The knowledge of Tawhid of Names and Attributes is a foundational pillar in the creed of every Muslim, and understanding it correctly is the most honorable of all sciences. This article provides a comprehensive and detailed explanation of the topic of Allah’s Names and Attributes, based on what is reported in the Quran and Sunnah, and clarifying the methodology of Ahlus Sunnah wal-Jamā’ah in this great chapter of faith.

What is the Difference Between Allah’s Names and Attributes?

The scholars of Ahlus Sunnah have distinguished between Allah’s Names and His Attributes, while affirming the strong relationship between them, which is that of an origin to its branch.

  • The Most Beautiful Names of Allah (Al-Asmā’): These are all that signify Allah’s Essence along with the Attributes of perfection that are inherent to it. A Name, therefore, signifies two things: the Divine Essence and the attribute it contains.
  • The Sublime Attributes of Allah (Aṣ-Ṣifāt): These are the qualities of perfection inherent in Allah’s Essence, such as Knowledge, Power, and Mercy. An attribute signifies the quality itself that is inherent in the Essence.

The Most Important Distinctions

  • Derivation: Attributes are derived from Names (from the Name “Ar-Raḥīm,” we derive the attribute of “Mercy”), but Names are not derived from all Attributes (from the attribute of “Coming” (Al-Majī’), we do not derive the name “The Comer”).
  • Scope:The scope of Attributes is wider than the scope of Names, because attributes are also derived from Allah’s actions (like Joy and Anger), whereas Names are not.
  • Worship and Supplication: Allah is worshipped through His Names (e.g., ‘Abd ar-Raḥmān – Servant of the Most Merciful), but not through His attributes. Likewise, Allah is supplicated to by His Names (“O Merciful One”), but the attributes themselves are not supplicated to.

The Relationship Between the Most Beautiful Names and the Attributes: The Origin and the Branch

The relationship between Allah’s Names and Attributes is very close; the Names are the origin from which the Attributes are derived. Every Name of Allah points to an attribute of perfection befitting Him. Therefore, true faith in the Names requires observing several key matters:

  1. Faith in the establishment of the Name for Allah.
  2. Faith in the meaning it points to (the Attribute).
  3. Faith in the effects, rulings, and implications related to it.

Illustrative Example: The Name “As-Samīʿ” (The All-Hearing) Faith in this name necessitates the following:

  • Affirming “As-Samīʿ” as one of Allah’s Most Beautiful Names.
  • Affirming the attribute of “Hearing” for Allah Almighty.
  • Affirming its ruling and effect, which is that Allah hears all secrets and whispers.
  • Fulfilling its practical implication, which is the obligation of fearing Allah and being conscious of Him in every situation.

This shows how faith in the Names and Attributes is not merely theoretical knowledge but a creed that yields actions and a specific form of servitude for each attribute.

Principles of Faith in the Attributes According to Ahlus Sunnah wal-Jamā’ah

The scholars of Ahlus Sunnah established firm principles to govern the understanding of this important topic. The book by Alawi Al-Saqqaf gathers twenty-one such principles. We will limit the discussion here to the most important and foundational of these rules to provide a clear and focused summary and to avoid repetition and detail that may not be suitable for the nature of this concise article. Among the most important of these principles are:

  • Principle 1: Affirmation without Distortion, Negation, Specifying Modality, or Comparison: We affirm what is mentioned in the texts without changing its meaning (taḥrīf), denying it (ta’ṭīl), asking “how” (takyīf), or likening it to the attributes of the creation (tamthīl).
  • Principle 2: Negation Implies the Perfection of its Opposite: Negating attributes of imperfection from Allah (like injustice or death) necessitates affirming the perfection of their opposites (perfect justice and perfect life).
  • Principle 3: Attributes are Based on Revelation (Tawqīfiyyah): We only affirm for Allah what He has affirmed for Himself in the Quran and the authentic Sunnah.
  • Principle 6: Relinquishing Knowledge of the “How” (Modality): We believe in the meaning of the attribute (e.g., “The Istiwa’ (Ascending) is known”), but we relinquish knowledge of its modality to Allah (“the ‘how’ is unknown”).
  • Principle 13: The Logic for the Attributes is the Same as for the Essence: Just as we believe in a real Essence for Allah that does not resemble other essences, we believe in real attributes for Him that do not resemble other attributes.

