Definition of the Deity
Allah is the Creator; there is no creator before Him and no creator with Him. He has no father, no mother, no wife, and no child. Who is Allah? Allah, in both the Islamic and Jewish definitions by their mutual agreement, is the only Deity and does not accept that His servants have another god with Him. He is not described by pre-eternity (in a temporal sense) nor by occurrence; He is the First without beginning and the Last without end. He is the Manifest, with nothing above Him, and the Hidden, with nothing beyond Him.
Attributes of the Deity: The Deity has names inseparable from the meaning of "Allah." He is Living, Volitional, the One with Absolute Will, All-Powerful, Intelligent, and Deciding; no one compels Him, nothing is hidden from Him, no creature can reach Him, and no other power can rival Him. Every Name of Allah has three significations: a signification of the Essence, a signification of the attribute derived from that Name, and a signification of the remaining attributes.
Signification of the Essence is called "Signification of Identity" (Mutabaqah). Signification of the derived attribute is called "Signification of Inclusion" (Tadamun). Signification of the remaining names is called "Signification of Implication" (Iltizam).
Sheikh al-Islam Ibn Taymiyyah (may Allah have mercy on him) said: "All His names agree in pointing to His Sacred Self, yet each name signifies a meaning of His attributes that is not the meaning signified by the other name. Al-Aziz (The Mighty) points to His Self with Might; Al-Khaliq (The Creator) points to His Self with Creation; Al-Rahim (The Merciful) points to His Self with Mercy." (Source: Al-Iman al-Kabir: 1/107).
Thus: The Living, the All-Knowing, the All-Powerful, the All-Hearing, the All-Seeing, the Most Gracious, the Most Merciful, the Mighty, and the Wise are all names for one Single Entity, which is Allah (Exalted and Majestic). However, the meaning of "The Living" is different from "The Merciful," which is different from "The Ever-Relenting," which is different from "The All-Powerful," and so on. There are names close in meaning, and there are names where the difference is clear, such as in the case of opposites.
The result is that some say: "The names of Allah are other than Allah," and others say: "The names of Allah are created." Perhaps what led them to this was the belief that if names multiply, the existing entities multiply—as they express it—and this is a false statement. It is not necessary to prove the "Multiplicity of Eternals" as they claim. The specific attribute for the Mutazilites is the attribute of "Pre-eternity" (Al-Qidam); they believe Allah is eternal and was not preceded by non-existence. They say: "Allah's names are occurred (temporary), and if they are occurred, they are not eternal." They argue: "If we affirmed that He is described by them eternally, we would be affirming the Multiplicity of Eternals, which necessitates multiplicity."
This reasoning is weak. If we say that Allah is Eternal with His attributes, it does not necessitate multiplicity, because the attributes follow the Essence. Affirming attributes for the Essence does not require a numerical count, just as with a creature. If you say, for example: "Zaid came to us," there is no need to say: "Zaid came to us, along with his hearing, his sight, his ears, his hands, his legs, his stomach, his back, his head, his tongue, and his lips." It is enough to say: "Zaid came." He is one. The affirmation of the Named is followed by the affirmation of the attributes and the Essence. If we say that Allah is Eternal, there is no need to say: "Allah is Eternal, and His knowledge, His power, His hands, His face, and His will are eternal." Rather, Allah is Eternal with His attributes; it does not require a multiplicity of eternals as they claim.
Ibn al-Qayyim (may Allah have mercy on him) said: "For this reason, Allah applied actions to Himself from which He did not take names of the doer. For instance, He 'Willed' (Arada), yet 'The Willer' (Al-Murid) is not among His names. He 'Wished' (Sha'a) and 'Brought forth' (Ahdatha) but did not name Himself as such. He was not named in any authentic text as 'The Willer,' 'The Wisher,' or 'The Bringer-forth,' just as He did not name Himself 'The Maker,' 'The Doer,' or 'The Perfecter,' and other such names applied by some people out of ignorance. For example, some say 'The Existing' (Al-Mawjud), and some name children 'Abd al-Mawjud,' even though 'The Existing' is not among the names of Allah."
Among the names of Allah are those mentioned individually, and those mentioned only in conjunction with others. What is permissible to mention individually include: The All-Powerful, The All-Hearing, The All-Seeing, The Mighty, The Wise. However, "The Withholder" (Al-Mani') cannot be mentioned individually; it must be paired with "The Giver" (Al-Mu'ti). Likewise, "The Harmful" (Al-Darr) with "The Beneficial" (Al-Nafi'), and "The Avenger" (Al-Muntaqim) with "The Pardoner" (Al-Afu). You cannot, for example, mention "The Abaser" (Al-Mudhill) without mentioning "The Exalter" (Al-Mu'izz), because perfection is only achieved through the pairing here. If you said only "The Abaser," you would not have completed the meaning, but if you said "The All-Powerful," it is complete; "The All-Hearing" is complete.
