Ushuluddin B. Inggris

Ushuluddin for Class One___________________________________

INTRODUCTION

الرحيم الرحمن الله بسم

1. Verily, only by Allah's favors and His guidance can a person be a believer, but we were commanded to study, to teach and to find ways to increase and strengthen our faith. And thus, this book was written based on this conviction.

2. This book has been in used in this boarding school since 1937 (1357 H) for the first year students of the secondary level of education. Since then, this book has been revised and improved in accordance to the perceptions and the abilities of the students. These experiences showed us that the lessons taught in this book can instill and strengthen the faith of its students.

3. We also acknowledge the fact that this is not the only method to instill faith and belief. There are other ways and methods to do it. We chose this method based on our experiences. That is, one of the methods according to the Ahlus-Sunnah wal Jamaa'ah school of thought that does not rely entirely on reasoning nor does it prohibits it entirely. Most Muslims in the world follows the Ahlus Sunnah wal Jamaa'ah school of thought as well as all the majority of the Muslim populations of Indonesia.

4. The main source for this lesson is the Holy Qur'an. In another word, we want to prove that all the fundamentals of faith brought by the Qur'an are true and are acceptable by the mind. All the attestations and arguments given are to convince the mind of its truthfulness by showing the mind how to think correctly. But we must not rely on our mind entirely because sometimes things that were thought to be true are actually sophism or the twist of the tongue, caused by some bad elements that clouded the perception of

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the mind or maybe caused by excuses that were made up intentionally to deny the truth. Therefore, there should not be any arguments in this book that are not clear or will only serve to add to confusions and doubts about faith.

5. The explanations given in this book are in accordance with the capability of the mind, giving it the opportunity to think it over, according to the person's capabilities. Thus it has been written according to the abilities of its readers. It is a common fact that the method used to explain something to a child is different from the method used to explain it to an adult or the way to explain something to a smart person is not the same as explaining it to a normal one.

6. The teacher's responsibility is to instill and stimulate the growth of faith and belief in his students. This includes the condition surrounding him and his influences towards them. That is why a teacher needs to have a strong influence on his students and he should never try to instill faith in his students if his faith itself is not strong.On top of that, a teacher should not hold fanatically to what has been written in the book. It is the essence of it that is the most important. In fact, the teacher's personality or the methods of his teachings are more important, especially in stimulating and instilling faith in his students.

7. And furthermore, to attain the objective of instilling faith until it became strong enough as to manifest from it the love for the religion and the loyalty to it, it is not enough if just by reasoning and thinking. Extra effort has to be made to maintain the love and the loyalty through all of its proper channels.This can be achieved through educations and maintaining the souls through spiritual means.By educating them, until the foundation for faith and the principles of life are implanted firmly in them will provide the necessary motivations for them to perform and accomplish big and beneficial

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things. That is why the social environments and the influences of everyday life are equally important.Apart from that, there are other ways in educating and maintaining the souls of our children, such as encouraging them to do good deeds and by disciplining them through the rituals of worship.As for the issues in the religion that are in disputes, it is better not to touch it as to avoid confusions and dissensions between them.

8. It is obvious that the materials presented in this book are not suitable for students in the elementary level. That is why we consider it to be suitable for students in the intermediate or the secondary level of education. May this book be the basis for those who want to further their knowledge in this particular subject in the tertiary level of education.

9. We are planning to compile a book named 'A Course in Islamic Religion' that will be published in volumes. The first volume is being published now.The contents of this particular book are actually part of the contents of the books planned above.Thus, we can consider this book as the second volume to the book 'A Course in Islamic Religion'.

10. Source of ReferencesThe sources used as references and comparisons in compiling this book, apart from the original sources, i.e. the Qur'an and its interpretations and the prophetic traditions, are the books of Usuluddin written in Arabic, from the most basic to the one with the highest and broadest commentaries. Some are written in the 20th century. Among the sources are:

a. Qathrul Ghaist by Sheikh Nawawi للنووى� الغيث قطر b. As-Sanusiyyah by Abi Abdillah �ة ألبى السنوسي عبدالله Muhammad bin Yuusuf يوسف بن محمد

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c. Jauharatut Tauhiid التوحيد جوهرة

d. 'Aqiidatul 'Awaam العوام عقيدة

e. Kifaayatul 'Awaam العوام كفاية

f. Al-Jawaahirul Kalaamiyyah �ة الجواهر الكالمي by Sheikh Thohir Al-Jaziry الجزيرى طاهر للشيخ

g. Haasyiyah As-Sanusiyah by Sheikh �ة حاشية السنوسي Muhammad Ad-Daasuuqy الداسوقى محمد للشيخ

h. Al-Hushuunul Hamiidah الحميدة الحصون

i. Risaalatut Tauhiid by Sheikh التوحيد رسالة Muhammad 'Abduh عبده محمد للشيخ

j. Mauqiful Basyar tahta sulthatil تحت البشر موقف Qadhaai wal Qadar by Sheikh والقدر القضاء سلطة Musthafa Shabri صبرى مصطفى للشيخ

k. and other references

All the examples and the arrangements of this book are made in such a way so that it will be understandable and suitable with the condition and the reality of this time.

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And lastly, we ask for forgiveness for the weaknesses and the shortcomings or the mistakes found in this book, and we sincerely hope for the responds and feedbacks from the respected scholars who are also responsible for the preservation of faith of all of us.

May all of this be a charitable and a pious deed for all of us. May Allah bless us with His divine direction and guidance.

Amien!

Gontor, Ramadhan 1372 / June 1953

TABLE OF CONTENTS

CHAPTER 1 : INTRODUCTION TO USULUDDINThe Basic Tenets of Faith1.Based on attestation2.

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The definitions for Usuluddin3.Types of attestation4.Methods in utilizing the Attestations5.The basis of faith and the reasoning of the mind6.The mind and the method of its reasoning7.The laws of Habitude8.The universe, its nature and rulings9.

CHAPTER 1: THE FIRST FUNDAMENTAL OF FAITHBelieving in Allah and His Attributes

The existence of Allahfirst attestationsecond attestationthird attestation

1.

Allah is the All-Powerful and All-Knowerfirst attestationsecond attestationthird attestation

2.

Allah has Wills and Desires3.Allah's Might and His Desires4.Allah has no equal5.Allah is Self Sustaining, Self Existent6.Allah is the Preexistence and the Eternal7.Allah has no peers8.Allah is the Everlasting, the All-Hearer, the All-Seer, the One that speaksThe limit of the human's mind and the reality of the Essence of Allah

9.

The Wisdom of Allah and His KnowledgeExtraordinary occurrencesA short storyThe wisdom behind every creation

10.

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Conclusion:a. The Obligatory Attributes or Qualifications of Allahb. The Impossible Attributes of Allahc. The Permissible Attributes of Allahd. The 99 Characteristics of Allah

CHAPTER 3 : HUMAN BEINGS AND THE GUIDANCE FROM ALLAH

The Guidance from AllahThe nature of the human's soul in relation with the guidance of AllahThe human's condition in relation to the guidance of Allah

1.

The Prophets and the Apostles2.Miracles (Mu'jizat)DefinitionMankind's response to miraclesWhen and why miracles happenedThe comparison between miracles and sorceriesTypes of miracles

3.

Inspiration and RevelationHow Revelations were sent downThe existence of souls is not impossible

4.

The Characteristics of the ApostlesObligatory and Impossible attributesPermissible Characteristics for the Prophets and ApostlesNumbers of Prophets and ApostlesThe Ulul Azmi

5.

The Holy Qur'an is a Miracle6.

CHAPTER 4 : AS-SAM'IYYAT

The AngelsDjinns

1.

Books of AllahThe Scriptures

2.

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The Day of Judgment3.The Divine Preordainment and the Divine Decree4.CLOSING5.

CHAPTER ONEINTRODUCTION

1. The Basic Tenets of Faith

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It is human nature to be curious and have tendencies to seek knowledge regarding the belief and creed to believe in and the obligations to be carried out.

That is why every Muslim should have the knowledge about the fundamentals and principles of Islam and believe in it absolutely and implementing all of it in his everyday life.

A belief that is based on truth and conviction will lead the person and drive him to fulfill and carry out all that is obligated upon him and avoid all that is prohibited for him.

This strong belief is called Faith (Eemaan) and the believer is called a Mu'min and Mu'minuun is the collective noun for it.

The basic tenets of faith are called 'Rukun Eemaan' and the essential obligations to be performed are called 'Rukun Islaam'.

Rukun is an Arabic word, lexically meaning pillar or basis.

2. Based on attestation or proofIt is imperative that this faith is based on attestations or evidences

acceptable to the human's mind according to their various intellectual levels. Although it is not a requirement to know each and every arguments in each level because some of the arguments and evidences can only be comprehended by those with a higher level of intellect whereas most of the arguments and evidences in the intermediary level are sufficient and acceptable to those who wants to believe. Bear in mind that the objective of the arguments and evidences is to seek the truth and to strengthen the faith, not just for the sake of knowledge or for memorization.

If a person cannot comprehend the truth, it is not because of the lack of truth but the limitation of his mind or its deviation from the right and correct path.

All the arguments and facts and attestations are accumulated in one science of knowledge known as the science of Usuluddin.

3. The definitions for UsuluddinThere are numerous books written that explains accurately the

arguments and facts according to the intellectual levels of the masses. This resulted in different definitions for Usuluddin, based on the author's preferences or his point of view on which is the most important.

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The designations for Usuluddin are:

The basic of religion. It was named as such because faith is the main principles that everything else in the religion stands on.

The science of Usuluddin

EمF ل Gع EلFوEصE FنG أ الدJي

1.

The science about the oneness of Allah or the belief that there is only one God.

The science of Tauheed

EمF ل Gع GدF ي GحFوK الت2.

Discuss the matters regarding faith in Allah and His Attributes.

The science of Uluhiyyah

EمF ل Gع GةL EوFهGي األل3.

or 'Aqaidul Eemaan, discusses about the doctrines and tenets that are interconected with one another resulting in a strong and unshakeable faith.

The science of 'Aqaid

EمF ل Gد عG FعLقLائ Gال

4.

Science of speechmaking, by mastering the skills of speechmaking arguments and facts can be explained and faith be cultivated.

The science of Kalaam

EمF ل Gع G Lالم Fك ال5.

or knowledge, because through this knowledge one will know Allah and His Attributes

The science of Ma'rifat

EمF ل Gع GةLفGرFعLمF الor the truth, because through this knowledgeone will know the reality of everything, reaching the peak of truth in faith.

The science of Hakeekat

EمF ل Gة عLقF FحLقGي Gال

The name Ma'rifat and Hakeekat are occasionally used for a different definition and meaning.

4. Types of Attestations (Daleel)To determine the truth of a particular thing and believing in it calls

for the bringing forth of evidences and proofs as the basis for conviction to stand on thus casting out all doubts.

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In lieu of the fact that the intellectual levels of humans varies, thus the evidences are also sorted out according to the intellectual capabilities of the masses.

The proofs or attestations are divided into two categories:Proofs from the transcriptions taken from the Qur'an and Prophetic Traditions that are recurrent (mutawaatir).

Daleel Naqly

OلF Gي دLلRيGلFقL ن

a.

Intellectual proofs based on reasoning and understanding from an objective mind free from the influence of self interest and hatred and are not biased.

Daleel 'Aqly

OلF Gي دLلRيGلFقLع

b.

5. Methods in utilizing the Attestations.The method in utilizing both attestations is as follows:

The first attestation (Naqly) act as the guidance whereas the second attestation ('Aqly) as the eyes and thought that will contemplate and weigh the correctness of the path shown by the former.

If one walks the path without any guidance or knowledge one is prone to lose one's way in the confusion of searching for the right direction. That is why it is imperative that the former attestation are put forth as the guidance that will guide him to the correct path and the latter attestation as the contemplator that will weigh the truthfulness of the path shown and then decides whether to accept or refuse the evidences given.

If one contradicts the other:When the evidences given are contradictory to the reasoning of the

mind one must consider two things:1. Is the capability of the human's mind perfect and limitless?2. The limit of our comprehension of the proofs shown by Daleel Naqly. Was there a misunderstanding or a misinterpretation in understanding it?

If we consider the factors above, we will come to a conclusion that both attestations are not contradictory to one another. Even the scholars

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and the researchers from the past holds the conviction that there are no nor never will it be a contradiction between it.

Armed with the knowledge that a human's mind is not perfect and limitless, it is upon us to hold on to the evidences that are the strongest and the most perfect to guide us towards perfection, viz. Daleel Naqly.

6. The basis of Faith and the reasoning of the MindSome are fanatics or partial in accepting or refusing an argument.

There are individuals that are fanatics in accepting an argument. Even to the extent of accepting it without weighing the facts first with his mind, and there are those who refuses to accept an argument prior to using his mind in weighing the correctness of the proofs given.

