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PAS : KE ARAH PEMERINTAHAN ISLAM YANG ADIL
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Att : Utk org Shell brunei (lupa nama, afwan)
----- Original Message -----
From: "Umm Ziyaad" <[EMAIL PROTECTED]>
To: <[EMAIL PROTECTED]>
> Asmaa Was-Sifaat
>
>
> General Principles Regarding the Attributes of Allah
>
>
> THE FIRST PRINCIPLE:
>
> ``Affirmation of everything that Allaah affirmed for Himself in His
> Book, or which His Messenger (sallallaahu 'alayhi wa sallam) affirmed
> for him; without tahreef (distorting the wording or the meaning of
> the Attributes), without ta'teel (denying them), without takyeef
> (asking how the Attributes are), and without tamtheel (making any
> resemblance of them to the creation).'' [2] This is because Allaah
> knows better about Himself than anyone else, and His Messenger
> (sallallaahu 'alayhi wa sallam) knows better than the rest of
> creation about his Lord.
>
> THE SECOND PRINCIPLE:
>
> ``To deny for Allaah everything which He has denied for Himself in
> His Book, or which His Messenger denied for Him; along with believing
> that its fully-perfect opposite is confirmed for Allaah - the Most
> High.'' [3] This is because Allaah knows better about Himself than
> His creation, and His Messenger out of all the people is the one who
> knows best about his Lord. So denying death for Allaah includes
> affirmation of His perfect Life; and denying oppression for Him
> includes affirmation of His perfect Justice; and denying sleep for
> Him includes affirmation of His perfect charge and control over
> everything.
>
> THE THIRD PRINCIPLE:
>
> ``The Sifaat of Allaah - the Mighty and Majestic - are tawqeefiyyah
> (i.e. only to be spoken of in accordance with a text). Thus, nothing
> is affirmed for Allaah, except that which Allaah affirmed for
> Himself, or was affirmed for Him by His Messenger. Likewise, nothing
> is denied for Allaah - the Mighty and Majestic - except that which He
> denied for Himself, or was denied for Him by His Messenger
> (sallallaahu 'alayhi wa sallam).'' [4] This is because no one knows
> better about Allaah, than Allaah - the Most High Himself, and there
> is no one of the creation who knows better about the Creator than
> Allaah's Messenger (sallallaahu 'alayhi wa sallam).
>
> THE FOURTH PRINCIPLE:
>
> ``To halt with regards to vague terms which are not found to be
> affirmed or denied textually; in wording or meaning. So further
> explanation is sought. Then, if something false is meant by it, then
> we declare Allaah free of that and reject it. If, however, it is
> something that is true and something that is not to be denied for
> Allaah, then it is accepted and the correct terminology - as found in
> the Book and the Sunnah - is to be made clear. One should call for
> the usage of the correct terminology, in place of this vague and
> newly-introduced wording.''[5] An example of this is the term jihah
> (direction). We halt - neither immediately affirming, nor denying it,
> and we ask the one who says it: What do you me by the term jihah
> (direction) for Allaah? If he says that he means a place which
> contains Him, then we say that this is something false and rejected,
> and Allaah is to be declared free from this. But if he says that it
> means that Allaah is unrestrictedly above, then we say that this is
> true; and it is not to be denied for Allaah. So we accept the meaning
> from him, but we say that it is more befitting that it be said:
> Allaah is above the heavens, or that he is above. Since these
> wordings occur in the authentic texts. But as for the term jihah
> (direction), then it is vague and is a novelty, so it is better to
> leave it.
>
> THE FIFTH PRINCIPLE:
>
> ``Every Attribute that is established by an authentic report most
> definitely agrees with the sound 'aql (intellect).'' [6]
>
> THE SIXTH PRINCIPLE:
>
> ``To cut off any hope in reaching the reality of how the attributes
> are; as Allaah - the Most High - said: ``And they will never
> encompass anything of His Knowledge.'' [Soorah TaaHaa 20:110]'' [7]
>
> THE SEVENTH PRINCIPLE:
>
> ``The Sifaat of Allaah - the Mighty and Majestic - are affirmed
> specifically and in detail; whereas denial is done in general.'' [8]
> Example of detailed and specific affirmation is like affirming
> Hearing and Seeing, for Him and the rest of the Attributes. An
> example of generalized denial is like denying for Him any likeness;
> as in His saying: ``There is nothing like Him.'' [Soorah Shooraa
> 42:11].
>
> THE EIGHTH PRINCIPLE:
>
> ``Every Name confirmed for Allaah - the Mighty and Majestic - is
> inclusive of an Attribute, but he opposite is not the case.'' [9] For
> example: Allaah's Name ar-Rahmaan (the Most Merciful) incorperates
> the attribute of mercy; al-Kareem (the Munificent) incorperates the
> attribute of munificence; and al-Lateef (the Most Gentle, the All-
> Perceiving) incorperates the attribute of being gentle and All-
> Perceiving; and so on. However, as for His Attributes; such as His
> Iraadah (Will), His Majee (Comming), His Istawaa (Ascending) - then
> names are not to be derived from them, such as: the One Who Wills,
> The Comer, the One Who Ascends; etc.
