I. KITTLE PREACHER

In the name of Allah, the Most Compassionate, the Most Merciful.

Praise be to Allah, the Sole Creator. May peace and blessings be upon our leader, the Prophet Muhammad (peace be upon him), the noblest of servants, his family and companions who are the true virtues and guides.

When he had finished reciting the hamdalah, salutations and greetings, a servant in constant need of the mercy of his Lord Most High, Muhammad ibn Shafi’ Al Fudlali of the Shafi’i school of thought, said: “Some of my friends have asked me to write a treatise on the science of monotheism. I have granted that request by referring to Shaykh As Sanusi in establishing some proofs. However, I have added other proofs in addition to showing the madlul, and I have added them in order to explain them, because I know how weak the knowledge of the person who asked me is.”

Finally, with praise to Allah swt. I am able to present this very useful and good treatise to explain the meanings contained therein.

I have named this treatise “KIFAYATULAWAM'” (Sufficient for the guidance of the common people) which explains the science of kalam that they should know.

It is only to Allah that I ask for the benefit of this enviable treatise. And it is only Allah who will provide for me and He is the best of those who are entrusted.

It is obligatory for every Muslim (male or female) to know the fifty aqeedah (beliefs), and for each aqeedah it is obligatory to know its fundamentals, either in ijmali (outline) or in tafsili (detail).

Some scholars are of the opinion that each person should be able to know the basics in detail. However, according to the view of the majority of scholars, it is sufficient for a person to know the fundamentals of each of the 50 aqeedahs.

An example of tafsili evidence is if someone asks: “What is the basis for the existence of Allah Ta’ala?” The answer: “The existence of all these creatures”. The questioner asks: “Is the existence of all creatures the basis for the existence of Allah, either in terms of something that is possible (it may or may not exist) or in terms of the existence of creatures that did not exist before?”

If the one who is asked is able to answer it like “It could be something that might exist where everything that exists must have a creator. It could also be from the point of view that this creature did not exist before, and for everything that exists, someone must have created it. Or it could be from both of the above aspects simultaneously, i.e. all these creatures are something that may or may not exist and they are also something that has just come into existence. If it is something that has just come into existence, then there must be someone who created it.”

If he is able to explain it as above, then this is what is called tafsili evidence, but if he is unable to explain it and he only answers with “the existence of all these creatures”, without being able to explain whether the existence of all these creatures, which is the basis for the existence of Allah swt. is in terms of their possibility or in terms of them existing where they did not exist before, then this is called ijmali evidence, and according to the opinion of the majority of scholars this is sufficient (for the layperson).

What is called taqlid is if a person is able to know the 50 aqeedahs, but he is not able to state their basis, whether it is the basis in outline (ijmali) or the basis in detail (tafsili).

There is a difference of opinion among the scholars on this issue. Some of them are of the opinion that in the field of aqeedah it is not enough just to do taqlid, and the one who only does taqlid, according to him, is a disbeliever. This opinion is supported by Ibn Arabi and As Sanusi, even in the sarah of the book “Al Kubra” he discussed at length to oppose the opinion of scholars who argue “enough with taqlid”. However, it is alleged that Imam As-Sanusi has since retracted his statement and now he is of the opinion that it is sufficient for the layman to do so. But in fact in some of his books we still see him saying “it is not enough to do taqlid.”

II MUKADDIMAH

1. DEFINITION OF OBLIGATORY, IMPOSSIBLE AND JAIZ

Know that to understand the 50 aqeedahs that will come later depends on three things, namely: 1. obligatory, 2. Impossible, 3. Jaiz.

First: Obligatory, which is something that the human mind cannot accept if it does not exist. This means that the mind will not justify when something does not exist, such as the location of an object, namely the taking of a tree in an empty place. The object in question is for example a tree, stone and so on.

If someone were to tell you that there is a tree that does not take up any space on earth, your intellect would certainly not accept it, because the location of a tree is a necessity that human reason would not justify if it did not happen.

Second: Impossible is something that human reason would not accept if it existed. This means that any mind would not accept it if it were to happen.

If someone were to tell you that there is an object that is simultaneously stationary and motionless, your mind would not accept this because it is impossible for an object to be stationary and motionless at the same time.

Third: Jaiz is something whose presence or absence is equally acceptable to the intellect, such as Zayd having a child.

For example, if someone tells you that Zayd has a child, then it is permissible for your intellect to accept or reject it. Or someone else might tell you that Zayd has no children, so you may accept or reject it.

In conclusion, it means that whether or not Zayd has children is a permissible matter in which the mind can accept whether Zayd has children or does not have children.

Thus it means that the three things mentioned above are closely related to understanding all aqidah so that these three things must be known by every adult (mukallaf) both men and women, because something related to something that is obligatory he also becomes obligatory. In fact, according to the opinion of Imam Haramain, “understanding these three things is the essence of reason, so that those who do not know the meaning of obligatory, impossible and permissible are without reason”.

If someone says to you, “Qudrah (power) is something that must belong to Allah,” then if it did not belong to Him, the intellect would not accept it, because the meaning of obligatory is that it is something that the intellect cannot accept if it does not exist, as explained earlier.

As for “wajib” being interpreted as something that is rewarded if done and punished if not done, this is another meaning that is not intended in this science of tawhid. So we ask that you do not confuse the issue.

Indeed, when it is said: “Every believer must believe in the existence of Allah’s authority”, this means that he will be rewarded for his belief, and if he does not believe in it, he will be punished.

Therefore, there is a distinction to be made between “imitating this kind of thing is obligatory” and “the attribute of knowledge is obligatory for Allah”, because if it is said that “the attribute of knowledge must belong to Allah”, then it means that the intellect cannot accept it if the attribute of knowledge disappears from Allah”. And if it is said that believing in the attribute of knowledge is obligatory, it means that the person will be rewarded if he believes in it and punished if he does not believe in it. So be careful to distinguish between these two things. Do not let your faith be disputed, and you will be in Hell forever, according to the opinion of those who say that it is not permissible to believe in aqeedah.

Imam Sanusi said: “A person is not said to be a believer if he says “I am firmly established in the aqeedah and I will not back down from it even if my body is cut into pieces”, rather that person is not a believer until he is able to know all 50 aqeedah with all the evidence.

Prioritizing the study of such knowledge (understanding) is fardlu ain, as quoted from the explanation of the commentary on “AI ‘Aqa-id” because according to its author (Sa’ad At Taftazani) this knowledge has been made a foundation on which other sciences will be built.

Hence it is not permissible to regard as valid the wudoo’ or prayer of someone who does not know or is not firmly established in these aqeedahs, in accordance with the above difference of opinion.

When someone says, for example: “It is impossible for Allah to be weak”, then what is meant is that the human mind would not accept and justify it if Allah had the attribute of being “weak”. This applies to all the attributes that are impossible for Allah.

If someone else says: “Allah, may He be exalted, gave Zayd a dinar,” for example, this is something that is permissible, meaning that the intellect can accept it or not.

2. GLOBAL EXPLANATION OF AQIDAH

Before we explain the 50 aqidah in detail, we will first explain them globally.

It is known that Allah has 20 obligatory attributes, 20 permissible attributes and one permissible attribute, making a total of 41 attributes. As for the Messengers, they have four obligatory attributes, four permissible attributes and one permissible attribute, making a total of 50 attributes.

As for explaining the 50 aqidah in detail, God willing, we will explain later.

III. THE OBLIGATORY ATTRIBUTES OF ALLAH

1. GOD’S FIRST OBLIGATORY ATTRIBUTE “WUJUD”

1. DEFINITION OF “WUJUD” ACCORDING TO OTHER THAN IMAM ASH’ARI

The first obligatory attribute of Allah is “Wujud”. There is a difference of opinion among scholars regarding the meaning of the attribute “Wujud”. In addition to Imam Ash’ari and his followers, they argue that “Wujud” means a state that must be possessed by a substance as long as the substance exists, and such a state cannot be limited by a reason.

What is meant by the attribute of existence being a state is that it cannot rise to the level of something that is realized so that it can be seen nor can it descend to the level of something that is not realized so that it does not exist at all but rather it is in the middle between existing and not existing.

Regarding “Wujud”, the existence of Zayd, for example, is something that must happen to him in the sense that Zayd’s existence (wujud) cannot be separated from him and is always attached to him as long as the deity exists. ‘

What is meant by the scholars’ opinion that it cannot be limited by a reason is that it cannot arise from something. This is different from the situation of Zayd having “power”, for example, which arises from his own ability.

Therefore, if Zayd has an ability and he exists, these are two things that exist in him that cannot be seen by the five human senses. It is just that the former has a reason arising from it, namely the ability, while the latter has no reason at all.

This is the standard for “haal nafsiyah” (personal state). And it should be noted that any state that exists in a substance that cannot be limited by a cause is called “sifat nafsiyah”, which is where the existence of the substance cannot be accepted by the intellect when it is not accompanied by this property, in other words, the existence of the item cannot be accepted by the intellect and the intellect will accept it when it is accompanied by this property, such as an item that occupies a place. If you imagine it and then find it, you will be able to conclude that it has occupied a place. .

According to this view, believing that existence is a state of affairs means that the Essence of Allah, may He be glorified and exalted, is not a form of His existence, and the Essence of anything other than Allah is not a form of His existence,

1. DEFINITION OF “WUJUD” ACCORDING TO THE OPINION OF THE ASH’ARI GROUP

What is meant by “it is obligatory for Allah to exist” according to the first opinion is that the attribute of nafsiyah, which is a state, must be present in Allah, while according to the second opinion (the Ash’ari group) it is in accordance with the fact that the Essence of Allah must exist so that if the veil is removed we will be able to see the Essence of Allah. This means that Allah’s Essence must exist, it is just that according to the first opinion, Allah’s form is not His Essence, while according to the second opinion, Allah’s Essence is the form of His form.

1. EVIDENCE THAT GOD EXISTS

The evidence that shows the existence of Allah is the recent creation of this world, meaning that this world “exists” which previously “did not exist”, Allah is a form as well as a substance and also has properties such as moving, calm and also has colors. ,

This newly created nature is proof of the existence of Allah Ta’ala because there is no way that this nature could exist by itself without someone creating it, because before this nature was created, its existence was the same as if it was not created. When this nature has been created and its non-existence has disappeared, then we know that the existence of this nature has outweighed its non-existence, whereas previously the existence of this nature was the same as before it was created, so it is impossible for the existence of this nature to outweigh the non-creation of nature itself.

From this, it is now clear that the creation of this world has a superiority over the other, namely (Allah) who created it, because the superiority of one of the two things that are classified as the same could not have happened without the superiority of the other. .

