Slideshare (lesson # 12)tauheed-course-(batch-january-2014)-the-20-essential-attributes(sifaatullah)-7-may-2014

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LESSON

“INTRODUCTION TO STUDY OF TAUHEED – (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

Updated 7 May 2014Updated 7 May 2014

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

TO CONTINUETO CONTINUE


TO CONTINUETO CONTINUE


This is one of the traditional approaches in ensuring This is one of the traditional approaches in ensuring the understanding of attributes of Allah, amongst the understanding of attributes of Allah, amongst

Muslims who are exposed to other religious or Muslims who are exposed to other religious or philosophical views, does not deviate from that of philosophical views, does not deviate from that of

the pious predecessorsthe pious predecessors (Salafus-Sole(Salafus-Solehheen)een)

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

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

consequences. consequences.

Although mankind may discern the existence of God – the Supreme Being, Although mankind may discern the existence of God – the Supreme Being,

Creator of every creations, yet knowledge about who that Supreme Being Creator of every creations, yet knowledge about who that Supreme Being

is (what are His names, attributes etc.), must come from God Himself. is (what are His names, 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 basic or - verses basic or

fundamental (of established meaning); they are the fundamental (of established meaning); they are the

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

MUTASHAABIHAT MUTASHAABIHAT – verses not of well-established meaning.”– verses not of well-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 ( لَّل�ِط�يُف�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) )

* 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.


EXAMPLE OF THE REASONINGS

EXAMPLE OF THE REASONINGS

(previous slides for reasons)

(previous slides for 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!


All Rights Reserved ©Zhulkeflee Hj Ismail.2014

SECONDLY :

The resourcefulness of life to accomplish its purpose is a manifestation of

all-pervading Intelligence.

What life itself is, no man has fathomed. It has neither weight nor

dimensions, but it does have force; a growing root will crack a rock.


SECONDLY :

Life has conquered water, land and air, mastering the elements,

compelling them to dissolve and reform their combinations.


SECONDLY :

Life, the sculptor, shapes all living things; an artist, it designs every leaf of

every tree, and colours every flower.

Life is a musician and has each bird to sing its love songs, the insects to

call each other in the music of their multitudinous sounds.


SECONDLY :

Life is a sublime chemist, giving taste to fruits and spices, and perfume to

the rose changing water and carbonic acid into sugar and wood and, in so

doing, releasing oxygen that animal may have the breath of life.


SECONDLY :

Behold an almost invisible drop of protoplasm, transparent and jelly-like,

capable of motion, drawing energy from the sun.


SECONDLY :

This single cell, this transparent mist like droplet, holds within itself the

germ of life, and has the power to distribute this life to every living thing,

great and small. The powers of this droplet are greater than our

vegetation and animals and people, for all life came from it.


SECONDLY :

Nature did not create life; fire-blistered rocks and a salt less sea could not

meet the necessary requirements. "Who, then, has put it here?"


THIRDLY :

Animal wisdom speaks irresistibly of a good Creator who infused instinct

into otherwise helpless little creatures.

The young salmon spends years at sea, then comes back to his own river,

and travels up the very side of the river into which flows the tributary

where he was born. What brings him back so precisely?


THIRDLY :

If you transfer him to another tributary he will know at once that he is off

his course and he will fight his way down and back to the main stream

and then turn up against the current to finish his destiny more

accurately.


THIRDLY :

Even more difficult to solve is the mystery of eels.

These amazing creatures migrate at maturity from all ponds and rivers

everywhere those from Europe across thousands of miles of ocean - all

bound for the same abysmal deeps near Bermuda. There they breed and

die.


THIRDLY :

The little ones, with no apparent means of knowing anything except that they

are in a wilderness of water, nevertheless find their way back not only to the

very shore from which their parent came but thence to the rivers, lakes or

little ponds -- so that each body of water is always populated with eels.


THIRDLY :

No American eel has ever been caught in Europe, no European eel in African

waters. Nature has even delayed the maturity of the European eel by a year or

more to make up for it's longer journey.

Where does the directing impulse originate?


THIRDLY :

A wasp will overpower a grasshopper, dig a hole in the earth, sting the

grasshopper in exactly the right place so that he does not die but

becomes unconscious and lives on as a form of preserved meat.

Then the wasp will lay her eggs handily so that her children when they

hatch can nibble without killing the insect on which they feed; to them

dead meat would be fatal.


THIRDLY :

The mother then flies away and dies; she never sees her young. Surely

the wasp must have done all this right the first time and every time, or

else there would be no wasp.

