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1st Edition: July 2003| 2nd Edition: October 2009
E-Book Edition: February 2013
ISBN: 978-1-927012-13-0 | Printed in Hong Kong
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Preface to the Second Edition
Translator’s Foreword
Biography of the Author
Foreword
PRINCIPLES CONCERNING ALLAAH’S NAMES
1.1 - All of Allaah’s Names are Beautiful
1.2 - They are Both Titles and Descriptions
1.3 - They May or May Not Include a Related Ruling and Implication
1.4 - Mutaabaqah, Tadam-mun and Iltizaam
1.5 - The Names of Allaah are Tawqeefiyyah – There is No Place for Intellectual Free-Thinking
1.6 - They are not Limited to a Set Number
1.7 - The Kinds of Deviation From the Correct Belief
PRINCIPLES CONCERNING THE ATTTRIBUTES
2.1 - All of Them are Attributes of Perfection
2.2 - Knowledge of Allaah’s Attributes is More Expansive than Knowledge of His Names
2.3 - Allaah’s Attributes May be Divided Into Two Kinds: Attributes of Affirmation and Attributes of Negation
2.4 - The Wisdom Behind the Negation of Certain Attributes
2.5 - They Can be Divided Into Two Kinds: Permanent Attributes and Chosen Actions
2.6 - The Dangers of Tamtheel and Takyeef
2.7 - The Attributes of Allaah are Tawqeefiyyah – There is No Place for Intellectual Free-Thinking
PRINCIPLES CONCERNING THE EVIDENCES THAT ESTABLISH THE NAMES AND ATTRIBUTES
3.1 - The Proofs that Establish the Names and Attributes are Exclusively Found in the Book and the Sunnah
3.2 - Keeping to the Apparent Meanings of the Texts
3.3 - The Meanings of the Attributes Are Known to Us, While Their Specific Details are Not
3.4 - The Apparent Meanings of the Texts Are Relative to the Proper Context
CLARIFYING MISCONCEPTIONS
4.1 - “The Black Stone is Allaah’s Right (Hand) on Earth.”
4.2 - “The Hearts of the Servants are Between Two of ar-Rahmaan’s Fingers.”
4.3 - “I find the Nafas of ar-Rahmaan coming from Yemen.”
4.4 - Allaah’s Ascent to the Sky.”
4.5 / 4.6 - Regarding Allaah’s Ma’iy-yah
4.7 / 4.8 - The Closeness of Allaah or the Angels?
4.9 / 4.10 - Allaah’s Eyes
4.11 - Allaah Will be the Servants’ Feet and Hands?
4.12 - Allaah Runs to His Servants?
4.13 - Allaah Created Cattle With His Hands?
4.14 - The Companions’ Pledges of Allegiance to Allaah
4.15 - “O son of Aadam, I fell ill and you did not visit Me.”
REFUTING THE DOUBTS OF THE ASH’AREES
5.1 - “They make up about 95% of the Muslim population”
5.2 - “Their Founding Role Model was Abul-Hasan al-Ash’aree”
5.3 - “So-and-So and So-and-So are Ash’aree scholars”
The Ruling on the People of Ta‘weel
A FINAL WORD
Appendix I: The Meaning of Allaah’s Ma’iy-yah
Appendix II: Allaah’s Names As Found in the Qur‘aan
Appendix III: Allaah’s Names As Found in the Sunnah
Appendix IV: Glossary of Important Arabic Words and Phrases
Appendix V: Bibliography
In the Name of Allaah, the Most Merciful, the Ever-Merciful…
Praise is due to Allaah who has facilitated the publication of this second edition of our translation of the vitally important book, al-Qawaa’id al-Muthlaa, by the great scholar, Shaykh Muhammad ibn Saalih al-’Uthaymeen (may Allaah have Mercy on him).
Since the first edition printed about six years ago was in much need of revision, a lot of effort has been put into the preparation of this second printing. The most important changes are outlined in the following points:
Special thanks are due to Haneef Faust of Jeddah, Aboo Zakee of Canada, Aboo Faarooq of New York, Umm Zaynab, and all those who helped in any way. May Allaah bless them and reward them all generously.
In anticipation of future printings (in shaa’ Allaah), we hope that we will see a similar display of support from the readers, by sending in any suggestions or corrections that could help us. May Allaah reward them generously.
