Al-Aqaid al-Islamiyah Sayyid Sabiq

In the name of Allah, the Most Compassionate, the Most Merciful”,


Alhamdulillah, washshalatu wassalamu ‘ala Rasulillah, wa ‘ala alihi wa shahbihi wa man walah.


Amma ba’du.


Actually, all the pleasures granted by God to the human race, both in the form of material or material pleasures as well as spiritual pleasures or the purity of the soul, should be returned to the heroes who have fought valiantly to uphold the truth and justice, because they are the ones who have actually received it.


These heroes have their hearts filled with faith, their souls filled with conviction. They are even fond of involving themselves in various struggles, whether jihad against passions or against real enemies. In addition, they also do not stop giving sacrifices to defend the right and right, as well as to achieve a good and decent standard of living step by step forward.


It is very likely that the pleasures that have been achieved will be multiplied, one followed by another, if the creed remains unchanged from its original state, high, noble, clean and pure. Also, its purity is still maintained by a truly sincere group, even though it is very small in number.


But it is unfortunate that the creed has been corrupted – in its entirety – by ideas invented by mankind, and some of it has even been tainted by a set of opinions that do not reflect the right beliefs. Hence, it does not penetrate to the depths of the soul, nor does it lead to anything beneficial in this life, nor does it help to motivate people to follow a pure path that reflects the purity of humanity and the nobility of the spirit.


Meanwhile, material progress has crept into all corners of all spheres of life, so that its impact is very much felt in the mind and soul. To the extent that the ‘religious creed’ – as we have described it above – can no longer stand up to the pressing forces of science, it seems to be dazzled by the various scientific solutions that come flooding in every day.


Finally, such a ‘creed is subjected to a severe pressure, violently shaken and pierced with various sharp opinions that will almost lead to its destruction and disappearance. On the other hand there are voices here and there calling for a return to the original religion, a firm grasp of the ‘aqeedah bequeathed by God’s prophets and messengers, before the darkness of matter prevails in every corner of life in this universe and also before misguidance strains the neck all over the world, so that no one will be able to resist it later. But it is unfortunate that these voices have not been able to reach their target, have not been able to realize their goal and have not been able to undo what they aspired to. The reason for this is that these voices do not have a support that stands as firmly as they can, that can be truly satisfactory, as well as firm strength and sufficiently perfect tools. This is because these voices do not have a firm support that can be truly satisfactory, nor are they strong enough and well-equipped enough to be followed and scrutinized. Moreover, the advocates who give da’wah and illumination in matters closely related to the ‘aqeedah are not able to show the high quality and valuable and pure value that can instill a deep impression in the minds and hearts of the people.


In addition, modern science, with its new discoveries, has taken its own path and seems to be able to provide humanity with the reality of material delights that can be enjoyed immediately, and can also enhance their pleasure by extracting as much benefit as possible from the objects contained in this universe. The various uses, benefits and earnings of the things that exist are realized on the basis of this modern science.


However, even though science has gone too far in various ways to develop its influence, it still cannot give humanity satisfaction in terms of security and welfare, nor can it bestow affection and love, affection and paternity, helpfulness and prioritizing the interests of the community, nor can it even fill the upbringing in the soul or straighten out the morals that have been corrupted. Because of these things, humanity has been afflicted by a very worrying paralysis caused by the excess of the breadth of the mind and the narrowness of the conscience.


The truth is that the whole of humanity in the world at our present time: has abundant knowledge and a very broad mind, but it can be said that it is still in the period of a growing child, and therefore it may be a danger to the soul of humanity and even that danger may affect all humanity in general.


Therefore, it is very important to make a radical change to the human soul by instilling the correct and healthy ‘aqeedah that is not mixed with thoughts made up by anyone and not also smuggled by the opinions and influences of lust.


It is truly a blessing and mercy of Allah Ta’ala that this ‘akidah can still exist in its purity, sanctity, completeness and cleanliness.


Indeed, what guarantees that the creed will remain clear, in accordance with the true revelation from God is the Holy Qur’an itself, which will not be infested by falsehood, no matter where it comes from, from the front or the back. In addition, its sanctity is guaranteed by the saheeh hadiths, which provide a certainty and stability that cannot be infiltrated by mere conjecture or guesswork.


Some of the features of this eternal creed are that it is the heirloom left by all the messengers of God, and that it is the binding link between all believers and the one religion that comes from the One True God, which cannot be different at any time or in any place. In addition, the creed is a belief that is not coercive, not difficult to accept by the mind, but has the power to direct every human being towards glory and nobility in this life.


It is just that to nourish the ‘aqeedah: it is very necessary to have militant energy, earnest activities to spread it, spread it and convey it throughout the ummah. It is absolutely necessary to have a strong force behind it, so that it has its rightful place in the hearts and minds of the Ummah, and so that it can exert its influence on life and society.


Since the treatise of the Islamic Congress is a treatise that has the obligation to dispel the darkness and spread the rays of light, as well as to advance the way of thinking, purify the heart, straighten the actions to lead to nobleness of character, height of character and straightness of steps and footsteps, it was deemed necessary to present this book to the entire human race, namely the book named :







by Ustadz: Sayid Sabiq


As a share of the Islamic Congress to realize its treatise.


The compiler of this book has done his utmost to reveal and expose the creeds of Islam in accordance with what is contained in the Holy Books of the Lord of the Worlds, and what was preached by all the Prophets and Messengers (peace be upon them). Its contents are completely cleansed of any taint, purified from the influence of the lusts that have polluted them over the years and centuries.


No effort has been spared by the compiler of this book to explain the true nature of the creeds in a way that is more accessible to the mind, using what has been discovered by modern science. This was done wherever possible. In addition to this, he also uses the method of reasoning based on the mind that has been given guidance, which will further strengthen the embeddedness of these religious beliefs.


In this way, the Rabbani revelation and the human mind can meet simultaneously to raise the standard of living and bring humanity to the highest level it can possibly reach, which is in the form of material and spiritual perfection, material and true culture.


The Council of Islam, by presenting this book, can be considered as one part of the many burdens of its mission, in addition to asking Allah to grant the compiler more useful knowledge and righteous deeds.


In the same way, the Islamic Council asks Allah, the Almighty, to make the work of compiling this book an act of sincere devotion for the pleasure of His Most Glorious Essence. May the benefits of this book spread and may it be recognized as an acceptable work in His sight. God is our only Protector and He is the best of Deities.




“Allah (the Giver) of light (to) the heavens and the earth. The example of His light is like an impenetrable hole, in which is a great lamp. The lamp is in a glass (and) the glass is like a star (that shines) like a pearl lit by the oil of a tree of much virtue, (namely) the olive tree that grows neither in the east nor in the west, whose oil (alone) is almost like light, even though it is not touched by fire. Light upon light (in layers), Allah guides to His light whom He wills, and Allah makes parables for men, and Allah knows all things”. S. An-Nur 35.










Islam is the religion of Allah revealed to the Prophet Muhammad – peace be upon him – and it is a religion of faith and deeds.


Belief is the creed and the basis upon which the Shari’ah of Islam is built. Then from that principle come the branches.


The deeds are the shari’a and the branches are considered to be the fruits that come out of that faith and ‘akidah.


Faith and action, or in other words ‘akidah and shari’at. both of them are connected to each other, connect and cannot be separated from one another. They are like the fruit and the tree, like the cause and the effect, or like the result and the preamble.


Because of this very close relationship, deeds are always mentioned with faith in most of the verses of the Qur’an.


For example, the words of Allah Ta’ala may be cited:


“Give glad tidings to those who believe and do good, that they will have a paradise in which rivers flow”. S. Baqarah 25.


“Whoever does good, whether he is a man or a woman, and is a believer, We shall surely give him a good life, and We shall surely reward him with his reward, according to what he has done best”. S. Nahl 97.


“Indeed, those who believe and do righteous deeds, the Most Merciful Lord will instill in them compassion”. S. Maryam 96.




The definition of faith or ‘akidah is composed of six things, namely:


  1. Ma’rifat to Allah, ma’rifat with His noble names and high attributes. It is also mar’ifat with the proofs of His existence and the reality of His majestic attributes in the universe or in this world.


  1. Ma’rifat with the realm that is behind this universe, namely the realm that cannot be seen. Similarly, the forces of goodness contained therein are in the form of angels, as well as evil forces in the form of the devil and all his soldiers from the syaithan group. In addition, it is also ma’rifat with what is in other realms such as jinn and spirits.


  1. Being familiar with the books of Allah, may He be glorified and exalted, which He revealed to the messengers. Its importance is to be used as a boundary to know what is right and what is wrong, what is good and what is bad, what is lawful and what is unlawful, and what is good and what is bad.


  1. Mar’ifat with the prophets and messengers of Allah Ta’ala who were chosen by Him to be guides towards guidance and leaders of all creatures in order to lead to the right.


  1. Ma’rifat with the Last Day and the events that occur at that time such as resurrection from the grave (living again after death), getting a reward, reward or punishment, heaven or hell.


  1. Ma’rifat to destiny (qadla’ and qadar) on the basis of which the regulation of all that exists in this universe, whether in creation or in the way it is organized.




This is the basic meaning of faith, which is the creed that Allah, may He be glorified and exalted, sent down His holy books and sent His messengers and made His will known to both the early and late generations.


That is the ‘akidah, which is a unity that will not change due to the change of times or places, nor will it change due to differences in groups or societies. Allah Ta’ala says:


“Allah has prescribed a religion for you all, that which We revealed to Noah, and that which We revealed to Abraham, Moses and ‘Isa; let you all establish that religion, and do not dispute in its observance” S. Shura 13,


It is clear from the above verse that the religion prescribed by Allah Ta’ala to us is as. which was once mandated to His messengers before, namely the religion which is the principles of ‘akidah and the pillars or pillars of faith. So it is not the branches of religion or the shari’a that are in the form of practices. The reason for this is that every um:mat has its own set of laws and practices that suit their own circumstances and their own way of thinking and spirituality.


This is clearly mentioned in the words of Allah:


For each of you We have made a rule and a way”. S. Maidah 48.




‘The creed as described above was made by Allah Ta’ala to be general and universal for all mankind, lasting for all time, because the traces of its usefulness and necessity are obvious, both in the lives of individuals and the development of society.


Let us examine it in detail:


The first is ma’rifat to Allah Ta’ata which will radiate various good feelings and can be built on it a spirit of improvement. This can also educate the heart to always investigate and scrutinize what is wrong and blameworthy, in fact it can foster the will to seek nobleness and elevation of character and on the contrary it also instructs a person to avoid himself from deeds that are despicable, low and not worth anything at all.


Secondly, ma’rifat of Allah’s angels. This invites the heart to imitate their good and praiseworthy behavior, and to help them to achieve what is right and noble. It also leads to perfect guardianship, so that nothing that comes out of a person will be good but good and all his actions will not be directed but for noble purposes.


The third is the knowledge of the Holy Books of Allah Ta’ala. This is a realization that provides the direction to take the straight path: wise and pleased by God, which of course has been outlined by Allah Ta’ala for all human beings to obey. The reason for this is that it is only through this path that a person can reach true perfection, whether in terms of material things or in terms of spirituality and morals (adabi).


The fourth is ma’rifat to the messengers of Allah Ta’ala. With this mar’ifat it is intended that every human being follows in his footsteps, adorning himself by imitating the morals of the messengers. In addition, they should be patient and steadfast in emulating their actions because it is clear that the actions of the messengers reflect an example of high value and excellent quality, in fact it is the pure and clean life that Allah Ta’ala wants all of mankind to have.


The fifth is ma’rifat to the Last Day and this will be the strongest motivator to encourage people to do good and leave evil.


The sixth is ma’rifat to destiny and this will provide a person with the strength and ability to overcome all kinds of obstacles, torments, tribulations and difficulties. In the meantime, all obstacles and trials, no matter how great and overwhelming, will be considered minor.


The things as above it appears clearly that ‘akidah is the main purpose of giving good upbringing in the path of life, purifying the soul and then directing it to a certain direction to reach the peak of high and sublime traits and more importantly to strive to reach the highest level of mar’ifat.


Pursuing a path that is based on myrrh. ni and the main thing that a person does by me: through the cultivation of ‘religious faith is the greatest channel that is most appropriate in obtaining the best educational ideals.


The reason for this is because religion obviously has a supreme power in the heart and soul as well as giving a deep impression on feelings, in fact it seems that there is no power or influence and impression that can be caused by other things that can be more productive than religion itself, whether it has been tried by clever scholars of wisdom or scholars of education.


So it is clear that the cultivation of ‘akidah or belief in the heart and soul is the right path that must be followed to raise the elements of goodness with which it will create perfection of life, even will provide the most share to equip a person’s soul with something more useful and more in accordance with God’s guidance.


This form of education will adorn that life with the garments of beauty, neatness and perfection, as well as shelter it with the shade of love and well-being.


When love has been materialized in the heart and has the power to cause action, then surely enmity will disappear, quarrels will disappear, agreements will be obtained instead of quarrels and friendship will appear instead of enmity. Thus all human beings will approach each other, connect with each other and there will be harmony, unity and strong bonds. Each person will strive to contribute as much as possible for the good of the ummah and society and vice versa the ummah and society will strive to provide happiness to each individual and contribute their energy for the good of everyone.


From this point of view, it is evident how great the wisdom is, why faith is made general and eternal, not differing between the faith taught by God in the past and the present, even in any time and place. All are the same and of one kind.


No generation or ummah has been left empty by Allah Ta’ala without sending His messenger to them who was given the task of inviting to such faith and planting its roots deeply in their hearts.


Most of the da’wah for the reformation of the ‘aqeedah was given by Allah Ta’ala after the corruption of the hearts of the people and the misguidance of their beliefs: and the collapse of all morals and humanity. At that time there must have been an obvious need for a powerful authority that could restore them to their original true and prosperous nature. Such guidance is absolutely necessary for the ummah, so that it can directly continue to improve the prosperity of the earth and so that it is strong enough to carry the mandate of life in this universe.


‘This creed is the spirit of every person: by clinging to it he will live in a good and joyful state, but by abandoning it the spiritual spirit of man will die. It is like a light that if a person is blind to it, then he will certainly go astray in the twists and turns of his life, in fact it is not impossible that he will fall into the very deep valleys of misguidance.


In this regard Allah Ta’ala says:


Is the one who was dead, then We revived him and gave him a bright light by which he can walk among people, like the one who is in a state of deep darkness from which he cannot get out?”, S. An’am 122.


Indeed. the creed is the source of praiseworthy affection, it is the place where beautiful and noble feelings are embedded, as well as the place where noble and main morals grow. In fact, there is no virtue except that it must arise from it, and there is no goodness except that it must come from it.


AlQuran Alkarim, when discussing the subject of goodness, mentions that it is the ‘akidah that is the pioneer or driver of the good deeds. So ‘akidah is likened to a principal from which several branches emerge, or as a foundation upon which a building is erected. Allah, the Almighty, says:


It is not good if you all turn your faces towards the east or the west, but what is called good is the good of a person who believes in Allah, the Last Day, angels, books, prophets, gives his beloved property to his relatives, orphans, the poor, the traveler, the beggar, the one who seeks to release slavery, establishes prayer, pays zakat, fulfills promises when promised, is patient in tribulation and poverty and also in times of war. They are the righteous and they are the ones who fear Allah”. .S. Baqarah 177.




All of God’s messengers communicated to their respective ummahs the creeds as mentioned above and they did so in a manner that could be described as easy, light and straightforward. They were also easy to understand, comprehend and accept. He (peace be upon him) told his people to direct their gaze to the kingdom of the heavens and the earth, to move their minds so that they like to reminisce and think about the signs of God’s power. His fithrah was awakened so that his soul could receive plants by having a firm feeling again suitable in religion and besides that he was also invited to feel another realm that existed behind this visible universe.


It was on these foundations that the Messenger of Allah (peace and blessings of Allah be upon him) instilled the creed in the hearts and souls of his Ummah, the greatest of Muhammad’s people.


He (s.a.w.) told them to direct their gaze and their thoughts in this direction. Their intellect should be stimulated and their nature should be awakened, and they should endeavor to cultivate the creed by giving it upbringing, and then nourish and strengthen it, so that it may reach the summit of happiness to which it aspires.


The Messenger of Allah (s.a.w.) was able to transform the ummah from idol and statue worshippers, who used to practice shirk and kufr, into an ummah with the creed of tawhid, the Unity of God. Their hearts were pumped with faith and conviction. At the same time, the Prophet (s.a.w.) was able to mold his companions into leaders to be followed in terms of moral improvement and morals, and even into guides of goodness and virtue. Even more so, because the Prophet (peace and blessings of Allaah be upon him) had molded that generation of his Ummah into a nation that became noble because of the faith in their hearts and their firm adherence to right and truth. So at that time the Ummah directly under his leadership was like the sun of the world, in addition to being a generator of prosperity and safety to the entire human race.


Allah Ta’ala testified to that generation that they had indeed attained special heights and privileges, as He said:


“You are the best of the Ummah born for mankind, enjoining the good and forbidding the evil and believing in Allah”. S. Ali ‘Imran 110


The faith possessed by some of the companions of the Prophet (s.a.w.) reached such a level that it could be said: “Even if the veil were lifted, my faith would not increase”. This means that it is so full and so high that even if the veil of the unseen is lifted, it cannot be increased.


In a hadith narrated by Harith bin Malik Anshari r.a. there is a clear picture to give us an understanding of how great the faith of some of the Companions was: companions of the Prophet (s.a.w.) This is a very bright picture of one’s faith.


It is narrated that Harithah walked through the place of the Messenger of Allah (s.a.w.) and he (s.a.w.) asked him with his words:


How did you get up early this morning, Harithah? Harithah replied. “I am a true believer”.


Rasulullah s.a.w. said again: “Think carefully about what you say, because everything has a reality. Therefore, what is the reality of your faith?”.


Harithah replied: “My soul pays no attention to the world. At night I am alert and in the day I am thirsty (meaning that at night I get up to pray and in the day I fast).


It was as if I saw the apparent ‘arash of my Lord.


It is as if I see the people of Paradise making pilgrimages to each other, and as if I see the people of Hell clamoring together therein.”


The Messenger of Allah s.a.w. then said: You have truly understood that, O Harithah, then keep it”.


This hadith was narrated by Thabrani with a dla’if chain of transmission.




Since the sovereignty of the State of Tawheed was established under the leadership of the last Messenger of God, namely the Great Prophet Muhammad s.a.w. the state of ‘akidah has remained in its purity derived from divine revelation and teachings given from heaven. The main basis used as guidance is the Qur’an and the Assunnah. At the initial level, the direction is to provide education in character and character, to glorify the qualities related to the gharizah of the heart and the way of education that must be passed and traveled. The intention is that every human being from among the community can gain nobility in accordance with the honor and glory of himself and thus will grow a power automatically which is very strong in life.


Furthermore, after the time of the caliphate, which was based on a lot of tactics and politics, especially after it had to do with the ways of thinking that were generated by various schools of thought based on philosophy or brought by other religions, then forced the human brain to explore something that he could not reach, That is the main reason why there is a change or deviation from the usual path taken by the prophets and apostles of Inj, which is also the reason why the faith, which was originally quite broad and easily accepted, but which is very high in value, then becomes a variety of thoughts containing philosophy or becomes a figurative material that is much disputed according to the provisions of logic or linguistics. It has become the subject of debates and disagreements that almost resemble Byzantine disputes, which have no end and no beginning.


The teachings of faith that have changed in the end no longer reflect the faith by which the soul can become pure, deeds become noble and good or that can give the spirit of movement to individuals or that can give life to the ummah and the nation.


As a result of the disputes in these tactical and political matters and due to the deviation from the path that was usually taken by the messengers of God as fithrah, “even coupled with the impressions of the thoughts of the sects and schools that have just come and continued by the imposition of the mind to investigate what is not appropriate, so that finally the advocates of the ‘akidah split into several groups that provide different teachings, different from one another. Each teaching or madrasa reflects a particular style of thinking. Each party considered that what it had and held was the only thing that was right, while what did not fit with its opinion was simply wrong. This is the assumption of each group. In fact, there are even more cruel assumptions than that, namely that anyone who does not belong to his group, according to his view, is considered to have left Islam.


Therefore, there was a madrasa for hadith scholars, and there was a madrasa for the ‘Ash’ariah, and there was a madrasa for the Maturidis. There were also madrassas for the Mu’tazilahs, madrassas for the Shi’ahs, madrassas for the Jahmiahs, and many more madrassas of different schools and schools of thought, and even disputes between one group and another.


A poet said:


Everyone claims I’m related to Laila’s daughter. But Laila herself is silent, Neither here nor there. When the tears have accumulated, Soaking all the eyes, It will be clear who is actually crying And who is pretending”. Among the famous disputes that widened the gap between the ummah of Muhammad was that between the ‘Ash’ariah and the Mur’tazilah.


The main points that cause quarrels and disagreements are those that revolve around the following matters:


  1. Is faith just belief or is it belief and deeds?
  2. Are the attributes of Allah, the Exalted, eternal, or can they disappear?
  3. Are humans musayyar or mukhayyar?


For musayyar or mukhayyar, please refer to the chapter on Destiny.


  1. Is it obligatory upon Allah Ta’ala to do what is good or best, or is it not obligatory?
  2. Can good or bad be recognized by reason or by sharee’ah?
  3. Is it obligatory for Allaah to reward those who obey and punish those who disobey, or is it not obligatory?
  4. Can Allah Ta’ala be seen in the Hereafter, or is that not possible at all?
  5. What is the ruling on a person who accumulates major sins and does not repent until he dies?


And there are many more issues that are the subject of disagreement between the various groups of Muslims and that have also caused the division of the Muslim Ummah into various groups and parties.


It is truly sad, because as a result of this endless quarrel, and as a result of this division, the Muslims made a very big mistake, a very dangerous mistake.


What is that? It is that the ‘aqeedah that was originally firm and stable has become shaky and shaky in the heart, faith does not sink into the soul, so that ‘aqeedah is no longer able to control the path of life that must be taken by every Muslim and even faith itself can no longer be the center of government that animates all the actions and steps of people who claim to be adherents.


As a continuation of the ‘aqeedah that is already weak. then the weakness also spread to the individual person. the whole family, the community and the state and even the influence of the weakness also affects all aspects of human life. The weakness creeps in all directions, so that the ummah is finally no longer able to get up and move until it descends to the next generations, nor can it provide accountability both inwardly and outwardly.


The Muslim Ummah is no longer settled as Allah (SWT) intended it to be, being capable enough to be the leader of the ummah and the guide to all the nations of the world. This is the result of the weaknesses that have come to light as described above.




Once we all realize that the reason for the ummah’s decline from its greatest goal is due to the weakness of the ‘aqeedah, then what is incumbent upon all of us at this time – and now that we have begun working to restore the glory of our ummah – is to work tirelessly to instill the true ‘aqeedah in our hearts and souls. We should also follow the path outlined by the Messenger of Allah (s.a.w.) in providing guidance and propagating it. The trick is to educate and teach systematically and then nurture it until it flourishes, so that finally the ‘akidah can reach the highest peak, which is firmly planted and cannot be knocked down again. In addition, it can also reach the last point in the form of beliefs that encourage us all to move forward in taking a victorious life, which will be able to lift us to the main level in the form of splendor and glory.


This book is nothing but an endeavor arising from the insistence on the ‘akidah and the desire to see its traces in the soul and in life.


In its preparation we are guided by the main and original sources, namely from the Book of Allah AlQuran Alkarim and the Sunnah of the Messenger of Allah (s.a.w).


We hope to Allah, the Almighty, that the teachings contained therein will be received with joy and open arms as widely as possible, so that we Muslims will have a creed by which we can all become leaders and guides of the world’s humanity, and that we will also attain happiness in the Hereafter.


It is Allah Ta’ala who provides help to all of us.


Hasbunallah wa ni’mal wakil.






In fact, ma’rifat of Allah, may He be glorified and exalted, is the most sublime of all ma’rifat, because it is the foundation upon which all spiritual life is built.


From ma’rifat to Allah, the marifat to the prophets and messengers and the matters related to them, such as their protection from sin and disobedience, their duties, their attributes, the desire of the ummah for them to be sent, as well as issues that are closely related to the prophets and messengers, such as the mu’jizat (miracles), guardianship, salvation and the holy books sent down from heaven.


Even from ma’rifat to Allah Ta’ala also branches out ma’rifat with the realms that exist behind this universe, such as angels. jinn and spirits.


It is also from ma’rifat to Allah that ma’rifat arises regarding what will happen after life in this world ends, also regarding life in the realm of Barzakh, life in the Hereafter in the form of ba’ats (resurrection from the grave). hisab (calculation of deeds), reward, punishment, heaven and hell.




To berma’rifat to Allah Subhanahu wa Ta’ala it has two ways, namely :


First: By using the mind and examining carefully what Allah Ta’ala has created in the form of these diverse objects.


Second: By memorizing the names of Allah Ta’ala and His attributes.


So by using the mind from one angle and by understanding the names and attributes of Allah from another angle, a person will be able to understand his Lord and will be guided in that direction.


Let us explain just to give you an idea of each of these two methods:




In fact, each member has a task, and the task of the mind is to imagine, examine, think and observe. If these powers are idle, then the work of the mind is lost, and its most important task is also lost, and this will inevitably be followed by the cessation of life. If this happens, it will also lead to freezing, death and destruction of the mind itself.


Islam calls for the mind to be engaged and unrestrained: to wake up from its deep sleep, and to engage in contemplation and thought. Such work is at the heart of worshipping God.


Allah Ta’ala says:


Say: “Examine the heavens and the earth!” by you all that exists S. Jonah 101,


Allah Ta’ala also says:


,,Say: “I want to teach you all only one thing, that is, let you all stand before Allah, two by two or one by one, then think (use your minds)!” S. Saba’ 46,


Whoever denies the blessings of the intellect and does not like to use it for what it is supposed to do, even ignoring the verses and proofs of the existence and power of Allah, then such a person deserves scorn and contempt. In fact, Allah, the Almighty, Himself has severely criticized such a person in His words:


“How many verses (signs of God’s power) in the heavens and the earth do they pass by, but they all turn their backs on them (and pay no attention to them)?”. S. Yusuf 105.


Allah Ta’ala also says:


“There does not come to them a verse from some of the verses of Allah, but they turn their backs on it (pay no attention to it). S. Yasin 46.


Neglecting the intellect from its proper task would lower man himself to a level lower and more despicable than that of animals. Such a state of affairs was a great hindrance for the earlier ummah to directly penetrate to the realities that lie within the self, the soul and the universe.


Allah Ta’ala says:


Indeed, We have judged for the Hellfire most of the Jinn and men, who have hearts but do not understand with their hearts, have eyes but do not see with their eyes, and have ears but do not listen with their ears. Those people are like cattle, even more misguided. These are the ones who are ignorant (of the truth)”. S. A’raf 179.




It is a great hindrance to the freedom of reason. It is the main restraint on freedom of thought and it is for this reason that Allah, the Almighty, praises those who can clarify something about its essence, set it aside from other things, distinguish and purify it after it has been discussed, examined, scrutinized and filtered by their minds. Then he takes what he considers to be the best and leaves the rest.


Allah Ta’ala says:


“So give glad tidings to My servants who listen to speech and follow what is best in it. They are the ones who are guided by Allah, and they are the ones who have a sound mind”. S. Zumar 17-18.


Allah Ta’ala really reproaches and mocks and blames those who like to follow, bleating, that is, taklid experts who do not like to use their own minds. All they follow is the minds of others. They are completely frozen. because they only follow the ancient thoughts that have been accustomed and direct since long ago around them. even though the new one is actually more appropriate, more suitable, more appropriate and more accountable because it is in line with the instructions from God.


Allah Ta’ala says:


,,And when it is said to them: Follow what Allah has sent down!”. They then said: “No, we are only following what we have learned from our fathers”. But their fathers did not understand anything, nor did they follow the right guidance”. S. Baqarah 170.




The religion of Islam invites all human beings to think and use their minds and even so great is the suggestion in that direction, but what is desired is not uncontrolled thinking anymore freedom. All of this is intended by Islam to be done within certain limits that are indeed the field for humans and that can be achieved by the human mind.


What Islam encourages us to think about is Allah’s creation, namely what is in the heavens and the earth, in ourselves, in human society and so on. It is not forbidden to think about the Essence of Allah, because this is beyond the power of the human mind.


In this regard the Prophet s.a.w. said:


“Think you all about the creatures of Allah (what Allah has created) and do not think about the Essence of Allah, for surely you will not be able to reach the state of its essence.


It was narrated by Abu Na’im in Al-Hilyah with a dla’if chain of transmission, but the content and meaning are saheeh.


AlQuran Alkarim itself is full of hundreds of verses (proofs and signs) that invite us all to remember the state of the universe that is wide open and vast before us, along with its horizons that are not limited by anything because of its immensity and endlessness.


Allah Ta’ala says:


“Thus Allah explains His verses to you all, that you may think of the world and the Hereafter” S. Baqarah 219-220.


What a vast and wide world that Islam commands us to think about, but such a vastness is still not even a fraction of the vastness found in the hereafter.




One of the main purposes that Islam intends in commanding thinking is to awaken the intellect and make it do its work of thinking, remembering and investigating, and in this way man will be guided to the guidance that sheds light on the rules of life, the causes of its manifestation, the nature of things and the essence of things.


Once these things have been accomplished, it will be possible to shed light on the question of who is the Creator and Shaper of all things. Then, once this is obtained, the greatest essence, which is the realization of Allah, will gradually be attained.


So it is the realization of Allah, may He be exalted, that is actually the fruit or result of an ingenious and mobile mind, as well as the result of deep thought and illumination.


This is one of the means used by the Qur’an to provide evidence about Allah Ta’ala


The Qur’an has encouraged the human mind with verses about natural sciences that explain all the contents in this universe, using the results of this thought will later create understanding of Allah Ta’ala. This knowledge consists of recognizing the perfection of His attributes, the greatness of His qualities, the realities of His greatness and nobility, the proofs of His holiness, the completeness of His knowledge, the continuity of His power and His oneness in creating and making new things.


Let us all ponder carefully in our hearts and minds the ma’na of the verses listed below:


Karakanlah: “All praise is due to Allah, and salvation to His servants whom He has chosen. Is Allah better, or is what they associate with Allah better?


Or who created the heavens and the earth, and sends down rain upon you from the sky, and We make beautiful gardens by means of that water. You would not be able to grow the trees. Is there any god besides Allah? But they are those who turn away from the truth.


Or who has made the earth a place to dwell in, and made rivers in the midst of it, and mountains for pegs, and a boundary between the two seas? Is there any god besides Allah? But most of them do not know such things.


Or who is it that grants the petition of one who is forced to suffer, when he asks Him to take away his suffering, and who made you all stewards of the earth? Is there any god besides Allah? How little do you all remember Allah.


Or who has shown you the way in the darkness of the seas and the lands? And who sends the wind to bring glad tidings before the blessing of Allah? Is there any god besides Allah? Muha Tinggi Allah from what they associate with Allah. Or who is it that begins to create, and then repeats it? And who has provided for you all from the heavens and the earth? Is there any god besides Allah? Tell us your reasons, if you are true!” S. Naml 59-64.


Think carefully about it, is there any clearer evidence than this, or is there any stronger proof than this?


If the mind still does not like to submit to the above information, and does not like to submit to this proof, then indeed it will not submit to any other information and will not submit to any other proof. It is indeed an address of the mind that is misguided and averse to correct guidance.


Allah Ta’ala says:


“And whoever Allah does not give light to, that person will not get any light”, S, Nur 40,


A poet said:

“The conscience of man is not able to find out anything. If it persists in demanding proof, Why is the daylight bright”.




Another way to achieve ma’rifat to Allah is to understand the good names of Allah and His lofty attributes.


So these names and attributes are the medium through which Allah, may He be glorified and exalted, enables His creatures to realize Him. This can be regarded as the channel through which the human heart can spontaneously recognize Allah Ta’ala. In fact, this is the channel through which the human heart spontaneously recognizes Allah, the Almighty, and it is also the channel that leads to the ultimate discovery and opens up the vast realm of spirituality to witness the light of Allah, the Almighty.


The names are those mentioned ‘by Allah in His word :


Say: Invoke Allah or invoke Rahman, whichever name of God you all invoke, He has good names”. S. Isra’ 110.


It is with these names that we are all commanded to call upon. Allah Ta’ala says:


“For Allah are good names, so call upon them”. S. A’raf 180.


The number of the good names of Allah (Asmaullah Alhusna) is ninety-nine.


Imams Bukhari, Muslim and Tirmidhi narrated a hadith from Abu Hurairah r.a.. that the Messenger of Allah s.a.w. said :


Allah has ninety-nine names. Whoever memorizes them will enter Paradise. Verily, Allah is the Most Odd (uneven) and loves the odd (uneven)”. R. Ibn Majah.


Imam Tirmidhi added the following to his narration:


 The ninety-nine names of Allah Ta’ala are :


  1. God:

The Most Glorious Lafazh, which is the name of the Most Sacred and Obligatory Divine Essence, is entitled to all kinds of praise and flattery. As for the other names, each of them denotes a certain attribute of God and therefore may be considered as an attribute of this Most Glorious Name (i.e. Allah) or may be used as an adjective.

  1. Arrahman:

The Most Merciful, the giver of great pleasures, the lover of the world.

  1. Arrahim:

Most Merciful, giver of complicated pleasures, merciful in the Hereafter.

  1. Almalik:

All-powerful, managing His kingdom according to His own will. .

  1. Alquddus:

Most Holy, purified from all faults and shortcomings.

  1. Assalim:

The Sustainer, the giver of security and tranquility to all His creatures.

  1. Almu’min:

The safeguard, i.e. whoever commits an offense among His creatures will indeed be punished, while those who obey will indeed fulfill His promise with a good reward.

  1. Almuhaimin:

The Guardian, commanding and protecting all things.

  1. Al’aziz

He is glorious, powerful and able to do as He pleases.

  1. Aljabbar:

He is Mighty, fulfills all needs, carries out all commands and improves the condition of all His servants.


The Most Majestic, alone with His attributes of majesty and splendor.

  1. Alkhalik:

The Almighty Creator, complaining about all creatures without reason, is also the one who ordains them.

  1. Albari’:

The Creator, making something animate that has a beginning.

  1. Almushawwir:

The Shaper, giving an image or form to something that is different from others. (So Alkhalik is to create something that has no origin or to ordain it. Albari’ is to take it out of what it already is, while Almushawwir is to give it a form that suits its situation and needs).

  1. Alghaffir:

Forgiving, He forgives a lot and covers sins and mistakes.

  1. Alqahhar:

The All-Compelling, grasping everything in His power and compelling all creatures according to His will.

  1. Alwahhab:

The Giver, much enjoyment and always giving bounty.

  1. Arrazzaq: The Giver of sustenance, making various sustenance and also making the causes of its acquisition.
  2. Alfattih:

The Most Open, i.e. opening the storage building of His mercy for all His servants.

  1. Al ‘alim:

The All-Knowing, i.e. He knows everything that exists and nothing is hidden from His sight.

  1. Alqabidl:

He is the One who takes the life or narrows the fortune of whomever He wills.

  1. Albasith:

The Most Expansive, facilitating the accumulation of sustenance for whom He desires.

  1. AlkhafidI:

The Most Degrading, i.e., to the one who deserves to be degraded because of the consequences of his own behavior by giving him humiliation, degradation and torment.

  1. Arrafi’:

The Most Elevating, namely to the one who deserves to be elevated because of his active efforts, namely those who are among the pious.

  1. Almu’iz:

The Giver of glory, i.e. to the one who sticks to His religion by giving him help and victory.

  1. Almudzil:

The Bestower of Humiliation, i.e. to His enemies and the enemies of the Muslim Ummah as a whole.

  1. Assami’:


  1. Albashir:


  1. Alhakam:

The One who decides the law, as the judge who decides that no one can reject His decision, nor can anyone prevent the continuation of His law.

  1. Al’adl:

He is the Most Just, and perfect in His justice.

  1. Allathif:

Maha Subtle is knowing everything that is vague, complicated and small.

  1. Alkhabir:

 Be vigilant.

  1. Alhalim:

The Most Compassionate, the merciful who is neither hasty in anger nor rash in punishment.

  1. Al’azhim:

Supreme, i.e. reaching the highest peak of the beacon of greatness because it is characterized by all kinds of greatness and perfection.

  1. Alghafur:

The Most Forgiving, His many forgiveness to His servants.

  1. Asysyakur:

The Most Rewarding is to give generous rewards for small and insignificant deeds.

  1. A’aliy:

The Most High, that is, reaching the highest level that no one’s mind can describe and no clever brain can comprehend.

  1. Alkabir:

The Most Great, whose greatness cannot be followed by the human senses or intellect.

  1. Alhafizh:

The Sustainer is to keep everything from being damaged and shaken. He also takes care of all the deeds of His servants, so that they will not be wasted at all to give His reward.

  1. Almuqit:

The Giver of sufficiency, both in the form of physical and spiritual nourishment.

  1. Alhasib:

The Guarantor, i.e., the one who guarantees sufficiency to all His servants. It can also be interpreted as the One who judges the deeds of His servants on the Day of Judgment.

  1. Aljalil:

The Most Sublime, who has noble attributes because of the perfection of His attributes.

  1. Alkarim:

It is gracious, noble and gives to anyone without being asked or in exchange for a gift.

  1. Arraqib:

The All-Researcher, who observes the movements of all things and watches over them.

  1. Almujib:

The All-Giving, who fulfills the requests of anyone who prays to Him.

  1. Alwisi’:

The Most Comprehensive, meaning that His mercy extends to everything that exists, and His knowledge of everything is vast.

  1. Alhakim

The Most Wise, that is, possessing the highest wisdom in the perfection of His knowledge and the neatness in making everything,

  1. Alwadud:

The Most Loving, who desires all good for all His servants and also does good to them in all circumstances and conditions.

  1. Almajid:

The Most Noble, i.e. the one who reaches the top level of nobility and excellence.

  1. Alba’its:

The Most Resurrecting, i.e. resurrecting the messengers, resurrecting the spirit and will, as well as resurrecting the dead from their respective graves later after the arrival of the Day of Resurrection.

  1. Asysyahid: The All-Witnessing or All-Knowing state of all beings.
  2. Alhaq:

Maha Haq, the eternal truth that will not change in the slightest.

  1. Alwakil:

The Sustainer of delivery, i.e. taking care of all the affairs of His servants and what they need.

  1. Alqawiy:

The Most Powerful, i.e. the one with the most perfect power.

  1. Almatin:

The Most Sturdy or Mighty, i.e. having a mighty power that has reached its peak.

  1. Alwaliy:

The Most Protecting, which is to protect and organize all the interests of His creatures because of His great love for them and His unlimited help in their needs.

  1. Alhamid:

The Most Praiseworthy, who deserves praise and adulation.

  1. Almuhsi:

The All-Counting One, none of whom is hidden from His sight and all of whose deeds are accounted for accordingly.

  1. Almubdi’

The Initiator, who gives birth to something that originally did not exist and did not exist.

  1. Almu’id:

The Most Repeating, i.e. regrowing after disappearance or after damage.

  1. Almuhyi:

The One who gives life to everything that has the right to live.

  1. Almumit:

The Deadly One, i.e. taking away the life (spirit) from that which is alive, then it is called dead.

  1. Alhay:

He is the Ever-Living, and His life is eternal.

  1. Alqayyim:

He is self-sufficient in His Essence, Attributes, and Attributes. He also makes everything other than Him stand. With Him are the heavens and the earth.

  1. Alwajid:

He is all-rich, can find whatever He wants, and thus does not need anything because of His absolute kavu nature.

  1. Almajid:

Most Glorious, (the same as no. 49, the only difference is the writing in Arabic. The actual spelling of no. 49 is Almajid, while no. 66 is Almajid).

  1. Alwahid:


  1. Ashshamad:

Most Needed, which is always the goal and hope of people when there is a need.

  1. Alqadir:


  1. Almuqtadir:

Most Decisive.

  1. Almuqaddim:

The Most Precedence, i.e. giving precedence to some things over others in their manifestation, or in their glory, time or place.

  1. Al-mu-ikhkhir:

The One who delays or postpones.

  1. Al-awwal:

The First, the very First of all that exists.

  1. Al-ikhir:

The Ultimate End, the Eternal continues after the end of everything that exists.

  1. Azhzhaihir:

The Most Real, i.e. declaring and revealing His existence with evidences and signs of His creation.

  1. Albathin:

The Hidden One, His Essence cannot be understood, so no one can know His Essence.

  1. Alwali:

He is the Master, holding everything in His power and belonging to Him.

  1. Almuta’ali:

Most Holy. preserved from all shortcomings and lowliness.

  1. Albar:

He is the most generous, the most kind and the most blessed.

  1. Attawwab:

Most Receptive to repentance, giving help to those who disobey to repent and then Allah will accept it.

  1. Almuntaqim:

The tormentor, to the one who deserves His torment.

  1. Al’afuw:

The Most Forgiving, the redeemer of the wrongs of those who like to return to apologize to Him.

  1. Arrauf:

Compassionate, abundant, His mercy and compassion.

  1. Malikul mulk:

He is the master of the kingdom, so everything that happens in the universe, the heavens, the earth and its surroundings and what is behind the universe is all in accordance with his will and irradat.

  1. Dhuljalali wal ikram:

Has greatness and glory. Also the One who has virtues and perfection, the giver of gifts and pleasures that are very much and abundant.

  1. Almuqsith:

The Most Adjudicating, which is giving victory to the wronged from the actions of the wrongdoers with His justice.

  1. Aljami’:

He is the One who gathers, i.e., gathers the scattered entities and also gathers all of humanity on the Day of Judgment.

  1. Alghaniy:

He is All-Rich, so He does not need anything from anything other than His own Essence, but that which is other than Him is in great need of Him.

  1. Almughni:

The giver of wealth is the one who gives abundant wealth to whomever He wants from among His servants.

  1. Almani’:

All-Defending or All-Rejecting, i.e. defending His righteous servants and rejecting the causes that cause harm.

  1. Adldlar:

The Giver of harm, i.e. by bringing down His torment upon His enemies.

  1. Annafi’:

The Bestower of benefits, i.e. rationing the goodness that He grants to all servants and lands.

  1. Annur:

The Most Luminous is highlighting His own Essence and revealing it to others by showing signs of His power.

94 Alhadi:

The Guide, which is giving the right path to everything so that it is direct and its life is maintained.

  1. Albadi’:

The Creator is new, so there is no example and no equal before His creation.

  1. Albaqi’:

Eternal, i.e. His life is eternal for all eternity.

  1. Alwarits: The Most Heir, i.e. eternal after the annihilation of all creatures,
  2. Arrasyid: The All-Scholar, who enlightens and guides all of His servants and whose rules run according to the provisions outlined by His wisdom and scholarship.
  3. Ashshabur:

The Most Merciful who is not hasty in giving punishment nor does he hasten to carry out something before its time,


Jalla jalaluhk.


In the book Addinul Islami it is mentioned as follows: ,,The good names of Allah (Asma-illah Alhusna) listed in AlQuran Alkarim are :


  1. The names associated with the Essence of Allah Ta’ala, namely :
  2. Alwdhid (The One) b. Al-ahad (The One) c. Al Haq (The True) d. Alquddus (Most Holy) e. Ashshamad (Most needed) f. Alghaniy (The Richest) g. Al-iwwal (The First) h. Aldkhir (The Last). i. Algayyum (Self-standing).


  1. The names associated with creation are:
  2. Alkhdlik (The Creator) b. Albidri’ (The Maker) c. Almushawwir (The Shaper) d. Albadi’ (the creator of the new)


  1. The names associated with the attributes of love and mercy, apart from the words Rab (God), Rahman (Compassionate) and Rahim (Merciful) are:
  2. Arra-if (Most Compassionate) b. Alwadid (Most Loving) c. Allathif (Most Subtle) d. Alhalim (Most Compassionate) e. Al’afuw (Most Forgiving) f. Asysyakir (the rewarder, the giver of gifts) g. Almu’min (Sustainer of security). h. Albir (Most Generous) Rafi’ud darajat (Most High) j. Arrazzaq (The Giver of Rizki) k. Alwahhib (The Giver) l. Alwasi’ (Most expansive)


  1. The names associated with the majesty and glory of Allah Ta’ala are:
  2. Alazhim (Most Great) b. Al’aziz (Most Glorious) c. Al’aliy (Most High) d. Almuta’ali (Most Holy) e. Alqawiy (Most Powerful) f. Alqahhar (The Forceful) g. Aljabbar (The Mighty) h. Almutakabbir (Most Majestic) i. Alkabir (Most Great) j. Alkarim (Most Gracious) k. Alhamid (Most Praiseworthy) l. almajid (Most Noble) m. Almatin (The Strongest) n. Azhzhahir (Most Real) o. Dzuljalali wal-ikram (the one who has patience and glory)


  1. The names associated with Allah’s knowledge are:
  2. Al’alim (all-knowing) b. Alhakim (all-wise) c. Assami’ (all-hearing) d. Alkhabir (the most vigilant) e. Albashir (the most seeing) f. Asysyahid (all witnessing) g. Arraqib (all scrutinizing) h. Albathin (the most hidden) i. Almuhaimin (the most guarding)


  1. The names that relate to Allah’s power and the way He rules over all things, namely:
  2. Alqadir (almighty) b. Alwakil (almighty of submission) c. Alwaliy (almighty of protection) d. Alhafizh (all-preserving) e. Almalik (all-powerful) f. Almalik (all-possessing) g. Alfattah (all openers) h. Alhasib (the guarantor) i. Almuntaqim (the tormentor) j. Almuqit (the giver of sufficiency)


  1. there are also other names that are not mentioned in the text of the Holy Quran but are attributes that are closely related to the attributes or actions of Allah ta’ala listed in the Holy Quran, namely:
  2. Alqabidl (almighty uprooter) b. Albasith (almighty expander) c. Arrafi’ (almighty elevator) d. Almu’iz (the giver of glory) e. Almundzil (the giver of humiliation) f. Almujib (the all-fulfilling) g. Alba’its (the one who awakens) h. Almushshi (the most calculating) i. Almubdi (the most initiating) j. Almu’id (the most repeating) k. Almuhyi (all-living) l. Almumit (the most deadly) m. Malikul mulk (the master of the kingdom) n. Aljami’ (the one who gathers) o. Almughni (the giver of wealth) p. Almu’thi (the giver) q. Almani’ (all defending, all rejecting) r. Alhadi (all guiding) s. Albaqi (all eternal) t. Alwarits (all inheriting)


  1. there are also other names for allah ta’ala that are taken from the meaning or understanding of the names found in al quran al-karim, namely:
  2. Annur (the all-luminous) b. Ashshabur (the all-patient) c. Arrasyid (the all-scholar) d. Almuqsith (almighty judge) e. Alwali (almighty master) f. Aljalil (the most sublime) g. Al’adl (the most just) h. Alkhafidl (all-defeating) i. Alwajid (all-rich) j. Almuqaddim (the most prior) k. Almu-akhir (the one who delays) l. Adldlar (the giver of harm) m. Annafi’ (the giver of benefits)


With these names come the attributes:

  1. Takkallum (speaking) and b. Iradat (willing).




As we understand that Allah Ta’ala has several good names, but He also has a name (the greatest name?) among all these names that if He is asked by that name, the request will be granted and if a prayer is made using that name, the prayer will be fulfilled.


Allah’s name Al-A’zham (the Greatest) is mentioned in several hadiths, including the following:


First: It was narrated from Buraidah r.a. that he said:


“Alldhumma inni as’aluka bi-anni ashhadu annaka antallahu la ilaha illa antal ahadush shamad, alladzee lam yalid wa lam yulad wa lam yakul lah kufuwan ahad”.