Zayd for example, before he was created, he could have been created in such and such a year and he could not have been created at all. This means that whether Zayd was created or not is the same.

When the Zayd has been created and the uncreation of the Zayd has ceased at the appointed time, we know that the existence of the Zayd means that someone created it, not that it existed on its own.

This means that the conclusion of the argument is that you must know that this world, which has form and nature, is something new that came into existence after it did not exist, and every new thing must have been created by someone. The conclusion is that this world must have been created by someone. And this is what is called “aqli evidence”.

About who created this world? It is He who is commonly referred to using the noble word “JALALAH” (Allah) and other names which have been explained through the Prophets (peace be upon them).

Always remember this issue and the above-mentioned evidence that this newly created world is proof of the existence of Allah.

1. EVIDENCE THAT NATURE WAS NEWLY CREATED

As for the evidence for the newness of nature, you should know that nature has the form and attributes described above, and the attributes of nature, such as movement and stillness, are also new, on the basis that you can see that these attributes are always changing, from not existing to existing, or from not existing to existing.

Like the movement of Zayd that we often see, for example, the movement will become nonexistent when he is still and vice versa, the silence will disappear when he moves. This means that the stillness that comes after movement comes after motionlessness, and the movement that comes after motion comes after motionlessness. And something that exists after it does not exist and ceases to exist means that it is newly created.

From this it can be understood that all existing characteristics mean that it is new and everything that has a form will certainly not be separated from these characteristics because whatever exists in this world cannot be separated from moving or staying still, and everything that has the characteristics of a new item is also new, that is, it exists after it did not exist before. Everything that has a form is also new, just like the characteristics it has.

The conclusion from this basis is that you must dare to say that everything that has a form must have new properties and everything that has new properties is also new, so it can be concluded that everything that has a form must be new too.

The existence of these two things, i.e. that which has form and all attributes, or in other words that they came into existence after they did not exist before, is the basis for the existence of Allah, may He be exalted, because every new thing that comes into existence must have been created by someone else, and there is no one else who can create this world except Allah, may He be exalted, the One and Only, with no partner. This, as will be explained later, is also evidence for the existence of the attribute of “Wahdaniyah” for Allah Ta’ala.

This is what is called ijmali evidence that must be known by every adult (mukallaf), both men and women, as was the opinion of Imam Ibn Arabi and Imam Sanusi. In fact, they both dared to convict disbelievers for anyone who did not understand this argument. Therefore, take care and maintain your faith so that there will be no khilafah,

2. GOD’S SECOND OBLIGATORY ATTRIBUTE “QIDAM”

1. DEFINITION OF QIDAM

The meaning of qidam is that there is no beginning. This means that what is meant by Allah having the attribute of qidam is that the existence of Allah Ta’ala has no beginning. This is very different from Zayd, for example, whose existence had a beginning, i.e. from the creation of the sperm from which he was created.

1. DIFFERENCE OF OPINION BETWEEN QADIM AND AZALI

There is a difference of opinion about whether QADIM (qidam) and Azali are one meaning or each has a different meaning?

Those who follow the first opinion (which has the same meaning) define QADIM with the word “MAALAAAWWALA LAHU” by interpreting the word “MAA” with “SYAI-UN”, something that has no beginning, while Azali is “ASYSYAI-U ALLADZI LAAAWWALALAHU”, something that has no beginning, so this will include the Essence of Allah and all His attributes. Those who follow the second opinion (which has a different meaning) define QADIM as something that exists that has no beginning and define Azah as something that has no beginning. This Azali will include everything that exists and that does not exist and this Azali is more general than QADIM,

These two things can meet in the existing Essence and attributes of Allah such as Qudrah, Iradah and so on, so it can be said that the Essence of Allah is Azali (and also in Qadim). Likewise, Allah’s Qudrah is also Azali (and also Qadim).

This azali can stand alone on the “ahwaal” (meaning properties), just as Allah Ta’ala has the nature of qudrah (quasi according to the opinion that agrees to the existence of the “ahwaal”). This is because Allah, may He be glorified and exalted, is also azali according to this view, and He cannot be said to be Qadim, because we know that Qadim must be accompanied by existence, and qudrah alone cannot reach the level of existence, because existence is a state,

1. EVIDENCE THAT PROVES ALLAH TA’ALA QIDAM

The proof that Allah, may He be glorified and exalted, is perfect is that if Allah, may He be glorified and exalted, is not perfect, then He must be hadith, because there is no intermediary between perfect and hadith, so anything that is not perfect must be hadith, and if Allah, may He be glorified and exalted, then there must be a creator who created Him, and the one who created Him would need to create Him again. And so on:

D, TASALSUL AND DAUR

If the creators of Allah were in an endless sequence, it would be “tasalsul”, which is the linking of one thing with another without an end, but such tasalsul is impossible.”

If the connection between the creators of Allah has an end, such as if the creator who created Allah was first created by Allah Ta’ala, then there will be a “cycle”, i.e. the connection of something to something else and that something else is connected back to the first.

If Allah, the Almighty, had created it, it would have been dependent on Him, whereas we all believe that Allah is the One who created everything in this world, so everything is dependent on Him.

This cycle in hat is highly improbable, i.e. it cannot be justified by reason, whereas what leads to the cycle and the muhal tasalsul is the conclusion that Allah, may He be exalted, is hadith, whereas Allah, may He be exalted, is muhal if He is hadith, because anything that reaches the level of muhal is muhal.

1. CONCLUSION OF THE QIDAM PROPOSITION

The conclusion from the above evidence of qidam is that if Allah Ta’ala was not qidam or in other words, He had a hadith, He would need to create. If this were the case then there would be cycles and countercycles, both of which are impossible. If Allah Ta’ala is muhal hadith then He must be qidam and this is what must happen.

This is what is called “ijmali evidence” about Allah QIDAM and by knowing this evidence a person will escape the shackles of taqlid which causes him to be eternal in hell according to the opinion of Imam Ibn Arabi and Imam Sanusi as explained earlier.

3. THE THIRD OBLIGATORY ATTRIBUTE OF ALLAH “BAQA”

1. DEFINITION OF BAQA’

The meaning of Baga’ is an endless existence. The proof that Allah is baga’ is that if it were possible for Allah to be ‘adam (non-existent), He would have had a hadith and would need to be created. In this case, there would be cycles and calculations, just like the previous welding on the attribute of qidam.

 The explanation is that if something is ‘adam, it is certainly not qidam, because everything that is ‘adam is not jaiz (can exist or not), while everything that is jaiz and every hadith must need the one who created it. But Allah Ta’ala is clearly qidam, so it is impossible for Him to be ‘adam. This means that the evidence that shows that Allah is baga’ is the same as the evidence for the attribute of qidam.

1. CONCLUSION OF THE BAQA’ ARGUMENT

The conclusion is that if Allah, may He be glorified and exalted, did not have to be ‘baga’, i.e. if Allah, may He be glorified and exalted, did not exist, it would not be possible for Him to be qidam, whereas qidam is impossible apart from Allah, may He be glorified and exalted, according to the above evidence.

This is the ijmali evidence concerning the baga’ that everyone must know. This also applies to all the aqeedah, which must be known in their entirety, in addition to knowing all the propositions globally (ijmal). If a person is only able to know some of the aqeedah and its proofs, and he does not know all the proofs, then he has not done enough according to the view that it is not permissible to do taqlid in the field of aqeedah.

4. THE FOURTH OBLIGATORY ATTRIBUTE OF ALLAH “MUKHALAFAH LIL HAWADITS”

1. DEFINITION OF “MUKHALAFAH LIL HAWADITH”

Allah has the nature of Mukhalafah lil hawadits, which means that Allah Ta’ala is not the same as makhluq, be it humans, jinn, angels or others. In this case Allah Ta’ala cannot have the characteristics possessed by all creatures such as walking, sitting or having limbs. Allah is devoid of limbs such as having a mouth, eyes, ears or anything else.

Everything that comes to mind such as long, wide, short and fat, here Allah Ta’ala is not like that. Allah Ta’ala is pure from all kinds of attributes that are possessed by all creatures.

1. THE PROOF THAT ALLAH HAS THE ATTRIBUTE “MUKHALAFAH LIL HAWADITS”

The evidence for the fact that Allah must have the attribute of Mukhalafah lil hawadith is that if any of these creatures were equal to Allah, i.e. if Allah, the Almighty, had even a few attributes similar to those of the creatures, Allah would be new. If Allah were new He would need a creator and the creator would need another creator and so on. This would lead to cycles and countercycles. But that is very unlikely to happen.

1. CONCLUSION OF THE ARGUMENT OF THE NATURE OF “MUKHALAFAH LIL HAWADITH”

The conclusion from the above is that if Allah, may He be glorified and exalted, were to resemble even one of the attributes of one of these creatures, He would have become similar to that creature, because what is possible for one of two things that are similar is very likely to happen to the other, and it is impossible for Allah to be similar to a creature, because Allah, may He be glorified and exalted, is obliged to be qidam.

If Allah, may He be glorified and exalted, were free from the attributes of hadith, He would be mukhalafah lil hawadits (not equal to creatures).

This means that it is certain that Allah, may He be exalted, bears no resemblance to any creature. This is the ijmali evidence that every believer should know, as explained above.

5. THE FIFTH OBLIGATORY ATTRIBUTE OF ALLAH “QIYAMUHU BINAFSIHI”

1. DEFINITION OF THE ATTRIBUTE “QIYAMUHU BINAFSIHI”

The meaning of “QIYAMUHU binafsihu” is that it does not require a place and a creator. The place is defined as dzat while the one who creates is defined as mukhassis.

The meaning of Allah having the attribute of “Qiyamuhu binafsihi” is that He does not need another deity to rely on nor does He need the one who created Him because He is the Creator of all things.

1. THE EVIDENCE OF ALLAH HAS THE NATURE OF “QIYAMUHU BINAFSIHI”

The evidence that proves that Allah has the attribute of “Qiyamuhu binafsihi” is that if Allah needed a place or a substance to stand on, just as the white color needs a place to stick to, then Allah Ta’ala would be an attribute, just as the white color is an attribute.

Allah Ta’ala cannot be an attribute because Allah Ta’ala Himself has several attributes and an attribute cannot have any more attributes. This means that Allah Ta’ala is not an attribute.

If Allah Ta’ala needed the one who created, it would have to be the case that Allah is a hadith, and the one who created Allah is also a hadith. If this were the case then there would be “Daur and Tasalsul”. Therefore, it is clear that Allah, the Almighty, is a rich being who has absolute wealth, i.e. He does not need anything.

