Tawhid of the Names and Attributes

A. Evidences from the Qur’an and Sunnah: We have earlier mentioned that Tawhid is of three categories; Tawhid-ur-Rububiyyah, Tawhid-al-Uluhiyyah and Tawhid-ul-Asma’ was-Siffat and we have mentioned some evidences establishing the first two categories i.e. Tawhid-ur-Rububiyyah and Tawhid-al-Uluhiyyah. Now we shall mention evidences for the third category, which is, Tawhid-ul-Asma ’ waS- Siffat. The following are some of the evidences from the Qur’an and Sunnah: Evidences from the Qur’an - Allah the Most High said: “And (all) the Most Beautiful Names belong to Allah, so call on Him by them, and leave the company of those who belie or deny (or utter impious speech against) His Names. They will be requited for what they used to do. ” (Qur’an 7:180) In this verse, Allah glorified is He, affirmed Names for Himself and informed that they are all beautiful. He also commanded that He be invoked with them by saying for example: ‘O Allah’, ‘O Rahman' (Most Gracious), ‘O Rahim’ (Most ‘O Hayy’ (Ever Living), ’O Qayyum' (Immutable One), ‘O ‘Alamin ’ (Lord of the universe: mankind, jinns and all that exists). He also promised those who belie or deny His Names; i.e. they deviate from the truth thereof, either by negating them or twisting their meanings from that which is correct or any other form of heresy, that He shall recompense them for their evil action. Allah - the Most High - also said: C. “Allah! La ilaha ilia Huwa (none has the right to be worshipped but He)! To Him belong the Best Names. ” (Qur’an 20:8) “He is Allah, beside Whom there is La ilaha ilia Huwa (none has the right to be worshipped but He) the All-Knower of the unseen and the seen (open). He is the Most Gracious, the Most Merciful. He is Allah, beside Whom there is La ilaha ilia Huwa (none has the right to be worshipped but He) the King, The Holy, The One Free from all defects, the Giver of security, the Watcher over His creatures, the All-Mighty, the Compeller, the Supreme. Glory be to Allah! (High is He) above all that they associate as partners with Him. He is Allah, the Creator, the Inventor of all things, the Bestower of forms. To Him belong the Best Names. All that is in the heavens and earth glorify Him. And He is the All-Mighty, the All-Wise. ” These verses establish the Names of Allah. Amongst evidences from the Sunnah, which establish the Names of Allah is the narration of Abu Hurayrah who narrated that the Messenger of Allah said: 'Allah has some ninety-nine Names; a hundred save one, whoever encompasses them will enter Paradise,’25 25 Reported by al-BukharT and Muslim However, the Names of Allah are not restricted to this number based upon the hadith narrated by 'Abdullah bin Mas'ud that the Prophet said: 7 ask You (O Allah) by all the Names which belong to You; those which You have called Yourself, or revealed in Your Book, or taught only one of Your creatures, or those You have chosen to preserve in Your hidden knowledge, that You make the Qur 'an reviver of my heart...,26 Each Name of Allah also encompasses one of His Attributes. For example, Al- ‘Alim (The All-Knower), points to (the attribute) Knowledge, Al-Hakim (The All- Wise) points to Wisdom, As-SamV (The All-Hearer) and Al-Bastr (The All-Seer) point to hearing and sight. Similarly, every other Name points to an Attribute of Allah - the Most High. He - the Most High - said: “Say [O Muhammad is/: ‘He is Allah, (the) One. Allah-us-Samad (The Self-Sufficient Master, Whom all creatures need, He neither eats nor drinks). He begets not, nor was He begotten. And there is none co-equal or comparable unto Him. ” (Qur’an 112:1-4) Anas said: ‘There was a man from amongst the Ansar [those who had homes in Madinah before the emigration of the Prophet As] who used to lead people in prayer in the Mosque at Quba Whenever he recited in prayer he would commence bv reciting (after al-Fatihah [chapter one of the Qur'an]) “Say [O Muhammad ]: 'He is Allah, (the) One. ’’ [i.e. al-lkhlas (chapter 113 of the Qur'an)] till its end, and then he would recite another chapter along with it. He used to do this in every round o f the prayer. So, his companions 26 Reported by Ahmad in his Musnad and Ibn Hibban graded it authentic. This indicates that the Names of Allah are not restricted to ninety-nine. Thus, the intent of the hadith - and Allah knows best - would be that whosoever learns these ninety-nine Names, invokes Allah with them and worships Him with them, will enter Paradise. This will be peculiar to these Names. ‘You always commence with this chapter, but you do not consider it sufficient till you have recited another chapter! You should either recite this chapter (i.e. Al-Ikhlas) or leave it