Mukallaf and mandatory for every Muslim to believe that

there are some properties of the infinite perfection of

God. So, should also believed to be the nature of God and
need to know twenty is the nature of which is impossible for
God. Nature is impossible for God is opposed to the
compulsory nature.
Properties shall also be divided into four parts, which also
Nafsiah, GIRL, Ma'ani or ma'nawiah.

Contents
[Hide]
• 1 Nature 20
• 2 Nature of perfection
• 3 properties that should be
• 4 See also

[Edit] Nature 20
Nature Reserve Nature Nature Writing Arabic meaning of
meaning is impossible Arabic Script
There exists ‫ وجود‬Nafsiah Adam ‫ عدم‬None
Ready ‫ قدم‬Qidam GIRL Haduth New ‫حدوث‬
Baqa ‫ بقاء‬Permanent Transient ‫ فناء‬will perish GIRL
Mukhalafatuhu lilhawadith ‫ مخالفته للحوادث‬offends God Almighty
with all the new GIRL Mumathalatuhu lilhawadith ‫مماثلته للحوادث‬
equal to or equal to him with a new
Qiamuhu binafsih ‫ قيامه بنفسه‬His Stand-alone GIRL Qiamuhu
bighairih ‫ قيامه بغيره‬his standing with the other
One Wahdaniat ‫ وحدانية‬the Essence of Allah Almighty, the
nature and the act of Multi-GIRL says Ta'addud ‫تعدد‬
‫ قدرة‬muscles Ma'ani Authority Ajzun ‫ عجز‬Poor
Iradat ‫ إرادة‬decrees determining Ma'ani Karahah ‫ كراهه‬Hate is
not to determine
Science knows ‫ علم‬Ma'ani Jahlun ‫ جهل‬Stupid
Hayat Al-Ma'ani ‫ حياة‬Living Dead Death ‫الموت‬
Just '‫ سمع‬Ma'ani Hearing As-Summu ‫ الصم‬Deaf
Looking ‫ بصر‬Basar Al-Umyu Ma'ani ‫ العمي‬Blind
Kalam said a word ‫ كال م‬Ma'ani Al-Bukmu ‫ البكم‬Mute
Kaunuhu qaadiran ‫ كونه قادرا‬state his authority Ma'nawiyah
Kaunuhu ajizan ‫ كونه عاجزا‬his weak condition
Kaunuhu muriidan ‫ كونه مريدا‬state his desire to determine
Ma'nawiyah Kaunuhu kaarihan ‫ كونه كارها‬His condition is not
averse to determine
Kaunuhu 'Aliman ‫ كونه عالما‬know his condition Ma'nawiyah
Kaunuhu jahilan ‫ كونه جاهال‬His situation is stupid
Hayyan Kaunuhu ‫ كونه حيا‬his living situation Ma'nawiyah
Kaunuhu mayitan ‫ كونه ميتا‬his death situation
Kaunuhu sami'an ‫ كونه سميعا‬condition of his hearing
Ma'nawiyah Kaunuhu asamma ‫ كونه أصم‬his state who are
deaf
Kaunuhu basiiran ‫ كونه بصيرا‬state his view Ma'nawiyah
Kaunuhu a'maa ‫ كونه أعمى‬His condition is blind
Kaunuhu mutakalliman ‫ كونه متكلما‬his situation speak
Ma'nawiyah Kaunuhu abkam ‫ كونه أبكم‬His condition is dumb
[Edit] The nature of perfection
Twenty listed above are mandatory for God contained in the
two attributes of perfection. The properties are:
• Istigna '(‫)إستغناء‬
• Rich in God than all those other than Him is not willed it to
something. That is, God does not require others to make his
wishes and not stand for his substance. For example, God
does not need and do not require an angel to create the
Throne.
• So, is God's holy purpose of the gentlemen of the act and
its laws and are not mandatory for him to make a Datau
leave something.
• nature: there, qidam, Baqa ', mukhalafatuhu lilhawadith,
qiamuhu binafsih, the same', Basar, kalam, kaunuhu
sami'an, kaunuhu Basiran, kaunuhu mutakalliman.
• Iftiqar (‫)إفتقار‬
• Others require something other than God the desire of God
to make them and determine what should be. For example,
people ask God to launch her life.
• character: wahdaniat, muscles, iradat, science, life,
kaunuhu qadiran, kaunuhu muridan, kaunuhu Hayyan.
[Edit] The nature of the need
Properties or properties should be allowed but not required,
also owned by God. Should be for Allah memperbuatkan
something that should be there or there or leave. For
example, should be for Allah created the heavens, the earth,
the sun and the other, and should also be to Allah, not to
create it. He is not obliged to do something like turn on or off
but it should be in the right God.
Are characteristics that must be for God s.w.t. which shall be
to Allah that must be known to tafsil (individually) of 20
properties:
1. Exist: It's Meaning
That is fixed and that should correct the substance of God
Almighty that no due to some reason. So there (There) - side
Fakhru Imam Razi and Imam Abu Mansur al-Maturidi a'in
maujud not it rather different from a'in maujud, then this is
the existence of such qaul Haliyyah (that meets there with
nothing between).
But in the opinion of Imam Abu Hassan Al-Ashaari there is'
ain al-maujud, because there was no mention of substances
maujud because there than to substance. The belief that
God exists s.w.t.not only on the side of Islam but all faiths in
the world claiming that God is there.
God's Word s.w.t. which means:
"And if you ask those who reject Allah created the heavens
and the earth, they would say that God made ... ... ... ... ..."
(Surah Luqman: verse 25)

