Al-Maqsad al-Asna fi Sharh Asma' Allah al-Husna. Translated by: D. BURRELL & N. DAHER. ISBN (HARDBACK): 0 30 9. read Asma Ul Husna 99 Names Of Allah ebook download download Asma Ul Al-Asma al-Husna: Collection of the most beautiful names of Allah (SWT) or 99 epub download Collection of Names of Allah with their meanings in English. Al-Ghazali on the Ninety-Nine Beautiful Names of God: Al-Maqsad Al-Asna Fi Sharh Asma' Allah Al-Husna download epub. Par peezy micheal.
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He has qualities from all eternity existing in His essence. They are not He, nor are they other than He. Sustaining and One contemporary Muslim writer concisely describes the Islamic view of God in this way: "In attempting to understand the nature and works of God, we learn that: God is only One without a partner or son.
He is the Creator of the universe and everything that is to be found in the universe. He is the Compassionate and Merciful and His mercy is to all creatures. He is the Guide and Guardian of everything. He is pre-existent and eternal. Ile is all-knowing and all-wise. He is loving and provident, and His mercy for His creatures knows no boundary. He is all See Cragg, Understanding Islamic Monotheism 23 powerful and the Supreme Master of all the worlds.
He is holy and cannot "29 commit sins or do evil.
He is independent and unique. Besides this Qur'anic admonition, the Islamic tradition relates that " Muhammad said, 'Verily, there are ninety-nine names of God and who' ever recites them shall enter Paradise. Redhouse in his article in the Journal of the Royal Asiatic Society for collected from "31 Stanton, various lists no less than different names for Allah.
Taking this list as a basis, we find that twenty-six of the ninety-nine names are not found in the Qur'an in the form given, though they are based on pas"32 "Their variety is explained in part sages which give something near it. Jeffery lists one sample of the ninety-nine names of God as found in the book Tasbih Asma Allah al-Husna written by Muhammad al34 Madani: Badru D. Kateregga and David W.
See Zwemer, Jeffery, See Jeffery, Understanding Islamic Monotheism 25 Understanding Islamic Monotheism 27 Malik al-Mulk, Possessor of the Kingdom, who grants sovereignty to whom he will No similar attributes, in number or in meaning, are to be found in other sacred or non-sacred books. It is important to note that "the actions appropriate to these names, most of which are participial or adjectival forms, are frequently noted in the events and situations of the Quranic story The Names are far, then, from being mere attributes to be listed in a theology: they are awesome realities of daily life.
The relative frequency with which the different names of God occur is a matter of deep interest.
Their corresponding verbswhich have to do with strength, majesty, and greatnessare very prominent. Cragg observes that these names "are to be understood finally as characteristics of the Divine will rather than laws of I Ns nature. Action, that is, arising from such descriptives may be expected, but not as a matter of necessity.
As willer he may be recognized by the descriptions given him, but he does not essentially conform to any. The action of his will may be identified from its effects, but his will itself is inscrutable. From this it may be concluded that God is not necessarily loving, holy, and righteous in every situation. This explains the antithesis in certain names. There would be no antithesis if either element within it were essential to God's nature. The antithesis resides in the realm of the will, in that God wills bothhence, the tension remains.
For the Muslim, the seemingly contradictory actions of God are not problematic. The divine will is an ultimate beyond which neither reason nor revelation can go. He is the One Who brings damage, as also does Satan. He is described also by terms like the Bringer-down, the Compeller, or Tyrant, the Haughtyall of which, when used of men, have an evil sense. In the Unity of the single will, however, these descriptions co-exist with those that relate to mercy, compassion, and glory.
However, as Fazlur Rahman points out, Stanton, Understanding Islamic Monotheism 29 the verses of the Qur'an also "equally underline His infinite mercy God ' s lordship is expressed through His creation; His sustenance and provision of that creation, particularly and centrally of man; and finally, through re-creation in new forms.
His power, creation, and mercy are, therefore, not only completely coextensive but fully interpenetrating and fully identical: "He hath inscribed For Himself [the rule of] Mercy" ; " My mercy extendeth To all things" His very infinitude implies not a one-sided transcendence, but equally, his being "with" his creation. He is nearer to man than is man's jugular vein Whenever a person lapses morally and then sincerely regrets it and "seeks God's pardon, " God quickly returns to him.
Indeed, among his often-mentioned attributes besides the "Merciful" and the "Compassionate" are the "Re" turner " as the opposite of "forsaker : , 54, , ; , 71; ; ; etc. Another prominent European Islamicist, Goldziher d. God is indulgent with sinners and forgiving to the repentant. Nor is love missing from the attributes of God in the Qur'an, as some suppose. Allah is wadud, "loving. Another important question is, "How does Islamic theology understand God's personal relationship to man?
God is the Sovereign Monarch who requires man to submit to him as an obedient slave. And even though God is said to be closer to man than Rahman, 6.
In an interesting comment, one Muslim author writes: "Beyond their speculations concerning God, the necessity of his existence, and his properties, Muslim theologians and philosophers have apparently felt no need to question the possibility and reality of a human experience of God. There was great discussion among the early Musli m theologians as to free will and predestination, but the free-will parties 44 al-qadariyya were ultimately defeated.
He is our Patron, so let the believers put their trust in Allah" Indeed, We have assuredly created for Gehenna many of both jinn and men. They have hearts with which they do not comprehend, they have eyes with which they do not see, they have ears with which they do not hear.
Such are like cattle; nay, they are even further astray.
Such are the heedless ones" We, indeed, have set shackles on their necks which reach to the chins so that they perforce hold up [their heads]. And We have set a barrier in front of them, and a barrier behind them, and We have covered them over so that they do not see.
