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Using curriculum he has developed especially for English-speakingUsing curriculum he has developed especially for English-speakingMuslim converts and young English-speaking Adult Muslims. Muslim converts and young English-speaking Adult Muslims.

““To seek knowledge is obligatory upon every Muslim (male & female)”To seek knowledge is obligatory upon every Muslim (male & female)”

IT CAN ALSO BE A IT CAN ALSO BE A REFRESHER COURSE REFRESHER COURSE

FOR MUSLIM FOR MUSLIM PARENTS, EDUCATORS, PARENTS, EDUCATORS,

IN CONTEMPORARY IN CONTEMPORARY SINGAPORE. SINGAPORE. OPEN TO ALLOPEN TO ALL

IN THE NAME OF ALLAHIN THE NAME OF ALLAHMOST COMPASIONATEMOST COMPASIONATEMOST MERCIFULMOST MERCIFUL # 12# 12

For further information and registration contact For further information and registration contact EE-mail : -mail : [email protected] +65 81234669 / +65 96838279or +65 81234669 / +65 96838279

LESSON

““INTRODUCTION TO STUDY OF INTRODUCTION TO STUDY OF TAUTAUHHEED – (AQA’ID)EED – (AQA’ID)””

Intermediate Level Islamic course in English for AdultsIntermediate Level Islamic course in English for Adultsconducted by Ustaz Zhulkeflee Hj Ismailconducted by Ustaz Zhulkeflee Hj Ismail

BATCH - #5

[AUGUST-DEC-2015]

Updated 2 December 2015Updated 2 December 2015

18 weekly class starting: 18 weekly class starting: 12th AUGUST 2015 12th AUGUST 2015 Every Wadnesday night @ 8pm – 10pmEvery Wadnesday night @ 8pm – 10pmWisma Indah, 450 Changi Road, Wisma Indah, 450 Changi Road,

#02-00 next to Masjid Kassim#02-00 next to Masjid Kassim

All Rights Reserved © Zhulkeflee Hj Ismail (2015))

““TAUTAUHHEED AS-SIFAT” EED AS-SIFAT” – – ITS ELUCIDATIONITS ELUCIDATION

mailto:[email protected]

TO CONTINUETO CONTINUE


This is one of the traditional approaches in ensuring the This is one of the traditional approaches in ensuring the understanding of attributes of Allah, amongst Muslims who understanding of attributes of Allah, amongst Muslims who are exposed to other religious or philosophical views, does are exposed to other religious or philosophical views, does

not deviate from that of the pious predecessorsnot deviate from that of the pious predecessors (Salafus-Sole(Salafus-Solehheen)een)

TO CONTINUETO CONTINUE


In man’s reliance upon rationalising to understand the In man’s reliance upon rationalising to understand the

‘nature’ of God, they may be prone to error which, if left ‘nature’ of God, they may be prone to error which, if left

unguided, may lead to grave consequences. unguided, may lead to grave consequences.

Although mankind may discern the existence of God – the Although mankind may discern the existence of God – the

Supreme Being, Creator of every creations, yet knowledge Supreme Being, Creator of every creations, yet knowledge

about who that Supreme Being is (what are His names, about who that Supreme Being is (what are His names,

attributes etc.), must come from God Himself. attributes etc.), must come from God Himself.


Islamic scholars responded by stipulating the ‘criteria’ or Islamic scholars responded by stipulating the ‘criteria’ or

guideline for using reason (guideline for using reason (‘AQLIYYAH‘AQLIYYAH) in theology, which must ) in theology, which must

also be substantiated with textual basis in Revelations also be substantiated with textual basis in Revelations

((NAQLIYYAHNAQLIYYAH).).

Without which, man’s tendencies towards speculating with Without which, man’s tendencies towards speculating with

anthropomorphic imaginings may occur.anthropomorphic imaginings may occur.