(Meaning: O Allah, I ask You with the acknowledgment that I witness that You are Allah, there is no God but You, the One, the Needy, who has no son, no daughter, and there is nothing like Him).


Buraydah continued his statement: ,,Upon hearing that, the Prophet said:


“By the One in Whose hand is my soul. Verily, this man has invoked Allah by His Most Noble Name, which, if a supplication is made by that name, Allah will grant it, and if it is asked for, it will be given to him.”


Secondly: It was narrated from Anas bin Malik r.a., who said:


The Prophet (s.a.w.) once entered the mosque and there was a man 4) who was praying and in his prayer he said :


Allahumma Id ildha illalldh antal mannan, badi ‘us sama wati wal ardli, dzul jaldli wal ikram”.


(Meaning: O Allah, there is no God but Allah. You are the Bestower of bounty. The Creator of the heavens and the earth, the possessor of majesty and glory).


When the Prophet (peace be upon him) heard that, he (peace be upon him) said :


“Do you know what this man prays with? He prays using the greatest name of Allah, which when used in prayer, Allah grants, and when asked, He gives.


Narrated by Abu Dawud, Tirmidhi, Nasa-i and Ibn Majah. Third: It was narrated from Asma the daughter of Yazid r. ‘anha, who said: ,,The Prophet s.a.w. said:


The greatest name of Allah is found in these two verses, namely :


Wa iladhukum i-lahuw wdhid. La ilaha illa huwar rahmanur rahim”,


(Meaning: And the Lord of you all is One God. There is no God but the Most Compassionate, the Most Merciful).


And at the beginning of Surah Ali’Imran, which is :


“Alif lam mim. La ilha illa huwal hayyul qayyim”.


(Alif lam mim – Allah Ta’ala knows better what these words mean – There is no God but He, the Ever-Living, the Self-Sustaining).


Fourth: Sa’d bin Malik r.a. reported: I heard the Messenger of Allah s.a.w. say:


“Would you like me to show you the greatest name of Allah, which if you pray with it, Allah grants and if you ask for it, He gives it”?


It is the prayer with which Jonah pleaded with God to be saved, when he called out to Him in three kinds of darkness (i.e., the darkness of piled-up darkness because at that time he was in the belly of a hut fish or a shark that swallowed him).


That prayer is:

“La ilaha illa anta Subhanaka inni kuntu minazh zhalimin”.


(Meaning: There is no God but You. Glory be to You, surely this servant is among those who wrong themselves).


Then someone asked: “O Messenger of Allah, is the prayer specific to the Prophet Yunus (a.s.) or is it general for all believers”?


He s.a.w. then said:


,,Have you not heard the words of Allah ‘Azza wajal (which means):


“And We saved Jonah from his grief, and in like manner We saved all the believers”:


This hadith was narrated by Hakim. These are the names of Allah, may He be glorified and exalted, which open up a vast field of knowledge of Allah, may He be glorified and exalted, if a person understands them and can reach their meaning and understanding, and if his soul can absorb them and make an impression on his heart and likes to use them as a lamp. By investigating these names, the full extent of the reality that exists in this manifest universe will be revealed.











Indeed, the essence of the Essence of the Godhead cannot be understood by the intellect and it is certain that the true state or summit of it cannot be reached. The reason for this is that the human mind certainly cannot reach it, because it has not been given and has not been shown the way to find it or the means to reach it.


This human intellect, no matter how clever and clever it is, even though it is so strong in its grasp, is still limited to a certain extent and is in fact very weak or unable to understand the nature of the various objects it sees every day.


Even today, human beings still do not know the true nature of the human soul. Even the knowledge of this soul is still a hot investigation in a series of issues that are closely related to the science of philosophy.


Even those humans cannot describe the nature of light or rays, even though light or rays are actually very bright and clear objects.


It is also not possible to know the nature of things and the nature of atoms, each of which must be composed of a set of atoms, even though these are the closest things to humans themselves.


Therefore, even today, modern science is still unable to decipher the nature of things and what exists in this universe. In short, the last word is still unexplained, a sign that the nature of what is sought has not been satisfactorily resolved.


A famous professor named Kamyl Flamaryon wrote in his book, “The unrecognized power of nature” as follows:


We all know that we think, but what exactly does it mean to think? No one seems to be able to answer this question.


We all understand that we walk. But what exactly the muscles do, no one can know.


I realize that my will is a force that does not belong to matter and I realize that all my khususiatkhususiat are not material either. However, whenever I will to raise my hand, I know that it is my will that moves my object, the hand.


So how can it happen so spontaneously. What is it that mediates between the power of reason in bringing about a result that affects material movement?


No one has been able to give me an answer to this question.


Or simply, try to tell me and answer this: “How can the nerves of the eye transfer the images of the object to the mind?”.


Try to answer: “How can the mind accept it?”.


Anyway: “Where is the mind located? And what is the nature of the brain’s work?”.


Tell me, gentlemen (meaning those who argue) ……………


But, well ……… enough is enough, enough ………


I may be able to ask you for twenty years, but I believe that the biggest-headed among you will not be able to come up with an answer to my lowly question.”


If this is the position of the intellect in dealing with the issue of the nature of the soul, light and objects, as well as what is in this universe, whether it can be seen by the eye or not, then how will the intellect be able to understand the Essence of God, who created all of them, which is the Most Sublime state. How can such a narrow mind reach the Essence of the Most High God?


Indeed, Allah’s Essence is far greater than what the mind can reach or what thoughts can encompass. Hence how appropriate the words of Allah, the Almighty, are:


Allah cannot be reached by visions and He can reach the visions and He is the Most Subtle and Alert”. S. An’am 103.




The limitations of the mind and its weakness or inability to reach the essence of objects cannot be used as evidence that they do not exist (‘adam).


So if the intellect cannot reach the essence of the soul, this does not mean that the soul does not exist. That reason cannot explain the nature of light does not mean that light itself does not exist. It is obvious that light exists and is spread throughout the universe. Also, if the intellect is unable to reach the essence of atoms, this does not prove that atoms do not exist, whereas atoms are small parts of which things are composed.


This is the case with other objects that the human mind has not been able to reach the true essence of and remains weak to discern the true peak.


This is also the case with the Divine Essence. If man has not been able to reach its essence, then this does not mean that the Divine Essence does not exist, but the truth is that the Divine Essence exists with the firmest determination as something that must exist.


The existence of Allah, may He be glorified and exalted, has been established from the earliest times, and can even be confirmed by sound reasoning. No one has ever demanded proof of such a thing. Even if there is someone who wants the existence of God to be proven and the evidence for it to be established, then this person must be an arrogant and conceited person who is very disobedient, but short-sighted. Such a person is not unlike a blind-eyed person who demands that a clear proof or a strong reason for the existence of the sun that shines brightly during the day be established.


Despite this clarity, we think it is still necessary to provide some evidence that can point in the right direction, as well as evidence that can reveal the truth.




The truth about the existence of Allah is obvious, even an essence that does not need to be doubted. In fact, there is no way to deny it. The existence of Allah, may He be glorified and exalted, is as bright as the shining sun and as clear as the light of dawn on a clear morning.


All that exists in the environment of this universe can be used as evidence of the existence of God. even the objects found around the universe and its elements can also strengthen or prove that these objects must have a creator and regulator.


Examine the firmament above us in which the sun, moon, stars and so on are seen, as well as the earth with everything that is there, whether in the form of humans, animals, plants and solid objects, as well as the existence of a close relationship with the delicate balance that smoothed the arrangement between these colorful realms and that strengthens their respective conditions, all of which are nothing but signs and evidence of the existence of Allah. In addition to showing the existence of the Deen, it also proves His oneness and that He alone is the One who has the power to create it. ..:


It does not occur to anyone’s mind that things come into being without someone having made them, just as it is impossible to imagine that something is made without someone having made it.


If the intellect finds it impossible for a flying ship to fly through the air or for a submarine to dive to the bottom of the ocean without a maker of the flying ship or submarine, then – if these things are impossible – the intellect will determine with certainty the impossibility of a beautiful universe without a Creator who created it and a Manager who manages its affairs.


In the meantime, we can come up with three theories that we can take into consideration to suggest the cause of the origin of the universe. It is unlikely that there will be any other theories beyond the three we have mentioned below.


First: That the universe came into existence from nothing, then existed on its own.


Second: That there is a jauhar (cell) which is the nucleus from which everything that exists in this complex universe emerges.


Third: That there is someone who made it, created it or made it.


Let us explore this issue by elaborating on the above theories one by one.


The first theory is clearly erroneous and wrong if you look at it in a cursory manner from its basis. Remember that what is caused (musabbab) must be closely related to its causes, and the result must also be closely related to its preamble or starting point.


Does it seem right to our minds that something is caused without a cause, that there is a result without a beginning, or that there is a result without a preamble?


So the arising of the universe from nothing is tantamount to saying that there is a cause without a cause, or that there is a result without a beginning, or that there is an outcome without a preamble. So it is as if the universe exists of its own accord and its emergence is completely independent of a cause, like a maker.


That things exist from themselves, completely independent of their causes, is something that is highly improbable both in terms of reason and common occurrence. The reason for this is that the existence of objects from themselves, completely independent of their causes, is to win the aspect of existence and defeat the aspect of non-existence, without any evidence that can be used to win it, whereas winning in this way is absolutely impossible.


Think about it carefully! If we say: “This universe exists of itself, totally independent of its causes”, then such a statement would be tantamount to saying that there is nothing (adam) that is the cause of existence. Should this be in our minds.


That is why the first theory above is very wrong and misleading, because it is forever impossible to prove that ‘adam (non-existent) will be drawn as the cause that gives rise to existence (existent). Without the existence of an object, it would be impossible to give it.


This is what the noble verse that reads :


“Have they created something out of nothing, or have they themselves created something?


Or have they created the heavens and the earth? (No), but they are not certain in their belief”. S. Thur 35 – 36.


Meaning: Are people created without a creator? Meaning: Do they themselves create themselves, so that they do not need anyone to create them? This is clearly impossible or improbable or does not make sense at all.


Let us now discuss the second theory.


This theory is even more misguided and erroneous than the first, because it is impossible for the jauhar (cell) to give rise to such a neat arrangement as we see. Nor could it have brought about the power and beauty that we all see.


Imagine if a nucleus or a cell – no matter what it is – could create or differentiate between male and female, male and female, and link them together in such beautiful harmony?


Should it be assumed that the cell made the earth and everything on it, whether human, animal, plant or solid?


What is that cell that can hang our earth: this on the horizon, as well as run it around its axis that has never shifted from its path even a hair, even though it has been running for millions of years?


Does the cell also drive the course of stars and planets that are so large and numerous and travel so fast that it is truly astonishing, without ever colliding with one another?


Is it reasonable to think that the cell embodies or makes the other elements from which the universe is made?


. Is it right that the cell, which organizes so neatly and meticulously all that exists in the universe, should remain for the time Allah Ta’ala wills and could remain forever if Allah Ta’ala wills it too? Reflect!


Should all of the above have happened?


In fact, the nature, state, particulars and form of the very small object that is the atom, alone is already very confusing to the mind and amazes the scientists, because looking at the way it is arranged so neatly and beautifully organized. In short, the arrangement is very miraculous, even the relationship that occurs between one part and another really makes everyone who witnesses it can shake his head many times. Imagine that, is it feasible that the existence of the arrangement, the war. kaian and the connection applies to the power of the cell, an inanimate object?


Let’s take a look at what the scientists who are involved in the investigation of the atom have to say, what can they say?


About this atomic object, scholars say:


A thing is composed of several atoms and these atoms cannot be seen even by using the most powerful microscope. To imagine how small the shape of this atom is, we can imagine that if we arrange it neatly atom by atom, stacked one on top of the other, then if we arrange it there are already as many as one hundred million atoms, then the length is about the size of a silk thread. As another illustration, we can say that in the size of a drop of sea water there are fifty million atoms of pure gold.


Atoms are composed of particles around which negatively charged electrical energy revolves and these are called “electrons”. Its circumference is in accordance with the rounded shape of the solar system. Between every two of these electrons there is an empty space that resembles the empty space between some planets and the sun. This is when viewed in terms of the shape of the distance estimate.


The scale of the lightest particle can be up to 1850 times that of an electron. If twenty thousand electrons are neatly arranged side by side with each other, the length of their area is like the length of the atom’s area. It may be said in other words that the balance between a particle and an atom is like the head of a stick compared to a medium-sized house.


The electron revolves around the particle in an arrangement that resembles the arrangement of the planets around the sun, except that this one is more influential but less restrictive than the phallic arrangement of the planets.


If an object made up of atomic particles is put in order by stacking one on top of the other without any empty space existing between the particles and electrons, then the weight of a piece of money in the form of two flips is about 40 million tons.


As for the particles themselves, they are made up of positively charged electricity and these are called protons. Their number equals the number of negatively charged electrons traveling around the particle itself.


Outside of the proton there are also other ‘listeriks’ that are mid-charged and these are called neutrons. If we can break this bond, namely the bond that exists between protons and neutrons or more specifically, if we can provide a way to eliminate a neutron from the collection of neutrons surrounding the proton, then if we can break this, it will certainly cause a very powerful force. As for the person who can first solve this is Prof. Einstein. The power is equal to the set in the intersection of the speed of light estimated by centimeters every second.


Such is the complexity of the atomic arrangement.


Furthermore, if we move away from the matter of atoms and look up briefly at the sun, we find an even greater miracle.


Take in what cosmography scholars have to say:


The Sun is a spherical body filled with a fiery substance that is far more powerful and incendiary than any fire on earth.


The sun is bigger than the earth, by more than a million times. Its distance from us is estimated to be about 92,500,000 miles. This is how the Sun is and even so, it is nothing but a star and not among the biggest stars.


There is another issue that is both sacrilegious and miraculous, and that is the final solution made by the minds of astrologers and astrological scholars.


As can be seen from the science of the formation of the earth’s layers, there is a description that states that the sun continues to radiate the size or level of heat, for millions of years. If the heat it gives off is the result of its combustion, then what is the reason that the sun never runs out of fuel, even though it has been used since millions of years ago? So with this information it is clear that the way of combustion that takes place in the sun is not as we commonly know it, because if the combustion process is like that on earth, then presumably to illuminate the universe is only enough to be used for 6000 years and after that it will definitely run out of heat power.


Regarding the advantages or privileges given by the sun to all of us, we can know that the sun is not only the source of our light and fire, but the sun is also the axis of our solar system and the source of our life. Isn’t it the sun that evaporates ocean water then lifts it up and turns it into clouds in the sky and then turns it into rain that falls on the surface of this earth. From this comes the emergence of large and small river channels that can irrigate our rice fields, then grow our crops as well. In addition, the sun also blows the wind, causing ocean waves and making the air clean and pure. He also drives ships and boats in the middle of the great ocean, even he is the one who runs vehicles, rotates smoky machines and others. It is true that the machines are run by stone charcoal, but isn’t the stone charcoal only derived from the heat of light that has been pent up since many years ago. The sons of the world who came later have been saving it for a long time.


In short, if there were no sun, it is certain that there would be no life for animals and plants. Animals become energetic because of the sun’s heat, birds whistle after its rays appear, say tasbih and glorify the One who created them. Also because of the sun’s heat and rays, plants grow, trees become bigger and bigger, flowers appear, fruits ripen and many other effects are caused by it.


We are all deeply indebted to the sun because we are forced to depend on it for our food and drink. That is the reason we exist on the surface of this earth”.


If we have had our fill of seeing the beauty and power of the sun, then let us now look at another object. We will find that:


“As close as the star on our side of the earth is to the sun, it is 260,000 times as far away as the sun is from us”,


It is considered to be the darkest of the Milky Way stars, which the ancients called “the way of planting”.


Even the solar system consisting of the various stars that constitute our solar system would only be considered as a tiny atom when compared to the Milky Way cluster, because of its content: it is as many as a hundred million stars scattered and spread out as if it were a relatively large field.


The author of the book, “General Falak Science” named Herbert Spenser Jones said:


The light takes a hundred thousand years to reach between the two edges of the star cluster. stars of the Milky Way. It is well known that light travels at a speed of 116,000 miles per second or 300,000 kilometers.


Based on this description, the light provision of a year is equal to ten billion kilometers.


Whereas what is known as the cluster of stars of the Milky Way that has reached the greatness described above, which the human mind certainly cannot reach, is nothing but one of the many arrays that exist in the firmament that cannot be counted at all.


There is one more thing that remains that we need to understand, which is that the closest of the systems that accompany our own is seven hundred thousand light-years away.


Now that we know and understand the description, let us ponder in our minds and ask: Is it possible for our minds to accept that all these conditions, such as the structure of the universe, etc., arise only from cells or by a process that is generated by cells alone?


In fact, the opinion that the cell is the beginning of the universe, such a thing cannot really be described by a healthy mind, nor can it be compatible with real science, and it seems that no one would say it, except if he had lost his specificity that distinguishes between humans and non-humans. Such a person would not be able to find the truth and would not be able to distinguish one thing from another.


A German philosopher named Edward Harenman, a representative of Syopenhor, said in his book, “The Darwinian School”, as follows: ,,Actually, the opinion that establishes the absence of intentionality in this universe, which is held by the followers of Darwinism, is an opinion that cannot be proven at all. It is merely the result of wishful thinking which has no basis in scientific investigation.”


Prof. Von Bayer of Germany in his book entitled, “The shallowness of Darwin’s flow”, said:


If the Darwinists were to argue as loudly as they can that there was no intentionality in the making or creation of the universe, or, in other words, that it came into being through nothing more than a process of chance led by blind necessity, then I believe that one of my obligations is to state here what my convictions and beliefs are on this matter.


My belief is the complete opposite of the above. I am of the opinion that all these emergencies are precisely what reveal that there are great and noble purposes.”


Shaykh al-Babir Mohammad Farid Wajdi (may Allah have mercy on him), after elaborating on this issue, concludes by saying: “If we could be satisfied with the hundreds of pinnacles of science and philosophy regarding the opinion that there was no intentionality in the creation of the universe, then surely we would not be obliged to follow that any more than what is clearly stated in the religious texts (dalil naqal)”. ,


Therefore, when it is established that the creation of the universe is due to intentionality, it is also established that there is a God as a wise, noble and supreme ruler, i.e. from a way that is equally perceivable. Therefore, there is no way of denying it, and this is exactly what Allah says:


“Is there any doubt in the Essence of Allah, the Creator of the heavens and the earth?” S. Ibrahim 109.


We now return to our discussion of the three theories mentioned earlier.


If the first and second theories are convinced of their untruthfulness, because they are obviously out of the realm of what is acceptable to reason and science and research, then there is nothing else that can be used as a guide except the third theory.


The content of this theory is that the universe that exists must have a creator and a regulator. This is certainly in accordance with reason and healthy research methods. Such an opinion is also what causes Socrates to believe and believe in God, as well as being able to subdue Aristophanes who denies the existence of Godhead. The two once held a conversation that we can quote as follows:



Are there people who can astonish the Lord by their cleverness or by the beauty of their work?



Yes, there are, such as in poetry I am very interested and surprised by the verses of Homero, in painting it is Zoxes and in sculpture it is Polextic.



Which of these creators should be more astonished, the one who creates images that are devoid of reason and movement, or the one who creates things by giving them reason and life?



It is, of course, all the more astonishing that the one who created objects that can feel pleasure has a mind and a life. But even then, it is not as a result of mere chance circumstances.



Would it be a coincidence if these organs of the body were given to be used for certain purposes, such as the eye that sees, the ear that hears, the nose that smells, and the tongue that tastes? See also as this eye around which there are various safeguards, because it is very great in its sense of sensation and also very weak. Therefore, when sleeping, they must be covered, or they must be covered when there is a need, and they must be protected with eyelashes and eyebrows.


Similarly, the ear is given a receiver that can collect all kinds of sounds, and there are many other examples.


Think about it, sir, should it all be the result of chance?


In addition, it can also be argued that there is an inclination in the heart to have offspring, as well as a feeling of pity and affection that is in the heart of every mother towards her child, even though it is a very rare thing that a father or mother can receive benefits or benefits from his child in return. Meanwhile, what about the case of an infant who automatically learns to suckle and how to suckle, a short time after it is born? Is it your opinion that this was done by chance?



Certainly not by chance. Well, I understand now with certainty that there is indeed a hint of creation. But what is certain is that the one who created must have been of a very great nature, who loved everything that lives. But there is still something that boggles my mind, – because why can’t we all see the creator?



Then we have found a common point, which is to recognize the existence of a Supreme Creator who loves life in this universe. On the question of why we cannot see the Supreme Creator, then I would like to get your answer, which is whether you feel that you have a life, because if you don’t have a life, of course you are dead. Do you have one or not?



Yes, of course I have. Why?



If so, the solution is easy. Why can’t you see the life that controls you.


So if you have never seen your life, does this mean that we can say that the works that arise from you are all by chance, without any prior thought?


This concludes the conversation between the two philosophers, which is really worthy of deep reflection and contemplation.


Allah, the Almighty, says:


“And half of the signs (verses) of the existence of Allah are the night and the day, and the sun and the moon. Do not bow down to the sun or the moon. But prostrate yourselves to Allah, Who created them all, if you truly worship Him”. S.Fushshilat 37.




The universe or universe with everything in it that looks very organized, sturdy, beautiful, perfect, neat and entirely as a new creation, not only that can be used as a witness to the existence of God who founded the heavens and the earth, but there is another witness that can be used for it and can even be more penetrating. The other witness is the feelings that are embedded in the soul of every human being who feels the existence of Allah Subhanahu wa Ta’ala. This feeling is as an innate since man was born and therefore can be referred to as the feeling of fithrah. Fithrah is the keaselian upon which Allah Ta’ala created the human creature. This can also be likened to other words as gharizah diniah or religious innate.


It is the only thing that is the dividing line between God’s creatures called humans and those called animals, because animals certainly do not have it. This religious gharizah is sometimes covered or lost, partly or wholly, by a future cause, so that the human being who is afflicted with this disease then does not understand at all about his obligations towards God. He is not awake from the comfort of his sleep and cannot be awakened from his negligence, unless there is an activator that causes him to wake up. It is only after this awakening that he will examine what disease he is suffering from or what danger is encompassing his body and threatening his safety.


In this regard Allah Ta’ala says:


“And if any harm befalls man, he prays to Us while lying down, while sitting, or while standing. But when We remove the harm from him, he walks on as if he had never prayed to Us for the harm that has befallen him.” S. Yunus 12.




If the investigation with the intellect of the state of the universe and the secrets contained therein can point to the Supreme and Sublime Creator, so also if the feeling of fithrah can feel for sure the existence of the Great Creator in the soul of every human being, whether for the clever or stupid, for the advanced or the backward, for men or women, for the ancient people or the people of recent times, but there is still more evidence that can be used to prove it.


What is the other evidence?


The evidence is what has happened to man himself or in other words his experiences.


Every human being must have prayed to his Lord, then his request was granted. He has also called Him and He was answered what he wanted and desired. He once also asked Him and what was asked was given. He once also surrendered a matter to Him and put his full trust in Him, then He ensured his good. Not a few people who are sick and ask Him for healing in addition to trying the treatment that is done and this also works, he also recovers as before. Many a sick person has also had his suffering alleviated, while abundant provision has been granted to him, in fact not a few hardships have been eased for him or sorrows have been completely eliminated.


The experiences of man in his life in this world have actually guided himself to be able to arrive at the discovery of God consciously and not because of coercion, because these experiences can indeed open up all kinds of properties that he himself certainly does not feel with his senses. It is this essence that actually regulates the perfection of the structure in this vast universe, carried out in accordance with the provisions and regulations that have been materialized in accordance with the wisdom of the One who created it. It is certain that every human being in his life will have experiences that can lead him to realize the meaning of Allah, and can point to the direction that leads to it and that can lead him to be able to realize it.


Look at it for a moment. There are countless people who have actually lost the material causes that they thought could be used as a way to gain benefit for themselves or profit for their families, as well as those that they thought could ward off the evil that was likely to affect them or one of their families. But after he had exhausted his reasoning and found no other way to think, he finally gave up and presented his entire conscience before the Lord of the Worlds, the Master of all that exists. Suddenly what happened?


Something that was never expected or impossible according to his feelings suddenly becomes a reality. The good, advantage and benefit that he desired suddenly appeared and manifested, or the bad, harm or difficulty that he thought he would face suddenly vanished and disappeared. What he feared and dreaded did not appear at all. After scrutiny, he cannot find the external cause, nor can he find the way by which he will benefit or be repelled from the harm.


Now think about it, what other interpretation of these facts would be appropriate?


There is certainly no other interpretation of the above fact, except that there is a Deity behind it all. He is the One who controls all that is powerful and the One who causes all kinds of causes to arise.




Let us now discuss the existence of God in terms of the strengthening that He grants to those who believe in Him.


The proofs of the existence of God include that the people who believe in God with true faith, they are the people who are the highest of the others regarding science and more civilization and politeness. In addition to that, they must also be purer in soul, cleaner in heart, more sacrificial and more self-defeating and provide the most benefit to them and their fellow human beings.


Reflect carefully on what it is that has brought about this change in their character and disposition, and what it is that has turned their inclinations and passions away, which would not have been the case had they not been believers. What is it that straightens their direction so that they prefer to go towards that which is hag, right, good, beautiful, good and perfect?


Why should they, the believers, not be like others who do not believe in Allah, i.e. remain stubborn and be overwhelmed by ignorance, coarseness of character, rottenness of soul, darkness in conscience, corruption of character and manners and animalistic in seeking their demands and needs? It is certain that there is a secret behind all this.


Actually, the secret is easy to find out and not too complicated to investigate. The secret is that the believers are deliberately given by Allah Ta’ala a help in the form of power that can be used to correct their humanity, so that de: nganlah can be achieved as high as the perfection of life that can be obtained by humans as creatures of God. So the changes in the souls of the believers. traits, morals or character as well as the inclination of the inclination is a clear evidence of the existence of a very secret and hidden spiritual power that works silently behind this rough body. Such impressions are evident in what the believer undertakes in the course of his life and it is with these secretive bonds that the highest position will be attained.




Among the evidences that we can see about the existence of the One God is that the prophets and apostles who were chosen from many of His servants, they are all very chosen human beings, all of them since the time of prophetullah Adam a.s. until the time of the Prophet Muhammad s.a.w. have one line of broadcasting that is completely the same and in line, namely telling with certainty to all human beings that in this universe there is a God who is the Most Wise. By all the prophets and messengers, there is only one point of broadcasting that they conveyed, which is the most important thing.


There is no need to discuss the proofs of the messengers’ righteousness here, because only those who deny the sunshine will question their righteousness. Allah, the Almighty, has strengthened them by defeating all their enemies and adversaries and making the word of God the highest beacon while the word of disbelief is buried to the very bottom.


Therefore, what proof is there to be desired? What words could be more clear than the words of the messengers and prophets shadiqin, true in their speech towards Allah, sincere in their hearts for Him, advocates to invite to His right path, defends the majesty of His religion and obtains strengthening in the form of miracles from Him.




To conclude our discussion of this issue, let us emphasize that there is no evidence that establishes the non-existence of Allaah. In short, there cannot be any evidence for this that can be relied upon, either from the point of view of reason or from the point of view of scientific investigation.


What the naysayers say about the existence of God is actually nothing but using a basis that is not at all solid, not strong, very weak in terms of reasons and arguments, nor does it use healthy beauty, nor can it be based on science that can be accounted for.


This kind of opposition is actually not a new thing for humanity, nor does it only live in our current era. The issue of opposition or strictly speaking the denial of the existence of God is an ancient matter, which is very old. In the past, such a problem has been faced by the prophets throughout the generations and times.


The Qur’an itself mentions the opposition and denial as follows:


,,They say: “There is no other life for us but the life of this present world. We die and we live and there is nothing that causes our decay (death) but the passing of time (old age)”.

They have no true knowledge of what they say. They are nothing but basing it on mere suppositions”. S. Jatsiah 24.


Try to imagine, is there any difference between what was said by the ancient people in the era of ignorance and what is said by people today in our era, which they call the development of light and science?


Yet in a time of progress such as the present, when the state of science has reached an unprecedented peak, it turns out that all investigations in these modern sciences cannot deny the existence of Allah, rather they all establish that there is indeed an Almighty Being who created this universe. Meanwhile, the scholars of the sciences, the intellectuals, are even among those who are very strong in their faith in God. Of course, we are not referring to scholars who are materialists or shallow in content, but we are referring to scholars who have really gone deep and have matured in their investigations.


What we have described above can be corroborated by the words broadcast by Dr. Denret, thus:


“From the research for the solution of the opinions of the philosophical groups carried out by the great and famous scholars, with a view to finding out what their beliefs are, it was found that out of a total of 290 scholars, regarding their religious beliefs, the following were recorded:


242 of these scholars expressed complete trust and faith in God.


28 people stated that they had not yet found a settled belief.


20 people said they did not pay attention to religious thoughts.


Put the above numbers in the balance. We can find that more than 90%, roughly speaking, have openly declared their faith in God through their scientific investigations. Meanwhile, some of them are still in doubt or not concerned at all about religious beliefs, according to their scientific research.


Nevertheless, we can hope and be hopeful that those who are still in doubt will one day be able to reach the true truth, while those who have not received guidance from the science they are studying to reach the field granted by Allah, may He be glorified and exalted, may also experience shortcomings in their research and if these shortcomings are filled and perfected, they will certainly be able to reach the desired truth and will certainly recognize the existence of the Supreme Being.




This is the last part of this chapter, which discusses the evidence for the existence of Allah, may He be glorified and exalted, by citing the statements of well-known scholars.


Prof. Harshell, an English Falak expert said: “Every field of science is expanding, so the more evidence that confirms and further strengthens the existence of the All-Creating Essence, also the All-First, which has no limit to His power and will not end, namely forever and ever.


Geologists, naturalists, astronomers and physicists help and assist each other. They all provide a solid guarantee regarding the strengthening of the call of science, namely the call for the declaration of the majesty of Allah, the Almighty.”


Dr. Wets, a French chemist said:


“If at any time I feel that my belief in Allah is somewhat unsteady and somewhat shaky, then I immediately turn my attention to the academy of knowledge so that faith is again firm and strong”.


Voltair jokingly said:


“Why do you still doubt the existence of God, when if God did not exist, it seems certain that my own wife would betray me and I might be kidnapped by my servant?”.









Allah Subhanahu wa Ta’ala as the Creator of this universe, besides having asma-ul husna (good names) as described above, also has noble characteristics which are the determination of the perfection of His divinity and His divine majesty.


These attributes are only possessed by the Creator Himself and therefore there is nothing that partners with Him or possesses the same attributes that Allah Ta’ala possesses. The reason this is so is because Allah, the Almighty, is One, He is the only Lord and worshiper, there is no God but Him, there is no worshiper but Allah.


The attributes that belong to Allah Ta’ala, some of them are called salbiah attributes and some of them are called tsubutiah attributes.




As for what is included in the group of properties of sal biah, namely :


Allah Ta’ala is the Beginning and the End. Beginning and End:


Allah Subhanahu wa Ta’ala is the Most Beginning, which means the Most Prior. The meaning of his omnipresence is that, wa Allah Subhanahu wa Ta’ala is there is no beginning to his existence. So the existence or existence of Allah Ta’ala was never preceded by nothing before.


Allah Ta’ala is the Most Final, i.e., the Most Backward. The meaning of the Most Backward is that Allah Subhanahu wa Ta’ala has no end or termination to His existence. Allah is the Eternal and there is no nihayah or ultimate end.


Therefore, Allah Ta’ala is the All-Eternal, i.e. He has existed since the beginning of time, i.e. before the existence of anything other than Himself, and He is the All-Eternal, i.e. He is eternal forever. Allah Ta’ala has never been preceded by nothingness before Him and has never been afflicted by corruption or destruction, because Allah Ta’ala is obliged to exist.


In this regard Allah Ta’ala says:


He is the First, the Last, the Brightest and the Hidden, and He is the Knower of all things”. S. Hadid 3.


The First of All means the very first to exist in comparison to all that exists without being preceded by nothing.


Lasting means lasting forever after the destruction of everything that exists.


Most Bright means that the traces of His creation are clear evidence of the existence of Allah Ta’ala.


Hidden means that Allah is the One who cannot be reached by the senses and cannot be encompassed by the mind.


In addition to the verse above, Allah Subhanahu wa Ta’ala says:


“Everything is subject to corruption, except for the Essence of Allah”. S. Qashash 88.


Also said:


All that is on the earth will perish. . And the Essence of your Lord will remain forever, the Great and Glorious Lord”. S. Rahman 26-27.


Imams Bukhari and Baihaqi narrated a hadith from ‘Imran bin Hushain, who said:


Once I was beside the Prophet (peace be upon him) when suddenly a group of people from Banu Tamim came and he (peace be upon him) said:


Welcome the good news, O Banu Tamim.


(The good news that is meant is that whoever enters Islam will certainly be saved from eternal hell).


The Banu Tamim said: “You have given us good news, so give us something”.


Not long after that, people from the Yemen entered, and the Prophet (s.a.w.) said:


Welcome this good news, O people of Yemen, because the Banu Tamim do not like to welcome it”. The Yemenite said, “We all welcome him. Indeed, we have come here to learn about religion, and to ask you about the beginning of the universe.


The Messenger of Allah s.a.w. then said:


In the beginning, Allah already existed, and He existed before anything else. ‘His Throne was above water, then Allah created the heavens and the earth, then He wrote everything down in remembrance (lauh mahfuzh)’. R. Bukhari and Baihaqi.


The remembrance referred to in the hadeeth above is the Lauh Mahfzh, which is a great and immense form of being among all that Allah Ta’ala has created. It records everything in the universe and what is destined for each of His creatures. So it can be stated in other words that the Lauh Mahfooz is the knowledge of Allah Ta’ala that relates to everything that exists, whether it is the whole or its parts, whether it is small or large.


With regard to the meaning that the Throne of Allah, may He be exalted: wa Ta’ala is above the water, then the meaning is that the Throne is in the upper part or place, while the water is in the lower part or place. It does not mean that the Throne of Allah, may He be exalted, is actually above the water, resting on the water like a boat floating on it. This is similar to saying that the sky is above the earth. If we were to hear this statement, we would not imagine that the sky is attached to the earth, rather what is meant is that the sky is above and the earth is below and there is a great distance between the two objects.


The beginning of the event according to the opinion of the scholars:


It is clear from the hadeeths that the Throne is the first higher being that Allah, may He be exalted, created, while water is the first tangible being, and that Allah, may He be exalted, created water before He created the Throne.


This is the hadeeth narrated by Imams Ahmad and Tirmidhi.


After creating the ‘arsh and water, Allah Ta’ala created the heavens and the earth.


In addition, it is also clear from the description of a saheeh hadith narrated by Imams Ahmad and Tirmidhi that the first creature included in the class of maknawiah (hidden or unseen) is galam. Both of the above hadith scholars narrated from ‘Ubbadah bin Shamit that the Prophet said:


“The first thing that Allah made was the galam (the real meaning of which is pen), then Allah Ta’ala said to it : “Record. Then the galam continued to record what exists (everything that happens in this universe) until the coming of the Day of Resurrection.” Narrated by Bukhari and Baihaqi.


With regard to the report that the first thing that Allah, may He be exalted, created was the mind, there is no evidence for this in the hadith. Similarly, the hadeeth that reads:


“The first thing that Allah created was this nur (light) of your prophet, O Jabir”.


In fact, there is no evidence that can be used as a strong guide to the details of the origin of the creation of the universe and all that exists, if we look at it from a Shari’ah perspective.


The beginning of events according to the opinions of scholars of astrology and earth structure :


Scholars and experts in astrology and the composition of the earth all agree with the scholars of shari’ah that the universe that exists is a new thing. It came into existence through phases that did not exist before. But the difference is about its beginning or the phase of its rotation or the process of its occurrence.


Shari’a or strictly speaking religion has never discussed this issue, while the astrological scholars expressed an opinion, as described by George Gambou in his book called History of the Earth, thus:


This natural event has been in process for many, many billions of years. As for the occurrence of the earth, then it can be said that it has only recently grown, because the earth has never existed, but only since these two billion years.


The existence of living things on the surface of this earth has only begun since a billion years ago. Animals:: amphibian animals have existed since two hundred million years, while animals that breastfeed, which the human group can be included in and is one of its branches, then the emergence on the surface of the earth has only been since one hundred and twenty million years ago.


Humans are the most recent arrivals on the surface of this earth, because the beginning of the actual human form as we see it today is only fifty million years old”.


That’s just the opinion found by these experts and scholars.


But Allah, may He be exalted, is more knowledgeable about the true nature of all that is described above.


At the same time, we must realize that it is not appropriate for someone to ask: “It is Allah, the Almighty, who created this creature, so who made Allah, the Almighty?”.


Such a question should not be asked, because it is a big mistake, because the All-Creating Being should not be considered as a created being at all. The reason for this is that if God is created, then he would also need his creator, and so on, so that there would be no end to it.


Such a question. Our own intellect cannot possibly reach the essence of the situation itself, because it is obvious that this intellect is limited and very shallow. So if we can’t even figure out what the mind actually is, then we can’t even figure out what the Divine Essence or Godhead is. That is why Allah Ta’ala has forbidden us from discussing or investigating the Essence of Allah.


In a hadith narrated from Abu Hurairah r.a., he said: ,,The Messenger of Allah s.a.w. said:


,,The people kept asking each other so that this was said: “Allah has made creatures, so who has made Allah?”. Therefore, whoever gets something from this event should say: “I believe in Allah”. Narrated by Imam Muslim.


One of the scholars who investigated how to answer the question mentioned above wrote an explanatory statement, using the following analogy. He said:


“If at one time you put your book on your table, then you went out of your room and a moment later you returned to your room. But now you see that your book is no longer on the table, as you left it before leaving the room and instead it has been placed on your seat. How did your mind feel at that moment? It is certain that you were convinced that someone else had taken it from the table and placed it on your seat. The reason why you think this is because you know with absolute certainty that the nature of the book – which is an inanimate object – cannot move on its own.Remember this conclusion and now let us move on to another conclusion.


If at any time in your study room there is someone else. for example, your friend who is sitting on a chair. Then for some reason you go out. Not long afterwards you return to your room and suddenly you find your friend sitting on the floor. At that time you would not have asked him how he had moved, and you would have been convinced in your mind that no one had moved your friend from the chair he was sitting on. The reason this is so is because you have realized correctly that one of the characteristics of man is that he can move by himself or by his own volition and does not need someone else to move him. Remember this conclusion. So there are already two kinds of conclusions with the above.


Now pay attention to what I am pointing out.


All of these creatures that exist are new, that is, newly created. We must understand, realize and believe that one of the characteristics, properties and conditions of these new objects is that they cannot come into existence by themselves, but it is certain that these objects have a maker who made them which originally did not exist. Furthermore, we also realize, understand and believe that the one who made or made it is Allah Ta’ala, the Most Holy and the Most Sublime.


Since the perfection of divinity ensures that there is no need for any other God, in fact one of God’s attributes and characteristics is to stand by His own Essence, then we also realize, convince and believe that Allah Ta’ala, the Most Holy and Sublime, exists by His own Essence and does not need anything else that embodies Him.


If you put these two kinds of conclusions in relation to what we are discussing, then the position of the matter will be clear and it will be easy to understand and accept.


The truth is that the human mind is very short to be used to solve deeper problems than what we are facing.


Allah Ta’ala is not like anything:


Another of Allah’s attributes is that He is not like anything. He is not like any of these creatures and no creature is like Him.


Hence whatever comes to your mind and memories, Allah, the Almighty, will be different from it.


Allah Ta’ala says:


“There is none like Him, and He is the All-Hearing, the All-Knowing”. S. Shura 11.


Even if there is any similarity between other than Allah and Him, it is only in some attributes and in name only, and never in essence. Therefore, if someone says:


“The Polan is one who knows, lives, exists, is powerful, wise and loving”.


The above statement is true, but it is only about the outward appearance. Whereas the attributes of knowledge, life, power, wisdom and compassion that are in the Essence of Allah, the Exalted, are far more perfect and have reached the pinnacle of perfection, whereas those that are in man are lacking and are the greatest lacking, if compared to those of Allah, the Exalted.


Allah Ta’ala says:


Allah has the highest similitude and He is the Most Noble, the Most Wise”. S. Nahl 60,


Pay attention:


Human beings are made weak while Allah Ta’ala is the Strongest and Mightiest.


Humans are created poor – having nothing and in dire need of help -, while Allah is the Richest and the Greatest.


Man is either a father who begets or a son who is begotten, while Allah Ta’ala has no sons and no daughters.


Humans are prone to forgetfulness, forgetfulness and mistakes or mistakes, while Allah Ta’ala will never forget, forgetfulness, mistakes or mistakes.


Human beings are deficient in every way, while Allah Ta’ala is absolutely perfect.


Human beings are bound to die, while Allah is the All-Living who will never die.


Allah Ta’ala says:


Allah, there is no God but He, the Ever-Living and Self-Sustaining (existing on His own and not needing anything from His creatures).


Not being overcome by drowsiness or falling asleep.


To Him belongs all that is in the heavens and all that is in the earth. Who can help (give syafa’at) on the side of Allah except by His permission?


Allah knows what is before them and what is behind them.


They cannot know anything of Allah’s knowledge except what He wills.


The seat of God extends over all the heavens and the earth.


God does not find it hard to care for them. He is the Most High, the Great”. S. Baqarah 255.


Look carefully at the content of the verse above. The verse makes it clear that :


  1. Allah, the Almighty, is One in His position as God, and as such, it is not permissible for anything to be worshipped or adored other than Him, because He is the All-Living One, who is perfectly alive, and also the Self-Sustaining One, by whose authority the heavens and the earth are established.


  1. Allah, may He be glorified and exalted, is beyond comparison with any of His creatures, both living and non-living. Therefore, Allah is not subject to drowsiness, sleep or negligence, which is a precursor to drowsiness.


  1. Everything that exists in this universe, whether in the form of the heavens, the earth or what is in the womb of both, all belongs to Him and is under His authority and that everything that exists there and everyone in it must submit to Him. In addition, one cannot get out of the destiny that has been determined by Him and cannot escape the rules that have become His provisions and certainties.


  1. That no one will be able to provide help or syafa’at by his side, except with His permission and will.


  1. His knowledge encompasses everything that exists, visible or hidden, past, present or future.


  1. No one can attain even a fraction of the knowledge possessed by Allah Ta’ala except according to what He has willed.


  1. His seat is spread throughout the heavens and the earth


  1. That Allah, the Almighty, does not mind or find it difficult to maintain, regulate, order and secure the conditions in the heavens and the earth and that Allah, the Almighty, is the Most Sublime, High and Great.


One day the Messenger of Allah (s.a.w.) was asked by someone and said: “Tell us about your Lord!”. So at that time Allah ‘Azza wa Jalla revealed Surah Ikhlas which reads:


,,Say: ,,He is the One God. That is the God to whom one can turn. He has no son and no daughter. And there is none like Him”. S. Ikhlas 1-4.


There is no one like Him, meaning that there is absolutely nothing that equals or matches everything in His divinity.


There are some descriptions in the verses of the Holy Qur’an and the hadiths of the Prophet (peace and blessings of Allaah be upon him) that may raise doubts if we take them at face value, i.e. they seem to imply that Allaah is similar to His creation in some of His attributes. If we come across something like this, then it is obligatory to believe in what the texts say without any foreseeable resemblance. So it must be understood that there is no similarity, correspondence or compatibility between the attributes of Allah, may He be exalted, and those of the creation. In such matters, it is sufficient to follow what the salaf, i.e., the early scholars, did and what caused their satisfaction and willingness to analyze such matters.


The best thing to say in this regard is what Imam Shafi’i said:


“I believe in the word of Allah according to what Allah wills and also in the word of the Messenger of Allah according to what the Messenger of Allah wills”.


Allah Ta’ala is the One:


Allah is One in His Essence, Attributes and Af’al.


One in Essence means that the Essence of Allah Ta’ala is not composed of fragments and that Allah Ta’ala has no partner in ruling and controlling His kingdom.


Allah Ta’ala says:


“Glory be to God. He is the One and Mighty God”. S. Zumar 4.


One in His attributes means that there is nothing or no one whose attributes resemble those of Allah Ta’ala.


Esa af’alya or His actions mean that no one other than Allah Ta’ala has the actions that He does. So Allah is the Creator of all things, the first maker of all that exists. So He is the One and Only in terms of creating, making, manifesting and shaping.


In Surah Ikhlash, Allah Ta’ala has explained the state of his Person which is :


  1. Say: “He is the One God.”

So Allah Ta’ala is One in His Essence, Attributes and Af’al, everything is back to Him and everything is solely within His grasp of power,


  1. That is the God to whom we turn”.

What this means is that Allah Ta’ala is the one to whom all those who wish to supplicate to Him, because He is the All-Rich to whom every creature turns when it has a need or a need.


  1. He has no sons”.

That is to say that from Him no child has emerged, because He is the Most Perfect in the highest peak of perfection.


  1. And He is not spun.”

This means that Allah, may He be exalted, does not come from anything else, because there is no beginning to His existence.


  1. ,,And there is no one like: Him”.

This means that there is no one like or equal to Him.


Why is it obligatory that there be no partner for Allah in His divinity? The reason is that if this were to happen, the very fabric of this beautiful and wondrous universe would fall apart. Its order would be shattered, ruined and unsettled. This is clearly stated by Allah:


“If there were any other gods besides Allah in them (the heavens and the earth), they would both be destroyed”. S. Anbia’ 22.


What this means is that if there is another God in the heavens and the earth, other than Allah, who participates in managing and thinking about their condition and security and welfare, then of course there will be chaos in their structure, because the two Gods will compete in carrying out their own policies, which of course will conflict with each other. If each of them wants to be more than the other, wants to rule alone, wants to be in charge alone and wants to be superior, then nothing else will happen but destruction and ruin.


This is in accordance with what Allah, the Almighty, says:


Allah does not take (have) children, nor is there any other Lord besides Him. (If there were other gods besides Allah, then each god would have brought with him a creature of his own creation, and some would have overpowered others. Glory be to Allah from what they mention”.S. Mu’minun 91.


The above verse gives us an understanding that :


  1. Allah, may He be glorified and exalted, does not take a son, because there must be a separation between the son and his father. This would imply an arrangement that would be impossible to attribute to Allah, may He be exalted. In addition, the child would resemble or be similar to his father, whereas Allah, may He be exalted, is not similar to anything.


  1. Allah Ta’ala is not worthy if there is another god beside him, because if there is another god beside him who has the same divine position and this other god also has the power to create something besides God’s creation, then each of these gods will certainly bring happiness to his own creation and each of them will want to be superior to his rival.


So clearly, the “Gods” will defeat each other, submitting to each other with the aim of expanding their territory and kingdom. If such a thing happens, then nothing else will happen except that the orderly and beautiful structure of the universe will be broken.


Indeed, if there were any gods other than Allah, the Almighty, as the polytheists would have it, then those gods would certainly claim victory over Him and match the power of the Most High and Sublime.


Allah Ta’ala says:


Say: If there were other “gods” beside Allah, as they say, then they would find a way to Allah, who has the Throne (‘urasy).


Glory be to Allah and Most High is He from what they say, very high”. S. Isra’ 42-43,


The Trinity is the ‘creed of deity:


‘The creed of the Christians is based on the holy Trinity. Tri means three and Tunggal means one, so three elements that become one in unity.


The summary is that the Trinity consists of three kinds of elements or principles, namely : ‘


  1. God.
  2. Child and
  3. ‘Ruhulkudus.


They are three kinds of jauhar and each is independent of the others.


But it is the unity of the three that feeds the One True God.


One of the Christians said:


“The Lord is God, the Son of God and the Holy Spirit, the three being one undivided”.


