1

THE INFLUENCES OF ASHARITES IN SHAMSUDDINS AL-SAMATRAI

THEOLOGICAL DOCTRINE
Prepared by:
Mohd Rushdan. Mohd Jailani (Ph.D)
Faculty of Leadership and Management , USIM

Abstract
The primacy of revelation and the acceptance of logical arguments in the discussion on the
doctrine of God is dominant among the Asharites classical theologians. This approach can
also be found in the Malay scholar works which among them is Shamsuddin al-Samatrai.
This paper deals with Shamsuddins theological doctrines based on his selected works. This
paper also intends to highlight Shamsuddin who made an attempt to systematise the
teachings of the earlier Asharites theologians. Shamsuddin has demonstrated the
application of speculative theology by making adaptation and modification of the thought of
earlier Asharites theologians in general and al-Sanusi in particular. The main discussion of
this paper comprises Shamsuddin theological discussion of the meaning of Tawhid and
Shahada as well as the elaboration of Divine Essence, Attributes and Names.

Mengutamakan sumber wahyu dan penerimaan hujah-hujah rasional dalam membahaskan
doktrin berkenaan Ketuhanan adalah suatu yang diterima di kalangan ahli Kalam
Ashariyyah. Pendekatan ini juga terdapat di kalangan ulama-ulama di dunia Melayu
yang antaranya ialah Sheikh Shamsuddin al-Samatrai. Kertas ini membincangkan doktrin
teologi Shamsuddin berdasarkan kepada beberapa hasil kerjanya yang terpilih. Kertas ini
juga mengariskan bagaimana Shamsuddin sebagai seorang ahli Sufi Melayu yang tersohor
telah menstruktur pengajaran ahli-ahli Kalam Ashari yang terdahulu. Shamsuddin di sini
telah menunjukkan aplikasi penafsiran kalam dengan membuat adaptasi dan penyesuaian
pemikiran ahli Kalam di kalangan pengikut Ashariyyah secara amnya dan pemikiran al-
Sanusi secara khususnya. Perbincangan utama kertas ini adalah berkisar mengenai
penafsiran kalam Shamsuddin mengenai maksud Tawhid and Shahada dan diikuti dengan
penerangan beliau mengenai Zat, Sifat dan Nama Tuhan.


2

Introduction
Shamsuddin al-Samatrais date of birth is unknown, but it seems likely to have
been before 1575, and he died on 24 February 1630 (12 Rajab 1039). Shamsuddin al-
Samatrai can be regarded as Sufi master par excellence and a distinguished religious
scholar in the Malay world. Adhering to the step of Hamzah Fansuri (d.c. early 17
th

century), most of Shamsuddin Sufi metaphysical teachings are grounded in the notion of
the Unity of Existence (wahdat al-wujud). He is, however, also known for his other Sufi
metaphysical teachings, such as his famous ontological discussion of the self-
manifestations of God, which is more popularly known as the seven degrees of existence
(martabat tujuh), and the notion of the Perfect Man (al-insan al-kamil).
This paper will deal with Shamsuddins doctrine of God which can be regarded as
the fundamental basis of both his Sufi metaphysics and his theology. Shamsuddin
elaboration on the doctrine of God can be found in some scattered and succinct passages
in several of his Sufi metaphysical writings, such as his Jawhar al-haqaiq
1
and Mirat al-
mumin
2
. Perhaps Mirat al-mumin can be regarded as his theological work that
explicitly betrays the influence of al-Ash

ars kalm. It is thus clear that the exposition of

God in Shamsuddins writings can be considered as closely connected to his
metaphysical teachings and as a theological discussion.
In order to shed some light on Shamsuddins doctrine of God, this paper will
focus on Shamsuddins elaboration of the meanings of the concepts of tawhd and
proclaiming the shahda. This involves, among other things, Shamsuddins explanation
of the requirements needed for the process of affirming tawhd and confirming the
shahda, and the categories of tawhd. This will follow with the discussion of the Divine
Essence and Attributes from Shamsuddins theological perspective. This section, among

