Oct 6, 2012

Sifat 20 صفة Twenty Attributes of Allah in Islam

 ************** 
Info: Almost half of the below posting was taken from
As we all know, Translation always down graded the original meaning
A Guru, Teacher or Ustaz need to be refer for actual understanding
This posting only for the purpose of highlighting the Sifat 20
**************  

 بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ



Introduction

Praise be to Allah. May Allah raise the rank of Prophet Muhammad and his family and Companions and protect his Muslim nation from whatever he feared for it.

Allah said in verse 180 of Suratul-'A^raf:
وَلِلَّهِ الْأَسْمَاءُ الْحُسْنَىٰ فَادْعُوهُ بِهَا ۖ وَذَرُوا الَّذِينَ يُلْحِدُونَ فِي أَسْمَائِهِ ۚ سَيُجْزَوْنَ مَا كَانُوا يَعْمَلُونَ

which means: [Allah has the Names which indicate perfection. So call Him (1) with these Names and leave out those who commit blasphemy by calling Him with nonbefitting names. They will be punished for what they did (calling Allah with improper names, or calling others with the Names of Allah)].

Hence, Allah must not be attributed except with attributes of perfection. Any name that does not indicate perfection is not a name of Allah. So it is not acceptable to call Allah ruh روح, which means soul or spirit. This word does not signify perfection. The word ruh is not a name of Allah, because the soul is one of Allah's creation. Such a name was not mentioned in the Qur'an or the Hadith. Therefore, this and similar names mentioned in some books written by people claiming to be Muslim, such as Creative Quill, Super Mind, etc. are Islamically rejected as Names of Allah.

(1) The words "He", "His", and "Him" when used in reference to Allah must not be understood to represent gender. Allah created males and females and is not similar to any of the creations.

Lawful Names of Allah

The scholars said that as it is obligatory to believe that Allah is clear of any imperfection, it is also obligatory to believe that Allah's Names are clear of any imperfection. It should be known that some of the Names of Allah are exclusive to Him, and others with which other than Allah can be also named. Allah is the exclusive Name of the Creator. Examples of the exclusive Names are ar-Rahman الرحمن, al-Quddus القدوس, al-Khaliq الخالق, ar-Razzaq الرزاق, Malikul-mulk مالك الملك, and Dhul-Jalali wal-'Ikram ذو الجلال والإكرام. The Names of Allah must be respected, irrespective of the language in which they were expressed.

The Names of Allah are uncountable. However, the Prophet صلى الله عليه وسلم mentioned ninety-nine Names in one hadith with a specific merit. 

The Prophet صلى الله عليه وسلم said in the hadith narrated by al-Bukhariyy:

which means: "Certainly, Allah has ninety-nine Names (99), one hundred minus one. Whoever memorizes them and understands their meanings will enter Paradise." The scholars said that these are not the only Names of Allah, but that these are the ones with this exclusive benefit. All the ninety-nine Names with their explanation are mentioned in a later part this book.

Similarly, the Attributes of Allah are uncountable. The Attributes of Allah are not Him nor other than Him. Allah is attributed with them. Hence we do not call Allah knowledge, power, existence, or the like. We say Allah is attributed with knowledge, power, and existence. 

However, among the countless attributes of Allah, there are Twenty Attributes of Allah mentioned as an obligatory ( wajib) to know them with tafsil تفصيل.

If asked how many actually the attributes of God, are there only 20 attributes or sifat. The answer is that God's attribute is countless. The attribute of 20 only the attributes declared by Ulama (Scholar). In which in the scholars point of view they are sufficient or enough to lead us to the faith of Allah or to be in the way of Taqwa

Those 20 attributes will be presented later in this posting.( Info: Original writing of the book The Perfect Names And Attributes Of ALLAH which was edited in making this posting only mentioned 13 attributes )

Obligation of Becoming Muslim

The basic tenet of the Muslims is the belief in Allah and His Messenger Muhammad, sallallahu ^alayhi wa sallam. This is embodied in the Creedal Statment "Shahadah" the Testification, or "Two Shahadahs", the Two Testifications:

أشهد أن لا إله إلاَّ الله و أشهد أن محمد رسول الله

which means: I testify that no one is God except Allah and I testify that Muhammad is the Messenger of Allah. 

An equivalent statement is: I profess that Allah is the Only Creator and I profess that Muhammad is His Prophet. 

Another is: I bear witness that no one deserves worship except Allah and Muhammad is His Messenger. 

By saying and believing in the meanings contained in this statement or its equivalents, a non-Muslim becomes Muslim. 

Hence, the right belief in Allah is essential to make a person Muslim. It is an obligation upon the person who is sane, pubescent, and has heard the meaning of the Shahadah in the language he/she understands to become Muslim by believing in and uttering the Shahadah at an audible level.

Allah, the Exalted, said:

وَمَن لَّمْ يُؤْمِن بِاللَّهِ وَرَسُولِهِ فَإِنَّا أَعْتَدْنَا لِلْكَافِرِينَ سَعِيرًا

which means: [Allah has prepared Hellfire for those who do not believe in Allah and His Messenger.] 

It is obligatory to believe in Allah and to know what is permissible to attribute to Him, what is necessary to be of His Attributes, and what is impossible to be of His Attributes. Also, it is obligatory to believe in the Messenger and to know what attributes are befitting for him, what attributes are permissible for him and the other prophets, what is necessary of their attributes, and what is impossible to be among their attributes. Whoever does not believe in Allah and His Messenger is a blasphemer and shall enter Hellfire forever.


