We have explained earlier that God’s names reflect His attributes and since His attributes are unlimited the names too are unlimited. From some traditions we find that we are not permitted to fix names for Him until unless that name is confirmed by the Qura’n and the Sunnah.

The reason (as we have explained earlier) is that some of the names are connected with the limitation and discrepancies found in man. Such names will take us far away from enlightenment about Him and throw us into the abyss of idolatry and similitudes.

This is why the intellectual believe that the names of God are unique and all the names are subject to the permission of the Shariah. This is why they do not permit that names like The Intelligent One, the Jurist, the Healer and the philanthropist to be used for God. (1)

Explaining the verse 180 of Surah A’raf the great commentator says, this verse proves that we cannot use just any name for Him until He gives permission for it to be done. (2)

This is why Allama Majlisi says, that we cannot call God Sakhi (Charitable/ Big hearted) but we can call Him Javad (Benevolent). Being big hearted or charitable comes out of being soft hearted and is used for people who hear the difficulties of others and then help them. Being soft or hard hearted cannot be used for God because this is an attribute for mankind only. (3)

Allama Tabatabai however has opined that there is no proof about God’s names being unique and singularly for him and even verse 180 of Surah A’raf is not sufficient proof. He has reflected and reverted the issue to Feqh or jurisprudence In the end he concludes that it is prudent that we should use the names of God that have been mentioned in the Qura’n or in the reliable traditions but if the attribute is described and the word is used to stress it then there is no harm. (4)

The late Kuleni however has recorded many traditions in Volume One of Usul Kafi.

He explains, “God is far elevated for His real attributes to be known. So use the attributes that He has used for Himself and refrain from others.” (5)

There is a Hadith from Imam Abul Hasan about the time when Mofazal asked him about attributes he said, “Do not cross ahead of what has been mentioned in the Qura’n.”(6)

In another Imam Jafar Sadiq wrote to one of his companions, “Remember! May God have mercy on you? The correct guideline about the attributes of god is the one that God mentions in the Qura’n. So refrain from creating similitudes and errors. It is neither correct to escape from His attributes nor is it correct to create similitude about Him being existent and physical. He is far above what they attribute to Him. Do not exceed after the final argument has been laid in the Qura’n or else you will go astray.” (7)

It now becomes difficult to assume names for God after studying the Book and the Sunnah. After consider the real command to desist even creating symbolic names is not beyond doubts. It is safe to use no other names but those mentioned and proven through the traditions.

At times Qura’n has dealt with the issue of changing names for God and in verse 71 of Surah A’raf it says, “Do you dispute with me about the names you and your forefathers have named as idols for which no authority has been sent by God?”

The same thing has been reiterated in the story of Noah in verse 40 of Surah Yusuf. It says, “You only worship mere names besides Him that you and your fathers have created; God has not sent any authority for them.”

But the purpose of these two verses is not above doubts because it denies polytheism and idolatry and does not argue about the non-changeability of the names of God.

Some people have argued that suggesting names in the derivative of recognition and recognition in turn is the derivative of comprehension. Since God’s entity and attributes are incomprehensible for mankind so He should be called by the names that He has chosen Himself or the names taught by His chosen representatives. We conclude this discussion with the verses from the book Ma’arif-ol-Aimma that says, “ the non changeability of God’s name is well known amongst the Ulema; Intellect feels it is better, because explanation is the derivative of recognition and the truth in recognition is that which God has explained Himself.

Nothing else will be revealed and pure but will be considered impertinence which will not protect the similitude. The action taken will without knowledge and without in-depth understanding.

1. Tafsir Kabeer Vol.15 Page 70 But some words are present in the supplications so there is no restriction on them.

2. Majmaul Bayan Vol.4 Page 503

3. Behar-ol-Anwar Vol. 4 Page 206

4. Tafsir Al Mizan Vol.8 Page 375 Verse 180 of Surah A’raf.

5. Usul Kafi Vol.1 Page 12 hadith 6

6. Same as above hadith 7

7. Same as above page 350 hadith 6