Say: He Is the One God: God the Eternal, the Uncaused Cause of all being

B. How Must The Hadith About

Al-Asmâ’u’l-Husnâ Be Understood?

“Verily, ALLÂH (SWT) Has ninety nine Names; and whosoever counts them will enter the Paradise”. *35 Ahsâhâ which is the key word of the Hadith is a derivative of hasa. Hasâ mina’n-nâs means “community”. Al-husât is also used as “mind”. An Arab uses the phrase Ahsaytu’sh-shay’ to express “I managed”, “I overcame it”. The word’s root hasâ means to raise (anbatahu), to sow, to produce seed. For this reason, testis has been named with the word husya which comes from the same root.



As it can be understood from these explanations, this word has a rich scope of meanings. As a result, ihsâ comes to have a large number of meanings, besides thinking that represents all thinking processes like producing a precaution through circumspection, to establish the connection between the cause and the aim through reasoning, remembering the (huduri) knowledge that is fixed in one’s character, the mind’s transition from the known to the unknown (tabir), the wish to achieve what is loved (raghbat), to beware of something that is feared (rahbat), the feeling of exalting and deeming great (ta’azzum), to express gratefulness for a blessing (tahdis). Inferring from all the meanings of this word the expression ahsâhâ means the following: “To identify the Names of ALLÂH (SWT), to think about them, sowing them like a drill in the heart of life, to discover their connection with each other, with life, with mankind and with the universe, understanding them, comprehending them, using them as a guide in one’s life, making them one’s morals, using them for glorification of ALLÂH (SWT), using them for coming near to ALLÂH (SWT), fearing to lose the Love of ALLÂH (SWT).”

That statement, which is reported as Hadith by some scholars like Ghazzali, should actually be seen as a product of the effort to understand this Hadith: “ALLÂH (SWT) Has so-and-so Morals; whosoever acts according to any one of them will enter the Paradise.” *36 To look at Al-Asmâ’u’l-Husnâ as the Morals of ALLÂH (SWT) is a really meaningful approach that should be dwelt upon. Taking into account that some wide-spread schools of Islamic Theology insist with their Tanzih concerns on their perception of ALLÂH (SWT) without any foundation and principle, it becomes increasingly important to regard Al-Asmâ’u’l-Husnâ as Morals of ALLÂH (SWT). From this point of view, the equivalent of “Al-Asmâ’u’l-Husnâ”, as named by the Noble Qur’ân, is “the Perfect Morals.” The Names Ar-Rahmân and Ar-Rahîm and their occurrences in the Noble Qur’ân show the great role of Compassion in the Divine Morals. For a human to act according to these Morals is to take mercy and compassion as basis in one’s behaviour and actions. The best expression of ihsâ, counting the Names is found in the wise statement “to act according to the Morals of ALLÂH (SWT).”

Ibn Hajar fully treated the meaning of ahsâhâ in the Hadith. Here he relates various interpretations brought forth by different scholars for the concept “ihsâ.” For instance, Ibn Batal, understands ihsâ as “practising Al-Asmâ’u’l-Husnâ in life, to act according to them.” In accordance with the example he gives, the servant of ALLÂH (SWT) must comply with the requirements of the Names Ar-Rahîm and Al-Karim from Al-Asmâ’u’l-Husnâ. ALLÂH (SWT) Wishes to See these Names be reflected in His servant. The human’s being equipped with mercy and compassion is seen as the manifestation of these Names in human, as behaving according to the Morals of the Names of ALLÂH (SWT). Ibn Hajar considers those who learn these Names without putting them into life in proper manner as equal to those who memorize the Noble Qur’ân but do not put it into practice.

Ibn Atiyya explains ihsâ of Al-Asmâ’u’l-Husnâ as calculating, memorizing, believing in them and in their contents, exalting these Names, esteeming and eagerly seeking to reach their secret meaning, discovering the connection between the Divine Names, life and mankind. Ibn Hajar narrates the following from Usayli: “With ahsâhâ not only counting and enumerating is meant. Because the perverted and those who went astray can also do such a thing. What is really intended is to transmit the Most Beautiful Names into life.”Abu Nuaym al-Isfahani also says the following: “Ihsâ that occurs in the Hadith, does not mean to count and enumerate Al-Asmâ’u’l-Husnâ. The real meaning of ihsâ is to transmit these Names into life, to think about the meanings of the Divine Names, to comprehend them and to believe in them as is needed.” Ibn Hajar narrates several other Names. *37

