[Slideshare]tauhid course(#12b-20 sifaat-attributes)

““INTRODUCTION TO THE INTRODUCTION TO THE STUDY OF TAUSTUDY OF TAUHHEED”EED”

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

16 weekly class started: 27 Nov 2010 16 weekly class started: 27 Nov 2010 Every Saturday night @ 8pm – 10pmEvery Saturday night @ 8pm – 10pm

Wisma Indah, 448 Changi Road, Wisma Indah, 448 Changi Road, #02-00 next to Masjid Kassim#02-00 next to Masjid Kassim

INTRODUCING START

OF A NEW COURSE

[2]

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.

ل#م 'ل( م'س% %ع#ل%م ف0ر#يض0ة. على ك ل#مط0ل0ب' ال 'ل( م'س% %ع#ل%م ف0ر#يض0ة. على ك ط0ل0ب' ال““To seek knowledge is obligatory upon every Muslim (male & female)”To seek knowledge is obligatory upon every Muslim (male & female)”

For further information and registration For further information and registration contact Sameer Abdul Jalilcontact Sameer Abdul Jalil (9669 8512) - or (9669 8512) - or e-mail e-mail <[email protected]><[email protected]>

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

MUSLIM MUSLIM PARENTS, PARENTS,

EDUCATORS, IN EDUCATORS, IN CONTEMPORARY CONTEMPORARY

SINGAPORE. SINGAPORE. OPEN TO ALLOPEN TO ALL

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

All Rights Reserved © Zhulkeflee Hj Ismail. 2010

““20 SIFAAT – ATTRIBUTES” 20 SIFAAT – ATTRIBUTES” LESSONLESSON - - # # 12b12b

This is one of the traditional approaches in This is one of the traditional approaches in ensuring the understanding of attributes of ensuring the understanding of attributes of Allah, amongst Muslims who are exposed Allah, amongst Muslims who are exposed to other religious or philosophical views, to other religious or philosophical views, does not deviate from that of the pious does not deviate from that of the pious

predecessors’ (Salafus-Soleheen)predecessors’ (Salafus-Soleheen)


This is the continuation from my previous “Intermediate This is the continuation from my previous “Intermediate Lesson on Islam - Lesson on Islam - TauTauhheedeed” module *. In that part one ” module *. In that part one module, we have covered topics of :module, we have covered topics of :

[1] Introduction to the various Approaches in Developing [1] Introduction to the various Approaches in Developing AqeedahAqeedah - - TauTauhheedeed (Attestation to Oneness of God).(Attestation to Oneness of God).

[2] [2] TauTauhheed al-Khaaliqiyyaheed al-Khaaliqiyyah[3] [3] TauTauhheed ar-Rububiyyaheed ar-Rububiyyah[4] [4] TauTauhheed al-Uluhiyyah wal- ‘Ubudiyyaheed al-Uluhiyyah wal- ‘Ubudiyyah

So now, for Tauheed part two module, I shall coverSo now, for Tauheed part two module, I shall cover “Tau“Tauhheed as-Sifat”eed as-Sifat”


"(To know Allah) Think and reflect upon Allah's

attributes (Sifaat) and do not try to think of

(reality of) His Essence (Dzat).“

(Hadith reported by Abu-Shaykh – al Jami’ : 134 Risalah Tauhid)


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

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

left unguided, may lead to grave consequencesleft unguided, may lead to grave consequences

5All Rights Reserved © Zhulkeflee Hj Ismail. 2010

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

of God, they may be prone to error which, if left unguided, may lead of God, they may be prone to error which, if left unguided, may lead

to grave consequences. to grave consequences.

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

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

knowledge about who that Supreme Being is (what are knowledge about who that Supreme Being is (what are

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


Islamic scholars responded by stipulating the Islamic scholars responded by stipulating the

‘criteria’ or guideline for using reason (‘criteria’ or guideline for using reason (‘aqliyyah‘aqliyyah) in ) in

theology, which must also be substantiated with theology, which must also be substantiated with

textual basis in Revelations (textual basis in Revelations (naqliyyahnaqliyyah).).


Islamic scholars responded by stipulating the Islamic scholars responded by stipulating the

‘criteria’ or guideline for using reason (‘aqliyyah) in ‘criteria’ or guideline for using reason (‘aqliyyah) in

theology, which must also be substantiated with theology, which must also be substantiated with

textual basis in Revelations (naqliyyah).textual basis in Revelations (naqliyyah).

