Jise Bhul Bethe

Beleif: Allah azzawajal is One. He has no partners in Being, attributes, actions, commands or in Names. Allah azzawajal is "Waajibul Wajood" (His existence is necessary). His non‑existence is absolutely impossible (Muhaal). Allah azzawajal is Qadeem (Always was, always will be; not a creation). Another name for this is Azali or Abadi. It is Allah alone who is worthy of worship.

It must be understood that Allah azzawajal is One. In other words there is only one Allah. If any person believes that his "god" has partners, then that god of his is not Allah. Allah is one without any partners. Allah azzawajal being Waajibul Wajood means that Allah azzawajal's existence is necessary. In other words, if someone claims for his (so‑called) god to be non‑existent, then it is clear that that is not Allah. Allah is "All Existing". Muhaal means that which can never occur, in other words another Allah or the non existence of Allah is Muhaal. When we say that Allah azzawajal is Qadeem, we mean that Allah azzawajal has not been created. Allah always was and always will be. It is our (belief) that Allah alone is worthy or worship.

Beleif: Allah azzawajal is free from need (be parwa), in other words Allah is not dependant on anyone or anything rather the entire creation is dependant on Allah azzawajal.

When we say that Allah azzawajal is free from, it means that Allah azzawajal is not in need of anything from anyone. Allah azzawajal does not depend on anything or anyone. In other words, every single atom in the creation is dependant on the One Creator "ALLAH" azzawajal.

There are those, who think (Allah forbid) that Allah azzawajal created Angels etc to do certain chores, so these mean that Allah is dependant on them to do these chores. This is totally incorrect. Allah azzawajal created the Angels as His servants and gave them the opportunity to serve Him as their Lord. It is the Angels and all the creation that are dependant on Allah and Allah is without doubt dependant on none.

Beleif: To comprehend (understand) Allah azzawajal's Being (Zaat) by means of reason is absolutely impossible. That which can be understood by means of reason, can be comprehended and encircled by the mind, and there is nothing that can encircle or comprehend Allah's Being. However, through Allah azzawajal's Works (Af'aal), His attributes can be identified and through His attributes, one is able to attain knowledge about the Being of Allah azzawajal.

The above mentioned Beleif explains that it is absolutely impossible for us to comprehend Allah azzawajal's Being. The reason that has been given for this is that anything which can be understood can be comprehended, but for the sake of understanding, an example without comparison is that if one thinks of a bird, then one's mind can comprehend a bird's physique and one will thus be able to imagine or picture a bird. The reason for this is because it is tangible which the mind can understand through reasoning and knowledge. Now, none can imagine or picture Allah azzawajal. Thus, the human mind can not comprehend Allah azzawajal's Being as it is beyond the understanding of the creation. However, it has been explained that through the Attributes of Allah, such as His Mercy, His Wrath etc. we are able to know about Allah azzawajal and His commands.

Beleif: Just as His Being is Qadeem, Azali and Abadi (all these terms mean non‑created always was, always will be); His attributes are also Qadeem, Azali and Abadi.

It must be understood that Allah azzawajal is Self Existent. Allah azzawajal is All Existing" in other words not created, always was and always will be. Allah is

Beleif: With the exception of Allah azzawajal's Being and Attributes (such as Allah being Most Merciful, The Sustainer etc) everything else is "Haadis" meaning that it did not exist, and only came into existence after Allah azzawajal created them.

This means that with the exception of Allah's Being and His Attributes, everything else is a creation. In other words the Angels, Prophets, Jins, humans and everything else in the universe only came into existence after being created by Allah, so they are all known as "Creation". In other words, all creation came into existence through Allah's command.

Beleif: Any person who says the attributes of Allah to be a creation is a mislead, corrupt person.

This is a very important Beleif.' It clearly shows that any person who claims to believe in Allah and then claims that any one of the Attributes of Allah azzawajal have been created, then such a person is mislead and corrupt. A corrupt person is known as "Gumraah" and "Bud Deen". Sunni Muslims should never associate with mislead persons as they will also mislead us and plunge us into corruption.

Beleif: Any person who says anything in the universe to be Qadeem (uncreated) or has a doubt in it being Haadis (created) is an unbeliever (Kaafir).

None has the right to say anything in the universe to be uncreated or self existent. As I have mentioned before, with the exception of the Allah's Being and Attributes, everything else has been created. This belief makes a clear note of the fact that any person who claims that any creation is self existent or even doubts that a creation is self existent is a Kaafir (unbeliever). Even though he may accept all the other beliefs concerning Allah azzawajal, and he doubts this one Beleif, then such a person is still an unbeliever.

Beleif: His Attributes are neither the same nor separate from his Being. It is not so, that the attributes are the Names alone of His Being (Zaat). In reality His attributes can not be separated from Allah's Being.

Beleif:: Almighty has Power over everything that is possible. There is nothing possible which is outside His Power. In the same way, anything that is totally impossible is not within His Power. Anything which is absolutely impossible has not connection to Allah azzawajal, as He is free from this. An example of this is that there can never be another Allah. The non‑existence of another Allah is absolutely impossible over which Allah has no Power or command. In the same way, the destruction of Allah is absolutely impossible and has no connection to Him. It is thus very evident neither are those things which are absolutely impossible connected to Him and nor does Allah have any Power (command) over them. Thus, it has been proven that to accept any Muhaal (absolutely impossible) to be within Allah's Qudrat, is to, in reality reject the oneness of Allah.

Beleif: Allah is not a father of anyone, nor is he a son of anyone, nor does he have any wife. Anyone who claims that Allah is the father or son of anyone, or says that Allah has a wife is an unbeliever. Even, if one thinks of these to be possible, then he is mislead and Bud Deen.

Today the Christians and even some Muslims (Allah Forbid) refer to humans as the children of god. This is totally improper and words of Kufr. Muslims must abstain from making such detrimental statements.

Beleif: Allah azzawajal is "Hayy" in other words Allah is All Existing, and the lives of everything is in His control. He gives life to whomsoever He wills and causes death to whomsoever He wills.

Beleif: He is Qaadir (has power) over everything that is possible (Mumkin). There is nothing possible that is out of his Power.

Beleif: Maqdoor refers to those things which are within Allah's Power (Qudrat). It is not necessary that any or all Madoor things have to come to existence. However, only those things that are possible are Maqdoor. Muhaal or absolutely impossible things are not Maqdoor.

An example of this, is that if Allah Wills then a He can create a Mountain of gold or make the skies of rubies, but this is not so. It therefore does not mean that it must be in existence. It is His Will that He brings into existence whatever He Wills

Beleif: Allah azzawajal is All Splendid and Most Graceful. He is fr

ee from all that which has shortage or defect. It is absolutely impossible for there to be any shortages or defects in Allah. Allah is even free from that which has neither shortage nor splendor. Allah azzawajal is free from all defects, such as lies, deceit, distrust, tyranny, ignorance, immodesty etc. To say that lies is within his Qudrat in this sense, that he can tell a lie, is to say a Muhaal (absolutely impossible) to be mumkin (possible), and to say Allah azzawajal to have defect and this would be rejecting Allah azzawajal. To think that Allah azzawajal's Qudrat has a shortage if He does not have Power over a Muhaal, (absolutely impossible thing) is totally incorrect. It is not a shortage in the Qudrat of Allah. In reality, it is the weakness and shortage of that Muhaal, that it is not worthy of having connection with the Qudrat of Allah.

Beleif: Existence, Power, Hearing, Seeing, Speech (Kalaam), Knowledge and Will (Iraadah) are all His Self Attributes, but He does not depend on ears, eyes and tongue to hear, see or speak, since these are all physical forms (body) and Allah is free from any physical form. He hears the faintest of sounds and sees the most minute (smallest) of things, even that which can not be seen under the lenses of a microscope. His seeing and hearing, is not only confined to this, but He is all Seeing and All Hearing. We thus say that Allah sees absolutely and hears absolutely.

Beleif: Like all His other Attributes, His Kalaam (Words ‑ Speech) is also Qadeem (uncreated). It is not a creation. The Holy Quran is Allah's Kalaam. Any person who says the Quran to be a creation has been termed a Kaafir, by our Imam Azam Abu Hanifa (radi Allahu anhu) and all the other Great Imams. Actually, the kufr (infidelity) of such a person is proven from the Sahaba‑e‑Kiraam (ridwaanullahi ta aala alaihim ajmaeen).

Beleif: His Kalaam is free from sound. The Quran Shareef that we recite with our tongue and which we read from written form is the uncreated Kalaam of Allah without any sound. Our reading, writing and our voices are Haadith (creation). In other words, our recitation is creation and that which we have recited is Qadeem. Our writing is Haadith and that which we have written is uncreated. Our listening is creation and that which we have heard is uncreated. Our memorizing is creation and that which we have memorized is uncreated.

Beleif: Allah azzawajal's Knowledge encircles (surrounds) everything, whether it is in full, or partial, or be it present, possible, totally impossible. In other words He knew of everything always (Azali) and still knows of everything and always knows everything forever. Things may change, but His Knowledge does not change. He is aware of the fears and whispering of the hearts. There is no limit to his knowledge.

