The Way of Ahlus‐Sunnah Regarding Allaahʹs Names & Attributes

[Shehzad Sattar]

The Way of Ahlus‐Sunnah Regarding Allaahʹs Names & Attributes

Chapter 3 – Taken from Explanation of a Summary of al-‘Aqeedatul-Hamawiyyah of Ibn Taymiyyah Rahimahullaah – Explained by Shaykh Muhammad ibn Saalih al-Uthaymeen Rahimahullaah.

Translated by Aboo az-Zubayr ‘Abdur-Rahmaan Harrison

Ahlus‐Sunnah wal‐]amaaʹah: They are the ones who have united upon taking the Sunnah of the Prophet ﷺ and working according to it outwardly and inwardly in speech, action, and beliefs. Their way of dealing with the Names and Attributes of Allaah is as follows:

Firstly: Regarding Ithbaat (Affirmation) ‐ Affirming whatever Allaah has affirmed for Himself in His Book, or upon the tongue of the Messenger of Allaah ﷺ without making Tahreef, Taʹteel, Takyeef, nor Tamtheel.[1]

Secondly: Regarding Nafee (Negation) ‐ Their approach is to negate whatever Allaah has negated from Himself in His Book, or upon the tongue of His Messenger ﷺ, while at the same time holding the ʹAqeedah of affirming the perfection of its opposite to Allaah.

Thirdly: In those issues in which no negation nor affirmation has been reported, the issues that people have disputed about such as Allaahʹs body, or Allaah occupying a certain space, or position, etc.; Ahlus‐Sunnah withhold from speaking about it. They neither affirm nor negate these issues due to the fact that nothing has come to us regarding them. As for the meanings of these, then they seek more details. For example, if these issues intend evil and falsehood, then they refute them and declare Allaah free from these imperfections. However, if they intend the truth and they do not contradict Allaah, then they may accept them.

This approach is the required path to take. It is the middle course between the People of Taʹteel and the People of Tamtheel.

Both the intellect and what has been conveyed indicate the obligation of this path in dealing with the Names and Attributes of Allaah.

As for the intellect: The proof of this is the fact that detailed statements regarding what is obligatory, permissible, and prohibited regarding Allaah is not perceived except through what has been conveyed (through revelation).

Therefore, it is then necessary to follow whatever has been conveyed by affirming whatever has been affirmed, negating whatever has been negated, and remaining silent on what has not been mentioned.

As for what has been conveyed: From these proofs is the statement of Allaah ﷺ:

ʺAnd to Allaah belong the best names, so call upon Him using them. And leave those who deviate (make Ilhaad) concerning His Names. They will be recompensed for what they have been doing.ʺ [Sooratul‐ʹAraaf, 7:180]

And His statement,ʺThere is nothing like Him, and He is the Hearing, the Seeing.ʺ [Sooratush‐Shooraa, 42:11]

ʺThere is nothing like Him, and He is the Hearing, the Seeing.ʺ [Sooratush‐Shooraa, 42:11]

And His statement,

ʺAnd donʹt pursue (say) that of which you have no knowledge (about).ʺ [Sooratul‐Israa, 17:36]

The First Aayah proves the obligation of Ithbaat (Affirmation) without making Tahreef or Taʹteel because both of these are a form of Ilhaad (Deviation).

The Second Aayah proves the obligation of negating any form of Tamtheel.

The Third Aayah proves the negation of any form of Takyeef, as well as withholding and remaining silent in regards to whatever neither Ithbaat (Affirmation) nor Nafee (Negation) has been reported.

Everything that has been affirmed for Allaah of attributes, then they are attributes and characteristics of perfection, upon which He is praised for and there is no form of defect whatsoever with them. So all of the attributes of perfection are affirmed for Allaah in their most complete forms.

Likewise, everything that Allaah has negated from Himself is an imperfect or defective attribute that contradicts His perfection. Therefore, all attributes and characteristics of imperfection are not to be associated with Allaah due to His absolute perfection. Additionally, whatever Allaah negates from Himself, then what is required is to negate that attribute as well as to affirm the opposite attribute with perfection. This is because negation alone does not indicate complete perfection unless and until it includes affirming a praiseworthy attribute. Negation alone could be due to a reason such as inability or weakness and therefore be a defect.