Both types of fanaticism are disapprove of and are denunciated when it comes to belief and faith, because it leads to the dormancy of the mind thus hindering mankind toward progress and perfection. For those who are fanatics in refusing something even though the evidences are clear and transparent, they would not accept the evidences but would examine it, using reasons such as searching for the wisdom beneath it as an excuse or try to find faults or weaknesses in it thus having a reason for not believing in it.Both are blasphemous in Islam. It was mentioned in the Qur'an:

Lى وGف Gض Fاالر OاتL FنL آي Gي FمEوFقGن Gل EمF فGى وL ل ك GسEفF Lن L أ فLال أ LنFو EرGصF Eب ت

(21-20: )الذالريات"And on the earth are signs for those who have faith with certainty. And also in your ownselves. Will you not see?" )Adz-Dzaariyaat : 20-21(

FمL وFا أفLل EرF ي GسL ضG فGى ي Fاالر LنFوE Lك LهEمF فLت EوFبO ل EوFنL قEل LعFقGل يGهLا وF ب

L مLعEوFنL آذLانO أ FسL GهLا ي KهLا ب Gن LعFمLى ال فLإ FصLارE ت األبFنGكL LعFمLى وLل EوFبE ت FقEل KتGى ال (46: )الحج الصeدEوFرG فGى ال

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"Have they not traveled through the land and have they hearts wherewith to understand and ears wherewith to hear? Verily, it is not the eyes that grow blind, but it is the hearts which are in the breasts that grow blind."(Al-Hajj: 46)

There are other verses that command mankind to use their mind, especially in the matter of faith. That is why it is essential for us to use our minds to contemplate the evidences and arguments given in order to attain the objective of a strong and correct faith.

7. The mind and the method of its reasoningWhen a person received an information, his mind will accept it in

accordance to either one of this three rulings:

a. Accepting and believing in it, called Waajib 'Aqly OبGاجLو eىG عLقFل ) (

b. Refused thus not believing in it, called Mustahiil 'Aqly

( OلF ي GحL ت FسEم RىG عLقFل ) c. Accepting the possibility of it, called Jaiz 'Aqly ( OزG ائ Lج RىG عLقFل )

Examples:1. Waajib 'AqlyIf a person says:

a. 2 x 2 = 4b. One is one third of threec. Things that is not moving are motionless and things that is

moving stays in motiond. 1/4 x 1/4 = 1/16

All the opinions above are accepted by a sound mind, i.e. accepts and believes in it. That is why it is named Waajib 'Aqly (logical to the mind)

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2. Mustahiil 'AqlyIf a person says:

a. 2 x 2 = 5b. The existence of a thing that is moving and is motionless

simultaneouslyc. 1/4 x 1/4 = 1/2 x 3/4

The opinions above are not acceptable to a sound mind, the mind will refuse to believe it. That is why it is named Mustahiil 'Aqly (illogical to the mind)

3. Jaiz 'AqlyIf a person says:

a. This woman will have a babyb. The house will be damage this year

A sound mind would not dismiss the opinions above nor will the truth be ascertained and proven because it is a thing that will or will not happen. That is why it is named Jaiz 'Aqly (conceivable to the mind)

8. The laws of HabitudeLaws of habitude are not included under the rulings of the mind.

According to the law of habitude, fire has a burning characteristic. For those who holds on to his observation of things that happened repeatedly with the same result each and every time, for example, the burning of paper by fire, would conclude that every paper can be burn by fire. When someone says something that is contradictory to his belief he would say that it is illogical and refuses to believe it.

The difference between the logical laws of habitude and the logical laws to the mind:

In the example given above, the impossibility of it from the habitude point of view differs from the impossibility of things according to the rule of the mind. To the mind the burning of paper by fire are things that is conceivable (Jaiz), not obligatory. Thus is the different between the laws of habitude and the laws of reasoning.

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The same rules are applied when it comes to human beings knowledge about this universe. Its laws still falls under the category of things that is conceivable because the rulings are based on repeated observations of cause and effect (Assabab wal Musabbab).

The mind would ask, why does fire burns? Or why does water only flows downwards, not upwards? Or why is it that every substance has different attributes or specific natures? And so on.

9. The universe, its nature and rulings.The universe is a new or novel thing (hawaadis)

Everything that formerly does not exist, then existed and then reverts back to its original condition of nonexistence or everything that was formerly in motion and then was motionless are called new things or hawaadis (things that originally does not exist).

With the constant change in its nature, from nonexistent to being existed or from motionless to being in motion, the mind would conclude that the universe falls under things that are conceivable, not obligatory nor is it an impossibility. If the existences of the universe are obligatory, its nature and characteristics would have been stable without any changes. If it is unconceivable, then the universe would not have existed from the beginning.

Thus the universe is a novel thing that formerly did not exist and are constantly changing. And all things that are conceivable in nature would not have existed nor changes without a factor affecting its existence and nature (cause and effect).

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CHAPTER TWOTHE FIRST PILLAR OF FAITH

BELIEVING IN ALLAH AND HIS ATTRIBUTES

Faith in Allah means to believe without a doubt that Allah exists, He is the All-Powerful, none are like unto Him, the Ever Living, the Eternal, the Self Sustaining, the only One, the All Knower and all of His Characteristics that is the most perfect.

In short, to Allah belongs all perfection and glory is to Him from all imperfections.

All of His Characteristics are mentioned in the Qur'an and the evidences and proofs given are compatible and acceptable to our minds.

His Characteristics and Attributes are:

1. The existence of AllahIt was mentioned in the Qur'an:

Lهq مGنF وLمLا Gل K إ Gال 62: عمران )ال E الله إ

" None has the right to be worshipped but Allah" Ali Imran : 62

FمE LهEك Gل LهO وLإ Gل LهO Lآل وLاحGد إ Gل 163: البقرة هEوL إالK إ

" And your God is One God, there is none who has the right to be worshipped but He " Al-Baqarah : 163

Attestations from the mindIt is not difficult for a sound mind to accept and to prove the

existence of Allah, only an ambiguous mindset that are twisted can and will fall prey to confusion and go astray from the truth.

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The first attestation or argumentEverything in the universe such as the earth, the sun, the moon, the

stars, human beings, plants etc is constantly changing, from nonexistent to existing or from existing to nonexistent.

Its characteristics and attributes is constantly changing too, from being small to becoming big, from short to being tall, from hot to cold, from wood becoming a chair, from stone becoming a house etc.

We can conclude that there must be a causer that causes all these changes. If it is said that all these changes happened naturally on its own, automatically our mind will refuse to accept it because it is unacceptable that a thing can just change without a factor or a causer influencing and causing its changes. Thus the existent of the universe are a clear and undeniable proof that there is a Causer that causes it to exist, and this Causer are Allah the Almighty.

The second attestation or argumentWhen observing our houses and all of its contents such as chairs,

tables etc, we will acknowledge to the fact that there was a maker that made the chairs, tables and so on, even if we have not met the maker or witness its making.

If someone said that the chairs or tables made itself up on its own, we would say that his mind is unsound.

The same rules are applied when it comes to the universe. A sound mind would not deny the fact that there is a Creator who created the universe even though we cannot see Him, just as we did not see the carpenter that made the chairs or tables etc.

To the naked eyes, it would seem that humans and animals are made by their parents and the parents from their parents and so on. If this is true, when tracing back the ancestries we will reach the first ancestors that are parentless. How can they have existed without a Creator that created them?, and if the children are from the making of their parents, why is it that occasionally the results are not as they have intended?, for example, those that wanted to have a daughter but a son was born instead or vice versa and those that wanted to have a child but could not bear one etc.

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The third attestation or argumentThis excerpt was taken from the book "Guidelines for the teachings

of Morals and Good Conducts (for teachers) " printed by the Ministry of Education, Teachings and Culture, Bureau of Public Education in 1950.

The oneness of GodOne of the axioms in philosophy is that the mind has the capacity to

differentiate between truthfulness and falsehood. That is why the mind generally accepts the existence of God.If someone says:

a. The compass points to the northb. Water flows downwardsc. The coconut fell to the ground

The mind would affirm to the correctness of the compass, water and the coconut, i.e. in conformity with the laws of nature.

The science of ethnology proves that all races in this world unanimously agreed to the facts given above.

Based on the axiom that the general tendency of the mind is its inclination towards the truth, the existence of God is not unacceptable but are imperative, based on the following arguments:

a) If there was an effect there must be a causer that puts it in effectIn the beginning, the earth was just a planet of molten lava that was

inhospitable and unsuitable for living things whereas now the surface of this earth are full of living creatures of all sorts. Where did all this creatures come from? Can a thing that originally does not exist just materialized into existence?

The mind would make the conclusion that there must be a causer that causes the creatures to exist. This causer is called the Creator or God.

b) If a regulation exists there must be a regulator that puts it in order

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The earth revolves around then sun in an orderly manner, just as the moon revolves around the earth and the rotation of the stars. All follows the rules and regulations that are stable and are orderly.

Can a nonliving thing arranges itself thus avoids from colliding into one another?

Fishes breathes the air through its gills while monkeys breathes the air through its noses, did this happened out of their own intentions or are they the ones that decided that fishes are born with gills and monkeys with noses?

The mind would answer that there must be a superior being that regulates all these rules in an orderly manner.

ConclusionThe existence of rules and regulations that regulates all things

especially the nonliving ones points to a regulator that regulates all of it.This is how a sound mind would think, reaching the conclusion that

the arranger of the human's bodies, the shapes and colours of things, the movements of the stars etc have to be a superior being, All-Knowing and All-Powerful. The arranger of it in all its splendor is called ALLAH.

2. Allah is the All-Powerful, All-KnowerThe strength is called Qudrat while the one that has the strength are

called Qaadir.The knowledge is called Ilmun while the one that are knowledgeable

are called 'Aalimun.It was mentioned in the Qur'an:

KنG EلJ عLلLى اللهL إ ءq ك Fى Lش OرF (20: )البقرة قLدGي"Certainly, Allah has power over all things" Al-Baqarah : 20

LوEهLو EرGاهLقF LادGهG فLوFقL ال ب G(61: )األنعام ع"He is the Supreme over His slaves" Al-An'am : 61

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LوEهLو JلE Gك ءq ب Fى Lش OمF Gي (29: )البقرة عLل"He is the All-Knower of everything" Al-Baqarah : 29

Attestations from the mindBy observing all of Allah's creations we can reach the conclusion that

He is the All-Powerful, All-Knower.

The first attestation or argumentObserve our own selves, the foods that we ate and then it was

distributed throughout our bodies causing its growth and becoming meat, hair, nails, bones, blood etc.

Through these observations, we can be absolutely convinced of Allah's Might thus increasing our faith in Him.

The second attestation or argumentObserve the rotation of the earth and the moon, the circling of the

earth around the sun and the orderly circling and rotations of the planets. Not to mention the stars that numbers in the millions which are exceedingly bigger than the earth in mass, all of which revolves and rotates around the orbit that was specified for it. We will acknowledges Allah's Strength and Might and confesses that the one that arranges it all truly are the All-Powerful, All-Knower.

The third attestation or argumentObserve the seeds of plants, according to science there are substances

in it that are chemically binding, but there are some secrets that cannot be unlock by human's intelligence, for instance, its ability to grow until becoming a big tree. Mankind still does not possess the knowledge or the capacities to chemically imitate its growth process. They only have the knowledge about its nature and its properties that was created by Allah.

ConclusionBy observing the things around us we will reach the certainty that

Allah is indeed the All-Powerful and the All-Knower.

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3. Allah has Wills and DesiresAllah created all things according to His Desire and from His own

intention, not by accident nor is He being forced to.The desire is called Iraadat and the one that has desires are called

Muriidun.It was written in the Qur'an:

KمLا Gن هE إ EرFمL GذLا أ ادL إ Lر

L wا أ Fئ ي Lش FنL LقEوFلL أ LهE ي EنF ل EوFنE ك Lك ) فLي(82: يس

"Verily, His command, when He intends a thing, is only that He says to it 'be' and it is" Yasiin : 82

Attestation from the mindThis fact are easily acceptable by the mind, when we observe the

creation of the universe with its orderly rules and regulations, we would be convinced that its arrangements cannot just happened by coincidence but have to be in accordance with the will and desire of a supreme being.

The rotation and the circling of the earth, the moon and the rest of the planets points to a regulation solely intended for that particular purpose.

Observe the plants, each and every one of it has its own procedure and process of growth and produces fruits that are specific for it within a time limit specified for it, e.g. Corn tree can only grow in a particular type of soil and environment and within a specific time limit will bear fruits according to the yield that was specified for it.

Thus everything has its own rules and regulations that are specified for it. A person with a sound mind would never say that all this just happened unintentionally or by coincidence.

4. Allah's Might and His Desire (Qudrat and Iraadat)Because Allah is the Almighty, therefore all that He desires to be will

be. None can compel Him against His Will.If Allah was compelled to do something or was forced to receive

orders from someone else then He is not the All-Powerful, the one and only God.

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Based on this argument, everything that happened does not and could not escape from His Strength and Desires.

5. Allah has no equalAllah's characteristics and attributes are dissimilar from His creatures

which means that Allah are different from all new and novel things (Hawaadis).

This characteristic of Allah is called Mukhalafatu lil Hawaadis and the one that has this characteristic are called Mukhalifu lil Hawaadis.Allah stated in the Qur'an:

LسF Lي GهG ل Fل LمGث ءO ك Fى L(11: )الشورى ش"There is nothing like Him" Asy-Syura : 11

FمL EنF وLل Lك LهE ي EفEوwا ل دO ك LحL (4: )اإلخالص أ"And there is none co-equal or comparable unto Him " Al-Ikhlas : 4

Attestations from the mindIf the things created by men are taken as an example, we know that

its maker is not the same as the things that he made.Things that were made by a blacksmith or a carpenter or a goldsmith

etc are not the same as its maker, thus it is impossible that Allah who creates all the creatures from their state of nonexistent to be of the same characteristics and have the same attributes as His creations.