As for the wealth owned by the creature, it is a limited wealth, that is, he only has something but still needs something else. It is only Allah who guides us all.

6. GOD’S 6TH MANDATORY ATTRIBUTE “WAHDANIYYAH”

1. DEFINITION OF WAHDANIYYAH

The sixth obligatory attribute of Allah is “Wahdaniyyah” (One), which means that Allah is One in His Essence, Attributes and Actions. One means without number.

What is meant by Allah is One in His Essence is that Allah’s Essence is not composed of various members of the body, and this composition is called “Kam Muttashil”. Another definition is that there is no substance that exists or could exist in this world that resembles or is similar to the Essence of Allah. This kind of resemblance is called “Kam Munfashil”.

This means that the Oneness of Allah in Essence can negate (erase) the two “Kam”, namely Kam Muttashil fidz dzat and Kam Munfashil fidz dzat.

What is meant by Allah being One in His Attributes is that Allah does not have two attributes that are the same, whether they are the same in name or in the meaning of knowledge or two attributes of iradah. Allah has only one attribute of power, one attribute of knowledge and one attribute of will. This opinion differs from the opinion of Imam Abu Sahal, who said that Allah has several attributes of knowledge according to the number that He knows. And this – the double nature of Allah – is called Kam Muttashil fis sifaat.

Another interpretation is that no one has any attributes that resemble any of the attributes of Allah and this is what – if anyone has attributes that resemble the attributes of Allah – is called Kam Munfasil fis sifaat.

This means that the Oneness of Allah in His attributes negates the existence of Kam Muttashil fis sifaat and Kam Munfashil fis sifat.

What is meant by Allah is One in His actions is that no one in this world has actions that are the same or similar to the actions of Allah, because it is Allah who creates the actions of all these creatures, be it the actions of the Prophets, the angels or others.

As for the death of someone or someone being tortured for defying one of Allah’s guardians for example, that is something that Allah created along with the anger of the guardian because he dared to defy him.

One in action should not be interpreted to mean that other than Allah has actions similar to His, because that would imply that other than Allah also has actions but not like those of Allah. This interpretation is not correct because it is Allah who creates all the actions of His creatures.

The things that happen to you, such as the movement of your hand when you hit Zayd, for example, are movements created by Allah, because in the Qur’an Allah says: “And it is He who has created you and created all that you do”.

The fact that other than Allah has this action is called “Kam Munfashil fidz dzat”.

1. THE NATURE OF WAHDANIYAH NEGATES THE FIVE KAMAS

The nature of Wahdaniyah (One) that must be possessed by Allah has denied the five Kam that are impossible for Allah, namely:

1. Kam Muttashul fidz dzat, i.e. Allah’s Essence has another Essence that is equal to His Essence.
2. Kam Munfashil fidz dzat, i.e. Allah’s Essence has another Essence that is equal to His Essence.
3. Kam Muttashil fis sifat, i.e. when Allah has two attributes of qudrah (God has double attributes).
4. Kam Munfashil fis sifat, which is when someone other than Allah has attributes that resemble one of Allah’s attributes.
5. Kam Munfasil fil Afaal, i.e. if other than Allah has an action

The five kam mentioned above disappear because Allah swt. has the nature of Wahdaniyah.

1. ARGUMENTS THAT SHOW ALLAH HAS THE ATTRIBUTE OF WAHDANIYYAH

The evidence that proves that Allah has the attribute of Wahdaniyyah is the existence of this world.

If Allah, may He be glorified and exalted, has a partner in His divinity, then this issue cannot be separated from the fact that sometimes these Gods are united in creating this world, i.e. one God says “I will create this world”, while the other God says: “I will also create this world with you so that we can work together”. Or it could be that the two Gods are at odds with each other where one God says: “I will create this world by myself”, while the other God says: “I do not want this realm to be created.”

If the two Gods were united in creating this nature, i.e. they created it together and this nature was realized due to the cooperation of both of them, it would certainly be the meeting of two Gods in creating one thing. Yet this is highly improbable.

If the two Gods are not united in creating this nature, it could be that the will of one God can be implemented and then the other God cannot be implemented, then it means that the God who is unable to implement his will is weak, whereas in the field of Godhead – we have predicted earlier – the God who is unable to implement his will has the same position as the God who is able to implement his will. If one God is weak then the other God is also weak. And if both Gods are equally unable to carry out their wills, it means that both Gods are equally weak.

If the two Gods unite or each God has a different will, it is impossible to create this nature because if the two Gods unite to create nature then there will be a fellowship of two Gods to realize an object, whereas this is not possible so it is not easy to realize the will of the two Gods, which in turn makes it impossible for this nature to be realized.

And if the two Gods have different wills and one God is able to carry out his will while the other God is not, then the God who is unable to carry out his will is also weak so that because of his weakness he would not have been able to create this world on his own. This means that there is only one God.

If the two Gods had different wills and each of them could not carry out their wills, then the two Gods would be equally weak so that they would not be able to create this world, even though as we see together this world has been created. From this it becomes clear that there is only one God, who is the hope of all creatures.

The existence of this world is proof of Allah’s Oneness, and it is also proof that Allah has no intermediaries and intermediaries in carrying out His deeds. Allah is the Most High, the Most Rich, the One who has absolute wealth.

From the above evidence it can be seen that fire, knives and makar do not have the ability to burn, cut and satisfy. It is only Allah who makes something burn when it is touched by fire, and Allah who makes something cut when it is cut by a knife. It is He who creates satiety when he eats and Allah who quenches thirst when he drinks.

Whoever believes that by his own ability, fire can burn, water can refresh and so on, then according to the consensus of scholars, he has become a disbeliever.

And whoever believes that the fire can burn because it has power, which Allah has created for it, then this person is ignorant again fasiq because it means that he does not know about the essence of Wahdaniyah.

This is the ijmali evidence that every mukallaf male and female must know. Anyone who does not know it is a disbeliever according to the opinion of Imam Sanusi and Imam Ibn Arabi. May Allah guide us all. Ameen.

1. ATTRIBUTES THAT BELONG TO THE ATTRIBUTES OF SALBIYAH

The attributes of qidam, baga’, mukhalafah lil hawadits and giyamuhu binafsih and wahdaniyah are called Salbiyah attributes, which mean erasing and negating, because each of these attributes erases and negates everything that is unworthy of Allah, the Almighty.

7. THE SEVENTH OBLIGATORY ATTRIBUTE OF ALLAH ‘QUDRAH’

1. DEFINITION OF QUDRAH

The seventh obligatory attribute of Allah is “Qudrah” (Power) which means that it is an attribute that causes the existence or absence of a possible sepala.

This attribute of Qudrah is closely related to something that does not yet exist and then it brings it into existence, just as Qudrah is related to yourself before you existed and then with Qudrah you came into existence.

This attribute of Qudrah is also closely related to everything that already exists and then he makes it, just as the attribute of Qudrah is related to your self that Allah wants not to exist and then with the attribute of Qudrah your self becomes completely absent.

This kind of connection is called “Ta’alluq Tanjizi”, which is the connection of the attribute of qudrah with an action. This ta’alluq tanjizi is a new ta’alluq.

This nature of qudrah also has “Ta’alluq Shaluhi QADIM”, which is the appropriateness of the nature of qudrah to create something in the azali era (long ago) so that at that time this nature of qudrah was appropriate if it made Zaid a person who was small, short or dempal. and also made him a person who is knowledgeable.

Ta’alluq Tanjizinya qudrah is only specific to the situation that Zayd was in.

From the above, it can be concluded that the attribute of qudrah has two meanings, one of which is ta’alluq, yakru taallug shaluhu qidam as explained above, and the other is ta’alluq tanjizi hadith, such as the connection of the attribute of qudrah with something that does not exist so that it comes into existence, and also with something that already exists so that it becomes non-existent.

It is this kind of connection, the connection of the attribute of qudrah with what exists and what does not exist, that is called true ta’alluq.

In addition to the above, the nature of qudrah also has another ta’alluq called “Ta’alluq majazi” (connection that is not real), which is the connection of the nature of qudrah with something that exists after something exists and before something exists, such as the connection of the nature of qudrah with ourselves after we exist and before we exist. This kind of connection is called “Ta’alluq Qabdlah” in the sense that the existence is in the grasp of qudrah, if Allah wills, it will continue to exist (not die) and if Allah wills, it will cease to exist (die).

This is similar to the attribution of qudrah to something that did not exist before Allaah wanted to create it, such as the attribution of qudrah to Zayd during the time of the Typhoon (mass death). This is also called ta’alluq qabdlah, i.e. something that does not yet exist is in the grasp of qudrah; if Allaah wills it, it will remain non-existent, and if He wills Jain, He will remove what does not exist into existence.

This issue is similar to the connection between qudrah and us after we die, before the resurrection. This kind of ta’alluq is also called ta’alluq qabdlah as explained above.

In addition to the aforementioned ta’alluq, the nature of qudrah still has 7 more ta’alluq, namely:

1. Ta’alluq shaluhi Qadim.
2. Ta’alluq qabdlah, i.e. its association with us before Allah willed to create us.
3. Ta’alluq bil fi’li, i.e. Allah Ta’ala creates things through His qudrah.
4. Ta’alluq qabdlah, which is the association with something after it existed and before Allah willed it to cease to exist.
5. Ta’alluq bil fi’li, i.e. Allah Ta’ala creates things with His qudrah,
6. Ta’alluq qabdlah, which means that it is connected to something after it does not exist before the Day of Resurrection.
7. Ta’alluq bil fi’il, i.e. Allah recreates us on the day of resurrection,

From the explanation above, this essential ta’alluq has two ta’alluqs, namely Allah Ta’ala creating or not creating something through His qudrah.

The explanation of the seven ta’alluqs is a detailed explanation, while the global explanation is that the nature of qudrah has two ta’alluqs as mentioned above, namely ta’alluq shaluhi and ta’alluq tanjizi. However, ta’alluq tanjizi is specific to creating or not creating only.

As for ta’alluq qabdlah, it cannot be categorized under taallug shaluhi Qadim.

The previous explanation about the attribute of qudrah being compatible with things that exist and things that do not exist is the view of a group of well-known scholars, while some scholars say that the attribute of qudrah cannot be compatible with things that do not exist. If Allah, may He be glorified and exalted, had willed that a person should not exist, then He would have prevented the existence of various things that would have caused him to live.

8. THE EIGHTH OBLIGATORY ATTRIBUTE OF ALLAH ‘IRADAH’

1. DEFINITION OF IRADAH

The eighth obligatory attribute of Allah is Qudrah, which means that it is the attribute that determines something that may exist over some things that may exist.