2. Qidam: Meaning Ready

In the beginning there is no denying the fact that Allah
because God Almighty making every one who is, in this case
could not advance the things that. In the event of Allah
Ta'ala is not first of all things, the law is impossible and
wrong. But when God called s.w.t.and it is Qidam qadim. In
the Science of Tawheed is a word that means the same
Qadim Azali. Half scholars say that both are the same word
means something that has no beginning for him.Qadim So it
was special and general Azali. And for every such qadim
Azali but not vice versa, ie each can not be called qadim
Azali. Qadim is the ratio of the names are divided into four
parts:

1) Qadim Sifati (No start nature of God Almighty)

2) Qadim Zati (no matter the beginning God Almighty)
3) Qadim Idhafi (Earlier on something such as a ratio to its
former parent)
4) Qadim Zamani (And for a time at least one year)
So Qadim Haqiqi (Qadim Sifati and Qadim Zati) not to say
other than Allah Ta'ala.

3. Baqa ': Meaning Permanent

Always there, stay there and not eventually God. In the end
the truth is there for denying the existence of Allah Ta'ala. As
for other than Allaah, there is a permanent and Forever will
not perish, but that is not designated to remain true (true)
fact remains that aradhi (whatever the future as the Throne,
decrees, Pen, Chair, Spirit, Heaven, Hell, the mass or body
of the Prophets and Messengers).
These matters remain in the future when he bertakluq with
nature and the muscles and the retaining Iradat Allah
Ta'ala. All mass lost everything except 'Az-zanabi ajbu
(small bones located in tungking mustard man, that is the
seed of Adam as soon rose from the grave). The body of all
the prophets and the bodies of those martyrs who fought Fi
Sabilillah which they are eternal aradhi whatsoever. Here it
was evident that the beginning and end diiktibarkan is
divided into three parts:
1) There is no beginning and no end of the substance and
nature of Almighty Alllah
2) It's the beginning but no end is like Arash, decrees, the
Garden and others.
3) There is no beginning and end of all beings other than the
above mentioned items (two).

4. Mukhalafatuhu Lilhawadith Ta'ala. Which means: Allah the

Almighty in contravention with the new.
In substance, the nature or whether a new deed, which was
whether or not there. In fact it is denying Allah Ta'ala with the
new resemble the essence, character or actions.
Surely not the substance of God Almighty and not aradh
berjirim And no nutritional occasionally bloody, fleshy, bony
and non-fused type, vegetation, no favor, no air
place and in no time. And indeed the nature of God Almighty
is no equivalent to the new because of the nature of God
Almighty forever and yet it qadim ta'aluqnya complete. Joint
Nature '(Hearing) of Allah Ta'ala in all maujudat berta'aluq it
but to hear only the sound of being alone. Indeed in the Al-
Qur'an and Al-Hadith which mentions the face and hands of
God Almighty , Then the word should we iktiqadkan thabit
(still) be entitled to Allah Ta'ala than the mass of the Most
Holy and Most Holy God Almighty is
with all the new properties.

5. Qiamuhu Ta'ala Binafsihi: Which means: Allah Almighty

standing by itself.
Not willing to stand (in substance) and
the desire to make
But the fact of denying God is like decrees
to stand and to making it.
Allah is the richest and do not wish to have a similar
the actions or punishment.
God makes all things and provide legal
for the benefit of all laws and maslahah a return to
worlds.
God makes things (all things) is that
strength and compassion not intend to benefit.
He s.w.t. Most Rich from taking any benefit
on kataatan his servants and at no time be
harm to the cause of Allah Ta'ala and the possibility of
disobedience
karan his servants.
What is commanded or forbidden in his servants are
matters of interest and the most benefits back to the slaves
its kind.
God's Word s.w.t. which means:
"Whoever does good deeds (good), then wage
was on her whatsoever, and whoever does evil, the plague-
sannya (punishment) was incurred on him whatsoever. "
(Surah Fussilat: Verse 46)