Beleif: He knows everything apparent and hidden. Ilm‑e‑Zaati (self knowledge) is His unique attribute. Any person, who tries to prove Ilm‑e‑Zaati, be it of present or hidden for any but Allah is an unbeliever. Ilm‑e‑Zaati means Allah's self knowledge, which is unattained and uncreated.

Beleif: He is the Creator of everything. Be it beings or actions. Everything that has been created has been created by Allah.

Beleif: In reality, it is Allah who sends down sustenance. The Angels etc. are only means and channels of delivering the sustenance etc.

Beleif: As per His Knowledge, He has written all good and bad as they are to happen and as it was to be done. It is not so, that we have to do as He has written, but He has written as we would to do. Thus If Allah wrote bad for a certain person, then it was because that person was to do bad. If he was to do good, then Allah would have written good for him. His writing did not force any person to do anything. This is known as Taqdeer.

The Holy Prophet (sallal laahu alaihi wasallam) has said that one who rejects Taqdeer is like the fire worshippers in this nation.

Here the issue of Taqdeer is being discussed. Many people commit sins and say that it is because it is in their Taqdeer and because Allah has written it to be so. This is incorrect. Allah with His self knowledge knew that they were going to sin, so He wrote that which they were to do. It is not so that His writing has forced them to sin. An Example without comparison is being present for the purpose of understanding. A five year old boy stands in front of a bus. He says to his brother, 'I am going to pick up this bus.' His brother says, 'You will not pick it up.' The boy tries, but he does not pick it up.

The brother knew that the boy would not pick up it, thus, because of his knowing this, he said that the boy would not be able to pick up the bus. Was the boy unable to pick up the bus because his brother said that he would not be able, to do so? Definitely not.

You can now realise that whatever we will do, Allah has knowledge of it. Allah recorded this knowledge on the sacred Tablet and this is Taqdeer.

Beleif: Fate is of three types

(a). Mubram‑e‑Haqeeqi refers to inevitable fate and is not changeable.

(b) Mu'allaq Mahz refers to that which is evidently pending the books of the Angels and can be changed.'

(c) Mu'allaq Shabi Ba Mubram refers to that which is not evidently shown to be pending in the books of the Angels, but it is in the Knowledge of Allah, that it is a pending situation (can be changed for example through the duas of Allah's chosen servants).

Mubram‑e‑Haqeeqi can not be changed. If the Pious servants of Allah intend to intercede in these issues, then their thoughts are diverted from such issues. When the Angels descended upon the nation of Lut (alaihis salaam) with punishment,' Hazrat Ibraheem (alaihis salaam) who was very merciful, as even his name Ibraheem means 'merciful father', began to present the case of these infidels in the Court of Allah. Allah azzawajal says, "He began to protest with us about the nation of Lut" In this verse, the Holy Quran has refuted those irreligious people who say that the Most Pious servants of Allah have no say in His Exalted Court. In this verse, Allah azzawajal refutes their false beliefs by showing that they verily have great right to be heard in His Court, for He says that Hazrat Ibraheem (alaihis salaam) began to protest about the nation of Lut (alaihis salaam). It is in the Hadith Shareef that on the night of Me'raaj, Huzoor (sallal laahu alaihi wasallam) heard the voice of someone speaking in a very loud and audible manner to Allah azzawajal. The Prophet (sallal laahu alaihi wasallam) asked Jibraeel (alaihis salaam) about who this was and he replied that it was Hazrat Moosa (alaihis salaam). The Prophet (sallal laahu alaihi wasallam) said, "Does he speak to his Rub in such a high pitched voice?" and Hazrat Jibraeel (alaihis salaam) said, "His Rub is aware of his intense nature." When Allah azzawajal revealed the verse, "Verily it is near that Your Lord may give you so abundantly that you shall be pleased (satisfied)", the Holy Prophet (sallal laahu alaihi wasallam) said, "I will not be pleased if even one of my Ummati remains in the fire of Hell." It is stated in the Hadith Shareef concerning a child of miscarriage, that on the day of Qiyaamah the child will demand for the forgiveness of his parents with Allah in such a way that a creditor demands from one who owes him, until Allah azzawajal will say, "O child of miscarriage! O you who is demanding (quarrelling) with his Lord! Take your parents by the hand and lead them into Jannat.

Allah azzawajal addressed Hazrat Ibraheem (alaihis salaam) by saying, "O Ibraheem! Do not enter this thought, for verily the punishment is to descend upon them." This is an example of Mubram‑e‑Haqeeqi.

Muallaq items refer to those items of Taqdeer which can be reached by most Awliyah Allah. Through their duas and through their striving, it can be alleviated. It is concerning this that Huzoor Ghaus‑e‑Azam (radi Allahu anhu) says, "I can cause Qaza‑e‑Mubram to b

e alleviated." It is in the Hadith Shareef, "Verily Dua alleviates Qaza‑e‑Mubram.

Mas'ala (Rule): The issues relating to fate (Taqdeer) can not be understood by ordinary minds. To go too deep into trying to understand this can lead to destruction. Hazrat Abu Bakr Siddique and Umar‑e‑Farouk (radi Allahu anhumul ajmaeen) were even asked not to discuss this issue at length. All that one needs to know is that Allah azzawajal did not create us like stones, and other lifeless objects. We have been given the ability of deciding whether to do a certain thing or not. With this ability, we have also been blessed with intelligence, that we may differentiate between right and wrong, benefit and loss. We have also been blessed with all the necessary means to do what we need to and it is for this, that we are answerable. To think that you are totally powerless or completely powerful, are both Gumrahi (deviation from the true path).

Mas'ala (Rule): To do evil and to attribute it to Taqdeer or to attribute it to the Will of Allah is an improper theory. The law is this, that when you do any good, then say that it is from Allah and if you do any bad, then attribute it towards your evil desires (nafs).

Beleif: Allah azzawajal is free from shape, size, space, direction, time and all that which is Haadith (created).

Beleif: To see Allah azzawajal in ones worldly life is only unique to the Holy Prophet Muhammad (sallal laahu alaihi wasallam), and in the hereafter it is not only possible, but a reality for every Sunni Muslim. As for the issue of seeing spiritually or in a dream, then this was bestowed upon various Ambia‑e‑Kiraam (alaihimus salaam) and also certain Awliyah Allah. Our Imam Azam Abu Hanifa (radi Allahu anhu) made deedar (saw Allah in his dream) one hundred times.

Beleif: When seeing Allah, it is without exhilaration, in other words one who sees will not be able to describe what he saw. When a person usually sees anything or anyone then he sees from either far or near, above or below, from the left or right or from front or behind, but the deedar of Allah is free from all these. It is usually asked how and why this will happen? The answer to this is that there is no place for such a question in this issue. When we see then we will be able to answer this question. The crux of all this, is that if the mind (intellect) reaches it (engulfs it) then it is not Allah, for the mind can not reach (engulf) Allah. It is also Muhaal (absolutely impossible), that the eyes will encircle Allah when seeing him.

Beleif: Allah does what and as He Wills, for there is none with control over Him, and there is none that can stop Him from doing that which He Wills. He neither doses off nor does He sleep. He is the one who sees the entire creation and never tires. He is the Sustainer. He is more Merciful than one's father or mother. He is the Compassionate. His Mercy is the hope of broken hearts. Excellence and Exaltedness is for Him alone. He creates the form of a child in the mother's womb as He Wills. He is the One who is most forgiving. He is the one who accepts repentance. He is the one who shows His wrath. His hold is the most powerful. None can be freed from His hold without His Will. If He wills, then he cause something little to become vast and something vast to become little. He makes big whom He Wills and makes small whom He Wills. He may give respect to a one who is disgraced and cause disgrace to one who is respected. He guides whom He Wills on the right path and removes whom He Wills from the right path. He grants closeness to whom He Wills and allows whom He Wills to become cursed. He gives to whom He Wills and seizes from whom He Wills.'

Whatever He does or will do is Just (Allah azzawajal is Supreme and Just). He is free from tyranny. He is the most Exalted and the Magnificent. He encircles everything and there is nothing that can encircle him. To give benefit and loss is in His Power. He answers the call of the oppressed and brings the oppressors to justice. Nothing occurs without His Will, but He is pleased when one does good and He is displeased when one does bad. It is his Mercy that He does not command us to do that which is out of our means. It is not compulsory upon Allah to reward, punish, show happiness or do what is best for a person. He does as He Wills and commands whatever He Wills. It is His grace that He has promised Paradise (Jannat) to the believers and through His Justice, Hell (Jahanum) to the infidels, and his promises do not change. He has promised that with the exception of Kufr (disbelief), he may forgive all major and minor sins, as He Wills.

