Rules concerning the Names and Attributes of Allah are our beliefs concerning them. Our beliefs should agree with that of أهل السنة و الجماعة. It's such an important topic to understand as many people deviated and have broken into different sects due to misunderstanding and misinterpretation of them. These rules are concluded from either implicit or explicit evidence.
First Rule: Allah's names are Husna (they reached the utmost in beauty). Allah said in [7:180]:
Why are they Husna? Because they imply perfect attributes. There are no deficiencies in these attributes at all.
E.g. الحي. This is one of Allah's names which implies Perfect Life. Allah's life isn't preceded with non existence nor is it followed by death. And a perfect life necessitates perfect knowledge, ability, hearing, seeing, etc.
Compare that to the life of the creation:
1) We are preceded with nothingness. In [76:1]:
2) Our lives are followed by death. In [55:26]:
E.g. العليم
This is one of the Names of Allah which implies perfect knowledge, neither preceded with ignorance, nor followed with forgetfulness. In [20:52]:
Allah's knowledge is vast and encompasses everything, generally and in detail, whether related to one of His actions or the actions of His creation.
In [6:59]:
General
-> "و عنده مفاتح الغيب لا يعلمها الا هو"
-> "و يعلم ما في البر و البحر"
Detail
-> "و ما تسقط من ورقة إلا يعلمها"
-> "و لا حبة في ظلمات الأرض و لا رطب و لا يابس إلا في كتاب مبين"
Knowledge about His Actions:
In [11:6]:
Knowledge about the actions of His creation
In [64:4]:
People are called names, and their qualities may agree with these names and they may not. But Allah is attributed with attributes, and then He named Himself.
E.g. He is attributed with Generosity, and He named Himself الكريم
He is attributed with Wisdom, and He named Himself الحكيم
He is attributed with Knowledge, and He named Himself العليم
The creation can be called with names like "كريم، رحيم، etc" but these are merely names to distinguish them from the rest of creation. His name is كريم and he could be a mean, stingy person. Or رحيم and very harsh.
And even if he were a generous person, his generosity is deficient. His generosity could be restricted to his family or people he loves, whereas Allah's generosity is perfect.
The names of Allah are there for praising Him;
a) Names which praise His beauty (e.g. الرحمن، الودود، الرحيم، etc)
b) Names which praise His majesty (e.g. القوي، العزيز، العظيم, etc)
The People of Knowledge classified the Names of Allah into many groups:
1) Coupled Names
E.g. الغني الحميد
This is mentioned in 11 positions in the Qur'an. Both names have an independent meaning, but when they are connected, they become a name which has an extra, more beautiful meaning.
E.g. العزيز الحكيم
الغفور الرحيم
2) أسماء مزدوجة
One name can't be considered a name of Allah until it's connected to another.
E.g. الظاهر الباطن
He is the Most High over His creation, Most near to them. So it confirms both the meanings: Despite Allah's highness, He is close to His creation.
3) اسماء جامع - Comprehensive Names
E.g. الصمد. Allah is the Master who is perfect in His Mastership, perfect in His knowledge, perfect in His richness, etc.
E.g. السلام. All His attributes are free of defects. His عزة is perfect, His decrees are perfect, etc.
Second Rule: Allah's names point to Allah and have meanings
-> They are synonymous in one aspect, as they signify One being, and that is Allah.
-> They are dissimilar in another aspect, since every Name implies a certain attribute.
E.g. الغفور -> The attribute of forgiveness
القدير -> The attribute of ability
Third Rule: The Names of Allah are divided into two categories:
1) Names which indicate attributes which are intransitive (صفه ذاتية)
2) Names whose attributes are transitive to the creation (صفه متعدية)
How do we distinguish between the two?
The transitive Name is mentioned in the Qur'an in verb form (as it indicates Allah's action) whereas the intransitive Name isn't.
What should our attitude be towards the Names of Allah?
1) To affirm the Name
2) To affirm the Attribute it implies (whether it's transitive it or not)
3) To believe in this Name
4) To establish the rulings and implication (if it's transitive) / The Impact of Believing in this Name
E.g. السميع
This is a Name of Allah which implies the attribute of Hearing. This attribute is transitive to the creation because Allah hears the creation. In [58:1]:
This attribute has an impact on the creation, which is why we say, "سمع الله لمن حمده" in our prayer. When we call Allah, do you believe that He hears and responds to you?
Other impacts are fear of Allah, إحسان, etc.
E.g. الحي
This is the Attribute of Life and affirms the Perfect Life to Allah. It's an intransitive attribute as there is no action of Allah towards His creation, it's just indicative of His majesty and perfection.
E.g. العظيم
This is an attribute of Allah which implies His Greatness. It's an intransitive Name because it's not mentioned in the Qur'an in verb form.
The impact of belief in this name is that we glorify what Allah glorifies and magnify what He magnifies (such as the Sacred House, The Symbols of Allah, etc.)
