Topic: The Explantion of the 13 Attributes of Allah

[Tal7a]

The Attributes of the Creator

Humans are weak and cannot achieve all the things they want, no matter what is at their disposal. This proves that we are a creation with limits and being a creation needs a Creator who is Allah. Since Allah is not like any of His creations, we must depend on what He revealed to know about Him as well as some of His creations.

We know about Allah by knowing what is necessary to be of His attributes and what is impossible to be of His attributes. Allah said in the Qur’an:

? æó áöáøóåö ÇáúãóËóáõ ÇáÃóÚúáóì )60 ( ? ] ÓæÑÉ ÇáäøÍá [
and from this verse, we take from its meaning: Allah has attributes that do not resemble the attributes of others.

One must understand that Allah is not His attributes. For example, one can say that Allah is attributed with power, but one cannot say Allah is power. Also Allah’s attributes have No faults or weaknesses and His attributes do not increase or decrease. This is because He as a Creator does not change and changing only occurs in a creation. So keeping this point in mind, let’s proceed.

It is required upon every pubescent and sane Muslim to know the thirteen (13) attributes of Allah, which are:
1: ÇáæÌæÏ 2: ÇáæÍÏÇäíÉ 3: ÇáÞÏã 4: ÇáÈÞÇÁ  5: ÇáÚáã 6: ÇáÞíÇã ÈÇáäÝÓ 7: ÇáÞÏÑÉ 8: ÅÑÇÏÉ  9: ÇáãÎÇáÝÉ ááÍæÇÏË 10: ÇáÍíÇÉ 11: ÇáÓãÚ 12: ÇáÈÕÑ 13: ÇáßáÇã.
1: Existence, 2: Oneness, 3: Eternity, 4: Everlastingness, 5: Knowledge,          6: Non-neediness of others, 7: Power, 8: Will, 9: Non-resemblance to any of His creations, 10: Life, 11: Hearing, 12: Sight, 13: Speech.

Allah does not only have thirteen (13) attributes. The scholars have said that Allah’s attributes cannot be counted, because His eternal attributes are countless and of His countless eternal and everlasting attributes, we must know thirteen (13) of them. For they were mentioned repeatedly in the Qur’an, either directly or indirectly and the Hadith (Prophet Muhammad ? sayings).

Before we keep continuing, let it be known that the Judgments of the mind are           three (3) kinds:
(1) The Intellectual Necessity: This refers to what the mind does not accept as non-existing. Allah is the One whose existence is intellectually necessary, because the mind does not accept the Creator not existing. Also the attributes of Allah are intellectually necessary.
(2) The Intellectual Impossibility: This refers to what the mind does not accept as existing. For example, the existence of a partner with Allah is           an intellectual impossibility. The reason why? Such a thing cannot exit as      a reality, because the mind does not accept its existence and we have     already proven this in the first chapter of this book, that Allah is the One and Only Creator.

(3) The Intellectual Possibility: This refers to what the mind accepts as existing at one time and non-existing at another time. This universe and           its contents are among what we can see and what we cannot see (i.e. air), is an intellectual possibility. This is because the mind accepts its existence after a state of non-existence. For example, Allah made the human being exist after having been non-existent and then the human being shall be annihilated. Annihilated means complete death, which is defined as the soul completely departs the body. The soul does not annihilated, because Allah makes it stay so it will return back to the body when we are resurrected on the Day of Judgment. Therefore, this is why the human being’s existence is among the intellectual possibilities.

[Tal7a]

Now, we will explain Allah’s attributes in more detail.

1: Existence. It is necessary for one to believe with confidence that Allah exists, but His existence is without a place. Allah said in the Qur’an:

? ÃóÝì Çááøóåö Ôóßøñ )10 ( ? ] ÓæÑÉ ÅÈÑÇåíã [
and from this verse, we take from its meaning: There is no doubt about the Existence of Allah.

