Names and Attributes of Allah - , Ruling on giving thetitle Sayyiduna to the Prophet (blessings and peace of Allah be upon him) and calling people by the names of Allah.

What is the ruling on giving the title Sayyiduna to Prophet Muhammad
(blessings and peace of Allah be upon him) and to the righteous close
friends of Allah (awliya')? What is the ruling on calling people by the
beautiful names of Allah such as al-Baseer, al-'Azeez and so on?.
Praise be to Allaah.
Giving the title Sayyiduna to the Prophet (blessings and peace of Allah
be upon him) is right and proper,because he is the master (sayyid) of
the sons of Adam, and it is proven that he (blessings and peace of Allah
be upon him) said: "I am the master (sayyid) of the sons of Adam and no
boast." He is the master of mankind and the Messengers. So if a man says
Sayyiduna Muhammad, and: Allahumma salli 'ala Sayyiduna Muhammad (O
Allah, send blessings upon our master Muhammad), there is nothing wrong
with that. He is the master (Sayyid) of the sons of Adam and the master
of mankind.
He only disliked that from people during his lifetime because he feared
that they might exaggerate. So when they said, You are our master
(sayyid), he said: "Al-Sayyid is Allah, may He be blessed and exalted,"
so as to block the means (that might lead to exaggeration), ashe was
afraid that they might exaggerate about him (blessings and peaceof Allah
be upon him). But after he died (blessings and peace of Allah be upon
him), and as he told us that he is the master (sayyid) of the sons of
Adam, there is nothing wrong with saying Sayyiduna (blessings and peace
of Allah be upon him). So he is the best of us, and our master (sayyid),
and our leader (imam), and he is a close friend of theMost Merciful
(blessings and peace of Allah be upon him).
With regard to other people, it is better not tosay Sayyiduna or to
address them as such, but if it is said that so and so is their sayyid,
meaning their leader or ruler or the head of the tribe, there is nothing
wrong with that. It is like what the Prophet (blessings and peace of
Allah be upon him) said to his grandson al-Hasan: "This son of mine is a
sayyid (master)" and he said: "Who is the sayyid of such and such a
tribe?" And he said to the Companions on the day Sa'd ibn Mu 'aadh came
to pass judgement on Banu Qurayzah: "Stand up to greet your sayyid."So
there is nothing wrong with it.
But one should not say "Ya Sayyiduna (O our master)"; it is better not
to say it because the Messenger (blessings and peace of Allah be upon
him) said: "Al-Sayyid is Allah, may He be blessed and exalted," and
because this may lead to arrogance or exaggeration if it is said to
another human being.
So it is better to address people as "our brother" or "Abu So and so",
and this is sufficient. But there is nothing wrong with saying it in
some contexts, such as the following: saying "Who is the sayyid of such
and such a tribe?"; or "This (person) is a sayyid" because he is
descendedfrom the family of the Prophet, or because he is a faqeeh or a
scholar or noble in and of himself and in his attitude and actions, or
because he is generous -- in such cases, there is nothing wrong with it.
But if there is the fear that calling him sayyid may make him become
big-headed or think too highly of himself, then it should not be done.
This word should not be used for a kaafir or hypocrite or sinner; rather
it should only be said to a senior Shaykh or a leading faqeeh or scholar
who is known to be righteous, good, forbearing, virtuous andgenerous.
If such people are called sayyid, there is nothing wrong with it, but
with regard to addressing them as "Ya Sayyiduna", it is better not to do
that. But if an immoral person or hypocrite is the leader of his people,
there is nothing wrong with addressing him by saying "Ya sayyid Bani
Fulaan (O leader of the tribe of So and so").
With regard to the second part of the question, the names of the Lord,
may He be exalted, are of two types:
Those which it is permitted to call people by and those which it is not
permitted to call people by. So one cannot be called Khallaaq (Creator)
or Razzaaq (Provider) or Rabb al-'Aalameen (Lord of the Worlds), but
thereis nothing wrong with names such as 'Azeez (strong) or Baseer
(seeing). Allah called some of His creation by such names, for
example(interpretation of the meanings):
"so We made him [man] hearer and seer"
[al-Insaan 76:2]
"The wife of Al‑'Azeez said…"
[Yoosuf 12:51].
These names may be given to created beings, e.g. 'azeez qawmihi (leader
of his people), baseer bi'l-umoor (having insight into things), baseer
(referring to one who can see, as opposed to one who is blind), and
hakeem meaning wise. There is nothing wrong with these names, because
they are common between Allah and created beings.
But Allah has the most perfect level of these attributes. But names that
can only belong to Allah should not be given to anyone other than Allah,
so a human being cannot be called Allah or al-Rahmaan (theMost Merciful)
or al-Khallaaq (the Creator) or al-Razzaaq (the Provider) or Khaaliq
al-Khalq (the creator of creation) or other similar names that can only
be given to Allah, may He be glorified and exalted.

