As-Sunnah Vol. 2 Issue No. 11


A Rebuttal

They can be rebutted is many different ways:

1. First Approach: Allah, the Exalted, affirmed for Himself Names and Attributes, and His Messenger (sallallahu alaihi wa-sallam) too affirmed for Him. So, denying them for Allah or denying some of them is denying what Allah and His Messenger (sallallahu alaihi wa-sallam) has affirmed. This implies contradicting Allah and His Messenger.

2. Second Approach: The existence of some attributes in the creation and some names being used by them does not imply resemblance between Allah and the creation. Because the Names and Attributes of Allah are special of Him, and the Names and Attributes of the creation are particular to them. Just like Allah has an existence, which does not resemble the existence of the creation, similarly, He has Names and Attributes that do not resemble the Names and Attributes of the creation. Likeness in the Name and the general meaning does not necessitate likeness in reality. Allah has called Himself Aleem (All-Knowing), Haleem (All-Wise), and He also called some of His slaves Aleem, He said, 'And they gave him glad tidings of (Aleem) an intelligent son, having knowledge (about Allah and His religion of True Monotheism).' [Soorah adh-Dhariyat (51): 28] meaning Ishaaq. And He named the other Haleem, 'So We gave him the glad tidings of (Haleem) a forbearing boy.' [Soorah as-Saffat (37): 101] meaning Isma'eel. So, One Aleem is not like the other, similarly, One Haleem is not like the other.

And He called Himself, 'Truly, Allah is Ever All-Hearer (as-Samee), All-Seer (al-Baseer).' Similarly, He has named some of His slaves Samee and Baseer. He said, 'Verily, We have created man from Nutfah drops of mixed semen (discharge of man and woman), in order to try him, so We made him hearer, seer.' [Soorah al-Insan (76): 2] So, One Samee is not like the other and One Baseer is not like the other.

And He called Himself ar-Raouf (full of kindness) and ar-Raheem (Most Merciful), 'Verily, Allah is, for mankind, full of Kindness, Most Merciful.' [Soorah al-Hajj (22): 65] and He called some of His slaves, Rouf and Raheem, He said, 'Verily, there has come unto you a Messenger (Muhammad) from amongst yourselves (i.e. whom you know well). It grieves him that you should receive any injury or difficulty. He (Muhammad) is anxious over you (to be rightly guided, to repent to Allah, and beg Him to pardon and forgive your sins, in order that you may enter Paradise and be saved from the punishment of the Hell-fire), for the believers (he is) full of pity, kindness, and merciful..' [Soorah at-Tawbah (9): 128]
Similarly, He described Himself with Attributes, and described His slaves like that, like His Saying, 'And they will never compass anything of His Knowledge.' [Soorah al-Baqarah (2): 255] Thus, He described Himself with Knowledge, and described His slaves with knowledge, 'And of knowledge, you (mankind) have been given only a little.' [Soorah al-Isra (17): 85] and He said, 'We raise to degrees whom We please, but over all those endowed with knowledge is the All-Knowing (Allah).' [Soorah Yusuf (12): 76] and He said, 'those who had been given (religious) knowledge said...' [Soorah al-Qasas (28): 80]

He described Himself with strength, 'Truly, Allah is All-Strong, All-Mighty.' [Soorah al-Hajj (22): 40] and, 'Verily, Allah is the All-Provider, Owner of Power, the Most Strong.' [Soorah adh-Dhariyat (51): 58] and He described His slaves with power and said, 'Allah is He, Who created you in (a state of) weakness, then gave you strength after weakness, then after strength gave (you) weakness and grey hair. He creates what He wills. And it is He, Who is the All-Knowing, the All-Powerful (i.e. Able to do all things).' [Soorah ar-Rum (30): 54] and others.

So, it is known that the Names of Allah are specific to Him and befit Him, and the Names of the creation are specific to them and befit them, and similarity in name and meaning does not necessitate likeness in reality.
And this is apparent, al-Hamdulillah.

3. Third Approach: One, who does not possess perfect Attributes, does not deserve to be ilah (deity) and this is why Ibraheem (alaihis-salaam) said, 'Why do you worship that which hears not, nor sees…' [Soorah Maryam (19): 42] and Allah said in the refutation of those who worshiped the calf, 'Did they not see that it could neither speak to them nor guide them to the way?' [Soorah al-A'raaf (7): 148]

4. Fourth Approach: Verily, affirmation of Attributes is perfection, and denying them is deficiency. So, he who does not possess Attributes is either nonexistent or imperfect, and Allah is free from it.

5. Fifth Approach: Making Taweel (changing the meaning) of the Attributes from its apparent meaning has no proof, so it is false. And making Tafweed (leaving the meaning to Allah) means that Allah has addressed us in the Qur'aan with something that which we do not understand its meaning and He has asked us to ponder over the whole Qur'aan, so how can we ponder over it when we do not understand its meaning?

Thus, it has been proved from the above that it is crucial to affirm the Names and Attributes of Allah as they are and deny any resemblance to the creation, as Allah said, 'There is nothing like unto Him, and He is the All-Hearer, the All-Seer.' [Soorah ash-Shura (42): 11]

So, He negated for Himself resemblance to anything, and affirmed for Himself Hearing and Sight. Therefore, it has been proved that affirming the Attributes (of Allah) does not necessitate resemblance, and it also proves affirming the Attributes along with negation of resemblance. This is the meaning of the saying of Ahlus-Sunnah wal-Jamaa'ah regarding denial and affirmation of the Names and Attributes 'Affirmation without resemblance and Purification (of Allah from any defect) without denial.’

Al-Hamdulillah. With this is completed the translation of the first four additional chapters of Aqeedah at-Tawheed by His Eminence Shaikh Saleh bin Fawzan bin Abdullah al-Fawzan.

Taken from As-Sunnah Newsletter -


eXTReMe Tracker