““.. in it (Al-Qur’an) are .. in it (Al-Qur’an) are AAYAT MUAAYAT MUHHKAMAT KAMAT - verses - verses

basic or fundamental (of established meaning); they basic or fundamental (of established meaning); they

are the are the FOUNDATION OF THE BOOKFOUNDATION OF THE BOOK: others are : others are

AAYAT MUTASHAABIHAT AAYAT MUTASHAABIHAT – verses not of well-– verses not of well-

established meaning.”established meaning.”


AAYAT MUAAYAT MUHHKAMAT – KAMAT – FOUNDATION OF MESSAGEFOUNDATION OF MESSAGE

Say: He is Allah the One and Only; Allah, the Eternal, Say: He is Allah the One and Only; Allah, the Eternal,

Absolute; He begetteth not, nor is He begotten; And Absolute; He begetteth not, nor is He begotten; And

there is none like unto Him. there is none like unto Him.

((Qur’an: Surah al-Ikhlas: 112: 1-4Qur’an: Surah al-Ikhlas: 112: 1-4) )



"No vision can encompass Him, whereas He encompasses all vision: for He alone is unfathomable (latif ) *, all-aware."

(Q: An'am: 6: 103)

* The term 'latif' in ( للَّطِيُفٱ ) denotes something that is extremely subtle in quality, and therefore intangible and unfathomable. Whenever this term occurs in the Qur'an with reference to God in conjunction with the adjective 'khabir' ("all aware"), it is invariably used to express the idea of His inaccessibility to human perception, imagination or comprehension, as contrasted with His Own all-awareness.



"There is nothing like unto Him, and yet He "There is nothing like unto Him, and yet He

alone is all-hearing, all-seeing."alone is all-hearing, all-seeing."**

((Q: As-Shura 42 : 11Q: As-Shura 42 : 11) )

* The Oneness and Absolute Uniqueness of God is stressed here. In the phrase "there is nothing like unto Him " implies that He is fundamentally - not merely in His attributes "different" from anything that exists or could exist, or anything that man can conceive or even imagine or define.


Thus, even the "how " of His being "different" from

everything else is beyond the categories of human thought.

Therefore, the concern in Islamic theology is not in trying to

discern His Essence (Dzat), which is an impossibility due to

human imperfection and limitation. But we are encourage to

know Him by way of His attributes and other Signs (Aayat).



SIFAT NAF-SIYYAH

When we contemplate the ‘Divine Being’ we refer to as God (Allah), When we contemplate the ‘Divine Being’ we refer to as God (Allah),

and and His ExistenceHis Existence ( (WujudWujud) is an ) is an attributeattribute ( (SifatSifat) which is inseparable ) which is inseparable

from being regarded also as from being regarded also as His Essence His Essence ((DzatDzat).).

Thus the term “Thus the term “Sifat Nafsiyyah Sifat Nafsiyyah ” means “Attribute which is also the ” means “Attribute which is also the

Essence”. Another term used is “Essence”. Another term used is “Sifat TsubutiyyaSifat Tsubutiyya” – the “Established ” – the “Established

or immutable attribute”or immutable attribute”

ALLAH’S ATTRIBUTE (ALLAH’S ATTRIBUTE (SIFATSIFAT) WHICH IS ALSO HIS ESSENCE () WHICH IS ALSO HIS ESSENCE (DZATDZAT))


EXISTENCE

WUJUD

There are countless ways to verify the existence of God. When There are countless ways to verify the existence of God. When

Muslim acknowledges God’s existence, by this he is also certain of Muslim acknowledges God’s existence, by this he is also certain of

what God is not – i.e. anything antithetical to this notion is rejected as what God is not – i.e. anything antithetical to this notion is rejected as

absurd, and cannot be attributed to God.absurd, and cannot be attributed to God.



