MUQODDIMAH

Praise be to Allah Swt. the Lord of the Worlds, and peace and blessings be upon the Messenger of Allah, peace and blessings be upon him.

Says one who is poor from the mercy of his Lord, the All-Watchful and All-Seeing, Ibrohim Al-bajuri, the owner of negligence.

Some of my brothers and sisters have asked me (may Allah be pleased with me and them) to write for them a small treatise/book covering the attributes of divinity and their contradictions, and what is permissible in the case of Allah’s righteousness.

Also on what is obligatory in the haq of the Messengers, and what is impossible in the haq of the Messengers, and what is permissible. So – I – granted their request then I said “

FIRST CHAPTER OBLIGATIONS OF A MUSLIM

It is obligatory for every Muslim who has reached the age of reason to know what is obligatory in the sight of Allah, and what is impossible, and what is permissible.

SECOND CHAPTER THE NATURE OF BEING

So it is obligatory in the case of Allah Ta’ala, the attribute of Al-Wujud (. ).

Its opposite is the attribute of Al-“Adam/no ().

And the proof that Allah Ta’ala exists is the existence of all creation (the universe and its contents, both real and unseen, etc.).

THIRD CHAPTER THE NATURE OF QIDAM

And it is obligatory in the hag of Allah Ta’ala, the attribute of Al-Qidam (. ).

It means that for Allah there is no beginning.

The opposite is the nature of Al-Hudust / new (. ).

And the proof of Allah’s previous existence is: If the existence of Allah was something new, then surely Allah would need a reformer. And that is impossible.

FOURTH CHAPTER THE NATURE OF BAQO’

And obligatory in the hag of Allah Ta’ala, the attribute of Al-Baqa’/kekekal (. ).

This means that there is no end to Allah.

And the evidence for the permanence of Allah Ta’ala is: If the existence of Allah is something that is perishable, then surely Allah is something new. And that is impossible.

FIFTH CHAPTER THE NATURE OF MUKHOLAFATUL LIL HAWADISI

And obligatory in the hag of Allah Ta’ala, the attribute of mukholafah lil hawadisi / different from creatures (. ).

This means that Allah is not like any of the creatures.

For Him there are no hands, no eyes, no ears, and nothing else of the attributes of creatures.

The opposite is the nature of Almumatsalah / similar (. ).

The evidence for the difference between Allah, may He be exalted, and the creation is that if the existence of Allah was something similar to the creation, then Allah would be something new. And that is impossible.

SIXTH CHAPTER ON THE NATURE OF QIYAMUHU BINAFSIHI

And it is obligatory in the hag of Allah Ta’ala, : the attribute of Al-Qiyaam bi al-nafs/self-standing (. ).

This means that Allah, the Almighty, has no need for a place and no need for a determinant.

The opposite is the nature of Al-Ihtiyaj ila Al-Mahal wa Al-Mukhoshis / requires a place and determinant (. ).

And the evidence for Allah, may He be exalted, standing alone is that if Allah, may He be exalted, needed a place, then the state of Allah would be an attribute. And the state of Allah being an attribute is impossible.

And if the existence of God requires the existence of the decisive, then surely God is something new.

And the state of God being something new is impossible.

SEVENTH CHAPTER THE NATURE OF WAHDANIYYAH

And it is obligatory in the hag of Allah Ta’ala, the attribute of Al-Wahdaniat (. ) in His Essence, and in His attributes, and in His deeds.

And the meaning of singular in His Essence is that Allah’s Essence is not composed of multiple parts.

And the meaning of singular in His attributes is that there are no two or more attributes in Allah of one kind, such as two powers.

Likewise, there is no other attribute that resembles the attributes of Allah.

And the singularity of His deeds, that is, there is no other deed out of all the deeds of God.

The opposite is the nature of AtTa’addud / multiple (. ).

And the evidence for the singleness of Allah is that if the existence of Allah were multiple, nothing would be found in any of His creations.

EIGHTH CHAPTER THE NATURE OF QUDROH

And obligatory in the hag of Allah Ta’ala, the attribute of Al-qudrat / power (3 ll).

It is an inherent attribute of Allah’s Essence by which He wills and negates.

The opposite is the nature of AlAjz / weak (. ).

The evidence for Allah’s power is that if Allah’s state were weak, nothing would be found in any of His creations.

NINTH CHAPTER ON THE NATURE OF IROIDAH

And it is obligatory in the case of Allah Ta’ala, the attribute of Al-Iradat (. ).

It is an inherent attribute of Allah’s Essence by which He determines what is possible to exist or not exist, or be rich or poor, or understand or be ignorant, and so on.

The opposite is the nature of AlKarohah / forced.

The evidence for Allah’s will is that if Allah were forced, then He would be weak. And the state of Allah being weak is impossible.

TENTH CHAPTER THE NATURE OF KNOWLEDGE

And it is obligatory in the sight of Allah Ta’ala, the attribute of knowledge (. ).

