Slideshare (lesson#12)tauheed-course-(batch#5-aug-dec-2015)--the-20-essential-attributes(sifaatullah)-(2-december-2015)

Using curriculum he has developed especially for English-speakingUsing curriculum he has developed especially for English-speaking
Muslim 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 AIT CAN ALSO BE A
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PARENTS, EDUCATORS,PARENTS, EDUCATORS,
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OPEN TO ALLOPEN TO ALL
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MOST COMPASIONATEMOST COMPASIONATE
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contact Econtact E -mail :-mail :
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or +65 81234669 / +65 96838279or +65 81234669 / +65 96838279
LESSON
““INTRODUCTION TO STUDY OFINTRODUCTION TO STUDY OF
TAUTAUHHEED – (AQA’ID)EED – (AQA’ID)””
Intermediate Level Islamic course in English for AdultsIntermediate Level Islamic course in English for Adults
conducted 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 201512th AUGUST 2015
Every Wadnesday night @ 8pm – 10pmEvery Wadnesday night @ 8pm – 10pm
Wisma 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

TO CONTINUETO CONTINUE

This is one of the traditional approaches in ensuring theThis is one of the traditional approaches in ensuring the
understanding of attributes of Allah, amongst Muslimsunderstanding of attributes of Allah, amongst Muslims
who are exposed to other religious or philosophical views,who are exposed to other religious or philosophical views,
does not deviate from that of the pious predecessorsdoes not deviate from that of the pious predecessors
(Salafus-Sole(Salafus-Solehheen)een)
TO CONTINUETO CONTINUE

 In man’s reliance upon rationalising to understand theIn 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 – theAlthough mankind may discern the existence of God – the
Supreme Being, Creator of every creations, yet knowledgeSupreme Being, Creator of every creations, yet knowledge
about who that Supreme Being is (what are His names,about who that Supreme Being is (what are His names,
attributes etc.), must come from God Himself.attributes etc.), must come from God Himself.

 Islamic scholars responded by stipulating the ‘criteria’ orIslamic 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 Revelationsalso be substantiated with textual basis in Revelations
((NAQLIYYAHNAQLIYYAH).).
 Without which, man’s tendencies towards speculating withWithout 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 MUHHKAMATKAMAT - verses- verses
basic or fundamental (of established meaning); theybasic or fundamental (of established meaning); they
are theare the FOUNDATION OF THE BOOKFOUNDATION OF THE BOOK: others are: others are
AAYAT MUTASHAABIHATAAYAT MUTASHAABIHAT – verses not of well-– verses not of well-
established meaning.”established meaning.”

AAYAT MUAAYAT MUHHKAMAT –KAMAT – FOUNDATION OF MESSAGEFOUNDATION OF MESSAGE
Say: He is Allah the One and Only; Allah, the Eternal,Say: He is Allah the One and Only; Allah, the Eternal,
Absolute; He begetteth not, nor is He begotten; AndAbsolute; 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 ( ‫ٱ‬‫ف‬ُ ‫طفي‬ِ‫ُفي‬ ‫ل‬َّ‫ل‬ ) 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),
andand His ExistenceHis Existence ((WujudWujud) is an) is an attributeattribute ((SifatSifat) which is inseparable) which is inseparable
from being regarded also asfrom being regarded also as His EssenceHis Essence ((DzatDzat).).
Thus the term “Thus the term “Sifat NafsiyyahSifat 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. WhenThere are countless ways to verify the existence of God. When
Muslim acknowledges God’s existence, by this he is also certain ofMuslim acknowledges God’s existence, by this he is also certain of
what God is not – i.e. anything antithetical to this notion is rejected aswhat 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, itA Muslim’s belief is one of conviction, once established, it
must not be left to uncertainty or doubts. Even if one do notmust not be left to uncertainty or doubts. Even if one do not
fully know what a thing is, he can be regarded to essentiallyfully 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 themselvesWere they created of nothing, or were they themselves
the creators? Or did they create the heavens and thethe 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 beOur very own existence, and existence of creations cannot be
denied.denied.
 From whence do these creations emanate? If it comes fromFrom whence do these creations emanate? If it comes from
yet another creation, then it still has not resolve the question asyet another creation, then it still has not resolve the question as
to who is the initial Creator, leading to a never ending loop ofto 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 comeThe only logical answer would be that it must have come
from the First Cause (God, Creator), Who alone is not part offrom the First Cause (God, Creator), Who alone is not part of
creation.creation.