If His characteristics are similar to His creations (makhluk) then He was created too and is attributed with the same attributes of a new thing (hawaadis).

Therefore, His attributes cannot be compared to a creature's attributes, even though the names of the attributes are the same.

As such, Allah cannot be equaled to or in similitude with His creations.

We do not have the capacity to imagine His existence or have the capability to know how does He exists and where.

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Mankind has always believed in things that are unseen to them, things that cannot be touched or heard of, e.g. the belief in the existence of souls, even though its definition or its shape and characteristics are unknown to them.

Not all things that existed have to be seen or touched or heard of. We know that Allah exist because His creations exists, and the proofs and arguments given above shows without a doubt that the attributes of the Creator is dissimilar to the created.

6. Allah is Self Sustaining, Self Existent (Qiyamuhu binafsihi)Meaning that Allah status as the one and only God is not by

appointment or chosen or by force.It was mentioned in the Qur'an:

L LهL ال Gل K إ Gال FحLىe هEوL إ eوFمE ال FقLي (255: البقرة) ال"None has the right to be worshipped but He, the Ever Living, the One Who sustains and protects all that exist (the Self Sustainer)" Al-Baqarah : 255

If God was compelled or forced to do things against His Will or is commanded to or is in need of others for His sustenance then He is not the All-Powerful and the All-Perfect, but the fact is that He is the All-Powerful, none are liken unto Him in strength, the Almighty and All-Perfect.

Thus Allah does not need others to sustain Him but on the contrary all creatures in the universe depended on Him for their sustenance and existence.

This self sustaining characteristic is called Qiyamuhu binafsihi.

7. Allah is the Preexistence and the Eternal (Qidaam and Baqa')Meaning that Allah's existence precedes the rest and there is no

beginning to His existence and is everlasting with no end.Allah stated in the Qur'an:

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LوEه EلKوL رE األ GخL (3: )الحديد وLاأل

"He is the First (nothing is before Him) and the Last (nothing is after Him)" Al-Hadid : 3

eلE ءq ك Fى Lش OكG K هLال Gال هLهE إ FجL(88: )القصص و"Everything will perish save His Face" Al-Qasas : 88

Attestation from the mindIt is clear that Allah is the Creator of all things. Thus it is only logical

that the existence of the Creator should precede that of His creations.Allah Who created this universe has existed before His creations. In

fact, He is the Preexistence with no beginning to His existence.If there was a beginning to His existence, there must be someone who

created Him, whereas it is Allah that creates all things, not a creation Himself. Things that are created are called creatures, not Creator or God.

His existence are eternal, there is no demise for His existence or an end to it.

If there is and end to His existence then there are an another who destroys Him, and if His existence have an end to it then He is not the true God, not the All-Powerful because of His inability to prevent His own destruction.

On top of that, we already knew that the Creator's attributes are dissimilar to that of the creations, i.e. a creature's existence has an end and are not eternal.

Thus there is no doubt in the Preexistence of Allah, none is before Him and He is the Eternal, none is after Him.

8. Allah has no peers (Ahad)This oneness of Allah is called Wahdaniyah and the one that has this

characteristic are called Ahad or Waahid.Allah stated in the Qur'an:

FلEق LوEه Eالله Oد LحL (1: )اإلخالص أ"Say (O Muhammad) He is Allah, (the) One" Al-Ikhlas : 1

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FمE LهEك Gل LهO وLإ Gل دO إ GاحL(163: )البقرة و"And your God is One (God)" Al-Baqarah : 163

Attestations from the mindThere are numerous ways to attest to the oneness of Allah, either by

observing the universe and its course or by our own reasoning.Some of the simpler arguments are as follows:

If there is more than one God, can one destroy the other?

If the answer is yes, the destroyed one is not a God, whereas Allah is the Eternal and can never be destroyed.

If one cannot destroy the other then both are not powerful thus are not entitled to be called God, whereas Allah is the Almighty, All-Powerful.

If the Gods administered and created this universe based on mutual consensus, it means that one still needs the other. And if that is the case, then both have no real power and strength because of their dependence on one another, whereas Allah is the All-Powerful, none are more powerful than Him.

Therefore, there can be only one and true God, none are liken unto Him and none are co-equal to Him.

9. Allah is the Ever Lasting, the All-Hearer, the All-Seer and the One that Speaks

1. The Living attribute of Allah are called Hayaat ( OاةL ي Lح )

The one that has this attribute are called Hayyun ( RىLح )2. The Hearing attribute of Allah are called Sam'un ( OعFم Lس )

The one that has this attribute are called Samii'un (OعF مGي Lس )3. The Seeing attribute of Allah are called Basar ( OرLصL ( ب

The one that has this attribute are called Basiirun ( OرF LصGي ( ب

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4. The Speaking attribute of Allah are called Kalaam ( OالمL ( كThe one that has this attribute are called Mutakallimun ( OمJ Lل Lك ( مEت

It was mentioned in the Qur'an:

L LهL ال Gل K إ Gال FحLىe هEوL إ eوFمE ال FقLي (255: )البقرة ال"None has the right to be worshipped but He, the Ever Living, the One Who sustains and protects all that exists" Al-Baqarah : 255

LوEه eىLحF L ال LهL ال Gل K إ Gال (65: المؤمن/)الغافر هEوL إ"He is the Ever Living, none has the right to be worshipped but He"(Al-Ghafir/Al-Mukmin: 65)

EاللهLو LوEه EعF مGي Kالس EمF Gي FعLل (76: )المائدة ال"And Allah is the All-Hearer, All-Knower" Al-Maidah : 76

EهK Gن EلJ إ Gك ءq ب Fى Lش OرF LصGي (19: )الملك ب"Verily, He is the All-Seer of everything" Al-Mulk : 19

LانL eكL وLك ب Lا ر wرF LصGي (20: )الفرقان ب"And your Lord is Ever All-Seer (of everything)" Al-Furqon : 20

LمK Lل Fمwا مEوFسLى اللهE وLك Gي Fل Lك (164: )النساء ت“And to Moses Allah spoke directly" An-Nisaa' : 164

Attestations according to the mindAllah created this universe and shaped it according to His desire with

His strength, therefore there is no doubt that He lives, hears, sees and speaks.

It is illogical if Allah does not have these characteristics. If indeed Allah is a nonliving entity or are blind or deaf or mute then how can He create this universe or how can He create all the sounds and colors? How

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can He breathe life into His creatures and bestow them the ability to see, hear and speak if He Himself is dead?

If we attributed Him with all this imperfections then He is not the All-Powerful, All-Perfect.

Of course Allah characteristics are dissimilar from His creations. How Allah lives, hears, sees and speaks is different from His creatures. Humans lives by breathing, eating, drinking and sees through their eyes and hears by their ears and speaks with their mouths (tongues) and voices. Whereas Allah does not resemble any of the creatures, Allah sees not through the eyes and hears not with the ears and speaks not with a mouth (tongue) and without voices etc.

None are like unto Him in His essence, characteristics, attributes and deeds.

Thus it is obligatory for us to believe that Allah lives, hears, sees and speaks but it is not obligatory for us to know how.

The limit of the human's mind and the reality of the Essence of Allah.

Mankind were not commanded to really understand or to seek knowledge about the reality of Allah but were commanded to think about the wisdom behind His creations and understand it.

Allah created the sun, the moon, the stars, the sea and rivers so that mankind will understand its benefits.

وFا EرK LفLك FقG فGى ت ل LخF وFا وLال ال EرK LفLك GقG فGى ت ال LخF EمF ال Kك Gن ال فLإLنFو EرJدLقE هE ت LرFدLق

الصغير( الجامع فى )الحديث"Think about the creation and do not think about the Creator for verily He is beyond your comprehension" (The Hadiis in Al-Jaami'u Shaghiir)

The meaning of the Hadiis is that the human's mind does not have the ability to comprehend and understand the reality of Allah's essence because the capability of the human's mind and his senses are limited.

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For example:a. The sense of taste

The tongue can detect sweetness or bitterness, but if the sugar was placed far from it, the tongue can no longer taste its sweetness, thus the sweetness of sugar cannot be tasted unless it was placed in the mouth, even then, the level of sweetness cannot be measured precisely.

b. The sense of vision or sightThe eyes are only capable to see things that are in front of it in plain sight, but if the thing is far or is obstructed then the eyes cannot see it anymore. Even if one wears a spectacles or uses a binocular his vision is still limited, thus not all things can be detected by the eyes.

c. The sense of smellThe nose can detect smells and odors etc provided that the smell is in close proximity to it. If the smell was far away then it cannot be detected by the nose.

d. The sense of hearingThe ears can detect voices and sounds but its capability is limited, if the sound is located far from it then the sound would becomes weaker and are hardly audible even cannot be heard at all.

e. The sense of touchBy touching we can differentiate between softness and coarseness, hot and cold etc, but our sense of touch is also limited. The strength and weaknesses of it are restricted and can be influence by time, place and specific condition, e.g. something warm would feels hot if we just touched a cold thing.

It is clear then that the capabilities of our senses are not limitless and not without restrictions, thus the capability of the mind that depends on these senses is limited too and cannot be trusted to make the correct decision especially when it comes to understanding the reality and the perfection of Allah.

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That is why it is not strange or peculiar that our minds and senses cannot understand the essence of Allah, the One Who created and bestowed both upon us Himself.

Even to fully understand the reality of this world and its conditions are beyond our capabilities and we constantly make mistakes, how can we understand the essence of the Most High, Most Perfect then?

10. The Wisdom of Allah and His KnowledgeAll of Allah's action are according to His Will and are compatible

with His Knowledge which are the most perfect. No one can force Him against His Will and behind His every actions and deeds are benefits and wisdom.

The proof:If we observe the deeds and actions done by a knowledgeable person we would not find an unbeneficial deed from it, but on the contrary, the actions from an ignorant are often of no benefits. And it is not unusual for an ignorant person to misunderstand the actions done by a knowledgeable person and thus will criticize and reproach him because of the limitation of his knowledge and biased views.

For example:If an educational institution was managed by an expert in education,

then it is a surety that its rules are based on the system of bestowing gifts or punishments and reminders depending on the situations.

For those who understands and are knowledgeable would acknowledge the soundness of its system and are in line with the requirements set for an educational institute and would say that the one that manages it are knowledgeable in the art of education.

But for those who are ignorant and whose knowledge are limited would criticize it and say that the teachers are unfair and the materials taught are inadequate and so on.

All this critics are resulted from the limitation of his knowledge and his unhealthy method of thinking and reasoning.

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A poet once said:

FمL Gبq مGنF وLك w عLائ ا قLوFال wحF ي GحLص EهE G مGنL # وLآفLت FفLهFم ال

G Fم قGي Kالس"And how many that criticizes the truth solely based on invalid (sickly) understanding"

Allah created this universe according to His rules and regulations not without any wisdom behind it. Some are created like this while some are like that but all has its own benefits. It is unlikely that Allah created things that are not beneficial. Allah created the legs for walking and the hands for holding or grasping and the eyes for seeing and so on.

Allah created the feeling of hunger in the stomach as an indication of the body's craving for food, and then Allah created plants and animals to be eaten. Allah created the feeling of thirst and created water to quench that thirst.

But plants cannot be eaten unless grown or cooked, water beneath the ground cannot be drank if were not dug. The wisdom behind it so that humans would strive and make an effort to get what they intends.

And likewise how Allah created human beings, some are weak and are prone to sickness, thus Allah created medicinal plants and substances that have medicinal values for their usage.

If a person uses his mind and senses correctly he would come to know of some of the benefits of things that are present in this world.

Extraordinary occurrencesOccasionally Allah would create things that are out of the ordinary so

that mankind would not conclude that the occurrences that happened in the universe are natural and according to its natural behaviour, e.g. a child is born with no hands or ears or born with extra fingers or without legs etc so that mankind will admit that Allah are capable to do as He pleases thus acknowledges to the fact that Allah is the All-Powerful and the events that occurred are not because of a freak or a flaw in the laws of nature. Allah stated in the Qur'an:

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KنG KكL إ ب Lر EالKعLا فLمG FدE ل EرGي (107: )الهود ي"Verily, your Lord is the Doer of whatsoever He intends" Al-Huud : 107

A short storyOne day a young man takes shelter underneath a tall and shady

banyan tree. On the left side of the tree grows a watermelon plant that bears a very big watermelon. While looking at it he started thinking to himself that it should have been better if Allah had made the watermelon as the fruit of the banyan tree and vice versa because the stalk of the banyan tree are big thus are suitable with the size of the watermelon, i.e. a big fruit for a big tree and a small fruit for a small tree.

While he was lost in his thought a banyan seed fell and hit him in the nose which surprises him and made him to rethink again and then said to himself, "All praise is to Allah for creating the seeds of the banyan tree small, if it was as big as a watermelon then a terrible mishap would befall upon me".

And from that day on, he would never question the wisdom behind Allah's creations.