1
On the one hand Jawhar al-haqaiq can be considered as Shamsuddins detailed elucidation of his
metaphysical teachings, especially the notion of the degrees of existence. On the other hand, Jawhar al-
haqaiq can be regarded as Shamsuddins detailed discussion of the mystical path. The main topics that
Shamsuddin had incorporated into his discussion of the mystical path in this text were invocation (al-
dhikr), watchfulness (al-muraqaba), attentiveness (al-tawajjuh), and contemplation (al-mushahada). This
study has made use of the edition of Shamsuddins Jawhar al-haqaiq edited by Nieuwenhuijze
2
It can be said that the Mirat al-mumin may be regarded as likely to be Shamsuddins only fully
theological work. This study has employed the Leiden Cod. Or. 1700, which has 191 pages. The text,
which is written in the Malay language, has 17 lines per page. Van Nieuwenhuijze has utilised this text as
MS. H in his book
3

other things, includes a brief outline of the debate among the classical Muslim
theologians on the issues of Divine Essence and Attributes.
Theological Explanation of Tawd and Shahda
In this respect Shamsuddins discussion of God can be viewed from two
perspectives: first, a straightforward theological exposition of the shahda (formula of
Islamic Faith) There is no god but God, and Muhammad is His Messenger and divine
essence and attributes, and secondly, a Sufi exposition of the above issues which can be
considered the foundation of the other metaphysical teachings. For the former, tawd is
the essential element of the proclamation of shahda (formula of Islamic faith). Here,
tawd, which is seen as an essential part of religion (al-dn), is connected to the
knowledge of God (marifat Allh). This is followed by an explanation of the essence,
attributes, names and actions of God. Most of these are discussed in Shamsuddins
Mirt al-mumin that is written from a theological viewpoint.
Shamsuddin defines tawd literally as knowledge about the oneness of God
and in the shara context
3
it is defined as believing in the oneness of the essence of
God, the oneness of the attributes of God that is the attributes of the essence (ift al-
dht) and the oneness of attributes of the acts of God (ift al-afal).
4
Shamsuddin insists
that tawd and marifa are essential parts of religion (al-dn), each being one of the basic
attributes of religion (ift al-dn). In the opening of Mirt al-mumin, Shamsuddin
illustrates the beauty in religion as knowing and assenting to the essence, attributes and
actions of God, followed by affirming and to assenting to the truth about Prophet
Muhammad.
5
Religion (al-dn) is defined literally as obedience and is defined in the
shara context as obedience to all commands of God both the obligatory (far) and the
additional (sunna).
6
Aside from tawd and marifa, the other attributes of religion are

3
The term shara context which can be found in this section simply signifies a more detailed definition as
compared to the literal definition
4
Mirt al-mumin, p. 31.
5
Mirt al-mumin, p. 3.
6
Mirt al-mumin, p. 29.
4

mn and Islm.
7
If tawd is emphasised as the notion of the oneness of God, marifa
which Shamsuddin regards as the first thing required by religion is defined literally as
knowledge of something and in the shara context it is defined as the knowledge of the
essence of God, the attributes of the essence, the attributes of Gods actions and
knowledge of truthfulness of Prophet (idq al-rasl).
8
Furthermore, for Shamsuddin it is
absurd to have tawd, mn, Islm and to practice good deeds without having the
combination of marifa and tawd.
9

Shamsuddin also claims that the understanding of tawd must be based on its
attributes (ift al-tawd), which imply that it requires both a verbal confession by
spoken word (iqrr) and assent in the heart (tadq) of the oneness of God, His attributes
and actions.
10
Shamsuddins explanation of the attributes of tawd is almost similar to
his explanation of the notion of proclaiming the shahda. As with tawd, the
proclaiming the shahda also requires the verbal confession by spoken word (iqrr), in
this case the proclamation of shahda (formula of testimony to the Islamic faith) There
is no god but God, and Muammad is His Messenger and assent by the heart (tadq) of
the oneness of Gods essence, attributes and actions.
11
But for proclaiming the shahda
Shamsuddin stresses that the confession and assent made must be based on definitive
knowledge (qa). Though no explanation is given by Shamsuddin on the definitive
knowledge (qa), it is undoubtedly alluding to the knowledge which is firmly based on
the the Qurn and authentic prophetic tradition. Shamsuddin explanation of both tawd
and shahda can be regarded as an adaptation of al-Ashari theory of mn in which the
concept of tadiq plays a principal role. As for al-Ashari, tadiq is the only essential
thing while saying and doing are merely of secondary importance though they are not