Actually, the understanding of the existence of a trinity in the Godhead is not an understanding that is specific to Christians alone. Let us quote briefly here what was written in the 19th century (French) Passion Ma’arif in giving the definition of the word, “Trinity of Godhead”. Among other things, it is written like this:


The Trinity is the unity of three distinct bodies that embody the one God. Such a notion is found in the beliefs of Christianity and some other religions. Therefore it is often said: Trinity in Christianity, Trinity in Hinduism and so on”.


The late Professor Ustadz Farid Wajdi said:


It is true that the notion of the Trinity existed long ago in the religion of the ancient Egyptians to refer to their national “Gods”. Now that religion has disappeared from the surface of the earth.


As for the understanding of the trinity for Hindus, it still exists today, which is adhered to by millions of people from the Indian and Chinese nationalities. The Brahmin caste group believes that the Supreme Creator first manifested himself in the form of the so-called god, Brahma, then in the god “Vishnu” and finally in the god, Shiva. They depict the three together and this symbolizes the joining of three bodies into one.


Meanwhile, the Buddhists believe that the god, Vishnu, who is one part of the trinity believed in by Hinduism, often incarnates himself in a rough body to save the world from various vices, crimes and sins. His incarnation in a gross body that eventually became the idol of Buddhists was for the ninth time”.


So this belief in a trinity is essentially an idolatrous creed that has slipped into the religion of Allah. Allah, may He be glorified and exalted, is the most pure of all, and He will never be like or resemble anything other than Him.


Allah Ta’ala says:


“There is none like Him”. S. Shura 11.


The Essence of Allah Ta’ala is above the power of reason to solve, as He says:


He is not accessible to all visions while He is accessible to them, and He is Subtle and Alert”. S. An’am 103.


Allah’s Holy Essence cannot be a composition of parts or a unity of things or incarnate in any of His creatures.


Allah Ta’ala says:


Allah knows what is before them and what is behind them, and they cannot encompass (know) God with their knowledge”. S. Thaha 110.


As for the belief in monotheism, that is, the deification of Allah, who is indeed the One, this is the creed of all the prophets and messengers, right down to the person of the Almasih, the Prophet ‘Isa (peace be upon him) himself. If there are Christians who think other than what is mentioned above, namely that the Almasih ‘Isa a.s. did not glorify God, then in fact they do not have real evidence that is acceptable to common sense. Nor do they have a genuine record of the teachings of the Messiah himself. So, what they think is merely a matter of conjecture or wishful thinking, because they have been brought in from the ancient religion of idolatry.


Furthermore, on another page, the 19th Century Ma’arif Dairah wrote :


The creed of the trinity is not described in the New Testament or the Gospels, nor in the works of the Apostolic Fathers, nor even in the teachings of their closest disciples.


It’s just that the Catholic church and Protestant sects, which are based solely on blind faith, believe that this creed has been well accepted among the Christians at all times. This is evidenced by the historical record, which can show us how this trinitarian belief originated, how it developed and how it related to the church afterwards.


It is true that the custom in baptism is always to mention the name of God, the Son of God and the Holy Spirit, but let us point out to you that these three kinds of words have their own meaning which is very different from what is understood by the Christians of our time.


The first disciples of the Messiah who knew him personally and heard him speak were the most resistant to the belief that the Messiah was one of the three elements that embodied the Supreme Creator.


Petros, who was one of the Messiah’s adherents and could be considered a true defender, regarded the Messiah as nothing more than a man given revelation from God’s side.


As for Paul, then this man is in complete violation of the teachings or creed of the closest disciples of the Almasih to ‘Isa (a.s).


Paul said: “The Messiah is superior to man; he is the epitome of the new man, the higher mind, begotten of God. He existed before the existence of this universe. The Messiah has incarnated himself in a rough body to save all mankind, but even so he still follows the Lord God”.


In another section, Dairah Ma’arif mentions this:


The situation at that time was that the ‘creed of the humanity of ‘Isa could gain victory at the time of the formation of the first church, which was founded by the Jews who were Christians.


Indeed, the Christians of Naza: reth, the Ethputians and other Christian groups whose adherents are Jews, all believe that ‘Isa Almasih was a mere human being who was endowed with the holy spirit. No one has ever claimed that these adherents have departed from the true teaching or that they have disobeyed the truth.


Justin Marseir, a Latin historian of the second century, wrote :


“In the time of the Messiah himself, everyone in the church believed and was convinced that ‘Isa was the Messiah and they regarded him as an ordinary human being, though certainly of a higher status than other human beings. Subsequently a situation occurred, namely that every time the adherents of the Christian religion increased from the idolaters, new beliefs arose which did not exist before.”


This is an excerpt from the French book Dairah Ma’arif, which is included in Kanzul ‘Ulum wal Lughah.


From the description above, we can know that the fallacy of the trinity belief is as obvious as the bright sun at noon. However, we still do not understand and are very surprised, why the adherents of the Christian religion are still persistent in maintaining the understanding that is clearly wrong. They are very fanatical in a blind way, without any historical basis or evidence that is acceptable to reason.


Exactly what Allah Ta’ala says:


“The eyesight is not blind, but the heart that is in the breast is blind. S. Haj 46.


Allah Ta’ala also says:


“Whoever is not guided by Allah, there is no light for him”. S. Nur 40.


It is worth quoting below a part of a very funny conversation between a Muslim and a priest.



Is this news true, Reverend Sir, for the people are just as busy saying that the chief angel has died.



Oh. not true. That is a lie. The reason is because the angel will not die, ja is eternal forever.



Ah, how strange then. Didn’t you often preach in your lectures that “God” died on the cross? So how can it be that God is dead, while angels are eternal and do not die.


Immediately, the priest was silent in a thousand languages and did not utter a single word. He seemed to be twitching his lips.


To complete this description, let us quote a poem composed by a Muslim, as follows:


How strange,

The Christians’ assumption of the Messiah,

Also their ascription to Allah,

That he is the father.


They handed over the Messiah to the Jews,

Then they said:

The Jews had killed him,

Then crucified him.



It’s true what they say,

Try asking,

What is his father’s attitude?



Presumably the father was willing for his son to be tortured,


Thank the Jew for what he did.



In case his father is angry and unwilling,


Worship the Jew because he has defeated him.


There is another series of poems created by Bushairi in his kasidah, thus :


The Messiah has come,

As an apostle from God,

Suddenly ….

While the minds of people in this realm are reluctant to accept it.


Have you ever heard,

That God needs something?

Some kind of drink?

Or food?


Has God ever slept because He was tired?

Or pray to his God?

Or want to take shelter,

From the scorching heat of the sun?


Is that God?

Even though it is also affected by pain,

Who himself cannot avoid it nor change it?


O, erect my romantic feathers,

Because those people thought,

That their Lord has died,

One that ensures the well-being of the universe.


They thought,

God atoned for the sins of all servants with his own body,


That which kills is killed.


Should it be,

The speech of one who glorifies his Lord:

Glory to the god who kills himself,

Then I will say that too.


Or God’s palutkah becomes great,

Because you thought,

The Jews put thorns on his head,

As a crown?


Then the Lord walked away, giving up,

Carrying the cross of his own death?

His hands were tightly bound and …………

He is in a state of humiliation?


Truly lost are the Christians,

In assuming the person of the Messiah,

They can definitely be convincing,

Not getting guidance on the right path.


They consider three Gods to be one,

Suppose they like to receive good instructions,

Surely there is no point at all,

Many counts become few.


Indeed, if God so wills,

The fitness of a class. :

If it had been their will to mislead them,

What is bad appears to them as good.




The attributes of Allah Ta’ala as described earlier are all salbiah attributes.


The attributes of tsubutiah (as a decree of the state of Allah Ta’ala) are: :


Power (Oudrah):


Allah Ta’ala is all-powerful, not weak at all to do anything. What is seen in this universe is nothing but an incarnation or manifestation of the power and majesty of Allah Ta’ala.


As for the power of Allah Ta’ala, it can be applied at all times, namely to realize all that is possible: kin or eliminate Him. :


By simply thinking about the heavens, the earth, night, day, life, death and everything that happens in every second, all of this is sufficient as a clue to knowing the obvious awesomeness or omnipotence of Allah Ta’ala.


Allah says:


Indeed, We have created the heavens and the earth and what is between them in six days, and We did not feel any fatigue.” S. Qaf 38.


Allah Ta’ala also says: –


He is the One who gives life and death, and under His authority there is an exchange of night and day. Do you not use your minds?” S. Mu’mimun 80.


There is more to His word:


“Don’t you know that Alluh dispels the clouds, then gathers them into a heap?


Then you can see the rain coming out of its cells.


Allah also sends down snow from the sky (i.e.) from (clouds similar to) mountains, in which there is snow, which He gives to whom He wills and takes away from whom He wills.


The flash of light was almost blinding.


Allah exchanges the night and the day. Verily, this is a teaching for those who have knowledge (for investigation)”.


And Allah created all kinds of animals from water, so some of them walk on their bellies and some on two legs and some on four. Allah creates what He wills; indeed, Allah is in control of all things. S. Nur 43-44-45,


Willing (Iradah):


Allah is the Most Willing. This means that He determines what is possible with some of what is appropriate for it. Therefore, there are things that He makes long or short, beautiful or ugly, clever or stupid, in this place or in another place and so on. So, Allah has the right to manage everything that exists according to what He wants, what He wills, what He desires or what suits His wisdom.


Allah Ta’ala says:


“Only when We will something to be, We say: ‘Be’, and it is”. S. Nahl 40.


Allah Ta’ala also says:


“And your Lord creates what He wills and what He chooses, and they cannot make their own choice. Glory be to Allah and Sublime is He from what they associate.” S. Qashash 68.


And His words:


Say: “O Allah who rules over all kingdoms. You give the kingdom to whom You will and You take it away from whom You will.


You honor whom You will and You humiliate whom You will.


In your power is all goodness, verily you are all-powerful over all things”. S. Ali’Imran 26.


In addition, Allah Ta’ala also says:


To Allah belongs the kingdom of the heavens and the earth. Allah creates whatever He wills. He grants sons to whom He wills and grants daughters to whom He wills.


Or He may make a woman and a man perfectly matched. He may also make anyone whom He wills barren (unable to have children). Verily, Allah is All-Knowing and All-Powerful.” S. Shura 49-50.


There is also His word:


Allah will purify you all and perfect His pleasure in you, perhaps you will all be thankful”. S. Maidah 6.


Again His word:


Allah wills to enlighten you all and to show you the way of those who were before you and to accept your repentance. Allah is the All-Knowing, the Wise.


Allah is willing to accept the repentance of you all, but those who indulge in their lusts are eager to turn you all away as far as possible (from the truth)”. S. Nisa” 26-27.


Knowing (Science):


Allah is the All-Knowing and indeed everything that exists as His creatures is covered by His knowledge, whether something that has happened in the past, is happening or will happen in the future.


Knowing Allah Ta’ala is never preceded by ignorance. Allah Ta’ala is also never plagued by forgetfulness and even His knowing is not limited by time or place.


Allah’s knowledge of the whole is as great as his knowledge of the details. In fact, what is seen in this universe, which is so neatly arranged, beautifully organized, well-made and beautiful and pleasing to the eye, is nothing but clear and clear evidence of how great Allah’s omniscience is and how great His wisdom is.


In this regard Allah Ta’ala says:


Do you not see that Allah knows what is in the heavens and what is on earth? There is no secret talk between three people but He is the fourth, nor between five people but He is the sixth, and neither less nor more than that but He is with them wherever they are. Then Allah will inform them on the Day of Resurrection of what they have done. Verily, Allah is the Knower of all things.” S. Mujadalah 7.


Allah Ta’ala also says:


“With Allah are the keys of the unseen. Allah knows all that is on the land and in the sea, and not a leaf falls but He knows it. There is not a grain of seed in the darkness of the earth, neither wet nor dry, but all is written in a clear book”. S. An’am 59.


His words:


“And whatever is your business, and whatever you read from the Qur’an, and there is no work that you do, but We are your witnesses when you do it. Nothing that is in the earth or in the heavens, nor anything smaller than it, nor anything greater than it, will escape the knowledge of Allah, but it is all in a clear book”. S. Yunus 61,


Life (Hayat):


Allah is the All-Living. This life is the attribute that justifies the attributed being in the attributes of power, will, knowing, hearing and seeing. So if Allah is not alive, it is certain that these five attributes would not exist either, because how can something that is dead have power, will and so on.


The life of Allah Ta’ala is a very perfect life, in fact there is no life that comes close to perfection than the life that belongs to Him. What is the true state of life of Allah Ta’ala is certainly unattainable by the human mind, how it really is is all up to the knowledge of Allah Ta’ala Himself. In short, it cannot be resolved to its essence, just like His other attributes.


The life of Allah Ta’ala is never plagued by nothingness nor is it plagued by destruction and decay.


The creation of this universe could not have arisen but for a Being who is the most alive.


Allah Ta’ala says:


“And put your trust in the Ever-Living One who never dies. S. Furqan 58.


His words:


He is the All-Living. There is no God but Him, so worship Him with sincerity in practicing religion for Him. All praise is due to Allah who controls all the worlds”. S. Ghafir 65.


And He also said:


“And every face is subject to the One who is Alive and Standing alone”. S. Thaha 111.


Speech (Kalam):


Allah Subhanahu wa Ta’ala is the All-Speaking.


The way Allah Ta’ala speaks is not with letters or sounds. This attribute was established by Allah Ta’ala for Himself and that He had spoken to Moses a.s., as He said:


“Allah has spoken to Moses”. S. Nisa’ 164.


Allah Ta’ala also says:


“And when Moses had come to the appointed time, his Lord spoke to him”. S. A’raf 143.


Allah Ta’ala also gave His words to His prophets, as explained in the Qur’an:


“And no one has been given a word by Allah except in the form of a revelation”. S. Shura S1.


It is also explained that there is no limit to the words of Allah, as stated in the Qur’an:


Say: “If the seas were all ink to write the words of my Lord, they would be exhausted before the words of my Lord were finished, even if We were to bring them back again”. S. Kahf 109.


And also His words:


“And if all the trees of the earth were made into pens and the seas into ink, and thereafter seven more seas, there would be no end to the words of Allah that would be written. S. Luqman 27.


This attribute is one of the many attributes that Allah, the Almighty, has assigned to Himself. Therefore, we are obliged to believe in this attribute without disputing the true nature of this attribute, because as with other attributes, since they are divine attributes, it is impossible for the human mind to know their true nature.


Hearing (Sama) and Seeing (Bashar):


Allah Subhanahu wa Ta’ala is the All-Hearing. So he can hear everything that exists, even the movement of a black ant walking on a slippery stone on a very dark night. This he can hear without being overpowered by his hearing of other objects, all of which he can also hear. Nor is there any likeness due to the difficulty of language at all for him, nor is he impressed by the tremendous din, nor is he troubled by the various sounds that come.


Allah Ta’ala in hearing everything does not use sound capture devices. receiving devices, ears or hearing devices of any nature like those used by humans.


It once happened that one of the wives of the companions of the Messenger of Allah (s.a.w.) complained about her husband to him (s.a.w.). This wife seemed to be stubborn, so there was an argument between her and him (s.a.w.). Then a verse was revealed which reads :


Allah has heard the woman who brought the matter of her husband to you and complained about it to Allah. Allah heard the conversation between the two of you. Verily, Allah is All-Hearing and All-Seeing.” S. Mujadalah 1.


Just as Allah, may He be exalted, can hear everything that exists, so He can also see everything by means of vision in the broadest sense. All things are covered by His vision, but this vision of Allah Ta’ala is not by using eyes, eye-people and so on like the way humans or others see.


Allah Ta’ala sent Musa and Harun (peace be upon them) and said to them:


Go both of you to Pharaoh, indeed he has transgressed beyond measure.


Speak to him with kind words, perhaps he will pay attention or fear (God)”.


Both of them worshipped: “O our Lord, we are afraid that he will be ready to challenge us and commit cruelty beyond measure”.


Allah says: “Fear not, I am with you, I hear and I see”. S. Thaha 43-46,


His words:


Allah knows the treachery of the eyes and what is hidden in the heart.” S. Ghafir 19.


The betrayal of the eyes means the sight of the eyes or the blinking of the eyes at something forbidden, a glance or other glances to mock and lead down the wrong path.


And also Allah Ta’ala says:


,,Allah.decides matters with truth (justice). What they invoke other than Allah cannot decide any matter. Verily, Allah is All-Hearing and All-Seeing.” S. Ghafir 20.




Some of the attributes of Allah, may He be glorified and exalted, come under the heading of attributes of Essence and some come under the heading of attributes of action.


The attributes of Essence are the Tsubutiah attributes or Maknawiah attributes, namely the attributes of life, knowing, power, will, hearing, seeing and speaking.


The attributes of Af’al are such as the attributes of creating and providing. So Allah, the Creator and the Provider, is the One who made these creatures and also provides for them.


The scholars have agreed that the Af’al attribute is not an attribute of the Essence and that the Af’al attribute’s position is in addition to the Essence’s attribute.


The only thing that the scholars disagree about is the position of the nature of the Essence itself. The issue is:


  1. Are these attributes the ‘ain of G-d? In other words: Does Allah Ta’ala know with Essence, live with Essence and so on, which include the attributes of the Essence?
  2. Are these attributes an addition to G-d? In other words: Is Allah Ta’ala Knowing with knowledge, Living with life, Power with power, Willing with will, Hearing with hearing,


Seeing by sight and speaking by word? .


That is the form they are disputing about. What is our attitude?


We agree with the scholars and religious leaders who are of the opinion that the above issue is something that has been invented in Islam. That is what can be regarded as heresy in matters of belief. It may even be regarded as a form of evil that must be eradicated from the hearts of Muslims. All Muslims must purify themselves from such matters. The reason for this is none other than the fact that the Essence of Allah, may He be glorified and exalted, is far greater and more sublime than what can be solved by thinking about such matters.


Such thoughts belong to the category of things that we are all forbidden to think about, nor does Allah Ta’ala force our intellect to reach them, because it is clear that such matters are beyond the ability of the human mind, even if it is as clever or intelligent as it is. The human mind is very limited, while the Essence of Allah Ta’ala is far above what it can reach.


Allah Ta’ala says:


God cannot be reached by visions and He can reach the visions. He is the Most Subtle again Alert”. S. An’am 103.


His words:


“There is none like Allah. He is the All-Hearing, the All-Seeing”. S. Shura 11.


Also His words:


Allah knows what is before and behind them. They (humans) cannot encompass (know) God with their knowledge”, S. Thaha 110.


In a hadith it is mentioned:


“Think about Allah’s creatures and do not think about Allah (His Essence), for you will not be able to reach the level of estimation”.


We should all realize that the limits of what we are commanded to know are that we should understand that Allah, the Almighty, exists and that He has asmaul husna (the best names), sublime attributes and absolute perfection.


With regard to what is beyond that, namely the Essence of Allah, it is obligatory to refrain from investigating it, and it is strictly forbidden to discuss it, because knowing about it will not bring any benefit and not knowing about it will not cause any harm.




We must all take guidance from these attributes of Allah, walk in the light of them and take them as the highest example, in fact we must make them the ultimate goal, so that we can reach the most perfect psychological and spiritual level that a human being can achieve.


Hujjatul Islam. Imam AlGhazali (may Allah have mercy on him) composed a book which he named “Almag shidul Asna”. In it he describes the asmaul husna for Allah Ta’ala, explaining what each believer’s share of each name is. That is what we should use as a guide to return to.


From the book, “Addinul Islami (The Religion of Islam)”, we can quote a few descriptions as follows:


Allah is Rabbul ‘alamin, the master of all nature.


This is a very high example that every believer is obliged to feel the content of it and imitate it. Therefore, he must do good to educate himself, do good to his family and do everything that brings goodness and benefit and happiness to himself, his family, his ummah, his nation, his country and so on.


Allah is Rahman, that is, the Most Compassionate.


He gives pleasure to all of His creatures, showing His love for them, even if they do not perform the work that they are obliged to offer to God, which is His right to receive.


This is a very noble example that every human being should adorn himself with. Thus ja will become a compassionate, loving and merciful person to his ummah, his nation, doing all good deeds solely for the pleasure of Allah Ta’ala, not because he wants to take advantage or benefit or because he is afraid of being exposed to unwanted harm,


Allah is Rahim, that is, Merciful, rewarding every human being according to their deeds.


This is also a supreme example that teaches everyone to compare good with good and not the other way around.


Allah Ta’ala is Maliki yaumiddin, the master of the day of reckoning. So Allah will take into account all the deeds of all human beings exactly and in accordance with what is there with justice. Then those who do bad things will also be rewarded with bad rewards. This is not done out of revenge, but out of pity and compassion, as a merciful master would do to his erring servant, or as a father would do to his child.


This is an example whose nobleness is incomparable and incomparable, because by remembering this trait, everyone who likes to imitate and imitate it will definitely require his personality to also be open-minded, tolerant, forgiving in his association and mu’amalat with all levels of people in society.


These four attributes are indeed the noblest and most prominent attributes of Allah Ta’ala. They are also the best and noblest examples. What can be said of these four attributes, can also be said of the other attributes.


For example, the attributes of love and mercy (rahmah), which are also attributes of Allah Ta’ala, are expressed in the names of Allah Ta’ala, which read like :


  1. Rauf (Most Merciful).
  2. Wadud (Most Loving).
  3. ‘Afuw (Most Forgiving).
  4. Syakur (Most Grateful).
  5. Salam (Most Saving).
  6. Mu’min (the One who gives peace or tranquility).
  7. Bar (Most benevolent in actions and gifts).
  8. Rafi’ud darajat (Most Exalting).
  9. Razzaq (the giver of sustenance).
  10. Wahhab (the bestower of bounty).
  11. Wasi’ (Most expansive of grace).


All the qualities listed above should be used by every human being as examples for actions that need to be carried out. They should be used as lamps to guide him on his journey, following the correct guidance given to him, and he should be adorned with these good qualities, as we have outlined above.


Also like the attributes of knowledge or knowing which are then expressed in the names of Allah Ta’ala which read like :


  1. ‘Alim (All-Knowing).
  2. Hakim (All-Wise).
  3. Sami’ (All-Hearing).
  4. Bashir (All-Seeing).
  5. Shahid (Most Witnessing).
  6. Raqib (the One who scrutinizes or observes).
  7. Bathin (All-knowing of the secret).


These attributes must also be followed by every human being, so that he can reach the highest possible level of knowledge and wisdom.


Allah Subhanahu wa Ta’ala has destined to make this human being a khalifah or substitute placed on the surface of the earth, as He said:


,,And when your Lord said to the angels:

“Surely I am making a caliph (successor) on earth”. S. Baqarah 30.


Human beings, whom Allah, the Almighty, has made His caliphs, have been given special privileges over other creatures. Therefore, He gave him the knowledge of the names of all things that exist. Allah says ‘:


“And Allah taught Adam the names of all of you”. S. Baqarah 31.


In terms of His wisdom, Allah has sent His messengers to provide guidance, direction and instruction to mankind, as well as to teach wisdom. Allah says:


“As (you see), We have sent to you a messenger from among yourselves, reciting to you Our revelations, purifying you, and teaching you the Book and wisdom”. S. Baqarah 151.


Allah Ta’ala also says:


Allah, the Almighty, bestowed pleasure on all the believers when He sent them a messenger from among themselves who recited His uyat (testimonies), purified them, and taught them the book and wisdom: . S. Ali’Imran 164.


In addition, there is also His word:


It is He who sends to an illiterate people an apostle from among them, to recite to them His verses, to purify them, to teach them the Book and Wisdom, even though they were (formerly) in manifest error”. S. Jum’ah 2.


In a specific case related to the attributes of Allah, the Almighty, which show His power and the way He rules, it has happened that all the angels were ordered to bow in honor of the human being, namely the prophetullah Adam a.s., as well as the subjection of all the heavens and the earth to serve for the benefit of the human being.


Therefore, it is obligatory that man take the attributes of Allah Ta’ala as examples and role models, in order to be used as material for doing something that is closely related to his position as the khalifah of God on earth. Man must be able to take advantage and benefit from what Allah Ta’ala has granted and subdued for him.


It is certainly not our intention that by taking the attributes of Allah Ta’ala as the supreme example people will be required to reach the highest level of perfection. This is not our intention and never has been our aim. Rather what we mean is that man should take these attributes as an addition to his life, so that by using them he will be able to attain a life of comfort, contentment, security, prosperity and karta raharja.





Belief in Allah is the noblest relationship between man and the One who created him. The reason for this is because man is the noblest of God’s creatures that dwell on the surface of the earth, while the noblest thing in the human body is his heart and the noblest trait in the heart is faith.


From this point of view, we can understand that being guided and becoming a believer is one of the greatest pleasures that a person can have, and one of the greatest gifts that Allah, may He be exalted, bestows upon His servants.


In this regard Allah Ta’ala says:


They feel that they have benefited you with their Islam. Say: “Do not think that you have benefited me by your Islam, but it is Allah who has benefited you by leading you to faith, if you are the true ones. S. Hujurat 17.


Allah Ta’ala also says:


But Allah has created in you a love for the faith and made it an adornment in your hearts, and He has also created in you a hatred for disbelief, evil and disobedience. They are the ones who follow the right path. Such is a bounty and pleasure from Allah”. S. Hujurat 7-8.


Faith is not just a word that comes out of the lips and tongue or just a kind of belief in the heart, but true faith is an ‘akidah or belief that fills the entire contents of the conscience and from there will appear the traces or impressions, as the appearance of light shined by the sun and also as the fragrant odor that is enlivened by a rose.


One of the impressions of faith is when Allah and His Messenger are loved more than anything else. This must be manifested in speech, action and all his movements in association and when alone. If in his heart it is felt that there is still something more beloved by him than Allah and His Messenger, then in this kind of situation it can be said that his faith has indeed entered, but his ‘akidah is still shaky.


Consider these words of Allah Ta’ala :


,,Say: “If your fathers, your sons, your daughters, your wives, your families, the wealth you have acquired, the business you fear losing, and the homes you love are dearer to you than Allah and His Messenger and fighting in the cause of Allah, then wait until Allah brings His command (the command to destroy).” (Surely Allah will not guide the wicked). Allah will not guide the wicked”. S. Taubat 24.


Having the above verse can be concluded that life in the world with all that is in it such as parents, children, grandchildren, siblings, wife or husband, family, property, business, home and others, if all of that there is one of them that is still more loved by a person than his love for Allah and His Messenger, then it is better for him to wait for the punishment of Allah Ta’ala which will befall him. Such a person will be more preoccupied with what he loves than with what Allah has commanded him to do and what He has forbidden him to avoid.


Faith cannot be perfected except with real love, which is real and true. This love is directed towards Allah, His Messenger and the Shari’a revealed by Allah to His Messenger.


In a saheeh narration, the Prophet s.a.w. said:


There are three things that whoever has them will be able to taste the delicacy of the blessing of faith, namely :


  1. If Allah and His Messenger are more beloved to him than anything else.
  2. When a person loves another, he does not love him except for the sake of Allah.
  3. When a person hates to return to disbelief as much as he hates to be thrown into the fire of Hell”. Narrated by Bukhari and Muslim.


The Messenger of Allah s.a.w. also said:


“The faith of one of you is not complete until he loves me more than he loves his parents, his children, himself between his stomachs, and all of mankind”.


Narrated by Bukhari and Muslim.


Umar r.a. once came to the Messenger of Allah s.a.w. and said: “O Rasulallah, the truth is that the Lord is what I love more than anything other than myself”. He then said:


Not so, O Umar, that it is I whom you love more than yourself”.


Umar said: “By Allah who sent you rightly, it is you whom I love more than myself”. He (s.a.w.) then said: “Well, now, O Umar, now your faith is complete”,


He s.a.w. said again:


“A person’s faith is not complete so that he can follow the desires of his heart in accordance with the religion that I have brought (i.e. his desires are in accordance with the rulings of religious law).


Just as faith can bear the fruit of love, it must also bear the fruit of striving (jihad) and sacrificing to exalt the sentence of Allah, namely that the religion of Allah must be above all things. As well as making a defense to raise the flag of truth as high as possible, trying as hard as possible to resist persecution, injustice and damage made by arbitrary humans on the surface of this earth.


A lot of faith is coupled with the issue of jihad, because this jihad is the soul of faith and it is also the reality of its practice.


Allah Ta’ala says:


“Only the believers are those who believe in Allah and His Messenger, then never waver, and strive with their wealth and selves to glorify the religion of Allah, then they are the righteous”. S. Hujurat 15.


Allah Ta’ala also says:


“Verily, Allah has purchased the selves and the wealth of those who believe by giving them Paradise, they fight fi sabilillah and for that cause they kill and are killed, according to the true promise of Allah which is written in the Torah, the Gospel and the Ouran. Who is more faithful to his promise than Allah? Therefore, rejoice all of you in the covenant you have made. Such is a great gain”. S. Taubat 111.


The struggle as above was already evident among the chosen believers, those who lived in the early days of the victorious development of Islam, so it is fitting that they earned the praise of Allah Ta’ala, as He said:


“Among the believers are some who fulfill what they have pledged to their Lord, some of whom are martyred, and some of whom are awaiting martyrdom, and they do not change a thing. S. Ahzab 23.


As for the impression of faith, it is very evident in his fear of Allah Ta’ala and reluctance towards Him. The reason for this is that a person who knows and truly realizes the position of Allah, realizes His majesty, feels the greatness of His power and glory, then understands his own situation which is very negligent, rash and does not pay much attention to the rights of Allah, then surely such a person will be very afraid and reluctant to his Lord:


“Verily, only the scholars fear Allah among His servants”. S. Fathir 28,


This is the sign of those who hold fast to the truth and strive for the nobility of Allah’s religion. In this regard Allah says:


“Those who are firm in their religion are those who convey the messages of Allah, they fear Him and there is no one to fear but Allah. Allah is the reckoner.” S. Ahzab 39,


When the knowledge of Allah is more perfect, the fear of Him will be more profound. The Messenger of Allah s.a.w. said:


“Verily, I am the one who knows more about the Deen of Allah and I am the one who fears Him the most”.


The greatest thing that faith reveals is that it clings to revelation, because it is the clearest source that is completely untainted by the impurities of lust or the dangers posed by estimation or conjecture.


Holding fast to the divine revelation is what constitutes the closest connection with Allah Himself. It can be obtained very easily without the use of intermediaries and this is the correct way to relate because it can be done directly.


All believers should certainly set their sights in this direction, so as not to confuse the truth in which they believe with the various kinds of falsehoods that people have invented and the notions that come out of people’s own interpretations.


Allah Ta’ala says:


“It is only when the believers are summoned to Allāh and His Messenger to judge between them that they say, ‘We hear and we obey’. They are the fortunate ones.


And whoever obeys Allah and His Messenger, and fears and trusts Him, then those are the ones who attain happiness”. S. An-Nur 51, 52.


Allah Ta’ala also says:


“For those who believe, whether male or female, when Allah and His Messenger have made a decision, they will not choose their own will in their affairs. And whoever disobeys Allah and His Messenger has gone astray in a manifest error.”

  1. Ahzab 36.


Again His words:


..But, no! By your Lord. They have not believed in truth, so that they like to ask you (Muhammad) for a decision in the matters in which they dispute, then they have no objection in their hearts to the decision you render and they surrender with complete submission”. S. Nisa’ 65.


This faith will lead to various bonds. It can be a bond between the Muslims and Allah. It is a bond of love and affection. It will also foster a very close relationship between the believers themselves, between one another, based on the foundation of love and mercy.


But faith can also foster a relationship between the believers and the enemies of God who want to obstruct the right path, namely on the basis of violence and firmness.


Consider these words of Allah Ta’ala :


,,O you who believe. Whoever recedes from his religion, Allah will bring a people whom He loves and they love Him. They are gentle with the believers, but harsh with the unbelievers. They strive in the way of Allah and do not fear the reproach of those who reproach them. Such are the virtues of Allah which He grants to whom He wills. Allah is the most expansive of gifts and the most knowledgeable”. S, Ma-i’dah 54.


The above-mentioned qualities were clearly seen in the person of the Messenger of Allah s.a.w. and all his companions, as Allah Ta’ala said:


Muhammad is the messenger of Allah and those who are with him are harsh with the disbelievers, but compassionate among themselves. You see them bowing and prostrating, seeking the favor of Allah and His pleasure. On their faces are the marks of prostration (on their faces shines the light of faith and inner purity). This is their simile in the Torah and their simile in the Gospel, that of a plant which sends forth a tender shoot, then grows strong and large, and stands upright on its stem, causing those who planted it to be astonished, but causing those who disbelieved to be very angry. Allah has promised those who believe and do good deeds, that they will have forgiveness and a great reward”. S. Fath 29.


The righteous deeds by which the soul is purified, the heart is cleansed and life becomes tranquil, peaceful and prosperous is one of the effects of a deep sense of faith.


Therefore in the Qur’an there are often verses: verses that connect the issue of faith with righteous deeds, because indeed faith is if it is devoid of righteous deeds, then it is faith that is plagued by disease. So such faith is like a tree that does not grow any fruit and does not produce shady leaves so that it can be used for shelter under it, such a tree is better to be destroyed than to remain.


On the other hand, if a seemingly good deed is not accompanied by a sense of faith, then such a practice is an act of vanity or exhibition and is also a behavior of hypocrisy. Hypocrisy and exhibitionism are the worst traits that dwell in the heart of a human being. | |


Reflect on these words of Allah Ta’ala:


In the name of Allah, the Most Compassionate, the Most Merciful.

,,For the sake of time. Indeed, mankind is bound to be in loss. Except for those who believe and practice good deeds, admonishing one another to adhere to the truth and admonishing one another to be patient”. S. ‘Ashr 1-3.


The faith that leads to righteous deeds is the faith taught in the Qur’an, and it is the faith that Allah Ta’ala wants all of His servants to have:


If faith has become a reality that is as great as possible, then it can change and switch so that it is an energy or strength that without being sought will come by itself in this life, because faith will turn humans who are originally weak into strong, both in attitude and will, turning defeat into victory, despair into hope and this hope will be sparked in real actions.


Allah Ta’ala says:


Surely We will help Our messengers and those who believe, in the life of this world and on the Day of the Witnesses”. S. Ghafir S1.


Allah Ta’ala also says:


“And it is Our right to give help to those who believe”. S. Rum 47.




If a person has truly realized his Lord by means of the mind and heart, then it will make his soul firm and strong and leave a good and noble impression. In addition, this realization will also direct his goals and views to a good and correct direction, even to the level of nobleness and beauty.


We will summarize some of the fruits of faith in the description below:


  1. Freedom of the soul from the authority of others.


The reason this trait arises is because true faith will provide stability in one’s soul that only Allah is the One who is able to give life, bring death, give high positions, lower from high ranks, as well as only He can provide harm or benefit to a human being. No one other than Allah has the power to do so. So why do you like to be ruled by someone who has no power over anything.


Allah Ta’ala says:


Say. I have no power to bring benefit or harm to myself except that which Allah has willed. If I could know the unseen, I would have gained much good and I would not have been touched by any harm. I am nothing but one who conveys fearful as well as encouraging news to the believers”. S. A’raf 188.


Actually, the main reason that restrains human beings so that they cannot move freely and quickly, as well as the biggest obstacle to achieving progress, is the attitude of submission and obedience to the will of others. It is the dictatorship of other people or groups that hinders all kinds of progress, whether it is exercised as a political dictatorship by government rulers or heads of state, or as a clerical dictatorship by religious scholars or priests.


With Islam’s stipulation of this fact, all forms of slavery must be abolished, and in their place the freedom of every person from the confinement and bondage of the restraints and inhibitions that have prevailed for centuries must be promoted.


  1. True faith can give rise to a spirit of courage and a desire to move forward in defense of the truth. Death will be considered worthless, underestimated and on the contrary, a martyr’s death will be sought, in order to demand the establishment of justice and honesty and rights.


What is the reason for this courage? The reason is that faith teaches that there is no one but Allah who can give life. Life will not be diminished by being brave and moving forward, nor will it be increased by cowardice and cunning. How many people die on their soft beds, but how many people are saved in the midst of the most terrible battles and fierce battles.


Allah Ta’ala says:


“No one dies except by the permission of Allah. Death is an appointed time (ajal)”. S. Al’Imran 145.


And His words:


“And others have been troubled by their own souls, so that they have conjectured against Allah with untrue conjectures, like the conjectures of the Jahiliyyah. They said: Shall we have a little help?”. Say: Verily, the help belongs entirely to Allah.” They conceal in their hearts that which they do not reveal to you. They say: “If we had only a little help, we would not have been killed in this place”. Say: “If you had all stayed in your houses, those who had been slain would have gone to where they lay. Allah wants to test what is in your chest and wants to clear what is in your hearts. Allah is the Knower of all hearts”. S. Ali’Imran 154.


Allah Ta’ala also says:


“Wherever you are, death will surely reach you, even if you are firmly fortified”. S. Nisa’ 78,


  1. This faith will lead to a firm belief that only Allah is the One who is able to provide sustenance, as well as that sustenance is not “attainable because of the temptation of those who are greedy and cannot be rejected by those who do not like it.


Allah Ta’ala says:


“There is not an animal on earth but Allah has provided for it. He knows its abode and the place where it is kept. All has been established in a clear book (record)”. ‘ S. Hud 6.


Allah Ta’ala also says: –


“How many animals do not bring their own sustenance. It is Allah who provides for them and for you, and He is the All-Hearing, the All-Knowing”. S. ‘Ankabut 60.


Again His words:


“Allah provides for whomsoever He wills among His servants, and He also limits it. Verily, Allah is the Knower of all things.” S. ‘Ankabut 62.


When the true ‘akidah is already deeply seeped in the soul, then it is certain that the man who has it will be free from the despicable traits of miserliness, greed, gluttony, and loba and instead he will be character and virtues such as generous, like to provide assistance, like to help, like to forgive, good at socializing and others. He will be a person who can be expected to do good and others will feel safe from his evil.


  1. Tranquility or thumakninah is one of the traces of faith. What is meant is peace of heart and tranquility of soul.


Allah Ta’ala says:


Those who believe, their hearts are calmed by the remembrance of Allah. Remember that it is by the remembrance of Allah that the heart will be tranquilized”. S. Rad 28.


Allah Ta’ala also says:


It is Allah who gives peace to the hearts of those who believe, so that their faith may increase from the existing faith”. S. Fath 4.


If the heart is calm and the soul is at peace, then the human being will certainly be able to feel the delicacy of rest, as well as the comfort of confidence, in the heart. In addition, he will dare to endure all difficulties and tribulations with a brave attitude, he will be steadfast in the face of all dangers no matter how great and terrible. At the same time he is convinced that Allah’s help will certainly be extended to him, because only He is the Almighty to open all closed doors and break all locked windows. With this kind of trust, it is impossible to be filled with sadness, regret or want to retreat backwards. Moreover, despair, then the nature of ing is simply not found in the dictionary of his heart.


Allah Ta’ala says in this regard:


Allah is the protector of those who believe. He brings them out of darkness into a bright light. . As for the disbelievers, their protector is the thaghut (shaytan). They are taken out of the bright light into darkness. They will be the contents of hell and they will remain there forever”. S. Baqarah 257.


5 Belief can lift a person from the power of meaning and then connect him with the attributes of the Most High Essence, namely Allah Subhanahu wa Ta’ala, who is the source of goodness and virtue and the subject of all perfection.


By possessing these, man will be able to be higher than all that exists, he can detach himself from various worldly materials, avoid all kinds of martyrdom, no longer pay attention to worldly delights and other things that have no benefit. Instead he will be convinced that goodness and happiness lie in the purity and nobility of the mind and realize all actions that are good and of high value. From this point of view, a person will direct his goals correctly: rightly leading towards goodness in all fields, whether the benefits will return to himself, his ummah or the entire community.


This is the secret of why good deeds, with all their branches and twigs, are always linked to faith. This is the secret of why righteous deeds and all their branches and branches are always linked to faith, because it is faith that is the base from which good deeds emerge and from which all actions that earn the pleasure of Allah, may He be glorified and exalted. Allah says:


“Indeed, those who believe and do righteous deeds will be guided by their Lord on account of their faith”, S. Yunus 9.


Allah Ta’ala also says:


“Verily, Allah guides those who believe to the straight path. S. Haj 54.


Again His words:


“Whoever believes in Allah, Allah will guide his heart”. S. Taghabun 11.


Remember that when the heart has received good guidance, what good will it leave behind? All good deeds will definitely be carried out with all the strength they have.


  1. A good, just and prosperous life will be expedited by Allah for all believers while they are in this world before they enter the Hereafter.


Life as above is manifested in several things, such as :

  1. The power that Allah Ta’ala grants to the believer, so that he can rule well on the surface of this earth.
  2. He was given good guidance in his leadership of all humanity.
  3. Victory against all enemies who seek to obstruct the development of society, whether in the secular or religious spheres.
  4. Protected from surprise attacks by the enemy, making it impossible to be destroyed suddenly.
  5. Always be given guidance, in case he makes a mistake and slips up in some matter.
  6. What is more than that is that he will be blessed with an abundance of material pleasures, so that this can be used to take his journey to the Hereafter with ease and ease.


Take a look at some of the verses below:

  1. The arrival of life’s happiness:


“Whoever does righteous deeds, whether male or female, and believes, We will surely grant him a happy life, and We will surely reward him with a reward according to the good they have done”: S. Nahl 97.


  1. Happiness in this world and in the hereafter:


, “To the pious it is said: “What has God given you?”. They replied: “All that is good.” Those who do good in this world will certainly get good as well and it is certain that the housing in the hereafter will be even better. How favorable is the abode of the pious S. Nahl 30.


  1. Promised power:


“Allah has promised those who believe and do good deeds that He will appoint them as caliphs on earth, just as He appointed those before them. He will also establish for them the authority of the religion He has blessed them with, and will change their situation from one of fear to one of security”. S. Nur 55.


  1. God’s help:


“We will surely help Our messengers and the believers in the life of this world and on the day when the witnesses come forward”. S. Ghafir S1.


  1. The opening of the blessings of heaven and earth:


“And if the inhabitants of the land had been equally faithful and pious, We would have opened to them the blessings of the heavens and the earth” S. A’raf 96.


  1. The cessation of punishment and the arrival of pleasure:


“And why is it that none of the people of a land believed, and their faith benefited them, but the people of Jonah? After they had believed, We removed from them the humiliating torment of their life in the world, and We granted them pleasure until the appointed time”. S. Jonah 93


The whole of nature is sufficiently cognizant and understanding of the nature of such faith and the fruits that it can bring about. Therefore, there is no need to elaborate on the proofs that have been established in the books and writings of the scholars or the accounts that they have witnessed in their experience.


However, it may be sufficient to mention here an article published in the newspaper Al-Jumhuriah on Saturday, 29-11-1962.


With the title: “Scholars use religion as a cure for brain disease”. The newspaper said:


………… It is indeed an act of fortitude and steadfastness for those who remain steadfast in their religion and are not shaken in their faith even in this very dark and depressing atmosphere of progress. What we are referring to are the moments used by the propagandists to promote their new opinions. At the heart of this is an opinion that revolves around Darwin’s theorie of growth and development (evolution). Its advocates shout loudly: that religion is something made up by man, whereas man can actually control his own personality in this universe, as Julian Haxly, the grandmother of the famous English author and philosopher Dousy Haxly, believed.


Scholars who are experts in brain diseases have found no weapon more effective in treating them than religion. ……. … that is, believing in the existence and power of God, as well as contemplating the greatness of God’s mercy and clinging to divine protection. Likewise, the belief in the power of the Almighty Creator, while it has become clear about the weakness of any power other than the Divine power! ! !


An experiment at Mc Heawar Hospital, an area within the New York City neighborhood, has begun. This hospital is specialized for prisoners afflicted with brain diseases.


The experiment began by incorporating a sense of religion as a new means of treatment, in addition to giving electrical vibrations to the brain taboos or sedative and nerve-calming drugs.


How was the result? Very satisfying ……… People who were expected to have difficulty recovering or even no hope of recovery at all ………. have suddenly gone from a state of madness to people who can use their brains again, that is, their brains can be said to be healthy again ……… They are classified as major prisoners who have lost their will, now once again able to enjoy this life, can control their will, can think and declare good or bad. They shed tears because of their feelings of regret ……… and all of them wholeheartedly hope for the mercy of heaven and the forgiveness of God Almighty.


Now the intelligentsia – have completely surrendered while throwing their hands up to the sky. They have admitted their weakness and they are firmly saying all over the world that it is science that causes faith and this cannot be denied or disputed.


And ……… You certainly don’t need to talk more about this, because if you feel that you have missed the train, you just need to step forward, there are the houses of God, in which there is certainly a spaciousness of heart and fortitude of soul !!!!!








Allah Subhanahu wa Ta’ala is the One who rules over the entire universe. He rules everything in His kingdom with His own wisdom and will. Therefore, whatever happens in this universe, everything goes according to the will that has been planned from the beginning by Allah Ta’ala and also follows the rules that have been set in this realm of existence.


Allah Ta’ala says:


“All things are by Allah’s decree”. S. Ra’d 8.


So, Allah, the Almighty, does not take on any obligations, nor does He regulate them by following anyone’s whims or orders.


Allah Ta’ala says:


,,Say: O God of the Kingdom, You give the kingdom to whom You will, You take the kingdom away from whom You will, You honor whom You will and humble whom You will. All good things are in Your hand; indeed, You are all-powerful over all things.


You insert the night into the day and You insert the day into the night, You bring forth the living from the dead and You bring forth the dead from the living and You, give sustenance to whom You will without reckoning”. S. Ali’Imran 26-27.


The meaning of the verse listed above is that Allah Ta’ala commanded His Messenger to make known to the entire ummah the following things:


  1. Allah Subhanahu wa. Ta’ala is the true Maharaja who has the right to rule over all kingdoms in this universe.
  2. He has the right to grant the kingdom or ruling power to whomever He wishes.
  3. He also has the right to revoke the kingdom or the power to rule from whomever He wishes.
  4. Whether to give or take back is based on the sunnatullah that applies in the case of giving or taking back.
  5. He has the right to glorify whomever He wishes by helping him to attain that glory after working on the means by which he can attain it.
  6. He has the right to degrade whomever He wishes by destining him to be a lowly person.

g It is also in the power of Allah Ta’ala that all good or bad lies.

  1. He has the right to give and take back, the right to give honor and dishonor, and the right to give benefit or harm to whomever He wishes, because He is indeed the Almighty to do everything according to His predetermined will.

i: A sign of the power of Allah, may He be exalted, is what can be witnessed in this universe, namely the alternation of time, with night entering the day and day entering the night, and living things coming out of the dead and dead things coming out of the living.

  1. That Allah, may He be exalted, has the right to bestow as much wealth as He wishes on whomever He pleases without any calculation, investigation, etc., because all His affairs are in His sole and absolute control, with no partner of any kind having the right to interfere with His authority.


The summary of all of this is that all of mankind should understand that Allah, the Almighty, is a free creator.


Allah Ta’ala says:


“And your Lord creates what He wills and chooses. There is no choice for them”. S. Qashash 68.


So Allah Ta’ala is the one who created and is therefore free to choose whichever of His creatures He wishes, because He is the absolute Ruler. No one has the right to choose according to their own will.


Allah Ta’ala says:


“If Allah inflicts harm on you, no one can remove it except Him, and if Allah wills good for you, no one can hinder His bounty. That good is given by Him to whom He wills of His servants. He is the Most Forgiving and Merciful”. S. Yunus 107.


It is clear from the above verse that Allah, the Almighty, governs within this sphere of His kingdom according to His own will, following the principles of wisdom and mercy. This is His absolute, inviolable right.


Therefore, if someone is afflicted with a calamity, there is no one who can save him except Allah Ta’ala. On the other hand, if Allah wills a person to receive good, there is no one who can prevent or reject it.


Allah Ta’ala says:


Whatsoever blessings Allah bestows upon mankind, no one can withhold, and whatsoever Allah withholds, no one can withhold, except Himself. Allah is the Most Noble and Wise”. S. Fathir 2.


