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A Key to Increasing Our A Key to Increasing Our EemaanEemaan: : Allaah’s Names and AttributesAllaah’s Names and Attributes

Copyright, 2000 © M. N. Khan & Islaamic Network

Abu ‘Abdis-Salam

1-2 April 2000

Islaamic Network

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These slides are in no way complete. They are merely intended as a supplement to

the lectures and Brothers and Sisters are strongly advised

to make their own notes.

Attention!Attention!

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OverviewOverview

• Introduction

• The Concept of Eemaan

• Methodology of Ahl-us-Sunnah with regards to Allaah’s Names

• Methodology of Ahl-us-Sunnah with regards to Allaah’s Attributes

• The Clear (Muhkam) and Unclear (Mutashaabih) Verse

• The Literal (Haqeeqee) and Metaphorical (Majaazee) Verses

• The Position of the Salaf Regarding the Names and Attributes

• Enumeration of Allaah’s Most Excellent Names

• Conclusion

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IntroductionIntroduction

Why study the topic of Allaah’s Names and Attributes?

Why defend the ‘Aqeedah of Ahl-us-Sunnah in general and why specifically their ‘Aqeedah in Allaah’s Names and Attributes?

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Why study the topic of Allaah’s Why study the topic of Allaah’s Names and Attributes?Names and Attributes?

• Knowledge of Allaah’s Names and Attributes is the only way of knowing Allaah

• Allaah’s Names and Attributes each bring about various types of worship

• Knowledge of Allaah’s Names and Attributes is the most excellent form of knowledge

• Knowledge of everything besides Allaah stems from the knowledge of His Names and Attributes

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Why study the topic of Allaah’s Why study the topic of Allaah’s Names and Attributes? Names and Attributes?

Continued...

• This knowledge increases the Eemaan

• One who enumerates Allaah’s Names is rewarded immensely

• Supplication to Allaah using His Names and Attributes

• Correct ‘Aqeedah in general is a cause of the establishment in the land

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The Concept of The Concept of EemaanEemaan

• Definition– Proofs from the Qur`aan and the Sunnah

– Proofs from the statements of the Salaf

• How Eemaan is related to ‘Aqeedah

– How correct ‘Aqeedah can increase Eemaan

– How the knowledge of Allaah’s Names and Attributes can increase Eemaan

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S ta tem en t A c tion

E em aan

EemaanEemaanContinued...

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Heart Ton g u e

S ta tem en t

H eart Ton g u e L im b s

A c tion

E em aan


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• Statement:– Heart: Firm Belief, e.g. belief in Allaah, His Angels, etc…

– Tongue: Confirmation and Expression of the beliefs in the Heart, e.g. the Shahaadah

• Action:– Heart: e.g. love, hope, fear, reliance etc…

– Tongue: e.g. Seeking forgiveness, remembrance of Allaah, giving da‘wah / sincere advice, etc…

– Limbs: e.g. Salaah, Fasting, Giving the Zakaah, Hajj, Jihaad, etc...

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Heart Ton g u e

S ta tem en t


A c tion

E em aan


It increases with obedience [of Allaah] and decreases with disobedience

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The Prophet (SAW) said,

“Eemaan consists of seventy-odd branches, the highest of which is to testify ‘None has the right to be worshipped except Allaah’ and the lowest of which is to remove something harmful from the path, and modesty is a part of Eemaan.”

[Bukhaaree, Muslim, Aboo Daawood, Ahmad, Ibn Maajah, and others.]

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Statement of the Heart & Statement of the Heart & TongueTongue

• Allaah says, “When the hypocrites come to you [O Muhammad SAW] they say: ‘We bear witness that you are indeed the Messenger of Allaah.’ Allaah knows that you are indeed His Messenger and Allaah bears witness that the hypocrites are indeed liars.” [Soorah Munaafiqoon (63):1]

• Allaah says, “They were that day, nearer to disbelief than to Faith, saying with their mouths what was not in their hearts. And Allaah has full knowledge of what they conceal.” [Soorah Aali ‘Imraan (3):167]

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Action of the Heart, Tongue Action of the Heart, Tongue and Limbsand Limbs

• Allaah says,– “And never would Allaah have caused you to lose

your Eemaan.” [Soorah al-Baqarah (2):143]

– As-Sam‘aanee (died 489H) said, “That is, your Prayer. So He [Allaah] made the Prayer Eemaan and this is a proof against the Murji‘ah who hold that the Prayer is not part of Eemaan.”

– The verse was revealed regarding those who died before the direction for the Prayer had been changed from the Bayt-ul-Maqdis to the Ka‘bah. Their Eemaan (in this case: Prayers) before they died was not lost.