We ask Allaah to bless this effort and make it a source of benefit for its readers, as well as for its author, explainers, translator, editors, and publishers. Verily, Allaah is Most Generous and All-Hearing.
Translator
1430/9/5
All praise is due to Allaah. May He raise the rank of His final Messenger Muhammad, and all his righteous family members, Companions and followers until the Day of Judgement, and grant them peace.
After studying the book, al-Qawaa’id al-Muthlaa fee Sifaatillaahi Ta’aalaa wa Asmaa‘ihil-Husnaa, and then discussing its incredible benefits with other students, we all agreed that the English speaking Muslims are in dire need of it to be translated and placed in their hands. I was delighted to then find that our brothers at TROID had plans to publish the book. May Allaah reward them for all their efforts in calling to Allaah, and specifically for this very important project, and for allowing me to cooperate with them in it.
There is a need for us to mention some things with regard to the translation and the work done on this book.
Firstly, there are a number of printings of this book available in Arabic. The printing we used is from Adhwaa‘ as-Salaf Publishers in Riyadh.1 We benefited from the footnotes of Ashraf ibn ’Abdil-Maqsood that are found in the aforementioned printing; however, the footnotes found in this translation are all from the translator. We tried to only place footnotes when necessary, either to mention the source of a reference or to clarify an important point that may be misunderstood by the English reader. All source books referred to have been mentioned in an appendix in the back of the book.
Secondly, hoping to assist the reader as much as possible, we have included the Arabic texts of all Qur’aanic Verses and Prophetic narrations used by the author. Furthermore, we have included the Arabic texts of some important quotes from the Salaf, lines of poetry, and other crucial Arabic phrases as well. We hope the reader appreciates this and finds it beneficial.
Thirdly, we have added two appendices that provide evidences for the ninety-nine Names of Allaah as listed by the author. One appendix lists the first eighty-one Names along with some of the Qur’aanic Verses that establish them. The other lists the eighteen Names from the Sunnah that the author mentioned, along with the Prophetic narrations that establish them, with mention of their sources and authentication. We hope this provides the reader with a valuable source of reference.
Fourthly, we have introduced certain Arabic terms by explaining them in detail. After the initial mention of the terms and the explanation of their meanings, we did not repeat the meanings. This is since certain key words in Arabic must be understood in order to study this subject properly. As a further reference, we have added a glossary of important Arabic terms in the back of the book. We hope this not only eases the study of this book, but expands the readers’ Arabic vocabulary and understanding as well.
Fifthly, certain phrases, and sometimes sentences, were added into the text of the book when necessary to convey the meaning intended by the author. These additions are found between brackets [like this].
Sixthly, we must thank all those who offered their assistance to this project. Indeed, their advice and suggestions have been ever helpful. May Allaah reward them well.
Lastly, we put forth this effort to the noble readers, hoping that Allaah will be pleased with our work and grant the English speaking Muslims success in understanding the proper beliefs. We ask Him to increase the reward of our shaykh, the great scholar Muhammad ibn Saalih al-’Uthaymeen, due to it. And we ask that He accept this from us, and forgive us for our sins. Verily, He is the Most Generous and Giving Lord.
Moosaa Richardson
1424/02/23
1Madaar al-Watan’s 1427 printing was used for the second edition. Review: Preface to the Second Edition for more details.
He was the shaykh, the faqeeh, the great scholar of Najd, Aboo ’Abdillaah Muhammad ibn Saalih ibn Muhammad ibn ’Uthaymeen at-Tameemee. He was born in the city of ’Unayzah in the Qaseem Region of Saudi Arabia on Saturday, the 27th of Ramadaan, 1347. This corresponds to March 9, 1929 on the Christian calendar.
He studied under many prominent scholars, like Shaykh ’Abdur-Rahmaan as-Sa’dee, Shaykh Muhammad Ameen ash-Shanqeetee, and Shaykh ’Abdul-’Azeez ibn Baaz (may Allaah have Mercy on them all), to name a few.
He taught at the College of Sharee’ah at Imaam Muhammad ibn Saud University in Qaseem. He was also a member of the Council of Senior Scholars of the Kingdom, as well as the imaam and khateeb of the central mosque in the city of ’Unayzah.