>
> THE NINTH PRINCIPLE:
>
> ``The Attributes of Allaah - the Most High - are perfect, containing
> no deficiency in any sense at all.'' [10]
>
> THE TENTH PRINCIPLE:
>
> ``Attributes of Allaah are Dhaatiyyah (those pertaining to His Self),
> and Fi'liyyah (those pertaining to His Actions). And there is no
> limit or end to His Actions.'' [11] Since Allaah says: ``And Allaah
> does whatever He chooses.'' [Soorah Ibraaheem 14:27]
>
> THE ELEVENTH PRINCIPLE:
>
> ``The proof from the Book and the Sunnah for establishing an
> Attribute is either by clearly stating it, or by its being
> incorperated by the Name, or by clear statement of an action or
> description proving it.'' [12] Examples of the first: Mercy, Might,
> Power, His face, His Hands, His Fingers; etc. Examples of the second:
> al-Baseer (the all-Seeing) incorperates the Attribute of sight, and
> as-Samee' (the all-Hearing) incorperates the attribute of hearing;
> etc. Examples of the third: ``The Most Merciful made istawaa
> (ascended) over the Throne.'' [Soorah Taa Haa 20:5]. This proves His
> having asceneded. And: ``Indeed I will extract retribution from the
> criminals.'' [Sooratus-Sajdah 32:22]. This proves that He extracts
> retribution.
>
> THE TWELTH PRINCIPLE:
>
> ``One may seek refuge with Allaah - the Mighty and Magnificent's -
> Attributes, and swear an oath by them.'' [13] >From this is his
> (sallallaahu 'alayhi wa sallam) saying: ``I seek refuge in Your
> Pleasure from Your Wrath, and of Your granting safety from Your
> Punishment.'' [14] Therefore Imaam al-Bukhaaree headed a chapter
> heading in the Book of Oaths and Vows: ``Chapter: Swearing an oath by
> the Might of Allaah and His Attributes and His Word.''
>
> THE THIRTEENTH PRINCIPLE:
>
> ``Speech concerning the Sifaat (Attributes) is like speech concerning
> the Dhaat (Self).'' [15] Since, just as His Dhaat (Self) is real and
> does not resemble that of other than Him, then likewise, it is
> characterized by real Attributes which also do not resemble the
> attributes of others. And just as affirmation of His Dhaat is an
> affirmation of existence, but not of how He exists, then the same is
> true for the Attributes.
>
> THE FOURTEENTH PRINCIPLE:
>
> ``Speech concerning some of the Attributes is like speech concerning
> the rest of them.'' [16] So whosoever affirms the Attributes of
> Allaah; like Hearing Seeing and Will, must therefore affirm Allaah's
> Loving, being Pleased, His Anger and His Hating. Shaykhul-Islaam Ibn
> Taymiyyah said: ``Whosoever differentiates between one Attribute and
> another, despite their being the same with regards to reasons for
> their being literal or metaphorical, then he is contradicting
> himself, erroneous in his position, and resembling those who believed
> in a part of the Book whilst disbelieving in other parts.''
>
> THE FIFTEENTH PRINCIPLE:
>
> ``Whatever is attributed to Allaah and is not something separate from
> Him, then it is an Attribute of His and is not something created. And
> everything that is attributed to Allaah, but is something separate
> from Him, then it is something created. So not everything that is
> attributed to Allaah is necessarily an Attribute of His.'' [17]
> Examples of the first: Allaah's Hearing, seeing, being Pleased and
> Wrath. Examples of the second: The House of Allaah, the She-Camel of
> Allaah.
>
> THE SIXTEENTH PRINCIPLE:
>
> ``The Attributes of Allaah - the Mighty and Majestic - and all other
> matters of 'aqeedah (belief) are established by whatever is
> [authentically] established from Allaah's Messenger
> (sallallaahu 'alayhi wa sallam), even if it is an Aahaad narration.''
> [18]
>
> THE SEVENTEENTH PRINCIPLE:
>
> ``The meaning of Allaah's Attributes which are established in the
> Book and the Sunnah, are known and are explained with their dhaahir
> (apparent and literal) meaning, never with their majaaz (metaphorical
> or figurative) meaning. But as for their kayfiyyah (how they are),
> then that is unknown.'' [19]
>
> THE EIGHTEENTH PRINCIPLE:
>
> ``Whatever occurs in the Book and the Sunnah, then it is binding upon
> every Believer to hold what it entails as his saying and to believe
> in it; even if he does not understand its meaning.'' [20]
>
> THE NINETEENTH PRINCIPLE:
>
> ``The domain of the reports [about Allaah and His Actions] is wider
> than that of the Attributes. So things related about Allaah are not
> necessarily dependant upon a text; such as Allaah is the pre-
> existing, that He is a thing, that He exists; etc.'' [21]
>
> THE TWENTETH PRINCIPLE:
>
> ``No analogy is made regarding the Attributes of Allaah.''[22] So no
> analogy is made between His Sakhaa (liberty) and His Jood
> (Generosity), nor between His Jalad (Strength) and His Quwwah
> (Might), nor between His Istitaa'ah (Capability) and His Qudrah
> (Power), nor between His Riqqah (Compasion) and His Rahmah (Mercy).