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EemaanEemaan Increases and Increases and DecreasesDecreases

• Allaah says, “The believers are none other than those whose hearts feel fear when Allaah is mentioned. When His Aayaat are recited, they [i.e., the Aayaat] increase them in their Eemaan and [only] upon their Lord, they rely.” [Soorah Al-Anfaal (8):2]

• Allaah says, “Those [believers] unto whom the people [hypocrites] say, ‘Verily, the people [pagans] have gathered against you [a great army] so fear them.’ But it [only] increased them in Eemaan...” [Soorah Aal-‘Imraan (3):173]

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Statements of the Statements of the SalafSalaf concerning concerning EemaanEemaan

‘Abdur-Razzaaq [as-San‘aanee] (d. 211H) said,

“I met sixty-two Shaykhs, amongst whom were: Ma'mar, al-Awzaa‘ee (d. 157H), [Sufyaan] ath-Thawree (d. 161H), al-Waleed bin Muhammad al-Qurashee, Yazeed ibn as-Saa`ib, Hammaad bin Salamah, Hammaad bin Zayd, Sufyaan bin Uyainah (d. 198H), Shu‘ayb bin Harb, Wakee‘ bin al-Jarraah, Maalik bin Anas, Ibn Abee Laylaa, Isma‘eel bin Ayyaash, al-Waleed ibn Muslim (d. 194H) and those I have not named, all of them saying: “Faith consists of speech and action, it increases and decreases.”

[Reported by Al-Laalikaa`ee (d. 418H) in his Sharh Usool I‘tiqaad Ahl is-Sunnah (5/958)]

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Continued...

‘Uqbah bin ‘Alqamah said,

“I asked al-Awzaa‘ee (d. 157H) about Eemaan, can it increase? He replied; ‘Yes until it becomes like the mountains.’ I said: Can it decrease? He said: ‘Yes, even until nothing remains of it.’”

[Reported by Al-Laalikaa`ee (d. 418H) in his Sharh Usool I‘tiqaad Ahl is Sunnah (5/959)]

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Continued...

Imaam Ahmad ibn Hanbal (d. 241H) said,

“Ninety men from among the taabi‘een, the scholars of the Muslims and of the Salaf and the Jurists of the various cities are in consensus that the Sunnah upon which the Messenger SAW died upon is … That Eemaan consists of statement and action, it increases with obedience and decreases with disobedience.”

[Tabaqaat-ul-Hanballiyah (1/130-131)]

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Heart Ton g u e

S ta tem en t


A c tion

E em aan

How is How is EemaanEemaan Linked to Linked to ‘Aqeedah‘Aqeedah??

‘Aqeedah

It increases with obedience [of Allaah] and decreases with disobedience

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Each Statement of the Heart Gives Rise Each Statement of the Heart Gives Rise to an Actionto an Action

For example:

Belief in Hell-Fire ---> Fear in heart ---> Repenting

Belief in Paradise ----> Love/Hope in heart ---> Good deeds

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Likewise, the Belief in Allaah’s Names Likewise, the Belief in Allaah’s Names and Attributes Gives Rise to Actions and Attributes Gives Rise to Actions

which in turn, Increase which in turn, Increase EemaanEemaan

For example:

Belief in Allaah’s Mercy ---> Hope in heart ---> Seeking forgiveness on the tongue / Performing Salaat-ut-Tawbah

Belief that Allaah is Al-‘Azeez (The Mighty) ----> Fear in heart ---> Seeking forgiveness on the tongue / Performing Salaat-ut-Tawbah

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Methodology of Methodology of Ahl-us-SunnahAhl-us-Sunnah with with regards to Allaah’s Names and regards to Allaah’s Names and

AttributesAttributes

• General principles regarding Allaah’s Names

• General principles regarding Allaah’s Attributes

• Proofs from the Qur`aan and the Sunnah

• Proofs from the statements of the Salaf

• Refutation of some false concepts concerning Allaah’s Names and Attributes

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General Principles Regarding Allaah’s General Principles Regarding Allaah’s NamesNames

FIRST PRINCIPLE: All the Names of Allaah are Husnaa (Beautiful, excellent, perfect)

• Allaah says, “And to Allaah belong the most beautiful Names” [Soorah al-A‘raaf (7):180]

• See also: Al-Israa` (17):110, Taa-Haa (20):8, Al-Hashr (59):24

• E.g., Al-Hayy (the Ever-Living) is one of the Names of Allaah. It gives evidence to a Perfect Life which was not preceded by non-existence and is not to be followed by non-existence or death.

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Continued...

• E.g., Al-‘Aleem (the All-Knower) is one of the Names of Allaah. It is denotes Perfect Knowledge which was not preceded by ignorance and which is not to be followed by forgetfulness.

• Allaah says, “The Knowledge of it is with My Lord in a Book. My Lord does not err, nor is He forgetful.” [Soorah Taa-Haa (20):52]

• This Knowledge encompasses everything. He is the Knower of the hidden and the openly manifested.

