As Muslims, we should only speak about Allah in the way He describes Himself. This should be done without ta’wil (interpreting the information based on human limitations), tashbih (comparing what is revealed to anything in creation), and ta’til (distorting, opposing, or completely rejecting the information given).

The reason for this is the fact that everything concerning Almighty Allah is beyond the scope of creation, both conceptually and practically. There is nothing in the realms of creation and the Creator that is not only similar, but also cannot be even close.

The only tools that humans have at their disposal for this (im)possibility are intellect and language, both of which, however, are creations as well. For this very purpose, indeed, humankind is simply powerless.

Allah reminds us emphatically about this truth: “There is nothing like unto Him” (al-Shura 11). “And there is none comparable unto Him” (al-Ikhlas 4).

Humans in this world are at a level where they have no access to this particular type of knowledge. Just like in schools and universities, not everything can be learned at once or at a single level. There are higher levels for attaining knowledge, which require people to "grow" and pass through lower levels.

As far as the understanding of existential realities, physical and metaphysical, and their complex and dynamic relationships is concerned, those levels are varied and subtly interrelated. The highest levels are reserved for the Hereafter, beginning at the moment of one’s departure from this world, when each person will “graduate,” so to speak, and will enjoy the rewards of his or her knowledge pursuits.

Allah’s Personality, Attributes and Names

One of the things about which our knowledge must depend exclusively on Allah’s revealed guidance is the belief that Allah has a Holy Personality, Holy Attributes and Holy Beautiful Names.

The Names refer to Him and to some of His Attributes that exist within Him. We must affirm (believe and accept) what Allah affirms about Himself, without attempting to discuss or fully understand their nature, as this is a futile exercise that can lead to distortions, hindrance, and even denial. We must also believe that Allah’s Names and Attributes are real, not metaphorical, and exist in ways that befit Allah’s transcendence.

The Qur’anic discourses are filled with references to Allah’s Names and Attributes. He repeatedly tells us that He is “Huwa (He),” indicating that He is a Personality and not just an abstract philosophical concept. He is described with the most beautiful names and sublime attributes, which makes understanding Him and His work somewhat easier in our earthly context.

Allah’s messages are carefully worded, and people must read, understand, and implement them thoughtfully. This is important to avoid the mistakes that many nations have made throughout history while trying to understand Allah, their Creator, using incorrect strategies and methods.

Thus, Allah affirms not only the existence of His Names that stem from His Attributes but also their role in relation to His Holy Self: “Call upon Allah or call upon the Most Merciful. Whichever (name) you call - to Him belong the best and most beautiful names” (al-Isra’ 110). 

The case of other gods

This is in stark contrast to polytheists of all kinds—in ancient and modern times, regardless of whether they acknowledged it or not—whose gods (deities) fall into three categories: distorted understandings of the sublime nature of Allah, fictitious beings, and mere abstract ideas. 

What is common to all three groups is that their gods are anonymous and depersonalized. They are also featureless and allegorical, lacking rationality, clarity, and functionality. They are anything but real, occupying a specific position and playing ontological roles.

They are deaf, blind, impotent, and distant. Being humanly constructed figments of imagination, brought into the material world by human desires and interests, there is nothing divine or authoritative about these gods.

Even though they claim to be monotheistic, both Christianity and Judaism have failed in this regard and therefore do not escape similar criticism. Christianity is criticized for the doctrine of the Trinity, which distorts the nature of Allah's Personality and Attributes, as well as the nature of Prophet ‘Isa (Jesus).

Judaism is criticized for attributing various human-like qualities to Allah. While others failed in their upward journeys from the lower levels of reality to the highest, Christians and Jews took a different path. While others focused on deifying aspects of creation, Christians and Jews sought to humanize and relativize the Creator.

As per Qur’anic terminology, polytheistic gods are no more than names or labels that some people use to mask confusion, vagueness, and emptiness, thereby deceiving themselves and others. There is no credible authority, either intellectual or spiritual, associated with them. They exist solely as mental constructs arising from human assumptions and their blind submission to their desires.

Allah says for instance: “They (other gods or deities) are not but (mere) names you have named them - you and your forefathers - for which Allah has sent down no authority. They follow not except assumption and what (their) souls desire, and there has already come to them from their Lord guidance” (al-Najm 23).

The significant role of names

The role of names is to indicate the undeniable existence of and assign an identity to a person, thing, or place. This is why the existence, identity, nature, and authority of Allah are defined and somewhat made clearer to our limited understanding through His name, Allah, as well as His other names and attributes.

Muslims not only believe in but also know and uphold Allah through these categories. Their faith is a blend of conviction, awareness, knowledge, and acceptance, summed up in the concepts of assurance and certainty.

Accordingly, the Islamic idea of “al-iman bi Allah” (belief or faith in Allah) must be grounded in knowledge, which in turn ensures a person experiences inner peace, certitude, and confidence.

A believer in Islam is one who is strong, poised, and certain, trusting in himself and his judgments. Hence, the word “iman” is derived from the words “amn” and “amanah,” which mean “security” and “trust,” respectively. In connection with “iman,” it follows, there is no room for credulity, ambiguity, or hesitation.

Moreover, when Allah created Adam, He taught him “the names of all things” (al-Baqarah 31) so that, as the father of humankind, he could confidently fulfill his role as a vicegerent on earth. The word "things" refers to the material and immaterial aspects of existence that Adam—and the generations that followed—needed to understand.

"Names" indicates the nature and extent of Adam's knowledge of these "things", including their meanings, qualities, and functions. The term "taught" suggests the source, character, and authenticity of Adam's knowledge.

In other words, Adam, as the latest addition to creation and its crown, tasked with building responsible and productive relationships, needed a proper worldview so that he could appreciate every dimension of existence. It all started with Adam’s principle that knowing others – especially his Creator – meant knowing himself. This later was enriched with another principle by Adam’s descendants—owing chiefly to the legacy of Adam—that knowing oneself means knowing the Creator.

This is the relationship in Islam between Allah as the Creator and Sustainer and man as His creation, servant, and worshipper. The relationship is real, reciprocal, and highly fruitful. Allah is the absolute Truth and ultimate Reality that man constantly yearns for and strives to approach for his self-actualization on earth and in heaven.

Other gods are unreal, false and defunct 

Conversely, such a rewarding dynamism is not possible concerning other gods and the religions or ideologies associated with them. This is because, since there is but one God, Almighty Allah, those gods and deities are unreal and, therefore, undeniably false. This applies to their supposed status as well as their imagined existence.

The same is true for their functionality and roles. They do nothing: they neither speak, hear, see, provide sustenance, cause harm or benefit, nor watch over or guide. They are simply dead and defunct. The only thing tentatively real about those gods is their false names.

Beyond them lies a spiritual abyss that consumes all reason, certainty, and wisdom. Those who worship them cannot see this, as their narrow vision prevents them from looking beyond the superficial veil of labels, making their case as invalid as that of their gods.

Undoubtedly, associating other deities with Allah or worshipping gods besides Allah reflects a lack of intelligence, which in turn results in a loss of moral compass. No wonder then that when the Qur’an refers to the most compelling “reality” of idolatry, it often highlights the concept of “bogus names” and the false nature of its worshippers. Other than names, nothing else exists or is real.