Knowledge & Devotion · Names & Attributes of Allah

Allah's Attributes and Divine Actions

Test your understanding of Allah's attributes and actions as per Islamic teachings.

10 questions · Hard · about 6 minutes

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10 questions, about 6 minutes.

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1. When speaking about Allah’s existence, may terms such as “Being,” “Existent,” or “Eternal” be used?

  • Yes, if they do not imply any shortcoming and are used appropriately. (correct answer)
  • No, because no words may be used except Allah’s names.
  • Yes, even if the context suggests disrespect or imperfection.
  • Only if they are used as formal names in du‘a.

Why

Speaking about Allah is broader than calling upon Him by His names. Allah should only be called upon by His Most Beautiful Names, but when speaking about Him, words such as “Existent,” “Essence,” or “Being” may be used if the meaning is sound and does not suggest any shortcoming. Such wording may be useful when explaining belief, refuting false ideas, or clarifying attributes. It should not be expanded unnecessarily, and any wording that suggests imperfection or disrespect must be avoided.

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2. What does fi’s-sama’ mean when used in texts referring to Allah?

  • Exaltedness, or being above the heavens. (correct answer)
  • Being physically contained inside the seven heavens.
  • Needing the heavens in order to be exalted.
  • Being present everywhere inside creation.

Why

There is no contradiction between affirming Allah’s exaltedness and the texts that mention the heavens. Allah is above all things, above the heavens, above the Throne, and above everything created. The phrase fi’s-sama’ may mean exaltedness, because anything high above may be called sama’ in Arabic; or the preposition fi may be understood as meaning ‘ala, “above.” Ahl as-Sunnah do not say that Allah is inside the seven heavens or encompassed by creation.

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3. How does Allah’s mercy manifest in this world?

  • He grants provision, food, drink, healing, and well-being to all people. (correct answer)
  • He gives worldly mercy only to believers.
  • He prevents every person from ever experiencing hardship.
  • He treats believers and disbelievers the same in the Hereafter.

Why

Allah’s mercy in this world is general: He grants provision, food, drink, healing, well-being, air, water, clothing, and many other blessings to believers and disbelievers, obedient and disobedient people. This does not contradict His justice in the Hereafter. His specific mercy in the Hereafter is for the believers, while those who die in disbelief have no share of that special mercy and are subject to His justice.

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4. Why does Allah love for His slaves to praise Him?

  • Because He deserves praise, and praising Him benefits His slaves. (correct answer)
  • Because He needs people’s praise.
  • Because their praise adds to His dominion.
  • Because He benefits from their worship.

Why

Allah has no need of people, their praise, or their worship. They cannot benefit Him or harm Him. But He loves praise because He deserves to be praised, and praising Him protects people from attributing to Him what is not befitting. It also benefits the worshipper: Allah rewards them, teaches them gratitude, frees them from arrogance, and opens the door to knowing Him through His names and attributes.

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5. What does Islam teach about Allah’s perfection?

  • Allah has utmost perfection and is free of every shortcoming. (correct answer)
  • Allah’s perfection is only a debated philosophical idea.
  • Allah may have minor shortcomings.
  • Allah’s perfection can be fully comprehended by human beings.

Why

Muslims are unanimously agreed that Allah has the utmost perfection and is above every shortcoming, no matter how small. His names and attributes are names and attributes of perfection, and anything that implies deficiency is negated from Him. Revelation, sound reasoning, and uncorrupted fitrah all point to Allah’s perfection. Names such as al-Quddoos, as-Salaam, as-Samad, and al-Hameed also indicate His perfect freedom from defects and His worthiness of praise.

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6. Which kind of “forgetting” cannot be attributed to Allah?

  • Forgetting due to lapse, oversight, or imperfect knowledge. (correct answer)
  • Leaving wrongdoers in requital when the texts mention it.
  • Acting by wisdom and will.
  • Punishing those who forgot His commands.

Why

The source distinguishes between two meanings of “forgetting.” Forgetting in the sense of overlooking something after knowing it, because of lapse or imperfect knowledge, cannot be attributed to Allah under any circumstances; Allah’s knowledge is perfect and He neither errs nor forgets. But “forgetting” in the sense of deliberately forsaking or leaving someone in requital appears in specific texts, such as Allah’s response to those who forgot the meeting of their Day. That is one of His actions done by His will and wisdom, not a shortcoming.

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7. What does al-Mawla refer to in the cited Islamic texts?

  • A patron, protector, supporter, guardian, or helper. (correct answer)
  • A type of charity.
  • A specific prayer.
  • A holy city.

Why

Al-Wali and al-Mawla are names of Allah. The cited verses describe Allah as the Wali of the believers and as their Mawla, meaning Patron, Lord, Protector, Supporter, and Helper. The word mawla can also be used for human beings in appropriate contexts, such as for a Muslim of knowledge or righteousness, because Arabic usage allows it to mean owner, companion, relative, neighbour, ally, supporter, benefactor, freed slave, and other meanings. It should not be used in a way that gives a disbeliever or evildoer an improper honorific status.

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8. Who alone has the power to give life and cause death?

  • Allah. (correct answer)
  • Prophets independently.
  • Angels independently.
  • Human beings.

Why

A basic principle of sound belief is that Allah alone gives life and causes death. No created being independently has this power. The miracles of ‘Eesa ibn Maryam عليه السلام, including bringing the dead to life, happened only by Allah’s leave and permission. Anyone who claims that someone besides Allah independently gives life and causes death has made a false claim that contradicts tawheed.

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9. What is the relationship between Allah’s protective jealousy (gheerah) and His prohibition of immoral deeds?

  • Because of His gheerah, Allah forbade immoral deeds, both open and secret. (correct answer)
  • Gheerah is only a human feeling and cannot be affirmed for Allah.
  • Allah’s gheerah is exactly like human jealousy.
  • There is no connection between gheerah and immoral deeds.

Why

Allah’s gheerah is affirmed in the authentic Sunnah as an attribute befitting His Majesty. It is not like the jealousy of created beings, and its true nature is known only to Allah. The Prophet ﷺ taught that Allah’s protective jealousy is provoked when a believer does something Allah has forbidden, and that because of His protective jealousy Allah forbade immoral deeds, both open and secret.

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10. What is the careful ruling on using the name ‘Abd as-Saboor?

  • It should not be newly chosen, but someone already known by it may keep it if changing it is difficult. (correct answer)
  • It is agreed to be forbidden in every case.
  • It is required for every Muslim to use this name.
  • It is definitely not connected to any attribute of Allah.

Why

Allah’s names are tawqeefi and must be proven by revelation. The name as-Saboor is mentioned in a well-known list of Allah’s names and was included by many scholars, but other scholars did not include it because the specific report listing the names is not firmly established as a Prophetic list. Therefore, the source advises not choosing ‘Abd as-Saboor as a new name, while allowing someone already officially known by it to keep it if changing it would be difficult. The attribute of sabr, meaning patience or forbearance in a manner befitting Allah, is proven.

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A note on these answers

These questions are for learning and self-testing. Explanations are drawn from the sources linked on each question and are not a fatwa. For a ruling on your own circumstances, please consult a qualified scholar.

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