Zayd, for example, may be tall or short. In this case, the nature of iradah is what determines him to be tall, while the nature of qudrah functions to realize the “height” that previously did not exist into existence. In this case the nature of iradah functions to determine while the nature of qudrah functions to realize.

B.TA’ALLUQ (LINKING) ALL THAT IS POSSIBLE WITH THE ATTRIBUTES OF QUDRAH AND IRADAH .

There are six possible things that are defined by the attributes of qudrah and iradah: things that exist, things that do not exist, attributes such as length and shortness, time, place and direction. These are called things that are possible and contradict each other. Existence is the opposite of non-existence, length is the opposite of shortness, up is the opposite of down, and this place Egypt, for example, is the opposite of other places such as the Levant.

The conclusion is that Zayd, for example, before he is created, may remain uncreated and may be created at this time.

When Zayd was created, the attribute of iradah determined his existence instead of him not being created. Whereas the attribute of qudrah functions to bring Zayd into existence, which could be that he was created during the time of the cyclone or at another time.

The attribute that served to create Zayd at this time and not at another time is the attribute of iradah.

Zayd could be a tall person or a short person. The trait that determines whether he is tall or short is the trait of iradah.

And it could be that Zayd is in a high place and the trait that determines whether he is in a high or low place on this earth is the trait of iradah.

Qudrah and iradah are two attributes that are always present and always in the Essence of Allah, so that if the veil were lifted from us, we would be able to see them.

These two attributes do not relate to anything but what is possible, and they do not relate to anything that is impossible, such as the existence of partners for Allah, and they do not relate to things that are obligatory, such as Allah’s Essence and Attributes.

It is foolish for someone to say: “Allah has the power to take children”, because the reason is that the attribute of qudrah cannot be related to anything that is impossible, whereas taking children for Allah is impossible.

It is also not permissible to say, “If Allah is unable to take children, He is weak,” because we have agreed that weakness occurs when the impossible is included in the circle of qudrah. But qudrah is not related to the impossible at all, unless the impossible is included in its circle. It is only the possible that enters its circle.

1. LINKAGE (TA’ALLUQ) OF THE ATTRIBUTE OF IRADAH

The nature of iradah has only two ta’alluqs, namely:

1. Ta’alluq shaluhi Qadim, i.e. the appropriateness of the attribute in determining what was possible at the time of the beginning. Zayd, who was created to be tall or short, could have been other than what he is today, depending on the suitability of his iradah, i.e. he could have been a king (in a high position) or he could have been a commoner (lowly person), depending on how his ta’alluq shaluh was.

2. Ta’alluq tanjizi Qadim, which is Allah’s determination of something by using the attributes that it has, such as the knowledge that Zayd has is His iradah (will). Zayd being determined to be a knowledgeable person, for example, ja, is Qadim, which is commonly called ta’alluq tanjizi Qadim, while the appropriateness of the iradah to determine that Zayd has knowledge or something else by looking only at his deed without looking at the appropriateness of determining it by his action is called ta’alluq shaluhi Qadim.

Some scholars are of the opinion that the attribute of iradah has ta’alluq tanjizi hadith, i.e. Zayd was determined to be a tall person when he was created.

If this is the case, then it means that the attribute of iradah has three interpretations. However, it is clear that this third one is not a form of ta’alluq, but only an explanation of ta’alluq tanjizi Qadim.

Ta’alluq of the attributes of qudrah and iradah includes everything that is possible, including everything that crosses a person’s heart, which is also determined by the iradah (will) of Allah Ta’ala, which is also determined through His qudrah (power), as explained by Shaykh Malawi in some of his books.

It should be noted that attributing “deciding” to iradah and “creating and realizing” to qudrah is a majaz, while the real decider is Allah, the Almighty, through His iradah (will) and the real creator is Allah, the Almighty, through His qudrah (power).

Regarding the statement of some people who say that qudrah can make people this way, if what is meant is that the act of changing a person belongs to qudrah or to qudrah and the Essence of Allah, then this person is disbelieving. “May Allah protect us from disbelief”. But what is true is that the action belongs to Allah, may He be glorified and exalted, through His power.

9. THE NINTH OBLIGATORY ATTRIBUTE OF ALLAH “KNOWLEDGE”

1. DEFINITION OF SCIENCE

The ninth obligatory attribute of Allah is knowledge, which is a Qadim attribute attached to the Essence of Allah for the existence where with this attribute everything that is understood can be known by Him clearly without being preceded by ignorance.

1. INTERCONNECTEDNESS (TA’ALLUQ) OF THE NATURE OF KNOWLEDGE

This attribute of knowledge is closely related to all that is obligatory, all that is permissible and all that is impossible so that with His knowledge He is able to know His own Essence and attributes, with His knowledge He can know everything that has existed and that does not yet exist, He can also know all that is impossible in the sense that knowing that having a partner is something that is impossible for Allah Ta’ala: and also knowing that if He has a partner, there will be prolonged destruction, Glory be to Allah from partners and Glory be to Him with incomparable nobility.

This attribute of knowledge has ta’alluq tanjizi Qadim only. Allah Ta’ala is able to perfectly know all of the above from the beginning of time without any preconceived notions or doubts, because preconceived notions and doubts are impossible for Allah Ta’ala.

What the scholars mean by “without any uncertainty” is that Allah, may He be exalted, has known everything since the beginning of time. It was not that he did not know it before and then he came to know it. Glory be to Allah for that. But there is a limit to the knowledge of all things, i.e. they did not know it at first, and then they came to know it.

The nature of this knowledge does not have ta’alluq shaluhi in the sense that it is appropriate that through His knowledge everything will be revealed to Allah because that would lead to the thought that something cannot be revealed by an action, while not being able to reveal something with an action is “an ignorance”. Glory be to Allah from such ignorance.

10. THE TENTH OBLIGATORY ATTRIBUTE OF ALLAH “HAYAT”

1. DEFINITION OF LIFE

The tenth obligatory attribute of Allah is “Hayat” (life), which is the attribute that justifies those who have understanding such as knowledge (understanding), sama (hearing) and bashar (vision). This means that Allah must have the attribute of “Life”.

From this attribute of life, Allah Ta’ala does not have to have understanding through His actions. This means that this attribute of life does not have the slightest connection with all that exists and does not exist.

1. ARGUMENTS THAT ALLAH MUST HAVE THE ATTRIBUTES OF QUDRAH, IRADAH, ILMU AND HAYAT (LIFE)

The proof that Allah Ta’ala must possess the attributes of power, wisdom, knowledge and life is the existence of all these creatures, because if Allah Ta’ala did not possess any of these four attributes then all these creatures would not have come into existence. When these beings exist then we can conclude that Allah has these attributes.

The proof of the dependence of the creation of these creatures on these four attributes is that someone who wants to make something cannot possibly start creating it if he does not know how to make it. After he knows it, then he has the will to make it, then the ability to move to make it and of course the one who makes the thing must be alive.

This means that the attributes of knowledge of qudrah and iradah are called attributes that have the function of ta’tsir (attributes that affect the process of making things happen) because the process of making things is very dependent on these attributes, because every person who wants to create something, before starting his work, must not first know how to make it and then he has the will to make it.

For example, if there is an object in your house and you want to take it, before you take it, you must first know how to take it. Once you know, you have the motivation to pick it up, and once you have the motivation, you can pick it up.

For every being, the interconnection of these qualities must be done in sequence. First he must have knowledge of the thing he is aiming for, then there is the will and then the action. However, for Allah, these attributes do not have to be applied in this order unless it is rationalized, i.e. according to our thinking, knowledge must first exist, then iradah and then qudrah, while in practice and reality these attributes of Allah do not have to be in this order, so it cannot be said that knowledge is related to action, then iradah and then qudrah, because this only applies to creatures, while this order for Allah, the Almighty, is only a description of our thinking.

11. THE ELEVENTH AND TWELFTH OBLIGATORY ATTRIBUTES OF ALLAH “SAMA’ AND BASHAR'”

1. UNDERSTANDING THE ATTRIBUTES OF SAMA’ AND BASHAR

The eleventh and twelfth obligatory attributes of Allah are Sama (hearing) and Bashar (seeing). Both of these are attributes that must be present in the Essence of Allah, which is related to everything that exists, i.e. by having these two attributes everything in this world will be clearly visible to Him, whether it is obligatory or jaiz.

1. THE INTERRELATIONSHIP (TA’ALLUQ) OF THE ATTRIBUTES SAMA’ AND BASHAR

The attributes of sama’ and bashar are closely related to Allah’s Essence, which means that Allah’s Essence and attributes will be apparent to Him through His hearing and sight more than through His knowledge.

Regarding Zayd, ‘Umar and the wall, for example, Allah is able to see themselves, and Allah is able to hear and see the Slapa of the owner of the voice.

If you think that hearing the voice is obvious (because He is of the same nature) then how is it possible to hear Zayd and the wall? This is something that needs to be clarified, and the relevance of hearing is only to sound, because sound can only be heard. The answer is that we must be certain that these two attributes are related to everything and how they are related is something that we cannot know. In this case, Allah, may He be exalted, was able to hear Zayd, but we do not know how He heard him.

What is meant is not that Allah, may He be exalted, was able to hear Zayd’s walking, because hearing his walking is within the realm of hearing sounds, and Allah, may He be exalted, is aware of all kinds of sounds. Rather what is meant is that He heard Zayd’s self and body more than He heard his walk, but we do not know how Allah’s hearing is related to the form of these substances.

1. PROOF OF THE EXISTENCE OF THE ATTRIBUTES OF SAMA’ AND BASHAR

The evidence for the existence of the attributes of sama’ and bashar for Allah, may He be exalted, is His words:

Verily, Allah is All-Hearing and All-Seeing.

It should be noted that the connection between the attributes of sama’ and bashar when they are related to things that existed before they were created is called ta’alluq shaluhi Qadim, whereas after they were created through His attributes of sama’ and bashar, Allah, may He be glorified and exalted, was able to see them more clearly than He could see them through His attribute of knowledge. This means that these two attributes have two ta’alluqs: taallug shaluhi Qadim and taallug tanyizi hadith.

However, if these two attributes are attributed to the Essence and Attributes of Allah, it will be ta’alluq tanjizi Qadim, meaning that the Essence and Attributes of Allah have been clearly known to Him since the beginning of time through His attributes of sama’ and bashar, so that Allah is able to hear His Essence and all His attributes such as qudrah, sama’ and so on. However, we do not know how this is done, nor do we know how Allah, may He be glorified and exalted, perceives His Essence and attributes such as qudrah, bashar and others, and we do not know how this is done.

