’di, p 42.
The proof from the Sunnah
Umm Salamah (may Allah be pleased with her) narrated: “The supplication the Prophet (صلى الله عليه وسلم) said most frequently was: “O Changer of the hearts, make my heart firm upon Your religion.” He said: ‘O Umm Salamah! Verily, there is no human being except that his heart is between Two Fingers of the Fingers of Allah, so whomsoever He wills He makes him steadfast, and whomever He wills, He causes him to deviate.” [586] Transmitted by Ahmad (26721) and at-Tirmidhee (3522), it is his wording. He said, ‘It is a good hadith, and in the chapter, there is a narration from ‘Aishah, an-Nawaas ibn Sam’aan, Anas, Abdullah ibn ‘Amr and Nu’aym ibn Hammaar. Al-Albaani deemed it authentic in Saheeh at-Tirmidhee (3522). Ahmad (26618); ‘Abd ibn Humayd (1532); at-Tabraani (23/338) (785), from the hadith of Umm Salamah (may Allah be pleased with her) with wording, ‘If Allah wants, He keeps him upright; and if He wishes, He can deviate him; we ask Allah, Our Lord, that He does not deviate us. Ibn Hajar deemed it as good in Nataaij al-Afkaar (3/13). Al-Haythami deemed its chain of transmission as being good.
Aboo al-Hilaal al-‘Askari said: “The difference between deviation (zaygh) a specific term and inclination (mayl) a general term is that on absolute terms, deviation refers only and specifically to inclination from the truth. So, in Arabic it is said: “Fulaanun min ahli az-zaygh” ‘So and so is from the people of deviation’ and it is also said: “Zaagha ‘an al-haqq’ ‘He deviated from the truth.’ However, I have not heard it being said: Zaagha ‘an al-baatil ‘He deviated from falsehood.’ [587] Al-Furooq al-Lughawiyyah, 1/213.
Feeling Shy (al-Estihyaa’)
It is an attribute that is affirmed for Allah, The Majestic and Exalted.
Refer to the attribute ‘The Shy’.
Gradually leading/degression to punishment (al-Estidraaj)
This is Allah’s attribute of action which was affirmed by the Quran and Sunnah.
The proof from the Quran
Allah’s Statement: But those who deny Our signs - We will put them into a degressive state to destruction from where they do not know. al-A’raaf: 182 Ibn Jareer said: “The origin of istidraaj (gradually leading into destruction) is to mislead the victim by giving him favours such that he thinks that he is good until he is involved in an undesirable situation.” [588] Tafseer Ibn Jareer, 10/600.
Ash-Shinqeetee said: “It means: “Allah places them into a degressive state step by step, level by level, until they reach the level of destruction that he wants. So, the meaning of ‘gradually leading into destruction’ is that Allah sends them many blessings such that their lands become very fertile, and they get abundant provision and are granted well-being, and their women bear male children, and their bounties increase and become successive. At that point, they increase their ingratitude and disbelief, thus becoming closer to destruction by a degree. Then Allah, the Exalted gives them other blessings in abundance, and they increase further in ingratitude, disbelief, and heedlessness. Thus, they become another step closer to destruction. When all those stages end wherein Allah brings them closer to what He wants for them, then the punishment will come to them.” [589] Al-’Adhb an-Nameer min Majaalis ash-Shinqeetee fee at-Tafseer, 4/362.
The proof from the Sunnah
It is narrated on the authority of ‘Uqbah ibn ‘Aamir (may Allah be pleased with) that the Prophet (صلى الله عليه وسلم) said: “If you see Allah giving His servant worldly things despite his disobedience, you should know that this is degression to destruction.” [590] Transmitted by Ahmad in al-Musnad (28/547), at-Tabaraanee in al-Awsat, 9/110 and in al-Kabeer (17/330). The isnaad of the hadeeth was graded as good by al-‘Iraaqi in Takhreej al-Ihyaa (4/162) and it was graded as authentic by al-Albaani in Saheeh al-Jaami’ (561).
Enjoying fragrances (Estitaabatu al-Rawaa’ih)
This is an attribute which was affirmed for Allah in the authentic Sunnah.
The proof
It is narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said: “And the smell which comes out of the mouth of a fasting person, is better in Allah's Sight than the smell of musk.” [591] Al-Bukhaaree (5583) and Muslim (1151).
Ibn al-Qayyim said: “It is known that the best smell among people is the smell of musk. So, the Prophet (صلى الله عليه وسلم) exemplified the odour emitting from the mouth of a fasting person that it is better and greater in the Sight of Allah than the pleasance of the fragrance of musk as per our understanding. The attribution of pleasance to Allah the Exalted is like the attribution of the rest of His attribute and actions to Him. This pleasance is like that of the creation.” [592] Al-Waabil as-Sayyib, p 29.
Sheikh Ibn Baaz affirmed ‘Ali ash-Shibili’s comments on the misinterpretation of Ibn Hajar, where he (Ali) said: “Considering the smell that comes out of the mouth of a fasting person to be pleasant is from the genus of the rest of Allah’s lofty attributes. It is incumbent to believe in them without comparison to the attributes of the creation. Moreover, we should not undertake the task of interpreting these attributes with rational views and are far-fetched narrations, and lead to incapacitating these attributes from Allah.” [593] At-Tanbeeh ‘ala al-Mukhaalafaat al-‘Aqadiyyah fee Fath al-Baari, p 23. This book was read and it was commended by a number of scholars including Ibn Baaz.
Some scholars affirmed the attribute of smelling for Allah, the Exalted, based on this hadeeth. However, the hadeeth is not explicit in that regard. Rather, the hadeeth indicates affirmation of pleasance concerning smells for Allah, the Exalted. However, the modality is unknown.
Mocking the disbelievers (al-Estihzaa’ bil Kafireen)
This is Allah’s attribute of action, which was affirmed by Allah, the Exalted in His Noble Book.
The proof
Allah’s the Exalted said: And when they meet those who believe, they say, "We believe"; but when they are alone with their evil ones, they say, "Indeed, we are with you; we were only mockers." But Allah mocks them and prolongs them in their transgression while they wander blindly. al-Baqarah: 14-15
Ibn Jareer said: “The meaning of al-istihzaa? (mocking) in Arabic language is that the mocker displays statements and deeds to the mocked person which are outwardly pleasing and agreeable. However, internally the mocker intends insults for the mocked one. This also includes the meaning of khidaa’ (deception), sukhriyyah (derision) and makr (plotting).” [594] Tafseer Ibn Jareer, 1/315-317.
Aboo al-Qaasim al-Asbahaanee said: “Allah defended them (the believers) when the disbelievers said: “We were only mockers.” Thus, Allah rebutted: “But Allah mocks them,” and He also said: “So do they ridicule them, Allah also ridicules them.” Allah responded to them on behalf of the believers stating: “Unquestionably, it is they who are the foolish.” Hence, Allah elevated the prestige of the believers from being described badly, and He took over the task of rebuttal on their behalf by stating: “Allah mocks them” and He said: “Allah ridicules them.” Given that these two attributes of action are related in the ayaat to Allah, they cannot be classed as foolishness, that is because Allah is the All-Wise, and All-Wise does not do foolish things. Rather, whatever action comes from Him is right and wise.” [595] Al-Hujjah fee Bayaan al-Mahajjah, 1/181.
Rising over the Throne (al-Istiwaa’ ‘Ala al-‘Aarsh)
This is an attribute of action, the Exalted which was affirmed by Allah’s Book and the Sunnah
The proof from Allah’s Book
Allah’s Statement: “The Most Beneficent (Allah) Istawaa (rose over) the (Mighty) Throne (in a manner that suits His Majesty).” Taa Haa: 5 Regarding Allah’s Statement: “And then He Istawaa (rose over) the Throne.” al-A’raaf: 54, Mujaahid said: “(It means) He ascended to the Throne.” [596] Taghleeq at-Ta’leeq, 5/345. As-Sam’aanee said: “Ahl as-Sunnah say, “Indeed, rising over the Throne is an attribute of Allah without modality attached to it. Believing in it is incumbent. This was also transmitted from Maalik ibn Anas and other scholars from the predecessors who said concerning this ayah, “Believing in it is compulsory, and asking about it is an innovation.” [597] Tafseer as-Sam’aani, 2/188.
Ibn Katheer said: “Allah’s Statement: “And then He Istawa (rose over) the Throne:” People have many statements about this issue. This is not the place for discussing them in detail. In this issue, what is followed is the methodology of the pious predecessors like Maalik, ath-Thawri, al-Layth ibn Sa’d, ash-Shaafi’ee, Ahmad ibn Hanbal, Ishaaq ibn Raahawayh and other leading scholars from the past and present times. It is the methodology of believing in Allah’s Attributes as they were revealed without granting modality, comparison or incapacitation.” [598] Tafseer Ibn Katheer, 3/426.
The proof from the Sunnah
It is narrated on the authority of Qataadah ibn an-Nu’maan (may Allah be pleased with him) that he heard the Messenger of Allah (صلى الله عليه وسلم) saying: “When Allah was through with His creation, He rose over His Throne.” [599] Transmitted by al-Khallaal in Kitaab as-Sunnah. The chain of narrations of this hadeeth was graded as authentic according to the conditions of al-Bukhaaree by adh-Dhahabi in al-‘Arsh, p 62, and Ibn al-Qayyim in Ijtimaa’ al-Juyoosh al-Islaamiyyah, p 107.
The meaning of istiwaa’ is elevation, rising, stability and ascending.
Anger (al-Asaf)
This is an attribute of action which was affirmed by the Quran and Sunnah.
The proof
Allah’s Statement: And when they angered Us, We took retribution from them. az-Zukhruf: 55 Ibn al-Qutaybah states concerning it: The Arabic words in the ayah: “فلما أسفونا’ means, “When they angered us.” The word al-asaf means anger.” [600] Tafseer Ghareeb al-Qur?aan, p 399.
This meaning was also quoted by Ibn Jareer in his Tafseer with his chain of transmission referring to the authorities of Ibn ‘Abbaas, Mujaahid, Qataadah, as-Suddee, and ibn Zayd. [601] Jaami’ al-Bayaan, 20/617. As-Sam’aanee said: “Allah’s Statement: فَلَمَّا آسَفُونَا means, ‘When they angered us and enraged us.” If it is said that the word al-asaf refers to anger and frustration about a thing which has elapsed, while nothing escapes Allah’s attention, in that case, it will be responded that the word actually “means anger.”” [602] Tafsir as-Sam’aani, 5/110.
Ibn ‘Uthaymeen said: “The word al-asaf has two meanings; one of them is anger and it is permissible for Allah to have this. The proof for this is Allah’s Statement: “فَلَمَّا آسَفُونَا means: “When they angered us.” The second meaning is sadness, and it is not permissible to refer to Allah in such a manner, and such a description is invalid because sadness is an attribute of deficiency, and Allah is far removed from deficiency.” [603] Muththakirah ‘ala al-‘Aqeedah al-Waasitiyyah, p 24.
Fingers (al-Asaabi’)
This is Allah’s personal attribute which was affirmed by the authentic Sunnah.
The proof
Narrated ‘Abdullah ibn Mas’ood (may Allah be pleased with him): “A man amongst the people of the Book came to the Prophet (صلى الله عليه وسلم) and said: “O Aboo al-Qaasim, verily, Allah will hold the Heavens on one finger and the earths on one finger” until he said: “I saw Allah's Messenger (صلى الله عليه وسلم) smiling until his front teeth became visible and then he recited the ayah: “And they measure not the power of Allah with His true measure.” [604] Transmitted by al-Bukhaaree (7415) and Muslim (2786).
Al-Barraak said: “This hadeeth is used by Ahl as-Sunnah to indicate the affirmation of Allah’s fingers and that they are from the attributes of His Hands. This is because this is what is understood from the word ‘fingers’ in this context. The Prophet (صلى الله عليه وسلم) affirmed the Jew’s statement as was understood by Ibn Mas’ood when he stated: “The Prophet (صلى الله عليه وسلم) smiled out of surprise (for what he said) and in affirmation (of it).” This is supported by the Prophet’s recitation of Allah’s Statement: “And they measure not the power of Allah with His true measure.”
The view of Ahl as-Sunnah concerning Allah’s fingers is like that concerning His Hands, Face and other attributes. It is an affirmation containing negation of assimilation with the creation as well as negation of the knowledge of modality. [605] Ta’leeqaat ash-Shaykh al-Barraak ‘ala al-Mukhaalafaat al-‘Aqadiyyah fee Fath al-Baari, 13/398.
Appearing (al-‘ittilaa’)
This is Allah’s attribute of action which was affirmed by the Sunnah.
The proof
The Prophet (صلى الله عليه وسلم) said: “Allah will gather mankind on the Day of Resurrection on a single plane, then the Lord of the Worlds will come to them and say: 'Attention: Let every person follow what they used to worship.’” [606] Transmitted by Ahmad (8817), at-Tirmidhee (2557), and he said: “This hadeeth is hasan saheeh (good and authentic), Ibn Khuzaymah in at-Tawheed (2/427) and he used it as an evidence. The hadeeth was graded as authentic by Ibn Taymiyyah in Majmoo’ al-Fataawa (6/496), and al-Albaani in Saheeh Sunan at-Tirmidhee (2557).
In his book, Sifaat Rabbi al-‘Aalameen (The attributes of the Lords of the Worlds), [607] Al-Qamoos al-Muheet by al-Fayrooz aabaadi, p 744. Ibn al-Muhibb as-Saamit wrote the chapter heading: “Chapter: Allah’s appearance to His creation.” The word al-‘ittilaa’ means to come into sight and appear from a high place.
Turning away (al-‘Iraad)
This is Allah’s attribute of action which was affirmed by the authentic Sunnah.
The proof
It is narrated on the authority of Aboo Waaqid al-Laythee (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said: “The second felt shy from Allah, so Allah sheltered Him in His mercy (and did not punish him), while the third turned his face awa from Allah and went away, so Allah turned His face away from him likewise.” [608] Transmitted by al-Bukhaaree (66) and Muslim (1405).
Al-Barraak said: “The statement about Allah’s feeling shy and turning away is like the statement concerning the rest of the attributes that Allah, the Exalted, affirmed for himself, and what was affirmed by the His Messenger (صلى الله عليه وسلم). What is compulsory in all of that is to affirm them, whilst negating similarity with the creation.” [609] Ta’leeqaat ash-Shaykh al-Barraak ‘ala al-Mukhaalafaat al-‘Aqadiyyah fee Fath al-Baari, 1/157.
Divinity and being a Deity (al-Ilahiyyah and al-Uloohiyyah)
This is Allah’s affirmed attributed and his name is Allah and al-Ilaah (the God). These names were affirmed in many places in Allah’s Book.
The origin of the word Allah is ilaahun [610] Badaa’I al-Fawaaid, 2/782. which means ‘the worshipped being.’ The words ‘Divinity’ and ‘being a Deity’ are derived from these two names.
In his discussion on Allah’s Names, ‘Allah, the Lord and the Most Beneficent,’ Ibn al-Qayyim said: “Religion, legislation, command, and prohibition emanate from and are established by the attribute of ‘Deity.’ While creation, formation, planning, and doing are from the attribute of Lordship. Reward and punishment, Paradise and Hellfire are from the attribute ‘the Owner’.” [611] Madaarij as-Saalikeen, 1/58.
Ibn Katheer commented, saying: “Allah’s Statement: “And do not invoke with Allah another deity” al-Qasas: 88 means: ‘Worship is only suitable for Him, and divinity is due to Him because of His grandeur.’” [612] Tafseer Ibn Katheer, 6/261.
Command (Al-Amr)
This is Allah’s attribute as He stated in His precise revelation: His is the creation and the command. al-A’raaf: 54. However, this does not mean that whenever the word ‘command’ is mentioned in the Quran or Sunnah adjunctly referring to Allah, then it must be Allah’s attribute. An example of this is the ayah “Allah’s command” and “the command is for Allah.”
Ibn Taymiyyah said: “An attribute which is not self-subsisting, and which was not mentioned except with regards to Allah, then it is His attribute like talking and knowledge. If the command is stated with the meaning of the infinitive, then the infinitive will be a reference to Allah’s Attributes. This is like in Allah’s Statement: “His is the creation and the command.” If the intended meaning is the creation which is formed by the command, then it will be the former as mentioned in Allah’s Statement: “The command of Allah is coming, so be not impatient for it.” [613] Sharh al-‘Aqeedah al-Asfahaaniyyah, p 114.
Holding on the Fingers (al-Imsaak a’la al-Asaabi’)
Allah is described that He will hold the heavens and the earth, and other things on His fingers in a manner which befits His glory and grandeur. This is an attribute of action affirmed by Allah’s Book and the Sunnah.
The proof from the Sunnah
Narrated ‘Abdullah ibn Mas’ood (may Allah be pleased with him): “A Jew came to the Prophet (صلى الله عليه وسلم) and said, "O Muhammad! Allah will hold the heavens on a Finger, and the mountains on a Finger, and the trees on a Finger, and all the creation on a Finger, and then He will say, 'I am the King.' " On that, Allah’s Messenger (صلى الله عليه وسلم) smiled till his premolar teeth became visible, and then he recited: 'No just estimate have they made of Allah such as due to him” ‘Another narration states: “Allah's Messenger smiled (at the Jew's statement) expressing his wonder and belief in what was said.” [614] Transmitted by al-Bukhaaree (7414) and this is his wording, and Muslim (2786).
Ibn Khuzaymah said: “As for the narration of Ibn Mas’ood, it means that Allah the Exalted will hold what was mentioned in the narration on his fingers exactly as was mentioned in the narration. This will be before the earth is changed into something else other than the earth. This is because holding on the fingers is not grasping something and this is understood from the language which was used to address us with.” [615] At-Tawheed, 1/176.
Aboo Bakr al-Aajurree said: “The chapter of believing that Allah, the Exalted will hold the heavens on one finger and the earths on one finger.” [616] Ash-Sharee’ah, 3/1164.
Also refer to the attribute of grasping and folding.
The Fingertips (al-Anaamil)
This is a personal attribute of Allah, the Exalted and it was affirmed by an authentic hadeeth.
The proof
Narrated Mu’aath (may Allah be pleased with him): “Then I was in the presence of Allah, the Exalted, that is, in a dream. I saw the prophets in their best form. Then Allah said: “O Muhammad: “What is the most exalted group busy themselves with?' I said: 'Lord I do not know.' So, He placed His fingertips between my shoulders, until I sensed their coolness in my chest.” [617] Transmitted by Ahmad (5/243), at-Tirmidhee (3235), Ibn Aboo ‘Aasim in as-Sunnah, p 465-471, and others on the authority of a number of Sahaabah. Imam Ahmad graded it as authentic. The word Anaamil in Arabic means the fingertips.
Aboo Ya’la said: “If it said: The Messenger’s statement: ‘I sensed their coolness in my chest” probably means the effects of Allah’s goodness, blessings, and mercy in my chest, and what is between the heavens and earth became clear to me,’ it will be replied: ‘This is a mistake because I have explained that Allah’s goodness and blessings are not specific to the heart, palm, and fingertips. Moreover, let us assume, if it is permissible to interpret the fingers in that manner, then it will be also permissible to interpret the hands to mean two blessings and the face to mean the Being.’” [618] Ibtaal at-Ta?weelaat, p115.
Taking revenge against the criminals (al-Intqaam min al-Mujrimeen)
Allah, the Exalted, is described as ‘the Owner of Retribution’ and that He takes revenge against the criminals in a manner that is suitable for Him. This is an attribute of action which was affirmed for Allah by the Quran and the Sunnah. However, ‘the Taker of revenge’ is not one of Allah’s Names.
The proofs from the Quran
1. Allah’s Statement: But whoever returns to violation, then Allah will take retribution from him. al-Maa?idah: 95
3- Allah’s Statement: Indeed We will take retribution from the criminals. as-Sajdah: 22
Al-Khattaabee said: “Al-Intiqaam (Revenge) is from the ifti’aal form derived from the verb naqama, yanqimu and this means when detestability has reached the stage of anger.” [619] Sha’n ad-Du’aa, p 90.
Ibn Taymiyyah said: “The Names of Allah which were affirmed by His Prophet (صلى الله عليه وسلم) do not include ‘the Taker of revenge’. This is because the Taker of revenge was mentioned in a restricted manner in the Noble Quran like in Allah’s Statement: “Indeed We, from the criminals, will be the Takers of revenge.” The meaning of this name was used on a possessive form for Allah in His statement: “Indeed, Allah is Exalted in Might and Owner of Retribution.” [620] Majmoo’ al-Fataawa, 17/95.
Ibn ‘Uthaymeen said: “‘The Taker of revenge’ is not of Allah’s Names. This is because any Name amongst the Names of Allah is meant to be absolute, indicating the best meaning in all circumstances due to the statement of Allah, the Exalted: ‘And Allah has beautiful names.’ Any word that can carry other possible meanings, cannot used as a Name amongst the Names of Allah. This is because Allah states: ‘And Allah has beautiful names.’ Undoubtedly, revenge is good in its specific place. Therefore, it is not valid to describe Allah in absolute terms with this name.” [621] Tafseer al-‘Uthaymeen, Surah Sajdah, p 105.
Firstness (al-Awwaliyyah)
This is an attribute related to the Essence of Allah, the Exalted, and from that comes His Name ‘the First.’ This name was affirmed in the Quran and the Sunnah, and it means the One who is not preceded by anything.
The proof from the Quran
Allah’s Statement: He is the First (nothing is before Him) and the Last (nothing is after Him), the Most High (nothing is above Him) and the Most Near (nothing is nearer than Him). And He is the All-Knower of everything. al-Hadeed: 3
Al-Baghawee said: “This means: He is the First before everything, without having a beginning. In fact, He was existent when nothing existed.” [622] Tafseer al-Baghawi, 5/26.
The proof 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: “O Allah, you are the First and nothing is before You.” [623] Saheeh Muslim (2713).
Ibn al-Qayyim said: “The firstness of Allah, the Exalted, precedes the firstness of everything besides Him. His lastness is affirmed after the lastness of everything besides Him. His firstness is His preceding everything, and His lastness is his remaining after everything.” [624] Tareeq al-Hijratayn, p 24.
Making things compulsory, permitted, and prohibited (al-Ejaab, al-Tahleel, and al-Tahreem)
These are actional Attributes of Allah which were affirmed by the Quran and the Sunnah.
The proof from the Quran
Allah, the Exalted, said: Whereas Allah has permitted trading and forbidden interest. al-Baqarah: 275
Ash-Shawkaanee said: “Permitting and prohibiting things is for Allah alone and not for anyone else.” [625] Fath al-Qadeer, 5/298.
The proof from the Sunnah
It is narrated on the authority of Aboo Sa’eed al-Khudree (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said: “He who eats anything of this offensive plant, must not approach us in the mosque. The people said: ‘Its (consumption) has been forbidden; its (consumption) has been forbidden.’ When the Messenger of Allah (صلى الله عليه وسلم) heard about that, he said: “O people, I cannot forbid (the use of a thing) which Allah has made lawful, but (this garlic) is a plant the odour of which is repugnant to me.” [626] Saheeh Muslim (877).
Ibn Taymiyyah said: “Taking an oath for a vow and divorce and so on is swearing by the Attributes of Allah. This is because if a person says, ‘If I do such and such a thing, hajj is compulsory upon me,’ and making hajj compulsory for himself is a ruling from the rulings of Allah, and it is part of His attributes. Likewise, if he says, ‘It will be incumbent upon me to free a slave,’ and if he says, ‘My wife will be divorced and my slave will be free,’ then he has made an oath for the loss of his property which is making it impermissible for him. Making things prohibited is Allah’s attribute just like permitting them.” [627] Majmoo’ al-Fataawa, 35/273.
Refer to the attribute: Legislating
Gathering and Withholding (al-Ee’aa’ and al-Wa’ee)
This is Allah’s attribute which was affirmed by the authentic hadeeth.
The proof
Narrated Asmaa’ bint Abee Bakr (may Allah be pleased with her): “I went to the Prophet (صلى الله عليه وسلم) and said: “O Prophet of Allah, I do not have anything apart from that which az-Zubayr brings to me. Is there any sin on me if I give a small amount of that which he brings to me?" He said: “Give whatever you can, and do not withhold what you have, lest Allah withholds provision from you.” [628] Transmitted by al-Bukhaaree (1434) and Muslim (1029) and this is his wording.
Ibn Baaz said: “It is correct affirming Allah’s description of that in reality in a manner which is suitable to Him, exalted be He, like the rest of the attributes. Allah, the Exalted deals with a person according to his action. So, whoever plots, Allah will plot against him, and whoever cheats, Allah will cheat him, and likewise, whoever withholds, Allah will withhold from Him. This is the view of Ahl as-Sunnah wa al-Jamaa’ah. So, adhere to it, and you will acquire success and salvation, and Allah is the Granter of success.” [629] Fath al-Baari, 3/300.
The Creator Originator (al-Baaree’)
Allah, the Exalted, is described as the Originator. This is Allah’s Name, and this attribute is affirmed by the Quran and the Sunnah.
The proof from the Quran
Allah’s Statement: He is Allah, the Creator, the Inventor. al-Hashr: 24
The proof from the Sunnah
Narrated Aboo Juhayfah: “I asked ‘Ali (may Allah be pleased with him) whether he had any instruction not contained in the Quran and he replied, “By Him who split the seed and originated the soul, I have nothing but what is in the Quran, except understanding which a man is given regarding His Book.” [630] Transmitted by al-Bukhaaree (6903).
Az-Zajjaaj said: “The word al-bar? means creating in a certain form. So, everything upon which al-bar? occurs is created, and not everything which is created is referred to mabroo? (that on which al-bar? occurred).” [631] Tafseer al-Asmaa al-Husna, p 37.
Al-Hulaymee said: “This name has two possible meanings: The Originator because of His knowledge of the types of creation. The other possible meaning is the molder of shapes, that is, He created water, soil, Hellfire, and wind from nothing, then He created different bodies from it.” [632] Al-Minhaaj fee Shu’ab al-Eemaan, 1/192.
Ibn al-Atheer said: “The Originator is the One who created not based on imitating previously created things. However, this word is more specifically applied to animals than other creatures. It is rarely used for other than animals. So, in Arabic it is said: “Bara?llahu an-nasamah wa khalaqa as-samawwaati wa al-ardi,” means that Allah originated the animals, and He created the heavens and the earth.” [633] Jaami’ al-Usool, 4/177.
The Most Near and Nearness (al-Baatiniyyah and al-Butoon)
This is Allah’s personal attribute and one of His Names is the Most High, which was affirmed by the Quran and Sunnah.
The proof from the Quran
Allah’s Statement: He is the First (nothing is before Him) and the Last (nothing is after Him), the Most High, (nothing is above Him) and the Most Near (nothing is nearer than Him). al-Hadeed: 3
The proof from the Sunnah
The hadeeth of Aboo Bakr which was discussed before wherein Allah’s Messenger (صلى الله عليه وسلم) said: “O Allah You are the First and nothing has come before you, and You are the Last, and nothing may come after You. You are the Most High, nothing is above You and You are the Most Near, and nothing is nearer than You.” [634] Saheeh Muslim (2713).
Ibn Jareer said: “He is the Most Nearer to all things. Thus, nothing is nearer to anything than Him as He stated: “And We are closer to him than his jugular vein.”” [635] Tafseer Ibn Jareer, 22/385.
Refer to Ibn al-Qayyim’s discussion on Allah’s Oneness.
The Originator of the heavens and the earth (Badee’ al-Samaawaat wal Ard”
Allah, the Exalted, is described as the Originator of the heavens and the earth, and this is affirmed in the Quran and Sunnah.
The proof from the Quran
Allah, the Exalted, said: The Originator of the heavens and the earth. When He decrees a matter, He only says to it: “Be!” - and it is. al-Baqarah: 117
As-Sa’dee said: “The Originator of the heavens and the earth,” means that He created and originated them in the best possible manner, and they are beautiful, a wonderful creation, and a wonderfully precise system.” [636] Tafseer as-Sa’di, p 948.
The proof from the Sunnah
It is narrated on the authority of Anas (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) heard someone saying: “O Allah, I ask You by virtue of the fact that praise is due to You. None is worthy of worship except You. You have no partner. The Originator of the heavens and the earth, O Lord of Majesty and Splendour. The Prophet (صلى الله عليه وسلم) thereupon said, “He has supplicated to Allah using His greatest name, by which if He is asked, He gives and when He is supplicated, He answers.” [637] Transmitted by Ahmad (3/120), (12226); Abu Dawood (1495), at-Tirmidhee (3544), an-Nasaa?ee (3/52), Sunan Ibn Maajah (3858), al-Haakim (1/683) and he said: “The hadeeth is authentic according to the conditions of Muslim, and al-Bukhaaree and Muslim did not transmit it.” The hadeeth was graded as authentic by Ibn al-Qayyim in Shifaa? al-‘Aleel, 2/759, and al-Albaani in Saheeh Sunan Aboo Dawood (1495).
The meaning
Al-Azharee said: “Allah’s Statement: “The Originator of the heavens and the earth” means their inventor. It is one of Allah’s Attributes because He started the creation as He wished without a previous example.” [638] Tahdheeb al-Lughah, 2/143.
Some scholars considered ‘the Inventor’ to be one of Allah’s Names but this is debatable.
The Ever-Benign (Al-Birr)
This is an attribute of action related to the Essence of Allah which is affirmed by the Quran and the Sunnah. The Ever-Benign is one of Allah’s Names.
The proof from the Quran
Allah’s Statement: Indeed, we used to supplicate Him before. Indeed, it is He, The Ever-Benign, the Ever-Merciful. at-Toor: 28
Ibn Jareer said: “Indeed, it is He, The Ever-Benign:” means He is kind to His servants.” [639] Tafseer Ibn Jareer, 21/591.
The proof from the Sunnah
It is narrated on the authority of Anas ibn Maalik (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said: “Among Allah's Worshippers are some who, if they took Allah's Oath (for something), Allah will fulfil their oaths.” [640] Transmitted by al-Bukhaaree (2703) and Muslim (1675). Al-Azharee said: The Ever-Benign is Allah’s attribute and it means the most kind, the most merciful, graceful, and the most generous.” [641] Tahdheeb al-Lughah, 15/135.
The Original Creator (al-Bar’)
Refer to the Creator.
The Blessing and the Supremely Blessed (al-Barakah and at-Tabaaruk)
This is an attribute related to Allah’s Essence and it is also an attribute of action, which was affirmed by the Quran and the Sunnah
The proof from the Quran
Allah’s Statement: Supremely Blessed is Allah, the Lord of the worlds. al-A’raaf: 54
The proof 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: “When Ayyoob (peace be upon him) was taking a bath naked, golden locusts began to fall on him. Ayyoob started collecting them in his clothes. His Lord addressed him, 'O Ayyoob! Haven't I given you enough so that you are not in need of the things that you are seeing.' Ayyoob replied, 'Yes!' By Your Honour! But I cannot dispense with Your Blessings.” [642] Transmitted by al-Bukhaaree (279).
The Islamic greeting: “May Allah’s peace, mercy and blessings be upon you,” suffices as a proof in this regard.
The meaning
Al-Baghawee said: “Supremely Blessed is Allah” signifies that Allah is Exalted and Glorified. Some scholars stated that it means that He is Elevated (Lofty). Others stated that the word al-mubaarak means the elevated. Some scholars said that the word tabaaraka is on the scale of tafaa’ala derived from the word barakah (blessings) which means growth and an increase, denoting that blessings are earned and obtained through remembering Him. Other scholars stated that the word tabaaraka means to be sanctified. The well-versed scholars stated: “The meaning of this attribute is established and permanent, and to be present in the future like in the past.” [643] Tafseer al-Baghawi (2/198).
Ibn al-Qayyim said: “As for Allah’s attribute ‘the Supremely Blessed,’ it is specific for Allah, and this is as He referred thereby to Himself.” [644] Badaai’ al-Fawaa?id, 2/680. He also said: “Being Supremely Blessed is Allah’s personal attribute, and it is an attribute of action.” [645] Jalaa? al-Afhaam, p 306.
Granting abundance and grasping (al-Bast and al-Qabd)
Allah, the Exalted is described as Granting abundance, and His hands are described as extending. This is an attribute of action affirmed by the Quran and Sunnah. Hence, ‘The One who grants abundance’ is one of Allah’s Attributes.
The proof from the Quran
Allah’s Statement: And it is Allah who withholds and grants abundance. al-Baqarah: 250
The proof from the Sunnah
It is narrated on the authority of Anas (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said: “Allah is the One Who fixes prices, Who withholds, gives lavishly, and provides.” [646] Transmitted by Ahmad (12613), Abu Dawood (3451), at-Tirmidhee (1314) and Ibn Maajah (2200). At-Tirmidhee said: “This hadeeth is authentic and good.” Ibn Mandah said: “Allah’s Names include ‘the One who grants abundance,’ and it is His attribute.” [647] Kitaab at-Tawheed, 2/93.
The One who grants abundance is He who grants abundant sustenance to His servants, and He extends it to them by His generosity, and mercy; and He extends the souls in the bodies when people are alive.” [648] Lisaan al-‘Arab, 1/282.
Refer to the attribute of grasping.
Cheerfulness (al-Bashbashah or al-Bashaashah)
This is Allah’s attribute of action which was affirmed by an authentic narration.
The proof
It is narrated on the authority of Aboo Hurayrah that the Prophet (صلى الله عليه وسلم) said: “If a Muslim regularly attends the mosques to perform prayer and remembers Allah, then Allah feels cheerful with him just as the family of one who is absent feels cheerful when he comes back to them.” [649] Transmitted by Ahmad (8332) and Ibn Maajah (800), and this is his wording. Al-Albaani authenticated it in Saheeh Sunan Ibn Maajah (559).
Ibn Qutaybah said: “The word yatabashbash (used in the Arabic version of the hadeeth above) is from al-bashshaashah (cheerfulness). [650] Ghareeb al-Hadeeth, 1/414.
Aboo Ya’ala al-Farraa? said: “This is what is also stated concerning the word bashbashah because its meaning is close to the meaning of delightfulness. The Arabs say, “Ra?ytu li fulaan bashashatan wa farahan’ ‘I saw so and so cheerful and happy.’ They also say: “Fulaanun hashshun bashsshun farihun” ‘So and so is cheerful, delightful and happy,’ when he is joyful.” [651] Ibtaal at-Ta’weelaat, p.243.
Ibn Taymiyyah said: “The word al-bashbashah: It was also narrated that Allah is cheerful to a person entering the mosque just as the family of an absent person are happy with seeing their absent family member when he comes. It has been transmitted in the Quran and Sunnah that which is in line with this and suits it very much.” [652] An-Nubuwwaat, 1/449.
Sight (al-Basar)
This is an attribute related to the divine being and is also an attribute of action, the Exalted. It was also affirmed by the Quran and Sunnah. The All-Seeing is one of Allah’s Names.
The proof from the Quran
Allah’s Statement: There is nothing like unto Him, and He is the Hearing, the Seeing. ash-Shoora: 11
Qataadah said: “No one sees and hears better than Allah, Exalted and Blessed be He.” [653] Transmitted by Ibn Jareer in his Tafseer, 15/233.
The proof from the Sunnah
It is narrated on the authority of Aboo Moosa al-Ash’ari (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said: “Restrain yourselves, o people; you are not supplicating to one who is deaf or absent, but you are supplicating to the All-Hearing, the All-Seeing. He whom you are supplicating to is nearer to each of you than the neck of his riding-beast.” [654] Transmitted by al-Bukhaaree (6384).
Al-Kalaabaathee said: “The scholars held a consensus that Allah has actual attributes which He is described with such as knowledge, omnipotence, and power; and that He has hearing, sight, a face, a hand, which are all real. They are do not resemble the ears, the eyes, the hands, and the faces of the creation.” [655] At-Ta’aruf bi Madhhab Ahl at-Tasawwuf, p 35.
As-Sa’dee said: “The All-Seeing is the One who sees everything even if it is minute and small. Thus, He sees the creepage of a black ant in a dark night on a solid rock, and He sees what is under the seven earths, and He also sees what is above the seven heavens.” [656] Tafseer as-Sa’di, p 946.
Refer to the attribute of seeing, sight, and the eye, affirmed for Allah, the Glorified and Exalted.
Grasping (al-Batsh)
This is an attribute of action which is affirmed for Allah, the Exalted, in His Noble Book, and it means revenge as well as painful, and severe seizure.
The proof from the Quran
Allah’s Statement: Indeed, the vengeance of your Lord is severe. al-Burooj: 12
Ibn Jareer said: “Indeed, Allah’s vengeance is severe, O Muhammad, for those whom He avenges amongst His creation- and it is His revenge for those whom He takes revenge against.” [657] Tafseer Ibn Jareer, 24/281.
Ibn ‘Atiyyah said: “Revenge denotes a strong and quick seizure.” [658] Tafseer Ibn ‘Atiyyah, 5/462.
Ibn al-Qayyim says that Allah, the Exalted, states regarding the useless gods of the polytheists: “Do they have feet by which they walk? Or do they have hands by which they strike? Or do they have eyes by which they see? Or do they have ears by which they hear?” So, Allah made the inability to grasp, walk, hear, and seeing as a proof for the non-divinity of those who lack these attributes. [659] As-Sawaa’iq al-Mursalah, 3/915.
Hatred (al-Bughd)
This is an attribute of action which was affirmed by authentic hadeeths.
The proof 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: “When Allah loves a slave, He calls Jibreel and says: 'I love so-and-so; therefore, you love him.' Thus, Jibreel loves him. Then he announces in the heavens saying: ‘Allah loves so-and-so; so, you all love him; then the inhabitants of the heavens (the angels) also love him; and then people on earth love him, too. And when Allah hates a slave, He calls Jibreel and says: 'I hate so and so, so you hate him, too.' Then Jibreel also hates him. He (Jibreel) then announces amongst the inhabitants of heavens: 'Verily, Allah hates so- and-so, so you also hate him.' Thus, they also start hating him. Then he becomes the object of hatred on the earth also.” [660] Saheeh Muslim (2637).
Ibn al-Qayyim said: “What Allah described himself with in terms of life, pleasure, happiness, anger, hatred, and wrath; they are all among the greatest attributes of perfection.” [661] As-Sawaa’iq al-Mursalah,4/1451.
This is Allah’s attribute related to His Essence which was affirmed by the Quran.
The proof
Allah’s Statement: And there will remain the Face of your Lord, Owner of Majesty and Honour. ar-Rahmaan: 27
Aboo al-Qaasim al-Asfahaanee said: “The meaning of remaining is permanence. The one who is described as remaining is He who does not end, and Allah’s attribute of remaining and permanence is not like the remaining and permanence of Paradise and Hellfire. This is because Allah’s permanence is eternal and timeless, and the permanence of Paradise and Hellfire is eternal but not timeless. Timeless is a state of being always there in the past, while eternal is a state of being Ever-Lasting. That’s because Paradise and Hellfire came into existence after they were non-existent.” [662] Al-Hujjah fee Bayaan al-Mahajjah, 1/140.
Muhammad ibn Ibraaheem Aali ash-Shaykh said: “Eternity (the state of remaining) is one of Allah’s Attributes and when it is attributed to other than Allah, this becomes polytheism.” [663] Al-Fataawa wa ar-Rasaa?il, 1/207.
Some scholars considered ‘the Remaining’ to be one of Allah’s Names, however, they do not have a proof for that. The upholders of this view include Ibn Mandah, [664] Kitaab at-Tawheed, 2/86. az-Zajjaaj, [665] Ishtiqaaq Asmaaillahi, p 200. and Aboo a-Qaasim al-Asbahaanee. [666] Al-Hujjah fee Bayaan al-Mahajjah,1/139.
Refer to the attribute of life.
Manifesting (at-Tajjallee)
This is Allah’s attribute of action which was affirmed by the Quran and Sunnah, and it means appearing to the sight.
The proof from the Quran
Allah’s Statement: He said, ‘My Lord, show me Yourself that I may look at You.’ Allah said, ‘You will not see Me, but look at the mountain; if it should remain in place, then you will see Me.’ But when his Lord manifested Himself to the mountain, He rendered it levelled, and Moses fell unconscious. al-A’raaf: 143
Ibn Jareer said: “Allah, exalted be His mention, says: “When Allah manifested Himself to the mountain, he pounded it into dust, that is, it became level with the earth.” [667] Tafseer Ibn Jareer, 10/427.
The proof from the Sunnah
The well-known hadeeth of Allah’s manifest to His servants on the day of Judgement is a proof of this. [668] Transmitted by al-Bukhaaree (7437), Muslim (191), and at-Tirmidhee (2557). At-Tirmithee said: “This is a good hadeeth. Many narrations were transmitted from the Prophet (صلى الله عليه وسلم) in which the issue of vision is mentioned, meaning that people will see their Lord.” [669] Sunan at-Tirmithi, 4/273.
Ahmad ibn Hanbal said: “He is the One who created the heavens and the earth and what is between them in six days, then He rose over the Throne. He is the one who spoke to Moosa verbally, and he appeared to the mountain and made it level. Nothing has attributes which are like His. Thus, His knowledge is not like that of anyone else, and his appearance is not like that of anyone.” [670] Majmoo’ al-Fataawa by Ibn Taymiyyah, 5/257.
Making things permissible and impermissible (al-Tahleel and al-Tahreem)
Refer to the attribute making things compulsory.
Hesitating in taking the soul of a believer (al-taraddus fee Qabd Nafs al-Mu’min)
This is Allah’s attribute of action as is suitable to Him. “Nothing is like Him.”
The proof
It is narrated on the authority of Aboo Moosa (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) which states: “I will declare war against him who treats with hostility a pious worshipper of Mine.” The hadeeth goes on to say: “And I do not hesitate to do anything [671] Transmitted by al-Bukhaaree (6502). as I hesitate to take the soul of the believer, for he hates death, while I hate to disappoint him.”
Ibn Taymiyyah was asked about the meaning of hesitation in this hadeeth, and he answered: “If a person from among us hesitates in a matter because he does not know the end result of things; then that is not what Allah described Himself as. This is because nothing is similar to Allah neither in His Essence, nor in His attributes, nor in His actions. Moreover, such a meaning with regards to Allah is invalid. This is because sometimes one of us hesitates because he has no knowledge of the end result. Sometimes, he hesitates because of the benefits and harms found in both acts. So, he would want to do what is beneficial, and he hates what is harmful. This is not because of the ignorance of what he wants on one hand and what he detests on the other hand. This shows the meaning of the hesitation mentioned in this hadeeth. This is because Allah said: “My servant will keep getting closer to me by performing of voluntary worship until I love him.” So, a servant whose state is that he has become beloved to the Truth (Allah), and he loves Him....and the Lord detests to disappoint His servant and His beloved. This necessitates that the servant detests death so that he can do more things which please His beloved (Lord). However, Allah, the Exalted has decreed death, and He wants all what He decreed. So, death is wanted to Allah from one angle and detested from another. This is the reality of hesitation. It is when one thing is beloved from one angle and detested from another even though one side must be given preponderance, just as Allah’s wanting the death of the believer is given preponderance. However, Allah will still be detesting to disappoint His servant. Allah’s wanting the death of a believer whom he detests disappointing is not like His wanting the death of a disbeliever whom He hates, and He wants to disappoint.” [672] Majmoo’ al-Fataawa, 18/129-131.
Ibn ‘Uthaymeen said: “Affirming hesitation in absolute terms concerning Allah is not permissible. This is because Allah, the Exalted, mentioned hesitation in this issue and He said: “And I do not hesitate to do anything as I hesitate to take the soul of the believer.” This hesitation is not because of doubt in what is beneficial or doubt about the ability to do a thing. Rather, it is because of Allah’s mercy for this believing servant.” [673] Liqaa? al-Baab al-Maftooh, number 59.
Leaving (al-Tark)
This is an attribute of action, the Exalted which was affirmed by the Quran and Sunnah.
The proof from Allah’s Book
Allah’s Statement: “Allah took away their light and left them in darkness so they could not see.” al-Baqarah: 17
The proof 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: “Allah Almighty, blessed and exalted be He, said, “I am the One Who is most free from want of partners. He who does a thing whilst associating others beside Me in intention, I discard him and his polytheism.” [674] Saheeh Muslim (2985).
Ibn ‘Uthaymeen said: “Allah’s leaving of a thing is one of His attributes of action which happens with Allah’s will and follows His wisdom. How Allah does these actions is not similar to how the creation does their deeds even though the original meaning of the action may be the same as this is known by Ahl as-Sunnah.” [675] Majmoo’ Fataawa wa Rasaa?il Ibn ‘Uthaymeen, 1/173.
Refer to the attribute ‘forgetting.’
Legislating (al-Tashree’)
This is Allah’s attribute of action which was affirmed for Allah by the Quran and Sunnah. It is part of the specific characteristics of His Lordship, and whoever contests Allah in that, he will be a disbeliever. Allah is the Lawgiver and the Legislator, however, these two are not His names.
The proof from Allah’s Book
Allah’s Statement: He has ordained for you of religion what He enjoined upon Noah and that which We have revealed to you, O Muhammad. ash-Shoora: 13
Al-Baghawee said: “Allah’s Statement: ‘He has ordained for you of religion’ means He explained and legislated for you.” [676] Tafseer al-Baghawi, 4/141.