ONE EXAMPLE OF THE REASONINGS
ONE EXAMPLE OF THE REASONINGS
(refer to slides for all seven reasons)
(refer to slides for all seven reasons)::

FIRSTLY :
By unwavering mathematical law we can prove that our universe was
designed and executed by a great engineering Intelligence.
Suppose you put ten coins, marked from one to ten, into your pocket
and give them a good shuffle. Now try to take them out in sequence
from one to ten, putting back the coin each time and shaking them all
again.

FIRSTLY :
Mathematically we know that your chance of first drawing number
one is one in ten; of drawing one and two in succession, one in 100; of
drawing one, two and three in succession, one in a thousand, and so
on; your chance of drawing them all, from one to number ten in
succession, would reach the unbelievable figure of one chance in ten
thousand million.

FIRSTLY :
By the same reasoning, so many exacting conditions are necessary for
life on earth that they could not possibly exist in proper relationship by
chance.
The earth rotates on its axis at one thousand miles an hour; if it turned
at one hundred miles an hour, our days and nights would be ten times as
long as now, and the hot sun would then burn up our vegetation during
each long day while in the long night any surviving, sprout would freeze.

FIRSTLY :
Again, the sun, source of our life, has a surface temperature of 12,000
degrees Fahrenheit, and our earth is just far enough away so that this
"eternal fire" warms us just enough and not too much! If the sun gave
off only one-half its present radiation, we would freeze, and if it gave
half as much more, we would roast.

FIRSTLY :
The slant of the earth, tilted at an angle of 23 degrees, gives us our
seasons; if it had not been so tilted, vapours from the ocean would
move north and south, piling up for us continents of ice.

FIRSTLY :
If our moon was, say, only 50 thousand miles away instead of its actual
distance our tides would be so enormous that twice a day all continents
would be submerged; even the mountains would soon be eroded away.

FIRSTLY :
If the crust of the earth had been only ten feet thicker, there would be
no oxygen without which animal life must die. Had the ocean been a
few feet deeper, carbon dioxide and oxygen would have been
absorbed and no vegetable life could exist.

FIRSTLY :
Or if our atmosphere had been thinner, some of the meteors, now
burned in space by the million every day, would be striking all parts of
the earth, starting fires everywhere.
Because of these, and host of other examples, there is not one chance
in millions that life on our planet is an accident!
AND THERE ARE SIX OTHER REASONS …. Refer to separate slidesAND THERE ARE SIX OTHER REASONS …. Refer to separate slides

““We are still in the dawn of the scientific age and everyWe are still in the dawn of the scientific age and every
increase of light reveals more brightly the handiwork of anincrease of light reveals more brightly the handiwork of an
intelligent Creator. In the 90 years since Darwin we haveintelligent Creator. In the 90 years since Darwin we have
made stupendous discoveries; with a spirit of scientificmade stupendous discoveries; with a spirit of scientific
humility and of faith grounded in knowledge we arehumility and of faith grounded in knowledge we are
approaching even nearer to an awareness of God. Forapproaching 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-biyyahSifat Sal-biyyah ” means “Negating attributes”,” means “Negating attributes”,
 By which, we Muslims are taught to negate attributes that isBy 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 thecreations, if we do not therefore differentiate the Divine from the
created regarding this (concept of existence), it would constitutecreated 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 ascribeThus, the logical process towards ensuring we do not ascribe
partners to Allah is to differentiate the meaning of His Existencepartners 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’sSo 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, thusapplied 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 similarMuslim holds the belief that we cannot attribute to Allah similar
attributes like those possessed by creations. Any descriptions inattributes like those possessed by creations. Any descriptions in
the Qur’an andthe Qur’an and As-SunnahAs-Sunnah which use metaphors or allegoricalwhich 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 thereHe begetteth not, nor is He begotten; And there
is none like unto Him.”is 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 isMen’s tendencies towards anthropomorphic attributions to God is
to be refuted. Allah alone is God, the One Being who is Absolute andto be refuted. Allah alone is God, the One Being who is Absolute and
utterly transcends the notion of ever needing a cause, other than inutterly 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’alAf’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, InfiniteAbsolute Oneness. Allah being the Absolute One, indivisible, Infinite
Being – having no partners, etc. is fundamental in the Islamic Creed.Being – having no partners, etc. is fundamental in the Islamic Creed.