2: Oneness. It is necessary for one to believe that Allah is One without a partner. Allah said in the Qur’an:
? ÝóÇÚúáóãú Ãó äøóåõ, á Åöáóåó ÅöáÇøó Çááøóåõ ) 18( ? ] ÓæÑÉ ãÍãøóÏ [
and from this verse, we take from its meaning: Know that no one is God except Allah. Since Allah has no equal and does not divide into parts. So what we as Muslims say: "Allah is the Creator and no one is a creator except     Allah". A famous Muslim scholar by the name of Abu Hanyifah, in his famous book said:
æÞÇá ÇáÅãÇã ÃÈæ ÍäíÝÉ ÑÖí Çááå Úäå Ýí ÇáÝÞå ÇáÃóßÈÑ : æÇááøóåõ æÇÍÏñ
áÇ ãöäú ØóÑöíÞ ÇáÚÏÏ æáóßöäú ãöäú ØÑíÞ Ãó äøóåõ áÇ ÔóÑ íßó áóåõ.
Which means: Allah is One, but not as in numbers (i.e. because numbers are created). Rather, He is One without a partner. Also when we say: "He, Him or His", we are referring to the Creator who is not a male or a female.
3: Eternity. It is necessary for one to believe that the existence of Allah is eternal. His existence and His attributes do not have a beginning, because for something to have one created attribute, is something that has a beginning to its existence. Allah exists without a beginning and everything else exists with a beginning. Nothing is eternal except Allah and His attributes. Also the existence of Allah is not affected by or dependent upon the existence of time, because the Creator existed before time was created.

4: Everlastingness. It is necessary for one to believe that the existence of Allah is everlasting. His existence and His attributes do not have an ending. There is nothing everlasting by itself except Allah, because annihilation does not apply to Allah. However, Paradise and Hellfire are everlasting, because Allah willed their everlastingness. They are everlasting not in themselves, but by the will of Allah and they are among the intellectual possibilities, because they are part of this universe. Allah said in the Qur’an:
? åõæó ÇáÃóæøóáõ æóÇáÃóÎöÑõ )  3 ( ? ] ÓæÑÉ ÇáúÍóÏíÏ [
and from this verse, we take from its meaning: He is the Only One who is eternal, without a beginning and everlasting, without an ending.

5: Knowledge. It is necessary for one to believe that Allah is attributed with knowledge. The Creator knew eternally about everything before He created everything. Nothing on earth or in the Heavens is hidden from Him, because Allah knows about everything in detail. For example, Allah knows about every leaf that falls and He knows about every thought and intention a human makes. There is nothing which is absent from His knowledge, because He knows about what has happened, what is happening and what will happen forever. Therefore, a management of one matter does not distract Him from another matter. Allah said in the Qur’an:
? Åöäøó Çááøóåó Úóáöíãñ ÎóÈöíÑñ )34 ( ? ] ÓæÑÉ áÞãóÇä [
and from this verse, we take from its meaning: It is Allah who has full knowledge of all things. No one has and no one will ever have the complete and total knowledge of all things except Allah.

6: Non-neediness of others. It is necessary for one to believe that Allah does not need anything. Allah said in the Qur’an:

? ÝóÅöäøó Çááøóåó Ûóöäìøñ Úóäö ÇáúÚóÜáóãöíäó ) 97( ? ] ÓæÑÉ Âá ÚöãÑóÇä [
and from this verse, we take from its meaning: Allah is not in need of any of His creations. Allah did not need anyone to give Him existence, because He exists without a beginning. Also He does not need anyone to specify Him with knowledge, because He is attributed with eternal and everlasting knowledge. Remember, one without knowledge is unaware and unawareness is not an attribute of the Creator. There is not one thing that Allah created for Him to be in need of it and nothing in the entire universe affects Him. Therefore, no one can be needless of Allah, even for one blink of an eye, because Allah is the One who creates and sustains everything.