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Continued…

SECOND PRINCIPLE: The Names of Allaah are both Names (A‘laam) and Descriptions (Awsaaf )

• As Names they refer to the Essence (Dhaat) of Allaah; i.e., they refer to the One named: Allaah

• Allaah says, “Say: invoke Allaah or invoke Ar-Rahmaan, by whatever name you invoke Him [it is the same]” [Soorah al-Israa` (17):110]

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Continued…

• As descriptions they describe Allaah with the attribute that is incorporated in the Name

• Allaah says:– “And He is the Most Forgiving (Al-Ghafoor), the

Most Merciful (Ar-Raheem)” [Soorah al-Ahqaaf (46):8]

– “And your Lord is Most Forgiving (Al-Ghafoor), Possessor of Mercy (Dhur-Rahmah)” [Soorah al-Kahf (18):58]

• These verses show that the Most Merciful (Ar-Raheem) possesses Mercy, and thus the Name Ar-Raheem incorporates the Attribute of Mercy

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Continued…

• E.g., Al-‘Aleem (The All-Knower) is a Name of Allaah and it can be used when referring to Allaah. Also, it is indicative of the Attribute of ‘Knowledge,’ denoting that Allaah possesses Knowledge

• All the Names refer back to the One named [Allaah], but they all carry specific meanings

• E.g., Ar-Rahmaan, Al-‘Azeez, Al-Hayy are all Names referring to Allaah, but they all carry their own specific Attributes which Allaah possesses

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Continued…

• This principle does NOT apply to the creation– E.g., a person may be named ‘Saadiq’ (truthful) but

that does not necessitate that he really has the attribute of truthfulness

• From this principle we can see the error of those who strip Allaah’s Names of their meanings, from amongst the people of ta‘teel (denial), who say that Allaah is As-Samee‘ (The All-Hearer) without the attribute of Hearing, Al-Baseer (The All-Seer) without the attribute of Seeing, etc…

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Continued…

THIRD PRINCIPLE: Names of Allaah may or may not be transitive:

• If a Name of Allaah is transitive, we affirm three matters:– The Name for Allaah

– The Attribute that the Name comprises

– Its ruling and what it necessitates

• If a Name of Allaah is intransitive, we affirm two matters:– The Name for Allaah

– The Attribute that the Name comprises

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Continued…

• As-Samee‘ (The All-Hearer) is transitive so we affirm three matters:– The Name As-Samee‘ for Allaah

– The Attribute of As-Sam‘ (Hearing) which the Name As-Samee‘ comprises

– Its ruling and what it necessitates, i.e. that Allaah Hears all that is said in open and all that is said in private

• Al-Hayy (The Ever-Living) is intransitive so we affirm two matters:– The Name Al-Hayy for Allaah

– The Attribute of Al-Hayaah (Living) which the Name Al-Hayy comprises

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Continued…

• Al-‘Aleem (The All-Knowing) - Transitive– Affirming the Name Al-‘Aleem for Allaah

– Affirming that Allaah has Knowledge

– Affirming that Allaah’s knowledge covers every single thing. Nothing is hidden from Him, etc…

• Ar-Razzaaq (The Provider) - Transitive– Affirming the Name Ar-Razzaaq for Allaah

– Affirming that Allaah Provides

– Affirming that Allaah provides for and sustains the whole of creation. He sends the rain, splits the seed and causes the herbage to grow etc….and by all this, He feeds and clothes the whole of creation.

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Continued…

• Al-Ahad (The One) - Intransitive– Affirming the Name Al-Ahad for Allaah

– Affirming that Allaah is One

• Al-Awwal (The First) - Intransitive– Affirming the Name Al-Awwal for Allaah

– Affirming that Allaah is the First before everything

• As-Samad (The Self-Sufficient) - Intransitive– Affirming the Name As-Samad for Allaah

– Affirming that Allaah is self-sufficient and independent of everything else

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Continued…

FOURTH PRINCIPLE: The Names of Allaah are Tawqeefiyyah and there is no room for the intellect to be used regarding them

• This means that all Names of Allaah must be derived from the Qur`aan and the Sunnah

• One cannot give names to Allaah

• Allaah says, “Do not pursue that of which you have no knowledge” [Soorah al-Israa` (17):36]

• Allaah says, “Say: My Lord has forbidden…. and that you say about Allaah that of which you have no knowledge” [Soorah al-A‘raaf (7):33]

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Continued…

FIFTH PRINCIPLE: The Names of Allaah are not limited to a specific number

The Prophet (SAW) said,

“I ask you by every Name that You have named Yourself with, or which You revealed in Your Book, or which you taught to anyone from amongst Your creation, or which You kept to Yourself in the knowledge of the Unseen”

[Ahmad, Ibn Maajah, Al-Haakim and it was authenticated by Ibn al-Qayyim in Shifaa` ul-‘Aleel, Ahmad Shaakir in his footnotes to Al-Musnad and Al-Albaanee in As-Saheehah.]

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• As for the statement of the Prophet (SAW):

“Indeed to Allaah belong ninety-nine names - a hundred minus one - whoever enumerates them (ahsaahaa) will enter Paradise.”