7
Imn here is defined as affirming the truth and teachings of God and Prophet. No definition of Islm is
given in the text. But based on the definition of religion (al-dn) given in the text as to be obedient to God,
it is in one way or another denoting the term Islm.
8
Mirt al-mumin, p. 31.
9
Mirt al-mumin, p. 29. But, it should be noted here Shamsuddin does not explicitly highlight the
combination of ilm and amal in his writings.
10
Mirt al-mumin, p. 32.
11
Generally the affirmation of heart and confession with the tongue are applied in the meaning of faith
(mn) given by the theologian, not in their definition of Tawd or Shahda. But here we can make a claim
that Shamsuddin equates both Tawd and Shahda with mn (faith). Shamsuddins notion of not
including activity and works with the limbs as part of Tawd or Shahda is similar to the position of some
theologians such as Ab Hanfa who does not regard activity and works as part of faith (mn) . For more
detail see W.Montgomery, Watt. Islamic Creeds, A Selection (Edinburgh: Edinburgh University Press,
1994), p. 57. Hereinafter cited as Islamic Creeds,
5

to be excluded from the definition of mn. This is based on al-Asharis definition of
mn (faith) in his Luma in which he emphasises merely tadiq to God.
12
This is also
ascribed in Kitb al-Milal in which al-Ashar says mn is inner belief; as for its verbal
expression and external practice, these are branches of belief.
13

Furthermore, proclaiming the shahda involves the processes of negation (naf)
and affirmation (ithbt).
14
Concerning negation, Shamsuddin asserts there are two types
of gods (ilh) that should be negated. Firstly, the true god (ilah al-aqq) that refers to the
god as possessor (ilh al-mlik) in terms of the supremacy of master over servant (sayyid
abd) and of possessor over slave (mawl ghulm). Secondly, the false gods (ilh al-
bal) comprise desires (ilh al-hawa), devil (ilh al-shayn) and idols (ilh al-
anam).
15
These negations are also known as the relative negation (naf if). As to the
affirmation, this requires an absolute and real affirmation (ithbt aqq mulaq) of
believing in God the absolute (Allh al-mulaq) and in the Prophet. Shamsuddin is here
referring to the affirmation of the essence of God, with all His names, attributes and acts.
With regards to the belief in the Prophet, Shamsuddin asserts that this involves the real
affirmation of the teachings brought by the Prophet either in Qurn or in Prophetic
Tradition, such as the belief in the resurrection in the afterlife, in Heaven and Hell, in the
questions in the grave and so on.
16
Clearly by combining affirmation of God with
affirmation of the Prophet one is considered to have true tawd. Shamsuddin supports
this view with a quotation from adth quds where the Holy Prophet is said that The
perfect proclamation of There is no god but God is denied until it is combined with the
proclamation Muammad is His Messenger.
17

It should be noted that Shamsuddin in one of his Sufi works, Jawhar al-aqiq
categorises tawd into two types, public tawd (tawd aadiyya) and elect tawd

12
Kitb al-Luma f al-radd al ahl al-zaygh wa al-bida, ed. Richard J.McCarthy (Beirut, 1953), p. 104.
For detail on al-Asharis theory of mn see Izutsu,Toshihiko, The Concept of Belief in Islamic Theology
A Semantic Analysis of mn and Islm (New York: Arno Press, 1980), pp 140-146.
13
Shahrastn, Muslim Sects and Divisions: the section on Muslim sects in Kitb al-milal wa 'l-nihal /
translated by A.K. Kazi and J.G. Flynn (London: Kegan Paul International, 1984), p. 85. Hereinafter cited
as Muslim Sects and Divisions
14
This should be seen as Shamsuddins explanation on how a person should understand the shahda.
15
Mirt al-mumin, p. 21.
16
Mirt al-mumin p. 27.
17
Mirt al-mumin p. 25
6

(tawd fardniyya).
18
The former refers to the general belief of the public in the
teachings concerning God and the Prophet. The latter refers to the complete/true belief of
the people who take the spiritual path such as practising invocation, watchfulness,
attentiveness and contemplation, at the end of which they attain the stage of trustworthy
(iddiqn).

Theological Explanation of Divine Essence and Attributes
ifat or attribute can be defined as a noun which indicates a certain state of an
essence such as long, short, intelligent, stupid, standing, sitting, ill, healthy, poor, rich,
etc.
19
Meanwhile the ift Allh or divine attributes are commonly considered as the
qualificatives capable of being applied to God such as qdir, lm, dil, etc., or the
corresponding substantives such as qudra, ilm, adl, etc.
20
Before we elaborate
Shamsuddins notion of divine attributes and essence, it is worth highlighting in brief two
controversial issues among the various theological schools in the classical period of Islam
concerning divine attributes. Firstly, theologians have disputed among each other over
the interpretation of the anthropomorphic verses in the Qurn which describe God in
corporeal terms. Secondly, based on the point agreed by theologians that God is (for
instance) powerful, willing and knowing, the question arises as to whether these
statements signify that God has such attributes as will and knowledge, and if so, whether
they are distinguishable from and additional to His essence. In other words, is there the
possibility of attributes distinct from Gods essence?
On the first issue, essentially four different views have been linked to it. The
Mushabbiha or anthropomorphists, who hold the standpoint of tashbh, preferred not to
interpret the anthropomorphic verses, instead taking them at their face value, and
consequently ascribing human qualities to God. The Karrmiyya and Mujassima

