Praise be to Allah, and may peace and blessings be upon the Messenger of Allah.
The stronger view adopted in this fatwa is that “Al-Fāṭir” and “Al-Muntaqim” should not be counted among the Most Beautiful Names of Allah when used without qualification, although a number of scholars have regarded them as such.
Regarding “Al-Fāṭir,” it is preferable to use the wording found in the revealed texts: “Fāṭir al-samāwāti wa-l-arḍ” (Originator of the heavens and the earth). As for Allah’s taking vengeance on criminals, this is affirmed as stated in the Qur’an, without adopting “Al-Muntaqim” as an unrestricted name of Allah.
The word “Fāṭir” occurs in the Qur’an in conjunction with the heavens and the earth. Allah تعالى says:
﴿Say, “Is it other than Allah that I should take as a protector, the Originator of the heavens and the earth, while He feeds and is not fed?”﴾ [Al-An‘ām: 14].
And He سبحانه says:
﴿All praise is due to Allah, Originator of the heavens and the earth, who made the angels messengers having wings, two, three, and four. He increases in creation what He wills. Indeed, Allah is over all things competent.﴾ [Fāṭir: 1].
Thus, the form presented by these texts is “Originator of the heavens and the earth,” rather than “Al-Fāṭir” on its own.
‘Ā’ishah رضي الله عنها reported that when the Prophet صلى الله عليه وسلم would stand for the night prayer, he would begin his prayer by saying:
“ O Allah, Lord of Jibrīl, Mīkā’īl, and Isrāfīl, Originator of the heavens and the earth, Knower of the unseen and the seen, You judge between Your servants concerning that over which they differ. Guide me, by Your permission, to the truth concerning that over which they differ. Indeed, You guide whom You will to a straight path.”
Narrated by Abū Dāwūd (767), al-Nasā’ī (1625), al-Tirmidhī (3420), and Ibn Mājah (1357).
Therefore, mentioning and supplicating with “Originator of the heavens and the earth” is established in the texts. The issue here is not forbidding this expression; rather, the discussion concerns whether “Al-Fāṭir” by itself should be regarded as an unrestricted Name among the Most Beautiful Names of Allah.
A number of scholars regarded “Al-Fāṭir” as one of the Names of Allah, including al-Khaṭṭābī, Ibn Mandah, al-Ḥalīmī, al-Bayhaqī, Ibn al-‘Arabī, al-Qurṭubī, and Ibn Ḥajar.
See: The Belief of Ahl al-Sunnah wa-l-Jamā‘ah Regarding the Most Beautiful Names of Allah, by Dr. Muḥammad ibn Khalīfah al-Tamīmī, p. 181.
It was also mentioned in some narrations listing the Names of Allah through the chain of ‘Abd al-‘Azīz ibn al-Ḥuṣayn al-Turjumān. However, this chain is weak, as al-Dhahabī and Ibn Ḥajar explained. See the same source, p. 84.
The fatwa therefore states that it is preferable not to use “Al-Fāṭir” independently, but rather in the restricted form found in the Qur’an and Sunnah, such as: “Originator of the heavens and the earth.” It also mentions that an expression close to this meaning is “Originator of creation.”
Thus, the fatwa acknowledges that some scholars affirmed the Name while choosing to observe the form of attribution found in the revealed texts rather than using it independently.
Allah تعالى says:
﴿Indeed, We will take vengeance upon the criminals.﴾ [Al-Sajdah: 22].
And He سبحانه says:
﴿And Allah is Almighty, Owner of Retribution.﴾ [Āl ‘Imrān: 4].
Some scholars regarded “Al-Muntaqim” as one of the Most Beautiful Names of Allah, including al-Khaṭṭābī, al-Qurṭubī, Ibn al-Wazīr, and Ibn Ḥajar. It was also mentioned in a narration listing the Names through the chain of al-Walīd ibn Muslim.
See: The Belief of Ahl al-Sunnah wa-l-Jamā‘ah Regarding the Most Beautiful Names of Allah, p. 253.
However, the fatwa adopts the view that it should not be regarded as an unrestricted Name, because the texts mentioned above either restrict vengeance to the criminals or describe Allah as “Mighty, Owner of Retribution.”
Ibn Taymiyyah stated that “Al-Muntaqim” is not among the established Names of Allah authentically reported from the Prophet صلى الله عليه وسلم, and that the narration listing the Names is not considered to be the Prophet’s words by hadith specialists.
See: Majmū‘ al-Fatāwā, 8/96.
Ibn ‘Uthaymīn also explained that the vengeance mentioned in the verse occurs in response to criminal wrongdoing, and he used this restriction as evidence against establishing “Al-Muntaqim” as an independent Name.
See: Majmū‘ al-Fatāwā, 1/162.
Therefore, not affirming the unrestricted Name does not mean denying what Allah has informed us about Himself. Rather, His taking vengeance upon criminals is affirmed, and the description is mentioned in the manner in which it appears in the revealed texts.
Some scholars regarded “Al-Fāṭir” and “Al-Muntaqim” as among the Most Beautiful Names of Allah. However, the fatwa prefers not to use either of them independently.
The expression “Originator of the heavens and the earth” should be observed, and it should be affirmed that Allah takes vengeance upon criminals and that He is “Mighty, Owner of Retribution,” as stated in the Qur’an.
And Allah knows best.