Upload
zhulkeflee-ismail
View
187
Download
5
Embed Size (px)
Citation preview
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
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
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
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.
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
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.
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
““.. 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.”
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
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) )
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
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)
* 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.
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
AAYAT MUAAYAT MUHHKAMAT – KAMAT – FOUNDATION OF MESSAGEFOUNDATION OF MESSAGE
"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.
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
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).
AAYAT MUAAYAT MUHHKAMAT – KAMAT – FOUNDATION OF MESSAGEFOUNDATION OF MESSAGE
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
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))
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
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.
ALLAH’S ATTRIBUTE (ALLAH’S ATTRIBUTE (SIFATSIFAT) WHICH IS ALSO HIS ESSENCE () WHICH IS ALSO HIS ESSENCE (DZATDZAT))
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
EXISTENCE
WUJUD
ALLAH’S ATTRIBUTE (ALLAH’S ATTRIBUTE (SIFATSIFAT) WHICH IS ALSO HIS ESSENCE () WHICH IS ALSO HIS ESSENCE (DZATDZAT))
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.
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
“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
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
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) )
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
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.
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
ONE EXAMPLE OF THE REASONINGS
ONE EXAMPLE OF THE REASONINGS
(refer to slides for all seven reasons)
(refer to slides for all seven reasons)::
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
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.
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
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.
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
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.
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
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.
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
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.
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
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.
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
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.
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
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
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
““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.”
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
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.
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
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 ... !??
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
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!
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
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
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
SIFAT SAL-BIYYAH
ALLAH’S DISTINCTIVE ATTRIBUTES (ALLAH’S DISTINCTIVE ATTRIBUTES (SIFATSIFAT) -NEGATING OTHERS) -NEGATING OTHERS
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.
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
SIFAT SAL-BIYYAH
ALLAH’S DISTINCTIVE ATTRIBUTES (ALLAH’S DISTINCTIVE ATTRIBUTES (SIFATSIFAT) -NEGATING OTHERS) -NEGATING OTHERS
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?
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
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).).
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
““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) )
AMONGST OTHERSAMONGST OTHERS
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
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.
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
“But will abide (forever) the Face of thy Lord― full of
Majesty, Bounty and Honour.”
(Qur’an: Ar-Rahmaan: 55: 27)
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
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.
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
AMONGST OTHERSAMONGST OTHERS
“There is nothing whatever like unto Him”
(Qur’an: Shura: 42: 11)
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
AMONGST OTHERSAMONGST OTHERS
““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) )
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
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.
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
AMONGST OTHERSAMONGST OTHERS
“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)
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
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.
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
AMONGST OTHERSAMONGST OTHERS
“Say: He is Allah the One and
Only;.”
(Qur’an: al-Ikhlas: 112: 1)
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
AMONGST OTHERSAMONGST OTHERS
““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) )
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
AMONGST OTHERSAMONGST OTHERS
“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)
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
AMONGST OTHERSAMONGST OTHERS
““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) )
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
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.
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
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.
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
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.
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
AMONGST OTHERSAMONGST OTHERS
““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) )
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
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.
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
AMONGST OTHERSAMONGST OTHERS
“For verily, your Lord is the (sure) Accomplisher of
what He wills (plans).”
(Qur’an: Hud: 11: 107)
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
AMONGST OTHERSAMONGST OTHERS
““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) )
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
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.
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
AMONGST OTHERSAMONGST OTHERS
““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) )
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
AMONGST OTHERSAMONGST OTHERS
“For Allah has full knowledge of all things. “
(Qur’an: Ankabut: 29: 62)
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
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.
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
AMONGST OTHERSAMONGST OTHERS
““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) )
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
AMONGST OTHERSAMONGST OTHERS
““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) )
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
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.
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
AMONGST OTHERSAMONGST OTHERS
“For verily, Allah is He who hears and knows all
things.”
(Qur’an: An-Nisa’: 4: 148)
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
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.
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
AMONGST OTHERSAMONGST OTHERS
““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) )
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
AMONGST OTHERSAMONGST OTHERS
““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) )
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
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.
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
AMONGST OTHERSAMONGST OTHERS
““And to Moses Allah spoke direct.―.”And to Moses Allah spoke direct.―.”
((Qur’an: An-Nisa’: 4: 164Qur’an: An-Nisa’: 4: 164) )
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
AMONGST OTHERSAMONGST OTHERS
““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) )
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
AMONGST OTHERSAMONGST OTHERS
““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.).)
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
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..
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
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.
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
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.
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
SIFAT MA-’ANAWIYAH
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?”
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
SIFAT MA-’ANAWIYAH
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.
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
EXISTENCE
QUDRAH
POSSESSING POWER
KAU-NUHU QAADIRAN
HE IS EVER POWERFUL
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
EXISTENCE
IRAADAH
POSSESSING WILL
KAU-NUHU MUREEDAN
HE IS EVER WILLING
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
EXISTENCE
KNOWINGKNOWING
‘ILMUN
KAU-NUHU ‘ALEEMAN
HE IS EVER KNOWING
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
EXISTENCE
HAYAAT
LIVINGLIVING
KAU-NUHU HAY-YAN
HE IS EVER ALIVE
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
EXISTENCE
HEARINGHEARING
SAM’UN
KAU-NUHU SAMEE-’AN
HE IS EVER HEARING
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
EXISTENCE
BASWARUN
SEEINGSEEING
KAU-NUHU BASWEE-RAN
HE IS EVER SEEING
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
EXISTENCE
SPEECH SPEECH
KALAAMUN
KAU-NUHU MUTAKAL-LIMAN
HE IS EVER SPEAKING
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
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
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
http://an-naseehah.blogspot.com/
http://introductiontotauhid.blogspot.com/
http://oyoubelievers.blogspot.com/
http://al-amthaal.blogspot.com/
http://zhulkeflee-archive.blogspot.com/
http://criteriaforaholybook-quran.blogspot.com/
http://with-the-truthful.blogspot.com/
http ://muqaddam-nurul.blogspot.com/
All welcome to visit my web-blog:All welcome to visit my web-blog:
89All Rights Reserved © Zhulkeflee Hj Ismail (2015))