Again His words:


For Allah is all that is in the heavens and all that is in the earth, and if you all reveal what is in your hearts, or if you all conceal it, Allah will reckon it to you. Therefore, Allah forgives whom He wills and punishes whom He wills. Allah is All-Powerful over all things.” S. Baqarah 284.


Isn’t it clear, as stated in the verse above, that all the kingdoms of the heavens and the earth belong to Allah alone, the One and Only. It is also clear that everything that a human being reveals openly, or that is tightly hidden, or whatever is dikan. dung in his heart in the form of intentions, desires, will, goals and others, all of it will certainly be taken into account by Allah Ta’ala, all of it will be judged later on the Day of Judgment. If it is good, it will be rewarded well, and if it is bad, it will be rewarded badly. But in the meantime, Allah will also forgive those whom He wills to be forgiven. Who this forgiveness is intended for is explained by Allah Ta’ala in another verse, namely ‘:


-,,And surely I shall be most forgiving to those who repent, believe and do righteous deeds and accept good guidance S. Thaha 82.


So Allah’s forgiveness is not applied to just anyone, but conditions are given, for example, the person must repent, that is, return to the presence of Allah by declaring his mistakes and then vowing a sincere repentance and not repeating the previous sins. In addition, he must also renew his faith in Allah, followed by doing good deeds that can eliminate all the bad things that have been done. By doing all of that, a sublime level will be reached, namely obtaining guidance that can reassure the heart because it feels that this is what is haq, right and certain.


On the other hand, the punishment of Allah, may He be glorified and exalted, will be meted out to those who commit sins and are entitled to it, and this is based on the stipulations of divine justice. So every deed will be rewarded accordingly.


Believing in these matters is part of believing in Allah, may He be exalted, and that is where belief in predestination comes in.




In AlQuran Alkarim, the matter of content or destiny is mentioned many times, such as :


  1. Everything is accomplished by God’s providence:


“And all things are by God’s decree”. S. Ra’d 8.



  1. Everything is in the treasury of God’s destiny:


“And there is nothing but We are the treasurers of it, and We send it down with certain destiny”. S. Hijr 21.


  1. Everything is created with destiny:


“Verily, We have created all things by destiny. S. Qamar 49.


What can be concluded from the verses listed above is that the purpose and meaning of kadar or destiny is a certain rule that has been made by Allah Subhanahu wa Ta’ala for everything in this manifest universe. So these rules are general laws or certainties that are bound between the cause and the reason, as well as between the cause and the effect.


Imam Nawawi (rahimahullah) gave the definition of destiny and said: “Verily, everything that exists has been predetermined by Allah, the Almighty, since the beginning of time. He, the Almighty, knows what will happen to all these things at the appointed times, according to the lines set by Him. So the occurrence will definitely be suitable according to its specific characteristics and conditions. exactly as outlined by Allah Subhanahu wa Ta’ala that”.




In a saheeh hadeeth, it is mentioned from the Messenger of Allah (peace and blessings be upon him) that believing in destiny is a part of the chapter of ‘akidah.


Umar bin Al-Khaththab r.a. narrated that one day the Messenger of Allah s.a.w. was visited by a man whose clothes were all white, his hair was very black, his travel marks were not visible and none of the companions who were present there knew him, then he asked several questions. He asked him about the pillars of Islam as well as the pillars of Iman and Ihsan. Regarding these pillars of faith, he said: “Tell me about the matters of faith”.


The Messenger of Allah s.a.w. then replied :


,,You must believe in Allah, His angels, His books, His messengers, the Last Day and believe in the good and bad destiny: ,,You are right”, – Narrated by Muslim.


That person is Jibril who deliberately came to give religious lessons to the ummah of the Prophet s.a.w. through questions and answers.


The obvious meaning of destiny is that Allah Ta’ala made some provisions, rules and laws that apply to everything that exists and that everything that exists will definitely act, circulate and run exactly and in accordance with what has been confirmed in these provisions, rules and laws.


Allah Ta’ala says:


“And a sign (of Allah’s power) for them is the night. We take away the day from them, and then they are in darkness.


And the sun goes in its place of circulation. That is the decree of the All-Knowing.


And the moon We have fixed in its places until it returns as an old bunch (curved).


The sun should not chase the moon, nor should the night precede the day. Each of them runs in the line of its circulation”. Yasin 37-40.


Belief in destiny is part of the belief or ‘akidah that is truly instilled in the heart of every Muslim. In terms of destiny there is no sense of compulsion.


Imam al-Khaththabi said: Many people think that the meaning of gadla’ and gadar is that Allah Ta’ala forces His servants to follow whatever has been outlined according to His provisions and decisions. In fact, this is not the case, and they are wrong in their assumptions. The truth is that the meaning of destiny is a notification of what Allah, may He be glorified and exalted, knows about the actions of each person, whatever they may be. So it comes about according to the destiny that Allah, may He be glorified and exalted, has ordained for it, according to its original creation, that is, whether it is good or bad. To summarize, destiny is a name for something that arises from the actions of the One Who determines it.”


Thus, we can understand that Allah Subhanahu wa Ta’ala is certainly All-Knowing of what will happen and the implementation of the event will be a suitable paste as already known in the knowledge of God. But at all, God’s knowledge will not make any mark on the will of a servant, because knowing is a property of revealing something, not a property that gives an impression, mark or influence. An example of this is a father who knows that his son is clever, smart and intelligent, is keen in learning all his lessons and tries hard to memorize and understand them. This kind of knowledge will not necessarily give the child happiness or pass the exam. This is an example that is easy for us to understand.




As for the wisdom of faith in destiny, it is so that human power and ability can reach the understanding to realize the existence of God’s rules and regulations, then it is carried out to build and develop based on it, as well as to bring out the treasures contained in the earth’s treasury so that they can be taken advantage of. In addition, in order to be able to process all the goodness that can be extracted from the objects contained in this universe.


Thus, faith in destiny is a force that can build working activities and enthusiasm for trying, in fact it can be a positive impetus to obtain a decent and appropriate life in this world, as well as faith in destiny will connect this human being with God who is the Master of all that exists. Thus, man will be able to elevate himself to noble and noble qualities. Finally he will become a person who is reluctant to be ordered. stoic in facing difficulties, brave to defend the right, steel-hearted to realize the right things and fulfill all the obligations imposed on him.


Believing in destiny will teach man that everything in this universe is only running according to the wisdom that has been outlined by the Most High. Therefore, if he is afflicted by a misfortune, he will not regret it, but on the contrary, if he is showered with help and benefits, he will not rejoice so that he forgets the land. When a person is neither regretful, weak or paralyzed due to the occurrence of unexpected evils, nor overjoyed due to receiving favors and benefits, then he is an upright, praiseworthy human being, able to reach the highest level of nobility and elevation. This is what is meant by Allah’s words:


“There is no calamity (disaster) that occurs on earth or that you know of except that it has been written in a book of records before We bring it to pass. Verily such a thing is for Allah a matter of great ease.


The need is for all of you not to grieve for what has slipped out of your hands nor to be proud of what Allah has given you. Allah does not love anyone who is proud and boasts of himself?” S. Hadid 22-23.


This is the understanding that we must adopt in order to understand the meaning of destiny. This is the understanding that the Prophet (may Allah’s peace and blessings be upon him) taught us, and it is the understanding of his Companions (peace be upon them).


One day the Messenger of Allah s.a.w. entered the house of ‘Ali karramallahu wajhah after the ‘isha prayer. At that time, he saw that his son-in-law had gone to sleep and was too early at the same time. He s.a.w. then said :


“…It would be good if you got up from some part of the night (to perform sunnat prayers)”. Ali r.a, replied: “O Messenger of Allah, we are all in the power of God. If God wills it, He will bestow His blessings and if God wills it, He will withdraw it”. Hearing this answer, the Messenger of Allah (s.a.w.) was apparently angry. He came out and struck his thigh and said: “Indeed, the people of the Ummah have denied so much”.


It also happened that during the reign of Caliph Umar r.a., there was a theft. After the thief was caught and brought to Umar r.a., he was asked: Why did you steal?”. Suddenly the thief replied: “Indeed, Allah has destined this for me”. He was very angry to hear the man’s tire, then said: “Hit him thirty times with a whip, then cut off his hand.” The people asked: “Why did you steal? The people who were there asked: “Why is the punishment so severe?”. He r.a. replied: Yes, that is correct. It is obligatory to cut off his hand for stealing and it is obligatory to beat him for lying in the name of God”.


Looking at the two incidents above, we can conclude that destiny should absolutely not be considered as a way to be unreasonably trustworthy, should not also be used as a reason to commit disobedience, and should not even be interpreted as a compulsion of God to someone His servant. Rather, on the contrary, destiny should be regarded as a way to realize the great goals or aspirations of many great deeds. From there it can also be taken the fact that destiny can be rejected by destiny, for example, the destiny of hunger, then this can be resisted by the destiny of eating, the destiny of thirst is resisted by the destiny of drinking until satisfied, the destiny of illness is resisted by the destiny of self-medication until healthy again and the destiny of laziness is resisted by the destiny of activity and enthusiasm for work.


Abu ‘Ubaidah bin Jarrah r.a. once asked ‘Umar r.a. when ‘Umar r:a. ran away from the disease of tha’un, he said: “Why are you running away from God’s destiny?”. ‘Umar r.a. replied: “Yes, I did run away from God’s destiny to go to God’s destiny too”.


What is meant is that the Prophet (may Allah’s peace and blessings be upon him) fled from the destiny of sickness and danger to the destiny of remaining in good health. Furthermore, he made a simile of a barren land and a fertile land. The meaning is that if a person moves from a barren land to a fertile land, so that he can graze his camels there, it means that he moves from a destiny and goes to a destiny.


In fact, the Messenger of Allah (s.a.w.) and his companions could have remained silent in order not to avoid the danger they faced, just as the weak people who are hopeless and helpless remain silent, and make excuses by using the wrong way of understanding that is usually used by people who are no longer able to do anything, but the Messenger of Allah (s.a.w.) did not like to do so. He felt obliged to lift the veil so that the right direction would become clear. Hence no sense of inferiority or weakness befell him. Instead, he asked for help with this fate to reveal his greatest message, continuing to abide by the sunnatullah to provide help to His servants.


Based on this correct understanding, poverty is combated through hard work and diligence, ignorance is eradicated through the pursuit of knowledge, and illness through treatment.




The battles fought by the Messenger of Allah (peace and blessings of Allah be upon him), in which he won many glorious victories, are nothing but one of the realizations of Allah’s supreme will, which has been in accordance with His will and destiny since the beginning of time.


Not once or twice did the Messenger of Allah (s.a.w.) warn his followers against having a wrong understanding of destiny. He always recommended correcting and counteracting those who had a wrong opinion about it.


Narrated by Jabir r.a. from the Messenger of Allah s.a.w., he said:


“…At the end of time there will be a group of people who commit sin, then they will say…: “Allah ordained that we should do this”. The one who opposes their (wrong) opinion at that time will be like one who draws his sword fi sabilillah.”


This is the destiny that we should understand in terms of its meaning and definition. As for what lies behind this definition of destiny, it is not permissible for us to discuss it or disagree about it, because it is one of the secrets of Allah, may He be glorified and exalted, which cannot be reached by the mind or investigated by anyone.


The above description is based on a hadith narrated from Abu Hurairah r.a., he said: “On one occasion the Messenger of Allah (s.a.w) came to our place and we were at that time disputing the issue of destiny. If he knew what was being disputed, his anger was so great that his face turned red. Then he said:


“Was it in this way that I was sent to you all? The truth is that what caused the people who preceded you to be corrupted in their beliefs was that they disputed this matter. I hope that you will not dispute such matters any longer.”


Hence Abu Hurairah r.a. whenever asked by people about the complicated and profound matter of destiny, always said: “It is a dark path, so don’t go through it”. If he was still forced to explain it, he would answer by saying: “It is a very deep sea, so do not plunge into it”. If the question is still being asked, the answer is: “It is a secret that belongs to Allah, so do not try to reveal it”.


Such precautions are only taken with regard to questions that are directly related to Allah’s decree in the way He has dealt with life or death, provision or lack of provision, and so on. So it is never about the question of destiny itself.




Since ancient times, humans have thought about their own position, as well as the universe around them.


In the end, the human being is of the opinion that his independence and freedom are absolutely necessary and this is what is considered to be the decision reached by his mind. Therefore, thinking about it does not stop there, but continues to be a big problem that must always be considered and investigated. Such thinking has not ceased until our own time, but instead has been intensified to the point where it has become the subject of debates, seminars and general discussions among thinkers and philosophers. Their attention is so great, because it is precisely what is the basis on which all the joints of human life itself depend and also has to do with what will happen in the future. Therefore, people keep discussing it, trying hard and even discussing it until late, hoping that perhaps they will be able to arrive at a correct and appropriate solution. If this can be achieved, it will certainly be easy to determine the straight line that he must take based on the light of the solution he has found to obtain perfect guidance in this direction which he considers very important and complicated.


Of course, what man wants to uncover in order to investigate the truth in this matter, and what he wants to discuss, is certainly not actions or conditions that come out of his will, volition and freedom of choice, such as why he is white or black, nor is it like discussing why he was born to this or that parent, nor is it something like the movement of the heart, breathing, blood flow in the nerves and so on. The reason for this is that such things are completely out of the scope of the discussion that is required, because human beings themselves certainly cannot make a choice between one thing and another. So, these things cannot be subjected to the will and desire of the soul.


What the human being is addressing in this discussion is actions or circumstances that come from initiatives that fall within the realm of iradah and volition, and which the human being has the power to choose to do. In short, this is closely related to his freedom and liberty to do these deeds, such as leaving the house, eating certain foods, wearing certain kinds of clothing, pursuing a science, writing a text, entering a work, observing others and other works that fall under the category of those that man is free to choose, namely whether or not to do them is his own business.


There are so many different opinions on this issue, and they contradict each other so much that there is almost no hope of knowing which of them is the correct one.


Some of them say that man is only musayyar (following what he must do according to orders), not mukhayyar (given the freedom to choose whatever he wants to do according to his heart’s desire). Based on this opinion, it is clear that man is like an object that is forced to do movements that he can actually choose according to his will, but because of the pressure he is no longer free to choose as long as he wants. So the human being can be considered as a feather in the middle of a strong wind. He can be swayed here and there, right and left as long as the wind wills. Such a school of thought is that of the Jabarians.


On the other hand, there is another view, which contradicts the above, and which says that man is not musayyar, but mukhayyar, and that he can carry out the work he chooses to do solely by his own free will.


This second opinion is held by the Mu’tazilah and Imamiyah.


The third view, which is that of the Ash’aris, is that man is only the doer of his deeds. It is clear that Allah, may He be glorified and exalted, is the one who creates the deed as soon as the person does it. In other words, it can be explained that Allah, may He be exalted, creates satiety when a person eats, intelligence when a person learns, and so on. So there is nothing for a person to do except to perform the action, but by looking at what he does, he is being treated by religious commands, and that is why he is entitled to reward and punishment, praise and blame.


In addition, regarding this issue, for us, what can be considered appropriate and can be used as a guide is what is determined by Islam itself, namely as described below:




Islam stipulates that humans are made with strength, talent, preparation and supplies of energy and knowledge. All of these (strengths and others) can be used in the direction of good, but can also be used in the direction of evil. Therefore, it is not possible that all of them will be directed towards goodness alone or towards badness alone, although it should also be recognized that the will towards goodness in some human beings is stronger and the will towards badness in others is stronger as well. This difference is something that no one can know except Allah Ta’ala Himself. In a saheeh hadith it is stated:


“Every child is born according to fithrah (the origin of its occurrence, which is pure, clean and pure)”.


Another hadith mentions:


,,These humans are like mining objects such as gold and silver excavations. The chosen man among them during the Jahiliah era is also the choice during the Islamic era, if they are clever ………


The two hadiths above are confirmed by the words of Allah :


“And the soul and what is perfected for it. Then Allah inspired in it what is wrong and what is right”. S. Shams 7-8.


This means that Allah, the Almighty, after creating man, gave him a soul that can be used as a means of perfecting man himself. This soul is initially made in a state of equality, straightness and honesty, but it has the function of being able to accept truth and error, as well as having the preparation to be good or bad.


Allah, may He be glorified and exalted, has given mankind a mind at birth with which he can distinguish between right and wrong in matters of faith and belief, and between good and bad in matters of conduct, and even to distinguish between falsehood and non-falsehood in matters of speech.


And with the reason that comes from the brain, man is given by Allah Ta’ala an ability with which he can declare something true as truth, as well as something false as falsehood. With this power, he is able to do good and forsake evil; he is able to speak the truth and avoid falsehood; and he is even able to outline the right and good path, in accordance with the commands contained in God’s holy books and in accordance with the invitations given by His messengers.


So as long as man still has a mind that can distinguish between good and bad, has the power to do whatever he likes, also knows which path he will take according to his wishes and all of this is clearly open before him, then it is clear that man really has freedom of will and has the right to choose in all his actions and actions.


Therefore, humans certainly voluntarily direct their power in accordance with their soul’s choice, whether it is right or wrong, haq or bathil, good or bad, lie or not and so on.


In AlQuran Alkarim Allah Subhanahu wa Ta’ala says :


“Indeed, We have guided mankind to the path by which he may attain good, but sometimes he is grateful and sometimes he is disbelieving”. S. Insan 3.


What is clear is that Allah has given guidance and direction, some leading to the right and some to the wrong, to the good and the bad, to the true and the false. So it is up to the human being to choose to follow one of these paths. If he takes the straight path of guidance, it means that he is grateful for the blessings of life given to him, and if he takes the crooked path, it means that he suppresses the blessings.


In line with this understanding, Allah also says in AlQuran Alkarim :


“And We guide the people in two ways”. S. Balad 20


The reason for this is because nurturing one’s own self and soul, purifying it, and cultivating it with beneficial knowledge, righteous deeds, and honest actions is a trade for one’s own happiness and benefit, for the reason that nurturing one’s self and soul, purifying it, and cultivating it with beneficial knowledge, righteous deeds, and honest actions is a trade for one’s own happiness and benefit. The reason for this is because nurturing one’s own self and soul, purifying it and then cultivating it with useful knowledge, righteous deeds and honest actions is a sale to obtain one’s own happiness and benefit, because it is certainly approved by Allah, the Almighty, and it can bring one closer to witnessing the majesty and beauty of God. On the other hand, through the upbringing of one’s self and one’s soul, it is a way to make one’s life a loss, a regret and a danger.


Allah Ta’ala says:


“Blessed is the one who purifies his soul. And blessed is the one who defiles it, S. Shams 9-10.


Again His words:


“In fact, man is able to see clearly himself”. S. Qiamah 14.


Also His words:


“Every person is a pledge of his own deeds”. S. Muddatstsir 38.


And also His words:


“Every man is a pledge of his own deeds”. S. Thur 21.


The verses that explain the provisions of human freedom or independence are very numerous, including the words of Allah Subhanahu wa Ta’ala:


“Whoever does a good deed, the benefit is for himself, and whoever does a bad deed, the harm is upon himself.” Also, “Your Lord does not wrong (harm) His servants”. S. Fushshilab 46.


It is clear from the verse that the good or bad deeds are all attributed to the will of the human being. If man were not free and free to choose, his deeds would not be attributed to him.


In another place in the Holy Qur’an, Allah Ta’ala says again:


“Whatever calamities befall you, they are due to your own actions, and Allah forgives most of them”. S. Shura 30.


So the vices or disasters suffered by a person are only the marks or impressions of the results of his own actions and that too is the fruit and outcome of his free and independent way of choice and thinking.


Meanwhile, the Qur’an also frequently discusses the corruption or distress that always surrounds mankind, explaining that it is not God’s doing, but merely the result of man’s actions.


Allah Ta’ala says:


“There is corruption in the land and the sea because of what men have done, so that Allah may taste for them some of the consequences of their deeds, lest they should recoil from their wrongdoing. S. Rum 41.


This is the stipulation that Islam pledges and is explained by the Qur’an which summarizes :


  1. People must feel that everything arises from themselves.
  2. Man is obliged to recognize that the deeds he performs arise from his own volition and will. He has the right to do it to the extent of his will and the right to do it to the extent of what his heart chooses.
  3. Man may do any kind of action, good or evil, right or wrong, as he pleases, but may also abandon it as he pleases.
  4. If a person does something useful and beneficial, he is entitled to praise and reward.
  5. If a person does that which is harmful and causes harm, he will certainly be censured and punished.


  1. So he has the freedom and independence to choose, for if this did not exist, he would not be entitled to praise for his good deeds, nor would he be entitled to reproach for his bad deeds.


This is the conclusion from the various verses listed above.


Moreover, if human beings did not have the freedom and independence of choice, there would be no such thing as a good person or a bad person in this world, because those who do good or bad are both forced to do so, i.e. their behaviors do not arise from their own will and desire. Thus, it would be useless to have amar ma’ruf (commandment of good) and nahi munkar (prohibition of doing evil). Both of these will become useless later on, because the whole of mankind will no longer have a will, and his will and volition will have been taken away. If this were to happen, then there would be no meaning to the commands (taklifs) that Allah Ta’ala has imposed upon the Ummah, for to be commanded but to be deprived of the ability to exercise one’s will is an unparalleled abuse, and Allah Ta’ala is most holy from such a thing. This is the equivalent of a poet saying:


Ja was thrown in the sea,

His hands and feet were tied tightly together,

But to him was given a word of reminder:

Watch out, watch out, don’t let your body touch the water”

Could it happen?


There is even more danger if man is deprived of his will and becomes a mere machine-like creature. In this case, the use of laws and shari’a would be wasted, and the rewards and punishments would be meaningless.


The polytheists used to attribute the cause of their polytheism to the will of Allah, may He be exalted. They said that if Allah had not willed to make them polytheists and disbelievers, it would not have happened that they were polytheists and disbelievers. Their absurd reasoning is then strongly refuted by Allah, may He be glorified and exalted, with His words:


,,Those who associate partners with God will later say: “If Allah had willed, we and our fathers would not have associated partners with Him, nor would we have forbidden anything. Such were the ways of those who were before them, they denied the truth of God, so they felt your punishment”.


Say: “Do you have any knowledge that you can reveal to us? All of you are only indulging in conjecture and all of you are only making up lies.


Say also: “Allah has a good reason. If He had willed, all of you would have been guided”. S. An’am 148-149.


In the verse above, the Qur’an expresses rejection of the polytheists’ lies from two directions, namely :


First: Allah will inflict His punishment on the disbelievers and polytheists. If they did not have the right to choose according to their own wills and desires, and if the mistakes, disobedience, sins, kufr and shirk that they committed did not arise from themselves, then Allah would not have inflicted this punishment on them, because Allah is the Most Just, who does not wrong anyone, even if it is only a very light weight of dust.


Secondly: The above-mentioned disbelievers thought that they committed kufr and polytheism because they were ignorant of the divine, and ignorant of the true religion. They say that they have no knowledge on which to rely and to which to turn. But what is clear is that their kufr and polytheism are due to a departure from the true religion, as well as a denial of the truth revealed by Allah, may He be exalted, and conveyed by His messengers.


Hence, it is against these ancient ummahs that Allah Ta’ala has sent His punishment. So if the disbelievers and polytheists have nothing else to say, then it is clear that what they say is merely an allegation based on mere conjecture that does not need to be considered, because it has no basis whatsoever, and in fact there is no evidence to justify it.


Thus, what Allah, may He be glorified and exalted, has stated is a rebuttal that really hits the target of those polytheists. If Allah, may He be glorified and exalted, had intended to guide them, this guidance would have been implemented immediately. But this is not the nature of Allah, because if this were the case, it would be by humans again, because in fact humans are openly endowed with a right to he. bas and freely choose whichever they like.




There are some people who say: “If it is true that Allah, the Almighty, gives His servants the freedom and liberty to choose what they like and what their hearts desire, then what is the meaning of the verse that reads: which one his heart likes and desires, then what is the meaning of the verse that reads:


That is for those of you who are upright. But you could not have done so except that Allah, the Lord of Hosts, had willed it.” S. Takwir 28-29.


To this questioner, let us answer thus :


This means that human will will not be achieved but must follow one of the two paths that have been determined by God’s will and iradah. So the will of man is not independent of the will of God. However, Allah still wants man to choose one of the two paths, each of which he can take as he pleases, namely the path of guidance and the path of misguidance.


Even if the human being chooses the first path, which is good guidance and guidance, then it is still included in the sphere of Divine will and even if he chooses the second path, which is misguidance, then it is also included in the sphere of His will.


All the verses in the Qur’an that are similar or almost similar to the verse above, then the meaning will certainly not go beyond what we have described above.




There are also people who sometimes say: ,,In the Qur’an Alkarim, the words of Allah Ta’ala are mentioned:


Allah misleads whom He wills and guides whom He wills”. Nahi 93.


What is that definition?


What this means is that Allah, may He be exalted, leads astray those whom He wills to go astray and guides those whom He wills to be guided. If Allah, may He be exalted, were to mislead and guide, then it would be clear that man has no power of choice and is no longer free to do whatever his heart desires.


But this is not what it actually means. Guidance or misguidance is the result, outcome or effect of things that come later. They are things that fall as a result of earlier causes.


These things are the same as saying that food satisfies, water quenches thirst, a knife cuts and fire burns and creates heat.


That is the definition of guidance and misguidance. There must be causes that cause a person to get guidance and there are also causes that cause a person to fall into the valley of misguidance.


Guidance or hidayat is the fruit or result of good and righteous deeds.


Misguidance or dlalalah is the fruit or result of bad deeds.


So the attribution of the notions of hidayat and dlalalah to the Essence of Allah Ta’ala is only a metaphor for the fact that it is Allah Ta’ala who puts in order the causes and the effects that arise from those causes. It is never intended that Allah Ta’ala is the One who forces people to be guided without any causes being put in place or to go astray without any causes being put in place, which would be injustice. Glory be to Allah, the Almighty, from this.


In contrast to this, let us examine other verses of the Qur’an. There we will get a clearer exposition of this complicated issue, but it should not be too difficult to grasp, for it is clear, lucid and there is no doubt in it. Look at these three verses that Allah Ta’ala says:


  1. “Allah guides those who return to Him”. S. Ra’d 27.


  1. “Those who strive in defense of Our religion, We will surely show them Our (right) way” S. ‘Ankabut 69.


  1. “Those who follow good guidance, Allah guides them and gives them the trait of tagwa”. S. Muhammad 17.


It is clear from the verses above that the hidayat bestowed by Allah Ta’ala to humans is solely as His affection given to His servants who are active in doing righteous deeds. So the hidayat received is actually the fruit of his sincerity in suppressing his own soul so that he does not do evil and again because of his willingness to repent, cling to the truth and defend desperately the revelation of God given to His messenger.


In the case of dialalah or misguidance, Allah Ta’ala says:


“By this parable Allah misleads most people, and by it He guides most people. But Allah does not mislead but those who are wicked. Those who break the covenant of Allah after it has been established, and break that which Allah has commanded them to break, and make mischief in the earth, and those are the ones who suffer loss”. S. Baqarah 26-27.


He also said:


Allah establishes those who believe with a steady speech in the life of this world and also in the Hereafter and Allah misleads those who wrong. Allah does that which He wills. S. Ibrahim 27.


Also His words:


“That is how Allah closes every heart of the arrogant and arbitrary”, S. Ghafir 35,


And also His words:


After they went astray, Allah misled their hearts. Allah will not guide those who are wicked. S. Shaf 5.


There is more to His word:


“Do not think so, rather what they have done is rust to their hearts”. S. Muthaffifin 14,


Again the words of Allah Ta’ala.


Allah has closed their hearts because of their disbelief. They will not believe, except for a few” S. Nisa” 155,


From the verses listed above, we can conclude that the cause of the arrival of misguidance is due to disobedience and departure from the true teachings of Allah. It can also be caused by arrogance, arbitrariness, feeling high and proud above all people without the truth, breaking established agreements, breaking something that Allah ordered to be connected, connecting something that Allah ordered to be disconnected, making damage to the earth, committing kufr and hoarding sins.


These are the things that lead people astray, and these are the things that divert their souls from the path of truth. For if the above characteristics have been practiced, it means that man has preferred blindness to guidance, more fond of darkness than light. Therefore, Allah will automatically give the appropriate reply, namely to completely deafen his ears so that he cannot hear what is right, completely blind his eyes so that he cannot see the truth. This blindness is in accordance with the nizham that has been outlined by Allah Ta’ala to connect the cause with the reason or between the cause and the effect.


This is what is expressed in the divine destiny and this kind of thing is found in the Book of Allah, among which are His words:


Indeed We have made for the contents of Hellfire many of the jinn and men, who have hearts but do not understand with their hearts, have eyes but do not see with their eyes, have ears but do not listen with their ears. They are like animals, even more perverse. These are the ones who are ignorant (of the truth)”. S. A’raf 179.


It has a heart but it is not used as it should be to think about divine revelation, it has eyes but it is not used as it should be to see what is right and true, and it has ears but it is not used as it should be to hear good guidance and advice. It is fitting that they should be presented as animals whose only concern is to eat and drink, sleep and satisfy their lust.


The people as above have obviously completely ignored the tools to be able to receive knowledge and education, left completely unused according to their nature, namely for what the tools were created by God and therefore none of the light of truth is received or can reach them.


Therefore, her heart is tightly closed, no longer investigating the revelation taught by God, her eyes are blind so she does not know the greatness of God’s kingdom in this universe, her ears are completely deaf because they have never been used to listen to God’s holy verses. They are likened to animals because they are unable to use their external senses or even their internal ones at all. In fact, Allah, the Almighty, says that such people are more misguided than mindless animals, because animals are clearly not equipped with the provisions given to humans, namely the power of the soul, mind and spirit.










Almala-ul a’ala (the highest group), the angels, are a subtle realm, belonging to the unseen, unreachable by the senses. So they do not belong to the group of beings whose physical form can be seen, heard, touched, smelled and felt. They live in a realm that is different from the life of this universe that we see, and therefore cannot be reached by our sight. It is Allah, the Almighty, who knows about them and their true nature.


The angel is purified from the human consciousnesses, completely free from the desires of the lusts, far away from the deeds of sin and wrongdoing.


They are not like humans who eat, drink, sleep, are male or female. So they do have a separate realm, standing in their own sphere, free according to their own nature, not afflicted by the characteristics that are usually applied to humans, such as their relationship with the truth (worldly material), also they have the power to be able to linger in human form or other forms that can be reached by taste and sight. This is evident in the arrival of Jibril a.s. to the place of Sayidah Maryam, at which time he incarnated himself in human form and shape, as mentioned in the Qur’an Alkarim :


“And tell us the story of Maryam in the Qur’an, when she left her family for a place in the east.


He made a veil (to protect him) from them. Then We sent Our Spirit (Jibril) to him, and he appeared before him (as a) real man”. S. Maryam 16-17.


There is another kissah that states that a group of angels came to the place of prophet Ibrahim a.s. and they also incarnated as human beings. His arrival was with good news. By Prophet Ibrahim a.s. who thought that they were ordinary human guests, then given a meal. This event is listed in AlQuran Alkarim, namely :


“Surely Our messengers (angels) came to Ibrahim with glad tidings. They said to him: “Salam (peace). Ibrahim replied, “Peace be upon you”. A moment later, the burnt beef was served.


When Ibrahim saw that they did not eat the food, he became suspicious and fearful of them. They said, “Do not be afraid, We were sent for the people of Luth”,


And his wife stood smiling, and We gave her the good news that Isaac would be born, and behind Isaac, Ya’kub would be born.


His wife said: “Alas, am I to bear a child, when I am a very old woman, and my husband is old too? Isn’t this a very strange event”.


They say: ,,Do you wonder at Allah’s sincerity. Allah’s mercy and blessings be upon you, dwellers of the house. Verily, Allah is the Most Praiseworthy and the Most Glorious”. S. Hud 69-73.




Allah created the angels from nur (light), just as He created the prophet Adam a.s. from clay, and just as He created the jinn from fire.


Muslim narrated a hadith from ‘Aisha r. ‘anha, that the Messenger of Allah s.a.w. said :


“Angels are created from light, jinn are created from flame and Adam was created from what has been explained to you all”. R. Muslim.


The angels’ abode is in the sky, but they can also descend from the sky by Allah’s command.


Imams Ahmad and Bukhari narrated from Ibn Abbas r. ‘anhuma that the Messenger of Allah s.a.w. asked Jibril a.s., he said:


What prevents you from making a pilgrimage to us, more than you are accustomed to?” Jibril a.s. then delivered the verse which means :


“And we (Jibril) do not descend except by the command of your Lord, for Him is what is before us, what is behind us and what is in between. Your Lord is not forgetful”. S. Maryam 64.


Allah, may He be glorified and exalted, created angels before He created human beings. Before that, Allah, the Almighty, had already informed all angels that man was to be created to serve as a caliph on the earth, as He said:


“And when your Lord said to the angels: Indeed, I want to make a caliph on earth”. The angel then said: “Are you going to make on the earth a man who will make mischief and shed blood (killings), while we praise and thank you and predestine you”. Allah then said: Verily, I am the Knower of what you do not know” S. Baqarah 30.




What is clear and obvious is that man is superior and more noble than the angels, as is evident from the weakness of the angels to answer the various questions posed to them by Allah Subhanahu wa Ta’ala regarding the names of certain objects, while Adam a.s. was able to answer them accurately and correctly. So Allah, the Almighty, has honored man by granting him knowledge that was not given to the angels, and he was given the privilege of recognizing, knowing and describing various objects and goods. In addition, Allah commanded the angel to pay homage to Adam (a.s.). This is sufficient evidence that Allah, may He be exalted, is intentionally showing that human beings are superior and more noble than the angels.


Allah says:


“And Allah taught Adam some names, then He showed them to the angels, then He said: ‘Tell Me the names of these things, if you are truthful'”.


The angels said: “Glory to You, we know nothing other than what You have taught us, indeed You are All-Knowing and Wise”.


Allah said: “O Adam, tell them the names of all these things”.


After Adam had told them all his names, Allah then said: “Did I not tell you that I know the unseen in the heavens and the earth, and I know what you reveal and what you conceal”?


So at that time We said to the angels: “Give honor to Adam”. Then they honored him, but the devil. He was reluctant and arrogant, and he was among those who disbelieved”. S. Baqarah 31-34.


From another point of view, we can also know that the obedience given by the angels is something that happens automatically (automatically), also they leave the disobedience it does not need to be by pressing the soul or trying hard. So without being forced, they are able to avoid disobedience, because there is no disobedience on their part.


Hence, wherever the angels excel in obedience and devotion, and in forsaking disobedience, they do so as a matter of course. So it is not unlike the expansion and contraction of the heart, the flow of blood and the movement of the two lungs when breathing. Whereas humans are not that easy to worship, to be devoted and to leave disobedience and sin. He must struggle with all his strength and soul, fight against the will of lust, combat the invitation of the devil, force himself to do obedience and work hard to perfect the purity of the soul, elevate the spirit and cleanse the heart, whether he does it happily or only driven by fear of punishment.


This is where the clear distinction lies, that humans are indeed more noble than angels.




The nature of the angels is to be perfectly devoted to Allah, to submit and obey His power and majesty, to carry out all His commands and they also participate in regulating the affairs of this universe, following the will and intention of Allah Ta’ala. So, Allah, the Almighty, in regulating and bringing order to the affairs of His kingdom, uses the power of the angels and the angels cannot do anything of their own volition.


In AlQuran Alkarim it is mentioned:


“Angels fear their Lord, who has power over them, and do whatever is commanded”. S. Nahl 59


There is also another verse there that says :


“Even the angels are glorified servants of Allah”.


They do not precede Allah with words and they do as He commands.


Allah knows what is before them and what is behind them. Nor can they give help, except to those whom Allah favors, and they are always cautious out of fear of Him. S. Al-Anbiya 26-28


There is another word of Allah, which is :


“The angels do not disobey Allah in what He has commanded them and certainly do what is commanded” S. Tahrim 6.


Imam Bukhari narrated that the Messenger of Allah s.a.w. said:


,,When Allah ordains an Eruption in the heavens, all the angels alike beat their wings in submission to His word, which is like a loud noise on a smooth stone. Then when the fear had departed from their hearts, they said: “What has your Lord spoken?”. He answered: ,,The truth and He is the Most Sublime, the Most Great”.




Angels are different in their creation, as well as in their positions, ranks and so on, all of which are understood only by Allah.


Allah Ta’ala says:


“Praise be to Allah, the Creator of the heavens and the earth, who made the angels messengers with wings, two, three or four. Allah adds to His creation what He wills; indeed, Allah is over all things”. S. Fathir 1


What this means is that Allah, may He be exalted, created angels in the form of creatures with wings, and some of them have two, three, four and more wings. All of this indicates the value and difference in rank with Allah, may He be glorified and exalted, as well as their ability to move quickly or slowly from one place to another.


Muslim narrated a hadeeth from Ibn Mas’ud r.anhuma as follows:


The Prophet saw Jibril a.s. and he had six hundred wings”.


The number of wings is a sign of being able to more quickly fulfill the commands of Allah Ta’ala and convey His message. In Al-Ouran Alkarim it is mentioned:


There is none among us (angels) but has a certain position.


Indeed, we are in rows (in obeying Allah’s commands).


And indeed we do indeed glorify God”. S. Shaffat 164-166.


The essence of the above verses shows the pledge of all angels as saying: “We all stand in a neat and well-organized row, then together we praise God by saying tasbih, glorifying, exalting and purifying Him from all attributes that are shortcomings. So we are all His servants, in need of Him and subject to His commands.”


It should be understood that the matter of the wings of angels is one of the matters of the unseen in which we are obliged to believe, but without discussing the state, nature, shape, color and so on, because we are not commanded to know such things, and the Messenger of Allah (peace and blessings of Allaah be upon him) did not tell us anything about this.


Regarding the place of angels, Ibn Kathir said:


“Not a single angel has a special place in the heavens and a special abode in which to worship Tu’han. This abode will not be passed through or bypassed from its designated boundary”.


Ibn ‘Asakir said in his Tarjamah with a report from Muhammad ibn Khalid from Abdurrahman ibn ‘Ala ibn Sa’din from his father who was one of those who pledged allegiance on the day of the liberation of Makkah, namely that the Messenger of Allah (s.a.w.) said one day to his companions, thus:


“The heavens move and it is certain that they will move. There is not a footpath in the sky but there are angels bowing or prostrating on it”.


He s.a.w. then recited the verse above which means: None of us (angels) has a particular position. Indeed, we stand in rows and indeed, we do indeed glorify”. S. Shaffat 164-166.




Angels have their own work in the realm of spirit in addition to their work in this universe. They also have a special relationship with the human race.




The work of angels in the spirit realm can be summarized as follows:


  1. Bertasbih (purify) and obey and submit completely to Allah Ta’ala, as Allah Ta’ala says:


“Indeed, all the angels by your Lord’s side are not arrogant and do not shy away from worshiping Him. They purify and prostrate themselves to Him. S. A’raf 206.


Also His words:


“You see the angels crowding around the Throne, purifying it by praising their Lord”. S. Zumar 75.


  1. Carrying the ‘arasy as He said:


“The angels who bear the Throne and those who are around it praise their Lord, and they believe in Him”. S. Ghafir 7.


His words:


“And eight angels on that day carried the throne of your Lord upon them” S. Haggah 17,


  1. Greeting the people of Paradise, as He says:


“And the angels entered them from all the doors. They said: ,,Peace be upon you all, for you have been steadfast”. S. Ra’d 23-24.


d., Tormenting the people of hell, as He says:


“O you who believe, guard yourselves and your families from the Fire, whose fuel is man and stone, and which is guarded by angels who are harsh and violent, who do not disobey Allah in His commands, and who always do what is commanded” S. Tahrim 6.


Also His words:


,,Has anyone told you what Sagar is? The hell of Sagar leaves no stone unturned. It burns and changes the skin of man. Guarding it are all nineteen angels.


We have not made for the guardians of Hell but angels”. S. Muddatstsir 27-31.




The angel in charge of delivering revelation is Jibril a.s., as Allah Ta’ala says in AlQuran Alkarim :


,,Say: “Whoever is an enemy of Jibril, then indeed Jibril sends down revelation into your hearts by the permission of Allah, confirming the previous revelation from him for guidance and glad tidings for those who believe”. S. Baqarah 97.


Jibril a.s. is also named Ruh Al-Amin (the trustworthy one), as He says:


“Verily, revelation is sent down from the Lord of all worlds, and the one who brings it down is the Spirit of Al-Amin, on your heart, so that you may warn the people”. S. Shu’ara 192-194.


It is also named the Holy Spirit (the holy one), as He says:


“Say, the revelation was sent down by the Holy Spirit from your Lord in truth”, S. Nahl 102.


There is also another name for Jibril a.3. which is Namus, as Waraqah bin Naufal once told the Messenger of Allah s.a.w. at the beginning of his revelation, namely :


,,Also His words:


“And eight angels on that day carried the throne of your Lord upon them” S. Haggah 17,


  1. Greeting the people of Paradise, as He says:


“And the angels entered them from all the doors. They said: ,,Peace be upon you all, for you have been steadfast”. S. Ra’d 23-24.


d., Tormenting the people of hell, as He says:


“O you who believe, guard yourselves and your families from the Fire, whose fuel is man and stone, and which is guarded by angels who are harsh and violent, who do not disobey Allah in His commands, and who always do what is commanded” S. Tahrim 6.


Also His words:


,,Has anyone told you what Sagar is? The hell of Sagar leaves no stone unturned. It burns and changes the skin of man. Guarding it are all nineteen angels.


We have not made for the guardians of Hell but angels”. S. Muddatstsir 27-31.


“You have been visited by Namus, whom God once revealed to Moses.




The angel in charge of delivering revelation is Jibril a.s., as Allah Ta’ala says in AlQuran Alkarim :


,,Say: “Whoever is an enemy of Jibril, then indeed Jibril sends down revelation into your hearts by the permission of Allah, confirming the previous revelation from him for guidance and glad tidings for those who believe”. S. Baqarah 97.


Jibril a.s. is also named Ruh Al-Amin (the trustworthy one), as He says:


“Verily, revelation is sent down from the Lord of all worlds, and the one who brings it down is the Spirit of Al-Amin, on your heart, so that you may warn the people”. S. Shu’ara 192-194.


It is also named the Holy Spirit (the holy one), as He says:


“Say, the revelation was sent down by the Holy Spirit from your Lord in truth”, S. Nahl 102.


There is also another name for Jibril a.3. which is Namus, as Waraqah bin Naufal once told the Messenger of Allah s.a.w. at the beginning of his revelation, namely :


,,Also His words:


“And eight angels on that day carried the throne of your Lord upon them” S. Haggah 17,


  1. Greeting the people of Paradise, as He says:


“And the angels entered them from all the doors. They said: ,,Peace be upon you all, for you have been steadfast”. S. Ra’d 23-24.


d., Tormenting the people of hell, as He says:


“O you who believe, guard yourselves and your families from the Fire, whose fuel is man and stone, and which is guarded by angels who are harsh and violent, who do not disobey Allah in His commands, and who always do what is commanded” S. Tahrim 6.


Also His words:


,,Has anyone told you what Sagar is? The hell of Sagar leaves no stone unturned. It burns and changes the skin of man. Guarding it are all nineteen angels.


We have not made for the guardians of Hell but angels”. S. Muddatstsir 27-31.


“You have been visited by Namus, whom God once revealed to Moses”,


Verily, the Holy Spirit whispered in my heart that a man will not die until he has earned enough of the provision prescribed for him. So fear Allah and do well in seeking your livelihood (do not be greedy or take unlawful means)”.


The angels also have work in regulating this universe, such as sending wind and air, herding clouds and mega, sending down rain, growing crops and others that are included in the category of work that cannot be witnessed by the eye and cannot be achieved by other senses. They are always with man throughout his life and even after his death, as the Prophet s.a.w. said.


“Verily, there are creatures that are with you all and do not separate themselves from you except when you are all in a quiet place (defecating or urinating), as well as when having intercourse. So be ashamed of them and honor them”. The beings in question are the angels.


Activating the spiritual power that exists in humans by inspiring goodness and truth: It was narrated from Ibn Mas’ud r.a. that the Messenger of Allah S.a.w. said:


,Syaithan It can vibrate the heart (invite the heart) of the son of Adam (human) and angels can move the heart (invite the heart) as well. As for the invitation of shaytan is to repeat evil and deny the truth, while the invitation of angels is to repeat good and believe in the truth. So whoever finds (feels. kan) something from the invitation of angels, let him understand that such is from the grace of Allah, then he should also praise Allah for it. But whoever finds something else (i.e. an invitation from the Shaytan), let him seek refuge with Allah from the temptation of the Shaytan”.


Then he (s.a.w.) recited the verse which means :


The Shaytan promises you poverty and urges you to do evil deeds, while Allah promises you forgiveness and bounty from Him, and Allah is Most Generous, Most Knowing”. S. Baqarah 268).


The angels’ prayers for the believers:


Allah, may He be glorified and exalted, because of His forgiveness and love for His slaves, inspired the angels to humble themselves to Him in prayer and supplication with His mercy that extends to everything that exists, and with His knowledge of everything that exists, so that He may grant forgiveness to those who repent and that they may be included among His righteous slaves.


In this regard Allah Ta’ala says:


The angels who bear the Throne and those around it all praise and worship their Lord, and they believe in Him and ask forgiveness for those who believe. They said: “O Lord, vast is your mercy and knowledge, so forgive those who repent and follow your way. Keep them safe from the punishment of Hellfire.


O our Lord, include such people in the Paradise ‘Adn which You have promised them and also to the good of their fathers, their wives and their descendants. Indeed, You are the Most Glorious, the Most Wise.


Keep them from evil deeds. And those whom You preserve from evil deeds on that day, then surely You have bestowed mercy on them, and such is a very great gain”. S. Ghafir 7-9.


Imam Muslim narrated that the Messenger of Allah s.a.w. said:


Every morning the signs of God are accompanied by two angels who pray. One says: “O Allah, inflict damage on the one who is reluctant to spend his wealth (on charity), while the other says: “O Allah, make restitution for the one who spends his wealth (on good)”.


The recitation of the angels’ ta’min is with those who pray:


The angel also follows the recitation of ta’min (amen) together with those who pray.


It was narrated from Abu Hurairah r.a. that the Messenger of Allah s.a.w. said :


If the imam says: Ghairil maghdlubi ‘alaihim waladh dhdillin, then say : Amen.


For indeed the angel also said : Amen.


Verily, the priest said: A min.


So whoever recites the amen at the same time as the angel recites the amen, the past sins will be forgiven for him.”


Narrated by Ahmad, Abu Dawud and Nasa-i.


The intention is that the recitation of the amen by the mum should be made to coincide correctly with the imam’s amen. Therefore it is good for the imam to make his amen sound louder).


The presence of angels in the daily prayers of Fajr and ‘Asr :


Imam Bukhari narrated from Abu Hurairah r.a. that the Messenger of Allah s.a.w. said :


“The virtue of praying in congregation (together) exceeds that of praying alone by a difference of twenty-five degrees. The angels of the night and the angels of the day alike gather at the time of the dawn prayer (Fajr)”.


Abu Hurairah then said: Recite as much as you like the verse that means:


And (pray) the Fajr prayer, surely the Fajr prayer is witnessed (by angels). (S. Isra’ 78).


Furthermore, in another hadith narrated by Imam Bukhari and Imam Muslim from Abu Hurairah also, that the Messenger of Allah s.a.w. said :


“Alternate in watching over you all between the angels of the night and the angels of the day. Then the angels who were with you during the night went up and asked them – and God is more knowledgeable about the condition of His servants – saying: “How was it when you all left My servants?”. They replied: “We left them while they were praying and we came to them while they were praying”.