Both transitive and intransitive Names should be acted upon.
Fourth Rule: Allah's names are توقيفية
The two sources for knowing the name of Allah are the Qur'an and Sunnah. We neither suggest new names nor delete any of them since our minds can't encompass or fathom how Allah deserves to be called. Calling Allah by a name He didn't name himself with is a crime.
In [17:36]:
In [7:33]:
Whoever calls Allah with a name He didn't name Himself has said things about Allah of which he has no knowledge, and this is a greater sin than committing Shirk.
Fifth Rule: The Names of Allah are not restricted to a specific number
Evidence #1
The دعاء of distress, in which the Prophet ﷺ commanded us to say:
".....I ask You by every name which is Yours, and whereby you have names Yourself, or which you have revealed in Your Book, or which You have taught to anyone of your creation, or which You have preferred to keep among Your secret knowledge...." [Reported by Ahmed, Ibn Hibban, and Al-Haakim]
Ibn AlQayyim said, "Allah's names are not restricted to a certain number. To Allah belongs Names and Attributes which He has kept in the knowledge of the unseen with Him, which no close angel knows nor sent Prophet"
In this Hadith, Allah divided His Names into 3 categories:
1) Names which He named Himself with and revealed to whomever He wills amongst the Angels and others, but has not been revealed in His book.
2) Names revealed in His book, introducing His Noble Self to His servants.
3) Names which He has kept in the knowledge of the unseen, unknown to all of His creation.
Evidence #2
The Hadith regarding the Major Intercession on the Day of Judgement
فَيَأْتُونِّي فَيَقُولُونَ يَا مُحَمَّدُ أَنْتَ رَسُولُ اللَّهِ وَخَاتَمُ الأَنْبِيَاءِ وَغَفَرَ اللَّهُ لَكَ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ اشْفَعْ لَنَا إِلَى رَبِّكَ أَلاَ تَرَى مَا نَحْنُ فِيهِ أَلاَ تَرَى مَا قَدْ بَلَغَنَا فَأَنْطَلِقُ فَآتِي تَحْتَ الْعَرْشِ فَأَقَعُ سَاجِدًا لِرَبِّي ثُمَّ يَفْتَحُ اللَّهُ عَلَىَّ وَيُلْهِمُنِي مِنْ مَحَامِدِهِ وَحُسْنِ الثَّنَاءِ عَلَيْهِ شَيْئًا لَمْ يَفْتَحْهُ لأَحَدٍ قَبْلِي
"....They would come to me (Muhammed ﷺ) and say, "O Muhammed ﷺ. You are the Messenger of Allah and the last of all Prophets - and Allah has forgiven you all your past and later sins. Intercede for us with your Lord, don't you see what we're in?"
Then I will set off and come below the Throne and fall prostrate before my Lord; then Allah would reveal to me and inspire me with some of His Praises and Glorifications which He had not revealed to anyone before me...."
How do we reconcile these evidences with the following Hadith?
The Prophet ﷺ said, "Allah has 99 Names, One hundred minus One, whoever أحصاها will enter Paradise" [Bukhari]
أحصاها means to:
1) Understand their Meaning
2) Worship Allah by them
3) Memorize them
1) How do I understand the meaning of the Names?
-> Go to the Qur'an dictionary and find out how many times the Name is mentioned along with the verses it's mentioned in.
-> Check if it's joined with another Name.
-> Reflect over the context of the verse, as the context has a strong relation to meaning of the Name. You may need to look at the previous and following verse as well.
-> Go to the Tafseer book and see how the Scholars explained this Name.
2) How do I worship Allah according to His Names?
In "Badaai Ul-Fawaaid" Ibn AlQayyim mentioned the ranks of الإحصاء of the Names of Allah:
1) Knowing the Names and their number
2) Understanding the meanings of the Names and what they imply
3) Calling unto Allah by them (As Allah mentioned in [7:180])
This takes many forms:
a) دعاء الثناء -> Praising Allah with them
b) دعاء المسأله -> Asking Allah with them
This is to ask Allah with a name suitable to your request.
E.g. You want cure, you ask Allah by His name الشافي.
You want provision, you ask Allah by His name الرزاق
You want relief from a distress, you ask Allah by His names الرحمن الرحيم
c) دعاء العبادة - To worship Allah by them, and that's to live according to the Name. When you perform an act of worship, you're considered a داعي.
E.g. You commit a sin. You believe that Allah is الغفور, and that His attribute is المغفرة (Forgiveness) so you ask Him to forgive you and resolve to quit committing the sin.
E.g. Someone offended you. You believe that Allah is العفو, the One who pardons, and loves those who pardon. So you pardon that person, hoping for Allah to pardon and love you.
E.g. I remember Allah much because I believe He is السميع.
E.g. An Umra followed by another Umra is a means of expiation of sins. When you do Tawaf, you are saying, "O Allah forgive me" with your state.