Suhaimi Sheikh rah say is that with all the maujudat

ratio and the desire to place the making,
divided into four sections:
1) The richest of the stand and from the be-
God is substance to it s.w.t.
2) willing to stand and to the men-
make that all aradh (all new properties).
3) The richest of the substance but the desire to stand
to the making of the matter. (All the new substances).
4) The richest of the make and stand it on the substance
the nature of Allah Ta'ala.
6. Al - Wahdaniyyah.
Meaning: One of Allah Ta'ala on the matter, the nature and
the act.
But the fact is like denying the multi-substance, the
nature and on whether the number of acts of muttasil (the air
circuit) or the number of munfasil (divorced).
The meaning of the One God s.w.t. the matter is that
denying the Kam Muttasil
Substance (in relation to denying the number of substances)
as there is no substance
Allah Ta'ala composed of blood, flesh, bones, nerves and
other.
And denied the substance Munfasil Kam (denying the
number of air
divorce on the substance of Allah Ta'ala) as no other
substance that equals substance
Allah Ta'ala.

The meaning of the One God in nature that denies the Kam
muttasil
Nature (denying the numbers on the character) is not
Never to Allah Ta'ala on the nature of the two types of
muscles
and denies the nature of Kam Munfasil (denying the number
-
the number of divorced in nature) that no other properties
equal as God's nature s.w.t. The Most Perfect.

The meaning of the One God s.w.t. the act of denying Kam

Muttasil in action (denying the number of divorce-divorce on
acts) that no other act like equals
acts of God but all that takes place in the all-natural
his act of God if the act was apparently well and
in fact as bad faith and obedience, or the fact that apparently
none of his such as livers or whether the act itself
other acts, all acts of God and not
Never has a slave on the fact that only act on
efforts and without giving the former.

But duty to Allah Ta'ala is Wahdaniyyah and ternafi for

Kam of five, namely:
1) Kam Muttasil on substance.
2) Kam Munfasil on substance.
3) Kam Muttasil in nature.
4) Kam Munfasil in nature.
5) Kam Munfasil on the act.
And no other substance, other properties and other actions
equal to the substance, nature and acts of God Almighty.
And rejected all the beliefs that lead to
menyengutukan Allah Ta'ala and matters affecting
and destroy the faith.

7. Al - Qudrah:
Meaning: The power of God Qudrah s.w.t. to the holding
container
away with things.
In fact is a characteristic of the thabit qadim again Azali
(Still) standing on the substance of God s.w.t. the holding of
each of
there and eliminate every which no agree with the will of
god.
It is the human efforts and can not hold or negates the
former, only the efforts and success in the way of things.
Trust and grow, people in this range
Thoughts and beliefs which led to a variety of beliefs and
grow,.
1) grow, Qadariah:
Qadariah words the ratio of the muscles. It means people
will beriktiqad all acts done in humans, whether good or bad
it rises to or arising from such efforts and their own people
and not the least concerned with the power of God
2) grow, Jabariah:
The proportion of words Jabariah Jabar (Tergagah) and the
mean of the beriktiqad human beings depend on qadak and
Qadar Allah alone (without the efforts and endeavors, or
may choose at all). 3) grow, Wal Sunni - Jamaah:
Word of the Sunnah Wal Jamaahialah the course of the
journey of the Prophet and the Muslims of beriktiqad that the
slave is not violence alone, and not all acts of disengajanya
former, but there are in the intentional act of the alleged
ostensible efforts and theoffer no real ex-slave of Allah
intentionally Ta; style whatsoever. But in every creature
there efforts and the outer and inner tergagah the slave
trade and the effort and is a taklif reliance (law) upon the
instructions and restrictions
(No reward and sin).

8. Al - will of god:

Meaning: Require Allah Ta'ala.
Means of determining the presence or mumkin
absence.
Actually, the nature of the qadim longer stand on Azali thabit
Essence of Allah Almighty who determines all things that
should or should some of mumkin. And Allah Ta'ala should
require that all things what they did.
Muslims beriktiqad of everything that has happened and will
happen is to get the provisions of Allah Ta'ala on the income,
age, good, evil, rich, poor, etc. and shall also have the fate of
mankind is beriktiqad (section) in the world This, as the word
of Allah swtwhich means:
"Do not forget the fate of (parts of) your
in the world. "
(Surah Al - Qasash: Verse 77)
The conclusion is that Muslims must strive
to progress in the world and the hereafter in which the king
answered
Ta'aladan keep God's commandments and prohibitions of all
tegahannyadan beg and bow to Allah

9. Al - Science:
Which means: Allah Almighty knows.
Means clear, bright covers all things, whether
Maujud (no) or a Ma'adum (no).
The fact is that there is a fixed trait (thabit) qadim again Azali
standing on the substance of Allah Ta'ala.

