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Verily, I Am Allah There Is No God But I…

[Quran – 20:14] “Verily! I am Allah! La ilaha illa Ana (none has the right to be worshipped but I), so worship Me, and perform As-Salat (Iqamat-as-Salat) for My Remembrance”

The Prophet (Peace Be Upon Him) has said: [Muslim, Book#001, Hadith #0047] “It is narrated on the authority of Mu’adh b. Jabal that he observed: I was riding behind the Messenger of Allah (may peace be upon him) on an ass known as ‘Ufair. He (Mu’adh) observed: He (the Holy Prophet) said: Mu’adh, do you know what right has Allah over His bondsmen and what right have His bondsmen over Him? Mu’adh added: I replied: Allah and his Messenger know best. Upon this, the Holy Prophet remarked: The right of Allah over His bondsmen is that they should worship Allah and should not associate anything with Him, and the right of His bondsmen over Allah, Glorious and Sublime, is that He does not punish him who associates not anything with Him. He (Mu’adh) added: I said to the Messenger of Allah: Should I then give the tidings to the people? He (the Holy Prophet) said: Do not tell them this good news, for they would trust in it alone.”

[Bukhari, Book #72, Hadith #850] “Narrated Mu’adh bin Jabal While I was riding behind the Prophet and between me and him and between me and him there was only the back of the saddle, he said, “O Mu’adh!” I replied, “Labbaik, O Allah’s Apostle, and Sa’daik!” he said, “Do you know what is Allah’s right upon his slave?” I said, “Allah and His Apostle know best” He said, “Allah’s right upon his slaves is that they should worship Him alone and not worship anything else besides Him.” Then he proceeded for a while and then said, “O Muadh bin Jabal!” I replied, “Labbaik, O Allah’s Apostle: Sa’daik!’ He said, “Do you know what is the right of the slaves upon Allah if they do that?” I replied, “Allah and His Apostle know best.” He said, “The right of the slaves upon Allah is that He will not punish them (if they do that).”

[Sunan Abu Dawud, Book #9, Hadith #1577] “Narrated Abdullah ibn Mu’awiyah al-Ghadiri: Abu Dawud said: I read in a document possessed by Abdullah ibn Salim at Hims: Abdullah ibn Mu’awiyah al-Ghadiri reported the Prophet (peace be upon him) as saying: He who performs three things will have the taste of the faith. (They are:) One who worships Allah alone and one believes that there is no god but Allah; and one who pays the zakat on his property agreeably every year. One should not give an aged animal, nor one suffering from itch or ailing, and one most condemned, but one should give animals of medium quality, for Allah did not demand from you the best of your animals, nor did He command you to give the animals of worst quality.”

Wise Sayings From Hadith

1) Narrated `Ali (RA): The Prophet (PBUH) said, “Do not tell a lie against me for whoever tells a lie against me (intentionally) then he will surely enter the Hell−fire.” [Bukhari 1/106]

2) Narrated Abu Huraira(RA): The Prophet(PBUH) said, “Religion is very easy and whoever overburdens himself in his religion will not be able to continue in that way. So you should not be extremists, but try to be near to perfection and receive the good tidings that you will be rewarded; and gain strength by worshiping in the mornings, the nights.”
[Bukhari 1/38]

3) Narrated Al−Mughira(RA): The Prophet (PBUH) said, “Allah has forbidden you
(1) to be undutiful to your mothers
(2) to withhold (what you should give) or
(3) demand (what you do not deserve), and
(4) to bury your daughters alive. And Allah has disliked that
(A) you talk too much about others
(B), ask too many questions (in religion), or
(C) waste your property.” [Bukhari 8/6]

4) “He who does not thank people does not thank Allah.”Hadith – Tirmidhi 1877, Saheeh: Related by and at-Tirmidhee (no. 1877) and Aboo Daawood (no. 4177). It was declared authentic by Imam al-Albaanee in as-Saheehah (no. 417)

5) Narrated Adi bin Hatim heard the Prophet(PBUH) saying: “Save yourself from Hellfire even by giving half a date fruit in charity.” [Bukhari 2/498]

6) Narrated Abu Huraira(RA): The Prophet(PBUH) said, “Whoever established prayers on the night of Qadr out of sincere faith and hoping for a reward from Allah, then all his previous sins will be forgiven; and whoever fasts in the month of Ramadan out of sincere faith, and hoping for a reward from Allah than all his previous sins will be forgiven.” [Bukhari 3/125]