[Bukhaaree.]

• This means that out of Allaah’s Names there are ninety-nine which, if one memorises them, he will enter Paradise.

• E.g., if one says, “I have £99 to give to charity,” this does not mean that the total money that the person has is £99. Rather, it means that out of the total money he has, he has counted £99 to give to charity. The second part of the sentence qualifies the first.

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SIXTH PRINCIPLE: We do not commit Ilhaad in Allaah’s Names and Attributes

• lhaad - comes from the root word LaHaDa “To deviate from the right course” [Hans Wehr]

• Allaah says,

“To Allaah belong the Most Beautiful Names so invoke Him by them. And leave those who deviate (commit Ilhaad) concerning His Names.” [Soorah al-A‘raaf (7):180]

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Ilhaad is of different types:

• 1. To deny anything that the Names of Allaah are indicative of, such as the Attributes behind them, as the Jahmiyyah do and than them

• 2. To claim that the Names of Allaah imply attributes that are similar (tashbeeh) to those of the creation (e.g., The statement “Allaah Sees the way we see”)

• 3. To call Allaah by a name that He did not call Himself such as ‘Father’ as the Christians do or ‘The First Cause’ as the philosophers do

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Continued…

• 4. To derive other names from the Names of Allaah and then to name idols with them. E.g.:– Al-‘Uzzah: A pagan god at the time of the Prophet

(SAW) was derived from the Name of Allaah Al-‘Azeez

– Al-Laat: A pagan god derived from Al-Ilaah (The Deity)

• However, these names are unique for Allaah and no one else deserves them, just as He is unique in deserving the worship of the whole of creation

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The Way of The Way of Ahl-us-SunnahAhl-us-Sunnah Concerning Concerning Allaah’s AttributesAllaah’s Attributes

AHL-US-SUNNAH are those who unite upon taking the Sunnah of the Prophet (SAW), acting by it outwardly and inwardly in statement, action and belief.

Their way concerning the Names and Attributes of Allaah are as follows:

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FIRSTLY: CONCERNING AFFIRMATION:

They affirm that which Allaah has affirmed for Himself in His Book or upon the tongue of His Messenger (SAW) without:

• Tahreef

• Ta‘teel

• Takyeef

• Tamtheel

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SECONDLY: CONCERNING NEGATION:

• They negate whatever Allaah negated for Himself in His Book or upon the tongue of His Messenger (SAW) with firm belief that its perfect opposite is affirmed for Allaah.

• E.g.:– Negating death for Allaah must be accompanied

with the belief in the Perfect Life of Allaah;

– Negating sleep --> Affirming perfect charge and control over everything

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THIRDLY: CONCERNING THAT WHICH ALLAAH NEITHER AFFIRMED NOR NEGATED FROM AMONGST THOSE THINGS THAT THE PEOPLE DIFFER:

• E.g., al-Jism (body), al-Hayyiz (realm), al-Jihah (direction) and the likes of these.

• Their way in these matters is to halt at the words. They neither affirm them nor deny them due to the absence of [texts] found. As for the meaning, they investigate into it. If what is meant by it is false they free Allaah from this [attribution] and if what is meant by it is true they affirm it.

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PROOF FOR THE ABOVE PRINCIPLES:

Logical Proof:

• The details concerning what is mandatory, permissible and forbidden upon Allaah cannot be understood except through revelation.

• So it is obligatory to follow the revelation by affirming what He affirmed, negating what He negated and remaining silent about that which He remained silent.

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Proof from Revelation:

Allaah says,

• “To Allaah belong the Most Beautiful Names so invoke Him by them. And leave those who deviate (commit Ilhaad) concerning His Names. They would be requited for what they used to do.” [Soorah al-A‘raaf (7):180]

• “There is nothing like Him and He is the All-Hearer, the All-Seer.” [Soorah ash-Shooraa (42):11]

• “And do not pursue that of which you have no knowledge.” [Soorah Israa` (17):36]

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• From the first verse is proof for the obligation of affirming without tahreef and without ta‘teel because these are from Ilhaad (deviation)

• From the second verse is proof for the obligation of negating tamtheel

• From the third verse is proof for the obligation of negating takyeef and for the obligation of halting with regards to what has neither been affirmed and nor negated

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ALL THAT IS AFFIRMED FOR ALLAAH FROM HIS ATTRIBUTES ARE PERFECT ATTRIBUTES:

• There is no deficiency in them

• E.g., Allaah Hears, Sees, Lives, etc., perfectly

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ALL THAT ALLAAH NEGATED REGARDING HIMSELF ARE ATTRIBUTES OF DEFICIENCY:

• They contradict the Attributes of Perfection which we are obliged to affirm

• E.g., Allaah negates sleep and slumber [2:255] which contradict the Attribute of being the Disposer of Affairs

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THEY ARE NEGATED ALONG WITH THE AFFIRMATION OF THE PERFECT OPPOSITE:

• Negating the attribute alone does not give evidence to perfection until it comes with the affirmation of a praised attribute.

