THE ROLE OF KHULUQIYAH INTELLIGENCE ON ACTION, BEHAVIOR AND ATTITUDE

International Journal of Civil Engineering and Technology (IJCIET) Volume 9, Issue 13, December 2018, pp. 685-693, Article ID: IJCIET_09_13_067 Available online at http://www.iaeme.com/ijciet/issues.asp?jtype=ijciet&vtype=9&itype=13 ISSN Print: 0976-6308 and ISSN Online: 0976-6316 IAEME Publication Scopus Indexed THE ROLE OF KHULUQIYAH INTELLIGENCE ON ACTION, BEHAVIOR AND ATTITUDE Zaizul Ab Rahman Centre for Aqidah and Global Peace, Faculty of Islamic Studies, Universiti Kebangsaan Malaysia, Malaysia Jaizah Othman Faculty of Business & Administration, Princess Nourah Bint Abdulrahman University, Riyadh, Kingdom of Saudi Arabia Mohamad Avicienna Huddersfield University, Ramsden Building, Queensgate, Huddersfield, HD1 3DH, United Kingdom Xue Qingguo Department of Arabic Studies at Beijing Foreign Studies University, Beijing, China Shaun Gregory Director, Durham Global Security Institute, University of Durham, Durham DH1 3TU, United Kingdom ABSTRACT An application, deed and servitude that is sacred and detached from devils and disorders of devils, jinn, devils and other evil creatures is when one is in and with God's name and attributes s.w.t. The above command is an order of the application of which is to be performed by every servant who always hopes for his encounter and love of living, real, and based on spiritual consciousness that cannot be expressed through words and words of creatures. The obligation of every servant to care, to preserve and develop the intelligence of khuluqiyah can be understood in the words of the Messenger of Allah s.a.w: Indeed Allah has ninety nine names, one hundred and one less. Anyone who memorizes her in heaven. Indeed, Allah is odd and loves the odd. (HR Bukhari and Muslim from Abu Hurairah) Keywords: Khuluqiyah Intelligence, Action, Behavior and Attitude http://www.iaeme.com/ijciet/index.asp 685 editor@iaeme.com

Zaizul Ab Rahman, Jaizah Othman, Mohamad Avicienna, Xue Qingguo and Shaun Gregory Cite this Article: Zaizul Ab Rahman, Jaizah Othman, Mohamad Avicienna, Xue Qingguo and Shaun Gregory, the Role of Khuluqiyah Intelligence on Action, Behavior and Attitude, International Journal of Civil Engineering and Technology, 9(13), 2018, pp. 685-693 http://www.iaeme.com/ijciet/issues.asp?jtype=ijciet&vtype=9&itype=13 1. INTRODUCTION The meaning of this hadith according to Imam Bukhari and most other scholars interpret it with the meaning: "Whoever memorizes it, in heaven". This interpretation is amplified by a authentic hadith which reads this hadith which means "whoever memorizes it". In the opinion of some other scholars, the hadith means "whoever understands the meaning and trusts it". While there is also another opinion of the other scholars who interpreted the hadith with "whoever tried to maintain it properly and gave as much charity as possible a good character in accordance with its meaning. The khuluqiyah intelligence is essentially derived from the ninety-nine attributes or the name of Allah s.w.t who has been embedded in the soul and spirit of anyone who has been molested in it and abides with it. The intelligence is seen in act, behavior and attitude automatically without being forced and forced (J W Azreena et all 2012; Hoesni M.S. et all 2012; Mutsalim et all 2016; al Muslim et all 2018; Zaizul et all 2018). His character or name is as narrated by Imam Bukhari, Muslim and Tarmidzi from Abu Hurairah r.a namely: 1) God, a sacred name that cannot be confused with anything and anyone. From here the birth of a person who is high, perfect, and pure are: (a) Ahadiyah's strength and ability; the strength and abilities that make the slave perish within and remain with his Ahadiyah, (b) Latifiyyah's ability and strength; the strength and abilities that make the slave perish within and remain with the inner and outer tenderness, the strength and ability of the ghaibiyyah; the strength and abilities that make the slave perish and abide by His miracles. Thus, a slave has reached the stage of perfection of tawhid to his deeds, His name, His attributes, and His substance in theory and practice (Jaffary Awang et all 2018; Rafiza et all 2018; Siti Najiah et all 2018; Nurul Alieyah et all 2018; Norashibah et all 2018). 2) Ar Rahman, as the Most Merciful. From this nature will be born the power and ability of a person to love, be it materialistic or not to anybody or any creature without expecting reward and deeds of love is limited in the world alone. 3) Ar-Rahim, meaning the Most Merciful. From this nature is the birth of one's strength and ability to love those who love God; those who love goodness and truth in this world and the hereafter. 4) Al-Malik, means the Most Powerful. From this nature is the birth and strength of a person to master, possess, and rule over things that can destroy the firmness of faith, Islam, courtesy and tauhid. 5) Al-Qudus, means the Most Holy. From this nature is born the power and ability of a person to behave and do all the clean and pure activities of blemish, vice and sin against Allah s.w.t and His servant. 6) As-Salam, means the Most Rescue. http://www.iaeme.com/ijciet/index.asp 686 editor@iaeme.com