‘Abdullah ibn Mas’ood (may Allah be pleased with him) said: “He who likes to meet Allah tomorrow (i.e., on the Day of Requital) as a Muslim, then he should take care and observe prayers where the athaan is announced for them. Allah has legislated for your Prophet (صلى الله عليه وسلم) the ways of right guidance, and these (the prayers) are part of the right guidance.” [677] Saheeh Muslim (1046).
Refer to the attributes of making things compulsory, permissible, and prohibited.
Amazement (al-Ta’ajjub)
This is Allah’s attribute of action which was affirmed by Allah’s Book and the Sunnah.
Refer to the attribute of wondering.
The One Who forwards and the One who delays (al-Taqdeem and al-Ta’kheer)
These are two of Allah’s Essence-related and attributes of action which were affirmed by the Quran and Sunnah. The One Who forwards and the One who delays are two of Allah’s Names.
The proof from the Quran
Allah’s Statement: “But never will Allah delay a soul when its time has come.” al-Munaafiqoon: 11
The proof from the Sunnah
The hadeeth which states: “You are the One Who forwards, and You are the One Who delays. There is none worthy of worship but You.” [678] Transmitted by al-Bukhaaree (1120) and Muslim (771).
Al-Khattaabee said: “The One Who forwards and the One Who delays is the One who puts things in their rightful place. He sends forth those what He wishes amongst the things, and He delays those what He wishes amongst them. He forwarded decrees before He created the creation. He granted precedence to whom He wishes from His allies over other servants of His. He raised some of them over others. He forwarded those whom He wishes by His guidance to the levels of the forerunners, and He delayed those whom He wishes from reaching higher levels and he inhibited them. He delays a thing from occurring at its expected times because He knows its end results due to His wisdom. No one can send forth what He delays, and no one can delay what He forwards.” [679] Sha’n ad-Du’aa, 1/86.
Ibn Hubayrah said: “The Prophet’s statement: ‘You are the One Who forwards, and You are the One Who delays means: You are the One who deserves to forward and to delay, and I do not forward or delay.” [680] Al-Ifsaah ‘an Ma’aani as-Sihaah, 3/20.
Coming near, nearness and closeness (al-Taqarrub, al-Qurb, and al-Dunoo)
Coming near, nearness, and closeness are Allah’s attributes of action which are affirmed by the Quran and Sunnah. The Near is one of Allah’s Names.
The proof from the Quran
Allah’s Statement: “And when My servants ask you (O Muhammad) concerning Me, then (answer them), I am indeed near (to them by My Knowledge).” al-Baqarah: 186
As-Sa’dee said: “Know that Allah’s nearness is of two types; a general one and a specific one. The general nearness is His nearness to His entire creation with His knowledge. This is what is mentioned in Allah’s Statement: “And We are closer to him than his jugular vein.” The specific nearness is Allah’s nearness to His worshippers, and those who supplicate to Him, and those who love Him.” [681] Tafseer as-Sa’di, p 384.
The proofs from the Sunnah
1. It is narrated on the authority of Aboo Tharr (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said: “Allah Almighty has said Whoever draws close to Me by the span of a palm, I draw close to him by a cubit and whoever draws close to Me by a cubit, I draw close to him by a space (covered) by two arm spans.” [682] Transmitted by al-Bukhaaree (7405) and Muslim (2675), from the hadeeth of Abu Hurayrah; and Muslim (2687).
2. It is narrated on the authority of ‘A’ishah (may Allah be pleased with her) that the Prophet (صلى الله عليه وسلم) said: “There is no day when Allah sets free more servants from Hell than the day of ‘Arafah. He draws near, then boasts of them to the angels.” [683] Saheeh Muslim (1348).
Indeed, Ahl as-Sunnah wa al-Jamaa’ah, from the predecessors and the people of hadeeth, believe that Allah is close to His servants in real terms as is suitable to His glory and grandeur, while rising over His Throne and separate from His creation. He gets near and close to them in real terms. However, Ahl as-Sunnah do not interpret all nearness which was mentioned in the Quran and the Sunnah to mean the nearness of His Essence. This is because His nearness may mean the nearness of His knowledge and response or the nearness of the angels, and that depends on the context where the word was used.”
Ibn Taymiyyah said: “The permissibility of referring to Allah as being near does not necessitate that anytime His nearness is mentioned, it means the nearness of His Essence. Rather, this remains a possible thing, and the texts should be examined and if they indicate that, then this should be the interpretation, and if they indicate otherwise, then the other interpretation should be considered.” [684] Ibid, (6/14)
Those who affirmed the name ‘the Near’ as one of Allah’s Names include al-Khattaabee, [685] Sha?n ad-Du’aa, p 102. Ibn Mandah, [686] At-Tawheed, 2/171. Ibn al-Qayyim, [687] Al-Kaafiyah ash-Shaafiyyah-al-Qaseedah an-Nabawwiyah, p 719. and Ibn ‘Uthaymeen. [688] Al-Qawaa?id al-Muthlaa, p 15.
The Accepting of repentance (at-Tawb)
This is Allah’s attribute of action which was affirmed by Allah’s Book and the Sunnah. ‘The Accepting of repentance’ is one of Allah’s Names.
The proof from the Quran
Allah’s Statement: Then Adam received from his Lord some words, and He accepted his repentance. Indeed, it is He who is the Accepting of repentance, the Merciful. al-Baqarah: 37
As-Sa’dee said: “Allah’s acceptance of repentance is of two types: firstly, it is guidance to repent, and then secondly, accepting the repentance if the required conditions are me.” [689] Tafseer as-Sa’di, p 50.
The proof 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: “Whoever repents before the sun rises from the west, Allah will accept his repentance.” [690] Saheeh Muslim (2703). Al-Khattaabee said: “The Accepting of repentance is the One who accepts the repentance of His servants, and He relents for them. Whenever the repentance is repeated, the acceptance is also repeated. In Arabic, it is said: “Taaballahu ‘ala al-‘abd’ meaning Allah guided the servant to repent, and the servant repented like in Allah’s Statement: “He relented towards them that they might repent.” at-Tawbah: 118 The meaning of tawbah (repentance) signifies the servant’s returning to obedience after disobedience.” [691] Sha?n ad-Du’aa, 1/90.
Power and might (al-Jabr and al-Jabaroot)
This is Allah’s personal attribute which was affirmed by the Quran and Sunnah. ‘The Irresistible’ is one of Allah’s Names.
The proof from the Quran
Allah’s Statement: “The Exalted in Might, the Irresistible, the Supreme.” al-Hashr: 23
Ibn Jareer said: “Allah’s Statement: “The Irresistible” means the One who organises the affairs of His creation and commands them to do what is beneficial for them.” [692] Tafseer Ibn Jareer, 22/554.
As-Sa’dee said: “The Irresistible means the High and the Highest, and it also means the All-Prevailing, and the One who relieves distressed hearts.” [693] Tafseer as-Sa’di, p 946. Note: After completing the explanation of the meaning of the word al-Jabbaar, as-Sa’di began explaining the meaning of al-Mutakabbir according to their order in Surah al-Hashr, wherein, he said, ‘Al-Mutakabbir (Supreme), means [He is Supreme] above all the shortcomings and faults … .’ Thus, some people assumed that this is the fourth meaning of al-Jabbaar, hence, they ended inserting it under the meaning of al-Jabbaar.
The proof from the Sunnah
Narrated ‘Awf ibn Maalik (may Allah be pleased with him): “One night, I stood up to pray along with Allah’s Messenger (صلى الله عليه وسلم) and when he bowed, (made rukoo’) he paused about if it would take to recite Surah al-Baqarah and said while bowing, “Glory be to the Possessor of greatness, the kingdom, grandeur and majesty.” [694] Transmitted by Ahmad (24026), Aboo Dawood (873), and an-Nasaa?ee (2/191). The hadeeth was graded as authentic by an-Nawawi in al-Majmoo’ (4/67), and it was graded as good by Ibn Hajar in Nataa?ij al-Afkaar 2/74. The hadeeth was graded as authentic by al-Albaani in Saheeh Sunan an-Nasaa?ee (1131).
Muhammad ibn Khaleel Harraas said: “The author (Ibn al-Qayyim) mentioned three meanings for the name ‘the Irresistible’ and all of them are part of it and it is correct to take those meanings.
One of the meanings is: the One who relieves the weakness of His weak servants, and He relieves the hearts which are broken for His sake, and which are subservient to His grandeur and glory. The reality of this relief is to improve the state of the servant by removing his hardship and averting bad things from Him.
The second meaning is that He is the All-Prevailing. Everything submits to His grandeur, and the entire creation is subservient to His greatness and honour. So, he coerces His servants to do what He wants as necessitated by His wisdom and will, and they cannot escape.
Thirdly: He is High by His Essence above the entire creation. Thus, no one is able to come close to Him.” [695] Sharh al-Qaseedah an-Nooniyyah, 2/104.
Majesty (al-Jalaal)
This is Allah’s attribute related to His Essence which was affirmed by the Quran and Sunnah.
The proofs from the Quran
1. Allah’s Statement: “And there will remain the Face of your Lord, Owner of Majesty and Honour.” ar-Rahmaan: 27
2. Allah’s Statement: “Blessed is the name of your Lord, Owner of Majesty and Honour.” ar-Rahmaan: 78
Al-Hulaymee said: “The Owner of Majesty and Honour” means the one who deserves to be feared because of His authority, and He is praised in a manner which is suitable to His high status. [696] Al-Minhaaj fee Sha’b al-Eemaan, 1/210.
As-Sa’dee said: “The Owner of Majesty and Honour” means the Owner of grandeur, honour, and glory. He is the One who is exalted, revered, and respected for His Essence. ‘Honour’ refers to abundant favours and generosity which calls for the honouring of His allies and His special creation with all types of honour. These are for his allies who Honour him, revere Him, respect Him, love Him, turn to Him and worship Him.” [697] Tafseer as-Sa’di, p 830.
The proof from the Sunnah
It is narrated on the authority of Anas ibn Maalik (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said: “Then Allah will say, 'By My might, My majesty, My supremacy, and My greatness; I will take out of Hell (Fire) whoever said: 'None has the right to be worshipped except Allah.” [698] Transmitted by al-Bukhaaree (7510).
Al-Azharee said: “The Sublime (al-Jaleel) is one of Allah’s Attributes. This may be used to describe a great issue or a man of great status.” Al-Jaleel is not of one of Allah’s Names.” [699] Tahdheeb al-Lughah, 10/261.
Beauty (al-Jamaal)
This is an attribute of Allah related to His Essence, the Exalted, and part of His names is ‘The Beautiful’ and is affirmed by the authentic Sunnah.
The proof
It is narrated on the authority of ‘Abdullah ibn Mas’ood (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said: “Allah is Beautiful, and He loves beauty.” [700] Saheeh Muslim (91)
Muhammad ibn Khaleel Harraas said: “As for ‘the Beautiful’, it is Allah’s Name. It is from beauty, and it means intense handsomeness. What is affirmed for Allah, the Exalted, from this description is absolute beauty which is beauty in real terms. This is because the beauty of the created things, with their numerous colours and types is part of effects of His beauty. So, Allah is more deserving of this attribute than all other beautiful things. This is due to the fact that the One who gives beauty to the existing things must have reached the highest form of beauty. Thus, Allah, the Exalted, is Beautiful in His Essence, Names, attributes and actions.
As for the beauty of Allah’s Essence, no created being can express any of it, or cannot reach even part of its reality. It suffices for you to know that the people of Paradise, despite their permanent and innumerable blessings and the different types of pleasures and happiness they will be enjoying which cannot be measured; when they see their Lord and enjoy His beauty, they will forget all their bounties, and these blessings will seem exceedingly small, and they will wish to be permanently looking at their Lord. Nothing will be more beloved to them than being immersed in seeing this beauty. They will attain additional beauty from Allah’s beauty and light. They will remain with a permanent yearning for seeing Him such that they will be extremely happy with the day of Mazeed (the day of something additional), as if their hearts will fly away due to extreme happiness.
As for the beauty of Allah’s Names; they are all beautiful. Rather, they are the best and most beautiful in absolute terms. All of them indicate praise, glory, beauty, and majesty. All of them are good and beautiful.
As for the beauty of attributes, all of Allah’s Attributes are perfect and glorious. They indicate praise and extolment. Rather, they are the most comprehensive attributes, the most general, the most complete and perfect in effects and what is associated with them especially the attributes of mercy, goodness, munificence, generosity, goodness and conferring blessings.
As for the beauty of actions, they rotate between the actions of goodness and granting unmerited favour for which He must be praised and thanked; and between the actions of justice for which He should be praised, because they agree with wisdom and praise. So, none of His actions involve vainness, foolishness, highhandedness, and injustice. Rather, all of them consist of goodness, mercy, righteousness, guidance, justice and wisdom.” [701] Sharh al-Qaseedah an-Nabawiyyah, 2/69.
The scholars who affirmed the name ‘the Beautiful’ include al-Khattaabee, [702] Sha?n ad-Du’aa, 102. Ibn Mandah, [703] At-Tawheed, 2/99. Aboo al-Qaasim al-Asbahaanee, [704] Ibid. Ibn al-’Arabee, [705] Al-Amad al-Aqsa fee Sharh Asmaa al-Husna, 1/412. Ibn al-Qayyim, [706] ibid and Ibn ‘Uthaymeen. [707] Al-Qawaa?id al-Muthla, p 16.
Generosity (al-Jood)
Allah’s generosity and His munificence encompasses all existence. The ummah has a consensus on this issue. Moreover, there is no doubt on that issue in all religions as was stated by Ibn Taymiyyah. [708] Bayaan Talbees al-Jahmiyyah, 1/521.
Generosity is giving profusely. [709] Maqaayees al-Lughah by Ibn Faaris, 1/493.
Al-Hulaymee said: “Generosity means giving abudantly.” [710] Al-Minhaaj Fee Shu’ab al-Eemaan, 1/203.
A number of scholars affirmed the name ‘The Generous’ for Allah, the Exalted, including Ibn Mandah, [711] Kitaab at-Tawheed, 2/99. Ibn al-Qayyim, [712] Ibid as-Sa’dee, [713] Tafseer as-Sa’di, p 946. and Ibn ‘Uthaymeen. [714] Al-Qawaa?id al-Muthla, p 16. However, this name was not affirmed in an authentic hadeeth.
The Judge and the Arbiter (al-Haakim and al-Hakam)
This is Allah’s attribute which was affirmed by Allah’s Noble Book. So, Allah, the Exalted, is described as the Judge and the Arbiter. The Judge is Allah’s Name which was affirmed by the Quran and the Sunnah.
The proof from the Quran
Allah’s Statement: “Say, ‘Then is it other than Allah I should seek as judge.’” al-An’aam: 114 Ibn Jareer said: “This means: ‘Say, I cannot trespass and transgress His judgement because there is no judgement which is more just than His, and no one speaks more truthfully than He.” [715] Tafseer Ibn Jareer, 9/506.
As-Sa’dee said: “Those besides Allah are judged by Him and they are not judges. All planning and judgements by people consist of deficiency, fault, and oppression. The only One who should be taken as a judge is Allah alone Who has no partner. He is the One for Whom is the creation and the command.” [716] Tafseer as-Sa’di, p 270.
The proof from the Sunnah
The hadeeth which states: “Allah is the Judge and judgment is His.” [717] Transmitted by Aboo Dawood (4955), an-Nasaa?ee (4980), al-Haakim (1/75), and it was graded as authentic by al-Albaani Saheeh Sunan Aboo Dawood.
Al-Hakam and al-Haakim (the Judge) have the same meaning. However, the name al-Hakam has more intense meaning than al-Haakim [718] Tafseer al-Qurtubi, 7/70. , and it means the one for whom is the judgement. The original meaning of hukm (judgement) is preventing evil and oppression and spreading justice and goodness.
The scholars who affirmed the name al-Hakam, ‘the Judge,’ for Allah, the Exalted, include al-Khattaabee, [719] Sha?n ad-Du’aa, p 61. Ibn Mandah, [720] At-Tawheed, 2/110. Ibn al-Qayyim, [721] Badaai’ al-Fawaaid, 2/782. as-Sa’dee, [722] Tawdeeh al-Kaafiyah ash-Shaafiyah, p 198. and Ibn ‘Uthaymeen. [723] Al-Qawaa?id al-Muthla, p 16.
Love and Loving (al-Hub and al-Mahabbah)
This is Allah’s attribute of action which was affirmed by the Quran and the Sunnah.
The proof from the Quran
Allah’s Statement: “Allah will bring forth in place of them a people He will love and who will love Him.” al-Maa?idah: 54
The proof from the Sunnah
It is narrated on the authority of Sahl ibn Sa’d (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said: “Tomorrow I will give the flag to somebody who will be given victory (by Allah) and who loves Allah and His Messenger and who is loved by Allah and His Messenger.” [724] Transmitted by al-Bukhaaree (3009) and Muslim (2405).
Ahl as-Sunnah wa al-Jamaa’ah affirm the attribute of love and loving for Allah, the Exalted, in a manner that is appropriate for Him, while this love cannot be termed as only the intention to reward as is stated by those who give wrong interpretations. Ahl as-Sunnah, however, also affirm what is necessitated by love and its effect, and that is the intention to reward and that Allah honours those whom He loves.
Ibn Taymiyyah said: “Indeed, the Quran, the Sunnah and the consensus of the Muslims affirm Allah’s love for His believing servants and their love for Him like in Allah’s Statement: “But those who believe are stronger in love for Allah” and His statement: “He loves them, and they love Him” and His statement: “In case these are more beloved to you than Allah and His Messenger.” The predecessors of the ummah and its leading scholars held a consensus on affirming Allah’s love for His believing servants, and their love for Him. This is the basis of the religion of Allah’s friend, the leader of the people who worship Allah alone (peace be upon him).” [725] Majmoo’ al-Fataawa, 2/354.
Taking Handfuls (al-Hathw)
This is Allah’s attribute of action which was affirmed by the authentic Sunnah.
The proof
It is narrated on the authority of of Aboo Sa’eed al-Anmaari (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said: “Indeed, my Lord had promised me to let seventy thousand people from my ummah enter Paradise without reckoning, and each of those will intercede for seventy thousand people, then Allah will take three handfuls with both His Hands. [726] Transmitted by Aboo Sa’eed ad-Daarimi in ar-Radd ‘ala al-Mursee, p 37, Ibn Aboo ‘Aasim in as-Sunnah (814), and at-Tabaraanee in al-Mu’jam al-Kabeer, 22/304, and al-Awsat, 1/128, Majma’ al-Bahrayn (4905).
Regarding three handfuls, al-Baydaawi said: “The word handfuls (hathayaat) is used for what a person gives after taking with both hands without weighing or measuring. [727] Tuhfat al-Abraar by al-Baydaawi (3/402), Tuhfat al-Ahwadhi by al-Mubaarakpuri, 7/109.
The Veil (al-Hijaab)
Allah has a veil, rather veils, which cover Him from His creation. This was affirmed by the Quran and Sunnah.
The proof from the Quran
Allah, the Exalted, said: “And it is not for any human being that Allah should speak to him except by revelation or from behind a veil.” ash-Shoora: 51
Ibn Jareer said: “By stating: ‘Or from behind a veil,’ Allah is thereby saying: ‘Or He speaks to him such that he hears His speech, but he does not see Him, like how He spoke to Moosa, His prophet (peace be upon him)’”. [728] Tafseer Ibn Jareer, 20/540.
The proof from the Sunnah
Narrated Aboo Moosa al-Ash’ari (may Allah be pleased with him): “Allah’s Messenger (صلَّى اللهُ عليه وسلَّم) stood up among us and made five statements, saying, “God does not sleep, as it is unfitting that He should do so; He lowers the scale and raises it up; the deeds done by night are taken up to Him before the day’s deeds are accomplished; the deeds done by day are uplifted before the night’s deeds are complete; His veil is light.” In the narration of Aboo Bakr, it states: “His veil is fire, if He exposes it, the glory of His face would burn everything of His creation, as far as His gaze reaches.” [729] Saheeh Muslim (179).
Ibn Taymiyyah said: “This hadeeth mentions Allah’s veil. The narrator’s doubting about the word whether it is light, or fire does not prevent the affirmation of that. That is because this kind of clear fire which Moosa spoke to is known as fire or light like the lamp which Allah called fire. This is contrary to the dark fire like the fire of Hell which is not called light.” [730] Ibid.
The Hujzah and the Haqw (a place where the lower garment is fastened)
These are two Attributes of Allah related to the Essence of Allah which were affirmed by the authentic Sunnah.
The proofs
1- The Prophet (صلى الله عليه وسلم) said: “The womb is hanging on to the Hujzah of The Most Merciful; He maintains ties with whoever maintains it and severs ties with whoever severs it.” [731] Transmitted by Ibn Aboo Shaybah in al-Musannaf, 5/218, Ibn Aboo ‘Aasim in as-Sunnah (537) from IbnAbi Shaybah’s chain of transmission; at-Tabaraanee in al-Kabeer, 23/404, and Ahmad (2956).
2- It is narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said: “Allah created His creation, and when He had finished it, the womb, got up and caught hold of Allah’s Haqw whereupon Allah said, ‘What is the matter?' On that, it said, ‘This is the station of the one who takes refuge with you from those who sever the ties of kith and kin.’” [732] Transmitted by al-Bukhaaree (4830).
The Hujzah and the Haqw are the places where the lower garment is fastened and tightened.
Aboo Moosa al-Madeeni said: “The hadeeth states: ‘The womb is hanging on to the Hujzah of The Most Merciful,' then he mentioned what the commentators of the hadeeth said about it. Then he said: “Interpreting the hadeeth according to its apparent meaning is the best.” [733] Al-Majmoo’ al-Mugheeth, 1/405.
Aboo Ya’la said: “Know that it is not impossible to interpret this hadeeth according to its apparent meaning, and indeed, the Haqw and the Hujzah are Allah’s Attributes related to His Essence.” [734] Ibtaal at-Ta?weelaat, 1/420.
Al-Ghunaymaan said: “This hadeeth seemingly may be understood that Allah has a lower and upper garment from the genus that is worn by people, and these are made from animal skins, linen, cotton, and other materials. However, this hadeeth is a textual evidence which negates this invalid meaning. This is because if it is said quoting from a person: ‘Indeed, greatness is His lower garment and glory is His upper garment,’ then this statement would mean only greatness and glory which are not clothes which are worn.” [735] Sharh Kitaab at-Tawheed min Saheeh al-Bukhaaree, 2/383-385.
Speaking (al-Hadeeth)
This is an attribute of action as well as an attribute of Allah’s Essence like talking and speech.
The One who takes account and the Reckoner (al-Haseeb and al-Haasib)
Allah is described as the One who takes account and the Reckoner. ‘The One who takes to account’ is Allah’s Name which was affirmed by the Quran and Sunnah.
The proofs from the Quran
1. Allah’s Statement: “Allah takes careful account of all things.” an-Nisaa?: 86
Ibn al-Anbaari said: “There are four views about the meaning of the name al-Haseeb ‘the One who takes to account.’ Some scholars said it means ‘the One who knows,’ others said that it means ‘the Supreme Determiner,’ and some said that it means ‘the Sufficient,’ and it was also said that it means ‘the Reckoner.’ [736] Az-Zaahir fee Ma’aani Kalimaat an-Naas, 1/7.
2- Allah’s Statement: “And Sufficient are We as Reckoners.” al-Anbiyaa’?: 47
As-Sam’aanee said: “Allah’s Statement: “And Sufficient are We as Reckoners” means “And Sufficient are We as Takers of accounts”. Other scholars said that the word Haasibeen in the ayah means ‘Preservers and Knowledgeable.’ It was also said that it means ‘Enumerators.’ [737] Tafseer as-Sam’aani, 3/384.
As-Sa’dee said: “The ayah: “And Sufficient are We as Reckoners.” By that, Allah means His Noble Self. He is sufficient as a Reckoner, that is, He knows the actions of the servants, preserves them, and records them in a book. He is knowledgeable about their quantity and the quantity of their reward or punishment, and what they deserve, and He will let those who do the actions get their reward or punishment.” [738] Tafseer as-Sa’di, p 525.
The proof from the Sunnah
It is narrated on the authority of Aboo Bakrah (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said: “If any of you has to praise someone, he should say: ‘I consider him to be such and such’ even though he is of the view that the person has those qualities. Allah is the Reckoner of that person, and no one can testify the purity of others above Allah.” [739] Transmitted by al-Bukhaaree (6162) and Muslim (3).
The meaning of al-Haseeb is the Preserver, the Sufficient, the Witness, and the Reckoner.’ [740] Tafseer Ibn Jareer, 6/402, Zaad al-Maseer by Ibn al-Jawzi, 1/371. Al-Amad al-Aqsa by Ibn al-‘Arabi, 1/417. The meaning of al-Haasib is the Enumerator, the One who knows, the One who will reward and punish people based on their actions, and the one who preserves the actions.” [741] Tafseer al-Baghawi, 3/291, Fath al-Qadeer, 3/485, Tafseer as-Sa’di, p 525.
The scholars who affirmed the name ‘the Reckoner’ for Allah, the Exalted, include al-Khattaabee, [742] Sha?n ad-Du’aa, p 69. Ibn Mandah, [743] At-Tawheed wa Ma’rifat Asmaullahi ‘Azza wa Jalla, 2/110. Ibn al-’Arabee, [744] Al-Amad al-Aqsa, 1/417. Ibn al-Qayyim, 1. [745] Al-Kaafiyah ash-Shaafiyah - Al-Qaseedah an-Nooniyyah, p 727 as-Sa’dee, [746] Tafseer as-Sa’di, p 947. and Ibn ‘Uthaymeen. [747] Al-Qawaa?id al-Muthla, p 15.
Preserving (al-Hifth)
This is Allah’s attribute which was affirmed by the Quran and the Sunnah. Allah’s Names include al-Haafiz and al-Hafeez (the Preserver).
The proofs from the Quran
1. Allah’s Statement: “Surely my Lord is the Preserver of all things.” Hood: 57
Ibn Jareer said: “This means: ‘Indeed, my Lord preserves and knows His entire creation. He is the one who preserves me from harm.’” [748] Tafseer Ibn Jareer, 12/451
2. Allah’s Statement: “Indeed, it is We who sent down the Quran and indeed, We are Preservers of it.” al-Hijr: 9
As-Sa’dee said: “‘We are Preservers of it,’ means its preservation during and after its revelation. During the revelation of the Quran, Allah preserved it from its hearing being stolen by all the accursed devils. After its revelation, Allah deposited it in the heart of His Prophet, and He kept it there, then in the hearts of his ummah. Then Allah preserved its words from change, addition, and subtraction, and he preserved its meanings from being changed. Part of preserving of the Quran is that Allah safeguards its people from their enemies, and he does not give their enemies the power to destroy them.” [749] Tafseer as-Sa’di, p 429.
The proof from the Sunnah
It is narrated on the authority of ‘Abdullah ibn ‘Abbaas (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said: “Be mindful of Allah and He will protect you. Be mindful of Allah and you shall find Him with you.” [750] Transmitted by Ahmad (2804 and 2669), at-Tirmidhee (2518) and he said: “This is a good and authentic hadeeth.” The hadeeth was graded as good by Ibn Rajab in Jaami’ al-‘Uloom wa al-Hikam, 1/459, and by Ibn Hajar in Muwaafaqat al-Khubur al-Khabar, 1/327, and al-Albaani in Saheeh Sunan at-Tirmidhee (2516).
Al-Azharee said: “’The Preserver’ is one of Allah’s Attributes. Nothing escapes His preservation in the heavens and the earth even if it the size of an atom. He has preserved for His creation and His servants, the good and bad that they do. He preserved the heavens and earth by His power, and their preservation does not tire Him. And He is the Most High, the Most Great.” [751] Tahdheeb al-Lughah, 4/265.
Muhammad ibn Khaleel Harraas said: “One of His names, Exalted be He is ‘the Preserver’ and it has two meanings. One of them is that He preserves the deeds of the servants which they performed amongst the good, the bad, the acceptable, the unacceptable, the obedience and the disobedience. The second meaning is that He, Exalted be He, preserves His servants from all the things that they detest. His preservation of His creation is of two types: a general one and a specific one. The general preservation is His preservation of the entire creation. The second type is His special preservation of His allies with an additional preservation beyond the one mentioned above. He safeguards them from what harms their faith and shakes their conviction.” [752] Sharh al-Qaseedah an-Nooniyyah, 2/90.
The Most Gracious (al-Hafiyy)
Allah is described as the Most Gracious, and this was affirmed by His Noble Book.
The proof
Allah’s Statement: “Ibraaheem said, ‘Peace be upon you. I will ask forgiveness for you of my Lord. Indeed, He is ever gracious to me.’” Maryam: 47
Ibn Katheer said: “Ibn ‘Abbaas and others said about the ayah ‘Indeed, He is ever gracious to me,’ that it means being kind; more elaborately, it means that ‘He guided me to worship Him and be sincere to Him.’ Mujaahid, Qataadah and others said: ‘The ayah: ‘Indeed, He is ever gracious to me’ means that Allah had made Ibraaheem become used of the fact that He would respond to His supplications.’ As-Suddi said: “‘The Gracious’ is the One who is concerned about His servant’s affairs.” [753] Tafseer Ibn Katheer, 5/236.
The Gracious One means ‘the Good and Kind.’ [754] Al-Mufradaat by Raaghib al-Asfahaani, p 246.
The Truth (al-Haq)
Allah, the Exalted is described as the Truth. This name was affirmed by Quran and the Sunnah.
The proof from the Quran
Allah’s Statement: “So Exalted is Allah, the Sovereign, the Truth; there is no deity except Him, Lord of the Noble Throne.” al-Mu?minoon: 116
The proof from the Sunnah
It is narrated on the authority of Ibn ‘Abbaas (may Allah be pleased with them) that the Prophet (صلى الله عليه وسلم) said: “O Allah You are the Truth, and Your word is the truth.” [755] Transmitted by al-Bukhaaree (7385).
Az-Zajjaajjy said: “Allah, the Exalted, is the Truth, and everything that is worshipped beside Him is false. Everything from Him is the truth, and everything that returns to Him is the truth. Everything that He ordered His servants to do or prohibited them from doing is the truth for them to comply with. That is incumbent upon them.” [756] Ishtiqaaq Asmaaillah, p 178.
Al-Khattaabee said: “The Truth is the One whose essence and existence are affirmed, and everything whose being and existence are possible is the truth.” [757] Sha?n ad-Du’aa, 1/76.
Al-Hulaymee said: “The Truth is He who cannot be denied, and it is incumbent to affirm Him and acknowledge Him. The existence of the Exalted Creator is the foremost thing that must be acknowledged, and it cannot be denied. This is because there is no affirmed thing with more clear proofs for its existence than the Exalted Creator.” [758] Al-Minhaaj fee Shu’ab al-Eemaan, 1/188.
As-Sa’dee said: “He is the Truth in His Essence and attributes. His existence is compulsory. His attributes and descriptions are perfect. His existence is one of the things necessitated by His Essence. Nothing else exists except through Him. He is the One who has been and will always be, He is described as glorious, beautiful, and perfect. He is and has been always known for goodness. His word is the truth, his deeds are the truth, meeting Him is true, His messengers are true, His books are true, His religion is the truth, and worshipping Him alone having no partners is the truth.” [759] Tafseer as-Sa’di, p 949.
Wisdom (al-Hikmah)
This is a personal attribute of Allah, the Exalted. His name ‘the All-Wise’ is affirmed by the Quran and Sunnah.
The proof from the Quran
Allah’s Statement: “And He is the All-Wise, Well-Acquainted with all things.” al-An’aam: 18 Ibn Jareer said: “‘The All-Wise’ is the one whose planning has no mistake or fault.” [760] Tafseer Ibn Jareer, 2/578.
Proof from the Sunnah
It is narrated on the authority of Sa’d ibn Abee Waqqaas (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said: “Glory is to Allah, Lord of the worlds. There is no power and no might but by Allah the Almighty, the All-Wise.” [761] Saheeh Muslim (2629).
Al-Azharee said: “Allah’s Attributes include the Judge, the All-Wise, the Arbiter, and He is the Best of judges. The meanings of these names are close to each, and Allah knows the best what He meant by them. We must believe that these are His names. It is permissible for the name the All-Wise to have the meaning of the name the Judge like the name qadeer means qaadir (the one who is able) and the name ‘aleem means ‘aalim (the one who knows).
The Arabs say: ‘Hakamtu wa Ahkmatu wa Hakmtu,’ meaning, ‘I prevented and I refuted.’ From this comes the meaning of a person who is a judge among people, and he is said to be Haakim, because he prevents the oppressor from oppressing.” [762] Tahdheeb al-Lughah, 4/69.
As-Sa’dee said: “‘The All-Wise’ is the One with complete wisdom which applies to all creatures, and no creature who is given an order can avoid it. Allah created all things based on wisdom, and all his orders are based on wisdom. Wisdom is putting a thing in its rightful place.” [763] Tafseer as-Sa’di, p 49.
Forbearance (al-Hilm)
This is Allah’s Essence-related and attribute of action, which was affirmed by the Quran and Sunnah, and ‘the Most Forbearing’ is one of Allah’s Names.
The proof from the Quran
Allah’s Statement: “He is the Most Forbearing and the Most Forgiving.” Faatir: 41
Ibn Jareer said: “Allah is Forbearing for not hastening the punishment of those who disobey Him for their disobedience.” [764] Tafseer Ibn Jareer, 4/42.
The proof from the Sunnah
It is narrated on the authority of Ibn ‘Abbaas (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said: “There is none worthy of worship but Allah, the Almighty, the Most Forbearing. There is none worthy of worship but Allah, Lord of the Magnificent Throne.” [765] Transmitted by al-Bukhaaree (6345) and Muslim (2730).
Al-Khattaabee said: “The Most Forbearing is He who is tolerant and enduring. He is not stirred up by anger nor is He slighted by the ignorance of the ignorant, or the disobedience of the disobedient. One who is tolerant but is unable to act; does not deserve the name of being Forbearing. Thus, the Most Forbearing is He who is very tolerant whilst having ability to act. The enduring is the one who does not hasten to punish.” . [766] Sha?n ad-Du’aa, 1/63.
Al-Hulaymee said: “‘The Most Forbearing’ means the one who does not withhold his blessings and bounties from His servants because of their sins. Rather, He sustains the obedient person like He sustains the one who is mired in his sins.” [767] Al-Minhaaj fee Shu’ab al-Eemaan, 1/200.
The Most Praiseworthy (al-Hameed)
Allah, the Exalted, is described as the Most Praiseworthy. This is His attribute related to His Essence. ‘The Most Praiseworthy’ is one of His names, and it is affirmed by the Quran and the Sunnah.
The proof from the Quran
Allah’s Statement: “And know that Allah is Free of need and the Most Praiseworthy.” al-Baqarah: 267
The proof from the Sunnah
The hadeeth of Ka’b ibn ‘Ujrah (may Allah be pleased with him) concerning tashahhud in which the Prophet (صلى الله عليه وسلم) says: “Say: ‘O Allah, bless Muhammad and his family as You blessed Ibraaheem and the family of Ibraaheem. Verily, You are the Most Praiseworthy and the Most Glorious.’” [768] Transmitted by al-Bukhaaree (3370) and Muslim (406).
The meaning
Ibn Jareer said: “The name al-Hameed, ‘the Most Praiseworthy,’ is on the fa’eel scale and it was changed from the maf’ool scale to it. It means the one who is praised due to His favours. [769] Tafseer Ibn Jareer, 13/588.
Ibn Manzoor said: “‘The Most Praiseworthy’ is one of Allah’s Attributes, blessed and glorified be He. It means the One who is praised in all circumstances. This is one of Allah’s beautiful Names. It is from the fa’eel form in the meaning of maf’ool.” [770] Lisaan al-‘Arab, 2/987.
Ibn Katheer said: “‘The Most Praiseworthy’ means the one who is praised in all His actions, statements, legislation, commands, and prohibitions. He is truthful in what He informs.” [771] Tafseer Ibn Katheer, 4/476.
Al-Mubaarakpuri said: “‘The Most Praiseworthy’ is the fa’eel form in the meaning of maf’ool. It denotes the One Who is Praiseworthy in His Essence, attributes, and actions by the tongues of His creation. It also has the meaning of faa’il (the doer). Because He praises His own Being, and His allies also praise Him. In reality, He is both the Praiser as well as the Praised.” [772] Tuhfat al-Ahwadhi, 2/494.
The Sympathetic (al-Hannaan)
This is an attribute of action, the Exalted, which was affirmed by the Quran and Sunnah and it entails the meaning of mercy.
The proof from the Quran
Allah’s Statement: Take the Scripture with determination. And We gave him judgement while yet a boy. And (made him) sympathetic to men as a mercy (or a grant) from Us, and pure from sins i.e. Yahya and he was righteous. Maryam: 12-13
The proof from the Sunnah
It is narrated on the authority of Aboo Sa’eed al-Khudree (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said: “The Siraat will be placed across Hell, on it will be thorns like the thorns of the Sa’daan (a thorny tree). Then the prophets will intercede on behalf of everyone who sincerely testified that none is worthy of worship except Allah, and they will take them out of Hellfire. Then Allah will have compassion with His mercy for the people who are in Hellfire. He will not leave therein any servant who has had the weight of a mustard seed of faith except that He will remove him from there.” [773] Transmitted by Ahmad (11096), Ibn Jareer in his Tafseer (16/113), Ibn al-Mubaarak in az-Zuhd (1268), Ibn Khuzaymah in at-Tawheed (2/766).
Ibn Jareer said: “Allah’s Statement: ‘And (made him) sympathetic to men as a mercy (or a grant) from Us’ Allah, exalted be His mention, is saying thereby: “and as mercy from us and love for him, We gave him wisdom while yet a child.” [774] Tafseer Ibn Jareer, 15/475-479.
Al-Hulaymee said: “‘The Sympathetic’ is the One with vast mercy, and He may be excessive in honouring the people who obey Him when they go to the abode of permanence. This is because a person who is sympathetic to others, he will honour them when he meets them, and he will show great fondness to them on their arrival.” [775] Al-Minhaaj fee Shu’ab al-Eemaan, 1/207.
Ibn Taymiyyah said: “He (that is, al-Jawhari) said: “Al-Haneen means yearning, and the longing of the self. He further said: “Hanna ilayhi yahinnu fahuwa haanun” ‘He yearned for him, he yearns, so he is a yearner.’ Al-Hannaan is mercy. The Arabs say: “Hanna ‘alayhi yahinnu hannaanan.” ‘He was merciful towards to him, he is merciful to him, so he is merciful.’ From this is Allah’s Statement: “And (made him) sympathetic to men as a mercy (or a grant) from Us, and pure from sins i.e. Yahya.” The word al-Hannaan is written with a tashdeed on the letter noon. It means the Owner of mercy. The words tahanna ‘alayhi means ‘he had mercy on him.’ The Arabs say, ‘Hanaanayk Yaa Rabb,’ and also ‘Hanaanaka’ - these words have the same meaning. They mean ‘Your mercy my Lord.’ These are the words of al-Jawhari. A narration concerning the interpretation of the words ‘al-Hannaan al-Mannaan’ states: “The Hannaan is the One who turns to those who turn away from Him, and al-Mannaan is the One who gives before being asked.” This is a vast issue.” [776] Sharh Hadeeth an-Nuzool, p 184.
Note”
Some scholars affirmed the name ‘al-Hannaan’ as one of the Names of Allah because it was mentioned in some hadeeths. However, that is a debatable because the hadeeths in that regard are not authentic.
Ibn al-’Arabee said: “This name has not been mentioned in the Quran nor in an authentic hadeeth. Rather, it was mentioned in an unreliable narration. However, a few scholars accepted the name and interpreted it. This name is mostly mentioned in the books of interpretation and exhortations.” [777] Al-Amad al-Aqsaa, 2/119.
Power (al-Hawl)
Narrated ‘A’ishah (may Allah be pleased with him): “The Messenger of Allah (صلى الله عليه وسلم) used to say whilst prostrating during the night prayers: “I have prostrated my face to the One Who created it, and gave it hearing and sight by His might and His power.” [778] Transmitted by Aboo Dawood (1414), at-Tirmidhee (580), an-Nasaa?ee (1129), Ahmad (25821) from the chain of Khalid al-Hadhdhaa, narrating from Abu al-Aaliyah, who narrates as a narration raised to the Prophet (صلى الله عليه وسلم) from ‘Aishah, may Allah be pleased with her. At-Tirmidhee said, ‘It is a good and authentic hadith.’
Aboo Bakr ibn al-Anbaari said: “Their statement: “There is no power or might except from Allah” means there is no stratagem and power except by Allah.” [779] Az-Zaahir fee Ma’aani Kalimaat an-Naas. 1/8.
Refer to the attribute ‘the Strength.’
Shyness and Bashfulness (al-Hayaa’ and al-Istihyaa’)
This is Allah’s attribute which was established by the Quran and the Sunnah, and the name ‘the Shy One’ is one of His names.
The proof from the Quran
Allah’s Statement: “Verily, Allah is not ashamed to set forth a parable even of a mosquito or so much more.” al-Baqarah: 26
Al-Aloosi said: “The ayah indicates the validity of attributing shyness to Allah, the Exalted, because conventionally, shyness cannot be negated except from one who has that quality.” [780] Tafseer al-Aloosi, 1/208.
The proof from the Sunnah
It is narrated on the authority of Salmaan (may Allah be pleased with him) that the Messenger of Allah (صلى الله عليه وسلم) said: “Indeed, Allah, is Shy, Generous, when a man raises his hands to Him, He feels too shy to return them to him empty and rejected.” [781] Transmitted by Aboo Dawood (1488), at-Tirmidhee (3556), and Ibn Maajah (3865) with a slight difference [between them].
The scholars from the predecessors who affirmed the attribute of shyness included Aboo al-Hasan Muhammad ibn al-Malik al-Karji as was quoted by Ibn Taymiyyah and he agreed with him in that respect. [782] Majmoo’ al-Fataawa, 4/181.
Muhammad Khaleel Harraas said: “Allah’s shyness is a description which is appropriate to Him, not like the shyness of the creation which brings about a psychological change and brokenness in a person which affects him when he fears about being denounced and censured. In fact, divine shyness signifies leaving what is not suitable to the vastness of Allah’s mercy and the completeness of His munificence and generosity, the greatness of His forgiveness and forbearance. Allah’s servant openly disobeys Him despite that he is most in need of Allah, and the weakest being in Allah’s sight. He uses Allah’s bounties to help himself disobey Him. However, the Lord, exalted be He, with the perfection of His independence and His complete power, feels shy exposing and disgracing His servant. He screens him by creating causes for concealment of faults for him. Afterall, He pardons and forgives Him.” [783] Sharh al-Qaseedah an-Nooniyyah, 2/80.
The scholars who affirmed Allah’s Name ‘the Shy’ are al-Qurtubee, [784] Al-Asna Fee Sharh Asmaaillah al-Husna, 1/533. Ibn al-Qayyim, [785] ibid and Ibn ‘Uthaymeen. [786] Al-Qawaa?id al-Muthlaa, 19.
The Life (al-Hayaat)
This is an attribute related to the Essence of Allah, the Exalted. It was affirmed by the Quran and Sunnah. ‘The Ever-Living’ is one of Allah’s Names.
The proof from the Quran
Allah’s Statement: “Allah, there is no deity except Him, the Ever-Living, the Upholder of existence.” Aal ‘Imraan: 2
The proof from the Sunnah
It is narrated on the authority of Ibn ‘Abbaas that the Prophet (صلى الله عليه وسلم) said: “O Allah, it is You that I surrender myself. I affirm my faith in You and repose my trust in You and turn to You in repentance and with Your help I fight my adversaries. You are ever-living, and you do not die while the jinn and mankind die.” [787] Saheeh Muslim (2717).
Concerning the meaning of the name ‘the Ever-Living,’ Ibn Jareer said: “It is He who has permanent life and the permanence which has no defined beginning, and it has no fixed end. This is because everything besides Allah, even though is alive, yet its life, the beginning of which has a beginning point and the end of which is set, and that it ceases with the end of time and completes its course with the end of its deadline.” [788] Tafseer Ibn Jareer, 4/527.
Muhammad Khaleel Harraas said: “The meaning of ‘the Ever-Living’ is the one who is described as having completely eternal life which is not affected by death or ending. This is because it is an attribute related to the Essence of Allah, the Exalted. Just as His self-subsistence necessitates all His perfect attributes of action, similarly, His life necessitates all the perfect personal attributes like knowledge, omnipotence, will, hearing, sight, strength, glory, grandeur and so on.” [789] Sharh al-Qaseedah an-Nooniyyah, 2/103.
The All-Aware (al-Khabeer)
This is Allah’s attribute concerning His Essence which was affirmed by the Quran and Sunnah. ‘The All-Aware’ is one of Allah’s Names.
The proof from the Quran
Allah’s Statement: He is the All-Wise, Well-Aware (of all things). al-An’aam: 73
The proof from the Sunnah
It is narrated on the authority of ‘A’ishah (may Allah be pleased with her) that the Prophet (صلى الله عليه وسلم) told her after she followed him to the Baqee’ cemetery: “You will either tell me or the Most Kind and All-Aware will inform me.” [790] Saheeh Muslim (974).
The meaning of the All-Aware
1. The Knower of what happened and what will happen. [791] Lisaan al-‘Arab by Ibn al-Manzoor, 2/226.
2. Al-Khattaabee said: “It means that He is the One who knows the essence of things and He is acquainted with their reality.” [792] Sha’n ad-Du’aa, p.63.