7) Narrated Abu Huraira(RA): The Prophet(PBUH) said, “Whoever believes in Allah and the Last Day should not hurt (trouble) his neighbor. And I advise you to take care of the women, for they are created from a rib, and the most crooked portion of the rib is its upper part; if you try to straighten it, it will break, and if you leave it, it will remain crooked, so I urge you to take care of the women.” [Bukhari 7/114]

8) Narrated Abu Huraira (RA): Allah’s Apostle (PBUH) said, “Anybody who believes in Allah and the Last Day should not harm his neighbor and anybody who believes in Allah and the Last Day should entertain his guest generously and anybody who believes in Allah and the Last Day should talk what is good or keep quiet. (i.e. abstain from all kinds of evil and dirty talk).” [Bukhari 8/47]

9) Abu Huraira (RA) reported Allah’s Messenger (may peace be upon him) as saying: The world is a prison−house for a believer and Paradise for a non−believer.[Muslim 42/7058]

10) Abu Huraira (RA) reported Allah’s Messenger(PBUH) said: There is a bone in the human being which the earth would never consume and it is from this that new bodies would be reconstituted (on the Day of Resurrection). They said: Allah’s Messenger, which bone is that? Thereupon he said: It is the spinal bone. [Muslim 41/705]

11) The son of Abu Said al−Khudri reported on the authority of his father that Allah’s Messenger (may peace be upon him) said: When one of you yawns, he should keep his mouth shut with the help of his hand, for it is the devil that enters therein. [Muslim 42/710]

Saying Of Allah: Selected Verses From Quran

1) And when you speak [i.e., testify], be just, even if [it concerns] a near relative [Al-An’aam 6:152]

2) “O you who believe! Be afraid of Allah, and be with those who are true (in words and deeds).” (At-Tawbah 9:119)

3) “And eat up not one another’s property unjustly.” (Al-Baqarah 2:188)

4) O you who have believed, do not consume one another’s wealth unjustly but only [in lawful] business by
mutual consent. [Qur’an Surah An-Nisaa 4/29]

5) Come not near the wealth of the orphan except with that which is, better (to improve it). [Surah Al-Israa 17/34]

6) And seek help through patience and prayer; and indeed, it is difficult except for the humbly submissive [to Allah]. [Al-Baqarah 2:45]

7) And speak to people good [words] and establish prayer and give zakat. [Al-Baqarah 2:83]

8) And fulfill the covenant of Allah when you have taken it [Al-Nahl 16:91]

9) Indeed, Allah commands you to render trusts to whom they are due, and when you judge between people to
judge with justice. [Al-Nisa’ 4:58]

10) And whoever fears Allah – He will make a way for him to get out (from every difficulty) [Al-Talaaq 65:2]

11) And whoever relies upon Allah – then He is sufficient for him. [Al-Talaaq 65:3]

12) He who obeys the Messenger has obeyed Allah. [Al-Nisa’ 4:80]

13) Never will you attain the good [reward] until you spend [in the way of Allah] from that which you love. [Aal ‘Imraan 3:92]

14) Allah does not allow the reward of believers to be lost. [Aal ‘Imraan 3:171]

15) Indeed, Allah does not like every self-deluded and boastful (person). [Luqmaan 31:18]

16) And be moderate in your pace and lower your voice. [Luqmaan 31:19]

17) And when My servants ask you, [O Muhammad], concerning Me – indeed I am near. I respond to
the invocation of the supplicant when he calls upon Me.[Al-Baqara 2:186]

18) Whoever intercedes for a good cause will have a share [i.e.reward] therefrom; and whoever intercedes for an evil cause will have a portion [i.e., burden] therefrom. And ever is Allah, over all things, a Keeper.
[An-Nisa 4:85]

19) And hasten to forgiveness from your Lord and a garden [i.e.Paradise] as wide as the heavens and earth, prepared for the righteous. Who spend [in the cause of Allah] during ease and hardship and who restrain anger and who pardon the people – and Allah loves the doers of good; [Aal-Imran 3:133-134]

20) Whoever does righteousness, whether male or female, while he is a believer – We will surely cause him to live a good life. [An-Nahl 16:97]

21) (And then you slay not your) children because of poverty. We provide for you and for them. [Al-An’aam 6:151]

22) And repulse not those who) ask. [Ad-Dhuha 93:10]

23) And do good. Truly, Allah loves the good-doers.” (Al-Baqarah 2:195)

24)“Indeed, Allah orders and good conduct.” (An-Nahl 16:90)

25)“O you who believe! Fulfil (your) obligations.”(Al-Maaidah 5:1)

26) “So whosoever does good equal to the weight of an atom (or a small ant) shall see it. And whosoever
does evil equal to the weight of an atom (or a small ant), shall see it.” (Az-Zalzalah 99:7-8)

Forged On The Fire Of Sacrifice

Significant lessons from the inspirational story of Ibrahim (alaihis-salam)- The Khalil of Allah Subhanuhu wa Ta’ala.