The angels descend when the Qur’an is recited: The angels descend when the Qur’an is recited to listen to it. In a hadith narrated by Bukhari and Muslim (with Muslim’s wording) this is the case:


“,,It was narrated from Abu Sa’id Khudri r.a. that Usaid bin Hudlair, one night was reading the Qur’an in a place near his horse’s stable, when suddenly his horse jumped, he was silent then read again and the horse jumped again. Once again he was silent, then read again and once again the horse jumped.


Usaid, who was reading the Qur’an, said: “Because the horse was jumping, I was afraid that it might step on my friend Yahya. Then I prayed and approached the place where the horse was. Suddenly there was a cloud above my head, in which there appeared to be several luminous lamps that continued to rise upwards, so that I could not see them anymore.


The next morning I went to the place of the Messenger of Allah s.a.w. and said, “O Messenger of Allah, at night I was reading the Qur’an somewhere near my horse’s stable, suddenly my horse jumped.


The Messenger of Allah s.u.w. said: “Read on, son of Hudlair”.


Usaid said: “I kept reading, but my horse jumped again”.


The Messenger of Allah s.a.w. said: “Read on, son of Hudlair”.


Usaid said: “I kept reading again, but my horse jumped”,


The Messenger of Allah s.a.w. said: “Read on, son of Hudlair”.


Usaid said: “No, then I got up, for Yahya was sleeping near the horse and I was afraid that the horse might step on him. Then I saw what appeared to be a cloud in which there were several luminous lamps, rising up so that I could no longer see them.”


The Messenger of Allah s.a.w. then said:


It is an angel listening to your recitation. If you had continued reciting until morning, people would have seen something that has been hidden from them until now.


The presence of angels in the majlis dhikr (recitation of dar Jainlain) :


The angels are always looking for gatherings that are held for dhikr, which is the remembrance of Allah, in the form of religious studies and so on. Their purpose is to encourage the attendees with spiritual strength.


Mentioned in a hadith, from Abu Hurairah r.a., – he said: ,,The Messenger of Allah s.a.w. said:


Verily, Allah has angels who spread out on the road in search of a group of people who are adepts of dhikr (in recitation or religious matters). If they find a group of people who remember Allah, they call out: “Come, we can fulfill all your needs here”. They then spread their wings until they come to the heavens of the world”,


The Messenger of Allah s.a.w. continued his saying:


The Lord then asked – but He is more knowledgeable about the condition of His servants : .


“What do My servants say?”.


The angel replied: “They are the same in purifying, exalting, praising and glorifying You.


God: “Have they seen me?”.


Angel: No, by Allah they have never seen you”.


God: “How can they see me?”


Angel: “If they could see you, they would be more devout, more reverent and more devoted to you”,


God: “What do they ask of Me?”


Maliakat: “They ask You for Paradise.


Allah: “Have they seen Paradise?”.


Angel: ,,No, by Allah they have never seen him.


Allah: “What if they had seen it?”


Angel: “If they had seen it, they would have been more interested in acquiring it and more earnest in seeking it, as well as more eager to achieve it”.


Allah: “From what do they seek refuge?”.


Angel: “They seek refuge from hell”.


Allah: “Have they seen the hell?”


Angel: “No, by Allah they have never seen”.




Allah: “What if they had seen it?”


Angel: “If they had seen it, they would have run away from it more and feared it more”.


Allah: “I testify to you all that I have forgiven My servants”.


One of the angels said:


“Among them was one who did not belong to the group of dhikr adepts. He came there just for something else”.


Allah says: “They are a group of people for whom whoever marries them will certainly not be a wretch.


The hadeeth above was narrated by Bukhari with the words from him as well. It was also narrated by Muslim with a slightly different wording, which is as follows:


Indeed, Allah, the Most Holy and Sublime, has angels who travel around and are excellent. They look for assemblies of dhikr (recitation or religious matters). When they find an assembly where there is dhikr, they sit down with the audience. They line up between some and others and arrange their wings so that they fill the places between them and the sky.”


The Messenger of Allah s.a.w. continued his saying:


“Allah, the Exalted, then asks, and He is more knowledgeable about the state of His servants :


“Where did you all come from?”.


The angels replied: “We all come from the place of Your servants on earth, They are the same in purifying, exalting, glorifying, praising and invoking You”.


Allah: “What do they ask of Me?”,


Angel: “They ask for your paradise”,


Allah: “Have they seen My paradise?”.


Angel: “Not yet, Lord”,


Allah: “What if they knew My Paradise?” (meaning that their worship would be even greater).


Angel: “They seek refuge with you.


Allah: “From what do they seek refuge?”. Angel: “From your hell, O Lord”.


Allah: “Have they seen my hell?”. Angel: “Not yet, Lord”.


Allah: “What if they see My Hell? (surely they will be even more afraid)”.


Angel: “They also ask You for forgiveness.


Allah: “I have forgiven them, and I have given them what they asked for, and I have protected them from that for which they sought refuge”.


Angel: “Among them is a servant who has many faults, O Lord. He just walks through the place of dhikr and sits down with the people”.


God: “…I have spared that person. That group is a people whose company would not have been wretched.”


The angels’ request for blessings on the mukmi:nin, especially the scholars :


Allah Ta’ala says:


He (Allah) and his angels are merciful to you all in order to bring you out of darkness into light. God is Most Merciful to those who believe”. S. Ahzab 43.


It was narrated from Abu Umamah r.a. that the Messenger of Allah s.a.w. said :


“Verily, Allah, His angels, the inhabitants of the heavens and the earth will surely show mercy to the one who teaches goodness”.


This is a hasan hadeeth and was narrated by Tirmidhi.


The blessing of the angels on the scholars of knowledge by humbling themselves:


Abuddarda r.a. reported that the Messenger of Allah s.a.w. said:


“Indeed, the angels will certainly lay down their wings for the seeker of knowledge, because they are pleased with what the seeker of knowledge does”.


Narrated by Abu Dawud and Tirmidhi. Bringing good news:


Sometimes the angel also brings good news to a certain person, as mentioned in a hadith narrated by Mus: lim from Abu Hurairah from the Prophet s.a.w., he said:


A man went on a pilgrimage to his brother who lived in another village. Then Allah sent an angel to intercept him on the road. When the man arrived at the angel’s place, the angel asked him: “Where are you going?”. The man replied: “I want to go to my brother who lives in this village”. The angel asked again: “Is there any pleasure that your brother has given you that you consider good (meaning: Do you want to repay a service that has been given by him, so that you have to go to his place?”). The man replied: “No, only because I love him for the sake of the pleasure of Allah, the Almighty.” The angel then said: “No, because I love him for the sake of the pleasure of Allah. The angel then said: “I am the messenger of Allah to meet you to tell you that Allah loves you as much as you love your brother”.


The angel’s notification of the person whom Allah Ta’ala loves or hates:


The Messenger of Allah s.a.w. said:


Allah, the Almighty, when He loves one of His servants, calls Jibril and says:


I actually love so-and-so, so love him. That person was loved by Jibril. Then Gabriel called out in the sky and said: “Allah loves so-and-so, so love that person”. He was then loved by all the inhabitants of the sky. Then a sense of acceptance was placed in the hearts of the inhabitants of the earth.


On the other hand, if Allah Ta’ala hates one of His servants, then He calls Jibril and says:


I actually hate so-and-so, so hate him. That person was hated by Jibril. Then Gabriel called out in the sky and said: “Allah hates so-and-so, so hate him”. He was then hated by all the inhabitants of the sky. Then the hatred was placed in the hearts of the inhabitants of the earth”. Narrated by Imam Muslim.


Recording deeds:


Some of these angels are in charge of recording the deeds of all human beings. They take into account in their records very carefully, the good or bad deeds done by the human being.


In this regard Allah Ta’ala says:


“Verily, We created man and We know what his heart whispers and We are nearer to him than his own neck.


Remember being greeted by two welcoming angels. One sits on the right and the other on the left.


Not a word that man utters, but there are watchers near him, the angels Raqib (recorder of good) and ‘Atid (recorder of evil)”. S. Qaf 16-18.


Allah Ta’ala also says:


,,Verily for all of you there are some guards. Noble angels as recorders. They know everything that you all do”. S. Infithar 10-12.


Alhasan r.a. in commenting on the words of Allah Ta’ala which read: “Anil yamini wa ‘anisy shimali ga’id” which means: “One sits on the right and one sits on the left”.


He said: “O mankind, remember!


It is clear that there is a page beside you on which records will always be written. Two noble angels are assigned to you, one on your right and one on your left. The one on your right will record your good deeds, while the one on your left will record your bad deeds. Therefore, do good deeds, choose as much or as little as you like. But be fully aware of the consequences. When you die, the pages of your record will be closed and will be included – with you in the grave, hung around your neck. Later, when the Day of Judgment comes and you are resurrected from your grave, then Allah Ta’ala will say:


“To every man We have fastened his deeds around his neck, and We will bring them out on the Day of Resurrection as a record, which he will find spread before him” S. Isra’ 13.


Alhasan r.a. continued his description: “Be righteous, by Allah, for Allah Ta’ala has given you a record of your deeds”.


Allah Ta’ala also says in another verse:


“Have they (the humans) made plans for their work, and We (Allah) have made plans for them. Or do they think that We do not hear their secrets and whispers? Indeed, some of Our messengers (angels) are near them recording their deeds”. S. Zukhruf 79-80.


The angels who are assigned specifically as recorders of these deeds, indeed provide for each person a notebook, so that it will be easy to show on the Day of Judgment when the calculation of deeds (hisab) is held.


Allah Ta’ala says:


To every man We tie his deeds around his neck and bring them out on the Day of Resurrection, a record which he will find spread before him.


Read your book of records. It is enough that this day you make an account of yourself” S. Isra “13-14.


Furthermore, at the time of the appointment of charity, humans themselves will witness what they have done, whether in the form of good or evil.


Allah Ta’ala says:


“And the trumpet was blown, that is the promised day. Everyone will come forward, each with his own recognizer and witness (angels).


To him it was said: “You were careless about this, but now We have lifted the veil that covered you; therefore your sight this day is very sharp”. S. Qaf 20-22.


Giving strength to the believers:


Some of the angels are tasked with giving strength to the believers so that what is planted in their hearts is firmly established, as Allah says:


When your Lord revealed to the angels: “Indeed I am with you all, so strengthen the stand of those who believe”. S. Anfal 12.


Allah Ta’ala also says:


“You will not find those who believe in Allah and the Last Day having compassion on those who oppose Allah and His Messenger, even if they are their fathers, sons, brothers or relatives. Those are the ones in whose hearts Allah has written faith, and He has confirmed them with the Spirit thereof” S. Mujadalah 22.


The spirit referred to in the verse above is the Holy Spirit, namely Gabriel a.s. The angel in charge of taking life:


Allah Ta’ala says:


“Then when death comes to one of you, he is taken away by Our messengers (angels); they do not neglect their duty”. S. An’am 61


Also His words:


Say: The angel of death who is entrusted with your death will kill you.” S. Sajdah 11.


Besides that, the angels also give a very good honor to people who are good in their deeds when they are about to take their lives.


Allah Ta’ala says:


,,Those whom the angels pass over in a good state, the angels say : ,,Peace be upon you all”, S. Nahl 32.


They give them joy by reminding them of Paradise, as Allah says:


Indeed, those who say: “Our Lord is Allah”, then they will stand firm, the angels will descend upon them and say: “Fear not, nor mourn; rejoice in the Paradise which has been promised to you all”.


We are your Protectors in this life and in the Hereafter. There you will get whatever your heart desires and there you will get whatever you ask for.


It is a dish from the Most Forgiving, Most Merciful Lord.” S. Fushshilat 30-32.


So according to the verse above, it is clear that those who believe in Allah with true faith followed by a heart of istiqamah (firm stance) in taking the path that has been outlined by Allah for His servants, the angels will come down to meet them when it is time for them to die. At that time, the angels will say: Do not be afraid of what you will face later, both the difficulties and tribulations: the tribulations in the grave, the punishment of the hereafter and others. Also do not grieve about what you have left behind, such as possessions and children. You can rejoice that you will attain the Paradise that Allah has promised.


The angels, on the other hand, are scornful of those who act wickedly, even beating their faces and backs.


In this regard Allah Ta’ala says:


“Indeed, those for whom the angels pass away and they are in a state of persecution (of wickedness, disobedience, etc.). The angels said: ,,What is your condition (i.e. why is your deed so bad)”. S. Nisa’ 97.


Allah Ta’ala also says:


“And if you see when the angels take the lives of the unbelievers, they strike them on the face and back”. S, Anfal 50.




Since the angels’ condition is as described above, namely that they are in the realm of the spirit, as well as their works that are carried out automatically in the universe or this world, and since this is the relationship between them and humans in this world and in the world to come, it is obligatory for us to believe that they really exist. In addition, we must also make efforts to connect ourselves with them by purifying the soul, cleansing the heart and worshiping Allah with the most solemn worship.


In connecting with the angels, there will be an elevation of the soul, as a realization of the highest wisdom for which man was created. This elevation of the soul can be manifested in fulfilling the mandate of life and also holding the leadership of the caliphate from Allah Ta’ala on the surface of this earth.


Therefore, believing in angels is good behavior and is a sign of truth, trust and devotion.


Allah Ta’ala says:


“But the one who is called to devotion is the one who believes in Allah and the Last Day and the angels”. S. Baqarah 177.


In fact, faith cannot be considered as true faith, unless a person has faith in the spiritual realm, namely the realm of angels, with a conviction that is not at all mixed with doubt and not smuggled in by wishful thinking and imaginations.


Such is the path taken by the prophets and the believers that all kinds of realities can be clearly seen before them. Hence, they are able to attain what is naturally attainable in this universe, but which cannot be attained by those who are ignorant and forgetful of the true teachings.


Allah Ta’ala says:


“The Messenger believes in the revelation sent down to him from his Lord, and so do the believers. All of them believe in Allah, His angels, His books and His messengers”. S. Baqarah 285.


,,Verily the realm of the unseen as well as the realm of angels cannot be reached by sense or reason, not even the shaitan himself can reach that realm.


Allah Ta’ala says:


“They (the shaytans) cannot listen to the highest realm (the realm of angels) and they are stoned from all directions”. S. Shaffat 8.


So the only way to understand the realm of angels is to believe in the revelation that has been revealed to the Prophet s.a.w:, because it is indeed included in one of the many unseen things that are still kept secret by Allah Subhanahu wa Ta’ala.


Allah Ta’ala says:


Say (by you Muhammad): “I am but a warner. There is no God but Allah, the One, the Mighty.


He is the Master of the heavens and the earth and whatever is between them, the Most Noble, the Most Compound.”


Say: ,,What I say is a great (very important) news.


But you all don’t seem to care.


I have no knowledge of that supreme group of beings, when they exchange thoughts with each other.


What is revealed to me is nothing but : I am but a clear warner”. S. Shad 65-70.


What is even more important and more important to note is that we all believe in the existence of angels, we take good care of the right of friendship with them and we strengthen our relationship with them as the Prophet s.a.w. said.


“There are beings (angels) who are with you all and do not separate themselves from you except when you are all in a quiet place (defecating or urinating), as well as when having intercourse. So be ashamed of them and honor them.”



8. JIN




Jin is a kind of creature that is included in the class of spirits that are intelligent who are also given the command taklif (running religious sharia), as well as the human race, except that they do not have material materials as possessed by humans and therefore then closed from the senses. So they are according to their originality cannot be seen by the eye, cannot be known in their true form and they have the power to incarnate themselves in another rough form.




The way for us to know the realm of the jinn is revelation. The Qur’an and the Sunnah of the Messenger of Allah (s.a.w.) instruct us as to the material from which the jinn were created, as well as their categories and where each of them went. They also tell us about being commanded to observe the Shari’ah (taklif) and about listening to the recitation of the Qur’an from Rasoolullah (peace be upon him).




Allah, the Almighty, explains the origin of the material from which the jinn were created by Him, as He says:


Indeed, We have created man from dry clay from black mud, which We gave shape to. And We created the jinn before that from a very hot fire”. S. Hijr 26-27


The two verses above show that :


  1. Man was originally created from dirt, then mixed with water to become clay. Then it was left for a while so that it became black mud. This black mud eventually dried up and changed its smell, so it became dry clay.
  2. The jinn were originally created from a smokeless fire, because what is meant by samum is a completely pure flame.
  3. The creation of the jinn is prior to the creation of man.




There are many classifications of jinn.


Some of them have perfect istigamah (steadfastness), good manners and good behavior.


But some of them are not as above.


Some of them are ignorant, weak-minded and negligent.


Some of them are disbelievers and this is the largest part of the jinn.


Allah, the Almighty, says in describing the story of the jinn who listened to the recitation of the Qur’an that He said:


“Among us there are those who are good and among us there are those who are not (i.e. not good). We have taken different paths” S. Jin 11.


The point is that among the jinn there are those who are perfectly good, those who are only slightly good, those who are not good and those who are very bad. So there are many kinds of patterns as can be witnessed from the human group itself.


Allah also says:


Among us are those who obey (embrace Islam) and among us are those who persecute (disbelieve). Those who obey (embrace Islam) are those who deliberately take the right path.


As for the wrongdoers, they are the firewood of Hellfire.” S. Jin 14-15.


It is clear that there are Muslims and disbelievers among them. The Muslim is the one who is obviously seeking guidance by his deeds, while the disbeliever is the one who is obviously persecuting himself, because he likes to be the fuel of Hellfire.




The din are also commanded to observe religious laws (ditaklif) just as humans do, and the messenger they follow is a human messenger. Allah, may He be glorified and exalted, says (interpretation of the meaning):


“O jinns and men! Have not messengers come to you from among yourselves, reciting My verses and warning you all about your meeting with this day?”. They said: “We bear witness to our own guilt”.


They have been deceived by the life of the world, and they bear witness against themselves that they are the disbelievers”. S. An’am 130.


Allah Ta’ala also says:


We (Allah) will take action against all of you two kinds of inhabitants of the world (humans and jinn).


Which of the bounties of your Lord do you intend to forsake?


O jinns and men, if you are able to cross the ends of heaven and earth, then cross them! But you will not be able to cross it except by power. Which of the bounties of your Lord will you deny”. S. Rahman 31-34.


In summary, the meaning of the above verses is :


  1. We will deal with all of you strictly by taking into account your deeds very carefully and such a thing will not trouble Us at all. Remember, O people of the world!


  1. The two kinds of inhabitants of the world referred to are the jinn and humans.


  1. O all jinn and men. If all of you can flee from all corners and corners of the heavens or the earth, in order to avoid the reckoning of deeds, then try to run there. Hurry up and run! But it is clear that you all cannot and will not be able to forever carry out your will, except if you all already have a power and power that can exceed what God has. Such a thing is definitely not possible, because it is an impossible thing.




It once happened that there were some guests from the jinn who came to the place where the Messenger of Allah (s.a.w.) needed to listen to the recitation of the Qur’an from him. But he himself was not aware of their presence and did not even know that they were nearby.


This event is narrated by Allah Ta’ala with His words:


,,And remember, when a group of jinn, We (Allah) presented to you (Muhammad) to listen to Al-Ourin. After they were there, they said: “Listen carefully. When the recitation was finished, they returned to their people to warn them.


They said: “O our people, we have heard the voice of the Book which was sent down (from God) on behalf of Moses, confirming the Books which were sent down before him, pointing to the truth and to the straight path”.


O our people, Follow those who invite to (the way of) Allah and believe in Him, then Allah will forgive your sins and save you all from a painful punishment!


And whoever does not obey those who invite to (the way of) Allah, then he is not able to thwart the plans of Allah on earth and he has no protector other than Allah. They are in manifest error”. S. Ahqaf 29-32.


In a hadith narrated from Ibn ‘Abbas r. ‘anhuma, he narrated thus :


The Messenger of Allah (s.a.w.) did not recite Al-Ouriin to the jinn nor did he see them.


Once the Messenger of Allah (s.a.w.) traveled with a group of his companions to the week of ‘Ukazh.


At that time there was a barrier between the shaytans and the news of the sky. To them was sent a beam of fire. Syaithan ‘Syaithan itupun then returned to his kingdom. His people asked: “What are you all this?”. Who just came answered: We are prevented from getting news from the sky. There is a shower of fire sent to us all “.


His people said: “This will not happen, but it must be because something has happened. So try all of you to travel around the whole earth. in the east and the coals?”.


A group of those who took the path of Tuhamah passed by the Prophet (peace be upon him) and he (peace be upon him) was praying the morning prayer with his companions. When they heard the recitation of the Qur’an, they paid attention to it: “Is this why we are all prevented from getting the news of the langi?”.


Then they returned to their people and said: “O our people, we have heard the Qur’an, which is marvelous. It guides us to the truth, so we believe in it and we will not associate anything with our Lord”.


Allah Ta’ala then sent down a revelation to His Prophet S.a.w. which means :


Say: “It was revealed to me that a group of jinn heard (the recitation of the Qur’an)”.


The above hadith was narrated by Bukhari, Muslim, Tirmidhi, Nasa-i and Baihagi.


Alhafizh Baihagi said:


This is what Ibn ‘Abbas r. anhuma narrated. It was the first time that the jinn heard the recitation of the Qur’an from the Messenger of Allah (s.a.w.) and they knew about it. At that time the Messenger of Allah (s.a.w.) himself did not recite the Qur’an to them nor did he even see them. But after that event there was an advocate from the jinns who came to the Prophet (s.a.w.) and it was to him that the Prophet (s.a.w.) recited the Qur’an and was invited to worship and obey Allah ‘Azza wa Jalla.


In this regard there is another hadith narrated by Ahmad, Muslim, Abu Dawud and Tirmidhi from ‘Aiqamah r.a. He said:


I (“Alqamah) said to Ibn Mas’ud: “Was there anyone among these brothers who accompanied the Prophet (peace be upon him) on the night of the jinn?” (i.e. the night when the jinn heard the Qur’an).


Ibn Mas’ud replied: “None of us escorted the Prophet (s.a.w.). But one night we all lost him. At that time he was in Makkah. We wondered: He (s.a.w.) was kidnapped or he (s.a.w.) was run away. What happened to him?”.


That night we spent the night in the most uncomfortable state we have ever experienced. When morning came or it was almost morning, suddenly we saw him and he was coming from the direction of Hira”.


Then Ibn Mas’ud continued: The same people told the Messenger of Allah (s.a.w.) about their situation that night. He then said: ,,I was visited by the advocates of the jinn. I went to them, and I recited Al-Ourin for them”. He (s.a.w.) then went and showed us their traces and the traces of the fire they carried.


They also asked the Prophet (peace and blessings of Allah be upon him) for provisions, and he (peace and blessings of Allah be upon him) said: “For you, every bone on which the name of Allah is mentioned (at the time of slaughtering) that falls into your hands will be perfect meat, and every piece of dung or excrement will be food for your animals”,




The knowledge of the unseen is that which Allah Ta’ala has reserved for Himself. So not a single matter of the unseen is shown by Allah Ta’ala to anyone, except if He wills it to be conveyed to one of His desired messengers, and by this messenger it is necessary to convey it to the ummah.


Concerning the unseen, Allah says.


Allah is the Knower of the unseen, so He does not reveal the mysteries of the unseen to anyone.


Except for the messenger whom He pleases. Indeed, He has guardians (angels) before and behind the messenger” S. Jin 26-27.


The meaning of the above verse is that Allah deliberately made a tight guard around the apostle who was about to be told some of the occultations that had to do with his message. The guards are made up of angels and stars, so that the safeguarding of these occultations from the game of the accursed shaytan.


In narrating the story of Prophet Sulaiman a.s., the Quran says :


“When Solomon Kumi died, there was nothing to indicate his death but an earth animal eating his staff (gradually). When he fell, it became clear to the jinn that if they had known the unseen, they would not have remained in the torment of humiliation” S. Saba’ 14.




Allah, the Almighty, subjugated the jinn to Prophet Solomon (peace and blessings be upon him), and no one else. This is what we know so far, based on the words of Allah, may He be glorified and exalted:


Then We subjected to him (Sulaiman) a wind that could blow well according to his command, wherever he wished.


And We also subjected to him the shaytans (jinjin), each a builder and a diver.


And others are bound together with shackles (chains).


This is Our bounty, so you may give it away or withhold it, all without reckoning”. S. Shad 36-39.


Allah Ta’ala says:


,,And among the jinn there are those who work before him (Sulaiman) with the permission of their Lord and whoever deviates among them from Our command, to him We will taste the torment of the fire of Sa’ir hell.


The jinns made for him (Sulaiman) whatever he desired, such as tall buildings, statues, large plates like pools of water and fixed pots”. S. Saba’ 12-13.


Prophet Sulaiman a.s. once asked one of the people in his gathering to bring him the throne of Queen Balkis, as stated in the Quran:


“Which of you will be able to bring her throne (Queen Bilkis) to me, before they come to surrender.


An ‘Ifrit from among the jinn replied: “I can bring it to you before you stand up from your place. Indeed, I am able to do so and can be trusted”. S. Naml 38-39.


In a hadith narrated by Abu Hurairah r.a. from the Messenger of Allah s.a:w., he said:


,,Verily there was an ‘Ifrit from among the jinn escaped last night to tempt me to break my prayer, then Allah allowed me to hold it and I took it. I was going to tie it to one of the walls of the mosque so that you all could see it, but suddenly I remembered the prayer of my brother Solomon which reads: “O my Lord, grant me a kingdom that no one should have after my death”. Therefore, I released the ‘Ifrit in a humiliated state”.




Iblis is a name that does not come from the Arabic language, namely from the ‘Ajam language and therefore according to linguistics the word cannot be linked.


Some linguists say that the word Iblis is also Arabic, the origin of which is Iblas and means despair of God’s mercy or compassion. It may also mean far from good. The reason why it is not used is because there is no other name like it, or because it is similar to the name ‘Ajam or something other than Arabic.


The devil is the ancestor of all shaytan. So that’s the first father for them.


As for the shaytan, it is an outrageous group from the realm of the jinn.


Whereas the angels are soldiers of Allah Ta’ala who reflect goodness, happiness and virtue, Iblis and all the shaytans that accompany him are hostile to Allah Ta’ala and reflect evil and corruption and destruction. So the deeds done by angels and those done by shaytan are as two opposite ends.


The reason for this is that the deeds of angels are the first goal that leads to worshiping Allah, managing the affairs that exist in this universe, establishing rules and implementing orders in this world. Angels always act for harmony, unity and compatibility of life, as well as guiding humans to the right and right path and praying to Allah for humans to be forgiven for their mistakes and protected from evil.


On the contrary, it is the deed of the shaytaan. It is aimed primarily at disobeying the commands of Allah, calling for destruction, ruin, disunity and total annihilation. In addition, it always calls for breaking something that Allah has commanded to be contacted or contacting something that Allah has commanded to be broken.


Therefore there is not a single evil on earth and not a single damage in this nature that has nothing to do with the shaytan. So all evil must have something to do with the influence of syaithan.


Syaithan is the one who invites the previous ummahs to do bad things that at birth are shown as a decoration and beauty. Disbelief and disobedience are shown as goodness and virtue. They were invited to deny the messengers and violate God’s commandments. Such are the deeds of the shaytan forever.


Allah Ta’ala says:


By Allah, We have sent messengers to those who were before you, but it was Shaytan who made good in their sight their evil deeds. Shaytan is their leader on that day and they will have a very painful punishment”. . Nahl 63.


It was narrated from ‘Iyidl Al-Mujashi’i r.a. that the Messenger of Allah s.a.w. said one day in his khutbah :


,,Remember that my Lord told me to teach you what you do not know about the same things that you are teaching me today.


God says: “All the days that I grant to one of My servants are lawful.


I created My servants all inclined to the truth


They were then visited by Shaytan-syaithan, then the shaytan-syaithan is what deviates them from their religion (ie brought towards kebathilan).


The shaytans also make unlawful something that I have made lawful (such as livestock, lawful then made unlawful as some religious leaders do).


And the shaytans tell them to associate partners with Me, but I have not commanded them to do so”.


Verily, Allah looked upon the inhabitants of the earth, and He was angry with all of them, whether they were Arabs or other nations, except for a few of the people of the Book.


God says again: “I have only sent you to test you and try you.


I have also sent down to you a scripture that is not washed away by water.


It is a book that you can read while asleep or awake”. It is clear that it is the shaytan who invites man to change his religion and teachings, get out of fithrah, commit polytheism to God, order the forbidding of the halal or legalize the haram. The vile work of shaytan that is like this continues to be done. They always sit on every road to obstruct people who want to take the path to the pleasure of Allah, hinder people who want to fight fi sabilillah and try hard to deviate it from the noble and main practices. .


In a hadith narrated by Sabrah bin Fakih, that the Messenger of Allah s.a.w. said :


,,Indeed, the shaytan sits to block the son of Adam (man) in several ways.


He sat on the path of Islam. He said to the one who wanted to embrace Islam: “Do you want to convert to Islam? Do you want to leave your own religion and the religion of your ancestors?”. The man did not heed his call and continued to embrace Islam.


He sat on the path of Hijrah. He said to the one who was about to emigrate: “Do you want to emigrate? Do you want to leave your earth and sky?”. The man did not heed his call and continued to migrate.


He sat on the path of jihad. He said to the one who was about to engage in jihad: “Do you want to engage in jihad, when it means destruction of body and property? Do you want to fight and then be killed, your wife remarried and your property divided?”. The man did not heed his call and continued to fight.


Furthermore, the Prophet s.a.w. said: “So whoever does so (i.e. does not follow the invitation of shaytan) and then dies, it is the right of Allah to enter him into paradise”.


Meanwhile, shaytan also played a major role in determining the da’wah of Islam at the beginning of its conflicts and disputes with the enemies of Islam.


In this regard Allah Ta’ala says:


,,,When the shaytun embellishes (appears as if good) the works they (the disbelievers) do and says: ,,No one can defeat you all on this day and indeed I am your protector”. But when the two armies revealed themselves to each other, he then retreated back and said: Verily, I renounce myself from you. I see what you do not see. I fear Allah and Allah is very severe in torment.” S. Anfal 48.


That is the work of shaytan. In fact, he is also the one who appears as if it is good only what is commonly the desire of lust for everyone. which is usually favored by his bad will, for example, loving nationality excessively, greedy for wealth, greedy for position, wanting to obtain high rank, preferring his own opinion, fond of cheating and even more than that. Syaithan is also the one who tinkers with the hearts and souls of people who embrace religion properly, so that people then add to what is prescribed by Allah Ta’ala or reduce it. Thus the religion was adjusted to the will of his lusts and subjugated to his desires and evil desires.


Shaytan also likes to instill hatred, enmity and discord between people. It is he who separates between a brother and his brother, between a husband and his wife and between a group of ummah or congregation.


He is also the one who ignites the fire of war between people or nations that were originally closely united, blowing the causes that lead to that war so that it will result in the destruction of crops and offspring and hit the green and the dry.


As long as the shaitan is still more powerful to influence evil to humans, then he will be considered the closest position and higher value and rank in the side of his leader, Iblis cursed by God.


It was narrated from Jabir r.a. from the Prophet (s.a.w.), who said:


“…Verily, Iblis sets his throne on the water, then he sends out his troops. The closest to the devil is the one who is the best at making slander. One of his followers came to Satan and said: “I have done such and such”. Satan then said: ,,You have not done anything”, Another one came and said: ,,The person I seduced I did not leave until I could separate his wife from him”, The devil then brought the newcomer closer and said: “Very good work”.


Actually, the nation’s corruption, moral corruption, political and tactical corruption, economic corruption and all that is experienced by humanity in the form of fitnah and accidents are the result of the work of Iblis and his evil soldiers. God’s curse remains upon all of them.




As Allah Subhanahu wa Ta’ala sends angels to humans to provide guidance and strengthen them. then Allah Ta’ala also created shaytan for humans who have the task solely to tempt and reveal things that are ugly as if they were good. Syaithan also tried to plunge him by inviting to do evil, inviting him to fitnah. In terms of the existence of temptation and seduction of this kind, there is no difference between the prophets or ordinary people.


Allah Ta’ala says.


“Thus for every prophet, We (Allah) made his adversaries, the shaytans of men and jinn, some of whom convey false words to others to deceive”. S. An’am 112.


Meanwhile, it is mentioned in a hadith from ‘Aisha r. ‘anha, who said:


The Prophet (s.a.w.) came out from my side one night and I was jealous of him. Then he came and saw what I was doing and said: “Why are you, ‘Aisha, are you jealous?”. I said: “How can a person like me not be jealous of such a man”. He s.a.w. then said: “Have you been visited by your shaytan?”, I asked: “O Messenger of Allah, am I accompanied by Shaytan?”. ,, He s.a.w, replied: ,,, Yes “, I asked again : “Is everyone accompanied by Shaytan?”, He replied: ,,Yes”. Again I asked: Is your Lord also accompanied by shaytan?”, he said: “Yes, but my Lord helped me to defeat him, so he surrendered”. Narrated by Muslim.


It was also narrated from ‘Abdullah ibn Mas’ud r. ‘anhuma that the Messenger of Allah s.a.w. said:


No one of you is accompanied by a jinn (shaytan). The Companions asked: ,,Mr. also demiklankah, O Messenger of Allah?”, He saw. said: ,,For me there is also, it’s just that Allah gave me help to defeat him, so that lapun surrendered and did not invite me except the good “, Narrated by Muslim,




Syaithan could not possibly affect or establish its position in the soul of a human being. but if he himself has deviated from the guidance of Allah Ta’ala and out of the path that has been outlined by Allah.


So if man himself has deviated from the path outlined and favored by Allah Ta’ala, then Allah will punish that person by strengthening the position of the shaytan in his heart and the shaytan then invites him to lead the direction of evil, ugliness and damage, either in every word or every action.


In this regard Allah Ta’ala says:


“And whoever disregards the warning of the Merciful Lord, We will make for him a shaytan and that will be his companion.


Shaytan will divert those who do not heed God’s warning from the path of truth, but they think that they are following the right guidance,


So that when the man comes to Us (Allah), he says to his friend (Shaytan) : How good it would be if between me and you there was a distance as far as between the East and the West, you are the worst friend”.


On that day, because you were found guilty, your remorse will be of no avail to you; you will share in his torment”. S. Zukhruf 36-39.


By constantly wallowing in deceit and misguidance, then shithanpun can rule over the soul of a human being who does it. He can be influenced and suppressed perfectly, can be ordered as the shaitan wishes, so that the human being can incarnate himself as one of the soldiers of Satan as well or at least a loyal member of the shaitan union.


Allah Ta’ala says:


“Shaytan took possession of them and forgot them from the remembrance of Allah. They are the people of shaytan. Remember that those of the shaytans are the ones who suffer loss”. S. Mujadalah 19.


When the human being has reached the level as mentioned above and has decreased his character to the lowest level, then obviously he has experienced extraordinary deterioration in the field of spirituality and has become the most kufr human being, namely covering the beauty of the soul which should be made brilliant and bright.


At such a level, judgment will be shattered, balances will be shaken and all kinds of realities will be mixed up. The reign of falsehood will rise to its highest level, the law of the jungle will rule society and life, and everyone will violate the rights of others as wild animals do to their prey. If this is done, then man, who was originally a beautiful creature created by God’s power, will eventually become an instrument or tool to cause destruction, perdition, accident, crime and damage. In fact, he will become the organizer and executor of all forms of destruction and total annihilation.


Allah Ta’ala says:


“Do you not see that We sent the shaytans for those who disbelieved to incite them to evil”. S. Maryam 83,


In fact, it can even reach a level where the shaykh himself feels that he has no part in it, that is, that he has washed his hands of it, because it is so despicable and evil.

Allah Ta’ala says:


“As when the shaytan says to man: “Be a disbeliever (denying or opposing God)”. After the person becomes a disbeliever, the shaitan says: “I take my hands off you; indeed, I fear Allah, the Almighty. S. Hashr 16.




Syaithan is clearly reflecting all kinds of ugliness, evil and accidents on the surface of this earth. His work is nothing but towards the destruction of human life by diverting people from the true guidance of Allah Ta’ala and keeping them away from the path of straightness, truth and goodness.


Therefore, Allah Subhanahu wa Ta’ala really reminds us all that we should be careful not to be exposed to his deception and foul seduction. We are also told about how great the hostility of the shaytan is faced with our human race and we are encouraged to resist and oppose his invitation with all kinds of efforts and ways, so that his strength is destroyed, his power weakens and disappears the evil and ugliness that he wants to thrust at us.


The warning of Allah Ta’ala as above can be clearly read from His words:


“Indeed, the shaytan is your enemy, so treat him as an enemy too. He only invites his comrades to be the contents of the Sa’ir hell together”. S. Fathir 6.


Allah Ta’ala also tells us all about the enmity that the shaytan exercised against our first father, prophetullah Adam a.s. Therein lies an important piece of advice. Therein lies an important piece of advice. It was Shaytan who was able to mislead him a.s. so that he ate the fruit of the forbidden tree and eventually got expelled from heaven. This was done with the weapon of lies and deception alone. He a.s. was persuaded by him to disobey God’s commands and do what was forbidden. After Allah Ta’ala had told him everything, he advised us not to be deceived by him, just as he had done to our father.


His words:


“O sons of Adam, do not be seduced by shaytan, as he seduced your parents out of Paradise. And he took off their garments, that he might show them his private parts. Verily the shaytan, he and his party can see you and you cannot see them. Verily, the shaytan We (Allah) have made a leader of those who do not believe”. S. A’raf 27.


In addition, Allah Ta’ala also explains what the shaytan will continue to do since declaring his first hostility towards prophetullah Adam a.s.. He promised to sit in the way of the truth with the intention of perverting humanity, misleading and deviating them from the path of God.

Allah Ta’ala says:


Shaytan said, “Explain to me, is this (Adam) whom You have honored more than me? If You gave me a respite (waited and did not die) until the Day of Judgment, I would certainly destroy (mislead) his descendants, apart from a small portion”.


God said: ,,Go, whoever of them follows you, surely Hellfire will be a recompense for all of you, a sufficient recompense.


And mobilize those whom you can mobilize with your voice and muster against them with your troops on horseback and on foot and ally yourself with them concerning property and children, promising them nothing. And what the shaytan promises is nothing but a deception.


Surely with My (good) servants you will not be able to overcome them”.  S. Isra’ 62-65.


In another Surah, Allah Ta’ala says:


Shaytan said: ,,Since You (Allah) have punished me, then I will sit to distract them from Your straight path.


Then I will surely come upon them from before and from behind, from the right and from the left. And You will not find most of them to be grateful people”. S. A’raf 16-17.


What Iblis set out to do was at first just a guess and an estimate, but in fact it was successful. In this regard Allah Ta’ala says:


“Indeed, the devil’s conception of them was true, and they obeyed him, except for some of those who believed.


In another Surah Allah says:


“…What they worship besides God are only female images, and there is no one they worship but the disobedient shaytan.


He was cursed by Allah. The Shaytan said: Of course I will attract (seduce) a determined portion of Your servants.


I will surely lead them astray, and I will promise them empty hopes, and I will make them cut off the ears of animals, and I will make them change the creatures of Allah. Whoever takes the shaytaan as a leader apart from Allah, then indeed he has suffered a clear loss.


Shaytan ifu gives them empty promises and wishful thinking, but the promises of Shaytan are not but mere deceit”, S, Nisa “117-120,


There is another thing that Allah Ta’ala teaches us all is that the shaytan is very active in planting the trajectories of movement in the heart in the form of evil, even trying to strengthen the permeation of things that cause ugliness and falsehood in the human soul.


Allah Ta’ala says:


“The Syatthan promises (frightens) you all with poverty and tells you all to do evil deeds”. S. Baqarah 268.


The point is that the shaytan is always tempting man and as if impressed in his heart that spending property for the good and benefit of the ummah it causes poverty, which means wasting property in vain. He invites the man to hold on to his property, be stingy and miserly, but continue to be greedy and lustful in seeking that property and besides that zakat which has become an obligation does not need to be fulfilled. This is the foul whisper of the cursed shaytan.


Therefore, it is obligatory for everyone to be cautious of its temptations and always avoid its evil and bad invitations.


Allah Ta’ala says:


“Do not follow in the footsteps of shaytan, for he is your manifest enemy. The Shaytan only urges you to do evil and abomination, and to speak of things about Allah of which you are ignorant”, S. Baqarah 168-169.


Allah Ta’ala also says:


“O you who believe, do not follow the footsteps of the shaytan, and whoever follows the footsteps of the shaytan, then indeed the shaytan invites to abominations and evil”. S. Nur 21.


One of the descriptions that Allah Ta’ala strongly emphasizes in warning us not to follow the invitation of the shaytaan is His words found in Surah An’am, namely :


,,And on the day when God will gather them all together and say: ,,O Jinn, indeed you have misled many people”. Their human counterparts will say, “O our Lord, some of us have been pleased with others, and we have come to a time which You have appointed for us. S. An’am 128.


What this means is that Allah, the Almighty, will say on the Day of Resurrection when all creatures are gathered to the jinn, saying: “You have all misled many people”.


Their followers from the human race said: “Indeed, O Lord, some of us are already happy with others, namely humans are happy to accept their leadership and submit to their authority, so the jinn feel very happy to gain power over humans. Meanwhile, human beings also show various martyrdoms to the jinn and are shown as if everything is fine and there are even many paths leading to it. This kind of mutual love continues until a certain moment, namely the arrival of death.


In describing one of the many scenes that will take place on the Day of Judgment, Allah Ta’ala sets aside the guilty. And to them is asked a scornful question, why like to obey the invitation of shaytan and why also like to worship him.


Allah Ta’ala says:


“Depart from all of you this day, you sinners!


Have I not (Allah) commanded you, O Children of Adam, that you should not worship the shaytan, indeed the shaytan is your real enemy.


And let all of you worship me. This is the right way.


Indeed, the shaytan has misled a large number of you. Do you not understand?”. S. Yasin 59-62


In another scene that will occur on the Day of Judgment, Shaytan presents his conversation to his followers and gives his scorn to them why they were misled and why they followed his invitation.


Allah Ta’ala says:


Shaytan said after the case was decided: “Verily, God has promised you all a true covenant and I promised you all a covenant, then I broke it. I myself have no power whatsoever over you, but I invite you all and you all obey my wishes. Therefore do not reproach me, but reproach yourselves; I cannot be your helper, and you cannot be my helper. Neither have I from the beginning justified you all in associating partners with God; surely the wrongdoers will have a grievous torment”. S. Ibrahim 22.


In discussing the interpretation of the verse above, Ibn Kathir said as follows:


Allah, may He be exalted, tells us about the speech that Iblis made to his followers and this was after the decision had been made as to who would enter Paradise and who would have to suffer the torment of Hellfire. It was then that Iblis la’natullah made his speech, at such a difficult time ja spoke his mind, a speech that all his followers did not want to hear. But this must be done, so that the sorrow suffered by the sinners will increase and accumulate, the distress will pile up and the regret will not be exhausted. Satan said: Allah, the Exalted, has given a true promise which is expressed in the appeals made by His messengers. Hasn’t Allah Ta’ala promised you all paradise and salvation, if you all follow His messenger. This is a true promise. This is news that is not false. But suddenly you were all mesmerized by my invitation. I made a promise, but my promise was false and I must have broken it. You should all have heard the words of Allah Ta’ala, viz:


The Shaytan promises them and gives them empty dreams. What the Shaytan promises is nothing but deceit.” An-Nisa 120.


Hasn’t Allah Ta’ala also said in describing my situation, namely :


I have no authority over you at all.” Ibrahim 22.


So what I am inviting you to and what I am giving you has no basis at all in truth, and it has no basis at all, but is merely the invitation of a deceiver.


But it is strange why all of you suddenly follow my invitation, when this is the only reality. Meanwhile, on the other side, there is an apostle of God who obviously gives good and true explanations accompanied by proofs and right arguments as a sign of the truth of the invitation put forward. That good apostle’s invitation then you all deny. Finally you have all become what you have done. What a pity, what a pity ……


Therefore, I ask you all not to reproach me today, reproach yourselves who are stupid and ignorant and unable to think clearly. So the sin is yours alone, because you have denied the true proof and instead you have followed my invitation, which is merely leading to falsehood. It is clear that I cannot help you, I cannot save you from the punishment that you must surely suffer.


Have I not long ago disowned you for associating me with the One True God, and yet you still do it?”


This is approximately the content of the speech that will be spoken by shaytan on the Day of Judgment after the completion of the decision.


Qatadah said: “What the shaytaan does not approve of is the cause that leads people to associate the shaytaan with Allah, may He be exalted, before the polytheism itself occurs”.


Ibn Jarir said: “The Shalthan said: “I myself do not agree that I should be made an ally of Allah…. What he said was the correct and most correct opinion…”


Then he said: “Later when man and his friend (shaytan) both stand before the presence of Allah Ta’ala in the hereafter. then the man said his complaint : “O Lord, it is my friend this shaitan who misled me so that I neglected to remember God after I received good warnings and guidance before that”. Then the shaitan whose head was entrusted to tempt him said: “O Lord, it was not I who led him astray, but he himself was already in clear error”.


To stop the debate between the two wretched creatures. then Allah Ta’ala said :


,,Do not all of you quarrel in front of Me. Verily I have warned you all. My verdict will not be changed and I am not arbitrary with My servants”. S. Qaf 28-29.


What it means is: “There is no need for you all to fight now, because it is no longer useful. Have I not given you guidance through my messengers, the holy book has been revealed, and the proofs, information and true evidences have reached your ears”.




Faith gives a brilliant light in the soul and fills the conscience with a glorious nur. If the heart is brilliant and the soul is shining with nur or the light of faith, then surely erased all kinds of temptations and seduction syaithan it.


Allah Ta’ala says:


When you recite the Qur’an, seek refuge with Allah from the accursed shaytan.


Verily, the shaytan has no power over those who believe and those who submit themselves to their Lord.


Only the power of shaytan can be exercised over those who appoint him as a leader and those who associate partners with God.” S. Nahl 98-100.


In the verse above, it is explained that the shaytan cannot rule over the believers who have faith, but ja can rule over those who love him and the polytheists. The meaning of power is the way used to rule or influence others, either by misleading or deviating from the right and right direction.


The human conscience that really has a close relationship with Allah Ta’ala if touched just a little of the whispers of shaytan, then surely felt very sick soul and immediately he remembered and awake from his negligence. This is clearly said by Allah Ta’ala :


“Verily, the pious, when they are touched by the trick of the visiting shaytan, they remember, and then they become those who can see (the truth). S. A’raf 201.


It is clear that the shaytan has been able to pervert the prophetullah Adam as. by eating the fruit of the forbidden tree that is syajaratul khuldi and has also succeeded in plunging him into something that he was ordered to stay away from by Allah. His heart is moved to cause things that become dangerous desires of lust, doing causes that lead to accidents and all carried out by means of deception and persuasion accompanied by sweet but venomous seduction.


In this regard Allah Ta’ala narrates in the Qur’an, with His words :


,,Shaytan said: “…God has not forbidden you to approach this tree, except to prevent you from becoming angels or those who are eternal (in Paradise)”.


The shaytan swore to both of them (Adam and his wife) and said : Surely I am one of those who advise you both”.


Then the shaytan was able to persuade both of them with deceit and after both of them tasted the fruit of the tree, it was opened for both of them. They covered them with the leaves of Paradise. Then God called them and said: “Have I not forbidden you both from approaching the tree and have I told you that the shaytan is for you a real enemy?”. S. A’raf 20-22.


It’s just that they are still very lucky, because the impetus for goodness and the influence of truth is still embedded in the heart of Adam a.s. and also his wife, Eve’. They understood clearly, that it was shaytan who deceived them and stuck the needle of persuasion subtly. Therefore they immediately used the influences of goodness to suppress the temptation and seduction of the shaytan and suppress the will of his lust, so as not to make another mistake. Both of them quickly repented to Allah, acknowledging their mistake and asking for His mercy and forgiveness. This is explained in the words of Allah:


,,Both of them said: “O Lord, we have wronged ourselves and had You not granted us forgiveness and mercy, we would have been among the losers”. S. A’raf 23.


