Aqidah and TawhidTawhid of Allah’s Names and Attributes
All praise is due to Allah, Lord of the worlds, and may peace and blessings be upon our Prophet Muhammad, and upon his family and companions.
Tawhid of Allah’s Names and Attributes is a great branch of belief in Allah. It means that a Muslim believes in what Allah named and described Himself with in His Book, and what His Messenger ﷺ named and described Him with in the authentic Sunnah, in a manner befitting Allah’s majesty, without distortion, denial, asking how, or likening Him to creation.
Allah knows Himself best, and His Messenger ﷺ is the most knowledgeable of creation about his Lord. Safety is to stop at the texts of revelation: affirm what Allah affirmed for Himself, deny what He denied from Himself, and believe that Allah is perfect in His essence, names, attributes, and actions, and that nothing resembles Him.
Core PrincipleThe Meaning of This Tawhid
It means singling Allah out with His most beautiful names and lofty attributes, affirming them upon their correct meanings in a manner befitting Him, and denying what Allah and His Messenger denied from Him of deficient qualities, while affirming the perfect opposite. Denying oppression from Him includes affirming His perfect justice, and denying inability includes affirming His perfect power.
{لَيْسَ كَمِثْلِهِ شَيْءٌ، وَهُوَ السَّمِيعُ البَصِيرُ}There is nothing like Him, and He is the All-Hearing, the All-Seeing. [Ash-Shura 42:11]
This verse combines negating resemblance with affirming attributes: “There is nothing like Him” negates likeness, while “He is the All-Hearing, the All-Seeing” affirms hearing and sight in a manner befitting Allah.
DistinctionThe Difference Between Allah’s Names and Attributes
Allah’s names are names for Him and descriptions of Him. Every name indicates Allah Himself and an attribute of perfection. The name As-Sami‘ indicates Allah and the attribute of hearing; Al-‘Alim indicates Allah and the attribute of knowledge; Ar-Rahim indicates Allah and the attribute of mercy.
Every name includes an attribute, but not every attribute or action is used to derive a name for Allah. We affirm that Allah speaks because He informed us of that, but we do not invent a name for Him that did not come in the Quran or Sunnah.
Ahl as-SunnahThe Rule of Ahl as-Sunnah
- Affirm what Allah affirmed for Himself and what His Messenger ﷺ affirmed for Him.
- Deny what Allah denied from Himself and what His Messenger ﷺ denied from Him.
- Avoid distorting the texts or denying the attributes.
- Do not ask how Allah’s attributes are or liken them to the attributes of created beings.
- Believe that all of Allah’s names are most beautiful, and all His attributes are perfection in the manner befitting Him.
- Stop in this subject at the Quran and authentic Sunnah.
{وَلِلَّهِ الأَسْمَاءُ الحُسْنَى فَادْعُوهُ بِهَا}To Allah belong the most beautiful names, so call upon Him by them. [Al-A'raf 7:180]
TahrifDistortion
Distortion is changing the wording of a text or diverting its correct meaning, which is indicated by the Arabic language and context, to another meaning without Islamic evidence.
Ta‘tilDenial
Denial is negating what Allah affirmed for Himself of names or attributes, or negating their meanings.
TakyifAsking or Defining How
This is assigning a specific modality to Allah’s attribute or trying to imagine it. The basic meaning is known, but the true reality of the how is known only to Allah, because knowing the how of an attribute depends on knowing the how of the essence.
TamthilLikeness
This is likening Allah’s attributes to the attributes of His creation, and it is false because Allah said: “There is nothing like Him.” The way of the Salaf is balanced: affirmation without likeness, and declaring Allah transcendent without denial.
The SalafThe Salaf’s Approach to the Texts of Attributes
The Companions, Followers, and guided imams affirmed the texts of the attributes as they came, understood their meanings according to the Arabic language and context, declared Allah far above resembling creation, and entrusted knowledge of the how to Allah.
“Al-istiwa is known, the how is unknown, believing in it is obligatory, and asking about it is an innovation.”
This is famously narrated from Imam Malik رحمه الله when he was asked about Allah’s rising over the Throne.
Among the expressions of the Salaf is to let the texts pass as they came, meaning to believe in them and affirm what they indicate without distorting their meanings, delving into their modality, or likening them to created attributes.
The HowDid the Salaf Delegate the Meanings?
The Salaf did not delegate the meanings of the texts in a way that makes the words of the attributes meaningless. The Quran was revealed in clear Arabic. Rather, they delegated the how, which Allah did not inform us of.
We know the basic meanings of hearing, sight, knowledge, mercy, rising over the Throne, and descending in the Arabic language, and we affirm for Allah from them what befits His majesty, but we do not know how His hearing, sight, rising, or descending is.