The Role of Khuluqiyah Intelligence on Action, Behavior and Attitude From this nature is the birth of one's strength and ability to save himself, the other person and his surroundings from the damage and deviation of Islamic laws and teachings. 7) Al-Mu'min, means the Most Powerful. From this nature is born the strength and ability of a person to safeguard themselves from things that can spoil the faith and beliefs of Allah s.w.t and can provide a sense of security and faith to himself and his surroundings. 8) Al-Muhaimin, means the Most Keeping, Ordering and Protecting. From this nature is the birth and strength of a person to protect and protect himself from the enemies of God s.w.t or anything that can create a disaster for either himself or his surroundings; even from this nature was born the power to order to ourselves and others to do obedience and righteousness (Mutsalim et all 2014; Ahmad Munawar et all 2018; Ahmad Sunawari et all 2016) 9) Al-Aziz, means His Highness and the Most Honorable. From this nature the birth of one's strength and ability to do the perfect glory and honor without anything can prevent it. 10) Al-Jabbar, means the Almighty. From this nature the birth of one's strength and ability to carry the courage is responsible for the various obstacles and difficulties that are and will be faced, without any sense of complaining and despair. 11) Al-Mutakabbir, means the Most Powerful. From this it is born of the strength and ability of one to enlarge and give glory to the soul and the spiritual with the light of Allah swt so that one will be able to always be great soul. 12) Al-Khalik, means the Most-Creator. 13) Al-Baari ', means the Most Creator. 14) Al-Musawwir, means the Most Former. Of this nature is born the strength and ability of a person to do creativity and innovation in studying something new, and very rich with the idea inspiration and inspiration for the development and endeavor of the good and the truth for the benefit of all the world and its contents. 15) Al-Ghaffar, means the Most Forgiving. Of this nature is the birth of one's strength and ability to forgive anyone has committed a dreadful act or act either physically or mentally. 16) Al-Qahhar, means the Almighty. From the nature this is the birth of one's strength and ability to force and push for something bad and falsehood to get out of the life of the world and make it easier to enter the hereafter. With this nature, one can be much disciplined towards himself in carrying out his duties and responsibilities. 17) Al-Wahhab, means the Most Gracious. Of this nature is born the power and ability of a person to behave to the needy rather than begging. 18) Ar-Razzaq, means the Most Beneficient. Of this nature is the birth of one's strength and ability to bring good fortune or the ability to earn a living without desperation. 19) Al-Fattah, means the Most Ready. the strength and ability of a person to open the doors of God's grace and the gateways to obtain the divine secrets hidden behind events in life so that one will feel free, calm and satisfied. 20) Al- Alim, means The All-Knowing. 21) Al- Azim, means the Most Exalted. Of this nature is the birth of one's strength and ability to behave God will s.w.t by mentioning the nature of His greatness and perfection. In this way, one will gain charisma and authority so that all of His creatures will respect and abstain from it. http://www.iaeme.com/ijciet/index.asp 687 editor@iaeme.com

Zaizul Ab Rahman, Jaizah Othman, Mohamad Avicienna, Xue Qingguo and Shaun Gregory 22) Al-Ghafur, means the Most Forgiving. Of this nature is the birth of one's strength and ability to be forgiving as born of al-ghaffar. 23) Asy-Syakur, the Most Grateful. From this nature the birth of one's strength and ability to always be grateful and understanding of the gift of Allah swt, gratefulness, and always never complain of all His gifts, many or little, fun or inconvenient, so that apart from the favors of unbelief that is endangering the firmness of faith in the breasts. 24) Al- Ali, means the Most High. Of this nature is the birth of one's strength and ability to try to elevate his self-esteem, as it stands for Allah swt Therefore, it is very difficult to understand the thinking and appreciation of a person who has been molested and born in this nature, as it is far from the reach of ordinary people and or most. The methods and techniques of thinking used are through the guidance of Allah swt or His angels directly, which sometimes is very difficult to be identified with something of a common nature. 