Allah, the Most Compassionate and Merciful, accepted his repentance and granted the request of the two creatures who expressed regret, as He said:


“Then Adam accepted some of his Lord’s words, and He accepted his repentance. Surely God is the Recipient of repentance, the Merciful”. S. Baqarah 37.


Also His words:


Adam disobeyed the command of his Lord, so he went astray.


Then his Lord chose him again and accepted his repentance and gave him the right guidance.” S. Thaha 121-122.


By repenting and surrendering back to God, it is clear that the side of truth can definitely defeat the side of evil. When the side of good has been able to defeat the side of evil in the soul of a person, then surely that human being will already receive good guidance from God. Furthermore, when the human being has actually received good guidance, then he has the right to become a person who is chosen and loved by Allah Subhanahu wa Ta’ala.


Allah Ta’ala would not have mentioned the story of our first father, Prophet Muhammad Adam a.s., except that we might have a living example and mirror to follow the path that every human being should follow. Man is not a creature that was created full of purity and not the slightest flaw. Man is not an angel, but he was created as a creature that is prepared to receive good or bad, he can do things that are rewarded or sinful, right or wrong, good or bad, obedient or disobedient, piety or disobedience, dutiful or fond of cheating. This is clearly stated by Allah Taala :


,,And the soul and what it perfects.


So it was inspired in him that which is wrong and that which is pious (right). S. Shams 7-8.


Man is in accordance with the position granted by Allah Ta’ala, namely as the khalifah (successor!) of God on earth. The human being, in accordance with the position granted by Allah Ta’ala, namely as the khalifah (successor!) of God on earth, is required to develop the meanings of goodness, truth, virtue, obedience and devotion in his soul, while at the same time he must fight vigorously against the meanings of sinfulness, wrongdoing, abomination and disobedience, so that by doing these two kinds of things man will be able to achieve the spiritual perfection that Allah Ta’ala wants for him.


In conducting such a struggle. creeps syaithan into the human body with a goal that he considers very main, namely :


  1. From one angle it seeks to divert man from the spirit of cultivating something noble and the noble desires of his soul.


  1. From another angle syaithan ilu strive with all his might to weaken the spirit and spirit of human kindness was by way of deception, seduction and persuasion smooth and appearing martyrdom and disobedience to be good so that man was derailed from the right path and pleased by Allah Ta’ala.


Therefore it has become the most important human obligation is to be careful, lest he be deceived by the perfidious syaithan and for this to be understood also the ways that are done by syaithan when it wants to mislead man and divert him from his main task in life in this world.


Once in a while, if he feels that his foot is slipping or he is falling into sin or he feels that he is excluding himself from things that are obviously right or he is engaging in wrongdoing or committing disobedience and disobedience, then he should immediately remember what happened to the prophetullah Adam a.s.. A path similar to the one taken by him should be presented to him, namely repentance and starting a purer and cleaner life as soon as possible.


By following the method as described above, the human being will be released from the power, grip and confinement of the shaitan cursed by God.




Actually Allah Ta’ala does not mention in the Qur’an about the lust of anger bissu’ (the soul that invites to evil) and lust lawwamah (the soul that regrets itself) but only once. But Allah Ta’ala mentions the shaytaan many times, repeating it over and over again to warn us how great his dangerous temptation is. This is said in a variety of ways and descriptions.


What is the reason for this? Allah Ta’ala’s intention is none other than that we, the human race, should take the utmost care to avoid it, because only then will our safety and well-being lie and we will not be lost and harmed.


Syaithan It is obviously good at smuggling in the soul and heart of man. The work of syaithan in the inner man It is like his work baksil in the body. Baksil is always waiting for a good opportunity, he waits when the body is weak. So at that time he will hit and menyerhu the body at once, so that with one intended attack can already paralyze the body ftu, even if possible continue to die altogether. There is no way that the body can escape from the impact of the dangerous baksil unless it has a strong defense, a strong fortress that will not be knocked down. Therefore, it is essential for a good body to have a shield to prevent, block and thwart the efforts of the baksil, even if it can repel it forever.


Baksil as described above is the same as the properties of syaithan. Isn’t that syaithan also always waiting for a good opportunity, waiting for the weakness of the soul and its pain and after feeling weak then attacked and attempted to be damaged and even if possible will be destroyed forever by following his invitation and command.


Indeed there is no way to save yourself from the attack of the shaytan but by cleaning and purifying the soul so that he is not affected by the disease, because it is precisely the existence of these diseases that are the real and easy way for the shaytan to embed temptation and seduction dirty on the human soul.


The diseases of the soul that are the way of the entrance of the cursed shaitan are all kinds of human defects and shortcomings that are commonly embedded in his heart. This is what absolutely needs to be cleaned, so that there is no way for the shaitan to break through. The disease contained in the soul which is essentially a human defect and shortcomings can be summarized in the despicable traits below:


  Weakness of spirit 2 despair 3 despair of hope 4 haughtiness 5 boundless joy 6 ‘Ujub (wonder at oneself) seven grandiose 8 persecution 9 cheating 10 denial of the truth 11 ingratitude 12 haste 13 narrowness of heart 14 lack of reason 15 miserliness in doing good 16 greed for wealth 17 covetousness 18 dissembling 19 showing off 20 indecisiveness in the truth 21 doubtful22 ignorant 23 negligent of one’s own shortcomings 24 loud in argument 25 deceived by one’s own feelings 26 pretentious 27 restless 28 complaining 29 reluctant to help 30 running away from the truth 31 resisting God’s authority 32 disobedient 33 transgressing 34 love of wealth 35 fascinated by worldly things


Those are the diseases of the heart and soul and it is through these holes that syaithan inserts his needle into the human mind, so that the aspects of his life are destroyed, then his efforts are shaken which were originally aimed towards virtue and glory, then diverted towards which is his resistance.


Therefore there is no way to repel and get rid of it, there is no way to cure the was-wasas and the invitation of his perversion, but the soul itself must be treated carefully, treated and made every effort to eliminate the traces of the syaithan’s evil. This must be done consistently and seriously, so that the soul is completely clean from these diseases as a whole. Finally, it will return to health wal’afiat and become a calm, serene soul and willing to accept and do the right, right and good.


If the eradication of these diseases of the soul has been carried out thoroughly and with good success, then there will appear in the soul that has been clean and pure things that are good such as always dhikr or remembering Allah Ta’ala, always asking for God’s protection, recognizing that there is no power and strength in him except with God’s permission and completely surrendering his body and soul to the One who rules the heavens and the earth. All of that will lead to the direction of strengthening the spirituality of man himself and then raise him to the level of the true spiritual realm. Finally the human being will arrive at a degree that will be feared by shaytan, even if it only meets him on the road he travels. This is as already achieved by.sayidina Umar bin Khathathab r.a.


Imam Bukhari and Imam Muslim narrated a hadith that the Messenger of Allah s.a.w. once said to Umar r.a., thus :


“O Ibn Khaththab, never does the shaytan meet you on a path, but the shaytan is sure. looking for another path, which is different from the path you are traveling on (because of his fear of you)”.


How happy is the person who has been frightened by the shaytan, so that meeting alone is reluctant, therefore this kind of person is no longer likely to be approached by the shaytan. ‘


Remember that human happiness cannot be complete except by curbing the passions and subduing them by following God’s revelations and fighting the invitations and whispers of the evil shaytan.


Allah Ta’ala says:


Say: O my Lord, I seek refuge with You from the whispers (tricks) of the shaytan. And I seek refuge with You, lest they come near me”. S. Mukminun 97-98.


Moreover, He said:


In the name of Allah, the Most Compassionate, the Most Merciful.


“Say: I seek refuge in the Lord of mankind.


The king of men.

Human worship.

The thorn of evil is the temptation of the lurking shaytan.

That which tempts in the bosom of man.

From the nations of jinn and men”. S. Nas 1-6.




Some people say: “Why did Allah, the Almighty, create Satan as a creature to tempt man, to whisper evil in his heart, to oppose, resist and fight against God and His teachings?”


In response to such a question, some of the scholars gave the answer, saying: ‘


It is clear that Allah, the Almighty, has the power to create opposites to what He has created. Therefore, Allah, the Almighty, deliberately created this creature, which is the worst of His creatures and the source of all evil, as a counterpoint to the creation of Jibril, who is considered to be the noblest of creatures, the holiest and the best, and the source of all good. Glory be to Allah who created this and that, i.e. good and bad.


This kind of thing is not unlike the creation of night and day, sickness and cure, life and death, good and bad, good and ugly and so on. All of these are a strong indication of Allah’s perfection, His glory, His greatness and His rule. So, He has created something with its exact opposite, one in opposition to the other, as a way of organizing and bringing order to this universe. If this universe was devoid of any opposition or challenge in its entirety, the wisdom of the Wisdom in governing this universe would have been lost, and the meaning of perfection in the thought and order of His kingdom would have been lost.


Because there is an opposite or the opposite of everything that is created, there are also names of God that contain the meaning of His Might, such as :


  1. Most Mighty. b. Most Rewarding. c. Most Just. d. Most Giving. e. Most Tormented. f. Most Quick to Reckon. g. Most Severe. h. Most Degrading. i. Most Uplifting. j. The Most Glorifying. k. The most humbling.


The names that imply the deeds mentioned above are the perfections that only Allah, the Exalted, possesses, which must be related to what is actually happening in the universe.


So if the jinn and humans have the same nature and disposition as the angels, then there is no use at all for the names of God as above, because there is no visible effect on any creature.


Among other wisdoms is the appearance of traces or impressions of the names of God that contain the meaning of His beloved, such as :


  1. The Most Forgiving. b. The Most Forgiving of sins. c. The Most Covering of wrongs. d. Exceeding in giving rights and absolving the sins of His servants whom He wills.


So if Allah Ta’ala had not created something disliked by Him which is the cause that gives rise to the impressions in these objects. then certainly would have been idle wisdom and faidah.


Therefore, the Prophet s.a.w. hinted at this in his saying:


“If all of you had never sinned, you would have been wiped out by Allah, and there would have come a group of people who had sinned and asked Allah for forgiveness and He would have forgiven them.


This hadith was narrated by Muslim from Abu Hurairah r.a.


Among them are the names of God that imply wisdom. Allah is the Wise and Alert One who puts things in their proper place or sends things down to their proper place. So it has never happened and will never happen that Allah Ta’ala puts something not in its place or sends it down not in its proper position as long as it is in accordance with the application of the perfection of the nature of His knowledge, the completeness of His wisdom and the greatness of His way of managing.


Allah Ta’ala is All-Knowing as to where to make His Message and is All-Knowing as to who should receive it, then be grateful for His good gift. In fact, He also knows who does not deserve to receive the message. The message to the general human being is in the form of a burden for humans to carry the responsibility as God’s caliph on the surface of the earth. It is this person who is obliged to exercise the power granted by Allah xual with His pleasure.


If the undesirable causes were completely eliminated, in other words, all evil were eliminated, then all wisdom and interest would disappear, and all benefit and advantage would disappear. When these causes cease to exist, and thus the evil ceases to exist, the good, which is greater than the evil in the things that cause it, will also cease to exist. This is because something can be said to be good if something else is said to be bad. So if there is no rottenness, then what is good and what is better.


The things mentioned above are like the sun, rain and wind, in which there are various benefits and these are far more numerous and even multiply the benefits gained than the harm or disaster caused.


Another is the fulfillment of various kinds of obedience that would not have existed had there been no devil. Remember jihad, which is striving and fighting in defense of Allah’s holy religion. Jihad is one of the many kinds of obedience most loved by Allah Ta’ala. Imagine if the entire Ummah were believers and Muslims, without exception, then there would be no need for this form of obedience or worship, jihad fi sabilillah. Participating in jihad is part of the greatest love for Allah, because destroying the enemy and destroying him for the sake of his love for Allah as well. Take once again as an example, amar ma’ruf nahi munkar. Amar ma’ruf is enjoining people to do good and whatever causes the pleasure of Allah, while nahi mungkar is forbidding people from doing evil or whatever causes the wrath of Allah. Would this have been done as an act of obedience, if all the inhabitants of this world had embraced Islam properly? There are many more examples that would be idle without use, if the devil and shaytan were eliminated, such as violating the whims of lust, giving preference to something that is devotion to Allah Ta’ala than others, repentance, asking for forgiveness, patience and steadfastness, asking Allah Ta’ala for protection to be saved from his enemies, guarded from his tricks and evil deeds and many others wisdom that cannot be achieved by the human mind itself.








Indeed, Allah, the Almighty, has several teachings and testaments revealed to His messengers and prophets.


Some of these teachings and testaments are recorded in books and some of them are not known to us at all. But what is clear is that every prophet must have received a message that must be conveyed to his ummah and people.


Allah Ta’ala says:


“All mankind is one ummah (nation), then Allah sent some prophets as bearers of glad tidings and conveyers of warnings, and sent down with them a book with truth, so that he may give a decision among all mankind about the matters they dispute”. S. Baqarah 213.


Allah Ta’ala also says:


“If they disbelieve you (Muhammad), then indeed the messengers before you were disbelieved. They came with clear proofs, letters and books that give light”‘. S. Al:’Imran 184.


The books that are recorded are :


The Torah that was revealed to the prophet Moses a.s.


Allah Ta’ala says:


“Indeed, We have sent down the Torah, in which is the guidance of truth and a bright light, by which the prophets who obeyed (Allah) decided cases for the Jews, as well as those who were knowledgeable in divine knowledge and the priests, because they were told to keep the Scriptures of Allah and they were witnesses for Him”. S. Maidah 44.


Allah also says:


,,They do not give Allah the respect He deserves, when they say : Allah has not sent down anything to mankind”, Say, “Who has sent down the Book which Moses brought down, as an illumination and guidance for all mankind? You have made the writings scattered, and you show some of them and hide others? S, An’am 91.


Another recorded book is the Injīl which was revealed to prophetullah ‘Isa a.s.


Allah Ta’ala says:


We followed their footsteps by sending ‘Isa son of Mary to confirm what came before him of the Torah. We gave him the Injil, in which is guidance and the light of truth, confirming what preceded it, the Torah, to be a guide and counsel for the pious”. S. Maidah 46.


In addition to the Torah and the Gospel, Allah Ta’ala also revealed the Zabur to prophetullah Dawud a.s.


Allah Ta’ala says:


We (Allah) have given the Zabur to Dawud.” S. Isra” 55.


Among those recorded again are some of the shahifahs (sacred sheets) that were revealed to prophet Abraham a.s.


Allah Ta’ala says:


Has it not been reported in the Sahifahs of Musa?


And what was given to Ibrahim who always fulfilled his obligations?


This means that one burden bearer cannot carry the burden of another.


And that man only gets what he strives for.


And that the results of his efforts will be seen later.


Then he will be rewarded sufficiently.


And to your Lord is the end”. S. Najm 36-42.


And His words:


Indeed, fortunate is the one who purifies himself. And remembers the name of his Lord then performs the shajat. But you all prefer (prefer) the worldly life.


But the life of the Hereafter is better and more lasting.


Indeed this is in the ancient sahifah.


They are the caliphates that were given to Abraham and Moses.” S. A’la 14-19.


It is mentioned in a hadith, which reads :


It was narrated from Abu Dzar r.a., who said: “I asked the Messenger of Allah, What is the content of the teachings in the Sahifahs of Abraham?”


He s.a.w. said: Everything is a parable:




O powerful king who is tempted and deceived (forgetting the rights of Allah that should be fulfilled). Verily, I (Allah) did not send you so that you may accumulate the wealth of this world, some of which is above others, but I sent you so that the supplication of the persecuted may be rejected from Me, for surely I will not reject the supplication of the persecuted, even if it comes from a disbeliever. ,


For a man of understanding, who is not overcome by the clarity of his mind, let him divide a certain amount of time for himself, namely :


A moment to commune with his Lord.


A moment to reckon with one’s own deeds.


A moment to think about the creations of Allah Almighty.


A moment is also determined to produce what is a necessity, namely in the form of food or drink.


A reasonable person should not pay too much attention except for these three kinds of interests, namely :


  1. Try to make provisions to return to the afterlife.
  2. Try to make provisions for the duration of your life in this world.
  3. Seek out delicacies that are not forbidden.


A reasonable person should scrutinize the times, be careful in his actions and guard his words.


Whoever thinks that his speech is an accountable deed, will certainly speak little and will not speak except what he needs to (i.e. will not speak what he does not need to).”


I (Abu Dzar) said: What is the content of the teachings in the caliphate of Musa a.s.? ?


He s.a.w. said: “All of them are examples and role models.




I marvel at the man who is convinced he will die, yet he can still rejoice.


I marvel at people who are convinced of the existence of hell, yet still manage to laugh.


I wonder at people who are convinced of their destiny, but still never tire of increasing their wealth.


I wonder at a person who has seen the state of the world and its people, and yet he is still able to live a peaceful life (without increasing the goodness of his deeds).


I wonder at the person who is convinced that there will be a reckoning on the Day of Judgment, but he still does not like to do good deeds”,


I said: “O Messenger of Allah, give me a will”.


He s.a.w. said: “I advise you to fear Allah, for fear is the basis of all things (if they are to be good).


I said: “O Messenger of Allah, add to the will!”


He s.a.w. said: You should recite the Qur’an and remember Allah, the Almighty, for that is the light of the earth and the store of the heavens.


I said: “O Messenger of Allah, please add?”.


He s.a.w. said: “Do not laugh too much, for it deadens the conscience (so that it cannot receive good advice) and removes the pallor of the face”. I said: “O Messenger of Allah, please add!”.


He s.a.w. said: “Be brave in jihad, for this behavior (fighting to honor and defend the religion of Allah) is a sign of my Ummah’s chieftainship.


I said: “O Messenger of Allah, add!”


He s.a.w. said: “Love the poor and associate with them.


I said: “O Messenger of Allah, add?”.


He s.a.w. said: “Look at those who are below you and do not look at those who are above you (in terms of worldly things), because this is the way that proves that you do not underestimate the blessings that Allah has bestowed on you”.


I said: “O Messenger of Allah, add!”


He s.a.w. said: “Say what is true even if it is bitter”.


I said: “O Messenger of Allah, add!”


He s.a.w. said: “You should demand from people what you know of yourself, and you should not forbid them what you yourself do. It is enough for you to be blameworthy if you see the evil in others but do not realize the evil in yourself or forbid others what you yourself do.”


He (s.a.w.) then patted my chest, and said:


“O Abu Dhar, there is no good mind like the one used for thinking.


There is no perfect kewara’an like refraining from lust.


There is no deed as noble as practicing excellent manners.”


This hadeeth was narrated by Ibn Hibban in his saheeh report, and this is how it is written. It was also narrated by Hakim and he said that the hadeeth is saheeh in its isnad.




Allah Ta’ala says:


Allah, there is no God but Him – Eternally Living and Ever Self-Sustaining.


He revealed the Qur’an to you (Muhammad) in truth, confirming the scriptures that preceded it and also revealed the Torah and the Gospel.


Before (the Qur’an was revealed, the Torah and the Gospel were) a guide for mankind. And He sent down AlFurqan (the Qur’an)”. S. Ali’Imran 2-4.




The Holy Quran Alkarim has features that can be distinguished from the holy books that were revealed before and among them are :


  1. The Quran contains a summary of the divine teachings that have been contained in previous holy books such as the Torah. Zabur, Injil and others. It also contains teachings from God in the form of testaments. The Qur’an also confirms the truths that the previous scriptures had preached, such as worshiping the One True God, believing in the messengers, believing that there will be a reward on the last day, upholding rights and justice, and behaving with noble manners and good character, etc. The Qur’an is a summary of the divine teachings that the previous scriptures contained, such as the Torah, Zabur, Gospel and others.


Allah Ta’ala says:


We revealed the Qur’an to you (Muhammad) in truth, to confirm and safeguard the previous scriptures. Therefore, judge among yourselves according to what Allah has revealed. Do not indulge in the passions of those who turn you away from the truth that has come to you. For each of you We have prescribed rules and ways”. S. Maidah 48.


It is clear that Allah, the Almighty, sent down the Holy Qur’an to the Prophet Muhammad (peace be upon him) with the truth of what it contains, as well as confirming the contents of the holy books sent down by Allah, the Almighty, before the Qur’an itself, namely the divine books given to the prophets before the Messenger of Allah (peace be upon him). In fact, it is the examiner, researcher and investigator of all of them.


Therefore, the Qur’an clearly and unequivocally states what is true, but it also explains what is an alteration, change, smuggling and exchange of the pure and original.


Furthermore, the above verse also states that Allah, the Almighty, commanded His prophet to decide all issues arising among all people using the rulings of the Quran, whether they are Muslims or those who belong to the ahl al-kitab (Christians and Jews) and not to follow their own desires.


It is also explained that Allah, may He be glorified and exalted, has given each Ummah a Shari’a and a way of doing things that suits them best, according to their preparation and ability.


As for matters of creed, worship, manners, halal and haram, and things that do not vary with time and place, they are all made uniform and of one kind, just as they are in other religions that are based on divine revelation.


Allah Ta’ala says:


Allah has ordained for you all the religion which He commanded Noah and which We revealed to Abraham, Moses and ‘Isa, (which is similar) that is, let you all establish the true religion and let you not be divided.” S. Shura 13.


Subsequently, some of the rulings relating to these earlier practices were discarded and replaced with the Islamic Shari’ah, which is the final and eternal ruling suitable for all times and places.


Hence, the creed is one type, and the Shari’ah is uniform for the entire world community.


  1. The teachings contained in the Qur’an are the last word of Allah to provide correct guidance and direction to mankind and this is what Allah Ta’ala intended to remain throughout the maga, forever and ever.


Therefore, guard the Qur’an so that it is not defiled by hands that want to defile its sanctity, want to change its purity, want to change the actual content or want to infiltrate: something from outside or reduce its completeness.


Allah Ta’ala says:


Verily, the Qur’an is a noble book.


There will be no falsehood either in front of him or behind him. That is the revelation that has come down from God, the Wise, the Praiseworthy”. S. Fushshilat 41-42.


Allah Ta’ala also says:


“Verily, We have sent down the reminder (Quran) and surely We will always protect it (from falsehood)”. ‘ S. Hijr 9.


The purpose of protecting the Qur’an from falsehood, falsification and alteration is nothing but to ensure that the proof of Allah will be established over all people, so that Allah may inherit this earth and those who are on its surface.


  1. The Holy Qur’an, which was intended by Allah Ta’ala to be eternal, it is unlikely that one day it will happen that a science will reach a point of essence that contradicts the essence stated in the Qur’anic verse. The reason for this is none other than the fact that the Qur’an is the word of Allah, and the things that happen in the universe are all the work of Allah. It is certain that the words and deeds of Allah cannot contradict each other. In fact, what can happen is that one will justify the other.


From this point of view, we see how many of the facts discovered by modern science suddenly correspond and match what is contained in the Qur’an. So what is found is to strengthen and confirm the truth of what has been said by Allah Subhanahu wa Ta’ala Himself.


In this case, let us take His word for it:


We will show them in the future the proofs of Our power throughout the world and even in themselves, until it becomes clear to them that the Qur’an is true. Is it not enough that your Lord is the witness of all things?”. S. Fushshilat 53.


  1. Allah, the Almighty, wants His words to be spread and conveyed to all minds and ears, so that they become reality and action. Such a will cannot succeed unless the words themselves are easy to remember, memorize and understand. That is why the Qur’an was deliberately revealed by Allah Ta’ala in a language style that is uniquely easy, not difficult for anyone to understand and not difficult to practice, as long as it is accompanied by sincerity and good will.


Allah Ta’ala says:


We have indeed made the Qur’an easy to remember and to understand. But is there anyone who takes lessons?”. S. Qamar 17.


Among the things that prove the ease of the language used by the Qur’an is that there are many people who memorize it by heart, whether they are men, women, children, old people, rich or poor and so on. They repeat their recitation in their homes or mosques. It seems that there is no book other than the Qur’an that is more privileged than this one, and there is no other book like it.


Even with the various features as described above, it is clear that the Qur’an has no equal or comparison in terms of its imprint on the heart or the greatness of its guidance and the way it provides guidance, nor can it be found similarities in terms of its maudlw’nya and the height of its purpose. Therefore, we can be sure that the Qur’an is indeed the best and the most important book in absolute terms.




Belief in the Torah, which was revealed to the Prophet Moses, is one of the pillars of faith. Allah, may He be glorified and exalted, has told us that it is a book of light and good guidance, and He praised it in His words:


“Indeed, We have given Moses and Aaron the Book of separation (between good and evil) and it is a light and a warning for those who have piety”. S. Anbia’ 48.


It’s just that the Torah, which was revealed to Prophet Moses (peace be upon him), no longer exists in its pure form, as all scholars and intellectuals have pointed out.


As for the Torah that is in circulation today, it was actually written by more than one compiler and written at different times.


It is clear that there are many changes in it.


The late Ustadz Alkabir Farid Wajdi. said: “One of the proofs that the Torah has changed from its purity is that the Torah circulating in the hands of Christians is very different from the Torah circulating in the hands of Jews”.


The Qur’an itself establishes these changes and strongly criticizes the Jewish ummah for introducing changes and alterations into the holy book. Allah Ta’ala explains this in His words:


“Do you all hope that they will believe in you, when some of them hear the word of Allah and then change it after they have understood, and they know what is the truth?” S. Baqarah 75,


So it is evident that the ungodly have dared to change the holy book sent down by Allah Ta’ala. The purpose of this alteration is to cover up what is right and true and they neglect the most important part of what Allah Ta’ala has mentioned in the Torah.


Therefore, the Torah that is now in their hands is not entirely true, but only partially so.


Allah Ta’ala says:


“Among the Jews there are those who change the words of Allah from what they should be”. 5. Nisa” 46.


The main evidence for the Qur’an’s condemnation of the Torah, which is not a revelation of Allah, the Almighty, sent down to Prophet Moses as a light and guide, is that it contains attributes of Allah that are completely incompatible with His glory and majesty.


In the Book of Genesis of the Old Testament chapter 3 beginning Verse 22. it is mentioned as follows :


So says the Lord God: ,. For this man has become like one of us, knowing good and evil.”


There is also in the Book of Genesis chapter 6 verse 6, the word that reads .


So the Lord cried out, because he had made Man on the earth, and he grieved his heart”.


Try to think carefully! Is it reasonable to think that the two sentences above are really the words of Allah, the Almighty? Is it right that there is a human being who has been able to equal his level with God? Is it right that God has the trait of regret because He feels that He has done something wrong, then grieves and mourns as well?


There are many more errors in the Torah because it has been altered and replaced by human hands who deliberately wanted to distort it and were completely irresponsible. Examine the Torah once again, there are many descriptions that deal with the issue of the prophets of Allah, the glory of these prophets is violated and denied, denied the characteristics of these prophets in the form of avoidance of sin and disobedience, not recognized the high position of these prophets and their noble character. Take a look at the Torah and see what it contains. It contains the following information:


  1. It is said that prophetullah Ibrahim a.s. was a great liar.
  2. Prophet Luth a.s. committed adultery with his two daughters.
  3. Prophet Harun a.s. invited the Israelites (Jews) to worship a calf.
  4. Prophetullah Dawud a.s. committed adultery with Auria’s wife.
  5. Prophet Sulaiman a.s. worshipped several idols to please his wife.


Feel it, put it all to the address of the prophets of Allah ‘alaihimus shalatu wassalam?


Is there any stronger evidence to show the alteration of the Torah than these descriptions?


Now it is no longer the Muslims who are correcting the contents of the Torah, even among the Jewish people themselves have appeared some critics who give a scathing criticism of the improper alteration of the Torah. Those scholars of the holy book who wished to reform their religion were forced to acknowledge the bitter truth that the Torah had been altered and much had been changed from what it actually was. One of the leaders of this school of reform, Hakam Paris Agulian Wyl, gave his opinion in his book entitled “The Jewish Religion”.




The Injīl, which was revealed to Prophet ‘Isa (a.s.), is the same as the Torah, which was revealed to Prophet Moses (a.s.). Both are the words of Allah, the Almighty, which are also guidance and light for mankind. However, the Injīl is also the same as the Torah in that it has been affected by various changes and substitutions made by human hands.


Allah Ta’ala says:


And among those who say: ,,We are Christians. We took a covenant from them. But they forgot some of what they had been warned about. So We caused enmity and hatred between them until the Day of Judgment. Then Allah will tell them what they have done.


O People of the Book (Christians and Jews)! Verily, Our messenger has come to all of you to explain to you much of the Book which you all conceal and much of it you leave unsaid”. S. Ma’idah 14-15.


It seems quite clear that to prove the truth of the allegations about the alteration of the gospels is the fact that shows the origin of the gospels circulating in the hands of Christians today. Originally, there were seventy manuscripts of the Gospels made by the Christians, and then only four were chosen, namely Matthew, Mark, Luke and John (Yohanna).


The Injīl books mentioned above contain writings and accounts of the life or life history of the prophetullah ‘Isa (peace be upon him). The authors are recognized and their names are listed. The critics of the Christian community have admitted that what is now the creed of the Gospels is the opinion of Paul alone and not of the followers of the Prophet ‘Isa (peace be upon him) nor of those who were closest to him.


In the city of Paris (the capital of France) there was a library belonging to one of the princes. It contained a manuscript of the Gospel of Barnaba. This book has been reprinted by the Almanar printing house after its translation into Arabic. The content of the Gospel of Barnaba is very different from the content of the four gospels mentioned above. The difference is not slight, but enormous.




When the changes and substitutions in the books of the Torah and the Gospel are no longer something that needs to be doubted, that is, it is absolutely certain, even there is no need to doubt about it because it has been explained by the text of the Qur’an from one angle, as well as by evidence that can be felt from another angle, then what does it mean that the Qur’an came to justify the scriptures of God that had existed earlier?


The meaning of this is that the Qur’an came to confirm the truths that were also found in the previous scriptures, such as the worship of Allah, believing in His messengers, believing in a reward in the Hereafter, protecting rights and justice, and encouraging all people to adorn themselves with high morals and noble character.


But in addition to confirming the above, the Qur’an also points out, explains and exposes all the errors and mistakes found in the previous books, which of course were caused by the defilement of human hands who made changes, substitutions, exchanges and put things where they did not belong.


If the errors and distortions that the religious leaders inserted into the heavenly scriptures were not there and the scriptures were shown to be true in the name of Allah, then it is certain that what is haq would appear, the truth would appear and it is also certain that the Torah and Injil would be in line with the Qur’ān.


Allah Ta’ala says:


,,Say: “O People of the Book (Christians and Jews). You will not follow any good, until you observe the Torah and the Gospel and what has been revealed to you from your Lord”, S. Ma’idah 68,


The practice of the Torah and Gospel cannot be carried out perfectly in accordance with its essence unless it is first cleansed and purified from forgery.




In fact, someone who seeks the real truth and wants to obtain the authentic teachings of the Godhead, there is no other way for him to do so but to


must comply with what is stated in the holy book of AlQuran.


The reason is none other than because the Qur’an is the only holy book that is still pure and original, maintained true to its base and core, its teachings are still safe and sound from change and replacement. That is the holy book that comes from the revelation received by the Prophet Muhammad s.a.w. from Jibril and Jibril from Allah Ta’ala, then the Great Prophet s.a.w. himself taught it to his ummah without the slightest difference from its authenticity. Isn’t this a very perfect thing that no other book can possibly achieve and there is absolutely nothing that can compare to it?


It is the Qur’an that contains all the highest mabda’, the straightest path that must be followed and the best nizham and regulations to be implemented.


The Qur’an contains and compiles everything that is needed by mankind, both in the form of matters of worship, manners, how to do business (relationships between people such as trade and others), as well as matters of certain provisions such as treaty bonds and others.


The Qur’an is the only teaching that can definitely guarantee to be able to form a noble human personality, a prime family, a harmonious and good society, a just government, a solid means of strength that can uphold hag and justice, eliminate persecution, eliminate hostility and discord and so on.


In fact, more than that, the Qur’an alone is capable enough to realize the caliphate on the surface of the earth, in accordance with God’s statement that this earth is bequeathed to His righteous servants.


Allah Ta’ala says:


“Verily, there has come to you all the light from Allah and a book that explains.


It is by the Book that Allah leads those who love to follow His pleasure to the path of salvation and brings them out of darkness into a bright light with His permission and leads them to the straight path”. S. Ma’idah 15-16.






Allah, may He be glorified and exalted, has made it obligatory for every Muslim to believe in all the messengers sent by Him, without making any distinction between one and another. In this regard, Allah says:


Say: We all believe in Allah and what has been revealed to us and what was revealed to Abraham, Ishmael, Isaac, Ja’kub and their sons, and what was given to Moses and ‘Isa and what was given to the prophets 8) from their Lord. We make no distinction between any of them and we obey Him S. Baqarah 136.


Allah Ta’ala also explains that the faith mentioned above is the faith of all believers. Allah says:


The Messenger believes in what has been sent down to him from his Lord, and so do the believers. All of them believe in Allah, His angels, His books and His messengers. They said: “We all make no distinction between any of the messengers of God.” They also said: “We all make no distinction between any of the messengers of God. They also said: ,,We hear and we obey. Forgive us O Lord and to You is our return”. S. Baqarah 285.


Allah tells us that the real good lies in the way of faith. Allah’s words:


“But good is he who believes in Allah, the Last Day, the angels, the Book and the prophets. S. Baqarah 177.


If a person believes in some of the messengers and does not believe in others, or in other words, makes a distinction in his belief in all the messengers of God, then he is clearly a disbeliever. Allah says:


,,Indeed, those who disbelieve in Allah and His messengers and wish to make a distinction between Allah and His messengers and they say :

We believe in some and disbelieve in others. They intend (with these words) to take a (different) path between these (faith and disbelief).

They are the true disbelievers”. S. Nisa’ 150-151.


Some of these messengers were narrated to us by Allah, may He be glorified and exalted, and their names were mentioned, while others were not narrated to us.


Allah Ta’ala says:


“And some of the former messengers we (Allah) narrated to you and some we did not narrate to you”. S. Nisa’ 164.


As for the messengers that Allah, the Almighty, has narrated to us, there are twenty-five of them, as mentioned by Allah, the Almighty, in His words:


“And that is the proof (reason) that We (Allah) gave Abraham in the face of his people. We raised the degree of

Whoever We will. Indeed, your Lord is All-Wise and All-Knowing.


And We gave him (Abraham) Isaac and Ya’qub, each of whom We guided, and before that We guided Noah and some of his descendants, Dawud, Solomon, Ayyub, Yusuf, Moses and Harun. Thus We reward those who do good.


And Zakaria, Yahya, ‘Isa and Ilyas were all among the righteous.


And Isma’il, Alyasa’, Junius and Lot. All of them We gave the superiority of the people of the world”. S. An’am 83-86.


The above verses have collected as many as eighteen names of the messengers ‘alaihimus shalatu wassalam. There are seven other messengers in whom we are also obliged to believe. Their names are mentioned in various separate verses. namely :


  1. Allah has chosen Adam, Noah, the family of Abraham and the family of ‘Imran above all the worlds.” S. Ali’Imran 33.
  2. “And to the people of ‘Ad We sent their brother, Hud, as an apostle”. S. A’raf 65.
  3. “And to the people of Tsamud We sent their brother Shalih”. S. Hud 61.”

4, And to the people of Mad-yan We sent their brother Shu’aib”. . S. Hud 84.

  1. ,,And Isma’il, Idris and Dzulkifli. All of them are among those who are steadfast (patient).

We included them in Our mercy. Indeed they were among the righteous”, S. Anbia’ 85-86.

  1. “Muhammad is not the father of any of you men, but he is the messenger of Allah and the end of the prophets”. .S. Ahzab 40.


It should be noted that there is a statement that explains that the total number of prophets is one hundred and twenty-four (124).




Not a single ummah is hidden from the messenger. So messengers were sent by Allah Ta’ala to various communities and groups throughout the ages directly. So there is no ummah without a messenger who invites them to serve Allah Ta’ala, shows them the right path and is also their leader.


Allah Ta’ala says in various verses, thus:


  1. By Allah, We have sent messengers to those who were before you.” S. Nahl 63.
  2. “And there is no ummah except that there has been among them a warner (apostle). S. Fathir 24.
  3. Every ummah has a messenger”. S. Yunus 47.
  4. For every people there is a guide (apostle)”. S. Ra’d7.




The messenger is a human being from among the Ummah itself, though he must have been drawn from a noble lineage that Allah Ta’ala has singled out and chosen with various gifts and bounties, whether the goodness of his mind or his spiritual purity. The need is for the messenger to prepare himself to receive revelation from Allah.


Allah Ta’ala says:


  1. Allah is the Knower of where to place His risalat (the way He chooses to appoint messengers)”. S. An’am 124.


  1. Allah chooses His messengers from the angels and from the people. Verily, Allah is the All-Hearing, the All-Seeing”. S. Haj 75.


The reason why Allah, may He be glorified and exalted, has favored the messengers by bestowing them with these characteristics and virtues is so that they would be strong enough to carry out the obligations of the message, and so that they would be an example and a model for the ummah to emulate and follow, both in religious and worldly affairs. If the messengers of Allah, may He be glorified and exalted, had not possessed these special features of mind and spirituality, if they had degenerated in their nature, weakened in their intellect or corrupted in their character, then they would have had no talent at all to carry the guidance, message or prophecy given by Allah, may He be glorified and exalted, to the people.




The apostle is like any other human being. He must have been a man (so there were no female apostles) and also ate food and walked in the markets.


Allah Ta’ala says:


“We did not send messengers before you, but they also ate food and walked in the markets”, S. Furqan 20.


The Apostle also married and also had children. So it is no different from other people either.


“Indeed We sent messengers before you, and We gave them wives and offspring,” 8 Ra’d 38,


The apostle was also exposed to something common about other human beings


Since the apostle was an ordinary human being, he too could be affected or afflicted by things that could affect other people, such as health, sickness, strength, weakness, pleasure, discomfort, life, death and so on. Only what afflicted the apostle did not cause others to distance themselves from him.


In narrating the story of Prophet Ayyub a.s., Allah Ta’ala says :


,,And (remember the story of) Ayyub, when he prayed to his Lord: Surely an accident has befallen me and You are the most merciful of all the merciful.


Then We granted his supplication, and We removed the evil that was upon him, and We gave him his followers, and there were many more as a favor from Us, and as a warning to those who worship Allah”. S. Anbia’ 83-84.


Allah Ta’ala also says:


Muhammad is none other than a messenger. Indeed, several messengers have passed before him. But if he dies or is killed, then will you all not go back to disbelief? And whoever recedes backward, Allah will not harm him in the least”. S. Ali’Imran 144,


Furthermore, it should be realized that a messenger (no matter which one), does not interfere with the provisions of the rotation of the universe, i.e. that no messenger can benefit or harm, nor can he make any mark, impression or influence on something that has been willed by Allah Ta’ala, nor can any messenger understand the unseen, but only what Allah Ta’ala has willed to inform and show.


In AlQuran Alkarim it is mentioned:


,,Say: ,,I have no power to attract benefit and repel harm to myself, except by the will of Allah. If I could know the unseen, I would have gained much good and I would not have been harmed. I am nothing but a warner and a bearer of glad tidings for the believers.” S. A’raf 188.


Allah Ta’ala also says:


Allah is the Knower of the unseen and does not reveal His secrets to anyone.


But to the messenger whom He pleases. Indeed, He has guardians before and behind the messenger,


So that He may know that they (the messengers) have conveyed the message of their Lord, and that He is well aware of all the events that took place near them, and that He counts the number of all things”. S. Jin 26-28.


The messenger must be a man


No messenger has been appointed or sent by Allah Ta’ala, but he must be a man. So there are no messengers from among the angels (because they are neither male nor female), nor are there any from among the women. :


In this regard Allah Ta’ala says:


“We sent no messenger before you (Muhammad) but men to whom We gave revelation”. S. Anbia’ 7.


Allah Ta’ala also says:


,,Say: “If the angels who walk about were the inhabitants of the earth, We would have sent down angels to them as messengers”. S. Isra’ 95.




The main purpose for which Allah, the Almighty, raised up the messengers was to call people to worship Allah and establish His religion.


Allah Ta’ala says:


We did not send any messenger before you (Muhammad), but We gave him the revelation that there is no God but Me alone, so worship Me all of you”. S. Anbia’ 25.


Allah Ta’ala also says:


“Indeed, We have raised up a messenger for each ummah with the command: Worship Allah and avoid thaghut (idols or shaytan)”. S. Nahl 36.


Again His words:


Allah has ordained for you all of the upa that He revealed to Noah and that We revealed to you, as well as that which We revealed to Abraham, Moses and ‘Isa. The content is similar, namely: Establish by all of you: ukan aguma and do not be scattered in carrying it out”. S. Shura 13.


Establishing religion and worship of Allah and orderly belief in Allah, His angels, His books, His messengers and the last day, as well as orderly righteous deeds that can purify the human soul and clean it and embed goodness in the heart. Thus, it can achieve material (material) and adabi (spiritual) perfection in this life, as well as to be prepared to obtain perfection that is higher in value and more lasting for eternity.


These lofty teachings cannot be attained by a person using his own intellect alone, but can only be attained by studying and investigating and obeying the revelations of Allah Ta’ala given to His messengers.


Allah Ta’ala says:


“It is Allah who sent among an illiterate people an apostle from among them, to recite to them the verses of Allah, to purify them, and to teach them the Book and wisdom, whereas they were formerly in manifest error”. S. Jum’ah 2.


Therefore, the excuses given by those who deliberately neglect the remembrance of Allah in their hearts cannot be accepted, and “they always follow their lusts”. The behavior of such a person is beyond reasonable limits.


Allah Ta’ala says:


We have revealed to you (Muhammad) as We revealed to Noah and the Prophets after him. We revealed to Abraham, Isma’il, Isa, Isaac, Ya’qub and his sons, ‘Isa, Ayyub, Jonah, Aaron and Solomon. And We gave the Zabur to Dawud.


And of the former messengers some We have told you and some We have not told you. Allah spoke to Moses with a direct word.


The messengers brought glad tidings and warnings, so that there would be no reason for people to oppose Allah after the messengers. Allah is the Most Noble, the Most Wise.” S. Nisa’ 163-165.


Allah Ta’ala also says:


“Allah will not lead a people astray after He has guided them, until He makes clear to them what they should avoid. Verily, Allah is All-Knowing of all things.” S. Taubat 115.


Ibn Kathir said: “It is clear from the above verse that Allah, the Almighty, has informed all of mankind about Himself, who is the Most Noble, Compassionate and Merciful, and the justice of His laws. He will not declare a people heretical except after a messenger has been sent to them to convey what is obligatory, so that they will have no excuse if they think that Allah, may He be exalted, has not enlightened them.


In another verse Allah says:


As for the people of Tsamud, We have guided them. But they preferred blindness (misguidance) to the good guidance”. S. Fushshilat 17.


In fact, Allah, the Almighty, will not torture anyone until the proof is established against them and any excuses they may make are eliminated.


Allah Ta’ala says:


“We will not afflict a people until We send a messenger to them”. “) S. Isra’ 15.




The messengers ‘alaihimus shalatu wassalam were human beings: people who were truly chosen by Allah, as He says:


Allah chose Adam, Noah, the family of Abraham and the family of ‘Imran over all the worlds”. S. Al: “Imran 33.


The apostles were also purified from all kinds of vices, preserved from sinful deeds, whether small or great.


Allah Ta’ala says:


“It is not fitting for a prophet to commit treason”. S. Ali’Imran 161.


They are also adorned by Allah Ta’ala with noble morals and noble character traits, such as truthfulness (shidiq), sentausa i.e. trustworthiness (amanah), spending their lives defending the right and fulfilling obligations.


Some of them received the title of shiddig (very upright and honest), as Allah says:


“And remember the narration of Ibrahim in the Book, indeed he was a very upright man and a prophet”. S. Maryam 41.


Some of them were chosen by Allah Ta’ala for Himself, as He says:


“And I have bestowed My love upon you and have brought you up under My sight”. S. Thaha 39.


Allah Ta’ala also says:


Then you stayed a few years with the people of Madyan, then you came here according to the appointed measure, O Moses.


And I have chosen you for Myself (to be My messenger)”. S. Thaha 40-41.


Some of them are declared to be always in the sight of Allah, as He says:


“And be steadfast in obeying the command of your Lord, surely you are in Our sight”. S. Thur 48.


Among them again there are those who are not only chosen, but also taught a lesson by Aliah Ta’ala, as He says:


“Thus your Lord chose you and taught you the understanding of sayings (events) and perfected His pleasure in you and in the family of Ya’qub, just as He had perfected His pleasure in your two fathers, Ibrahim and Ishaq. Verily, your Lord is All-Knowing and Wise.” S. Yusuf 6.


In one verse, after Allah has mentioned a number of prophets, in Surah Maryam, He says :


Those are the people whom Allah has blessed with pleasure. They are the prophets from the descendants of Adam and from those We carried with Noah and from the descendants of Abraham and Israil and from those We have guided and chosen. When the verses of the Merciful Lord were recited to them, they fell prostrate and wept”. S. Maryam 58.


The messengers (peace and blessings be upon them), although they had different levels of excellence and virtue, all of them had reached the peak of nobility, spiritual heights and a very close relationship with Allah.


Allah Ta’ala says:


The Messengers We favored some of them over others. Among them were some who spoke with Allah and half of them We exalted by several levels. ?) And We gave proofs to ‘Isa son of Maryam, and We established him with the holy spirit”. S. Baqarah 253.


These are the numerous texts in the Holy Qur’an that speak of the prophets and messengers (peace be upon them). It is obvious and clear that their purity, cleanliness and purity can all be used as a guide to life, a very good guide and the highest example to achieve the true perfection of humanity.


Human beings like the prophets and apostles as described above, it is absolutely impossible if they are not protected from sin. They would have been protected from all kinds of sinful acts, would not have abandoned obligations, would not have committed forbidden acts, nor would they have had any characteristics except those of noble character that could be used by the ummah as a good follow-up and good guidance, can be used as the highest mirror that all human beings need to follow in their footsteps, because it is appropriate that humans make efforts to achieve or obtain the perfection that is presumably determined for each human being.


Allah, the Almighty, is the one who leads them and gives them education and lessons, gives them spiritual care that is very useful and beneficial to them, and gives them knowledge that is sufficient for their leadership, so that with all this they will be the top of the tower that can be seen from all directions and deserve to receive the choice and love of Allah, the Almighty.


Allah Ta’ala says:


They are the ones to whom We have given the chariot, wisdom and prophethood (appointment as prophets), so if they (the disbelievers) had not believed it, We would have given it to those who did not deny it.


These are the people whom Allah guides, so follow their guidance”. S. An’am 89-90.


Allah Ta’ala also says:


“And We made them leaders who guide all mankind by Our command. We also revealed to them to do good, to establish prayer and to pay zakat. They were to worship Us alone”. S. Anbia’ 73.


Again His words:


Indeed, they have competed in good deeds and they pray to Us with hope and fear, and they are those who submit their hearts to Us”. S. Anbia’ 90.


The above verses are clear evidence that Allah Ta’ala has granted help to the prophets and messengers to enable them to reach the perfection of humanity. Had it not been for such help, it is certain that their authority would have fallen from the conscience of the entire Ummah and their position would have been viewed by everyone as very small. If such a thing were to happen, then surely the trust would disappear from the hearts of their people, so that no one would like to follow, obey and submit to the teachings they give. Thus, the wisdom of their sending will also disappear, which is expected that they will be the leaders, guides and pointers of all creatures towards the truth.


