The Beautiful Names and Lofty Attributes

By the Shaykh - the Noble Scholar - Abdul-Azz ibn Abdullh bin Bz

The Shaykh - hafidhahullh - said: [1] From mn (faith) in Allh is to have mn in those of His Asmul-Husn (beautiful Names) andSiftul-Uly (lofty Attributes) that occur in His Great Book and that have been affirmed by His trustworthy Messenger sallallhu alayhi wa sallam - without tahrf (distorting the wording or the meaning), tatl (divesting or denying the Attributes), takyf (asking how) or tamthl (resembling Allh to any of His creation). Rather, it is obligatory to leave them as they came, without takyf. Along with this, it is also obligatory to have mn in the meaning that Allh - the Mighty and Majestic has been described with, in a way which befits Him; without resembling Him to His creation in any of His Attributes. Allh - the Most High - says: There is nothing like unto Him, and He is the All-Hearing, the All-Seeing. [2] Allh - the Mighty and Majestic - also says: And do not put forward any similitude for Allh. Indeed, Allh knows and you do not know. [3] So this is the aqdah (belief) of Ahlus-Sunnah wal-Jamah from the Companions of the Messenger of Allh sallallhu alayhi wa sallam and those that followed them in goodness. This is what has been recorded also by Imm Abl-Hasan al-Ashar (d.324H) - rahimahullh - in his book: AlMaqlt an Asbbul-Hadth wa AhlusSunnah. This has also been stated by many others from the people of knowledge and mn. Imm al-Awz [4] - rahimahullh - said: I asked az-Zuhr and Makhl about the yt pertaining to the Sift (Attributes of Allh), so they said: Leave them as they The Shaykh (bin Bz) - hafidhahullh - also said: [21] Tahrf (distortion) means: changing the wordings of the Names and Attributes, or changing their meanings. Like the saying of the Jahmiyyah that istiw (ascending above) is istawl (conquering and having dominion over); and like the saying of some of the Innovators that al-Ghadab (Anger) when referring to Allh means intending to punish and that ar-Rahmah (Mercy) means intending to send blessings. And all of this is tahrf: And their saying about istaw that it is istawl is tahrf of the wording, and their saying that ar-Rahmah is intending to send blessings and al-Ghadab is intending to punish is tahrf of the meaning. The true saying, however, is that istaw means ascending and being above - as is clear in the Arabic language. And the Qurn came to show that its meaning is ascending and being above the Arsh (Throne) in a manner which befits Allhs Majesty and Greatness. Likewise, alGhadab and ar-Rahmah are two real Attributes befitting Allhs Majesty and Greatness - just as is the case with the rest of the Attributes reported in the Book and the Sunnah. Tatl (divesting) means: removal of the Attributes and to deny them for Allh the Most High. It is taken from their saying: A graceful neck without adornment (muattal). So the Jahmiyyah and their like divest Allh of His Attributes and are thus called the Muatillah. And this saying of theirs is totally futile, since it is not possible for there to be anything in existence without attributes and the Qurn and the Sunnah repeatedly affirm Attributes (for Allh) in a manner befitting Allhs Majesty and Greatness. Takyf means: Explaining how the Attributes are. So it is not said: How did He ascend? And How is His Hand? And How is His