[Tal7a]

7: Power. It is necessary for one to believe that Allah is attributed with power, with which Allah gives existence to or annihilates what is intellectually possible. Allah said in the Qur’an:
? Åöäøó Çááøóåó Úóáóì ßõáöø ÔóìúÁò ÞóÏö íÑñ )106( ? ] ÓæÑÉ ÇáÈóÞóÑó É [
and from this verse, we take from its meaning: It is Allah who has the     power over everything. That is Allah’s power relates to all things that are intellectually possible. Since the power of Allah is neither related to the intellectually necessary in creating nor in annihilating, because non-existence and annihilation does not apply to Allah. Therefore, our mind and our common sense does not accept the idea that some people wrongly have about God creating another God or annihilating Himself. This is because such matter does not occur; because Allah exists without a beginning and exists without an ending. The power of Allah is neither related to the intellectually impossible   in creating nor in annihilating, because existence does not apply to the intellectually impossible. So the existence of a god with Allah is intellectually impossible. One must never believe or say that Allah creates or annihilates such a "non-existing thing". This is because the power of Allah is not related to the intellectually necessary and the intellectually impossible. Therefore, Allah is not powerless, because of this. But rather a clear indication of the PERFECT power of the Creator. These facts conform to the judgment of the mind, as we have mentioned in the beginning of this chapter. So the intellectually impossibility does not turn into an intellectually possibility and the intellectually necessary does not turn into an intellectually possibility. Therefore, the existence of a sea of mercury is an intellectually possibility, although it does not normally occur, but the power of Allah is related to it. Allah has the power to create a sea of mercury if He wills.
It is the Creator who created all the places, including the Heavens and the earth and what is in them and what is in between them. The Only One who has the power over every bit of the creations is Allah. For example, a roof of a house is held by walls and if you notice the skies that Allah has created are not held by any walls, because the skies are held by His power. One must also know that the Creator has eternally been the Creator, even before He created all the creations. For example, if one is a Doctor he or she cannot be a Doctor before they studied to be a Doctor. Therefore, when they studied to be a Doctor and they passed all their exams, they became a Doctor. Allah has eternally been the Creator, even before He created all the creations and He did not change into a Creator after He started creating the creations as some people wrongly claim.

8: Will. It is necessary for one to believe that Allah is attributed with will, which Allah gives the creations (that are among the intellectual possibilities) with some of the attributes which are possible for them to have. For example, a person with green coloured eyes, instead of other possible colours. There is no difference in that regard between good and evil, a winner or a loser, a believer or a non-believer and other things which are among what is intellectual possible. One must understand that the good things that occur are by His love, acceptance and order and the evil things that occur are not by His love, acceptance and order. Therefore, firmly know that Allah’s order is different to Allah’s will. Everything is by Allah’s will and not everything is by Allah’s order. For example, Allah did not order for one to steal. So if one were to steal, they are going against the order (i.e. law of Allah), not against the will of Allah. Nothing goes against the will of Allah, because no speck moves except by His will.

[Tal7a]

9: Non-resemblance to any of His creations. It is necessary for one to believe that Allah Himself and His attributes and the way He creates does not resemble anything. For example, when humans make things they use their hands and when the Creator creates things from a state of non-existence, into a state of existence, He does so without any need of organs or instruments. A famous Muslim scholar by the name of Abu Jarfar At-Tahawiyy, in his famous book said:
ÞÇá ÇáÅãÇã ÃÈæ ÌÚÝÑ ÇáØÍÇæí ÑÍãÉ Çááå Úáíå Ýí ÈíÇä ÚÞíÏÉ Ãåá ÇáÓäÉ æÇáÌãÇÚÉ :
æãóäú æÕÝ Çááøóå ÈóãÚúäðì ãäú ãÚÇäí ÇáÈÔÑ ÝÞÏú ßÝÑ.
Which means: Whoever attributes to Allah a human characteristic commits blasphemy. This is because Allah said in the Qur’an:

? ÝóáÇó ÊóÖúÑöÈõæÇú áöáøóåö ÇáÃóãúËóÇáó )74 ( ? ] ÓæÑÉ ÇáäøÍá [
and from this verse, we take from its meaning: Do not describe Allah to anything.