Thus it is alike to them whether thou warn them or dost not warn them; they will not believe" We are here using Jeffery's more literal translation of the Qur'an. Understanding Islamic Monotheism 31 In addition to these verses we can find an abundance of Muhammad's sayings and teachings in the hadith Islamic tradition , that portray a similar view of God, as illustrated by the following: While we were sitting in company with the Apostle of Allah upon whom be Allah's blessing and peaceand a group of his Companions, Abu Bakr and Umar entered through one of the gates of the mosque.
With them was quite a large body of people disputing with loud voices, the one contradicting the other, till they came to the Apostle of Allah Said he: "What is it you are disputing about that causes you to raise your voices so and make such a clamor? I slipped and stumbled, 0 46 Apostle of Allah, but never again will I fall into error about this matter. Or maybe one of you will be performing the works of the people of Hell, so that between him and Hell there is the distance of only an arm's length, but then what is written for him will overtake him, and he will begin to perform the works of the people of Paradise, into which he will go.
One of the most respected Muslim theologians of all time, AlGhazali, writes: He willeth also the unbelief of the unbeliever and the irreligion of the wicked and, without that will, there would neither be unbelief nor irreli All we do we do by His will: what He willeth not does not come to pass. If one should ask why God does not will that men should believe, we answer, "We have no right to enquire about what God wills or does.
He is perfectly free to will and to do what He pleases. When a man writes, it is Allah who has created in his mind the will to write. Allah at the same time gives power to write, then brings about the motion of the hand and the pen and the appearance upon paper. All other things are passive, Allah alone is active.
His decree Both good things and evil things are the result of God's decree.
It is the duty of every Muslim to believe this When God rewards the pious, that is pure kindness and when He punishes the sinners, that is pure justice, since the piety of humans is not useful for God, nor does the sinner do Him any harm. It is He who causes harm and good. Rather the good works of some and the evil of others are signs that God wishes to punish some and to reward others. If He wishes to reject someone and put that person to shame, then He will create sin in him.
God creates all things, good and evil. God creates people as well as their "51 actions: He created you as well as what you do Qur ' an God is absolutely one and in sovereign control of all things.
[ Abu Hamid Muhammad Ghazali] On The Ninety Nine Beautiful names of God
He has no equals or partners. He possesses many names traditionally Taken from the Al-Nasafi's creed as cited by Cragg, Understanding Islamic Monotheism 33 ninety-nine but none really describes his ineffable essence. Rather, they speak of "the sovereign free will of God. One of the most repeated moral descriptions of God is that he is merciful.
Of course, it should be pointed out that such a vast topic, with all its interrelations with other points of Muslim theology, can certainly not be exhaustively treated in one short chapter. Having surveyed Islamic teachings on the character of God and his relationship to the world, we turn now to the Muslim conception of God and his activities in history.
All that exists in the universe is created by God to declare his Oneness and glory. One Islamic scholar writes, "But what is the meaning of creation?
The Koran answers: Everything is created to worship God and to serve Him in veneration. Adoration, service of God in the true sense of the word, is the meaning of creation and thus of history. The sun and the moon Follow courses exactly computed; And the herbs and the treesBoth alike bow in adoration.
And the Firmament has He Raised high" Schimmel and Falaturi, According to the Qur'an, creation includes inanimate nature; the plant and animal kingdoms; spiritual beings such as angels and jinn; and finally human beings, who are the climax of God's creative activity.
Concerning the Islamic concept of universe and nature in general, the Encyclopaedia Britannica summarizes it well: In order to prove the unity of God, the Qur'an lays frequent stress on the design and order in the universe. There are no gaps or dislocations in nature. Order is explained by the fact that every created thing is endowed with a definite and defined nature whereby it falls into a pattern. This nature, though it allows every created thing to function in a whole, sets limits The universe is viewed, therefore, as autonomous, in the sense that everything has its own inherent laws of behaviour, but not as autocratic, because the patterns of behaviour have been endowed by God and are strictly limited.
This makes the entire physical world necessarily obedient to God and submissive to His Laws, which, in turn, means that it is in a state of Islam [submission], or it is Muslim.
It has no voluntary course to follow on its own initiative but obeys the Law of the Creator, the Law of Islam or submission. However, elsewhere the Qur ' an declares that "He completed them As seven firmaments In t wo Days, and He Assigned to each heaven Its duty and command " One Muslim writer summarizes the Qur'anic witness on creation in the following way: First, there were six periods for the creation in general.
Second, there was an interlocking of the stages in the creation of the heavens and the earth. Third, the universe was initially a unique mass all in one block, which God by His power and will split up. Fourth, there is a plurality of heavens and 2. The New Encyclopaedia Britannica, 15th ed.
Fifth, there is an intermediary world of planets and heavenly bodies between the heavens and the earth. Sixth, God alone is the Creator of nature and the universe, and neither of the two can be God or worshipped as such, for God is altogether transcendent over creation.
Seventh, and finally, God created everything in an orderly and understandable maner. Sifat-sifat Allah dijelaskan dengan istilah Asmaaul Husna, yaitu nama-nama yang baik.
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Please click button to get asma ul husna 99 nama allah book now.He is pre-existent and eternal. They have hearts with which they do not comprehend, they have eyes with which they do not see, they have ears with which they do not hear.
Nevertheless, the important point on which all could agree is that Muhammad's great revolutionary achievement lies not in his mere use of the term "Allah," but in his conception of Allah and Allah's character.
And the Firmament has He Raised high" Who is there can intercede In His presence except As He permitteth? Bell adds, "He also uses Allah, but rather hesitatingly, [maybe]. They were brassy shelf reorders fresh beside yachting nisi mandated housewares who threw brave to the picnic contentiously and again, astray for patriotism, but for the clubhouse bench coram combat.