Judgments of the Mind

Before proceeding with this book, let it be known that the judgments of the mind are three kinds:

1. The Intellectual Necessity: This refers to what the mind does not conceive as non-existing. Allah is the One Whose Existence is intellectually necessary, because the mind does not accept His non-existence, i.e., non-existence does not apply to the Self of Allah. Also, the attributes of Allah are intellectually necessary.

2. The Intellectual Impossibility: This refers to what the mind does not conceive as existing, i.e., that to which existence does not apply. The existence of a partner with Allah is an intellectual impossibility, because such a thing cannot exist as a reality, i.e., the mind does not conceive its existence.

3. The Intellectual Possibility: This refers to what the mind conceives existing at one time and non-existing at another time. This universe and its contents- among what we can and cannot see- is an intellectual possibility. It is so because the mind conceives its existence after a state of non-existence. This is the state of the entire universe. For example, Allah made the human being exist after having been non-existent, and then this human being shall be annihilated (2). This is why the human being's existence is among the intellectual possibilities. 

Allah , ta^ala, said (an-Nahl, 60):

وَلِلَّهِ الْمَثَلُ الْأَعْلَىٰ

which means: [Allah has Attributes that do not resemble the attributes of others.]

It is obligatory to believe that the attributes of Allah are confirmed to Him. He who negates them is an atheist. Hence, the one who does not believe in the Existence of Allah, i.e., the one who negates Allah's attribute of Existence is an atheist.

(2) Annihilation of humans is by complete death, which is defined as the soul completely departing the body. The souls are not annihilated and some bodies do not decay in the soil.

Below the Melayu version of  Judgments of the Mind

Bahagian Hukum 'Aqal :

Adalah hukum 'aqal itu terbahagi kepada tiga :

1) Wajib 'Aqli iaitu perkara yang tiada diterima 'aqal akan tiadanya, hakikatnya mesti menerima ada.Yang demikian wajib bagi Allah s.w.t. bersifat qidam maka maksudnya ialah mesti ada Allah s.w.t bersifat qidam.

2) Mustahil 'Aqli iaitu perkara yang tidak diterima 'aqal akan adanya , hakikatnya mesti tiada . Yang demikian mustahil Allah s.w.t. bersifat baharu maka maksudnya tidak sekali-kali Allah s.w.t. itu bersifat baharu.

3) Harus 'Aqli iaitu perkara yang diterima 'aqal adanya dan tiadanya, maka hakikatnya boleh menerima ada dan tiada seperti keadaan seseorang itu adakalanya boleh bergerak atau diam.

Explanation on the Judgments of the Mind




The Twenty Attributes of Allah ( Sifat 20)

It is obligatory to believe in the confirmed Attributes of Allah. They are neither the Self of Allah nor other than the Self of Allah . Rather, we say they are Attributes with which Allah is necessarily attributed, religiously and intellectually. Imam an-Nasafiyy said: "His Attributes are neither Him nor other than Him".

The Attributes of Allah that every pubescent and sane Muslim is obliged to know are called the Attributes of the Self of Allah. All the Attributes indicate perfection; and Allah is not attributed with their opposites. 

They are thirteen Attributes, which are repeatedly mentioned in the Qur'an and Hadith. The scholars established by consensus (Ijma^) that whoever is ignorant of them is a committer of an enormous sin (fasiq). 

As mwntioned before, Scholars say that it is obligatory on every mukallaf know one by one the twenty attributes of Allah (tansil). Commonly known as the 20 Attributes of Allah. The explanation of this attributes are as follows:

Ulama berkata bahawa ia adalah wajib ke atas setiap mukallaf mengetahui satu per satu dua puluh sifat-sifat Allah. Penjelasan tentang sifat-sifat ini adalah seperti berikut:

01- Wujud ﻭﺟﻮﺩ
- Ada

- Existence (al-Wujud): It is obligatory to believe in the Existence of Allah.

Allah said (Ibrahim, 10):

أَفِي اللَّهِ شَكٌّ  

which means: [There is no doubt about the Existence of Allah.]

Hence, it is obligatory to believe in the Existence of Allah. It is an eternal and everlasing Attribute of Allah. Allah exists without a beginning, without an ending, and without a place.

* Existence - ﻭﺟﻮﺩ  -Wujud   is known as the ‘Essential Attribute’ (As-sifah An-Nafsiyyah), since without it Allah would not be able of being described by any of the others.

02- Qidam ﻗﺪﻡ
- Sedia 
- Eternity (al-Qidam): It is obligatory to believe Allah is Eternal, i.e., there is no beginning to His Existence. His Attributes are also eternal. Nothing is eternal except Allah and His Attributes.

Allah said (al-Hadid, 3):

هو الأول

He is the First (nothing is before Him) which means: Allah is the Eternal

03- Baqa ﺑﻘﺎﺀ
- Kekal
- Everlastingness (al-Baqa'): It is obligatory to believe Allah is Everlasting, i.e., His Existence does not end. His Existence is everlasting and His Attributes are everlasting. There is nothing everlasting by itself except Allah, because annihilation does not apply to His Self. However, Paradise and Hell are everlasting because Allah willed their everlastingness. Hence, they are everlasting, not by themselves, but because of other than their selves. This is why they are among the intellectual possibilities, and they are part of this universe. 

Allah said (al-Hadid, 3):

هُوَ الْأَوَّلُ وَالْآخِرُ

which means: [Allah is the Eternal, without a beginning, and the Everlasting, without an ending.]

04- Mukhalafatuhu lilhawadith ﻣﺨﺎﻟﻔﺘﻪ ﻟﻠﺤﻮﺍﺩﺙ
- Bersalahan dengan yang baru ( Allah tidak sama dengan makhluk)
- Non-Resemblance to the Creation (al-Mukhalafatu lil-hawadith): Allah does not resemble any of His creations, either in His Self, His Attributes, or His Doings.