Ambiguous TermsAmbiguous Terms in This Subject
The subject of names and attributes is built upon the wording of the Quran and Sunnah, so a Muslim does not affirm a name or attribute for Allah except with evidence. As for ambiguous terms not found in the texts, if their meaning is true, the correct meaning is accepted without making the term a religious foundation; and if their meaning is false, it is rejected.
Beautiful NamesAll of Allah’s Names Are Most Beautiful
Allah’s names reach the highest level of beauty because they indicate Allah Himself and attributes of perfection, and they do not include deficiency in any way.
{هُوَ اللَّهُ الَّذِي لَا إِلَهَ إِلَّا هُوَ، عَالِمُ الغَيْبِ وَالشَّهَادَةِ، هُوَ الرَّحْمَنُ الرَّحِيمُ... لَهُ الأَسْمَاءُ الحُسْنَى}He is Allah, besides whom none has the right to be worshipped... To Him belong the most beautiful names. [Al-Hashr 59:22-24]
WarningWhat Is Deviation in Allah’s Names?
- Denying one of Allah’s names or the attribute it indicates.
- Distorting a name or attribute away from its correct meaning without evidence.
- Likening Allah’s names and attributes to those of created beings.
- Naming Allah with what He did not name Himself and what His Messenger ﷺ did not name Him.
- Deriving names for false gods from Allah’s names.
Ninety-NineAre Allah’s Names Limited to Ninety-Nine?
The Prophet ﷺ said: “Allah has ninety-nine names, one hundred minus one; whoever enumerates them will enter Paradise.” Narrated by Al-Bukhari and Muslim.
The hadith does not mean Allah’s names do not exceed ninety-nine. Rather, it indicates that among His names are ninety-nine which, if a person enumerates them, he will enter Paradise. The supplication for distress and grief also indicates that Allah has names He kept with Himself in the knowledge of the unseen.
Enumerating the names is not merely counting or memorizing their wording; it includes preserving what is established from them, understanding their meanings, calling upon Allah by them, and worshipping Him according to what they require.
TypesEssential and Action-Based Attributes
Scholars mention that Allah’s attributes, regarding their relation to His essence and actions, are of two types: essential attributes that Allah has always and will always possess, such as life, knowledge, power, hearing, sight, might, and wisdom; and action-based attributes connected to His will, which He does whenever He wills and however He wills in a manner befitting Him, such as rising over the Throne, descending, coming, pleasure, and anger.
Some attributes are essential in their origin and action-based in individual occurrences, such as speech. Allah has always been speaking, and He speaks with whatever He wills whenever He wills.
Context-LimitedAttributes Restricted to Their Context
The Quran mentions actions such as plotting, planning, and mockery in response to disbelievers and hypocrites who did such things. Ahl as-Sunnah affirm them in the context in which they came, because then they are justice, recompense, and perfection. They are not used for Allah without that restriction, and absolute names are not derived from them.
{وَمَكَرُوا وَمَكَرَ اللَّهُ، وَاللَّهُ خَيْرُ المَاكِرِينَ}They plotted, and Allah plotted; and Allah is the best of planners. [Aal Imran 3:54]
{إِنَّهُمْ يَكِيدُونَ كَيْدًا . وَأَكِيدُ كَيْدًا}They are planning a plan, and I am planning a plan. [At-Tariq 86:15-16]
Textual AttributesThe Textual Attributes
Among the essential attributes are what scholars call textual attributes, such as the Face and the two Hands, because they are established by revelation. Ahl as-Sunnah affirm them as they came, truly and in a manner befitting Allah, without calling them limbs or organs, and without likening them to created attributes or imagining their how.
{وَيَبْقَى وَجْهُ رَبِّكَ ذُو الجَلَالِ وَالإِكْرَامِ}The Face of your Lord, full of majesty and honor, will remain. [Ar-Rahman 55:27]
{مَا مَنَعَكَ أَنْ تَسْجُدَ لِمَا خَلَقْتُ بِيَدَيَّ}What prevented you from prostrating to what I created with My two Hands? [Sad 38:75]
Highness and IstiwaAllah’s Highness and Rising Over His Throne
Ahl as-Sunnah believe that Allah is above His creation, risen over His Throne in a manner befitting His majesty, without likeness or asking how, while His knowledge encompasses everything.
{الرَّحْمَنُ عَلَى العَرْشِ اسْتَوَى}The Most Merciful rose over the Throne. [Ta-Ha 20:5]
{ثُمَّ اسْتَوَى عَلَى العَرْشِ... وَهُوَ مَعَكُمْ أَيْنَ مَا كُنْتُمْ}Then He rose over the Throne... and He is with you wherever you are. [Al-Hadid 57:4]
His general ma‘iyyah with creation is by knowledge, encompassing, hearing, and seeing. It does not mean His essence is mixed with creation, and it does not contradict His highness over His Throne.