The wisdom behind every creationIt was mentioned in the Qur'an:

Lا وLمLا LقFن ل Lخ GاتLوLم Kالس Lض FرL FاألLا وLمLا وLمEهL Fن Lي FنL ب Gي ب GعL ال

(38: )الدخان"And We created not the heavens and the earth and all that is between them for mere play" Ad-Dukhan : 38

Lا وLمLا LقFن ل Lا خLمEه K Gال FحLقJ إ Gال LكGنK ب هEمF وLل LرL Fث كL L أ LمEوFنL ال LعFل ي

(39: )الدخان"We created them not except with truth, but most of them know not"Ad-Dukhan : 39

Conclusion:I. The Obligatory Attributes or Qualifications of Allah

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From what we have learned previously, we can conclude that among Allah's attributes or qualities are:

1. Exists : OدFوEجEو2. Preexistence : OمLدGق3. Eternal : OاءLقL ب4. None are like unto Him : EةLفL ال LخEم GثGادLوLحF Gل ل5. Self-Sustaining : EهEامL هG قGي GسFفL Gن ب6. The One : OةK Gي وLحFدLان7. The Almighty : Oة LرFدEق8. The One Who desires : OةLاد LرG إ9. The All-Wise : OمF ل Gع10. The Ever Living : OاةL ي Lح11. The All-Hearer : OعFم Lس12. The All-Seer : OرLصL ب13. The One that Speaks : OمL Lال ك

And because of all the attributes above, it is obligatory for Allah to be:

14. His condition being powerful : ا wرGادLق15. His condition being desirable : Fدwا مEرGي16. His condition being knowledgeable : Gمwا عLال17. His condition being living : Rا ي Lح18. His condition being seeing : Fعwا مGي Lس19. His condition being hearing : ا wرF LصGي ب20. His condition being speaking : Jمwا Lل Lك مEت

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In truth, there are only slight differences between number 7 to 13 and 14 to 20, thus it is pointless to explore and discuss it in details. All the evidences and attestations given are sufficient and adequate enough as proofs for our convictions.

These 20 obligatory qualities of Allah are usually referred to in Usuluddin as the twenty qualities of Allah that is obligatory for the mind to believe in.

II. The Impossible Attributes of AllahEvery qualities or attributes that are the exact opposites of the

qualities given above are called the impossible qualities of Allah:

1. Nonexistence : EمLدLعF ال2. New : EثFوEدEحF ال3. Extinct : EاءL FلفLن ا4. Similar to other creatures : EةL Lل FمEمLاث FحLوLادGثG ال Gل ل5. Not Self-Sustaining : EاجL Gي ت FحG Fاال GهGرF GغLي ل

6. More than One: EدFوEجEو GكF رGي Kالش

)EدeدLعK )الت7. Weak : Eز FجLعF ال8. Desire less : EةK اهGي LرL Fك ال9. Ignorant : EلFهLجF ال10. Dead : EتFوLمF ال11. Deaf : EمLمKالص12. Blind : FعLمLى ال13. Mute : EمL Lك Fب ال

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And His conditions being:

14. One that is weak : ا wزGاجLع15. One that is forced : هwا LرF مEك16. One that is in ignorance : w اهGال Lج17. One that is not living : wا Jت مLي18. One that is deaf : KمLص

L أ19. One that is blind : LعFمLى أ20. One that is mute : LمL Fك Lب أThese are the opposite of the twenty attributes mentioned before.

III. The Permissible Attributes or Qualities of AllahAllah does whatever He pleases.Allah stated in the Qur'an:

Lكe ب LرLو EقE ل FخL آءE مLا ي LشL LارE ي ت FخL (68: )القصص وLي"And your Lord creates whatsoever He wills and chooses" Al-Qasas : 68

The creation of this universe is not something definite. If it is a surety or something that is definite, then all things that have existed are obligated to exist. If the creation of this universe falls under things that are unconceivable, then it is impossible for all things that have already existed to exist.

Whereas the truth of the matter is that a thing will only exist whenever Allah wills it to exist and if Allah does not desire it to exist, the thing would never have existed.

IV. The 99 Characteristics of Allah ( الحسنى األسماء )

The attributes of Allah are not just restricted to the ones mentioned above. The names of Allah that also points towards His attributes are numerous. To be brief, all attributes that points towards the perfection of

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Allah are obligatory for Him while every imperfections are impossible for Him.

There are 99 Attributes or Characteristics of Allah mentioned in the Qur'an known as the Asmaa'ul Husna, which means good names or perfect attributes. On top of that, the twenty obligatory qualities mentioned before are also included in it.

It is very important to remember that the qualities of Allah are different from His creations, even if there are similarities in the names of the attributes, His attributes are final in its perfections.The 99 attributes are:

1. Ar-Rahmaan the All-Compassionate EنLمFح Kالر2. Ar-Rahiim the All-Merciful EمF ي Gح Kالر3. Al-Malik the Absolute Ruler EكG FمLل ال4. Al-Qudduus the Pure One EسFوeدEقF ال5. As-Salaam the Source of Peace EمL ال Kالس6. Al-Mukmin the Inspirer of Faith EنGمFؤEمF ال7. Al-Muhaimin the Guardian EنGمF FمEهGLي ال8. Al-'Aziiz the Almighty EزF FعLزGي ال9. Al-Jabbaar the Compeller EارK ب LجL ال10. Al-Mutakabbir the Supreme EرJ Lب Lك FمEت ال11. Al-Khaaliq the Creator EقG ال LخF ال12. Al-Baariu the Maker of Order EئGارL Fب ال13. Al-Musawwir the Shaper of Forms EرJوLصEمF ال14. Al-Ghaffar the Forgiving EارKفLغF ال15. Al-Qahhaar the Dominant EارKهLقF ال16. Al-Wahhaab the Bestower EابKهLوF ال17. Ar-Razzaaq the All-Provider Eاق Kز Kالر18. Al-Fattaah the Opener EاحK FلفLت ا

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19. Al-'Aliim the All-Knower EمF Gي FعLل ال20. Al-Qaabidl the Restrainer EضG FقLاب ال21. Al-Baasith the Spreader Eط GاسL Fب ال22. Al-Khaafidl the Humbler EضGافLخF ال23. Ar-Raafi' the Exalter EعGاف Kالر24. Al-Mu'izz the Giver of Honors eزGعEمF ال25. Al-Mudzill the Humiliator eلGذEمF ال26. As-Samii' the All-Hearer EعF مGي Kالس27. Al-Basiir the All-Seer EرF LصGي Fب ال28. Al-Hakam the Judge EمL FحLك ال29. Al-'Adl the Just EلFدLعF ال30. Al-Lathiif the Subtle One EفF KطGي الل31. Al-Khabiir the All-Aware EرF Gي ب LخF ال32. Al-Haliim the Forebearing EمF Gي ل LحF ال33. Al-'Aziim the Magnificent EمF FعLظGي ال34. Al-Ghafuur the Forgiver EرFوEفLغF ال35. Asy-Syakuur the Rewarder of Thankfulness EرFوE ك Kالش36. Al-'Aliy the Highest eىG FعLل ال37. Al-Kabiir the Greatest EرF Gي Lب Fك ال38. Al-Hafiiz the Preserver EظF فGي LحF ال39. Al-Muqiit the Nourisher EتF FمEقGي ال40. Al-Hasiib the Accounter EبF ي GسLحF ال41. Al-Jaliil the Sublime EلF Gي ل LجF ال42. Al-Kariim the Generous EمF LرGي Fك ال43. Ar-Raqiib the Watchful One EبF قGي Kالر44. Al-Mujiib the Responder to Prayer EبF ي GجEمF ال

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45. Al-Waasi' the All-Comprehensive Eع GاسLوF ال46. Al-Hakiim the Perfectly Wise EمF Gي FحLك ال47. Al-Waduud the Loving One EدFوEدLوF ال48. Al-Majiid the Majestic One EدF ي GجLمF ال49. Al-Baa'its the Resurrector EثGاعL Fب ال50. Asy-Syahiid the All-Witness EدF هGي Kالش51. Al-Haqq the Truth eقLحF ال52. Al-Wakiil the Trustee EلF Gي FوLك ال53. Al-Qawiy the Possessor of Strength eىGوLقF ال54. Al-Matiin the Forceful One EنF Gي FمLت ال55. Al-Waliy the Governor eىG FوLل ال56. Al-Hamiid the Praised One EدF FحLمGي ال57. Al-Muhsiy the Appraiser eىGصFحEمF ال58. Al-Mubdi' the Originator EئGدF FمEب ال59. Al-Mu'iid the Restorer EدF FمEعGي ال60. Al-Muhyi the Giver of Life FمEحFيGى ال61. Al-Mumiit the Taker of Life EتF FمEمGي ال62. Al-Hayyu the Ever Living One eىLحF ال63. Al-Qayyuum the Self Existing One EمFوe FقLي ال64. Al-Waajid the Finder Eد GاجLوF ال65. Al-Maajid the Glorious One Eد GاجLمF ال66. Al-Waahid the Only One Eد GاحLوF ال67. Al-Ahad the One Eد Lاألح68. Ash-Shamad the Satisfier of All Needs EدLمKالص69. Al-Qaadir the All-Powerful EرGادLقF ال70. Al-Muqtadir the Creator of All Power EرGدL FمEقFت ال

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71. Al-Muqaddim the Foremost EمJدLقEمF ال72. Al-Muakhkhir the Delayer Eر JخLؤEمF ال73. Al-Awwal the First EلKاألو74. Al-Aakhir the Last Eر Gاآلخ75. Azh-Zhaahir the Manifest One EرGاهKالظ76. Al-Baathin the Hidden One EنGاطL Fب ال77. Al-Waaliy the Protecting One FوLالGى ال78. Al-Muta'aaliy the Supreme One LعLالGى FمEت ال79. Al-Barr the Righteous eرL Fب ال80. At-Tawwab the Guider to Repentance EابKوK الت81. Al-Muntaqim the Avenger EمGقL Fت FمEن ال82. Al-'Afuwwu the Oft-Pardoning eوEفLعF ال83. Ar-Rauuf the Clement EفFوEء Kالر84. Maalikul Mulk the Owner of All EكG FكG مLال FمEل ال

85.Dzul Jalaali wal Ikram

the Lord of Majesty and BountyLل FجLال ذEوالام LرF GوLاإلك

86. Al-Muqsit the Equitable One EطGسFقEمF ال87. Al-Jaami' the Gatherer EعGام LجF ال88. Al-Ghaniy the Rich One eىG FغLن ال89. Al-Mughniy the Enricher FمEغFنGى ال90. Al-Maani' the Preventer of Harm EعG FمLان ال91. Ad-Dlaar the Creator for the Harmful eارKالض92. An-Naafi' the Creator of Good EعGافK الن93. An-Nuur the Light EرFوe الن94. Al-Haadi the Guide FهLادGى ال95. Al-Baadi' the First Cause EعF LدGي Fب ال

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96. Al-Waarits the Inheritor of All EثGارLوF ال97. Al-Baaqii the Everlasting One LاقGى Fب ال98. Ar-Rasyiid the Unerring EدF ي Gش Kالر99. Ash-Shabuur the Patient One EرFوE الصKب

A lot of Muslims like to name their children with Abdu and then adding the Names of Allah after it, e.g.

Abdul RahmanAbdul RahimAbdul MalikAbdul Qudus

Abdu means slave. Thus the meaning of the name is the slave of Allah, in addition to the supplication contained in its meaning.

CHAPTER THREEHUMAN BEINGS AND

THE GUIDANCE FROM ALLAH

1. THE GUIDANCE FROM ALLAHAfter we have known and are convinced with the divinity of Allah

and the conditions surrounding His divineness we have now reached the essence that is the main focus of this subject, i.e. Allah's guidance.

To clarify the point that humans are in constant need of the guidance from Allah, we would start by clarifying two main factors:

The First Explanation:THE NATURE OF THE HUMAN'S SOUL IN RELATION WITH THE GUIDANCE FROM ALLAH

Every person that are of a sound mind, even scholars and intellectuals, in spite of their differences in religions or races all believed without a doubt that: "Death is not the end of everything and this life is just transitory and it is not the final destination that ends just like that"

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They also firmly believed that: "Behind this existence is another existence", even though the nature of the next existence are generally unknown to them.

They also believed that: "In the next life a person would receive either eternal happiness or punishments that would last forever as the reward of their former deeds and actions"

All these beliefs are derived from the natural tendencies of men that were bestowed upon them via divine inspiration, just as the feeling of hunger or thirst that were bestowed upon us by Allah directly without having to be taught or influenced by others.

This God given tendencies enables us to achieve perfection and to be religious.

Because of these questions that originated from their own self awareness, mankind is naturally curious about the future, especially regarding the circumstances that would affect their happiness.

But can they know about such things? How can they understand the things that are still a mystery to them when they still cannot fully understand the worldly affairs that are clear in front of them?

Indeed, even if they pool all their resources together and made use the knowledge of their predecessors it is still not enough for them to comprehend it fully.

It is clear then that humans are weak and ignorance, they do not have the abilities to know what is good for them and to know the correct path that would lead them to perfection, let alone to understand things that are hidden from them and things that would guide them toward eternal happiness.

Because of that, Allah out of His Mercy and Wisdom showed and guided some humans whom are free from defects and have a clear and sound mind and whose hearts are pure and strengthened them with clear and indisputable arguments. They are the ones that guides and leads the way to achieve true and eternal happiness. They are the Messengers of Allah or His Prophets, and the path shown is called religion.

