Understanding Allahs Names, Attributes, and Actions: A Scholarly Response

In the Name of Allah, the Most Gracious, the Most Merciful

Disclaimer

This article has been translated by AI for accessibility purposes. For the original Arabic text, please refer to this link: https://t.me/DrAkramNadwi/5756

The Names, Attributes, and Actions of Allah

By: Dr. Muhammad Akram Nadwi

Dr. Janan Yousuf Bastaki from New York University Abu Dhabi, one of my distinguished students, authored a book on the names of Allah in English, which has been widely appreciated. She wrote to me, saying:
“Peace be upon you, our teacher! I was reading the hadith of the Prophet (peace be upon him) where he says, ‘Indeed, Allah is the One Who fixes prices.’ This name only appears in this hadith. Some people consider it one of Allah’s names, and I wanted to confirm. May Allah bless and benefit you.”

Response

The answer is divided into two parts:

1. Authentication of the Hadith

2. Explanation of the Hadith

Authentication

Imam Al-Tirmidhi narrated in his Jami‘ (Book of Sales, Chapter on Pricing):

“Muhammad ibn Bashar narrated to us, saying: Hajjaj ibn Minhal narrated to us, saying: Hammad ibn Salama narrated to us from Qatadah, Thabit, and Humayd from Anas (may Allah be pleased with him), who said: ‘Prices soared during the time of the Prophet (peace be upon him), so they said, “O Messenger of Allah, fix prices for us.” He replied, “Indeed, Allah is the One Who fixes prices, the Withholder, the Extender, and the Provider. I hope to meet my Lord without anyone among you claiming I wronged him in blood or wealth.”‘”

Abu Isa (Al-Tirmidhi) commented:
“This is a good and sound hadith.”

This narration is also found in:

Abu Dawood’s Sunan (Book of Hiring, Chapter on Pricing) from Uthman ibn Abi Shaybah via ‘Affan from Hammad ibn Salama.

Ibn Majah’s Sunan (Book of Trades, Chapter on Those Who Disliked Pricing) from Muhammad ibn Al-Muthanna via Hajjaj from Hammad ibn Salama.

Ahmad ibn Hanbal’s Musnad and others, all from the chain of Hammad ibn Salama.

Explanation

Allah the Exalted said:
“Say, ‘Call upon Allah or call upon the Most Merciful. Whichever [name] you call – to Him belong the best names.'”
(Surah Al-Isra, 17:110)

We describe Allah as He has described Himself, and as His messengers have described Him, in terms of affirmation and negation, without likening Him to creation, distorting, or denying His attributes:
“There is nothing like unto Him, and He is the Hearing, the Seeing.”
(Surah Ash-Shura, 42:11)

We hold that the texts should be understood based on their apparent meanings, and deviating from this to interpretations concocted by certain sects, innovators, or those driven by desires constitutes deviation. We adhere to the definitive verses of Allah’s Book and entrust the knowledge of the ambiguous ones to Him, refraining from interpretation based on personal opinion or whims.

People have differed greatly in their understanding of Allah’s names and attributes, interpreting them in ways both close to and far from the truth, and aligning them with various sects and divergent opinions. I have elaborated on this extensively in my book Safwat al-‘Aqa’id and in my commentary on Sahih Muslim, which should suffice, insha’Allah.

Here, I want to highlight the distinction between Allah’s actions, names, and attributes:

Actions are distinct from names and attributes.

A person may perform actions but not necessarily be described by them. For example, actions like eating, drinking, anger, defecating, and urinating can occur but are not qualities by which one is described.

Similarly, Allah attributes actions to Himself but does not describe Himself with them. Examples include misguiding, testing, avenging, sealing hearts, and laughing. We affirm these actions as they appear in the texts but do not use them to describe Allah.

The confusion arises because some actions attributed to Allah are mentioned in the form of active participles (ism fa‘il), leading some to assume they are attributes. However, this is not the case. In Arabic, active participles can denote actions, not necessarily attributes. For example:

Allah says:
“Indeed, We will take retribution from the criminals.”
(Surah As-Sajdah, 32:22)
And:
“Indeed, Allah is Exalted in Might and Owner of Retribution.”
(Surah Ibrahim, 14:47)

However, we do not say, “O Avenger” or “O Possessor of Retribution.”

The same applies to the term al-Musa‘ir (the One Who fixes prices). We do not use it to call upon Allah except within the specific context in which it was mentioned. For example, we say:

“O Allah, O Most Merciful, O Lord of the Worlds,” and similar terms of praise.

But we do not say: “O Musa‘ir” (O Fixer of Prices). Instead, we say: “Indeed, Allah is the Musa‘ir” (Fixer of Prices).

When calling upon Allah, we use His names such as al-Wahhab (the Bestower) and ar-Razzaq (the Provider).

This understanding is supported by the verse:

“If good befalls them, they say, ‘This is from Allah’; but if evil befalls them, they say, ‘This is from you.’ Say, ‘All [things] are from Allah.'”
(Surah An-Nisa, 4:78)

Allah further clarifies:

“Whatever good befalls you is from Allah, but whatever evil befalls you is from yourself.”
(Surah An-Nisa, 4:79)

Good and evil are attributed to Allah in terms of their occurrence, but evil is attributed to humans in terms of their earning it.

Conclusion

All of Allah’s names, attributes, and actions are perfect and devoid of any defect. Allah is far above what the wrongdoers claim. Misunderstanding this issue has led some people to confusion, even claiming that whatever Allah does is good, even if He misguides or punishes without cause.

Such statements, while partially true, can lead to egregious errors. Allah does not act without wisdom or justice. To describe Him otherwise is a grave misrepresentation.

This topic is extensive, and I hope to address it further in a suitable time, insha’Allah.