The reason for the negation of a certain characteristic could possibly be due to a lack of capability (of having that characteristic). In that case, it would not be praiseworthy, such as saying, ʺThe wall doesnʹt provide any shade.ʺ

If this is clear, then we say that whenever Allaah negates from Himself oppression and injustice,[2] for example, then what is required is to negate that particular attribute of oppression and injustice while also affirming the complete opposite to Allaah, which is perfect justice and fairness. Similarly, when He negates fatigue and tiredness from Himself,[3] then what is required is to, negate the attribute of fatigue while also affirming its opposite, which is perfect strength. This is the way in dealing with the rest of the attributes that Allaah negates from Himself, and Allaah knows best.

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Explanation of the Terminology

(Tahreef, Taʹteel, Takyeef, Tamtheel, Tashbeeh, & Ilhaad)


The Meaning of Tahreef

Linguistically: ʺChangingʺ

In Islaamic terminology: ʺChanging a text in wording or meaning.ʺ

Changing the word of a text may or may not also change the meaning along with it. Tahreef is of three types:

1. Tahreef that changes the wording as well as the meaning ‐ such as the Tahreef made by some (innovators) of Allaahʹs statement, ʺAnd Allaah spoke to Moosaa with (direct) speech.ʺ [Sooratun‐Nisaa, 4:164]

They change the text ʺAllaahʺ to make it in the accusative case (making it the direct object) to mean that the speech was spoken by Moosaa to Allaah.

2. Tahreef that changes the wording but not the meaning ‐ such as reciting ʺal‐Hamdu lillaah...ʺ in Soorah al‐Faatihah to ʺal‐Hamda lillaah...ʺ ʺAll praise and thanks are due to Allaah, the Lord of the Worldsʺ [Sooratul‐Faatihah, 1:1][4]

Most of the time this occurs only from someone who is unaware (of the correct pronunciation or by mistake) if he does not have a certain intention for doing so.

3. Tahreef that changes the meaning only ‐ such as changing the meaning of a word from its apparent meaning with no proof. An example of this is changing the meaning of the Two Hands when they are associated with Allaah to mean ʺstrengthʺ or ʺblessingsʺ and whatever is similar to this.


The Meaning of Taʹteel

Linguistically: ʺStripping away, emptyingʺ

In Islaamic terminology: ʺDenying the Names and Attributes of Allaah, or denying some of them.ʺ

Taʹteel is of two types:

2. Absolute Taʹteel ‐ such as the Taʹteel made by the Jahmiyyah who deny all of the Attributes while the extremely deviant ones among them even deny the Names of Allaah as well.

3. Partial Taʹteel ‐ such as the Taʹteel made by the Ashaʹriyyah who deny some of the Attributes while affirming others. The first person to be known for making Taʹteel in this Ummah was al‐Jaʹd ibn Dirham.


The Meaning of Takyeef

Takyeef is to speak (or hold a belief) about ʺhowʺ an attribute is, such as saying, ʺAllaahʹs Hands are like...ʺ or ʺHis descending to the heaven of the Dunyaa is like...ʺ


The Meaning of Tamtheel and Tashbeeh

- Tamtheel is to acknowledge that something is equal to something else.

- Tashbeeh is to acknowledge that something is similar to something else.

Therefore, Tamtheel is to make a likeness between two things in all perspectives, and Tashbeeh is to make a likeness between them in most of their characteristics. Sometimes they are used interchangeably. The difference between them (Tamtheel and Tashbeeh) and Takyeef is from two aspects:

1. Takyeef is to speak (hold a belief, or seek an understanding) about ʺhowʺ something is with or without affirming something to be similar to it. As for Tamtheel and Tashbeeh, they indicate a ʺhowʺ something is while affirming equality or likeness with something else.

From this point of view, Takyeef is more general because everyone who makes Tamtheel is also making Takyeef, but not the other way around.

2. Takyeef is specific to the Attributes of Allaah. However, Tamtheel could be made concerning Qadr, the Attributes, and the Essence or Being (of Allaah). From this point of view, Tamtheel is then more general due to its being associated with the Self or Being, the & Attributes, or Qadr.

In addition, Tashbeeh, which has led many people astray, is of two types:

1. Making Tashbeeh by acknowledging that the creation is similar to the Creator.

2. Making Tashbeeh by acknowledging that the Creator is similar to the creation.

As for making Tashbeeh by making the creation similar to the Creator, then this means affirming that the creation possesses something which is only specific to the Creator from actions, rights, or attributes.