18
Jawhar al-aqiq, p. 17. Since this categorisation of tawd is given in Shamsuddins Sufi work and
not in his theology work, i.e. Mirt al-mumin, this categorisation should be taken in the context of
Sufism. Thus, these terms refer to the belief of common people or the beginner who are not Sufis as
opposed to the Sufis.
19
al-Zamakhshar, al-Mufassal f ilm al-arabyah / wa-bi-dhaylihi kitb al-Mufadd al f sharh abyt al-
Mufassal li-Sayyid Badr al-Dn Ab al-Firs al-Nasn al-Halab. Beirut: Dr al-Jl, [c.1979], p.114.
20
Mutazilites hold ift Allh represents qualificatives, meanwhile Sunn theologians hold ift Allh
represents responding substantives. EI2, vol.9 p.551.
7

(corporealists) are among those who hold this literal view.
21
Meanwhile, the Muaila,
who hold the standpoint of tal, prefer to apply metaphorical interpretation (tawl) to
the anthropomorphic verses and justify this argument by quoting anti-anthropormophic
verses. Both the Muslim philosophers and Mutazilites can be linked to this metaphorical
standpoint.
22
Meanwhile, the pious early Muslim theologians such Imm Mlik (d. 796)
and Imm ibn anbal (d. 855), recognised the Qurnic references to Gods attributes as
they are, without tawl and tashbh. This is known as the position of tafw, leaving their
real meaning to God.
23
As for al-Ashar(d. 935) and al-Mturd (d. 944), they opted a
moderate solution lying between the opposing views of the anthropomorphists and
Mutazilites, opining that the anthropomorphic verses were to be taken bi-l kayfa
without asking how.
24
In other words, the explanation of the orthodox to this issue is that
these anthropomorphic verses should be understood as they are without any further
qualification.
Concerning the second point of disputation, which in some sense derives from the
first issue, the Mutazilites and Asharites again have different approaches. The former in
general believe that there is no possibility of attributes distinct from Gods essence. This
implies that the attributes are not additional to the essence of God.
25
For them, to claim
that the attributes are distinct from the essence would be to imply that Gods essence is
grounded (muallal), which is absurd. Furthermore to maintain that the attributes are pre-
eternal and additional to God leads to polytheism. Al-Shahrastn reported that The
Mutazila deny altogether the eternal attributes. According to them God is knowing by
his essence, powerful by his essence, living by his essence: not by knowledge or
power or life considered as eternal attributes or entities, (man), subsisting in him.
26

As for the Asharites, they believe that the attributes are neither God nor other than God.

21
For detail see Shahrastn, Muslim Sects and Divisions.p.92-97.
22
Mutazilites views on this matter, see ibid., p. 41. Meanwhile for Muslim philosophers on the same
issue see Ab Nar al-Frb, Mabdi Ar ahl al-Madinah al-Filah, edited and translated by Richard
Walzer, al-Frb on the Perfect State (Oxford: Clarendon Press, 1985), p. 69.
23
For detail see Shahrastn, Muslim Sects and Divisions, p.78.
24
W.Montgomery, Watt, Islamic Creeds, p.16 and Mustafa Ceric, Roots of Synthetic Theology in Islm: A
Study of the Theology of Ab Manr al-Mturd (Kuala Lumpur: ISTAC, 1995) p. 153. Hereinafter cited
as Roots of Synthetic Theology.
25
al-Juwayn, al-Irshd, (ed.) M.Y.Ms and A.A.M.Abd al-amd (Cairo: Maktaba al-Khnj, 1950), p.
90.
26
Shahrastn, Muslim sects and divisions, p. 41.
8

