The Status of Having Knowledge of

AsmaaAllaah and His Sifaat

ShaykhAbdurRazaaq al-Badr
June 25, 2011

Taken from Fiqh of al-Asmaa al-Husna

By ShaykhAbdurRazaaq bin AbdulMuhsin al-Badr
Translated by Abbas Abu Yahya
ShaykhAbdurRazaaq bin AbdulMuhsin al-Badr said:
There are many Ayaat which come in the Quraan with the
command to learn this noble knowledge of Tawheed and to have a
concern with this great principle.

Allaah said: << >>

<< then know that Allaah is All-Mighty, All-Wise. >> [al-Baqarah:
209]
Allaah said: <<
>>

<<and know that Allaah is All-Aware of everything.>> [al-Baqarah:
231]
Allaah said: <<
>>

<< know that Allaah is All-Seer of what you do.>> [al-Baqarah: 233]

Allaah said: << >

<<And know that Allaah is Oft-Forgiving, Most Forbearing.>> [al-
Baqarah: 235]
Allaah said: <<
>>

<< and know that Allaah is All-Hearer, All-Knower.>> [al-Baqarah:
244]
Allaah said: << >>


<< And know that Allaah is Rich (Free of all wants), and Worthy of
all praise.>> [al-Baqarah: 267]

Allaah said: <<
>>

<<Know that Allaah is Severe in punishment and that Allaah is Oft-

Forgiving, Most Merciful.>> [al-Maidah: 98]
Allaah said: <<

>>
<<then know that Allaah is your Maul (Patron, Lord, Protector and
Supporter, etc.), (what) an Excellent Maul, and (what) an Excellent
Helper!>> [Anfal: 40]
Allaah said: <<
>>

<<and know that Allaah is with Al-Muttaqeen.>> [al-Baqarah: 194]
Allaah said: <<
>>

<<And know that Allaah knows what is in your minds, so fear Him.
>> [al-Baqarah: 235]
>>
Allaah said: <<

<<So know that Lilha ill-Allh (none has the right to be

worshipped but Allaah)>> [Muhammad: 19]
There are nearly thirty Ayaat with these meanings.

As for the mention of Allaah, regarding His Asmaa and His Sifaat in
the Quraan then there are many. There cannot be a comparison of
His mentioning about His Asmaaand Sifaat with any other topic,
since His Asmaa and Sifaat are the greatest thing mentioned in the
Quraan and the best thing and the most exalted.

Shaykhul-IslaamIbnTaymeeyah (d.728) -Rahimullaah- said:

The Quraan has more of a mention of the Names of Allaah and
His Sifaat and His Actions, than the mention of food, drink and
marriage in Paradise.

The Ayaat which include the mention of the Names of Allaah and
His Sifaat are greater in amount than the Ayaat of the Day of
Judgement.

That is why the greatest Ayaah in the Quraan is the Ayaat-ul-

Kursi which consists of the Names and Sifaat of Allaah. As is
established in the authentic hadeeth which is narrated by Muslim
from the Prophet -sallAllaahualayhiwasallam that he said to Ubayy
bin Kaab:

Do you know which Ayah in the Book of Allaah is the greatest?

He answered: <<

>>
<<Allaah! LilhaillaHuwa (none has the right to be worshipped but
He), the Ever Living >> [al-Baqarah: 255]

The Prophet -sallAllaahualayhiwasallam- patted him on his chest

with his hand and said: Knowledge congratulates you Abu al-
Mundhir.

And the best Soorah is the Soorah Umm al-Quraan (Al-Faatihah),

as is established in the hadeeth of Abu Saeed bin al-Muala in
Bukhari. [This wording is by Imaam Ahmad in Musnad with an
authentic chain]

The Prophet -sallAllaahualayhiwasallam- said:

In this Soorah there is a greater mention of the Names of Allaah and

His Sifaat than the mention of the Last Day.

It is established in the Saheeh of Bukhari from the Messenger -

sallAllaahualayhiwasallam- from more than one narration
<<>> Say: He is Allaah, (the)
that Soorah Al-Ikhlaas<<
One. >> is equivalent to a third of the Quraan, and it is established
in the Saheeh of Bukhari that the Messenger -
sallAllaahualayhiwasallam- gave good news to the one who used to
read this Soorah when he said: Indeed I love this Soorah because it
contains the Sifaat of ar-Rahman; so due to that Allaah loved this
person.