It is a prior attribute, inherent in the Essence of Allah, by which Allah knows every matter.

The opposite is the nature of Al-Jahl / stupid (. ).

And the proof that Allah knows is that if Allah is ignorant, then Allah is not the One who wills. And that is impossible.

ELEVENTH CHAPTER ON THE NATURE OF LIFE

And obligatory in the hag of Allah Ta’ala, the attribute of Al-Hayat / life (. ).

It is a pre-existing attribute that remains in the Essence of Allah Ta’ala which: confirms to Allah the existence of Allah with the attribute of knowledge and other attributes.

The opposite is the nature of Al-Maut / death (. ).

And the evidence for Allah being alive is: If Allah were dead, then Allah would not be the One with power, nor the One with will, nor the One with knowledge. And that is impossible.

CHAPTER TWELVE THE ATTRIBUTES OF SAMA’ AND BASHOR

And it is obligatory in the sight of Allah, the attributes of As-Sama’/hearing (. ) and Al-Bashor/seeing (. ).

These are the two previous attributes that both reside in the Essence of Allah, through which realization is revealed.

The opposite is the nature of As-Shomam / deaf (. ) and Al-Umy / blind (. ).

And the evidence for the fact that Allah hears and sees is that Allah says: “…”

THIRTEENTH CHAPTER THE NATURE OF KALAM

And it is obligatory in the hag of Allah Ta’ala, the attribute of Al-Kalam / saying (. ).

It is a previous attribute that is inherent in the Essence of Allah Ta’ala. And this “kalam” is neither a letter nor a sound.

The opposite is the nature of Al-Bukm which is AH-hirsy / silent (. ).

And the proof that Allah knows is the words of Allah:

FOURTEENTH CHAPTER ON THE NATURE OF KAUNUHU QADIRON

And it is obligatory in the hag Allah Ta’ala, the attribute of kaunuhu qadiran / the existence of Allah is capable / has power (. ).

The opposite is the nature of kaunuhu ajizan / the existence of a weak God,(. ).

And the evidence for the existence of Allah Ta’ala is a capable and powerful deity, namely the evidence of the nature of Al-Qudrat / power.

FIFTEENTH CHAPTER THE NATURE OF MURIDAN

And it is obligatory in the case of Allah, the attribute of kaunuhu muridan, or the existence of Allah as the One who wills.

The opposite is the nature of kaunuhu karihan / the existence of Allah is a forced deity (. ).

And the evidence for the existence of Allah Ta’ala is a volitional Essence, namely the evidence of the nature of Al-iradat / will….

SIXTEENTH CHAPTER ON THE NATURE OF KAUNUHU ALIMAN

And it is obligatory in the hag of Allah, the attribute of kaunuhu aliman / the existence of Allah is the one who knows (. ).

The opposite is the attribute of kaunuhu jahilan or the existence of Allah is ignorant (. ).

And the evidence for the existence of Allah Ta’ala is a knowing Essence, namely the evidence of the attribute of Al-“ilmu / knowing.

SEVENTEENTH CHAPTER OF THE NATURE OF KAUNUHU HAYYAN

And it is obligatory in the hag of Allah, the attribute of kaunuhu hayyan (the existence of Allah is a living being).

The opposite is the nature of kaunuhu mayyitan / the existence of Allah is a dead substance (. ).

And the evidence for the existence of Allah Ta’ala being alive is the evidence of the attribute of Al-hayyat (life).

EIGHTEENTH CHAPTER OF THE NATURE OF KAUNUHU SAMI’AN BASHIRON

And it is obligatory in the hag of Allah, the attributes of kaunuhu samii an (Allah is the One who hears) and bashiiran (Allah is the One who sees).

The opposite is the nature of kaunuhu ashoma / the existence of Allah is a deaf deity (. ) and kaunuhu a’ma / the existence of Allah is a blind deity (. )

The proof that Allah is the One who hears and sees is the proof of the attribute of As-sama’ and the proof of the attribute of Al-Bashor. (hearing and seeing).

NINETEENTH CHAPTER ON THE NATURE OF KAUNUHU MUTAKALLIMAN

And it is obligatory in the case of Allah, the attribute of kaunuhu mutakalliman (the existence of Allah is the One who speaks).

The opposite is the nature of kaunuhu abkama / the existence of Allah is a dumb deity (. ).

The proof that Allah, may He be exalted, is the One who speaks is the proof of the attribute of al-kalam (speaking).

TWENTIETH CHAPTER OF THE JAIZ PROPERTIES OF ALLAH

And ja’iz (permissible) in the sense that Allah, may He be exalted, does every possible thing or leaves it out.

The evidence for this is that if it were obligatory on Allaah to do something or to refrain from doing it, then the ja’iz would be obligatory or impossible. And that is impossible.