Such mysterious techniques cannot be explained by adoption; they were

bestowed.

FOURTHLY :

Man has something more than animal instinct - the power of reason.

No other animal has ever left a record of its ability to count ten or even

to understand the meaning of ten. Where instinct is like a single note of a

flute, beautiful but limited, the human brain contains all the notes of all

the instruments in the orchestra.


FOURTHLY :

No need to belabour this fourth point; thanks to the human reason we can

contemplate the possibility that we are what we are only because we have

received a spark of Universal Intelligence.


FIFTHLY :

Provision for all living is revealed in phenomena which we know today

but which Darwin did not know - such as the wonders of genes.

So unspeakably tiny are these genes that, if all of them responsible for all

living people in the world could be put in one place, there would be less

than a thimbleful.


FIFTHLY :

Yet these ultra-microscopic genes and their companions, the

chromosomes, inhabit every living cell and are the absolute keys to all

human, animal and vegetable characteristics.

A thimble is a small place in which to put all the individual characteristics

of two thousand million human beings.


FIFTHLY :

However, the facts are beyond question. Well then, how do genes lock up

all the normal heredity of a multitude of ancestors and preserve the

psychology of each in such an infinitely small space?


FIFTHLY :

Here evolution really begins - at the cell, the entity, which holds and

carries genes.

How a few million atoms, locked up as an ultra-microscopic gene, can

absolutely rule all on earth is an example of profound cunning and

provision that could emanate only from a Creative Intelligence - no other

hypothesis will serve.


SIXTHLY :

By the economy of nature, we are forced to realise that only infinite

wisdom could have foreseen and prepared with such astute husbandry.

Many years ago a species of cactus was planted in Australia as a

protective fence.


SIXTHLY :

Having no insect enemies in Australia the cactus soon began a prodigious

growth; the alarming abundance persisted until the plants covered an

area as long and wide as England, crowding inhabitants out of the towns

and. villages, and destroying their farms.


SIXTHLY :

Seeking a defence, the entomologists scoured the world; finally they

turned up an insect which exclusively feeds on cactus, and would eat

nothing else.


SIXTHLY :

It would breed freely too; and it had no enemies in Australia. So animal

soon conquered vegetable and today the cactus pest has retreated, and

with it all but a small protective residue of the insects, enough to hold

the cactus in check forever.

Such checks and balances have been universally provided.


SIXTHLY :

Why have not fast-breeding insects dominated the earth? Because they

have no lungs such as man possesses; they breathe through tubes. But

when insects grow large, their tubes do not grow in ratio to the

increasing size of the body.


SIXTHLY :

Hence there has never been an insect of great size; this limitation on

growth has held them all in check.

If this physical check had not been provided, man could not exist.

Imagine meeting a hornet as big as a lion!


SEVENTH :

The fact that man can conceive the idea of God is in itself a unique proof.

The conception of god rises from a divine faculty of man, not shared with

the rest of our world - the faculty we call imagination.


SEVENTH :

By its power, man and man alone can find the evidence of things unseen.

The vista that power opens up is unbounded; indeed, as man is perfected

imagination becomes a spiritual reality.


SEVENTH :

He may discern in all the evidence of design and purpose the great truth

that heaven is wherever and whatever is; that God is everywhere and in

everything, but nowhere so close as in our hearts.

It is scientifically as well as imaginatively true; in the words of the

psalmist: “The heavens declare the glory of God and the firmament shows

His handiwork.”


“ “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)

All Rights Reserved © Zhulkeflee Hj Ismail. 2012All Rights Reserved © Zhulkeflee Hj Ismail. 2014


““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 , the tendency to regard Allah (God) as being

remote - being transcendent – as though unrelated to our remote - being transcendent – as though unrelated to our

existence, Islamic scholars added these seven more existence, Islamic scholars added these seven more

attributes to refute such absurd notions, i.e. to attributes to refute such absurd notions, i.e. to re-assert the re-assert the

Ever presence of Allah’s existence, in man’s lifeEver presence of Allah’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 the notion of transcendent or immanent beyond the notion of transcendent or immanent which our which our

mind may tend to imagine. For some may regard God as a mind may tend to imagine. For some may regard God as a

Being, totally detached and uninvolved is man’s existence. Being, totally detached and uninvolved is man’s existence.

They may regard His attributes as mere potentials, thus these They may regard His attributes as mere potentials, thus these

additional seven attributes remove the fallacy.additional seven 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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