The authentic narration tells the glad tidings that whoever counts (ihsâ) Al-Asmâ’u’l-Husnâ will enter the Paradise, but it does not give a list of these Names. As for the narrations that give such a list, they are not reliable. Moreover, there are two different lists in two separate narrations. Which narration contains the list that will enable the person who counts and memorizes them to enter the Paradise? Ibn Hajar also discusses this issue in the continuation of the passage quoted above. Which of the two lists that differ from each other by 25 Names, is the list that will enable a person to enter the Paradise, the list of Tirmidhî or the list of Maja? Of course, neither of them. As it is explained in relevant places, there is no such a list that could be indisputably and reliably attributed to ALLÂH’s Messenger (SAWS). Then, what does ALLÂH’s Messenger (SAWS) encourage with this Hadith?

It is clear that he (SAWS) wanted believers to read the Noble Qur’ân painstakingly so that they comprehend it, ponder on it try to know, recognise and understand ALLÂH (SWT) on the basis of the Divine Revelation that gives knowledge about His Personal-Self. Thus, they should submit themselves to the education by the Divine Revelation, having their perceptions, minds and personalities educated by the Divine Revelation, and also recognise their Lord (SWT) to whose education they have submitted themselves.

ALLÂH’s Messenger (SAWS) has informed of a fact by telling: “Verily, ALLÂH (SWT) Has ninety nine Names; and whosoever counts them will enter the Paradise”. We definitely believe that whoever counts Al-Asmâ-ul-Hûsna will certainly enter the Paradise. Counting (ihsâ) the Most Beautiful Names cannot be reduced to “enumerating and memorizing” which are the first meanings of the concept. As it is also stated above, these two meanings head a long list of meanings. In order to count and memorize something, first it is necessary to determine it. If ALLÂH’s Messenger (SAWS) had wished, he (SAWS) would have made his companions memorize Al-Asmâ-ul-Hûsna as he made them memorize the greeting (Tahiyya), and the companions would have transmitted them to us in numerous ways. But he (SAWS) has not done this, he (SAWS) has only attracted attention to the abundance of the Names of ALLÂH (SWT) and said, “whoever counts (ihsâ)” them will enter the Paradise.

This attitude of ALLÂH’s Messenger (SAWS) is primarily an answer to those who radically deny the Names of ALLÂH (SWT). Besides the fact that Hadiths are narrated not literally but in terms of meaning, it is also necessary to remember that it is no accident that all of the variants of the Hadith begin with the particle inna. This answer is addressed first of all to the polytheists who deny the Name Ar-Rahmân and to the perverted beliefs which perceive ALLÂH (SWT) to be an abstract, mental, and imaginary being. Secondly, it is a rejection to those who limit and restrict the Names of ALLÂH (SWT). ALLÂH (SWT) Has so many Names that they cannot be limited and each of these Names has countless manifestations. Personally human’s existence on the earth’s surface is also a result of these manifestations.

Even though ALLÂH’s Messenger (SAWS) gives a number – which either be understood literally or figuratively – it does not necessarily mean that he (SAWS) has felt the need to limit these Names. Because these Names are not such that a human shall ascribe them to ALLÂH (SWT), these are the Names that ALLÂH (SWT) Himself Makes Known in His Book. ALLÂH’s Messenger (SAWS) directs those who wish to recognise ALLÂH (SWT) first of all to the Book of ALLÂH (SWT). In the Book of ALLÂH (SWT) the Most Beautiful Names are not given in form of a compact list or a package. In that case, it falls to the believer to think deeply about the Noble Qur’ân and to attain these Names.

Faithfulness and gratitude are due to what has been sent down (i.e. the Noble Qur’ân). The way of being grateful for what has been sent down is the thinking heart’s elevation. The gratitude for such a Divine Gift as the Divine Revelation’s sending down is the ascension of the thinking heart that goes up with its wings. When a human starts out on a navigation between the lines of the Divine Statement in order to reach Al-Asmâ-ul-Hûsna, the Divine Names will appear in the servant’s thinking heart. This is recognising ALLÂH (SWT) from His Word, which, as a matter of fact, is the soundest way of recognising ALLÂH (SWT). The Divine Revelation offers all other coordinates and the map of the roads to recognising ALLÂH (SWT). Attempting to recognise ALLÂH (SWT) without taking these coordinates and the road map from the Divine Revelation and using other ways besides the Divine Revelation can cause one to enter a cul-de-sac and to become lost.