TWENTY-ONETH CHAPTER THE ATTRIBUTE OF AS-SIDDIQ

And it is obligatory in the right of the Messengers “Alaihimush sholatu wa ssalam the trait of As-Shiddig / true or honest (. ).

And its opposite is the nature of Alkidzb / lie (. ).

The evidence for this is that if the Messengers had lied, there would have been a falsehood in Allah’s message. And that is impossible.

TWENTY-SECONTH CHAPTER THE ATTRIBUTE OF AL-AMANAH

And obligatory in the hag of the Messengers: Alaihi sholatu wa ssalam trait Al-Amanah / trustworthy (. ).

And its opposite is the nature of Al-khiayanat / betrayal (. ).

And the evidence for this is that if they, the Messengers, had betrayed themselves by doing something forbidden or disliked, we would all have been commanded to do the same.

And it is not true that we are commanded to do what is forbidden or disliked.

TWENTY-THIRD CHAPTER THE TRAIT OF TABLIGH

And it is obligatory in the case of the Messengers (peace be upon them) to convey what they have been commanded to convey to the creatures.

And its opposite is the nature of kitman / hiding (. ) the matter

And the evidence for this is that if they had concealed a matter that they had been commanded to convey, we would have been commanded to conceal knowledge.

And it is not right that we are commanded to do so. For indeed the one who hides knowledge is cursed.

TWENTY-FOURTH CHAPTER ON THE TRAIT OF FATHONAH,

And mandatory in the hag of the Apostles Alaihi sholatu wa ssalam Alfathonah / intelligent nature (. ).

And its opposite is the nature of Albaladah / stupid (. ).

And the evidence for this is that indeed if they the Messengers were not intelligent then they would not be able to make an argument against the opponents / enemies. And that is impossible.

Because the Quran points out in many places to the Messengers’ upholding of the proof to the opponent.

CHAPTER TWENTY-FIVE JA-IZ RASUL’S ATTRIBUTES (AL-A’RODUL BASHARIYAH)

And it is permissible in the hag of the : Rasul Alaihi sholatu wa ssalam sifat al-A’rod al-Bashariyah / – appear human (. ) which does not cause deficiencies in their noble dignity such as illness and the like.

And the evidence for this is the proof of their human appearance, Alaihi sholatu wa ssalam.

TWENTY-SIXTH CHAPTER KHOTIMAH

(Closing): It is obligatory for everyone to know the lineage of the Prophet SAW from his father’s side and from his mother’s side As for the lineage of the Prophet SAW from his father’s side then he, for all of us Muhammad SAW is the son of Abdullah, whose son is Abdul Mutholib, whose son is Hashim, whose son is Abdu Manaf, whose son is Qushoy, whose son is Kilab, whose son Murroh, whose son Ka’ab, whose son Lu-ay, whose son Ghalib, whose son Fihr, whose son Malik, whose son Nadlir, whose son Kinanah, whose son Khuzaimah, whose son Mudrikah, whose son Ilyas, whose son Mudlor, whose son Nizar, whose son Mu’ad, whose son Adnan.

And there is no lineage after Adnan to Adam AS based on the saheeh journey in narration.

As for the lineage of the Prophet SAW from his mother’s side then he, our all Muhammad is the son of Aminah, whose daughter Wahab, whose son Abdu Manaf, whose son Zuhroh, whose son Kilab. So Aminah and the Prophet (PBUH) gathered at his eyebrow Kilab.

And from some of the things that are 3 mandatory to know is that the Prophet has a Haudl / lake.

And indeed the Prophet SAW will intercede when in fashl Al-Qodlo (judgment that will separate people). And this intercession is devoted to the Prophet SAW.

And also from some of the things that are obligatory, namely having to know the Messengers mentioned in Al| Ouran in detail / specific. As for . other than these Messengers, then it is obligatory for a person to know it globally / as a whole.

And indeed, some scholars have attributed it to the Prophets who are obliged to know it in detail.

So they said:

It is obligatory for every believer to know the Prophets in detail, which is known in our proof.

Some of them are 18 and the rest are 7

That is Idris, Hud, Shuaib, Sholih, as well as zulkifli, adam. Which ends with Al-Mukhtar Prophet Muhammad

Another of the things that must be believed is that the period of the Messenger of Allah is the most excellent. Then the period after him, then the period after him again.

And it is proper for one to know the children of the Prophet (SAW).

And they are based on saheeh reports, namely Syaid Al-Qasim, Syaidah Zainab, Syaidah Rugayah, Syaidah Fatimah, Syaidah Ummi Kulsum, Syaid Abdullah who was nicknamed At-Thoyyib and At-Thohir, Syaid Ibrahim. And they were all born from Syaidah Khodijah Al-Kubra Al Ibrahim. And the one born from Mariah is Al-Qibthiyah.

This is the end of something that Allah has made easy because of His excellence and glory.

Praise be to Allah, the Lord of the Worlds, and peace and blessings be upon our Lord Muhammad, his family, and his Companions.