Allah said (ash-Shura, 11):

لَيْسَ كَمِثْلِهِ شَيْءٌ

which means: [Nothing is like Him in anyway.] Imam Abu Hanifah said: [The Creator does not resemble His creations.]

- Allah does not resemble any creatures ( Difference with the new * ) 
  * Other than Allah called " new " (creatures)

05- Qiamuhu binafsih ﻗﻴﺎﻣﻪ تعال ﺑﻨﻔﺴﻪ
- Berdiri dengan sendiri
- Non-neediness of Others (al-Qiyamu bin-Nafs):

Allah said (al-'Ikhlas, 2):

اللَّهُ الصَّمَدُ

which means: [Allah is the Master Who is resorted to in one's needs.] It also means: [Allah is one Who does not need any of the creations, and all of them need Him]. Allah does not need anything. He does not need anyone to give Him existence, because He exists without a beginning. Also, He does not need anyone to specify Him with Knowledge, instead of ignorance, or any other of His Attributes, because His Attributes have no beginning.

06- Wahdaniah ﻭﺣﺪﺍﻧﻴﺔ
- Esa
-Oneness (al-Wahdaniyyah): It is obligatory to believe that Allah is One without a partner. 

Allah said (Muhammad, 19):


فَاعْلَمْ أَنَّهُ لَا إِلَٰهَ إِلَّا اللَّهُ

which means: [know that no one is God except Allah] Allah is One in His Self, Attributes, and Doings; hence Allah has no equal. So we say, for example: Allah is the Creator and no one is a creator except Allah. Allah is One but not as in numbers, because numbers are created. Rather, He is One in that there is no partner with Him.

* The other 5 ( from 02 to 06 are known as the ‘Negating Attributes’ (As-Sifaat As-Salbiyyah). This is because by establishing them, one negates their opposites from Allah’s being

07- Qudrah ﻗﺪﺭﺓ
- Berkuasa
Power (al-Qudrah): It is obligatory to believe Allah is attributed with Power. It is defined as an eternal and everlasting Attribute of Allah, with which Allah gives existence to or annihilates what is intellectually possible. 



Allah said (al-Baqarah, 20):

إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ

which means: [Allah has the Power over everything.] That is, Allah's Power relates to all things that are intellectually possible. Hence, the Power of Allah is neither related to the intellectually necessary in creating nor in annihilating, because non-existence and annihilation do not apply to Allah. Hence, the mind does not accept the notion of Allah creating or annihilating Himself. This means that such a matter does not occur.

The Power of Allah is neither related to the intellectually impossible in creating nor in annihilating, because existence does not apply to the intellectually impossible. The existence of a god with Allah is intellectually impossible. Hence, it is not mentally sound to say that Allah creates or annihilates such a "non-existing" thing. The fact that the Power of Allah is neither related to the intellectually necessary nor to the intellectually impossible is not powerlessness, but rather a clear indication of the perfect Power of Allah. Also, this fact conforms to the judgement of the mind: the intellectual impossibility does not turn into an intellectual possiblity, and the intellectually necessary does not turn into an intellectual possibility. The existence of a sea of mercury is an intellectual possiblity, although it does not customarily occur. The Power of Allah is related to it. Allah has the Power to create a sea of mercury if He so wills.

08- Iradat ﺇﺭﺍﺩﺓ
- Berkehendak menentukan
-Will (al-Iradah): It is obligatory to believe Allah is attributed with Will. It is defined as an eternal and everlasting Attribute, with which Allah specifies the creations (who are intellectual possibilities) with some of the attributes which are possible for them to have. An example is specifying eyes with green color instead of other possible colors. There is no difference in that regard between good and evil, belief and blasphemy, winning and losing, and other opposites among what is intellectually possible. 

Allah said (at-Takwir, 29):

وَمَا تَشَاءُونَ إِلَّا أَن يَشَاءَ اللَّهُ

which means: [You do not will except what Allah willed for you.]
09- Ilmu ﻋﻠﻢ
- Mengetahui
- Knowledge (al-'Ilm): It is obligatory to believe Allah is attributed with Knowlege. This is an eternal and everlasting Attribute of His Self. Allah knew eternally about His Self, Attributes, and His creations. Nothing is beyond His Knowledge. 

Allah said (al-Baqarah, 282):

وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ

which means: [Allah knows about everything.]
10- Hayat ﺣﻴﺎﺓ
- Hidup
- Life (al-Hayah): It is obligatory to believe Allah is attributed with Life. 

Allah said (al-Baqarah, 255):

اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ

which means: [No one is God but Allah, Who is attributed with Life, and His Existence does not end.] Life is an eternal and everlasting Attribute of Allah. The Life of Allah is not like our life, because our life needs a combination of body and soul. However, the Life of Allah is His Attribute.
11- Sama' ﺳﻤﻊ
- Mendengar
- Hearing (as-Sam'): It is obligatory to believe Allah is attributed with Hearing. This is an eternal and everlasting Attribute of Allah with which Allah hears all hearable things. He hears them whether they are near to us or far from us, because Allah is not in a place. He hears without an ear, without means, and without instruments. His hearing is not subject to weakening or change, because weakness and change are non-befitting to Allah. 

Allah said (ash-Shura, 11):

وَهُوَ السَّمِيعُ الْبَصِيرُ

which means: [He is the One attributed with Hearing and Sight.]
12- Basar ﺑﺼﺮ
- Melihat
- Sight (al-Basar): It is obligatory to believe Allah is attributed with Sight. This is an eternal and everlasting Attribute of Allah with which He sees all things that are seeable, without an instrument and without means. He sees the things that are far away from us and those that are near to us without any difference, because Allah is not in a place. His Attribute of Sight does not change or develop, because the One whose Self is eternal does not develop or change. Allah's Attributes are eternal and do not develop or change. 