The Second Explanation:

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THE HUMAN'S CONDITION IN RELATION TO THE GUIDANCE OF ALLAH

Mankind is equipped with some guidance that helps in the preserving and completing their lives and existence. The guidance are various and are of several stages.

The First GuidanceThe first guidance bestowed by Allah upon all living creatures are

called instinct, i.e. natural tendencies we were born with such as the feeling of hunger, thirst, our natural inclination towards something delicious or tasty. These natural tendencies are with us when we are still babies and it enables us to ask for food of milk by way of crying.

These instincts are greatly beneficial for us, especially in the absence of other senses or guidance. These instincts existed without having to learn it first from others. Of course these basic senses are not enough even for animals, let alone for human beings whose status are nobler than the rest of the creatures.

The Second GuidanceThe second level or stage is the five senses (Al-Hawasul Khamsu). It

is more extensive and complete than the basic instincts and is enough for the preservation of lives.

The first and second guidance were bestowed on both human beings and animals. An animal can exist and live with just these two guidance but there are some creatures that can exist with just the first guidance (refer to Biology).

Both of it develops rapidly in animals but slowly in humans. Our senses of touch, smell, seeing and hearing are inferior compared to some animals such as dogs, horses, birds, ants etc.

Are the two guides enough for humans? The answer is obvious, not at all!

The five senses can easily be tricked and are prone to misinterpret things. Small things can barely be seen by the eyes and cannot be seen from far, just as big things seems small from faraway. Loud voices or sounds sometimes cannot be heard for various reasons. A straight branch

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looks curved or seems to be moving if underwater or when seen through steam etc.

Both guidelines would make a lot of mistakes and misinterpretations if it were not attached to other guidance.

The Third GuidanceThe third guide is the mind or the ability to reason.The mind completes the two former guidelines. It corrects the

mistakes and the misinterpretations of both. Even though the sense of hearing would make a lot of misinterpretations or the sense of seeing is not always accurate, the mind will compensate for all the weaknesses so that the person would know the truth of the situation.

By using the mind, a person is capable of reaching status higher than the rest of the creatures. With it he can arrange his affairs and organize it or make things that will be beneficial for his lives.

The mind can be teach and enhance thus sharpened through experiences and experiments. It is also capable to take the experiences and the experiments of others for its own. And by way of experiences and experiments the mind can reach such a level of excellence that will bring astonishment to others, even considered to be impossible to achieve previously.

That is why it is not surprising that some humans are fanatics to the power of the mind even to the point of putting it as the center of human's perfection. It is not strange then why nowadays we can find some humans worshipping the power of the mind and takes it as their religion.

But we must not forget, the mind is also susceptible to make mistake and misjudge things that will eventually eliminate its ability to ascertain the truth.

This can be resulted from various reasons, among it are:1. Mankind has lustful desires that are boundless2. Mankind do not live a solitary lifeBecause of these lusts and desires that are limitless some humans

would violate and transgress the rights of others even though his mind acknowledges the wrongness of his actions and does not agrees with it and this can cause an upheaval between them and leads them to their destruction.

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Thus it is clear now that these three guidelines are still not enough and cannot guides us towards progress and the completeness of life and peacefulness.

The Fourth GuidanceIt is obvious that we are in need of another guidance to complete the

three guidelines mentioned earlier. This guidance must be able to illuminate the darkness of one's lusts and desires and to supervise the mind constantly and directs us towards the deeds and actions that will guarantee our safety and happiness. This guidance is called the guidance of Religion or the guidance of

Allah or Hidayatullah ( الله هداية ) In spite of that, to know and to take the guidance from Religion is not

an easy task. It has always been the source of disagreement and dispute among us even though at the same time we are aware and realized the importance of being religious and the importance of fulfilling our obligations to God.

That is why we need someone from our own kind to show us and to guide us to the true religion strengthened by evidences given by Allah as proof of his righteousness.

2. THE PROPHETS AND THE APOSTLESIt was mentioned in the Qur'an:

LصFطLفGى الله LةG مGنE Lي Gك FمLالئ w ال ال Eس Eر LنGمLو GاسK الحج( الن :75(

"Allah chooses Messengers from angels and from men" Al-Hajj : 75

There is no doubt that men are not created equal. Some are just ordinary and some are more intelligent while some are extremely intelligent. Some are weak and some are strong while there are others that are stronger than the rests.

Thus Allah chooses some of the humans that are extraordinary and strengthened them so that they are strong enough to receive His

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Revelations and are capable of conveying It to others while showing exemplary conducts for others to follow.

This guidance is in the form of rules and guidelines sent down by Allah and are called Religion (Ad-Deen).

The chosen ones are called Prophets and Apostles and the guidelines are called Revelation (Wahyu).

Prophet (Nabi):Nabi actually means a person that convey news or messages and

Anbiyaa' is the collective noun of it.Whereas Nabiyullah in Islamic terminology means a person that

receives Revelations from Allah but he is not obligated to convey the message to others.

Apostle (Rasul):Rasul means messenger and Rusul is the collective noun of it which

means Messengers.Rasulullah means the Messenger of Allah, one that is obligated to

convey the teachings received from the revelations to mankind. Thus all Apostles are Prophets but not all Prophets are Apostles.

There are several ways for them to receive the Revelations from Allah. Some of the Revelations are sent down to them directly while others are received through intermediaries. These are called the methods Revelations were received.

When an Apostle received a Revelation and then conveyed it to the masses there are two basic responses to his calling. Some of them would believe him while others would hesitate or refuse to believe him deliberately, making up excuses for not believing him and asking for proof thus challenging the righteousness of the Apostle.

Because of that, by the Will of Allah the Apostle would bring forth evidences proving the righteousness of his message and defeating the arguments and allegations of those against him. These proofs from the Apostles are called Miracles (Mu'jizat).

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3. MU’JIZAT (المعجزة )All Apostles have distinctive signs or qualities that strengthened the

righteousness of their message. These signs are superior to the natural phenomenon and mankind could not imitate it or produce the like of it. These distinguishing features are called Mu'jizat which originally means the one than can defeat.

Therefore, whenever a miracle happens, it would be of things that are extraordinary and are beyond the capabilities of human beings. Indeed the objective and the purpose of miracles are to defeat and overcome the capabilities of men.

Mankind's response to MiraclesWhen a miracle happened, the masses are divided into two categories

according to their reactions to it:a. For those whose hearts are pure, they would submit themselves to

the truth and follow the guidance shown to them. They are the realized ones and are blessed with noble characters. They are the ones blessed with glad tidings.

b. For those influenced and submitted themselves to their carnal desires, they would refuse to see the truth and would proceed to seek other paths because of their arrogance or the feeling of humiliation if they submit themselves to the truth or because of their envy and jealousy of the bearer of truth or maybe because they have gone too far down the strayed path thus are too ashamed to return back to the truth. They are the mislead ones and they are the ones who oppress themselves with their own deeds and actions.

This is how mankind would usually respond to a miracle.

When and why miracles happenedWhen men denied the righteousness of the Apostle and ridiculed him

and rebelled against him, Allah would bestow upon him a miracle that

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would repel their accusations thus shutting the mouth of those who made accusations without producing any evidences to support their claims.

Therefore, miracles happened when there are defiance and denial, challenging those who are defiant to produce or imitate the miracle, if they are capable to do it so that they would realize that it is beyond their capabilities and they cannot and never can produce the likes of it.

When they cannot produce and it has been proven that they can never produce the likes of it, the inferiority of their arguments becomes clearer thus defeated and the righteousness of the Apostle is established and the difference between right and wrong becomes clearer.

Thus how Allah bore testimony to the righteousness of His Apostle and no human being can make or imitate something similar to the miracles or produce the likes of it.

The miracles are proofs that the Apostles are righteous even if there are those who disavow it. The presence of those who denies the truth after evidences have been given to them will not reduce the righteousness of the Apostles.

The comparison between Miracles and SorceriesAre miracles and sorceries the same? The answer is a definite no!

Sorcery or magic is not undefeatable by men and its skills can be acquired by learning until a person can be a magician or a sorcerer. Whereas miracles are things that cannot be acquired by learning or be imitated, even if all men worked together they would not be able to produce something similar to it or to imitate it.

During the time of the Pharaoh, the miracles of Moses were at first thought to be the work of magic but it was more astonishing than the most famous and powerful magic of that time until the Pharaoh said: "O you sorcerers, verily Moses is your chief who has taught you magic"

But the truth is that the Pharaoh sorcerers were not able to imitate let alone to defeat the miracles of Moses. And this is the difference between miracles and sorceries.

Types Of Miracles

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There are various types of miracles. Some can be detected by the five senses (materialized) while some cannot (formless).

Miracles that materialized and miracles that are formlessMiracles that materialized are like the flowing of water from the cane

of Prophet Moses when his people ask him for water while in the desert. Whereas miracles that are formless or cannot be detected by the senses are like the miracle of Jesus in that he can tell his people precisely the food that they ate back home.

Miracles to create or nullify the existence of thingsThere were miracles to create things that previously did not exist

such as the creation of clouds to protect the people of Israel from the scorching sun while in the Tieh desert.

And there were also miracles that nullified the existence of things such as the nullifying of the burning properties of fire for Abraham when his people wanted to burn him.

Miracles that were eternal and miracles that only exists temporarilyThere are miracles that endured forever while others are temporary

and lasted within a specified time limit.Miracles that are not eternal are the miracles of the Apostles prior to

Prophet Mohammed pbuh whereas miracles that are eternal are the miracles of Prophet Mohammed pbuh.

The reason is that the laws of the earlier Prophets are only specified for their own people and will be cancelled or expires with the coming of the next Prophet or the next rules and regulations.

But as for Prophet Mohammed pbuh, he is the last of the Messengers thus the laws sent down to him are everlasting and are valid for all races and nations till the Day of Resurrection. This miracle that is everlasting is the Holy Qur'an.

Miracles specifically for the mind and miracles specifically for the senses

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Apart from the categorization of the miracles above, it can also be divided into two general categories:

1. Miracles that was specific for the mind2. Miracles that was not specific for itThe miracle for the first category is the Holy Qur'an and the rest of

the miracles of the Apostles are under the second category.

The existence of miracles is not inconceivableMaybe there are those who think that miracles are something that is

preposterous. Nay! It is not preposterous at all!This is because miracles happened out of the wish and the desire of

Allah Who created this universe. Water flows downwards and steel expands when heated because Allah wills it to be like that (Sunnatullah).

Thus it is not inconceivable for Him to create things that were (formerly) unknown to us and contradicts the Laws of Allah (Sunnatullah) as we have known.

As for things that were once thought to be impossible by the mind, there are a lot of examples that proves that what was once thought to be impossible was actually possible once the reasons and the facts were known.

One thing is for sure, miracles are things that are beyond the capabilities of men and are a clear and undeniable proof for those who denied the truth.

4. INSPIRATION AND REVELATION ( الوحى اإللهام / )Where did inspiration and revelation come from?Originally both have the same meaning. Wahyu originally means

guidance or knowledge that were given quickly, 'quickly' as in immediately straight to the soul without having to go through the mind first.

That is why even the expertise of a spider in spinning a web is sometimes referred to as revelation (wahyu) too.

But the meaning of revelation or divine revelation, also known as prophetic revelation in Islamic terminology is the guidance from Allah to

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His Prophets and Apostles. The Apostles are obligated to convey the guidance received by them to mankind and to lead them towards goodness and happiness in this world and the next. Therefore, for the Prophets and the Apostles, there is no doubt that the revelations received by them are from Allah.

The difference between an inspiration and a revelation is that the origin of an inspiration is unknown, it just appear in the heart. Whereas a revelation (according to religion) is a divine guidance received by the Prophets and the Apostles in which they are convinced that it is from Allah and is the truth and is flawless.

Because the revelations are specifically for the Prophets and Apostles, its nature and secrets are unknown to us because it is not a thing that can be touched, seen, heard and so on. We can only know the effect of it or what resulted from it. The realities of revelations are only known by those chosen by Allah, whose souls are strengthened and hearts are cleansed and are not influenced by worldly affairs and are far from doing unholy things.

When Allah wants to send down a revelation to His Prophet, Allah would direct the Prophet's heart and concentration entirely to the divine revelation about to be sent down. At that moment, he would divert all of his attention from the physical world thus uniting with his soul in the metaphysical world and receives the guidance or knowledge from Allah. Such guidance or knowledge cannot be obtained by effort or other endeavors.

How Revelations Were Sent DownThere are three methods how revelations were sent down as

mentioned in the Qur'an:

LانL وLمLا رq ك LشL Gب LنF ل JمLهE أ Lل Eك K الله ي Gال wا Eإ ي FحLو FوL آءG مGنF أ LرLو

qابLجGح FوL لL أ Gس FرE w ي وFال Eس Lر

LىGحFوE GهG فLي GذFن Gإ آءE مLا ب LشL KهE ي Gن GىR إ FمO عLل Gي : الشورى( حLك51(

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"It is not given to any human being that Allah should speak to him unless (it be) by Revelation, or from behind a veil, or (that) He sends a Messenger to reveal what He wills by His leave. Verily, He is the Most High, Most Wise" Ash-Shura : 51

The explanations of the three methods are as follows.a. The Revelation without any intermediaries

The Prophet received the Revelation directly with the strength of his soul and then conveys it to the people.