Aboo Hilaal al-‘Askari said: “The difference being knowledge and awareness is that awareness is the knowledge concerning the reality of things. It contains an additional meaning to knowledge.” [793] Al-Furooq, p 74.
Deceiving those who seek to deceive Him
This is Allah’s attribute which was affirmed by the Noble Quran. However, Allah is described with this attribute in absolute terms. Rather, He is referred by it when it is used in praise, and that is when it is stated in the context of reciprocation and equal response to the one seeking to deceive.
The proof
Allah’s Statement: “Verily, the hypocrites seek to deceive Allah, but it is He Who deceives them.” an-Nisaa?: 142
Ibn Jareer said: “The hypocrite seeks to deceive Allah, exalted be His praise, with the lying of his tongue as has been described. However, Allah will be deceiving Him by forsaking him and not giving him the foresight to engage in what will ensure his salvation in the Hereafter as was mentioned by Allah in His statement: “And let not those who disbelieve ever think that because We extend their time of enjoyment it is better for them. We only extend it for them so that they may increase in sin.” Aal ‘Imraan: 178 This is also like what He said about what He will do to the hypocrites in the Hereafter, where He said: “On the Day when the hypocrite men and women will say to the believers: ‘Wait for us! Let us get something from your light!’ It will be said: ‘Go back to your rear! Then seek a light!’ So, a wall will be put up between them, with a gate therein. Inside it will be mercy, and outside it will be torment.” [794] Tafseer Ibn Jareer, 1/282. al-Hadeed: 13
After mentioning ayaat with the attribute of deceiving and plotting, Ibn al-Qayyim said: “Calling Allah by that name is true. This is because plotting is making a thing reach someone stealthily. The same applies to deception and seeking to deceive.” [795] I’laam al-Muwaqi’een, 3/229.
Ibn Baaz said: “Allah, the Exalted, rewards a person who does deeds accordingly. Whoever plots, Allah will plot against Him, and whoever seeks to deceive, Allah will deceive him, and so on.” [796] Fath al-Baari, 3/300.
Ibn ‘Uthaymeen said: “If the attribute is complete from one aspect and deficient in the other aspect, it will not be permissible with respect to Allah or impermissible in absolute terms. Hence, the attribute will not be affirmed for Him absolutely, nor will it be negated from Him absolutely. Rather, there must be clarification. So, it will be permissible to use this attribute for Allah in instances which show perfection, and it will not be permissible in instances which show deficiency. This applies to plotting, deception and deceit, and so on. These attributes are perfect if they are used reciprocally against someone who does them. Thus, Allah did not mention that He cheats those who cheated Him. Allah, the Exalted, said: “But if they intend to betray you - then they have already betrayed Allah before, and He empowered you over them. And Allah is the All-Knowing and the All-Wise.” al-Anfaal: 71 Allah said: “He empowered you over them” and He did not say, “He cheated them.” This is because cheating is deception when a person is trusted, and it is a censured attribute at all times.” [797] Al-Qawaa?id al-Muthlaa fee Sifaatillah al-Husna, p 20.
The Handwriting (al-Khatt)
Refer to the attribute ‘the Writing.’
The Creating (al-Khalq)
This is Allah’s personal and attribute of action which was affirmed by the Quran and Sunnah. It is taken from Allah’s Names, ‘the Creator’ and ‘the Supreme Creator.’
The proof from the Quran
This attribute was mentioned several times in the Quran. At times, it was mentioned with the verb khalaqa (He created) or its infinitive. Sometimes, it was mentioned with Allah’s Names, ‘the Creator’ and the ‘Master-Creator’. This includes what was stated in the following ayaat:
1. Allah’s Statement: For verily it is your Lord who is the Master-Creator, knowing all things. al-Hijr: 86
2. Allah’s Statement: He is Allah, the Creator, the Inventor, the Fashioner; to Him belong the best names. al-Hashr: 24
The proof from the Sunnah
It is narrated on the authority of hadeeth of Aboo Hurayrah (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said: “Who would be more unjust than the one who tries to create the like of My creation. So, let them create a grain; let them create a gnat, or let them create a grain of barley.” [798] Transmitted by al-Bukhaaree (5953) and Muslim (2111).
Al-Azharee said: “‘The Creator’ and ‘the Supreme Creator’ are amongst the Attributes of Allah. It is not permissible to use these attributes for other than Allah if they are preceded by the definite article (alif and laam in Arabic). Aboo Bakr ibn al-Anbaari said: “Creation in the 'Arabic language has two meanings; one of them is creation based on an invented example, and the other is decreeing.” [799] Tahdheeb al-Lughah, 7/26.
Ibn Taymiyyah said: “My statement: ‘He is eternally described with attributes of action like creation, generosity, and forgiveness; this is information that Allah’s description with those attributes is sempiternal.” [800] Majmoo’ al-Fataawa, 6/272.
Close Friendship (al-Khullah)
This is Allah’s attribute of action which was affirmed by the Quran and Sunnah. Allah, the Exalted, loves and becomes a close friend to whom He wills. He hates, and dislikes whom He wills.
The proof from the Quran
Allah’s Statement: And Allah took Abraham as an intimate friend. an-Nisaa?: 125
The proof from the Sunnah
The hadeeth which states: “Indeed, Allah has taken your companion as a close friend.” [801] Muslim (2383). Here, the Prophet (صلى الله عليه وسلم) was referring to himself.”
Ibn al-Anbaari said: “The word khaleel (close friend) is from the fa’eel format of the noun khullah which means liking.” Some language experts said: “Al-Khaleel means the one who likes someone, and the liker is the one whose liking has no deficiency or fault.” [802] Az-Zaahir fee Ma’aani Kalimaat an-Naas, 1/493.
Ibn Katheer said: “The Prophet (صلى الله عليه وسلم) was called the close friend of Allah because of the intensity of His Lord’s liking for him because of the acts of obedience that he did for Him, which He loved and He was pleased with.” [803] Tafseer Ibn Katheer, 2/423.
Guidance or the Guide (ad-Dalaalah or ad-Daleel)
Allah, the Exalted, is described as ‘the Guide’. He guides His servants and leads them to the straight path. ‘The Guide’ is not one of Allah’s Names. Ad-Daleel means ‘the Guide’ and ad-dalaalah is guidance.
The proof from the Quran
Allah’s Statement: O you who have believed, shall I guide you to a transaction that will save you from a painful punishment? as-Saff: 10
The proof from the Sunnah
It is narrated on the authority of Ubayy ibn Ka’b (may Allah be pleased with him) that he heard the Messenger of Allah (صلى الله عليه وسلم) saying: “While Moosa (peace be upon him) was delivering a sermon to his people reminding them of the bounties and trials of Allah, he said: “I do not know anyone upon the earth who is better than me and has more knowledge than me.” Thereupon, Allah revealed to Him: “Indeed, I know something better than that is better than you or who possesses that, there is a person on earth who is knowledgeable than you.” Moosa (peace be upon him) then said: “O My Lord, guide me to him.” [804] Saheeh Muslim (4386).
Ibn Taymiyyah said: “His guidance and orientation are necessitated by his name ‘the Guide.’ In a narration transmitted from Ahmad ibn Hanbal, it states that he ordered a man to say: “O Guide of the confused, guide me to the way of the truthful, and make me among your righteous servants.”” [805] Majmoo’ al-Fataawa, 1/207. The narration was transmitted on the authority of Ahmad by al-Laalakaai in his book, Karamaat Awliyaaillahi, number 212, with a weak chain of transmitters.
Al-Haadi, ‘the Provider of Guidance,’ is one of Allah’s Names. However, ‘the Guide’ is not one of Allah’s Names. As for the supplication of Ahmad ibn Hanbal, if it is correctly attributed to him, it does not indicate that ‘the Guide’ is one of his names. Rather, it indicates calling Allah, the Exalted by one of His attributes. So, if a person says: “O Guide of the confused,” this is like saying: “O Reliever of distress’ and ‘O Remover of gloom’ and so on. It is clear, ‘Remover of gloom’ is not one of Allah’s Names. And Allah knows the best.
Nearness (ad-Dunoo)
Refer to drawing near.
The Judge (Ad-Dayyaan)
Allah, the Exalted, is described as the Judge who will reward or punish people for their actions. This is Allah’s Name which was affirmed by the authentic Sunnah.
The proof
Narrated ‘Abdullahi ibn Unays (may Allah be pleased with him): “I heard the Messenger of Allah (صلى الله عليه وسلم) say: “The people will be resurrected on the Day of Judgement,” or he said: “the servants, naked, uncircumcised, without anything. Then He will call them with a voice which will be heard alike by those who will be far and those who will be near. He will say, “I am the King, I am the Judge. No one from the people of Hellfire will enter it if he has a right due against the people of Paradise until I take its retribution.” [806] Transmitted by al-Bukhaaree as a mu’allaq narration before hadith (7481). Ibn Hajar narrated it as a Mawsool narration in Taghleeq al-Ta’leeq (5/355). Ahmad also narrated it as Mawsool (3/495) (16085).
Al-Azharee said: “Ad-Dayyaan (the Judge) is one of Allah’s Names. It means the Arbitrator and Judge, and the Irresistible.” [807] Tahdheeb al-Lughah, 14/130.
Al-Khattaabee stated: “‘The Judge’ is the One who rewards or punishes people. In Arabic, it is said: “Dintu ar-Rajul, Adeenuhu” and this means: ‘I have rewarded the man, I will reward him.” Ad-Dayn means reward or punishment and from this is the aphorism ‘kamaa tadeen tudaan’, literally: ‘You will be rewarded (treated) in the same way as you reward (treat) others’, or meaningly: ‘What goes around comes around/ Do not "judge others, lest ye be judged.’” [808] Sha?n ad-Du’aa, 1/104-105.
Al-Jawhari said: “Allah’s Statement: “Shall we indeed (be raised up) to receive reward or punishment (according to our deeds)?” means “Shall we be recompensed and taken to account,” and from this is Allah’s Name, ad-Dayyaan, ‘the Judge.’” [809] As-Sihaah, 5/2118.
The scholars who affirmed the name ad-Dayyah, ‘the Judge,’ include al-Khattaabee, [810] Sha?n ad-Du’aa, p 105. Ibn Mandah, [811] At-Tawheed, 2/118. al-Bayhaqee, [812] Al-Asmaa wa as-Sifaat (1/194). al-Qurtubee, [813] Al-Asna Fee Sharh Asmaaillahi al-Husna, 1/417. and Ibn al-Qayyim. [814] In many places in his book, al-Kaafiyah ash-Shaafiyah including 1/104. 2/494, 3/699, and so on.
The Multiplier (ath-Thar’)
This is an attribute of action, the Exalted, which was transmitted by the Quran and the Sunnah. Some scholars stated that ‘the Multiplier’ is one of Allah’s Names. However, this is not correct.
The proof from the Quran
1. 1-Allah’s Statement: He has made for you from yourselves, mates; and among the cattle, mates; He multiplies you thereby. ash-Shoora: 11
2. Allah’s Statement: And they made for Allah of whatever tillage and cattle that He propagated, a share. al-An’aam: 136
Ibn Katheer said: “Allah’s Statement: “He multiplies you thereby” means ‘He creates you thereby.’ That is, He creates you in that form, and He keeps on multiplying you as males and females, creation after creation, generation after generation, progeny after progeny; from people and cattle.” [815] Tafseer Ibn Katheer, 7/194.
As-Sa’dee said: ““He multiplies you thereby” means He propagates you and multiplies you manifold and makes your cattle many because He created from yourselves wives, and He created mates for cattle.” [816] Tafseer as-Sa’di, p 754.
Al-Azharee said: “One of Allah’s Attributes is ‘the Multiplier.’ He is the One who multiplies the creation. That is, He creates them, and this is what the Creator does.” [817] Tahdheeb al-Lughah, 5/15.
Allah’s Protection (Dhimmatullah)
This is Allah’s promise, covenant, protection, guarantee, care, safeguarding, and sheltering. This is an attribute of Allah, the Exalted, which is affirmed by authentic hadeeths.
The proof
It is narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said: “If anyone observes our form of prayer, faces our qiblah, and eats what we slaughter, then one is a Muslim who has protection from Allah (Dhimmatullah) and His Messenger; so do not betray Allah’s protection.” [818] Transmitted by al-Bukhaaree (391).
An-Nawawi said: “The Prophet’s statement: “protection from Allah and His messenger” means His guarantee, trust, and care.” [819] Sharh Muslim, 2/58.
Ibn Rajab said: “The Prophet’s statement: “Then one is a Muslim who has the protection from Allah and His Messenger,” the word protection (Dhimmah) means a covenant. [820] Fath al-Baari, 3/58.
Compassion (Ra’fah)
This is an affirmed name of Allah, and from this is His name ar-Ra’oof, ‘the Most Compassionate.’ This name is affirmed by the Noble Quran.
The proof
Allah’s Statement: “And put not in our hearts any hatred against those who have believed. Our Lord! You are the Most Compassionate, Most Merciful.” al-Hashr: 10 Compassion is more intensive and persuasive than mercy.
In the interpretation of Allah’s ayah: “Indeed Allah, to the people, is the Most Compassionate and the Most Merciful,” Ibn Jareer interpreted, “Indeed, Allah is the One Who shows Compassion to all His servants.” Compassion has the highest meaning of mercy, and it is general for all the creation in the world; however, on the Day of Judgement, it will be for some of them.” [821] Tafseer Ibn Jareer, 2/654.
Al-Azharee said: “Allah’s Attributes include ar-Ra’oof, ‘the Most Compassionate,’ and He is ar-Raheem, the ‘Most Merciful.’ Compassion (Ra’fah) is more specific than mercy (Rahmah) and it is contains added kindness.” [822] Tahdheeb al-Lughah, 15/238.
Al-Khattaabee said: “Mercy can be granted in situations of hate to realise some benefits; however, compassion can rarely be granted in situations of hate.” [823] Sha?n ad-Du’aa, p 91, Jaami’ al-Usool by Ibn al-Atheer, 4/182.
Seeing (ar-Roo’yah)
Seeing is a Being-related and attribute of action which was affirmed by the Quran and Sunnah.
The proof from the Quran
Allah’s Statement: Does he not know that Allah sees? al-‘Alaq: 114 Ibn ‘Uthaymeen said: “This ayah affirms Allah’s attribute of seeing.” [824] Majmoo’ al-Fataawa wa Rasaail Ibn ‘Uthaymeen, 8/275.
The proof from the Sunnah
The well-known hadeeth of Jibreel which states: “Jibreel asked, “What is perfection?" Allah's Messenger (صلى الله عليه وسلم) replied, “To worship Allah as if you see Him, and if you cannot achieve this state of devotion then you must consider that He is looking at you.” [825] Transmitted by al-Bukhaaree (50) and Muslim (9).
Seeing Allah, the Exalted
Ahl as-Sunnah wa al-Jamaa’ah believe that the believers will see their Lord with their eyes on the Day of Judgement. This was affirmed by the Quran and Sunnah.
The proof from the Quran
Allah’s Statement: “Some faces, that Day, will be radiant. Looking at their Lord.” al-Qiyaamah: 22-23
The proof from the Sunnah
The statement of the Prophet (صلى الله عليه وسلم) in which he said: “You people will see your Lord as you see the full moon, and you will have no trouble in seeing Him.” [826] Transmitted by al-Bukhaaree (554) and Muslim (633).
Ash-Shaafi’ee said: “Allah, Blessed and High be He, has names and attributes which were mentioned in His Book, and the Prophet (صلى الله عليه وسلم) informed his Ummah about them. The believers will see their Lord on the Day of Judgement with their eyes like they see the full moon on the full-moonlit night.” [827] Tabaqaat al-Hanaabilah by Ibn Aboo Ya’la, 1/282.
Ibn Katheer said: “The seeing of Allah, the Exalted, by the believers in the Hereafter, was affirmed in the authentic narrations which were corroborated by many people by the scholars of hadeeths. These narrations cannot be refuted or denied.” [828] Tafseer Ibn Katheer, 8/279.
Lordship (ar-Ruboobiyyah)
This is an attribute related to the Essence of Allah, which is affirmed for Allah, the Exalted. Therefore, one of His names is ‘the Lord.’ This was affirmed by the Quran and Sunnah in several places. The name ‘the Lord’ was mentioned in different formats. At times it comes defined by the definite article alif and laam, and this is specific to Allah, the Exalted. Sometimes, the word Lord is used as a possessor in a possessive phrasal construction like ‘the Lord of the worlds’ and ‘the Lord of the east and the west.’
The proof from the Quran
Allah’s Statement: “All praise is due to Allah, Lord of the worlds.” al-Faatihah: 2
The proof 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: “It will be said to the Hellfire, “Are you full?” It will reply, “Are there anymore (to come)?” Then, the Lord, blessed and exalted be He, will put His foot on it, and it will say, “Enough, enough.”” [829] Transmitted by al-Bukhaaree (4849).
The meaning of ‘the Lord’ is the Owner, one who manages the affairs of His creation, the Planner, the Master, and the one who looks after His creation.
Ibn Jareer said: “Allah, exalted be His praise, is the Master, and nothing resembles Him, and He has no one like Him in His control. He fixes the issues of His creation through the bounties which He lavishly bestows. He is the Owner to Whom belongs the creation and the command.” [830] Tafseer Ibn Jareer, 1/142.
Ibn Seedah said: “‘The Lord’ is the Owner of everything. Some scholars stated that ‘the Lord’ is the Master. Other scholars stated that the Lord is the Planner. Its origin in derivation is from the word tarbiyah which means bringing up. The verbs rabaytuhu and rabbabtuhu mean the same thing which is ‘I raised him up.’ The owner of something is also called Rabb ‘the Lord’ because he looks after what He owns.” [831] Al-Mukhassis, 5/227.
The Leg and the Two Feet (Ar-Rijl and al-Qadamaan)
This is an attribute of Allah related to His Essence which was affirmed by the authentic Sunnah.
The proof
It is narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) mentioned the dispute that will between Paradise and Hellfire on the Day of Judgement and said: “As for the Hellfire, it does not become filled up until Allah, the Exalted, puts His leg on it.” The narration of Muslim states: “His foot,” and it will then say, “Enough, enough.” [832] Transmitted by al-Bukhaaree (4850) and Muslim (2846).
There is a narration of Ibn ‘Abbaas (may Allah be pleased with both him and his father) who said: “The footstool is the place of the feet, and no one can estimate the size of the Throne. [833] Transmitted by Ibn Aboo Shaybah in al-‘Arsh, p 79; Aboo Sa’eed ad-Daarimi in an-Naqd ‘ala al-Mareesee, 1/399-400, ‘Abdullah ibn Ahmad in as-Sunnah, 1/301.
After mentioning the narrations of the attribute of the leg and the foot, ‘Abdullah al-Ghunaymaan said: “The collection of all these narrations clearly indicates that the leg and the foot both mean one thing which is an actual attribute of Allah, the Exalted, in a manner which is appropriate for His grandeur.” [834] Sharh Kitaab at-Tawheed min Saheeh al-Bukhaaree, 1/156.
Mercy (ar-Rahmah)
This is a personal and attribute of action which was affirmed by the Quran and the Sunnah. The Most Beneficent and the Most Merciful are Allah’s Names. They were repeated a number of times in the Quran and the Sunnah.
The proofs from the Quran
1. Allah’s Statement: All praise is due to Allah, Lord of the worlds. The Most Beneficent, the Most Merciful. al-Faatihah: 2-3
2. Allah’s Statement: And your Lord is Most Forgiving, Owner of Mercy. al-Kahf: 58
Az-Zajjaaj said: “The Most Beneficent and the Most Merciful are two of Allah’s Names which indicate kindness and one of them indicates more kindness. The name ‘Ar-Rahmaan,’ ‘The Most Beneficent,’ is specific to Allah, the Exalted, and it is not permissible to use it for anyone else. Some scholars of tafseer (the exegesis of the Quran) said: “The Most Beneficent is the One who is merciful to His entire creation since He created them and provided abundant provision for them. The name ‘the Most Merciful’ is specific for His believing servants in that He guided them to faith, and He will reward them in the Hereafter with a permanent reward which does not cease.” [835] Tafseer Asmaaillahi al-Husna, p 28.
Ibn ‘Uthaymeen said: “‘Ar-Rahmaan,’ ‘The Most Beneficent,’ is the Owner of vast mercy. Thus, it is on the scale of fa’laan which indicates abundance. ‘Ar-Raheem,’ ‘The Most Merciful,’ means the one who makes His mercy reach those whom He wishes. Thus, it is from the fa’eel scale which indicates the happening of the action.
So, mercy is Allah’s attribute, and it is indicated by the name Ar-Rahmaan. Mercy is also His action, that is, making the mercy reach the people, and this is indicated by the name Ar-Raheem. ‘The Most Beneficent and the Most Merciful’ are Allah’s Names which indicate His Essence as well as the attribute of mercy and its effect, that is, what is necessitated by this attribute.” [836] Tafseer Ibn ‘Uthaymeen – al-Faatihah and al-Baqarah (1/5).
The proofs from the Sunnah
1. The greeting of Islam which says: “May Allah’s peace, mercy, and blessings be upon you.” It was transmitted in many authentic hadeeths.
2. It is narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said: “When Allah created the creation, He wrote in the Book, which is with Him over His Throne: 'Verily, My Mercy prevails over (or prevailed over) My Wrath.” [837] Transmitted by al-Bukhaaree (3194) and Muslim (2751)
Al-Barraak said: “Allah, the Exalted, is the Owner of mercy which He has always been attributed with, and it is a necessary attribute of His Essence. He is the Owner of mercy with which He is merciful to those whom He wishes. The first of these attributes is an attribute related to His Essence and the second one is an attribute of action. Both attributes are subsisting in Allah’s Essence.” [838] Ta’leeqaat ash-Shaykh al-Barraak ‘ala al-Mukhaalafaat al-‘Aqadiyyah Fee Fath al-Baari, p 111.
Sustenance (Ar-Rizq)
This is an attribute related to Allah’s Essence and it is an attribute of action, the Exalted, which was affirmed by the Quran and Sunnah. Ar-Razzaaq, the Oft-Sustaining and ar-Raaziq, the Upholder are both Allah’s Names.
The proof from the Quran
Allah’s Statement: “Indeed, it is Allah who is the continual Upholder, the firm possessor of strength.” ath-Thariyyaat: 58
Al-Khattaabee said: “Ar-Razzaaq, The Continual Upholder, is the One Who is responsible for sustenance, the One Who provides everything with the nourishment that makes it live. His sustenance and mercy extend to all of them. So, He has not restricted it to a believer whilst leaving a disbeliever out and to an ally whilst leaving an enemy out. He drives it towards the weak person who has no stratagem and does not earn a livelihood just as he drives it to the sturdy and strong person who has physical power. Allah, the Exalted, said: “And how many a creature carries not its own provision. Allah, the Exalted, stated: “And how many a creature carries not its own provision. Allah provides for it and for you. And He is the Hearing, the Knowing.” al-‘Ankaboot: 60 Allah, the Exalted also said: “And there is no creature on earth but that upon Allah is its provision.” Hood: 6 [839] Sha?n ad-Du’aa, 1/54-56.
The proof from the Sunnah
It is narrated on the authority of Anas (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said: “Allah is the One Who fixes prices, Who withholds, gives lavishly and He is the Oft-Sustaining.” [840] Transmitted by Ahmad (12613), Aboo Dawood (3451), and at-Tirmidhee (1314), with the wording of ar-Razzaaq; and Ibn Maajah (2200).
Muhammad ibn Khaleel Harraas said: “Allah’s Names include Ar-Razzaaq ‘the Continual Upholder.’ This is the intense form of the Raaziq (the Upholder) because it indicates abundance. It is derived from the word ar-razq, with the vowel fathah on the letter raa, which is the infinitive. As for ar-rizq (sustenance), with the vowel kasrah below it, it is a sustenance for His servants Whose provision to them and favours to them do not stop at all, not even for a moment. The word razq is from the same morphological scale as the word khalq (creation). It is also used for the same thing sustenance which Allah uses to sustain His servants with. Ar-Razzaaq means the one who has vast sustenance. It is an attribute of action, and it is from the affairs of His Lordship, exalted be He. It is not valid to attribute it to anyone besides Allah. Therefore, anyone other than Allah is not called a sustainer or a creator.” [841] Sharh al-Qaseedah an-Nooniyyah, 2/101.
Pleasure (Ar-Ridaa)
This is Allah’s attribute of action which was affirmed by the Quran and the Sunnah.
The proof from the Quran
Allah’s Statement: “Certainly Allah was pleased with the believers when they pledged allegiance to you, O Muhammad, under the tree.” al-Fath: 118
The proof from the Sunnah
It is narrated on the authority of ‘A’ishah (may Allah be pleased with her) that the Prophet (صلى الله عليه وسلم) said: “O Allah, I seek refuge in Your pleasure from Your wrath.” [842] Saheeh Muslim (486).
Ibn al-Qayyim said: “The attributes which Allah described Himself with like love, pleasure, happiness, anger, hatred and wrath; are part of attributes of perfection.” [843] As-Sawaa’iq al-Mursalah, 4/1415.
Ibn Abee al-‘Izz said: “The methodology of the predecessors and the rest of the leading scholars is affirming the attributes of anger and pleasure, enmity and allegiance, love and hatred and other attributes which were transmitted in the Quran and Sunnah.” [844] Sharh al-‘Aqeedah at-Tahhaawiyyah, p 463.
Kindness (Ar-Rifq)
This is Allah’s attribute of action related to His Essence which was affirmed by the authentic Sunnah. The Most Kind is one of Allah’s Names.
The proof
It is narrated on the authority of ‘A’ishah (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said to her: “O ‘A’ishah, indeed Allah is the Most Kind, and He likes kindness in all affairs.” [845] Transmitted by al-Bukhaaree (6927) and Muslim (4027).
Iyaad said: “With reference to Allah’s Names, kindness means the same as Allah’s Name al-Lateef (“The Subtle, The Gentlest, The All-Kind”) which was stated in the Quran. Kindness, and gentleness mean intensity in doing great goodness in the best form and in everything. Likewise, kindness in everything is doing it in the best and easiest manner, and it is the opposite of violence.” [846] Mashaariq al-Anwaar ‘ala Sihaah al-Aathaar, 1/296.
Whilst explaining a poem concerning this name, Muhammad Khaleel Harraas said: “One of Allah’s Names is Ar-Rafeeq ‘the Most Kind’ which is taken from ar-rifq which is deliberateness in issues and being gradual in them. It is the opposite of ‘unf (violence) which is doing things with force and hastily.” [847] Sharh al-Qaseedah an-Nooniyyah, 2/86.
The scholars who affirmed Allah’s Name ‘the Most Kind’ include Ibn Mandah, [848] At-Tawheed, 2/51. Ibn Hazm, [849] Al-Muhallaa bi al-Aathaar, 6/282. al-Qurtubee, [850] Al-Asnaa fee Sharh Asmaaillahi al-Husna, 1/556. Ibn al-Qayyim, [851] Ibid. and Ibn ‘Uthaymeen. [852] Al-Qawaa?id al-Muthlaa, p 19.
The Ever-Watchful (Ar-Raqeeb)
Allah, the Exalted, is described as, ar-Raqeeb, the Ever-Watchful. This one of His attributes related to His Essence. Ar-Raqeeb, ‘the Ever-Watchful,’ is a Name amongst the Names of Allah which was affirmed by the Noble Quran.
The proof
Allah’s Statement: “Surely Allah is Ever-Watchful over you.” an-Nisaa?: 1 Az-Zajjaaj said: “Ar-Raqeeb, the Ever-Watchful, is the Preserver who is never absent from what He is preserving.” [853] Tafseer Asmaaillahi al-Husna, p 51. Al-Hulaymee said: “Ar-Raqeeb, the Ever-Watchful, is the One who is never oblivious over what He created. He is never affected by deficiency or interrupted because of His oblivion to His creation.” [854] Al-Minhaaj Fee Shu’ab al-Eemaan, 1/206.
Al-Qurtubee said: “The Ever-Watchful is an attribute of Allah’s Essence. It is based on knowledge, hearing and seeing. This is because Allah, the Exalted, is Watchful over things because of His sacred knowledge, and He does not forget. He is Watchful over the things that can be seen by His sight which does not become drowsy or sleepy. He is Watchful over the things that can be heard by His hearing, and He is cognizant of all movements and speech. Allah, the Exalted, is Watchful by these attributes. Under His watch are the universalities and particularities, and all the hidden things in the heavens and the earths. Nothing is hidden from Him. Rather, all the created things are of the same class in that they are all under His watch which is His attribute.” [855] Al-Asna Fee Sharh Asmaaillahi al-Husna, 1/401.
Ar-Rawh which means mercy
Ar-Rawh is written with the fathah vowel of the letter raa and with the sukoon of the letter waw. It means mercy. It is Allah’s attribute which was affirmed by the Quran and the Sunnah.
The proof from the Quran
Allah’s Statement: “And never give up hope of Allah's Mercy. Certainly, no one despairs of Allah's Mercy, except the people who disbelieve.” Yoosuf: 87 As-Sam’aanee said: “The word ar-rawh is derived from ar-reeh which is what is used to relax with. Some scholars stated that it is derived ‘Rawhillah’, meaning Allah’s relief. Some other scholars stated that it is from Allah’s mercy while others said that it is from Allah’s grace.” [856] Tafseer as-Sam’aanee (3/60).
Ash-Shawkaanee said: “Allah’s Statement: وَلاَ تَيْأَسُواْ مِن رَّوْحِ اللّهِ means: ‘Do not despair from Allah’s relief and succour.’” [857] Fath al-Qadeer, 3/59.
The proof 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: “The ar-rawh comes from Allah’s rahm (mercy).” [858] Transmitted by Ahmad (7619), Aboo Dawood (5097), and Ibn Maajah (3727). In this hadeeth, the word ar-Rawh means mercy, or it is the breeze of the wind. Based on the first meaning, it will be an attribute and based on the meaning, it will be an attribution of a created thing to Allah, the Exalted.
Ibn Taymiyyah has another interpretation of the hadeeth which will be discussed under the word Rooh (with the Dhammah vowel of raa). Seemingly, Ibn Taymiyyah has turned the word of the hadeeth into Rooh, “The wind is among the Rooh of Allah.”
The Grower (Az-Zaari’)
Allah is described as the Grower. However, this is not one of His Names. This attribute was mentioned in Allah’s Statement: Is it you that make it grow, or are We the Grower? al-Waaqi’ah: 64
Ar-Raaghib said: “Az-Zar’ means causing to grow. The reality of that is related to the divine affairs and not human ones. Allah said: “Is it you that make it grow, or are We the Grower?” Thus, He attributed planting to His servants, however, He negated causing growth from them and He attributed it to Himself instead. When causing growth is attributed to Allah’s servant, it is because he engages in causes that effectuate growth. [859] Al-Mufraadaat fee Ghareeb al-Qur?aan, p 379.
Ibn ‘Uthaymeen said: “Allah is described as the Grower, but He is not called by this name.” [860] Fataawa ash-Shaykh Muhammad Ibn ‘Uthaymeen, 1/25.
The Forearm (As-Saa’id)
Aboo al-Ahwas transmitted on the authority of his father who narrated: “I went to the Prophet (صلى الله عليه وسلم) he said: “Is it not that your camels are born with healthy ears, you take a knife and cut them, then say, "This is a Buhr,'' you tear its skin, then say, `This is a Surm,'' and prohibit them for yourself and your family? I replied, `Yes.' Thereupon, the Prophet said, “What Allah has given you is lawful. Allah's Forearm is stronger than your forearm, and Allah's knife is sharper than your knife.” [861] Transmitted by Ahmad in al-Musnad (15888), an-Nasaa?ee in as-Sunan al-Kubraa, 10/87, and Ibn Hibbaan in his Saheeh, 12/432, the wording is his.
Affirming the attribute of the forearm for Allah, the Exalted, is like affirming the hand, the palm, the fingers and the other attributes. It is not impossible for Allah to have these attributes. A believer in the Oneness of Allah should not feel an aversion for affirming these attributes for Allah in a manner which is appropriate for Him, exalted be He. However, it is not known that anyone from the predecessors explicitly affirmed the attribute of the forearm for Allah, the Exalted, except al-Farraa? in the book Ibtaal at-Ta?weelaat. [862] Ibtaal at-Ta?weelaat, 2/345. Just like the chapter which Ibn Mandah wrote in his book ar-Radd ‘ala al-Jahmiyyah. [863] Ar-Radd ‘ala al-Jahmiyyah, p 80. He wrote, ‘Chapter: The mention of another narration which indicates what was previously discussed concerning the meaning of the hand.’ Then, he mentioned the hadeeth. The hadeeth was mentioned by al-Malatti in his book at-Tanbeeh wa ar-Radd ‘ala Ahl al-Ahwaa? wa al-bida’ [864] At-Tanbeeh wa ar-Radd, p 144. which affirms the attribute of the hand for Allah, the Exalted. The closest view to correction is that it is Allah attribute, and Allah knows best what was meant by His messenger (صلى الله عليه وسلم).
The Shin (As-Saaq)
This is Allah’s attribute related to His Essence and it was affirmed by the Quran and the explicit, authentic Sunnah.
The proof from the Quran
Allah’s Statement: “(Remember) the Day when the Shin shall be laid bare (on the Day of Resurrection) and they shall be called to prostrate (to Allah), but they (hypocrites) shall not be able to do so.” al-Qalam: 42
The proof from the Sunnah
It is narrated on the authority of Aboo Sa’eed al-Khudree (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said: “Allah will expose his Shin, and every believing man and woman will prostrate.” [865] Transmitted by al-Bukhaaree (4919) and this is his wording, and Muslim (183). Ibn Taymiyyah said: “Where is it stated clearly in the Quran that Allah has a shin except in Allah’s Statement: “(Remember) the Day when the Shin shall be laid bare (i.e. the Day of Resurrection)?” The Companions argued about the interpretation of the ayah on whether it means relief from difficulty or that Allah will expose His Shin. The Companions and the Taabi’oon did not differ in the ayaat of Allah’s Attributes except in this ayah. The Companions and their predecessors did not differ in the explicit ayaat: ‘Why did you fail to prostrate to the one which created with My Hands,’ and ‘And the Face of Your Lord will remain…’ That is because there is no apparent mention in the Quran that that is an attribute of Allah. That is due to the way it was mentioned in the ayah as follows: “The day when Allah will reveal a Shin,” whereas He did not mention: ‘the Shin of Allah’ explicitly. Neither did He say: ‘The Lord will reveal His Shin.’ He only mentioned it as an indefinite noun and did not mention definitely nor did He possessively attribute it to Him. Thus, the word as a standalone cannot indicate clearly that it is Allah’s Shin. Those who considered it to be Allah’s attribute, affirmed it by an authentic narration which interprets the Quran, and it is narrated on the authority of Aboo Sa’eed al-Khudree (may Allah be pleased with him), as recorded by al-Bukhaaree and Muslim, that the Prophet (صلى الله عليه وسلم): “Then the Lord will expose His Shin.” It could be said that the Quran apparently indicates that because it said that the Shin will be exposed and the people will be called to prostrate, and prostration can only be rendered to Allah. Thus, it became known that Allah is the One who will expose His Shin. Moreover, interpreting the word to mean hardship is not valid because the style of expression that would be used to mean the difficulty would be: “Kashafa Allahu al-Shiddah,” “Allah relieved the difficulty,” meaning that He removed it. This is as Allah said: “But when We removed from them the affliction, at once they broke their word” and He also said: “But when We removed the punishment from them until a term which they were to reach, then at once they broke their word” and He also said: “And even if We gave them mercy and removed what was upon them of affliction, they would persist in their transgression, wandering blindly.” If linguistically, it is known that in such instances, “To relieve difficulties” means removing them, then the wording of the ayah: “The Lord will expose His Shin” will mean differently, that is to exhibit and reveal like in Allah’s Statement: “But when We removed.” Moreover, there will be difficulties on the Day of Judgement which will not be removed by Allah. So, this apparent meaning is not detected from that apparent meaning found within the word ‘Shin.’ Rather, it is based on the composition of the sentence, the context and pondering over the intended meaning.” [866] Bayaan Talbees al-Jahmiyyah, 5/472-474.
What is meant is not that the Companions differed on affirming the attribute of the Shin for Allah after it was explicitly stated in the previous hadeeth of Aboo Sa’eed. Rather, what is meant is that they differed about the interpretation of the ayah on whether it means the relief of difficulty or the exposure of Allah’s Shin, and Allah knows best.
The Most Glorious (As-Subbooh)
Allah is described as ‘As-Subbooh’ and this was affirmed by the authentic Sunnah. It is one of Allah’s Names.
The proof
It is narrated on the authority of ‘A’ishah (may Allah be pleased with her) that the Prophet (صلى الله عليه وسلم): “During his bowing and prostration, the Messenger of Allah (صلى الله عليه وسلم) would say: “You are the Most Glorious. The Most Holy. You the Lord of the angels and of Jibreel.” [867] Muslim (487).
The meaning
Ibn Qutaybah said: “One of Allah’s Attributes is ‘As-Subbooh,’ ‘the Most Glorious,’ and it is a word on the fa’ool scale. It is from the verb ‘Sabbaha Allah’ which means Allah transcends and He is far above all faults, and from this is the word ‘Subhaanallah’ which means Allah transcends all faults and He is far above that. [868] Tafseer Ghareeb al-Qur?aan, p 8.
The scholars who affirmed the name ‘the Most Glorious’ for Allah include Ibn Mandah [869] Kitaab at-Tawheed, 2/137. Ibn Taymiyyah, [870] Majmoo’ al-Fataawa, 22/485. and Ibn ‘Uthaymeen. [871] Al-Qawaa?id al-Muthlaa, p 19.
Concealing (As-Sitr)
This is an attribute of action, the Exalted. It was affirmed by the authentic Sunnah. As-Satteer or as-Sitteer, ‘the Concealer (of faults)’ is one of Allah’s Names. [872] Sateer, without tashdeed, on the scale of Raheem. That is the correct and famous vowelisation. In An-Nihaayah Fee Ghareeb al-Hadeeth wa al-Athar by Ibn al-Atheer, 2/341, it was restricted to this vowelisation; al-Qamoos al-Muheet by al-Fayroozaabaadi, p 404; Lisaan al-‘Arab of Ibn Manzhoor, 4/343. It was also stated that it is ‘Sitteer’ with tashdeed on the scale of Sikkeen. This vowelisation has be mentioned in Mirqaat al-Mafaateeh Sharh Mishkaat al-Masaabeeh of al-Mullaa ‘Ali al-Qaari, 9/3642; Faydh al-Qadeer of al-Manaawi, 2/228; ‘Awn al-Ma;bood of al-‘Azheem Aabaadi, 11/34; Tuhfaat al-Ahwadhi of al-Mubaarkfuri, 9/62; it also been mentioned as thus in Fath al-Baari of Ibn Hajar, 6/426.
The proof
It is narrated on the authority of Aboo Ya’la ibn ?Umayyah (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said: “Allah, the Mighty and Sublime, is Forbearing, Modest and Concealing (Sateer), and He loves modesty and ‘Satr,’ [873] Satr with fath, it is a root-word/action noun of the verb ‘Satartu al-Shay’ Asturuhu: [It is said] when I conceal a thing and cover it. And Sitr with a Kasrah, is a singular form of the plural Sutoor and Astaar, which means a covering. See Sihaah of al-Jawhari, 2/676; Ikmaal al-‘Ilaam bi Tathleeth al-Klaam of Ibn Maalik, 2/293; al-Qaamoos al-Muheet of al-Feerozabaadi, 1/404. concealment. When any one of you performs Ghusl, let him conceal himself.” [874] Transmitted by Ahmad (17999), Aboo Dawood (4012), and an-Nasaa?ee and this is his wording.
Al-Bayhaqee said: “The Prophet’s statement, Sateer, ‘the Concealer,’ means that He covers and conceals many things that His servants do. He does not disgrace them publicly. Likewise, He loves that His servants should conceal their faults, and leave what disgraces them.” [875] Al-Asmaa wa as-Sifaat, 1/224.
The scholars who affirmed Allah’s Name Sateer, ‘the Concealer,’ include al-Qurtubee [876] Al-Asnaa Fee Sharh Asmaaillahi al-Husna, 1/533. and Ibn al-Qayyim. [877] Ibid.
As for the name as-Sattaar, it is not Allah’s Name, and there is nothing which indicates it was revealed. This is contrary to the laity who believe that it is Allah’s Name. Allah’s Name is as-Sitteer ‘The Concealer’.
Mocking (As-Sukhriyyah)
This is an attribute of action, the Exalted, which was affirmed by the Quran and Sunnah.
The proof from the Quran
Allah’s Statement: So they mock at them (believers), Allah will throw back their mockery on them. at-Tawbah: 79
The proof from the Sunnah
The hadeeth of ‘Abdullah ibn Mas’ood (may Allah be please with him) concerning the last person to come out of the Hellfire and the last person to enter Paradise. The Prophet (صلى الله عليه وسلم) mentions in this hadeeth that this person will say to Allah after He, Exalted be He, mentioned to him that he will be given ten times of the worldly life: “Are you mocking me? Are You making fun of me while You are the King?” [878] Transmitted by al-Bukhaaree (6571) and Muslim (186).
Aboo al-Qaasim al-Asbahaanee said: “Allah undertook to defend the believers. When the disbelievers said: “We were only mockers.” Allah said: “But Allah mocks them.” He also said: “So they mock at them (believers), Allah will throw back their mockery on them.” Allah responded on behalf of the believers, and said: “Unquestionably, it is they who are the foolish.” So, Allah stated that the believers are more honourable than to be censured. He undertook to deal with the disbelievers on behalf of the believers, and He said: “Allah mocks them” and He said: “Allah will throw back their mockery on them.” This is because if these attributes are from Allah, they will not be foolishness because Allah is the All-Wise, and the All-Wise does not do foolish things. Rather, what He does is correct, and it is based on wisdom.” [879] Al-Hujjah Bayaan al-Mahajjah, 1/168.
Whilst refuting those who said that there are metaphorical meanings in the Quran, Ibn Taymiyyah said: “Likewise, what they claimed that there are metaphorical meanings in the Quran like the words ‘plotting, mockery, and ridicule,’ which are attributed to Allah, they assumed that the words take the meanings of their counterparts metaphorically. However, that is not the case. Rather, when the things meant by these words are done to a person who does not deserve punishment, that doing will constitute injustice against him. If these things are done to a person who has offended as retribution in the same manner for his action, that will be justice, as was stated by Allah: “Thus, did We contrive for Joseph.” Thus, Allah plotted for Yusuf reciprocally for the plot his brothers devised against him. His father had previously told him: “O my son, do not relate your vision to your brothers or they will contrive against you a plan.” Allah, the Exalted, said: “Indeed, they are planning a plan. But I am planning a plan.” He also said: “So they plotted a plot, and We planned a plan, while they perceived not. Then look how was the outcome of their plan.” He also said: “Those who defame such of the believers who give charity (in Allah's Cause) voluntarily, and those who could not find to give charity (in Allah's Cause) except what is available to them, so they mock at them (believers), Allah will throw back their mockery on them.” [880] Majmoo’ al-Fataawa, 7/111.
Wrath (As-Sakhat or As-Sukht)
This is Allah’s attribute of action which was affirmed by the Quran and Sunnah
The proof from the Quran
Allah’s Statement: Evil indeed is that which their own selves have sent forward before them, for that (reason) Allah's Wrath fell upon them. al-Maa?idah: 80
The proof from the Sunnah
It is narrated on the authority of Buraydah (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said: “Do not say to a hypocrite: “master,” because even if he is a master, you would have angered Allah, the Exalted.” [881] Transmitted by Ahmad (22989), Aboo Dawood (4977), al-Bukhaaree in al-Adab al-Mufrad (760), and an-Nasaa?ee in as-Sunan al-Kubra (10073).
The meaning of As-Sakhat
Ibn Durayd said: “Wrath is the opposite of pleasure. In Arabic, it is said: “Tasakhkata ar-rajulu, tasakhkhutan” when a man gets angry and hates something. The thing which is hated is called maskhoot.” [882] Jamharah al-Lughah, 1/597.
Ibn al-Qayyim said: “What Allah described himself with in terms of love, pleasure, happiness, hatred and wrath are some of the greatest attributes of perfection.” [883] As-Sawaa’iq al-Mursalah, 4/1451.
Quickness (As-Sur’ah)
This is Allah’s attribute of action which was affirmed by the Quran and authentic Sunnah.
The proofs from the Quran
Allah’s Statement: “And Allah is quick in account.” al-Baqarah: 202, an-Noor: 39
Allah’s Statement: “Indeed, your Lord is quick in penalty.” al-An’aam: 165
The proofs 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: “Allah Almighty has said When My servant draws close to me by the span of a palm, I draw close to him by the space of a cubit, and when he draws close to Me by the space of a cubit, I draw close to him by the space (covered) by two hands, and when he draws close to Me by the space (covered by) two hands, I go quicker towards him.” [884] Saheeh Muslim (3-2675).
In the explanation of Allah’s Statement: And Allah is quick in account al-Baqarah: 202 Ibn Jareer said: “Allah, exalted be His praise, described himself as being Quick in account because He enumerates the actions of His servants without counting on the fingers, thinking, or delaying, which done by His incapable and weak creation. [885] Tafseer Ibn Jareer, 3/549.