25) Al-Kabir, means the Most Great. Of this nature was born the strength and ability a person of great-natured, intellectual, great-heartedness. So in spite of being dwarf and closed mind. With this the self-control and greatness of one will emerge in its appearance and attitude. 26) Al-Hafiz, the Most Beneficient. Of this nature is the birth of one's strength and ability to nurture, to care and to preserve God's rights and the rights of slaves. Maintain yourself from the abominable and dirty nature. Al-Muqit, means the Most Sufficient. From this nature is born of the strength and ability of a person to behave qana ah, which is accepting from Allah whatsoever. And whatever He gives, is always satisfied and satisfied, so that it is out of the greedy and greedy nature. 27) Al-Hasib, means the Most Computing. From this nature is born the strength and ability of a person to be confident and steadfast in the protection and protection Allah swt so detached from the feeling of being, hesitating and to be bad about his creatures or to the good and the truth. With this one will be proficient in calculating or assessing the kindness, truth, badness and falsehood he does. So that every act or act that he will do is always weighed between his or her benefit and his harm, so that he will avoid loss and danger (Zaizul et all 2017, 2018; Zidni et all 2017). 28) Al-Jalil, means the Most High. Of this nature is born the power and ability of a person to be sublime and noble, so with that nobility and grandeur one will be respected and respected by anyone and wherever he is. 29) Al-Karim, means His Majesty. From this trait the power and ability of a person to be generous and to give to anyone without asking, if one needs much help, whether in the form of matter, energy or morals. 30) Ar-Raqib, means The Most Researcher. Of this nature is born the power and ability of a person to be careful and cautious of anything that are in the environment and life. This is where one will be able to understand, appreciate and capture all the essence completely and correctly. He can examine his own shortcomings and weaknesses, then he does repairs and improvements quickly, precisely and steadily without any doubt, misunderstanding and bad prejudice. 31) Al-Mujib, means the Most Beneficent. Of this nature is the birth of one's strength and ability to be free and easy to meet whatever one expects to him. With this nature one has the ease to give way to anyone who is distressed. 32) Al-Wasi, means the Most Wanted. Of this nature is the birth of one's strength and ability to extend life, vision, knowledge and so forth. So far away and spared from the lack of blessings, taufik and guidance of God s.w.t. Everywhere directing the view, the mind, the http://www.iaeme.com/ijciet/index.asp 688 editor@iaeme.com

The Role of Khuluqiyah Intelligence on Action, Behavior and Attitude conscience, and the senses, it will always lie in the streets, the doors and the directions to obtain the purest and the ultimate pleasure and enjoyment. 33) Al-Hakim, means Yang Wisdom. From this trait the power and ability of a person to be wise in the face of various questions, there is no party to be harmed, because the wise attitude contains elements of consensus, balance, and priority of benefit, affection, and peace of mind. 35) Al-Wadud, means the Most Lover. From this nature is born the strength and ability of a person to love Allah swt, his servants and His creatures with all his heart, and solely for the hope of redha and reunion with Him. 34) Majid, means His Majesty. From this nature the birth of one's strength and ability to develop and cultivate his glory and virtue as a caliph he is, whether in front of him or in the presence of his creatures (Zaizul et all 2018; al Muslim et all 2018; Wan Hamidun et all 2018; Noor Ezlin et all 2018; Sawal et all 2018; Jalaluddin et all 2018). 