Regarding the previous explanation about the attributes of sama’ and bashar being related to everything that exists, this is the opinion of Imam Sanusi and his followers and this is the preferred opinion. Some are of the opinion that the attribute of sama’ is related to sound only, while the attribute of bashar is related to everything that can be seen.

It should be noted that the hearing of Allah Ta’ala does not use the ears and the two ears, and His vision also does not use the gift and the eye. Glory be to Allah, the incomparably Glorious and Exalted.

12. THIRTEENTH OBLIGATORY ATTRIBUTE OF ALLAH “KALAM”

1. DEFINITION OF KALAM

The thirteenth obligatory attribute of Allah is Kalam (speech), which is a Qadim attribute that resides in the Essence of Allah. Allah’s speech is neither lettered nor sounded, it has no beginning and no end: it has no order and no division. It is different from the speech of the creatures.

1. The words of Allah are not the words of the Qur’an that were revealed to the Prophet Muhammad (peace and blessings of Allah be upon him), because the Qur’an has just been revealed, while the nature of the words of Allah is Qadim (eternal).

The Qur’an that we have has a beginning, an end, letters and verses. But the Qadim nature of the Qur’an is separated from all of that, so that there are no verses, surahs or i’rab, because they (the Qur’an) are words that contain various letters and sounds, whereas in the Qadim nature of the Qur’an there are no letters and sounds, as explained earlier.

The words of the Sharifah (Qur’an) do not indicate the existence of the Qadim nature of Allah’s speech. This means that the nature of the Qadim is in the understanding of the Qur’an, which means that the understanding of the Qur’an is exactly the same as the understanding of the Qadim, so that if the veil had been lifted from us, we would have been able to hear it.

The conclusion is that the words of the Qur’an indicate a meaning and this meaning is exactly the same as the understanding of the Qadim words in the Essence of Allah Ta’ala. Please take note of this distinction because many people make the mistake of distinguishing between them.

Each of the attributes of the Qadimah and the words of the Sharifah is commonly referred to as the Qur’an or the word of Allah. It’s just that the difference is that the lafadz syarifah (Qur’an) was created and written in Laukh Al Mahfudz which was revealed through the angel Gabriel to the Prophet Muhammad PBUH after first the Qur’an was revealed to – Lalatul Oadar in Baitul Izzah a place in the sky of the world which was written on several sheets of paper and then stored there.

1. HOW WAS THE QUR’AN REVEALED?

Regarding how the Qur’an was revealed, there are different opinions among scholars, namely:

First: Some say that the Qur’an was revealed in Batul Izzah in one descent, and then revealed to the Prophet Muhammad (peace be upon him) over a period of 20, 23, or 25 years.

Secondly: The Qur’an was revealed in Baytul Izzah on the night of Qadr according to a prescribed measure each year and was not revealed in a single descent.

The Qur’an that was revealed to the Prophet Muhammad (peace be upon him) is in the form of both lafazh and its meaning, but there are those who believe in its meaning only.

There is a difference of opinion among scholars about the way the Qur’an was revealed. Some scholars say that the Prophet Muhammad (peace be upon him) spoke the meaning and the words, while other scholars say that the angel Jibril Lah spoke the words.

What is clear is that the Qur’an was revealed in both its words and its meaning. This means that the nature of the Qur’an, which is in the Essence of Allah, is Qadim, with no letters and no sound.

1. THE ANSWER OF THE AHLUSSUNNAH GROUP TO THE MU’TAZILAH GROUP REGARDING THE NATURE OF KALAM

The Mu’tazilah group was confused about the existence of kalam (speech) without using letters, then the Ahlussunnah group gave the answer that the whisper of the heart is a person’s speech in the heart that does not use letters and sounds.

This does not mean that the Ahl al-Sunnah equate the words of Allah with the whispers of the heart, because the words of Allah are Qadim and the whispers of the heart are hadith. Rather, the aim is to counter the Mu’tazilah who say that there is no speech without the use of letters and sounds.

1. THE EVIDENCE THAT PROVES ALLAH HAS THE NATURE OF KALAM

The basis for proving that Allah Ta’ala has the attribute of kalam is His words in the Qur’an: “And Allah spoke with Prophet Moses with true speech.”

1. LINKAGE (TA’ALLUQ) OF THE NATURE OF KALAM

The attribute of kalam has the same relationship as the attribute of knowledge, which is related to what is obligatory, permissible and impossible. However, the relationship between the attribute of knowledge and these things is ta’alluq inkisyaf, which means that everything that is obligatory, permissible and impossible will be made clear by Allah Ta’ala through His knowledge, while the relationship between the attribute of kalam and these things is ta’alluq dalalah, which means that if the veil had been lifted from us and we could hear the Qadim’s words, we would have been able to understand them.

13. THE FOURTEENTH OBLIGATORY ATTRIBUTE OF ALLAH “KAUNUHU QAADIRAN”

1. UNDERSTANDING THE NATURE OF KAUNUHU QAADIRAN

The fourteenth obligatory attribute of Allah is Kaunuhu Qaadiran (Allah is all-powerful), which is an attribute that exists in the Essence of Allah Ta’ala that does not exist and is not ma’dum.

This attribute is different from the attribute of Qudrah, but between this attribute and the attribute of Qudrah they both need each other so that every thing that has qudrah (power) there must be an attribute called Kaunuhu Qaadiran (he has power) whether that thing is Qadim or hadith.

In Zayd, for example, Allah has given him the ability to do something, and He has created in him a trait called “Zayd has the ability”. This kind of trait is called a haal (state).

Qudrah (ability/power) for the creature is a reason for that. However, for Allah Ta’ala qudrah cannot be said to be the reason that Allah is all-powerful, rather it must be said that qudrah and Kaunuhu Qaadiran are mutually necessary.

The Mu’tazilahs were of the opinion that the ability of the creature and the one who possesses the ability need each other. However, they did not say that Allah created this second trait. However, when Allah, the Almighty, has created an ability in a creature, then from that ability will come another trait that was not created by Allah, which can be called “he has the ability”.

14. THE FIFTEENTH OBLIGATORY ATTRIBUTE OF ALLAH ‘KAUNUH MURIIDAN’

1. UNDERSTANDING THE NATURE OF KAUNUH MURIIDAN

The fifteenth of Allah’s obligatory attributes is Kaunuh Muriidan (God is Willing), which is an attribute of Allah’s Essence that neither exists nor exists. This is called “haal”.

This attribute of Kaunuh Muriidan is not the same as iradah whether the Essence that possesses it is Qadim or hadith.

In Zayd, for example, Allah has created the iradah (will) to do something and in Zayd Allah has also made him a “person with a will.”

The previous explanation of the difference of opinion between the Mu’tazilah and Ahlussunnah regarding the attribute of Kaunuhu Qaadiran also applies to this attribute of Kaunuhu Muriidan.

15. THE SIXTEENTH OBLIGATORY ATTRIBUTE OF ALLAH “KAUNUHU ‘AALIMAN”

1. UNDERSTANDING THE NATURE OF KAUNUH ‘AALIMAN

The sixteenth obligatory attribute of Allah is Kaunuh ‘Aaliman (Allah knows best), which is an attribute that exists in the Essence of Allah Taala that neither manifests nor is ma’dum.

The attribute of Kaunuhu ‘aaliman is not the same as the attribute of knowledge. The attribute of Imi also applies to the hadeeth, the example of which is given above.

The disagreement between the Mu’tazilah and Ahlussunnah also applies to this attribute.

16. THE SEVENTEENTH OBLIGATORY ATTRIBUTE OF GOD “KAUNUHU HAYYAN”

1. UNDERSTANDING THE NATURE OF KAUNUHU HAYYAN”

The seventeenth obligatory attribute of Allah is Kaunuhu Hayyan (Allah is the Living), which is an attribute that exists in the Essence of Allah that does not exist and is not ma’dum. This attribute is located with the attribute of Life and this is also where the Mu’tazilah and Ahlussunnah differ.

17. THE EIGHTEENTH OBLIGATORY ATTRIBUTE OF ALLAH “KAUNUHU SAMITAN”

1. UNDERSTANDING THE NATURE OF KAUNUHU SAMII’AN

The eighteenth obligatory attribute of Allah is Kaunuhu Samii’an (Allah is the All-Hearing), which is an attribute that resides in the Essence of Allah that does not exist nor is it ma’dum. This attribute is not the same as the Sama’ attribute, and there is a difference of opinion between the Mu’tazilah and Ahl al-Sunnah on this attribute, as explained above.

18. THE NINETEENTH OBLIGATORY ATTRIBUTE OF ALLAH “KAUNUHU BASHIIRAN”

1. DEFINITION OF THE NATURE OF KAUNUHU BASHIIRAN

“The nineteenth obligatory attribute of Allah is Kaunuhu Bashirran (Allah is All-Seeing), which is an attribute that resides in the Essence of Allah that does not exist nor does it exist. This attribute is not the same as the attribute of Bashar, and this attribute also applies to the difference of opinion between the Mu’tazilah and Ahl al-Sunnah groups as mentioned above.

19. THE TWENTIETH OBLIGATORY ATTRIBUTE OF ALLAH “KAUNUHU MUTAKALLIMAN”

1. UNDERSTANDING THE NATURE OF KAUNUHU MUTAKALLIMAN

The twentieth obligatory attribute of Allah, the one that completes all the obligatory attributes of Allah, is that He is All-Speaking, which is an attribute that exists in the Essence of Allah that neither exists nor is created.

This attribute is also not the same as the attribute of Kalam and on this attribute there is also a difference of opinion between the Mu’tazilah and Ahlussunah groups as on the previous attributes.

IV THE ATTRIBUTES OF MA’ANI AND MA’NAWIYAH

1. ATTRIBUTES INCLUDED IN THE MA’ANI AND MA’NAWIYAH ATTRIBUTES

The former attributes, namely Qudrah, Iradah, Knowledge, Hayat, Sama’, Bashar and Kalam are called Ma’ani attributes, while the later attributes, namely Kaunuhu QAADIRAN, Kaunuhu Muridan, Kaunuhu ‘Aaliman, Kaunuhu Hayyan, Kaunuhu Samifan, Kaunuhu Bashuiran and Kaunuhu Mutakalliman are called Ma’nawiyah attributes. These Ma’nawiyah attributes are always related and interconnected with the Ma’ani attributes because they will always be with the Ma’ani attributes in something Qadim and will arise from them in something hadith as explained earlier.