EXISTENCE

WUJUD


A Muslim’s belief is one of conviction, once established, it A Muslim’s belief is one of conviction, once established, it

must not be left to uncertainty or doubts. Even if one do not must not be left to uncertainty or doubts. Even if one do not

fully know what a thing is, he can be regarded to essentially fully know what a thing is, he can be regarded to essentially

know it sufficiently, only by way of denying what, it is not.know it sufficiently, only by way of denying what, it is not.


“Such is Allah, your Lord. There is no God save Him, the

Creator of all things, so worship Him. And He takes care

of all things.”

(Q: An’am : 6: 102)

AMONGST OTHERSAMONGST OTHERS



““Were they created of nothing, or were they themselves Were they created of nothing, or were they themselves

the creators? Or did they create the heavens and the the creators? Or did they create the heavens and the

earth? Nay, they have no firm belief.” earth? Nay, they have no firm belief.”

((Qur’an: Tur : 52 35-36Qur’an: Tur : 52 35-36) )


Our very own existence, and existence of creations cannot be Our very own existence, and existence of creations cannot be

denied.denied.

From whence do these creations emanate? If it comes from From whence do these creations emanate? If it comes from

yet another creation, then it still has not resolve the question as yet another creation, then it still has not resolve the question as

to who is the initial Creator, leading to a never ending loop of to who is the initial Creator, leading to a never ending loop of

questioning (questioning (talsalsultalsalsul) – an absurdity.) – an absurdity.

The only logical answer would be that it must have come The only logical answer would be that it must have come

from the First Cause (God, Creator), Who alone is not part of from the First Cause (God, Creator), Who alone is not part of

creation.creation.


ONE EXAMPLE OF THE REASONINGS

ONE EXAMPLE OF THE REASONINGS

(refer to slides for all seven reasons)

(refer to slides for all seven reasons)::


FIRSTLY :

By unwavering mathematical law we can prove that our universe was

designed and executed by a great engineering Intelligence.

Suppose you put ten coins, marked from one to ten, into your pocket

and give them a good shuffle. Now try to take them out in sequence

from one to ten, putting back the coin each time and shaking them all

again.


FIRSTLY :

Mathematically we know that your chance of first drawing number

one is one in ten; of drawing one and two in succession, one in 100; of

drawing one, two and three in succession, one in a thousand, and so

on; your chance of drawing them all, from one to number ten in

succession, would reach the unbelievable figure of one chance in ten

thousand million.


FIRSTLY :

By the same reasoning, so many exacting conditions are necessary for

life on earth that they could not possibly exist in proper relationship by

chance.

The earth rotates on its axis at one thousand miles an hour; if it turned

at one hundred miles an hour, our days and nights would be ten times as

long as now, and the hot sun would then burn up our vegetation during

each long day while in the long night any surviving, sprout would freeze.


FIRSTLY :

Again, the sun, source of our life, has a surface temperature of 12,000

degrees Fahrenheit, and our earth is just far enough away so that this

"eternal fire" warms us just enough and not too much! If the sun gave

off only one-half its present radiation, we would freeze, and if it gave

half as much more, we would roast.


FIRSTLY :

The slant of the earth, tilted at an angle of 23 degrees, gives us our

seasons; if it had not been so tilted, vapours from the ocean would

move north and south, piling up for us continents of ice.


FIRSTLY :

If our moon was, say, only 50 thousand miles away instead of its actual

distance our tides would be so enormous that twice a day all continents

would be submerged; even the mountains would soon be eroded away.


FIRSTLY :

If the crust of the earth had been only ten feet thicker, there would

be no oxygen without which animal life must die. Had the ocean

been a few feet deeper, carbon dioxide and oxygen would have

been absorbed and no vegetable life could exist.


FIRSTLY :

Or if our atmosphere had been thinner, some of the meteors, now

burned in space by the million every day, would be striking all parts

of the earth, starting fires everywhere.

Because of these, and host of other examples, there is not one

chance in millions that life on our planet is an accident!