In the Milal of Shahrastn he quotes Ashar: God is knowing in virtue of knowledge,
powerful in virtue of power, living in virtue of life, willing in virtue of will, speaking,
hearing, seeingthese attributes are co-eternal with His essence. In al-Ashars words
lhiya huwa wa l ghayrahu (they are neither identified with Him, nor are they different
from Him).
27
Thus, for al-Ashar the attributes are eternal and subsist in the essence of
God. In other words for al-Ashar God has eternal and existent attributes superadded to
His essence.
Aside from the above two issues, another area of interest is the differences
among theologians in categorising the divine attributes. The basic categorisation is that of
Ab anifa (d.765), who categorised divine attributes into those which belong to His
essence such as life, power, knowledge, speech, hearing, seeing and will; and those which
belong to His activity such as creating, making provision, producing, making, initiating,
etc.
28
Next, al-Mturd categorised divine attributes into three basic classes: 1- essential
attributes (al-ift al-dhtiyya) such as pertaining to Gods absolute being (wujd); 2-
positive attributes (al-ift al-thubtiyya) such as eternity (qidam), self-sufficiency
(qiym bi-nafsihi) and uniqueness (mukhlafa lil al-awdith); 3- active or creative
attributes (al-ift al-filiyya) such as Gods qualities of creating (takwn), mercy and
providing.
29
Concerning the third category, al-Mturd claims that these attributes are the
same as and coeternal with Gods attributes of essence. In other words, al-Mturd insists
that the creative attributes are real, eternal and subsisting in His essence.
30
As for al-
Ashar, unlike Ab anifa and al-Mturd he did not made any clear distinction
between the attributes which are real existing entities and other positive and negative
attributes that are basically characteristics of God resulting from His essence.
31
Al-
Juwayn (d. 1085), on the other hand, categorised divine attributes into three classes: 1-
essential attributes, or attributes that pertain to Gods Person in Itself (al-ift al-nafsiyya)
such as existence (wujd), pre-eternity (qidam), self-subsistence (qiym bi nafsihi),

27
Shahrastn, Muslim sects and divisions p. 80. See also Mohammad Moslem Adel Saflo, al-Juwayns
Thought and Methodology with Translation and Commentary on Luma al-Adilah (Berlin: Klaus Schwarz
Verlag, 2000), p. 187. Hereinafter cited as al-Juwayns Thought.
28
W.Montgomery, Watt. Islamic Creeds, p. 62.
29
Mustafa Ceric. Roots of Synthetic Theology in Islm, p. 159.
30
al-Mturd, Kitb al-Tawd. / [edited with introduction in English by] Fathalla Kholeif (Beirut: Dr al-
Mashrq, 1970), p. xxvii.
31
Moslem Adel Saflo, al-Juwayns Thought and Methodology. p. 127.
9

difference from contingent being (mukhlafh lil al-awdith) and oneness
(wadniyya); 2- qualifying attributes, or attributes that denote His qualities (al-ift al-
manawiyya) such as the attributes of knowledge, power, life, will, sight, hearing and
hearing; 3- revealed attributes (al-ift al-khabariyya) such as the Hands, the Eyes and
Gods sitting on the Throne. Al-Juwayn does not explicitly discuss ift al-man.
32

Fakhr al-Dn al-Rz (d.1209) divided divine attributes into two simple categories:
the positive and the negative. The latter are refutations of qualities considered impossible
with respect to God, such as: He is neither a body nor an atom, neither contingent, nor
originated. The former refer to the attributes that are ascribable through reason to God
such as divine knowledge, power, seeing and hearing. Al-Rz further divided these
simple categories into three: real attributes, such as existence and life; relative attributes,
such as being an object of worship (mabud) and being an object of gratitude (mashkr);
negative attributes, i.e. such as are denied to all other existence, e.g. being holy (qudds),
self-sufficient (ghan) and unique (wad).
33
Following at a later date is al-Sans, who
divided divine attributes in general into three groups; twenty attributes that are necessary
(al-wujb) as ascribable to God on rational grounds; twenty attributes that are impossible
(al-istila) on rational grounds concerning God; and attributes that are possible (al-
jawaz) with respect to God. Al-Sans further divided these divine attributes into four
divisions: 1- the essential attribute or attribute of self (nafsiyya), which is the attribute of
existence (al-wujd); 2- the negative attributes (salbiya), which are eternity without
beginning (qidam), eternity without end (baqa) self-subsistence (qiym bi nafsihi),
difference from contingent being (mukhlafa lil al-awdith) and oneness (wadniyya);
3- the attributes of forms (al-man) which are power (al-qudra), will (al-irda),
knowledge (al-ilm), life (aya), hearing (al-sam), sight (al-bar) and speech (al-kalm);
4- the qualifying attributes or attributes that denote His qualities (al-manawiyya), which
are powerful (kaunuhu tala qdiran), willing (murdan), knowing (ilman), living
(ayyan), hearing (saman), seeing (baran) and speaking (mutakaliman).
34