Ibn Mandah [886] Kitaab at-Tawheed, 2/137. considered ‘the Quick’ to be one of Allah’s Names and his proof was the hadeeth of Aboo Hurayrah which was mentioned above. However, that is hugely debatable. However, ibn al-Mandah’s consideration that it is a divine name would include that it is an attribute of Allah according to him.
Az-Zajjaajjy said: “The meaning of ‘the Quick’ in Allah’s Attributes is that He is Swift and Quick in taking the account of His servants, and that His actions are swift and there is no delay in what He wants because He does it without needing to take physical action or hardship. Rather, His matter is that when He wants something, He tells it, “Be” and it is. [887] Ishtiqaaq Asmaaillaah, p 127.
Quietness (As-Sukoot)
Our Lord is described as being quiet about such and such but in a manner that befits Him, Exalted be He. Indeed, there is Nothing is like Him, and He is the All-Hearing and the All-Seeing. This attribute was established by the authentic Sunnah, and it is an attribute of action linked to Allah’s will, Exalted be He.
The proof
It is narrated on the authority of Salmaan al-Faarisi (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said: “What is lawful is that which Allah has permitted in His Book, and what is unlawful is that which Allah has forbidden in His Book. What He was quiet about is what is pardoned.” [888] Transmitted by at-Tirmidhee (1726), Ibn Maajah (3367) and al-Haakim (4/129).
In the explanation of the hadeeth, Ibn Raslaan said: “What He was quiet about” and did not clarify that it is prohibited, was out of mercy for you and not forgetfulness. “It is what is pardoned” means: what he did not mention and thus did not obligate a ruling in it for you.” [889] Sharh Sunan Aboo Dawood, 15/423.
Ibn Taymiyyah said: “It has been established by the Sunnah and the consensus of the scholars that Allah is described as Quiet. However, quietness sometimes signifies not speaking and sometimes not revealing the speech and announcing it.” [890] Majmoo’ al-Fataawa, 6/178.
The One Free from imperfections/ Peace (As-Salaam)
Allah, the Exalted is described as As-Salaam (i.e., peace or the One free from imperfections), and this name is affirmed by the Quran and Sunnah.
The proof from the Quran
Allah’s Statement: He is The King, the Holy, the One Free from all imperfections, the Giver of security, the Watcher over His creatures. al-Hashr: 23
The proof from the Sunnah
It is narrated on the authority of Thawbaan (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said: “O Allah, You are free from all imperfections/the Peace, and from You comes peace. Blessed are You, O Owner of majesty and honour.” [891] Saheeh Muslim (591).
Ibn Qutaybah said: “Allah, exalted be His praise, called Himself ‘The One who is free from imperfections’ because he is free from all faults, defects, ceasing to exist and death which happen to the created beings.” [892] Tafseer Ghareeb al-Qur?aan, p 6.
Ibn Katheer said: “As-Salaam means the One who is free from all faults and imperfections because of His perfection in His Essence, attributes, and actions.” [893] Tafseer Ibn Katheer, 8/80.
Al-Mubaarakpuri said: “As-Salaam, ‘the One who is free from imperfections’ is one of Allah’s Names. It means you are free from faults, blemishes, and all defects. “And from You comes peace,” means safety. That is, you are the One who gives safety and withholds it.” [894] Tuhfat al-Ahwadhi, 2/166.
From the meanings of as-Salaam is the greeting which is widespread among the people. It is the opposite of war between His servants. This is as Allah stated: Every time they kindled the fire of war against you, Allah extinguished it. al-Maa?idah: 64. It also means that Allah is the one who saves His servants from blemishes and deficiencies as stated in the supplication which is made after prayer: “O Allah, You are free from all imperfections, and from You comes peace.”
Al-Qurtubee said: “As-Salaam means the One who is free from imperfections. Ibn al-’Arabee said: “The scholars (may Allah be pleased with them) agreed that the meaning of As-Salaam with regards to Allah is an attribution which means: “The Owner of security.” Then the scholars differed into three views about the meaning of the attribution:
The first view is that He is the One who is free from all faults and imperfections.
The second view is that He is the One who will greet his servants in Paradise as He said: “(It will be said to them): Salaamun (peace be on you), a Word from the Lord (Allah), Most Merciful.
The third view is The One from whose injustice the creation is safe. I say: “This is the view of al-Khattaabee. Based on this, the previous view will mean the attribute of the action. Whereas, in the case where the word as-Salaam means that Allah is free from faults and defects, in that case it will be an attribute of the Being. Some scholars stated that As-Salaam means the One who greets His servants.” [895] Al-Jaami’ Li Ahkaam al-Usool, 18/46.
Ibn ‘Uthaymeen said: “When a person finishes prayer, he seeks Allah’s forgiveness because of the faults and defects in it, and He says, “O Allah, You are free from all imperfections,” meaning I supplicate to You through this noble Name of Yours which is one of your Names so that you may save my prayer so that it will be a means of expiation of sins and an elevation of degree (for me).” [896] Sharh Riyaad as-Saaliheen, 5/491.
Authority (As-Sultaan)
Allah, the Exalted, is described as ‘The Owner of Authority’. This is His attribute related to His Essence which a person takes refuge in, like the way he takes refuge in Allah by the rest of His attributes. This attribute was affirmed by an authentic hadeeth.
The proof
It is narrated on the authority of ‘Abdullah ibn ‘Amr ibn al-‘Aas (may Allah be pleased with him and his father) that whenever the Prophet (صلى الله عليه وسلم) was about to enter the mosque, he would say: “I seek refuge in Almighty Allah, By His Noble Face, By His primordial authority, From Satan the outcast.” [897] Transmitted by Aboo Dawood (466), and al-Bayhaqi in ad-Da’waat al-Kabeer, 1/129.
Al-Azharee said: “Layth said: “Authority means the omnipotence of the King.” [898] Tahdheeb al-Lughah, 12/336. Al-‘Ayni on the other hand said: “The Prophet’s statement: “His primordial authority” means His primordial proof and primordial might.” [899] Sharh Aboo Dawood, 2/375.
The Hearing (As-Sama’)
This is Allah’s attribute related to His Essence and attribute of action which was affirmed by the Quran and the Sunnah. The ‘All-Hearing’ is one of Allah’s Names.
The proof from the Quran
Allah’s Statement: “Certainly has Allah heard the speech of the one who argues with you, O Muhammad, concerning her husband and directs her complaint to Allah. And Allah hears your dialogue; indeed, Allah is All-Hearing and All-Seeing.” al-Mujaadilah: 1
The proof from the Sunnah
It is narrated on the authority of ‘A’ishah (may Allah be pleased with her) concerning the story of the woman who argued with the Prophet (صلى الله عليه وسلام) where she (‘A’ishah) said: “Praise be to Allah Whose hearing encompasses all voices.” [900] Transmitted by al-Bukhaaree as a mu’allaq narration, 13/372; an-Nasaai; Ibn Maajah, and Ahmad. Ibn Hajar narrated it as a mawsool narration and authenticated it. Al-Albaani in Saheeh Sunan an-Nasaai (3460); and al-Wadaa’I in as-Saheeh al-Musnad (1583).
Ahl as-Sunnah wa al-Jamaa’ah say: “Indeed, Allah is All-Hearing with a hearing which is appropriate to His glory and grandeur. Likewise, He is All-Seeing with a sight as noted in the ayah: “Nothing is like Him, and He is the All-Hearing, the All-Seeing.”
Al-Bayhaqee said: “The All-Hearing is the One with a hearing which hears all the heard things. Hearing is an attribute intrinsically associated with His Essence.” [901] See al-‘Itiqaad of al-Bayhaqi, p.59. Al-Albaani authenticated it in Saheeh Aboo Dawood (4806).
The Master (As-Sayyid)
Allah, the Exalted, is described as the Master, and this name was affirmed for him by the authentic Sunnah.
The proof
Narrated ‘Abdullah ibn ash-Shikhkheer (may Allah be pleased with him): “I went with a deputation of Banoo ‘Amir to the Messenger of Allah (صلى الله عليه وسلم) and we said: “You are our master.” To this he replied: “The Master is Allah, blessed and exalted be He.”” [902] Transmitted by Ahmad (16350), Aboo Dawood (4806), al-Bukhaaree in al-Adab al-Mufrad (211), and an-Nasaa?ee (10074).
Al-Hulaymee said: “The Master is a name which was not mentioned in Allah’s Book. However, it was transmitted on the authority of the Prophet (صلى الله عليه وسلم) and it was narrated that he told the delegation of Banoo ‘Aamir: “Do not say: ‘The master,’ Allah is the Master.” The meaning of the name is ‘the One who is always needed.’ This is because the master among people is their leader whom they refer to, and they act according to his orders, and implement his view and depend on his strength.” [903] Al-Minhaaj fee Shu’ab al-Eemaan, 1/192.
Ibn al-Qayyim said: “When the word the Master is used for Allah, it means the Owner, the Chief and the Lord.” [904] Badaai’ al-Fawaaid, 3/730.
The scholars who affirmed the name ‘the Master’ as Allah’s Name include Ibn Mandah, [905] At-Tawheed, 2/132. Ibn Hazm, [906] Al-Muhallaa Bi al-Aathaar, 6/282. Aboo al-Qaasim al-Asbahaanee, [907] Al-Hujjah Fee Bayaan al-Mahajjah, 1/167. Ibn al-’Arabee, [908] Al-Amad al-Aqsa, 1/449. Ibn al-Qayyim, [909] Ibid and Ibn ‘Uthaymeen. [910] Al-Qawaa?id al-Muthlaa, p 19.
The Healer (As-Shaafee)
Allah, the Exalted, is described as the Healer who heals His servants from illnesses. ‘The Healer’ is one of Allah’s Names which was affirmed by the authentic Sunnah.
The proof from the Quran
Allah’s Statement: “And when I am ill, it is He who heals me.” ash-Shu’araa?: 80
As-Sam’aanee said: “Allah’s Statement: “And when I am ill” is the usage of polite and respectable language because the One who causes sickness and heals is Allah, the Exalted, according to the consensus of the all the believers.” [911] Tafseer as-Sam’aani, 4/53.
The proof from the Sunnah
It is narrated on the authority of ‘A’ishah (may Allah be pleased with her) that the Prophet (صلى الله عليه وسلم) said: “O Allah! the Lord of mankind! Remove this disease and cure (him or her)! You are the Great Healer. There is no cure but through You, a cure which leaves behind no disease.” [912] Transmitted by al-Bukhaaree (5742) and Muslim (2191).
Al-Bayhaqee said: “Al-Hulaymee said: “During supplication, it is permissible to say, “O Healer, O Sufficient One.” This is because Allah, the Exalted, heals the hearts from doubts, uncertainties, jealousy, and hatred. He also cures bodies from diseases and ill-health. None but Allah can do that, and no one should be called by this name except Him. The meaning of shifaa (healing) is the removal of what hurts and pains from the body.” [913] Al-Asmaa wa as-Sifaat, 1/219.
The Strength (As-Shiddah)
This is an actional and Being-related attribute of Allah, the Exalted which was affirmed by the Quran and the Sunnah.
The Proofs from the Quran
1. Allah’s Statement: And He is Mighty in strength and Severe in punishment. ar-Ra’d: 13
2. Allah’s Statement: We have created them and strengthened their forms. al-Insaan: 28
The proof from the Sunnah
The hadeeth which states: “O Allah give Mudar a powerful punishment.” [914] Transmitted by al-Bukhaaree (2932) and Muslim (675).
Az-Zajjaajjy said: “Severity in Allah’s Attributes is of two types: First, Severe means Strong; and second, it refers to the severity in Allah’s Attributes, that is, He is severe punishment. So, the meaning in that regard will refer to that His punishment is severe.” [915] Ishtiqaaq Asmaaillahi, p 192.
Az-Zajjaajjy [916] ibid and Ibn Mandah [917] Kitaab at-Tawheed, 2/139. considered the name ‘Ash-Shadeed’ ‘The Severe’ referring to power to be Allah’s Name but this is not correct.
Severe in punishment (Shiddatul Mihaal)
Refer to the Attribute of Punishment (al-Mimaahalah). See also: as-Shiddah, which means strength.
Being Appreciative (As-Shukr)
This is an attribute of action, the Exalted. It was affirmed by the Quran and Sunnah. ‘The Appreciative’ and ‘the truly Appreciative’ are Allah’s Names.
The proof from the Quran
Allah’s Statement: “And Allah is truly Appreciative, Ever-Forbearing.” At-Taghaabun: 17
The proof from the Sunnah
The hadeeth of Aboo Hurayrah (may Allah be pleased with him) in which he narrated the story of the person who gave a dog water to drink, and it states: “So he descended into the well, filled up his leather sock with water, and holding it in his teeth, climbed up and quenched the thirst of the dog. Allah appreciated his action and forgave his sins.” [918] Transmitted by al-Bukhaaree (2363) and Muslim (2244).
Al-Khattaabee said: “The truly Appreciative is He who is appreciative of little acts of obedience, and He gives many rewards for them. Thus, He gives numerous blessings, and He is pleased with a small amount of gratitude. The meaning of the appreciation which is attributed to Allah is His being pleased with little acts of obedience from His servant, His acceptance of them, and His giving of a great reward for them. And Allah knows best. It is also possible that the meaning of praising Allah, the Exalted, with the use of the name ‘the truly Appreciative’ is to encourage people to obey, irrespective of whether they do in small amounts or profusely, so that they do not belittle small deeds.” [919] Sha?n ad-Du’aa, 1/65.
Ibn al-Qayyim said: “As for Allah’s’ appreciation, just like His patience, is a great matter. He is most deserving of the attribute of appreciation than any other thankful being. Indeed, He is the truly Appreciative. This is because He gives a person blessing and guides him to what makes him thankful of Him.” [920] ‘Uddat as-Saabireen, p 414.
The Witness (As-Shaheed)
Allah, the Exalted, is described as ‘the Witness.” This is one of His names. This attribute was affirmed by the Quran and Sunnah.
The proofs from the Quran
1. Allah’s Statement: Allah witnesses that there is no deity except Him Aal ‘Imraan: 18
2. Allah’s Statement: Say, "What thing is greatest in testimony?" Say, "Allah is witness between me and you.” al-An’aam: 19
The proof from the Sunnah
It is narrated on the authority of the Farewell Hajj which states: “O Allah be witness. Let those who are present inform the absent.” [921] Transmitted by al-Bukhaaree (7078) and Muslim (1679).
The words “O Allah be witnesses” mean He knows, He wrote, He decreed, He revealed, and He clarified.” [922] Tahdheeb al-Lughah by al-Azharee, 6/47.
Az-Zajjaaj said: “Since things are not hidden from Allah, the Exalted; He is the Witness, and He sees them. That is, He knows them and their realities, and He has the knowledge of as the knowledge of their observer. Linguistically, the word ash-shaheed ‘the witness’ also means the being who testifies to what he saw with his eyes and what attended. [923] Ishtiqaaq Asmaaillah, p 132.
As-Sa’dee said: “’The Witness’ is He who sees everything, and hears all voices, the low and the loud of them. He sees everything which exists, the delicate, the apparent, the small, and the big. His knowledge encompasses everything. He is the One who testifies for His servants and against them for what they have done.” [924] Tafseer as-Sa’di, 5/303.
Patience (As-Sabr)
Allah, the Exalted, is described as having patience as is affirmed in the authentic Sunnah. However, it is debatable as to whether as-Saboor, ‘the Ever-Patient’, was affirmed as one of His Names.
The proof
It is narrated on the authority of Aboo Moosa al-Ash’ari (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said: “None is more patient than Allah against the harmful and annoying words He hears (from the people): They ascribe children to Him, yet He bestows upon them health and provision.” [925] Transmitted by al-Bukhaaree (7378) and Muslim (49).
Ibn al-Qayyim said: “Allah’s patience differs from that of the created beings and is not similar to it from a number of angles. The difference between patience and forbearance is that patience is a result of forbearance, and it is necessitated by it. Thus, the extent of a person’s forbearance determines his patience. In Allah’s Attributes, forbearance is vaster than patience. The fact that Allah is forbearing is one of the things necessitated by His Essence, exalted be He. As for His patience, it is linked to the disbelief and polytheism of His servants, and their abuse of Him, and their different acts of disobedience and immorality.” [926] ‘Uddat as-Saabireen, p 408.
Truthfulness (As-Sidq)
This is Allah’s attribute related to His Essence which was affirmed by the Quran and Sunnah.
The proofs from the Quran
1. Allah’s Statement: “Say, " Allah has told the truth. So, follow the religion of Abraham, inclining toward truth.” Aal ‘Imraan: 95
2. Allah’s Statement: “And indeed, We are truthful.” al-An’aam: 146
The proof from the Sunnah
The hadeeth which states: “He was true to His Promise, He aided His slave, and He alone defeated the Confederates.” [927] Transmitted by al-Bukhaaree (2995) and Muslim (1344).
Al-Khattaabee said: “The Truthful One is the One who is truthful in speech and true to His promise as was stated by Allah, the Exalted: “And who is more truthful than Allah in statement.” an-Nisaa?: 122 and His statement: “And they will say, "Praise to Allah, who has fulfilled for us His promise.” [928] Sha’n ad-Du’aa, 1/102. az-Zumar: 74
The Self-Sufficient Master ‘As-Samad’
This is Allah’s attribute related to His Essence, and it is His name which was affirmed by the Quran and the Sunnah.
The proof from the Quran
Allah’s Statement in Surah al-Ikhlaas: “Say, “He is Allah, who is One. The Self-Sufficient Master.” This name was only mentioned within this Surah.
The proof 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: “The son of Adam tells a lie against me though he has no right to do so, and he abuses Me though he has no right to do so …. His reviling of me is in his saying, ‘Allah has taken a son’, whereas I am the One, the Self-Sufficient Master, who has not begotten and has not been begotten, and to whom no one is equal.” [929] Transmitted by al-Bukhaaree (4974).
The meaning of As-Samad
The scholars had many different views about the meaning of As-Samad. Some of these meanings as mentioned in the Tafseer of Ibn Jareer are as follows:
1- The Solid One Who has no hollow part.
2- The One Who does eat or drink.
3- The One from Whom nothing comes out. He was not born, nor did He beget.
4- The Master Who has reached the maximum distinction.
5- The Remaining One who does not end.
Making (As-Sun’)
Allah is described as the Maker of everything. This was affirmed by the Quran and Sunnah. However, ‘the Maker’ is not one of Allah’s Names.
The proof from the Quran
Allah’s Statement: The handiwork of Allah Who has made everything perfectly. an-Naml: 88.
The proof from the Sunnah
It is narrated on the authority of Huthayfah (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said: “Indeed, Allah has created every doer of deeds and what he does.” [930] Transmitted by al-Bukhaaree in Khalq Af’aal al-‘Ibaad (117) and Ibn Aboo ‘Aasim in as-Sunnah (357, and 358), and Ibn Mandah in at-Tawheed (115), and al-Haakim in al-Mustadarak.
Al-Hulaymee said: “The Maker means the One Who composes and makes things ready. The Maker may be the doer and thus He will be involved in both invention and composing simultaneously.” [931] Al-Minhaaj Fee Shu’ab al-Eemaan, 1/194.
Ibn al-Qayyim said: “If an attribute has elements of perfection and of deficiency, it is not part of Allah’s Name in an unrestricted manner. Rather, the perfect kind of attributes will be used as a name for Allah. This applies to attributes like ‘the One who wants, the Doer, and the Maker.’ These words do not enter Allah’s Names. Thus, those who called Allah the Maker in an absolute sense were mistaken. Rather, He does what He wants. This is because ‘will, doing and making’ consist of elements of perfection and deficiency. Thus, He called Himself from that with the most perfect form in terms of action and information.” [932] Badaai’ al-Fawaaid, 1/284.
Ibn Jibreen was asked about the permissibility of using the word ‘the Maker’ in reference to Allah, the Exalted, in an absolute sense. He responded, “This is permissible when it is used as an attribute only, hence we will believe that Allah is the Maker, meaning that He is the inventor of the universe, and He is the One Who created it Himself and invented it. Henceforth, this word is used quite often in books.” [933] Al-Kanz ath-Thameen, p 173.
The Voice (As-Sawt)
Ahl as-Sunnah wa al-Jamaa’ah believe that Allah speaks with a voice which is heard. Refer to the attribute of speech.
The Image (As-Soorah)
This is an attribute of Allah related to His Essence which was affirmed by authentic hadeeths.
The proof
1.The long hadeeth of Aboo Sa’eed al-Khudree (may Allah be pleased with him) concerning the believer’s seeing of their Lord on the Day of Judgement. The hadeeth states: “Then the Compeller Allah will come in His Image in which they will see Him for the first time, and He will say, “I am Your Lord,” and they will affirm: “You are our Lord.”” [934] Transmitted by al-Bukhaaree (7439) and Muslim (183).
2. The hadeeth: “I saw my Lord in the best image.” [935] Transmitted by Ahmad (5/243), at-Tirmidhee (3235) and Ibn ‘Aasim in as-Sunnah, p 465-471.
Ibn Qutaybah said: “Allah’s knows best, but my view is that the form is not more wonderful than the two hands, the fingers, the eyes. Rather, the people got used to the two hands, the fingers, the eyes because they were mentioned in the Quran, while they are unfamiliar with the form because it was not mentioned in the Quran. We believe in all of that, and we do not talk about the ‘how’ (modality) or limit.” [936] Ta?weel Mukhtalaf al-Hadeeth, p 261.
In his comments on the hadeeth, “I saw my Lord in the best form,” Aboo Ya’la al-Farraa? said: “Know that there are many issues concerning this narration. One of them is the permissibility of attributing the word ‘form’ to Allah.” [937] Ibtaal at-Ta?weelaat, 1/126.
Laughing (Ad-Dahik)
This is an attribute of action which was affirmed by the authentic hadeeths.
The proofs
1- It is narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said: “Allah laughs at the two men, both of whom will enter Paradise (though) one of them kills the other.” [938] Transmitted by al-Bukhaaree (2826) and Muslim (1890).
2- The hadeeth of ‘Abdullah ibn Mas’ood (may Allah be pleased with him) concerning the last person who will get out of Hellfire and the last person to enter Paradise. The Prophet (صلى الله عليه وسلم) says in ths hadeeth: “The person will address Allah, the Exalted, and say: “Are you mocking me? Are you laughing at me when you are the King?” [939] Transmitted by al-Bukhaaree (6571) and Muslim (186).
Ibn Khuzaymah said: “Chapter: The mention about the affirmation of laughing for Our Lord, exalted be He without a description of how he laughs, may His praise be exalted. His laughing does not resemble that of the created beings, nor does their laughing resemble His. Nevertheless, we believe that Allah laughs as was informed by the Prophet (صلى الله عليه وسلم). We do not comment about the description of His laughing, exalted be He. This is because He kept the knowledge of that to Himself, and He did not let us know about it.” [940] Kitaab at-Tawheed, 2/563.
Ibn ‘Uthaymeen said: “It is a real act of laughing but it is not similar to the laughing of the created beings. It is a laughing which is appropriate to His glory and grandeur. We cannot give an example of it because it is not permissible for us to say, “Indeed, Allah has a mouth, teeth, and so on.” However, we affirm the act of laughing for Allah in a manner which is appropriate to Him, exalted be He.” [941] Sharh al-‘Aqeedah al-Waasitiyyah, 2/24.
The Doctor (At-Tabeeb)
Allah is described as the Doctor. This was affirmed by the authentic hadeeth.
The proof
Narrated Aboo Rimthah (may Allah be pleased with him): A man told the Prophet (صلى الله عليه وسلم) “Show me what is on your back, for I am a doctor. He (the Prophet) said: You are only a soother. Its doctor is He Who has created it.” [942] Transmitted by Ahmad (17527), Aboo Dawood (4207), and the wording is his. Al-Albaani authenticated it in Saheeh Sunan Aboo Daawood (4207). Ahmad Shaakir autentiacted its chain of transmission in al-Musnad (12/67).
Ibn Faaris said: “At-Tibb is the knowledge of something. In Arabic, it is said: “Rajullun tabba wa tabeebun,” meaning, a proficient scholar.” [943] Maqaayees al-Lughah, 3/407.
Al-Hulaymee said: “As for the Doctor, he is the one who knows the reality of the disease and the cure, the one who is capable of healing and curing. No one has these attributes except the Creator, the Inventor, and the Fashioner. As using ‘the Doctor’ as an attribute of Allah; this is used in situations of seeking a cure like saying: “O Allah, you are the One who grants health and sickness, You are the Healer and the Doctor,” and so on. As for saying: “O Doctor” as the following is said: “O Most Merciful, O Most Kind, O Most Generous,” that is contrary to the etiquettes of supplication. And Allah knows best.” [944] Al-Minhaaj Fee Shu’ab al-Eemaan 1/208.
Al-Munaawi said: “‘Allah is the Doctor’ This means He is the Healer with medication and Curer from the disease.” [945] Fayd al-Qadeer, 2/99. Shams ad-Deen al-Haqq Aabaadi said: “The statement means that ‘Allah is the Doctor, and you are a kind man.’ This means you are kind and lenient to the sick person, and Allah cures him and gives him good health.” [946] ‘Awn al-Ma’bood, 11/262.
Folding (At-Tayy)
This is an attribute of action, the Exalted.
Refer to the attribute of grasping.
The Good (At-Tayyib)
Allah, the Exalted, is described as the Good, and this is His name which was affirmed by the authentic Sunnah.
The proof
It is narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said: “O people, indeed, Allah is Good, and He only accepts what is good.” [947] Saheeh Muslim (1015).
Al-Qaadi ’Iyaad said: “This means that Allah is free from faults, meaning ‘the Holy One.’ The origin of ‘at-tayyib,’ goodness is uprightness, purity and freedom from evil.” [948] Ikmaal al-Mu’allim, 3/535.
Ibn al-Qayyim said: “Allah is the Good, His actions are good and His attributes are the best; His names are the best, and His name is the Good. Nothing but goodness emanates from Him. Nothing ascends to Him except what is good. None but the good get close to Him. He is all goodness, and the good word reaches him.” [949] Kitaab as-Salaah wa Hukm Taarikihaa, p 182.
Ibn Hajar al-Haytami said: “Indeed, Allah is Good” means that He is pure and transcends deficiencies and transcends all attributes which are not generally perfect, do not consist of good praise, or are not considered to be good names by people of knowledge.” [950] Al-Fath al-Mubeen Bi Sharh al-Arba’een, p 284.
Ibn ‘Uthaymeen said: “The Names of Allah, the Exalted, include ‘the Good’ because the Prophet (صلى الله عليه وسلم) said: “Indeed, Allah is Good.” This includes the goodness of His Essence, His names, attributes, actions, and rulings.” [951] Sharh al-Arba’een an-Nawawiyyah, p 144.
The scholars who affirmed the name ‘the Good’ for Allah include Ibn Mandah [952] At-Tawheed, 2/145. , Ibn al-’Arabee [953] Al-Amad al-Aqsa, 1/468. , al-Haytami, [954] Al-Fath al-Mubeen Bi Sharh al-Arba’een, p 284. and Ibn ‘Uthaymeen. [955] Al-Qawaa?id al-Muthla, p 19.
Highness and being the Most High (Ath-thhuhoor and Ath-Thaahiriyyah)
This is a personal attribute of Allah, the Exalted, and His name ‘the Highest’ was affirmed by the Quran and Sunnah.
The proof from the Quran
Allah’s Statement: “He is the First (nothing is before Him) and the Last (nothing is after Him), the Most High (nothing is above Him) and the Most Near (nothing is nearer than Him).” al-Hadeed: 3
Ibn Jareer said: “Allah’s Statement: “The Most High” al-Hadeed: 3 means Allah is the Most High over everything which is below Him. He is High above everything, and nothing is above Him.” [956] Tafseer Ibn Jareer, 22/385.
The proof 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: “You are the Most High, nothing is above You.” [957] Saheeh Muslim (2713).
The Prophet (صلى الله عليه وسلم) interpreted ‘the Most High’ with His statement: “Nothing is above You.” There is no other acceptable interpretation after his interpretation. Ibn al-Qayyim said: “His Highness and Nearness encompass all high and near things. There is nothing which is High except that Allah is Above it, and nothing is near except that Allah is Nearer than it.” [958] Tareeq al-Hijratayn, p 27.
Above (Ath-Thuhoor)
Refer to the attribute of highness.
Admonishing or Reprimanding (al-‘Itaab or al-‘Atab)
This is an attribute of action which was affirmed by the authentic Sunnah in a manner which is appropriate to Allah.
The proof
It is narrated on the authority of Ibn ‘Abbaas (may Allah be pleased with him and his father) that the Prophet (صلى الله عليه وسلم) said: “Prophet Moosa (peace be upon him) got up to deliver a sermon before Banoo Israel (the children of Israel) and he was asked, 'Who is the most learned person among the people?' Moosa replied, 'I am (the most learned).' Allah then admonished Moosa for he did not ascribe all knowledge to Allah only.” [959] Transmitted by al-Bukhaaree (122) and Muslim (2380).
Al-Fayoomi said: “In Arabic, it is said: “‘Ataba ‘alayhi ataban = Laamahu fee tasakhkhutin, fa huwa ‘aatib, wa ‘aatabahu mu’atabatan, wa ‘itaaban,’ meaning that ‘He censured him, in other words, reprimanded him in anger, hence, he is an admonisher. Al-Khaleel said: “The reality of admonishing is a soft address and a passionate reminder.” [960] Al-Misbaah al-Muneer fee Ghareeb ash-Sharh al-Kabeer, 2/391.
Aboo Moosa al-Madeeni said: “Admonishing is the least level of anger.” [961] Al-Majmoo’ al-Mugheeth, 2/400.
Wondering (al-‘Ajab)
This is an attribute of action which affirmed for Allah by the Quran and Sunnah.
Allah’s Statement: “But you wonder, while they mock.” as-Saffaat: 12
Ibn Jareer said: “Allah’s Statement: “But you wonder, while they mock” The scholars differed about the recitation of this ayaat. The majority of the reciters from Kufah read it (as first person singular) as follows:
بل عجبتُ ويسخرون
With a dhamma on the taa? on the word ajibtu meaning: “Nay, I wonder: it is a major and enormous thing to Me that they have taken partners besides me, and disbelieved in me, while they are mocking.” On the other hand, the majority of the reciters of Medina, Basrah, and some reciters from Kufa read the ayah as عجبتَ (second person masculine singular) with a fathah on the taa? meaning: “But you wonder, O Muhammad, while they mock this Quran.”
The correct view in that regard is to conclude that these are two well-known recitations by the reciters of various cities. Thus, if any reciter recites any of them, that will be correct.
If it is said: “How can the person who recites any of these recitations be correct, while their meanings differ?” The response will be: “Even though these recitations have different meanings, however, each of these meanings is correct. The Prophet Muhammad (صلى الله عليه وسلم) wondered at the favours that Allah gave him, the polytheists would mock at him, and our Lord wondered at the gravity of what was said by the polytheists concerning Him, and they mocked the Quran.” [962] Tafseer Ibn Jareer, 18/65.
The proof 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: “Allah wonders at those people who will enter Paradise in chains.” [963] Saheeh al-Bukhaaree (3010).
Ibn Battah said: “Wondering is of two types. The first one means to love in reverence of the value of obedience, and to anger at the consideration of the greatness of the sin. The second type signifies wondering containing the meaning disapproval of a thing, and may Allah be far above of and removed from that. This is because the person who wonders at a thing based on disapproval is an ignorant person who does not know it. The Sunnah from the Prophet (صلى الله عليه وسلم) indicates the first wondering.” [964] Al-Ibaanah al-Kubra, 7/131.
After mentioning three hadeeths which affirm the attribute of wondering, Aboo Ya’la al-Farraa? said: “It is not impossible to refer to Allah in this manner and interpret it according to its apparent meaning. This is because nothing from this affects His attributes or removes them from the status of what is appropriate for them. This is because we do not affirm wondering which is magnifying a matter which took Him by surprise and which He considered significant, but He did not know it. This is because this is inappropriate to Allah’s Attributes. Rather, we affirm that as His attribute like we affirm the rest of the attributes.” [965] Ibtaal at-Ta?weelaat, p 245.
Al-Baghawee said: “Wondering from Allah may mean repudiation and censure, and it may mean considering a thing to be good and pleasure.” [966] Tafseer al-Baghawi, 4/27.
Justice (Al-‘Adl)
This is an attribute which was affirmed to Allah by the authentic hadeeths.
The proof
The statement of the Prophet (صلى الله عليه وسلم) to the person who said to him, “This distribution is not based on justice.” The Prophet (صلى الله عليه وسلم) replied: “Who will do justice if Allah and His Messenger do not?” [967] Transmitted by al-Bukhaaree (3150) and Muslim (1062) from the hadeeth of ‘Abdullah ibn Mas’ood (may Allah be pleased with him).
Az-Zajjaaj said: “Allah is called al-‘Adl and al-‘Aadil because these two attributes entail turning away from injustice by going to fairness and justice. Allah, the Exalted, is Just in his rulings and judgements and He is not unjust. His actions are good. He is as He said about Himself: “And Allah judges with truth.” Ghaafir: 20 [968] Tafseer Asmaaillahi al-Husna, p 44.
Al-Khattaabee said: “The Just is the One who is not affected by desires, thus becoming unjust in judgement.” [969] Sha’n ad-Du’aa. 1/62.
Some scholars stated that ‘the Just’ is one of Allah’s Names but they do not have a proof for that. The correct view is that it is not Allah’s Name, rather it is His attribute.
The Almighty (Al-‘Izz and al-‘Izzah)
This is an attribute related to the Essence of Allah, the Exalted, which was affirmed by the Quran and Sunnah. The names al-‘Azeez and al-A’azz are part of Allah’s Names.
The proofs from the Quran
1. Allah’s Statement: “You are the Almighty, the All-Wise.” al-Baqarah: 129
2. Allah’s Statement: Then surely might altogether belongs to Allah. an-Nisaa?: 139
The proofs from the Sunnah
1. It is narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said: “Allah Almighty has said Might is my cloak and majesty is my lower garment, and I shall punish whoever contends with Him in these regards.” [970] Saheeh Muslim (2620) and Aboo Dawood (4090).
2. A narration of Ibn Mas’ood and ‘Abdullah ibn ‘Umar (may Allah be pleased with them) which states that when they were making sa’y (walking) between al-Safaa and Marwah, they would say: “O Lord, forgive and have mercy, and overlook what you know. You are the Almighty and the Most Generous.” [971] Transmitted by Ibn Aboo Shaybah in al-Musannaf, 4/68, at-Tabaraanee in ad-Du’aa (870), and al-Bayhaqi in as-Sunan, 5/95.
It was affirmed in the Sunnah that al-A’azz (the Almighty) is one of Allah’s Names. This takes the ruling of a marfoo’ narration (i.e., a hadith attributed to the Messenger of Allah (صلى الله عليه وسلم) and a companion narrates it) which is not based on personal opinion. The scholars who affirmed this name included Ibn Hazm, [972] Al-Muhallaaa bi al-Aathaar, 6/282. al-Qurtubee, [973] At-Talkhees al-Habeer by Ibn Hajar, 4/424. and Ibn al-Wazeer as-San’aani. [974] Eethaar al-Haqq ‘ala al-Khalq, p137.
The name al-Akram ‘The Generous’ was affirmed by the Sunnah. Refer to the attribute ‘the Generous.’
The meaning of al-‘izzah is power and dominance. [975] Ma’aani al-Qur?aan al-Kareem by an-Nuhhaas, 2/219. Az-Zajjaaj said: “It is said: “Allahul ‘Azeez” meaning Allah is the Predominant and Powerful. This also means He is the Majestic and the Great, and it also means the Strong. It is also said: “Wallahul ‘Azeez” meaning He has no counterpart or equal, He is far above that. Linguistically, the origin of all these meanings is strength and domination, and these meanings do not go beyond that.” [976] Ishtiqaaq Asmaaillahi Ta’aala, p.237-239.
Resoluteness (Al-‘Azm)
This is an attribute of action which was affirmed by the authentic Sunnah.
The proof
Narrated Umm Salamah (may Allah be pleased with her): “I heard Allah's Messenger (صلى الله عليه وسلم) saying: If any Muslim who suffers a calamity says, what Allah has commanded him: "We belong to Allah and to Him shall we return; O Allah, reward me for my affliction and give me something better than it in exchange for it," Allah will give him something better than it in exchange." Umm Salamah added: "When Aboo Salamah died, I said these words as commanded by Allah's Messenger (صلى الله عليه وسلم) , and Allah gave me Allah's Messenger (صلى الله عليه وسلم) in exchange.".” [977] Saheeh Muslim (918).
Ibn Taymiyyah said: “Is it permissible to describe Allah as Resolute?” There are two views of on this issue. One of them is that it is prohibited as was the view of judge Aboo Bakr, and judge Aboo Ya’la. The second view is that this is permissible, and this is the correct view. Several predecessors read the ayah:
فإذا عزمتُ فتوكل على الله
with a dhammah on the taa? on the word عزمتُ (Thus, the ayah will mean: When I resolve (in reference to Allah, then rely upon Allah.”) An authentic hadeeth from Umm Salamah states: “Then Allah resolved for me.” [978] Majmoo’ al-Fataawa, 16/303.
The meaning al-‘azm linguistically is eagerness and the intention to act. In connection to human beings, it is the heart’s resolve to carry out a matter. Regarding Allah, we do not say, “How?” and we do not compare Him with His creation. Rather, we affirm His attributes in a manner which is appropriate to His glory and grandeur because “Nothing is like Him.”
Giving and Withholding (Al-Ataa’ and al-Man’)
These are two attributes of action which were affirmed by the Quran and Sunnah. The Giver is one of Allah’s Names.
The proof from the Quran
Allah’s Statement: “He said, “Our Lord is He who gave each thing its form and then guided it.” Taa Haa: 50
The proofs from the Sunnah
1. It is narrated on the authority of Aboo Mu’aawiyah ibn Abee Sufyaan (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said: “Allah is the Giver, and I am the distributer.” [979] Saheeh al-Bukhaaree (3116).
2. The Prophet (صلى الله عليه وسلم) said in the well-known hadeeth: “O Allah, there is none who can withhold what You give, and none may give what You have withheld.” [980] Transmitted by al-Bukhaaree (844) and Muslim (471).
The scholars who affirmed Allah’s Name ‘the Giver’ include Ibn Hazm, [981] Al-Muhallaa bi al-Aathaar, 6/282. al-Bayhaqee, [982] Al-Asmaa wa as-Sifaat, 1/190. al-Qurtubee, [983] Al-Asnaa Fee Sharh Asmaaillahi al-Husna, 1/355. Ibn al-Qayyim, [984] Al-Kaafiyah al-Shaafiyah - Al-Qaseedah an-Nooniyyah, 3/741. as-Sa’dee, [985] Tafseer as-Sa’di, 5/305. and Ibn ‘Uthaymeen. [986] Al-Qawaa?id al-Muthlaa, p 19.
The Greatness (al-‘Athamah)
This is an attribute related to the Essence of Allah, the Exalted, which was affirmed by the Quran and Sunnah. Al-‘Azheem, the Great One is one of Allah’s Names.
The proof from the Quran
Allah’s Statement: “And He is the Most High, the Most Great.” al-Baqarah: 255
The proof from the Sunnah
It is narrated on the authority of Anas (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said: “Allah will say, “Then Allah will say, 'By my Power, and my Majesty, and by My Supremacy, and by My Greatness, I will take out of Hellfire whoever said: “None has the right to be worshipped except Allah.”” [987] Transmitted by al-Bukhaaree (7510) and Muslim (326).
Ibn Jareer said: “Allah’s Statement: “The Most Great.” al-Baqarah: 105 means the Owner of greatness. Everything is smaller than Him, and nothing is greater than Him.” [988] Tafseer Ibn Jareer, 4/544.
As-Sa’dee said: “The Most Great is He whose greatness dissipates the power of the despots, and the dominant kings become small in relation to His glory. Exalted be He who has tremendous greatness, and vast glory, mastery and domination over everything.” [989] Tafseer as-Sa’di, p 110.
Forgiving and Forgiveness (Al-‘Afw and al-Mu’aafaah)
This is Allah’s attribute of action which was affirmed by the Quran and Sunnah. It means overlooking sins. ‘The Most Forgiving’ is one of Allah’s Names.
The proof from the Quran
The statement of Allah, the Exalted: Indeed, Allah is ever Pardoning and Forgiving. an-Nisaa?: 43
The proof from the Sunnah
It is narrated on the authority of ‘A’ishah (may Allah be pleased with her) that the Prophet (صلى الله عليه وسلم) said: “O Allah, I seek refuge in Your pleasure from Your wrath, and I seek refuge in Your forgiveness from Your punishment.” [990] Saheeh Muslim (486). Refuge is only sought in Allah or in one of His attributes.
Al-Azharee said: “Aboo Bakr ibn al-Anbaari said: “The origin of the word عفا used in the ayah is to forgive: “May Allah pardon you, O Muhammad; why did you give them permission to remain behind?” It means, ‘May Allah remove your wrongdoing.’ The word is taken from the statement: عفت الرياح الآثار meaning, ‘the wind has obliterated and wiped out the traces.’” [991] Tahdheeb al-Lughah, 3/222.
Al-Khattaabee said: “The word ‘al-Afuww’ ‘The Most Forgiving’ is from the fa’ool scale and it is in the intensive form. Al-‘Afw is to forgive sins, and not to punish the wrongdoer. It has also been stated that the word is taken from عفت الرياح الآثار which means that ‘the wind has obliterated the traces.’ So, He is the One who forgives sins, removes them (the traces of sins) by pardoning them!” [992] Sha?n ad-Du’aa, 1/90.
Knowledge (Al-‘Ilm)
This is Allah’s attribute related to His Essence, which was affirmed by the Quran and Sunnah, and one of His names is the All-Knowing.
The proofs from the Quran
1. Allah’s Statement: “He is the Knower of the unseen and the witnessed.” al-An’aam: 73
2. Allah’s Statement: “You are the Knower of the unseen.” al-Maa?idah: 116
The proofs from the Sunnah
The Prophet (صلى الله عليه وسلم) said in the hadeeth of istikhaarah consultation: “O Allah, I consult You through Your Knowledge.” [993] Transmitted by al-Bukhaaree (6382).
There are many proofs which affirm this attribute.
Al-Khattaabee said: “The All-Knowing is He who knows the secrets and the hidden things which the knowledge of the created beings is unable to perceive. This is as is stated in Allah’s Statement: “Surely, Allah is the Knower of what is in the hearts.” Luqmaan: 23 This name is on the fa’eel scale to indicate intensity in the description of the perfection of knowledge. Therefore, Allah said: “But over all those endowed with knowledge is the All-Knowing (Allah).” Yoosuf: 76 Even though human beings are described as having knowledge, this applies to certain types of knowledge and not all types of knowledge. Moreover, this knowledge may be present in certain situations and absent in others. People may be affected by diseases, and their knowledge will be followed by ignorance, and their remembering will be followed by forgetfulness. Sometimes, we may find one of them to be knowledgeable in fiqh, while ignorant of grammar. Another may be well-versed in fiqh and grammar, but he will be ignorant of mathematics, medicine and so on. However, Allah’s knowledge is real and perfect knowledge. He said: “Allah has encompassed all things in knowledge.” at-Talaaq: 12 and He also said: “And He has enumerated everything in numbers.” [994] Sha’n ad-Du’aa, 1/57. al-Jinn: 28
Ahmad said: “He knows what is in the seven heavens and earths, and what is between them and what is under the ground, and what is in the depth of the sea, and each hair and tree that grows, each crop and plant, each leaf that falls, the number of all the words, the number of the grains of sand and dust, the weight of the mountains, the actions of His servants and their effects, their statements and their breaths. He knows everything. Nothing is hidden from Him and He is above the Throne above the seventh heavens.” [995] Masaa?il al-Harb by al-Karmaani, 3/973; Tabaqaat al-Hanaabilah by Ibn Aboo Ya’la, p 23.
Highness and Being Above (Al-‘Uluw and al-Fawqiyyah)
This is an attribute related to the Essence of Allah, the Exalted, which was affirmed by the Quran and Sunnah. Allah’s Names include ‘the High’, ‘the Most High’ and ‘the Supremely Exalted.’
Highness is of three types:
1- Highness of purpose and position.
2- Highness of dominance
3- Highness of Being
Ahl as-Sunnah wa al-Jamaa’ah believe that Allah is above His entire creation, He is above His Throne in His heaven. He is above His creation, separate from them. He knows their actions, hears their speech, sees their movements, and moments of stillness. Nothing is hidden from Him.
The proof from the Quran
There are many proofs in the Quran, and they include the following:
1. Allah’s Statement: “And He is the Most High, the Most Great.” al-Baqarah: 255
2. Allah’s Statement: “Exalt the name of your Lord, the Most High.” al-A’la: 1
3. Allah’s Statement: “And He is the Irresistible, above His slaves.” al-An’aam: 8
Ibn Jareer said: “He is the Owner of elevation and highness over everything. Everything is below him because it is under His authority. His power functions on all things and all things work according to His decree and wish.” [996] Tafseer Ibn Jareer, 20/466.
As-Sa’dee said: “And He is the Most High” with His Essence above His Throne and He is the Most High with His domination over His entire creation. He is the Most High with His omnipotence because of the perfection of His attributes.” [997] Tafseer as-Sa’di, p 110.