The shaykh became known for his masterful teaching methods as he helped spread the pure message of tawheed in masjids and universities throughout the Kingdom. His energetic teaching coupled with his indepth knowledge and keen intellect was a major factor in the spread of the correct understanding of Islaam based on the Book and the Sunnah all over the world in this last century.
The shaykh authored many books in ’Aqeedah, Fiqh, Tafseer, and other Islaamic sciences. Some of these books were produced as transcriptions of his recorded lectures:
Many of the shaykh’s works were explanations of books written by the scholars who preceded him. However, this book, al-Qawaa’idul-Muthlaa (Exemplary Principles), is an outstanding example of the shaykh’s original authorship.
The shaykh had many students from many countries who benefited greatly from him over the years. Students from all over the world still continue to benefit from his writings and recorded classes. The shaykh’s official website on the Internet offers free downloads of his books and tapes:
www.binothaimeen.com
The shaykh passed away on Wednesday, the 15th of Shawwaal, 1421 (January 10, 2001). He was seventy-four years of age. May Allaah grant him an abundance of Mercy.
Shaykh ’Abdul-’Azeez ibn ’Abdillaah ibn Baaz (may Allaah have Mercy on him) said:
All praise is for Allaah and may Allaah raise the mention of His Messenger and grant him peace, and his family and Companions, and whoever follows his guidance. To proceed:
I came across the valuable book written by the possessor of excellence, our brother, the ’Allaamah, Shaykh Muhammad Ibn Saalih al-’Uthaymeen concerning the Names and Attributes. He named it al-Qawaa’id al-Muthlaa fee Sifaatillaahi wa Asmaa‘ihil-Husnaa. I have listened to its reading from beginning to end, and I have found it to be a magnificent book.
It contains a clarification of the creed of the righteous Salaf concerning the Names and Attributes. Likewise, it includes great principles and collective benefits concerning the topic.
It also clarifies the meaning of the Ma’iy-yah2 that is mentioned in the Book of Allaah, the Mighty and Majestic, in both a specific and general sense, according to the understanding of Ahlus-Sunnah wal-Jamaa’ah. Allaah’s Ma’iy-yah must be affirmed in its literal sense, and this does not mean that He is included in or mixed with His Creation. Rather, He, the Exalted, is above His Throne, as He has informed us about Himself, in a way that is befitting to His Majesty.
His Ma’iy-yah includes His Knowledge and Awareness, and His encompassing the Creation as He hears their statements and movements, sees their situations and knows their inner conditions, preserves and watches over His Messengers and His believing awliyaa‘ (close allies), and grants them victory and success. Allaah’s Ma’iy-yah, both the general and specific kinds, include many other magnificent meanings and substantiated realities related to Him, the Exalted One.
Furthermore, in this book is a firm refutation of the position of those who deny Allaah’s Names or Attributes, those who claim He is like His Creation, and those who claim knowledge of the specific details of Allaah’s Attributes. As well, it refutes those who claim that Allaah is found within His Creation and those who claim a union between Allaah and His Creation.3
So may Allaah reward him well, multiply his good reward, and increase us and him in knowledge, guidance, and success. May Allaah benefit the readers with this book, and all of the Muslims. Verily, He is the Caretaker of that, the All-Capable.
May Allaah raise the mention of our Prophet Muhammad and grant him security, and likewise his family and Companions.
Stated by the one needy of Allaah the Exalted,
’Abdul-’Azeez ibn ’Abdullaah ibn Baaz
(May Allaah be gracious with him)
General Head of the Offices of Academic Research,
Religious Verdicts, Call and Guidance
1404/11/05
2 Ma’iy-yah ( 
): the concept of one thing being with another. Allaah’s Ma’iy-yah with the creation means that He is with them wherever they are, while being above His Throne. This concept is explained in detail throughout the book and in an appendix in the back of the book as well.
3These claims and their meanings and implications, along with the evidences used to refute them, are mentioned and explained throughout the course of the book.
All praise is for Allaah, we praise Him, seek His Assistance, and seek His Forgiveness. We repent to Him, and seek refuge with Allaah from the evils of our own selves and from the evils of our bad deeds. Whomever Allaah guides, then none can misguide him, and whomever Allaah allows to be led astray, then there is no guide for him. I testify that there is no deity worthy of worship other than Allaah Alone, without any associate; and I further testify that Muhammad is His Servant and Messenger. May Allaah raise his mention, that of his family, Companions, and all those who follow them in goodness, and may He grant them an abundance of peace.