Almighty Allah knows well all the matter

It was hidden or secret, and also a bright and clear.
Science And Allaah is All cover everything in
Nature is mortal 'is.

10. Al - Hayat.
Meaning: Life is God Almighty.
The fact is that the nature of the equipment qadim longer
stand on the matter Azali
Allah Ta'ala.
All properties that have stood on the substance of the nature
Idrak (opinion)
Namely: the nature of muscles, iradat, Science, Sama
'Bashar and Kalam.
11. Al - Samu ': Meaning: Listening to God Almighty.
The fact is that the fixed nature of some standing in qadim
again Azali
Essence of Allah Ta'ala. That is the bright and clear in every
which maujud maujud whether it qadim as he heard that
there kalamnya or whether it should or were there or who will
be held. No terhijab (terdinding) as the remote cause, noise,
speech, not speech, and so forth. Almighty Allah is Hearing,
will all the light and hidden. As word of Allah Ta'ala says:
"And remember Allah is Hearing, Knowing."
(Surah An-Nisa'a - Verse 148)

12. Al - Bashar: Meaning: Seeing God Almighty.

The fact is that there is a fixed trait that stands Azali qadim
again
the substance of God Almighty. Allah Ta'ala sees must be
either visible to humans or not, long or short, light or dark,
apparent or hidden, and so forth. Word of Allah Ta'ala says:

"And Allah sees well all that they do."

(Surah Ali Imran - Verse 163)

13. Al - Kalam: Which means: Allah the Almighty said a

word.
The fact is that the nature of the remains, which further
qadim Azali,
standing on the substance of Allah Ta'ala. Shows what is
known by the knowledge of the mandatory, then it shall be
as shown on the word of God Almighty says:
"I am Allah, there is no god but I .........".
(Surah Taha - Paragraph 14)

And of the impossible as the word of Allah Ta'ala

Meaning:
"........( Said the Christians) that Allah Ta'ala
The third of three ..........".
(Surah Al-Mai'dah - Paragraph 73)

And of the need as the Word of God Almighty

Meaning:
"But Allah has created you and those things that
you do it. "
(Surah Ash. Shaffaat - Paragraph 96)
Kalam Allah Ta'ala is not a multiple nature whatsoever.
But it is a variety if viewed from the alleged
They are:
1) Pointing to the 'amar (command) to erect such a claim-
prayers and other Obligations.
2) Pointing to nahyu (restrictions) such as preventing theft
and other restrictions.
3) Pointing to the news (news) as the stories of Pharaoh
and others.
4) Pointing to the Wa'ad (promise better) as the faithful yan
and do good deeds and the rewards will be others.
5) Pointing to wa'ud (promise of reward punishment) as the
who rebel against their parents will be rewarded with a
penalty
Punishment is severe.

14. Kaunuhu Qadiran:
Meaning: The Authority of God Almighty the conduct and
Mentiadakan.
The fact that the nature of the substances was established
by God Almighty,
maujud and nothing he did it ma'adum, ie other than
properties of muscles.

15.Kaunuhu Muridan:
Which means: Allah the Almighty Who Require state and
determines all things.
The fact that the nature of the substances was established
by God Almighty,
maujud and nothing he did it ma'adum, ie other than
Iradat properties.
16.Kaunuhu 'Aliman: Meaning: The state of knowledge of
Allah Ta'ala
Things.
The fact that the nature of the substances was established
by God Almighty, he did it ma'adum maujud and no, the
other from Al-science nature.

Haiyan 17.Kaunuhu: Meaning: The Living God Almighty.

The fact that the nature of the substances was established
by God Almighty, he did it ma'adum maujud and nothing,
other than the nature of life.
18.Kaunuhu Sami'an: Meaning: The Almighty Allah is the
Hearing will each of Maujud.
The fact that the nature of the substances was established
by God Almighty, he did it ma'adum maujud and no, the
other of the same nature. "

19.Kaunuhu Bashiran: Meaning: The God Almighty Who

watches over each of Maujudat (The thing that is).
The fact that the nature of the substances was established
by God Almighty, he did it ma'adum maujud and nothing,
other than the nature of Bashar.

20.Kaunuhu Mutakalliman: Meaning: The God Almighty Who

said a word.
The fact that the nature of the substances was established
by God Almighty, he did it ma'adum maujud and nothing,
other than the nature of the muscles.