2. IMAM MATURIDI’S ADDITION OF THE MA’ANI NATURE WHICH WAS ALSO OPPOSED BY IMAM ASYA’ARI

Regarding the Ma’ani attributes Imam Maturidi added one more attribute so that the number became eight attributes, namely what he called the name “takwin attribute” (making). This attribute is a manifest attribute like the other Ma’ani attributes that if the veil had been lifted from us we would have been able to see it as we are able to see the other Ma’ani attributes.

This opinion was opposed by the group of Imam Asy’ari who questioned what exactly was the benefit of the nature of takwin after the existence of the nature of qudrah? Because according to Imam Maturidi’s group God will realize or not realize something using the nature of takwin. The Maturidi group then gave the answer that the nature of qudrah has a function to prepare something that might be created that did not exist before. And after everything is in order, it is the nature of takwin that is in charge of realizing it with a job.

This answer is refuted by the Ash’ariyah, who say that something that is possible can be realized without the help of other attributes.

And because the Maturidi group added the attribute of takwim to the ma’ani attribute, the Ash’ari group then commented that the attributes of action are Qadim, such as creating, giving life, providing and killing because these words are names for making (takwin) which according to them takwin is a manifest attribute, while takwin itself is Qadim so that the attributes of action are also Qadim.

According to the opinion of the Ash’ari group, the attributes of action are hadith because they are all names related to the ta’alluqnya of the nature of qudrah. Bringing life, for example, is a name that is included in the ta’alluq of the nature of qudrah with life, providing sustenance is also a name that is included in the ta’alluq of the nature of qudrah with that which is provided, creating is a name that is included in the ta’alluq of the nature of qudrah with that which is created and death is also a name that is included in the ta’alluq of the nature of qudrah with death. According to the view of the Asharis, the allusion to the attribute of qudrah is to the hadith.

V. OPPOSITES OF THE OBLIGATORY ATTRIBUTES OF ALLAH

1. DETAILS OF THE NATURE OF MUHALALLAH

Of the 50 aqidah mentioned above, there are 20 more attributes that are the opposite of the 20 obligatory attributes of Allah, namely:

1. Adam (does not exist) as opposed to Wujud (exists).

2. Huduts (new) as opposed to QIDAM (old). “

3. Fana’ (corrupt) as opposed to Baga’ (eternal).

4. Mumatsalah lil hawadith (equal to creatures) as opposed to Mukhalafah lil hawadith (not equal to creatures).

It is impossible for Allah to have properties that are similar to the properties of creatures so that it is impossible for Allah to pass through time, Allah has no place, Allah does not move, Allah is not calm, Allah has colors and is not in a direction, Allah cannot be said to be above an object and not on the right side of an object, Allah is not in a direction so it cannot be said: “I am under Allah”. As for the one who says that I am below my Lord and that He is above me, this is a false statement, and it is feared that the one who believes it will become a disbeliever.

5. Ihtiyaaj (need) of a place or thing to stand on, or Allah Ta’ala needs someone to determine or realize Him. Allah is Exalted above all that. This attribute is the opposite of QIYAMUHU binafsihi (standing alone).

6. Ta’addud which means that Allah’s Essence has a structure or Allah Ta’ala has a counterpart either in His Essence, Attributes or actions. This attribute is the opposite of the attribute of Wahdaniyah (One).

7 ‘Ajzu (weak) as opposed to Qudrah (Power). In this case Allah muhal does not have the ability (to make or not to make) anything that is possible.

8. Karahah (compulsion) as opposed to Iradah (will). In this case, it is impossible for Allah Ta’ala to have created this world by force. Therefore, everything that exists in this world has been created by His own will and initiative.

From the necessity for Allah to have the attribute of Iradah, it can be concluded that the creation of all of this world is not due to a cause or does not exist by itself. The difference between the existence of this world due to a cause and existing by itself is:

1. If this world is realized because of a cause, then when that cause exists, this world will be realized without any dependence on other things. For example, the movement of our finger is the cause of the movement of the ring on that finger. Whenever our finger moves, the ring on the finger will also move.

1. A thing that exists by its own ability is dependent on the existence of conditions and there are no obstacles that prevent it. Fire, for example, will not burn unless it touches wood and the wood is not wet, which is an obstacle that prevents fire from burning it.

There are those who think that fire can burn things on its own – may Allah curse them – but it is Allah who created the wood to burn when it is touched by fire, just as He created the movement of the ring when the finger is moved. However, it is Allah who created the wood to burn when touched by the fire, just as Allah created the movement of the ring when the finger is moved. So there is nothing here that is realized through a cause and by its own power, except according to those who think so.

From the explanation above, it can be seen that Allah is impossible to be a cause for the realization of this nature where nature is created without any intermediary from Him or Him as a mediator where this nature can be realized because of His mediation. Maha Suci Allah from all of that and Maha Luhur Allah with incomparable nobleness.

9. Juhlun (ignorant), which means that it is impossible for Allah Ta’ala not to know everything in this world, whether it is jahil bashit, which means not knowing it at all or jahil murakkab, which means knowing something that is not in accordance with the reality that exists, also mustahul Allah itwelupa or confused. This nature is the opposite of the nature of Knowledge (knowing).

10. Mautun (death) as opposed to Hayat (life).

11 Shamam (deaf) as opposed to Sama’ (hearing)

12. ‘Ama (blind) as a translation of Bashar (seeing)

13. Bakam (mute) as opposed to Kalam (speaking).

14. Kaunuhu ‘Ajizan (Allah is weak) as opposed to Kaunuhu QAADIRAN (Allah is all-powerful).

15. Kaunuhu Kaarihan (God is forced) as opposed to Kaunuhu Muriidan (God is Willing).

16. Kaunuhu Jaahilan (Allah is ignorant) as opposed to Kaunuhu ‘Aaliman (Allah knows best).

17. Kaunuhu Mayyitan (God is dead) as opposed to Kaunuhu Hayyan (God is alive).

18. Kaunuhu Ashamma (Allah is deaf) as opposed to Kaunuhu Samii’an (Allah hears).

19. Kaunuhu A’maa (Allah is blind) as opposed to Kaunuhu Bashiiran (Allah knows best).

20. Kaunuhu Abkam (Allah is mute) as opposed to Kaunuhu Mutakalliman (Allah is All-Speaking).

These are the twenty attributes that are impossible in the Essence of Allah.

1. THE EVIDENCE FOR EACH OF THE OBLIGATORY AND MUHALALLAH ATTRIBUTES

“It should be noted that the evidence for each of the twenty obligatory attributes of Allah, may He be glorified and exalted, is that these attributes are inherent in Allah, which negates their opposite attributes. The evidence for the existence of the seven Ma’ani attributes is the evidence for the existence of the seven Ma’nawiyah attributes.

These are the 40 aqeedah (beliefs) that every believer, male or female, should know: 20 of them are the obligatory attributes of Allah, and the other 20 are the attributes of Allah, and these are the 20 proofs, each of which establishes one attribute and negates the other.

1. DIVISION OF EVERYTHING IN THE WORLD

Keep in mind that there are some scholars who say that everything in this world is divided into four parts, namely maujudat, ma’dumat, ahwaal and i’tibarat.

1. Muajudat (everything that exists) such as the situation of Zayd as we can see.
2. Ma’dumat (things that do not yet exist) such as our unborn children.
3. Ahwaal (circumstances) such as the existence of someone who has the ability.
4. Itibarat (determination) such as Zayd being determined as a standing person.

Imam Sanusi wrote about this opinion, which is divided into four parts, in the book “Ash Shughra” because he established the existence of ahwaal and counted the obligatory attributes of Allah as twenty, and he wrote about it in another book, which also explains the opinion of the scholars who deny ahwaal. This is the correct view.

According to this opinion, the obligatory attributes of Allah are only thirteen because this opinion invalidates the seven heavenly attributes: Kaunuhu QAADIRAN, Kaunuhu Muriidan, Kaunuhu ‘Aaliman, Kaunuhu Hayyan, Kaunuhu Samif’an, Kaunuhu Bashiiran and Kaunuhu Mutakalliman. This means that Allah does not have the attribute of Kaunuhu QAADIRAN because it is clear that he does not consider the existence of ahwaal. If so, it means that everything in this world is only three parts, namely maujudat, Ma’dumat and i’tibaarat.

When seven of the twenty obligatory attributes of Allah, the Almighty, are removed, the seven opposite attributes will also be removed, so that the attributes of Kaunuhu ‘Aajizan and so on will no longer exist and these attributes will no longer be included in the list of impossible attributes for Allah. This means that the number of attributes that are impossible for Allah is only 13.

That’s how many there are if we still count the attribute of Wujud as an attribute according to opinions other than Imam Ashari. According to Imam Ashari, the attribute of Wujud is the state of something that exists. According to him, the existence of Allah Ta’ala is the existence of His own Essence so that wujud here is not an attribute. This means that the obligatory attributes of Allah are only 12 starting from QIDAM, Baga’, Mukhalafah lil hawadits. QIYAMUHU binafsihu which is commonly termed as having absolute wealth, Wahdaniyah, Qudrah, Iradah, Ilmu, Hayat, Sama’, Bashar and Kalam. In this case, the attributes of ma’nawiyah are not counted because the existence of ma’nawiyah follows the opinion that recognizes the existence of ahwaal, “whereas the truth is that Allah Ta’ala is not like that.

If you want to teach the attributes of Allah Ta’ala to the general public, then you should use other names for these attributes. You can tell them that Allah Ta’ala exists, is QADIM, is Baga’ (eternal). Mukhalafah lil hawadits (not equal to creatures) or in other words Allah does not need anything, Qadiir (powerful), Muriid (willing), ‘Aalim (knowing), Hayyun (living), Samii’ (hearing), Bashir (seeing) and Mutakallim (speaking). In addition, you must also teach the qualities that are their opposites.

1. THE DIFFERENCE BETWEEN HAAL AND I’TIBARAT

Note that some scholars have differentiated between haal and itibarat. According to them, haal and i’tibarat are each something that does not exist and is not ma’dum, but each has a certain place of its own. . It is just that the haal has a connection (ta’alluq) and it stands on a deity while the itibarat does not have a connection with a deity.

Some say that ibarat has a certain place outside the heart. This opinion is opposed by other scholars who say that i’tibarat is an attribute. If it has no connection with the Essence and has a definite place outside the heart, then where is the thing being described? It is not possible for an attribute to exist on its own, and it needs the thing that is being described. The correct view is that the attribute has no definite place except outside the heart.

1. DIVISION OF I’TIBARAT

This I’tibarat is divided into two parts, namely:

1. Itibarat ikhtira’i, which is something whose existence has no origin, such as if we imagine a generous person who is generous or an ignorant person who is clever.