Beleif: His Works are full of wisdom, whether we know of them or not. He does not need a reason to do anything. A reason is that which causes benefit to the one commanding any action (and Allah is free from this).' His doings do not depend on justification or excuse to do anything which He Wills. Through His Wisdom, He has made one thing the means for another. He has created eyes for seeing, ears to hear, fire to burn and water to quench thirst. If He Wills, then the eyes may hear, the ears may see, fire may burn and water may quench thirst. If He does not will, then in the day, a thousand eyes may not see a mountain, there may be a million fires and one straw may not even be tarnished.

What a powerful fire was that in which the kaafirs threw Hazrat Ibraheem (alaihis salaam) into? None could even go close to it. He was catapulted into the fire. When he came into contact with the fire, then Hazrat Jibraeel (alaihis salaam) descended and said, "O Ibraheem! Do you have any request? He replied, "I do, but not from you." Jibraeel (alaihis salaam) said, "Then ask from him from whom you have need." He replied, "He knows best what my need is." Then Allah azzawajal commanded, "O Fire! Become cool and peaceful upon Ibraheem." On hearing this command of Allah azzawajal, all the fires on earth became cool, each thinking that the command was for it. The Great scholars have stated that the fire became so cold, that if the word peaceful" had not been used, then it would have become so cold, that it could have caused harm.

TAUHEED K MEANING: ALLAH

TA'ALA ki Zaat-e- paak ko uski zaat

o siffaat main shareek sePaak

maanna, Yaani jesa ALLAH TA'ALA

hai, wesa hum kisi ko ALLAH

TA'ALA na maanen, agar koiALLAH

TA'ALA k hote huwe, kisi dusre ko

ALLAH TA'ALA Tassawwur karta

hai, to woh Zaat-e-Bari TA'ALA

main Shirk karta hai. SHIRK kise

kehte hain: - ALLAMA Taftaazaani

(Rehmatullah)ap ni kitaab Sharah

Aqaid-e-Nasfiya h main Shirk ki

Taareefis tarah farmate hain,"Kisi

ko Shareek therane se murad yeh

haik, Majoosiyon ki tarah kisi

koKhuda aur Waajib ul Wajood

samjha jae, ya But Paraston ki

tarah kisi ko ALLAH k siwa Ibadat

k laek samjha hae" SHIRK ki

taareef se maaloom huwa k 2

Khudaon k Maanne waale jese,

Majoosi (AAG PARAST),

mushrikhain, isi tarah ALLAH k

siwaeIbadat k laek samajhne

waala Mushrik hoga.. E.g Jese But

Parast jo Buton ko Mustahik-E-

ibad atsamajhte hain. SHIRK ki

QISMEN (types or Kinds): 1) SHIRK-

FIL-IBADA T 2) SHIRK-FIZ-ZAAT 3)

SHIRK-FIS-SIFFA AT ▪▪► 1) SHIRK-

FIL-IBADA T: Is se murad hai, k

ALLAH TA'ALA k ilawakisi aur zaat

ko Ibadat k Laek samjha jae.. ▪▪►

2) SHIRK-FIZ-ZAAT: Is se muradhai

k kisi zaat ko ALLAH TA'ALA jesa

maanna, jesa k Majoosi 2 khuda

ko maante the.. ▪▪► 3) SHIRK-FIS-

SIFFA AT: Kisi Zaat o shakhsiyat

wagera main ALLAH TA'ALA

jesiSiffaat maanna (ALLAH TA'ALA

ki Ata bager), SHIRK-FIS-SIFFA AT

kehlata hai. SAITAAN SHIRK-FIS-

SIFFA T ki haqeeqt ko samajhne

se rokta hai,Aur Yahaan Ummat

main wiswisay peda karta hai. Ab

main aap ko QURA'AN ki Aayat k

zariye SHIRK-FIS-SIFFA AT

samjhata hun.. Gor se parhiya ga

●●►1) * ALLAH TA'ALA RAOUF

AUR RAHEEM HAI:

Tarjuma:"Beshak ALLAH TA'ALA

Logon par RAOUF AUR RAHEEM

hai".(Surah Bakara, Aayat 143) *

SARKAR (ALEH SALAAM) BHI RAOUF

AUR RAHEEM HAIN:

Tarjuma:"Beshak tumhare pas

tashreef lae, tum main se woh

Rasool jin par tumhara Mushkat

parna, Giraan(bhari) hai, tumhari

Bhalai k nihayat chahne waale,

Mominon par RAOUF AUR RAHEEM

hain". (Surah Toba, Ayat 128, Para

10) NOTE: Pehli Aayat par Gor

karen tosawaal peda hota hai k

RAOUUF aur RAHEEM,ALLAH TA'ALA

ki Siffat hain, phir Dusri Aayat

main Huzoor (Aleh Salaam)

koRAOUFaur RAHEEM farmaya

gaya, to kiya yeh SHIRK

hogaya???? Is main Tatbee yun

Qaem hogi, k ALLAH TA'ALA

haqeeqi tor par RAOUF aur

RAHEEMhai,jab k Huzoor (Aleh

Salaam), ALLAH TA'ALAki Ata se

RAOUF aur RAHEEM hain, Lihaza

jahaan Zaati aur Ataai ka Faraq

waazeh hojae, wahaan SHIRK ka

Hukum nahin lagta. ●●►2) *

ILM-E-GAIB, ALLAH TA'ALA K SIWA

KISI K PASS NAHIN: Tarjuma:"Tum

farmao ALLAH k siwa Gaib

nahinjante, jo koi Aasmanon aur

zameenon main hai". (Surah

Namal, Aayat 65,Parah 20) *

RASOOLON KO BHI ILM-E- GAIB ATA

KIYA GAYA: Tarjuma:"Gaib ka

jaannewala, apne Gaib par sirf

apne Pasandeeda RASOOLON hi ko

Aagah farmata hai, har kisi ko

YehILM nahin deta". (Surah JIN,

Aayat 26/ 27,Parah 29) NOTE:

Pehli Aayat se saabit huwa k ILM-

E-GAIB ALLAHTA'ALA ki Siffathai,

magar Dusri Aayat se maaloom

huwa k ILM-E-GAIB, ALLAH TA'ALA

ne apne pasandeedaRASOOLON

ko bhi Ata kiya hai, to kiya yeh

SHIRK hogaya?? Is ki Tatbee yun

Qaem hogi k ALLAH TA'ALA ZAATI

tor par AALIM-E-GAIB hai, jab

kALLAH TA'ALA k tamaam

RASOOLON ko ALLAH TA'ALA ki Ata

se ILM-E-GAIB par Aagahi haasil

hai, Lihaza jahaan ZAATI aur

ATAAIka faraq waazeh hojae,

wahaanSHIRK ka hokumnahin

lagta. ●●►3) MADADGAAR SIRF

ALLAH TA'ALA HAI : "Yeh is liye ke

Musalmaanon ka madadgaar

ALLAH hai" (Surah e Muhammad,

Aayat 11, Parah 26) JIBRAEL (ALEHI

SALAAM) AUR AULIYA EKARAM BHI

MADADGAAR HAIN: "Beshak ALLAH

un ka madadgaar hai, aur Jibrael,

aur Naik Momineen madadgaar

hain". (Surah e Tehreem, Aayat 4,

Parah 28) Pehli Aayat par Gor

karen to yeh Sawaal peIdahoga,

ke Madad karna ALLAH TA'ALA ki

siffat hai, phir dusri Aayat main

Hazrat Jibrael (Aleh Salaam)

aurAUliya-E-Kar am ko madadgaar

farmaya, to kiya yeh SHIRK

Huwa??? Is main Tatbee yun

Qaem hogi, k ALLAH Haqeeqi

madadgaar hai, Aur Jibrael (Aleh

Salaam), aur Aliya-E-Karam, ALLAH

TA'ALAki Atase madadgaar hain,

jo Zaat-E-Baari TA'ALA Ata farma

rahi hai, usmain Aur jis ko Ata kiya

ja raha hai, un Hazraat main

barabri ka Tassawwur bhi nahin

kiya jasakta,aur jab barabri nahin

to SHIRK kahaan se hoga??? »»►

Shirk Ke Fatwa Factory walon

Listen!! Isi Tarah Ham Garib

Nawaz Se Mange to Iska matlab ye

Hai ki Garib Nawaz'Allah ki Ata'se

Hame Ata Karenge. (● Koi Sunni

Garib Nawaz Ko ALLAH Samjh Kar

Nahi Maangta.) »»► Ab Yaha Koi

Akal kaAndha sahihul Aqeedah

Musalmaan Par Shirk ka Fatwaa

Lagaye to uska Khud Ka Imaan

Khatre Me Par sakta Hai.

The 20 ifātu'Llāh [

Attributes of Allāh

]

All

h AllāhHayyā nā'dhkur ifātAllah Come! Let us mention the attributes of AllāhHayyā nārif wadāniyyata Come! Let us know his uniquenessAllāh Allāh1.

Wujūd Existent Being2.

Qidam Pre-Eternal3.

Baqā' Eternal4.

Mukhālafatuhu li'l-awādithi Dissimilar to contingents5.

Qiyāmuhu bi-nafsihi Self-sufficient6.

Wadāniyyah Unique/ Absolutely One7.