• This is because being free of an attribute sometimes occurs due to a weakness and is therefore a deficiency.

• And sometimes it can be due to a lack of ability. E.g., “The wall does not oppress.” [It cannot oppress!! So this is not a praise of the wall!!]

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An Example:

• Allaah negates Az-Zulm (Oppression) from Himself

• However, the negation of Az-Zulm must be accompanied by affirmation of Perfect Justice for Allaah

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TAHREEF:

Linguistically: to change or alter

Technically: to change the [Islaamic] Texts, whether this is done by changing the wording or the meaning.

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Tahreef is of three categories:

1. Tahreef of the words so that the meaning changes:– E.g., Changing the diacritical mark on Allaah from Allaahu

to Allaaha, which changes the verse from:

“Allaah Spoke to Moosaa directly.” [Soorah an-Nisaa` (4):164]

to:

“Moosaa spoke to Allaah directly.”

How misguided are these people???!

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2. Tahreef of the words which does not change the meaning:– E.g., Mispronouncing Soorah al-Faatihah

– Usually performed by an ignorant person

3. Tahreef of the meaning [without changing the wording]:– E.g., Istawaa (Allaah’s Rising above His Throne) means

Istawlaa (conquering)

Tahreef is often called Ta`weel (explaining) by those who perform it, and they call themselves Ahl-ut-Ta`weel (The people of Explanation) in order to veil the reality of what they are doing with a veil that can be accepted!!

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We call their action Tahreef (distortion) and not Ta`weel for a number of reasons:

1. It is the word used in the Qur`aan:

“They [the Jews] distort words (yuharrifoon al-kalima) from their right places” [Soorah an-Nisaa` (4):46]

2. The word Tahreef shows the reality of what they are doing. They are distorting the texts of Revelation and not explaining it!!

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3. Ta`weel (Explanation) without evidence is futile! It is obligatory to avoid it and disassociate oneself from it. The word Tahreef is more precise in repelling the people from this action which opposes the path of the Salaf.

4. Not all Ta`weel is blameworthy:The Prophet (SAW) said, “Oh Allaah! Give him the understanding of

the Religion and teach him the Ta`weel)”

This is because the word Ta`weel has a number of meanings. From these are:– Tafseer

– Changing the wording from its apparent meaning and giving it another meaning. It can be praiseworthy or blameworthy depending on whether there is an evidence to support that Ta`weel.

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TA‘TEEL:

Linguistically: to leave and vacate

Technically: to deny any of Allaah’s Names or Attributes.

• Difference between Tahreef and Ta‘teel is that Ta‘teel is denying the correct meaning but not giving a false meaning, whilst Tahreef is to deny the correct meaning and also give a false meaning.

• Every Tahreef is a Ta‘teel but not vice versa

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Ta‘teel is of two categories:

• Full Ta‘teel: like that performed by the Jahmiyyah who completely deny the Attributes and some of them even deny the Names

• Partial Ta‘teel: like that performed by the Ash‘ariyyah who deny some of the Attributes and not others

Ta‘teel of meaning is often called Tafweez (relegation) by those who perform it

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TAKYEEF:

To specify the ‘how-ness’ (kayfyyah) of the Attributes, or to ask questions about it.

E.g., To say that ‘Allaah’s Hand is like this,’ or ‘How is Allaah’s Hand?’

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TAMTHEEL:

To affirm resemblance to something in every way

TASHBEEH:

To affirm resemblance to something in most attributes. It is of two types:

• Tashbeeh of the creation with the Creator

• Tashbeeh of the Creator with the creation

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• Tashbeeh of the creation with the Creator is to affirm for the creation something specific to the Creator. It is of three categories:– In lordship, such as the Tashbeeh of those who say that there are

other creators besides Allaah

– In worship, such as the Tashbeeh of those who believe that their idols have rights of worship so they worship them along with Allaah

– In names and attributes, giving Attributes of Allaah to the creation, such as the Tashbeeh of those who indulge in excessiveness (Ghuloo) of the Prophet (SAW)

• Tashbeeh of the Creator with the creation which is to affirm for Allaah concerning His Essence (Dhaat) or Attributes

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The Clear (Muhkam) and Unclear (Mutashaabih) Verses

• Muhkam comes from the root word HaKaMa “to judge, pass a verdict” [Hans Wehr].

• Imaam al-Qurtubee (d. 671 H) said, “The Muhkam is the (phrase or word) whose interpretation is known, its meaning understood and its exposition clear.

• Mutashaabih comes from the root word ShaBaHa “to resemble, to be similar to” [Hans Wehr].

• Technically; 1-Resembling 2-Unclear

• Things which resemble one another are difficult to distinguish and hence unclear.

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Continued…

• Allaah says,

“These are the verses from the Clear Book.” [Soorah Yoonus (10):1]

• Therefore the whole Qur`aan is called Clear.