The Revelation entered his soul in a flash and at that moment all of his attentions and concentrations centered on receiving the Revelation thus he became unattached from the physical world and unites with the metaphysical or the spiritual world.

b. The Revelation received from behind a veil (hijaab)It is when the Prophet wants to know about something, he would

focus all of his attentions and his soul towards that particular thing until becoming unattached from the material world. This material or physical world is the veil or hijaab that screened the spiritual world. And then he would receive the Revelation from behind the veil.

c. The Revelation sent down through intermediaries It is the Revelation sent down by the angel that acts as the

intermediary between Allah and His Prophet. The angel's name is Gabriel (Jibriil), also known as Ruhuul Ameen.

There are a lot of verses in the Qur'an that mentioned about him, among the verses are:

Lل LزL GهG ن وFحE ب eالر EنF LمGي GكL عLلLى األ Fب EوFنL قLل Lك Gت مGنL لLنF FذGرGي FمEن انq ال LسGلG Gى� ب ب LرLع qنF Gي مEب

)195-193: الشعراء(

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"Which the trustworthy Ruh (Gabriel) has brought down upon your heart (O Mohammed) that you may be (one) of the warners. In the plain Arabic language" Ash-Shu'ara : 193-195

Thus the spirit of men can meet with the spirit of angels because of the interconnection between them by the will of Allah.

The soul of a Prophet is the strongest and the purest among the human beings. Because of this strength he is capable to unite with the spiritual world, whenever Allah wills it, for the sake of mankind.

The existence of souls is not impossibleThe existence of souls from a higher status and its meeting with souls

that are strong that has been chosen by Allah is not something that is inconceivable.

Ancient and modern knowledge even the most recent knowledge establishes that: There are substances that existed in this universe that is so refined until cannot be detected by normal sight.

Therefore, if that is what Allah desires and through His All-Encompassing knowledge, the Prophets can receive the Revelation.

When a Messenger of Allah conveyed the Revelation received by him to us and his righteousness was strengthened by miracles, it is upon us to believe him and submit ourselves to his commands and his guidance.

5. THE CHARACTERISTICS OF THE APOSTLESBearing in mind the responsibilities of the Apostles as the

Messengers of Allah that were given the tasks of guiding mankind and reforming them, it is imperative that they possess the characteristics mentioned below:

1. Truthful, thus he would never lie ( OقFدGص)

2. Trustworthy, thus he would never betrays ( OةL مLانL (أ

3. Always convey the commands of Allah or His prohibitions, thus

he would never hides or only reveals some of the revelations (OغF Gي Fل Lب (ت

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4. Intelligent, thus he is not ignorant or stupid or absent minded (OةL (فLطLان

These are the four obligatory characteristics for an Apostle and the exact opposite of it are the inconceivable characteristics for him.

If the Apostles are liars then they would be the ones that mislead others, not the ones guiding them and all of their sayings would be only lies. This would contradict the facts that their righteousness has been corroborated by Allah by the miracles.

If they did not convey all of Allah's commandments then it would mean that they deliberately hid some of the Revelations thus giving those who denies the truth an excuse for their refusals whereas Allah has stated in the Qur'an:

w ال Eس Eر LنF رGي JشL FنL مEب FذGرGي K وLمEن Lال Gئ EوFنL ل Lك KاسG ي Gلن اللهG عLلLى لOةKجEح LدFعL لG ب Eس eالر

(165: )النساء"Messengers as bearers of good news as well of warnings in order that mankind should have no plea against Allah after the (coming of) Messengers" An-Nisaa' : 165

Permissible characteristics for the ApostlesThe Apostles are human beings too and they are the best examples

for the rest to follow. And as human beings, it is natural for them to have the usual traits and characteristics of humans (Al-A'raadlul Basyariyah) but without the defects and flaws that will decrease their status as the Messengers of Allah.

The permissible attributes for them are the same attributes of a normal human being such as eating, drinking, having families, tiredness, death, healthiness and they were also affected by diseases and sicknesses which will not make others be loathsome and distances themselves from him. Allah has stated in the Qur'an:

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Lا وLمLآ Fن ل Lس FرL LكL أ Fل FنL مGنL قLب Gي ل Lس FرEمF K ال Gال KهEمF إ ن

L EوFنL أ Eل كF Lأ Lي ل

LامLعKالط LنFو EشFمL وLاقG فGى وLي FسL (20: )الفرقان األ"And We never sent before you (O Mohammed) any of the Messengers but verily they ate food and walked in the markets" Al-Furqan : 20

FدLقL Lا وLل Fن ل Lس FرL w أ ال Eس Eر FنGم LكG Fل Lا قLب Fن عLل LجLو FمEهL ا ل wاجLو FزL أwةK ي JرEذL(38: )الرعد و

"And indeed We sent Messengers before you (O Mohammed) and made for them wives and offspring" Ar-Ra'd : 38

6. THE NUMBERS OF PROPHETS AND APOSTLESIt was mentioned in the Qur'an:

FدLقL Lا وLل Fن ل Lس FرL w أ ال Eس Eر FنGم LكG Fل FهEمF قLب Lا مLنF مGن FكL قLصLصFن Lي عLلFمEهF LمF مLنF وLمGن LقFصEصF ل FكL ن Lي )المؤمن( : )غافر عLل

78)

"And indeed We have sent Messengers before you (O Mohammed) of some of them We have related to you their story, and of some We have not related to you their story" Ghaafir (Al-Mukmin) : 78

The number of Prophets is unknown to us, only Allah knows the exact numbers, as He has stated in the verses above.

There are 25 Prophets mentioned and their stories were related in the Qur'an. They are the ones that we are obligated to believe in with certainty.The Names of the Prophets:

1. Adam EمLآد2. Enoch (Idriis) GدFرGيFس إ3. Noah (Nuuh) EوFح ن4. Huud هEوFد

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5. Saalih صLالGح6. Abraham (Ibraahiim) Fم اهGي LرF Gب إ7. Lot (Luth) EوFط ل8. Ishmael (Ismaa'iil) Fل مLاعGي FسG إ9. Isaac (Ishaaq) GسFحLاق إ10. Jacob (Ya'quub) LعFقEوFب ي11. Joseph (Yuusuf) EوFسEف ي12. Job (Ayyuub) eوFب ي

L أ13. Shu'aib عLيFب Eش14. Moses (Musa) مEوFسLى15. Aaron (Haaruun) وFن EارLه16. Isaiah (Dzulkifli) FكGفFل ذEوال17. David (Daawud) دLاوEد18. Solomon (Sulaimaan) FمLان Lي ل Eس19. Elias (Ilyaas) Lاس Fي Gل إ20. Elisha (Ilyasa') LسLع Fي Gل إ21. Jonah (Yuunus) EوFنEس ي22. Zachariah (Zakariyya) Kا LرGي ك Lز23. John (Yahyaa) LحFيLى ي24. Jesus ('Iisaa) FسLى عGي25. Mohammed pbuh مEحLمKد

Ulul 'Azmi ( العزم أولو )From the 25 Prophets mentioned above, there are 5 of them that are

of a higher status called the Ulul 'Azmi which means the Messengers of strong will.The 5 Prophets are:

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1. Mohammed pbuh2. Abraham3. Moses4. Jesus5. Noah

A more detailed story about them and their outstanding qualities can be found in books detailing the history of the Prophets and Apostles.

7. THE HOLY QUR'AN IS A MIRACLEMoses has to face peoples that are famous for their skills in sorceries,

that is why his miracles are the skills that are capable to defeat even the greatest sorcery of that time such as the transformation of his cane into a big snake and swallowed all the snakes conjured by the sorcerers.

Jesus was confronted by the people known for their expertise in the science of medicines thus Allah bestowed him with miracles to cure incurable diseases. He even has the ability to resurrect the dead.

All of this is not impossible because it all happened according to the will of Allah and His strength that surpasses the strength of humans thus proving that miracles are not because of the desires nor from the strength of the Prophets but are from Allah Himself.

The sorcerers that confronted Moses and the healers during the time of Jesus after they saw the miracles acknowledges it and admitted that it was beyond the human's capabilities. The sorcerers have the rights to acknowledge the truth of it because of their skills in sorceries whereas for the people it is suffice for them to admit to the righteousness of Moses with the defeat of the sorcerers. And likewise for the healers during the time of Jesus and suffice for the people to acknowledge to the truthfulness of Jesus by their healers defeats.

As for our Prophet Mohammed, he has to face people that glorified literatures and poetries.

Thus the Qur'an is the miracle to face them. The Arab experts in literatures and their poets were amazed with the Qur'an, especially after they were challenged by the Qur'an Itself with the verse:

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FنG EمF وLإ Fت Eن Fبq فGى ك ي Lا رKمGا مL Fن ل KزL Lا عLلLى ن FدGن EوFا عLب تF فLأ

qة LرFو EسG GهG مGنF ب Fل وLادFعEوFا مGث FمE هLدLآءLك Eش FنGم GنFوEد Gالله FنG EمF إ Fت Eن FنL ك : )البقرة صLادGقGي

23)"And if you (Arab pagans, Jews and Christians) are in doubt concerning that which We have sent down to Our slave (Mohammed) then produce a chapter of the like thereof and call your witnesses (supporters and helpers) besides Allah, if you are truthful" Al-Baqarah : 23

For a non-expert in Arabic literatures it is sufficient for him with the defeat of the experts in that particular field themselves as proof for the righteousness of Mohammed pbuh.

Apart from that, the contents of the Qur'an are miracles too just as the techniques of its phrasings and expressions that are impossible to have been written by an orphan who is illiterate and have no educational background whatsoever.

The contents of the Qur'an consisted of guidelines, good moral conducts and the basis for laws and justice which are suitable for all times and places and are in accordance with the natural laws of the universe.The Qur'an even has accurate explanations regarding:a. Histories of events that serves as an example for us metaphoricallyb. Knowledge about the divine nature of Allahc. Facts that is consistent with the knowledge only known in recent

times regarding health, biology, cosmography as well as politics, economics and socio cultural sciences.

For example, the pollination of some plants through the intermediary of the wind was mentioned in the Qur'an thirteen centuries ago but it was only discovered in this century by the scientists.

Lا Fن ل Lس FرL LاحL وLأ ي Jالر LحGاقLوL (22: )الحجر ل

"And We send the winds fertilizing (the plants)" Al-Hijr : 22

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The rotation of the earth was also mentioned in the Qur'an with the statement from Allah:

LرLى LالL وLت ب GجF EهLا ال ب LسFحL LمEرe وLهGىL جLامGدLةw ت حLابG مLرK ت Kالس (88: )النمل

"And you will see the mountains and think them solid but they shall pass away as the passing of the clouds" An-Naml : 88

There are a lot of other examples in the Qur'an, too many to be mentioned here one by one.

One of the miracles of the Qur'an is its preservation from corruptions and alterations, meaning that the Qur'an has not been corrupted in the forms of additions or subtractions or alterations from the original text since thirteen centuries ago till now.

This is consistent with the promise from Allah Who stated:

Kا Gن LحFنE إ Lا ن Fن ل KزL FرL ن Kا الذJك Gن LهE وLإ LحLافGظEوFنL ل (9: )الحجر ل"Verily it is We Who have sent down the Zikr (the Qur'an) and surely, We will guard it (from corruption)" Al-Hijr : 9

The Qur'an has spread to all corners of the world and printed countless times but if only one mistake or a change from the original text was made, the Muslim nations would rises and returns it to its original condition, thus the Qur'an is preserved and guarded in the hearts of millions of those who memorizes it and by the printing of millions of copies of the original text.

This is a clear and undeniable proof that the Qur'an was not composed by Mohammed pbuh but was sent down to him by Allah.

No one can compose the like of the Quran, not during the time of Mohammed pbuh, not now, not even in the future till the Day of Resurrection.

In just twenty three years our Prophet Mohammed can change the ways of his people and reformed them with the help of the Qur'an.

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Someone that is poor and unarmed with no wealth can change an uncivilized nation turning them into a nation that has good morals and noble characters, from being idol worshippers to the worship of Allah, from a nation that was hostile to one another into a nation that loved one another.

Never have such a big change been made by someone in such a short period of time.

There can be no doubt then that the Qur'an is the biggest miracle for Mohammed pbuh and are everlasting and that he was a Messenger of Allah, therefore, it is upon us to believe in the Qur'an and its contents.

CHAPTER FOURAS-SAM'IYYAT

(THINGS WE WERE TOLD ABOUT)

As-Sam'iyyat are affairs or things that cannot be comprehend by the mind all by itself and its realities are only known to us by the explanations and the facts from the source of the Religion itself, i.e. from the Books of Allah and from the explanations of the Prophets.

Among the state of affairs that are included in As-Sam'iyyat are:a. The Angelsb. The Books of Allahc. The Day of Judgmentd. The Divine Preordainment and the Decree of Allah

Also included in As-Sam'iyyat are the Djinns, Heaven, Hell, the affairs of the graves and so on.

1. Angels ( المالئكة )Allah created all sorts of creatures. Some has forms and figures but

are lifeless such as stones and so on. Some has forms and shapes and are alive such as animals and human beings while some are alive but are formless such as the angels and so on.

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Angels are different from humans in their characteristics and responsibilities. They are neither males nor females. They never eat or drink and under normal circumstances cannot be seen with the naked eye.

