Using the name of Allah or God in public in non-Muslim countries?

Sources

• ✓ 7:180 · Al-A'raaf

  7:180 · Muhammad Marmaduke Pickthall

  وَلِلَّهِ ٱلْأَسْمَآءُ ٱلْحُسْنَىٰ فَٱدْعُوهُ بِهَا ۖ وَذَرُوا۟ ٱلَّذِينَ يُلْحِدُونَ فِىٓ أَسْمَٰٓئِهِۦ ۚ سَيُجْزَوْنَ مَا كَانُوا۟ يَعْمَلُونَ

  Allah's are the fairest names. Invoke Him by them. And leave the company of those who blaspheme His names. They will be requited what they do.

• ✓ 17:111 · Al-Israa

  17:111 · Muhammad Marmaduke Pickthall

  وَقُلِ ٱلْحَمْدُ لِلَّهِ ٱلَّذِى لَمْ يَتَّخِذْ وَلَدًۭا وَلَمْ يَكُن لَّهُۥ شَرِيكٌۭ فِى ٱلْمُلْكِ وَلَمْ يَكُن لَّهُۥ وَلِىٌّۭ مِّنَ ٱلذُّلِّ ۖ وَكَبِّرْهُ تَكْبِيرًۢا

  And say: Praise be to Allah, Who hath not taken unto Himself a son, and Who hath no partner in the Sovereignty, nor hath He any protecting friend through dependence. And magnify Him with all magnificence.

