Is it permissible to describe Allah the Exalted with the word "shay'" (thing)?
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The questioner : .... ؟
The Shaykh : Yes, yes. Indeed, Allah is a great shay' (thing). We mentioned this clearly in Surat al-An'am: [Al-An'am: 19]. This is clear. However, note that He is not named by it, because Allah says: [Al-A'raf: 180]. Therefore, the names of Allah must necessarily encompass the most perfect aspects and the best of them. As for what can imply either this or that, Allah cannot be named by it. So, words fall into three categories: words that imply deficiency; this cannot be used to describe Him or name Him, such as "the wrongdoer" or "the oppressor." Anything that implies deficiency cannot be used to name Him or describe Him. The second category is what encompasses the most perfect matters and aspects; this is used to name Him, and yet we cannot make comparisons, because the names of Allah are based on divine designation (taqwiyyah). The third category is what does not imply deficiency or praise, but rather depends on what it is attributed to; this is used to describe Him but not to name Him. Among titles, there are some that are a deficiency in one respect and a perfection in another; Allah is not described by them except in the sense of perfection, such as "scheming" (makr), "deception" (khida'), "mockery" (istihza'), and the like. Accordingly, the titles become four categories: pure perfection, pure deficiency, perfection in one respect and deficiency in another, and the third is what does not encompass either. The first: pure perfection is used to name Him. The second: pure deficiency?
The student: It is not used to name Him.
The Shaykh : And it is not used to describe Him in any way whatsoever. The third is what encompasses both perfection and deficiency; this is used to describe Him in the state of perfection, meaning in the state where it constitutes perfection, such as saying: "Indeed, Allah the Exalted schemes against the disbelievers" or "mocks the hypocrites," and the like. The fourth is what does not encompass praise or deficiency; this is used to describe Him but not to name Him, such as "the one who wills" (al-murid), "the one who comes" (al-ja'i), "the one who speaks" (al-mutakallim), "the thing" (al-shay'), "the existent" (al-mawjud), and the like. These are used to describe Him but not to name Him. Therefore, it is not permissible to say, for example, "O Existent, forgive me," because the word "mawjud" (existent) can refer to an existent in the sense of good and an existent in the sense of evil. For this reason, He is not named by it. "Al-mutakallim" (the one who speaks) speaks of good and speaks of evil, so He is not named by it, but it is said that He is described by it.
The student: ... for example, hearing (al-sam') may involve a person hearing what is not good ...?
The Shaykh : This is separate. The heard (al-masmu') is separate. The heard is separate from the attribute of hearing ... Okay, and the one who hears (al-sami') does not speak of a thing or do a thing, and the heard is separate and permanent. For example, if I hear evil, is anything attributed to me? But the one who speaks (al-mutakallim) speaks of evil, for example, or of bad things, so it is attributed to him.
The student: ... can he hear ...?
The Shaykh : The point is that this thing—he listens. Yes, if he listens, he is blamed. But mere hearing does not constitute blame. For this reason, a person is not punished for what he hears from musical instruments and the like without listening to them.
The student: Is there a difference between a shay' (thing) ...?
The Shaykh : The difference ... does the word "shay'" (thing) contain what indicates perfection? But the word "al-Sami'" (the All-Hearing) ... "al-Mutakallim" (the One who Speaks), yes, it is from perfection, correct. But since he may speak of evil, it did not become one of the names of Allah the Exalted.
The student: Okay, the attribute of coming (al-majiy) ... perhaps ... a person to good
The Shaykh : For this reason, we say it is used to describe Him but not to name Him. We do not call Him "al-Ja'i" (the One who comes), but we describe Him as coming and arriving. Yes.
The Shaykh : Yes, yes. Indeed, Allah is a great shay' (thing). We mentioned this clearly in Surat al-An'am:
Say, "What thing is greatest in testimony?" Say, "Allah
قُلْ أَيُّ شَيْءٍ أَكْبَرُ شَهَادَةً قُلِ اللَّهُAnd to Allah belong the best names
وَلِلَّهِ الأَسْمَاءُ الْحُسْنَىThe student: It is not used to name Him.
The Shaykh : And it is not used to describe Him in any way whatsoever. The third is what encompasses both perfection and deficiency; this is used to describe Him in the state of perfection, meaning in the state where it constitutes perfection, such as saying: "Indeed, Allah the Exalted schemes against the disbelievers" or "mocks the hypocrites," and the like. The fourth is what does not encompass praise or deficiency; this is used to describe Him but not to name Him, such as "the one who wills" (al-murid), "the one who comes" (al-ja'i), "the one who speaks" (al-mutakallim), "the thing" (al-shay'), "the existent" (al-mawjud), and the like. These are used to describe Him but not to name Him. Therefore, it is not permissible to say, for example, "O Existent, forgive me," because the word "mawjud" (existent) can refer to an existent in the sense of good and an existent in the sense of evil. For this reason, He is not named by it. "Al-mutakallim" (the one who speaks) speaks of good and speaks of evil, so He is not named by it, but it is said that He is described by it.
The student: ... for example, hearing (al-sam') may involve a person hearing what is not good ...?
The Shaykh : This is separate. The heard (al-masmu') is separate. The heard is separate from the attribute of hearing ... Okay, and the one who hears (al-sami') does not speak of a thing or do a thing, and the heard is separate and permanent. For example, if I hear evil, is anything attributed to me? But the one who speaks (al-mutakallim) speaks of evil, for example, or of bad things, so it is attributed to him.
The student: ... can he hear ...?
The Shaykh : The point is that this thing—he listens. Yes, if he listens, he is blamed. But mere hearing does not constitute blame. For this reason, a person is not punished for what he hears from musical instruments and the like without listening to them.
The student: Is there a difference between a shay' (thing) ...?
The Shaykh : The difference ... does the word "shay'" (thing) contain what indicates perfection? But the word "al-Sami'" (the All-Hearing) ... "al-Mutakallim" (the One who Speaks), yes, it is from perfection, correct. But since he may speak of evil, it did not become one of the names of Allah the Exalted.
The student: Okay, the attribute of coming (al-majiy) ... perhaps ... a person to good
The Shaykh : For this reason, we say it is used to describe Him but not to name Him. We do not call Him "al-Ja'i" (the One who comes), but we describe Him as coming and arriving. Yes.