To proceed:
Verily, belief in the Names and Attributes of Allaah is one of the pillars of faith in Allaah, the Exalted. They are:
[1] belief in the existence of Allaah
[2] belief in His Lordship (Ruboobiyyah)
[3] belief in His sole Right to all forms of worship (Uloohiyyah)
[4] belief in His Names and Attributes (Asmaa‘ was-Sifaat)
Furthermore, it is one of the three categories of Tawheed:
[1] belief in His Lordship (Ruboobiyyah)
[2] belief in His sole Right to all forms of worship (Uloohiyyah)
[3] belief in His Names and Attributes (al-Asmaa‘ was-Sifaat)
So the status of the Tawheed of al-Asmaa‘ was-Sifaat in the Religion is very high and of the utmost importance. It is not possible for anyone to worship Allaah in a complete way, until he has acquired knowledge of the Names and Attributes of Allaah, the Exalted, in order to worship Him upon clarity. Allaah, the Exalted, has said:
“And to Allaah belong the most beautiful Names, so call upon Him using them.”4
Calling upon Allaah using His Names and Attributes is to be done when requesting something specific, and also when one calls upon Allaah just to praise Him.
When one calls upon Allaah to request something, he mentions some of Allaah’s Names that are suitable for the occasion. For example, you say, “O Ghafoor (the Ever-Forgiving)! Forgive me! O Raheem (the Ever Merciful)! Have Mercy on me! O Hafeeth (The All-Protecting One)! Protect me!” and the likes.
And when one calls upon Allaah simply to praise Him, he worships Allaah with the implications of these Names. For example, you repent to Allaah since He is at-Tawwaab (the Acceptor of Repentence), you mention Him on your tongue since He is as-Samee’ (the All-Hearing), you worship Him with your limbs since He is al-Baseer (the All-Seeing), you fear Him in secret since He is al-Lateef (the Sublime One), al-Khabeer (the All-Informed One), etc.
So due to the high status of knowledge of Allaah’s Oneness through understanding His Names and Attributes, and due to the people speaking about the topic correctly sometimes and with falsehood from either ignorance or bigotry at other times, I was inclined to author some principles concerning it, hoping that Allaah, the Exalted, would make this action of mine a sincere effort seeking His Face, being in agreement with what He is pleased with, and that it would be beneficial for His servants.
I have named it al-Qawaa‘id al-Muthlaa fee Sifaatillaahi Ta’aalaa wa Asmaa‘ihil-Husnaa (Exemplary Principles Concerning Allaah’s Beautiful Names and Attributes).
4Sooratul–A’raaf [7:180]
SECTION ONE
PRINCIPLES CONCERNING ALLAAH’S NAMES
All of Allaah’s Names are beautiful, meaning that they reach the utmost limits of beauty. Allaah, the Exalted, has said:
“And to Allaah belong the most Beautiful Names.”5
That is because the Names include perfect Attributes that have no possible defects in any way whatsoever.
An example of this is that al-Hayy (the Ever-Living) is a Name of Allaah the Exalted, and it includes the Attribute of perfect Life, not preceded by absence, nor followed by death. Such Life necessitates other perfect Attributes as well, like Knowledge, Capability, Hearing, Sight, and others.
Another example is that al-’Aleem (the All-Knowing) is one of Allaah’s Names, and it includes perfect Knowledge, not preceded by ignorance, nor followed by forgetfulness. Allaah, the Exalted, has said:
“Knowledge of it is with my Lord, in a Book. My Lord is not unaware, nor does He forget.”6
The knowledge referred to here is comprehensive, and it encompasses everything generally and specifically, whether it be related to His Actions or the actions of His Creation. Allaah, the Exalted, has said:
“And with Him are the keys of the Unseen, no one knows of them except Him. And He knows what is on land and at sea. Not a leaf falls except that He knows of it. There is not a grain in the darkness of the earth, nor anything fresh or dried, except that it is (written) in a clear Book.”7
“And there is no walking creature on earth, except that its provisions are provided by Allaah. And He knows of its temporary place and permanent abode. All of it is in a clear Book.”8
“He knows what is in the heavens and on earth, and He knows what you hide and what you do openly. And He knows what is within the chests.”9
A third example is that ar-Rahmaan (the All Merciful) is a Name of Allaah, the Exalted. It includes perfect Mercy, about which the Messenger of Allaah (may Allaah raise his rank and grant him peace) said:
“Verily, Allaah is more Merciful to His Servants than this woman is to her son.”10
The hadeeth is referring to a mother had found her baby among some captives, took him and placed him close and breast-fed him.