2- Ttibarat intiza, which is something that in reality has an origin, such as the state of Zayd standing up, which is independent of the words “Zayd stood up” and the standing up of Zayd was in reality pre-existing.

VI. THE JAIZ PROPERTIES OF ALLAH SWT.

1. THE JAIZ NATURE OF ALLAH SWT IS ONE

The 41st Aqidah is the jaiz attribute for Allah Ta’ala where every mukallaf must believe that Allah Ta’ala can create, something good or bad. Allah Ta’ala could have created Zaid as a Muslim and created Umar as a disbeliever, it could be that Allah Ta’ala made one smart and the other stupid.

B, BELIEVING IN THE EXISTENCE OF QADLA’ AND QADAR

One of the things that every believer must believe is that all things, whether good or bad, are due to Allah, may He be glorified and exalted. There is a difference of opinion among the scholars as to the meaning of qadla’ and qadar, with some saying that qadla’ refers to the past, while qadar refers to what Allah, may He be exalted, has created in accordance with His will.

The will of Allah, which has existed since the beginning of time, such as the will of the Creator that you not become a clever person or become president, is called godla’, while creating knowledge in you after you are born or become president in accordance with His will is called qadar.

Some say that qadla’ is the knowledge of Allah that has existed since the beginning of time and is related to everything that is known, while qadar is Allah’s creation of something in accordance with His knowledge. The knowledge that Allah, may He be exalted, has from the beginning of time to make a person intelligent when he is born is called qadla’, while creating intelligence in him after he is born is called qadar. According to each of the opinions mentioned above, they agree that qadla’ is Qadim because it is one of the attributes of Allah Ta’ala, whether it is said to be willed or said to be knowledge, while qadar is willed or said to be knowledge, while qadar is a hadith because qadar is creation and creation is included in the ta’alluq of the attribute of Qudrah, while the taallug of the attribute of Qudrah is also a hadith.

1. THE PROPOSITION THAT EVERYTHING THAT IS POSSIBLE IS JAIZ

The evidence that proves that everything that is possible is permissible for Allah, may He be exalted, is that according to the consensus of the scholars, it is permissible. If Allah, may He be exalted, had to create something, that which is permissible would have become obligatory, and if He had not created it, that which is permissible would have become impossible, and the change from permissible to obligatory or impossible is invalid.

From the explanation above we can know that Allah Ta’ala has no obligation on anything. This is in contrast to the Mu’tazilah who said that Allah, may He be glorified and exalted, must create good for His servants, meaning that He must provide for His servants. This is a lie and deceit against Allah, may He be glorified and exalted. 

For example, if Zayd is made a believer and given knowledge by Allah, this is a gift from Him, not an obligation on Him.

Also included in the refutation of the Mu’ttazilah is the existence of young children who are subjected to trials such as sickness and so on, even though this is something that is not appropriate for such young children.

If doing good is an obligation of Allah Ta’ala then there is no way that the child would have been exposed to the ordeal, because according to them (Mu’tanzilah) Allah Ta’ala cannot possibly neglect His obligations because neglecting an obligation for Him is a deficiency. Glory be to Allah from all such shortcomings.

According to the Ahl as-Sunnah, Allah’s rewarding the obedient is a gift from Him and punishing the disobedient is His justice, because one’s obedience will not bring positive effects to Allah, and one’s disobedience will not bring negative effects to Him, because He is the One who gives benefits as well as harm. Obedience and disobedience are only signs that Allah has the right to reward or punish those who have the title of the obedient or disobedient.

Whoever Allah wills to be close to Him will be given help to obey and whoever Allah wills to be humiliated and far from Him will be created as a disobedient person.

This means that everything, be it good or bad, is a creation of Allah, because it is only Allah who creates His servants and all that they do, as stated in His words.

And it is Allah who has created you, and (also created) all that you do.

1. IN THE HEREAFTER, BELIEVERS WILL SEE GOD.

Another thing that must be believed is that Allah, may He be exalted, can be seen by the believers in the Hereafter, because Allah has linked seeing Allah to the existence of mountains, as explained in His words:

“If it (the mountain) had remained in its place (as before) you would have seen Me.” (Al A’raaf: 143)

The existence of the mountain remaining in its place is something that is naive, so seeing Allah at that time also becomes naive because something that is associated with the naive also becomes naive.

However, it should be noted that seeing Allah swt. will be inconceivable, i.e. not like when we see other people. Allah Taala cannot be seen in a certain direction, has no color and has no shape. Glory be to Allah from all of that with an unequaled height.

The Mu’tazilah – may Allah vilify them – do not acknowledge seeing Allah in the Hereafter and this is part of their misguided and incorrect aqeedah.

1. MU’TAZILAH, OADARIYAH AND AHLUSSUNNAH OPINIONS ON HUMAN ACTIONS

Another of their misguided beliefs is that they think that man is capable of creating his own work. Because of this opinion, this group is called the Qodariyah school, because they think that everything a person does is on his own initiative. This school contradicts the Jabariyah school which says that a person is very forced by God to do a job that will be done. This school is called the Jabariyah school because it is identical to their understanding of the coercion of one’s work. This is also a heretical aqidah.

The truth is that a person is not able to create his own work nor is he forced to do so by Allah. Rather it is Allah who creates the work that a person does in addition to his freedom to do it.

Imam Sa’d in his commentary on “Al Aqaa’id” said: “This kind of freedom is impossible to express in words, but everyone will be able to distinguish between the movement of the hand that is forced by itself or the movement of the hand that is blown by the wind?”

Another one of the jaiz attributes of Allah Ta’ala is the Prophet Ibrahim (peace be upon him), Prophet Musa (peace be upon him), Prophet Jesus (peace be upon him), and Prophet Noah (peace be upon him). Their level of honor is in that order.

So the number of Prophets who have the title Ulul Azmi is five, namely the Prophet Muhammad (peace be upon him) and the four Prophets mentioned above. This is the saheeh opinion although there are other opinions that say that Ulul Azmi Prophets are not only that.

There are others who are superior to the Ulul Azmi Prophets, namely the Apostles and other Prophets – may peace and blessings be upon our Prophets and upon them After that, the angels.

What is more important is that Allah, may He be glorified and exalted, has sent Messengers and these Messengers have been reinforced with various mu’jizat (miracles), and the Prophet Muhammad, may He be glorified and exalted, was created specifically as the Seal of the Messengers, and his religious teachings will not be amended until the end of time.

1. PABI ISA AS. WILL DESCEND LATER BY CONTINUING THE LAWS OF THE PROPHET MUHAMMAD PBUH,

Regarding Prophet Jesus, at the end of time he will descend and give the legal concept of our Prophet Muhammad (peace be upon him).

There are those who argue that the laws enforced by Prophet Jesus (peace be upon him) will be sourced from the Qur’an and the Prophet’s Hadith, and there are also those who argue that after Prophet Jesus (peace be upon him) descended later he continued to go to eat Prophet Muhammad (peace be upon him) and there Prophet Jesus (peace be upon him) then learned from him Prophet Muhammad (peace be upon him).

G, SOME OF THE SHARI’A OF THE PROPHET MUHAMMAD PBUH. HAVE BEEN AMENDED

It is evident that some of the laws of the Prophet Muhammad (peace and blessings of Allaah be upon him) have been amended to include others, such as the one-year iddah (waiting period) for a woman whose husband dies, which was amended to include only four months and ten days of waiting, not less.

VII. MATTERS RELATING TO THE APOSTLES

1. THE OBLIGATION TO RECOGNIZE THE APOSTLES

Every mukallaf, both male and female, is obliged to recognize in detail the Messengers mentioned in the Qur’an and is also obliged to believe in them.

According to the opinion of Shaykh Malawi, it is sufficient to believe in each of the messengers so that if he is asked about the nsalanya he will admit it and he is not obliged to memorize it in detail.

With regard to other than the aforementioned messengers, we are obliged to believe in them only globally. However, in the commentary on the book “Al Maqaashid”, citing the opinion of Imam Sa’d, it is said that it is sufficient for every believer to believe in them globally, but it is not permissible for him to follow them.

Regarding these Messengers there are some scholars who created a poem:

It is obligatory for every mukallaf to know the Prophets in detail as they have been mentioned in the verse “WATILKA HUJJATUNAA”, namely 18 and the remaining 7, namely Idris, Huud, Shu’aib, Sholeh, Dzul Kifli, and Adam. They were terminated by the chosen Prophet (Muhammad PBUH).

1. THE TIME OF THE COMPANIONS WAS THE BEST TIME

Among the things that must be believed again is that the time of the Companions of the Prophet is the best period, followed by the time of the tab’in (the generation after the Companions) and then the time of the tabi’it tabi’in (the generation after the tabi’in).

It should be noted that the most noble of the Sahabah was Abu Bakr Ash-Shiddig, then Umar, then Uthman and then Ali in that order.

However, Imam Al-‘Aqlami was of the opinion that Sayyidatina Fatimah and her brother Sayyid Ibrahim are absolutely superior to all the Sahabah including the four Caliphs mentioned above. While our lord Imam Malik said: “I dare not favor anyone over the flesh and blood of the Messenger of Allah”. This is what we must believe and God willing we will meet Allah.

1. PARENTS MUST EDUCATE THEIR CHILDREN ABOUT THE BIRTH OF THE PROPHET (PEACE BE UPON HIM).

Among the things that must be believed is that the Prophet was born in the city of Mecca and died in Medina. Every parent must teach this to their children.

According to the opinion of Imam Al Ajhuri: “Except knowing this, every parent must know the lineage of the Prophet (peace and blessings be upon him), both paternal and maternal.” The explanation of the lineage of the Prophet (peace and blessings be upon him) will be presented in the concluding section.

In addition, it is good for parents to recognize the sons of the Messenger of Allah (peace and blessings be upon him) in the order in which they were born, because it is good for everyone to recognize their leaders, the leaders of the ummah. However, to my knowledge, none of the scholars have clarified whether this is obligatory or sunnat. However, if it is compared to the above, which is equivalent, the ruling will be obligatory.

The sons of the Messenger of Allah, according to the saheeh opinion, were three men and four women.

The order of birth is: Qasim who was born first then Zainab, Rugayyah, Fatimah, Ummu Kultsum, Abdullah who was also given the title Thayyib and Thahir. Both names are the title of Abdullah, not the names of two different people. The six sons came from a mother Sayyidatina Khadijah, while the 7th son named Ibrahim who came from Mrs. Mariyam Al Qibthiyyah.

Please understand this first and then let us return to the issue of aqidah.

