The most important thing a Muslim must learn in their life is to know Allah, the Exalted, by His names and the attributes they encompass. Here are 7 rules that make it easier for Muslims to understand and comprehend the Beautiful Names of Allah.
First: The Names of Allah are Revelation-Based:
The Names of Allah are revelation-based and cannot be derived through reasoning. Therefore, we must adhere to what is mentioned in the Quran and the Sunnah. Nothing should be added or subtracted because human intellect cannot grasp the names that befit Allah. We must rely on the text, as Allah says: "And do not pursue that of which you have no knowledge. Indeed, the hearing, the sight, and the heart - about all those [one] will be questioned" (Al-Isra: 36) and "Say, 'My Lord has only forbidden immoralities - what is apparent of them and what is concealed - and sin, and oppression without right, and that you associate with Allah that for which He has not sent down authority, and that you say about Allah that which you do not know'" (Al-A'raf: 33). Naming Allah with something He did not name Himself or denying what He named Himself is a violation of His rights, so we must adhere strictly to what is provided in the texts(1).
Second: The Significance of the Beautiful Names:
All the Names of Allah are beautiful, indicating absolute and perfect praise. Each name is derived from its attribute, where the description does not contradict the name, nor does the name contradict the description. Their significance is of three types:
1. Explicit indication when we explain the name with all its meanings.
2. Implicit indication when we explain it with part of its meanings.
3. And the indication of implication (Dalalat al-Ilzam) occurs when we infer from a name other names that are necessary for this name. For example, the name "Ar-Rahman" (The Most Merciful): its indication of mercy and essence is a complete indication (Dalalat al-Mutabaqah), and its indication of one of these attributes is a partial indication (Dalalat at-Tadammun), as it is included within the name. Its indication of other names that are necessary for mercy to exist, such as life, knowledge, will, power, and similar attributes, is an indication of implication (Dalalat al-Ilzam). The latter requires deep thought and reflection, and scholars differ in their understanding of it. The way to understand it is to grasp the word and what it signifies in terms of meaning, understand it well, and then think about what it depends on and cannot exist without. This principle benefits you in all Sharia texts, as all three indications (complete, partial, and implication) are authoritative because they are infallible and definitive (2).
Third: The Meaning of Deviating from the Names of Allah:
And the essence of atheism in this context is deviating from the straight path; either by affirming that someone from the creation shares in these attributes, as with the polytheists who attributed to their gods attributes that are only befitting of Allah. They derived the name "Al-Lat" from "Allah," "Al-'Uzza" from "Al-'Aziz" (the Mighty), and "Manat" from "Al-Mannan" (the Benevolent). Every polytheist who clings to a created being derives for his deity attributes specific to lordship and divinity, justifying his worship. The greatest of those who deviate are the group of the Pantheists, who claim that the Lord is the very being worshipped, thus attributing every praiseworthy or blameworthy name to Allah, exalted is He above what they say. Alternatively, atheism may be by denying Allah’s attributes and affirming names without any real substance, as done by the Jahmites and those who branched out from them, or by outright denial and negation of Allah’s existence, as done by the heretical philosophers. These atheists have deviated from the straight path and have headed towards the paths of hell. (3).
Ibn al-Qayyim said: Allah the Almighty said, "And to Allah belong the best names, so invoke Him by them. And leave those who practice deviation concerning His names. They will be recompensed for what they have been doing" (Al-A'raf: 180). Deviation in His names refers to deviating from their true meanings and realities. One form of this deviation is the “lahd,” which is the niche in the side of a grave that has deviated from the center. Another form is the “mulhid” in religion, who deviates from the truth to falsehood. Ibn Al-Sikkit said that the “mulhid” is someone who deviates from the truth by introducing into it what does not belong. From this, the term “multehad” is derived, which means someone who seeks refuge in something. Allah said, “and never will you find in other than Him a refuge.” (Al-Kahf: 27), meaning anyone you turn to, seek refuge in, or rely on to the exclusion of Allah. The Arabs say “iltahada fulan ila fulan” meaning so-and-so turned to so-and-so.
From this understanding, there are several types of deviation in Allah’s names:
1. Naming idols with His names, such as calling the idol "Lat" derived from "Allah," or "Uzza" from "Al-Aziz," (the Mighty), and their naming of the idol "god." This is true deviation (ilhad), for they have deviated His names to their false idols and deities.
2. Naming Him with inappropriate titles, like the Christians calling Him "Father," or philosophers referring to Him as the "necessary existent by itself," which is not fitting for His majesty.
3. Describing Him with attributes that are far beneath His majesty and sanctity, such as the vile statement of some Jews that He is poor, or the claim that He rested after creating His creation, or the statement, "‘The hand of Allah is chained’." (Al-Ma'idah: 64). and similar statements. Such descriptions are deviation (ilhad) in His names and attributes.
4. Negating the meanings of His names, and denying their realities, such as the claim made by some of the Jahmites and their followers that these are merely abstract words without any attributes or meanings. They might use names like "the All-Hearing," "the All-Seeing," "the Living," "the Merciful," "the Speaker," and "the Willing," but they say that He has no life, no hearing, no sight, no speech, and no will. This is one of the greatest forms of deviation (ilhad) regarding His names and attributes.