are. [5] Al-Wald ibn Muslim - rahimahullh - said: I asked Mlik, al-Awz, Layth ibn Sad and Sufyn ath-Thawr - rahimahumullh - about the reports related about the Attributes, so they all said: Leave them as they are, without asking how. [6] Al-Awz - rahimahullh - said: We - whilst the Tbin were many - would say: Indeed Allh - the Most Perfect - is above His Throne, and we have mn in what is related in the Sunnah about the Attributes. [7] Rabah ibn Ab Abdur-Rahmn [8] rahimahumullh - said: Al-Istiw (Allh ascending) is not unknown, and how is not comprehendible, and from Allh is the Message, upon the Messenger is to clearly convey it, and upon us is to affirm it. [9] Imm Mlik [10] - rahimahullh - said: Al-Istiw is known, and how is unknown, to have mn in it is obligatory and to question it is an innovation. Then he said to the questioner: I do not think, except that you are an evil man. So he ordered him to be expelled. [11] This has also been related about UmmulMuminn Umm Salamah radiallhu anh. [12] Abdullh ibn al-Mubrak [13] - rahimahullh said: We know that our Lord - the Most Perfect is above the heavens, above His Arsh (Throne), separate from His creation. [14] The words of the Scholars about this matter are very numerous indeed, and it is not possible to relate them all in such a short space. However, whosoever further desires to be acquainted with this topic, then let him turn to the books by the Scholars of Sunnah about this subject, such as the book:-KitbusSunnah by Abdullh the son of Imm Ahmad (d.290H), Kitbut-Tawhd by the great Imm, Muhammad ibn Khuzaymah

Face? Since, speaking about the Attributes of Allh follows the same principle, and is treated the same, as speaking about the Dht (Essence/Self) of Allh. So just as He has a Dht - and we do not know how it is, then likewise, He has Sift (Attributes) - and we do not know how they are either, no one knows that except Him. But we believe in the reality of their meaning. As regards to tamthl, then it means: tashbh (making resemblance). So it is not said: Allh has a Dht(Essence) like ours, or resembling ours, etc. Thus, it is not said about the Attributes of Allh that they are like - or resembling - our attributes. Rather, the Believer must stick to His - the Most Highs saying: There is nothing like Him. And the meaning is that there is none who resembles Him. Note: Shaykhul-Islm Ibn Taymiyyah (d.728H) mentioned: If it is said to you: We interpret the meaning of Anger to be desiring to punish and Mercy to be desiring to send blessings then say: Does this desiring resemble that of the creation, or is it a desiring befitting His Majesty and Greatness? So if he says the first - then he has done tashbh! And if he says the second, then say: Then why do you not say, Mercy and Anger befitting His Majesty and Greatness? And this will put an end to his argument.

References
1. Al-Aqdatus-Sahhah wa Ma Yuddah (pp.9-13). 2. Srah ash-Shr 42:11 3. Srah an-Nahl 16:74 4. He is Abdur-Rahmn ibn Amr al-Awz - the Scholar, worshipper and mujhid. Al-Hkim said: AlAwz was the Imm of the people of his time in general, and he was the Imm of the people of Shm in particular. He died in Bayrt, in the year 157H. Refer to at-Tadhbirab (l/178) and al-Hilyah (6/135) for his biography. 5. Related by al-Haraw in Dhammul-Kalm (p.18). 6. Related by al-jurr in ash-Sharah (p.314), al-Bayhaq in al-Asm was-Sift (p.453), al-ltiqd (p.118) and the isnd is Hasan. 7. Related by al-Bayhaq in al-Asm was-Sift (p.408).

(d.311H), Kitbus-Sunnah by Abl-Qsim alLlik at-Tabar (d.418H), and KitbusSunnah by Ab Bakr Ibn Ab sim (d.287H). Refer also to the reply given by ShaykhulIslm Ibn Taymiyyah (d.728H) to the people of Hamah (entitled al-Aqdatul-Hamawiyyah), as it is a great reply, full of benefit. In it he rahimahullh - has made clear the aqdah of Ahlus-Sunnah, and has recorded many of the sayings of the Scholars; as well as giving proofs from both the Sharah and sound reasoning about the correctness of what Ahlus-Sunnah say, showing also the futility of those who oppose them. Likewise, his book entitled al-AqdatutTadmuriyyah in which he established and explained the aqdahof Ahlus-Sunnah with both textual proofs and proofs from sound reasoning. In this treatise he has - for all those of understanding, intending righteousness and desiring to realise the truth - thoroughly refuted all opposition, by clarifying the truth and refuting the falsehood. All those who oppose Ahlus-Sunnah in their aqdah concerning Allhs Names and Attributes, have indeed fallen into opposing the textual evidences and sound reasoning along with clearly contradicting all that Allh has affirmed or negated for Himself. So Ahlus-Sunnah wal-Jamah affirm for Allh the Most Perfect - what He has affirmed for Himself in His Noble Book, or what has been affirmed for Him by His Messenger Muhammad sallallhu alayhi wa sallam in the authentic Sunnah. Affirming without tamthl (resemblance) and freeing Allh - the Most Perfect - from any resemblance to His creation, whilst also rejecting and being free from tatl. So whosoever holds fast to the truth which Allh sent, humbling and accepting it, whilst being sincere to Allh in the quest for it, then it is the way of Allh the Most Perfect - that He will grant such a person harmony with the truth and show them His clear evidences, as Allh - the Most