So this hadeeth explains that Allaah loves the one who loves the
remembrance of the Sifaat of AllaahSubhaanahuwaTaala, and this
matter is a detailed one.

[Taken from Fiqh of al-Asmaa al-Husna p.8-10]

The creed of Ahlus-

Sunnahwal-Jamaaah in
regard to Allaahs Names and
Attributes
Shaykh Uthaymeen
June 19, 2011
Question:

What is the creed of Ahlus-Sunnahwal-Jamaaah in regard to Allaahs Names and Attributes?

And what is the difference between a Name and an Attribute?
And does affirmation of a Name necessitate affirmation of an Attribute, and (likewise) does affrimation of
an Attribute necessitate affirmation of a Name?

Response:

The creed of Ahlus-Sunnahwal-Jamaaah in regard to Allaahs Names and His Attributes is affriming that
which Allaah has affirmed for himself from the Names and Attributes, without:

1. tahreef (changing/distorting a Name and/or Attribute of Allaah to other than its

true meaning, i.e. from Allaah to al-Laat, and al-Azeez to al-Uzzah);
2. tateel (denying some or all of Allaahs Names and Attributes);
 3. takyeef (questioning as to how (Allaahs Name or Attribute is), i.e. How does
Allaah descend, etc.?);
4. tamtheel (to imply a similarity between Allaahs Names and Attributes and that of
His creation).
And the difference between a Name and an Attribute is that a Name is that which Allaah has named
Himself by; and an Attribute is that which Allaah has described Himself by. And between them is a clear
difference.

So a Name is that which is considered a Name of Allaah (SubhaanahuwaTaaala), (and that) which
incorporates an Attribute.And affirmation of a Name necessitates affirmation of an Attribute. For example:
al-Ghafoor (the Most Forgiving) is a Name, and (its affirmation) necessitates the (affirmation of the)
Attribute of Maghfirah (Forgiveness);
And ar-Raheem (the Most Merciful) is a Name and (its affirmation) necessitates the affirmation of ar-
Rahmah (Mercy).

And the affirmation of an Attribute does not necessitate the affirmation of a Name. For example: al-
Kalaam (Speech) does not necessitate the affirmation of the Name al-Mutakallim (the Speaker) for
Allaah.

So, based upon this, the Names are more wider (in scope), since every Name encompasses an Attribute,
however, every Attribute does not encompass a Name.

ShaykhIbn Uthaymeen
FataawaArkaan al-Islaam Page 73, Fatwa No.30

Important Principles
concerning Allaahs Names
&Attributes
:ImaamIbn Uthaimeen
January 17, 2014
Author:Imaam Muhammad IbnSaalih Al-Uthaimeen
Source: Sharh Lumatul-Itiqaad (pg. 20-27) with checking and notes from Ashraf Ibn Abd-il-Maqsood
[Dar Al-Istiqamah Printing]
Translator:ismaeelalarcon al-manhaj.com

Before entering into the core of this book, I would first like to introduce some important principles related
to Allaahs Names and Attributes. [1]

The First Principle: What is obligatory from the texts of the Quraan and Sunnah regarding Allaahs
Names and Attributes
With regard to the texts of the Quraan and the Sunnah, it is obligatory (concerning Allaahs Names and
Attributes) to leave their proofs and implications upon their literal meanings, without changing them. This
is because Allaah revealed the Quraan in a plain Arabic language and the Prophet (Sallallaahu
alaihiwaSallam) used to speak with the Arabic language. Therefore, it is obligatory to leave the
implications of the words of Allaah and the words of the Messenger of Allaah (Sallallaahu
alaihiwaSallam) as they are, in that language. Also, changing it from its literal meaning is speaking about
Allaah without knowledge and this is forbidden, due to the statement of Allaah:

Say: The things that my Lord has indeed forbidden are the great evil sins, whether committed
openly or secretly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with
Allaah for which He has given no authority, and saying things about Allaah of which you have no
knowledge.'[Surat-ul-Aaraaf (7): 33]

An example of this principle is found in the statement of Allaah: Nay, both His hands are widely
outstretched. [Surat-ul-Maaidah (5): 64]

Indeed, what is literally apparent from this ayah is that Allaah has two actual hands. Thus, affirming that is
obligatory, due to this principle. So if someone were to say that the meaning of His hands is power, then
we must say to him that this is changing the word from its literal meaning. And saying this is not
permissible, for it is speaking about Allaah without knowledge.