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

speculating with anthropomorphic imaginings may speculating with anthropomorphic imaginings may

occur.occur.


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

verses basic or fundamental (of established verses basic or fundamental (of established

meaning); they are the meaning); they are the FOUNDATION OF THE FOUNDATION OF THE

BOOKBOOK: others are : others are AAYAT MUTASHAABIHAT AAYAT MUTASHAABIHAT – –

verses not of well-established meaning.”verses not of well-established meaning.”


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) )


AAYAT MUAAYAT MUHHKAMAT – KAMAT – FOUNDATION OF MESSAGEFOUNDATION OF MESSAGE

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

(Q: An'am: 6: 103)



"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 ( لل=ط#يف'ٱ ) 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) )



"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 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).



When we contemplate the ‘Divine Being’ we refer to as God When we contemplate the ‘Divine Being’ we refer to as God

(Allah), (Allah), His ExistenceHis Existence ( (WujudWujud) is an ) is an attributeattribute ( (SifatSifat) which is ) which is

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

SIFAT NAF-SIYYAH


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

When we contemplate the ‘Divine Being’ we refer to as God When we contemplate the ‘Divine Being’ we refer to as God

(Allah), (Allah), His ExistenceHis Existence ( (WujudWujud) is an ) is an attributeattribute ( (SifatSifat) which is ) which is

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

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

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

the “Established or immutable attribute”the “Established or immutable attribute”

SIFAT NAF-SIYYAH



There are countless ways to verify the existence of There are countless ways to verify the existence of

God. When Muslim acknowledges God’s existence, by this God. When Muslim acknowledges God’s existence, by this

he is also certain of what God is not – i.e. anything he is also certain of what God is not – i.e. anything

antithetical to this notion is rejected as absurd, and cannot antithetical to this notion is rejected as absurd, and cannot

be attributed to God.be attributed to God.


EXISTENCE

WUJUD


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

established, it must not be left to uncertainty or doubts. established, it must not be left to uncertainty or doubts.

Even if one do not fully know what a thing is, he can be Even if one do not fully know what a thing is, he can be

regarded to essentially know it sufficiently, only by way of regarded to essentially know it sufficiently, only by way of

denying what, it is not.denying what, it is not.


EXISTENCE

WUJUD


“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 Were they created of nothing, or were they

themselves the creators? Or did they create the themselves the creators? Or did they create the

heavens and the earth? Nay, they have no firm heavens and the earth? Nay, they have no firm

belief.” (belief.” (Qur’an: Tur : 6: 35-36Qur’an: Tur : 6: 35-36) )



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

be denied.be denied.




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

from yet another creation, then it still has not resolve the from yet another creation, then it still has not resolve the

question as to who is the initial Creator, leading to a never question as to who is the initial Creator, leading to a never

ending loop of questioning (ending loop of questioning (talsalsultalsalsul) – an absurdity.) – an absurdity.




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

from yet another creation, then it still has not resolve the from yet another creation, then it still has not resolve the

question as to who is the initial Creator, leading to a never question as to who is the initial Creator, leading to a never

ending loop of questioning (ending loop of 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.All Rights Reserved © Zhulkeflee Hj Ismail. 2010

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

attributes”, attributes”,

SIFAT SAL-BIYYAH


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

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

attributes”.attributes”.

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

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

SIFAT SAL-BIYYAH



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

same time we are applying this term ‘same time we are applying this term ‘existexist’ also to ’ also to

ourselves or to creations, if we do not therefore ourselves or to creations, if we do not therefore

differentiate the Divine from the created regarding this differentiate the Divine from the created regarding this

(concept of existence), it would constitute ‘(concept of existence), it would constitute ‘shirkshirk ’ (setting ’ (setting

up partner or partners) to Allah, Who Alone is (God) Divine. up partner or partners) to Allah, Who Alone is (God) Divine.

SIFAT SAL-BIYYAH



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

ascribe partners to Allah is to differentiate the meaning of ascribe partners to Allah is to differentiate the meaning of

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

SIFAT SAL-BIYYAH



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

ascribe partners to Allah is to differentiate the meaning of ascribe partners to Allah is to differentiate the meaning of

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

So what are these unique attributes that is exclusive to So what are these unique attributes that is exclusive to

God’s existence?God’s existence?