Sacrifice is a term truly understood by few and implemented by fewer. Have you ever reflected upon your actions, asking yourself:
“What have I sacrificed in the way of Allah?”
“What do I give in His Way and for His cause?”
For how many of us so effortlessly claim belief in Allah (Subhanuhu wa Ta’ala) and yet such weighty claims are never reflected upon the limbs? The true beloveds of Allah (Subhanuhu wa Ta’ala) are those ready to submit to the will of Allah (Subhanuhu wa Ta’ala), devote themselves to Him (Subhanuhu wa Ta’ala), and completely sacrifice from the essence of their souls, for an incomparable exchange of His (Subhanuhu wa Ta’ala) Pleasure and Love.

The Prophet Ibrahim (alaihis-salam) was brought up amongst people who worshiped idols, committing the greatest sin in the sight of Allah (Subhanuhu wa Ta’ala): shirk (associating partners with Allah (Subhanuhu wa Ta’ala). He hated this act of evil and thus acted in the way of Allah (Subhanuhu wa Ta’ala) to eradicate the idols, never once wavering:

“Indeed, Ibrahim was a model nation, devoutly obedient to Allah, of pure faith, and he was never of the polytheists”
(An Nahl:120).

The Prophet Ibrahim (alaihis-salam) had full yaqeen (certainty) that his Lord (Subhanuhu wa Ta’ala) would make way for him, as it was His (Subhanuhu wa Ta’ala) pleasure alone that he was seeking. As his words, limbs, and actions bore witness to his deep-rooted belief in The Creator (Subhanuhu wa Ta’ala), he acted with pure conviction:

“‘And by Allah, I shall surely outwit your idols after you have gone away.’ So he broke them into pieces, except the biggest of them, that they might return and see it” (Al Anbiya: 57-58).

The idol worshipers, angered by his actions took revenge, foolishly ignoring the fact that The One whom Ibrahim (alaihis-salam) was calling to, was in control of their very own actions.

“They said: ‘Burn him, and avenge your gods if you are going to do anything.”We said: ‘O fire! Be cool and safe for Ibrahim.’ Then they looked for a way to outwit him, so We made them the worst of losers” (Al Anbiya: 68-70).

They stood in complete amazement, bewildered by the unusual change of nature: fire, a component known to provide heat and burn that which touches it, was cool for the beloved friend of Allah (Subhanuhu wa Ta’ala).
The trials that befell Ibrahim (alaihis-salam) reaffirmed his true faith in his Lord (Subhanuhu wa Ta’ala) and prepared him for greater tests that were soon to follow. Sisters, our sacrifices in the way of Allah (Subhanuhu wa Ta’ala) should never weaken our faith but rather strengthen our belief, conviction, and love for our Lord (Subhanuhu wa Ta’ala). Though we seek protection from Al-Ibtillaa’ (Allah’s Tests), we readily prepare ourselves for them, so as to ensure that we respond in the best of manners to our Beloved’s (Subhanuhu wa Ta’ala) Decree, sacrificing only the best of what we possess.

When Ibrahim (alaihis-salam) had taken Hajar and baby Isma’il (alaihis-salam) to Makkah, leaving them with some dates and water, little did Hajar know what was to face her and her baby: The test of endurance and patience. Just imagine being left with your suckling infant, by your husband, family member or guardian in a deserted land with some dates and water. What would be going through your mind? Hajar followed Ibrahim (alaihis-salam) and asked several times Why are you going leave us in the valley where there is no living being or anything else?” When Ibrahim (alaihis-salam) gave no answer, Hajar realized there must be more to the situation so she enquired: “Has Allah commanded you to do so?” When Ibrahim (alaihis-salam) replied “yes”, sisters what was the beautiful response of the dear mother of Isma’il (alaihis-salam)? “He will then not leave us to be destroyed here.” Hajar had no idea why her husband had been commanded to perform such an action, but that did not matter, for the command came from Allah (Subhanuhu wa Ta’ala), her Lord, thus her unrelenting faith submitted to His commands, and not to that of her own desires.