and recite other than it.' He said: 7 will never abandon it; if you wish, I shall lead you in prayer with it, but if you dislike it then I shall leave you (no longer lead you in prayer). ’ They viewed him as the best amongst them and detested that someone else should lead them in prayer. When the Prophet U s, came to them, they informed him of the matter. He said: O So-and-so, what prevented you from doing what your companions asked you to do and what made you to recite this chapter in every round of the prayer? ’ He said: “Say (O Muhammad: ‘He is Allah, (the) One. ” (i.e. al-Ikhlas) When they returned, they informed the Prophet As He As said: ‘Ask him, for what reason was he doing that? ’ So, they asked him and he ‘Because it contains the Attributes of ar-Rahman (the Most Gracious), and I love to recite it. ’ The Prophet As said: ‘Your love of it will place you in Paradise.'21 ‘Inform him that Allah - the Most High - loves him.'2'1. That is, it contains the Attributes of the Most Gracious (Allah). Allah had informed that He has a Face. He said: 27 al-Bukhari2 8al-Bukhari “And the Face of Your Lord full of Majesty and Honor will abide forever. ” He also informed that He has two Hands. He said:.. Whom I have created with Both My Hands...” (Qur ’an38: 75) "... /Vay, both His Hands are widely outstretched...” (Qur'an 5:64) He also informed that He gets pleased, loves, gets angry and displeased, and such other things with which He described Himself or with which His Messenger B. Logical Evidences Establishing the Names and Attributes that is Mentioned in the Qur’an and Sunnah: • These gigantic creatures (planetary bodies) of various types, with several distinctions, along with their systematic fulfillment of their roles and their journeys in ordained paths, point to the Magnificence of Allah, His Power, Knowledge, Wisdom, Will and Wish. • (His) Kindness, Generosity, removal of harm, rescue from calamity, all point to Compassion, Magnanimity and Generosity. • Punishment and retribution of sinners both indicate Allah’s Anger upon them and His dislike for them. • His kindness to the obedient and rewarding them both point to His pleasure with and love of them. [2.3.) SECTION 2: The Methodology of the Ahlus-Sunnah Wal-Jama'ah With Regards to the Names and Attributes of Allah. The methodology of the Ahlus-Sunnah wal-Jama'ah29, amongst the pious predecessors and their followers, is to affirm the Names and Attributes of Allah as they are found in the Qur’an and Sunnah. Their methodology is based upon the

1. They affirm the Names and Attributes of Allah as found in the Qur’an and Sunnah, in accordance to their apparent meanings and whatever their wordings imply. They do not twist their meaning from the apparent, nor change their wordings from their state.
2. They negate the possibility of similarity of Allah’s Attributes with those of creatures as Allah the Most High has said: “... There is nothing like unto Him, and He is the All-Hearer, All-Seer. ”
3. They do not go beyond the Qur’an and Sunnah in establishing the Names and Attributes of Allah. Whatever Allah and His Messenger affirmed, they affirm, and whatever Allah and His Messenger negated, they negate. Also, whatever Allah and His Messenger were silent upon, they maintained silence thereupon.
4. They believe that the text (of Qur’an and Sunnah), which establish these Names and Attribute are clear verses, whose meanings are understood, and that they are not metaphorical. They do not resign their meanings (i.e. say: their meaning is left to Allah), as those who lie against them or those who do not 29 The body of Muslims who have remained upon the guidance of the Qur'an and Sunnah as understood and practiced by the Prophet and his companions. (TN) know their methodology amongst modem authors and writers, have accused them of.
5. They resign (knowledge of) the specific nature10 of these Attributes to Allah, the Most High; they do not inquire about it. 10 As an example, when Allah mentions that He has two Hands, they affirm that the meaning thereof is real hands, but they resign the knowledge of the nature of those Hands to Allah Himself. (TN) [2.3.] SECTION 3: Refutation of those who deny the Names and Attributes (of Allah) or deny a part thereof. Those who deny the Attributes of Allah are of three classes:

1. The Jahmiyyah: These are the followers of Jahm bin Safwan. These people deny all the Names and Attributes (of Allah).
2. The Mu'tazilah: They are the followers of Wasil bin Ata’ who dissociated himself from the sitting of Hasan Al-Basri. These people affirm the Names (of Allah), with the implication that they are wordings alone, devoid of meanings, and they deny all (His) Attributes.