The Second Principle: Concerning Allaahs Names

There are several subdivisions included in this principle:

The first subdivision: All of Allaahs Names are the best

This means that they all possess the highest extent of goodness. This is since they are comprised of
perfect attributes. There are no deficiencies to be found in them in any way whatsoever, for Allaah
says: To Him belong the best of Names. [Surah TaHa (20): 5-8]

An example of this is the name Ar-Rahmaan, which is one of the Names of Allaah, for it demonstrates a
magnificent attribute which is (His) vast mercy.

We know that Ad-Dahr (time) is not one of the Names of Allaah, for it does not possess a meaning that
reaches the highest extent of goodness. As for the Prophets (Sallallaahu alaihiwaSallam)
statement: Do not curse time, for indeed, Allaah is Ad-Dahr (time),[2] then its meaning is that He is
the Owner of time the One who dispenses it. This change occurs based on the evidence found in his
(Sallallaahu alaihiwaSallam) statement in the second narration (of this hadeeth) in which Allaah said: In
My hand is the Command. I turn (in cycles) the night and the day. [3]

The Second Subdivision: The Names of Allaah are not confined to a fixed and definite number

This is based on the famous hadeeth: I ask You, O Allaah, by every one of Your Names by which
You have named Yourself or revealed in Your Book. Or (those which You have) taught to one of
Your creatures or appropriated for Yourself in the knowledge of the Ghaib (Unseen) that is with
You. [4]

Specifying and grasping whatever Allaah has appropriated for Himself in the knowledge of the Ghaib
(Unseen) that is with Him, is impossible to attain.

The way to combine between this hadeeth and the other authentic hadeeth: Verily, to Allaah belong
ninety-nine names, (by which) whosoever takes account of them (i.e. memorizes, learns and
supplicates by them), will enter Paradise [5] s that the meaning of this (latter) hadeeth is:
Verily, from among all the names of Allaah are ninety-nine names by which if someone takes account of
them, he will enter Paradise .

It does not mean that Allaahs names are restricted to this number (of 99).

The equivalent of this would be if one were to say: I have one hundred dollars which I have counted out
for the purpose of giving in charity. This does not negate that he has other dollars in his possession,
which he has counted out for a purpose other than charity.

The Third Subdivision: The Names of Allaah are not affirmed by the intellect they can only be affirmed
by Revelation

The Names of Allaah are based upon Revelation and as such, their affirmation is dependent upon what is
reported in the revealed texts concerning them. Therefore, nothing can be added to them nor subtracted.
This is because the intellect is not able to itself ascertain which names Allaah is most deserving of. So it
is obligatory to depend upon the revealed texts for determining that. Also, naming Allaah with that which
He did not name Himself or rejecting what He did name Himself with, is a crime against Him and a
perpetration of His right. Thus, abiding by the proper etiquettes with regard to that is obligatory.

The Fourth Subdivision: The meaning of each of Allaahs Names applies to 1) Allaah Himself, 2) the
attribute that such a Name implies, and 3) the effect of such an attribute, if it is transitive.

Faith in Allaahs names cannot be complete without affirming all of this.

An example of those names that are not transitive is the name Al-Adheem (The Most Great). Ones Faith
is not complete until he believes that it is a name of Allaah whose meaning applies to Him Himself, as
well as the attribute that it encompasses, which is His magnificence (adhamah). An example of a name
that is transitive is Ar-Rahmaan (the Most Merciful). Ones Faith is not complete until he believes that it is
a name of Allaah that applies to 1) Himself, 2) the attribute that it encompasses, which is his mercy, and
3) what results from that, which is that he grants mercy to whom He wills.

The Third Principle: Concerning Allaahs Attributes

There are also subdivisions included in this principle:

The First Subdivision: All of Allaahs Attributes are of the highest degree of perfection and praise
possible. There is no deficiency found in them in any way whatsoever.

