Names and Attributes of God
1,103 questions
Is it permissible to name God by other than His Beautiful Names, such as "Father of a Blue Tent"? And what is the ruling on that?
Did the leading scholars of Islam find any major shirk in the books of Al-Nawawi and Ibn Qudamah, or are the claims of their promoting major shirk or seeking intercession through the Prophet after his death lies intended to tarnish their reputation?
Is "Zahir" one of the Beautiful Names of Allah?
What is the difference between major shirk and minor shirk in terms of definition and ruling?
Which is better in Ruqyah: what the Prophet (peace be upon him) approved by his silence, such as the Companion's Ruqyah with Al-Fatihah, or what he (peace be upon him) himself did with Al-Mu'awwidhatayn?
Is the hadith about the supplication for worry and sorrow very weak, and is the narrator Al-Juhani entirely unknown or is his identity doubted? Are the supporting narrations and follow-ups weak, and do they not strengthen the hadith? And is it true that the majority of scholars adopt a hadith like this and base their belief that the Beautiful Names are innumerable upon it?
Is the Preserved Tablet created, and if so, how can it contain the uncreated Qur’an? And is the light by which the darkness was illuminated from the light of Allah’s Face? And have Allah’s attributes become immanent in His creation?
What is the significance of Surat Al-Fatihah? And what is its merit?
What is the permissible and impermissible Tawassul (seeking means to approach God), and how can one respond to those who deem it permissible to ask the deceased for prayers by analogy with the permissibility of asking righteous living people?
Is it permissible to treat with the Beautiful Names of Allah, such as saying to a patient regarding their eye: "O All-Seeing"?
What is the clarification of Ibn Taymiyyah's statement in "Darʾ Taʿāruḍ al-Naql wa al-ʿAql" regarding the absence of any prohibition in the multiplicity of the "eternal" if what is meant by it is that which has no beginning to its existence, and how can this be reconciled with the fact that the multiplicity of eternal essences is inherently impossible? And does his statement, "For if two necessarily existent beings are not inherently impossible," mean that he does not see the inherent impossibility of the existence of two eternal, necessarily existent beings? And what is the validity of the statement that God alone is the necessarily existent Eternal, even if the existence of two necessarily existent beings were logically possible?
Is "Al-Haqq" (The Truth/The Reality) one of the attributes of Allah, Almighty and Exalted?
What is the significance of knowing the Beautiful Names of Allah?
Is scoffing at a person named Hamid, or a person with the kunya Abu Harun, considered scoffing at the beautiful names of the prophets?
Does the Almighty’s saying, "O Zechariah, indeed We give you tidings of a boy whose name will be John. We have not appointed for him before any namesake," mean that God Almighty is the one who named the Prophet John, peace be upon him, and are there any other humans besides him whom God named?
Is the statement, "Allah knows the limits of His power," considered among the whispers of obsessive-compulsive disorder, or is there something to be said about it?
Why does God not punish Christians and Jews, and why are Muslims lagging while Christians and Jews are advanced?
Does licensing the forbidden—such as selling 'araya and wearing silk—out of need or necessity contradict the perfection of certainty in God, and is the justification for that the claim that it is a matter of certainty in God's mercy?
Are the names “Al-Qabid (The Withholder), Al-Basit (The Extender), Al-Musawwir (The Fashioner), Al-Razzaq (The Provider)” mentioned in Sahih Abi Dawud? If so, how can the name “Al-Qabid” be affirmed for Allah, especially since Ibn Uthaymeen stipulated that Allah’s names must be names of beauty?
How can the meanings of Allah's attributes, such as "laughter," "face," and "shin," etc., be defined in a manner befitting Allah's majesty, without falling into anthropomorphism (takyif) or similitude (tashbih), and at the same time avoiding complete delegation of meaning (tafwid), especially given that Arabic linguistic interpretations may necessitate what humans conceive of creatures?
Is what my father says true, that Islam has deeper stages than Sharia, such as "Tariqa (the spiritual path), Haqiqa (the ultimate reality), and Ma'rifa (gnosis)"?
What is the meaning of atheism concerning the Most High God's names?
What is the meaning of the Hadith: "Contemplate the blessings of Allah, but do not contemplate Allah, عز وجل (the Mighty and Majestic)"?
What is the best book for non-specialists that discusses the attributes of Allah Almighty, and why can't a created being comprehend Allah Almighty through knowledge, as stated in the noble verse: "And they do not encompass Him in knowledge"? Is that absolutely impossible, and can a servant comprehend the essence of Allah in Paradise?