The first step to count (ihsâ) Al-Asmâ-ul-Hûsna is definitely to consult the Divine Revelation. The next step is to understand them. Because the road to understanding ALLÂH (SWT) passes through understanding Al-Asmâ-ul-Hûsna. To understand the Al-Asmâ-ul-Hûsna is the ascension of the mind. The mind enters the area of attraction of Al-Asmâ-ul-Hûsna when it goes up from the low to the high. As Al-Asmâ-ul-Hûsna increases its power of attraction over the mind the consciousness becomes emancipated from the pressure of the subconsciousness and becomes free. The pressure of the subconsciousness on the consciousness means the pressure of instincts and corrupting impulses. The consciousness that rises free of that pressure benefits in a greater extent from the Light of the Divine Names. This Light turns into fruit in the inner world of a human just like a fruitful tree that convert the sun rays into energy in its structure by the process of photosynthesis. It turns the winter into spring and desert into lake.

This is the transformation of Al-Asmâ-ul-Hûsna into action. By the famous naming, the utterance “to act according to the Morals of ALLÂH (SWT)” comes true in this way. *38 In that person’s seeing the manifestations of the Name Al-Basîr are seen, in his hearing the Name As-Sami’ is manifest, in his living the Manifestations of the Name Al-Hayy is seen, in his love the Name Al-Wadûd is manifest, in his compassion and mercy the manifestations of the Names Ar-Rahmân and Ar-Rahîm are seen. And this is how the truth happens “I become his sense of hearing with which he hears, and his sense of sight with which he sees..”.

C. “To Deviate From The Right Way With

Regard To The Names Of Allâh (Swt)”

The Noble Qur’ân has prohibited the attitude which it calls ilhad (7:180). “Ilhad” here means to deviate from the right way with regard to the Names of ALLÂH (SWT) or to prefer the wrong way. By the word yulhidûn, which occurs in the Verse, those are meant who show lack of respect towards the Names and Attributes of ALLÂH (SWT), behave impiously, speak with doubt and utter what they do not know about ALLÂH (SWT) (2:80). A large number of authorities on the interpretation of the meanings of the Noble Qur’ân have understood ilhad in the Verse as “calling ALLÂH (SWT) by the Names by which He Does Not Call Himself, which do not belong to Al-Asmâ-ul-Hûsna that are known among people.” *39

To deviate from the right way with regard to the Names of ALLÂH (SWT) is certainly not only a case connected with the words of the Names. Probably, the essential deviation that the Verse cautions us against is the deviation with regard to the perception of ALLÂH (SWT). As a matter of fact, the deviation with regard to the Names of ALLÂH (SWT) is a result of the deviation from the right perception of ALLÂH (SWT). The deviation from the right perception of ALLÂH (SWT) is directed towards the content, and the deviation with regard to the Names of ALLÂH (SWT) is directed towards the form. We may group the various dimensions of the deviation from the right way with regard to the Names of ALLÂH (SWT):

1. Attempting to make perfect or complete an Attribute of ALLÂH (SWT) by giving

a name to ALLÂH (SWT): This is a major hindrance to recognising ALLÂH (SWT) and constitutes the first paragraph of the deviation with regard to His Names. The servant of ALLÂH (SWT) cannot attempt it unless he transgresses the limit.

2. To deny the Names or the meanings of the Names which ALLÂH (SWT) Has Chosen and Preferred for Himself: This is the deviation that is opposite to paragraph 1. Actually, ascribing to ALLÂH (SWT) names and attributes which do not suit His Glory means that the person who does this has problems with the Names which ALLÂH (SWT) Has Chosen and Preferred for Himself.

3. To call visible and invisible beings by the Names and Attributes of ALLÂH (SWT) and their contents: To ascribe to any being besides ALLÂH (SWT) one or a number of the Perfect Attributes that are only due to ALLÂH (SWT). It makes no difference whether the being to whom these Attributes are ascribed is a prophet, a saint or an idol.

4. To falsify the meanings of the Names of ALLÂH (SWT) and to try to attribute to them the meanings which they do not have, or to reduce their existing meanings: This a falsification and the most serious falsification is the falsification made about ALLÂH (SWT).