Allah said (Ghafir, 20):

إِنَّ اللَّهَ هُوَ السَّمِيعُ الْبَصِيرُ

which means: [Certainly, Allah is the One attributed with Hearing and Sight.]

13- Kalam ﻛﻼﻢ
- Berkata-kata
- Speech (al-Kalam): It is obligatory to believe Allah is attributed with Speech (Kalam). This is an eternal and everlasting Attribute, with which Allah orders, forbids, and informs. It is not a letter, a sound, or a language. The Qur'an and the other revealed Books are expressions of the eternal Kalam of the Self of Allah. When we write the word "Allah", it is an expression of the Self of Allah. Likewise, the words and sentences of the revealed Books are expressions of the Kalam of Allah. The Qur'an is called the Kalam of Allah because it is not authored by Prophet Muhammad or Angel Jibril. The Qur'an is also used to mean the eternal Kalam of the Self of Allah. 

Allah said:

وَكَلَّمَ اللَّهُ مُوسَىٰ تَكْلِيمًا

which means: [Allah spoke to Musa with His eternal Kalam], i.e., Allah created in Prophet Musa the ability to hear the Kalam of the Self of Allah, which is not a letter or a sound.

* From 07 to 13 named as The Abstract Attributes’ ( Sifaat al-Ma’aani )

14- Kaunuhu qaadiran ﻛﻮﻧﻪ ﻗﺎﺩﺭﺍ
    - Keadaan-Nya yang berkuasa /
    - His being of powerful
    - That Allah be Powerful )

15- Kaunuhu muriidan ﻛﻮﻧﻪ ﻣﺮﻳﺪﺍ
    - Keadaan-Nya yang berkehendak menentukan
    - His being of willing
    - That Allah be  Willful )

16- Kaunuhu 'aliman ﻛﻮﻧﻪ ﻋﺎﻟﻤﺎ
    - Keadaan-Nya yang mengetahui
    - His being of knowing
    - That Allah be  knowing

17- Kaunuhu hayyan ﻛﻮﻧﻪ ﺣﻴﺎ
    - Keadaan-Nya yang hidup
    - His being of alive
    - That Allah be Living 

18- Kaunuhu sami'an ﻛﻮﻧﻪ ﺳﻤﻴﻌﺎ
    - Keadaan-Nya yang mendengar
    - His being of hearing
    - That Allah be Hearing

19- Kaunuhu basiiran ﻛﻮﻧﻪ ﺑﺼﻴﺭﺍ
    - Keadaan-Nya yang melihat
    - His being of seeing
    - That Allah be Seeing

20- Kaunuhu mutakalliman ﻛﻮﻧﻪ ﻣﺘﻜﻠﻤﺎ
    -  Keadaan-Nya yang berkata-kata
    - His being of Speaking
    - That Allah be Speaking 

From 14 to 20 named as Signifying Attributes (As-Sifaat al-Ma’nawiyyah)

Some other Translation of Twenty Attributes of Allah

The Shariah requires of every mukallaf person to know the attributes of Allah (swt).
The word Sifaat means attributes, the singular form is Si’fah. There are 20 Sifaat that are waajib (essential) for Allah.

1. Al-Wujood (Takwin?) – Existence. All existence and action depend upon Him.
2. Al-Qidam – Without beginning. He is before the before. He did not become. He always was.
3. Al-Baqaa – Infiniteness. He is after the after, Eternal. He always will be.
4. Mu’kaa la fa tu hoo ta’alaa lil hawaadithi – He the Exalted being unlike to any of the contigents. He is the Creator, bearing no resemblance to the created.
5. Qi yaa mu hoo bi naf sih – Self subsistent or self existent, without any needs
6. Al wah daa niy yah – Oneness. He is unique, without partner, without resemblance, the cause of all
7. Al-Qudrah – Power. All power is His
8.Al-iraadah – Free will or choice. All will is His
9. Al-ilm – Knowledge. Allah is all-knowing
10. Al-hayaah – Life. Allah is ever-living
11. As sam’u – Hearing. Allah is all-hearing
12. Al Basar – Sight. Allah is all-seeing
13. Al Kalaam – Speech. The word, all that is taught, is His
14. Kau nuhoo ta’alaa qaadiraa – He the Most Exalted being Powerful
15. Kau nuhoo ta’’alaa mureedaa – He the Exalted being free chooser
16. Kau nuhoo ta’alaa ’aalimaa – He the Most Exalted being all-knowing
17. Kau nuhoo ta ‘alaa ghay yaa – He the Most Exalted being Alive
18.Kau nuhoo ta ‘alaa sa mee’aa – He the Most Exalted being All-Hearing
19. Kau nuhoo ta ‘alaa basee raa – He the Most Exalted being the All-Seeing
20. Kau nuhoo ta ‘alaa muta kal lima – He the Most Exalted being All-Speakinglivingislam.co.za 

The translation for the sifat  14 to 20 also found in difference way, so I put all of them here. Beside the two as stated above, also found the translation started with  " He is in a state of being " as below ..