Names and Attributes of Allah - , What is meant by profaning the names of Allah and types of profanation

What is meant by profaning the names of Allah, may He be exalted?.
Praise be to Allaah.
The scholars have mentioned different types of profaning the names of
Allah, may He be exalted, all of which involve distorting the meaning in
a way other than the way it should be understood. There are several
types:
1.
Denying any of His names or the attribute to which a name refers. For
example: those who deny that the name ar-Rahmaan (the Most Gracious) is
one of the names of Allah, may He be exalted, as the peopleof the
Jaahiliyyah did.
Or they may affirm the name but deny the attribute to which it refers,
as some of the innovators said that Allah, may He be exalted,is Merciful
without mercy, All-Hearing without hearing.
2.
Calling Allah, may He be glorified and exalted, by a name by which He
did not call Himself.
The reason why this is profanation is that the names of Allah, may He be
glorified and exalted,are limited to what is mentioned in the texts of
the Qur'an and Sunnah, and it is not permissible for anyone to call
Allah, may He be exalted, by a name by which He did not call Himself.
This comes under the heading of speaking about Allah without knowledge,
andtransgressing against the rights of Allah, may He be glorified and
exalted. This is what some of the philosophers did, when they called God
the primary cause, and as the Christians did when they called Allah, may
He be exalted, the Father, and so on.
3.
Believing that these names refer to attributesof created beings, and
hence thinking that this points to likening Allah to His creation.
The reason why this is profanation is that the one who believes that the
names of Allah, may He be glorified and exalted, point to likening Allah
to His creation has misinterpreted them anddistorted them from the
correct meaning. He has understood the words ofAllah and the words of
His Messenger (blessings and peace of Allah be upon him) as pointing
tokufr (disbelief), because likening Allah to His creation is kufr, as
it is a rejection of the words (interpretation of the meaning): "There
is nothing like unto Him, and He is the All-Hearer, the All-Seer"
[ash-Shoora42:11] and "Do you know of any who is similar to Him?"
[Maryam19:65]. Na'eem ibn Hammaad al-Khuzaa'i, the shaykh of al-Bukhaari
(may Allah have mercy on them both) said: The one who likens Allah to
His creation has committed an act of kufr, and the one who denies any
attribute that Allah has ascribed to Himself has committed an act of
kufr; there is nothing in the attributes that Allah has ascribed to
himself that is similar to the attributes of His creation.
4.
Deriving names of idols from the names of Allah, may He be exalted, such
as deriving the name al-Laat from al-Ilaah (theGod), and al-'Uzza from
al-'Azeez (the Almighty) and Manaat from al-Mannaan (the Benefactor).
End quote.
Shaykh Muhammad ibn 'Uthaymeen (may Allah have mercy on him)
Fataawa al-'Aqeedah, p. 44

The signs in the heavens and on the earth

Assume that you set up a big cityby bringing millions of Legos together.
Let there be in this cityskyscrapers, twisting roads, railway stations,
airports, shopping malls, subways and also rivers, lakes, forests and a
beach. Let there also be living in it thousands of people wandering in
its streets, sitting in their homes and working in their offices. Take
every detail into account. Even the traffic lights, box offices, and the
signboards at the bus stations.
If someone came up to you and said that all the Legos of this city,
which you had founded by planning it right down to the smallest detail,
and each piece of which you had picked up withgreat pains, had been
brought together by coincidence to produce this city, what would you
think of the mental state of that person?
Now, go back to the city you have built and consider that the whole city
would be leveled to the ground if you had forgotten to put into place
even a single Lego, or changed its place. Can you imagine what great
balance and order you have had to establish?
Life in the world where we live isalso made possible by the accumulation
of such a great number of details incomprehensible to the human mind.
The absence of even one of these details might mean the end of life on
the earth.
Everything, every detail from the atom, the smallest unit of matter, to
the galaxies harboring billions of stars, from the moon, an inseparable
adjunct of the world, to the solar system, all work in a perfect harmony
. This well-organized system runs flawlessly, just like a watch. People
are so confident that thisbillions-of-years-old system will go on
functioning without leaving out even the smallest detail that they can
freely make plans about something they think will be realized in the
next 10 years. No one is worried about whether the sun will rise the
next day. A great majority of people do not think about 'whether the
world may ever chance to break free from the gravitation of the sun and
start to move towards the unknown in the pitch-dark space'; or ask 'What
keeps this from happening?'
In the same manner, when people are about to sleep, they are very
confident that their hearts or respiratory systems will not relax as
their brains do. However, even a few seconds' halt in any one of these
two vitalsystems may well cause results that will cost one's life.
When the 'glasses of familiarity' which surround the whole of lifeand
cause every event to be assessed as if 'it is taking place in its
natural course' are taken off, one is free to see that everything is
made up of such closely interdependent, meticulously planned systems
that it is as if we were hanging on to life by the skin of our teeth.
You notice an excellent order prevailing in every spot you turn your
eyes on. Certainly, there is a great power that creates such an order
and harmony. The possessor of this great power is God, Who
createdeverything out of nothing. In a verse of the Qur'an, it is said:
He Who has created seven heavens in full harmony with one another: no
incongruity will you see in the creation of the Most Gracious. And turn
your vision (upon it) once more: can you see any flaw? Yea, turn your
vision (upon it) again and yet again: (and every time) your vision will
fall back upon you, dazzled and truly defeated. (Surat al-Mulk, 3-4)
When we look at the living beings in the heavens, on the earth and in
all that lies between them, we see that theyall prove the existence of
their Creator in their own right. So I suggest we all take a moment to
reflect on the natural phenomena and living beings that every one sees,
yet never thinks about, and how they havecome into being and continue
their existence. If we were to write down all the signs of God in the
universe, they would fill many thousands of volumes of encyclopedias.
For God Exists.
To Him is due the primal origin of the heavens and the earth and He is
known through reason.