> This is because, with regards to Allaah's Attributes, then we cannot
> go beyond the principle of halting until a text is found; as was
> explained in the third principle.
>
> THE TWENTY-FIRST PRINCIPLE:
>
> ``The Attributes of Allaah - the Mighty and Magnificent - cannot be
> enumerated, since every Name of Allaah comprises an Attribute, and
> Allaah's Names cannot be enumerated; since from them are those which
> Allaah has retained with Himself in the Knowledge of the Unseen.''
> [23] The Prophet (sallallaahu 'alayhi wa sallam) said: ``No pre-
> occupying concern, nor grief inflicts a servant whereupon he says: O
> Allaah, I am your slave, the son of your slave, the son of your
> female-slave. My forelock is in Your Hands; Your judgement is
> continually being carried out upon me; Your decree upon me is just. I
> ask you with every Name that is Yours, with which You have named
> Yourself, or sent down in Your book, or taught to any of Your
> creation, or have kept for Yourself in the hidden knowledge which is
> with You...''[24]
>
>
> Footnotes:
>
> [1] >From the introduction to Sifaatullaah 'Azza wa Jallul-Waaridah
> fil-Kitaab was-Sunnah.
>
> [2] 'Aqeedatus-Salaf wa Ashaabul-Hadeeth (p. 4) of as-Saaboonee and
> Majmoo'ul-Fataawaa (3/3, 4/182, 5/26, 6/38) of Shaykhul-Islaam Ibn
> Taymiyyah.
>
> [3] al-'Aqeedatut-Tadmuriyyah (p. 58) and al-Jawaabus-Saheeh (3/139)
> both by Ibn Taymiyyah.
>
> [4] Majmoo'ul-Fataawaa (5/26)
>
> [5] Majmoo'ul-Fataawaa (5/299, 6/36) and at-Tadmuriyyah (p. 65)
>
> [6] Mukhtasarus-Sawaa'iqul-Mursalah (1/141, 253)
>
> [7] Manhaj wa Diraasaat li Aayaatil-Asmaa was-Sifaat (p. 25) of al-
> 'Allaamah Muhammad al-Ameen ash-Shanqeetee
>
> [8] Majmoo'ul-Fataawaa (6/37, 6/515)
>
> [9] Badaa`i'ul-Fawaa`id (1/162) of Ibn al-Qayyim and also al-
> Qawaa'idul-Muthlaa fee Sifaatillaahi wa Asmaa`il-Husnaa (p. 30) of
> Ibnul-'Uthaymeen
>
> [10] Majmoo'ul-Fataawaa (5/206) and Badaa`i'ul-Fawaa`id (1/168)
>
> [11] al-Qawaa'idul-Muthlaa (p. 30)
>
> [12] al-Qawaa'idul-Muthlaa (p. 38)
>
> [13] Majmoo'ul-Fataawaa (6/143, 229) and refer also to Sharhus-Sunnah
> (1/185-187) of al-Baghawee.
>
> [14] Related by Muslim (no. 486)
>
> [15] al-Kalaam 'alas-Sifaat (p. 20) of al-Khateeb al-Baghdaadee, al-
> Hujjah fee Bayaanil-Mahajjah (1/173) of al-Asbahaanee, and Majmoo'ul-
> Fataawaa (5/330, 6/355)
>
> [16] at-Tadmuriyyah (p. 31) and Majmoo'ul-Fataawaa (5/212)
>
> [17] al-Jawaabus-Saheeh (3/145), Majmoo'ul-Fataawaa (9/290) and also
> Majmoo'ul-Fataawaa wa Rasaa`il (1/166) of Ibnul-'Uthaymeen
>
> [18] Mukhtasar Sawaa'iqul-Mursalah (2/332, 412, 433)
>
> [19] at-Tadmuriyyah (pp. 43-44) and Majmoo'ul-Fataawaa (5/36-42). For
> a full reply to the doubts refer to ar-Risaalatut-Tadmuriyyah,
> Munaadharatul-'Aqeedatil-Waasitiyyah, ar-Risaalatul-Hamawiyyatil-
> Kubraa and ar-Risaalatul-Murraakashiyyah - all within Majmoo'ul-
> Fataawaa in order (3/1-128), (3/160-194), (5/5-121) and (5/153-193)
>
> [20] at-Tadmuriyyah (p. 65) and Majmoo'ul-Fataawaa (5/298)
>
> [21] Badaa`i'ul-Fawaa'id (1/162)
>
> [22] Sha`nud-Du'aa (p. 111) of al-Khattaabee
>
> [23] Majmoo'ul-Fataawaa (5/176)
>
> [24] Saheeh: Related by Ahmad (1/391). It was authenticated by al-
> Albaanee in Saheeh Kalimut-Tayyib (no. 102)
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