VIII. ATTRIBUTES OF THE APOSTLES

1. THE OBLIGATORY ATTRIBUTES OF THE MESSENGER

The 42nd Aqidah is that the Rasuk – may peace and blessings be upon them – are “Shidqu” (always truthful) in all their actions and speech,

The 43rd Aqidah is that the Messengers have the nature of “Amanah”, namely they are protected so as not to fall into doing the haram or the makruh.

The 44th Aqidah is that the Messengers have the nature of “Tabligh” (conveying) all orders to all creatures.

The 45th Aqidah is that the Messengers have the nature of “Fathanah” (astute).

These are the four attributes that the Messengers must have – may peace and blessings be upon them – in the sense that the intellect cannot accept when these attributes are not possessed by them in addition to faith one will be very fortunate to know the above-mentioned attributes according to the difference of opinion between Imam Sanusi and others.

1. THE MUHAL NATURE OF THE MESSENGERS

For the Messengers – may peace and blessings be upon them – it is impossible to have traits that are the opposite of the 4 traits mentioned above. It is impossible for them to have the attributes of “Kadzib” (lying), Betrayal so that they do what is forbidden or makruh, Kitman (not conveying) everything that is ordered to be conveyed to the creatures and Baladah (ignorant).

These four attributes are impossible for the Messengers – may peace and blessings be upon them – to possess in the sense that one would not believe in them if they possessed these attributes, and one’s faith would depend on knowing these attributes as explained above.

At this point, the number of aqidah has reached 49.

1. THE JAIZ NATURE OF THE APOSTLES

What concludes and completes these 50 aqidah is the jaiz Attributes of the Messengers, namely:

The Messengers have traits that are common to ordinary people as long as these traits do not lower their high status.

1. PROOF OF THE EXISTENCE OF THE ATTRIBUTE OF SHIDIQ

The evidence that the Messengers – may peace and blessings be upon them – possessed the attribute of shidiq is that if they had lied, the news that came from Allah would also have been false, because Allah, may He be glorified and exalted, confirmed their claim to be Messengers by revealing the miracles that were in their hands, and these miracles have the same status as the words of Allah, may He be glorified and exalted:

“My servant (Muhammad) is always truthful in conveying everything that comes from Me.”

The explanation is that when a Messenger comes to his place and says: “I am Allah’s messenger to you”, then they question: “What is the proof that you are a Messenger?” Then he answers: “The splitting of the mountain” for example, then when they demand that he prove his words then at that very moment the mountain will split as proof of the truth of his claim to be a Messenger. Thus it means that the splitting of the mountain by Allah Ta’ala has the same position as His words earlier, namely:

If the Messenger lied then it is certain that the news he brought was also a lie, whereas lying is something that is muhal for Allah Ta’ala so the lie of the Messenger is also muhal. If the lie is not found in the Messenger then there is only the truth.

1. PROOF OF THE EXISTENCE OF THE TRAIT OF TRUSTWORTHINESS

As for the evidence that proves that the Messengers had the nature of “Amanah”, that is, they were protected inwardly and outwardly from doing what is forbidden or disliked, is that if they betrayed themselves by doing things that are forbidden or disliked, we would also be ordered to do what they did, whereas it is not true that we are ordered to do something forbidden or disliked because it is impossible that Allah Ta’ala will order us to do something abominable and disliked.

Thus it is clear that the Messengers only performed obedience, whether it was obligatory or recommended. And it does not concern the permissible. If the Messengers did permissible things it was only to explain that it was permissible to do.

1. PROOF OF THE EXISTENCE OF THE TRAIT OF TABLIGH

As for the evidence that proves that the Apostles have the nature of “Tabligh” is if they did not convey all the commands of Allah, we would also be ordered not to disseminate knowledge, whereas it is not true if we do not spread the knowledge we have because the one who does not want to spread his knowledge he will be cursed, thus meaning that the Apostles have conveyed all their commands so that they have the nature of Tabligh.

1. EVIDENCE OF THE NATURE OF FATHANAH

As for the evidence that proves that the Apostles have the nature of “Fathanah” (ingenious) is that if they did not have ingenuity they would not be able to convey the argument in discussion, whereas in fact the Apostles were able to convey their arguments in various discussions and the Qur’an has also shown how many verses that explain the enforcement of the argument as stated in His words:

“And refute them with a better proof.”

And there are many more similar verses. This kind of proof can only be done by clever people.

1. THE EVIDENCE FOR THE JAIZ NATURE OF THE MESSENGERS

As for the evidence that shows that the Apostles have properties that are common to ordinary people is because the Apostles always rose to a higher degree, while for example they were afflicted with an illness is also in order to raise their high dignity. besides other people (the ummah) will feel comforted by it and reasonable people will be able to know that the world is not a place of retribution for His lovers. If this world were a place of retribution for His beloveds, they would not be afflicted in the least by this world. May Allah shower His blessings and peace upon him and upon their great leader, our Prophet Muhammad (peace and blessings be upon him), his family, his companions and all the members of his house.

IX. MATTERS OF SAMIYYAT

1. OUR PROPHET MUHAMMAD SAW. HAD A LAKE

This completes the discussion of the 50 aqeedahs and the obligation to believe in things that are based on sam’iyyat (hearing) alone.

It is obligatory to believe that our Prophet Muhammad (peace and blessings of Allah be upon him) has a lake and there is nothing wrong if someone does not know about the existence of this lake, whether it is after the Hereafter or before.

On the Day of Judgment, the lake will be visited by all human beings who have never committed injustice, irregularities and heresy during their time in this world. And it should also be noted that this lake is not the lake of Kautsar, which is a lake in heaven.

1. PROPHET MUHAMMAD PBUH. WILL GIVE SYAFA’AT ON THE DAY OF JUDGMENT.

Another thing that every mukallaf must believe is that on the Day of Judgment before the court of Allah swt. The Prophet Muhammad (peace be upon him) will give syafa’at (help) to his followers while they are waiting and hoping to return immediately even though to hell. It is when they return from this place that the Prophet then gives his syafa’at, this kind of syafa’at is only specifically owned by him, the Prophet Muhammad PBUH.

1. PEOPLE WHO COMMIT MAJOR SINS ARE NOT DISBELIEVERS

Another thing that must be emphasized is that if a person commits a major sin, so long as it does not lead to disbelief, it does not make him a disbeliever. According to the correct view, if a person commits a sin, even if it is a minor sin, he must repent immediately, and the value of his repentance will not be diminished by repeating the sin, but if he commits a new sin, he must repent again.

1. PROHIBITION OF ARROGANCE, ENVY AND BACKBITING

Everyone must abstain from arrogance, envy and backbiting as the Prophet said: “Verily, at the doors of the heavens there are guards to reject the deeds of the arrogant, the envious and the backbiting so that their deeds will not be accepted.”

CLOSING

1. DEFINITION OF FAITH AND ISLAM:

Faith according to the purpose of language is absolute trust, as Allah swt. said about the son of the prophet Ya’qub (peace be upon him): “And never did you believe in us even though we were the truthful ones”

While the review of faith according to shar’a is to believe in everything that was brought by the Prophet Muhammad PBUH.

There is a difference of opinion among the scholars regarding belief in all that was brought by the Prophet Muhammad (peace be upon him) above. Some scholars are of the opinion that belief is a form of ma’rifat so that if a person recognizes all that was brought by the Prophet Muhammad (peace be upon him), he is a believer. This opinion is opposed by the opinion of other scholars who say that even the disbelievers have recognized the teachings brought by the Prophet Muhammad PBUH. but they still do not want to believe,

The correct meaning of faith is the whisper of the conscience that follows a certainty, whether that certainty is based on a supporting evidence called ma’rifat or that certainty arises because of taklid alone.

This definition does not include the disbeliever because he does not have a conscience, because what is meant by conscience is something like if you say: “I accept everything that the Prophet Muhammad (peace and blessings of Allaah be upon him) brought”, whereas a disbeliever would never say such a thing. However, this view does include the disbeliever because he has a whisper of conscience that follows him to a certainty, even if his certainty is not based on a relevant evidence.

2. IT IS OBLIGATORY TO KNOW THE LINEAGE OF THE PROPHET MUHAMMAD (PEACE BE UPON HIM).

Every mukallaf is obliged to know the lineage of the Prophet Muhammad PBUH both from the father’s line and from the mother’s line.

The lineage of the Prophet Muhammad PBUH from the father’s side is the Prophet Muhammad PBUH, son of Abdullah, son of Abdul Muthallib, son of Hashim, son of Manaf, son of Oushay, son of Kilab, son of Murrah, son of Ka’ab, son of Lu-ay, son of Ghalib, son of Fihr, son of Malik, son of Nadhar, son of Kinanah, son of Huzaimah, son of Mudrikah, son of Ilyas, son of Mudlar, son of Nizar, son of Ma’ad, son of Adnan.

According to the consensus of scholars, the lineage of the Prophet Muhammad (peace be upon him) ends only with Adnan, while the lineage back to the Prophet Adam (peace be upon him) has not been properly explained.

The maternal lineage of the Prophet Muhammad (peace be upon him) is the son of Aminah, the son of Wahab, the son of Abdul Manaf, (Abdul Manaf is not Abdul Manaf who is included in the paternal grandfather of the Prophet Muhammad (peace be upon him), the son of Kilab who is also included in the paternal grandfather of the Prophet Muhammad,

Thus it means that the lineage of the Prophet Muhammad PBUH from the father and mother met at his grandfather named Kilab.

3, THE SKIN COLOR OF THE PROPHET MUHAMMAD PBUH.”

In addition to the above we should also know that the skin of the Prophet Muhammad (peace be upon him) was reddish-white in color. This is according to the opinion of some scholars. So it is not true if anyone says that the Prophet Muhammad’s skin was smooth white or smooth red. However, his skin was reddish white which is the best skin color in this world. As for the best skin color in the hereafter, it will be yellowish-white like the skin color of the inhabitants of Paradise, as the opinion of the famous scholars of exegesis in interpreting the words of Allah swt: “As if they were well-preserved eggs (ostriches)”,

Allah likens the skin of the inhabitants of Paradise to the well-preserved ostrich eggshell, which is yellowish-white because it is the best color.

The color of the Prophet’s skin in this world is not the same as the color of his skin in the hereafter, this is a privilege and in order to increase the majesty of the Prophet.

This is the end of all the ease that Allah Ta’ala has given us through His grace. May peace and blessings be upon our leader, the Prophet Muhammad (peace and blessings of Allah be upon him), his family, his companions and his progeny, as long as those who remember him continue to mention his name and as long as those who forget do not remember him. All praise belongs only to Allah, the Lord of all the worlds.