SIFAT SAL-BIYYAH



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).).


EXISTENCE

QIDAM

ETERNITY - FOREVER EXISTING WITHOUT ANY BEGINNING

““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) )



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.


EXISTENCE

BAQA’

EVERLASTINGNESS – EVERLASTINGNESS – ETERNALLY WITHOUT ENDETERNALLY WITHOUT END

“But will abide (forever) the Face of thy

Lord― full of Majesty, Bounty and Honour.”

(Qur’an: Ar-Rahmaan: 55: 27)



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.


EXISTENCE

DIFFERENT FROM ANYTHING WHICH IS REGARDED AS NEW (CREATION)

MUKHALA-FATUHU-LIL-HAWADITH

“There is nothing whatever like unto Him”

(Qur’an: Shura: 42: 11)



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

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

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



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.


EXISTENCE

HE EXISTED BY HIMSELF(WITHOUT NEED FOR OTHERS)

QIYAA-MUHU-BI-NAFSIHI

“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)



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.


EXISTENCE

ABSOLUTE ONENESS

WAH-DAA-NIYAH

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

He Most Gracious, Most Merciful.”He Most 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: Baqarah: 21: 22)


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

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

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


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

with the meaning of”.with the meaning of”.

SIFAT MA-’AANIY


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

with the meaning of”.with the meaning of”.

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

essence (essence (DzatDzat), there are other meaningful attributes ), there are other meaningful attributes

which we may know Allah with, and generally understood.which we may know Allah with, and generally understood.

SIFAT MA-’AANIY


And in the Revealed texts too, such words are also And in the Revealed texts too, such words are also

being used. It is in the meaning (not essence) of these being used. It is in the meaning (not essence) of these

words that we may conceive. But, our conception of these words that we may conceive. But, our conception of these

meanings remains only as ‘meanings remains only as ‘allegoricalallegorical’ or ‘’ or ‘metaphorsmetaphors’ for ’ for

we cannot claim to know the full Reality of God’s we cannot claim to know the full Reality of God’s

attributes. attributes.

SIFAT MA-’ANIY


And in the Revealed texts too, such words are also being used. It is 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 conceive. in the meaning (not essence) of these words that we may conceive.

But, our conception of these meanings remains only as ‘But, our conception of these meanings remains only as ‘allegoricalallegorical’ or ’ or

‘‘metaphorsmetaphors’ for we cannot claim to know the full Reality of God’s ’ for we cannot claim to know the full Reality of God’s

attributes. attributes.

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

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

SIFAT MA-’ANIY


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.


EXISTENCE

QUDRAH

POSSESSING POWER

““For verily, Allah hath power over all things.”For verily, Allah hath power over all things.”

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



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.


EXISTENCE

IRAADAH

POSSESSING WILL

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

of what He wills (plans).”

(Qur’an: Hud: 2: 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) )



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.


EXISTENCE

‘ILMUN

KNOWINGKNOWING

““He is Allah, than Whom there is no other God, 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. “the Beneficent, Merciful. “

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



“For Allah has full knowledge of all things. “

(Qur’an: Ankabut: 29: 62)



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.


EXISTENCE

HAYAAT

LIVINGLIVING

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

Self-Subsisting Eternal.“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: He is the living (One): There is no god but He:

Call upon Him giving Him sincere devotion.“Call upon Him giving Him sincere devotion.“

((Qur’an: Mu’min (Ghafir): 3: 65Qur’an: Mu’min (Ghafir): 3: 65) )



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.


EXISTENCE

SAM’UN

HEARINGHEARING

“For verily, Allah is He who hears and knows

all things.”

(Qur’an: An-Nisa’: 4: 148)



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

one to entertain the ridiculous assertion of God as being blind, or one to entertain the ridiculous assertion of God as being blind, or

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


EXISTENCE

BASWARUN

SEEINGSEEING

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

He is the One that hears and sees (all things).”He is 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 Verily Allah knows the unseen of the heavens

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

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



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.


EXISTENCE

KALAAMUN

SPEECH SPEECH

““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 We have, without doubt sent down the

Message (Al-Qur’an) ; and We will assuredly Message (Al-Qur’an) ; and We will assuredly

guard it (from corruption).” guard it (from corruption).”

