Tawhid Al-Asma Was-Sifat.
(Maintaining the Unity of Allāh's Names and
Attributes.)
Dr. Billal Philips
In the name of Allāh, the Most Gracious, the Most Merciful;
All the praise and thanks is due to Allāh, the Lord of al-`ālamīn.
I testify that there is none worthy of worship except Allāh, and that Muhammad,
Sallallāhu `alayhi wa sallam is His Messenger.
The
Tawhid al-Asma was-Sifat has five main aspects:
1.
In the Tawhid al-Asma was-Sifat, Allāh must be referred to according to how He
and His Prophet (Sallallāhu `alayhi wasallam) have described Him without
explaining away His names and attributes by giving them meanings other than
their obvious meanings. Allāh in the Qur`an says He gets annoyed with the
disbelievers and the hypocrites.
He
says: "That He may punish the hypocrites, men and women, and the pagans’
men and women, who have an evil opinion of Allāh. A circle of evil is around
them; Allāh is angry with them, curses them and has prepared for them an evil
end." [21]
Thus,
anger is one of God's attributes. It is incorrect to say that His anger must
mean His punishment since anger is a sign of weakness in man and, as such, not
befitting of Allāh. What Allāh has stated should be accepted with the
qualification that His anger is not like human anger, based on Allāh's
statement, "There is nothing like him" .[22]
The process of so-called "rational" interpretation when taken
to its logical conclusion results in the denial of God's very existence. For, Allāh
describes Himself as living and man lives, therefore, according to the
rationalist argument; God is neither living nor existing. The fact is that the
similarity between God's attributes and those of mankind is only in name and
not in degree. When attributes are used in reference to God, they are to be
taken in the absolute sense, free from human deficiencies.
2.
Tawhid al-Asma was-Sifat involves only referring to Allāh as He has referred to
Himself without giving Him any new names or attributes. For example, Allāh may
not be given the name Al-Ghādib [the Angry one], in spite of the fact that He
has said that He gets angry, because neither Allāh nor His messenger has used
this name. This may seem to be a very fine point, but it must be maintained in
order to prevent the false description of God. That is, finite man is in no
position to define the infinite Lord of creation.
3.
Allāh is referred to without giving Him the attributes of His creation. For
example, it is claimed in the Bible and Torah that Allāh spent the first six
days creating the universe then slept on the seventh. [23]
For this reason, Jews and Christians take either Saturday or Sunday as a day of
rest in which work is looked at as a sin. Such a claim assigns to God the
attributes of His creation. It is man who tires after heavy work and needs
sleep to recuperate. [24] Elsewhere in the
Bible and Torah, God is portrayed as repenting for His bad thoughts in the same
way that humans do when they realize their errors.[25]
Similarly the claim that God is a spirit or has a spirit completely ruins this
area of Tawhid. Allāh does not refer to Himself as a spirit anywhere in the
Qur'an nor does His Prophet (Sallallāhu `alayhi wasallam) express anything of
that nature in Hadith. In fact, Allāh refers to the spirit as part of His
creation. [26]
The
key principle which should be followed when dealing with Allāh's attributes is
the Qur`anic formula:
"There is nothing like Him and He is hearer and seer of
all."
[27]
The
attributes of hearing and seeing are among human attributes, but when they are
attributed to The Divine Being they are without comparison in their perfection.
However, when these attributes are associated with men they necessitate ear and
eye apparatuses which cannot be attributed to God. What man knows about the
Creator is only what little He has revealed to him through His prophets.
Therefore, man is obliged to stay within these narrow limits. When man gives
free rein to his intellect in describing God, he is liable to fall into errors
by assigning to Allāh the attributes of His creation.
In
their love of pictorial representations, Christians have painted, carved and
molded innumerable human likenesses and called them images of God. These have
served to pave the way for the acceptance of Jesus' divinity among the masses.
Once they accepted the conception of the Creator as being like a human being,
accepting Jesus as God presented no real problem.
4.
Tawhid al-Asma was-Sifat requires that man not be given the attributes of Allāh.
For example, in the New Testament Paul takes the figure of Melchizedek, king of
Salem, from the Torah (Genesis 14:18-20) and gives both him and Jesus the
divine attribute of having no beginning or end:
"1.