AND THERE ARE SIX OTHER REASONS …. Refer to separate slidesAND THERE ARE SIX OTHER REASONS …. Refer to separate slidesAll Rights Reserved © Zhulkeflee Hj Ismail (2015))

“ “We are still in the dawn of the scientific age and every We are still in the dawn of the scientific age and every

increase of light reveals more brightly the handiwork of an increase of light reveals more brightly the handiwork of an

intelligent Creator. In the 90 years since Darwin we have intelligent Creator. In the 90 years since Darwin we have

made stupendous discoveries; with a spirit of scientific made stupendous discoveries; with a spirit of scientific

humility and of faith grounded in knowledge we are humility and of faith grounded in knowledge we are

approaching even nearer to an awareness of God. For approaching even nearer to an awareness of God. For

myself, I count seven reasons for my faith" :myself, I count seven reasons for my faith" :

Mr. A. Cressy Morrison, Mr. A. Cressy Morrison, former President of the New York Academy of Sciencesformer President of the New York Academy of Sciences


““Whatever is in the heavens and on earth, Whatever is in the heavens and on earth,

doth declare the Praises and Glory of Allah― doth declare the Praises and Glory of Allah―

the Sovereign, the Holy One, the Sovereign, the Holy One,

the Exalted in Might, the Wise.”the Exalted in Might, the Wise.”


What Allah says is indeed true.

Any who can sincerely think; who can observe many such

wonderful signs – having knowledge of such complexity; and of

how amazingly equipped some of these are; their ability to

function in such a manner, etc. - and these things are not able to

directly manage themselves, but somehow are being managed -

surely, we have to concede of the power of Allah, the Creator.


Who created and designed them? and Whose power Sustains

and continue to manifest a Will over them ?

To deny existence of God - this is sheer arrogance and surely

preposterous for this would then merely ascribe it to 'nature'.

And what is 'nature'? An unknown entity, devoid of any

attribution of Will nor intelligence. Yet they imply that it (nature)

alone can sustain us ... !??


How stubbornly foolish are the deniers of truth ! Nay, if we sincerely

look within our heart and mind, especially reinforced and supported by

our pure intuition (FITRAH ), these evidence prove clearly of the

existence of an absolute Creator and Sustainer.

And there can only be One Who is the Absolute - and to deny this is to

conceal or cover an obvious truth (the attitude termed ‘KUFR‘ ).

Na-'uu-dzu bil-laah min dzaa-lik!


SIFAT SAL-BIYYAH

The term “The term “Sifat Sal-biyyah Sifat Sal-biyyah ” means “Negating attributes”, ” means “Negating attributes”,

By which, we Muslims are taught to negate attributes that is By which, we Muslims are taught to negate attributes that is

opposite to these, to be attributed to God.opposite to these, to be attributed to God.

ALLAH’S DISTINCTIVE ATTRIBUTES (ALLAH’S DISTINCTIVE ATTRIBUTES (SIFATSIFAT) -NEGATING OTHERS) -NEGATING OTHERS


SIFAT SAL-BIYYAH


This is because, when we say God ‘This is because, when we say God ‘existexist’, and at the same ’, and at the same

time we are applying this term ‘time we are applying this term ‘existexist’ also to ourselves or to ’ also to ourselves or to

creations, if we do not therefore differentiate the Divine from the creations, if we do not therefore differentiate the Divine from the

created regarding this (concept of existence), it would constitute created regarding this (concept of existence), it would constitute

‘‘shirkshirk ’ (setting up partner or partners) to Allah, Who Alone is ’ (setting up partner or partners) to Allah, Who Alone is

(God) Divine. (God) Divine.


SIFAT SAL-BIYYAH


Thus, the logical process towards ensuring we do not ascribe Thus, the logical process towards ensuring we do not ascribe

partners to Allah is to differentiate the meaning of His Existence partners to Allah is to differentiate the meaning of His Existence

((WujudWujud) from that of others.) from that of others.