32
Moslem Adel Saflo, al-Juwayns Thought and Methodology, p. 128.
33
Yasin Ceylan, Theology and Tafsr in the Major Works of Fakhr al-Dn al-Rz, (Kuala Lumpur:
ISTAC, 1996), p. 99.
34
al-Bjr, Hshyat al-Bjr al matn al-Sansya (Cairo: al-Mabaah al-mira al-Uthmnya, 1886),
p. 1820.
10

It is hoped that the above explanation of the controversies surrounding the divine
attributes among Muslim theologians will enable us to better understand Shamsuddins
ideas concerning divine attributes and divine essence. Based on the Qurnic verse there
is nothing whatever like unto Him,
35
Shamsuddin commences his explanation of the
divine essence by negating any accounts or descriptions which indicate that God
resembles the created things. He stresses that God does not resemble any of the worlds
divisions, nor does he look like any of its parts such as substance and accident, which are
both created. Shamsuddin writes:

nothing is like the essence of God for the essence of God is One, without partner, without
any like, without opposite; God is not a body for body is composed, and God is not a
substance (jawhar) for He cannot be divided, while substance must be in a place; God is
not an accident (ar) for an accident is not predicated two times. God is not constituted,
divisible nor partnered.
36

The above explanation of God can be traced in the second book of The Revival of
the Religious Sciences of al-Ghazl.
37
Shamsuddin explains further that God cannot be
connected to directions, limits and dimensions. It is clear that the directions, limits and
dimensions are the signs of createdness and the indications of being originated. He
writes:

It is not acceptable to ask questions such as where is He, when is He and how is He
concerning Gods essence. Likewise, it is not appropriate to describe the essence of God in
such as way as to imply periodic or spatial connotations; for example, the essence of God is
not made to follow by the proposition after, nor brought higher by up, nor brought
lower by down, nor reached by to, nor gathered by all, nor separated by half, nor
conditioned by if.
38

Such questions and descriptions for Shamsuddin apply only to the incipient (mudath)
and not to the essence of God who is beyond any resemblances. Shamsuddin also
emphasises that Gods essence cannot be comprehended or apprehended through reason
and intellect. Consequently, words and rational concepts cannot describe Him. In this
respect, Shamsuddin quotes caliph Al in saying Any conjecture appears in your
assumption and any inference is present in your heart, but God is different from all of

35
Qurn: 42:11.
36
Mirt al-mumin, p. 4.
37
For al-Ghazls translation on this matter see Montgomery, Watt. Islamic Creeds, p. 73.
38
Mirt al-mumin, p. 5.
11

these.
39
In short, Shamsuddins position regarding divine essence is intended to purify
(tanzih) ones concept of God from having any similarity to or comparability with
creatures.
40

Having examined Shamsuddins teaching on the essence of God, we may now
move on to consider his teachings concerning the divine attributes. These are basically
categorised by Shamsuddin into two divisions, attributes of essence (ift al-dht) and
attributes of act (ift al-afl). The former is defined as the attributes which subsist in
Gods essence, from the existence of which the existence of His essence is necessitated,
such that they are absolutely concomitant (lzim) to one another.
41
Shamsuddin regards
the attributes of essence as power (al-qudra), will (al-irda), knowledge (al-ilm), life
(aya), hearing (al-sam), sight (al-bar) and speech (al-kalm). Like many Asharites,
Shamsuddin claims that these attributes of essence are eternal qualities subsisting in
Gods essence; it is implied that these attributes are not distinguishable from the essence.
As for the attributes of actions, for Shamsuddin these seem to be connected to the
acts of God (afl Allh). Shamsuddin lists several actions of God such as acting to bring
something into existence (jd), to create (takhlq), to bring provision (tarzq), to bring
life (iy), to bring death (imta), to bring guidance (ihd) and to lead astray (ill). All
of these actions are also regarded as the attribute of bringing/making something to be
(ift al-takwn). However, Shamsuddin does not give any detailed explanation
concerning this attribute making to be. It is usually referred to as one of the attributes
which signify the cause and effects process (tathr).
42
Following the Asharites
argument, Shamsuddin emphasises that the attribute of takwn in its specifics is nothing
more than the attributes which signify cause and effects processes, such as will and
power in their aspect of being connected to a specific object. Thus, Shamsuddin defines
these attributes of action as a connection (taalluq) of the will (irda) and power (qudra)
to the objects of will (murda) and the objects on which the power is exerted
(maqdra).
43
The same notion applies to other aspects of the attribute of making to be