Qudrah Omnipotence8.

Irādah Will9.



Ilmun Knowledge10.

ayyun Life11.

Sama Hearing12.

Baar Sight13.

Kalāmun Speech14.

Qādiran Omnipotent15.

Mur

dan Willing16.



Āliman Omniscient17.

ayyan Living18.

Samīan All-Hearing19.

Baīran All-Seeing20.

Mutakalliman

The Attributes (Sifāt) of Allāh: His Attributes are Dhātiyyah or Fi'liyyah or both.

Definitions: Sifāt: Attributes of Allah. Dhāt: The Self of Allah.

The categorisation of the Attributes of Allah is based on whether the Attributes are intrinsically bound to the Self (or Dhāt) of Allah or not bound intrinsically to the Self of Allah. So according to this, the Attributes are divided into three categories:

Attributes ascribed to His Self (Sifāt Dhātiyyah).

Attributes ascribed to His Actions (Sifāt Fi'liyyah).

Attributes ascribed to both His Self and His Actions (Sifāt Dhātiyyah Fi'liyyah)

A definition for each:

1. As for As-Sifāt Adh-Dhātiyyah (Attributes ascribed to His Self) then what is intended is those Attributes that are intrinsically bound to the Self of Allah such that He never ceases and will never cease to be described with them. Examples are Life (Al-Hayāt), Knowledge (Al-'Ilm), Ability (Al-Qudrah), Might and Power (Al-'Izzah), Wisdom (Al-Hikmah), Majesty (Al-Jalāl), Highness (Al-'Uluw) and other such Attributes of the Self. They are referred to as Adh-Dhātiyyah (i.e. ascribed to the Self) because they are intrinsically bound to the Self of Allah, and similarly His other Attributes such as His Two Hands (Al-Yadayn), Two Eyes (Al-'Aynayn) and Face (Al-Wajh) — and these Attributes can be called As-Sifāt Al-Khabariyyah (i.e. Attributes that provide information of the Self of Allah, such as, Two Hands, Two Eyes, Fingers, etc.).

2. As for As-Sifāt Al-Fi'liyyah (Attributes ascribed to His Actions), they are the Attributes connected to His Will (Al-Mashee'ah) and they are not intrinsically bound to His Self (Adh-Dhāt), not in type and nor in their individual occurrence. Examples are the Ascending (Al-Istiwā) of Allah over the Throne, the Descending (An-Nuzool) of Allah to nearest Heaven of this world and the Coming (Al-Majee'u) of Allah on the Day of Resurrection to judge between the people. These are all Attributes ascribed to His Actions and connected to His Will — If He Wills, He does these actions and if He Wills, He does not do them. So these Attributes are [newly] happening events in terms of their type and in their individual occurrences. So the Ascending of Allah over the Throne did not take place until after He had created the Throne; the Descending of Allah to the nearest Heaven of this world did not occur except after He had created the Heavens, and [of course] the Coming of Allah will not occur before the Hour is established.

3. As for As-Sifāt Adh-Dhātiyyah Al-Fi'liyyah (Attributes ascribed to both His Self and His Actions) then if one was to consider this type of Attribute, he would find that Allah never ceases and will never cease to be described with it, so it is intrinsically bound to the Self (Dhāt) of Allah. And if one was to consider its occurrence, he would find that it is also connected to His Will, and not intrinsically bound to the Self (Adh-Dhāt). The Scholars use as an example the Speech (Kalām) of Allāh, the Most HIgh. Speech (Al-Kalām) — in terms of the type of Attribute, it is ascribed to Allah's Self, since He does not cease and will not cease to be described with speaking. His Speech is from His perfection that is due to Him (free is He from all imperfections). And as for individual occurrences of His Speech, then He speaks whenever He Wills [to whom He Wills at a time designated by Him] — so His Speaking is from the Sifāt Fi'liyyah (i.e. it is an Attribute ascribed to His Actions) because it is done according to His Will (i.e. when He Wills).

Ibn 'Uthaymeen (رحمه الله) then stated: The like of what we have mentioned can be found in Al-Fatāwa of Ibn Taymiyyah (6/150-160, Ibn Qāsim print). And he makes clear the first two categories in At-Tabeehāt As-Sunniyyah 'alal-'Aqeedatul-Wāsitiyyah (p.20) of Sheikh Ibn Rasheed.

Reference for this article: Izālatus-Sitār 'an Al-Jawāb Al-Mukhtār li-Hidāyatil-Muhtār of Ibn 'Uthaymeen, p. 10.

20 SIFAAT OF ALLAH

The Shariah requires of every mukallaf person to know the attributes of Allah (swt).

The word Sifaat means attributes, the singular form is Si'fah. There are 20 Sifaat that are waajib (essential) for Allah.

1. Al-Wujood – Existence.

All existence and action depend upon Him.

2. Al-Qidam – Without beginning.

He is before the before. He did not become. He always was.

3. Al-Baqaa – Infiniteness. He is after the after, Eternal. He always will be.

4. Mu'kaa la fa tu hoo ta'alaa lil hawaadithi – He the Exalted being unlike to any of the contigents.

He is the Creator, bearing no resemblance to the created.

5. Qi yaa mu hoo bi naf sih – Self subsistent or self existent, without any needs

6. Al wah daa niy yah – Oneness.

He is unique, without partner, without resemblance, the cause of all

7. Al-Qudrah- Power.

All power is His.

8.Al-iraadah- Free will or choice.

All will is His

9. Al-ilm- Knowledge.

Allah is all-knowing

10. Al-hayaah- Life.

Allah is ever-living

11. As sam'u- Hearing.

Allah is all-hearing

12. Al Basar- Sight.

Allah is all-seeing

13. Al Kalaam-Speech.

The word, all that is taught, is His

14. Kau nuhoo ta'alaa qaadiraa He the Most Exalted being Powerful

15. Kau nuhoo ta''alaa mureedaa He the Exalted being free chooser

16. Kau nuhoo ta'alaa 'aalimaa He the Most Exalted being all-knowing

17. Kau nuhoo ta 'alaa ghay yaa

– He the Most Exalted being Alive

18.Kau nuhoo ta 'alaa sa mee'aa

– He the Most Exalted being All-Hearing

19. Kau nuhoo ta 'alaa basee raa

– He the Most Exalted being the All-Seeing

20. Kau nuhoo ta 'alaa muta kal lima – He the Most Exalted being All-Speaking

· The intellectual impossibility:

This refers to what the mind does not conceive its existence, i.e., that to which existence does not apply. The existence of a partner with Allah is an intellectual impossibility, because existence does not apply to it, i.e., the mind does not conceive its existence.

· The intellectual possibility: This refers to what the mind conceives its existence at one time and its non-existence at another time. This universe and its contents–among what we can see and what we cannot see–is an intellectual possibility. It is so because the mind conceives its existence after a state of non-existence. This is the state of the entire universe.

For example, Allah made the human being exist after having been non-existent, and then this human being shall be annihilated (Annihilation of humans is by complete death, which is defined as the soul completely departing the body. The souls do not annihilate and some bodies do not decay in the soil.) This is why the human being's existence is among the intellectual possibilities.

Allah, ta^ala, said

{وَللهِ الْمَثَلُ الأَعْلَىَ}

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

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

The attributes of Allah that are obligatory to believe in are confirmed to Him. They are not the Self of Allah nor other than the Self of Allah. Rather, we say they are attributes with which Allah is attributed and they are religiously and intellectually obligatory for Him. Imam an-Nasafiyy said: "His attributes are not Him nor other than Him."

The attributes of Allah that every pubescent and sane Muslim is obliged to know are called the attributes of the Self of Allah and Allah is not attributed with their opposites. They are thirteen attributes; the scholars established by consensus he who is ignorant of them is a committer of an enormous sin (fasiq).

Existence (al-Wujud),

Oneness (al-Wahdaniyyah),

Eternity (al-Qidam),

Everlastingness (al-Baqa'),

Non-neediness of others (al-Qiyamu bin-Nafs),

Non-resemblance to the creatures (al-mukhalafatu lil-hawadith),

Power (al-Qudrah),

Will (al-Iradah),

Knowledge (al-^Ilm),

Life (al-Hayah),

Hearing (as-Sam^),

Sight (al-Basar), and

Speech (al-Kalam).

1- Existence (al-Wujud):

It is obligatory to believe in the Existence of Allah.

Allah said:

{أَفِي اللهِ شَكٌّ}

which means:

[There is no doubt in the Existence of Allah.]

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

2- Oneness (al-Wahdaniyyah):

It is obligatory to believe Allah is One without a partner. Allah said:

{فَاعْلَمْ أَنَّهُ لا إِلَهَ إِلاَّ اللهُ وَاسْتَغْفِرْ لِذَنبِكَ}

which means:

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

3- Eternity (al-Qidam):

It is obligatory to believe Allah is Eternal, i.e., there is no beginning to His Existence. His attributes are also eternal. Nothing is eternal except Allah and His attributes.

