This discussion is not considered a fundamental discussion of Kalam, rather a semantic and subsidiary issue. The main reason as to why it was discussed was in trying to understand the ontological nature of God’s Attributes (Ṣifāt). It is important here to bear in mind that this discussion—Al-Ism and Al-Musammā—is regarding God’s Names (Asmā’) and not His Attributes (Ṣifāt). The scholars all agree that God’s Names are Tawqīfīya, that is to say they are established from revelation and not analogical reasoning and ijtiḥād. There are a number of schools with regards to the sameness or otherness between the Al-Asmā’ wa-Ṣifāt:
A name is that which indicates to an essence, whilst an attribute indicates to a meaning that is established with the essence. [Taftazānī, Sharh al-Maqāṣid; Bājūrī, Sharh al-Jawḥarah]
The name is the attribute. [Attributed to Al-Ash’arī by Al-Baghdādī, Uṣūl al-Dīn]
The Names of God are what are transmitted in the Quran, Sunnah and Ijmā’. The Attributes are that which are known rationally along with revelation—such as Life, Omnipotence, Omniscience etc.—or what has only been transmitted by revelation—such as yad, wajḥ, ‘ayn etc. [Bayḥaqī]
There are three important things to consider: Al-Ism, Al-Musammā, Al-Tasmīya. There are three main paradigms of understanding this issue:
Al-Ism ghayr al-Musammā wa-l ism wa-tasmīya shay’ wāhid. Here the name and naming are the same thing. This was the position of the M’utazilah, some of the Khawārij and many of the Murji’ah.
Al-Ism yurād bi-hi-l musammā bi-‘ayni-hi wa huwa ghayr al-tasmīya. The name that is the actual essence is other than the naming (the letters and sounds etc.). This is the position of Al-Juwaynī, Al-Bayḥaqī, Al-Qādhī ‘Iyāẓ, Al-Nawwawī, Ibn Al-Subkī and Ibn Abī al-‘Izz al-Hanafī.
When the name (ism) is used implying the Essence of God, such as Creator, Omnipotent, Omniscient etc., then it is the very Essence Itself; since the objective of the ism is the Essence and not the word creator, omnipotent etc.
When the name is used and intended by it the naming (tasmīya) then it is not the essence, because this is referring know to the word made up of letters and sounds which are all temporal, not indicating to the Pre-eternal Essence.
The naming is not the name, rather it is letters and sounds.
A Scriptural evidence for the Ash’arī position:
“Blessed is the name of your Lord…” [Rahmān, 78]
“Blessed is He who revealed the Criterion” [Furqān, 1]
“Blessed is He in who’s hand is dominion” [Mulk, 1]
In the above verses it is clear that the One who is blessed is God. He says ‘Blessed is the name of your Lord…’ whilst the referent, and mental correlation, is His Essence.
There are innumerable evidences from the Quran and Sunnah highlighting this exact point.
May Allah grant us an understanding. Ameen.
Shams Tameez,
Istanbul.
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