AL-KHALLĀQ, AL-KHĀLIQ and AL-BĀRI: Conceptualizing TAWHEED - Al-Asmaa wa Sifaat Part XIV

Monday 15-Apr-2019, 9:42AM / 193


Adaptation and Translation by Abul Aamaal Misbaah Olagunju


Bismillaah-ir-Rahmaan-ir-Raheem

Explanation of the Perfect Names and the Lofty Attributes 

[40] AL-KHALLĀQ

Allah the exalted said:
إِنَّ رَبَّكَ هُوَ ٱلۡخَلَّـٰقُ ٱلۡعَلِیمُ
Verily, your Lord is Al-Khallāq Al-'Aleem (the All-Knowing Creator). - Surah Al-Hijr:86

Al-Khallāq
A name indicative of the ampleness of what Allah the exalted created, and He free of all blemish, does not slip (make mistakes) in His creation and never ceases to exist with this lofty attribute.


Bin Al-Uthaymeen said in Qawā'id al-Muthlā:
Part III: Principles regarding the evidences of the Names and Attributes 

The First principle: The evidences by which the names and attributes of Allah —the exalted— are established are the Book of Allah (Qur'an) and the Sunnah (tradition) of His prophet (Muhammad) —Allah raise his rank and grant him peace—, they are not established by other than these two sources. 

Points from the Exemplary Principles:

The above principle is really important and it implies that the names and attributes of Allah are not gotten from other than the Qur'an and the Sunnah, but can we obtain them from the Ijmaa' (consensus) of the pious predecessors? 

Response: It is impossible to find a consensus of the pious predecessors except that it is based upon the Qur'an and the Sunnah, as a result of this, the primary references are the Qur'an and Sunnah; because the knowledge of the names and attributes is from the categories of knowledge attainable only through Al-khabar (report) it is not from rulings which accommodates qiyas (analogical deductions). Therefore it is not conceivable for an Ijmaa' to exist except that it depends on a report from the Book of Allah or the tradition of His messenger —Allah raise his rank and grant him peace—


[41] AL-KHĀLIQ

Allah the exalted said:
هُوَ ٱللَّهُ ٱلۡخَـٰلِقُ ٱلۡبَارِئُ ٱلۡمُصَوِّرُۖ لَهُ ٱلۡأَسۡمَاۤءُ ٱلۡحُسۡنَىٰۚ
"He is Allah, Al-Khāliq (the Creator), the Inventor of all things, the Bestower of forms. To Him belong the Best Names." - Surah Al-Hashir: 24

Al-Khāliq
He is the Originator of the entirety of creations upon no preexisting model whatsoever.

Points from the Exemplary Principles:

Bin Al-Uthaymeen said in Qawā'id al-Muthlā: 
Part III: Principles regarding the evidences of the Names and Attributes 

Going by this principle: "The evidences by which the names and attributes of Allah —the exalted— are established are the Book of Allah (Qur'an) and the Sunnah (tradition) of His prophet (Muhammad)", then:

Whatever is established for Allah —the exalted— from these (names and attributes) in the Qur'an and Sunnah, then it's affirmation is obligatory.

Whatever is negated for Him in the Qur'an and the Sunnah is obligatory to be negated for Him, at the same time affirming for Him it's complete opposite.


 [42] AL-BĀRI'

Allah the exalted said:
هُوَ ٱللَّهُ ٱلۡخَـٰلِقُ ٱلۡبَارِئُ ٱلۡمُصَوِّرُۖ لَهُ ٱلۡأَسۡمَاۤءُ ٱلۡحُسۡنَىٰۚ
"He is Allah, the Creator, Al-Bāri (the Inventor of all things), the Bestower of forms. To Him belong the Best Names." - Surah Al-Hashir: 24

Al-Bāri'
He is the One who brings about whatever creature He has ordained and resolved and then brings them into existence.

Points from the Exemplary Principles

Bin Al-Uthaymeen said in Qawā'id al-Muthlā:
Part III: Principles regarding the evidences of the Names and Attributes
Going by this principle: "The evidences by which the names and attributes of Allah —the exalted— are established are the Book of Allah (Qur'an) and the Sunnah (tradition) of His prophet (Muhammad)", then:

Whatever we do not find affirmation nor negation for in the Qur'an or the Sunnah is obligatory to halt in regards to it's Lafz (phonation/expression) and not to affirm nor negate it's lafz for Him, as a result of not finding either an affirmation or negation for it. 

As for it's Ma'na (meaning), it is to be enumerated. If a right which befits Allah —the exalted— is demanded by it (the meaning) then it is accepted, but if it is demanded by it, an interpretation not befitting for Allah —the mighty and sublime—, then it is obligatory to reject it.

Adapted and Translated from:
Aahkaamu Tahamul Muslim
Sharhu Qawaa'idul Muthlaa'