• Allaah says,

“Allaah sent down the best statement, a Book that is Mutashaabih, oft recited.” [Soorah az-Zumar (39):23]

• Therefore the verses of the Qur`aan resemble and complement one another in eloquence and beauty, and in their and laws

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Continued…

• Allaah says,

“In it are verses that are Muhkam, they are the foundation of the Book, and others are Mutashaabih. As for those who have a deviation in their hearts they follow that which is Mutashaabih, seeking to cause confusion and chaos, and seeking its Ta`weel. But none knows its Ta`weel except Allaah, and those well grounded in knowledge; they say, ‘We believe in it all, all of it is from our Lord.’” [Soorah Aali ‘Imraan (10):1]

• Two ways of reading it

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• The Muhkam verses are those that are clear in meaning and cannot be distorted or misunderstood

• The Mutashaabih verses are those that are not clear in meaning by themselves and in order to properly understand them it is necessary to look at them in light of the Muhkam verses

• The Prophet (SAW) recited the previous verse and then said,

“So when you see those who follow the Mutashaabih of the Qur`aan, these are the ones whom Allaah has mentioned, so beware of them.”[Bukhaaree]

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Continued…

Are the Attributes of Allaah Mutashaabih?

• All the scholars of the Salaf have agreed that the Attributes of Allaah are Muhkam from one angle and Mutashaabih from another

• Muhkam: In meaning

• Mutashaabih: In ‘how-ness’

• This agrees with both ways of reading it

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The Ashaa‘irah and others claim that some of the verses pertaining to the Attributes of Allaah are completely Mutashaabih, both in meaning and in ‘how-ness.’

They say that we do not know the meaning of the words describing Allaah’s Attributes as well as the ‘how-ness.’

They then split into two categories:

• Those who claim that the apparent meanings of the Attributes can be explained (Ta`weel). As we have seen this is really Tahreef

• Those who claim that the way of the Salaf is to ‘relegate (Tafweez) the meanings to Allaah’ and this is really Ta‘teel

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This claim is futile for it implies the following

• That Allaah has revealed in His Book verses which, apparently mislead and deceive, rather than guide

• That Allaah did not reveal the truth concerning His Attributes, but rather hinted at them in vague terms that cannot be understood except by distorting their meaning

• That Allaah requires His servants not to believe in the apparent meaning of what He has revealed but in the exact opposite of what the verses clearly state

• That Allaah always reveals verses concerning His Attributes, whose apparent meaning oppose the truth

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• That the best of this Ummah, the Salaf, did not understand this concept as none of their statements can be found to agree with the Ashaa‘irah. Either they were ignorant of it or they hid the truth!!

• That if they i.e. the Ashaa‘irah are correct, then it would have been wiser and more beneficial not to reveal these verses, due to the ensuing confusion and controversy.

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Continued…

• Al-Khateeb al-Baghdaadee (d. 436 H) said,

“As for the Attributes (of Allaah), then all that has been narrated in the authentic Sunnah - the methodology of the Salaf is to affirm them, and to take them on their apparent meanings (Zaahir), but at the same time to deny any resemblance or ‘how-ness’ of them. Some groups denied these Attributes, so they ended up denying what Allaah Himself had affirmed. Other groups tried to affirm them in such a manner that they ended up comparing them to the attributes of the creation. And the proper methodology is to take the the middle, between the two extremes, for the religion of Allaah is between the extremes…

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Continued…

And the basic principle in this regards is that to speak of the Attributes of Allaah is as if to speak of the Essence of Allaah , so therefore the same methodology is followed. So, as it is well known that to affirm the Creator, all Glory be to Him, is in reality an affirmation of the Existence of the Creator, and not how He Exists; likewise, the affirmation of His Attributes is an affirmation of their existence, and not an affirmation of their actuality. So if we say, “Allaah has a ‘Hand’ (yad), or Hearing, or Seeing,” then these are all Attributes that Allaah has affirmed for Himself. And we do not say, ‘The meaning of yad is ‘Power’, nor that the meaning of ‘Hearing’ and ‘Seeing’ is ‘Knowledge.

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Continued…

Neither do we say that all of these are physical limbs. So we do not compare these Attributes with hands, and ears, and eyes (of the creation) which are physical limbs and organs by which (these attributes) occur. Rather, we say that it is obligatory to affirm these Attributes, since they were found (in the Qur`aan or Sunnah), and it is obligatory to negate any resemblance between them (i.e. between the Attributes of Allaah and those of the creation), because Allaah has said,

“There is nothing like unto Him, and He is the All-Hearer, the All-Seer” [Soorah ash-Shooraa (42):11]”

[Al-‘Uloow of Adh-Dhahabee, p.48]

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The Literal (Haqeeqee) and Metaphorical (Majaazee) Verses

• If a word is used in its literal sense; i.e., in its original and primary intent, then this is known as being Haqeeqee

• E.g., to apply the word ‘offspring’ to your sons and daughters is a Haqeeqee meaning