They are the servants of Allah, created for the sole purpose of obeying His commands and to serve Him. They will never disobey Him nor will they be bored or tired in carrying out His commands just as the way human beings never feels tired breathing all the time because that is how they were created to be.

We have no knowledge about their attributes other than what has been informed to us by Allah and His Prophet.

We are not obligated to really know the reality of their qualities, suffice for us to just believe that they exists and have characteristics as what was mentioned in the Qur'an.

The Prophets and Apostles can meet with the angel that brings the Revelations. He would come to them in the shape of a human being by Allah's leave, or sometimes in other forms or shapes.

There are numerous verses in the Qur'an explaining about the angels and their characteristics, some of the verses are:

Lل LزL GهG ن وFحE ب eالر EنF LمGي GكL عLلLى األ Fب EوFنL قLل Lك Gت مGنL لLنF FذGرGي FمEن ال(194-193: )الشعراء

"Which the trustworthy Ruh (Gabriel) has brought down upon your heart (O Mohammed) that you may be (one) of the warners"

KنG EمF وLإ Fك Lي FنL عLل LحLافGظGي امwا ل LرG FنL ك Gي Gب Lات LمEوFنL ك LعFل مLا يLنFوE LفFعLل (12-10: )اإلنفطار ت

"But verily, over you (are appointed angels in charge of mankind) to watch you, Honourable writing down (your deeds), they know all that you do" Al-Infithaar : 10-12

FفGظE مLا Lل GالK قLوFلq مGنF ي F إ GيLدL FبO ل قGي Lر OدF Gي (18: )ق عLت

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"Not a word does he utter but there is a watcher by him ready (to record it)" Qaaf : 18

LنFوEاف LخL KهEمF ي ب Lر FنGم FمGهGقFوLف LنFوE LفFعLل وFنL مLا وLي EرLمFؤE ي(50: )النحل

"They fear their Lord above them, and they do what they were commanded" An-Nahl : 50

FلEق FمE LوLفKاك Lت LكE ي FمLوFتG مLل KذGى ال JلL ال EمF وEك Gك EمK ب GلLى ث إFمE Jك ب Lر LنFوEعLج FرE ت

(11: )السجدة"Say: the angel of death, who is set over you, will take your souls. Then you shall be brought to your Lord" As-Sajdah : 11

KنG FنL إ KذGي L ال EوFنL ال EؤFمGن ةG ي LرGاآلخG مeوFنL ب LسE Lي LةL ل Gك FمLالئ الLةL مGي FسL FثLى ت Eن (27: )النجم األ

"Verily, those who believe not in the Hereafter, name the angels with female names" An-Najm : 27

LمE وLمLا LعFل EوFدL ي ن Eج LكJ ب Lر KالG (31: )المدثر هEوL إ"And none can know the armies of your Lord but He" Al-Muddaththir : 31

eهLا يL Lأ FنL ي KذGي EوFا ال EمF قEوFا ءLامLن ك LسEفF Lن EمF أ Fك Gي LهFل ا وLأ wارL وLقEوFدEهLا ن

EاسK ةE الن Lار LجGحF وLالFهLا Lي LةO عLل Gك دLادO غGالظO مLآلئ Gش L LعFصEوFنL ال هEمF مLآ اللهL ي LرLم

L أLنFوE LفFعLل وFنL مLا وLي EرLمFؤE ي(6: )التحريم

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"O you who believe! Ward off yourselves and your families against a Fire (Hell) whose fuel is men and stones, over which are (appointed) angels stern (and) severe, who disobeys not (from executing) the Commands they receive from Allah, but do that which they are commanded" At-Tahriim : 6

The numbers of angelsOnly Allah knows the exact number of the angels. Each and every

one of them has their own names and responsibilities and their names are connected with their responsibilities. Their responsibilities mentioned in the Qur'an and by the Prophets are a lot, among them are:

1. Bringing down the Revelations from Allah to His Prophets and Apostles. He is named Ar-Ruhul Ameen or Ar-Ruhul Qudusor Jibriil (Gabriel)

Fل FرGي ب Gج

2. Bringing sustenance to all creatures, named Miikaaiil

Fل Gي Lائ Fك مGي3. Blowing the trumpet in the Hereafter, named

IsraafiilFل افGي Lر FسG إ

4. Taking the souls, named 'Izraaiil Fل Gي ائ Lر FزGع5&6. Watching and writing down the deeds done

by mankind, named Rakiib and 'AtiidقGيFب Lر Fد Gي وعLت

7&8. Questioning the deceased in their graves,

~ named Munkar and Nakiir

Lر Fك و مEنFر Gي Lك ن

9. Supervising Hell, named Malikor Zabaaniyah

مLلGكLة( Gي Lان ب Lز(

10. Supervising Heaven, named Ridwaan رGضFوLان

The Djinns الجن

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Djinns are the creatures of Allah that are formless too thus cannot be seen by the naked eye but their existence was mentioned in the Qur'an, there is even a chapter (soorah) in the Qur'an named soorah Al-Djinn.

Djinns are capable to perform extraordinary feats. Some of them are disbelievers (Kaafir) while others are believers (mu'min). Some are righteous (Shaalih) while others are lecherous (Faasiq). They can see us but we cannot see them.It was mentioned in the Qur'an:

LقL ل LخLو KانLجF Lارq مGنF مLارGجq مGنF ال (15: )الرحمن ن"And the djinns, He created from a smokeless flame of fire" Ar-Rahmaan : 15

FذG Lآ وLإ فFن LرLص LكF Lي Gل ا إ wرLفL FجGنJ مGنL ن LمGعEوFنL ال ت FسL ءLانL ي FرEقF الLمKا وFهE فLل EرLضLا حFوE EوFا قLال FصGت Lن LمKا أ KوFا قEضGىL فLل GلLى وLل إ

FمGهGمFوLق LنF FذGرGي (29: )األحقاف مEن"And (remember) when We sent towards you (Mohammed) a group of the djinns, (quietly) listening to the Qur'an. When they stood in the presence thereof, they said: Listen in silence, and when it was finished, they returned to their people as warners" Al-Ahqaaf : 29

Kا Lن Kا وLأ GمEوFنL مGن ل FسEمF ا ال K¦¦نGمLو LنFوEط G¦¦اسLقF LمL . فLمLنF ال ل F¦¦سL أ

LكG Lئ وFلE وFا فLأ KرLحL دwا. ت Lش Lر

مKاL FقLاسGطEوFنL وLأ EوFا ال ان L¦¦كLف LمK هLن LجG ا ل w¦¦بLطL14: )الجن ح-

15)"And of us some are Muslims, and of us some are disbelievers (who deviated from the right path). And whosoever has embraced Islam, then such have sought the right path. And as for the disbelievers (who deviated from the right path), they shall be firewood for Hell" Al-Djinn : 14-15

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ا L¦¦¦ي Lر L¦¦¦شFعLم JنGجF FسG ال Gن LمF وLاإل Lل EمF أ Gك Fت أ L¦¦¦ي Oل E¦¦¦س Eر FمE Fك مGنLنFوeصEقL EمF ي Fك Lي Gى عLل Lات EمF آي Lك وFن EرGذ F¦¦نE آءL وLي L¦¦قG EمF ل وFمGك L¦¦ا يLذ L¦¦ه EوFا ال L¦¦ا قL هGدFن L¦¦ى شLلLا عL ن G¦¦سEفF Lن FهEمE أ ت Kر L¦¦غLو Eاة L¦¦ي LحF Lا ال Fي ال¦¦دeن

هGدEوFا LشLى وLلLع FمGه GسEفF Lن KهEمF أ نL EوFا أ Lان FنL ك LافGرGي : )األنع¦¦ام ك

130)"O you assembly of djinns and mankind! Did not there come to you Messengers from amongst you, reciting unto you My verses and warning you of the meeting of this Day of yours? They will say, we bear witness against ourselves. It was the life of this world that deceived them. And they will bear witness against themselves that they were disbelievers"Al-An'aam : 130

2. The Books Of Allah الله كتب ) ) (The Holy Books from Allah)

Allah has sent down Revelations containing His divine guidance and guidelines to His Messengers.

These Revelations were then compiled in holy books called the Books of Allah (Kutubullah).

These books consists of laws concerning His commandments and prohibitions (Shari'a), the promise of glad and bad tidings as well as admonitions and codes of ethics and good conducts in life and worship. We believed that these books were not man made, i.e. were not composed by the Apostles but are from Allah.It was mentioned in the Qur'an:

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LنLامLء EلFو Eس Kآ الرLمG FزGلL ب نE FهG أ Lي Gل JهG مGنF إ ب Lر LنFوE FمEؤFمGن وLال

RلE GاللهG ءLامLنL ك GهG ب Lت Gك GهG وLمLالئ Eب Eت GهG وLك ل Eس EرLالبقرة و( : 285)

"The Messenger (Mohammed) believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allah, His Angels, His Books and His Messengers" Al-Baqarah : 285

There are four Books compulsory for us to believe in:1. Taurat (Torah)- sent down to Prophet Musa (Moses) that

consisted of the Shari'a Laws and teachings about the true faith.2. Zabuur (Psalms)- sent down to Prophet Daawuud (David) that

consisted of supplications, dzikr, admonitions and wisdoms, he did not received any laws or rules because he was commanded to abide to the laws of Prophet Musa.

3. Injiil (Gospel)- sent down to Prophet 'Isa that comprises of invitation to men to submit themselves to the One God. It also cancelled some of the laws in the Taurat that was no longer suitable for that period.

4. Al-Qur'an- sent down to Prophet Mohammed pbuh that comprises of the Shari'a laws and cancelled some of the laws from the previous Books that was no longer deemed suitable for that period of time and completing it with the laws that are suitable.

The laws and rules in the Qur'an are valid until the Day of Judgment because it was the last Book to be sent down and we are obligated to abide ourselves only to its laws. The Qur'an cannot be changed or replaced because its contents are consistent with and suitable for all times.

The Qur'an was the biggest miracles for Prophet Mohammed pbuh and the guidance in it are irreplaceable and priceless.

The Qur'an was first sent down in Mecca on the 17 th of Ramadhan thirteen years before the Prophet's emigration to Medina (the Hijra).

The first verse to be revealed was:

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F أ LرFقG G ا م FاسG JكL ب ب Lى رGذK LقL ال ل L(1: )العلق خ"Read! In the name of your Lord Who has created (all that exists)"Al-'Alaq : 1

The last verse to be revealed was:

LمFوL Fي FمLلFتE ال كL EمF أ Lك EمF ل Lك Fن (3: )المائدة دGي

"This day, I have perfected your religion for you" Al-Maaidah : 3

Among the verses mentioning about the Books are as follows:

Lل LزF Lن LابL مLعLهEمE وLأ Gت Fك FحLقJ ال Gال EمL ب LحFك Gي FنL ل Lي KاسG ب FمLا الن فGيLفEوFا Lل ت Fاخ GهF فGي(213: )البقرة

"And with them He sent down the Scripture in truth to judge between people in matters wherein they differed" Al-Baqarah : 213

LهE ال GقEوFن ب FسL FقLوFلG ي Gال مFرGهG وLهEمF بL Gأ EوFنL ب LعFمLل : )األنبياء ي

27)"They speak not until He has spoken, and they act on His command"Al-Anbiyaa' : 27

Lل KزL FكL ن Lي LابL عLل Gت Fك FحLقJ ال Gال GمLا مEصLدJقwا ب FنL ل Lي FهG ب LدLي يLل LزF Lن اةL وLأ LرFوK FلL الت ي GجF وLاإلن

(3: عمران )آل"It is He Who has sent down the Book (the Qur'an) to you (Mohammed) with truth, confirming what came before it. And He sent down the Taurat (Torah) and the Injeel (Gospel)" Aali Imraan : 3

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Lا Fن Lي ا دLاوEدL وLآت wرFوE ب L(163: )النساء ز"And to Daawud (David) We gave the Zabuur (Psalms)" An-Nisaa' : 163

LنFوEف JرLحE GمL ي Lل Fك وFا مLوLاضGعGهG عLنF ال EسL وFا مGمKا حLظا وLن EرJ ذEكGهG (13: )المائدة ب

"They change the words from their (right) places and have abandoned a good part of the Message that was sent to them" Al-Maaidah : 13

Lو LنGم LنF KذGي EوFا ال Kا قLال Gن LصLارLى إ Lا ن LخLذFن LاقLهEمF أ Fث وFا مGي EسL وLنوFا مGمKا حLظا EرJ GهG ذEك ب

(14: )المائدة"And from those who call themselves Christians, We took their covenant, but they abandoned a good part of the Message that was sent to them"Al-Maaidah : 14

Kا Gن LحFنE إ Lا ن Fن ل KزL FرL ن Kا الذJك Gن LهE وLإ LحLافGظEوFنL ل (9: )الحجر ل"Verily it is We Who have sent down the Zikr (the Qur'an) and surely, We will guard it (from corruption)" Al-Hijr : 9

The Scripture ( صحيفة ) Apart from the four Books, there are also Scriptures sent down by

Allah to some of His Prophets, they are:1. Prophet Adam2. Prophet Syits3. Prophet Idriis (Enoch)4. Prophet Ibraahiim (Abraham)5. Prophet Musa (Moses)

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The contents of the Scriptures that are still valid were included in the Qur'an. Thus suffice for us to follow the teachings of the Qur'an that exists till now.Among the verses in the Qur'an that mentioned the Scriptures are:

FدLق LحL LفFل كKى مLنF أ LزL LرL ت مL وLذLك Fاس GهJ ب Lى رKلLصLف FلL . بLنFو EرG EؤFث LاةL ت ي LحF Lا ال Fي . الدeنEة LرGاآلخLو OرF ي Lى خLقF Lب GنK وLأ LفGى هLذLا . إ وFلLى الصeحEفG ل

E . األGفEحEص LمF اهGي LرF Gب )19-14: األعلى( وLمEوFسLى إ

"Indeed whosoever purifies himself shall achieve success. And remembers (glorifies) the name of his Lord and prays. Nay, you prefer the life of this world, although the Hereafter is better and more lasting. Verily, this is in the former Scriptures. The Scriptures of Ibraahiim (Abraham) and Musa (Moses)" Al-A'la : 14-19

3. The Day Of Judgment ( اآلخر اليوم )It is our obligation to believe in the coming of the hereafter as stated

by Allah in the Qur'an.It was stated that a Day will come where all the creatures will be

destroyed and this day is called the Day of Judgment or doomsday (Yaumul Qiyaamah).