Ibn al-Qayyim (may Allah have mercy on him) said: "As for praising Him by mere withholding, mere vengeance, or mere harming, it is not permissible. These dual names function as a single name, where it is prohibited to separate their parts from one another." Just as you cannot separate the letters of the name "The All-Hearing," you cannot separate "The Harmful" from "The Beneficial," or "The Abaser" from "The Exalter." He said: "Even if they are multiple, they function as a single name, and for this reason, they did not appear individually in the texts." Observe their occurrence in the scriptures and the words of the Messenger (PBUH); you will find they only appear paired.
It is prescribed for the servant to seek refuge in Allah’s names and attributes. Seeking refuge in names is like saying: "I seek refuge in Allah," "in The Mighty," "in The All-Hearing," "in The Compeller." "She said: 'I seek refuge in the Most Gracious from you, if you should be God-fearing'" [Maryam: 18]. Is it permissible to seek refuge in His attributes? The answer: Yes, because the evidence has established that. "I seek refuge in Your Pleasure from Your Wrath, and in Your Forgiveness from Your Punishment" [Muslim: 486]. "I seek refuge in Allah and His Power from the evil of what I find and fear" [Muslim: 2202]. "I seek refuge in the Might of Allah and His Power" [Abu Dawood: 3893]. The Might of Allah is an attribute; the Power of Allah is an attribute; the Forgiveness of Allah is an attribute. Therefore, seeking refuge in His attributes is permissible.
Regarding oaths: Swearing by Allah, by The Compeller, by The Mighty, The Wise. Swearing by an attribute: "I swear by the Might of Allah." Seeking refuge and swearing are permissible by both the Beautiful Names and the Sublime Attributes of Allah. As for Supplication (Du'a) and Servitude (Ta'beed), they are only done by the names. In servitude, we say: "Abd al-Rahman," "Abd-Allah," "Abd al-Hamid," and we do not say: "Abd al-Rahmah" (Servant of Mercy), "Abd al-Izzah" (Servant of Might), or "Abd al-Qudra" (Servant of Power). Similarly, in supplication, we call upon Him by His Beautiful Names: "O Most Gracious, have mercy on me," "O Living, O Sustainer." It is not permissible for us to call upon the attribute itself; we cannot say: "O Mercy of Allah, have mercy on us" or "O Forgiveness of Allah, forgive us." Here, we must distinguish between two important things:
The distinction between "Supplication of an Attribute" (Du'a al-Sifa) and "Supplication by an Attribute" (Al-Du'a bi al-Sifa): "Supplication of an Attribute" means the attribute itself is being called upon as if it were something other than Allah. This is false, because Allah’s attributes do not separate from Him or His Essence. When one calls upon the attribute alone, it implies the attribute exists independently, which is impermissible. Saying: "O Mercy of Allah, have mercy on me" or "O Might of Allah, strengthen me" implies a belief that the attribute is separate from the One Described, and that the attribute forgives, heals, or strengthens on its own. This would make the attribute a worshipped deity alongside Allah, which is disbelief by the consensus of scholars, because Allah’s attributes are inseparable from His Being.
Among the rules: Allah must be described by everything He described Himself with in His Book, or through the tongue of His Messenger (PBUH), without distortion (Tahrif), negation (Ta’til), visualization (Takyif), or resemblance (Tamthil). What is Resemblance? Believing Allah is like any of His creation (Disbelief). What is Visualization? Believing an attribute of Allah has a specific physical "how" (modality). We do not deny the modality itself, but we deny our knowledge of it. What is Negation? Denying the attribute or the name. Some innovators say "The Merciful" or "The All-Hearing" are just hollow names with no attributes behind them—this is a great innovation. What is Distortion? Turning the word away from its true meaning.
Sharing a general name does not necessitate a resemblance in reality. Can a human be called "mighty," "generous," or "noble"? Yes. Can you say a human "loves," "hates," or "is pleased"? Yes. Can you call a human a "king"? Yes. But does naming Allah "The King," "The All-Hearing," or "The Generous" mean His kingdom, hearing, or generosity is like that of a creature? No. The mere sharing of a term does not indicate resemblance in meaning or reality. There is no harm in a linguistic overlap for some names, though other names (like Razzaq, Rahman, Bari') are strictly forbidden for humans. In all cases, sharing the word does not imply sharing the essence.
The majesty of the Unseen is governed by these precise laws of Identity. If you seek to invoke the Power that sustains the cosmos, you must first understand the Sovereign who holds the keys to all names. Are you ready to align your intent with the Absolute Frequency?