Some examples of these Attributes are: (His) living, knowledge, ability, hearing, seeing, wisdom, mercy,
highness and other than these. This is based on His saying:

And to Allaah belongs the highest description. [Surat-un-Nahl (16): 60]

It is also because the Lord is absolutely perfect; thus His Attributes must be perfect.

If an attribute is deficient and imperfect, then it is restricted from Him, such as death, ignorance, inability,
deafness, blindness, and other than that. This is because Allaah will punish those who describe Him with
deficiencies and He has freed Himself from all the defects that they attribute to Him. Also, it is not
possible for the Lord (Rabb) to have a defect due to the incompatibility of deficiency with the aspect of
Lordship (Rububiyyah).

If an attribute is perfect in one way and deficient in another way, then it is not affirmed for Allaah nor is it
restricted from Him in the absolute sense. Rather, a distinction between the two cases must be made.
Thus, it is affirmed for Allaah in the circumstances when it is perfect and it is not possible to affirm it for
Him in the condition when it is deficient. Examples of this are planning (Makr), plotting (Kaid), deception
(Khadaa) and so on. These three attributes are perfect when they are implemented as a response to
their equals (being done by an opponent), since they indicate that the One who is doing it is not incapable
of encountering His enemy with his same action. And it would be deficient in any other condition.

So it is affirmed for Allaah in the first condition and not in the second. Allaah says: They (disbelievers)
were planning and Allaah too was planning (i.e. makr). And Allaah is the best of those who
plan. [Surat-ul-Anfaal (8): 30]

Verily, they are but scheming a plot. And I too am scheming a plot (i.e. kaid).[Surat-ut-Taariq (86):
15-16]

Verily, the hypocrites seek to deceive Allaah, but it is He who deceives (i.e. khadaa)
them. [Surat-un-Nisaa (4): 142]

So if for instance, it is said: Has Allaah attributed plotting to Himself? Then do not say yes, and do not
say no. Instead say: He is plotting against those who are deserving of that, and Allaah knows best.

The Second Subdivision: The Attributes of Allaah can be divided into two categories: Those that are
affirmed (Thubootiyyah) and those that are negated (Salbiyyah).

Thubootiyyah: consists of the attributes that Allaah has affirmed for Himself, such as living, knowledge
and ability. Affirming these for Allaah in a manner befitting to Him is obligatory. This is because Allaah
has affirmed them for Himself and He is the most knowledgeable concerning His Attributes.

Salbiyyah: consists of the attributes that Allaah has negated for Himself, such as injustice. Negating
these from Allaah is obligatory because Allaah has negated them from Himself. However, it is obligatory
to believe in affirming their most perfect opposites, for Allaah, since a negation is not complete until it
consists of an affirmation.

An example of this is Allaahs statement: And your Lord treats no one with injustice. [Surat-ul-Kahf
(18): 49]

Thus, it is obligatory to negate injustice from Allaah, while affirming (the opposite) which is justice for
Him, based on its most perfect perspective.

The Third Subdivision: The Affirmed Attributes (Thubootiyyah) can further be divided into two
categories:

Dhaatiyyah (Attributes of His Essence): They are the attributes that do not cease nor will ever cease to
be descriptive of Him, such as hearing and seeing.

Fialiyyah (Attributes of His Actions): They are the attributes that are connected to His Will
(Masheeah). If He wills, He will do it and if He wills, He will not do it, such as rising over the Throne and
(His) coming.

It is possible that an attribute could be both Dhaatiyyah and Fialiyyah, according to each of the two, such
as Speech. In regards to the origin of the attribute, it is an attribute of His Essence (Dhaatiyyah) because
Allaah never stopped nor will stop speaking. And in regards to the units of Speech that are put forth, it is
an attribute of the action (Fialiyyah), since Speech is connected to His Will. He speaks as He wills, when
he wills.
The Fourth Subdivision: Each Attribute of Allaah should bring three questions to mind.

The first question: Is it real (as opposed to figurative) and why?

The second question: Is it permissible to say how it is and why?

The third question: Is it comparable to the attributes of creation and why?

The answer to the first question: Yes, it is real, because the foundation of speech concerning this subject
is based on actuality (as opposed to symbolism). This may not be abandoned, unless there is authentic
evidence that restricts it.