We have to act upon the name with:
-> Our Hearts
-> Limbs and Tongue
-> Our State
Examples of Acting upon the Names of Allah with our Heart
E.g. حسن الظن بالله.
What makes a person think good about Allah? His knowledge and belief that is لطيف، رحيم with His slaves, Wise in all His actions, the All-Knower of their affairs and state, etc.
E.g. Knowledge of Allah's Names and Attributes cures the sicknesses of the heart. A person won't feel jealous or envy anyone when He knows Allah by His name الرزاق - and that Allah is All-Wise in distributing the provision amongst everyone. He grants you what He knows will benefit you and prevents you from what He knows is harmful to you.
Examples of Acting upon the Names of Allah with your State
The state you are in is the state Allah chose for you, and there is no better state for you than that. Be pleased with Allah's decree.
One of the Tabi'een passed by the companion Al-Miqdad and said, "Tuba (a tree in Paradise - or glad tidings) for those eyes which have seen the Messenger of Allah ﷺ. We wish we saw him as you did and witnessed what you witnessed"
Upon that, AlMiqdad became angry and said, "Why would one of you wish for something which Allah made unknown to Him? He doesn't know how his response would be if he witnessed it. By Allah! There were people who met the Messenger of Allah ﷺ and Allah entered them into the HellFire because they didn't respond and believe in Him. Don't you thank Allah for bringing you to this life knowing your Lord and believing in the message of the Prophet ﷺ? You have been sufficed the affliction" [Ahmed]
عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَدِدْتُ أَنِّي لَقِيتُ إِخْوَانِي قَالَ فَقَالَ أَصْحَابُ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَوَلَيْسَ نَحْنُ إِخْوَانَكَ قَالَ أَنْتُمْ أَصْحَابِي وَلَكِنْ إِخْوَانِي الَّذِينَ آمَنُوا بِي وَلَمْ يَرَوْنِي
Anas ibn Malik reported: The Messenger of Allah, peace and blessings be upon him, said, “I wish I could meet my brothers.” The companions said, “Are we not your brothers?” The Prophet said, “You are my companions, but rather my brothers are those who believe in me yet they never saw me.” [Musnad Ahmad]
You are dealing with a Lord who knows your state very well and who knows what suits you. He knows what is established in your heart and knows how hard you're striving. He'll grant you according to your truthfulness and may give you more than you expect because He is الشاكر الشكور; who appreciates the little good deed you offer.
Didn't you hear about the adulteress who gave a thirsty dog water? Allah appreciated her deed and forgave her because she didn't think except of pleasing Allah.
Or the magicians at the time of Musa عليه السلام. In [20:61]:
The Scholars said that the statement of Musa touched their hearts and established the truthfulness of Musa in their hearts. They disputed amongst themselves, and Allah knew that they truly wanted to follow the truth, so when Musa عليه السلام's truthfulness became apparent, they prostrated and said in [20:70]:
So don't wish for or seek a state other than the state which Allah has put you in, because your struggling during this state could be a means of salvation. Leaving struggling could be a means of failure and indicates lack of faith. The more you strive, the more your faith will increase.
If the Slave knows about Allah through His Names and Attributes, He will surely love Him, seek His pleasure, know how to explain the actions of Allah - and accordingly think good about Allah.
3) Memorize Them
After compiling the names, understanding their meanings, acting upon them, you should memorize them. This stage usually comes first with most people. The Names of Allah should be preserved in your heart, not in a card in your bag.
Sixth Rule: Al-Ilhad - Deviation concerning the Names of Allah
This has taken many forms:
1) To deny some of the Names or the Attributes that the Names imply
E.g. The Jahmiyyah, one of the deviated sects, say that Allah is السميع but doesn't hear.
The correct attitude is to affirm the Names which Allah has affirmed to Himself in the Qur'an and what Prophet ﷺ affirmed in the Sunnah.
2) To name Allah with Names He didn't name Himself with
E.g. The Christians call Him "The Father"
Allah's Names and Attributes are توقيفية; their sources are the Book and the Sunnah. There is no place for intellectual free-thinking regarding them.
3) To derive Names for idols or false deities from the Names of Allah.
E.g. The disbelievers called one of their idols Al-Uzza (derived from Allah's name العزيز) and the other Al-Laat (derived from "إله")
Some people call their sons "قدوس، خالق، رحمن". These names belong to Allah alone and it's forbidden to name anything else with it.
4) To resemble Allah's attributes with His creation.
E.g. The person affirms the name العزيز to Allah but believes that the might and power of Allah is like that of His creation.
A human being can be merciful, but Allah is أرحم الراحمين. When a person loves another person and his heart is attached to him, he feels love and mercy towards this person more than his hope for the mercy of Allah. This is dangerous because it can be based on the fact that you believe this person has what Allah has.
So watch yourself during situations: Who or what is the first thing that comes to your mind? It should be Allah, the real Merciful One, the real Generous, etc.
Comments
Post a Comment