Table of Contents
Understanding Tawḥīd al‑Asmāʾ waṣ‑Ṣifāt
Tawḥīd al‑Asmāʾ waṣ‑Ṣifāt is the oneness of Allah in His names and attributes. It means affirming for Allah whatever names and attributes He affirmed for Himself in the Qur’an or through the Prophet ﷺ, in a way that befits His majesty, without changing, denying, asking “how,” or resembling them to the creation.
This chapter focuses on what is unique to this category of tawḥīd, distinct from Allah’s lordship and exclusive right to be worshiped.
Allah’s Names Are Perfect and Complete
Allah has beautiful and perfect names. They describe Him in a way that is free from any defect or weakness. He commanded believers to use these names when they call upon Him and when they speak about Him.
Allah says:
“And to Allah belong the most beautiful names, so call upon Him by them, and leave those who deviate concerning His names. They will be recompensed for what they used to do.”
(Qur’an 7:180)
And He says:
“Allah, there is no deity except Him. To Him belong the best names.”
(Qur’an 20:8)
The Prophet ﷺ informed us that these names are many and that knowing them is a path to Paradise:
“Indeed, Allah has ninety‑nine names, one hundred minus one. Whoever enumerates them will enter Paradise.”
(Bukhari, Muslim)
Scholars explained that “enumerates them” includes learning them, believing in their meanings, acting according to their implications, and using them in duʿā.
Important rule: All of Allah’s names are beautiful, complete, and free from any imperfection. No name of Allah contains any deficiency.
Names That Indicate Attributes
In Islam, Allah’s names are not empty labels. Every name points to a real attribute of Allah and a real perfection that belongs to Him.
For example, when Allah calls Himself “Al‑ʿAlīm” (The All‑Knowing), this is not just a title. It means Allah truly has the attribute of perfect, complete knowledge of all things. Allah says:
“And He is, of all things, Knowing.”
(Qur’an 2:29)
Similarly, “As‑Samīʿ” means He truly hears everything, and “Al‑Baṣīr” means He truly sees everything:
“Indeed, Allah is Hearing and Seeing.”
(Qur’an 22:61)
The rule is that every name of Allah includes three things: the name itself, the attribute that the name implies, and the effect of that attribute in the creation.
For instance, “Ar‑Raḥmān” (The Entirely Merciful) includes the name, the real attribute of mercy, and the effects of that mercy in the blessings that we see in this world and the next.
Important rule: Every one of Allah’s names implies a real attribute, and all of His attributes are attributes of perfection, not weakness.
Affirming Without Distortion or Denial
Muslims affirm Allah’s names and attributes exactly as they have come in the Qur’an and authentic Sunnah. They do not distort their meanings to escape from what Allah has stated, and they do not deny what Allah or His Messenger ﷺ have clearly affirmed.
For example, Allah says:
“The Most Merciful rose over the Throne.”
(Qur’an 20:5)
Believers affirm that Allah rose over the Throne in a way that befits Him, without changing the wording, without twisting the meaning, without denying it, and without imagining “how” it is. The exact nature is unknown to us, but the meaning of “rose over” is known in general language.
A famous report from early Muslims summarizes this approach. When asked about Allah’s rising over the Throne, one of the early scholars said: “The rising is known, the how is unknown, believing in it is obligatory, and asking about it is an innovation.”
Allah clearly warns against denying His attributes:
“But those who disbelieve, about the Most Merciful, are in dispute.”
(Qur’an 13:13)
And He says:
“That is because they disliked what Allah revealed, so He rendered worthless their deeds.”
(Qur’an 47:9)
Denying what Allah revealed about Himself is a serious matter. A Muslim submits to the words of Allah even when the mind cannot fully grasp the “how.”
Important rule: We affirm whatever Allah affirmed for Himself, and what the Messenger ﷺ affirmed for Him, without distortion (taḥrīf) and without denial (taʿṭīl).
Without Asking “How” and Without Likeness
A central part of tawḥīd al‑Asmāʾ waṣ‑Ṣifāt is to affirm Allah’s attributes without asking “how” and without likening them to the creation.