Then all of mankind will be resurrected from their graves on the signal gave by an angel (Israafiil) with his blowing of the Trumpet. And then all of their deeds will checked and counted and weighted, for those whose good deeds outweighs his bad deeds will be rewarded with Heaven whereas for those whose bad deeds outweighs his good deeds will received torment and be rewarded with Hell.

We do not have the knowledge about Judgment Day or its characteristics or how and when will it happen other than what was explained and mentioned in the Qur'an. Among the verses mentioning about the Hereafter are as follows:

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LكG نK ذLلL Gأ FحLقe هEوL اللهL ب KهE ال ن

L EحFيGى وLأ FمLوFتL ي هE ال K¦¦نL عLلLى وLأJلE ءq ك Fى Lش OرF . قLدGيKنL اعLةL وLأ K¦¦الس Oة L¦¦يG FبL ال آت ي Lا ر L¦¦هF LنK فGي FعLثE الل¦¦هL وLأ Lب مLنF يEوFر) فGى FقEب (7-6: الحج ال

"That is because Allah: He is the Truth and it is He Who gives life to the dead, and it is He Who is able to do all things. And surely, the Hour is coming, there is no doubt about it, and certainly, Allah will resurrect those who are in the graves" Al-Hajj : 6-7

LخGفE مLوLاتG فGى مLنF فLصLعGقL الصeوFرG فGى وLن Kالس FنLمLو ضG فGى Fاألر KالG اءL مLنF إ Lش EاللهKمE EفGخL ث FهG ن EخFرLى فGي GذLا أ LامO هEمF فLإ وFنL قGي EرEظF Lن : )الزمر ي

68)"And the Trumpet will be blown, and all who are in the heavens and all who are on the earth will swoon away, except him whom Allah wills. Then it will be blown a second time, and behold they will be standing, looking on (waiting)" Az-Zumar : 68

ا K¦¦مL LقEلLتF مLنF فLأ هE ث E¦¦نF وL مLوLازGي E¦¦هLى فGف qة L¦¦شF ي Gع qةL ي G¦¦اض Kر .

مKاL EهE خLفKتF مLنF وLأ Fن مLوLازGي

Eه e¦¦مE ةO فLأ L¦¦يGاوLآ ه L¦¦مLو . Lاك LرFد

L ا أ L¦¦م Fه L¦¦يGه Oار L¦¦ن . Oة L¦¦يGام Lح (9-6: )القارعة

"Then as for him whose balance (of good deeds) will be heavy, he will live a pleasant life (in paradise). But as for him whose balance (of good deeds) will be light, he will have his home in a pit (Haawiyah), and what will make you know what it is? (It is) a fiercely blazing Fire!" Al-Qaari'ah : 6-9

KقEوFا KارL فLات Gى الن Kت KاسE وLقEوFدEهLا ال ةE الن LارLجGحF LعGدKتF وLال أLنF LافGرGي Fك Gل (24: البقرة) ل

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"Then fear the Fire (Hell) whose fuel is men and stones, prepared for the disbelievers" Al-Baqarah : 24

FنLمLف FلLمFعL FقLالL ي ةq مGث KرLا ذ wرF ي Lخ Eه LرL LعFمLلF . وLمLنF ي يLالLقF ةq مGث KرLرا ذ Lش Eه LرL ي

(8-7: )الزلزلة"So whosoever does good equal to the weight of an atom shall see it. And whosoever does evil equal to the weight of an atom shall see it" Al-Zalzalah : 7-8

LالLق EلFو Eس Lر Gالله KلىLص Eالله GهF Lي KمL عLل ل L¦¦سLو Lال L¦¦ق : Eالل¦¦ه KزLع KلLجLو EتFدLدFعL LادGى أ GعGب ل

LنF ي GحG FنO ال مLا الصKال تF عLيL أ Lال رLو OنEذE مGعLتF أ Lال سLو Lر L¦¦طLخ

رq قLلFبG عLلLى LشL بءEوFا LرFاقLا وLم FمE Fت ئ Gال شLف " EمL LعFل LفFسO ت EخFفGىL مLا ن LهEمFF أ مGنF ل

Gة KرEق qنE LعFي " أ الخطاب¦¦¦ة ~ مفت¦¦¦اح مس¦¦¦لم و البخ¦¦¦ارى ) رواه

( والوعظAllah's Messenger said : "Allah the Great and Almighty said: 'I have prepared for My righteous slaves things no eyes has set upon and no ears has heard of and no hearts of men ever recalled of', thus if that is what you wanted then recite the verse: No person knows what is kept hidden for them of joy" (Narrated by Al-Bukhaari and Muslim - Miftaahul Khithabah wal Wa'zi)

LمE فLال LعFل LفFسO ت EخFفGىL مLا ن LهEمFF أ ةG مGنF ل KرEق qنE LعFي آءw أ LزLج GمLا EوFا ب Lان EوFنL ك LعFمLل ي

(17: )السجدة

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"No person knows what is kept hidden for them of joy as a reward for what they used to do" As-Sajdah : 17

4. The Divine Preordainment And The Divine Decree ( قضاء (وقدر

It is our obligation to believe that everything that has happened or that would happen has been destined by Allah long ago. All the affairs, whether good or bad has been predestine and written down in accordance to a specific boundaries but we would not know what was destined for us before its occurrence.

The destinies that were predestined are called the Divine Preordainment or Qadar or Taqdir. The carrying out of what was destined is called the Divine Decree or Qadhaa'.

Some scholars called Taqdiir as Qadhaa' and Qadhaa' as Taqdiir or Qadar (the opposite of the definitions above).

Thus, everything happened because of His will and strength, and according to His will and strength. Therefore, there is no such thing as 'coincidence'.

Aside from that, Allah has given us His Divine Guidance on how and what we should do to move forward and achieve what we desire for the sake of our happiness in this world and the next.

We have to strive and make an effort if we want to get what we want, in accordance with Allah's laws regarding cause and effect (sabab wal musabbab) and then we are obligated to make supplications, seeking Allah's favor in granting whatever is it that we intends.

In order to achieve happiness in this world and in the hereafter we have to obey and carry out all of Allah's commands and stay away from His prohibitions.

Allah has promised those who do good deeds with rewards and those who do bad deeds with torment. Indeed Allah is true to His promises.

To be brief, it is our obligation to believe in Qadhaa' and Qadar and to strive in all our endeavors and abide to Allah's commands. We also have to believe that all good deeds will be rewarded and all bad deeds

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will be rewarded with torment and torture, either in this world or in the hereafter.

Qadhaa' and Qadar are the sole rights of Allah and it is beyond our comprehension. Our duties are to choose and strive and to make supplications with the conviction that Allah would never neglect us nor will He mistreat and oppress us.There are a lot of verses in the Qur'an explaining this matter clearly, some of the verses are:

صLابL مLآL Lةq مGنF أ Fب ضG فGى مEصGي Fال األرLى وGف FمE ك GسEفF Lن GالK أ إLابq فGى Gت كFنGم GلF LنF قLب LهLا أ أ LرF Lب (22: )الحديد ن

"No calamity befalls on the earth or on yourselves but it is inscribed in the Book of Decrees (Al-Lauh Al-Mahfuuz) before We bring it into existence" Al-Hadiid : 22

eلE ءq وLك Fى Lش EهLدF ن Gع qارLدFقGمG (8: )الرعد ب"Everything with Him is in (due) proportion" Ar-Ra'd : 8

FلEق FنL Lا ل Lن Fب EصGي GالK ي LبL مLا إ Lت Lا اللهE ك Lن )البراءة( : )التوبة ل51)

"Say: Nothing shall ever happen to us except what Allah has ordained for us" At-Taubah (Al-Baraa'ah) : 51

KذGى (3: )األعلى فLهLدLى قLدKرL وLال"And Who has measured (preordainments for everything) and then guided" Al-A'la : 3

GلEقLا وFوE LLرLى اعFمLل ي LسLف Eالله FمE Lك EهE عLمLل وFل Eس LرLو LنFوE FمEؤFمGن (105)البراءة( : )التوبة وLال

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"And say (O Mohammed): Do deeds! Allah will see your deeds, and so

will His Messenger and the believers" At-Taubah (Al-Baraa'ah) : 105

LهLا LتF مLا ل ب LسL FهLا ك Lي LتF مLا وLعLل ي LسL Fت (286: )البقرة اك"He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned" Al-Baqarah : 286

LكL مLآ صLابL Lةq مGنF أ ن LسLح LنGمLف Gآ اللهLمLو LكL صLاب

L مGنF أqةL Jئ ي Lس FنGGمLف Lك GسFفL ن

(79: )النساء"Whatever of good reaches you, is from Allah. But whatever of evil befalls you, is from yourself" An-Nisaa' : 79

KنG GمE ال اللهL إ LظFل KاسL ي wا الن Fئ ي Lش KنGكL KاسL وLل هEمF الن EسEفF Lن أLنFوEمG LظFل (44: )يونس ي

"Truly! Allah wrongs not mankind in aught, but mankind wrong themselves" Yuunus : 44

Jى Lن FعE ال أ EضGي EمF عLامGلq عLمLلL أ Fك Lرq مGنF مGن FثLى ذLك Eن آل) وLأ(195: عمران

"Never will I allow to be lost the work of any of you, be he male or female" Ali Imraan : 195

KنG JرE ال اللهL إ EغLي q مLا ي GقLوFم وFا حLتKى ب EرJ EغLي هGمF مLا ي GسEفF Lن Gأ ب(11: )الرعد

"Verily! Allah will not change the condition of a people as long as they do not change their state themselves" Ar-Ra'd : 11

KنG لGفE ال اللهL إ FخE FعLادL ي FمGي (9: عمران آل) ال

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"Verily! Allah never breaks His Promise" Ali-'Imraan : 9

A BRIEF EXPLANATIONABOUT QADHAA' AND QADAR

Regarding our faith in Qadhaa' and Qadar, we have to be careful as not to misunderstand and misinterpret it so that we would not implement it wrongly.

For example: Those who just sits back waiting for the fate that would befall on him without doing anything. This is wrong because we were commanded to work and strive ourselves in pursuing our objectives. But what is peculiar about those who just wait for fate is that when they are hungry or thirsty, they would not just sits back and wait for whatever destiny has in stored for them but would go about searching for food or would make every effort asking for it.

A true believer would never be lazy nor is he a coward.On the contrary, the belief in Qadhaa' and Qadar should provide the

necessary impetus to motivate us to push ourselves and urging us to be brave in pursuing our endeavors and conquering our fears in life. This is because we faithfully believed that whatever calamities that were destined for us cannot be averted even if we just sat back doing nothing. And if we have sincerely made every effort in pursuing our objectives, then we have fulfilled our obligations and performed our duties. And for those who have performed his obligations wholeheartedly and sincerely, surely his efforts are not in vain.

Even though occasionally the results from our efforts are not to our satisfactions, we know that the struggle in not over and we believe that all our efforts are not futile and that Allah will reward us for it in this world and in the hereafter.

When we have exerted ourselves wholeheartedly according to the laws of Cause and Effect (As-Sabab wal Musabbab) and with good intentions but are still unable to achieve the desired objectives or were prevented from accomplishing it, we should not be saddened or dejected by it and we should never gave up because of it. Suffice for us to believe

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that it was predestined and was what Allah has decreed for us, thus proving that there is a higher authority more powerful than us, and this higher authority is Allah, the Almighty. It is then upon us to take the failure as an invaluable lesson and try to understand the wisdom behind it.

CLOSING

All praise be to Allah, thus we have concluded our lessons in the science of Usuluddin according to the Ahl-Sunnah wal-Jamaa'ah school of thought, which encompasses the Six Basic Tenets of Faith (Arkaanul Imaani As-Sittah) complete with its attestations, either Daleel Naqly or Daleel Aqly. The Six Basic Tenets of Faith are:

1. The believe in Allah

2. The believe in His angels

3. The believe in His revealed Books

4. The believe in His Messengers

5. The believe in the Day of Resurrection

6. The believe in Qadhaa' and Qadar

May these lessons be beneficial for us in preserving and strengthening our faith, and for our happiness in this world and in the hereafter. Amien !

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Ushuluddin B. Inggris