39
Mirt al-Mumin, p. 5.
40
Abdul Aziz. Dahlan. Penilaian Teologis, p.59.
41
Mirt al-Mumin, p. 8.
42
Mustafa Ceric, Roots of Synthetic Theology in Islm, p. 191.
43
Mirt al-mumin, p. 7.

12

(ift al-takwn), such as that to do with the Provider of Sustenance (al-Raziq) and the
object of the sustenance provided.
Following some of the Asharites, Shamsuddin then further divides divine
attributes into three: the necessary (wjib), the impossible (mustal) and the possible
(jiz) attributes with respect to God. What is necessary in respect of God is understood
here as attributes whose non-existence cannot be conceived by reason. They comprise
twenty attributes: existence, being from eternity, being to eternity, Gods otherness from
originated things, His self-subsistence, His uniqueness, life, knowledge, will, power,
hearing, sight, speech, and His being living, knowing, willing, powerful, hearing, seeing
and speaking. The impossible are attributes whose existence cannot be conceived by
reason. They comprise twenty attributes, which oppose the twenty attributes necessary
with respect to God: non-existence, having origin in time, passing into non-existence,
resemblance to originated things, lacking self-subsistence, not to be one, death,
ignorance, absence of will, impotence, deafness, blindness, dumbness, and not being
living, knowing, willing, powerful, hearing, seeing and speaking.
As for the attributes possible with respect to God, they are understood as whose
existence and non-existence are equally conceivable by reason. Shamsuddin regards these
as the attributes of act (ift al-afal) such as the acts of leading astray (ill), bringing of
guidance (ihda), bringing death (imtah), bringing provision (tarzq) and creating
(takhlq), all of which are also regarded as the attribute of making to be (ift al-takwn).
With the act of making to be (ift al-takwn) God creates what He wills and leaves what
He does not will. Thus, it is possible for God either to create this universe or not to create
it.
These three classes of divine attribute are further subdivided by Shamsuddin into
five different categories: the attributes of forms (ift al-man), the qualifying attributes
or attributes denoting Gods qualities (ift al-manawiyya), Gods attributes in virtue of
Himself (ift al-nafsiyya), the positive attributes (thubtiyya) and the negative attributes
(salbiyya). The attribute of existence (wujd), pertaining to that which exists by itself and
not through any other, is the only member of the category of essential attributes or
attributes which pertain to Gods Person in Itself (al-ift al-nafsiyya).
44
The attributes of

44
Mirt al-Mumin, p. 11.
13

life, knowledge, will, power, hearing, sight and speech are considered to be the attributes
of forms (ifat al-man), which are defined as the attributes which subsist in locus (i.e
the essence) which requires condition (ukm).
45
The qualifying attributes or attributes
denoting Gods qualities (ift al-manawiyya) are defined as the attributes which the
essence has as long as the essence is affected by a cause (illa).
46
They are also
considered as the name of the Subject of the seven attributes of forms. Thus, the
qualifying attributes consist of Gods being living, knowing, willing, powerful, hearing,
seeing and speaking. Both, the attributes of forms (ift al-man) and the qualifying
attributes (ift al-manawiyya) are called the positive attributes (thubtiyya) for they are
affirmed in the essence of God. Finally, the negative attributes (salbiyya) are defined as
the differences from created things exhibited by His essences, attributes and actions.
47

The negative attributes consist of the attributes of Gods being eternal without beginning,
eternal without end, other from originated things, self-subsistent and One. All the above
categories of divine attributes discussed by Shamsuddin are very much similar to the
categories of divine attributes discussed by al-Sans. We can make the conjecture that
Shamsuddins categorisation of divine attributes might have been influenced by al-Sans
though his name is not been mentioned in Shamsuddins works.
As far as proving the attributes of God is concerned, Shamsuddin firstly applies
transmitted arguments (dall naql), which are mainly based on the Holy Book, the
Prophetic tradition and the practice of consensus (ijm) and analogy (qiys); secondly,
the rational arguments (dall aql). For instance, in order to prove the eternity of God,
Shamsuddin argues that Had God not possessed the attribute eternal (qadm) He would
be an incipient (mudath), and thus would be reliant on some other power to create Him.
This would lead to the establishment of a vicious circle (dawr) and infinite regress
(tasalsul), which is absurd for God. Shamsuddin uses the same methodology, i.e. a
combination of transmitted and rational arguments, to prove the other attributes of God.
48