10: Life. It is necessary for one to believe that Allah is attributed with life. The Creator is not dead and the one who is dead cannot be attributed with will, knowledge and power and in which case cannot create. The life of Allah does not change and His life is not like humans, because humans are alive with a body and a spirit. However, the life of Allah is without a beginning or an ending and does not resemble the creation. Allah said in the Qur’an:


? Çááøóåõ á Åöáóåó ÅöáÇ åõæó ÇáúÍóìøõ ÇáÞóíøõæãõ áÇ ÊóÃú ÎõÐõåõ ÓöäóÉñ æó áÇ äóæúãñ )255 ( ? ] ÂíÉ ÃóáßõÑÓí : ÓæÑÉ ÇáÈóÞóÑó É [
and from this verse, we take from its meaning: Allah is the Only Lord, who is attributed with life and He is the One who manages the entire creation. He does not get tried nor does He sleep.

11: Hearing. It is necessary for one to believe that Allah is attributed with hearing. Allah hears everything no matter how soft or loud. He hears what is far away from us and what is near to us without any difference, because Allah is not in a place. Allah hears all the creations without organs or instruments and His hearing does not depend on sound waves, because Allah hears different to the way the creations hear. Allah said in the Qur’an:


? æóåõæó ÇáÓøóãöíÚõ ÇáúÈóÕöíÑõ )11( ? ] ÓæÑÉ ÇáÔøæÑì [


and from this verse, we take from its meaning: He is the One who is attributed with hearing and sight.

12: Sight. It is necessary for one to believe that Allah is attributed with sight. One can never do anything which is not seen by Allah, because Allah sees everything. He sees the things that are far away from us and what is near to us without any difference, because Allah is not in a place. Allah sees all the creations without organs or instruments and His sight does not depend on the amount of light, because Allah sees different to the way the creations see.

13: Speech. It is necessary for one to believe that Allah is attributed with speech, with which Allah orders, forbids and informs. Allah’s speech is not made up of letters, languages or sounds, nor does His speech start or stop like our speech does when we move our lips and tongue. This is because our speech has a beginning when it starts and has an ending when it stops. Allah’s speech is without a beginning and without an ending like all of His other attributes. Allah’s speech does not resonate into our ears, nor does His speech resemble any of His creation in anyway.
More explanation: The Qur’an and the other revealed books that Allah revealed to His Prophets, are expressions of the speech of Allah. For example, when we write the name "Allah" it does not mean that the word Allah is Allah Himself. The word Allah is an expression of the name of the Lord. Likewise, the words and sentences of the revealed books are expressions of the speech of Allah. The Qur’an is also called the speech of Allah, because the Qur’an is not authored by Angel Gabriel or Prophet Muhammad ?. Therefore, one must understand that the (expressions) of the speech of Allah are created, but the speech of Allah ( itself ) is not  created. Allah said in the Qur’an:


? æóßóáøóãó Çááøóåõ ãõæÓóì ÊóßúáöíãðÇ )164( ? ] ÓæÑÉ ÇáäöøÓóÇÁ [


and from this verse, we take from its meaning: Allah spoke to Moses with His eternal Kalam (speech). The Creator willed for Prophet Moses to have the ability to hear His speech, which does not resemble anything He created, as we have just explained. Allah said in the Qur’an:




? ÝóáÇó ÊóÖúÑöÈõæÇú áöáøóåö ÇáÃóãúËóÇáó )74 ( ? ] ÓæÑÉ ÇáäøÍá [

and from this verse, we take from its meaning: Do not describe Allah to anything.

