الأحاديث التي جاءت في نسبة الأخلاق إلى الله دراسة تحليلية
Analysis and Evaluation of Narrations Related to Allah's Morality

Summary/Abstract: This article aims to study the Hadiths which ascribe morality to Allah, regarding narration and understanding, and how these Hadiths have contributed to the establishment of a moral framework. The primary research problem is based upon understanding the meaning of Allah’s morality, how scholars have dealt with these Hadiths, and how they have benefited from them in the field of Islamic ethics. There are several key research questions, the most important of which are: What is the authenticity of these Hadiths that attribute morality to Allah? What is the intended meaning of Allah’s morality? How have scholars addressed these Hadiths? Perhaps the most significant question is how these Hadiths have contributed to the development of an ethical theory. The research investigated the Hadiths that attribute qualities to Allah and studied them through the analysis of their chains of transmission. It then analysed how the phrase "Allah’s morality" contributed to the ethical theory among thinkers. The paper arrived at several conclusions, the most important of which is that there are five Hadiths attributing morality to Allah, all of which are weak according to Hadithic principles. However, these Hadiths support each other, and there are additional references that espouse the idea of Allah being characterized by certain morals, such as the Hadiths "Indeed, Allah is Tayyib (Pure)" and "Indeed, Allah is Modest." These Hadiths embrace the notion that Allah has attributes He loves His servants to embody. Therefore, the five Hadiths can be accepted as Hasan (good) due to external support. These Hadiths were accepted by some thinkers who interpreted Allah’s morality as His Beautiful Names (Asmāʾ llāhi al- ḥusnā). Consequently, Allah’s morality is understood as His Beautiful Names. The impact of these Hadiths can be observed in the works of Al-Ḥakīm al-Tirmidhī, Al- Ghazālī, and Al- Rāzī, as they placed the Beautiful Names of Allah at the centre of their ethical views. It is noteworthy that those who accepted the idea of Allah’s morality were cautious in dealing with it. An important observation is that those who based an ethical perspective on these Hadiths were not Hadith scholars, but rather individuals engaged in other fields of study. This can be ascribed to several reasons: one being that the Hadiths attributing morality to Allah are not authentic, and another being that many Hadith scholars refrained from interpretation and were content with the literal meaning of the Hadiths.

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