In fact, if any of these prophets or messengers did something that violated the perfection of human nature, such as neglecting an obligation or violating a forbidden act or doing something that violated the nobility and excellence of morals and ethics, then of course they would not be considered good role models. On the contrary, they then become bad examples, which should not be followed at all. They certainly cannot be a role model that needs to be obeyed and cannot be a tower that shines good guidance on the ummah.


Indeed, the messengers of God were able to reach the arm of their own feelings, about the vast difference in their state when compared to the state of ordinary human beings. The reason for this is none other than the fact that they were always in a state of purity in the presence of the Most Pure Essence. In everything they were able to recognize God and therefore they were able to witness the outward beauty and majesty of God.


evidence of His power and greatness, traces of His wisdom and mercy. They are able to recognize these things in themselves and in the world around them, in the heavens and the earth, at night and day, in life and death, and so on. Therefore, their hearts are filled with reverence for Allah, and they are very submissive and obedient to Him. It seems that there is not a single place that is free for the residence of shaytan in his body, there is no place to dwell for lust, there is no place to stand for unlawful martyrdom or want anything other than to be aimed at the hag, the truth, mem: defend it to death or fall as a martyr hero, in order to seize the truth.


If there are some verses in the Qur’an that make us wonder if some of the apostles or prophets appear to have committed sins and disobedience, thus violating their ‘ishmah (immunity from sin), then this should not be interpreted as their outward appearance.


For clarity, let us mention each of the prophets who had something to do with this issue, and then give a brief description, as follows.




Adam ‘alaihis salam


The one that has to do with prophetullah Adam a.s. is what Allah Ta’ala says in the verse :


Adam disobeyed his Lord, so his path went astray”. S. Thaha 121.


At the birth of the above verse, it is clear that the prophetullah Adam a.s. has committed an act of disobedience to his Lord and because of that he went astray, because he violated the command of Allah Ta’ala and followed the invitation of the cursed shaytan. It also appears that he a.s. slipped or made a mistake that caused him to fall into this disobedience. This is exactly what Allah, the Almighty, says: :


“Then they both (Adam and Eve) were led away by the shaytan from Paradise, and they were both expelled from their original state”. S. Baqarah 36.


So they were both derailed and deceived by their enemy, Satan.


Let us now examine this carefully. If we are careful in our investigation of this matter, we can easily ascertain that the sin committed by Adam a.s. was due to his forgetfulness of the covenant of Allah. So there was absolutely no element of intentionality in the act or in other words, the act did not arise because of any deliberate will or intended purpose.


Allah, may He be glorified and exalted, will not take action or give retribution for a mistake that was done unintentionally or by mistake, because such a thing is clearly pressure or coercion and an order that exceeds human capabilities. Allah, may He be glorified and exalted, will not impose on a person something that is beyond his ability or strength.


The basis for this rule is the words of Allah, the Almighty, which read:


“There is no sin on you in what you do in error (unintentionally or through forgetfulness) about it, but what counts as sin is what you all intend”. S. Ahzab 5.


Allah Ta’ala also says:


(They prayed): “O our Lord, do not take action (punish) against us, if we have forgotten or erred”. S. Baqarah 286.


The evidence and proof that what Adam a.s. did was due to forgetfulness and not intentionally is the words of Allah, the Almighty, which reads:


“We gave Adam the promise (the commandment not to approach the forbidden tree), but he forgot and We did not find in him a strong will”. S. Thaha 115.


The point is that Prophet Adam (peace be upon him) completely forgot the promise that Allah Ta’ala had given him, or that he had solemnly promised him, when he (peace be upon him) did something forbidden, namely eating from a certain tree. Since there was no intention to commit sin, there is no punishment for doing so.


The negligence committed by the prophetullah Adam a.s. is stated by AlQuran Alkarim as an act of disobedience, because considering the position of Adam a.s. who was created by Allah Ta’ala with His direct hand of power, blown into his body from His spirit, to whom all angels were ordered to respect and submit, placed in His heaven and learned various names so that he could defeat the angels.


Presumably, someone who is in such a state of mind should not forget what he has been warned about and what Allah has promised him. This is in line with the saying: The good for the man who does good is equal in value to the bad for the one who has taqarrub (drawn close) to God.


Noah ‘Alaihis Salam


As far as Prophet Noah (peace be upon him) is concerned, what may be considered a mistake is that he (peace be upon him) asked Allah about the destruction of his son along with those who needed to be destroyed in the flood, while Allah had promised him and his family and the believers safety.


Allah Ta’ala says:


“O my Lord, indeed my son is one of my family and indeed Your promise is certainly true and You are the wisest of all judges.


God said: “O Noah, your son is not of your family; in fact, he has done bad deeds. Therefore do not ask Me about a matter about which you have no knowledge. I advise you not to be among the ignorant.


Noah said: “O my Lord, I seek refuge with You from asking for something in which I have no knowledge. And if You do not forgive me and show me no mercy, then I shall surely be among the losers”. S. Hud 45-47.


So the Prophet Noah a.s. as an ordinary human being did not understand that because of his son’s disbelief and because his son did not like to accept the preaching of the true religion it had caused the disappearance of the relationship of keke: family relationship between himself and his biological son. He still thinks that the child is forever a family relation. Therefore, he asked God why his son should be destroyed when there was a statement that his entire family would be saved from that great danger.


With the question as mentioned above, then Allah informs that the religious relationship and spiritual lineage is stronger than the blood relationship. So if this religious relationship disappears, then the relationship caused by descent or blood flow also disappears. In this regard Allah Ta’ala taught Noah a.s. with His words which mean: “He is no longer your family”, and then indicates that the break in the family relationship is because his son behaved in a way that was not righteous, committed disobedience and disbelief. So because the religious relationship had been broken, with it also broke the relationship of descent, lost the nasab that he was the father and thus the child was not included in the family environment that was promised by Allah Ta’ala to be saved from the disaster of the great flood.


A person like Prophet Noah (peace be upon him), who was the second father of all mankind, who sacrificed all his life to defend the religion of God and establish it among his people for almost a thousand years, and even fought to glorify His religion with all that he had, should have been able to understand this, so there was no need to ask God about it. But because of his lack of interest in the matter, and because his soul seems to be overpowered by feelings of paternal affection or love for his son, he has come out to demand this promise from God, which is an unreasonable demand.


This is what is considered a shortcoming of his being a messenger of God. This was in keeping with his very high position and his exalted status with Allah, for which He loved him. But after that, the Prophet (peace and blessings of Allah be upon him) did not fail to realize his mistake and asked for forgiveness for this mistake, which he did not intend to make and did not even know was a mistake in itself. Hence he a.s. prayed, as Allah Ta’ala said:


“O my Lord, I seek refuge with You from asking for something in which I have no knowledge. And if You do not forgive me and show me no mercy, then I shall surely be among the losers”. S. Hud 47.


Ibrahim ‘Alaihis Salam In AlQuran Alkarim there is a description of the prayer of prophetullah Ibrahim a.s, namely :


,,And He (Allah) whom I hope will forgive my wrongdoings on the Day of Judgment”. S. Shu’ara’ 82.


We do not know what the fault of Prophet Ibrahim was. What we all understand, of course, is that Allah Ta’ala took him as His beloved and gave him the perfections that he deserved.


Allah Ta’ala says:


“Surely We have chosen him in this world and surely he will be among the good in the Hereafter”. S. Baqarah 130.


Again His words:


Indeed, Ibrahim can be taken as an example, as one who obeyed Allah with the inclination of the day and he was not among the polytheists.


He thanked Allah for His blessings. Allah chose him and guided him to the ‘straight path.


And We will give him good in this world, and he will surely be among the righteous in the Hereafter”. S. Nahl 120-122.


So when the prophet Ibrahim a.s. asked Allah to forgive him for his mistakes, they were not in the sense that we would recognize them as mistakes. Rather, it was a feeling in his soul that he had been negligent or inattentive in carrying out the commands of Allah Ta’ala as he should have. Also in fulfilling his duties as an apostle, there is something that he feels he has not perfected to the best of his ability. The fault here, then, is only in view of his high position and exalted office.


Yusuf ‘Alaihis Salam


About the prophet Yusuf a.s. Allah Ta’ala narrates with His words:


“Indeed, the woman intended with Joseph, and Joseph intended with her”. S. Yusuf 24.


In this issue there is not a single clue that describes that the prophetullah Yusuf really has mak: sud and desire to like or deliberately want to commit an immorality or crime, because the words, “hamma” here can be interpreted as wanting to hit or hurt the woman who will rape him.


The introduction is that the wife of the ruler of the country (imraatul ‘aziz) persuaded him (a.s.) to have sexual intercourse with her, to the extent that she locked the door and invited him to have fun with her, but he (a.s.) maintained his honor. He refused and kept saying :


I seek refuge in Allah, verily my Lord (Oithfir) has treated me well. Verily, those who do wrong will not prosper'”. S. Yusuf 23.


To counter this attitude of Yusuf a.s., namely that he wanted to maintain his honor, was reluctant to commit disobedience and avoid despicable acts, then the noble woman began to deliberately want to do rudeness, such as hitting or hurting him. She might have done this because she felt that she could not persuade and seduce him, even with all the means at her disposal. Since she was behaving in this way, Joseph a.s. also wanted to do what she did in response, in order to defend himself. So originally he wanted to beat and hurt her, but presumably before all that was done, he had realized that a person like him was not worthy of such a thing. Wasn’t he one of those people who should have a big heart and not take revenge easily, especially when it came to the household he was living in: He was well placed there, honored and respected. Even more so, because he felt that the woman he was about to hurt was his daughter’s master who had adopted him as a son, while also being the wife of a great man who ruled over a great nation.


If he had not been appeased and made aware of these things, he would have responded in kind, and it is possible that he would have struck her with a painful blow. But he did not do this, because he was very delicate and had the greatest compassion for his fellow human beings.


Even so, Joseph a.s. did not just remain silent, then stood upright like a statue that was given repeated blows from a woman who had gone crazy because of the infinite and uncontrollable love. So because her love was not well received, she became furious. His carnal desire was not granted, Ja: lu arose the lust of his wrath. Yusuf a.s. preferred to run rather than defend himself by hitting and hurting back. He wanted to avoid another mistake caused by the first one. But it would not be a woman if she took for granted what the man she thought she had defeated did. She pursued where Joseph a.s. was headed, so that her wrath could be vented completely and completely.


In narrating this incident. Allah Ta’ala says:


“And the two of them (Joseph and the magistrate’s wife) raced to the door. The woman then grabbed his shirt from behind until it was torn and they suddenly found her husband at the door”. S. Yusuf 25.


It was this encounter with the host that led to the release of Yusuf a.s. from the clutches of the woman.


It seems necessary to describe just a little more clear evidence to show the sanctity of the prophetullah Yusuf a.s. in this matter, namely :


First: Allah Ta’ala has granted him knowledge and wisdom, as He says:


And when he reached maturity, We gave him wisdom and knowledge. Thus We reward those who do good”. S. Yusuf 22.


Second: That he (a.s) replied to the wife of the ruler of the land, who was cajoling and seducing him, with an answer that is sufficient to serve as clear evidence that his heart did not move at all to desire any evil. Did he not also say:


“I seek refuge in Allah, surely my Lord has given me a good place. Verily, he who does wrong will not prosper”. S. Yusuf 23.


Presumably the person who uttered the above statement would not have in mind that he had any intention or desire to do something bad, let alone something in the form of immorality.


Third: That Allah, may He be glorified and exalted, has indeed turned away or removed from the Prophet (peace and blessings of Allaah be upon him) all kinds of evil and disgrace, and he is regarded as one who is sincere in his deeds for Him.


Allah Ta’ala says:


“Thus We prevented wrongdoing and disrespectful behavior from him. Verily he was among Our sincere servants”. S. Yusuf 24.


A person who is like the above in nature and condition, will certainly not be able to direct his soul in any direction, let alone in a way that will lead to ugliness, evil, crime or something that is not polite, whether in speech or action.


Fourth: That every word “hamma” found in the Qur’an is only intended to mean “intentionally doing harm”, such as hitting or killing, and does not mean “intentionally committing immorality”.


This can be proven in the words of Allah Ta’ala which reads:


“Every ummah intends (deliberately) to take action (arrest, kill etc.) against their messenger”. S. Ghafir 5,


Again His words:


“…They intend (deliberately) to commit (a persecution) which they cannot carry out”. S. Taubat 74.


Thus, if we were to analyze the sanctity of Joseph a.s. from such unworthy desires one by one, we would find so many reasons that are not sufficiently covered in this abridged book.


Moses ‘Alaihis Salam


Allah Subhanahu wa Ta’ala in narrating the story of prophet Moses a.s., says :


“And he (Moses) entered the city while its inhabitants were at rest, and found there two men quarreling. One was of his own people (i.e. the Children of Israel) and the other was of his enemy (i.e. Pharaoh’s people). The man from his own people asked him for help against the man from his enemy, so Moses punched him and he died. Moses said: ,,This is the work of shaytan. Verily, the shaytan is an enemy who obviously misleads”.


,,Moses then prayed: “O my Lord, I have indeed wronged myself. Therefore forgive me!” Then God forgave him, surely God is Forgiving, Merciful” S. Qashash 15-16.


In the above story it is stated that prophetullah Musa a.s. once entered the city.


On the way he met two men who were quarreling, beating and smashing. He saw that one was of the Egyptians and the other was of his own people, the Isra’ilites. This Isra’ilite, who belonged to his own people, was very weak and could not resist the strength of his opponent. He asked Moses a.s. for help, to be saved from the attack of his opponent.


So it happened that Moses a.s. wanted to help his friend. He struck the Egyptian with his hand, but after only one blow, he died. He did not intend to kill him. All he wanted was to prevent the mistreatment of his friend, nothing else. So the killing that occurred in this incident was done in error, not intentionally. His mistake was his lack of caution and lack of calculation in striking the blow. “


But because this was done by a person who had reached such a high level of humanity as Moses a.s. and others who also belonged to the group of messengers ulul ‘azmi (who had firmness of heart) it was felt to be a sin.


Therefore, Moses a.s. immediately repented to his Lord for his wrong feelings and mistakes earlier while asking for forgiveness and forgiveness from Allah Subhanahu wa Ta’ala.


Dawud ‘Alaihis Salam


In narrating the story of Prophet Dawud a.s., Allah Ta’ala says:


“,Have you reached the story of the hostile people, when they entered his (Dawud’s) private room by climbing over the wall?


When they entered before Dawud, then Dawud was surprised by their arrival. They said: “Do not be afraid, Lord, for we are two men in dispute, one against the other. Therefore decide this matter between us all with truth and do not be unjust and guide us to the right path.


This is my brother, he has ninety-nine she-goats and I have only one goat. He said: “Leave that one to me”. He beat me in conversation (debate)”.


Dawud replied: Your brother has wronged you by asking for one of your sheep to add to his many sheep. Indeed, many of those who enter into partnerships are not truthful to their partners, but those who believe and do righteous deeds (are the truthful ones), but they are very few”.


Dawud thought that We (Allah) were testing him, so he asked his Lord for forgiveness and bowed down and repented.


So We forgave him his fault. Surely he is near to Us and has an excellent return S. Shad 21-25.


In the above story there is no evidence to suggest that the prophet Dawud a.s. had disobeyed his Lord by doing something that violated his ke’ishmahan (preservation from sin).


Overall, this story can be described as follows:


Dawud a.s. received a complaint in the matter of a dispute between two people. Then he a.s. decided the case only by hearing the testimony of one party and had not heard the reasons of the other party. Carelessness in making a decision before hearing the testimony of both parties is considered unwise or violates the norms of law. This is especially so if the judge is a prophet, such as the prophet Dawud (a.s.), and prophets are among those people whom Allah, may He be exalted, has blessed with wisdom and orderliness of speech.


There is another possibility with the occurrence of the above event, which is that Dawud a.s. seemed to be afraid of the two men who climbed over his wall and directly entered his private room, while the entry was in a sudden situation and he a.s. was at that time praying to Allah Ta’ala. He a.s. feared that they would kill him, as the Children of Isra’il used to do, killing their prophets.


So the fear that happened to Dawud who was at that time in a private room to seek the presence of God, was something that was not appropriate for Dawud a.s., because considering how high his position, how great his rank and how close his relationship with Allah Ta’ala, who is the Master of everything that exists.


Dawud a.s, thought that the mistake he had made, namely : His haste to make a decision or his fear of death because he was killed, was a test from God. Therefore Dawud a.s. immediately begged God for forgiveness. submitting and humbling himself and repenting, returning to obey Him and for his own behavior he regretted and intended not to repeat it again.


We must realize that what is contained in the above story should not be embellished with other interpretations that might give the impression of a shortcoming in the status of the great prophet of Allah.


Even if there is an interpretation that what is meant by the she-goat is a woman and that the prophetullah Dawud a.s. has seized the wife of one of his commanders by using an unjustified trick, then such a story is actually an artificial or fabricated story that is a lie from a collection of Isra’iliah stories (creation of the Jews) which is intended to undermine the majesty of the risalat, the perfection of the prophethood. The glory of the da’wah commanded by Allah to a man whom He chose as an apostle and appointed as a prophet in charge of guiding the entire ummah.


Sulaiman ‘Alaihis Salam


Regarding Prophet Sulaiman a.s., Allah Ta’ala says:


“Indeed We tested Solomon, and We placed on his throne a lifeless body, then he returned to God.

He said: “O my Lord, forgive me and grant me a kingdom which no one after me deserves. Verily You are the Bestower”. S. Shad 34-35.


As for a calamity that Sulaiman a.s. once received, it was that he once suffered from a disease that caused his body to be forced to stay in his chair, so that he could not move at all. This caused him to be very weak in body and weak in his struggle. Therefore, he repented because of his weakness, which is common to most people. But what is more important is to always be patient, patience that gives a good impression on the soul.


There is a story that says that Solomon a.s. had an unruly son who usurped his father’s authority and thus lost the great kingdom to the unruly son. But with Allah’s help the kingdom was regained after it was taken away. So afterwards Sulaiman a.s. asked God for forgiveness, remembering that perhaps the loss of the former kingdom was due to his lack of gratitude or thanks to God, so he temporarily tried to lose the throne.


After the kingdom was in his hands again, he a.s. asked God to grant him a kingdom or power that God would never grant to anyone who came after him. Allah Ta’ala granted his request.


Muhammad Shalawatullah wa Salamuhu ‘Alaih


In AlQuran Alkarim there is a verse that reads:


,,,So know that there is no God but Allah and ask forgiveness for your sins (Muhammad)”. S. Muhammad 19


There is also a verse that reads:


Indeed We have given you (Muhammad) a clear victory.


So that Allah may forgive you your past and future wrongs and perfect His pleasure in you and guide you to the straight Path.


Also to help you with help that brings victory”, S, Fath 1-3,


Looking at the apparent meaning of the first verse, one can get the impression that the Messenger of Allah (s.a.w.) seemed to have a sin, therefore he (s.a.w.) was encouraged to ask Allah for forgiveness.


As for the second verse, it shows that Allah Ta’ala has vowed to forgive the sins of the Prophet (s.a.w.), both past and future. This also suggests that the Messenger of Allah (s.a.w.) committed sins.


But what is the real life history of the Prophet s.a.w.?


It is known from the history of the life of the Messenger of Allah (s.a.w.) that he (s.a.w.) was protected from all kinds of sins or disobedience from before he was sent as a messenger, let alone afterwards. Allah Ta’ala deliberately preserved and guarded him from inappropriate behavior since childhood, as well as from inappropriate games since his youth. Never once did the Prophet (s.a.w.) do anything that was not good as others have done. The reason for this was none other than the fact that he was being prepared to accept the task of being an apostle who would carry out the apostolic mandate, providing guidance and the light of truth.


In this regard, the Prophet (s.a.w.) once hinted at what had crossed his mind in his youth, saying:


“I have never been interested in anything that the people of Jahiliyyah used to do, but only twice. But Allah put a barrier between me and it, so I never did it. After that I was never interested again until I was honored by Allah by being appointed as an apostle.


The first is that one night I said to a boy who was with me herding goats in the upper part of Makkah, saying: “Would you like to look after my goats so that I can enter Makkah?”. I want to do jamrah (staying up at night chatting and playing around because of a wedding), as most young men do.”


He said, “Do it.


I went out until I reached the first house in Makkah and there I heard chanting (sounds).-I asked: “What is this? The people said: “The marriage of so-and-so with so-and-so”. I started to sit down to listen. But Allah plugged my ears, then I fell asleep, so no one woke me up to melt the heat of the sun. I returned to my friend’s place. He asked and I told him exactly what I had experienced.


Then on another night, I said this to my companion, I entered Makkah, but I was struck as I was on the first night.


After that I was never attracted by anything bad again”.


This is how it was in the life history of the Prophet S.a.w. So during his lifetime he never had a bad intention in his heart. So if we understand that this is the case, what is the meaning of the sin for which he asked Allah to forgive him, and which sins were forgiven by Allah for him, both past and future?


It is undisputed that an apostle sometimes gives decisions that are only issued from his own way of thinking, because there is no revelation that determines it. So in the absence of revelation, the matter is usually left to the apostle’s own unique ijtihad. So there are times when what is ijtihad only reaches a fairly good level, not yet reaching the best level.


Try to imagine, if an apostle only stopped at a good opinion, but did not reach the best, even then it would be considered a sin for him. because of his noble position and high rank, and in balance with his knowledge, mind and way of thinking and his skills and intelligence.


The Ijtihad that was carried out by the Prophet s.a.w. which only reached a good level and not the best level, is as mentioned in the Qur’an, which can be stated as follows:


The Messenger of Allah (s.a.w.) judged in the matter of the captives of the battle of Badr, and accepted ransom for them. In both these cases Allah Ta’ala had actually reproached him, causing him to weep. The reproach of Allah Ta’ala is mentioned in His words :


“It is not fitting for a prophet to have a captive until he has put down his enemy on earth. You all desire worldly possessions, while Allah desires (the reward of) the Hereafter (for you). Allah is All-powerful and Wise.


Had it not been for the previous decree of Allah, you would all have been subjected to a great punishment because of the decision you took”. S. Anfal 67-68.


What this means is that if there had been no ruling from Allah, may He be glorified and exalted, to the effect that there is nothing wrong with a person making a decision based on his own opinion or ijtihaad, then Allah would have inflicted a severe punishment on him for accepting the ransom without any real struggle on earth.


When the Messenger of Allah (s.a.w.) received the above verse, he wept and his faithful companion Abu Bakr Ash-Shiddiq wept. Both of them cried bitterly which proved their deepest regret. To the extent that at that time the Messenger of Allah S.a.w. said:


“If the punishment of God were to descend from the sky, no one would be safe from it except Umar”.


Indeed, it was only Sayidina Umar r.a. who disagreed with the ransom for captives.


As we know, in the event as above, the Prophet s.a.w. could not do anything else, except only by ijtihad to make a decision that he considered good, because obviously there was no revelation at all that bound him, how he should do. The decision that was made was not a mistake or an error, let alone an offense. The reason for this is that an apostle should not do such a thing, except that there is a decision that is better, but this one he does not understand, so he just takes the good decision.


Another ijtihad of the Prophet (peace and blessings of Allaah be upon him) that is not considered the best is that he accepted the excuses of those who were left behind the battle lines, i.e. did not go to the battlefield, even though a thorough investigation of their excuses had not been carried out in order to be able to distinguish between those whose excuses were genuinely made and those who were just lying.


In this case Allah refutes this with His words:


“Allah has forgiven you (Muhammad), why have you given permission to them (those who stayed behind), so that you may know those who speak the truth and you may know those who lie” S. Taubat 43.


Among them is the reproach of Allah Ta’ala for the fact that the Prophet (peace and blessings of Allah be upon him) concealed the order of his marriage to Zainab the daughter of Jahshi after she had been divorced by his own adopted son Zaid bin Harithah. In: Allah Ta’ala Himself ordered him to marry her, in order to cancel or eliminate the custom that the Jahiliyyah had followed for generations as a matter of blind faith. It was the tradition of the Jahiliyyah that they made it forbidden to marry the wife of a person who was considered to be an adopted child after divorcing him. So it is like the prohibition of marrying the wife of one’s own offspring after divorce.


Zayd bin Harithah was the adopted son of the Prophet (s.a.w.), and therefore, like any other human being, the Prophet (s.a.w.) found it difficult to break with the customs, traditions or conventions that had become entrenched among his people. Such customs were firmly held by the Jahiliyyah.


However, what he felt, whether in the form of constriction or objection, was finally eliminated after receiving a mild but quite impressive reproach with the revelation of Allah Ta’ala as He said:


When you say to one whom Allah has favored and you have favored: “Keep your wife (do not divorce her) and fear Allah”. You conceal in your heart what Allah has made clear and you fear men, while Allah is the one who is more to be feared.


Then after Zayd had expressed his desire for her, we married her to you, so that in the future there may be no objection for the believers to marry the wives of their adopted sons, when they have expressed their desire for them. Allah’s command must surely be carried out.


A prophet should not object to what God has ordained for him. That is the fixed rule of God for the prophets of old. The command is a settled decision”. S. Ahzab 37-38.


It should be emphasized that if there are any other stories about the issue between the Messenger of Allah (s.a.w.), Zaid bin Harithah and Zainab bint Jahshi, other than the ones described above, then it is clear that they are mere tales and figments of the imagination that should not be believed.


Another incident that can be included in this field is the reproach that Allah Ta’ala addressed to the Messenger of Allah s.a.w. with His words :


,,He (Muhammad) became surly and turned his back.


Because a blind man came to him.


You know, maybe he wants to purify himself.


Or he may receive a warning and the warning will be useful to him.


There are people who feel that they have enough.


Then you pay close attention to it.


But there is no blame on you if he does not clean himself.


As for the one who comes hastily to you.


And he feared the Lord.


So you ignored it”. S. ‘Abasa 1-10.


The reproach came from Allah Ta’ala to the Messenger of Allah (s.a.w.) because he (s.a.w.) seemed to be hoping for the conversion of the rulers, leaders and warriors of Quraysh to Islam. Even if not all of them, some of them were enough. Because of this great expectation, a sad event occurred. When the Prophet (peace and blessings of Allah be upon him) was confronting the kingpins of Quraysh, preaching to them to worship the One True God and while they were attentively listening to his teachings and he was trying hard to instill that monotheism, suddenly ……………


At that time, when the atmosphere was warm, there came a man named Abdullah bin Ummi Maktum. He was a blind man, belonging to the common people i.e. ordinary people and commoners, not leaders and magnates.


Since he could not see, he went to the Messenger of Allah (s.a.w.) and interrupted him, saying: “O Messenger of Allah, give me a lesson from what Allah has taught you”.


Repeatedly this person said so and of course for the Messenger of Allah (s.a.w.), as is also the habit of people who are expecting something big to come, he (s.a.w.) felt bad about this ‘new arrival’. Wasn’t he (s.a.w.) doing ma’ruf bernahi munkar, but just arbitrarily cut off the conversation in the middle. His chest felt tight and his face showed the acidity of his distress. Yet the man could not see that the Prophet (s.a.w.) was showing his face.


Hence Allah Ta’ala then reproached the Prophet (s.a.w.) for such an attitude.


Since that incident, whenever the Prophet s.a.w. met Abdullah bin Ummi Maktum always said :


“Congratulations on meeting the person for whom I am reproached by my Lord.


In this connection, it may be mentioned that the Messenger of Allah (peace and blessings be upon him) recited the words of Allah, the Almighty:


“So should you (polytheists) regard Lata and Uzza. And the third Manat (as the daughter of Allah)” S. Najm 19-20


They (Lata, ‘Uzza and Manat) are good idols and their intercession is still expected.”


The fact that the Prophet (peace and blessings of Allaah be upon him) said the above is a false report and a lie that has been fabricated for the sake of debate and reasoning. This has to do with the words of Allah, may He be glorified and exalted, which read:


“We did not send any messenger or prophet before you, but when he recited (Our verses), then the shaytan whispered doubts to him about his recitation, but Allah then removed what the shaytan whispered, and then Allah strengthened His testimony (His verses). Allah is the All-Knowing, the Wise.” S. Haj 52.


Obviously the content of the verse above is as if a provision, which is not a prophet or apostle who at the time of expecting that the people or the ummah accept God’s good guidance or so that they like to accept his invitation, but will certainly be visited by shaytan who will put various obstacles or obstacles in front of the prophet or apostle. In addition, he is also tasked with whispering in his heart to despair of achieving what was aspired to. He persuades him not to be too eager to produce what he aspires to. Thus, if the persuasion had succeeded, the apostle or prophet would have weakened or given up without trying. But it does not seem to be Allah’s choice for this to be the case. Moreover, Allah Ta’ala also provides help to him, so that when the temptation of the shaitan comes, Allah immediately eliminates the whisper that causes his despair and instead keeps alive the hopes and ideals in his soul and heart.


This is what can be attributed to the personalities of the apostles or prophets appointed by Allah Ta’ala. Such a thing, even if it is also unpleasant and displeasing, still does not fall within the realm of disobedience, nor does it violate ‘ishmahan, nor does it diminish the lofty status of the prophets or lower them from the lofty rank they should attain.


At the same time, we should understand that the Jews and Christians seem to be unwilling not to speak ill of the personalities of the prophets and messengers, so they accuse them of something dirty, which in fact the prophets and messengers were purified by Allah Ta’ala from these things, guarded and protected. Instead, their books and writings make many outrageous criticisms and say that the prophets and messengers were fond of committing abominations and evil.


Moreover, what the Christians have done is even greater and more severe in the way they denounce and desecrate it. Their intention in doing so is nothing but to establish the existence of ishmahan (preservation from sin) specifically for the Almasih (Jesus Christ) alone and not for all of God’s prophets and messengers. By doing so, they intend to provide the most solid proof that only ‘Isa a.s. is pure from all mistakes and sins and from another point of view, they intend to instill a ‘belief that his coming a.s. was necessary to save the entire human race because of the mistakes made by his father Adam a.s. and what was passed on to his children. In short, Jesus Christ wanted to atone for the sins of mankind by sacrificing himself.


‘The creed or belief in the existence of a penance as mentioned above is a basic tenet of the Christian religion. Their book, which we are certain has been altered considerably, is sufficient reason to reject this belief.


Check carefully! In the books of the Christians there are several texts (religious statements) which state that Yohanna (Yahya) was superior to the Messiah himself and even greater in rank and that Yahya was the one who baptized him (purified him with baptismal water). It is also stated that Yahya was preserved from all faults and that he never drank alcohol or liquor.


On the contrary, there is information there that the Messiah himself drank alcohol, and did not even accept his mother’s invitation when he was called by her.


In the Gospel of Luke (1:15) it says:


“For he shall be great in the sight of the Lord, and shall not drink wine or strong drink: and he shall be filled with the holy spirit of his mother”.


Furthermore, in Luke (1:66) there is also the following information:


“For the hand of God is with us.”.


Next in the Gospel of Matthew (11: 11) it is mentioned :


“Truly I tell you, among all those born of women, no one has risen who is greater than John the Baptist”.


Furthermore, there is also the following information (11: 18-19):


“Because John came and did not eat or drink, the people said : “That he has a demon”,

“Now the sons of men come and eat and drink, and people say: “Behold, a glutton and a winebibber, the friend of a tax collector and a sinner”.


Regarding ‘Isa a.s. himself, there are many descriptions in the Gospels that he humiliated his own mother, even though the woman named Maryam who gave birth to him a.s. had been favored by Allah Ta’ala over all women in the world.


In the Gospel of Luke (8:20-21) it says:


“And they sent word to him, saying, ‘Your mother and your brother are standing outside to see you’.”


But he answered and said to them: “As for my mother and my brother, they are the ones who hear the word of God and obey it”. ‘




Allah Ta’ala says:


“So be patient with your messengers, the messengers who are among the messengers of Allah”. S. Al-Ahkaf 35.


Ulul ‘azmi means that he is very firm in his heart and pursues all his goals with all the energy he has, so that he finally achieves them.


There are some scholars who say that those included in the group of ulul ‘azmi are all messengers, so the word “min” which means “of” only indicates the type of messenger of God.


But the most famous among the many opinions is the one that says that the so-called ulul ‘azmi are five apostles, namely :


  1. Muhammad.
  2. Noah.
  3. Ibrahim.
  4. Moses.
  5. ‘Isa.


‘Alaihimus shalatu wassalam.


Allah Ta’ala has mentioned the names of the Prophets in two verses, explaining that they are indeed among the Prophets.


First: It is mentioned in Surah Ahzab thus:


“Remember when We (Allah) took a covenant from the prophets and also from you, even from Noah, Abraham, Moses and ‘Isa the son of Mary, and We took from them a solemn covenant” S. Ahzab 7.


Second: It is mentioned in Surah Shura, thus:


Allah has ordained for you the religion which He revealed to Noah and which We revealed to you, and which We revealed to Abraham, Moses and ‘Isa. The content is similar, namely: Establish by all of you the religion and do not be divided in its observance”. S. Shura 13.


The most excellent messenger


The greatest of the messengers is absolutely our beloved Prophet Muhammad (s.a.w.), the Seal of all Prophets and Messengers. In this regard Allah Ta’ala says:


The Messengers We favored some of them over others. Some of them spoke with Allah and some We exalted by a few degrees. And We gave testimony to ‘Isa son of Maryam, and We established him with the holy spirit”. S. Baqarah 253.


The above verse mentions a messenger whom Allah Ta’ala has granted several degrees of elevation, and it refers to none other than our Lord Sayidina Muhammad (s.a.w).


As for what can be used as evidence or the most obvious evidence in this matter is the verse contained in Surah Al ‘Imran which describes that some prophets before him (s.a.w.) had received good news of his coming, and had even taken promises and oaths to believe in the prophet who would come and would give his help if they found the time to be appointed as an apostle.


Allah Ta’ala says:


,,And when Allah took the covenant from the prophets: “I have given you the Book and wisdom, then there will come to you a messenger who will confirm what you have been taught, so believe in him and give him aid.


Allah says: “Do you all recognize and accept My covenant as such?”


They replied: “We all recognize”.


Allah also says: “Therefore let you all be witnesses, and I will be a witness with you. S. Ali’Imran 81.


While in a hadith narrated from Jabir explained that the Messenger of Allah s.a.w. said:


“By Allah, if Moses were still alive before you, there would be no place for him but to follow my teachings”.


As for the prohibition of the Messenger of Allah (s.a.w.) to his ummah not to make an assumption of superiority between some prophets and others, it has been said by him in a hadith which reads .


“Do not exaggerate among your fellow prophets of Allah”.


So what this means is that it is forbidden to exaggerate in glorifying these prophets, and Muslims should not underestimate any of the prophets appointed by Allaah.




All the prophets ‘alaihimus shalatu wassalam’s main task should be more concerned with providing help to all humanity and bringing them out of the realm of darkness into light. Therefore they are forever the advocates of goodness, the leaders of truth and the bearers of brilliant light in the darkness of the rampant world.


Every prophet will come after another prophet to further perfect what the previous prophet has built. So it is like repairing a building, so the new prophet comes as a successor and perfecter. so that the building is truly perfect.


As the last perfecter is our lord the Great Prophet Muhammad s.a.w. and therefore the religion brought by him s.a.w. is as a feeling or essence of the religions that have gone before, his da’wah is a da’wah that is certain to be eternal for all eternity, because in it contains the elements of life and the pillars of worldly and ukhrawiah benefit.


Alalh Ta’ala says:


This day I have perfected your religion for all of you and I have completed My enjoyment of you and I have willed Islam to be the religion for all of you. S. Maidah 3.


With the perfection and completeness of the religion. then the prophethood is finished and the apostolic task is completed.


In this regard Allah Ta’ala says:


Muhammad is not the father of any man among you, but he is the Messenger of Allah and the Seal of the Prophets”. S. Ahzab 40.


When the prophethood is finished, then the message is finished and therefore after Sayidina Muhammad (peace be upon him) there is no one who is appointed by Allah Ta’ala as a prophet and there is no one who is given the task of a messenger or messenger, because he (peace be upon him) is the end of all messengers of God. In this regard, the Messenger of Allah (peace and blessings of Allah be upon him) said:


My example and the example of all the prophets is like that of a man who built a house, and perfected it, and beautified it, and placed a red stone in its place. Then a man entered and saw the building and said: “How beautiful this building is, but only the place of this red stone is unfinished”.


I (Muhammad) am the completion of the place of the red stone. All the prophets ‘alaihimus shalatu wassalam ended with my coming”.




Our Lord the Great Prophet Muhammad s.a.w. has tasks that are great works and reflect his success in giving his da’wah to all humanity.


We can summarize these great works in the following:


First work: The Messenger of Allah (s.a.w.) has succeeded in eradicating idolatry and worship and in its place has placed faith in Allah and the Last Day.


Second work: The Messenger of Allah (s.a.w.) has succeeded in eliminating all the barrenness and degradation of the character and disposition of the people of jahiliyyah and in its place established among the people the virtue, nobility and noble and good character.


Third work: The Messenger of Allah (s.a.w.) has succeeded in establishing the right religion that can convey humanity to the highest possible peak it can reach in terms of perfection.


The fourth work: The Messenger of Allah (s.a.w.) has initiated the greatest revolution in history, a tremendous rapid change to overthrow all the rules that are detrimental to humanity, breaking into the realm of thought, conscience and the rules of life that are commonly practiced by the jahiliyya group of people who are completely incompatible with the realm of healthy and advanced thought development.


Fifth work: The Prophet s.a.w. has succeeded in uniting the Arab ummah and establishing the greatest sovereignty under the banner of the Qur’an, namely the law on the basis of Islam.


This is what can be mentioned which is a great work that reflects the success of the Messenger of Allah PBUH in carrying out the duties and obligations imposed by Allah Ta’ala on his shoulders As we all understand that such works are not easy to do. They are great and majestic undertakings and to uphold them or to surrender even one of them, one has to face no small obstacles and must be very dangerous.


It would have been impossible to produce one of them if it had been done by someone other than the Prophet himself. Much less to produce the whole of it and with such delightful, joyous and glorious fruits.


Carrying out the greatest works as above and then ending with the success of all of them in the manner and circumstances as we understand in the history of the Prophet Muhammad (s.a.w.), is undoubtedly the greatest miracle granted by Allah Subhanahu wa Ta’ala to our lord the Great Prophet Muhammad (s.a.w.).


Even if the Prophet ‘Isa had the miracle of being able to revive people who had died and the Prophet Moses had the miracle with his staff, then these two kinds of miracles if we compare them with what has been implemented by our Prophet Muhammad s.a.w., it is really inadequate something that cannot be compared to the awesomeness and specialty.




Among the many proofs of the truth of the sending of the Prophet Muhammad (peace and blessings of Allah be upon him) and his being a messenger appointed by Allah is :


First: That the Messenger of Allah (s.a.w.) was a zuhud person in the world of im. He never expected any reward or recompense for his duties. Just as he was zuhud in the matter of wealth or everything that we can say is materialistic (muterialistic), so he was also zuhud in position, rank, fame, rank and other things that are related to the second life.


As for his zuhud (austerity) in matters of wealth, a look at his habits of life alone will show this with clear evidence. He (s.a.w.) did not spread a bed made of silk nor did he ever wear clothes made of silk, nor did he ever wear ornaments of gold. The state of his home and household was that of an ordinary person. In fact, once for two months, there was no fire in his house at all, as a sign that there was nothing to cook.


Since there was no cooking for two months, ‘Urwah r.a. asked his aunt, the wife of the Prophet (s.a.w.), ‘Aisha r. ‘anha, about the food. ‘Urwah said: “My aunt, what can you use as an ingredient of life (food)?”. She r. ‘anha then replied:


“Only two black things (aswadan) are dates and water.”


Once Umar ibn Khaththab r.a. saw the Messenger of Allah (s.a.w.) sleeping on a worn-out mat, even the body of the Prophet (s.a.w.) was marked with its lines. Umar r.a. then cried.


The Messenger of Allah s.a.w. asked: “Why are you crying?”,


Umar r.a. said:


“How is it that the Kisra (the Persian Maharaju) and the Emperor (the Roman Emperor) both sleep on thick and thin silk, while you as the Messenger of Allah have a mat on your stomach?”.


The Messenger of Allah s.a.w. then said: “O Umar, would you not be willing if they had this world and we would have the Hereafter?”.


It also happened that one day the spoils of war came to the Prophet s.a.w. after the Muslims won a glorious victory.


The wives of the Prophet (peace and blessings of Allah be upon him) were eager to get a share of the booty in order to alleviate their poverty. Then they jointly asked the Prophet (s.a.w.) to be given a share of the booty. Suddenly, a noble verse was revealed which flatly rejected their request.


The glorious verse mentions:


,,O prophet! Say to your wives: “If you all desire the life and adornment of the world, then let me give you its pleasures, and I will divorce you in a good way.


But if you all desire Allah and His Messenger and the Hereafter, then surely Allah has prepared a great reward for those who do good from among you” S. Ahzab 28-29.


Upon the revelation, the Messenger of Allah (s.a.w.) gathered all his wives and said, “Do you want Allah, His Messenger, and the blissful Hereafter, or do you want wealth and temporary pleasures?”.


They all chose to love Allah, His messenger and the happiness of the Hereafter.


Therefore, the noble verse was revealed which is a praise for their firmness, namely :


“O wives of the prophet, you are not like other women. If you all fear Allah, do not be modest in your speech, so that those in whose hearts there is disease may desire it, but speak good words.” S. Ahzab 32,


It is forbidden for the wives of the Prophet (peace and blessings be upon him) to speak with submission because it may arouse the lustful desires of those who are ill-mannered or ill-tempered. Hence the warning to them to speak the truth and with reasonable firmness.


The zuhudan of the Prophet s.a.w. can also be proven at the time of his death. When he died, his armor was being pawned to a Jew. He s.a.w. during his life has never been full even once, from the food of bread.


As for what relates to the zuhudan of the Messenger of Allah (s.a.w.) in terms of rank, height of degree and so on, it can be reviewed from his daily matters.


One day the companions of the Prophet (peace and blessings of Allah be upon him) were praising him and applauding him, but he (peace and blessings of Allah be upon him) was not pleased with their attitude, rather he showed his displeasure and said:


“Do not flatter me as the Christians flatter the Almasih (Jesus) ibn Maryam”.


Once Walid bin Mughirah came to the Prophet (s.a.w.) as a messenger sent by the polytheists in Makkah. His main purpose was to offer him anything that he would like to accept as long as he did not spread the religion that he had brought. But the answer of the Prophet (s.a.w.) was very firm. Read before the messenger the beginning of Surah Hamim / Fushshilat. which summarizes any offer, if its nature is to hinder the da’wah, must be rejected outright. Even though the offer submitted was in the form of wealth, rank as king, women and so on. This is kezuhudan which is one of the characteristics of the many series of high morals possessed by the Prophet s.a.w..


Second: Among the proofs of the truth of the prophecy of the Messenger of Allah (s.a.w.) is that he (s.a.w.) was ummi, i.e. he was not able to read and write. However, in spite of this, the Prophet (peace and blessings of Allaah be upon him) was able to carry out great works as we have seen, even though he never attended any school or learned from any teacher. Yet he was very successful in fulfilling his duties and obligations and reached a level that no one before him or after him has ever reached.


The Holy Qur’an itself gives its account of such a fact, so that it may be taken as a sign of the truthfulness of the Prophet (s.a.w.) and proof of his trustworthiness. Allah Ta’ala says:


,,That is how We revealed to you the revelation (Quran) by Our command. You used to not know what the Book was and what belief was. We made the Quran a bright light by which We guide whom We will from among Our servants. And indeed you guide to the straight path,


That is the Way of Allah to whom belongs all that is in the heavens and the earth, Remember, all things return to Allah alone”. S. Shura 52-53,


Indeed, the Messenger of Allah (s.a.w.) was of course also an ordinary human being, not knowing anything about prophethood and not even being able to reach the Most High. So the acquisition of all that and the ability to be carried out by his two hands is a sign of the miracle granted to him by Allah Ta’ala.


Think of how many learned men and women, who devote their whole lives to scientific investigations and marvelous researches, would not be able to attain what the Messenger of Allah (s.a.w.) achieved.


There is no doubt that all of this is due to the help and encouragement of Allah, the Almighty.


AlQuran Alkarim mentions:


“And you (Muhammad) before this Qur’an, could not read the book nor could you write it with your right hand. Had you been able to write and read, those who deny your truth would have doubted (thinking that the Qur’an was of Muhammad’s own making)”. S. ‘Ankabut 48.


The fact that the Prophet (s.a.w.) was in this state was sufficiently testified to by his opponents and enemies who had come face to face with him. Such a fact has never been doubted by anyone, friend or foe. So the fact is that the revelation of the Qur’an was not the creation of Muhammad s.a.w. himself, because let alone compose like that, writing and reading were not able to. Isn’t this an undeniable fact?


Allah Ta’ala says:


,,And when Our clear verses are recited to them, those who do not expect to meet Us say : “Bring forth another Qur’an than this or break it”. Say to him: “It is not proper for me to tear it down of my own accord. I only follow what is revealed to me. Verily, I fear the torment of a great day, if I disobey my Lord”.


Say: If Allah had willed otherwise, I would not have recited this verse, nor would He have taught you this verse. Verily, my whole life before this was with you; why do you not reflect on it?” S. Yunus 15-16.


Third: There is something else that can be used as evidence of the truthfulness of the prophecy of the Messenger of Allah (s.a.w.), namely the shidiq (truthful) nature of the Prophet (s.a.w.), i.e. he never lied.


The truthfulness of the Messenger of Allah (s.a.w.) in all his words and sayings has been witnessed by the entire Ummah at that time. Indeed, there has never been a single instance of him telling a lie, either before he was sent as an apostle or afterward.


When he was first visited by revelation, he immediately went to his wife Khadija and said :


“I am afraid for myself”. Khadija said to him: “By Allah, surely Allah will not disgrace you forever. Have you not always been true in conversation, strengthened family ties, borne the burdens of relatives, entertained guests, provided assistance to the needy and helped sufferers throughout the ages”.


The Messenger of Allah s.a.w. for the first time showed his prophethood to Abu Bakr r.a. and wished him to embrace Islam. He (Abu Bakr) r.a. spontaneously believed him and what caused him to immediately declare his faith? It was none other than because he was well aware of the shiddig and trustworthiness of the Messenger of Allah (s.a.w.). When the Messenger of Allah (s.a.w.) showed his message, the shiddiq nature appeared on his face.


There was also a time when an A’rab (inland Arab) came to the Messenger of Allah (s.a.w.) and having just seen his face, he quickly said:


“This kind of face, by Allah, is not the face of someone who likes to lie”.




Not a single scripture was revealed by Allah Ta’ala in the past before the Qur’an Al-Karim, but all of them must have contained a very encouraging news about the birth of the last messenger of Allah, Muhammad s.a.w. and his prophethood.


In the Old Testament in the Book of Deuteronomy (Torah) there is an encouragement that says the following:


“The Lord came from Torsina and ascended to them from Seir, and his light shone from Paran, and he went forward with ten thousand devotees, and in his right hand was the book of Taqwa”.


What does the above verse imply?


The coming of God from Torsina shows that God once came to prophet Moses Alkalim a.s. in Torsina.


His ascension from Seir gives an understanding of the victory of prophetullah Dawud a.s. in the area of Seir.


As for the light shining in Paran, that is the good news about the birth of a messenger of Allah named Muhammad s.a.w. who came from the descendants of the prophetullah Isma’il a.s. Paran is another name for the land of Hejaz. This name was commonly used in ancient times.


Furthermore, regarding the advancement to the front accompanied by ten thousand devoted people is a hint of what the Prophet Muhammad s.a.w. had done, because he s.a.w. when entering the city of Makkah was also accompanied by his followers and servants as many as ten thousand people. Obviously it was the time of liberating the city from the clutches of the polytheists and kafirin.