Islam prohibits its followers from thinking about the substance of God or imagining His essence. Such questions as: “what does God look like” are strictly discouraged as they are beyond the reach of human understanding. Not surprisingly, among the Cirebonese too, attempts to describe God end up with the identification of His names in terms of attributes called sifat-sifate Gusti Allah (Allah's attributes) which incorporate sifat wajib (the “must”- attributes), sifat mustahil (the “must not”-attributes) and sifat jaiz (the “may” attribute). The sifat wajib correspond to an affirmation of divine perfection, qualities that must be ascribed to God. There are twenty of these and hence they are known as sifat rong puluh (the twenty attributes). Thirteen of the attributes are said to be unanimously agreed on by theologians, while the other seven were added later by others. 
The thirteen attributes are: wujud (existence); qidam (eternal); baqa’ (permanence); mukhalafatu lilhawaditsi (dissimilarity with the created); qiyamuhu binafsihi (self-subsistence); wahdaniyat (oneness); qudrat (power); iradat (will); ‘ilmu (‘knowledge), hayat (life); sama’ (hearing); bashar (vision); kalam (speech). 
The other attributes do not intrinsically describe God's essence; they designate what God can do and usually does, they are kaunuhu (He is in a state of being: qadiran (powerful); muridan (willing); ‘aliman (knowing); hayyan (alive); sami'an (hearing); bashiran (seeing); mutakalliman (speaking).

The popularity of the poem is helped thanks to the modern recording technology and the current trend of people's religious commitment in Indonesia. Now the poem is beautifully chanted by some pop-singers and is available on records and cassettes, and can even be heard on some commercial radio stations.

The sifat mustahil (the “must not”-attributes), correspond to the negation of any defective qualities and, therefore, must not be ascribed to God. Standing in contrast with sifat wajib, there are also twenty sifat mustahil: ‘adam (non-existence); huduts (recency); fana’ (perishability); mumatsalatu lilhawaditsi (similarity with the created); ikhtiyaju bighairihi (non-self-sufficiency); ta'addud (plurality); ‘ajzu (weakness); karahah (unwillingness); jahlu (ignorance); mawtu (inanimated); ashommu (deafness); a'ma (blindness); bukmun (speechlessness); He, who or that which could be in a state of being: ‘ajizan (powerless); karihan (unwilling); jahilan (ignorant); mayyitan (dead); ashomman (deaf); a'man (blind), abkaman (non-speaking).

There is, however, only one sifat jaiz (the “may”-attribute): God's prerogative to do or not to do something.
epress.anu.edu.au


The 'ulama' of Islam said that every discreet male or female Muslim, who has reached the age of puberty, ought to know and believe in the as-Sifat adh-Dhatiyya (3) and as-Sifat ath-Thubutiyya (4) of Allahu ta'ala correctly. It is this which is primarily obligatory (fard) for everybody. Not to know is not an excuse but a sin. Khalid ibn Ahmad al-Baghdadi wrote this book not to make a show of superiority and knowledge to others or to become famous, but to leave a reminder, a service behind. May Allahu ta'ala help humble Khalid (5) with His Power and through His Prophet's blessed soul! Amin.

Everything other than Allahu ta'ala is called the ma'siwa or 'alam (the creation, the universe), which is called "nature" now. All creatures were nonexistent. Allahu ta'ala is the One who has created them all. They all are mumkin (that may come into existence out of nonexistence) and hadith (that came into being out of nothing); that is, they may come into existence while they are nonexistent, and they came into existence while they had been nonexistent. The hadith ash-Sharif, 'Allahu ta'ala was existent, anything else did not exist,' shows that this is true. ` A second evidence showing that the whole universe and all creatures are hadith is the fact that creatures are transforming and changing into one another all the time; whereas, anything Qadim (without a beginning) should never change. Allahu ta'ala's Dhat (Person, Essence) and Attributes are Qadim and never change.(6) The changes in creatures cannot be coming from the eternal past. They should have a beginning and come into existence from elements or substances, which must have been created out of nonexistence.

Another evidence for the fact that the universe is mumkin, that is, it may come into being out of nonexistence, is that creatures, as we see, are hadith; that is, they come into existence out of nothing.

There are two beings: the mumkin and the Wajib.(7) If only the mumkin existed, or if Wajib al-wujud did not exist, nothing would exist.(8) For this reason, the mumkin could not come into existence or go on being by itself. If some power had not affected it, it would have always remained in nonexistence and could not have come into existence. Since a mumkin could not create itself; it could not, of course, create other mumkins, either. That which has created the mumkin has to be Wajib al-wujud. The existence of the 'alam shows that a creator who created it out of nothing exists. So, the Unique Creator of all that are mumkin, the creatures, is the only Wajib al-wujud without being hadith or mumkin, but always existent and Qadim (eternal). 'Wajib al-wujud' means that its existence is not from something else but from itself, that is, it is always self-existent and is not created by someone else. If this were not so, then it would have to be a creature (mumkin and hadith) created by someone else. And this is contrary to what is deduced above. Persian 'Khuda' (used as a name for Allah) means 'always self-existent, eternal.(9)'

We see that the classes of beings are in an astounding order, and science finds out new laws of this order each year. The Creator of this order must be Hayy (Ever- living), Alim (All-knowing), Qadir (Almighty), Murid (All-willing), Sami (All-hearing), Basir (All-seeing), Mutakallim (All-speaking) and Khaliq (All-creating) (10), because, death, ignorance, incapability or being disposed under others' compulsion, deafness, blindness and dumbness are all defects, imperfections. It is impossible that such defective attributes be in Him who has created this 'alam or ka'inat (all beings) in such an order and who protects them against annihilation (11). Moreover, we see the above attributes of perfection also in creatures. He has created them in His creatures. If these attributes did not exist in Him, how could He create them in His creatures, and would not His creatures be superior to Him?

We should also add that in Him who has created all these worlds of beings there should exist all the attributes of perfection and superiority and none of the attributes of deficiency, for, one defective cannot be creative.