Tashbeeh in Action: An example of this would be what someone does who makes Shirk with Allaah in His Ruboobiyyoh, such as claiming that there is another creator along with Allaah.

Tashbeeh in Rights: An example of this would be what the Mushrikoon do with their idols claiming that they have a right to be worshipped. Therefore, they worshipped them along with Allaah.

Tashbeeh in Attributes: An example of this would be what the extremists do concerning their praise of the Prophet ﷺ or others such as the ayah of poetry by the famous poet al‐Mutanabbee while he was praising ‘Abdullaah ibn Yahyaa al‐Buhtaree, ʺSo be as you are, oh one who has no equal...ʺ

As for making Tashbeeh by making the Creator similar to the creation, then this means affirming something of the Essence or Being of Allaah or His Attributes from what is specific to the creation. An example would be saying that the Hands of Allaah are like the hands of created beings, or that His rising over His Throne is like the way a created being would rise over something.

It is said that the first person to be known for this type was Hishaam ibn al‐Hakam the Raafidhee (the extremists of the Sheeʹah), and Allaah knows best.

The Meaning of Ilhaad

Linguistically: ʺDeviating, inclining away fromʺ

In Islaamic terminology: ʺDeviating away from what is required of ʹAqeedah or actions.ʺ

It is of two types:

- Firstly: Regarding the Names of Allaah.
- Secondly: Regarding His Aayaat.

As for Ilhaad regarding the Names of Allaah, it is to deviate from the truth that is required regarding them and it is of four types:

1. To deny something of the Names of Allaah, or denying something of the Attributes that the Names indicate, as the Mua’ttilah (those who make Taʹteel) do.

2. To make the Names indicate a similitude of Allaah with His creation, as the Mushabbihah (those who make Tashbeeh) do.

3.To name Allaah with a name that He has not named Himself with. This is because the Names of Allaah are only known by way of revelation. An example of this type is the naming of Him ʺFatherʺ the Christians do or ʺCause and Doerʺ as some of the as philosophers do.

4. To derive from His Names other names for idols such as deriving ʺal‐ Laatʺ from al‐Ilaah (The God) and ʺal‐Uzzaaʺ from al‐ʹAzeez (The Mighty). As for Ilhaad regarding Allaahʹs Aayaat; it is in regards to the legislative Aayaat ‐ what the Messengers brought of rules and information, as well as in regards to the universal Aayaat ‐ anything Allaah has created in the heavens or earth.

As for the Ilhaad regarding the legislative Aayaat; it is to make Tahreef of them, deny the information contained within them, or to disobey their rulings. As for Ilhaad regarding the universal Aayaat; it is to attribute and associate them to other than Allaah or to believe there is with Allaah a partner or helper regarding them.

In conclusion, Ilhaad in both its forms are forbidden due to Allaahʹs statement threatening those who make Ilhaad:

ʺAnd leave those who deviate (make Ilhaad) concerning His Names. They will be recompensed for what they have been doing.ʺ [Sooratul‐ʹAraaf, 7:180]

And His Statement:

ʺIndeed those who deviate (make Ilhaad) regarding Our Aayaat are not hidden from Us. So is he who is thrown into the Fire better or he who comes safe on the Day of Resurrection? Do what you want; indeed He is the All‐Seer of what you do.ʺ [Sooratul‐Fussilat, 41:40]

In addition, some types of Ilhaad are Kufr (Disbelief) depending on the texts of the Qurʹaan and the Sunnah.

Footnotes:

1 Shaykh Ibn al‐ʹUthaymeen will explain all of these terms shortly. However, in order to fully understand the information provided before their explanation, it may be preferable to skip ahead to understand these terms and then come back to this point. This may help in a better understanding of the points Shaykh Ibn al‐ʹUthaymeen is making, and Allaah knows best. (T.N.)

2 Such as the Aayah, “And surely Allaah is not unjust to (His) servants.ʺ [Soorah Aali‐ʹImraan, 3:182]. (T.N.)

3 Such as the Aayah, ʺAnd indeed We created the heavens and the earth and all between them in six days and nothing of fatigue touched Us.ʺ [Sooratul‐Qaaf, 50:38]. (T.N.)

4 Shaykh Ibn al‐ʹUthaymeen holds the opinion that this is the first actual Aayah of Soorah al‐Faatihah and not the ʹBasmalahʹ as is written in most copies of the Qurʹaan. See Tafseer Juz ʹAmma by the author or his Tafseer Sooratul‐Baqarah. (T.N.)