After decades of preparing Ibrahim (alaihis-salam) through life experiences, trials, and tests, Allah (Subhanuhu wa Ta’ala) knew that His Khalil was now ready for one of the greatest tests that would befall him: The Sacrifice of something beloved – his son, Isma’il (alaihis-salam). After seeing in a dream the orders of Allah (Subhanuhu wa Ta’ala) to sacrifice his son, Ibrahim (alaihis-salam) proceeded to act swiftly upon his Lord’s command:

“So We gave him glad tidings of a boy, most forbearing. And when Isma’il reached the age of work with him, he said:
‘O my son! I have seen in a dream that I offer you in sacrifice, so tell me what is your view?’ He said: ‘O my father! Do as you are commanded, you will find me, if Allah so willed, one of the patient'” (As Saffat: 101-102).

Though this sacrifice meant losing his beloved son, Isma’il (alaihis-salam), Ibrahim (alaihis-salam) stood firm, convinced that this was for the best, for how could it not be when the order had come from Allah (Subhanuhu wa Ta’ala) The Only One worthy of sacrifices? Allah (Subhanuhu wa Ta’ala) does not require the act of sacrificing our blood, rather He (Subhanuhu wa Ta’ala) wishes to decipher which of us are true to our claims of belief. As a result of Ibrahim (alaihis-salam)’s and Isma’il’s (alaihis-salam) conviction and istaqaamah (steadfastness) in upholding the commands of Allah, they were praised and described as being forbearing, patient, and truthful in fulfilling promises.
In all that we experience, Allah (Subhanuhu wa Ta’ala) only wishes to reward His faithful servants with the best, after they have truly shown that they are worthy of receiving such an honourable gift. Ibrahim (alaihis-salam) succeeded in achieving this and thus (alaihis-salam) was rewarded with the greatest gift that any servant could receive in this dunya:

“And who can be better in religion than he who submits his whole self to the Will of Allah, and does good and follows the religion of Ibrahim, a man pure in faith. Allah took Ibrahim as a friend” (An Nisa: 125).

Through each and every one of His great tests, Prophet Ibrahim (alaihis-salam) stood firm with great resolve, never once doubting His Lord’s Decree. Ibrahim’s (alaihis-salam) istaqaamah (steadfastness) is an example that has left a legacy for all to marvel at and be reminded by. As I quietly sit here contemplating his life, trials, and sacrifices, I feel a great sense of love overwhelm my heart, as tears silently stream down my face. Though he (alaihis-salam) faced unimaginable trials, he uttered only what was pleasing to his Lord:

“Allah is sufficient for us, and how excellent a Protector He is” (Aal Imran:173).

Every single waking moment of our lives testifies to who we truly are, displaying public examples of what really exists in our hearts, whether pure or corrupt. The reality of our situation is that we’re either ready to accept, submit, and sacrifice or quite simply, not. When Allah (Subhanuhu wa Ta’ala) brings about a test, hardship, and difficulty, the one thought that should resonate in our mind is: this is a sign of my Lord’s love for me. For the fact that Allah (Subhanuhu wa Ta’ala) has chosen for you to be tested is an indication that He (Subhanuhu wa Ta’ala) has not left you to your own devices, thus is with you though you may feel alone. In reality, Prophet Ibrahim (alaihis-salam) was the only one worshipping Allah (Subhanuhu wa Ta’ala) as One God but Allah (Subhanuhu wa Ta’ala) was with him, guiding him, protecting him, and honoring him. He always remained firm upon three significant qualities: yaqeen (certainty); tawakkul (trust) and nusuk (sacrifice), all underpinned by beautifully polished hikmah (wisdom):
“Say: ‘Surely, my prayer and my sacrifice, my life and my death are all for Allah, the Lord of the worlds. He has no partner, and this is what I have been commanded, and I am the first of those who submit themselves” (Al An’am:162-163).