So what are these unique attributes that is exclusive to God’s So what are these unique attributes that is exclusive to God’s

existence?existence?


EXISTENCE

ETERNITY - FOREVER EXISTING WITHOUT ANY BEGINNING

QIDAM

Our understanding of “Our understanding of “existenceexistence” must be differentiated when ” must be differentiated when

applied to God. Firstly, Allah is the creator of our ‘notion’ of time, thus applied to God. Firstly, Allah is the creator of our ‘notion’ of time, thus

only Allah alone has existed without any beginning (forever existing). only Allah alone has existed without any beginning (forever existing).

Whose existence is (Whose existence is (WAJIB-AL-WUJUDWAJIB-AL-WUJUD) essential ,to the existence of ) essential ,to the existence of

creations – i.e. termed ‘contingent existence’ - (creations – i.e. termed ‘contingent existence’ - (MUMKIN-AL-WUJUDMUMKIN-AL-WUJUD).).


““He (Allah) is the First and the Last”He (Allah) is the First and the Last”

((Qur’an: Hadid : 57: 3Qur’an: Hadid : 57: 3) )



EXISTENCE

EVERLASTINGNESS – EVERLASTINGNESS – ETERNALLY WITHOUT ENDETERNALLY WITHOUT END

BAQA’

As our understanding of “existence” must be differentiated when

applied to God, therefore secondly, Allah alone is Absolute and will

always exist without any ending (forever existing). All other existence

(i.e. in creations) is only contingent existence (MUMKIN AL-WUJUD)

which may cease, dependent upon the Will of Allah.


“But will abide (forever) the Face of thy Lord― full of

Majesty, Bounty and Honour.”

(Qur’an: Ar-Rahmaan: 55: 27)


EXISTENCE

MUKHALA-FATUHU-LIL-HAWADITH

DIFFERENT FROM ANYTHING WHICH IS REGARDED AS NEW (CREATION)

Muslim holds the belief that we cannot attribute to Allah similar Muslim holds the belief that we cannot attribute to Allah similar

attributes like those possessed by creations. Any descriptions in attributes like those possessed by creations. Any descriptions in

the Qur’an and the Qur’an and As-SunnahAs-Sunnah which use metaphors or allegorical which use metaphors or allegorical

verses (verses (ayat mutashabbihaayat mutashabbiha) for Allah, must not be taken as literal or ) for Allah, must not be taken as literal or

regarded as having a decisive meaning.regarded as having a decisive meaning.



“There is nothing whatever like unto Him”

(Qur’an: Shura: 42: 11)



““He begetteth not, nor is He begotten; And there is He begetteth not, nor is He begotten; And there is

none like unto Him.”none like unto Him.”

((Qur’an: al-Ikhlas: 112: 3-4Qur’an: al-Ikhlas: 112: 3-4) )


EXISTENCE

QIYAA-MUHU-BI-NAFSIHI

HE EXISTED BY HIMSELF(WITHOUT NEED FOR OTHERS)

Men’s tendencies towards anthropomorphic attributions to God is Men’s tendencies towards anthropomorphic attributions to God is

to be refuted. Allah alone is God, the One Being who is Absolute and to be refuted. Allah alone is God, the One Being who is Absolute and

utterly transcends the notion of ever needing a cause, other than in utterly transcends the notion of ever needing a cause, other than in

and by Himself.and by Himself.



“O ye men! it is ye that have need of Allah: but Allah is

the One Free of all wants, Worthy of all praise.”

(Qur’an: Faatir: 35: 15)


EXISTENCE

WAH-DAA-NIYAH

ABSOLUTE ONENESS

In our understanding Allah - His attributes (In our understanding Allah - His attributes (sifaatsifaat ), His Names ), His Names

((asmaasma’’) and His Acts () and His Acts (Af’al Af’al ); we do not in any way negate His ); we do not in any way negate His

Absolute Oneness. Allah being the Absolute One, indivisible, Infinite Absolute Oneness. Allah being the Absolute One, indivisible, Infinite

Being – having no partners, etc. is fundamental in the Islamic Creed.Being – having no partners, etc. is fundamental in the Islamic Creed.