“Say: He is Allah the One and
Only;.”
(Qur’an: al-Ikhlas: 112: 1)

““And your God is one God; there is no god but He MostAnd 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’aaniySifat 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 mayIt is in the meaning (not essence) of these words that we may
conceive. But, our conception of these meanings remains only asconceive. 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 attributesYet 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 forCertainly Allah is all-powerful. Thus, we regard as absurdity for
any one to entertain the assertion of God as having attributes ofany one to entertain the assertion of God as having attributes of
weakness, impotent etc.weakness, impotent etc.

““For verily, Allah hath power over allFor 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 forCertainly 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 forCertainly 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, theHe is Allah, than Whom there is no other god, the
Knower of the Invisible and the Visible. He is theKnower 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 uponHe 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 forCertainly Allah is All-Seeing. Thus, we regard as absurdity for
any one to entertain the ridiculous assertion of God as beingany 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 isThere 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 andVerily 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
SPEECHSPEECH
 Certainly Allah possesses Speech. Thus, we regard as absurdityCertainly 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 MessageWe 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 fromAl-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 theAlthough the thirteen essential attributes is regarded asthirteen 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 refuteIslamic scholars added these seven more attributes to refute
such absurd notions, i.e. tosuch absurd notions, i.e. to re-assert the Ever presence ofre-assert the Ever presence of
Allah’s existence, in man’s lifeAllah’s existence, in man’s life..

This is because our understanding of God’s existence isThis is because our understanding of God’s existence is beyond thebeyond the
notion of transcendent or immanentnotion of transcendent or immanent which our mind may tend towhich our mind may tend to
imagine. For some may regard God as a Being, totally detached andimagine. For some may regard God as a Being, totally detached and
uninvolved is man’s existence. They may regard His attributes as mereuninvolved is man’s existence. They may regard His attributes as mere
potentials, thus these additional seven attributes remove the fallacy.potentials, thus these additional seven attributes remove the fallacy.

SIFAT MA-’ANAWIYAH
 The term “The term “Sifat Ma’nawiyyahSifat 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 differentWe tend to think of God’s existence as being on a different
plane from ours, and thus despite knowing His attributes, someplane from ours, and thus despite knowing His attributes, some
assume that God has no direct relation to our present life on thisassume that God has no direct relation to our present life on this
earth.earth.

 For example, although one can understand God to be endowedFor example, although one can understand God to be endowed
with power, having a Will, Knowing, Living, Hearing, Seeing andwith power, having a Will, Knowing, Living, Hearing, Seeing and
Speaking, there may be people who erroneously assume these asSpeaking, 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 beBut, 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 peopleThe possibility of it being ambiguous as some people
perhaps may regard God’s existence to be detached from theirperhaps may regard God’s existence to be detached from their
own, therefore, majority of Islamic scholars added these to theown, 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
SPEECHSPEECH
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 CONTINUEDTO BE CONTINUED --

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Slideshare (lesson#12)tauheed-course-(batch#5-aug-dec-2015)--the-20-essential-attributes(sifaatullah)-(2-december-2015)

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