4- Everlastingness (al-Baqa'):

It is obligatory to believe Allah is everlasting i.e., His Existence does not end. His Existence is everlasting and His attributes are everlasting. There is nothing everlasting in itself except Allah, because annihilation does not apply to His Self. However, Paradise and Hell are everlasting because Allah willed their everlastingness. Hence, they are everlasting–not in their selves–but because of other than their selves. This is why they are among the intellectual possibilities, and they are part of this universe. Allah said:

{هُوَ الأَوَّلُ وَالآخِرُ }

which means:

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

5- Non-neediness of others (al-Qiyamu bin-Nafs):

Allah said:

{اللهُ الصَّمَدُ}

which means:

[Allah is the Master Who is resorted to in one's needs.]

Allah does not need anything. He does not need one to give Him existence because He exists without a beginning. Also, He does not need one to specify Him with Knowledge, instead of ignorance, or other than that among His Attributes, because His attributes exist without a beginning.

6- Non-Resemblance to the Creation (al-Mukhalafatu lil-hawadith):

Allah does not resemble any of His creatures–neither in His Self nor in His Attributes nor in His Doings.

Allah said:

{لَيْسَ كَمِثْلِهِ شَىْءٌ وَهُوَ السَّمِيعُ البَصِيرُ}

which means:

[Absolutely there is nothing like Him.]

Imam Abu Hanifah said: "The Creator does not resemble His creatures."

7- Power (al-Qudrah):

It is obligatory to believe Allah is attributed with Power, which is defined as an eternal and everlasting attribute of Allah related to giving existence to and annihilating what is intellectually possible.

Allah said:

{إِنَّ اللهَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ}

which means: [Allah has the Power over everything.]

That is, Allah's Power relates to all things that are intellectually possible. Hence, the Power of Allah is not related to the intellectually necessary neither in creating nor annihilating, because annihilation does not apply to it in the first place. The power of Allah is not related to the intellectually impossible neither in creating nor annihilating because existence in the first place does not apply to that which is intellectually impossible. The fact that the power of Allah is not related to the intellectually necessary and the intellectually impossible is not powerlessness, but rather indicates the perfection of Allah. Also, this fact conforms to the judgment of the mind: the intellectually impossible does not turn into an intellectual possibility, and the intellectually necessary does not turn into an intellectual possibility. The Power of Allah is related to the normal impossibilities. For example, although the existence of a sea of mercury is an intellectual possibility, it does not occur, and the Power of Allah is related to it.

8- Will (al-'Iradah):

It is obligatory to believe Allah is attributed with Will. It is defined as an eternal and everlasting attribute by which Allah specifies the creatures who are intellectual possibilities with some attributes among what is possible for them. An example is specifying a green colored board with green instead of other possible colors. There is no difference in that regard between good and evil, blasphemy and belief, winning and losing, and other opposites among what is intellectually possible.

9- Knowledge (al-'Ilm):

It is obligatory to believe Allah is attributed with Knowledge. This is an eternal and everlasting attribute of His Self. Allah knows eternally about His Self, attributes, and what He creates. Nothing is absent from His Knowledge.

10- Life (al-Hayah):

It is obligatory to believe Allah is attributed with Life. Allah said:

{اللهُ لاَ إِلَهَ إِلاَّ هُوَ الْحَيُّ الْقَيُّومُ}

which means:

[There is no God but Allah, and He is attributed with Life, and His existence does not end.]

Life is an eternal and everlasting attribute of Allah. The Life of Allah is not like our life, because our life needs a combination of body and soul; however, the Life of Allah is His attribute.

11- Hearing (as-Sam'):

It is obligatory to believe Allah is attributed with Hearing. This is an eternal and everlasting attribute of Allah with which Allah hears all things that are hearable. There is no difference between what is near to us and what is far from us because Allah is not in a place. He hears without an ear, without means, and without instruments. His hearing is not subject to weakening nor change because weakness and change are non-befitting to Allah. Allah said:

{وَهُوَ السَّمِيعُ البَصِير}

which means: [He is the One attributed with Hearing and Sight.]

12- Sight (al-Basar):

It is obligatory to believe Allah is attributed with Sight. This is an eternal and everlasting attribute of Allah with which He sees all things that are seeable, without an instrument and without means. He sees the things that are far away from us and those that are near to us without any difference because Allah is not in a place. His attribute of Sight does not change or develop, because the One whose Self is eternal does not develop or change. Allah's attributes are eternal and do not develop or change.

13- Speech (al-Kalam) :

It is obligatory to believe Allah is attributed with Speech (Kalam). This is an eternal and everlasting attribute with which Allah orders, forbids, and informs. It is not a letter nor a sound nor a language. The Qur'an and the other revealed Books are expressions of the eternal Kalam of the Self of Allah. When we write the word "Allah" it is an expression of the Self of Allah.

Likewise, the words and sentences of the revealed Books are expressions of the Kalam of Allah. The Qur'an is called the Kalam of Allah because it is not authored by Prophet Muhammad or Angel Jibril. The Qur'an is also used to mean the eternal Kalam of the Self of Allah. Allah said:

{وَكَلَّمَ اللهُ مُوسَى تَكْلِيمًا}

which means:

[Allah spoke to Musa with His eternal Kalam]

i.e., Allah created in Prophet Musa the ability to hear the Kalam of the Self of Allah, which is not a letter nor a sound.

and Allah knows best.

In Islam, God (Arabic: ٱللَّٰه‎, romanized: Allāh, contraction of ٱلْإِلَٰه al-ʾilāh, lit. "the God")[1] is the absolute one, the all-powerful and all-knowing ruler of the universe, and the creator of everything in existence.[1][2][3] Islam emphasizes that God is strictly singular (tawḥīd); unique (wāḥid); inherently One (aḥad);[1][2][4] and also all-merciful and omnipotent.[5] No human eyes can see God till the Day of Judgement.[6] God doesn't depend on anything.[7] God has no parents and no children.[8]According to Islam, God is neither a material nor a spiritual being.[9] According to Islamic teachings, beyond the Throne (al-ʾArsh)[10] and according to the Quran, "No vision can grasp him, but His grasp is over all vision: He is above all comprehension, yet is acquainted with all things."[11]

In Islam there is only one God and there are 99 names of that one God (al-ʾasmāʾ al-ḥusnā lit. meaning: "The best names"), each of which evokes a distinct attribute of God.[2][12][13] All these names refer to God, the supreme and all-comprehensive.[14] Among the 99 names of God, the most familiar and frequent are "the Entirely Merciful" (Ar-Raḥmān) and "the Especially Merciful" (Ar-Raḥīm).[12][13] Creation and ordering of the universe is seen as an act of prime mercy for which all creatures praise God's attributes and bear witness to God's unity.

Islam's most fundamental concept is a strict monotheism called tawhid, affirming that God is one and Tanzih (wāḥid). The basic creed of Islam, the Shahada[34] (recited under oath to enter the religion), involves لَا إِلَٰهَ إِلَّا ٱللَّٰهُ (lā ʾilāha ʾilla llāh), or "I testify there is no deity other than God."

Muslims reject the Christian doctrine of the Trinity and divinity of Jesus, comparing it to polytheism.[35] Jesus is instead believed to be a prophet.

Tawhid constitutes the foremost article of the Muslim profession.[36] The deification or worship of anyone or anything other than God (shirk) is the greatest sin in Islam. The entirety of the Islamic teaching rests on the principle of Tawhid.[37]

According to Vincent J. Cornell,[38] the Quran also provides a monist image of God by describing the reality as a unified whole, with God being a single concept that would describe or ascribe all existing things: "He is the First and the Last, the Evident and the Immanent: and He has full knowledge of all things."[39]

CreatorEdit

God is the creator of the universe and all the creatures in it.[40]

Praise be to Allah, the Creator of the heavens and the earth, Who appointeth the angels messengers having wings two, three and four. He multiplieth in creation what He will. Lo! Allah is Able to do all things.

— Quran 35:1 (Translated by Pickthall)

We have built the heaven with might, and We it is Who make the vast extent (thereof).

— Quran 51:47 (Translated by Pickthall)

Verily We created man from a product of wet earth; Then placed him as a drop (of seed) in a safe lodging; Then fashioned We the drop a clot, then fashioned We the clot a little lump, then fashioned We the little lump bones, then clothed the bones with flesh, and then produced it as another creation. So blessed be Allah, the Best of creators!