• ✓ Tafsir Ibn Kathir on 17:111

  Sunni

  Tafsir Ibn Kathir · 17:111

  God the Exalted says: "Say, O Muhammad, to these polytheists who reject describing God's mercy and refuse to call Him by the name 'Ar-Rahman' (The Most Merciful): 'Call upon Allah or call upon the Most Merciful; whichever name you call, to Him belong the best names.'" This means there is no difference in invoking God by the name "Allah" or "Ar-Rahman"; He possesses the most beautiful names. As God says elsewhere: "He is Allah, besides whom there is no deity, Knower of the unseen and the witnessed. He is the Most Merciful, the Most Compassionate." And: "To Him belong the most beautiful names; whatever is in the heavens and earth glorifies Him; He is the Almighty, the Most Wise." (Al-Hashr 59:22-24) It is reported by Makḥūl that a man from among the polytheists heard the Prophet (peace be upon him) say in prostration: "O Most Merciful, O Most Compassionate." He objected, saying that the Prophet claimed to call upon one, yet he was invoking two different names. This verse was revealed in response. Ibn Abbas also narrated this, as recorded by Ibn Jarir. Regarding the verse: "And do not make your prayer loud," Imam Ahmad narrated from Ibn Abbas, who said this verse was revealed when the Prophet was in hiding in Mecca. It was said that when he prayed with his companions, he recited aloud, and the polytheists mocked the Qur'an and its sender. Thus, God commanded the Prophet not to raise his voice in prayer so the polytheists would not hear and scorn, nor to recite so quietly that only his companions would hear immediately, but to seek a middle way. This narration is found in Sahihain from Abu Bishr Ja'far ibn Iyas, and also from al-Dahhak via Ibn Abbas, with an addition that when the Prophet emigrated to Medina, he acted as he wished regarding this matter. Muhammad ibn Ishaq reported from Dawud ibn al-Husayn, from Ikrimah, from Ibn Abbas that when the Prophet recited the Qur'an aloud during prayer, some walked away refusing to listen. Those who wished to hear would secretly listen without the others' notice. If discovered, they would leave not to disturb them. If the Prophet lowered his voice, the listeners missed much of the recitation. Hence, this verse was revealed to guide the Prophet to a balance: do not recite loudly so people disperse, nor too quietly to prevent those who wish to hear from doing so, but find a moderate way. This interpretation is supported by Ikrimah, al-Hasan al-Basri, and Qatadah, who said the verse concerned recitation during prayer. Shu'bah transmitted from Ash'ath ibn Abi Sulaym, from al-Aswad ibn Hilal, from Ibn Mas'ud that the verse meant not to raise the voice beyond what others can hear. Ibn Jarir transmitted from Ya'qub, from Ibn Ulayyah, from Salamah ibn Alqamah, from Muhammad ibn Sirin that Abu Bakr used to recite quietly in prayer, while Umar would raise his voice. When Abu Bakr was asked why, he said he was conversing privately with his Lord, and God knows his need, and praised his approach. When Umar was asked, he said he raised his voice to repel Satan and wake the drowsy, and was praised as well. After this verse was revealed, Abu Bakr was asked to raise his voice a little, and Umar to lower his a little. Ash'ath ibn Sawwar reported from Ikrimah, from Ibn Abbas, that this verse was revealed concerning supplication rather than prayer. Similarly, al-Thawri, Malik from Hisham ibn Urwah from Aisha said the same, as did Mujahid, Sa'id ibn Jubayr, Abu 'Iyad, Makḥūl, and Urwah ibn az-Zubayr. Al-Thawri narrated from Ibn 'Ayyash al-'Aamiri, from 'Abdullah ibn Shaddad that some Bedouins from Banu Tamim would say after the Prophet's greeting: "O Allah, provide us with camels and children." The verse was revealed to instruct the attitude in prayer and supplication. Another narration from Ibn Jarir reports from Abu Sa'ib via Hafs ibn Ghiyath, from Hisham ibn Urwah, from his father, from Aisha (may God be pleased with her) that the verse was revealed concerning the tashahhud (sitting and testimony) during prayer. Hafs transmitted similarly from Ash'ath ibn Sawwar, from Muhammad ibn Sirin. Ali ibn Abi Talhah, from Ibn Abbas, interpreted this verse as: "Do not pray ostentatiously to show off before people, but do not abandon prayer out of fear of them." Al-Thawri, from Mansur, narrated from al-Hasan al-Basri that the verse means: "Do not display your prayer publicly while neglecting it secretly." This was also narrated by 'Abdur-Razzaq from Ma'mar, from al-Hasan, and by Hisham, from 'Awf, from him, and by Sa'id, from Qatadah as well. Another view by 'Abdur-Rahman ibn Zayd ibn Aslam concerning "seek a way between them" is that the People of the Book (Jews and Christians) would recite silently, then loudly in unison. God prohibited the Prophet from imitating such extremes, prescribing a middle path taught by Gabriel. Regarding the phrase, "And say: Praise be to Allah, who never took a son," after affirming for Himself the noble and beautiful names, God exalts Himself, distancing from any defects. He states: "And say: Praise be to Allah, who did not take a son, nor has He any partner in dominion, nor does He have a friend from among the lowly." He is Allah, the One, the Self-Sufficient, who neither begot nor was begotten, and has no equal. "Nor does He have a guardian from among the lowly" means He is not weak or in need of an ally, minister, or counselor; rather, He alone creates, controls, manages all things by His will without partner. Mujahid said, "He did not ally with anyone nor seek support from anyone." "Exalt Him with great exaltation" means honor and revere Him far above what the wrongdoers and transgressors say. Ibn Jarir narrated from Yunus, who was told by Abu Sakhrah that al-Qurazi used to say about this verse: Jews and Christians claim God has a son; the Arabs say, "Here I am, here I am, You have no partner except a partner of Yours who controls what He controls." The Sabians and Magians claimed that without God's guardians, He would be diminished. Therefore, God revealed this verse to refute all such claims. Also, Qatada reported that the Prophet taught this verse to both younger and elder members of his household. Some narrations call it the "Verse of Honor and Might," and report that it is a verse one should recite at home to ward off theft or calamity, but God knows best. Al-Hafiz Abu Ya'la narrated from Bishr ibn Sayhan al-Basri, from Harb ibn Maymun, from Musa ibn Ubaydah al-Rabdzi, from Muhammad ibn Ka'b al-Qurazi, from Abu Hurairah who said: The Prophet was walking holding my hand and came upon a poor man, and asked about his condition; the man said he was ill and suffering. The Prophet asked if he wished to learn some words to remove his illness and trouble. The man initially hesitated but the Prophet insisted, so he taught him: "I rely upon the Ever-Living who does not die; praise be to Allah who did not take a son, nor has He any partner in dominion, nor does He have a friend from among the lowly, and exalt Him with great exaltation." The man's condition improved, and the Prophet asked if he would continue reciting these words. The authenticity of this chain is weak and the text irregular, but God knows best.