The isnd is jayyid, as al-Hfidh Ibn Hajar said in FathulBr (13/406). 8. He is Rabah ibn Ab Abdur-Rahmn - better known as Rabatur-R - one of the Tbin of alMadnah. Al-Khatb said: He was a Faqh, a Scholar and a Hfidh in Fiqh and Hadth. He died in the year 136H. Refer to Trkh Baghdd (8/420) andHilyatulAwliy (3/259) for his biography. Related by al-Bayhaq in al-Asm was-Sift (no.516) and al-Llik in Sharh Usl Itiqd Ahlus-Sunnah wal-Jamah (no.665). Ibn Taymiyyah said in Majmal-Fatw (5/365): It is established from Rabah. He also said in al-Hamawiyyah (p.80): AlKhalll narrated it with an isnd all of whom are thiqt (precise and reliable). 10. He is Ab Abdullh Mlik ibn Anas - the Imm from the Atbut-Tbin of al-Madnah and one of the Scholars of Ahlus-Sunnah. Imm ash-Shfi said: When the Scholars are mentioned, then Mlik is a dazzling star. He died in 179H. Refer toSiyr AlmunNubal (7/366) of adh-Dhahab for a complete biography. 11. Related by al-Bayhaq in al-Asm was-Sift (p.516) with the wording: Al-Istiw is not unknown and how is unknown, to have mn in it is obligatory and to question it is an innovation. Al-Bayhaq also relates (p.516), as does ad-Drim in ar-Radd alalJahmiyyah (p.55) - with a jayyid isnd, as Ibn Hajr says in Fatbul-Br (13/406) - that Imm Mhk said: The Most Merciful ascended as He Himself described, and it is not to be asked: How? Since how is unknown. 12. Related by al-Llak in Sharh Usl Itiqd (no.663). Ibn Taymiyyah said in al-Fatw (5/365): Its isnd cannot be relied upon. Adh-Dhahab said in al-Uluww (p.82): This saying has been preserved from a group, such as Rabiatur-Ra, Mlik and Ab Jafar at-Tirmidh. However, the narration from Umm Salamah is not authenhic - since Ab Kinnah is not reliable and Ab Amr is not known. So the Shaykh was indeed correct in not definitely ascribing this saying to the Mother of the Believers, Umm Salamah - and all praise is for Allh. 13. He is Ab Abdur-Rahmn Abdullh ibn alMubrak al-Marwaz. The Imm from the AtbutTbin, the Hfidh, the Shaykh of Islm, example for the people of zuhd and a leader of the mujhidn. He died in the year 181H. Refer to Trkh Baghdd (l/152) and at-Tadhkirah (l/274) for his biography. 14. Related by ad-Drim in ar-Radd alalJahmiyyah (no.23), Abdullh ibn Ahmad in asSunnah (no.22) and al-Bukhr in Khalq AflulIbd (no.8). It was declared Sahh by Ibn Taymiyyah in al-Hamawiyyah (no.41). 15. Srah al-Anbiy 21:18 16. Srah al-Furqn 25:33 17. Srah al-Arf 7:54 18. Srah ash-Shr 42:11 19. Related by Imm adh-Dhahab with his isnd in alUluww (no.217), and the isnd is Sahh and the narrators are all well-known - as al-Albn said in Mukhtasar alUluww (p.184). 20. Tafsr Qurnul-Adhm (2/230) of Ibn Kathr.