For this Melchizedek, king of Salem, priest of the highest God, met Abraham
returning from the slaughter of the kings and blessed him, 2. And to him
Abraham apportioned a tenth part of everything. He is first, by translation of
his name, king of righteousness, and then he is also king of Salem, that is,
king of peace.3. He is without father or mother or genealogy, and has neither
beginning of days nor end of life, but resembling the son of God he continues a
priest forever." [28] "4. So also
Christ did not exalt himself to be made a high priest, but was appointed by him
who said to him, 'Thou art my son, today I have begotten thee'; 5. As he says
also in another place, 'Thou art a priest forever, after the order of
Melchizedek'. [29]
Most
Shi`ite sects [with the exception of the Zaidites of Yemen] have given their
"Imāms" divine attributes of absolute infallibility, [30] knowledge of the past, the future and the
unseen, the ability to change destiny [31]
and control over the atoms of creation. [32]
In so doing they set up rivals who share God's unique attributes and who, in
fact, become gods besides Allāh.
5.
Maintaining the unity of Allāh's names also means that Allāh's names in the
definite form cannot be given to His creation unless preceded by the prefix ‘`Abd’
meaning "slave of" or "servant of'". Many of the Divine
names in their indefinite form like Ra`uf and Rahim are allowable names for men
because Allāh has used some of them in their indefinite forms to refer to the
Prophet (Sallallāhu `alayhi wasallam):
"A messenger has come to you from among yourselves to whom
anything which burdens you is grievous. He is full of concern for you and is
full of pity [Ra`uf] and full of mercy [Rahim]". [33]
But
ar-Ra`uf [the One Most Full of Pity] and ar-Rahim [the Most Merciful] can only
be used to refer to men if they are preceded by `Abd as in `Abdur-Ra`uf or `Abdur-Rahim,
since in the definite form they represent a level of perfection which only
belongs to Allāh. Similarly, names like `Abdur-Rasul [slave of the messenger], `Abdun-Nabi
[slave of the Prophet], `Abdul-Hussein [slave of Hussein], etc., where people
name themselves slaves to other than Allāh are also forbidden. Based on this
principle, the Prophet (Sallallāhu `alayhi wasallam) forbade Muslims from
referring to those put under their charge as `Abdi [my slave] or Amati [my
slave girl]. [34]
And Allāh Almighty knows best.
Footnotes:
21. Surah Al-Fath,
48:6.
22. Surah Ash-Syura,
42:11.
23. Genesis 2:2,
"And on the seventh day God finished his work which he had done, and he
rested on the seventh day from all his work which he had done." [Holy
Bible, Revised Standard Version [Nelson, 1951], p.2].
24. In contrast Allāh
says explicitly in the Qur`an, "No tiredness overcomes Him nor
sleeps..." [Surah Al-Baqarah 2:255].
25. Exodus 32:14,
"And the Lord repented of the evil which he thought to do to his
people." [Holy Bible, Revised Standard Version],
26. Allāh clearly
states that in the following verse: "They ask you [Muhammad] about the
spirit. Tell [them] that the spirit [exists] by my Lord's command" [Surah
al-Isrā’ 17:85].
27. Surah Ash-Syura,
42-11.
28. Hebrews 7:1-3,
[Holy Bible, Revised Standard Version].
29. Hebrews, 5:5-6,
[Holy Bible, Revised Standard Version].
30. Muhammad Rida
Al-Muzaffar states in his book Faith of Shi`ah Islam, [U.S.A.: Muhammadi Trust
of Great Britain and Northern Ireland, 2nd ed. 1983]: "We believe that,
like the prophet, an Imām must be Infallible, that is to say incapable of
making errors or doing wrong, either Inwardly or outwardly, from his birth to
his death, either intentionally or unintentionally, because the Imams are the
preservers of Islam and it is under their protection." [p.32]. See also
Islam, [Teheran: A Group of Muslim Brothers, 1973], p.35, by Sayyed Said Akhtar
Rizvi.
31. AI-Muzaffar
further states: "We maintain that the powers of the Imāms to receive inspiration
has reached the highest degree of excellence, and we say that it is a divinely
- given power. By this means the Imām is able to understand information about
anything, anywhere, and at any time, and he understands by means of this
Divinely - given power at once, without recourse to methodological reasoning or
guidance from a teacher.
32. Al-Khomeini
states: "Certainly the Imām has a dignified station, a lofty rank, a
creational caliphate, and sovereignty and mastery over all atoms of
creation." (Ayatollah Musavi Al-Khomeini, Al-Hukumah Al-Islamiyyah,
[Beirut: At-Tale`ah Press; Arabic ed., 1979], p.52].
33. Surah At-Tawbah,
9:128.
34. Sunan Abu Dawud,
[English Trans.], vol.3, pp. 1385-86, no.4957.
[Via MSA.]
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