Let alone these reasonable evidences, ayat-i karimas and hadith ash-Sharifs explain clearly that Allahu ta'ala has the attributes of perfection. Therefore, it is not permissible to doubt it. Doubt causes disbelief. The above-given eight attributes of perfection are called as-Sifat ath-Thubutiyya. Allahu ta'ala has all the eight attributes of perfection. There is no defect, disorder or change in His Person, Essence, Attributes or Deeds. 

The details can be read @ islam786.com
or Belief and Islam


Following taken from  Kalam and Islam Nuh Ha Mim Keller
The heart of traditional kalam theology is that—after the shahada “there is no god but Allah and Muhammad is the Messenger of Allah,” and after acknowledging Allah’s infinite perfections and transcendence above any imperfection—it is obligatory for every Muslim to know what is (a) necessarily true, (b) impossible, or (c) possible to affirm of both Allah and the prophets (upon whom be peace). These three categories traditionally subsume some fifty tenets of faith.

(a) The twenty attributes necessarily true of Allah are His (1) existence; (2) not beginning; (3) not ending; (4) self-subsistence, meaning not needing any place or determinant to exist; (5) dissimilarity to created things; (6) uniqueness, meaning having no partner (sharik) in His entity, attributes, or actions; (7) omnipotent power; (8) will; (9) knowledge; (10) life; (11) hearing; (12) sight; (13) speech; such that He is (14) almighty; (15) all-willing; (16) all-knowing; (17) living; (18) all-hearing; (19) all-seeing; (20) and speaking—through His attributes of power, will, knowledge, life, hearing, sight, and speech, not merely through His being.

(b) The twenty attributes necessarily impossible of Allah (21–40) are the opposites of the previous twenty, such as nonexistence, beginning, ending, and so on.

(c) The one attribute merely possible of Allah (41) is that He may create or destroy any possible thing.

For details masud.co.uk

Selected link  
The Perfect Names And Attributes Of ALLAH
epress.anu.edu.au

Sifat Sifat ALLAH - Ustaz Kazim Elias
Ustaz Azhar - 20 Sifat Allah
Ustaz Azhar - 20 Sifat Allah - Part 2
Al-Azim.com
Quran.com
arabic-keyboard.org
Islam Browser Arkib


***************
 Important Note
The Arabic Word
كونه
 ( كون + ه )

Found in Arabic-Malay Dictionary كون translated as " Keadaan " or " Alam Semesta " in Malay / Bahasa Melayu. The word " Keadaan " in English can be said as circumstances or Condition based on the sentences. Also found translated as Being.
The Malay translation for the word كون by adding the ه  is " Keadaan Dia" . In Malay normal speaking, " Keadaan dia " always spoke as KeadaanNya. ( Nya have same meaning of Dia). The translation by word in English " Condition He " and the normal speaking say as His Condition or His being. The word  " Dia or Nya " in Malay have the same meaning  to the English word He or She or It
.
The Malay word " Dia " does not represent gender, it can be used to man or woman and even to God while the english word " He " or " She " represent gender.

Example:

Dia suka belajar.  Translated into English as He likes to study. We can know the person who like to study is a man or a boy but in the Malay sentence " Dia suka belajar " we could not know whether the person is a man or a woman or a girl or a boy because the word " Dia " does not represent gender . This is the good about English word.

Another example:


Dia Allah Tuhan yang satu , translated to English as He is Allah, The One 

In bahasa Melayu, no problem but in English, if we read as the meaning in English grammar, we can fall in to Shirk/ Syirik. because one of the attributes of Allah is  04- Mukhalafatuhu lilhawadith ﻣﺨﺎﻟﻔﺘﻪ ﻟﻠﺤﻮﺍﺩﺙ
- Allah does not resemble any of His creations, either in His Self, His Attributes, or His Doings

This is the lack of English language, don't have pronounce suit to Allah's attribute.( Allah not same to Allah's creation - refer to attribute ﻣﺨﺎﻟﻔﺘﻪ ﻟﻠﺤﻮﺍﺩﺙ )

Conclusion

The words "He", "His", and "Him" when used in reference to Allah must not be understood to represent gender. Allah created males and females and is not similar to any of the creations

As addition to the word  كونه
The word mix of  كون + ه

The Etymology of the word كون


From the root verb كان (kāna), to be, from ك و ن (IPA: /k-w-n/) (Other: k-w-n).
Noun

كَوْن‎ (kaun) m, plural أكوان (’akwān)‎
being, esse
existence الكون (al-kaun) — reality, the world, the cosmos, the universeالكون الاعلى  (al-kaun al-’aʕlā) — the supreme being, God
event, occurrence, incident
 

Verb

كوّن ‎(káwwana) (verb form II)
to make, to create, to produce, to originate
to bring forth, to bring into being
to formalize, to frame, to form, to shape, to constitute, to compose, to shape, to set up, to fashion
 

en.wiktionary.org

***************

What is the Difference Between 
Allah`s Names and Attributes  ?
Imam Karim Abu Zaid

Explanation of the First 13 Sifat of Allah
Understand but Don't ask How
a kitab/book read by Ustaz Abdul Karim
collection of MohammadiMasjid

Buah Sifat 20 Dalam Hidup 
Dr. Musthafa Umar, Lc. MA
presented in Melayu language

Understanding The Exclusive Attributes 
& General Attributes Of Almighty Allah
Dr Tahir ul Qadri
Uploaded by on 3 Oct 2011


The Names and Attributes Of Allah
Abu Imran Al-Sharkasi

Uploaded by on Jul 27, 2011

The Unique Attributes of Allah Almighty 
Dr. Muhammad Ismail Al-Muqaddem
Uploaded by on Feb 15, 2011

*****************

Konsep Muqtadayat al-Uluhiyyah Dan Awhal Al-Tauhid Dalam Mentauhidkan Allah SWT 
Menurut Syeikh Mukhtar Ali Muhammad al-Dusuqi r.a


Kertas kerja ini bertujuan membincangkan konsep Muqtadayat al-Uluhiyyah dan Awhal al-Tauhid sebagaimana yang dijelaskan oleh Sayyidi Syeikh Mukhtar Ali Muhammad al-Dusuqi r.a.