3. The Asha'irah 3I, al-Maturidiyyahn and those who follow them: These people affirm the Names and some Attributes and negate some (Attributes). The confusion upon which they all based their opinions, is an attempt to flee from comparing Allah to His creatures (according to their thinking), because some creatures are also referred to with some of these Names and are described with some of these Attributes. Therefore, if there is similarity in the wordings of the Names and Attributes, and their meanings, their realities must necessarily be the same (according to them). This necessitates likening the creature with the Creator in their opinion. So, they chose to confront this in one of two ways: a. Either by twisting the texts (of Qur’an and Sunnah) establishing the Names and Attributes (of Allah) away from their apparent meanings, such as interpreting the Face to mean self and the Hand to mean bounty. 31 They are the followers of the school of opinion of Abu al-Hasan al-Ash‘ari before he returned to the opinion of the Ahl-us-Sunnah. Unfortunately, they (his followers) did not abandon what he had abandoned. So, their claiming link to him is incorrect. 52 They are the followers of Abu Man§ur al-Maturidi. b. Or resigning the meaning of these texts (of Qur’an and Sunnah) to Allah. So, they say: 'Allah Alone knows the intent thereof' believing that its apparent meaning is not the intent. The first people known to have denied the Names and Attribute (of Allah) are some Arab Idolaters, about whom Allah - the Most High - said: “Thus have We sent you /O Muhammad Ml to a community before whom other communities have passed away, in order that you might recite unto them what We have inspired to you, while they disbelieve in the Most Gracious (Allah)...” (Qur’an 13:30) The reason for the revelation of this verse was that when the Quraysh tribe heard the Messenger of Allah mentioning Ar-Rahman (the Most Gracious), they disputed it and so Allah reveal about them: “...while they disbelieve in the Most Gracious (Allah). ” Ibn JarTr mentioned that this occurrence was during the Treaty of Hudaybiyyah; when the scribe wrote in the truce between them ( Quraysh ) and the Messenger of Allah '. 'In the Name of Allah, the Most Gracious, the Most Merciful. ’ The Quraysh said: ‘As for ar-Rahman (the Most Gracious), we know Him not.’ Also, Ibn JarTr narrated from IbAbbas: ‘The Messenger o f Allah is used to supplicate while in prostration (saying): "O Rahman (Most Gracious), O Rahim (Most Merciful). " So, the Idolaters said: "So, he thinks he is invoking only one while he mentions two!" So, Allah revealed: “Say 10 Muhammad Ml: ‘Invoke Allah or invoke the Most Gracious (Allah), by whatever name you invoke Him (it is same), for to Him belong the Best Names...” (Qur’an 17:110) Allah - the Most High - said in Surat-ul-Furqan: “/fnrf when it is said to them: ‘Prostrate to the Most Gracious (Allah)!' They say: ‘And what is the Most Gracious?...” These polytheists are the predecessors (fore-runners) of the Jahmiyyah, M u'tazilah, Asha'irah and anyone who denies what Allah has affirmed for Himself and what His Messenger has affirmed for Him of Names and Attributes. What a despicable predecessor for a despicable successor?! Their refutation is from several perspectives:

1. Allah, Glorified and Most High, affirmed these Names and Attributes for Himself, and His Messenger affirmed them for Him. So, denying them or part of them is a denial of what Allah and His Messenger have affirmed. This is opposition to Allah and His Messenger 35.