Allah says:
“There is nothing like unto Him, and He is the Hearing, the Seeing.”
(Qur’an 42:11)
This verse combines two important truths. First, there is absolutely nothing like Allah. Second, He truly possesses attributes such as hearing and seeing. Denial is not allowed, and comparison is also not allowed.
The minds of humans are limited. They can know that Allah has attributes of perfection, but they cannot understand their exact reality. Just as a person cannot imagine Paradise in full detail, although he believes in it, he cannot imagine the exact nature of Allah’s attributes, although he believes they are real.
The Prophet ﷺ said about seeing Allah in the Hereafter:
“You will see your Lord as you see this moon, you will have no trouble in seeing Him.”
(Bukhari, Muslim)
So believers affirm that the righteous will see Allah in the Hereafter, but they do not ask how His being seen occurs. The “how” is beyond our capacity.
Important rule: We neither describe the “how” of Allah’s attributes (takyīf) nor liken them to creation (tashbīh). “There is nothing like unto Him.”
Affirming and Negating Attributes
The Qur’an and Sunnah describe Allah through both affirmation and negation. Affirmation means stating that He has certain perfect attributes. Negation means denying from Him every type of imperfection. Both are necessary.
For affirmation, Allah says:
“And Allah is Powerful over all things.”
(Qur’an 2:284)
So He is truly powerful and nothing can overcome Him.
He says:
“And Allah is Forgiving and Merciful.”
(Qur’an 2:218)
So He is truly forgiving and merciful.
For negation, Allah says:
“Allah, there is no deity except Him, the Ever‑Living, the Sustainer of [all] existence. Neither drowsiness overtakes Him nor sleep.”
(Qur’an 2:255)
Here Allah negates sleep and drowsiness, which are signs of weakness and need.
He also says:
“He neither begets nor is born, nor is there to Him any equivalent.”
(Qur’an 112:3–4)
These verses deny that Allah has a child, a parent, or any equal. This protects His uniqueness and perfection.
Whenever the Qur’an negates something from Allah, it also implies the perfection of its opposite. Since He does not sleep, His life and watchfulness are perfect. Since He has no equal, His greatness and majesty are absolute.
Important rule: Negation in Allah’s attributes only refers to imperfections. Affirmation is made of every perfection that Allah affirmed for Himself.
Some Key Names and Their Effects on Faith
Tawḥīd al‑Asmāʾ waṣ‑Ṣifāt is not just theory. It transforms how a person worships and lives. Each of Allah’s names has an effect on the heart of the believer.
When a person knows that Allah is “Ar‑Raḥmān, Ar‑Raḥīm” his hope increases, and he turns to Allah after every sin, believing in His mercy. Allah says:
“Inform My servants that it is I who am the Forgiving, the Merciful, and that it is My punishment which is the painful punishment.”
(Qur’an 15:49–50)
When he knows that Allah is “Ash‑Shadīd al‑ʿiqāb” (Severe in punishment), he fears disobedience and avoids arrogance. Allah says:
“Know that Allah is severe in penalty and that Allah is Forgiving and Merciful.”
(Qur’an 5:98)
When he knows that Allah is “Al‑ʿAlīm” and “As‑Samīʿ” and “Al‑Baṣīr,” he becomes careful in his speech and actions, even in private. Allah says:
“Did they not know that Allah knows their secret and their private conversation and that Allah is the Knower of the unseen?”
(Qur’an 9:78)
When he knows that Allah is “Al‑Ghaniyy” (Free of need) and “Al‑Ḥamīd” (Praiseworthy), he stops feeling proud about what he owns and recognizes that Allah needs nothing, while all creation needs Him.
The Prophet ﷺ taught us to use Allah’s names in our supplications. One report mentions:
“Allah has a name which, when He is called upon by it, He answers, and when He is asked by it, He gives.”