These are the attributes of Allah that everyone is required to know and believe, in order to have the proper belief in Allah. Whoever is ignorant of them is a committer of an enormous sin. Also if one were to disagree or doubt or disrespect these attributes, means that one does not truly believe in Allah and is a non-believer. All the Prophets and Messengers over the centuries taught mankind these attributes, so that man could believe properly in Allah.

This is the great belief that separates the believers from the non-believers and the one who believes in this information about their Creator is not contradicting the mind with which their Creator blessed them with.

[RA7MAH_1]

Allah is the proper name of God, however, we know Him generally through His attributes. WE KNOW ALLAH THROUGH THESE ATTRIBUTES. God's attributes are innumerable since human intellect cannot possibly comprehend every aspect of the CREATOR.  A Hadith of the Prophet (peace be on him) makes mention of Ninety Nine names of Allah commonly known as al- Asma^ul Husna, the Most Names. In the Holy Quran we read: "And to Allah alone belong all perfect NAMES. So call Him by these. And leave alone those who deviate BY CALLING HIM BY OTHER NAMES." (7:181).  
   
"Allah - there is no God but He, the Living, the Self-Subsisting and All-Sustaining. Slumber seizes Him not, nor sleep. To Him belongs whatsoever is in the heavens and whatsoever is in the earth. NO ONE CAN Intercede with Him except by His permission? He knows what is their past and what is in their future; and they encompass nothing of His knowledge except what He pleases. His knowledge extends over the heavens and the earth; and the care of them [color=red does not burden Him ;and He is the High IN STATUS , the Great." (2:256)
 
   
Allah is the GUIDER of the heavens and the earth. ... And Allah sets forth parables to men, and Allah know all things full well.......(24:36-37)
 
   
"He is Allah, and there is no God OTHER THAN Him, HE KNOWS THE unseen and the seen. He is Gracious, the Merciful.He is Allah, and there is no God EXCEPT   Him, the Sovereign, the Holy One, the BESTOWER of Peace, the Bestower of Security, the Protector, the Mighty, the Subduer, the Exalted. Holy is Allah far above IN STATUS of that which they associate with Him.He is Allah, the Creator, the Maker. His are the most Beautiful Names. All that is in the heavens and the earth glorifies Him, and He is the Mighty the Wise.(59: 23-25)
 
   
Abu Huraira (may Allah be pleased with him) narrated: The Holy Prophet (Peace and Blessings of Allah be upon him) said, "Allah has ninety nine Names, one hundred less one; and who memorized them all by heart will enter Paradise." (Bukhari, The Book of Tauhid.

[Devoted]

ÇááÜå ãæÌæÏ ÈáÇ ãßÇä

[hsi2000]

Asselamu? Alikum,

Dear Brother and Sisters:

Our knowledge of Allah is by knowing what is obligatory to be of His attributes, what is impossible to be of His attributes, and what is permissible to be of His attributes. He, who thinks about the Self of Allah and imagines a picture or has a delusion and believes that this is Allah, is not a Muslim practicing tawhid.

Allah said in the Qur'an, in Surat ash-Shura, ayah 11:

 
which means: "There is nothing like Him and He has the attribute of Hearing and Seeing."

This ayah absolutely and totally clears Allah of resembling the creation. It comprises that Allah, ta^ala, is different from the creations in the Self, Attributes, and Doings.

Abu Nu^aym reported in his book, Al-Hilyah. In the biography of  ^Aliyy Ibn Abi Talib. He said that Nawf Ibn ^Abdullah entered the quarters of the Emirate in Kufah, that is, the house of ^Aliyy Ibn Abi Talib and said: ?O Amir of the Believers, there are forty Jews at the door.? To this,  ^Aliyy replied: Let them in.? When they entered, they said to ^Aliyy: ?Describe your Lord for us, the One Who is in the sky. How is He? How was He? On what is He? (Please note that, the Jews liken Allah to the creatures, and believe Allah is a body that exists in the heaven and sits on the ^Arsh. Allah is above being attributed what that.).

