Is Ignorance of Allah’s Attributes Disbelief?

Answered by Shaykh Faraz Rabbani

Question

Out of ignorance, I once thought that Allah Most High has no need to be grateful to anyone, because I judged that gratitude did not befit His Majesty. I later learned that al-Shakur, the Most Grateful, is among His names.

Did that ignorance take me out of Islam? And does someone who considers the case hypothetically and answers it wrongly also leave Islam?

Answer

In the Name of Allah, Most Merciful and Compassionate

No, neither you nor the person in your example left Islam. The thought that worried you came from a place of reverence, not rejection.

Let us begin with the foundations of our belief. We affirm for Allah every perfection, and we declare Him free of all deficiency. As Imam al-Ghazali (Allah have mercy on him) said, ‘He alone possesses perfection, exalted above deficiency, hallowed beyond every defect.’ The names of Allah are not just labels. Each name has a true meaning that is affirmed for Him.

Imam al-Zabidi (Allah have mercy on him) explains that every divine name either points to Allah’s very essence, to one of His attributes, to the negation of any defect, or to the affirmation of His majesty and perfection.

When a name refers to an attribute, that attribute is not separate from Allah, nor is it identical to His essence. Rather, it is inseparable from Him.

Consider your own thoughts in this light. You were trying to affirm Allah’s perfection by denying any need, indebtedness, or obligation to His creation. This instinct is correct.

What you had not yet learned is that the name al-Shakur, the Most Grateful, also negates these deficiencies. It means that Allah gives abundantly for even a small act, not that He owes anyone anything.

You did not deny anything that must be affirmed. Disbelief is to deny what is essential.

Imam al-Bajuri (Allah have mercy on him) explains that some forms of ignorance are not the opposite of faith at all, such as not knowing certain details of Allah’s majesty or attributes that are not obvious from His actions.

The Hanafis say the same: Mulla Ali al-Qari (Allah have mercy on him) says it is more correct that a person is excused by ignorance, unless it is about something every Muslim must know by necessity.

The meanings of Allah’s names are learned. Not every Muslim knows them all from the beginning.

Your second question is similar. If someone considers a hypothetical case and answers it incorrectly, they have made a mistake in understanding, not in belief.

Allah Most High says, ‘Allah’s are the most beautiful names, so call on Him by them; and leave those who heretically ill-use His names.’

Imam al-Qushayri (Allah have mercy on him) explains that misusing Allah’s names means either adding to them or taking away from them. You did neither. You simply had not learned yet.

Call on Him by Them

Do not judge yourself harshly. Instead, make this an opportunity to learn. Imam al-Ghazali (Allah have mercy on him) advises us to reflect on the meanings of Allah’s names and attributes, so that their secrets may be opened to us.

I encourage you to study the ninety-nine names of Allah with a qualified teacher, and to take your time. Remember: whatever a name means for Allah is far beyond what it means for us.

And Allah knows best.

[Shaykh] Faraz Rabbani

Related Answers

[SeekersGuidance, Does “Allah” Refer to Allah’s Entity Only, or His Entity and His Attributes?] The Divine Name Allah refers to both the Entity and the Attributes, since the Attributes are necessary and inseparable from Him.

[SeekersGuidance, Is Ignorance an Excuse?] Where the line falls between ignorance that is excused and ignorance that is culpable, and the duty to seek what one needs.

[SeekersGuidance, Are We to Refrain from Making Takfir Completely?] Why declaring a particular person a disbeliever is not the layperson’s business, even when a statement itself is disbelief.

[SeekersGuidance, Are Allah’s Oneness and His Attributes Equally Perfect and Honorable?] How Allah’s oneness relates to His attributes, and why nothing possesses attributes like His.

To study the divine names properly, see Understanding the Most Beautiful Names: The 99 Names of Allah Explained in Detail.

Shaykh Faraz Rabbani is a recognized specialist scholar in the Islamic sciences, having studied under leading scholars from around the world. He is the Founder and Executive Director of SeekersGuidance.

Shaykh Faraz stands as a distinguished figure in Islamic scholarship. His journey in seeking knowledge is marked by dedication and depth. He spent ten years studying under some of the most revered scholars of our times. His initial studies took place in Damascus. He then continued in Amman, Jordan.