• If, however a word is used in a metaphorical sense; i.e., with a meaning or connotation other than the primary use of the word, then this is known as being Majaazee

• E.g., applying the word ‘offspring’ to grandchildren is a Majaazee meaning

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• Examples in the Qur`aan of majaazee meanings are when Allaah says,

“And lower unto them (one’s parents) the wing of submission and humility” [Soorah al-Israa`a (17):24]

“And ask the town...” [Soorah Yoonus (12):82]

“A wall that wished to collapse” [ Soorah Kahf (18) 77]


Continued…

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Differences among the scholars concerning Majaaz

• A number of scholars throughout history, such as Shaykh-ul-Islaam Ibn Taymiyyah (d.724 H) and Muhammad al-Ameen ash Shanqeetee (d.1393 H) denied the existence of Majaaz in the Qur`aan and the Arabic language and this was, and still is, a topic of debate amongst the scholars of Ahl us-Sunnah wal-Jama‘ah.

• The existence of Majaaz is a matter of ijtihaad and not one of ‘Aqeedah. Thus one cannot be considered an innovator for either denying or affirming it. As such it is not correct to say that this concept is a point of difference between Ahl us-Sunnah wal Jama‘ah and the people of innovation


Continued…

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The Attributes of Allaah as Majaazee?

• Many of innovators say that the Attributes of Allaah mentioned in the Qur`aan are Majaazee and use this as a means to deny them

• E.g., some say that the ‘yad’ (Hand) and the ‘arsh’ are Majaazee for the ‘Capability’ (Qudrah) and the ‘Power’ (Quwwah) of Allah respectively

• This may have been the main reason why many of the scholars denied the existence of Majaaz


Continued…

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The Attributes of Allaah cannot be Majaazee

It is agreed by all linguists that all words are taken in their Haqeeqee manner unless there is proof to the contrary

• E.g., the Throne of Allaah must be taken in the Haqeeqee meaning because there is no way it can be experienced by humans, so we must take it as Allaah has revealed it

• Furthermore the Haqeeqee understanding of the Throne of Allaah is proven in the following verses

“And His Throne was over the water” [Soorah Hood (11):7]


Continued…

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• Fundamentals of Faith such as Names and Attributes of Allaah cannot be unclear and vague

• In contrast, the Qur`aan describes itself as being a Revelation in clear, simple Arabic


Continued…

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• The concept of Majaaz rests upon that which is well known, so it cannot be extended to the unseen

• E.g., when it is said ‘Zayd was a Lion in battle’ this is understood to mean that ‘Zayd was brave in battle’

• This understanding only exists because it is well known that it is not possible for Zayd to be an actual lion


Continued…

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• To claim that some of the verses that mention Allaah’s Attributes are Majaazee is to claim, by implication, that they are all Majaazee since there is no valid criterion to distinguish between the Attributes.

• E.g., They consider the Attributes of Knowledge, Life, Hearing and Seeing to be Haqeeqee and dissimilar to the creation. Yet they consider Attributes such as the Face, Hand, Eye and Shin of Allah to be Majaazee.


Continued…

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The Position of the The Position of the Salaf Salaf Regarding the Names and Regarding the Names and

AttributesAttributes

[i] Al-Awzaa‘ee (d. 157H) said: I asked az-Zuhree (d. 124H) and Mak-hool about the verses pertaining to the Attributes so they said,

“Leave them as they came!”

[Related by al-Laalikaa`ee in Sharh Usool Ahl-is-Sunnah (no.735) with a hasan chain.]

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AttributesAttributes Continued…

[ii] Al-Waleed Ibn Muslim said: I asked Maalik (d. 179H), al-Awzaa‘ee, Layth Ibn Sa‘ad (d. 175H) and Sufyaan ath-Thawree (d. 167H) about the reports concerning the Attributes, so they all said,

“Leave them as the came, without asking how!”

[Related by al-Aajurree in ash-Sharee‘ah (p.314) and Bayhaqee in al-Asmaa` was-Sifaat (p.453) with a saheeh chain]

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Adh-Dhahabee (d. 748H), said,

“I say: Maalik in his time was the Imaam of the people of Madeenah, ath-Thawree was the Imaam of Koofah, al-Awzaa‘ee was the Imaam of the people of Damascus, and Layth was the Imaam of the people of Egypt; and they were from the senior (kibaar) Atbaa‘ ut-Taabi‘een. And this report is a consensus (ijmaa‘) upon this, with the absence of Muhammad Ibn al-Hasan [Ash-Shaybaanee] (d. 189H) the scholar (faqeeh) of Iraq.”