5. To empty the Most Beautiful Names of their contents: Generally this is (ilhad) the deviation of those who turn to the absolute Tanzih. Perceiving ALLÂH (SWT) as Not Having Names and Attributes leads to the denial of the fact that ALLÂH (SWT) Exists independently of the universe. Such a perception gives the position of an imaginary being to God.

6. To deny the manifestations of ALLÂH (SWT) by His Names in all areas of life and to deviate to a perception that excludes the Existence of ALLÂH (SWT): This type of deviation is absorbed most intensively by the modern secularism.

In order not to deviate from the right way with regard to the Names of ALLÂH (SWT), it is necessary to know what the right way is. Well then what is the right way with regard to the Names of ALLÂH (SWT)? Let us arrange the answer to this question in a few paragraphs:

1. To give a name to ALLÂH (SWT) is the Right of ALLÂH (SWT). It is not correct that people rashly ascribe names to ALLÂH (SWT), whereas spouses do not even name their child without having first conferred with each other. As stated by Ghazzali, a human gives a name to himself, his child, his slave. If a human is addressed by other than his own name, he gets angry and rejects it. If we do not have the right to give a name by ourselves even to a human, how come we think we have the right to give a name to ALLÂH (SWT)? *40 This reason lies in the foundation of the opinion, that the Names of ALLÂH (SWT) are unknowable in this world (i.e. belonging to the Divine Knowledge). As stated by Ash’ari, there is no room for making proposals and drawing comparisons in calling ALLÂH (SWT). In compliance with the way He (SWT) Calls Himself, we can call Him Al-Alim, but we cannot call Him Al-Arif. *41 They come only from Him (SWT). Even Mutazil who is a representative of Islamic rationalism, excluding the Basra branch, is of the opinion that a human cannot give a name to ALLÂH (SWT). People ought to come closer to ALLÂH (SWT) and worship Him with the help of the Names by which ALLÂH (SWT) Calls Himself. Other names, attributes and compounds that are used besides these Names cannot included in Al-Asmâ-ul-Hûsna, for instance “Wajibu’l-Wujud”, “the One Whose Being Is Indispensable”, “the Sublime One”, “Dhât”, “Personal-Self of ALLÂH (SWT)”, “Janâb-i Haqq” (used when speaking about ALLÂH (SWT)),“Zâtıyla Kaim” (used when speaking about ALLÂH (SWT)). However, they can be used to make it easier to describe Him (SWT). They are not used in worship and prayer.

2. The Names which ALLÂH (SWT) Has Chosen and Preferred for Himself are found in the Divine Statement. Because Al-Asmâ-ul-Hûsna are mentioned in four places in the Noble Qur’ân. These four compounds come with the definiteness affix. It means above all that these Names consist of known and fixed Names. *42 Considering that no other source save the Noble Qur’ân can be mentioned where such an accurate and definite list of Names is found, it is stated that Al-Asmâ-ul-Hûsna are designated in the Noble Qur’ân. The Noble Qur’ân wants us to use these Names for remembering ALLÂH (SWT). The Verse, that criticizes those who deviate from the right way with regard to the Names of ALLÂH (SWT), itself shows what the right way is: “And God’s [alone] are the Attributes of Perfection; invoke Him, then, by these…” (7:180) These are the other Verses that support it: “…bear God in mind - since it is He Who Taught you what you did not previously know.”(2:239), “…and remember Him as the One Who Guided you after you had indeed been lost on your way”(2:198)

3. The Names which ALLÂH (SWT) Uses for Himself are those that are in the pattern of names. The verbs that are attributed to ALLÂH (SWT) cannot substitute names. This practice of deriving names from verbs comes from earlier centuries. No generally acceptable method has been established for doing it, and therefore certain lists have appeared that are different from one another both in quality and number. And this has caused continual discussions and disagreements.