Good or evil?

Good and evil are concepts which people talk and think about the most
throughout their lives. Some people endeavor "to be a good person" and
"to protect himself and his loved ones from bad people and behavior."
This effort shown to avoid evil is, of course, very important. However,
many people who endeavor in this direction may not have actually thought
how close evil is to them because people who do not live according to
the moral values of the Qur'an determine good and evil in terms of
theirown beliefs, thoughts, worldview and sociocultural tendencies.On
the contrary, the source from which we can truly learn what good and
evil is, is the Qur'an and the sunna of the our Prophet (saas). Allah
sent the Qur'an to people to reveal right and wrong and to bring them
from the darkness to the light. What good and evil is, and the reasons
that lead a person to evil are revealed in the Qur'an. In one verse it
is revealed:
I seek refuge in Allah from the accursed satan-
"Or do those who perpetrate evil deeds suppose that We will make them
like those who have faith and do right actions, so that their lives and
deaths will be the same? How bad their judgement is!" (Surat
al-Jathiyya, 21)
Good?
The Real Good Revealed in the Qur'an is the Attitudes of Those Who Fear
Allah and Abide by His Commands
I seek refuge in Allah from the accursed satan-
"... Rather devoutness is possessed by those who have fear of Allah...."
(Surat al-Baqara, 189)
A person who fears Allahacts according the good pleasure of Allah and
themoral values of the Qur'an in every situationhe or she faces, and so
does good deeds throughout his or her life. Knowing that every incident
occurs by Allah'sleave and command, considering everything in terms of
goodness and wisdom, thinking that every deed, hidden or open, will be
faced in the Hereafter lead the individual to always think rightly and
do good deeds.
Good Deeds Erase Bad Deeds
I seek refuge in Allah from the accursed satan-
"…Good actions eradicate bad actions. This is a reminder for people who
pay heed." (Surah Hud, 114)
For as long as they are determined about displaying good moral values,
Allah will take fear and sorrow out of the lives of His servants,
forgive their bad deeds and respond to them with the best of their
deeds:
I seek refuge in Allah from the accursed satan-
"As for those who have faith and do right actions, We will erase their
bad actions from them, and recompense them for the best of what they
did." (Surat Al-'Ankabut, 7)
Those Who Follow Allah'sTrue Path Will Attain Salvation
People leading a good life, avoiding secret pains depend on their own
behavior. Allah showed people the way to be happy and to get rid of
troubles; and revealed that this is only possible to follow the true
path Allah showed:
I seek refuge in Allah from the accursed satan-
"... But when guidance comes to you from Me, all those who follow My
guidance will not go astray and will not be miserable." (Surah Ta Ha
Suresi, 123)
Evil?
The Source of Evil; The Lower Self and Satan
There are two main sources of evil revealed to people in the Qur'an. One
of these is the lowerself, which every person has, and which constantly
commands a person to do evil. The inner self tries to direct people away
from the right path and drag them to disaster, by the suggestions it
whispers.
I seek refuge in Allah from the accursed satan-
"I do not say my self was free from blame. The selfindeed commands to
evilacts – except for those my Lord has mercy on..." (Surah Yusuf, 53)
Another being who is assigned to command people to evil and ugly
behavior, and who is thesupporter of the inner self is "satan." In the
Qur'an it is revealed that satan only calls people toevil as such:
I seek refuge in Allah from the accursed satan-
"He only commands you to do evil and indecent acts and to say about
Allah what you do not know." (Surat al-Baqara,169)
Satan Deceives People ByMaking Good Appear As Evil, and Evil As Good
Satan sets forth a varietyof false evidences to convince people that
they are on the right path, despite the fact that they are not abiding
by the morality of the Qur'an. Those whodo not consider these evidences
with a religious perspective would be easily convinced and shape their
behavior accordingly in terms of these false facts.
I seek refuge in Allah from the accursed satan-
"If someone shuts his eyes to the remembrance of the All-Merciful,We
assign him a satan who becomes his bosom friend – they debar themfrom
the path,yet they still think they are guided." (Surat az-Zukhruf,
36-37)
The Return of Evil is the Fire
It is revealed in the Qur'an that those who prefer evil will be sent
tothe Fire, an eternal torture that cannot be compared to any pain in
this world, and will stay there eternally as follows:
I seek refuge in Allah from the accursed satan-
"No indeed! Those who accumulate bad actions and are surrounded by their
mistakes, such people are the Companions of the Fire, remaining in it
timelessly, for ever;" (Surat al-Baqara, 81)