The Name, ar-Rahmaan (the All Merciful), also includes the Attribute of expansive Mercy, about which Allaah has said:
“And My Mercy has encompassed everything.”11
And He has said about the supplications of the Angels for the believers:
“O Our Lord! You have encompassed everything by your Mercy and Knowledge!”12
The beauty of the Names of Allaah, the Exalted, can be expressed through every Name on its own. Furthermore, it can be expressed by combining Names. By combining a Name with another, perfection upon perfection is achieved. An example of that is al-’Azeez (the All-Mighty) and al-Hakeem (the All-Wise), since Allaah, the Exalted, combines these Names in many places within the Qur’aan.13
When used separately, each of the two Names includes a particular kind of perfection. al-’Azeez includes ’izzah (Might), and hukm (Judgment) and hikmah (Wisdom) are understood from al-Hakeem. When combined, there is another form of perfection understood - that the Might of Allaah, the Exalted, is coupled with His Wisdom. Thus, His Might does not include oppression, tyranny and evil actions, as is the case with the mighty ones from amongst the creation. The mighty may use their might for sin. They tend to oppress, tyrannize, and behave in evil ways.
Likewise, the Judgement and Wisdom of Allaah, the Exalted, are coupled with perfect Might and Honor, contrary to the judgment and wisdom of the Creation, as they are often subject to disgrace and humiliation.
Allaah’s Names are titles, as they refer to Him, and descriptions, as they refer to different meanings.
As titles, they are like synonyms, since they all refer to the same thing—Allaah, the Mighty and Majestic. As descriptions, they all carry different meanings, each one referring to a specific meaning.
Based on this, al-Hayy (the Ever-Living), al-’Aleem (the All-Knowing), al-Qadeer (the Ever-Capable), as-Samee’ (the All-Hearing), al-Baseer (the All-Seeing), ar-Rahmaan (the All Merciful), ar-Raheem (the Ever-Merciful), al-’Azeez (the All-Mighty), and al-Hakeem (the All-Wise) are all Names that refer to one thing—Allaah, the Glorified and Exalted. However, the meaning of al-Hayy is different from the meaning of al-’Aleem, and the meaning of al-’Aleem is different from the meaning of al-Qadeer, and so on. We say that they are both titles and descriptions since the Qur’aan has indicated this, as is found in the statements of Allaah, the Exalted:
“And He is the Ever-Forgiving, ar-Raheem.”14
“And you Lord is the Oft-Forgiving, the Possessor of Mercy.”15
The second Verse shows that ar-Raheem is the One who is described as having Mercy. Arab linguists agree that one may not be called ‘aleem unless he has knowledge. One may not be called samee’ unless he hears. One may not be called baseer unless he sees. This is an affair that is too evident to be in need of a proof.
When one understands this, he can see the misguidance of those who negate the specific meanings of the Names of Allaah, the Exalted. Such are the people who reject the meanings of Allaah’s Names. They say, “Allaah, the Exalted, is as-Samee’ (the All-Hearing) without hearing, al Baseer (the All-Seeing) without sight, and al-’Azeez (the All-Mighty) without might,” and so on.16
They have even attempted to justify this, saying that to affirm multiple Attributes necessitates affirming multiple deities. This is a weak justification, or rather, a dead one, due to the textual and intellectual evidences that prove its futility:
Textual Evidence: Allaah, the Exalted, has described Himself with many descriptions, while maintaining that He is uniquely One. Allaah, the Exalted, has said:
“Verily, the Striking of your Lord is severe. Verily it is He who begins (creation) and repeats (it). And He is Ever-Forgiving, the Loving, the Owner of the Throne, the Majestic One, the One who freely does whatever He wants.”17
“Glorify the Name of your Lord, the Most High. (He is) the One who has created (all things) and then proportioned (them), the One who has given measure and then guided, the One who brings out the pasturage, and then makes it dark stubble.”18
In these noble Verses are many descriptions of one thing, yet this does not necessitate that we affirm multiple deities.