In Damascus, he was privileged to learn from the late Shaykh Adib al-Kallas. Shaykh Adib al-Kallas was renowned as the foremost theologian of his time. Shaykh Faraz also studied under Shaykh Hassan al-Hindi in Damascus. Shaykh Hassan is recognized as one of the leading Hanafi jurists of our era.

Upon completing his studies, Shaykh Faraz returned to Canada in 2007. His return marked a new chapter in his service to the community. He founded SeekersGuidance. The organization reflects his commitment to spreading Islamic knowledge. It aims to be reliable, relevant, inspiring, and accessible. This mission addresses both online and on-the-ground needs.

Shaykh Faraz is also an accomplished author. His notable work includes “Absolute Essentials of Islam: Faith, Prayer, and the Path of Salvation According to the Hanafi School.” This book, published by White Thread Press in 2004, is a significant contribution to Islamic literature.

His influence extends beyond his immediate community. Since 2011, Shaykh Faraz has been recognized as one of the 500 most influential Muslims. This recognition comes from the Royal Islamic Strategic Studies Center. It underscores his impact on the global Islamic discourse.

Shaykh Faraz Rabbani’s life and work embody a profound commitment to Islamic scholarship. His teachings continue to enlighten and guide seekers of knowledge worldwide.

النصوص

[الغزالي، إحياء علوم الدين — ١]

«فالكمالُ للهِ وحدَه، وليسَ لغيرِه كمالٌ إلا بقدرِ ما أعطاهُ اللهُ… فهو المنفردُ بالكمالِ، المنزَّهُ عن النقصِ، المقدَّسُ عن العيوبِ»

[الزبيدي، إتحاف السادة المتقين — ١]

«لأنَّ كلَّ ما وردَ من أسماءِ اللهِ تعالى، سواءٌ دلَّ على عينِ الذاتِ الأقدسِ، أو على صفةٍ من صفاتِها، أو على سلبِ نقضٍ وعيبٍ عنها، أو على إثباتِ جلالٍ وكمالٍ لها، فهو من عقودِ الإيمانِ باللهِ»

[الزبيدي، إتحاف السادة المتقين — ٢]

«فإنْ رجعَ للذاتِ كاللهِ فعينُه، أو للفعلِ كالخالقِ فغيرُه، أو لصفةِ الذاتِ كالتعليمِ فليسَ عينَه، إذ علمُه تعالى زائدٌ على ذاتِه، ولا غيرُه لعدمِ انفكاكِه عنه من الجانبينِ»

[البيجوري، تحفة المريد على جوهرة التوحيد]

«والكفرُ ضدُّ الإيمانِ، فهو إنكارُ ما عُلِمَ مجيءُ الرسولِ به من الدينِ بالضرورةِ… وإنما أضافَ الناظمُ الجهلَ إلى الكفرِ لينبِّهَ على أنَّ من الجهلِ ما لا يضادُّه؛ كجهلِنا بجلالِ اللهِ وصفاتِه التي لم تدلَّ عليها أفعالُه، كما يشيرُ إليه قولُ الصدِّيقِ الأكبرِ: العجزُ عن الإدراكِ إدراكٌ»

[الملا علي القاري، منح الروض الأزهر في شرح الفقه الأكبر]

«أما إذا تكلَّمَ بكلمةِ الكفرِ ولم يدرِ أنها كلمةُ كفرٍ، ففي فتاوى قاضيخان حكايةُ خلافٍ من غيرِ ترجيحٍ، حيث قال: قيل لا يكفرُ لعذرِه بالجهلِ، وقيل يكفرُ ولا يُعذَرُ بالجهلِ. أقول: والأظهرُ الأولُ، إلا إذا كان من قبيلِ ما يُعلَمُ من الدينِ بالضرورةِ، فإنه حينئذٍ يكفرُ ولا يُعذَرُ بالجهلِ»

[ابن عجيبة، البحر المديد — نقلًا عن القشيري]

«قال القشيري: الإلحادُ هو الميلُ عن القصدِ، وذلك على وجهينِ: بالزيادةِ والنقصانِ؛ فأهلُ التمثيلِ زادوا فألحدوا، وأهلُ التعطيلِ نقصوا فألحدوا»

[الغزالي، إحياء علوم الدين — ٢، بشرح الزبيدي]

«فليتأمَّلْ معانيَ هذه الأسماءِ والصفاتِ لتنكشفَ له أسرارُها، فتحتها معانٍ مدفونةٌ لا تنكشفُ إلا للموفَّقينَ»