4. From the very beginning no method could be produced for deriving names from the verbs that are attributed to ALLÂH (SWT) in the Noble Qur’ân. This attitude has brought about inescapable arbitrariness on this subject. If it is permitted to derive Names from the verbs that refer to ALLÂH (SWT) in the Noble Qur’ân, it should also be permitted for all verbs that refer to Divine Actions. In that case it would be necessary to give the following Names to ALLÂH (SWT) in view of respective verbs that refer to ALLÂH (SWT) in the Verse: Al-Mâkir (the One Who Plots) in view of “He was plotting” in 8:30, Al-Hadî (the One Who Deceives) in view of “He deceives” in 4:142, Al-Fâtin (the One Who Puts into Fitnâh) on the basis of “that We might test” in 20:131, Al-Mudil (the One Who Lets go astray) on the basis of “He lets go astray” in 13:27, Al-Qatil (the One Who Kills) on the basis of “He killed / that He may kill”, Al-Ja’il (the One Who Renders) on the basis of “He rendered”, Al-Muazzib (the One Who Torments) on the basis of “He torments”, Al-Rami (the One Who Casts) on the basis of “He cast”. But they are not permitted for ALLÂH (SWT). If the objection is put forward to it “the Names which are permitted for ALLÂH (SWT) can be formed from verbs and those which are not permitted cannot”, in that case the question comes to mind “Who will determine those which are permitted for ALLÂH (SWT) and those which are not?” Of course, indeed certain names that scholars have deemed permitted for ALLÂH (SWT) have not been considered permitted by some. This disagreement has been caused by the concern about forming names from the words that ALLÂH (SWT) Has Not Made Names for Himself, and which on the contrary come as verbs in the Noble Qur’ân.

However, the style of the Noble Qur’ân shows us the way on this subject. For instance, the following Verse: “Inna ibadi: Innî Ana’l-Ghafurun Rahîm, Wa Anna Azabi, Huwaa’l-Azabu’l-Alim / Tell My servants that I - I Alone - Am Truly Forgiving, A True Dispenser of Grace; and [also,] that the suffering which I Shall Impose [on sinners] will indeed be a suffering most grievous.” (15:49-50)

It can be noticed that in the first part of the Verse two Names from Al-Asmâ-ul-Hûsna Names are used to describe the Forgiveness and Mercy of ALLÂH (SWT): Al-Ghafûr, Ar-Rahîm. But, in the second part the Torment of ALLÂH (SWT) is not expressed in the pattern of a name like Huwa’l-Muazzib (He Is the One Who Torments). On the contrary, ALLÂH (SWT) Has Abstracted His Torment from His Personal-Self by using the pronoun “it” for Torment. It means that in reality the source of Torment is not ALLÂH (SWT). The source of Torment is essentially the servant’s rebellion and sin. The relation of Torment to ALLÂH (SWT) can only be understood within the framework of “the Permission of ALLÂH (SWT)”. The will of man that can become rebellious towards ALLÂH (SWT) functions within the framework of this Permission.

Again, the following Verse is also similar to it: “I’lamu anna’llaha shadidu’l-iqab, wa AnnALLÂHa Ghafurun Rahim.” / Know that God Is Severe in retribution - and that God Is Much-Forgiving, the Dispenser of Grace.”(5:98. Also c.f. 7:167). The Names Al-Ghafûr and Ar-Rahîm occur as expressions of the Forgiveness and Mercy of ALLÂH (SWT) while no name patterns like shadidu’l-Muaqib are used to depict the Punishment of ALLÂH (SWT).

There are many more drawbacks of forming names for ALLÂH (SWT) from the verbs that refer to His Personal-Self in the Noble Qur’ân. But, to do the opposite, i.e. to attain the truth of the meanings of the Names of ALLÂH (SWT) as infinitives and verbs that indicate actions is not only permitted but necessary. Certainly, the One (SWT) Who Is Al-‘Âlim Has the Ability “to know” and “He Knows”. Certainly, the One (SWT) Who Is Al-Basîr Has the Ability “to see” and “He Sees”. Certainly, the One (SWT) Who Is Ar-Razzaq Has the Authority and Ability “to give sustenance” and “He Gives Sustenance”. There can be no hesitation about it. For, the Actions of ALLÂH (SWT) originate from His Names / Attributes. It is the case only with the Absolute, Sublime and Perfect Creator (SWT). But man is the opposite. The names / attributes of a man originate from his actions. This is the natural result of being a limited, restricted and insufficient creature. When an Action derives from a Name / Attribute, it indicates that the One Who Does the Action Is Perfect and Absolute. But when a name/attribute derives from an action, it shows the limitedness and insufficiency of the one who does that action. It is for this reason that the Divine Actions result from the Names and Attributes. Contrary to this, the attributes of a human result from the human’s actions.