Ibrahim (alaihis-salam) chose one way: the only way in which to prove his belief and willingness to sacrifice from the very roots of his heart and soul, earning himself an honorable gift, comparable to none: becoming the beloved friend of Allah (Subhanuhu wa Ta’ala).

by Umm Thameenah 

The Thirteen Attributes Of Allah Every Accountable Person Must Know

(The Accountable is a person who is Pubescent, Sane, and Heard the call of Islam)

{لَيْسَ كَمِثْلِهِ شَىْءٌ وَهُوَ السَّمِيعُ البَصِيرُ}
Ayah means: Nothing is similar to Allah and He is attributed with Hearing and Sight

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

Allah, the Exalted, said
{وَمَن لَّمْ يُؤْمِن بِاللهِ وَرَسُولِهِ فَإِنَّا أَعْتَدْنَا لِلْكَافِرِينَ سَعِيرًا}
which means: For those blasphemers who do not believe in Allah and His Messenger, We have prepared Hellfire.

It is obligatory to believe in Allah and to know what is permissible to attribute to Him, what is necessary to be of His attributes, and what is impossible to be of His attributes. Also, it is obligatory to believe in the Messenger and to know what is befitting for him, what is permissible for him and the other prophets, what is necessary to be of their attributes, and what is impossible to be among their attributes. It is obligatory to declare these beliefs by the tongue by uttering The Testification of Faith (Two Shahadahs):

أشهدُ أنْ لا إلهَ إلاَّ اللهُ وأشهدُ أنَّ محمّداً رسولُ الله
which means: I know, believe, and profess no one is God except Allah and Muhammad is the Messenger of Allah.

The one who does not believe in Allah and His Messenger is a blasphemer and shall enter Hell eternally. Before proceeding with this treatise let it be known that the judgments of the mind are three kinds:

· The intellectual necessity: This refers to what the mind does not conceive of its non-existence, i.e., non-existence does not apply to its self. Allah is the One Whose Existence is necessary because the mind does not accept His non-existence, i.e., non-existence does not apply to the Self of Allah.

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

· The intellectual possibility: This refers to what the mind conceives its existence at one time and its non-existence at another time. This universe and its contents–among what we can see and what we cannot see–is an intellectual possibility. It is so because the mind conceives its existence after a state of non-existence. This is the state of the entire universe. For example, Allah made the human being exist after having been non-existent, and then this human being shall be annihilated (Annihilation of humans is by complete death, which is defined as the soul completely departing the body. The souls do not annihilate and some bodies do not decay in the soil.) This is why the human being’s existence is among the intellectual possibilities.

Allah, ta’ala, said
{وَللهِ الْمَثَلُ الأَعْلَىَ}
which means: Allah has attributes that do not resemble the attributes of others.

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

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

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

These thirteen (13) attributes are: Existence (al-Wujud), Oneness (al-Wahdaniyyah), Eternity (al-Qidam), Everlastingness (al-Baqa’), Non-neediness of others (al-Qiyamu bin-Nafs), Non-resemblance to the creatures (al-mukhalafatu lil-hawadith), Power (al-Qudrah), Will (al-Iradah), Knowledge (al-^Ilm), Life (al-Hayah), Hearing (as-Sam^), Sight (al-Basar), and Speech (al-Kalam).

1– Existence (al-Wujud): It is obligatory to believe in the Existence of Allah. Allah said:
{أَفِي اللهِ شَكٌّ}
which means: [There is no doubt in the Existence of Allah.] Hence, it is obligatory to believe in the Existence of Allah. It is an eternal and everlasting attribute. Allah exists without a beginning, without an ending, and without a place.

2- Oneness (al-Wahdaniyyah): It is obligatory to believe Allah is One without a partner. Allah said:
{فَاعْلَمْ أَنَّهُ لا إِلَهَ إِلاَّ اللهُ وَاسْتَغْفِرْ لِذَنبِكَ}
which means: [Know that no one is God except Allah.] Allah is One in His Self, Attributes, and Doings–hence Allah has no equal. So we say, for example: “Allah is the Creator and no one is a creator except Allah”. Allah is One but not as in numbers because numbers are created. Rather, He is One in that there is no partner with Him.

3- Eternity (al-Qidam): It is obligatory to believe Allah is Eternal, i.e., there is no beginning to His Existence. His attributes are also eternal. Nothing is eternal except Allah and His attributes.