Kajian ini adalah hasil pengajian penulis bersama Syeikh Mukhtar r.a yang digabungkan dengan penulisan-penulisan para ulama’ berkenaan Sifat 20 dalam pengajian ilmu tauhid.

Konsep Muqtadayat al-Uluhiyyah dan Awhal al-Tauhid merupakan satu pendekatan baharu yang dipersembahkan untuk memahami ilmu tauhid khususnya Sifat 20 secara lebih mudah dan jelas.

Dalam kata lain, Muqtadayat al-Uluhiyyah dan Awhal al-Tauhid merupakan ekstrak atau ‘ain bagi Sifat 20.

Kajian ini memfokuskan perbincangan terhadap ciri-ciri yang mesti ada pada tuhan yang dikenali sebagai Muqtadayat al-Uluhiyyah dan juga perkara-perkara yang boleh merosakkan tauhid iaitu Awhal al-Tauhid.

Dalam metodologi al-Asha’irah dan al-Maturidiyyah, hal ini dipelajari sebagai 20 sifat yang wajib bagi Allah beserta 20 sifat yang mustahil bagi Allah. Pemahaman yang jelas terhadap konsep Muqtadayat al-Uluhiyyah dan Awhal al-Tauhid akan dapat memantapkan lagi aqidah serta dapat memberikan satu perspektif baharu dalam pengajian ilmu tauhid. Kajian ini mungkin merupakan pendekatan yang berbeza dalam memahami aqidah. Namun demikian, intipatinya adalah tetap sama dan tidak berbeza sebagaimana aqidah yang dipegang oleh Ahli Sunnah wal Jama’ah.

Boleh membacanya di Islam Browser Arkib
atau terus dari sumber hanputra.blogspot.com


****************

Abu Hanifa, Salafis, al-Fiqh al-Akbar and The Truth
By Abdullah bin Hamid Ali

Abu Hanifa says in Al-Fiqh Al-Akbar about the qualities of God:

“He has a hand, a face, and a self. So what He, High is He, mentions in the Qur’an of the mention of the face, hand, and self, they are all attributes of His with no modality (or description).

It is not said that His hand is His power or His blessing, since such would be a nullification of the attribute. And such is the statement of the People of Qadar and ‘Itizaal.[8]

Rather, His hand is His attribute with no modality (or description). And His anger and His satisfaction are two of His attributes with no modality (or description)…”

One must first understand that by virtue of the fact that the book – Al-Fiqh Al-Akbar - is considered to be the first book written in the time of the Taabi’een on the topic of Tawheed in an organized and methodical fashion during an age of great controversy when Sunnis were attempting to codify the orthodox creed of Muslims that there will be statements found in it that may be problematic.

Of course Salafis would find great joy in seeing such statements like the one above, since it apparently gives credence to their arguments about what they refer to as ‘The Attributes of Allah,’ like the hand, face, eyes, foot, side, shin, self, etc.

They could easily make the claim that their ‘aqeedah is correct and in agreement with the creed of the Salaf, since Imam Abu Hanifa who is one of the Salaf says in Al-Fiqh Al-Akbar that Allah has a hand. And His hand is an attribute, similar to what they say.

Continue to Read @ Islam Browser Arkib
Or from the Source @ Masud.Co.Uk


****************

Where is Allah ? Di mana Allah ?

Allah is everywhere 
explaination by Mr Harun Yahya

Uploaded by on Dec 6, 2011


Everything is the manifestation of Allah 
explaination by Mr Harun Yahya

Uploaded by on Apr 22, 2011

Explanation on a hadis where Prophet Muhammad 
asking Jariah Where is Allah ?
( presented in Melayu language by Maulana Mohd Asri Yusoff )
 



Uploaded by on 9 Dec 2009

- Penjelasan Hadis: Nabi s.a.w. bertanya jariah: "Di mana Allah!" Jariah menjawab: "Fis Samaa' (Di langit)"
- Al-Imam al-Nawawi, pensyarah Sahih Muslim memilih pendapat Khalaf dengan melakukan takwil
- Mazhab salaf menetapkan sifat (Isbat sifat) tanpa melakukan takwil.
- Nabi s.a.w. menerima jawapan jariah: "Allah di langit.." tanpa meminta perinciannya
- Persoalan: Dianggap berimankah sesiapa yang tidak tahu sebahagian dari sifat-sifat Allah?
- Bolehkah belajar Sifat 20
- Cara Sifat 20 tidak menafikan sifat-sifat Allah yang lain
- 3 golongan termasuk Ahlus Sunnah: 1, Ahli hadis 2. Ahli Nazhor 3. Ahli Wijdan
- Jangan berkelahi. Kita semua adalah termasuk Ahlus Sunnah Wal Jamaah
- Menerangkan berkaitan aqidah dibenarkan dan tidak bid'ah menggunakan pelbagai cara untuk menghadapi pelbagai ragam manusia
- Lagi penjelasan tentang maksud Fis Samaa' (Allah di langit)
- Penjelasan maksud hadis:
Nabi s.a.w. bertanya jariah: "Siapa saya?" Jariah menjawab: "Engkau Rasulullah." Nabi s.a.w. bersabda: "Merdekakanlah dia, kerana sesungguhnya dia telah beriman.."