— Quran 23:12-14 (Translated by Pickthall)

MercyEdit

The most commonly used names in the primary sources are Al-Rahman, meaning "Most Compassionate" and Al-Rahim, meaning "Most Merciful".[41] The former compasses the whole creation, therefore applying to God's mercy in that it gives every necessary condition to make life possible. The latter applies to God's mercy in that it gives favor for good deeds. Thus Al-Rahman includes both the believers and the unbelievers, but Al-Rahim only the believers.[42][43] God is said to love forgiving, with a hadith stating God would replace a sinless people with one who sinned but still asked repentance.[44]

His mercy takes many forms as he says in the Quran "and My Mercy embraces all things." [7:156] This is shown in Sahih Muslim narrated from Abu Hurairah, who said the Prophet said:

Allah has one hundred parts of mercy, of which He sent down one between the jinn, mankind, the animals and the insects, by means of which they are compassionate and merciful to one another, and by means of which wild animals are kind to their offspring. And Allah has kept back ninety-nine parts of mercy with which to be merciful to His slaves of the Day of Resurrection.[45][46]

God's mercy, according to Islamic theology, is what gets a person into paradise. According to a hadith in Sahih Al Bukhari "No one's deeds will ever admit him to Paradise." They said, "Not even you, O Messenger of Allah?" He said, "No, not even me unless Allah showers me with His Mercy. So try to be near to perfection. And no one should wish for death; he is either doing good so he will do more of that, or he is doing wrong so he may repent."[46][47]

OmniscienceEdit

God is fully aware of everything that can be known.[48] This includes private thoughts and feelings. The Quran asserts that one can not hide anything from God:[original research?]

And, [O Muhammad], you are not [engaged] in any matter or recite any of the Qur'an and you [people] do not do any deed except that We are witness over you when you are involved in it. And not absent from your Lord is any [part] of an atom's weight within the earth or within the heaven or [anything] smaller than that or greater but that it is in a clear register.

— Quran, Surah Yunus (10), Ayah 61[49]

And indeed We have created man, and We know what his ownself whispers to him. And We are nearer to him than his jugular vein.

— Quran, Surah Qaf (50), Ayah 16

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God in Islam

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Etymology

Other namesEdit

Main article: Names of God in Islam

God is described and referred to in the Quran and hadith by 99 names that reflect his attributes.[21] The Quran refers to the attributes of God as "most beautiful names".[22][23] According to Gerhard Böwering,

They are traditionally enumerated as 99 in number to which is added as the highest Name (al-ism al-ʾaʿẓam), the Supreme Name of Allāh. The locus classicus for listing the Divine Names in the literature of Qurʾānic commentary is 17:110[24] "Call upon Allah, or call upon The Merciful; whichsoever you call upon, to Allah belong the most beautiful Names," and also 59:22-24,[25] which includes a cluster of more than a dozen Divine epithets."

— Gerhard Böwering, God and God's Attributes[26]

Some Muslims may use different names as much as Allah, for instance "God" in English. Whether or not Allah can be considered as the personal name of God became disputed in contemporary scholarship.[27]

Phrases and expressionsEdit

There are numerous conventional phrases and expressions invoking God.

Name

Phrase

Citation

(Quran or Sunnah)

Takbir

تَكْبِير‎

allāhu ʾakbaru

9:72, 29:45, 40:10

ٱللَّٰهُ أَكْبَرُ‎

God is greater [than all things]

Tasbih

تَسْبِيح‎

subḥāna llāhi

23:91, 28:68, 37:159, 52:43, 59:23

سُبْحَانَ ٱللَّٰهِ‎

Glory to God

Tahmid

تَحْمِيد‎

al-ḥamdu li-llāhi

1:2, 6:1, 29:63, 31:25, 34:1, 35:1, 35:34, 39:29, 39:74, 39:75, 40:65

ٱلْحَمْدُ لِلَّٰهِ‎

Praise be to God

Tahlil

تَهْلِيل‎

lā ʾilāha ʾillā llāhu

37:38, 47:19

لَا إِلَٰهَ إِلَّا ٱللَّٰهُ‎

[There is] no god but God

Shahadatayn

شَهَادَتَيْن‎

muḥammadun rasūlu llāhi

48:29

مُحَمَّدٌ رَسُولُ ٱللَّٰهِ‎

Muhammad is the messenger of God

Tasmiyah

تَسْمِيَّة‎

bi-smi llāhi r-raḥmāni r-raḥīmi

1:1

بِسْمِ ٱللَّٰهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ‎ [28]

In the name of God, the Beneficent, the Merciful

Inshallah

إِنْ شَاءَ ٱللَّٰهُ‎

ʾin shāʾa llāhu

2:70, 12:99, 18:69, 28:27, 48:27

إِنْ شَاءَ ٱللَّٰهُ‎

If God wills

Mashallah

مَا شَاءَ ٱللَّٰهُ‎

mā shāʾa llāhu

6:128, 7:188, 10:49, 18:39, 87:7

مَا شَاءَ ٱللَّٰهُ‎

What God wills

Alayhi as-Salam

عَلَيْهِ ٱلسَّلَامُ‎

salāmu -llāhi ʿalayhī

سَلَامُ ٱللَّٰهِ عَلَيْهِ‎ [29]

Blessing of God be upon him

Salawat

صَلَوَات‎

ṣallā llāhu ʿalayhi wa-ʾālihī wa-sallama

صَلَّىٰ ٱللَّٰهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ‎ [29]

God bless him and give him salvation

Rahimahullah

رَحِمَهُ ٱللَّٰهُ‎

raḥimahu llāhu / raḥimaka llāhu

رَحِمَهُ ٱللَّٰهُ / رَحِمَكَ ٱللَّٰهُ‎

God have mercy upon him / God have mercy upon you

Istighfar

ٱسْتِغْفَار‎

ʾastaġfiru llāhi

12:98, 19:47

أَسْتَغْفِرُ ٱللَّٰهَ‎

I seek forgiveness from God

Hawqalah

حَوْقَلَة‎

ʾlā ḥawla wa-lā quwwata ʾillā bi-llāhi

Riyad as-Salihin 16:36

لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِٱللَّٰهِ‎

There is no might nor power except in God

Istirja

ٱسْتِرْجَاع‎

ʾinnā li-llāhi wa-ʾinnā ʾilayhi rājiʿūna

2:156, 2:46, 2:156

إِنَّا لِلَّٰهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ‎

Indeed, (we belong) to God and indeed to Him we shall return

Jazakallah

جَزَاكَ ٱللَّٰهُ‎

jazāka llāhu ḫayran

Riyad as-Salihin 17:32, Tirmidhi 27:141, Bukhari 7:3

جَزَاكَ ٱللَّٰهُ خَيْرًا‎

May God reward you well

Ta'awwudh

تَعَوُّذ‎

ʾaʿūḏu bi-llāhi mina š-šayṭāni r-rajīmi

Riyad as-Salihin 1:46

أَعُوذُ بِٱللَّٰهِ مِنَ ٱلشَّيْطَانِ ٱلرَّجِيمِ‎

I seek refuge with God from the pelted Satan

Fi sabilillah

fī sabīli llāhi

2:154, 2:190, 2:195, 2:218, 2:244, 2:246, etc.

فِي سَبِيلِ ٱللَّٰهِ‎

in the cause (way) of God

Yarhamuka-llah

yarḥamuka llāhu

Bukhari 78:248, Riyad as-Salihin 6:35

يَرْحَمُكَ ٱللَّٰهُ‎

May God have mercy on you

Honorifics often said or written alongside Allah

Subhanahu wa-Ta'ala

subḥānahū wa-taʿālā[30]

6:100, 10:18, 16:1, 17:43, 30:40, 39:67

سُبْحَانَهُ وَتَعَالَىٰ‎

Praised and exalted[31][32]

Tabaraka wa-Ta'ala

tabāraka wa-taʿālā

تَبَارَكَ وَتَعَالَىٰ‎

Blessed and exalted

Jalla Jalalah

jalla jalālahu

جَلَّ جَلَالَهُ‎[33]

May His glory be glorified

Azza wa Jall

ʿazza wa-jalla

عَزَّ وَجَلَّ‎

Prestigious and Majestic

Attributes

Relationship with creation

Concepts in Islamic theologyEdit

Isma'ilism - ShiaEdit

According to Isma'ilism, God is absolutely transcendent and unknowable;[64] beyond matter, energy, space, time, change, imaginings, intellect, positive as well as negative qualities. All attributes of God named in rituals, scriptures or prayers refers not to qualities God possesses, but to qualities emanated from God, thus these are the attributes God gave as the source of all qualities, but God does not consist on one of these qualities.[65] One philosophical definition of the world Allah is " The Being Who concentrates in Himself all the attributes of perfection " [66] or " the Person Who is the Essential Being, and Who encompasses all the attributes of perfection".[66] Since God is beyond all wordings, Isma'ilism also denies the concept of God as the first cause.[67]

In Ismailism, assigning attributes to God as well as negating any attributes from God (via negativa) both qualify as anthropomorphism and are rejected, as God cannot be understood by either assigning attributes to Him or taking attributes away from Him. Therefore, Abu Yaqub Al-Sijistani, a renowned Ismaili thinker, suggested the method of double negation; for example: "God is not existent" followed by "God is not non-existent". This glorifies God from any understanding or human comprehension.[68]

MuʿtazilaEdit

The Muʿtazilites reject the anthropomorphic attributes of God because an eternal being "must be unique" and attributes would make God comparable. The descriptions of God in the Quran are considered to be allegories.[69] Nevertheless, the Muʿtazilites thought God contains oneness (tawhid) and justice. Other characteristics like knowledge are not attributed to God; rather they describe his essence. Otherwise eternal attributes of God would give rise to a multiplicity entities existing eternal besides God.[70]

Maturidi and Ash'ariEdit

Ash'ari and Maturidi are in agreement that God's attributes are eternal and are to be held to be metaphorically.[71] References to anthropomorphic attributes can probably not be understood correctly by humans.[72] Although God's existence is considered to be possibly known by reason, human mind can not fully understand God's attributes. For example, when humans in paradise see God, they do not see God in the way humans are able to see on Earth.[72] Ashʿari asserts, since God is the creator of everything that exists and creation does not affect nor alter God, the Throne of God is not a dwelling place for God.[73] Accordingly, expressions such as God is above his Throne means God exists unattached of any place.