4- Everlastingness (al-Baqa’): It is obligatory to believe Allah is everlasting i.e., His Existence does not end. His Existence is everlasting and His attributes are everlasting. There is nothing everlasting in itself except Allah, because annihilation does not apply to His Self. However, Paradise and Hell are everlasting because Allah willed their everlastingness. Hence, they are everlasting–not in their selves–but because of other than their selves. This is why they are among the intellectual possibilities, and they are part of this universe. Allah said:
{هُوَ الأَوَّلُ وَالآخِرُ }
which means: [Allah is the Eternal, without a beginning, and the Everlasting, without an ending.]

5- Non-neediness of others (al-Qiyamu bin-Nafs): Allah said:
{اللهُ الصَّمَدُ}
which means: [Allah is the Master Who is resorted to in one’s needs.] Allah does not need anything. He does not need one to give Him existence because He exists without a beginning. Also, He does not need one to specify Him with Knowledge, instead of ignorance, or other than that among His Attributes, because His attributes exist without a beginning.

6- Non-Resemblance to the Creation (al-Mukhalafatu lil-hawadith): Allah does not resemble any of His creatures–neither in His Self nor in His Attributes nor in His Doings. Allah said:
{لَيْسَ كَمِثْلِهِ شَىْءٌ وَهُوَ السَّمِيعُ البَصِيرُ}
which means: [Absolutely there is nothing like Him.] Imam Abu Hanifah said: “The Creator does not resemble His creatures.”

7- Power (al-Qudrah): It is obligatory to believe Allah is attributed with Power, which is defined as an eternal and everlasting attribute of Allah related to giving existence to and annihilating what is intellectually possible. Allah said:
{إِنَّ اللهَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ}
which means: [Allah has the Power over everything.] That is, Allah’s Power relates to all things that are intellectually possible. Hence, the Power of Allah is not related to the intellectually necessary neither in creating nor annihilating, because annihilation does not apply to it in the first place. The power of Allah is not related to the intellectually impossible neither in creating nor annihilating because existence in the first place does not apply to that which is intellectually impossible. The fact that the power of Allah is not related to the intellectually necessary and the intellectually impossible is not powerlessness but rather indicates the perfection of Allah. Also, this fact conforms to the judgment of the mind: the intellectually impossible does not turn into an intellectual possibility, and the intellectually necessary does not turn into an intellectual possibility. The Power of Allah is related to the normal impossibilities. For example, although the existence of a sea of mercury is an intellectual possibility, it does not occur, and the Power of Allah is related to it.

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

9- Knowledge (al-^Ilm): It is obligatory to believe Allah is attributed with Knowledge. This is an eternal and everlasting attribute of His Self. Allah knows eternally about His Self, attributes, and what He creates. Nothing is absent from His Knowledge.

10- Life (al-Hayah): It is obligatory to believe Allah is attributed with Life. Allah said:
{اللهُ لاَ إِلَهَ إِلاَّ هُوَ الْحَيُّ الْقَيُّومُ}
which means: [There is no God but Allah, and He is attributed with Life, and His existence does not end.] Life is an eternal and everlasting attribute of Allah. The Life of Allah is not like our life, because our life needs a combination of body and soul; however, the Life of Allah is His attribute.

11- Hearing (as-Sam^): It is obligatory to believe Allah is attributed with Hearing. This is an eternal and everlasting attribute of Allah with which Allah hears all things that are hearable. There is no difference between what is near to us and what is far from us because Allah is not in a place. He hears without an ear, without means, and without instruments. His hearing is not subject to weakening nor change because weakness and change are non-befitting to Allah. Allah said:
{وَهُوَ السَّمِيعُ البَصِير}
which means: [He is the One attributed with Hearing and Sight.]

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

13- Speech (al-Kalam): It is obligatory to believe Allah is attributed with Speech (Kalam). This is an eternal and everlasting attribute with which Allah orders, forbids, and informs. It is not a letter nor a sound nor a language. The Qur’an and the other revealed Books are expressions of the eternal Kalam of the Self of Allah. When we write the word “Allah” it is an expression of the Self of Allah. Likewise, the words and sentences of the revealed Books are expressions of the Kalam of Allah. The Qur’an is called the Kalam of Allah because it is not authored by Prophet Muhammad or Angel Jibril. The Qur’an is also used to mean the eternal Kalam of the Self of Allah. Allah said:
{وَكَلَّمَ اللهُ مُوسَى تَكْلِيمًا}
which means: [Allah spoke to Musa with His eternal Kalam] i.e., Allah created in Prophet Musa the ability to hear the Kalam of the Self of Allah, which is not a letter nor a sound.