“Say: He is Allah the One and

Only;.”

(Qur’an: al-Ikhlas: 112: 1)



““And your God is one God; there is no god but He Most And your God is one God; there is no god but He Most

Gracious, Most Merciful.”Gracious, Most Merciful.”

((Qur’an: Baqarah: 2: 163Qur’an: Baqarah: 2: 163) )



“If there were in the heavens and the earth, other gods

besides Allah, there would have been ruin in both! But glory

to Allah the Lord of the Throne: (High is He) above what they

attribute to Him! .”

(Qur’an: Anbiya: 21: 22)



““They disbelieve who say: Allah is one of three in a Trinity: They disbelieve who say: Allah is one of three in a Trinity:

for there is no god except One God. .”for there is no god except One God. .”

((Qur’an: Maa-idah: 5: 72Qur’an: Maa-idah: 5: 72) )


SIFAT MA-’AANIY

The term “The term “Sifat Ma’aaniy Sifat Ma’aaniy ” would mean “Attributing with the ” would mean “Attributing with the

meaning of”.meaning of”.

While “While “ExistenceExistence” is both Allah’s attribute (” is both Allah’s attribute (SifatSifat) and essence ) and essence

((DzatDzat), there are other meaningful attributes which we may know ), there are other meaningful attributes which we may know

Allah with, and generally understood.Allah with, and generally understood.


SIFAT MA-’AANIY

And in the Revealed texts too, such words are also being used. And in the Revealed texts too, such words are also being used.

It is in the meaning (not essence) of these words that we may It is in the meaning (not essence) of these words that we may

conceive. But, our conception of these meanings remains only as conceive. But, our conception of these meanings remains only as

‘‘allegoricalallegorical’ or ‘’ or ‘metaphorsmetaphors’ for we cannot claim to know the full ’ for we cannot claim to know the full

Reality of God’s attributes. Reality of God’s attributes.

Yet we also cannot deny God of not having these attributes Yet we also cannot deny God of not having these attributes

because that would be ridiculous and absurd.because that would be ridiculous and absurd.


EXISTENCE

POSSESSING POWER

QUDRAH

Certainly Allah is all-powerful. Thus, we regard as absurdity for Certainly Allah is all-powerful. Thus, we regard as absurdity for

any one to entertain the assertion of God as having attributes of any one to entertain the assertion of God as having attributes of

weakness, impotent etc.weakness, impotent etc.



““For verily, Allah hath power over all For verily, Allah hath power over all

things.”things.”

((Qur’an: Baqarah: 2: 20Qur’an: Baqarah: 2: 20) )


EXISTENCE

IRAADAH

POSSESSING WILL

Certainly Allah possesses ‘Will’. Thus, we regard as absurdity for Certainly Allah possesses ‘Will’. Thus, we regard as absurdity for

any one to entertain the misconception of God without a Will, any one to entertain the misconception of God without a Will,

incapable of decree and decision, inconsequential, uncreative, etc.incapable of decree and decision, inconsequential, uncreative, etc.



“For verily, your Lord is the (sure) Accomplisher of

what He wills (plans).”

(Qur’an: Hud: 11: 107)



““Verily, when He (Allah) intends a thing, Verily, when He (Allah) intends a thing,

His command is ‘Be’ and it is!”His command is ‘Be’ and it is!”

((Qur’an: Ya Seen: 36: 82Qur’an: Ya Seen: 36: 82) )


EXISTENCE

KNOWINGKNOWING

‘ILMUN

Certainly Allah is all-knowing. Thus, we regard as absurdity for Certainly Allah is all-knowing. Thus, we regard as absurdity for

any one to entertain the assertion of God as being ignorant, any one to entertain the assertion of God as being ignorant,

forgetful, etc.forgetful, etc.



