Praise be to Allah, and may peace and blessings be upon the Messenger of Allah. To proceed:
Allah تعالى should not be described as “the Knower” (“ʿĀrif”) as a name or established attribute. Rather, it is preferable to describe Him with what is established in the Qur’an and Sunnah, including “knowledge.” As for informing about Allah تعالى by saying that He “knows” something, if what is intended is knowledge, then there appears to be no problem with it, because the category of statements used to inform about Allah is broader than the category of His names and attributes.
The names and attributes of Allah تعالى are tawqifi—that is, they are established only by textual evidence. Therefore, we cannot make every word that conveys a sound meaning into a name or attribute of Allah تعالى.
Allah سبحانه described Himself with knowledge. He تعالى says:
“And Allah is Knowing of all things.”
As for the word “knowledge/recognition” (maʿrifah), Allah تعالى was not described with it in this particular manner.
For this reason, al-Mardawi رحمه الله stated that Allah تعالى should not be described as “ʿĀrif” (knowing/recognizing), because the term maʿrifah may be used for acquired knowledge that comes after something was previously unknown or hidden. Allah’s knowledge, however, encompasses all things; it is eternal knowledge preceded by no ignorance and subject to no change.
Shaykh Ibn ‘Uthaymin رحمه الله explained that maʿrifah may suggest that something becomes known after having been hidden, or that knowledge is acquired after its absence. This cannot be attributed to Allah تعالى, because Allah سبحانه has always been Knowing of everything.
Here, a distinction should be made between the category of Allah’s names and attributes and the category of statements used to inform about Allah تعالى.
The category of informing about Allah is broader. It is permissible to use statements about Allah تعالى that have a sound meaning even if they are not among His Beautiful Names or established attributes used as names.
Ibn al-Qayyim رحمه الله established that what falls under statements informing about Allah تعالى is broader than what falls under His names and attributes. Thus, not everything that may correctly be said about Him becomes one of His Beautiful Names.
Accordingly, there is no problem in saying “Allah knows” if what is meant is “Allah has knowledge.” However, one should not use “al-ʿĀrif” as one of Allah’s names, nor should “maʿrifah” be made one of His established attributes.
There is evidence in the Sunnah for using expressions such as “knows” in statements about Allah تعالى. In the hadith of Abu Dharr رضي الله عنه, the Prophet ﷺ said:
“O Abu Dharr, do you know over what they are fighting?”
He replied: No.
He ﷺ said:
“But Allah knows, and He will judge between them.”
This is an example of informing about Allah; it does not mean that “the One who knows” is being established as one of Allah’s names.
It is likewise reported from ‘Umar رضي الله عنه that he said concerning some of those who were martyred:
“But Allah knows them,”
meaning that He knows them and His knowledge encompasses them.
The hadith states:
“Know Allah in times of ease, and He will know you in times of hardship.”
The phrase “He will know you” does not mean merely the general knowledge that is an attribute of Allah تعالى, because Allah knows all His creation and nothing is hidden from Him.
Rather, what is intended is a special type of knowing, meaning that when the servant fulfills Allah’s rights during times of ease through obedience, worship, and uprightness, Allah preserves that for him and honors him with His care and support during times of hardship, as the scholars have explained.
Allah تعالى is not called “al-ʿĀrif” as one of His names, nor is He described with “maʿrifah” as an established attribute, because what is established in the Qur’an and Sunnah is to describe Him with knowledge.
As for informing about Him by saying that He “knows” or “is aware,” meaning that He has knowledge, there is no fundamental objection to this, because the category of informing about Allah تعالى is broader than the category of His names and attributes.
Nevertheless, it is preferable, when speaking about Allah تعالى, to use expressions established in the revealed texts. Thus, we say: “Allah تعالى knows everything,” as this is clearer and further removed from ambiguity.
And Allah knows best.