High - mentions: Nay! We hurl truth against falsehood, so it destroys it; and behold, falsehood is vanquished. [15] And Allh - the Most High - said: And no example or similitude do they bring, except We reveal to you the truth and the best explanation thereof. [16] Al-Hfidh Ibn Kathr (d.774H) rahimahullh explained in his famous tafsr - whilst commenting upon the saying of Allh - the Mighty and Majestic: Indeed your Lord is He who created the heavens and the earth in six days, then He ascended (istiw) over the Throne. [17] He explained this issue in a most beautiful manner, which I have quoted here in its entirety, due to its great benefit. Ibn Kathr - rahimahullh - said: The sayings of the people in this issue are very many. However, this is not the place to enter into a detailed discussion about it. Indeed, the path we traverse in this issue is to follow the way of theSalafus-Slih (Pious Predecessors) such as: Mlik, al-Awz, athThawr, Layth ibn Sad, ash-Shfi, Ahmad, Ishq ibn Bhwaih, and other from the Scholars of the Muslims - both past and present. And their way is: to recite them as they are, without takyf, tashbh, nor tatl. Indeed, Allh does not resemble anything of His creation in any way: There is nothing like Him, He is the allHearing, all-Seeing. [18] Rather, the matter is as the Scholars - such as Nuaym ibn Hammd al-Khuz (d.228H), the Shaykh of al-Bukhr - said: Whosoever makes tashbh (resemblance) of Allh to His creation, has committed kufr (disbelief), and whosoever denies what Allh has described Himself with, has also committed kufr ...

21. Added from the footnotes to at-Tanbbtul-Intfab al mabtawat alayhil-Aqdatil-Wsitiyyah (pp.15-16).

The Testimony of Imm at-Tirmidh Speaking about those ahdth which mention the Attributes of Allh, Imm at-Tirmidh (d.279H)-rahimahullh - said in his Sunan (l/128-129): It has been said by more than one person from the People of Knowledge - about such ahdth - that there in no tashbh (resemblence) to the Attributes of Allh. And the Lord - the Blessed, the Most High - descends to the lowest heaven every night. So they say: Affirm these narrations, have mn in them and do not deny them, and do not ask how. The likes of this has been related from Mlik ibn Anas, Sufyn athThawr, Ibn Uyaynah and Abdullh ibn alMubrak, who all said about these ahdth: Leave them as they are, without asking how. Such is the saying of the People of Knowledge from Ahlus-Sunnah wal-Jamah. However, the Jahmiyyah oppose these narrations and say: This is tashbh!! However, Allh - the Most High - has mentioned in various places in His Book the Attribute of Hand, Hearing and Seeing. So the Jahmiyyah make tatl (false interpolation) of these yt and explain it in a way other than that explained by the People of Knowledge. They say: Indeed, Allh did not createdam with His own Hand. And they also say that the meaning of Hand is Power. Ishq ibn Ibrhm ar-Rhawaiah said: Tashbh is if it is said: Hand like my hand, or similar to my hand. Or Hearing like my hearing, or similar to my hearing. So when it is said: Hearing like my hearing, or similar to my hearing, then this is tashbh. But if what is being said is what Allh has said: Hand, Hearing, Seeing; and it is not asked how, nor is it said: like my hearing, or similar to my hearing - then this is not tashbh. Allh - the Most Blessed, Most High - said in His Book: There is none like unto Him, and He is the all-Hearing, the all-Seeing. [Srah ash-Shr

Indeed, all that Allh has described Himself with, or what His Messenger has described Him with, then there is no tashbh in it at all. [19] So whosoever affirms for Allh - the Most High - what is related in the clear yt and the authentic narrations - in a way which befits Allhs Greatness and Majesty - whilst also denying and negating from Allh - the Most High - any defects and imperfection, then such a person has truly traversed the path of Guidance. [20]

42:11]