[al-Arba‘een fee Sifaatillaah (180/Q.1-2)]

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[iii] Muhammad Ibn al-Hasan ash-Shaybaanee (d. 189H) said,

“The Scholars from the east and the west are all united upon having faith in the Qur`aan and in the ahaadeeth that are related by the precise, reliable narrators (thiqaat) from Allaah’s Messenger (SAW), concerning the Allaah’s Attributes, without explanation or resemblance. Whoever explains anything from them this day, has left that which the Prophet (SAW) was upon and has split from the Jamaa‘ah. For they neither described nor explained, but rather they gave verdicts with what was in the Book and the Sunnah, then remained silent. Whoever speaks with the view of Jahm [Ibn Safwaan] has split from the Jamaa‘ah, because he described Him with attributes that are nothing.”

[Related by al-Laalikaa`ee in Sharh Usool Ahl-is-Sunnah (no.740).]

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[iv] Rabee‘ah Ibn Abee ‘Abdir-Rahmaan (d. 136H), the Shaykh of Imaam Maalik, said,

“Istawaa is not unknown, how is incomprehensible, from Allaah is the Message, upon the Messenger is to convey it, and upon us is to accept it.”

[Related by al-Laalikaa`ee in Sharh Usool Ahl-is-Sunnah (no.665) and al-Bayhaqee (p.516).]

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[v] Maalik (d. 179H) was asked about [how Allaah made] al-Istawaa to which he replied,

“Al-Istawaa is known and how is unknown, to have faith in it is obligatory and to question [how] is an innovation.”

Then he said to the questioner,

“I do not think except that you are an evil man!” So he ordered him to be expelled.

[Related by al-Bayhaqee in al-Asmaa` was-Sifaat (p. 516)]

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[vi] Sufyaan Ibn ‘Uyaynah (d. 198H) said,

“Everything that Allaah described Himself with in His Book, then its recitation is its explanation without asking how or resembling.”

[Related by al-Laalikaa`ee in Sharh Usool Ahl-is-Sunnah (p.736) and ad-Daaraqutnee in as-Sifaat (p.61).]

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[vii] Ash-Shaafi‘ee (d. 204H) said,

“To Allaah belong Names and Attributes that occur in His Book and His Prophet related to the nation. It is not possible for anyone to refute (radd) them. So the one who contradicts this after the evidence has been established against him then he is a kaafir (non-Believer), and as for before the establishment of the proof then he is excused due to ignorance, because the knowledge of that cannot be attained through the intellect. So we affirm these Attributes and we negate Tashbeeh (likening Allaah to creation) as Allaah negated it by saying, ‘there is nothing like Him’”

[Siyar A‘laam an-Nubalaa` (10/80).]

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[viii] Nu‘aym Ibn Hammaad, the Shaykh of al-Bukhaaree, said,

“Whoever resembles Allaah to His creation has committed kufr (unbelief). Whoever denies what Allaah has described Himself with has [also] committed unbelief. Whatever He has described Himself with, or His Messenger [described Him with], then there is no Tashbeeh (resemblance) in it.”

[Related by al-Laalikaa`ee in Sharh Usool Ahl-is-Sunnah (no. 936)]

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[ix] At-Tirmidhee (d. 274H) said,

“It has been stated by more than one person from the people of knowledge regarding this hadeeth, and about the likes of it from the narrations concerning the Attributes, and that Allaah, the Most Blessed, the Most High, Descends to the lowest heaven of this world every night. They said: Affirm the narrations concerning them; have faith (eemaan) in them; do not imagine them (laa yatawahhamu); nor ask how they are (wa laa yuqaalu kayf). The likes of this has been reported from Maalik ibn Anas, Sufyaan ibn 'Uyaynah and 'Abdullaah ibn al-Mubaarak. They said concerning these ahaadeeth, 'Leave them as they are, without asking how they are (amirroohaa bilaa kayf).' This is the saying of the people of knowledge from Ahl-us-Sunnah wal-Jamaa'ah. As for the Jahmeeyah, then they reject these narrations and say that this is resemblance (tashbeeh). However, Allaah the Most High has mentioned in various places in His

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Book [His Attribute of] Hand (Al-Yad); Hearing (As-Sam‘) and Seeing (Al-Basr), but the Jahmiyyah give a figurative interpretation (Ta`weel) to these verses and explain it in a manner other than how it is explained by the people of knowledge. They say: Indeed, Allaah did not create Aadam with His Hand. They say: Indeed, the Hand [of Allaah] actually means His Power! Is-haaq Ibn Ibraaheem said: Resemblance (Tashbeeh) is when someone says the Hand [of Allaah] is like my hand, or His Hearing is like my hearing. So if someone says this, then this is resemblance. But if someone says what Allaah says, Hand, Hearing, Seeing; and he does not ask how these [Attributes] are, nor does he say that Allaah's Hearing is like my hearing, then this is not resemblance. Rather, it just like what Allaah the Most Blessed, the Most High, said in His Book, ‘There is none like Him; He is the All-Hearing, the All-Seeing.’”

[Sunan at-Tirmidhee (3/266-268)]

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Enumeration of Allaah’s NamesEnumeration of Allaah’s Names

• Enumeration of Allaah’s Names

• Examples of Allaah’s Names along with their meanings

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