Speech and QuranThe Attribute of Speech and the Quran
From the belief of Ahl as-Sunnah is that Allah truly speaks with whatever He wills whenever He wills, and that the Quran, with its letters and meanings, is Allah’s speech, sent down and not created. The Quran recited by tongues, preserved in hearts, and written in mushafs is Allah’s speech. As for the reciter’s voice, ink, and paper, they are created.
{وَكَلَّمَ اللَّهُ مُوسَى تَكْلِيمًا}Allah spoke to Musa directly. [An-Nisa 4:164]
{حَتَّى يَسْمَعَ كَلَامَ اللَّهِ}So that he may hear the speech of Allah. [At-Tawbah 9:6]
Descent and Seeing AllahAction-Based Attributes and Seeing Allah
We affirm what is authentically reported from the Prophet ﷺ of Allah’s action-based attributes, including His descending to the lowest heaven in the last third of the night, a real descent befitting His majesty, unlike the descent of created beings, and we do not know its how.
Ahl as-Sunnah believe that the believers will see their Lord with their eyes on the Day of Resurrection and in Paradise, a real seeing befitting Allah, without encompassing Him and without asking how. This is the greatest delight of the people of Paradise. As for this world, no one sees Him with his eyes.
{وُجُوهٌ يَوْمَئِذٍ نَاضِرَةٌ . إِلَى رَبِّهَا نَاظِرَةٌ}Faces that Day will be radiant, looking at their Lord. [Al-Qiyamah 75:22-23]
QuestionDoes letting the attributes pass as they came mean we do not understand their meanings?
No. The meanings of the texts are known in the Arabic language, but the how of Allah’s attributes is unknown to us. We understand the meanings of knowledge, mercy, rising, and descending, affirm them in a manner befitting Allah, and do not define their how or liken them to creation.
QuestionIs Allah in every place by His essence?
Allah is above His creation, risen over His Throne, while His knowledge, hearing, sight, and authority encompass everything. The ma‘iyyah mentioned in the texts does not mean His essence is mixed with creation; it indicates His encompassing knowledge and watchfulness.
QuestionDoes affirming Allah’s highness and rising over the Throne mean He needs the Throne?
No. Allah is free of need from all creation, and the Throne and all created things are in need of Him. Affirming His rising over the Throne as He informed us does not mean He needs it.
QuestionIs a name derived for Allah from every action mentioned in the texts?
No. Allah’s names are tawqifi, meaning they require evidence. The Quran may mention an action of Allah in the context of recompense and justice, but an unrestricted name is not derived from it unless the name is established by evidence.
QuestionDoes everything true to say about Allah become one of His names?
No. Informing about Allah is broader than naming Him. It may be said, with a correct meaning indicated by revelation, that Allah exists or is a thing, but that does not mean “the existent” or “thing” are among His most beautiful names.
QuestionAre negative attributes alone perfection?
Negation is perfect regarding Allah because it includes affirming the perfect opposite. Negating oppression indicates perfect justice, negating drowsiness and sleep indicates perfect life and self-subsistence, and negating inability indicates perfect power.
QuestionMay terms like body, space, and direction be used regarding Allah?
These are ambiguous terms not affirmed or denied in the Quran and Sunnah, so they are not made foundations of creed. The speaker’s intended meaning is examined. If he intends a true meaning indicated by revelation, the meaning is accepted and expressed with Islamic wording; if he intends a false meaning, it is rejected.
QuestionDoes the hadith of ninety-nine names mean memorizing a common list is enough?
Enumeration is broader than memorization. It includes knowing the established names, understanding their meanings, calling upon Allah by them, and acting according to what they require. Also, specifying one fixed list needs authentic evidence.
QuestionAre Allah’s names and attributes created?
The names Allah named Himself with, and the attributes established with His essence, are not created. His attributes are not separate from Him, and He has always and will always be described with attributes of perfection.
QuestionHow do we deal with a hadith about an attribute our minds cannot grasp?
If the hadith is authentically reported from the Prophet ﷺ, it must be accepted and believed in, while returning ambiguous matters to clear principles, affirming the meaning that befits Allah, and entrusting the how to Him.
QuestionDoes error in this subject permit declaring specific people disbelievers?
No. Laypeople and those unqualified may not rush to declare a specific person a disbeliever. The correct statement is clarified and the opposing statement warned against with evidence, while ruling on a specific individual has conditions and impediments and returns to firmly grounded scholars and legitimate Islamic judiciary.