The proof from the Sunnah
There are many proofs from the Sunnah which include the following:
1. The hadeeth which states: “Will you not trust me, whereas I am a trustee of Him Who is in the heaven?” [998] Transmitted by al-Bukhaaree (4351) and Muslim (1064) from the hadeeth of Aboo Sa’eed al-Khudree (may Allah be pleased with him).
Ibn ‘Abd al-Barr said: “It has been always the practice of the Muslims at all times when any issue caused them concern and any worry befell them, that they would raise their faces and hands towards the heaven in hope that Allah, the Exalted, will save them.” [999] At-Tamheed, 22/80.
Ibn Taymiyyah said: “This is the Book of Allah, from the beginning to end, the Sunnah from the beginning to the end, the speech of the Companions and the Taabi’een, and the leading scholars in general, which is filled with either an explicit text or an apparent reference that Allah, the Exalted, is above everything, and He is higher than everything and He is above the heavens.” [1000] Al-Fataawa al-Hamawiyyah al-Kubraa, p 201.
Life and Permanency (Al-‘Amr)
This is an attribute related to the Essence of Allah, the Exalted, which was established by the authentic hadeeths. In the hadeeth that mentioned the incident of slander that Sa’d ibn Mu’aath (may Allah be pleased with him) said: “I will relieve you from him. If that man is from the tribe of the Aws, then we will chop his head off, and if he is from our brothers, the Khazraj, then order us, and we will fulfil your order.' On that Sa’d ibn ‘Ubaadah, (may Allah be pleased with him) said, 'By Allah’s life, you have told a lie; you cannot kill him, and you will never be able to kill him.' On that Usayd ibn al-Hudayr got up and said (to Sa’d ibn ‘Ubaadah), 'By Allah’s life! you are a liar. By Allah’s life, we will kill him.” [1001] Transmitted by al-Bukhaaree (2661) and Muslim (2770).
Al-Bayhaqee said: “Each of them swore by Allah’s life and His permanence while the Prophet (صلى الله عليه وسلم) was listening.” [1002] Al-I’tiqaad, p 83; a similar statement was made in al-Asmaa wa as-Sifaat, 1/194.
Ibn Taymiyyah said: “Taking an oath by Allah’s honour, Allah’s life, and so on was affirmed in authentic hadeeths, and the Muslims agreed that this is not part of the taking an oath by other than Allah which was prohibited.” [1003] Majmoo’ al-Fataawa, 1/112.
Action and Doing (al-‘Amal and al-Fi’l)
These are two actional Attributes of Allah, the Exalted, which were affirmed by the Quran and Sunnah.
The proofs from the Quran
1. Allah’s Statement: Indeed, Allah does what He intends.” al-Hajj: 14
2. Allah’s Statement: Do they not see that We have created for them from what Our hands have made, grazing livestock, and then they are their owners? Yaa Seen: 71
The proof from the Sunnah
Narrated Umm Roomaan (may Allah be pleased with her): “While ‘A’ishah and I were sitting, an Ansaari woman came and said, “May Allah do (harm) to such-and-such a person.” [1004] Transmitted by al-Bukhaaree (3912).
Al-Bukhaaree says, “The action of Allah is the attribute of Allah, and the recipient of the action is something else apart from Him.” [1005] Khalq Af’aal al-‘Ibaad, p.114.
Ibn Taymiyyah says, “Allah described Himself with doing… and described His servant with doing …; while the divine action is not like the human action.” [1006] Majmoo’ al-Fataawa, 3/14.
Being with (Nearness of place) (Al-‘Indiyyah)
This is Allah’s attribute which was affirmed by the Quran and Sunnah. It indicates Allah’s Highness over His creation.
The proof from the Quran
Allah’s Statement: “Indeed, those who are near your Lord are not prevented by arrogance from His worship, and they exalt Him, and to Him they prostrate.” al-A’raaf: 206
The proof from the Sunnah
It is narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that Allah’s Messenger (صلى الله عليه وسلم) said: “When Allah completed the creation, He wrote in His Book which is with Him on His Throne, "My Mercy overpowered My Anger.” [1007] Transmitted by al-Bukhaaree (3194) and Muslim (2751).
Muhammad Khaleel Harraas said: “The truth is the methodology of the predecessors who held that the nearness (to be with) mentioned in the hadeeth is real. For all those with whom this state is established, the act of being with Allah (nearness to Him) includes Allah’s love, their nearness to the Essence of Allah, and His generosity containing goodness. This is because the meaning of “with” is clear in indicating the meaning of nearness. It is the nearness of the Being, of love, and goodness. The nearness of love does not necessitate that this is general for everyone because love is not will.” [1008] Sharh al-Qaseedah an-Nooniyyah, 1/217.
During the explanation of Allah’s Statement: “For him is nearness to Us and a good place of return,” Saad: 25 Ibn ‘Uthaymeen said: “Some of the beneficial lessons from this ayah include affirming the attribute of “being with” to Allah. This is the “being with” that entails nearness to Allah and the nearness in terms of knowing. While, in Allah’s Statement: “He has the keys of the unseen,” literally, “With Him are the keys of the unseen,” this “with” in the ayah indicates the nearness of knowledge. On the other hand, in Allah’s Statement: “And those with Him are not prevented by arrogance from His worship” indicates the ‘being with’ that denotes nearness.” [1009] Tafseer Surah Saad, p.120.
The Two Eyes (Al-‘Aynaan)
This is an attribute related to the Essence of Allah, the Exalted, which was affirmed by the Quran and the Sunnah. Ahl as-Sunnah wa al-Jamaa’ah believe that Allah sees with two eyes which are appropriate to Him, exalted be He. “Nothing is like Him, and He is the All-Hearing, the All-Seeing.” ash-Shoora: 11
The proof from the Quran
Allah’s Statement: “And construct the ship under Our Eyes and with Our Inspiration.” Hood: 37
The proofs from the Sunnah
1. It is narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) read the ayah: “Indeed, Allah is the All-Hearing and the All-Seeing,” and he put his thumb on his ears, and his index fingers on his two eyes.” [1010] Transmitted by Aboo Dawood (4728), Ibn Hibbaan (265), and at-Tabaraanee in Mu’jam al-Awsat, 9/132.
2. It is narrated on the authority of Anas (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said:: “Allah is not hidden from you; He is not one-eyed," and he pointed with his hand towards his eyes.” adding, “While Al-Maseeh Ad- Dajjaal is blind in the right eye and his eye looks like a protruding grape.” [1011] Transmitted by al-Bukhaaree (7407).
Ibn Khuzaymah said: “We say, “Our Lord, the Creator has two eyes by which He sees what is below the surface and under the lowest seventh earth and what is in the highest heavens.” [1012] Ibid.
Ibn ‘Uthaymeen said: “Ahl as-Sunnah have reached a consensus that Allah’s eyes are two.” [1013] ‘Aqeedat Ahl as-Sunnah wa al-Jamaa’ah, p 12, Majmoo’ Fataawa Ibn ‘Uthaymeen,3/41-50.
Anger (Al-Ghadab)
This is an attribute of action, the Exalted, which was affirmed by the Quran and the Sunnah.
The proof from the Quran
Allah’s Statement: “O you who have believed, do not make allies of a people with whom Allah has become angry.” al-Mumtahanah: 13
The proof from the Sunnah
The long hadeeth of intercession which states: “Verily, my Lord is angry, to an extent to which He had never been angry before, nor would He be angry afterward in the same way.” [1014] Transmitted by al-Bukhaaree (3340); and Muslim (194).
Ahl as-Sunnah wa al-Jamaa’ah affirm the attribute of anger for Allah, the Exalted, in a manner which is appropriate to His glory and grandeur. They do not discuss ‘how’ it is, nor do they compare it to that of other than Him, nor do they misinterpret it; not like those people who say that the divine anger signifies the desire to punish. Neither do Ahl as-Sunnah incapacitate Allah from His attributes. Rather, Ahl as-Sunnah say, “Nothing is like Him, and He is All-Hearing and All-Seeing.”
Ibn Abee al-‘Izz al-Hanafi said: “The methodology of the predecessors and the leading Islamic scholars is to affirm the attributes of anger and pleasure.” [1015] Sharh al-‘Aqeedah at-Tahhaawiyyah, p 463.
Ibn ‘Uthaymeen said: “The anger of Allah, the Exalted, is His attribute of action because it is linked to His will.” [1016] Sharh Saheeh al-Bukhaaree, 8/431.
Pardoning (Al-Ghufraan)
Refer to the attribute of forgiveness.
Domination (Al-Ghalabah)
This is an attribute associated with the Essence of Allah, the Exalted, which was affirmed by the Quran and the Sunnah. And Allah is predominant over His affair, and nothing dominates Him.
The proof from the Quran
Allah, the Exalted, said: “And Allah is predominant over His affair, but most of the people do not know.” Yoosuf: 12
Ibn Katheer said: “And Allah is predominant over His affair.” This means that if Allah wants something, then no one can refuse, prevent, or contradict Him. Rather, he dominates everything beside Him. Concerning Allah’s Statement: “And Allah is predominant over His affair,” Sa’eed ibn Jubayr said: “It means: He does what He wants.”” [1017] Tafseer Ibn Katheer, 4/378.
The proof 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: that the Prophet (صلى الله عليه وسلم) used to say: “None is worthy of worship but Allah, the One Who conferred upon His army the honour of victory, He helped His servant, and He overpowered the confederates Alone; there is nothing after that.” [1018] Transmitted by al-Bukhaaree (4114).
“He overpowered the confederates Alone” means that He dominated them and defeated them alone.
Some scholars considered the name ‘the Dominant’ is one of Allah’s Names but this is debatable.
The One who is Free of Need (Al-Ghinaa)
This is an attribute related to the Essence of Allah, the Exalted, which was affirmed by the Quran and the Sunnah. Al-Ghaniyy, ‘the Independent’ is one of Allah’s Names.
The proof from the Quran
Allah’s Statement: “Allah is the Free of need, the Praiseworthy.” Faatir: 15
The proof from the Sunnah
It is narrated on the authority of Aboo Sa’eed al-Khudree (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said: “And he who seeks to abstain from asking, Allah will grant him that abstinence; and he who seeks self- sufficiency will be made self-sufficient by Allah.” [1019] Transmitted by al-Bukhaaree (1469) and Muslim (1053).
Az-Zajjaajjy said: “In Arabic al-Ghaniyy means the One who does not need anyone other than Him. Likewise, Allah does not need anyone.” [1020] Ishtiqaaq Asmaaillah, p 117.
Al-Khattaabee said: “Al-Ghaniyy is the one who is independent from the creation, their help, and assistance with His kingdom. He does not need them, and they are needy and are in dire need of Him.” [1021] Sha?n ad-Du’aa, 1/92.
Muhammad Khaleel Harraas said: “One of Allah’s Names is ‘the One who is free of need.’ So, Allah possesses a complete and absolute independence in all aspects, and He is not affected by need in any way. This is because His independence is His necessary attribute, and it is always with Him. This is because it is necessitated by His Essence, and what is for the Being cannot perish.” [1022] Sharh al-Qaseedah an-Nooniyyah, 2/74.
Jealousy and Being Possessive (Al-Ghayrah)
Allah, the Exalted, is described as being possessive. This is Allah’s attribute of action which is appropriate to His glory and grandeur. It is not like that of His creation, and we do not know how it is. “Nothing is like Him, and He is the All-Hearing, the All-Seeing.”
The proof
It is narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said: “Allah, the Most High, is jealous possessive and His possessiveness jealousy is to the effect that a believer should not commit what He has prohibited.” [1023] Transmitted by al-Bukhaaree (5229) and Muslim (2761).
Al-Bukhaaree said: “Chapter: The statement of the Prophet (صلى الله عليه وسلم): “No one is more possessive than Allah.” [1024] Saheeh al-Bukhaaree, Kitaab at-Tawheed, chapter 20.
Ibn ‘Uthaymeen commented on this by saying: “In this chapter, the author (may Allah have mercy on him) wanted to clarify that Allah has the attribute of possessiveness. It is one of His attributes which was transmitted in the hadeeth from the Prophet (صلى الله عليه وسلم).” [1025] Sharh Saheeh al-Bukhaaree, 8/409.
As-Sam’aanee said: “Allah’s possessiveness entails His hatred for the transgression of His limits. Possessiveness is one of the attributes of the Lord, and it is an attribute of the people of faith.” [1026] At-Tanweer Sharh al-Jaami’ as-Sagheer, 10/451.
Al-Ghunaymaan said: “Allah’s possessiveness is from the genus of the attributes which are specific to Him. It is not like the possessiveness of the created beings. Rather, it is an attribute which is appropriate for His grandeur like anger and pleasure, and the likes amongst other attributes of His that are His specific characteristics which the creation cannot share with Him.” [1027] Sharh Kitaab at-Tawheed, 1/335.
Fury (Al-Ghayth)
This is an attribute of action, the Exalted, which was affirmed the authentic Sunnah.
The proof 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: “The person who will infuriate Allah the most on the Day of Resurrection and the worst person, and target of His severest wrath will be the person who is called ‘Malik al-Amlaak’ (the king of kings) for there is no king but Allah.” [1028] Saheeh Muslim (2143).
Fury is severe anger. This was explained further in another narration which states: “Allah’s severest anger is upon a person who calls himself the king of kings. There is no kingdom except Allah’s.” [1029] Ahmad (10384), al-Haakim (7724), and it is their wording, Aboo Nu’aym in Taareekh Asbahaan, 1/372, from the hadeeth of Aboo Hurayrah, may Allah be pleased with him.
Ibn ‘Uthaymeen said: “The Prophet’s statement: “The person who will infuriate Allah the most” affirms the attribute of fury for Allah, the Exalted. It is an attribute which is appropriate to Him, exalted be He, like the other attributes. It is apparent that fury is more severe than anger.” [1030] Al-Qawl al-Mufeed ‘ala Kitaab at-Tawheed, 3/12
Judging, Opening (Al-Fath )
This is an attribute of action, the Exalted, that it is affirmed by the Quran and Sunnah. Al-Fattaah (the Judge, the Opener) is one of Allah’s Names.
The proofs from the Quran
1. Allah’s Statement: “And He is the All-Knowing Judge.” Saba?: 26
2. Allah’s Statement: “Whatever Allah grants to people of mercy, none can withhold it.” Faatir: 2
The proof from the Sunnah
The hadeeth which states: “Tomorrow I will give the flag to somebody who will be given victory (by Allah) and who loves Allah and His Messenger and is loved by Allah and His Messenger.” [1031] Saheeh Muslim (2405).
Al-Bayhaqee said: “Al-Fattaah is the One who judges between His servants. Al-Fattaah also means the one who opens up the closed ways of the world and the Hereafter for His servants. Al-Fattaah also adopts the meaning of ‘the Helper.’ [1032] Al-I’tiqaad, p 59.
Finishing (al-Faraagh)
This is an attribute of action, the Exalted, which was affirmed by the authentic Sunnah.
The proof
It is narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said: “When Allah will finish passing judgment among His creation, and He will want to take out of Hellfire those whom He wants, because of His mercy, He will command the angels to take out of Hellfire those who did not associate partners with Him.” [1033] Transmitted by al-Bukhaaree (7437) and Muslim (182).
Al-Ghunaymaan said: “The Prophet’s statement: “When Allah will finish passing judgment among His creation:” every action has a beginning and an end, and its end is finishing doing it. The meaning of the hadeeth is that Allah himself will judge His servants, and finish doing that. Allah is the fastest of those who take account. Allah was described as having this attribute in many texts, and it is an attribute of action, and there are many of these.” [1034] Sharh Kitaab at-Tawheed min Saheeh al-Bukhaaree, 2/100. In Arabic language, it is said: “Faraghtu min ash-shay? faraaghan wa furooghan” meaning that I have finished doing the thing.” [1035] Al-Af’aal by Ibn al-Qattaa’ as-Saqli, 2/467.
Happiness (Al-Farah)
This is Allah’s attribute of action which was affirmed by authentic hadeeths.
The proof
The hadeeth which says, “Allah is happier with the repentance of His servant...” Other narrations states: “Allah is intensely happy.” [1036] Transmitted by al-Bukhaaree(6308, 6309) and Muslim (4927) from the hadeeths of Ibn Mas’ood, Anas ibn Malik, Aboo Hurayrah, al-Nu’maan ibn Bashir and al-Baraa ibn ‘Aazib, may Allah bepleased with them.
In explaining this hadeeth, Muhammad Khaleel Harraas said: “This hadeeth affirms the attribute of happiness to Allah, the Exalted. The discussion about this is like the discussion on the rest of the attributes. It is a real attribute of Allah, the Exalted in a manner which is appropriate for Him. It is one of the attributes of action which is based on Allah’s will and omnipotence. So, what is described as happiness occurs for Allah when His servant repents and turns to Him. This necessitates His pleasure for the repenting servant and the acceptance of His repentance.
When the happiness in a human being can be of several types, then it may be light happiness and pleasure, or it can be merriment and conceit. However, Allah is far above all that. His happiness is not likened to that of anyone from His creation, neither in His Essence, nor in His causes of happiness, and His objectives. The reason for this happiness is Allah’s perfect mercy and goodness which He wants His servants to benefit from. Its objective is to accomplish His blessings on those who repent and turn to Him.
As for interpreting happiness by what it necessitates, that is, pleasure; and then interpreting pleasure as wanting to reward; all that results negating for Allah, the Exalted, His happiness and pleasure and incapacitating them, caused by the misperception these incapacitating individuals hold concerning their Lord. Wherein they assumed that these meanings are in Allah as they are in the creation. Allah is far above their comparison and their incapacitation of Him of His attributes. [1037] Sharh al-Aqeedah al-Waasitiyyah, p 166.
The scholars who affirmed the attribute of happiness for Allah include Ibn Qutaybah, Aboo Sa’eed ad-Daarimee, and Aboo Ya’la al-Faraa?.
Origination (Al-Fatr)
One of Allah’s attributes of action is that He originated the creation. He is the Originator of the heavens and earth. This was affirmed by the Quran and Sunnah.
The proof from the Quran
Allah’s statement: “Praise be to Allah, The Originator of the heavens and the earth.” Faatir: 1
The proof from the Sunnah
It is narrated on the authority of ‘Ali ibn Abee Taalib (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said: “I have turned my face towards the One who originated the havens and the earth, whilst inclining away from polytheism.” [1038] Saheeh Muslim (771).
The meaning of fatara is to crack. Al-fatr is to begin and to invent. The ayah فطركم أول مرة means: He began your creation. فطر السموات والأرض means separation of the heavens and the earth after they were a joint entity. Allah is their Inventor, the One who began creating them, and their Creator.” [1039] Refer to books of Tafseer, and an-Nihaayah by Ibn al-Atheer, 3/457.
Action (Al-Fi’l)
Refer to the attribute of doing.
Being Above (al-Fawqiyyah)
Ahl as-Sunnah wa al-Jamaa’ah affirm Allah’s Highness and the attribute of being above and that He is above everything.
Refer to the attribute of Highness.
Grasping and Folding (Al-Qabd and At-Tayy)
These are two actional Attributes of Allah, the Exalted. They were affirmed by the Quran and Sunnah. ‘The One who grasps’ is one of Allah’s Names.
The proofs from the Quran
1- Allah’s statement: “And it is Allah who withholds and grants abundance.” al-Baqarah: 245
2- Allah’s statement: “And on the Day of Resurrection the whole of the earth will be grasped by His Hand and the heavens will be rolled up in His Right Hand.” az-Zumar: 67
The proofs from the Sunnah
1. 1.It is narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said: “Allah, blessed and exalted be He, will grasp the earth on the Day of Judgement, and He will fold the heavens with His Right Hand.” [1040] Transmitted by al-Bukhaaree (7382) and Muslim (2787).
2. It is narrated on the authority of Anas (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said: “Allah is the One Who fixes prices, Who withholds, gives lavishly and provides.” [1041] Transmitted by Ahmad (12613), Aboo Daawood (3451), at-Tirmidhee (1314), Ibn Maajah (2200), ad-Daarimi (2545) Ibn Hibbaan (11/307) (4935), al-Bayhaqi (10927 and 10928).
Az-Zajjaajjy said: “The origin of qabd is joining something which is unwrapped from its edges, and the one who is grasping pulls it to himself gradually until he takes it in his possession, and he brings it together. Extending is unpacking a combined, joined, or folded thing.” [1042] Ishtiqaaq Asmaaillah, p 97.
Al-Khattaabee said: “‘The One who grasps and the Extender:’ In cases like these two Names, it is better to mention these two names together, and they should be linked to Allah. This is more informative of Allah’s omnipotence and indicative of wisdom.” [1043] Sha?n ad-Du’aa, 1/57.
Ibn al-Qayyim said: “The word ‘the Hand’ was mentioned in the Quran, the Sunnah, the speech of the Companions, and of the Taabi’een more than a hundred times in different ways, linked with what indicates that it is a real Hand which holds, folds, grasps and extends.” [1044] Mukhtasar as-Sawaa’iq al-Mursalah by Ibn al-Moosili, 2/171.
Al-Ghunaymaan said: “The Prophet’s statement: “Allah will grasp the earth on the Day of Judgement, and He will fold the heaven in His right Hand.” Grasping is taking something by the hand and gathering it; and folding is meeting a part of a thing with its other part(s) and joining it and it is close to grasping. These are Allah’s voluntary attributes which are linked with His will. These attributes were affirmed by many ayaat and authentic hadeeths on the authority of the Prophet (صلى الله عليه وسلم) and it is incumbent to believe in them.” [1045] Sharh Kitaab at-Tawheed min Saheeh al-Bukhaaree, 1/140.
Refer to the attributes of extending and holding.
Ability (Al-Qurdah)
This is Allah’s attribute associated with His Essence which was affirmed by the Quran and Sunnah. Allah’s Names include ‘the One with complete power, the Able, and the Perfect in Ability.”
The proof from the Quran
Allah’s statement: “Surely Allah has power over all things.” al-Baqarah: 20
The proof from the Sunnah
It is narrated on the authority of ‘Uthmaan ibn Abee al-‘Aas that the Prophet (صلى الله عليه وسلم) said: “I seek refuge with Allah’s might and with His Power from the evil that I am experiencing and which I am cautious of.” [1046] Saheeh Muslim (2202).
Az-Zajjaaj said: “Allah is Able, and inability does not befall Him, and nothing escapes Him. Al-Muqtadir is the intensive form for describing ability.” [1047] Tafseer Asmaaillahi al-Husna, p 59.
Al-Khattaabee said: “Allah described Himself with that He is able to do anything that He wants. Inability and lethargy do not befall Him. The name al-Qaadir (the Able) could also mean the One who decrees something.” [1048] Sh’an ad-Du’aa, p.85.
The scholars who affirmed al-Muqtadir as Allah’s Name included al-Khattaabee, [1049] Ibid, p.86. Ibn Hazm, [1050] Al-Muhallaa bi al-Aathaar, 6/282. Ibn Hajar, [1051] Fath al-Baari, 11/219. and Ibn ‘Uthaymeen. [1052] Al-Qawaa?id al-Muthlaa, p 19.
The Two Feet (Al-Qadamaan)
Refer to the Leg.
The Holy One (Al-Quddoos)
Allah is described as being the Holy One, al-Quddoos, and this is His attribute related to His Essence. ‘The Holy One’ is His Name which was affirmed by the Quran and Sunnah.
The proof from the Quran
Allah’s statement: “He is Allah other than whom none has the right to be worshipped, the King, the Holy.” al-Hashr: 23
The proof from the Sunnah
It is narrated on the authority of ‘A’ishah (may Allah be pleased with her) that the Prophet (صلى الله عليه وسلم) said: “Glory (to You), the Most Holy (are You), the Lord of the angels and the Spirit.” [1053] Saheeh Muslim (487).
Al-Khattaabee said: “The Holy One is He who is pure from faults, the One who is far exalted from having equals and children. The word al-quds means purity. Some scholars interpreted the name al-Quddoos (the Holy One) to mean the Blessed One.” [1054] Sha?n ad-Du’aa, 1/40.
Refer to the attribute of Glory.
The Quran
The Quran is Allah’s Speech, and it is one of His attributes. As for what is in the Quran in the form of papers and ink; that is created.
Ibn Taymiyyah said: “Ahl as-Sunnah hold a consensus that the Quran is Allah’s Speech, and it is not created. His Speech is one of the attributes which remains with His Essence, and it is amongst His creation.” [1055] Majmoo’ al-Fataawa, 17/77.
Refer to the attribute of speech.
Prevailing (Al-Qahr)
This is Allah’s attribute related to His Essence which was affirmed by the Quran. Allah is described at the Prevailing One and the Irresistible. These are two of Allah’s Names.
The proof
1. Allah’s statement: “And He is the Irresistible, above His servants.” al-An’aam: 18
2. Allah’s statement: “And He is the One, the Prevailing.” ar-Ra’d: 16
Az-Zajjaaj said: “Al-Qahhaar: The word al-qahr in Arabic means training and subjugation. In Arabic, it is said: “Qahara Fulaanun an-naaqah” means he trained the she-camel and subjugated it. Allah, the Exalted, prevailed over the stubborn people with the ayaat and proofs of His Oneness that he provided. He prevailed over the despots in His creation by the honour of His authority, and He prevailed over the entire creation by granting death.” [1056] Tafseer Asmaaillahi al-Husna, p 38.
Al-Qahr means domination and grabbing from above. In the explanation of Allah’s statement: “And He is the Irresistible, above His servants,” Ibn Jareer said: “Allah only said: “Above His servants” because He described Himself as having domination over them. One of the qualities of anyone prevailing over a thing is that He will be supremely above it. Therefore, the meaning of the ayah is: Allah dominates over His servants, He subjugates them, He is above them by subjugating them, and by creating them. He is above them by His domination over them, and they are below Him.” [1057] Tafseer Ibn Jareer, 9/180.
Saying (Al-Qawl)
This is an attribute of action which was affirmed by the Quran and Sunnah. It is the same as Speech (which was discussed previously).
The proof from the Quran
Allah’s statement: “But Allah says the truth, and He guides to the (Right) Way.” al-Ahzaab: 4
The proof from the Sunnah
With regards to the Sunnah, most of the narrations within the hadeeth qudsi group begin with the words, “Allah said” or “Allah is saying.” Regarding the benefits of Allah’s statement: “What has your Lord said?” They will say, “The truth,” Saba?: 23 Ibn ‘Uthaymeen said: “This is affirming that Allah’s statement (saying) is the truth. This was mentioned in the Quran. Allah said: “But Allah says the truth, and He guides to the (Right) Way” al-Ahzaab: 4 and He also said: “The truth is My oath, and the truth I say.” Saad: 84 Allah speaks the truth only, and nothing but the truth comes from the Truth.” [1058] Majmoo’ Fataawa wa Rasaail al-‘Uthaymeen, 9/301.
Refer to the attribute of speech.
The All-Strong (Al-Quwwah)
This is an attribute related to the Essence of Allah, the Exalted. It was affirmed by Allah’s Noble Book, and the All-Strong is one of Allah’s Names.
The proofs
1. Allah’s statement: “And He is the All-Strong, the All-Mighty.” ash-Shoora: 19
2. Allah’s statement: “Verily, Allah is the All-Provider, Owner of Power, the Strongest.” ath-Thaariyyaat: 58
Az-Zajjaaj said: “The All-Strong is the One who is perfect in His ability to do something. In Arabic, it is said: “Huwa Qaadirun ‘ala hamlihi” meaning, “He is able to carry it.” When you add an attribute to him, you say, “Huwa qawiyy ‘ala hamlihi” meaning: “He is strong enough to carry it.”” [1059] Tafseer Asmaaillahi al-Husna, p 54.
Al-Khattaabee said: “Al-Qawiyy (the All-Strong) may mean the One who is able. Whoever is strong enough, can do it. The word may also mean the One who is perfect in strength, who is not affected by inability in any situation. Although a created being can be described as strong, however, his strength is finite, and he is unable do some things.” [1060] Sha?n ad-Du’aa, 1/77.
The Upholder of all existence (Al-Qayyoom, al-Qayyim, al-Qayyaam, and al-Qaa’im)
Allah, the Exalted is described as the Upholder of all existence. It is Allah’s attribute related to His Essence. It was affirmed by the Quran and Sunnah. ‘The Upholder of all existence’ is one of Allah’s Names.
The proof from the Quran
Allah’s statement: “Allah - there is no deity except Him, the Ever-Living, the Upholder of all existence.” al-Baqarah: 255
The proof from the Sunnah
The hadeeth of Ibn ‘Abbaas (may Allah be pleased with him) about the supplication of the Prophet (صلى الله عليه وسلم) during his tahajjud which was: “Yours is the praise. You are the Upholder of the heavens and the earth and whoever is in them.” [1061] Transmitted by al-Bukhaaree (7385. 7442 and 7499) and Muslim (769), narrated with the word ‘Qayyaam.’
An-Nawawi said: “The statement: “You are the Upholder of heavens and the earth:” The scholars stated Allah’s Attributes include Al-Qayyaam and al-Qayyim (different forms meaning the Upholder of existence) as the latter was explicitly stated in this hadeeth, and Al-Qayyoom as was mentioned in the Quran, and Qaa?im as was stated in Allah’s statement: “Then is He who is a maintainer (Qaai’m) of every soul, knowing what it has earned, like any other?”
Al-Harawi said: “Allah is also referred to Al-Qawwaam. Ibn ‘Abbaas said: “Al-Qayyoom is the One who does not end.” Other scholars stated: “It means that He is the One who sustains everything.” This name means the One who controls the affairs of issues of His creation. These meanings are appropriate in the interpretation of the ayah and the hadeeth.” [1062] Sharh Saheeh Muslim, 6/54.
Al-Khattaabee said: “Al-Qayyoom is the Self-sustaining who is eternal and does not cease. The word is on the fay’ool scale derived from al-qiyaam (standing). It is an attribute which indicates intensity in sustaining a thing. Some scholars stated that this name means One who sustains everything by caring for it. In Arabic it is said: “Qumtu bi ash-shay?” meaning I cared for the thing and looked out for its benefit. [1063] Sha?n ad-Du’aa, 1/80.
Ash-Shawkaanee said: “Al-Qayyoom is the One who sustains everything and what it acquires. Some scholars stated that al-Qaa?im is Self-Subsisting and He is looks after others. Other scholars stated that it means He who is responsible for running the affairs of the created beings and safeguarding them.” Some scholars said: “It means the one who does not sleep. Other scholars said: “He is the One for whom there is no substitute.”” [1064] Fath al-Qadeer, 1/311.
The Sufficient (Al-Kaafee)
Allah, the Exalted, is described as the One who suffices His servants for all their needs. This is an attribute which was affirmed by the Quran and Sunnah.
The proof from the Quran
Allah, the Exalted, said: “Is not Allah Sufficient for His Servant Prophet Muhammad?” az-Zumar: 36
The proof from the Sunnah
Narrated Anas (may Allah be pleased with him): “When the Prophet (صلى الله عليه وسلم) went to sleep, he would say: “Praise is to Allah Who has provided us with food, with drink, sufficed us and gave us an abode, for how many are there with no provision and no home?” [1065] Saheeh Muslim (2715).
Al-Khattaabee said: “As for the Sufficient: He is the One who suffices the affairs of His servants, He averts disaster from them, and He is the One through whose help one is sufficed from all others beside Him and enriched from being dependent to others.” [1066] Sha?n ad-Du’aa 1/101.
As-Sa’dee said: "The Sufficient is the One who suffices for His servants in their needs and necessities. He suffices in a special way for those who believe in Him, rely on Him, and get their needs of the world and the Hereafter from Him.” [1067] Tafseer as-Sa’di, 5/304.
Some scholars considered the Sufficient to be one of Allah’s Names. However, this is debatable.
Pride and Majesty (Al-Kibr and al-Kibriyaa’)
This is an attribute related to the Essence of Allah, the Exalted, which was affirmed by the Quran and Sunnah. Al-Mutakabbir ‘The Justly Proud’ is one of Allah’s Names.
The proof from the Quran
1. Allah’s statement: “And His (Alone) is the Majesty in the heavens and the earth.” al-Jaathiyah: 37
Ibn Jareer said: “Allah says, “He has grandeur and authority in the heavens and the earth above those who are taken to be gods and equals to Him.” [1068] Tafseer Ibn Jareer,21/110.
2. Allah’s statement: “The Peace, (i.e., The Giver of Peace) The Supreme Believer, (i.e., The Giver of Belief) The Supremely Hegemonic, The Ever-Mighty, The Superb Potentate, The Supremely Proud. (i.e., The Justly Proud) All extolment be to Allah above whatever they associate (with Him).” al-Hashr: 23
Ibn Jareer said: “Concerning Allah’s statement: “The Justly Proud,” some scholars stated that this means that He is above all forms of evil.” [1069] Tafseer Ibn Jareer, 22/555.
As-Sam’aanee said: “Allah’s statement: “The Justly Proud” means the Great. Some scholars said that ‘the Justly Proud’ is the One who elevated Himself and made Himself great. This is praiseworthy in Allah’s Attributes, and blameworthy in the attributes of created beings. This is because the created beings are not faultless. So, it is not appropriate for them to aggrandize and elevate themselves. On the other hand, deficiency is not possible with regards to Allah. Therefore, it is valid to praise and aggrandize Himself. Some scholars stated that Allah praised Himself to teach His creation to praise Him so that He may reward them for it. Because it is invalid for a harm or benefit to return to Him. [1070] Tafseer as-Sam’aani, 5/410.
The proof from the Sunnah
It is narrated on the authority of Aboo Sa’eed al-Khudree and Aboo Hurayrah (may Allah be pleased with them) that the Prophet (صلى الله عليه وسلم) said: “Allah Almighty has said Honour is my upper garment, and majesty is my lower garment. Whoever contends with me, I will punish him.” [1071] Saheeh Muslim (2620) and Aboo Dawood, with the wording, ‘Pride (al-Kibriyaa) is my cloak and greatness (al-‘Azhamah) is My robe.’
Al-Khattaabee said: “The Justly Proud is one who is too superior to have the attributes of the creation. Some scholars stated that He is the One who is proud over the tyrants from His creation, when they contest Him in grandeur, He crushes them. Pride is not appropriate for any of the creation. Rather, the attribute of the servants is that they should be submissive and humble. A hadeeth states: “Majesty is His upper garment. Whoever contends with Allah on His upper garment, He will crush him.” Other scholars stated that the word Al-Mutakabbir is from Al-Kibriyaa? which is Allah’s grandeur, and not from pride which is blameworthy in created beings.” [1072] Sha?n ad-Du’aa, 1/48.
The All-Great (Al-Kabeer)
Allah, the Exalted is described as being the All-Great. He is greater than everything. His greatness is an attribute related to His Essence which was affirmed by the Quran and Sunnah. Al-Kabeer ‘The All Great’ is one of Allah’s Names.
The proof from the Quran
Allah’s statement: “All-Knower of the unseen and the seen, the Greatest, the Highest.” ar-Ra’d: 9
The proof from the Sunnah
There are many authentic hadeeths and athkaar (words to praise Allah) which were authentically transmitted from the Prophet (صلى الله عليه وسلم) in which Allah, the Exalted, was described as the Great, and that He is greater than everything. These include the takbeers of prayer, athaan, prayer, and there a many other examples apart from these.
Al-Khattaabee said: “The All-Great is the One who is described as having glory and is exalted. So, every big person becomes insignificant before Allah’s glory. Some scholars stated: “He is the One who is greater than being compared to His creation. It may be that the statement of a person in prayer who says, “Allahu Akbar” ‘Allah is the greatest’ is part of this. It will be like he is saying: “Allah is greater than everything.” This statement has been placed before the actions of prayer so that the person who is praying will have it in mind when he starts the prayer, thus He will not make his mind busy with anything else and he will not attach his heart to anything else besides Allah because He will know that Allah is greater than everything else which people are engrossed in.” [1073] Sha?n ad-Du’aa, 1/66.
Writing (Al-Kitaabah and al-Khat)
This is an attribute of action, the Exalted, which was affirmed by the Quran and Sunnah. Allah, the Exalted writes whatever He wants, whenever He wants as is appropriate to His greatness. His writing is not like that of the creation which is appropriate to their little status.
The proof from the Quran
Allah’s statement: “And We wrote for him on the tablets something of all things.” al-A’raaf: 145
The proof from the Sunnah
1. It is narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said: “When Allah completed the creation, He wrote in His Book which is with Him above His Throne, "My Mercy overpowers My Anger.” [1074] Transmitted by al-Bukhaaree (3194), Muslim (2751), at-Tirmidhee (2808), and Ibn Maajah (4295), with the wording, ‘… When Allah created the creation, He wrote with His Hand upon Himself … .’
2- The hadeeth of argumentation between Moosa and Adam (peace be upon them) which includes the statement of Adam to Moosa: “And He wrote the Torah for you with His Hand.” In his book, Al-Arba’oon Fee Dalaa?il at-Tawheed, Aboo Ismaa’eel al-Ansaari [1075] Al-Arba’oon Fee Dalaa?il at-Tawheed by Aboo Ismaa’eel al-Ansaari, p.73. , and in his book Sifaat Rabbi al-‘Aalameen, [1076] Sifaat Rabbi al-‘Aalameen by Ibn al-Muhibb as-Saamit, 2/297. Ibn al-Muhibb as-Saamit wrote the chapter heading: “Chapter: Affirming writing for Allah, the Exalted.”
Generosity (Al-Karam)
This is Allah’s attribute of action which was affirmed for Allah by the Quran and Sunnah. His names include the Generous and the Most Generous.
The proofs from the Quran
1. Allah’s statement: “O mankind, what has deceived you concerning your Lord, the Generous.” al-Infitaar: 6
2. Allah’s statement: “Read! And your Lord is the Most Generous.” al-‘Alaq: 3
The proof from the Sunnah
The hadeeth of ‘Awf ibn Maalik (may Allah be pleased with him) concerning the supplication for the deceased. The supplication of the Prophet (صلى الله عليه وسلم) that is mentioned in this hadeeth is: “O Allah! Forgive him, bestow mercy upon him, pardon him, be generous to him and make his grave spacious.” [1077] Saheeh Muslim (963).
Az-Zajjaajjy said: “Al-Kareem means the Generous, the Almighty, and Oft-Forgiving. All these three are possible meanings from Arabic language and they are Attributes of Allah, the Exalted.” [1078] Ishtiqaaq Asmaaillah, p.176.
Aboo Hilaal al-‘Askari said: “The word al-karam (generosity) is changed into different forms. Thus, Allah is referred to as Al-Kareem meaning that He is the Almighty. This is an attribute of His Essence. Al-Kareem also means the Generous, and the Benign. Thus, it will be from the attributes of action.” [1079] Al-Furooq, p.143. He also mentioned other views on the issue.
Hatred (Al-Kurh)
This is an attribute of action which was affirmed by the Quran and the Sunnah.
The proof from the Quran
Allah’s statement: “But Allah hated that they should be sent forth” at-Tawbah: 46
The proof from the Sunnah
It is narrated on the authority of ‘A’ishah (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said:: “When a disbeliever is given the news of the Torment of Allah and His Wrath (at the time of death), he dislikes meeting Allah and Allah also abhors meeting him.” [1080] Saheeh Muslim (2684).
The Palm (Al-Kaf)
This is an attribute related to the Essence of Allah, the Exalted which was affirmed the authentic hadeeths from the Prophet (صلى الله عليه وسلم.)
The proof
It is narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said:: “If anyone gives as Sadaqa the equivalent of a date from that (earning) earned honestly, for Allah accepts that which is lawful, the Lord would accept it with His Right Hand, and even if it is a date, it would foster in the Hand of the Lord, as one of you fosters his colt [1081] Faluww (colt): a young horse that has been separated from his mother; its female counterpart is known as Faluwwah. See: al-Misbaah al-Muneer of al-Fayoomi, 2/481. , or young weaned camel, till it becomes bigger than a mountain.” [1082] Saheeh Muslim (1014).
After mentioning several hadeeths on Allah’s Attributes, Aboo al-Qaasim al-Asbahaanee said: “The Prophet’s statement: “One of you comes with charity and puts it in palm of the Most Merciful” and his statement: “Allah will put the heavens on one finger, and the earths on one finger.” If a person ponders over these hadeeths, and he is not partisan, it will be apparent to him that they are authentic, and believing in them is compulsory, and that discussing about how these attributes are is invalid.” [1083] Al-Hujjah fee Bayaan al-Mahajjah, 2/259.
The Guarantor (Al-Kafeel)
Allah, the Exalted, is described as the Guarantor who guarantees His servants and preserves them. This is an attribute of action which was affirmed by the Quran and Sunnah.
The proof from the Quran
Allah’s statement: “And indeed you have appointed Allah your Guarantor.” an-Nahl: 91
The proof from the Sunnah
The hadeeth of Aboo Hurayrah (may Allah be pleased with them) who narrated that the Messenger of Allah (صلى الله عليه وسلم) mentioned a man from Banee Israa?eel who asked a person from his people to lend him one thousand dirhams. Then he said: “Bring witnesses so that I may make them witness. He also said: “Bring a guarantor.” The borrower said: “Allah is sufficient as a guarantor. The lender said: “You have spoken the truth.” [1084] Transmitted by al-Bukhaaree (2291).
The word Al-Kafeel means the representative, the preserver, the witness, and guarantor.
Al-Hulaymee said: “Al-Kafeel means the one who suffices for people’s needs. This means that when Allah created a needy person and He necessitated that the creation has requirements, and He decreed that existence cannot occur except after removing impediments and establishing surety. Allah did not prevent people from accessing what is necessary for their life. He also provided these things during the appropriate times and places. Our Lord, the Exalted did all these things.” [1085] Al-Minhaaj fee Shu’ab al-Eemaan, 1/204.
Some scholars considered the Guarantor to be from Allah’s Names.
Speech, Saying, Talking, Calling, The Voice and The Letter (al-Kalaam, al-Qawl, al-Hadeeth, al-Nidaa’, As-Sawt, and al-Harf)
Ahl Sunnah wa al-Jamaa’ah believe that Allah, the Exalted, speaks, says, talks, and calls, and that His Speech is through a voice and letters, and that the Quran is His speech, and that it is revealed, and not created. Allah’s Speech is an attribute of action and Essence. It is an attribute of Essence give its origin and source, and an attribute of action in relation to when it is spoken.
The proofs from the Quran
1. Allah’s statement: And to Musa, Allah spoke directly.” an-Nisaa?: 164
2. Allah’s statement: “But when he came to it, he was called from the right side of the valley in a blessed spot - from the tree, "O Moses, indeed I am Allah, Lord of the worlds.” al-Qasas: 30. (This was a call with a voice which was heard.)
3. Allah’s statement: “And who is more truthful than Allah in statement. an-Nisaa?: 87
The proofs from the Sunnah
1. It is narrated on the authority of Aboo Sa’eed al-Khudree (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said: “Indeed, Allah, the Blessed and Exalted will say to the people of Paradise: “O people of Paradise,” and they will say, “O inhabitants of Jannah!' They will respond: 'Here we are! At Your service, O our Lord. He will ask them: “Are you pleased?'” [1086] Transmitted by al-Bukhaaree (7518) and Muslim (2829).
2- It is narrated on the authority of Ibn ‘Abbaas (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said: “…the angel said to me: Such lights were not given to any Prophet before you. These (lights) are Surah al-Faatihah, and the concluding ayaat of Surah Al-Baqarah. You will never recite a word from them without being given the blessings it contains.” [1087] Saheeh Muslim (806).
Some of the statements of the scholars in that regard are as follows:
1- Al-Bukhaaree said: “Indeed, Allah, the Exalted, calls with a voice which is heard alike by those who are far and those who are near. This is not for other than Allah, the Exalted. This proves that Allah’s voice is not like the voices of the creation. This is because Allah’s voice is heard afar like it is heard from a place which is near. The angels are awestruck when they hear His voice, and when the angels call, the other angels are not awestruck.” [1088] Khalq Af’aal al-‘Ibaad, p 149.
2-Hanbal ibn Ishaaq said: “I asked Aboo ‘Abdillah (that is Ahmad ibn Hanbal), “Will Allah speak to His servants on the Day of Judgement?” He said, “Yes. Who will judge among the creation except Allah? Allah will speak to His servants and ask them. Allah speaks. He has always been verbally commanding as He wishes, and He judges. Allah has no equals and anyone like Him. He speaks how He wishes and whenever He wishes.” [1089] Al-Ibaanah al-Kubraa by Ibn Battah, 6/321.
3-Ibn Taymiyyah said: “There are many narrations from the Prophet (صلى الله عليه وسلم) the Companions, the Taabi’een, and the scholars who came after them which state that Allah, the Exalted, speaks with a voice. He called Moosa. He will call His servants on the Day of Judgement with a voice. He speaks when revealing with a voice. It was not transmitted from any of the predecessors that he ever said: “Allah speaks without a voice, or without words which consists of letters,” nor did any of them reject the fact that Allah spoke with a voice and that His words consist of letters. [1090] Majmoo’ al-Fataawa, 12/304.
4-Ibn ‘Uthaymeen said: “It is affirmed that Allah, the Exalted, speaks with a voice. Hence, He addressed Moosa and spoke to him. He addressed the Prophet (صلى الله عليه وسلم) and he spoke to Him on the night of the ascension. They heard His voice and responded to Him.” [1091] Sharh Saheeh al-Bukhaaree, 8/514.