Shamsuddin also categorises the divine attributes with regard to whether they are
distinguishable from and additional to Gods essence or subsisting in the essence; this in

45
Mirt al-Mumin, p. 9.
46
Mirt al-Mumin, p. 10.
47
Mirt al-Mumin, p. 12.
48
Mirt al-mumin, p. 63-66.
14

fact, results in three separate categories, though in general Shamsuddin considers that
neither are the attributes of God the essence nor can anything other than the essence be
called attributes.
49
The first category is called (hiya huwa) and consists of the attributes
that are the essence and not other than it. This category comprises the single attribute of
existence (wujd). The second category is called (hiya ghayruhu) and contains the
attributes which are different from the essence. Here are found the negative attributes
(salbiyya) such as Gods otherness from created things and His self-subsistence. The
third category of attribute is called (l hiya huwa wa l hiya ghayruhu), comprising
attributes which are both not the essence and not other than the essence
50
. Shamsuddin
here refers to the positive attributes (thubtiyya) of the attributes of the forms (ift al-
man) and the qualifying attributes (ift al-manawiyya). Shamsuddin also insists that
the attributes of the essence (ift al-dht) and the attributes of actions (ift al-afl) are
neither the essence itself nor other than it. Based on these categorisations we can see that
besides accepting the common notions of the Asharites which refer to Shamsuddins first
and third categories, Shamsuddin also has his own categorisation which somehow is not
applied by earlier Asharites Shamsuddins second category. Other Asharites might
argue that since the impossible attributes from the very beginning are impossible on
rational grounds concerning God, logically they are not in any way part of Gods essence.

Conclusion
Undoubtedly, Shamsuddinss discussions of the doctrine of God, though they
consist of brief and precise statements and formed based upon the questions and answer
format, can be regarded as one of the major contributions in the Malay classical religious
texts. They were arranged accordingly in several of his writings and they provide an
important foundation to understanding his other teachings. This doctrine of God, which is
formulated in both theological and Sufi perspectives, is closely connected to his other
doctrines, particularly the metaphysical and Sufi doctrines. Shamsuddins theological
perspective of the notion of God is more likely to be designed for the public at large, is
arranged in a more straightforward and lucid way in order to help the public easily to

49
Bar al-nr. p.5.
50
Mirt al-mumin, p. 13.
15

comprehend its messages easily. The emphasis on having true understandings of tawd
and shahda places this issue among Shamsuddins main aims in his elaboration of the
notion of God. It is also clear that Shamsuddin accepts the common notions of al-Ashar
and the Asharites, and of al-Sans in his elaboration of the concept and divisions of
Divine Attributes. It is worth mentioning here that Shamsuddin seems to introduce two
special terms, which are the public tawd (tawd aadiyya) and the elite tawd (tawd
fardniyya), for the understandings of two groups of people with regard to the meaning
of tawd. His division of people into two groups clearly indicates Shamsuddins
awareness of the differing audiences which existed in his society. As far as Shamsuddins
theology of God and the divine attributes and essence are concerned, Shamsuddin is in a
position to interpret the Asharite doctrines for a non-specialist and general audience. His
categorisations of divine attributes are very much adaptations of al-Sanss teachings.
Meanwhile, his explanation of tawd and shahda can be seen as an adaptation of the
Asharites teachings. Though Shamsuddins discussions on these matters are not as
detailed as those of the Asharite predecessors, he manages to highlight some of the
important methods of the Asharites such as affirming the divine attributes and applying
the notion of tanh. Furthermore, though he insists on the primacy of revelation, he is
also able to interpret the attributes in logical terms. More importantly, his teachings on
these matters are a clear proof that he does not misunderstand the doctrine of al-Ashar
as some of his rivals claimed. It is important to mention here that Shamsuddins
theological teachings can also be regarded as one of the few important foundations in the
emergence and development of Asharites influences among the Malay scholars.
Therefore, many later Malay scholars until today did not face many difficulties in
understanding the Asharites school of thought.







16



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Bar al-nr (Leiden Cod.Or. 7351)

Mirt al-mumin (Leiden Cod.Or. 1700)

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17

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