The second answer: No, it is not permissible to describe how an attribute is, due to Allaahs
statement: But they will never encompass anything of His Knowledge.[Surah TaHa (20): 110]

Also, the intellects are not able to comprehend the nature of how Allaahs attributes are.

The third answer: It cannot be compared to the creations attributes, due to Allaahs saying:

There is nothing whatsoever like Him. [Surat-ush-Shooraa (42): 11]

And also Allaah is worthy of the utmost perfection, therefore it is impossible for Him to be compared to the
creation, since that is something deficient and imperfect.

The difference between takyeef (saying how it is) and tamtheel (saying it is like such and such) is that
tamtheel is to describe the manner of an attribute by restricting it to a certain example, whereas takyeef is
describing the manner of an attribute without restricting it to a certain example.

An example of tamtheel is if someone were to say the hand of Allaah is like the hand of a human being.

An example of takyeef is to imagine that the Hand of Allaah has a specific nature that has no comparison
found in the hands of created beings. This type of imagining is not permissible.

The Fourth Principle: What may be used to refute those who commit tateel (rejection of Allaahs
Attributes).

The Mutilah (those who commit tateel) are the ones who reject anything from the Names and Attributes
of Allaah and distort the texts from their literal meanings. They are also known as the ones who commit
taweel (distorted interpretation). The fundamental principle by which we may refute them is to say that
their statements:

1. Are in contradiction to what is literally apparent from the texts

2. Are in contradiction to the understanding of the Salaf

3. Do not have any authentic proof (to support them)

For some attributes, there may be a fourth perspective, or more than that.

Footnotes:
[1] Shaikh Muhammad IbnSaalih Al-Uthaimeen has a great book on the subject of Allaahs Names and
Attributes in which he states a number of important principles regarding this topic. We have provided a
checking for it and it is called Al-Qawaaid Al-Muthlaa fee SifaatillaahiwaAsmaaihi Al-Husnaa (Ideal
Principles concerning Allaahs Attributes and His Beautiful Names). It deserves to be studied and devoted
special attention to.

[2] Saheeh Muslim: Book of Words from Good Manners (no. 2246) from the hadeeth of Abu Hurairah. Al-
HaafidhIbnHajr said in Al-Fath (10/565): Ahmad has transmitted it from another path from the hadeeth of
Abu Hurairah with the wording: Do not curse time, for indeed Allaah has stated: I am Ad-Dahr
(Time). The days and the nights belong to Me. I will renew them, vanquish them and bring forth
kings after kings. And its chain of narration is authentic.

A Point of Benefit:

The great scholar Ibn Al-Qayyim said in Zaad Al-Maaad (2/355): Anyone that curses time is lingering
between two states of which there is no doubt that he is from one of them. Either he has cursed Allaah
Himself or he has ascribed a partner to him (Shirk). For indeed, if he believes that Allaah is the only one
that did that and he curses whomsoever did it, then he has cursed Allaah.

[3] Saheeh Al-Bukhaaree: Book of Tawheed (no. 7491) and Saheeh Muslim: Book of Words from Good
Manners (no. 2246) from the hadeeth of Abu Hurairah.

[4] HadeethSaheeh: This is a part from the hadeeth of IbnMasood t that has been reported by Ahmad
(1/394, 452), IbnHibbaan (no. 2372 of the Mawaarid), and Al-Haakim (1/519). Al-HaafidhIbn Al-Qayyim
authenticated it in Shifaa-ul-Aleel (pg. 274). And he (ra) went in detail, clarifying the importance and
benefits of this hadeeth in his book Al-Fawaaid (pg. 24-29). It was also authenticated by Shaikh Ahmad
Shaakir (ra) in his notes to Al-Musnad (no. 3721), Al-Albaanee in As-Saheehah (no. 199) and Shuaib Al-
Arnaoot in his checking of Zaad Al-Maaad (4/198).