Types of Allah’s Attributes: Essential, Active, and Negative

Scholars have categorized Allah’s attributes in several ways to facilitate understanding. These are terminological categorizations that were not known to the earliest predecessors but were developed to respond to the schools of Kalam (theology).

1. Affirmative and Negative Attributes

  • Affirmative Attributes (Thubūtiyyah): What Allah has affirmed for Himself, all of which are attributes of perfection (like Life, Knowledge, and Might).
  • Negative Attributes (Salbiyyah): What Allah has negated for Himself, all of which are attributes of imperfection (like Death, Sleep, and Injustice).

2. Essential and Active Attributes

This is the most famous and important categorization for understanding the types of Allah’s attributes:

  • Attributes of Essence (Aṣ-Ṣifāt adh-Dhātiyyah): These are attributes that are inseparable from Allah’s Essence, with which He is eternally described and are not subject to His will. They include:
    • Conceptual Attributes: Like Life, Knowledge, Power, Hearing, and Sight.
    • Text-based Attributes (Khabariyyah): Those known only through revelation, such as the Face, the Two Hands, the Eyes, and the Shin/Leg.
  • Attributes of Action (Aṣ-Ṣifāt al-Fi’liyyah or Ikhtiyāriyyah): These are related to Allah’s will and power; He does them when and how He wills. They are ancient in type, recent in individual occurrences (meaning the ability to perform the act is eternal, but the individual acts occur according to His will). Examples include:
    • Ascending (Al-Istiwa’) over the Throne, Descending (An-Nuzūl) to the lowest heaven, and Coming (Al-Majī’) on the Day of Judgment.
    • Love, Contentment, Anger, Laughter, and Joy.
    • Scheming (Al-Makr), Plotting (Al-Kayd), and Mocking (Al-Istihzā’), which are affirmed in a reciprocal manner as attributes of perfect justice.
  • Attributes that are both Essential and Active: Some attributes, like Speech (Al-Kalām), fall into both categories. The ability to speak is essential to His being, but the individual instances of speech occur according to His will.

What are the Fruits of Believing in Allah’s Names and Attributes?

True faith in Allah’s Names and Attributes produces great fruits in the heart and actions of the believer. Based on the book by Sheikh Al-Saqqaf, the most important of these fruits are:

  1. Achieving True Servitude: Knowledge of Allah’s attributes gives rise to love, fear, hope, and reliance upon Him. Knowing that He is “The Forgiver” (Al-Ghafūr) opens the door to repentance, while knowing He is “Severe in Punishment” keeps one from sin.
  2. Love for Allah and Longing for Him: Believing in attributes like “Love” (Al-Maḥabbah) and “Affection” (Al-Wadūd) creates an intimacy with Allah and motivates the servant to draw closer to Him through acts He loves. The greatest path to this is following the Prophet ﷺ.
  3. Consciousness of Allah and Shyness Before Him: Faith in the attributes of “Knowledge” (Al-‘Ilm), “Encompassing” (Al-Iḥāṭah), and “Withness” (Al-Ma’iyyah) cultivates a constant sense of divine watchfulness. If the servant knows that Allah hears him, he will only speak good. If he knows that Allah sees him, he will only do good.
  4. Hope and Aversion to Despair: When a servant knows that his Lord is described with attributes of Mercy, Forgiveness, Pardoning, and Repentance, he returns to his Lord whenever he sins, hopeful of His kindness. How can one despair when they believe their Lord is Forbearing (Al-Ḥalīm) and Patient (Aṣ-Ṣabūr)?.
  5. Supplication and Turning to Allah: A great fruit of this knowledge is supplicating to Allah using the attributes appropriate to one’s situation. One asks by His attributes of Mercy when seeking forgiveness, by His attributes of Power and Might when fearing an enemy, and by His attributes of Richness and Generosity when in need.
  6. A Test of Faith and Submission: The text-based attributes (Face, Hands, Shin, etc.) are a test of a servant’s submission to the texts. Whoever believes in them in a manner that befits Allah’s majesty has succeeded and distinguished himself from the people of distortion and negation. This faith also has practical fruits, such as asking Allah for the blessing of seeing His Face and asking Him to keep one’s heart firm between His Fingers.

In conclusion, every attribute of Allah, when believed in correctly, produces a unique form of servitude in the heart. How immense are the blessings of Allah upon Ahlus Sunnah wal-Jamā’ah, who believe in all of this in a manner befitting Allah Almighty!.

By Idris Ahmad*