SufismEdit

See also

ReferencesEdit

^ a b c d Gardet, Louis (1960). "Allāh". In Bosworth, C. E.; van Donzel, E. J.; Heinrichs, W. P.; Lewis, B.; Pellat, Ch.; Schacht, J. (eds.). Encyclopaedia of Islam, Second Edition. 1. Leiden: Brill Publishers. doi:10.1163/1573-3912_islam_COM_0047. ISBN 978-90-04-16121-4.

^ a b c Böwering, Gerhard (2006). "God and his Attributes". In McAuliffe, Jane Dammen (ed.). Encyclopaedia of the Qurʾān. II. Leiden: Brill Publishers. doi:10.1163/1875-3922_q3_EQCOM_00075. ISBN 90-04-14743-8.

^ Esposito, John L. (2016) [1988]. Islam: The Straight Path (Updated 5th ed.). Oxford: Oxford University Press. p. 22. ISBN 9780190632151. S2CID 153364691.

^ Esposito, John L. (2016) [1988]. Islam: The Straight Path (Updated 5th ed.). Oxford: Oxford University Press. p. 88. ISBN 9780190632151. S2CID 153364691.

^ a b c "Allah." Encyclopædia Britannica. 2007. Encyclopædia Britannica

^ "The Quranic Arabic Corpus - Translation". corpus.quran.com. Retrieved 2021-04-11.

^ IslamicFinder. "Recite Surah Ikhlas with English Translation - Al Quran". IslamicFinder. Retrieved 2021-04-11.

^ "The Quranic Arabic Corpus - Translation". corpus.quran.com. Retrieved 2021-03-29.

^ Benjamin W. McCraw, Robert Arp Philosophical Approaches to DemonologyTaylor & Francis 2017 ISBN 9781315466767page 138

^ Britannica Encyclopedia, Islam, p. 3

^ Quran 6:103 (Translated by Yusuf Ali)

^ a b Bentley, David (September 1999). The 99 Beautiful Names for God for All the People of the Book. William Carey Library. ISBN 0-87808-299-9.

^ a b Encyclopedia of the Modern Middle East and North Africa, Allah

^ Annemarie Schimmel,The Tao of Islam: A Sourcebook on Gender Relationships in Islamic, SUNY Press, p.206

^ "God". Islam: Empire of Faith. PBS. Archived from the original on 2014-03-27. Retrieved 18 December 2010.

^ "Islam and Christianity", Encyclopedia of Christianity (2001): Arabic-speaking Christians and Jews also refer to God as Allāh.

^ Gardet, L. "Allah". In Bearman, P.; Bianquis, Th.; Bosworth, C.E.; van Donzel, E.; Heinrichs, W.P. (eds.). Encyclopaedia of Islam Online. Brill Online. Retrieved 2 May 2007.

^ Zeki Saritoprak (2006). "Allah". In Oliver Leaman (ed.). The Qur'an: An Encyclopedia. Routledge. p. 34. ISBN 9780415326391.

^ Vincent J. Cornell (2005). "God: God in Islam". In Lindsay Jones (ed.). Encyclopedia of Religion. 5 (2nd ed.). MacMillan Reference USA. p. 724.

^ "God". Islam: Empire of Faith. PBS. Retrieved 2010-12-18.

^ Bentley, David (September 1999). The 99 Beautiful Names for God for All the People of the Book. William Carey Library. ISBN 0-87808-299-9.

^ Quran 7:180, Quran 17:110, Quran 20:8, Quran 59:24

^ "Names of God - Oxford Islamic Studies Online". oxfordislamicstudies.com. Retrieved 2018-08-13. Encouraged by the Quran (7:180; 17:110; 20:8), Muslims selected ninety-nine attributes of God, describing His perfection, from the Quran and traditions. Referred to as "the most beautiful names of God," they describe a range of characteristics that balances the power of God (the Creator, the Sovereign, and the All-Knowing) with His love and mercy (the All-Loving, the Most Gracious, and the All-Forgiving). The names are frequently memorized and used in supplications. Preceded by the words Abd or Amat (male or female servant), they are often used in proper names (e.g., Abd al-Rahman, "servant of the Merciful").

^ Quran 17:110

^ Quran 59:22–24

^ Böwering, Gerhard. "God and God Attributes". Encyclopaedia of the Qurʾān.

^ Andreas Görke and Johanna Pink Tafsir and Islamic Intellectual History Exploring the Boundaries of a Genre Oxford University Press in association with The Institute of Ismaili Studies London ISBN 978-0-19-870206-1 p. 478

^ The phrase is encoded at Unicode code point U+FDFD ﷽

^ a b The phrase is encoded as a ligature at Unicode code point FDFA ﷺ

^ Often abbreviated "SWT" or "swt".

^ Grob, Eva Mira (2010). Documentary Arabic private and business letters on papyrus: form and function, content and context. New York, N.Y.: De Gruyter. p. 26. ISBN 978-3110247046.

^ Reynolds, Gabriel Said, ed. (2011). New perspectives on the Qur'an: The Qur'an in its historical context 2. London: Routledge. p. 259. ISBN 978-1136700781.

^ The phrase is encoded as a ligature at Unicode code point U+FDFB ﷻ

^ Hossein Nasr The Heart of Islam, Enduring Values for Humanity (April., 2003), pp 3, 39, 85, 27–272

^ The concise Oxford dictionary of world religions. Bowker, John, 1935-, Oxford University Press. Oxford: Oxford University Press. 2000. ISBN 9780191727221. OCLC 49508601.

^ D. Gimaret, Tawhid, Encyclopaedia of Islam

^ Tariq Ramadan (2005), p.203

^ Vincent J. Cornell, Encyclopedia of Religion, Vol 5, pp.3561-3562

^ Quran 57:3 (Translated by Yusuf Ali)

^ "Islam: An Overview - Oxford Islamic Studies Online". oxfordislamicstudies.com. Retrieved 2018-08-13. Allah is believed to be the transcendent, all-powerful, and all-knowing creator, sustainer, ordainer, and judge of the universe.

^ Bentley, David (September 1999). The 99 Beautiful Names for God for All the People of the Book. William Carey Library. ISBN 0-87808-299-9.

^ Prince Sorie Conteh Traditionalists, Muslims, and Christians in Africa: Interreligious Encounters and Dialogue Cambria Press 2009 ISBN 978-1-604-97596-3 page 80

^ Mahmoud Ayoub The Qur'an and Its Interpreters, Volume 1 SUNY Press 1984 ISBN 978-0-873-95727-4 page 43

^ "Allah would replace you with a people who sin". islamtoday.net. Archived from the original on October 14, 2013. Retrieved July 23, 2012.

^ "My Mercy Prevails Over My Wrath". www.onislam.net. Retrieved 2015-10-04.

^ a b "The Mercy of Allah Towards His slaves - islamqa.info". islamqa.info. Retrieved 2015-10-04.

^ "The Spiritual Season Part 3: Ramadan | Al-Madina Institute Blog". Retrieved 2015-10-04.

^ "BBC - Religions - Islam: Basic articles of faith". Archived from the original on 13 August 2018. Retrieved 2018-08-13.

^ "Surah Yunus - The Noble Qur'an - القرآن الكريم". quran.com.

^ Sachiko Murata The Tao of Islam: A Sourcebook on Gender Relationships in Islamic Thought SUNY Press 1992 ISBN 978-0-791-40913-8 page 77

^ Quran 2:117

^ "Human Nature and the Purpose of Existence". Patheos.com. Retrieved 2011-01-29.

^ a b David Leeming The Oxford Companion to World Mythology Oxford University Press 2005 ISBN 978-0-195-15669-0 page 209

^ Quran 51:56

^ a b Roger S. GottliebThe Oxford Handbook of Religion and Ecology Oxford University Press, 9 Nov 2006 ISBN 9780199727698 p. 210

^ Rebecca Stein, Philip L. Stein The Anthropology of Religion, Magic, and WitchcraftRoutledge 2017 ISBN 9781315532158chapter: Islam

^ [1] Archived 2015-10-15 at the Wayback Machine, 3rd paragraph, October 2015

^ Quran 50:16

^ Quran 2:186

^ "I am as My Servant Thinks (expects) I am". hadithaday.org. Retrieved 2014-07-31.

^ "Center for Muslim-Jewish Engagement". usc.edu. Archived from the original on 2017-05-15. Retrieved 2014-11-01.