[5] Saheeh Al-Bukhaaree: Book of Supplications (no. 6410) and Saheeh Muslim: Book of Remembrance
and Supplication (no. 2677) from the hadeeth of Abu Hurairah (raa)

The Status Of Knowledge Pertaining To The

Names And Attributes Of Allah
SubhanahuWa Taala
June 29, 2011

The Excellence of the Knowledge of Asmaa of Allaah and His

Sifaat

Taken from Fiqh of al-Asmaa al-Husna, By

ShaykhAbdurRazaaq bin AbdulMuhsin al-Badr
Translated by Abbas Abu Yahya
Shamsuddeen Muhammad bin AbeeBakr IbnQayyimaj-
Jawzeeyah (d.751) -Rahimullaahsaid:
Indeed the Dawah of the Messengers revolves around three
principles:

The first principle: Knowing your Lord, the One being called to by
His Names, Sifaat and His Actions.

The second principle: Knowing the path which will lead to Him and
that is His remembrance, being thankful to Him and His worship
which is made up of complete love for Him and complete humility for
Him.

The third principle: Knowing what they will receive after reaching
Him from the blessings of being in the land of His Generosity
(Paradise) of which the best and the most magnificent thing will be
Allaah being pleased with them and His honouring them and them
seeing His Face the most High, and Allaahs Salaam upon them
and Him talking to them.

[Taken from Fiqh of al-Asmaa al-Husna p.11]

Internet Source for the above:

The Excellence of the Knowledge of Asmaa of Allaah and His

Sifaat

ilhad (Deviations) regarding

the Names of Allah, the Most
High and its types
Shaykh Uthaymeen
June 25, 2011
The Reality of Ilhaad?

Question 44: What isIlhaadconcerning Allaahs Names and Attributes?

The Answer: The basic meaning of the term Ilhaad i.e. in the Arabic language, it means inclination. And
from this is the Saying of Allaah, The Most High:

The tongue of the man they incline to is foreign, while this (the Quraan) is a clear Arabic tongue.

[Quraan, soorat an-Nahl (16): 103].

And from it is the lahd in the grave, for it is called lahd because of its inclination towards a side of the
grave. One cannot know the meaning of Ilhaad except by knowing the meaning of Istiqaamah
(uprightness), since, as it is said, Things become clear and distinct by the [meaning] of their contraries.
So, the Istiqaamah (uprightness) with regard to the subject of Allaahs Names and Attributes is that we
conform to their true and real meanings which befit Allaah, The Most Mighty and Most Majestic, without
Tahreef (changing or twisting their wording and meanings), without Tateel (denying or divesting Allaah of
His Attributes), without Takyeef (asserting how they are), and without Tamtheel (likening them to those of
the creation), just as it has passed before in the foundation pertaining to this subject and which ahlus-
Sunnahwal-jamaaah adhere to. Thus, if we know the meaning of al-Istiqaamah regarding this matter,
then its is opposite is al-Ilhaad. And already the people of knowledge have mentioned several kinds of
Ilahaad concerning the Names of Allaah, The Most High, which may be comprised by saying that it is
deviating from the right course, with respect to that which is obligatory to believe in regarding them.

So, the first kind is for someone to deny some of the Names or any of the Attributes denoted by them.
Like to deny the name Ar-Rahmaan as one of the Names of Allaah, just as the people of Jaahilyyah did;
or to affirm the Names but deny the Attributes it comprises. Like the saying of some innovators: Allaah,
The Most High, is Ar-Raheem (The One Who Bestows Mercy) but without Rahmah (Mercy), Samee (all-
Hearer) but without Sam (Hearing), al-Baseer (all-Seer) but without Basar (Seeing), and so forth.

Second Kind: He designates names to Allaah with which He did not Name Himself. The basis that this is
considered Ilahaad lies in the fact that Allaahs Names are contingent upon Revelation (tawqeefiyyah) so
that it is not permitted for anyone to designate a name to Allaah with which He did not Name Himself.
Since this is considered of saying things about Allaah of which one has no knowledge of, and also
because it is a transgression against Allaah (AzzawaJal) and His Right. And this is similar to what the
philosophers have done, for they have designated the name Active Cause for God. And likewise with
the Christians, for they have given the name the Father to Allaah, The Most High,and so forth.

Third Kind: He believes that these names denote attributes similar to those of the creation. Accordingly,
he makes them indicative of Tamtheel. The basis that this is considered Ilahaad is that whoever believes
that the Names of Allaah (AzzawaJal) denotes likening of Allaah to His Creation, then he has made the
Words of Allaah and His Messenger ( ) infer unbelief. Because likening of Allaah to His
Creation is unbelief, for its a denial of Allaahs Saying:

There is nothing like Him, and He is The All-Hearing, The All Seeing. [Quraan, soorat ash-Shura (42):
11], and of His Saying: Do you know of any who is similar to Him?[Quraan, soorat Maryam (19): 65].

