Tawhid al-Asma wa al-Sifat — Oneness of Names and Attributes

Tawhid al-Asma wa al-Sifat is the affirmation of Allah's Names and Attributes as described in the Quran and authentic Sunnah, in a manner befitting His majesty. This means affirming them without ta'til (denial or emptying of meaning), tahrif (distortion of meaning), takyif (describing how they are), or tamthil (likening them to creation). The foundational verse is: "There is nothing like unto Him, and He is the All-Hearing, the All-Seeing" (Quran 42:11). This verse simultaneously affirms attributes (Hearing, Seeing) and negates any resemblance to creation.

The Methodology of Ahl us-Sunnah

The approach of Ahl us-Sunnah wal-Jama'ah is to affirm what Allah affirmed for Himself and what the Prophet (peace be upon him) affirmed for Him, and to negate what Allah negated from Himself and what the Prophet negated from Him. Imam Malik was asked about Allah's Istawa (rising above the Throne, Quran 20:5). He lowered his head, perspired, and then said: "The Istawa is not unknown, the 'how' is inconceivable, belief in it is obligatory, and asking about it is an innovation." This principle applies to all of Allah's Attributes: we know their meaning but not their reality or manner.

The Three Schools of Ahl us-Sunnah

Within Ahl us-Sunnah, three theological schools address the Attributes. The Athari (textualist) school, represented by Ahmad ibn Hanbal, Ibn Taymiyyah, and the early Salaf, affirms all Names and Attributes upon their apparent meanings while declaring that Allah's reality is unlike anything in creation. The Ash'ari school, founded by Abu al-Hasan al-Ash'ari, affirms seven core attributes (Life, Knowledge, Power, Will, Hearing, Seeing, Speech) upon their apparent meanings and interprets (ta'wil) certain others like Yad (Hand) and Wajh (Face) figuratively. The Maturidi school is close to the Ash'ari approach. All three are considered within the fold of Ahl us-Sunnah, though they differ in methodology.

Categories of Attributes

Scholars categorize Allah's attributes in several ways. Al-Sifat al-Dhatiyyah are attributes intrinsic to Allah's essence, such as His Face, Hands, Eyes, and being above His Throne. Al-Sifat al-Fi'liyyah are attributes related to His actions, such as His descending to the lowest heaven in the last third of the night (Sahih al-Bukhari), His pleasure, anger, and laughter. Al-Sifat al-Salbiyyah are negative attributes that negate imperfection from Allah, such as: He does not sleep, He does not tire, He has no partner. Each category is affirmed in a manner befitting Allah's perfection.

The Danger of Deviation

Deviation in the Names and Attributes takes two extreme forms. The first is ta'til (denial), practiced by the Jahmiyyah and extreme Mu'tazilah, who stripped Allah of His attributes, leaving an abstract concept rather than a Lord who hears, sees, speaks, and acts. The second is tamthil (anthropomorphism), practiced by the Mushabbihah, who likened Allah's attributes to those of His creation. Both extremes are rejected by the Quran's balanced statement: He has attributes (He hears, sees, speaks, rises above His Throne) but "there is nothing like unto Him." The Muslim holds both truths simultaneously: affirmation and transcendence.