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



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

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

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


** In other words Al-Qur’an is “uncreated” In other words Al-Qur’an is “uncreated”

Although the thirteen essential attributes is Although the thirteen essential attributes is

regarded as sufficient, the tendency to regard Allah regarded as sufficient, the tendency to regard Allah

(God) as being remote being transcendent – as (God) as being remote being transcendent – as

though unrelated to our existence, Islamic scholars though unrelated to our existence, Islamic scholars

added these seven more attributes to refute such added these seven more attributes to refute such

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

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


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

is beyond the notion of transcendent or immanent is beyond the notion of transcendent or immanent

which our mind may tend to imagine. For some may which our mind may tend to imagine. For some may

regard God as a Being, totally detached and regard God as a Being, totally detached and

uninvolved is man’s existence. They may regard His uninvolved is man’s existence. They may regard His

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

seven attributes remove the fallacy.seven attributes remove the fallacy.


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

“Attributing the full and relevant consequence from “Attributing the full and relevant consequence from

those meanings” to God.those meanings” to God.

SIFAT MA-’ANAWIYAH


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

“Attributing the full and relevant consequence from “Attributing the full and relevant consequence from

those meanings” to God.those meanings” to God.

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

different plane from ours, and thus despite knowing His different plane from ours, and thus despite knowing His

attributes, some assume that God has no direct relation attributes, some assume that God has no direct relation

to our present life on this earth.to our present life on this earth.

SIFAT MA-’ANAWIYAH


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

endowed with power, having a Will, Knowing, Living, endowed with power, having a Will, Knowing, Living,

Hearing, Seeing and Speaking, there may be people who Hearing, Seeing and Speaking, there may be people who

erroneously assume these as mere potentialities of God.erroneously assume these as mere potentialities of God.

SIFAT MA-’ANAWIYYAH


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

endowed with power, having a Will, Knowing, Living, endowed with power, having a Will, Knowing, Living,

Hearing, Seeing and Speaking, there may be people who Hearing, Seeing and Speaking, there may be people who

erroneously assume these as mere potentialities of God.erroneously assume these as mere potentialities of God.

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

said to be ‘having these attributes’ or does He (even ‘now’) said to be ‘having these attributes’ or does He (even ‘now’)

ever manifesting those attributes?”ever manifesting those attributes?”



This possibility of it being ambiguous as some This possibility of it being ambiguous as some

people perhaps may regard God’s existence to be people perhaps may regard God’s existence to be

detached from their own, therefore, majority of Islamic detached from their own, therefore, majority of Islamic

scholars added these to the seven previous attributes, to scholars added these to the seven previous attributes, to

remove that ambiguity.remove that ambiguity.




EXISTENCE

QUDRAH

POSSESSING POWER

HE IS EVER POWERFUL

KAU-NUHU QAADIRAN


EXISTENCE

HE IS EVER WILLING

KAU-NUHU MUREEDAN

IRAADAH

POSSESSING WILL


EXISTENCE

‘ILMUN

KNOWINGKNOWING

KAU-NUHU ‘ALEEMAN

HE IS EVER KNOWING


EXISTENCE

HAYAAT

LIVINGLIVING

KAU-NUHU HAY-YAN

HE IS EVER ALIVE


EXISTENCE

SAM’UN

HEARINGHEARING

KAU-NUHU SAMEE-’AN

HE IS EVER HEARING


EXISTENCE

BASWARUN

SEEINGSEEING

KAU-NUHU BASWEE-RAN

HE IS EVER SEEING


EXISTENCE

KALAAMUN

SPEECH SPEECH

KAU-NUHU MUTAKAL-LIMAN

HE IS EVER SPEAKING


SIFAT MA-’AANIY

SIFAT SAL-BIYYAH

SIFAT NAFSIYYAH


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 MA-’AANIY

SIFAT SAL-BIYYAH

SIFAT NAFSIYYAH



““Glory to thy Lord, the Lord of Honour and Power! Glory to thy Lord, the Lord of Honour and Power!

(He is free) from what they ascribe (to Him)! (He is free) from what they ascribe (to Him)!

And Peace on the Messengers! And Peace on the Messengers!

And praise to Allah, the Lord and Cherisher of the Worlds.”And praise to Allah, the Lord and Cherisher of the Worlds.”

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