(Narration in English)

Uploaded by on 1 Jun 2009

Explanation of Hadith Al Jariya (Slave Girl) Ain Allah

When the Prophet, sallallahu alayhi wa sallam, asked the black slave woman the question: "Aynallah?", the scholars said this meant he was asking her about her belief in the status of Allah. She answered: "Fis-sama'" which has the meaning that Allah has the highest status.

Also Imam al-Bayhaqiy said "hadith al-jariah is Mudtarib (inconsistent because it has five different narrations), and if it was sahih, it would mean that the Prophet is asking her about her belief in Allah and she indicated that Allah has a very high status, because Allah is clear from being in a place".This ta'weel of Imam al-Bayhaqiy has to do with the Arabic language and is interpreted in accordance to the arabic language and according to what befits the Islamic belief and the logic.

Yet the mushabbihah (those who liken Allah to the creations) insist on taking the literal meaning saying that the Prophet asked her about the place of Allah, and that she said, "In the sky," meaning that the sky is a place for Allah. But it's agreed among Salaf and Khalaf that the Mutashabih Ayat and Ahadith cannot be taken literally.

Copying from Imam al-'Ashariyy, Imam al-Bayhaqiyy, in his book, Al-Asma' was-Sifat, page 488, said: "Allah,taala, is not in a place. Movement, coming to rest, and sitting are among the attributes of bodies."

Imam Ibn Rajab al-Hanbaliyy explained the term al-istiwa', in SuratTaha, ayah 5:
الرحمن على العرش استوى 

as al-istila', which means subjugating. When al-istila' is used to explain this ayah it means that Allah subjugated the ^arsh with a subjugation that is without a beginning, like all of the attributes of Allah. If the ayah is explained in this manner, it means that Allah was attributed with subjugating the ^arsh before the ^arsh was created in the same way that Allah was attributed with being the Creator before anything from the creation existed. In this context, the scholars have used the term al-azal, which means the status of existing without a beginning. Thus it can be said that Allah subjugated the ^arsh in al-azal, meaning that Allah subjugated the ^arsh with a subjugation which is without a beginning. Yet the mushabbihah insist on taking the literal meaning, and they say istiwa' means Allah 'sits' on the throne and 'firmly establishes' Himself on it.

In his book, Al-Mutaqad, Imam al-Bayhaqiyy related in a chain back to al-'Awzaiyy and Imam Malik and Sufyan ath-Thawriyy and al-Layth Ibn Sa^d that when they were asked about the ayat and the ahadith that are mutashabihat, they said:

"أمروها (صفات الله) كما جاءت بلا كيف"

which means: "Accept them as they came without applying a 'how' to them." This is because if one asked the question 'how?' the answer would be, 'Like this or that.' Everything other than Allah is His creation so to say 'like this or that' would mean 'like this or that created thing' and Allah is not like His creation. Anything a person can imagine, Allah is different from it. When the scholars said: "... without applying a 'how' to them," they meant that Allah is clear of being attributed with sitting, resting, moving, limbs, bodies, and parts. They did not mean that His istiwa' over the throne has a 'how' of which we are ignorant. On the contrary, the scholars completely negated that a 'how' could be applied to Allah. So the statement of those who say "Allah sits on the throne but we do not know how," is rejected on the basis of what these scholars said.

Anyone with a sound mind knows that sitting, no matter how it is, is an attribute of bodies. Occupying places necessitates a 'how' and applies to bodies. Furthermore, color and touching are attributes of bodies and 'how' applies to them. All of that is impossible to apply to Allah.

Likewise, the hadith of the Prophet, sallallahu alayhi wa sallam:

means: If you are merciful to those on earth, the angels, who occupy the heavens, will bring onto you the mercy of Allah.

Yet, the mushabbihah insist on taking the literal meaning saying the hadith means: "Allah, Who occupies the heavens, will be merciful to you."

It's an Ijma that Allah does not reside in a place and it's logical as well. For, before the places, Allah existed without a place, and after creating the place he is as he was without a place because he does not need anything. Imam Aliyy (Radiallahu ^anhu) said: "Kanallahu Wala makan, Wahuwa-l`ana ala ma alayhi kan" that is without a place.

This is the aqidah of the Muslims the salaf and the Khalaf.



Mufti explains the hadith of the slavegirl.
Mufti Abdur Rahman ibn Yusuf Mangera

Where is Allah ?
Syeikh Wahid 'Abdus Salam Bali from Mesir
Uploaded by on 16 Jan 2012


=====================================

Introduction to Islamic Creed - Pengenalan kepada Pegangan Islam

Table of Contents
I. ‘Abdul-Wahid ibn ‘Ashir 12
II. The Unsophisticated (Ummi) 14
III. Islam’s Three Pivotal Topics 16
IV. The Judgment Passed by the Intellect 21
V. Necessary, Possible, and Impossible 23
VI. The First Duty Upon the Legally Responsible 28
VII. Introduction to Divinity and Prophecy 30
VIII. Allah’s Necessary Attributes 31
IX. Allah’s Impossible Attributes 35
X. Allah’s Possible Attributes 37
XI. Rational Proofs of Allah’s Attributes 40
XII. Seeing, Hearing, and Speech 53
XIII. Attributes Necessary for the Messengers 56
XIV. Attributes Impossible for the Messengers 59
XV. Attributes Possible for the Messengers 61
XVI. The Hallmark of True Faith 66
XVII. Islam, Iman, and Ihsan 68
XVIII. Intro to Legal Theory and Five Judgments 72
XIX. Text of Murshid Al-Mu’een 83
XX. About the Author 88
XXI. Index 90








Thanks for coming

Thanks for coming
Terima kasih sudi hadir

Tajuk - Title