Fourth: Enumerating the Beautiful Names of Allah is the Foundation for Knowledge of All Things:
Enumerating and knowing the Beautiful Names of Allah is the foundation for knowledge of everything that is known. All known things are either His creation or command. It is either knowledge of what He has created or knowledge of what He has prescribed. The source of creation and command stems from His Beautiful Names, and they are linked to them as the necessitated is linked to the necessitator. All commands come from His Beautiful Names, which are all good and do not depart from the interests of His servants, compassion, mercy, and kindness towards them by completing them with what He commands and forbids them. Thus, all His commands are beneficial, wise, merciful, and kind because their source is His Beautiful Names, and all His actions do not depart from justice, wisdom, interest, and mercy because their source is His Beautiful Names. There is no discrepancy in His creation, no futility, and He did not create His creation in vain.
Just as everything exists by His creation, the existence of everything else depends on His existence, as the created thing depends on its creator. Similarly, knowing His Names is the foundation for knowing everything else. Knowing and enumerating His Names as they should be for the creation is the foundation for all other knowledge because all known things derive from and are linked to them. Reflect on the issuance of creation and command from His knowledge and wisdom. This is why you do not find any flaw or discrepancy in them because any flaw in what a person commands or does is due to either their ignorance or lack of wisdom. But the Lord, the Exalted, is the All-Knowing, the Wise, so His actions and commands have no flaws, discrepancies, or contradictions (4).
Fifth: All the Names of Allah are Beautiful:
All the Names of Allah are Beautiful; none of them is anything but that. It has been previously mentioned that some of His Names are applied to Him based on His actions, like the Creator, the Provider, the Giver of Life, and the Taker of Life. This indicates that all His actions are purely good without any evil. If He performed evil, a name would be derived from it, and His Names would not all be Beautiful, which is false. Thus, evil is not attributed to Him. It does not enter His attributes, nor does it affect His essence or actions. Evil exists in His creations, which are separate from Him, not in His actions. This is a subtle point missed by many theologians, leading to missteps and misunderstandings. However, Allah guided the people of truth in their disagreements by His will. Allah guides whom He wills to the straight path (5).
Sixth: Some of the Names of Allah are Used Independently and Paired with Others, While Some are Not Used Alone but Only in Pairs:
Some of His Names can be used independently or paired with others, which is the case for most names. For example, "the All-Powerful," "the All-Hearing," "the All-Seeing," "the Mighty," and "the Wise" can be invoked individually or in conjunction with other names. You can say: "O Mighty, O Forbearing," "O Forgiving, O Merciful," and it is appropriate to use each name both individually and in conjunction with others when praising Him or describing Him.
Some names cannot be used individually but must be used in conjunction with their opposites, such as "the Withholder," "the Harmful," and "the Avenger." It is not permissible to use these names alone without their counterparts, as they are associated with "the Bestower," "the Beneficial," "the Pardoner," and so on. For example, "the Bestower" is coupled with "the Withholder," "the Beneficial" with "the Harmful," "the Pardoner" with "the Avenger," and "the Exalter" with "the Humiliator." The completeness of each name is in its conjunction with its opposite, because it signifies that He is unique in lordship, creation, and management of creation through giving, withholding, benefiting, harming, pardoning, and avenging. Simply invoking names like "the Withholder," "the Avenger," and "the Harmful" without their counterparts is not appropriate.
These paired names function like a single name where the separation of some parts from others is not permissible. Although they are multiple names, they are treated like a single name and are only used in conjunction. Therefore, if you say: "O Humiliator," "O Harmful," "O Withholder," and describe Him in such a way, you are not praising or glorifying Him until you mention their counterparts. (6).
Seventh: Some of the Beautiful Names of Allah Indicate Multiple Attributes:
Imam Ibn al-Qayyim said: Some of the Beautiful Names of Allah indicate multiple attributes. Such names encompass all those attributes, just as a name indicating a single attribute would. Examples include His names "The Magnificent," "The Glorious," and "The Eternal Refuge." Ibn Abbas said, as narrated by Ibn Abi Hatim in his Tafsir: "The Eternal Refuge" means the master who has reached the pinnacle of nobility, the noble who has reached the pinnacle of honor, the great who has reached the pinnacle of greatness, the forbearing who has reached the pinnacle of forbearance, the all-knowing who has reached the pinnacle of knowledge, the wise who has reached the pinnacle of wisdom. He is the one who has reached the pinnacle in all types of nobility and mastery, and this is Allah, exalted be He. These attributes are not fitting for anyone but Him. No one is equivalent to Him, and nothing is like Him. Glory be to Allah, the One, the Conqueror. This is a subtle point missed by many who have engaged in interpreting the Beautiful Names, as they interpret the name without its full meaning, diminishing its significance without realizing it. Whoever does not comprehend this has deprived the greatest name of its right and diminished its meaning. Reflect on this(7).
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(1) Al-Qawa'id Al-Muthla fi Sifat Allah wa Asma'ihi Al-Husna by Sheikh Muhammad bin Saleh Al-Uthaymeen, p.13. See also: Bada'i' Al-Fawa'id by Ibn Al-Qayyim (1/162).
(2) Tawdih Al-Kafiyah Al-Shafiyah by Sheikh Abdulrahman bin Nasir Al-Sa'di, p.132.
(3) Sharh Asma' Allah Al-Husna fi Dhaw' Al-Kitab wa Al-Sunnah, p.26.
(4) Bada'i' Al-Fawa'id by Ibn Al-Qayyim (1/163).
(5) Ibid.
(6) Ibid (1/167).
(7) Sharh Asma' Allah Al-Husna fi Dhaw' Al-Kitab wa Al-Sunnah, p.36.
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