The Screen (Al-Kanaf)
This is Allah’s attribute which was affirmed by the authentic hadeeths.
The proof
It is narrated on the authority of ‘Abdullah ibn ‘Umar (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said “One of you will come close to his Lord till He will shelter him in His kanaf (screen) and say.” [1092] Transmitted by al-Bukhaaree (7514) and Muslim (2768). Linguistically, the kanaf is the screen, the shelter, the side, and the aspect.
Al-Bukhaaree said: “‘Abdullah ibn al-Mubaarak said: “Allah’s kanaf means His screen.” [1093] Khalq Af’aal al-‘Ibaad, p 103. Ibn ‘Uthaymeen said: “Indeed, Allah the Exalted, will take a believer to account, and He will be in seclusion with Him, and put His kanaf on him, that is His screen.” [1094] Majmoo’ Fataawa wa Rasaa?il al-‘Uthaymeen, 3/176.
Al-Ghunaymaan said: “The Prophet’s statement: “Till He will shelter him in His kanaf:” The kanaf was explained in the hadeeth which stated that it is the screen. The meaning is that Allah, the Exalted, will screen His servant from being seen by the creation so that He may not be disgraced in front of them, and thus become humiliated. This is because during questioning and affirmation of his sins, his condition will change, and extreme fear will be apparent on his face, and it will be visible that he is in a calamity and having a difficult time.” [1095]Sharh Kitaab at-Tawheed min Saheeh al-Bukhaaree, 2/423.
Allah’s plot against His enemies
This is Allah’s attribute of action which was affirmed by the Quran and Sunnah. However, Allah is only described with this attribute in a restricted manner as a response to the plot of the created beings.
The proof
Allah’s statement: “Surely they are plotting (evil) plots. And I am plotting (vengeful) plots.” at-Taariq: 16
Ibn Taymiyyah said: “Allah described himself as plotting and scheming as He also describes His servants as having these attributes. Thus, He said: “But they plan, and Allah plans.” And He also said: “Surely, they are plotting (evil) plots. And I am plotting (vengeful) plots.” However, Allah’s plotting and planning is not like that of His creation.” [1096] Al-‘Aqeedah at-Tadmuriyyah, p 26, Madaarij as-Saalikeen by Ibn al-Qayyim, 3/415, Mukhtasar as-Sawaa’iq al-Mursalah by Ibn al-Moosili, 2/32-34.
Ash-Shinqeetee said: “The predecessors agreed on the fact that these attributes are not attributed to Allah in absolute terms, and it is not permissible to derive names from them. Rather, these attributes are used in response to the actions of Allah’s servants. That is because in circumstances outside the remit of response, they will not be appropriate for Allah. However, when used in response to the actions of the servants, these attributes show perfect knowledge, wisdom, and omnipotence. The original meaning of plotting is dealing with something in a manner which shows strength.” [1097] Adwaa? al-Bayaan fee Eedaah al-Qur?aan bi al-Qur?aan, 8/496.
Refer to the attributes of plotting and planning.
The Subtle (Al-Lutf)
This is an affirmed attribute of Allah, the Exalted. The name ‘the Subtle’ is affirmed by the Quran and Sunnah.
The proof from the Quran
Allah’s statement: “Allah is Subtle with His servants.” ash-Shoora: 19
The proof from the Sunnah
The hadeeth of ‘A’ishah (may Allah be pleased with her) where she followed the Prophet (صلى الله عليه وسلم) when he left her room quietly and went to the Baqee’ cemetery. The hadeeth states that the Prophet (صلى الله عليه وسلم) said: “O ‘A’ishah, why are you out of breath?' [1098] Meaning, “Why are you short of breath.” It is means becoming breathless and experiencing noisy respiratory agitation which happens to the one who walks fast and to the one who is shaken in his speech due to breathing heavily and successively. See al-Mu’allim bi Fawaaid Muslim, 1/493; as well as Sharh an-Nawawi ‘Alaa Muslim, 7/43. She said: 'No.' He said: 'Either you tell me or Allah, the Subtle, All-Knowing, will tell me.” [1099] Saheeh Muslim (974).
Az-Zajjaaj said: “‘The Subtle’ in reference to Allah’s Attributes means that He is the One who does good to His servants secretly and without disclosing while they do not know. He gives them provision from sources which they do not know. This is like Allah’s statement: “And He will provide for him from where he does not expect.” As for using the word al-lutf to mean few parts, that is not permissible with respect to Allah.” [1100] Tafseer Asmaaillahi al-Husna, p 44.
Al-Azharee said: “‘The Subtle’ is one of Allah’s Names. It means: the One who is lenient to His servants, and Allah knows best.” [1101] Tahdheeb al-Lughah, 13/235.
As-Sa’dee said: “‘Al-Lateef,’ The Subtle, is the One whose knowledge encompasses the secret and hidden things. He knows the concealed, and the inner, minute things. He is lenient to His believing servants, and He does good to them by His subtleness and Kindness in ways which they are not aware of. So, this attribute has the same meaning as ‘the All-Knowing’ and ‘the Most Kind’.” [1102] Tafseer as-Sa’di, 5/301.
Cursing
This is an attribute of action, the Exalted, which was affirmed by the Quran and Sunnah.
The proof from the Quran
Allah’s statement: “Indeed, Allah has cursed the disbelievers and prepared for them a Blaze.” al-Ahzaab: 64
The proof from the Sunnah
The hadeeth which states: “Allah cursed the woman who joins false hair to her real hair extensions and the one who asks for it to be done to her.” [1103] Transmitted by al-Bukhaaree (5934) and Muslim (2122).
Ibn Taymiyyah [1104] Al-‘Aqeedah al-Waasitiyyah, p 108. used Allah’s statement: “But whoever kills a believer intentionally - his recompense is Hell, wherein he will abide eternally, and Allah has become angry with him and has cursed him” as evidence for affirming the attribute of anger and cursing.
The Bestower of Faith (Al-Mu’min)
Allah, the Exalted, is described as ‘the Bestower of Faith’. This name was affirmed by the Quran and Sunnah.
The proof from the Quran
Allah’s statement: “The Perfection, the Bestower of Faith, the Overseer” al-Hashr: 23
Ibn Qutaybah said: “One of Allah’s Attributes is Al-Mu?min ‘the Bestower of Faith.’ The original meaning of the word ‘Eemaan’ is attestation. So, the servant is referred to as mu?min meaning attestator and affirmer. The statement ‘Allah is Mu?min’ means He carries out what He promised, realizes it or He accepts the belief of His servants.
The word Al-Mu?min could be from security meaning that no one has security except the one whom Allah grants security. This attribute of Allah is not used in different formats (like deriving verbs from it) like the others. Therefore, it is not said: “Aminallah” unlike saying: “Taqaddasallahu” ‘Allah is the Holy’. Likewise, it is not said: “Yu?minullahu’ unlike ‘Yataqaddasullah’ ‘Glorified be Allah.’ [1105] Tafseer Ghareeb al-Qur?aan, p. 9.
Al-Azharee said: “Al-Mu?min is one of the Names of Allah, the Exalted, Who has stated that He is One in His statement: “And your Ilaah (God) is One Ilaah (God - Allah)” al-Baqarah: 163 and His statement: “Allah witnesses that there is no deity except Him.” Aal ‘Imraan: 18
It is also stated that Al-Mu?min in terms of being Allah’s attribute means the One Who has granted the creation security from his injustice. Other scholars said: “Al-Mu?min” is the one who has assured his allies that He will not punish them.
Ibn al-A’raabi said: “Some scholars said: “Al-Mu?min is the one who is truly realizes to His servants what He promised them.”
All these are Attributes of Allah, the Exalted, because He is truthful in His statements concerning His Oneness to which he called his servants. Moreover, He has assured His servants that He will not be unjust to them. He is also truthful in what He promised us in terms of resurrection and in terms of Paradise for those who believed Him, and Hellfire for those who disbelieved in Him. So, Allah is truthful to His promise, and He has no partner.” [1106] Tahdheeb al-Lughah, 15/370.
Boasting (Al-Mubaahaah)
This is an attribute of action, the Exalted, which was affirmed by the authentic Sunnah.
The proof
It is narrated on the authority of ‘A’ishah (may Allah be pleased with her) that the Prophet (صلى الله عليه وسلم) said: “There is no day when Allah sets free more servants from hell than the day of ‘Arafah. He draws near, then praises them (Literally, ‘boasts about them.’) to the angels saying, ‘What do these want?’ [1107] Saheeh Muslim (1348).
An-Nawawi said: “The hadeeth: ‘Indeed, Allah boasts about to you to the angels’ means He shows your superiority to them and shows them your good deeds, and He praises you to them. The original meaning of word al-bahaa? (from which al-mubaahah is derived) is goodness and beauty. In Arabic, it is said: “Fulaanun yubaahi bimaalihi wa ahlihi” ‘So and so boasts about his property and family,’ meaning he feels proud about them, makes them look beautiful over others and reveals their goodness.” [1108] Sharh Muslim, 17/23.
The Manifest (Al-Mubeen)
Allah, the Exalted, is described as the Manifest. This is a Name which was affirmed for Allah by the Noble Quran.
The proof
Allah’s statement: “On that Day Allah will pay them the recompense of their deeds in full, and they will know that Allah, He is the Manifest Truth.” an-Noor: 25
Al-Khattaabee said: “The Manifest is the One who is clear in His command and Oneness, and that He has no partner. In Arabic, it is stated: “Baana ash-shay?’ and ‘Abaana’ and ‘Istabaana’ and all these mean one thing ‘The thing became apparent.’ [1109] Sha?n ad-Du’aa, 1/102.
Concerning the name ‘the Manifest’, Aboo al-Qaasim al-Asbahaanee said: “It means the One whose matter is manifest. It was stated that it means: “The One whose Lordship and authority are manifest.” It was also stated that it means: “He has clarified the creation what they need.” [1110] Al-Hujjah Fee Bayaan al-Mahajjah, 1/143.
The Firm Possessor of Strength (Al-Mitaanah)
This is an attribute related to the Essence of Allah, the Exalted. Allah’s Name ‘the Firm possessor of strength’ is affirmed by the Noble Quran.
The proof
Allah’s statement: “إِنَّ اللَّهَ هُوَ الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِينُ
“Indeed, it is Allah who is the continual Provider, the firm possessor of strength.” ath-Thaariyyaat: 58
Al-Farraa? said: “The people recite the word الْمَتِين (the firm possessor of strength) with a dhammah on the noon, and it is an attribute of Allah, blessed and exalted be He.” [1111] Ma’aani al-Qur?aan by az-Zajjaaj, 3/90.
Al-Khattaabee said: “The firm possessor of strength is the powerful and strong whose strength does not end, and He faces no difficulties in His actions, and He is not affected by weariness.” [1112] Sha?n ad-Du’aa, 1/77.
Ibn Manzoor said: “With regards to Allah’s Attributes, “Al-Mateen” means the Strong One. Al-Mataanah means power and strength. Since Allah is perfect in His omnipotence, therefore, He is strong; and because he is powerful and extraordinarily strong, thus, He is Mateen.” [1113] Lisaan al-‘Arab, 6/4130.
The scholars who affirmed the name ‘The firm possessor of strength’ for Allah, the Exalted, were al-Khattaabee, [1114] Sha?n ad-Du’aa, p 77. Ibn Mandah, [1115] At-Tawheed, 2/125. Ibn Hazm, [1116] Al-Muhallaa li al-Aathaar, 6/282. Ibn Hajar, [1117] Fath al-Baari, 11/219. as-Sa’dee, [1118] Tafseer as-Sa’di, 5/305. and Ibn ‘Uthaymeen. [1119] Al-Qawaa?id al-Muthlaa, p 19.
The Most Glorious (Al-Majd)
This is Allah’s attribute related to His Essence. His name, ‘the Most Glorious,’ was affirmed by the Quran and Sunnah. As for the name Al-Maajid, ‘the Glorious,’ it is not amongst Allah’s Names.
The proof from the Quran
Allah’s statement: The mercy of Allah and His blessings are on you, O people of the house, surely, He is Praiseworthy, the Most Glorious. Hood: 53
The proof from the Sunnah
The Prophet (صلى الله عليه وسلم) said in the hadeeth of tashahhud: “You are indeed the Most Praiseworthy, the Most Glorious.” [1120] Transmitted by al-Bukhaaree (4797) and Muslim (614).
Ibn Qutaybah said: “The glory of Allah means His honour and generosity.” [1121] Tafseer Ghareeb al-Qur?aan, p 19. Az-Zajjaaj said: “‘Al-Majeed’ The Most Glorious: the original meaning of al-majd in Arabic language is abundance and extensiveness. Linguistically, al-Maajid means the one possessing excessive honour. Allah, may His mention be exalted, is the Most Glorious of all those possessing glory and the Most Generous of all those possessing generosity.” [1122] Tafseer Asmaaillah al-Husnaa, p.53.
Al-Khattaabee said: “The Most Glorious is the One who is vastly generous.” [1123] Sha?n ad-Du’aa, 1/74. Al-Hulaymee said: “The name means the indomitable, the praised one. Thus, He is indomitable and cannot be subdued, and in His indomitability, He is the possessor of good attributes and the doer of good actions.” [1124] Al-Minhaaj Fee Shu’ab al-Eemaan, 1/197.
As-Sa’dee said: “The Most Glorious is the Great One, the Mighty, and the Majestic One.” [1125] Tafseer as-Sa’di, 5/300.
The Encompassing One (Al-Muheet)
Allah, the Exalted, is described as the Encompassing One, as He has encompassed everything. It is an attribute related to the Essence of Allah. The Encompassing One is one of Allah’s Names. It was affirmed by the noble Quran.
The proofs
1. Allah’s statement: “But Allah is encompassing of the disbelievers.” al-Baqarah: 19
2. Allah’s statement: “And that Allah has encompassed all things in knowledge.” at-Talaaq: 12
Az-Zajjaajjy said: “Al-Muheet, linguistically is the active participle from the saying: “Ahaata fulaanun bi ashay? fahuwa muheetun bihi,” He has encompassed something, so he is encompassing of it. This is said when someone has overpowered something and has combined all its parts as well as corners such that it cannot escape from him and miss him. So, Allah, the Exalted, encompasses everything.” [1126] Ishtiqaaq Asmaaillahi, p 46.
The scholars who affirmed the name ‘the Encompassing One’ for Allah are al-Khattaabee, [1127] Sha?n ad-Du’aa, p 102. Ibn al-’Arabee, [1128] Al-Amad al-Aqsa. 1/551. Ibn al-Qayyim, [1129] Al-Kaafiyah ash-Shaafiyah - Al-Qaseedah an-Nooniyyah, 3/709. Ibn Hajar, [1130] Fath al-Baari, 11/219. as-Sa’dee, [1131] Tafseer as-Sa’di, 5/302. and Ibn ‘Uthaymeen, [1132] Al-Qawaa?id al-Muthla, p 19.
The One who gives life and death
Allah, the Exalted, is described as the One who gives life and death. This was affirmed by the Quran and the Sunnah. These are two actional Attributes of Allah which are specific to Allah, the Exalted, and they are not His names.
The proof from the Quran
Allah’s statement: “And He is the one who gave you life; then He causes you to die and then will again give you life.” al-Hajj: 66
The proof from the Sunnah
It is narrated on the authority of Huthayfah (may Allah be pleased with him) that the Prophet (that the Prophet (صلى الله عليه وسلم) said in the supplicating for waking up: “Praise is to Allah Who gives us life after He has caused us to die and to Him is the return.” [1133] Transmitted by al-Bukhaaree (6314).
Al-Khattaabee said: “‘The One who gives life and causes death’ is He who gives life to lifeless semen and takes from it a living person. He gives life to the dead bodies by giving them back their souls during resurrection. He gives life to hearts through the light of knowledge. He gives life to the earth after its death by sending down rain, and making the crops grow. He causes the living people to die, and He weakens the strength of the strong and healthy people by death.” [1134] Sha?n ad-Du’aa, 1/79.
The One from Whom help is sought (Al-Must’aaan)
Allah, the Exalted, is described as the One from Whom help is sought. He is the One from Whom His servants seek help, and He helps them. This was affirmed by the Quran and the Sunnah.
The proof from the Quran
Allah’s statement: “So patience is most fitting. And Allah is the one sought for help against that which you describe.” Yoosuf: 18
The proof from the Sunnah
It is narrated on the authority of Ibn ‘Abbaas (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said: “If you ask, you should ask Allah, and if you seek help, you should seek help from Allah.” [1135] Transmitted by Ahmad (2763) and at-Tirmidhee (2516).
The scholars who affirmed ‘the One from whom help is sought’ as one of Allah’s Names include Ibn al-’Arabee, [1136] Al-Amad al-Aqsa, 2/468. al-Qurtubee, [1137] Al-Asna Fee Asmaaillahi al-Husna, 1/544. Ibn al-Wazeer, [1138] Eethaar al-Haqq ‘ala al-Khalq, p 160. and Ibn Hajar. [1139] Fath al-Baari, 11/219. However, this is debatable.
‘Al-Mu’een’ ‘the Helper’ is not amongst Allah’s Names contrary to the common belief among the laity.
Rubbing with the Hand
This is an attribute of action which was affirmed by the authentic hadeeth.
The proof
It is narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said: “When Allah created Adam, He rubbed his back and every person that He created among his offspring until the Day of Resurrection fell out of his back.” [1140] Transmitted by at-Tirmidhee (3076), Ibn Aboo ‘Aasim in as-Sunnah (205), and al-Haakim (2/354).
Ibn al-Qayyim said: “The word hand was mentioned in the Quran and Sunnah; within the statements of the Companions and the Taabi’een in more than one hundred instances differently in various forms. This indicates that it is a real hand which holds, folds, grasps, and expands ......and that Allah rubbed Adam’s back with His hand.” [1141] Mukhtasar as-Sawaa’iq al-Mursalah by Ibn al-Moosili. 2/171.
The Fashioner (Al-Mussawwir)
Allah, the Exalted, is described as the Fashioner; and this was affirmed by the Quran and Sunnah. The Fashioner is one of Allah’s Names.
The proof from the Sunnah
It is narrated on the authority of Anas (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said: “When Allah fashioned Adam in Paradise, He left him for the period that He wanted to leave Him for.” [1142] Saheeh Muslim (2611).
Az-Zajjaajjy said: “The form is the structure of a thing and its features like length, breadth, bigness, smallness, and whatever it concerns which accomplishes it in a manner that it is seen as fashioned. Allah, the Exalted, is the Fashioner of forms and their Creator.” [1143] Ishtiqaaq Asmaaillahi, p 243.
Ibn Manzoor said: “One of Allah’s Names is the Fashioner, and He is the One who fashioned all the existing things and organized them. He gave everything a specific form and a unique structure which makes it distinct from other things despite their large numbers.” [1144] Lisaan al-‘Arab, 4/2523.
Forgiveness (Al-Mu’afaah)
Refer to the attribute of pardoning.
Allah is with His creation (Al-Ma’iyyah)
The people of the truth, Ahl as-Sunnah wa al-Jamaa’ah, believe that Allah is with us in reality, and that He is above His heavens rising over His Throne, and He is separate from His creation. Being with His creation is affirmed by the Quran and Sunnah.
The proof from the Quran
Allah’s statement: And He is with you wherever you are. al-Hadeed: 4
Ibn Katheer said: “Allah’s statement: “Indeed, Allah is with those who fear Him and those who are doers of good” means He is with them in terms of His support, assistance, and favour. This is a special kind of ‘withness.’ This is like Allah’s statement: “Remember when your Lord inspired to the angels, "I am with you, so strengthen those who have believed.” al-Anfaal: 12 As for general withness, it is by hearing, sight, and knowledge like in Allah’s statement: “And He is with you (in terms of His Knowledge) wherever you may be. And Allah is the All-Seer of what you do.” al-Hadeed: 4 [1145] Tafseer Ibn Katheer, 4/615.
Ibn Baaz said: “Allah’s rising over His throne does not negate His knowledge of things and His encompassing of them. He is with His servants, and the people who obey Him, and He is with His servants in terms of His knowledge and His awareness, exalted be He. This is as Allah, the Exalted, said: “He is with you wherever you are.” This does not negate His Highness and rising over His Throne. He is with us in terms of His knowledge and awareness. He is above His Throne, exalted be He as He wants and as He stated about it. We believe in His withness without changing it and without discussing its modality. He is with His allies in terms of His knowledge, support, care for them, safeguarding them, and assistance for them.” [1146] Usool al-Eemaan, p 59.
The proofs from the Sunnah
1. It is narrated on the authority of Ibn ‘Umar (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said: “Whenever any one of you is praying, he should not spit in front of him because in prayer, Allah is in front of him.” [1147] Transmitted by al-Bukhaaree (406) and Muslim (547).
2. The hadeeth qudsi which states: “I am as my servant thinks of Me. I am with him when he remembers Me.” [1148] Transmitted by al-Bukhaaree (7405) and Muslim (2675).
Ibn Taymiyyah said: “What I have mentioned about faith in Allah includes believing in what Allah stated in His Book, and what was transmitted by many people from the Messenger of Allah and what the predecessors had a consensus about, that Allah, the Exalted, is above His heavens, and above His creation. Allah, the Exalted, is with them wherever they are, and He knows what they do.” [1149] Al-‘Aqeedah al-Waasitiyyah, p 193.
Forgiveness (Al-Maghfirah and al-Ghufraan)
This is Allah’s attribute of action which was affirmed by the Quran and the Sunnah. Allah’s Names include Al-Ghaffoor ‘The Oft-Forgiving’ and al-Ghaffaar ‘the Repeatedly Forgiving.’
1. Proofs from the Quran
1. Allah’s statement: “Verily, Allah is Almighty, Oft-Forgiving.” Faatir: 28
2. Allah’s statement: “Indeed, your Lord is a possessor of forgiveness and a possessor of painful penalty.” Fussilat: 43
The proof from the Sunnah
The hadeeth which states: “O Allah! I have considerably wronged myself. There is none to forgive the sins but You. So, grant me pardon and have mercy on me. You are the Most Forgiving, the Most Compassionate.” [1150] Transmitted by al-Bukhaaree (6326) and Muslim (2705).
Az-Zajjaaj said: “The meaning of al-ghafr with regards to Allah, the Exalted, is He who screens the sins of His servants, and covers them with His covering.” [1151] Tafseer Asmaaillah al-Husna, p 37. Al-Khattaabee said: “Al-Ghaffaar is the One who forgives the sins of His servants time after time. Whenever a servant repents from a sin, the forgiveness is also repeated. This is like in Allah’s statement: “But indeed, I am the Perpetual Forgiver of whoever repents and believes and does righteousness and then continues in guidance.” Taa Haa: 82 The original meaning of al-ghafr is screening and concealment. The meaning of screening in this instance is that Allah does not expose the affairs of His servants and He does not disclose their faults by giving a punishment that reveals them in front of their eyes. Some scholars stated that the word maghfirah (forgiveness) is taken from al-ghafr which according to some linguists is a plant which is used to heal wounds. It is said that if this plant is put on the wound, it heals it.” [1152] Sha?n ad-Du’aa, 1/52.
Abhorrence (Al-Maqt)
This is an attribute of action, the Exalted, which was affirmed by the Quran and Sunnah.
The proof from the Quran
Allah’s statement: “Most hateful it is with Allah that you say that which you do not do.” as-Saff: 3
The proof from the Sunnah
It is narrated on the authority of ‘Iyaad ibn Himaar (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said: “And verily, Allah looked towards the people of the world, and He showed hatred for the Arabs and the non-Arabs, with exception of some remnants from the People of the Book.” [1153] Saheeh Muslim (2865).
Az-Zajjaaj said: “Al-Maqt denotes severe hatred.” [1154] Ma’aani al-Quran wa I’raabihi, 2/32. Ibn Taymiyyah said: “Likewise, Allah describes Himself as abhorring the disbelievers, He described them as abhorrent and He said: “Indeed, those who disbelieve will be addressed, “The hatred of Allah for you was even greater than your hatred of yourselves this Day in Hell.” [1155] Al-‘Aqeedah at-Tadmuriyyah, p 26. The divine hatred against them is unlike their hatred of themselves.”
The Supreme Nourisher (Al-Muqeet)
Allah is described as Al-Muqeet which means the Omnipotent who decrees provisions for His servants and safeguards their sustenance for them. This was affirmed by the Noble Quran. The Supreme Nourisher is one of the Names of Allah, the Exalted.
The proof
Allah’s statement: “And Allah has been Supreme Nourisher (Or: Supreme Overseer) for everything.” an-Nisaa?: 85
Al-Bayhaqee said: “Al-Muqeet is the Omnipotent. Thus, the meaning of this attribute is based on that of ability. Some scholars stated that Al-Muqeet means the Guardian. Other scholars stated that it means the Giver of Sustenance. Thus, it will be an attribute of action.” [1156] Al-I’tiqaad, p 59.
Al-Qurtubee said: “Based on the view that Al-Muqeet means the Able, it will be an attribute of the Being. If we say: “It is the name of the One who gives sustenance, then it is the name of the Bestower, and the Upholder; and henceforth, it will be an attribute of action.” [1157] Al-Asna Fee Sharh Asmaaillahi al-Husna, 1/275.
The scholars who affirmed the Supreme Nourisher as a Name of Allah, the Exalted include al-Khattaabee, [1158] Sha?n ad-Du’aa, p 68. al-Asbahaanee, [1159] Al-Hujjah Fee Bayaan al-Mahajjah, 1/161. as-Sa’dee, [1160] Tafseer as-Sa’di, 5/302. and Ibn ‘Uthaymeen. [1161] Al-Qawaa?id al-Muthla, p 19.
Scheming (against those who scheme against Him) (Al-Makr)
This is one of the Attributes of Allah, the Exalted, which is not used to refer to Him in absolute terms. This attribute was affirmed in the Quran and Sunnah.
The proof from the Quran
Allah’s statement: And they schemed, and Allah schemed, and Allah is the Best of schemers. Aal ‘Imraan: 54
The proof from the Sunnah
It is narrated on the authority of Ibn ‘Abbaas (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said: “My Lord, help me and do not help against me; grant me victory and do not grant victory over me; plan on my behalf and do not plan against me.” [1162] Transmitted by Ahmad (1997), Aboo Dawood (1510), at-Tirmidhee (3551), in Maajah (3830), and an-Nasaa?ee in as-Sunan al-Kubra (10368).
Ibn Taymiyyah said: “Allah described Himself with the words denoting schemes and plots as He described His servants as having those attributes. He said: “They schemed, and Allah schemed,” and He said: “Surely, they are plotting (evil) plots. And I am plotting (vengeful) plots.” However, His description in terms of plotting and scheming is unlike those of the creation.” [1163] Al-‘Aqeedah at-Tadmuriyyah, p 26; it can also be seen in the statement of Ibn al-Qayyim in Mukhtasar as-Sawaa’iq al-Mursalah by Ibn al-Moosili, 2/32.
Ibn ‘Uthaymeen said: “If it is inquired: “How can Allah be described with the word plotting even though this is apparently censured? It will be responded: “Indeed, plotting, in its proper context, is praiseworthy. In that instance, it indicates the strength of the plotter, and that Allah dominates over His adversaries. Therefore, Allah is not addressed with this attribute in absolute terms. Therefore, it is not permissible to say: “Indeed, Allah is the plotter.” Rather, this attribute is mentioned in the context of praise like in Allah’s statement: “And they schemed, and Allah schemed.” [1164] Majmoo’ Fataawa wa Rasaail Ibn ‘Uthaymeen, 1/170.
Refer to the attributes of mocking, cheating, and plotting.
Sovereignty and Dominion (Al-Mulk and al-Malakoot)
These are Allah’s Attributes related to His Essence which were affirmed by the Quran and Sunnah. The King and the Sovereign are amongst Allah’s Names.
The proof from the Quran
Allah’s statement: “Say, “O Allah, Owner of Sovereignty” Aal ‘Imraan: 26
The proof from the Sunnah
It is narrated on the authority of ‘Awf ibn Maalik (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said: “Glory is to the Master of power, sovereignty, majesty and greatness.” [1165] Transmitted by Ahmad (24026), Aboo Dawood (873) and an-Nasaa?ee (2/191).
Ibn Manzoor said: “Allah’s Sovereignty and His Dominion is His authority and greatness.” [1166] Lisaan al-‘Arab, 6/4266. Al-Fayroozabaadi said: “The Dominion is honour and authority.” [1167] Al-Qamoos al-Muheet, p 954.
Tiredness and Boredom (Al-Malal and As-Saa’mah)
An authentic hadeeth from the Prophet (صلى الله عليه وسلم) states: “Do (good) deeds which are within your capacity (without straining oneself) for Allah does not get tired (of giving rewards) but (surely) you will get tired.” [1168] Transmitted by al-Bukhaaree (43) and Muslim (785). A narration of Muslim states: “…for Allah does not get bored (i.e., of giving reward) till you get bored (of doing good deeds),”
Aboo Ishaaq al-Harbi said: “The Prophet’s statement: “Allah does not get tired (of giving rewards) but (surely) you will get tired:” Salamah transmitted to us on the authority of al-Farraa?, that it is said in Arabic: “malaltu, amallu” (I am tired, I tire) meaning ‘I am bored.’ So, the meaning of the hadeeth is: Allah does not tire of rewarding you until you tire of doing good deeds.” [1169] Ghareeb al-Hadeeth, 1/338.
Ibn Rajab said: “This holding back by Allah from giving rewards has been described with the words of weariness and boredom in juxtaposition to the servants’ tiredness and weariness. This is like Allah’s statement: “They have forgotten Allah, so He has forgotten them accordingly” at-Tawbah: 67 So, Allah’s neglecting of the disbelievers and leaving them in their state were called forgetting in return for their forgetting of Allah. This is the strongest opinion which was mentioned in this regard.” [1170] Fath al-Baari,1/166.
Ibn Baaz said: “Allah’s statement in encouraging good deeds: “For indeed, Allah, the Exalted does not get tired until you get tired” refers to tiredness, which is appropriate for Allah, and is not like the attributes of the creation in their weariness. The created beings are deficient and weak. However, Allah’s Attributes are perfect, and appropriate to Him, and they are not like those of His creation. They do not consist of deficiency or faults.” [1171] Fataawa Noorun ‘ala ad-Darb,3/158.
‘Abd ar-Rahmaan al-Barraak said: “The scholars differed about the indication of the hadeeth in affirming tiredness and weariness as an attribute of Allah. Some of them stated that the hadeeth does not indicate the affirmation of tiredness, and that it is like saying: ‘Fulaan laa tanqati’u hujjatuhu hatta yanqati’u khasmuhu’ ‘The proofs of so and so do not end until his adversary stops arguing.’ This does not affirm that giving proofs end. Other scholars stated that the hadeeth affirms tiredness for Allah, and they interpreted it to mean the stoppage of rewards. In that respect, the meaning will be ‘Allah does not stop rewarding until their deeds stop.’ Hence, they interpreted the word according to what it necessitated.”
It can be said: “The hadeeth indicates the affirmation of tiredness as an attribute of Allah, the Exalted, in return for a servant’s tiredness of doing good deeds because of his burden and hardship on himself. Tiredness due to a thing (in this context) incorporates hatred of that thing. It is known that Allah loves good deeds from His servants if they do not make things difficult for themselves and do not undertake what they cannot do. Otherwise, Allah dislikes from them deeds done in that state. And Allah knows best what is correct.” [1172] Tareeq al-Islaam website.
Severity in punishment (al-Mumaahalah and al-Mihaal)
This is one of Allah’s attributes of action which was affirmed by the noble Quran.
The proof
Allah’s statement: “While they dispute about Allah. And He is severe in punishment.” ar-Ra’d: 13
As-Sam’aanee said: “Concerning Allah’s statement: “And He is severe in punishment,” Ibn ‘Abbaas said: “He is severe in might” and from this is the Prophet’s statement: ‘Laa Hawla wa laquwwata illa billahi’ ‘“There is no might and no power except by Allah.” Some scholars stated that ‘Severe in punishment’ means severe in revenge. It was transmitted on the authority of ‘Ali that it means ‘severe in grasping.’ Other scholars mentioned that it means ‘severe in destroying.’ Some scholars stated that it means ‘severe in plotting.’” [1173] Tafseer as-Sam’aani, 3/85.
As-Sa’dee said: “Severe in punishment means severe in might and strength, and if He wants to do anything, He will do it. Nothing resists Him, and no fugitive can escape Him.” [1174] Tafseer as-Sa’di, 415.
The One who causes death (al-Mumeet)
Refer to the attribute ‘The One who gives life.’
Withholding (Al-Man’)
Refer to the attribute of giving.
Conferring favours (Al-Mann and al-Minnah)
This is an attribute of action which was affirmed by the Quran and the Sunnah. ‘The Conferrer of favours’ is one of Allah’s Names which was affirmed by authentic hadeeths.
The proof from the Quran
Allah’s statement: “But Allah confers favour upon whom He wills.” Ibraaheem: 11
The proof from the Sunnah
It is narrated on the authority of Anas (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said:: “O Allah, I ask You, as You are the Owner of praise, there is none worthy of worship but You Alone, You have no partner. You are the Conferrer of favours. O Creator of the heavens and the earth.” [1175] Transmitted by Ahmad (3/120), Aboo Dawood (1495), at-Tirmidhee (3544), an-Nasaa?ee (3/52), Ibn Maajah (3858), and al-Haakim (1/638). Al-Haakim said, “The hadeeth is authentic according to the conditions of Muslim, while these two latter did not transmit it. The hadeeth was graded as authentic by Ibn al-Qayyim in Shifaa al-‘Aleel (2/759), and al-Albaani in Saheeh Sunan Aboo Dawood (1495).
Al-Azharee said: “The Attributes of Allah, the Exalted, include ‘the Conferrer of favours’ and this means the One who gives initially. Allah confers favours upon His servants, and no one besides Allah gives them bounties.” [1176] Tahdheeb al-Lughah, 15/339.
Al-Hulaymee said: “‘The Conferrer of favours’ is the One who grants many boons. He gave life, the intellect, the faculty of speaking, He fashioned and created the forms of things in the best manner. He gave numerous blessings, gifts, and favours.” [1177] Al-Minhaaj Fee Shu’ab al-Eemaan, 1/203.
The scholars who affirmed Allah’s Name ‘the Conferrer of favours’ include al-Khattaabee, [1178] Sha?n ad-Du’aa, p 100. Ibn Mandah, [1179] At-Tawheed, 2/187. Aboo al-Qaasim al-Asbahaanee, [1180] Al-Hujjah Fee Bayaan al-Mahajjah, 1/176. and Ibn al-Qayyim. [1181] Al-Kaafiyah al-Shaafiya - Al-Qaseedah an-Nooniyyah, 2/427.
The Helper and Supporter (An-Naasir and An-Naseer)
Allah, the Exalted, is described as ‘the Helper and Supporter’ and that help is in His hands. This attribute was affirmed by the Quran and Sunnah. The Helper is one of Allah’s Names unlike the Supporter.
The proof from the Quran
Allah’s statement: “Excellent is the protector, and Excellent is the helper.” al-Anfaal: 40
The proof from the Sunnah
The hadeeth which states: “He fulfilled His Promise, He aided His slave, and He Alone defeated the Confederates.” [1182] Transmitted by al-Bukhaaree (6385) and Muslim (1344).
Ash-Shinqeetee said: “The name ‘An-Naseer’ ‘the Supporter’ is on the fa’eel scale with the meaning of the faa’il scale (denoting the doer). It means the Helper. The original meaning of the word an-nasr in the Arabic language is, helping a victim of injustice, and saving him by helping him out from injustice. So, in this ayah, Allah, the Exalted, praised Himself in the perfect manner which He deserves in His alliance with His allies and His help for them.” [1183] Al-’Adhb al-Muneer min Majaalis ash-Shinqeetee fee at-tafseer, 5/11.
Descending, coming down and coming close (An-Nuzool, al-Huboot, and At-Taddallee) to the nearest heaven)
These are Allah’s attributes of action which was affirmed by the authentic Sunnah.
The proofs
1. The famous hadeeth of Allah’s descent: “Our Lord, the Blessed and the Exalted, descends every night to the lowest heaven when one-third of the latter part of the night is left.” [1184] Transmitted by al-Bukhaaree (7494) and Muslim (758) from the hadeeth of Aboo Hurayrah (may Allah be pleased with him).
2- When the first third of the night passes, Allah, the Exalted, comes to the lowest heaven, and He remains there until the break of dawn.” [1185] The hadeeth was transmitted by authentic chains of transmissions with different wordings. It was transmitted by Ahmad in al-Musnad (3673), ibn Battah in al-Inaabah 3/210, Aboo Ya’la in al-Musnad 9/219 from the hadeeth of Ibn Mas’ood (may Allah be pleased with him).
3- It is narrated on the authority of ‘Amr ibn ‘Abasah (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said: “Indeed, Allah, the Exalted, comes close in the middle of the night and forgives everyone except those who are involved in polytheism and transgression [1186] Transmitted by Ahmad in al-Musnad (19452), Ibn Mandah in at-Tawheed (883), ibn Battah in al-Inaabah (7/219). .”
Ash-Shaafi’ee said: “Allah, the Exalted, has Names and attributes which were mentioned in His Book, and His Prophet (صلى الله عليه وسلم) informed his ummah about them.... and that every night, He descends to the lowest heaven. The Messenger of Allah (صلى الله عليه وسلم) said this. [1187] Tabaqaat al-Hanaabilah by Ibn Aboo Ya’la, 1/282.
Aboo Sa’eed ad-Daarimee said: “All these hadeeths discuss the descent of the Lord, blessed and exalted be He, at these times. We found our teachers and the scholars of fiqh, and those scholars who had foresight, believing in them. None of them denied them, and they did not refuse to transmit them.” [1188] Ar-Radd ‘ala al-Jahmiyyah, p 79.
Ibn Khuzaymah said: “These hadeeths are clear, contain affirmation, and authentically indicate, that Allah, the Exalted, is above the lowest heaven, and the Prophet (صلى الله عليه وسلم) told us that Allah, the Exalted, descends to it. This is because it is impossible in the Arabic language to say ‘nazala min asfal ila al-a’la’ ‘He descended from a lower place to a higher place.’ What is understood from the address is that descent is from a higher place to a lower place.” [1189] Kitaab at-Tawheed, 1/289.
Ibn Taymiyyah said: “This does not necessitate that these actions are from the genus of what we see in the descent of observed things such that it can be said: “This necessitates vacating a place and going to another one.” [1190] Daqaa?iq at-Tafseer, 6/424.
Forgetting (meaning leaving) (An-Nisyaan)
This is an attribute of action, the Exalted, which was affirmed by the Quran and Sunnah.
The proof from the Quran
Allah’s statement: “They have forgotten Allah, so He has forgotten them accordingly.” at-Tawbah: 67
The proof from the Sunnah
The hadeeth of Aboo Hurayrah (may Allah be pleased with him) concerning seeing Allah on the Day of Judgement in which the Prophet (صلى الله عليه وسلم) states: “Allah says: Did you not think that you would meet Me?” And he will say: “No.” Thereupon, He (Allah) will say: “Well, I will forget you as you forgot Me.”” [1191] Saheeh Muslim (2968).
Ahmad said: “As for Allah’s statement: “Today We will forget you as you forgot the meeting of this Day of yours,” Allah is actually saying: “We will leave you in Hellfire as a punishment for your leaving doing good deeds for the purpose of meeting of this day of yours.” [1192] Ar-Radd ‘ala az-Zanaadiqah wa al-Jahmiyyah, p 21.
In the explanation of Allah’s statement: “They have forgotten Allah, so He has forgotten them accordingly,” Ibn Jareer said: “It means, “They left obeying Allah and following His command. So, Allah left guiding them, directing them, and having mercy on them.”” [1193] Tafseer Ibn Jareer, 11/549.
Ibn ‘Uthaymeen said: “Forgetting has two meanings: one of them is not remembering a known thing. The second meaning is leaving something knowingly and intentionally. This latter meaning of forgetting (meaning leaving them knowingly and intentionally) was affirmed for Allah, the Exalted. Allah’s doing of these actions is not like those of the creation even if the wordings share the original meaning, and this is known by Ahl as-Sunnah.” [1194] Majmoo’ al-Fataawa wa Rasaail, 3/54-56.
Looking (An-Nathar)
This is a Being-related and attribute of action, the Exalted, which was affirmed by the Quran and Sunnah.
The proof from the Quran
Allah’s statement: “And Allah will not speak to them or look at them on the Day of Resurrection” Aal ‘Imraan: 77
The proof 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: “On the Day of Resurrection, Allah will not look at him who trails his lower garment out of pride.” [1195] Transmitted by al-Bukhaaree (5788) and Muslim (2087).
Ibn Abee al-‘Izz , the Hanafi said: “An-nazar (which has ‘looking’ as one of its meanings) has many usages with different meanings based on being a standalone transitive verb or on being used in conjunction with prepositions. If it is used as a transitive verb without a preposition, it will mean stopping and waiting like in Allah’s statement:
انظرونا نقتبس من نوركم
“Wait for us that we may acquire some of your light.” al-Hadeed: 13 whereas, if it is used in conjunction with the preposition fee (literally, meaning ‘in’), then it means: contemplation/consideration and taking lessons like in Allah’s statement:
أَوَلَمْ يَنظُرُواْ فِي مَلَكُوتِ السَّمَاوَاتِ وَالأَرْضِ
“Have they not considered the dominion of the heavens and the earth.” al-A’raaf: 185
And when the word is used in conjunction with the preposition ilaa (literally, meaning ‘to’), then it will mean seeing with eyes like in Allah’s statement:
انظُرُواْ إِلِى ثَمَرِهِ إِذَا أَثْمَرَ
“Look at each of its fruit when it yields.” al-An’aam: 99 [1196] Sharh al-‘Aqeedah at-Tahhaawiyyah, p 190.
Ahl as-Sunnah wa al-Jamaa’ah say that Allah, the Exalted, sees and looks as is appropriate with His great status.
Refer to the attribute of the sight, seeing and the eye.
The Self (An-Nafs)
Ahl as-Sunnah wa al-Jamaa’ah affirm the Self to Allah, the Exalted. Allah’s Self is His Essence, exalted be He. It was affirmed by the Quran and Sunnah.
The proof from the Quran
Allah’s statement when He quoted Moosa (peace be upon him): “You know what is within myself, and I do not know what is within Yourself.” al-Maa?idah: 116
It is narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said: “Allah, the Exalted, says: “I am just as My servant thinks of Me, (i.e., I am able to do for him what he thinks I can do for him) and I am with him if He remembers Me. If he remembers Me in himself, I too, remember him in Myself.” [1197] Transmitted by al-Bukhaaree (7405) and Muslim (2675).
Ibn Taymiyyah said: “Allah’s Self is His Holy Being.” [1198] Majmoo’ al-Fataawa, 14/196.
Al-Ghunaymaan said: “What is meant by the divine Self is that Allah, the Exalted, has attributes, and this does not mean the Self is detached from attributes, nor does it mean that it denotes the attribute of the Being as was stated by some people.” [1199] Sharh Kitaab at-Tawheed, 1/249.
However, there are some predecessors who considered the Self to be an attribute of Allah and they included Ibn Khuzaymah, [1200] At-Tawheed, 1/11. ‘Abd al-Ghani al-Maqdisi, [1201] Al-Iqtisaad Fee al-I’tiqaad, p 123. and al-Baghawee.
Relief and Relieving (An-Nafas and At-Tanfees)
This is an attribute of action, the Exalted, which was affirmed by the authentic Sunnah.
The proofs
1. It is narrated on the authority of Ubayy ibn Ka’b (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said: “Do not abuse the wind. It is the relief of the Most Merciful, blessed and exalted be He.” [1202] Transmitted by an-Nasaa?ee in ‘Amal al-Yawm wa al-Laylah (p.521, numbers 935 and 936), al-Haakim in al-Mustadrak, 2/272, al-Bayhaqi in al-Asmaa wa as-Sifaat, 2/210 with an authentic chain of transmitters. Al-Haakim said: “The hadeeth is authentic based on the conditions of al-Bukhaaree and Muslim.” Adh-Dhahabi said: “The hadeeth is authentic based on the conditions of al-Bukhaaree,”
2. It is narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said:: “If anyone relieves a believer from one of the hardships of this worldly life, Allah will relieve him of one of the hardships of the Day of Resurrection.” [1203] Saheeh Muslim (2699).
Al-Azharee said: “The Prophet’s statement: “Indeed, the wind is Allah’s relief” means that Allah relieves the distressed and the grieved.” [1204] Tahdheeb al-Lughah,13/9.
Commenting on the hadeeth which states: “Indeed, I detect the relief of the Merciful from Yemen,” Ibn Taymiyyah said: “The Prophet’s statement: “From Yemen” explains what is meant by the hadeeth. This is because Yemen has no special link with Allah’s Attributes, that one may wrongly assume. However, what happened is that some people, who loved Allah and He loved them, had come to the Prophet (صلى الله عليه وسلم). These are the people about whom Allah said: “Whoever from among you turns back from his religion (Islam), Allah will bring a people whom He will love, and they will love Him.” It was narrated that when this ayah was revealed, the people asked about the individuals mentioned in the ayah. The Prophet (صلى الله عليه وسلم) mentioned that they were the people of Aboo Moosa al-Ash’ari. There are authentic hadeeths in this regard like the Prophet’s statement: “There have come the people of Yemen who are soft of hearts, tender in feelings: the belief is that of the Yemenites, the wisdom is that of the Yemenites.” These are the people who fought with the apostates and conquered cities. Through them did the Most Merciful grant the believers a relief from calamities.” [1205] Majmoo’ al-Fataawa, 6/398.