““He is Allah, than Whom there is no other god, the He is Allah, than Whom there is no other god, the

Knower of the Invisible and the Visible. He is the Knower of the Invisible and the Visible. He is the

Beneficent, Merciful. “Beneficent, Merciful. “

((Qur’an: Hashr: 59: 22Qur’an: Hashr: 59: 22) )



“For Allah has full knowledge of all things. “

(Qur’an: Ankabut: 29: 62)


EXISTENCE

HAYAAT

LIVINGLIVING

Certainly Allah is the Ever-Living. Thus, we regard as

absurdity for any one to entertain the assertion of God who is

dead or who can die.



““Allah! There is no god but He―the Living, Allah! There is no god but He―the Living,

the Self-Subsisting Eternal.“the Self-Subsisting Eternal.“

((Qur’an: Aali ‘Imran: 3: 2Qur’an: Aali ‘Imran: 3: 2) )



““He is the living (One): There is no god but He: Call upon He is the living (One): There is no god but He: Call upon

Him giving Him sincere devotion.“Him giving Him sincere devotion.“

((Qur’an: Mu’min (Ghafir): 40: 65Qur’an: Mu’min (Ghafir): 40: 65) )


EXISTENCE

HEARINGHEARING

SAM-’UN

Certainly Allah is all-Hearing. Thus, we regard as absurdity for

any one to entertain the ridiculous assertion of God as being deaf,

deprived or obstructed from hearing etc.



“For verily, Allah is He who hears and knows all

things.”

(Qur’an: An-Nisa’: 4: 148)


EXISTENCE

BA-SWA-RUN

SEEINGSEEING

Certainly Allah is All-Seeing. Thus, we regard as absurdity for Certainly Allah is All-Seeing. Thus, we regard as absurdity for

any one to entertain the ridiculous assertion of God as being any one to entertain the ridiculous assertion of God as being

blind, or that things can be concealed or hidden from Him, etc.blind, or that things can be concealed or hidden from Him, etc.



““There is nothing whatever like unto Him, and He is There is nothing whatever like unto Him, and He is

the One that hears and sees (all things).”the One that hears and sees (all things).”

((Qur’an: Shura: 42: 11Qur’an: Shura: 42: 11) )



““Verily Allah knows the unseen of the heavens and Verily Allah knows the unseen of the heavens and

the earth: and Allah sees well all that ye do.”the earth: and Allah sees well all that ye do.”

((Qur’an: Hujurat: 49: 18Qur’an: Hujurat: 49: 18) )


EXISTENCE

KALAAMUN

SPEECH SPEECH

Certainly Allah possesses Speech. Thus, we regard as absurdity Certainly Allah possesses Speech. Thus, we regard as absurdity

for any one to entertain the foolish assertion of God as being dumb, for any one to entertain the foolish assertion of God as being dumb,

unable to communicate, etc.unable to communicate, etc.



““And to Moses Allah spoke direct.―.”And to Moses Allah spoke direct.―.”

((Qur’an: An-Nisa’: 4: 164Qur’an: An-Nisa’: 4: 164) )



““We have, without doubt sent down the Message We have, without doubt sent down the Message

(Al-Qur’an) ; and We will assuredly guard it (from (Al-Qur’an) ; and We will assuredly guard it (from

corruption).” corruption).”

((Qur’an: Hijr: 15: 9Qur’an: Hijr: 15: 9) )



““Al-Qur’an is the speech of Allah, it is not from Al-Qur’an is the speech of Allah, it is not from

amongst creations (amongst creations (makhluqmakhluq).” ).” **

((Hadith of Prophet Muhammad s.a.a.wHadith of Prophet Muhammad s.a.a.w.).)