(Tirmidhi)
Believers seek out the names of Allah, reflect on them, and call upon Him with them, such as: “O Most Merciful, have mercy on me” or “O All‑Forgiving, forgive me.”
Important rule: Correct knowledge of Allah’s names and attributes must show in the heart and actions, increasing love, fear, hope, and reliance upon Him.
The Balance Between Affirmation and Transcendence
Islam places the believer between two errors. The first error is denying Allah’s attributes in the name of “purifying” belief, which leads to a distant and vague concept of God. The second error is comparing Allah to the creation, which reduces Allah to a created form and leads to exaggeration and false images.
The Qur’an balances both:
“There is nothing like unto Him, and He is the Hearing, the Seeing.”
(Qur’an 42:11)
The first part, “There is nothing like unto Him,” protects Allah’s absolute transcendence and uniqueness. The second part, “and He is the Hearing, the Seeing,” protects the reality of His attributes.
The Prophet ﷺ reflected this balance in his supplications. For example, he said:
“You are as You have praised Yourself.”
(Muslim)
This duʿāʾ teaches the believer not to invent descriptions of Allah from his own imagination but to stop where revelation stops.
Believers avoid both exaggeration and neglect. They do not deny Allah’s attributes, and they do not try to go beyond revelation to imagine their exact nature.
Speaking About Allah Only with Knowledge
Because Allah’s names and attributes are from the unseen, it is forbidden to speak about them without evidence. A Muslim does not invent names for Allah, nor does he attribute to Allah something that Allah did not affirm for Himself.
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.”
(Qur’an 17:36)
He also criticizes those who attribute children to Him or give Him names that do not belong to Him:
“They have not appraised Allah with true appraisal, while the earth entirely will be within His grip on the Day of Resurrection, and the heavens will be folded in His right hand. Exalted is He and high above what they associate with Him.”
(Qur’an 39:67)
And:
“They attribute to Allah what they dislike [for themselves], and their tongues assert the lie that they will have the best. Assuredly, they will have the Fire, and they will be [therein] neglected.”
(Qur’an 16:62)
So a believer is cautious and disciplined. He affirms only what is affirmed in the Qur’an and Sunnah, denies only what is denied, and refrains from adding or subtracting. This is part of respecting Allah’s majesty and following the example of the Prophet ﷺ.
Important rule: It is forbidden to describe Allah, or to name Him, without clear evidence from the Qur’an or authentic Sunnah.
Tawḥīd al‑Asmāʾ waṣ‑Ṣifāt in Everyday Worship
Understanding this category of tawḥīd deepens every act of ʿibādah. When performing ṣalāh, the believer repeats “Al‑ḥamdu lillāhi Rabbil ʿālamīn, Ar‑Raḥmān ir‑Raḥīm, Māliki Yawm id‑Dīn.” He is reminded, again and again, of Allah’s names and attributes.
Allah says:
“This is the Book about which there is no doubt, a guidance for the God‑fearing who believe in the unseen.”
(Qur’an 2:2–3)
Belief in the unseen includes belief in Allah’s names and attributes as described by Him. Each name shapes how a believer turns to Allah. When seeking forgiveness, he turns to “Al‑Ghafūr, At‑Tawwāb.” When seeking provision, he turns to “Ar‑Razzāq.” When afraid, he turns to “Al‑Ḥafīẓ” (The Protector) and “Al‑Wakīl” (The Trustee).
The Prophet ﷺ taught this connection in his supplications. Among them:
“O Ever‑Living, O Sustainer, by Your mercy I seek relief. Set right for me all of my affairs and do not leave me to myself even for the blink of an eye.”
(Ahmad)
He used Allah’s names “Al‑Ḥayy” (The Ever‑Living) and “Al‑Qayyūm” (The Sustainer) to ask for help. This shows the believer how to use Allah’s names in a personal and conscious way, not just as words.
As knowledge of Allah’s names grows, worship becomes more present, more humble, and more sincere. The believer no longer prays to an abstract or distant idea, but to a Lord whom he knows through the names and attributes revealed in His Book and taught by His Messenger ﷺ.