2. It is not necessary that by the existence of these Attributes amongst creatures or the existence of some creatures known by these Names, that there be any similarity between Allah and His creatures. Allah, Glorified is He, has Names and Attributes, which are specific to Him and creatures have names and attributes, which are specific to them. Just as Allah, Glorified and Most High, has a Self that is not similar to those of created beings, He also has Names and Attributes that are not similar to their names and attributes. Similarity in name and general meaning does not necessitate similarity in reality. Allah called Himself 'Alim (the All-Knower) and called one of His slaves ‘Alim (knowledgeable). He said: " ss “...And they gave him glad tidings of an intelligent son, ‘Alim [having knowledge (about Allah and His Religion of True That is, Ishaq (Isaac). He also called another halTm (forbearing). He said: “So we gave him the glad tidings of a halTm (forbearing) boy. ” That is, IsmSTl (Ishmael). However, a knowledgeable one is not similar to the other, nor is a forbearing one similar to another. He also called Himself saying: “Verily, We have created man from Nutfah drops of mixed semen (discharge of man and woman), in order to try him, so We made him But one hearer is not similar to the other, nor is one seer, comparable to the other. He also called Himself the Kind and the Merciful saying: “...Verily, Allah is for mankind full of Kindness, Most Merciful. ” And He called one of His creatures kind and merciful saying: Truly, Allah is Ever All-Hearer, All-Seer. ” (Qur’an 4: 58) And He called some of His slaves hearer and seer. He said: “Verily, there has come unto you a Messenger /Muhammad Ml from amongst yourselves (i.e. whom you know well). It grieves him that you should receive injury or difficulty. He [Muhammad Ml is anxious over you (to be rightly guided, to repent to Allah, and to beg Him to pardon and forgive your sin, in order that you may enter Paradise and be saved from the punishment of Hell-fire), for the believers [he is/ full of pity, kind, and merciful ” (Qur’an 9: 128) But a kind one is not similar to the other, nor is a merciful one to the other. So also, He described Himself with Attributes and described some of His creatures with like attributes. For example, He said: “And they will never encompass anything of His Knowledge. ” So, He described Himself with knowledge. He also described His creatures with "... But over all those endowed with knowledge is the All-Knowing (Allah). ” He also said: “...And of knowledge, you (mankind) have been given only a little. ” He also said: “But those who had been given knowledge said...” He also described himself with Power saying: "... Truly, Allah is All-Strong, All-Mighty. ” (Qur’an 22: 40) “Verily, Allah is All-Provider, Owner of Power, - the Most Strong. ” And He described His slaves with power saying: “Allah is He Who created you in (a state of) weakness, then gave you strength after weakness, then after strength gave (you) weakness and grey hair...” (Qur ’an 30: 54)...and so on. It is known that the Names and Attributes of Allah are specific to Him and are according to what befits Him, while the names and attributes of creatures are specific to them and are according to what befits them. It is not necessary that similarity in wordings and meanings should imply similarity in reality (true nature). This is due to the lack of comparability between the two. This is obvious, and all praise be to Allah.
3. One who does not possess Perfect Attributes is not fit to be the God of the universe. This is why Ibrahim said to his father:.. Why do you worship that which hears not, sees not...” Also, He - the Most High - said, while refuting those who worshipped the Calf: “...Did they not see that it could neither speak to them nor guide them to the way?...” (Qur’an 7:148)
4. The affirmation of Attributes is a sign of perfection, while its negation is a defect. One who possesses no attributes is either non-existent or defective, and Allah is free of such.
5. There is no evidence for the interpretation of these Attributes away from their apparent meanings. So, such interpretations are invalid. Also, resigning the meaning thereof (to Allah), necessitates that Allah addressed us in the Qur’an with that which we understand not its meaning, despite His ordering us to invoke Him by His Names. How can we invoke Him with what we understand not? He also commanded us to ponder over all His verses; so, how do we ponder over what cannot be understood? It becomes clear from this that the Names and Attributes of Allah must be affirmed in a way that befits Allah; negating any similarity (in its real essence) with those of creatures as Allah - the Most High - said: "... There is nothing like unto Him, and He is the All-Hearer, All- So, He negated from Himself any similarity to (other) things while affirming the Attributes of Hearing and Sight for Himself. This indicates that the affirmation of Attributes (of Allah) does not necessitate similarity (with His creatures). It also indicates that it is mandatory to affirm these Attributes along with negation of likeness. This is the meaning of the statement of the Ahl as-Sunnah wal-Jama'ah regarding the affirmation of (His) Names and Attributes: ‘Affirmation without comparison and absolution from defect without denial.’ Human Life and Glimpses of the History of Disbelief, Heresy, Polythiesm and Hypocrisy This consists of the following sections: Section 1: Deviations in Human Life. Section 2: Shirk (Polytheism): Definition and Types. Section 3: Kufr (Disbelief): Definition and Types. Section 4: Nifaq (Hypocrisy): Definition and Types. Section 5: Explanation of the Meaning of Each of the Following: Jahiliyyah (Ignorance), Fisq (sinfulness), dalal (misguidance) and Riddah (Apostasy); Their Classes and