Naeem bin Hammad and al-Khuzaaee, the Shaykh of Imaam al-Bukhaaree, said: Whoever likened
Allaah to His Creation, then he has disbelieved, and whoever denied the Attributes by which Allaah
qualified Himself with, then he has also disbelieved. And the Names by which Allaah Named Himself as
well as the Attributes by which He qualified Himself, will not be called Tashbeeh (declaring Allaah to be
like His Creation). [65]

The Fourth Kind: He derives from the Names of Allaah, The Most High, names for idols. Like the
derivation al-Laat from al-Ilaaah, al-Uzzaa from al-Azeez, and minaat from al-Mannaan. The
basis that this is considered Ilahaad, is that Allaahs Names are particular to Him. So it is not allowed to
ascribe the meanings denoting these Names to any created being for the sake of offering him (her, or it)
that which only Allaah deserves from worship.
These are the types of Ilhaad concerning the Names of Allaah, The One free of all imperfection, The Most
High

Footnotes:

[65] Shaykh al-Albaanee, may Allaahs Mercy be upon him, said that the Isnaad of the narration from
Hammad is saheeh [ath-Thahabees al- Uluw], p. 184. After reporting the above statement of Hammaad
in Siyar Alaam An-Nubalaa, Imaamath-Thahabee, may Allaahs Mercy be upon him, commented, This
statement is true

Posted from eBook : Understanding Worship Fiqhul-Ibadah QA Format IbnUthaymeen

Translated by DrSaleh as Saleh

The consensus of AhlusSunnah

regarding three principles
related to Allahs Attributes
Shaykh Abdul Qaadir al-
Junayd
May 29, 2014
Selected pearls from the books of the People of Knowledge and Fiqh

The consensus (amongst AhlusSunnah) which has been conveyed regarding three principles related to
Allahs Attributes

The First Principle: Regarding Allah the Most Highs Attributes, there is no place for the intellect (in
deriving) them.

Al-Haafidh as-Sijzee mentioned in his book Ar-Radd ala man Ankara al-Harfwa as-Sawt, pg. 121: The
Imaams have agreed that the Attributes are not derived except by way of refrainment (i.e.refraining from
affirming an Attribute for Allah until there is proof).

The Second Principle: Belief in the Attributes of Allah is by affirming their literal meaning not figurative.

Al-HaafidhIbn Abdil Barr mentioned in his book at-Tamheed, 145/7:

There is a consensus amongst AhlusSunnah that the Attributes (of Allah) are affirmed, all of them, which
have come in the Quraan and Sunnah and believing in them and understanding them according to their
apparent meaning, not figuratively, except that they (AhlusSunnah) do not establish the how of these
Attributes nor do they establish or determine the reality of them.
However, AhlulBidah, the Jahmiyyah and Mutazilah all of them and the Khawaarij deny them (Allahs
Attributes) and they do not understand any of them according to their literal meaning.

Those who deny Allahs Attributes also claim that whoever affirms them, then he is one who has likened
Allah to His creation and conversely, those who do so are considered from amongst the people who
negate the One Who is worshipped according to those who affirm Allahs Attributes.

The Allaamah al-Maqreezee mentioned in his book al-MuwaaidhwalItibaar bi Dhikr al-

KhutatwalAathaar, 188/4:

And all of them (AhlusSunnah) have narrated understanding the Attributes as they have come.

The Third Principle: The literal meaning texts of the Attributes are known to us in light of their linguistic
meaning and they are unknown to us with regards to the how of these Attributes.

Al-Imaamadh-Dhahabee mentioned in his book al-Arsh, 195/1 whilst commenting on the statement of
ImaamMaalik: The ascension of Allah on His Throne is not unknown (its known linguistically) and the
how of it is incomprehensible:

And what ImaamMaalik said is what the texts have come with and this is what ALL of the Salafwere
upon.

Selected by Shaykh Abdul Qaadir al-Junayd

Translated by Abu Afnaan Muhammad Abdullah

Courtesy: mpubs.org