All of the Attributes of Allah Are Perfect

All of the Attributes of Allah Are Perfect


The Attributes of Allah are Eternal and Everlasting, because the Self is Eternal. Therefore He would not acquire an attribute He did not have in Eternity. As for the attributes of the creation, they are events. They accept development from perfection to what is more perfect. Hence, the Knowledge of Allah is not renewed.  Allah Created everything in accordance with His Eternal Knowledge, His Eternal Power, and His Eternal Will. Allah has encompassed the past, present and future with His Eternal Knowledge.

The Saying of Allah the Exalted:

﴿وَلَنَبْلُوَنَّكُم حَتَّى نَعْلَمَ الْمُجَاهِدِينَ مِنْكُم والصَّابِرِينَ﴾

[which translates literally as “And We test you so that We would know the mujahids among you and those who are patient,”] does not mean that He will become knowledgeable of the mujahids by testing them after He was not knowledgeable about them. This is impossible to be ascribed to Allah. Instead, the meaning of the verse is, “So We would make apparent for the slaves the mujahids among you and the patient ones among you from others.” Whoever says that Allah the Exalted acquires new knowledge blasphemes.

All the Attributes of Allah are perfect. Allah the Exalted Said:

﴿وَللهِ الأَسْماءُ الحسْنَى﴾

[which means] “Allah has the Perfect Names.” And Allah the Exalted Said:

﴿وَللهِ الْمَثَلُ الأَعْلَى﴾

[which means] “Allah has Attributes of Perfection,” therefore every deficiency is impossible to be an attribute of His. As for the Saying of Allah the Exalted:

﴿وَمَكَرُواْ وَمَكَرَ اللهُ وَاللهُ خَيْرُ الْمَاكِرِينَ﴾

[which translates literally as “They have harmed others by committing acts of makr, and Allah has harmed them with makr.”] Makr as an attribute of the slaves is wickedness and deceit by making harm reach another through means of trickery. When attributed to Allah, it is that Allah would Compensate the people of makr with punishment in a way that they do not expect. In other words, Allah is Greater in making harm reach the practitioners of makr, as compensation for them for their makr. Makr with meaning of trickery is impossible to attribute to Allah.

Likewise the Saying of the Exalted:

﴿اللهُ يَسْتَهْزِئُ بِهِم﴾

[which translates literally as “Allah belittles them,”] it means that Allah will Compensate them for the belittling that they do.

Know that the scholars say, “We believe in the confirmation of what came in the Qur’an and the authentic hadith, like Al-Wajh, Al-Yad, Al-^Ayn, Ar-Rida, Al-Ghadab, and other than that. We believe in them as Attributes that Allah Knows about, not as organs and emotions like our hands, faces, eyes and anger. For certainly, organs are impossible to be attributed to Allah because of the Saying of Allah:

﴿لَيسَ كَمِثلِهِ شَىءٌ﴾

[which means] “Nothing resembles Him whatsoever,” and His Saying:

﴿وَلَم يَكُنْ لَّهُ كُفُوًا أَحَدٌ﴾

[which means] “There was never a similar for Him.

They said that had Allah had a ^ayn with the meaning of an organ and a body, then He would have [many] similars, let alone one, and whatever would be applicable to the creation would be applicable to Him, such as death, annihilation, change, and development. That would be abandoning what is dictated by the mental evidence about the impossibility of change and development from one situation to another being attributed to Allah.

It is not valid to negate the intellect, because the Religious Law does not come with anything except what is permitted by the mind; that is, it does not come with anything other than what is accepted by the mind, because the mind is the witness for the validity of the Religion. The mind dictates that the body and the bodily characteristics, i.e., the transient situations that occur to the body, are all events, and there is no doubt about that and that they are in need of one to make them occur. Accordingly, it is necessary that whoever is attributed with that would be in need of someone to make him occur, and Godhood is not valid for someone who is in need of someone else.[1]




[1] The mental evidence that the world is an event is the occurrence of attributes that it did not have previously and changing from one situation to another.