The light and the light of the heavens and the earth
This is Allah’s attribute related to His Essence which was affirmed by the Quran and the Sunnah. Some scholars considered ‘the Light’ to be one of Allah’s Names.
The proof from the Quran
Allah’s statement: “And the earth will shine with the light of its Lord.” az-Zumar: 69
The proof from the Sunnah
The hadeeth which states: “O Allah, praise is due to You. You are the light of the heavens and the earth.” [1206] Transmitted by al-Bukhaaree (7385, 7442, and 7499); and Muslim (769).
Ibn Taymiyyah said: “It is not permissible for this light to be attributed to Allah like a created thing, an owned thing or a chosen thing like saying, “Allah’s camel” and so on.” [1207] Ibid (6/392).
Muhammad Khaleel Harraas said: “The Names of Allah, the Exalted, include the Light. It is also one of His attributes. Thus, it is said: “Allah is the Light.” In that case, it is Allah’s Name which talks about Him based on the interpretation of being a derivation. [1208] Meaning Munawwir (One Who provides light). It has also been said that it means: “He is the Owner of Light; in that case, it will be an attribute.” [1209] Sharh al-Qaseedah an-Nooniyyah, 2/105.
The Guide (Al-Haadee)
Allah is described as the Guide. This is an attribute of action which was affirmed by the Quran and Sunnah. It is one of the Names of Allah.
The proof from the Quran
Allah’s statement: “But sufficient is your Lord as a guide and a helper.” al-Furqaan: 31
The proof from the Sunnah
It is narrated on the authority of Aboo Tharr (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said in the famous hadeeth: “Allah has said O my servants, all of you are astray except those whom I guide. Ask Me for guidance and I will guide you.” [1210] Saheeh Muslim (2577).
Al-Bayhaqee said: “The Guide is the One by whose guidance His allies were guided, and by whose guidance the animals were guided to what is beneficial for them, and thereby they avoided what is harmful to them.” [1211] Al-I’tiqaad, p 59.
As-Sa’dee said: “The Guide means the One who guides and leads His servants to all beneficial things, and to avoid harms. He teaches them what they do not know, and He guides them to the guidance of facilitation and orientation.” [1212] Tafseer as-Sa’di, 5/305.
The scholars who affirmed the Guide as a name of Allah included al-Khattaabee, [1213] Sha?n ad-Du’aa, p 95. Ibn Mandah, [1214] At-Tawheed, 2/198 and as-Sa’dee. [1215] Tafseer as-Sa’di, 5/305.
Coming down (to the lowest heaven) (Al-Huboot)
This is an attribute of action, the Exalted, which was affirmed by the authentic Sunnah. Ibn Manzoor said: “Coming down is the opposite of ascending, in other words, it is descending from a high place.” [1216] Lisaan al-‘Arab, 6/4605.
Refer to the attribute of descending.
Rushing (walking swiftly and almost running) and walking (Al-Harwalah and al-Mashee)
These are two actional Attributes of Allah, the Exalted, which were affirmed in authentic hadeeths.
The proof
The Prophet (صلى الله عليه وسلم) said: “Allah has said: “O son of Adam stand for me, and I will walk to you, and walk to me, I will rush to you.” [1217] Transmitted by Ahmad in al-Musnad (15925). The chain of transmitters of this hadeeth was graded as authentic by al-Munthiri in at-Targheeb wa at-Tarheeb, 4/125. Ibn Hajar was of the view that the hadeeth does not link back to the Prophet (may Allah’s peace and blessings be upon him) [That is, it is mawqoof], al-Mataalib al-‘Aaliyyah, 3/353. The hadeeth was graded as an authentic marfoo’ narration by al-Albaani in Saheeh at-Targheeb wa at-Tarheeb (3153), and in Saheeh al-Jaami’ (4340).
Regarding the meaning of “rushing,” Aboo Moosa al-Madeeni said: “It is quick walking which is between running and walking.” [1218] Al-Majmoo’ al-Mugheeth, 3/96.
Ibn Baaz said: “Allah’s nearness to His servants who worship Him, and those who hasten to obey Him, and His drawing close to them, none resembles the servants’ drawing close to Allah. His nearness to them is not like their nearness to Him. His walking is not like their walking, nor is His rushing like theirs. Rather, it is something which is appropriate to Allah and does not resemble His creation, exalted be He, just like the rest of His attributes. He knows best about the attributes, and He knows best how they are.” [1219] Fataawa Noorun ‘ala ad-Darb, 1/67.
Ibn ‘Uthaymeen said: “The attribute of rushing was affirmed for Allah, the Exalted, as was narrated in the authentic narration which was transmitted by al-Bukhaaree and Muslim on the authority of Aboo Hurayrah who reported that the Prophet (صلى الله عليه وسلم) said: “Allah, the Exalted, says, “I am as my servant thinks of Me…” then he mentioned the rest of the hadeeth which states: “And if he comes to Me walking, I go rushing to him.” This rushing is an attribute of action which we must believe in without discussing its modality and assimilating it. This is because this is what Allah stated about Himself, and it is incumbent upon us to accept it without discussing how it is. This is because stating about modality is in fact talking about Allah without knowledge. This is prohibited. Moreover, we should not liken this attribute to those of the creation. This is because Allah said: “Nothing is like Him, and He is the All-Hearing, the All-Seeing.” [1220] Majmoo’ al-Fataawa wa ar-Rasaail, 1/182.
He also said: “It is known that the predecessors believed that Allah, the Exalted, will really come to judge His servants on the Day of Judgement in a manner which is appropriate for Him as was indicated by His Book. This hadeeth qudsi only mentions that his coming is in the form of rushing for the one who comes walking to him. So, whoever affirms Allah’s actual coming, he will not have problems in believing that part of this coming can be in the form of rushing in a manner which is appropriate to Allah. What prevents us from believing that Allah, the Exalted, comes rushing when He has said that about Himself concerning it, and He, exalted be He, does what He wants, and nothing is like Him, and He is the All-Hearing, the All-Seeing?! There is no deficiency in Allah’s coming while rushing in a manner which is appropriate for Him, without discussing how that is, or likening it to the creation to an extent that is said: “These words are not to be interpreted literally (do not hold apparent meanings).” Rather, this is part of Allah’s actions, and He does it how he wishes.” [1221] Majmoo’ al-Fataawa wa ar-Rasaail, 1/188.
He also said: “As for Allah’s statement: “If he comes to me walking, I will rush to him,” the scholars differed about this whether this is actual or metaphorical. Some scholars stated that this is real, and when we walk, we know how we walk. However, we do not know how Allah, the Exalted, walks. There is nothing that prevents Allah from facing a person who comes walking to Him, and when he walks, He rushes to him.”
Some scholars said: “Whoever comes, comes in a certain manner. So, if Allah is actually coming, He must come in a certain manner whether it is rushing or not. If He says about Himself “I come to him rushing,” we then say: “What prevents His coming from being rushing, if we principally believe that His coming is real? If He actually comes, He must come in a certain manner. If He tells us that He will come rushing, we will then say, “We believe in Allah,” [1222] Sharh Saheeh al-Bukhaaree,8/377.
Watching over His creatures (Al-Haymanah)
This is an attribute related to the Essence of Allah and one of His names is ‘the Watcher over His creatures’ and this was affirmed by the Quran.
The proof
Allah’s statement: “The Giver of security, the Watcher over His creatures.” al-Hashr: 23
Al-Khattaabee said: “‘Al-Muhaymin’ The Watcher over His creatures is the Witness. So, Allah, the Exalted, is the Watcher Over His Creatures, meaning that He is the Witness over His creation, and He sees what they do in terms of speech and action. Some scholars stated that ‘The Watcher over His creatures’ means the Trustee. While other scholars stated that it means the One who watches over something and protects it. Some linguists said that the word al-haymanah (from which Allah’s attribute of watching over His creatures is derived) means being responsible for something and caring for it.” [1223] Sha?n ad-Du’aa, 1/46.
The One and Oneness (Al-Waahid and Al-Wihdaaniyyah)
Allah, the Exalted, is described as One as indicated by the Quran and Sunnah. This is an attribute related to His Essence. ‘The One’ is one of Allah’s Names.
The proof from the Quran
Allah’s statement: “Indeed, Allah is but one God.” an-Nisaa?: 171
The proof from the Sunnah
The statement of the Prophet (صلى الله عليه وسلم) to Mu’aath ibn Jabal when he sent him to Yemen: “Let the first thing that you invite them to be the Oneness of Allah, the Exalted.” [1224] Transmitted by al-Bukhaaree, 7372.
Az-Zajjaaj said: “The One, linguistically, means a thing which is not two or more. The benefit of using this name as Allah’s Name is to show His singularity in His attributes which He does not share with anyone.” [1225] Tafseer Asmaaillahi al-Husna, p 57.
Az-Zajjaajjy also said: “Allah, the Exalted, is the One, the First, the Only One for whom there is no second, nor partner, neither anyone who is like Him, nor equal to Him. Nothing preceded Him in His Firstness, and He is far above what the transgressors say.” [1226] Ishtiqaaq Asmaaillah, p 90.
The Inheritor (Al-Waarith)
Allah is described as the Inheritor. This is an attribute related to the Essence of Allah which was affirmed by the Noble Quran.
The proofs
1. Allah’s statement: “Indeed, it is We who will inherit the earth and whoever is on it.” Maryam: 40
2. Allah’s statement: “And indeed, it is We who give life and cause death, and We are the Inheritor.” al-Hijr: 23
Al-Khattaabee said: “The Inheritor is the One who remains after the death of the creation. He is the One who gives them back their possessions and inheritance after their death. Allah has always been the one remaining and the Owner of the origins of everything, and He will give them as inheritance to whomever He wishes, and He will let them be succeeded by whomever He likes.” [1227] Sha?n ad-Du’aa,1/96.
The Vast and the One who gives amply (Al-Waasi’ and al-Moosi’)
Allah the Exalted is described as the Vast and the One who gives amply, and this was affirmed by the Quran and Sunnah. The Vast in one of Allah’s Names.
The proof from the Quran
Allah’s statement: “Allah is all-Encompassing (Vast) and Knowing. al-Baqarah: 115
The proof from the Sunnah
The hadeeth of the supplication for the deceased which states: “O Allah Make his resting place a noble one and facilitate his entry.” [1228] Saheeh Muslim (963).
Al-Azharee said: “The Vast with reference to Allah’s Attributes means the One who has provided # provision to His entire creation amply and His mercy encompasses everything. Some scholars stated the Vast is He who encompasses everything. This is from the Arabic saying: “Wasi’a kulla shay?in ‘ilman.” ‘His knowledge encompasses everything,’ meaning covers everything.” [1229] Tahdheeb al-Lughah, 3/61.
As-Sa’dee said, “The Vast is the One who has vast attributes, descriptions and all that is associated with them such that no one can enumerate His praises. Rather, He is as He praised Himself. He is vastly great; He has vast authority and dominion. He grants vast favours and does vast goodness. He is extremely generous.” [1230] Tafseer as-Sa’di, 5/305.
The One and Unique (Al-Witr)
Allah, the Exalted, is described as the One and Unique. This is an attribute associated with the Essence of Allah which was affirmed by authentic hadeeths. The One and Unique is one of Allah’s Names.
The proof
It is narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said: “Allah has ninety-nine names. Whoever memorises them, will enter Paradise. Indeed, Allah is One and He loves what is odd.” [1231] Transmitted by al-Bukhaaree (6410) and Muslim (2677).
Al-Khattaabee said: “The One and Unique is He who is alone. With regards to Allah’s Attributes, this means the One who has no partner, and no equal. He is the independent of His creation and He is separate from it by His attributes. So, Allah, exalted be He, is One, and the rest of His creation are pairs and were created from pairs.” [1232] Sha?n ad-Du’aa, 29-30.
The scholars who affirmed Allah’s Name ‘the One and Unique’ include al-Khattaabee, [1233] Sha?n ad-Du’aa, p 29-30. Ibn Mandah, [1234] At-Tawheed, 2/196. Ibn al-Qayyim, [1235] Madaarij as-Saalikeen, 3/109. and Ibn ‘Uthaymeen.” [1236] Al-Qawaa?id al-Muthla, p 19.
The Face (Al-Wajh)
This is Allah’s attribute related to His Essence which was affirmed by the Quran and the Sunnah.
The proof from the Quran
Allah’s statement: “And you do not spend except seeking the countenance of Allah.” al-Baqarah: 272
The proof from the Sunnah
It is narrated on the authority of Sa’d ibn Abee Waqqaas (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said: “If you remain behind, whatever good deed you will do for Allah’s Sake, you will increase in status and rank (in Allah’s Sight).” [1237] Transmitted by al-Bukhaaree (6733) and Muslim (1628).
Al-Maqdisi said: “One of the attributes which the Quran mentioned and which was also mentioned by authentic hadeeths is Allah’s Face.” Allah, the Exalted, said: “Everything will be destroyed except His Face” and He also said: “And there will remain the Face of your Lord, Owner of Majesty and Honour.” So, this attribute was affirmed by the texts of the Quran and the hadeeths of the truth and honest Prophet (صلى الله عليه وسلم). Therefore, this attribute must be affirmed, and it must be believed in like the rest of the attributes which were affirmed by clear proofs. [1238] Al-Iqtisaad Fee al-I’tiqaad p.96 and 98.
The Most Loving (Al-Wadood)
Allah, the Exalted, is described as the Most Loving who is affectionate and loves His righteous servants, and they love Him. This is an attribute of action which was affirmed by the Noble Quran. The Most Loving is one of Allah’s Names.
The proof
Allah’s statement: “And He is the Oft-Forgiving, the Most Loving.” al-Burooj: 14
Al-wudd and al-mawaddah means love. [1239] Lisaan al-‘Arab by Ibn Manzoor, 6/4793. Whereas, Al-Wadood is the one who loves. Ibn Seedah said: “Al-Wadood is the One who loves intensely.” [1240] Al-Mukhassis, 5/226. Ibn al-Qayyim said: “Al-Wadood is the one who loves His servants by granting them blessings. He is the One who loves those who repent to Him and turn to Him. He is also the loved. In his Saheeh, al-Bukhaaree said: “Al-Wadood is the Beloved.” The well-versed opinion is that the word Al-Wadood indicates the two meanings which are that Allah loves His allies, and He is loved by them. One of the meanings is based on the text, and the other is based on what is necessitated by the first meaning. So, Allah is the Loving, who loves His allies, and they love Him.” [1241] At-Tibyaan Fee Aqsaam al-Qur?aan, p.59, Tafseer Ghareeb al-Qur?aan by Ibn Qutaybah, p 18,
The One who keeps the connection and severs it (Al-Wasl and Al-Qat’)
These are two actional Attributes of Allah which were affirmed by the authentic Sunnah, and they are appropriate to Allah. Keeping connection is the opposite of forsaking it and cutting it off.
The proof
The hadeeth of ‘A’ishah (may Allah be pleased with her) who narrated that the Messenger of Allah (صلى الله عليه وسلم) said: “The bond of relationship is hanging from the Throne and says: 'He who keeps good relations with me, Allah will keep connection with him, but whosoever severs relations with me, Allah will sever connection with him.” [1242] Transmitted by al-Bukhaaree (5989) and Muslim (4635) and this is his wording.
Al-Barraak said: “Allah’s keeping the connection with a person who maintains ties of kinship indicates that the reward is of the same genus as the action. This is Allah’s way in rewarding and punishment. Allah’s connection is with what He wants that enters into the meaning of connection, which is appropriate to Allah, the Exalted.” [1243] Ta’leeqaat al-Barraak ‘ala al-Mukhaalafaat al-‘Aqadiyyah Fee Fath al-Baari, p 102.
The Disposer of affairs (Al-Wakeel)
Allah, the Exalted, is described as the Disposer of affairs. This was affirmed by the Quran and Sunnah, and it is one of His Names.
The proof from the Quran
Allah’s statement: And He is Disposer of all things. al-An’aam: 102
The proof from the Sunnah
It is narrated on the authority of Ibn ‘Abbaas (may Allah be pleased with him) that When (Prophet) Ibraheem (peace be upon him) was thrown into the fire, he said: "Allah alone is sufficient for us, and He is the Best Disposer of affairs." The Messenger of Allah ? said the same when he was told: "A great army of the pagans had gathered against him, so fear them.” [1244] Transmitted by al-Bukhaaree (4563).
Az-Zajjaajjy said: “Allah, the Exalted, is the Best Disposer of the affairs of His servants. That is, He is sufficient for them in their affairs and all associated issues. This is like the saying: “Allah (Alone) is sufficient for us, and He is the Best Disposer of affairs.” This interpreted to mean: “Allah is enough for us, and He is the Best One who suffices.” [1245] Ishtiqaaq Asmaaillahi, p.136.
The Ally and the Master (Al-Walyy and Al-Mawlaa)
Allah, the Exalted, is described as the Friend of the believers and their Master. ‘The Ally’ and ‘The Master’ are two Names of Allah which were affirmed by the Quran and the Sunnah.
The proof from the Quran
Allah’s statement: “Allah is the ally of those who believe. He brings them out from darkness into the light.” al-Baqarah: 257
The proof from the Sunnah
It is narrated on the authority of Zayd ibn Arqam (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said: “O Allah Grant me the sense of piety and purify my soul as You are the Best to purify it. You are its Guardian and its Protecting Friend.” [1246] Saheeh Muslim (2722).
In the explanation of Allah’s statement: “Allah is the ally of those who believe al-Baqarah: 257,” Ibn Jareer said: “It means their helper and supporter who takes care of them by helping them and granting them success.” [1247] Tafseer Ibn Jareer, 4/563.
Az-Zajjaajjy said: “Allah, the Exalted, is the Ally of the believers, that is, He is their helper, the One who arranges their matters, and praises them.” [1248] Ishtiqaaq Asmaaillahi, p.113.
The scholars who affirmed ‘The Ally’ as Allah’s Names are al-Khattaabee, [1249] Sha?n ad-Du’aa, p 78. Ibn Mandah, [1250] At-Tawheed, 2/196. and Ibn Hajar. [1251] Fath al-Baari, 11/219. The scholars who affirmed Allah’s Name ‘The Master’ are al-Khattaabee, [1252] Sha?n ad-Du’aa, p.101. and Ibn ‘Uthaymeen. [1253] Al-Qawaa?id al-Muthlaa, p 19.
The Bestower (Al-Wahhaab)
Allah is described as the Bestower. He bestows what He wills to whom He wills and how He wills. This was established by the Quran and the Sunnah. This is an attribute of action, and ‘the Bestower’ is one of Allah’s Names.
The proof from the Quran
Allah’s statement: “And grant us from Yourself mercy. Indeed, You are the Bestower.” Aal ‘Imraan: 8
The proof 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: “Then I remembered the supplication of my brother Prophet Sulaymaan: “My Lord, forgive me, give me such a kingdom as will not be possible for anyone after me.” [1254] Saheeh Muslim (514).
Az-Zajjaajjy said: “The Bestower is the One who gives blessings and gifts profusely. Hibah (from which the word al-Wahhaab ‘the Bestower’ is derived) means granting bounties as a grace, without being asked and without the recipient deserving the gift and not as a reward.” [1255] Ishtiqaaq Asmaaillah, p.126.
The Two Hands (Al-Yadaan)
This is an attribute related to the Essence of Allah, the Exalted. We affirm it like we affirm the rest of the attributes without altering it, incapacitating it, prescribing modality to it, or assimilating it. This attribute was affirmed by the Quran and Sunnah.
The proof from the Quran
Allah’s statement to Iblees: “What prevented you from prostrating to that which I created with My hands?” Saad: 75
The proof from the Sunnah
The hadeeth which states: “Allah’s Hand is full, and (its fullness) is not affected by the continuous spending……in His other Hand is the balance (of Justice) and He raises and lowers it (for whomever He will).” [1256] Transmitted by al-Bukhaaree (7411) and Muslim (993).
Ibn Taymiyyah said: “Indeed, Allah, the Exalted, has two hands which are specific to Him. These are attributes associated with His Essence as they are appropriate for Him.” [1257] Majmoo’ al-Fataawa, 6/263, Usool al-I’tiqaad by al-Laalkaai, 3/412.
The Right Hand
Allah’s Hand is described as the Right Hand, and this was affirmed by the Quran and Sunnah.
The proof from the Quran
Allah’s statement: “While the earth entirely will be within His grip on the Day of Resurrection, and the heavens will be folded in His right hand.” az-Zumar: 67
The proof 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: “The Messenger of Allah (صلى الله عليه وسلم) said: “He who gives in charity the value of a date which he legally earned, and Allah accepts only that which is pure, Allah accepts it with His Right Hand.” [1258] Transmitted by al-Bukhaaree (7430) and Muslim (1014).
Ahl as-Sunnah wa al-Jamaa’ah believe that Allah, the Exalted, has Two Hands, and one of His Hands is the Right Hand. So, is the other Hand described as the left hand or are both hands right hands?
The well-versed view about the left hand
Firstly: Those who affirmed the attribute of the left hand. These included ad-Daarimee, Aboo Ya’la al-Farraa?, Siddeeq Hasan Khan, Muhammad Khaleel Harraas, and ‘Abdullah al-Ghunaymaan. They used several proofs including the following:
1. It is narrated on the authority of ‘Abdullah ibn ‘Umar (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said: “Allah, the Exalted and Glorious, will fold the Heavens on the Day of Judgment and then He would place them on His right hand and say: “I am the Lord; where are the haughty and where are the proud (today)? He will fold the earth (placing it) on the left hand and say: “I am the Lord; where are the haughty and where are the proud (today)?” [1259] Muslim (2788).
2. It is narrated on the authority of Aboo ad-Dardaa? (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said: “Allah created Adam when He created him and struck his right shoulder and brought forth his offspring white like small ants. And he struck his left shoulder and brought forth his offspring black as though they were charcoal. Then He said to the party on his right side, ‘To paradise, and I do not care’ and He said to the party on his left side, ‘To hell, and I do not care,’” [1260] Transmitted by Ahmad (27528), and al-Bazzaar in al-Bahr az-Zakhkhaar, 10/78, at-Tabaraanee in Musnad ash-Shaamiyyeen, 3/261. Al-Bazzaar said: “The chain of transmitters of the hadeeth is good.” In Majma’ az-Zawaaid, 7/188, al-Haythami said: “The hadeeth was transmitted by Ahmad, al-Bazzaar and at-Tabaraanee and its narrators are the narrators of authentic hadeeths. The chain of transmitters of the hadeeth was graded as authentic by al-Albaani in as-Silsilah as-Saheehah (49).
Aboo Sa’eed ad-Daarimee said: “The Prophet (صلى الله عليه وسلم) meant the left Hand which was mentioned as the opposite of the Right Hand. However, the interpretation of the hadeeth, “Both His Hands are Right Hands,” is that they are free from deficiency and weakness like that which is found in our left hands which are weak, and they have no tighter grip. Hence, the Prophet said, “Both His Hands are Right Hands,” as a respect for Allah, and as a magnification of His glory which is free from being described as having a left hand. His Hands have been described as the Right and Left Hands. If it was not permissible to say that Allah has a Left Hand, the Messenger of Allah (صلى الله عليه وسلم) would not have said it. Likewise, if it was not permissible to say: “Both Hands of the Most Merciful are Right Hands,” the Prophet (صلى الله عليه وسلم) would not have said it.” [1261] Ar-Radd ‘ala Bishr al-Mureesee, p 155.
Aboo Ya’la al-Farraa? said: “Know that this narration indicates the permissibility of the saying that Allah grasps, and that He has a Right Hand, a Left Hand, and that He rubs. That is not impossible.” [1262] Ibtaal at-Ta?weelaat, p 176.
Muhammad Khaleel Harraas said: “It is apparent that the prohibition of saying that Allah has a Left Hand was merely to address Allah with respect.” [1263] At-Ta’leeq ‘ala Kitaab at-Tawheed by Ibn Khuzaymah, p 66.
Secondly: The scholars who were of the view that both of Allah’s Hands are Right Hands and He has no Left Hand. These scholars include Ahmad, Ibn Khuzaymah, al-Bayhaqee, al-Albaani. Their proofs were as follows:
1. It is narrated on the authority of ‘Abdullah ibn ‘Amr ibn al-‘Aas (may Allah be pleased with Him) that the Prophet (صلى الله عليه وسلم) said: “Indeed, the just people will be seated on the pulpits of light beside Allah, on the right side of the Merciful, Exalted, and Glorious. Both of Allah’s Hands are Right Hands.” [1264] Saheeh Muslim (1827).
2. It is narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said: “Allah’s Hand is full, and (its fullness) is not affected by the continuous spending, ……. and in His other Hand is the balance (of Justice) and He raises and lowers (for whomever He will).” [1265] Transmitted by al-Bukhaaree and Muslim. This hadeeth was mentioned previously. The hadeeth was also transmitted by Ibn Khuzaymah in Kitaab at-Tawheed , and its chain of narrators is authentic. He transmitted it with the wording: “His other Right Hand grasps.”
Ahmad ibn Hanbal said: “It has been authentically narrated from the Messenger of Allah (صلى الله عليه وسلم) that He said: “Both His Hands are Right Hands.” Thus, it is incumbent to believe in that, and whoever does not believe in this whilst knowing that this is true as was stated by the Messenger of Allah (صلى الله عليه وسلم) then he has rejected the Messenger of Allah (صلى الله عليه وسلم).” [1266] Tabaqaat al-Hanaabilah by Aboo Ya’la, 1/313.
Ibn Khuzaymah said: “The whole earth will be grasped by our Lord, exalted be He, by one of His Hands on the Day of Judgement. The heavens will be folded by His Right Hand, and that is His other Hand. Both Hands of our Lord are Right Hands. He has no Left Hand. He is far above of having a Left Hand. This is because having a left hand is amongst the signs of the created beings. Allah is far above being resembled to His creation.” [1267] Ibid, 1/197.
Al-Albaani said: “The Prophet’s statement: “Both His Hands are Right Hands” is a confirmation of Allah’s statement: “Nothing is like Him, and He is the All-Seeing, the All-Hearing.” This description was stated by the Messenger of Allah (صلى الله عليه وسلم) as a confirmation of extolment. So, Allah’s Hand is not like the hands of the created beings which have right and left hands. Rather, both His Hands are Right Hands.
Another point worthy to note is that the narration which states: “His Left Hand” is a weak narration. This is confirmed by that Aboo Dawood transmitted the hadeeth and said: “In His other Hand” instead of “His Left Hand.” This is in line with the Prophet’s statement: “Both His Hands are Right Hands.” And Allah knows best.” [1268] Majallat al-Asaalah, fourth edition, p 68.
The rational argument by those who say that one of Allah’s Hand is the Right Hand and the other Hand is the Left Hand, while we only say: “Both His Hands are Right Hands,” is that this latter statement is said out of respect and reverence, because the Left Hand is from the attributes of deficiency and weakness. This is indeed a strong and rational view which also warrants consideration. However, we say, “Indeed, Allah’s Attributes are based on revelation; therefore, as long as there is no authentic and explicit evidence which describes one of Allah’s Hands as the Left Hand, we do not go beyond the statement of the Prophet (صلى الله عليه وسلم) which says, “Both of Allah’s Hands are Right Hands.” I am inclined to believe that the hadeeths that make mention of the Left Hand are weak. And Allah knows best.
What can be correctly stated about Allah that is not an attribute
Caring and concern
It is correct to say that Allah is not concerned, and He does not care.
The proof from the Quran
Allah’s statement: Say, "What would my Lord care for you if not for your supplication? al-Furqaan: 77
Al-Azharee said: “It means: What value would you have in His sight were it not for your belief in His Oneness?” This is like when a person says, “Maa ‘aba?tu bi fulaanin” meaning: So-and-so does not hold any weight and value in my sight.” [1269] See Tahdheeb al-Lughah (3/149)
In the explanation of the ayah: “Say, "What would my Lord care for you,” Ibn Katheer said: “It means: Allah does not care, and He is not concerned about you if you do not worship Him.” [1270] Tafseer al-Qur?aan al-‘Azeem, 6/134.
The proof from the Sunnah
It is narrated on the authority of Mirdaas al-Aslami (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said: “Pious people will die in succession, and there will remain the dregs of society who will be like the useless residues of dates and barley and Allah will not care about them the least.” [1271] Transmitted by al-Bukhaaree (6434) Another narration states: “Allah will not be concerned about them at all.” [1272] Transmitted by al-Bukhaaree as mawqoof hadeeth from Mirdaas al-Aslami (may Allah be pleased with him) (4156).
Al-Baghawee said: “The Prophet’s statement: “Allah will not care about them” means Allah will not elevate their status and He will not value them. In Arabic, it is said: “Balaytu Bi ash-Shay? Mubaalaatan wa baaliya wa baala” I cared about something.” It is also said: “Laysa haatha baali” meaning: “This is not of my concern.” [1273] Sharh as-Sunnah, 14/393.
Ibn ‘Uthaymeen said: “Allah will not care about them” meaning Allah does care about whom He punishes because they do not deserve to be cared for by Allah.” [1274] Sharh Saheeh al-Bukhaaree, 6/309.
The Essence Being (Ath-thaat)
It is correct to attribute the word ‘the Being’ to Allah, the Exalted like saying: “Allah’s Essence” or the “Divine Being”. However, this does not mean that it should be perceived that ‘the Being’ is Allah’s attribute. The Being of a thing is itself.
The word ‘the Being’ was mentioned several times in the Sunnah. This includes the hadeeth which states: “Ibraaheem did not tell lies except three times, and two of the lies concerned Allah’s Essence.” [1275] Saheeh Muslim (2371) from the hadeeth of Aboo Hurayrah (may Allah be pleased with him). Al-Bukhaaree transmitted the hadeeth as a mawqoof narration from Aboo Hurayrah (3358).
Ibn Taymiyyah said: “The name Allah: when it is said, “Praise be to Allah,” or when it is said: “In the name of Allah,” then it covers both His Essence and attributes.” [1276] Majmoo’ al-Fataawa, 6/206.
He also said: “There is a difference between supplicating to Allah and talking about Him. Thus, He is not supplicated to except by His beautiful Names. As for talking about Him, it is not done by a bad name. However, either it may be by a good name, or by a name which is not bad, even if it is not considered to be good like “Thing, Being, and Existing.” [1277] Ibid, 6/142, See his statement on the divine Being in Majmoo’ al-Fataawa, 5/330 and 338.
Person (As-Shakhs)
It is permissible to use the word ash-Shakhs for Allah, the Exalted. This word was used in the authentic Sunnah. Some scholars considered it to be an attribute of Allah, the Exalted.
The proof
It is narrated on the authority of Sa’d ibn ‘Ubaadah (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said: “No person is more jealous of his honour than Allah, and no person, is fonder of accepting an excuse than Allah, on account of which He has sent messengers, announcers of glad tidings and warners; and no one is fonder of praise than Allah on account of which Allah has promised Paradise.” [1278] Saheeh Muslim (1499).
Al-Ghunaymaan said: “Al-Bukhaaree said: “Chapter: The statement of the Prophet (صلى الله عليه وسلم): “No shakhs (person) is more jealous (from the word ghayrah) of his honour than Allah.” The word ghayrah is written with a fathah on the ghayn. The word shakhs means an individual which is distinct from another. What al-Bukhaaree meant is that these two names can be used for Allah, the Exalted in describing Him because the Messenger (صلى الله عليه وسلم) affirmed them, and He is the most knowledgeable of the creation about Allah, the Exalted.” [1279] Sharh Kitaab at-Tawheed min Saheeh al-Bukhaaree, 1/335.
Al-Barraak said: “The word ash-Shakhs (individual) indicates manifestation, elevation, and self-subsistence. Even if it had not been mentioned in the hadeeth, it would not have been valid to negate its usage for Allah because nothing necessitates the prohibition. How about the fact that it was mentioned in the hadeeth, and the scholars transmitted it and did not find it problematic? So, we say, “Indeed, Allah is a Shakhs, an Individual Supreme Being, Who is not like other individual beings just as we say concerning the other Names and attributes which were transmitted.” [1280] Ta’leeqaat ash-Shaykh al-Barraak ‘ala al-Mukhaalafaat al-‘Aqadiyyah fee Fath al-Baari, 13/401.
The Thing (Ash-Shay?)
The use of the word ‘the Thing’ is fine with reference to Allah, the Exalted, and it is used to describe Him or His attribute amongst His other attributes in a manner of providing information about Him. However, it is not said that ‘the Thing’ is one of Allah’s Names.
The proofs from the Quran
1. Allah’s statement: “Say, “What thing is greatest in testimony?” Say, “Allah is witness between me and you.” al-An’aam: 19
2. Allah’s statement: “Everything will be destroyed except His Face.” al-Qasas: 88 The Face is an attribute related to the Essence of Allah, the Exalted.
Ibn Taymiyyah said: “There is a difference between supplicating to Allah and providing information about Him. He should only be supplicated by His names and attributes. As for providing information about Him, it should not be by a bad name. However, it could be by a good name, or a name which is not bad, even if it is not considered to be a good name like the names “the Thing, The Being, and the Existing.” [1281] Majmoo’ al-Fataawa, 6/142, 9/300.
Ash-Shinqeetee said: “‘The Thing’ according to Ahl as-Sunnah wa al-Jamaa’ah is used to refer to an existing thing and not a non-existent one. Every existent thing is called the thing according to Ahl as-Sunnah wa al-Jamaa’ah, and it is not used to refer a non-existent thing. It is permissible to use it for Allah.” [1282] Al-’Adhb an-Nameer min Majaalis ash-Shinqeetee fee at-Tafseer, 4/202.
The Attribute
It is permissible to use this word for Allah, the Exalted and relate it to Him. So, one can say, “Allah’s attribute, the attribute of the Most Merciful, and Allah’s Attributes and descriptions are such-and-such.” This was affirmed by the implied meaning of the Quran and the stated meaning of the Sunnah.
The proof from Quran
Allah’s statement: “Exalted is your Lord, the Lord of might, above what they describe.” as-Saffaat: 180
The proof from the Sunnah
It is narrated on the authority of ‘A’ishah (may Allah be pleased with her) that the Prophet (صلى الله عليه وسلم) appointed a man in charge of an army unit who led them in prayer; he always concluded his recitation with (Surah Al-Ikhlaas): "Say (O Muhammad): 'He is Allah, (the) One. Allah is the Self-Sufficient,” Upon their return to Al-Madinah, they mentioned this to Messenger of Allah (صلى الله عليه وسلم) who said, "Ask him why he does so?" They asked him and he replied, "This Surah contains the attribute of the Most Merciful Allah, and I love to recite it. The Messenger of Allah (صلى الله عليه وسلم) thereupon told them, "Tell him that Allah loves him.”” [1283] Transmitted by al-Bukhaaree (7375) and Muslim (813).
Whoever reads the books of the predecessors (may Allah have mercy on them) like Kitaab at-Tawheed by Ibn Khuzaymah, Kitaab at-Tawheed by Ibn Mandah, Naqd ad-Daarimee al-Murrisee, and others, will find that they used this term.
In his book Sifaat Rabb al-‘Aalameen [1284] Sifaat Rabb al-‘Aalameen, 1/353. , Al-Muhibb as-Saamit wrote the chapter heading: ‘Chapter: The attribute of the Most Merciful.’
The Primordial (Al-Qadeem)
Allah can be described as ‘the Primordial.’ However, this is not His attribute nor His Name. Ibn al-Qayyim said: “What is stated concerning Allah’s Names and Attributes is based on revelation, and what is stated as information about Allah is not necessarily based on revelation like stating that He is the Primordial, the Thing, the Existent, and the Self-Subsistent.” [1285] Badaai’ al-Fawaaid, 1/285.
Aboo al-Qaasim al-Asbahaanee said: “So, the Prophet (صلى الله عليه وسلم) clarified what Allah meant when He informed about Himself, and He explained that Allah’s Self is Primordial and does not perish.” [1286] Al-Hujjah Fee Bayaan al-Mahajjah, 1/103.
A hadeeth states: “I seek refuge in Almighty Allah, in His Noble Face, in His primordial power, from Satan the outcast.” [1287] Transmitted by Aboo Dawood (466) from the hadeeths of ‘Abdullah ibn ‘Amr ibn al-‘Aas (may Allah be pleased with him). The hadeeth was graded as good by an-Nawawi in al-Athkaar, p 46, by Ibn Hajar in Nataa?ij al-Afkaar, 1/277, and it was graded as authentic by al-Albaani in Saheeh Sunan Aboo Dawood (466). So, Allah’s power was described as primordial.
Allah’s knowledge is described as primordial. Ibn Taymiyyah said: “Belief in predestination has two levels, and each level consists of two things. The first level is believing that Allah is well-acquainted with the creation, and they work according to His primordial knowledge which is primordial and eternal.” [1288] Al-‘Aqeedah al-Waasitiyyah, p 105. As-Saffaareenee considered ‘the Primordial’ to be Allah’s attribute. He even considered it to be His name.
‘Abdullah Abaabutayn said: “It is not correct to refer to Allah as the Primordial whilst considering this to be one of His names even though it is correct to refer to Him in this manner while providing information about Him, as we have stated: “The issue of providing information about Allah is expansive compared to supplications and Allah knows best.” [1289] Lawaami’ al-Anwaar, 1/38.
Ibn ‘Uthaymeen said: “All of Allah’s Names are beautiful and they do not consist of deficiency in any manner. Thus, this clarifies that using the Primordial as Allah’s name is not permissible based on rational and revealed evidence. Allah said: “Say, "My Lord has only forbidden immoralities - what is apparent of them and what is concealed - and sin, and oppression without right, and that you associate with Allah that for which He has not sent down authority, and that you say about Allah that which you do not know.” al-A’raaf: 33 He, the Exalted, also said: “And do not pursue that of which you have no knowledge.” al-Israa?: 36 As for the rational evidence, that the Primordial is not one Allah’s beautiful names because it consists of deficiency because the primordial refers to an incidental thing and incidence is a deficiency. [1290] Sharh al-‘Aqeedah as-Saffaareeniyyah, 1/35.
The Existent
Allah is referred to as the Existent. However, ‘the Existent’ is not one of Allah’s Names. Ibn Taymiyyah said: “Ahl as-Sunnah have referred to Allah as being existent and having perfect existence. However, those besides them refer to Him as not having perfect existence, and as non-existent. So, they assimilate Allah’s Attributes with others than Him, and they incapacitate Him of His attributes. Hence, they are assimilators as well as incapacitants both rationally, and in terms of the Law of the religion.” [1291] Daqaa?iq at-Tafseer, 5/110.
The Standing Committee for Scholarly Research and Fatwas in Saudi Arabia was asked about describing Allah as existent. They answered: “The existence of Allah is a commonly known matter. It is Allah’s attribute according to the consensus of the Muslims. Moreover, it is Allah’s attribute according to all the intellectual people even the polytheists. No one argues with that except a heretic infidel. Affirming the attribute of Allah’s existence does not necessitate that he was brought into existence. This is because existence of two types:
Firstly: Existence associated with the being: This is the existence of a being by itself and not acquired from elsewhere. This is Allah’s existence and the existence of His attributes. His existence was not preceded by non-existence, and it will not be followed by non-existence. Allah, the Exalted, said: “He is the First (nothing is before Him) and the Last (nothing is after Him), the Highest (nothing is above Him) and the Most Near (nothing is nearer than Him). And He is the All-Knower of everything.” al-Hadeed: 13
Secondly: Existence which is preceded by occurrence. This is existence which occurs after non-existence. This type of existence needs an originator who brings it to existence and a creator who brings it into the realm of existence, and That Creator is Allah, the Exalted. Allah, the Exalted, said: “Allah is the Creator of all things, and He is, over all things, Disposer of affairs. To Him belong the keys of the heavens and the earth.” az-Zumar: 62-63
So, based on this Allah, the Exalted, is described as the Existent, and He is mentioned with this attribute in normal statements. So, it can be said: “Allah is Existent.” However, ‘the Existent’ is not one of His names. Rather, it is His attribute.” [1292] Fataawa al-Lajnat ad-Daaimah li al-Buhooth al-‘Ilmiyyah wa al-Iftaa, 3/190.
Description
It is correct to use this when referring to Allah, the Exalted, and attributing it to Him. So, you may say, “The description of Allah” or “The descriptions of Allah,” and so on. This is based on the fact that the word an-na’t linguistically means an attribute according to the preponderant opinion.
In his Saheeh, al-Bukhaaree said: “Chapter: What is mentioned concerning beings, descriptions and names.” [1293] Kitaab at-Tawheed from Saheeh al-Bukhaaree.
Ibn ‘Uthaymeen commented and said: “As for nu’oot, they are descriptions. So, the descriptions of Allah are called nu’oot. Thus, you say, “Allah’s description is such-and-such.” [1294] Sharh Saheeh al-Bukhaaree, 8/366.
Thus, the scholars have attributed the word description to Allah, the Exalted, many times. Examples of that are as follows:
The statement of Ibn Taymiyyah: “One of the greatest principles is that a person should know what Allah described Himself with in terms of attributes.” [1295] Majmoo’ al-Fataawa, 16/372.
His other statement: “When it is said: “The Most Merciful, the Most Beneficent, the King, the Holy, the Giver of Peace,” these are all names for one Being, exalted be He. However, each name indicates a description of Allah, the Exalted, which another name does not indicate.” [1296] Majmoo’ al-Fataawa, 5/160.
The statement of Ibn al-Qayyim: “All of Allah’s Names are names of praise, extolment, laudation, and reverence. Thus, they are beautiful names. All His attributes are attributes of perfection, and all his descriptions are descriptions of glory. All his actions consist of wisdom and mercy; benefit and justice.” [1297] Madaarij as-Saalikeen, 1/144.
There are many other scholars besides them who stated similarly. Imaam an-Nasaa?i, the author the Sunan, wrote a book titled An-Nu’oot al-Asmaa wa as-Sifaat. However, it is better to say sifatullah, “Allah’s attribute, sifatur Rahmaan, the attribute of the Most Merciful,” or sifaatullah, “Allah’s Attributes,” instead of saying na’tullah, “Allah’s description” or nu’ootullah, “Allah’s descriptions” because the authentic hadeeths mentioned attributes.
What is related to Allah, the Exalted, and yet it is not an attribute
Sitting and taking a seat
Relating sitting and taking a seat to Allah, the Exalted, is like attributing rising over the Throne, coming, and other attributes to Him, which are possible with regards to Allah, the Exalted. Therefore, a believer must not be bewildered by the attribution that is appropriate to Allah, if it is authentically transmitted. The people who are bewildered by that are the Jahmiyyah and those who incapacitate Allah of His attributes. The issue of sitting and taking a seat was affirmed by several leading scholars of Ahl as-Sunnah. However, there is no authentic hadeeth from the Prophet (صلى الله عليه وسلم) nor is there a mawqoof hadeeth from any of the Companions in this regard. All the transmissions in this regard have weak chains of transmission that are debatable. Some scholars interpreted Allah’s rising over the Throne as sitting on it.
The side
Some scholars stated that ‘the side’ is one of Allah’s Essence-related attributes. Their proof was Allah’s statement: “(Lest) any person should say, ‘Oh, for (my) regret in that I indeed neglected my duty towards (literally: in the side of) Allah.” az-Zumar: 56 However, this is wrong because the predecessors interpreted the ayah contrary to that.
Ibn Jareer said: “Allah’s statement: “(Lest) any person should say, ‘Oh, for (my) regret in that I indeed neglected my duty towards (literally: in the side of) Allah” means: Oh, for (my) regret for the deeds that I wasted of what Allah ordered me, and the shortcomings I had in the world in obeying Allah.” [1298] Tafseer Ibn Jareer, 20/234.
Ibn Taymiyyah said: “There is no scholar who is well-known among the Muslims nor a well-known sect among the Muslims who attributed a side which resembles to that of person to Allah. The word ‘side’ was mentioned in Allah’s statement: “(Lest) any person should say, ‘Oh, for (my) regret in that I indeed neglected my duty towards (literally: in the side of) Allah.” az-Zumar: 56. However mere relationship does not necessitate that this related thing is Allah’s attribute. Rather, created things and their attributes which are part of them may be related to Allah, while in reality they do not constitute Allah’s Attributes according to the consensus of the creation. This is like in Allah’s statement: “The House of Allah,” “the servants of Allah” and “Allah’s relief” according to the predecessors, the leading scholars, and the majority. However, when what is an attribute of Allah alone like Allah’s Speech, Allah’s Knowledge, Allah’s Hand, and so on; is related to Him, then it will be His attribute.
In the Quran, there is what indicates that what is meant is not the side which resembles a person’s side. This is because Allah said: “(Lest) any person should say, ‘Oh, for (my) regret in that I indeed neglected my duty towards (literally: in the side of) Allah” and neglect is not in any of Allah’s Attributes. When a person says, “Fulaanun farata fee Janbi fulaani” ‘so and so was neglectful of his duty towards so-and-so” he does not mean that the neglect occurred in part of that person. Rather, he means that he was neglectful in the direction or right of that person.