^ Maha Elkaisy-Friemuth God and Humans in Islamic Thought: Abd Al-Jabbar, Ibn Sina and Al-Ghazali Routledge 2006 ISBN 978-1-134-14676-5 page 146

^ Shabbir Akhtar The Quran and the Secular Mind: A Philosophy of Islam Routledge, 31 Oct 2007 ISBN 9781134072569 p. 383

^ Farhad Daftary Ismaili History and Intellectual Traditions Routledge 2017 ISBN 978-1-351-97503-2

^ Gnostic, Ismaili (2016-01-22). "Ismaili Teachings on the Oneness of God (Tawhid): Beyond Personalist Theism and Modern Atheism – Ismaili Gnosis". Ismailignosis.com. Retrieved 2019-01-29.

^ a b Tabatabai, Muhammad Husayn (2010). Tafsir al-Mizan. 1, 2. pp. 45, 140. ISBN 9783939416401.

^ Arzina R. Lalani Degrees of Excellence: A Fatimid Treatise on Leadership in IslamI.B.Tauris 2009 ISBN 978-0-857-71202-8 page 3

^ Virani, Shafique N. (2010). "The Right Path: A Post-Mongol Persian Ismaili Treatise". Iranian Studies. 43 (2): 197–221. doi:10.1080/00210860903541988. ISSN 0021-0862.

^ John Renard Islamic Theological Themes: A Primary Source Reader Univ of California Press 2014 ISBN 978-0-520-95771-8 page 138

^ Patrick Hughes, Thomas Patrick Hughes Dictionary of Islam Asian Educational Services, 1995 ISBN 978-8-120-60672-2 page 425

^ Abdullah Saeed Islamic Thought: An IntroductionRoutledge 2006 ISBN 978-1-134-22564-4 chapter legal thought

^ a b Andrew Rippin Muslims: Their Religious Beliefs and Practices Psychology Press 2005 ISBN 978-0-415-34888-1 page 86

^ Imam Al-Bayhaqi Allah's Names and Attributes ISCA 1999 ISBN 978-1-930-40903-3page 19

^ Karin Jironet The Image of Spiritual Liberty in the Western Sufi Movement Following Hazrat Inayat Khan Peeters Publishers 2002 ISBN 978-9-042-91205-2 page 32

^ J. I. Laliwala Islamic Philosophy of Religion: Synthesis of Science Religion and PhilosophySarup & Sons 2005 ISBN 978-8-176-25476-2page 39

^ Jean-Louis Michon, Roger Gaetani Sufism: Love & Wisdom World Wisdom, Inc, 2006 ISBN 978-0-941-53275-4 page 207

^ William C. Chittick Ibn 'Arabi: Heir to the Prophets Oneworld Publications 2012 ISBN 978-1-780-74193-2

^ Alexander Thurston Salafism in NigeriaCambridge University Press 2016 ISBN 978-1-107-15743-9 page 6

^ Quintan Wiktorowicz The Management of Islamic Activism: Salafis, the Muslim Brotherhood, and State Power in Jordan SUNY Press 2001 ISBN 978-0-791-44835-9 page 115

^ Ebru Zeren Türklerde Budizm ve İslâm Tasavvuffunda Tanrı ve Evren Anlayışı Halic University January 2018

^ Meena Sharify-Funk and William Rory Dickson Traces of Panentheism in Islam: Ibn al-'Arabi and the Kaleidoscope of Being in Panentheism across the World's TraditionsOxford University Press, 5. November 2013

^ According to Francis Edward Peters, "The Quran insists, Muslims believe, and historians affirm that Muhammad and his followers worship the same God as the Jews [see Quran 29:46]. The Quran's Allah is the same Creator God who covenanted with Abraham".

^ Rebecca Stein, Philip L. Stein The Anthropology of Religion, Magic, and Witchcraft Routledge 2017 ISBN 9781315532158 chapter: Islam

^ Yves Bonnefoy Asian Mythologies University of Chicago Press 1993 ISBN 9780226064567p. 331

Bibliography

External links

Last edited 3 days ago by GenoV84

Tawhid

Islam's central monotheistic concept of a single, indivisible God

Repentance in Islam

The revealed attributes of Allah is a sensitive subject whose understanding requires being acquainted with the Islamic teachings that deal with these attributes. When it comes to the translation of these attributes, more attention should be paid by the translators. Consequently, this subject will constitute an area of considerable difficulty for the translators since they are required to make a reasonable balance between the Islamic approach and the translational one to deal with this subject properly. This study aims at bringing to light the importance of adopting the Islamic approach to explore translating the revealed attributes of Allah in the Glorious Quran into English. Five revealed attributes of Allah have been analyzed and compared in six translations to identify the appropriateness of the translations as compared to an adapted model created by combining the Islamic approach and Newmark s model of translation. It has been verified, in this study, that adopting the Islamic approach along with the translational model is inevitable to translate the revealed attributes appropriately. The translators have shown substantial variation in translating such attributes.

bstract:

The revealed attributes of Allah is a sensitive subject whose

understanding requires being acquainted with the Islamic teachings that

deal with these attributes. When it comes to the translation of these

attributes, more attention should be paid by the translators. Consequently,

this subject will constitute an area of considerable difficulty for the

translators since they are required to make a reasonable balance between

the Islamic approach and the translational one to deal with this subject

properly.

This study aims at bringing to light the importance of adopting the

Islamic approach to explore translating the revealed attributes of Allah in

the Glorious Quran into English. Five revealed attributes of Allah have

been

anal

yzed

and compared in six translations to identify the

appropriateness of the translations as compared to an adapted model

created by combining the Islamic approach and Newmark s model of

translation. It has been verified, in this study, that adopting the Islami

approach along with the translational model is inevitable to translate the

revealed attributes appropriately. The translators have shown substantial

variation in translating such attributes

The aim of this study is to investigate some revealed attributes of Allah in the Glorious Qur an and to examine the ways adopted by the translators to translate these attributes appropriately. It has been hypothesised that disregarding the Islamic approach will make the translations inappropriate and unreliable. For that reason, the Islamic approach along with Newmark s model have been put together to form an adapted model by means of which the study will be carried out and its purposes will be achieved. Allah's Attributes in Islam: The issue of divine entity has gained ground in all religions since it is one of the most crucial issues in formulating man s faith. In Islam, faith is regarded as the first basis because its perfection makes one Muslim, otherwise he is not considered so. The first content of Islamic faith is to believe in Allah s existence, His oneness and freeing Him from all imperfect attributes that do not befit His perfectness. According to this faith, Allah, in Islam, is the One and incompatible God Who has the most magnificent names and sublime perfect attributes. Al-Bouti1 (1973:115) states that Allah has described Himself in the Glorious Quran with certain attributes that have been classified by Muslim scholars into four types: Al-Sifat Al-Nafsia (the essence attributes), Al-Sifat Al-Salbia (the negating attributes), Sifat Al-Ma ani (the meaning attributes) and Al-Sifat Al-Ma nawia (attributes derived from the meaning attributes). He (ibid.:146-147) affirms that these attributes have been proved to Allah by both the decisive rational and textual evidence and man should believe in these attributes and know that Allah is distinguished by each one of them. Believing in such attributes necessitates negating their opposite meanings to be ascribed to Allah. However, there is a group of attributes mentioned in some Quranic ayahs that outwardly indicate some of the opposite meaning that should not be ascribed to Allah (ibid.). The attributes that, outwardly, suggest opposite meanings to what should be ascribed to Allah are among the attributes that are called Al-Sifat Al-Khabaria (the revealed attributes). They are called as such because Allah has revealed them in the Glorious Quran and His messenger has told us about them in his Sunnah. Al-Kubaisy (2003: 102-103) has classified these attributes as follows: 1. Body parts and organs that have been ascribed to Allah. 2. Transitive and intransitive verbs ascribed to Allah. 3. The direction that has been ascribed to Allah

Conclusion: In this study, the Islamic approach and Newmark s adapted model have been used to decide the appropriateness of the translations and to analyse them. It has been concluded that translational models are not enough to translate Allah s revealed attributes appropriately and that the Islamic approach should be combined to a translational model to produce an appropriate and reliable translation. The translators have varied in their unawareness of the necessity of adopting the Islamic approach, so translating Allah s revealed attributes has posed a difficulty for them. The analysis of the chosen attributes translations has proved that (43%) of the translations have been appropriate (i.e. coming under the righteous Islamic schools that deal with the revealed attributes) but (57%) of translations have been inappropriate coming under the deviation case of the Islamic approach. Examining the appropriate translations, it has been concluded that communicative translation has been used in (9) cases out of (14) whereas semantic translation in (5) cases only. This indicates that communicative translation of the revealed attributes is more effective than semantic translation. Ali (1), whose translations have been the most appropriate, has used footnotes in (4) translations out of (5) showing the effectiveness of footnotes in conveying the revealed attributes appropriately. Regarding the deciding factors, i.e. the religion

Chapter 1 - Beleif: Allah azzawajal is One.

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