Intellectual Evidence: The Attributes themselves are not separate from the One being described, so this can not necessitate affirming multiple deities. They are just Attributes of the One described with them. They are not separate from Him. It is inevitable that everything in existence must have multiple attributes. It has the attribute of existence, and it can be described by being either something that must exist or something that may or may not exist. Furthermore, each thing that exists can either be something independent or something reliant on something else.
Based on this principle—that Allaah’s Names are both titles and descriptions —it becomes known that dahr (time) is not one of the Names of Allaah, the Exalted, for two reasons:
[1] Because it is a word that has no relative description or action related to it, so as to be considered from the beautiful Names of Allaah,
[2] And since it is a word that refers to time.
Allaah, the Exalted, has said, quoting those who deny the Resurrection after death:
“And they say, ‘This is nothing except our life in this world. We die and we live, and nothing causes our death except dahr (time).’”19
They were referring to the passing of the days and nights.
As for the statement of the Prophet (may Allah raise his rank and grant him peace),
“Allaah, the Mighty and Majestic, has said, ‘The son of Aadam wrongs Me. He speaks badly of time (dahr), yet I am the dahr, the affair is in My Hand, I alternate the night and the day.”20
This does not mean that ad-dahr (time) is from the Names of Allaah, the Exalted. That is because those who speak badly about time only intend to refer to the frame of events, they do not intend to speak badly about Allaah, the Exalted.21
The meaning of His Statement, “And I am the dahr,” is explained by His Statement, “The affair is in My Hand, I alternate the night and the day.” Allaah, the Exalted, is the Creator of time and whatever it contains, and He clarified that He is actually the One who turns and alternates the day and the night, and they are time. It is not possible that the One who alternates is also the one being alternated!
In light of this, it becomes clear that it is impossible for ad-dahr in this hadeeth to be referring to Allaah, the Exalted (as one of His Names).
If the Name refers to a transitive description,22 then it includes three things:
[1] An established Name of Allaah, the Mighty and Majestic,
[2] An established Attribute that is included in the meaning of the Name,23
[3] And an established ruling and implication.
For example, the people of knowledge have said that highway robbers who repent (before being caught) may be exempted from punishment, using as proof the Statement of Allaah, the Exalted:
“As for those who repented before they fell into your power, then know that Allaah is All-Forgiving, All-Merciful.”24
This is because the related ruling and implication of these two Names is that Allaah, the Exalted, has forgiven them of their sins and bestowed Mercy on them by canceling the legislated punishment.
An illustration of this principle is that as-Samee’ (the All-Hearing) includes:
[1] The Name as-Samee’ for Allaah, the Exalted,
[2] The Attribute of Hearing,
[3] And a related ruling and implication—that He hears all secret and concealed talks.
Allaah, the Exalted, has said:
“And Allaah hears the dispute between you both. Verily Allaah is the All-Hearing, the All-Seeing.”25
If the Name refers to a non-transitive description, then it only includes two things:
[1] A Name of Allaah, the Mighty and Majestic,
[2] And an Attribute that is included in the meaning of the Name.
An illustration of this is how the Name, al-Hayy (the Ever-Living), includes:
[1] The Name al-Hayy for Allaah, the Exalted,
[2] And the Attribute of Life.
The Names of Allaah, the Exalted, refer to His Presence and His Attributes by way of three methods of understanding them:
) – a direct and all-inclusive application of the Name
) – a reference to only some of what is necessarily included in the meaning of the Name
) – a necessary logical conclusion based on the meaning of the NameTo illustrate this, the Name of Allaah, al-Khaaliq (the Creator), refers to both Allaah’s Presence and His Attribute of Creating, by way of mutaabaqah. By way of tadam-mun, the Name, al-Khaaliq, refers to either Allaah’s Presence alone or His Attribute of Creating alone. And by way of iltizaam, it refers to His two Attributes of Knowledge and Capability.
Based on this (iltizaam), when Allaah mentions the Creation of the Heavens and the Earth, He then says:
26