If the reality is that if this word is attributed to a created being, it does not apparently mean that the neglect was in the side of the person which is linked to his ribs, then how can that be wrongly perceived about Allah that neglect occurred in Allah’s Essence?! [1299] Al-Jawaab as-Saheeh, 4/415.
Direction and Place
The word direction or place was not affirmed or negated in the Quran or the Sunnah. It is permissible to refer to Allah in these terms after some details. The meaning will be Allah’s elevation and highness is independent of them, as well as that Allah, the Exalted, is above the heavens.
Ibn Taymiyyah said: “In the revealed texts, there is no affirmation or negation of the word direction unlike the affirmation of the words highness, rising over, being above, ascension and so on. It is known that the existent things consist of the Creator and the created things. The Creator is Allah, the Exalted, who is separate from His creation. None of His creation are in His Essence, and nothing from His Essence is in His creation.
So, a person who negates the direction will be asked: “By direction, do you mean that it is an existent and created thing? Allah does not enter His creation. Or by direction, do you mean what is beyond the universe. Undoubtedly, Allah is above the universe and separate from the created Beings. Likewise, if a person says, “Allah is in a certain direction,” he will be asked: “Do you mean by this statement that Allah is above the universe, or do you mean that He is inside something from His creation? If you intend the former, it is true, and if you intend the latter, that is false.” [1300] Ar-Risaalah at-Tadmuriyyah, p 66.
In short: It is permissible to talk about direction and place with reference to Allah, the Exalted, meaning that He is above, and that Allah, the Exalted, is separate from His creation by His Essence, may His names be sanctified, and may His attributed be revered.
The boundary
The word the boundary was not affirmed or negated in Allah’s Book or the Sunnah. However, the predecessors differed about using it to refer it to Allah as a means of providing information about Allah. So, the truth about the issue is that it is necessitates detail. It is not correct to negate or affirm the newly invented terms that are brief without asking about details.
Ibn Taymiyyah said: “Many of the leading scholars of the Sunnah and hadeeth or most of them say, “Allah is above His heavens on His Throne. He is separate from His creation by a boundary. Some scholars did not use the word boundary and others rejected it.” [1301] Bayaan Talbees al-Jahmiyyah Fee Ta?sees Bid’aihim al-Kalaamiyyah, 2/527.
The word boundary is like the word direction. When the Jahmiyyah and those who incapacitate Allah of His attributes negated Allah’s Highness, then some of Ahl Sunnah used the word direction. When the Jahmiyyah rejected that Allah, the Exalted, is separate from His creation, then some of Ahl as-Sunnah used the word boundary. However, none of them affirmed the direction or the boundary as an attribute of Allah, the Exalted.
Ibn Taymiyyah said: “This word was not affirmed as an additional attribute to what is in the Quran and the Sunnah. Rather, through it, we have clarified what was incapacitated by the followers of falsehood like the existence of the Lord, Exalted be He, separation from His creation, and affirmation of His reality.” [1302] Bayaan Talbees al-Jahmiyyah, 3/48.
Ibn ‘Uthaymeen said: “As for the word boundary, it is like the word body. It was not mentioned in the Quran or the Sunnah, or the statements of the leading scholars of Islam in affirmation or negation. Some scholars rejected this word, and others accepted it. That is, some scholars said, “Allah is in a boundary, or He has a boundary.” Others rejected this. The well-versed view is that this is difference that is due to the use of words and terms after thorough research, because if the word boundary refers to something that restricts Allah, then this is definitely negated. If what is meant by ‘boundary’ is being separate from the creation, then this is the meaning of the statement of the predecessors who said: “Allah is separate from His creation.” So, absolute negation or absolute affirmation of this word is not the right approach. This is debatable.” [1303] Sharh Saheeh al-Bukhaaree, 8/419.
Movement
This word was not mentioned in the Quran and Sunnah. The affirmation of Allah’s descent, arriving, coming and so on benefits from it. Ibn ‘Uthaymeen said: “The revealed texts which affirm Allah’s action, coming, rising over, and descent to the lowest heaven necessitate movement. So, movement is true, and affirmed and necessitated by these texts even if we do not know how this movement is. If these texts did not necessitate movement for Allah, we would have no right in affirming it for Him through them. Likewise, we have no right to negate Allah’s movement based on what our intellects find it far-fetched or having a wrong view that this necessitates affirming deficiency for Allah. This is because Allah’s Attributes are based on the text, and their affirmation or negation depends on what was revealed in the Quran and Sunnah because comparison is not permissible with respect to Allah. The reason for that is that there is no one is like Him, and He has no equal. There is nothing in the Quran or Sunnah which affirms the word ‘movement’ or negates it. So, the view that affirms its negation or the negation of its word means speaking about Allah without knowledge.”
Ibn Taymiyyah talked in detail about the issue of movement in His books on Allah’s Attributes. He described the views of the scholars in that regard and what was correct amidst them. He stated that some scholars were affirming movement. Other scholars did not state a view on the issue. While other scholars staunchly negated the word. The correct view is that Allah’s actions and what necessitates them which was indicated by the Quran and Sunnah are all affirmed and must be believed in. There is no deficiency in them, nor do they signify comparing Allah’s Attributes to those of the creation. Adhere to this principle because it will benefit you. Desist from the methodology of the scholars of kalaam who used invalid analogy to try and misinterpret the texts of the Quran and Sunnah and distort words from their proper usage regardless of whether this is based on a good or bad intention.” [1304] Majmoo’ Fataawa wa Rasaail Ibn ‘Uthaymeen, 3/73.
Al-Barraak said: “The word ‘movement’ and changing (of place) were not mentioned in the Quran and Sunnah. Therefore, it is not permissible to assert their negation. Attributing the negation of these words to the predecessors and the leading scholars from Ahl as-Sunnah wa al-Jamaa’ah is not correct. Rather, some of them considered the meanings of these words to be correct, and they affirmed their meanings, and they did not use these words in an unrestricted manner. Some of them affirmed the word ‘movement’. There is no contradiction between these views. This is because Ahl as-Sunnah agree about affirming what is from the genus of movement like coming, descent, coming close, and ascending as was stated in the Quran and the Sunnah. However, what is best is to stick to the words which were mentioned in the revealed texts.” [1305] Ta’leeqaat ash-Shaykh al-Barraak ‘ala al-Mukhaalafaat al-‘Aqadiyyah Fee Fath al-Baari (7/156).
The Cubit
Aboo Hurayrah (may Allah be pleased with him) narrated: “The Messenger of Allah (صلى الله عليه وسلم) said: “The molar of disbeliever (on the day of Judgement) will be like Mount Uhud, his thigh will be like al-Baydaa, his seat in Hellfire will be like the distance between Qudayd and Mecca. The thickness of his skin will be forty-two cubits according to the cubit of the Irresistible.” [1306] Transmitted by Ahmad in al-Musnad (8410), Ibn Aboo ‘Aasim in as-Sunnah (611), and Ibn Hibbaan in his Saheeh (7486), and al-Haakim in al-Mustadrak (8760). Al-Haakim said: “The chain of narrators of this hadeeth is authentic according to the conditions of al-Bukhaaree and Muslims, and they did not transmit it because it is the mawqoof narration of Aboo Hurayrah (may Allah be pleased with him). The chain of narrators of the hadeeth was considered to be authentic by Ibn Hajar in Fath al-Baari, 11/431. The hadeeth was graded as authentic by al-Albaani in Saheeh al-Jaami’ (3888).
The affirmation of the cubit to Allah, the Exalted, is like affirming the Hand, the Palm, the Fingers, and other attributes. These attributes are not impossible for Allah, the Exalted, and the believer does not feel bewildered by affirming them in a manner which is appropriate to Him if they affirmed by the revealed texts. It is only the people who incapacitate Allah of His attributes that feel unfamiliar by that. However, the hadeeth does not explicitly indicate that Allah has a cubit because the word ‘cubit’ in the hadeeth may be referring to the Irresistible, exalted be He or a human despot. Therefore, ath-Thahabi said: “This is not a hadeeth of Allah’s Attributes at all.” [1307] Fayd al-Qadeer by al-Munaawi, 4/255. It is not known that any of the predecessors explicitly affirmed this attribute for Allah, the Exalted, except Aboo Ya’la al-Farraa? in his book Ibtaal at-Ta?weelaat. [1308] Ibtaal at-Ta?weelaat, 1/203. In his book, as-Sunnah, Aboo ‘Aasim wrote the chapter heading: Chapter: Hadeeth: The thickness of the skin of the disbeliever will be forty cubits according to the cubit of the Irresistible, and His molar will be like Mount Uhud. [1309] As-Sunnah, 1/271. Ibn Mandah used this hadeeth as evidence in his refutation of the Jahmiyyah. [1310] Ar-Radd ‘ala al-Jahmiyyah, p 50.
The scholars who did not consider this hadeeth to be from the hadeeths of Allah’s Attributes from those who affirm Allah’s Attributes are al-Haakim, [1311] Al-Mustadrak, 4/637. his Shaykh Aboo Bakr ibn Ishaaq, [1312] Ibid. Ibn Qutaybah ad-Deenawari, [1313] Ta?weel Mukhtalaf al-Hadeeth, p 312. al-Azhari, the linguist, [1314] Tahdheeb al-Lughah, 11/44. ath-Thahabi, [1315] Fayd al-Qadeer by al-Munaawi, 4/255. and ‘Abdul Muhsin al-‘Abbaad. [1316] Al-Intisaar Li Ahl as-Sunnah wa al-Hadeeth, p 94.
What is best is not to encumber oneself with explaining the meaning of the cubit. And Allah knows best what was meant by His Messenger (صلى الله عليه وسلم).
The soul
The soul is from the creation of Allah, the Exalted. It is attributed to Allah through the relationship of ownership and honour, and not as an attribute. Allah is its Creator, Owner, and He takes its life out when He wishes, and He lets it live when He wishes. The soul was attributed to Allah in the Quran and the Sunnah in several places.
The mention of the soul in the Quran
1. Allah’s statement: “The Messiah ‘Eesa, son of Maryam, was (no more than) a Messenger of Allah and His Word, ("Be!" - and he was) which He bestowed on Maryam and a spirit/soul (Rooh) created by Him.” an-Nisaa?: 171
The mention of the soul in the Sunnah
It is narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) mentioned that the people on the Day of Judgment will seek intercession from the Prophets. He (صلى الله عليه وسلم) said: “People will go to Adam and say O Adam, you are the father of mankind. Allah created you by His own Hand and breathed in You of His spirit……and they will come to ‘Eesa, and they will say: “O ‘Eesa, you are the Messenger of Allah and His Word which He sent down upon Maryam. and (you are) a Spirit from Him.” [1317] Transmitted by al-Bukhaaree (3340, 4712) and Muslim (194).
Ibn Taymiyyah said: “Mere phrasal relationship of the word to Allah does not necessitate that the related thing is Allah’s attribute. Rather, created things and the attributes which are in them may be related to Allah, whereas these do not constitute His attributes according to the consensus of everyone. These are statements like “the House of Allah, Allah’s camel, the servants of Allah.” According to the predecessors from the Muslims, and their leading scholars, and the majority, this attribution also includes “Allah’s relief.” However, when what is attributed to Allah is His attribute alone and not anyone else’s, then it will be Allah’s attribute. This applies to attribute like Allah’s Speech, His knowledge, His Hand, and so on.” [1318] Al-Jawaab as-Saheeh, 4/416.
Ibn al-Qayyim said: “There is no difference among the Muslims about the fact that the souls in Adam, his children, ‘Eesa and others, are the creation of Allah. He created them, originated them, composed them, and invented them.” [1319] Kitaab ar-Rooh, p.208-210.
Ibn Katheer said: Allah’s statement: “And a spirit from Him” is like His statement: “And He has subjected to you whatever is in the heavens and whatever is on the earth - all from Him.” That is from His creation and from Him. The word ‘min’ in the ayah does not mean that these things are part of Allah unlike what is claimed by the Christians. The soul was related to Allah as honour. This is like the attribution of the she-camel, and the House (the Ka’bah) to Allah.” [1320] Tafseer Ibn Katheer, 2/479.
The Shadow
The word ‘the shadow’ sometimes comes attributed to Allah, and sometimes it comes attributed to the Throne.
Firstly: The shadow as attributed to Allah
It is narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said “Seven people will be shaded by Allah under His shade on the day when there will be no shade except His….” [1321] Transmitted by al-Bukhaaree (660), Muslim (1031). The wording of the hadeeth of Salmaan (may Allah be pleased with him) as transmitted by Sa’eed ibn Mansoor is: “Seven people will be shaded by Allah in the shade of His throne.” The chain of transmitters (isnaad) of this hadeeth was graded to be good by al-Haafiz in Fath al-Baari (2/169).
Secondly: The shadow as attributed to the Throne
The hadeeth which states: “Those who have mutual love for the sake of Allah will be under the shade of His throne on a day when there will be no shade except His.” [1322] Transmitted by Ahmad (22084), ibn Aboo Shaybah in al-Musannaf 13/145, ibn Hibaan (577), at-Tabaarani (168), Ibn Mandah in at-Tawheed 2/47, at-Tahhaawi in Sharh Mushkil al-Aathaar 10/37, and others with different wordings. The hadeeth was transmitted on the authority of ‘Abdullah ibn ‘Abbaas, Aboo Hurayrah, al-‘Irbaad ibn Saariyah. Mu’aath ibn Jabal, and ‘Ubaadah ibn as-Saamit. In al-‘Ulw, p 84, adh-Dhahabi said: “Many corroborative narrations were transmitted about the shade of the Throne which reach the level of tawaatur.” The hadeeth was graded as authentic by several scholars.
The meaning of the shade which was mentioned in the hadeeths
Ibn Mandah said: “Another clarification which indicates that the Throne has a shade under which only those will seek it whom He wants from His servants.” [1323] Kitaab at-Tawheed, 3/190.
Ibn Rajab said: “It has been authentically transmitted from the Prophet (صلى الله عليه وسلم) that he said: “He who gives respite to someone who is in straitened circumstances, or grants him remission, Allah will shelter him in the shade of His Throne, on the Day of Resurrection, when there will be no shade except His shade.” The hadeeth was transmitted in Saheeh Muslim from the way of Aboo Al-Yasar al-Ansaari who narrated from the Prophet (صلى الله عليه وسلم) Imaam Ahmad and at-Tirmithee transmitted a hadeeth which was graded as authentic by at-Tirmithee. It is narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said: “Whoever grants his debtor respite or cancels his debt, he will be under the shade of the Throne on the Day of Resurrection.” This indicates that what is meant by Allah’s Shade is the shade of His Throne.” [1324] Fath al-Baari, 4/64.
Ibn ‘Uthaymeen said: “The Prophet’s statement: “On the day when there will be no shade except Allah’s shade” means ‘except the shade which Allah creates.’ It is not as is mistakenly taken by some people to mean that it is the shade of the Lord’s Being, exalted be He. That is wrong. This is because it necessitates that at that time, the sun will be above Allah.” [1325] Sharh al-‘Aqeedah al-Waasitiyyah, 2/136.
Al-Baraak said: “The shade is a created thing. Its relationship to Allah is that of possession and honour. It is not a relationship of attribution towards the attributed being. Hence, it cannot be said that the Essence of Allah has a shade by attempting thereby to derive that opinion from this hadeeth. That is because the shade is something that is created.” [1326] See the comments of Sheikh al-Barraak on credal contradictions in Fath al-Baaree, vol. 2, p.144.
However, Ibn Baaz affirmed the attribute of the shade for Allah. He, may Allah have mercy on him, was asked about the hadeeth of the seven people who will be under Allah’s Shade on the day when there will be no shade except His. He was asked whether Allah, the Exalted, has a shadow. He answered: “Yes. This is as stated in the hadeeth. Other narrations state: “The shadow of His Throne.” However, the hadeeth of al-Bukhaaree and Muslim stated: “His Shade.” So, He has a shadow which is appropriate to Him, and it is not known how it is as is the case with the rest of attributes. It is the same issue according to Ahl Sunnah wa al-Jamaa’ah. And Allah is the granter of success.” [1327] Majmoo’ al-Fataawa wa ar-Rasaa?il, 28/402.
The Handshake
Some scholars affirmed the attribute of handshake as an attribute of Allah, the Exalted. Their proof was the hadeeth which states: “The Black Stone is Allah’s Right Hand on earth. Whoever touches it and kisses it, it is as if He has shaken Allah’s Right Hand and kissed it.” Another narration states: “The Black Stone is Allah’s Right Hand on earth, with it He greets His servants.” Another narration states: “Allah greets His creation with it.” [1328] Transmitted as a marfoo’ hadeeth by Ibn ‘Adiy in al-Kaamil Fee ad-Du’afaa?, 1/557 from the way of Ishaaq ibn Bishr al-Kaahili. Concerning him, he said: “He is one of the people who fabricated hadeeths. The hadeeth was transmitted by al-Khateeb al-Baghdaadi in Taarikh Baghdaad, 6/326, and he said: “This is a munkar narration.” In ‘Aaridat al-Ahwadhi 2/305, Ibn al-’Arabi said: “This is a false hadeeth.” In Sharh al-‘Umdah ibn 2/435, Taymiyyah stated the correct view is that the hadeeth is a mawqoof narration of ibn ‘Abbaas. This was also stated by Ibn Hajar in al-Mataalib al-‘Aaliyyah, 2/36.” However, deriving evidence from this is not correct.
Ibn Taymiyyah said: “The statement: “Whoever touches it and kisses it, it is as if He has shaken Allah’s Right Hand and kissed it” explicitly indicates that whoever touches the Black Stone and kisses it is neither shaking Allah’s Hand nor kissing it. This is because what is compared to a thing is not the actual thing. Moreover, the words “it is as if” were used and they clearly indicate comparison.” [1329] Majmoo’ al-Fataawa, 6/581.
Ibn ‘Uthaymeen commented by saying: “I say: ‘Based on this, the hadeeth is not about the Attributes of Allah which was interpreted with a meaning that is contrary to the apparent. There is no interpretation at all in the hadeeth.” [1330] Majmoo’ al-Fataawa wa ar-Rasaa?il, 1/120.
The stepping at Wajj (that is, Taif) [1331] Wajj is a valley in Taif, or it is Taif. Refer to Musnad Ishaaq ibn Raahawayh, 5/47, Mu’jam al-Buldaan by Yaaqoot, 5/361.
A hadeeth states: “Indeed, the last stepping that Allah will step will be at Wajj.” [1332] Transmitted by Ahmad in al-Musnad (17598), at-Tabraani in al-Mu’jam al-Kabeer, 16/14, Ahmad in al-Musnad (27355), al-Humaydi in al-Musnad 1/382, ibn Raahawayh in al-Musnad, 5/7, at-Tabaarani in al-Mu’jam al-Kabeer 17/477, al-Bayhaqi in al-Asmaa wa as-Sifaat, 2/388 from the way of ‘Umar ibn ‘Abd al-‘Azeez who transmitted on the authority of Khawlah bint Hakeem. However, these two did not meet.
Stepping is by the leg. Al-Fayroozaabaadi said: “Wati?ahu” with a kasrah on the taa means he stamped on it.” [1333] Al-Qamoos al-Muheet, p 55. The scholars who affirmed stepping as an attribute of Allah include Aboo Ya’la al-Farraa? [1334] Ibtaal at-Ta?weelaat, 2/379. and Ibn al-Qayyim. [1335] Mukhtasar as-Sawaa’iq al-Mursalah by Ibn Moosili, p 467.
Ibn Qutaybah said: “As for the Prophet’s statement: “The last stepping that Allah will step will be at Wajj,” Allah knows best but I am of the view that it means: Allah’s last time that He thwarted the polytheists was at Taif. Wajj is Taif. This is what was stated by Sufyaan ibn ‘Uyaynah. He said: “The last battle that the Messenger of Allah (may Allah’s peace and blessings be upon be upon him) fought was at Taif.” [1336] Ghareeb al-Hadeeth,1/409. However, in his book, Ta?weel Mukhtalaf al-Hadeeth, he mentioned what is contrary to this.
The hadeeth is weak, and it is not used to affirm an attribute of Allah.
The meanings of transcendence which were mentioned in the revealed texts
Ibn Taymiyyah said: “The transcendence which is due for Allah is of two types:
Firstly: Negation of deficiency from Allah.
Secondly: Negation of the assimilation of anything with Allah in any of His attributes of perfection.” [1337] Minhaaj as-Sunnah an-Nabawiyyah, 2/186, 5/169.
Negation of deficiency from Allah, the Exalted
The transcendence of Allah over all deficiencies and faults is what was indicated by the Noble Quran and the Prophetic Sunnah. This is in the innate nature which Allah has created in people, and it is perceived by the intellect.” [1338] As-Sawaa’iq al-Mursalah by Ibn al-Qayyim, 1/293, an-Nafy Fee Baab Sifaatillah ‘Azza Wajalla by az-Zarqi Sa’eedaani, p 108.
Allah, the Exalted, said: “And the people of Moses made, after his departure, from their ornaments a calf - an image having a lowing sound. Did they not see that it could neither speak to them nor guide them to a way?” al-A’raaf: 148
Ibn al-Qayyim said: “He indicated by this proof that what does not talk or guide is not appropriate to be a God. Also, His statement in the other ayah which talks about the calf is worth noting, where He says: “Did they not see that it could not return to them any speech and that it did not possess for them any harm or benefit?” Taa Haa: 89 Thus, He made the lack of the attribute of speech, talking, lack of the capacity to harm or benefit a proof for the lack of divinity.” [1339] As-Sawaa’iq al-Mursalah by Ibn al-Qayyim, 3/914. Regarding Ibraaheem (peace be upon him), Allah, the Exalted, said: “Mention when he said to his father, “O my father, why do you worship that which does not hear and does not see and will not benefit you at all?” Maryam: 42
As-Sam’aanee said: “Allah’s statement: “Why do you worship that which does not hear and does not see and will not benefit you at all” means: it does not hear if you call to it, and it does not see when you come to it. “And will not benefit you at all” means, it will not benefit you. This means, it will not assist you, if you seek its help.” [1340] Tafseer as-Sam’aani, 3/294.
The negation of the assimilation of anything with Allah in any of His attributes of perfection
Allah states: Nothing is like Him, and He is the All-Seeing, the All-Hearing.” He also said: “Do you know any one equal to Him? Maryam: 65
Ibn Jareer said: “Ibn ‘Abbaas said: “Allah’s statement: “Do you know any one equal to Him?” Maryam: 65 Allah is saying: “Do you know of a similar Lord or anyone resembling Him.” [1341] Tafseer Ibn Jareer, 15/585.
As-Sa’dee said: “Allah’s statement: “Nothing is like Him” means nothing is like Allah, the Exalted, and nothing from His creation resembles Him neither in His Essence, nor in His Names, nor in His attributes, nor in His actions. This is because all of Allah’s Names are beautiful. His attributes are attributes of perfection and grandeur. Through His actions, He brought the great created things into existence a partner. So, nothing is like Him because of His being Alone and Oneness in perfection in all aspects. [1342] Tafseer as-Sa’di, p 754.
The characteristics of the belief of the Companions in the divine attributes
The noble Companions (may Allah be pleased with them) lived at the time of revelation, and they understood what their Exalted Lord meant, and what His Messenger (صلى الله عليه وسلم) meant.
The Prophet (صلى الله عليه وسلم) stated that his companions were trustees of this ummah because of their sound belief and the truthfulness of their adherence to Allah’s command. Aboo Moosa al-Ash’ari (may Allah be pleased with him) narrated that the Messenger of Allah (صلى الله عليه وسلم) said: “The stars are a source of security for the sky and when the stars disappear, what the sky has been promised will occur. I am a source of safety and security for my Companions, and when I will go away (by dying), what my Companions have been promised will occur, and my Companions are a source of security for the ummah and when they go, what my ummah has been promised will occur.” [1343] Saheeh Muslim (2531).
An-Nawawi said: “The hadeeth means that as long as the stars are existent, the sky will exist. When the stars fall, and disperse on the Day of Judgement, the sky will weaken, it will be cleft asunder, split open, and it will be destroyed. The Prophet’s statement: “And I am a source of safety and security to my Companions and when I would go away there would come to my Companions what they have been promised,” that is, trials will befall them, and wars will occur, and apostasy of the Bedouins will happen who became apostates (after the Prophet’s death), differences will occur, and other things will happen which he explicitly warned against, and all of that did happen.”
The Prophet’s statement: “and my Companions are a source of security for the ummah and when they go, what my ummah has been promised will occur” means that after the Companions are gone, there will be the appearance of innovations and newly invented religious matters, strife, trials, the dominance of the Romans and other nations over the Muslims, the violation of Mecca, and Medina and so on. All these predictions were part of the miracles of Prophet Muhammad (صلى الله عليه وسلم). [1344] Sharh Muslim, 16/83.
Yazeed ibn ‘Umayrah narrated that once Mu’aath ibn Jabal said: “In the times after you there would be trails in which wealth will increase. During these trails, the Quran would be easily accessible so much so that every believer, hypocrite, man, woman, young, grown up, slave and free man will learn it. Then a man might say: “What happened to the people that they do not follow me while I read the Quran? They are not going to follow me until I introduce a novelty for them other than it. So, avoid that which is innovated (in religion), for whatever is innovated, that is an error. I warn you of the deviation of a wise scholar from right guidance, for sometimes Satan utters a word of error through the tongue of a wise scholar; and sometimes a hypocrite may speak a word of truth.” I said to Mu’aath ibn Jabal: “May Allah have mercy on you, how will I know that a learned man sometimes may speak a word of error and a hypocrite may speak a word of truth.” He replied: “Yes, avoid the speech of a learned man when he speaks of things which are not entirely clear such that people question them. However, let that not dissuade you from him for he may recant. You will know the truth when you hear it, for truth has light.” [1345] Transmitted by Aboo Dawood (4611), and this is his wording, al-Haakim (8422), and al-Bayhaqi (21444). Al-Haakim stated that the hadeeth is authentic based on the conditions of al-Bukhaaree and Muslim. The isnaad of the hadeeth was graded as authentic by al-Albaani in Saheeh Sunan Aboo Dawood (4611), and by Shu’ayb al-Arnaa?oot in the Takhreej of Sunan Aboo Dawood (4611).
The time in which the Companions lived with the Messenger of Allah (صلى الله عليه وسلم) represented perfection in the issues of creed and jurisprudence (fiqh). When strife and innovations appeared towards the end of their era, they were the people whom the scholars from the predecessors could refer to in refuting innovations based on the texts of the Quran and Sunnah.
Some of the ayaat of Allah’s Attributes were revealed during events and occurrences which the Companions witnessed (may Allah be pleased with them). This gives them better understanding of what Allah, the Exalted. meant in those ayaat.
The comprehensiveness of the Quranic texts in the issues of Allah’s Names and attributes, and the Quran’s detailed presentation of them in most of Allah’s ayaat, all make belief in them and understanding of what Allah meant in them an obvious issue which does not need discussion, explanation, or further clarification. The presentation of the noble Quran and the Prophetic Sunnah had certain limits whereby it affirmed the attributes with their meanings which are known linguistically, and that did not extend to discovering the modality of these attributes. Thus, the Companions (may Allah be pleased with them) adhered to the methodology of the Quran and the Prophet (صلى الله عليه وسلم) and they did not negate Allah’s Attributes or give their resemblance to those of others as was done by other people. Hence, the Companions believed that the ayaat of Allah’s Attributes were entirely clear, and they were not part of the mutashaabih (what is not entirely clear). So, they interpreted them based on the linguistic meanings, they stopped at that point, and they did not exceed it to discuss the modality of these attributes and their essence, or to negate them or incapacitate Allah of His attributes.
Ibn Taymiyyah said: “The Prophet (صلى الله عليه وسلم) taught his ummah the Oneness of Allah, and the Quran is full of it. He did not tell them any word which involves negation of the attributes; and none of the Companions, the Taabi’een, and the leading scholars of Islam said that despite being common knowledge, that they knew the meanings of the Quran better than us. If a person claims to have more knowledge of philosophy than them, he cannot claim to know what the Quran meant more than them.” [1346] Bayaan Talbees al-Jahmiyyah, 2/64.
One of the characteristics of the Companions is that they did not have mutual disputes concerning the ayaat of Allah’s Attributes. Rather, they argued about the ayaat of the rulings.
Ibn al-Qayyim said: “The Companions did not argue at all about the ayaat and the narrations of the attributes. Rather, they and the Taabi’een after them, agreed with affirming them and allowing them to pass as they are, coupled with understanding their meanings and affirming their realities. This shows that these are the clearer evidences (that is, they are clearer than the ayaat of the rulings), and the concern about clarifying them is more important because they are from the perfection of actualizing the two testimonies of faith and affirming them is a requirement of the belief in the Oneness of Allah. Thus, the ayaat of the attributes were clarified by Allah and His Messenger in the best manner which does not leave room for confusion or misunderstanding which may cause the well-versed scholars to have arguments and uncertainty. Whoever Allah has guided and filled his heart with the light of the attributes knows that indication of the texts to the meanings of the attributes is clearer than many of the ayaat of the rulings and their meanings. Therefore, the meanings of the ayaat concerning the rulings are hardly understood by anyone except the specialized scholars. As for the ayaat concerning the Names of Allah and His attributes, they are equally understood by the scholars and the laity. I mean, understanding the basic meaning and not the essence and not the modality of Allah’s Attributes.” [1347] As-Sawaa’iq al-Mursalah,1/210, al-‘Aqeedah al-Islaamiyyah Wa Juhood ‘Ulaamaa? as-Salaf Fee Taqreerihaa by Ataaullah al-Mu’aayitah, p.81-98.
The role of the intellect in the issue of Allah’s Attributes
Introduction
The link between the intellect and the Law of the religion
Part of Islam’s honouring of the intellect is its usage in what it was created for and preventing it from being engaged in what is not understood. The topic of Allah’s Attributes involves common knowledge, theoretical knowledge and that knowledge which is related to the unseen. All of the intellectual people agree about the commonly known things. However, people differ in comprehending theoretical matters based on their intellectual faculties, and abilities to think and rationally deduct. As for the knowledge concerning the matters of the unseen, they are linked to the intellect in two ways:
Firstly: Knowledge of them:
This is not an independent function of the intellect, and it is not guided to the knowledge concerning the matters of the unseen per se except if it is guided to it first by the narration of the true revelation. Then it will know in a general manner based on the combination between the intellect and between what it agrees with it from the realm of what is observed and seen.
Ibn Taymiyyah said: “The intellect is conditional in the knowledge of disciplines, and the perfection and goodness of deeds. Through it, knowledge and action are perfected. However, the intellect is not independent in that regard. Rather, it is an intuition in the self, and a faculty in it like the faculty of seeing which is found in the eyes. If this intuition is linked with the light of the faith and the Quran, it will act like the faculty of eyesight when it senses the light of the sun and fire. On the other hand, it is left alone, it will not see the things which are rather unperceivable and cannot be sensed alone.” [1348] Majmoo’ al-Fataawa,3/338.
Secondly: Intellect’s perceiving of the details of the unseen and their modalities
There is no way of knowing the details of the unseen using the intellect at all. This is because the intellect is specifically deficient in perceiving it and encompassing it. Even though the intellect cannot independently know the issues concerning Allah’s Attributes in detail, let alone comprehend the modality of all the attributes; however, it should not consider Allah’s Attributes to be impossible or prohibited like the things which are rationally impossible like the occurrence of two opposite things at the same time. Rather, it can accept the narrations of the unseen things if the transmissions and narrations are correct.
Ibn Taymiyyah said: “The prophets came with what the intellect is unable to perceive, however, they did not come with what the intellect would perceive to be impossible.” [1349] Majmoo’ a-Fataawa, 3/339
An intellectual mind that is free from doubts and desires cannot contradict those authentic narrations which are sound from having weaknesses and defects in their chain of transmitters as well as in their texts because they are all from Allah. The intellect is Allah’s creation, and the narration is Allah’s information and command. He said: “Unquestionably, His is the creation and the command.” al-A’raaf: 54
Ibn Taymiyyah said: “I have clarified that everything that is indicated by the Quran and Sunnah conforms with clear rationality, and that a clear intellect does not contradict with authentic narrations.” [1350] Majmoo al-Fataawa. 12/80, Madhhab Ahl at-Tafwee Fee Nusoos as-Sifaat, by Ahmad al-Qaadi, p.473.
Among the roles of the intellect on the issue concerning Allah’s Attributes is to understand their meanings
Allah, the Exalted, addressed His servants with clear Arabic Speech, and He made His Book a clarification of everything. He did not exempt any kind of ayaat from being comprehensible.
Allah, the Exalted, said: “And before it was the scripture of Moses to lead and as a mercy. And this is a confirming Book in an Arabic tongue to warn those who have wronged and as good tidings to the doers of good.” al-Ahqaaf: 12 This warning cannot be actualized without being able to understand its meaning and discerning it. Allah, glorified be He, states: “Indeed, We have made it an Arabic Qur’?n that you might understand.” az-Zukhruf: 3 The intellect is invited to understand the address of the Lawgiver without any exception.
An example of understanding the meanings of what Allah informed about Himself in terms of Names and attributes is what was mentioned by Aboo al-Qaasim al-Asbahaanee in the explanation of Allah’s beautiful Names. He said: “One of the Names of Allah, the Exalted, is the Forbearing. He is Forbearing to the one who disobeys Him because if He wanted to punish him at once, He would have done so. Allah is clement to the sinner, and He gives Him respite up to his appointed time. Even though this name has elements which may be attributed to created beings, yet they are not similar. This is because the forbearance of human beings does not exist when they are young, and it only exists when they are mature. Even so, it may change due to sickness, anger and events which occur. A person’s forbearance ends with his death. However, Allah’s forbearance was always there, and it will always be there. Human beings may be forbearing in one thing, whereas they may not be forbearing concerning another thing. A human being is forbearing towards those whom he cannot overpower, while Allah, the Exalted is forbearing despite having the ability to punish.” [1351] Al-Hujjah Fee Bayaan al-Mahajjah, 1/156.
This is an example of the correct methodology in understanding the texts concerning Allah’s Attributes. It consists of affirming the combined meaning for the word of the attribute which is previously acknowledged in the minds and then the author differentiated between what is due to the Creator and what is due to the human beings, and indicated that Allah, the Exalted has the best example. [1352] Madhhab Ahl at-Tafweed fee Nusoos as-Sifaat by Ahmad al-Qaadi, p.476.
Ibn ‘Uthaymeen said: “Indeed, the intellect knows what is due to Allah, the Exalted, and what cannot be attributed to him, in a general manner and not a detailed manner. For example, the intellect is cognizant that the Lord must have perfect attributes. However, this does not mean that the intellect affirms or negates each specific attribute. However, it affirms or negates in general terms and believes that the Lord must have perfect attributes, and He is free from deficiency. Generally, we can perceive this, however, we are unable to perceive this in a detailed manner. So, we resort to revealed evidence for that. [1353] Sharh al-‘Aqeedah al-Waasitiyyah, 1/81.
Amongst the roles of the intellect concerning Allah’s Attributes is to reflect and ponder over their effects and requisites
This is an additional role, and it is more than mere knowledge of the original meaning. Allah, the Exalted, ordered us to ponder over His Book in absolute terms without exception. He, exalted be He, 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 He also said: “Then do they not reflect upon the Quran, or are there locks upon their hearts?” Muhammad: 24 This covers the texts of the attributes.
Part of pondering over Allah’s Attributes also entails pondering over the effects of these noble attributes and their requisites. This is as Allah stated: “So observe the effects of the mercy of Allah - how He gives life to the earth after its lifelessness.” ar-Room: 50
This role is a wide area in which the intellect of the believers regularly operates in, and it cannot encompass it, nor reach its end. All the creatures of Allah, the events and happenings are existing testimonies of the effects of Allah’s Names and attributes, and manifestations which pronounce Allah’s grandeur and mercy. The initiation of the usage of intellectual faculties in this field of reflecting and pondering is one of the greatest reasons for the increase in faith, and the filling of the hearts with love and reverence for Allah. [1354] Madhhab Ahl at-Tafweed fee Nusoos as-Sifaat by Ahmad al-Qaadi, p 479.
Among the roles of the intellect concerning Allah’s Attributes is to use the correct and appropriate analogies for Allah, the Exalted
Since the intellect is one of the sources of knowledge, because Allah put in it the faculty of deducing, reasoning, and analogy; hence, the intellect was used in affirming beliefs in order to support the proofs of the Law of the religion. The Quran and the Sunnah have several rational analogies which are like logical premises for arriving at the conclusions which were brought by the Law of the religion. Ibn Taymiyyah considered the examples which were given in the Quran to be logical analogies. [1355] Majmoo’ al-Fataawa, 3/88. Therefore, two good things are combined by the agreement of two types of evidence; the evidence derived from the intellect and the evidence derived from the Law of the religion.
Ibn Taymiyyah said: “If something exists in the Law of the religion, then it will signify that there is an evidence of logical paths concerning it in the Quran, as well as their notification, their clarification, and their orientation. The Quran is full of this. So, such a thing will be part of Law of the religion, in the sense that the Law of the religion has guided to it. And will be rational in the sense that its soundness is recognized by the intellect; in that respect, the thing has combined both two attributes of perfection.” [1356] Dar’ Ta’arudh al-‘Aql wa an-Naql. 9/39.
The correct logical analogies pertaining to Allah’s Attributes include:
1. Affirming perfection to Allah and negating deficiency from Him
The intellect can independently give a ruling on this issue in line with the evidence of the Law of the religion and the innate nature. The summary of this is that everything outside the intellect must have an attribute. This attribute is either an attribute of perfection or an attribute of deficiency. An attribute of deficiency is impossible with respect to Allah, the Worshipped God. Perfection is appropriate for Him. On the other hand, seeing and the sensing indicate affirmation of attributes of perfection for the creation. Allah is the Creator of the creation and its attributes, so the giver of perfection is more deserving of perfection.
These logical premises, and this conclusion are a point of consensus among the people of all religions, most of the philosophers, and the scholars of speculative theology. However, they differ regarding the realization of this motive in individual attributes although they have a consensus that the worshipped Lord deserves perfection, and He transcends deficiency. [1357] Majmoo’ al-Fataawa. 6/86.
This intellectual analogy is a role played by the intellect independently to give a ruling on rational attributes. So, for example, the attribute of Highness is affirmed by the intellect like it is affirmed by the text. So, the intellect rules that Highness is an attribute of perfection. Whereas its opposite is lowness, which is an attribute of deficiency. So, the intellect affirms Highness, while it negates lowness.
2. Analogy of the superior
This logical analogy follows the previous analogy in rank. If the intellect indicates the affirmation of the genus of perfection to Allah, the Exalted, and the occurrence of a type of perfection to individuals, then the analogy of the superior rules that the perfections which have been generally affirmed for the Creator and the creation; then, Allah, the Exalted, has the most perfect and the greatest of them. He has no equal or peer. He said: “And Allah’s is the Sublime Similitude.” an-Nahl: 60 Allah’s, the Exalted, said: “And He has the Most Exalted similitude in the heavens and the earth, and He is The Almighty, the All-Wise.” ar-Room: 27 Since the words which indicate attributes have common meanings whilst considering the original meaning, there must be an analogy here then. The correct analogy in this instance is the analogy of the superior, and this is the methodology of the predecessors through which they conformed to the Quran. [1358] Madhhab Ahl at-Tafweed fee Nusoos as-Sifaat by Ahmad al-Qaadi, p 480.
Ibn Taymiyyah said: “The superior analogy is that which was brought by the Quran and Sunnah. Indeed, Allah is not like any other thing. Therefore, he cannot be like the creation in terms of analogy. Rather, He, exalted be He, is more deserving of all praise, and furthest from all censure. So, if there is any pure and perfect attribute which has no deficiency in any manner, then Allah is most deserving of it. If there is any attribute of deficiency, then Allah is most deserving of transcendence over it.” [1359] Dar Ta’aarud al-‘Aql wa an-Naql, 7/154.
Amongst the roles of the intellect concerning Allah’s Attributes is to invalidate the wrong logical analogies
The intellectual mind, which is enlightened with the light of the correct Law of the religion, is a scale which weighs claims and premises. Just as the intellect frames sound rules and valid premises, it also plays another role which is examining the purported premises and showing their falsehood, and thus it invalidates the wrong conclusions and beliefs based on them.
The importance of this rational role becomes clear when the scale of false logical analogies becomes apparent. Such analogies have been inherited by successive generations of philosophers and scholars of speculative theology. They accepted them and submitted to the results that they lead to even if they openly contradicted the Law of the religion.
The difference between the correct rational analogies and the wrong analogical conclusions is that the former is controlled by the precepts of the infallible Law of the religion which conform to sound natural dispositions, whereas the latter is based on deviant human reasonings which has no precepts, and it is affected by different influences.
Ibn Taymiyyah said: “There could be a premise for which a group of people who specialize in analogies claimed that it is correct, while, on the other hand, another group claimed that it is false. This is contrary to the premises of the people of affirmation which conform to what was brought by the Messenger of Allah (صلى الله عليه وسلم). These are the rational issues upon which, the innate nature of the intellectuals possessing sound natural disposition, agree. These are the issues on which no one argues about except those who are taught arguing by others, and their arguing is not necessitated by their natural disposition. They attack them based on copied or theoretical premises which are not based on the pristine intellect. They claim that these are rational and natural. Whereas, whoever is experienced about the reality of this issue, it will be clear to him that all the logical premises of those who oppose the Prophetic texts are based on following their predecessors and not on what is common knowledge of the intellect nor based on the innate nature.” [1360] Dar Ta’aarud al-‘Aql wa an-Naql, 4/278.
The pious predecessors would reject the invalid conclusions of philosophy. They would warn against it and would expose its weaknesses. Additionally, they would adhere to the methodology of faith in presenting the correct creed. An example of the predecessors’ cognizance of the invalid methodology of their detractors is the statement of Ahmad in refutation of the Jahmiyyah, who rejected Allah’s Attributes: “And we said, “He is a thing.” They said: “He is a thing who is not like other things.” So, we answered, “The intellectual people know that a thing which is not like other things is in fact nothing.” At that point, it was clear to people that they do not affirm a thing based on another thing. Rather, they want to avoid being associated with the abomination of what they proclaim openly.” [1361] Ar-Radd ‘ala al-Jahmiyyah wa az-Zanaadiqah, p 99, Madhhab Ahl at-Tafweed fee Nusoos as-Sifaat by Ahmad al-Qaadi, p 487.
The superiority of some of Allah’s Attributes over others
The affirmation of the superiority of some of Allah’s Attributes over others
The meaning of the superiority of some of Allah’s Attributes over others is that some divine attributes are superior to others in one way or more in terms of virtue.
The proofs of the superiority of some of Allah’s Attributes over others include the following:
What was transmitted on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said: “Allah ordained for Himself: “Indeed, my mercy prevails over my anger.” [1362] Transmitted by al-Bukhaaree (7404) and Muslim (2751) and this is his wording. Another narration states: “Indeed, my mercy preceded my anger.” [1363]. Transmitted by al-Bukhaaree (7422) and Muslim (2751) from the hadeeth of Aboo Hurayrah (may Allah be pleased with him).
Ibn Taymiyyah said: “Allah described His mercy by the fact that it prevails and precedes His anger. This indicates the superiority of His mercy over His anger in terms of preceding and prevailing.” [1364] Jawaab Ahl al-‘Ilm wa al-Eemaan, p 114.
Every proof for the superiority of some of Allah’s Names over others is also a proof for the superiority of some of Allah’s Attributes over others because Allah has names as well as attributes”. [1365] Mabaahith al-Mufaadalah Fee al-‘Aqeedah by Muhammad ash-Shinqeetee, p 78.
The superiority of one attribute
The superiority of Allah’s Attributes may involve one attribute whereby one attribute will be the superior one. An example of that is the attribute of Allah’s speech. A proof for that is that Allah has made the Quran superior over all His past books. Allah, the Exalted, said: “And We have revealed to you, O Muhammad, the Book in truth, confirming that which preceded it of the Scripture and as a criterion over it.” al-Maa?idah” 48 Allah, the Exalted, also said: “Allah has sent down the best statement: a consistent Book wherein is reiteration.” az-Zumar: 23
Likewise, the Quran itself, there are some of its parts which are superior to others. A proof of that is what was narrated by Ubayy ibn Ka’b (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) asked him “O Aboo al-Munthir (this was Ubayy’s patronymic name), do you know which ayah of Allah’s Book is the greatest that you have with you?” I replied, “Allah and His Messenger know best.” He repeated his question and I said, “Allah, there is no god but He, the Ever-Living, the Eternal.” Thereupon he struck me on the breast and said, “May knowledge be pleasant for you, Aboo Munthir.” [1366] Saheeh Muslim (810).
This is an ayah from Allah’s Speech, and it is the ayah of the Throne, and it is the greatest ayah in the Quran.
Anas ibn Maalik (may Allah be pleased with him) narrated: “The Prophet (صلى الله عليه وسلم) was on a journey and he dismounted from his camel. A man from his Companions walked beside him. The Prophet (صلى الله عليه وسلم) turned to look at him, and said: “Should I not tell you about the best of the Quran?” Then he recited for him the ayah: All praise is due to Allah, the Lord of the worlds. al-Faatihah: 2 [1367] An-Nasaai in as-Sunan al-Kubraa, 8011; Ibn Hibbaan, 774 and al-Haakim, 2056. Ibn Hibbaan authenticated it.
aqadia