^Aliyy sat up and said: ?You Jews, here me out and you would not have to ask anyone else. My Lord, the Exalted, is al-?Awwal (i.e., the One Whose Existence is without a beginning). He is not from anything, nor mixed with anything, nor deluded about, nor a person that would be sought, nor is veiled, thus contained, nor did He exist after He had not been existing.? And he said: ?Allah spoke to Moses without a limbs or instrument or lips nor uvulas .... He who claim that our God is limited, then he is ignorant about the Creator Who is worshipped.?

Praise be to Allah the Lord of the worlds the One Who is clear of resembling the creation, all non befitting attributes, and all that which the blasphemers unrightfully say about Him.
 
And Allah knows best.

[SadaQa]

-Praise be to Allah, and may Allah raise the rank of Prophet Muhammad and his Al and Companions, and protect his nation from that which he fears for it. Thereafter:  
 
It is obligatory to believe in Allah and to know what is permissible to attribute to Him, what is necessary to be of His attributes, and what is impossible to be of His attributes. Also, it is obligatory to believe in the Messenger and to know what is befitting for him, what is permissible for him and the other prophets, what is necessary to be of their attributes, and what is impossible to be among their attributes. It is obligatory to declare these beliefs by the tongue by uttering The Testification of Faith (Two Shahadahs):

which means:- I know, believe and profess no one is God except Allah and Muhammad is the Messenger of Allah.


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).

These thirteen (13) attributes are: 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



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.

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.
 

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

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. 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. 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.

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 knows best.

 (i would like to thanks the staff of aicp.org that help me on this one.)

 thanks to: marwan kalash
                     mohamad hawa
                      mohamad imran
                       omar tamima
                        ali ahmad mohamad











 
:bh1 :bh1 :bh1 :bh1

[am10302]

#5-6. The Explanation of the Thirteen Attributes of Allah

Praise be to Allah, and may Allah raise the rank of Prophet Muhammad and his kind Al and Companions, and protect his nation from that which he fears for it. Thereafter:

The Speech (Kalam) of Allah is without a beginning like all of His other attributes, because He, the Exalted, is unlike all the creations in the Self (Dhat), Attributes, and Actions. Subhanahu wa ta^ala [means] He is greatly clear of all what the blasphemers say.

Summing up what has been mentioned before, it is affirmed that Allah, ta^ala, has thirteen attributes which were mentioned repeatedly in the Qur'an, either explicitly or implicitly. It is a personal obligation upon every accountable Muslim to know these thirteen attributes. Whoever is ignorant about them is considered a big sinner according to the Muslim scholars. These are:

1-   Existence (al-Wujud): 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 that Allah is One without a partner. 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 that 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 that Allah is Everlasting i.e., His Existence does not end. His Existence is everlasting and His attributes are everlasting. Allah is the Eternal, without a beginning, and the Everlasting, without an ending.

5-   Non-neediness of others (al-Qiyyamu bin-Nafs): 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-- 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 that 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 has the power over everything.

8-   Will (al-Iradah): It is obligatory to believe that Allah is attributed with Will. Whatever Allah willed to be shall be and whatever Allah did not will to be shall not be.  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 that 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 that Allah is attributed with Life. His Life is an eternal and everlasting attribute of His. The Life of Allah is not like our life, because our life needs a combination of body, flesh, blood, and soul; however, the Life of Allah is His attribute, and Allah is clear from all the attributes of the creation.

11-   Hearing (as-Sam^): It is obligatory to believe that 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.

12-   Sight (al-Basar): It is obligatory to believe that 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 eye, 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 that 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.


Since Eternity is confirmed to the Self (Dhat) of Allah, His attributes are eternal, because a created attribute entails that the attributed self is created.


And Allah knows best.