Although the Although the thirteen essential attributes is regarded as thirteen essential attributes is regarded as

sufficientsufficient, the tendency to regard Allah (God) as being remote , the tendency to regard Allah (God) as being remote

- being transcendent – as though unrelated to our existence, - being transcendent – as though unrelated to our existence,

Islamic scholars added these seven more attributes to refute Islamic scholars added these seven more attributes to refute

such absurd notions, i.e. to such absurd notions, i.e. to re-assert the Ever presence of re-assert the Ever presence of

Allah’s existence, in man’s lifeAllah’s existence, in man’s life..


This is because our understanding of God’s existence is This is because our understanding of God’s existence is beyond beyond

the notion of transcendent or immanent the notion of transcendent or immanent which our mind may which our mind may

tend to imagine. For some may regard God as a Being, totally tend to imagine. For some may regard God as a Being, totally

detached and uninvolved is man’s existence. They may regard detached and uninvolved is man’s existence. They may regard

His attributes as mere potentials, thus these additional seven His attributes as mere potentials, thus these additional seven

attributes remove the fallacy.attributes remove the fallacy.


SIFAT MA-’ANAWIYAH

The term “The term “Sifat Ma’nawiyyah Sifat Ma’nawiyyah ” would mean “Attributing the ” would mean “Attributing the

full and relevant consequence from those meanings” to God.full and relevant consequence from those meanings” to God.

We tend to think of God’s existence as being on a different We tend to think of God’s existence as being on a different

plane from ours, and thus despite knowing His attributes, some plane from ours, and thus despite knowing His attributes, some

assume that God has no direct relation to our present life on this assume that God has no direct relation to our present life on this

earth.earth.



For example, although one can understand God to be endowed For example, although one can understand God to be endowed

with power, having a Will, Knowing, Living, Hearing, Seeing and with power, having a Will, Knowing, Living, Hearing, Seeing and

Speaking, there may be people who erroneously assume these as Speaking, there may be people who erroneously assume these as

mere potentialities of God.mere potentialities of God.

But, some may doubt by still asking: “can God only be said to be But, some may doubt by still asking: “can God only be said to be

‘having these attributes’ or does He (even ‘now’) is ever manifesting ‘having these attributes’ or does He (even ‘now’) is ever manifesting

those attributes?”those attributes?”



The possibility of it being ambiguous as some people The possibility of it being ambiguous as some people

perhaps may regard God’s existence to be detached from their perhaps may regard God’s existence to be detached from their

own, therefore, majority of Islamic scholars added these to the own, therefore, majority of Islamic scholars added these to the

seven previous attributes, to remove that ambiguity.seven previous attributes, to remove that ambiguity.


EXISTENCE

QUDRAH

POSSESSING POWER

KAU-NUHU QAADIRAN

HE IS EVER POWERFUL


EXISTENCE

IRAADAH

POSSESSING WILL

KAU-NUHU MUREEDAN

HE IS EVER WILLING


EXISTENCE

KNOWINGKNOWING

‘ILMUN

KAU-NUHU ‘ALEEMAN

HE IS EVER KNOWING


EXISTENCE

HAYAAT

LIVINGLIVING

KAU-NUHU HAY-YAN

HE IS EVER ALIVE


EXISTENCE

HEARINGHEARING

SAM’UN

KAU-NUHU SAMEE-’AN

HE IS EVER HEARING


EXISTENCE

BASWARUN

SEEINGSEEING

KAU-NUHU BASWEE-RAN

HE IS EVER SEEING


EXISTENCE

SPEECH SPEECH

KALAAMUN

KAU-NUHU MUTAKAL-LIMAN

HE IS EVER SPEAKING


1 – An attribute which is also the Essence.

5 – Distinctive (negating) attributes.

7 – Attributes in the meanings.

7 – Attributing full consequence and relevance to the meanings.

SIFAT NAFSIYYAH

SIFAT SAL-BIYYAH

SIFAT MA-’AANIY

SIFAT MA-’ANAWIYYAH


TO BE CONTINUED TO BE CONTINUED - -


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