2. CONCLUSION In conclusion, the mental health (mental) sign is the presence of a perfect soul, a calm, peaceful, peaceful and gentle soul (muthmainnah) as it have been in an environment or space and time that no interference from creatures and material; demons, jinn, demons and humans; spacious, free and spacious soul without being obstructed by material because it is in a space and time that is not space and time; and souls who have attained high levels and dignity; the soul of Nubuwah (prophethood), the soul of Rasulullah (apostolic) and Waliyah (goddess). From the perfect soul that is born uluhiyah intelligence, rububiyah intelligence, ubudiyah intelligence, and intelligence reflect the name and divinity of personality, attitude and appearance. The major factors Khuluqiyah Intelligence that cause to an individual that occurs internally are concentrated on action, behavior and atitude. While the major factors that cause personal deviations and psychological disorders to an individual that occurs internally are concentrated on the many and least religious education received, there is no example of both parents and the environment, and the mistakes of religion, education and life. REFERENCES [1] Al-Quran [2] Ahmad Munawar Ismail, Wan Kamal Mujani, Zaizul Ab Rahman and Nur Fida iy Salahuddin (2018). Maqasid Syariah and Safety Aspects in Infrastructure and Health of Education Practices in Malaysia. International Journal of Civil Engineering and Technology (IJCIET). IAEME Publication.Volume 9 Issue 10, p. 820 830. [3] Ahmad Munawar Ismail, Wan Kamal Mujani, Zaizul Ab Rahman and Nur Fida iy Salah Uddin (2018). Liberalism, Extremism and Media in the Era of Convergence. International Journal of Civil Engineering and Technology (IJCIET). IAEME Publication.Volume 9 Issue 10, p. 831 840. [4] Ahmad Munawar Ismail, Wan Kamal Mujani and Zaizul Ab Rahman (2018). Elements of Thinking, Identity and Legislation in Education Practices in Malaysia about Maqasid Syariah. International Journal of Civil Engineering and Technology (IJCIET). IAEME Publication.Volume 9 Issue 11, p. 384 394. [5] Ahmad Munawar Ismail, Wan Kamal Mujani and Zaizul Ab Rahman (2018). An Overview of Human Nature (Fitrah) and Liberalisme in Islamic Perspective. International Journal of Civil Engineering and Technology (IJCIET). IAEME Publication.Volume 9 Issue 11, p. 415 424. [6] Atkesons, B.M., Calhoun, K. S., Resick, P. A. & Ellis, E. M. 1982. Victims of rape. Rated assessment of depressive symptoms. J. Consulting Clin. Psychol 50: 200-233. http://www.iaeme.com/ijciet/index.asp 689 editor@iaeme.com

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The Role of Khuluqiyah Intelligence on Action, Behavior and Attitude Journal Of Business And Social Science, United State Of America (USA), Vol. 9, No 3 Mac 2018, p. 164-168. [50] Zaizul Ab Rahman, Fauziah Ibrahim & Nasrudin Subhi (2018). Faktor Keagamaan Yang Mempengaruhi Semangat Perpaduan Dalam Kalangan Remaja Yang Tinggal Di Kawasan Program Perumahan Rakyat (PPR). Global Journal Al Thaqafah (GJAT). Volume 8 Issue 1, p. 103-114. [51] Zaizul Ab Rahman, Ahmad Sunawari Long, Kamaruddin Salleh, Jaffary Awang Nasrudin Subhi. (2018). Application Of Islamic Spiritual Approaches In Treating Problematic Behaviors Among Teenagers In Risk International Journal Of Civil Engineering And Technology (IJCIET). IAEME Publication.Volume 9 Issue 6, p. 1237-1246. [52] Zaizul Ab Rahman, Jaffary Awang, Mazlan Ibrahim, Mohd Haidhar Kamarzaman, Muhammed bin Yusof, Fakhrul Adabi Abdul Kadir, Shahrulanuar bin Mohamed. (2018). Element Of Silent Repetition Of Prayers And Self-Reflection Or Introspection Approaches In Coping Problematic Behaviors Among Adolescents. International Journal Of Civil Engineering And Technology (IJCIET). IAEME Publication.Volume 9 Issue 7, p. 261-268. [53] Zaizul Ab Rahman, Nurul Nadhirah Zahari, A`Dawiyah Binti Ismail, Siti Norul Huda Sheikh Abdullah & Nur Riza Binti Mohd Suradi (2018). The Relationship Between Self- Concept And Family Functioning In The Teenagers At Risk. International Journal of Civil Engineering and Technology (IJCIET). IAEME Publication.Volume 9 Issue 7, p. 2003-2010. [54] Zaizul Ab Rahman, Jaffary Awang, Ahmad Yunus Mohd Noor, Wan Haslan Khairuddin & Yusri Mohamad Ramli (2018). Factor Of Religiosity Practices and Islamic Mental- Cognitive Process In Adolescents At Risk In Bangi. International Journal of Civil Engineering and Technology (IJCIET). IAEME Publication.Volume 9 Issue 8, p. 1140-1145. [55] Zaizul Ab Rahman, Ahmad Yunus Mohd Noor, Siti Norul Huda Sheikh Abdullah, Azianura Hani Shaari & Norulhuda Binti Sarnon @ Kusenin (2018). The Relationship of Islamic Cognitive Reasoning Elements And Islamic Psychosocial As Pillars In The Self- Empowerment of Risky Teenagers. International Journal of Civil Engineering and Technology (IJCIET). IAEME Publication.Volume 9 Issue 8, p. 1140-1150. [56] Zaizul Ab Rahman, Wan Hamidon Wan Badaruzzaman, Noor Ezlin Ahmad Basri, Sawal Hamid Md Ali and Jalaluddin Abdul Malek (2018). Leadership Style of Palapes Programs by the National University of Malaysia and Job Satisfaction in Smart Campus University, International Journal of Civil Engineering and Technology (IJCIET) 9(12), 2018, pp. 15 23. [57] Zidni Nuran Noordin, Zaizul Ab. Rahman. (2017). Perbandingan Proses Tazkiyah Al-Nafs enurut Imam Al-Ghazali Dan Ibnu Qayyim. Jurnal Al-Turath volume 2 issue 1, p. 37-46. http://www.iaeme.com/ijciet/index.asp 693 editor@iaeme.com