It goes on to say that in his right hand came out the book of Taqwa. This indicates the Shari’ah brought by the Prophet Muhammad (s.a.w.) to the entire universe, whose light will continue to shine and illuminate everything that has to do with religion and the world, whether it is about the affairs of life in general or for the nobility of character of individuals and communities.


This is just an interpretation of the above verse. In the Gospel of John 14-15-17, it is mentioned as follows:


“If you love me, keep my commandments. And I will ask the Father, and He will give you another Helper, that He may be with you forever. This is the Spirit of truth.”


This means that there is no other helper except the Messenger of Allah Muhammad (s.a.w.) and this kind of information can also be found in Algurin Alkarim that the Messenger of Allah Muhammad (s.a.w.) is the end or the end of all prophets and messengers, therefore it can be said that he (s.a.w.) will be with all human beings forever with the shari’a that he brought.


Furthermore, in the Gospel of John 14: 26, it says this:


“But the Helper, the Holy Spirit, whom the Father will send in my name, he will teach you all these things, and bring to your remembrance all things that I have said to you”.


The above verse is in line with the words of Allah Ta’ala in the Qur’an Alkarim which reads:


“And We have sent down to you the Book (of the Qur’an) as an illumination for all things. S. Nahi 89.


In the Gospel of John 16: 12, 13 is also mentioned:


I have many more things to say to you, but you cannot bear them now.


But when he, the Spirit of truth, has come, he will guide you into all truth; for no one speaks of his own accord, but what he hears he will also speak, and he will declare to you the things to come.”


The above information is in line with the words of Allah, the Almighty:


,,Say: ,,The true has come and the false has disappeared. Indeed, that which is false is something that is bound to pass away.” S. Isra” 81.




The Holy Qur’an has recorded that the Prophet Muhammad (peace be upon him) was Allah’s fulfillment of the prayer of Prophet Ibrahim (peace be upon him), just as it was the glad tidings that Prophet Isa (peace be upon him) delivered to his people.


Surah Baqarah mentions a story that describes that Ibrahim and Isma’il once prayed to Allah Ta’ala. At that time the two of them were raising the foundation of the temple, then made the following prayer:


“Our Lord, send them from among themselves a messenger who will recite Your verses to them, teach them the Book and wisdom, and purify them. Indeed, You are the Most Noble and Wise.” S. Baqarah 129.


In Surah Shaf, Allah says:


,,And remember when ‘Isa the son of Maryam said: “O Children of Israel, I am indeed a messenger of Allah to you, confirming the revelation that was sent before me, the Torah, and to give you glad tidings of the coming of a messenger after me, whose name will be Ahmad (Muhammad)”. S. Shaf 6.


Imam Ahmad narrated with a hasan isnad from Abu Umamah, who said: “I asked the Messenger of Allah (s.a.w.) this:


“O Prophetullah, how did the Lord’s events begin before now?”.


He (s.a.w.) then replied:


“It is the prayer of my father Ibrahim, and the glad tidings of ‘Isa”.


Abdullah bin ‘Amr bin ‘Ash r.a. said: “The verse in the Qur’an which reads:


“O prophet, We have sent you as a witness, a bearer of glad tidings, and a warner. S. Ahzab 45.


The verse is in accordance with what is found in the Torah which reads:


“O prophet, We have sent you as a witness, a bearer of glad tidings and a warner, a shield for the ummi (common people).


You are My servant and My messenger. I have named you Mutawakkil (the one who surrenders). He is not stubborn, rude in disposition and does not like to shout in the marketplace. In fact, he does not like to repay evil with evil, but instead he loves to forgive and give forgiveness.


Allah will not take his life so that the religion that has gone astray can be straightened out and all mankind will say: “There is no God but All”.


Therefore, with the sending of the messenger, blind eyes, deaf ears and heedless hearts will be opened”.




Every messenger sent by Allah Ta’ala to convey His religion to all mankind and teach its laws, is certainly reinforced with verses (signs) that prove that he is truly a messenger appointed by Him, as well as that ja has a close relationship with the highest realm to obtain and receive teachings from it.


The signs used to confirm the truth of the apostolate given by Allah, may He be glorified and exalted, must be beyond what ordinary people are capable of and beyond the limits of their power, knowledge and experience. In addition, they must also contradict or not match the usual conditions that apply to ordinary objects, and they must be unusual in terms of the customary daily observances or the usual provisions of nature.


Therefore the scholars gave the name of the signs possessed by the apostle by the name of mur’jizat because in reality it can weaken or defeat the human mind to give its interpretation, as well as human power can not possibly do the equivalent of these signs.


The scholars have defined mu’jizat in terms of what is meant by a mu’jizat being something extraordinary (out of the ordinary) that Allah, may He be glorified and exalted, does for His sent prophet in order to establish clear evidence to show the truth of the prophethood of the apostle concerned.


Hence, in view of the above interests, the existence of mu’jizat is absolutely necessary, and displaying them is an obligation, so that by doing so the purpose of preaching the kerisalatan may be accomplished and the proof of God over all people may be established.


The signs that constitute the mu’jizat are things that are possible in reality, human reason cannot reject them, science does not deny them and even what happens can confirm the possibility of occurrence.


So those people who claimed to be God’s messengers then challenged their ummah by showing those extraordinary things. The people witnessed it with their own eyes and then believed because of the Mu’jizat thousands and even millions of people, throughout the centuries and as many as generations that changed.


Modern science has also established that it is possible for the rules of nature to be violated, giving rise to different declarations that constitute other, higher and better rules of nature. This is recognized by science, just as it recognizes that the mu’jizat of the living prophets are all true and valid.


Whoever examines what scholars have described about the spirit and the wonders of how it is brought about, and whoever investigates magnetism and the like, will be able to determine that these seemingly extraordinary things are actually possible matters, not impossible.


The believers who believe in Allah will not hesitate to believe something that is explained by the arm of a proof that confirms that there is no doubt about it, because they know that Allah, the Almighty, cannot be bound by His own stipulations. The decree alone is enough to calm their hearts. For example, in the case of the heat of fire. The believers know with certainty that Allah, the Almighty, who is able to make fire hot and burning, is also able to withdraw the properties that he has given it, namely heat and burning, so that it becomes cold like no fire, as happened to the prophet Abraham a.s. when he was put in the fire. He a.s. did not feel hot at all nor did his body burn. In this case Allah Ta’ala says :


The disbelievers said: “Burn him (Ibrahim) and help all your gods (which are idols), if you really want to act”.


(After he was put in the fire), We said: O fire, be cool and be the salvation of the infant Ibrahim”. S. Anbia’ 68-69.


The believers who truly believe in the power of Allah Ta’ala, must also believe that Allah who is the Almighty to make man from male and female. even the Almighty to make prophetullah Adam a.s. from the ground, must also be the Almighty to make man solely from the pure and virgin Sayidah Maryam without any contact or mixture according to the usual customs of nature or artificial creatures.


In this regard Allah Ta’ala says:


“Maryam said:,,How shall I have a son, when I have not been touched by man, and I am not an adulteress (tunasusiln).


He replied (i.e. the angel who was sent to inform him) – “Indeed, this is what must happen. Your Lord said: “It is easy for Me, and We intend to make it a testimony for the people and a mercy from Us. It is an appointed thing”. S. Maryam 20-21.


Allah Ta’ala also says:


“And (remember the story of) Maryam who guarded her chastity, and We breathed into her Our spirit, and made her and her son as a sign of Our power to all the worlds”. S. Anbia’ 91.


Believers who have firmly believed that Allah, the Almighty, gives women who have many children the fertility of the womb that is customary, is certainly able to give this to women who are usually called barren. This is what He did for the mother of the prophet Yahya ibn Zakaria (peace be upon him).


Allah Ta’ala says:


Zacharias prayed to his Lord. He said: ,,O my Lord, provide for me from Your side a good derivative. Verily, You are the Hearer of prayers.


Then the angel called him and he was standing praying in the mihrab (the angel said): “Verily, Allah gives you glad tidings of the birth of Yahya (your son), who will confirm the word of Allah, and be a leader, and a man of honor, and a prophet, and among the righteous”.


Zacharias said: “O my Lord, how can I have a child, when I have reached a very old age and my wife is barren”. Allah said:


“This is what must happen. Allah can do whatever He pleases”. S. Ali Imran 38-39-40.


Such is the belief of those who believe in Allah. They know that Allah Ta’ala is the Creator of this entire universe, the governor of everything in it, as well as the one who makes provisions, certainties and decisions according to His will. Therefore, Allah Ta’ala is not at all bound by the outward arrangement of rules that we all see.


The believers believe that behind the outward structure there are other structures that are beyond our human knowledge. But these invisible structures are not what the materialistic scholars, who are shallow in their knowledge and narrow in their outlook and way of thinking, say that what lies beyond our knowledge is a mechanism that works according to what they predict. They, that is, the superficial scholars, think that it all works without an organizer who brings order to it, or arranges its procedure.


We emphatically say: No, what they say is not true. What they say is totally wrong. The universe is far greater and far more sublime than what is depicted in their narrow minds. They cannot possibly know the whole of it and what they do know are merely names that are used to cover up their own ignorance and to appease their deluded hearts”.


That is the truth about their situation and circumstances. The problem is very easy if we like to return to the original law, namely the Qur’an Alkarim.


In this case AlQuran Alkarim mentions about themselves as He says:


“And you have not all been given knowledge, but only a very few”. S. Al-Isra 85.


In the book Al-Islam ma’al hayat (slam with life) there is a description with the title :


,,Modern science and the stopping of the sun”.


Among them are mentioned as follows:


In the narratives of the prophets it is mentioned that Yusya’ bin Nun was one day engaged in a very fierce battle against the enemies of Allah Ta’ala. The sun was about to set, and the battle was not yet over. Yusya’ seemed to be afraid that his enemies would be able to defeat him if the battle dragged on until the next day. He wanted to finish the battle that very day, whether he won or lost.


So he said to the sun:


O sun, you are in obedience to Allah, and so am I. So I ask you to pause for a while so that Allah will give you a decisive reward and defeat His enemies before your sunset. Therefore, I ask you to stop for a while so that Allah will give you a decisive reward and defeat His enemies before your sunset”.


Allah granted what Yusya’ asked for and because of his answered prayer, the sun stopped temporarily. The time of day was increased until the victory could be achieved by Yusya’ bin Nun.


This is the story of Yusya’ bin Nun.


Then there are others, namely : Allah, may He be glorified and exalted, says (interpretation of the meaning):


,,Then We revealed to Moses: “Thou shalt strike the rod into the sea”.


And the sea was divided in two, and each of the two halves was like a great mountain, S. Shu’ara 63.


The commentators say:


Moses a.s. and those who fled with him for fear of being killed by the Pharaoh, when they reached the edge of the sea, and could not find a way to cross it, then Allah Ta’ala said to Moses a.s. to strike his stick on the sea.


For the sake of him a.s. obeyed the command of his Lord, namely after the stick was struck, the sea split and the two edges suddenly gathered sideways, so that it soared upwards to the height of the mountain. The land in the middle of the parted sea was used by Musa’a.s. as a way out of the difficulty he was facing. That is where he a.s. and all his followers passed. Fir’aun and his people continued to pursue him and also took the same path as that taken by Moses. But for the sake of Musa and his followers had almost reached the opposite bank while Pharaoh and his people were still in the middle of the sea, suddenly the water of the sea gathered again. So the sea that Moses a.s. was still traveling on became dry, while the one that Pharaoh was traveling on had come back together as it was.


These two events, each of which was a mu’jizat, were regarded as lies by the disbelievers. The two real events were dismissed as impossible and not believed in at all. The reason for their disbelief was:


First: Because these events violate the usual rules of nature.


Secondly: Because of the assumption that if they were true, they would also be mentioned in the books of other religions, because they are natural wonders that are truly extraordinary and unprecedented.


These are the reasons why they don’t believe it.


I have read in the newspaper Aljumhuriah of the thirteenth of the twelfth month of 1957 that there is a book that has been published recently and has caused a lot of excitement among modern scholars of science and also caused a lot of excitement among scholars of history, because this book with decisive and reliable figures states that it is true what happened regarding the splitting of the ocean and the stopping of the sun in the middle of the sky.


The author of the book was a Russian (Soviet Union). He was a natural scholar and was named Immanuel Phlykovsky. He lectured in natural sciences at the University of Edinburg, as well as at Moscow University in history, law and medicine. He also taught life sciences in Berlin and Zurich, and even taught mental medicine in Wiena.


Suddenly, without realizing it, he has come out with very exciting investigations that have been carried out for decades. These investigations resulted in a scientific determination that what is mentioned in the Qur’an about the parting of the sea and what happened in the history of the prophets is true and not an impossibility.


I think it would be useful to quote some of the contents of the book, as copied and published in the Aljumhuriah newspaper.


The newspaper wrote: The author of the book stated so:


A great light passed beside the globe of the earth at the time of Yusya’ bin Nun, who was the caliph of Musa ‘alaihimus salam.


The event of the appearance of the great light will be repeated again after seven hundred years. This great natural phenomenon, which is actually driven by a power that is hidden and very extraordinary and cannot be seen by the eye, is what is called a mu’jizat contained in the holy books sent down from heaven, also contained in the Torah, Injil and Al-Ourin.”


It is true that the approach of a planet or a great light towards the earth can cause a variety of major facts that are diverse and unusual. Among the consequences is that the rotation of the earth on its axis will be slowed down or may even stop altogether, so that in the human view it seems as if the sun has stopped rotating and remains stagnant in the middle of the horizon. Another of its effects is the splitting of the seas or the hanging of clouds in the form of straight poles from bottom to top throughout the day and night.


It also happened that in the time of Pharaoh there was an extraordinary planet that was not visible at any time, traveling close to this earth, then causing rain to fall on the earth so that it was a flood (flood) whose water was red in color. This water, when it hit the earth or entered the rivers or oceans, became like the color of blood. This event is confirmed by the verse found in AlQuran Alkarim which reads : 


“So We sent upon them thafdn (floods), locusts, lice, frogs and blood”. S. A’raf 133.


This red-colored water fell in various parts of the earth scattered here and there.


In fact, mu’jizat, which are extraordinary things that violate the provisions of physics and nature as stated above, certainly cannot make it but the power of the One who created the universe itself.


The miracle ended when Moses a.s. fled from the pursuit of Pharaoh from Egypt, and Pharaoh himself followed him, accompanied by his large army. But the sea parted and Moses a.s. passed through safely while Pharaoh and his army followed behind. Suddenly the sea returned to its original state. The sea closed and caused the drowning of the pursuers, so that all those who pursued him, along with their horses and vehicles, were swallowed up. Not a single person survived that great disaster”.


again The author of the above book was in the Jain section mentioning agi :


At the same time that Moses (a.s.) was sent, many Chinese historians claim that the sun did not set at the time it was supposed to set, and there were many consequences to this event, such as the burning of forests and the melting of ice.


This was the situation at that time, the earth was silent, as if there was indeed a mighty force that made it all. But it cannot be known exactly how long such a state was before the earth began its normal rotation around its axis again.


But does the earth actually follow the path of its rotation according to its usual direction?


Actually, the earth that now rotates from west to east, will it also be the case forever. If we like to go back to ancient maps to give an answer to this question, then the answer is : No. The reason is because some maps painted by the people of ancient Egypt on the roof of one of the shrines show that the earth before it stopped was rotating from east to west. This opinion is also confirmed by Plato in his conversation about the atmosphere of this world and he said: “This sun used to set where we now see it rising”. This is exactly what the verse of the Qur’an says: .


God is the master of the two masyrik (rising places) and the two maghrib (setting places)”. S, Rahman 17.




Certainly, the miracles of the apostles and the signs of the prophets should not be confused with the things that happen in the hands of people other than apostles and prophets, even if they seem to be equally extraordinary.


Mu’jizat is always followed by a challenge and is in the hands of people who are famous for their piety and pious behavior, moreover, those who have it are people who have really been able to reach the highest peak of moral glory and obedience that is unlikely to be reached by any human being.


In addition, the arrival of the mu’jizat is not at all by the efforts of a human being and cannot be learned by anyone. Mu’jizat is merely a favor granted by Allah Subhanahu wa Ta’ala to the apostles and prophets who were appointed. So they got it without any effort, because as we explained earlier, that mu’jizat is not in their power to cause it at all. It is only Allah, the Almighty, who can perform them. So the existence of the mu’jizat is a sign of Allah’s power and shows His Deity. These miracles were given to His prophet to challenge those who denied and denied His truth. Challenging means as an invitation whether the opponent: can also do as he did it. If not, it is clear that his apostleship and prophethood are true.


As for the things that are considered as extraordinary caused by the hands of ordinary people, namely other than apostles and prophets, then these things are as described by Sjekh Rashid Ridla as follows:


“There are indeed information quoted from various nations in all masses, as mutawatir (many paths) quotations that all describe the type and not the colors, but they are not the reality that is the essence.


Some of the things that are regarded as extraordinary have causes that are not actually known by many people, some of them can be done as actions and speed that can certainly be known through diligent effort and special study, some of them are privileges for people who have the power of the soul to be directed towards certain goals or in providing guidance from people who are strong in their will against those who are weak in their will.


In both cases, mukasyafah (knowing something before it happens) can be included in some cases, or magnetism can be used to put people to sleep, or to heal the sick, especially those who are afflicted with three nerves, in which case a belief or presumption can be detected.”


Then he said: “Among the things that are regarded as extraordinary is the deception of the eyes by means of superstition, which is practiced very skillfully by magicians and also what was done by the sorcerers in the time of Pharaoh, which is mentioned in the word of Allah :


“And suddenly their mines and their staffs appeared as phantoms as if they could walk, because of their magic”. S. Thaha 66.


Also included in this issue is the deception of the ears, such as that practiced by people who claim to have servants (khadam) in the form of jinn. At night such people speak in a very strange voice, which is not the usual voice that is used. People who believe them think that this is the voice of the jinn who are their khadam. Sometimes, even during the day, they speak with an internal voice that comes out of their stomachs without moving their lips or mouths. Therefore, the above-mentioned group of people should not be trusted at all. And so on ……………


So try to compare these things that are considered extraordinary with the miracles of the prophets and the signs of their apostleship.


What does it all mean compared to the parting of the sea as a miracle of Moses a.s., or the bringing to life of the dead as a miracle of ‘Isa a.s., or the pulling of a camel out of a boulder as a miracle of Shalih a.s., or the gushing of water from the fingers as a miracle of Muhammad s.a.w.?




Karamat is something that comes from someone who is considered a beloved of Allah, or waliullah, and is a sign that Allah honors him. It is not a requirement that the karamat be something extraordinary or out of the ordinary that is common among people.


Among the forms of sacredness are istigamah (steadfastness), receiving guidance or help to immediately continue to do obedience to Allah Ta’ala, increasing knowledge and deeds, as well as providing correct guidance to all creatures.


Occasionally, extraordinary things happen in the hands of some righteous people in certain instances. This can also be included in the category of karamat that always accompanies those who are sincere for Allah Ta’ala and those who spend all their time in worship of Him. Such people must be people who are clean in nature and also pure in soul, as happened to sayidah Maryam. This incident is narrated by the Holy Qur’an, which is :


“Whenever Zacharias came to see Maryam in the mihrab, he found food nearby. Zacharias said: “O Maryam, how did you get this food?” Maryam replied: It is from Allah”. Verily, Allah provides for whom He pleases with unlimited provision.” S. Ali Imran 37.


However, it does not need to be displayed, it does not need to be used as a challenge, because it is not for conquering those who want to resist. So in accordance with its nature, it must be hidden and kept secret.


Sjekh Ahmad Rifa’i said: “Indeed, the “waliullah” must cover or not show the salvation they have obtained, just as a woman must cover or not show her menstrual blood. So karamat is very different from mu’jizat, because showing and broadcasting mu’jizat is obligatory so that using it will complete the message of Allah Ta’ala.”




No messenger has been sent by Allah, may He be glorified and exalted, but He has confirmed him with signs in the form of natural events and miracles that go against the usual circumstances of human beings, as well as those that go beyond the limits of their intelligence. The point is that by showing these things in his hands, it can be used as evidence that the one who claims to receive the message is truly believed to be a messenger of God, in addition to the various glad tidings and warnings that he conveys.


Hence, the burning of Prophet Ibrahim a.s. by the blazing fire, the camel coming out of the rock in the presence of Prophet Shalih a.s., the staff of Prophet Musa a.s. that could turn into a snake or split the sea when struck, and the very strange and miraculous things that Prophet Isa a.s. was able to show, all of these fall under the category of mu’jizat that absolutely needs to be shown as described above.


Mu’jizat like the above is an event that can be easily perceived by the senses. Allah, the Almighty, deliberately made them so, because at that time the human mind was still at a level that had not yet reached the level of intelligence or scholarship. In addition, at that time these prophets, who were miracles, were still highly esteemed, considered to be of very high quality and of great value. Because of their unusualness and intricacy, they reached the level that any human being who possessed them or could perform them would be obeyed and others would surrender to them unanimously.


Furthermore, after the progress and development of the human mind, it has entered the realm of ingenuity and scholarship, and even the former life has been abandoned and replaced by a life full of thinking and the use of reason which in its course has shown rapid growth, then the miracles that once occupied a high position are no longer a powerful weapon. The mere display of miracles is not enough to be used as the only evidence to show the truth of the message of Allah Ta’ala.


It is certain that Allah Ta’ala will not give man an understanding of how to protect that spiritual life from the time he is a child and an infant, but neither will he let him run wild after he has traveled the tortuous path of giving his views according to reason. So the freedom of thought remains, but it is not left unchecked. Hence, once the realm of thought is firmly established. Allah Ta’ala also provides proofs or arguments in the matter of risalat with something that can also be in accordance with the development of the human mind to the highest level.


Therefore, the Messenger of Allah Muhammad (s.a.w.) was sent and he was equipped and confirmed with a mu’jizat in the form of scientific, logical proof, as well as an extraordinary miracle. The most important of these miracles is the holy book Alguran Alkarim, which we can see today and forever.


As proof that the Qur’an is truly a mu’jizat is the challenge posed by Allah Ta’ala Himself in His word which reads:


,,Say: “If all men and jinn were gathered together to make a likeness of this Qur’an, they would not be able to make a likeness of it, even if some helped others”. S. Isra” 88.


Imam Bukhari and Imam Muslim narrated a hadith from Abu Hurairah r.a.. that the Prophet Muhammad s.a.w. said


“Not one of the prophets has been given anything commensurate with the one who believes in him. Only what has been given to me is a revelation revealed to me by Allah. Therefore, I hope that I will have the largest number of followers on the Day of Resurrection”. Narrated by Bukhari and Muslim.


The Qur’an Alkarim is not a creation or an invention of any man. It is a revelation of Allah that was revealed in the most perfect form possible.


Allah Ta’ala says:


“And no one can speak with Allah except by revelation or behind a veil, or He sends a messenger, and with His permission He reveals what He will. Verily He is the Most High and Wise”. S. Shura 51.


The above verse establishes the form of three kinds of ways of revelation, namely :


  1. The revelation comes down in a way that gives the understanding of the revelation in the heart and this can be likened to a blow that can be felt in the memory and heart.


In a hadith it is mentioned thus :


“Verily, the holy spirit (Gabriel) has breathed into my heart that every man will not die until he has had enough of the provision prescribed for him. So fear Allah and do well in seeking that provision.”


  1. Having a conversation behind the veil, which means that the prophet who is given revelation can hear God’s words without seeing Him. This is what happened to Prophet Moses a.s. when he heard a call from God behind a tree.


In the Qur’an it is mentioned:


Moses said to his family: ,,Stay here. Behold, I see a fire, that I may bring you news, or a burning torch from there, that you may be warmed. When Moses came there, there was a voice calling from the right side of the valley, in the blessed place of a wooden tree, saying: “O Moses, surely I am Allah, the Lord of the worlds”. S. Qashash 29-30.


  1. The revelation is in the form of speech delivered by the angel in charge of bringing it, Jibril a.s., from Allah to His apostle. Therefore, the apostle can see the angel in the form of a man, that is, the angel incarnates himself as a human being, but sometimes still shows his original form.


Bukhari narrated from ‘Aisha r. ‘anha that Harith bin Misyam asked the Messenger of Allah s.a.w :


“O Rasulallah, how did the revelation come to you?”


He s.a.w. replied:


Sometimes he would come to me as a chime and this was the hardest for me, then after the chime stopped, I understood and memorized what he had said.


Sometimes an angel comes to me in the guise of a man, and he speaks to me and I remember what he said.”


‘Aisha rr, ‘anha said:


“Indeed, I saw him on a very cold day when the revelation came. After the revelation was cut off from him (finished), it appeared that his forehead (Rasulullah s.a.w.) was dripping with sweat”.


The perfect form of revelation is by sending a messenger (angel) who brings the revelation.


This is the form that Allah Ta’ala sometimes uses in sending down the Qur’an Alkarim. So the descent was by the intercession of the angel Gabriel a.s.


In this regard Allah Ta’ala says:


“Verily, the Qur’ān is a revelation sent down by the Lord of all worlds”.


Its descent is carried by the trusted Spirit (Jibril).


It was revealed to your heart, that you might give warning.


In clear Arabic”. s. Shu’ara” 192-195.


Allah Ta’ala also says:


,,Say: “Whoever is an enemy of Gabriel, it is he who sends down revelation into your hearts by the command of God, confirming the previous revelation from him and to serve as guidance and glad tidings for those who believe. S. Baqarah 97.


The revelation contained in the Holy Qur’an Alkarim is a revolution to break down all kinds of falsehood in all its forms and manifestations, as well as to eliminate all kinds of corruption and the causes of it. For this reason, all the absurdities and superstitions that pollute the realm of thought are overthrown, and the perversions that taint the pure and clean nature are destroyed. At the same time, it is not neglected to destroy bad habits and customs that can paralyze freedom of thought and freedom of will.


Indeed, it has all been overhauled in a very drastic way, an extremely rapid overhaul, so that all banners of evil and ugliness have disappeared, all colors of corruption and abomination have been expelled. In their place are implanted those qualities that can give right guidance to the human mind, can give a bright light to the heart and thus the soul will become sublime and noble, so that it can reach the highest level that can be achieved by someone who wants to pursue true human perfection.


The revelation contained in AlQuran Alkarim still has other tasks, namely providing education, to individuals, providing guidance on how to congregate or unite, realizing the basic law based on consultation, while the main purpose of the religion of Allah Ta’ala in addition to bringing order to worldly tactics and the welfare of the entire human race, also to provide da’wah and invitation so that all people can enjoy the true religious guidance. If this can be accomplished, then it is certain that humanitarian friendship or ukhuwah insanilah will be easily achieved and can be spread throughout the surface of this earth. This is what will certainly accelerate the incarnation of the general welfare under whose auspices all human beings can live with sentience and joy.


In fact, the revolution initiated by Alguran was not aimed at any particular benefit, nor was it for the benefit of any particular nation, nor was it for the benefit of one group of rulers over another group of rulers, nor was it for the benefit of one sect or school of thought over another sect or school of thought. That is not the purpose at all. On the contrary, it is to benefit all the people of this world, regardless of their nationality and color. In short, it is to create the benefit and prosperity of the ummah throughout this universe.


The revelation received by the Great Prophet Muhammad (s.a.w.) came to solve the perplexities that have puzzled all human beings from then until now.


Therefore, the function of the revelation must be to provide positive answers to the questions below:


  1. What is religion and what is its mabda’ or basis
  2. Who God is and what are His attributes
  3. What is risalat? Who are the messengers and what are their duties?
  4. What exactly is the material of the afterlife?
  5. What is goodness? What also is badness? And what is the way of retribution for these two things?
  6. What was man created for? What is his duty and position in this universe?
  7. What is the relationship between man and man? And what is the relationship between one ummah and another ummah or one nation and another nation?
  8. What is the relationship between men and women?
  9. What is property? Where does it come from and how is it distributed?
  10. What is a happy life? What is the way to attain it?


Thus, the Qur’an has been able to solve hundreds of questions that have been posed to the minds of all human beings and which have not been ignored at all by the investigators of science and philosophy.


It seems that any human mind would be too weak to solve or obtain an answer to even ten percent of the many questions posed, let alone to cover all of them. It would probably take a lifetime to solve just one question.


There is no other purpose than that, except that each person should be able to go beyond the whole of his life and have the necessary provisions. So the solutions, which are the answers to the questions, should be used as a banner that guides him in the right direction and keeps him away from any kind of misguidance, whether it has to do with religious matters or avoiding deviations in this changing world.


In this regard Allah Ta’ala says:


“And if all the trees of the earth were made into pens and the seas into ink, and seven seas were added to them, the words of the Lord would not come to an end”. S. Luqman 27.


All of these issues come in a very beautiful literary setting, which is sweet to the ear and can affect the subtle feelings of any human being who pays attention to them, and can even attract or control themselves and their souls. Furthermore, all the feelings to do good can be generated. Meanwhile, the words contained therein are far from being contradictory and their meanings are not paradoxical.


Allah Ta’ala says:


“If the Qur’an had not come from Allah, they would have found many contradictions in its contents”. S. An-Nisa’ 82.


This means that because the Qur’an was revealed gradually over a period of 23 years, the spirit, content, information and stories contained therein, despite the different times and circumstances, remained the same, unchanged and did not contradict each other.


In fact, there has never been a book that can match this holy book Al@urain Alkarim, both regarding the height of its content, the clarity of its information and the depth of its memorization in the soul. That is why the scholars have directed their attention to studying everything related to the content of the Holy Book, such as its words, meanings and meanings, beliefs or creeds, manners, Shari’a and so on. With the existence of these diverse investigations then they It succeeded in making a great and majestic heritage that took shape as Sciences of various nature and title, as well as special ones regarding literature, culture and others It is very large treasury generated by the power of this special holy book. Hambat kinipun still remains and will continue to remain a very good and important material for the seizure of progress and humanity whose fruits can certainly be enjoyed by all mankind by feeling a nobler life and a more prosperous way of life.


In this regard Allah Ta’ala says:


“That is how We revealed to you the revelation (in the form of Al-Ouriin) by Our command. You used to not know what the Book was and what belief was. But We made the Qur’an a bright light, and by it We guide whom We will of Our servants”. S. Shura 52.


This is the most important form of mu’jizat granted by Allah Ta’ala to His ummi prophet, who was not able to read and write and did not need this intelligence, because everything was received directly from his Master who created the universe with everything in it.


The Mu’jizat in the form of the Qur’an is what strengthens the truth of his recognition as God’s messenger. It is also the one that becomes a very powerful tool to change the soul and heart, to give a bright light to the vision, to give a noble upbringing to the ummah and the nation, in fact it is also a guideline for realizing a country that is just, strong, full of prosperity and welfare. All of this was only done in a very short period of time, just a few years that could be counted on the fingers of one hand.


Think about it carefully!


If turning a stick into a snake is a miracle to be admired, then isn’t it even more admirable to change minds and hearts that were originally lost to receive good guidance.


If bringing a dead person back to life is a miracle that is an extraordinary thing by which Allah confirms the prophethood and apostleship of one of His prophets, then is it not even greater to bring to life a people who are dead in mind, illiterate and very stupid and despised, then turn them into a people from whom the source of light and guidance comes out. Isn’t this alone something so extraordinary that when compared with other mu’jizats, it seems that the others will become dim and gloomy because they cannot stand the brilliant light of that one mu’jizat alone.


A poet said:

Allahu Akbar.

Actually this religion of Muhammad with its holy book,

Is a radiant light,

Powerful and more determined.


Don’t mention it,

Other books alongside it.

The Book of Muhammad is like the break of dawn,

Then the light of all the lamps disappeared.




11. ROH




Humans are composed of two elements, the gross body and the subtle spirit.


With his body, the human being can move and feel everything.


With his spirit, the human being can discover, remember, think, know, will, choose, love, hate and so on.


The origin of the human body is soil. This seems to be a certainty that one cannot help but recognize. This can be proven by the fact that just as soon as a human being dies, he will revert to his first element, which is not at all different from the elements found in soil or earth.


If a human being were to take a handful of soil from the fertile earth and analyze it chemically, he would surely come to the conclusion that the soil is composed of various elements. Furthermore, if he were to take a piece of the human body and carry out chemical investigations and decomposition as well, he would surely come to the conclusion that the human body is also composed of elements that are also the same as the elements in the soil.


Scholars of chemistry have enumerated the various elements of which the human body is composed.They say :


In the human body, there is enough carbon to make as many as 9000 pens.


There is also enough phosphorus to make 2000 matchstick heads.


It also contains other substances such as iron, lime, potassium, salt, magnesium, sugar and sulfur.


They all include mining objects from which the earth’s clods are made.”


As for the issue of the spirit, even today it is still a hot topic of discussion among intellectuals and scholars, especially philosophers. Debates about it continue, new opinions arise and seminars on the subject of the spirit are held. However, we have not yet reached the point where we can find the final point of a decisive opinion. There have been complaints from this side and that side: ,,Unsatisfactory -…… .


Meanwhile, we must know how the Qur’an gives its guidance in this matter?


It is clear that from the time it was revealed, the Qur’an has provided an answer to the question that seems to be an irrefutable answer. This shows one of the many signs of its miraculous power that the Quran itself can show.


What does Allah Ta’ala say about this spirit?


And those same people ask you (Muhammad) about spirits. Say: “The spirit is the business of my Lord, and you have not been given knowledge except in a very small degree”. S. Isra” 85,


Isn’t it obvious?


The spirit belongs to the affairs and matters of Allah, the Almighty, which no one else can know, not before, not now and not later, not even forever.


In short, only Allah, may He be glorified and exalted, can see its essence, and man has not been granted the means by which he can find out the true nature of the matter, nor can he have knowledge of its nature and state, its material form and its colors. The knowledge that he does have, as explained in the words of Allah above, is limited and very little. Therefore, it is not possible for him to recognize the nature of matter and objects, nor is it possible for him to truly solve what is perceived around him. So how can he be knowledgeable enough to investigate or reach one of the secrets that Allah, may He be exalted, has kept secret and even one of the supernatural things that He has hidden.


Actually, the highest knowledge that we can obtain about the spirit is that the spirit dwells in the body and that with the existence of the spirit, the life of the body appears and we can also know what is caused by the life, for example, the living body can then understand, understand, remember, think, know, want, choose, love, hate, and others. In addition, what we can know again is that the spirit is at any time separated from the body that is its residence and the body that has been left by the spirit is always a dead object, frozen and has no movement at all, just like other inanimate objects.


From this point of view we can conclude that the spirit granted to man is the substance that distinguishes between man and other objects in this universe.


Isn’t it because of this spirit that the human being then becomes a clever and pious person by himself, so that all angels are ordered by Allah to bow down to pay homage to the human being. In fact, Allah has blessed the human being with everything in the heavens, the earth and what is between them. Everything is subdued for the use and benefit of the human being. It’s not just a matter of what you do, it’s also a matter of what you do, and how you do it.


Allah Ta’ala says:


,,And when your Lord said to the angel: “I have made man from dry clay, from black mud until it takes shape. And when he was made, and I breathed into his body My spirit, then let all of you bow down to him”, S. Hijr 28-29.


There are some Islamic scholars who give a definition of the spirit and say :


The spirit is a substance that has a distinct nature and is different from other objects. It is a nuranic soul (a kind of nur or light), very high in position and alive. In addition, it can separate and leave the gross body and can spread in the body cavity like the flow of water in a living green stalk. The spirit is not separated or divided.


To the body it gives the impression of life and what is related to the existence of that life, as long as the body is still able to accept the indwelling of the spirit in it.”




The existence of a substance called spirit is fully agreed upon by all religions that come from heaven, namely from Allah Subhanahu wa Ta’ala.


Millions of people have been convinced of the existence of this spirit and have believed in it since they came to know these religions.


Even the purely materialist tradition used to believe in it, which spread until the last three centuries, then suddenly the materialist tradition denied or obviously did not recognize this fact anymore and opposed it vehemently. It declared that there is no other realm except the one we are witnessing today, that there are no other objects except these visible ones and that therefore there is no place for the so-called spirit in this manifest universe.


There are many people who are influenced by the existence of this distorted understanding. Even many of its advocates, helpers and propagandists are everywhere, so that it can almost eliminate the faith of every religious person who believes in it. The materialist ideology also strongly opposes and even goes beyond the limits of the teachings that have been recognized by humans in relation to divine guidance and religious beliefs. All that smells of religion is eroded and in its place is pumped out science based solely on natural science investigations which they consider to be the reality that exists. Such was their effort in this direction.


However, it seems that Allah, the Almighty, has destined that the activities carried out by the materialists will not be fully successful. Allah, may He be glorified and exalted, has mobilized some of the godly scholars and scholars to address this issue with the utmost scrutiny, presenting evidence that is also based on science regarding the existence of a spiritual realm that exists beyond the realm that can be witnessed with the naked eye. The evidence presented is so clear and obvious that there is no room for doubt and no place for denial.


Various associations have been established for the sole purpose of discussing, investigating and debating the question of the spirit. Subsequently, one can feel that there is a stability and a real essence that has never before crossed anyone’s mind.


Let us quote some of what Professor Ustazd Mohammad Farid Wajdi Rahimahullah wrote on this issue. He said:


The history of the formation of the Spirit Discussion Union in England in 1882:


In the book, “Human Personality” by Professor H.W. Mayers, professor of phsycology at Cambridge University, it is described as follows:


Around 1873, when the flow of materialism was rampant in all corners of the country in this world, to the point that it also invaded our country and could affect the minds of the people, then at that time …………


There was a group of friends gathered in Cambridge and all were of the opinion that the issue under dispute and this very difficult and complicated issue (by which we mean the issue relating to the discussions about spirits) was of great importance and absolutely necessary to be solved seriously up to that point.


I myself (the author of this description, Prof. Mayers) am of the opinion that a real attempt to do this has not been made at all up to that time. The point must first be answered: “Are we really experts in discussing this issue? Or are we not experts yet? If we are not experts, then it is certainly not appropriate to approach us to discuss something that relates to the invisible and unseen realms.


However, I myself would be satisfied if I could find out about the matter of the world beyond the gross world in a way that science could accept as sound, warranted and accountable. So it should never be based on extracts from ancient stories, nor should it be based on thinking about what lies beyond the gross world. Rather, it should be by using another system of making real investigations, experiments and testimonies, and then matching them with what is reality and what appears outwardly. Such a method is likely to lead to discussions that are honest, accurate and in line with what is actually there, because only then will the investigation be spared from bad intentions or being mixed up with bad interpretations or that could even lead to falling into the valley of mistakes and wrong desires.


So what I’m aiming for is to go through our usual paths using our existing intelligence, experiences and knowledge of this visible, sense-perceptible realm.


The discussions that we are obliged to undertake should not be based solely on the conclusions of past history, nor should they be based on things that came out of God’s revelation, or on other things that happened in ancient times. But we must do so based on experience and experimentation. This is necessary before anything is undertaken, as is the case with all scientific discussions with the most thorough understanding possible and despite the difficulties encountered. So the basis must be the use of experiments that can be repeated every day as desired. We hope that we will be able to add to it in the future for completeness and perfection.


In short, these discussions and investigations are absolutely obligatory on the basis of the conditions mentioned, namely: “If the spirit world really exists, and if it is true that it has existed at any time, and if the veil can be lifted and the reality of it witnessed, then it is obligatory that the reality of it should also be witnessed in our own time”.


Now, it is with these aims and guidelines, or with the general provisions commonly used in any scientific investigation, that the Spirit Discussion Association, of which I am a member, must deal. In short, the problem of the existence of spirits must be solved in a modern systematic way.”


Prof. Mayers then began his efforts, to conduct workable experiments. Others have followed the same path as this gentleman in conducting his investigations. How he conducted his investigations need not be stated here.


The professor went on to say:


I have already made investigations and experiments. What then is the evidence that can cause me to be convinced that they are not true? Because all the investigations and experiments proved that the existence of spirits is an undeniable fact, so the evidence for not believing in them has completely disappeared.


The question of the existence or non-existence of a spirit is a problem that everyone can put before his eyes, whether he wants to or not, he must pay attention to it. If he has paid attention to it and can reach what he considers to be a mature essence, but if the way of solving it is not through careful thought, then it can still be included in the category of scattered investigations and he has not actually been able to reach the essence of the realization.


For example, people who deny the existence of spirits, have they done their investigations properly or are they just based on inadequate investigations?


I also recognize that in all cases my knowledge or discoveries are justified, won and can be used as guidelines, but of course there are also those that are not justified, do not need to be won and cannot be used as guidelines regarding this realization, because all of them are not enough to reject the facts that for me are an essential truth. But even so, I also feel that what I have stated above does not contradict the reality that we can all witness nor does it contradict the basic laws of science, but rather gives it more stability and solidity.


When the field of scientific investigation is broad, it will certainly further solidify my above opinion, that is, it will finally become a positive recognition for people who are officially constantly engaged in this field of science. This is not just a rash or impetuous view of the unknowable world, but one that is not at variance with the requirements of nature.”


This is just the description given by the professor of the formation of the Spirit Discussion Society founded in London in 1882, a society that specialized in the investigation of science in England. Even today, this association still exists.


Experiments in the investigation of the spirit have been carried out in various cases and circumstances, so that the records alone have accumulated into some fifty-four large volumes. This alone constitutes a scientific library that would be hard to match at any time in the rapid development of human reason.


If any of you readers would like to know about the experiments carried out by this association, as well as the activities of the people who are involved in it, you should read the pen of Professor William James in his book entitled: “The Will of Intention”.


Furthermore, on page 313, Prof. Mayers writes:


The Spirit Discussion Society has expanded from its origins in England to America. One of the results obtained by the association which is considered very important is the decision that the two realms can be brought together, namely between the realm of science and the realm of spirituality.


In my opinion, this association, even though its field of work is very limited, will have a great influence in bringing order to human knowledge. Therefore, it is good if I quote below just for you readers what has been the result of his work so far, namely:


If we are to believe what has been written by some newspapers or the estimates given by radio news and so on, it seems to be drawn in our minds that the main reason for the inner bond between all the members who have joined this association is only because of the weakness of the mind and the quickness to believe in something that has no certain end. It is also said that the direct driving force of the association is simply the enjoyment of the miraculous or mysterious. But what is the truth? Actually, to reject and eliminate the false and misleading assumptions as described above, it is sufficient if we all like to take a cursory look at the members who immerse themselves in the association. Look at who the chairman is? The chairman is Prof. Saduback, a man who is well known for his thoroughness of judgment and who is one of the most opposed to following any opinion that includes prejudice throughout the British Isles. The vice-chairmen were Mr. Arthur Belfour as first vice-chairman and Prof. G.B. Badiy as second vice-chairman, who also served as general secretary of the British Association for Scientific Research. The officials of the publicity section were drawn from its active members and led by Prof. Richi, a well-known and accomplished French phsycologist. The movers and shakers from its members are complemented by other prominent people who are knowledgeable and well known in the community…:


If there are any more people who ask me to appoint a scientific newspaper, so that the points of error can be cleared up by the most thorough investigation, then I will certainly also speak out before the Council of the Spirit Discussion Society. The reason for this is that the special talks on phsycology that are published in the newspapers devoted to this science do not seem to have been able to achieve the kind of careful research that would match the thoroughness of the Council of the above-mentioned association. For this reason, the disagreements that could have clearly revealed the problem have remained closed for many years and have not been known for certain by some middle-class people who have the suspicion that there are secret differences of opinion within the association.


Long before the formation of this association, public opinion had been directed to a body called the Science Research Club in England. This body was expected to form a special committee in charge of examining the external matters of the spiritual question, held a careful screening and discussion as detailed as possible. It was then possible to appoint thirty-three scholars from among the many in the association to carry out this important task, which had to do with science. The scholars who were appointed then put their energies into realizing the problem at hand and did so within eighteen months. Subsequently, the special committee issued a public statement, which was an unanimous decision (acclamation) that was included in a 514-page booklet. The statement was subsequently printed in most of the world’s most widely spoken languages, translated and distributed widely.


At the end of the statement, the following description is included:


This committee holds meetings between its members by taking special places, namely in the houses assigned to the members, with the aim of avoiding fraud from them, namely eliminating everything that can be expected as a preparation of tools to create unnatural facts or discoveries, as well as to avoid the existence of causes of whatever nature, which might reduce the clarity of something that is to be investigated or tried and discussed.


The committee was determined to take a number of people as employees or helpers from the middle class who had to work in accordance with what was needed in this great work. They would, of course, receive a fair wage for their work, because one of the members of the committee was also the intermediary. This person was chosen from a person who was trustworthy, noble in the eyes of the community and in wide association was quite authoritative and did not have any ambition to use the committee for his own interests, whether property or otherwise.


Every single one of these experiments, we all do it diligently and we carry it out with full concentration of our minds, so that we can imagine how careful we are to conduct the investigation. Each experiment was done patiently, slowly and one by one. A great deal of thought has gone into making these experiments and they have been carried out in a variety of different circumstances. In fact, all of us have used all the intelligence and cleverness that we could possibly contribute to the success of this investigation. We have used all the things that can cause enthusiasm for work, so that the hope of obtaining results will not be in vain. Also, let’s make sure that the experiment can be proven clearly, avoiding all kinds of conjectures and interpretations, or just based on guesswork.


Furthermore, the committee felt that it was sufficient to give its determination by mentioning the reality that can certainly be reached by the senses, while the essence can also be relied on to confirm evidence.


The work was started by four-fifths of the members of the committee. The first experiments were conducted. At first, all of them strongly denied the truth of these facts and they would have been perfectly satisfied if the problem had been the result of mere circumvention, or the result of a wild guess, or simply the result of an uncharacteristic movement of the sinews. It is likely that the members all continued to deny the existence of the issue and only bowed to it once there was a clear and obvious fact that could no longer be challenged. The arguments for denying it could no longer be upheld in any investigation of all that had been done.


This was the result. So after complicated, meticulous and repeated experiments, investigations, exercises and researches, finally all the members were satisfied in a very forced way that the realities that could be seen in the midst of such a long investigation were the real, true and clear realities and were not covered by any dust…. ………… “


That is the description contained in the end of the thick letter of determination. In fact, we ourselves no longer need to say that: “This is the greatest event ever recorded by the history of science”.


It would be futile for anyone to suppose that what constitutes the essence and the truth has not yet been discovered by the thirty-three scholars or that these scholars have made an agreed-upon circumvention. We say that it would be futile and useless for anyone to make such an assumption, because each member of the committee of thirty-three was not just anyone who could be dismissed out of hand. They were all men of science who had spent a lifetime investigating and sifting, distinguishing between grain and rice, foam and oil.


In short, in all kinds of discussions it is always examined carefully, so that everyone can benefit from the results of his work.


It is worth pointing out here that the decree that they had drafted had a profound impact and impression on the entire universe. It was only after the issuance of this important decree that thousands of scholars and intellectuals from all over the world joined in the discussion of this extraordinary matter. They then organized various associations, hundreds of them. Their opinions were published in similar periodicals and some even authored manuscripts and books that ran to thousands of volumes. The societies they founded are still in existence today, and the attention they have paid to them is increasing day by day, with more and more in-depth experiments and more thorough and careful discussions. Five international congresses have been held in London, Paris, and other places where the various associations of the geas have combined. At each of these congresses new decrees were issued, which further strengthened the first decree mentioned above. These decrees are also printed in the various living languages of the world.”


After Prof. Mayers mentions the testimonies and beliefs of most scholars about the existence of a realm that exists beyond this gross realm, then he writes next :


The reader will know from the foregoing that scholars who have diligently studied nature and what is in nature have found, after new and very important discoveries, that the limits of science are still very far from what they have reached.


Moreover, what they have gained does not go beyond the relationships that exist between some of what occurs in their senses, namely from these tangible objects.


So regarding the essence of all that exists or the nature of the rules that drive its order, both of these issues are still unsolved, still a secret.


Isn’t it clear that putting a limit on the possibility of something is foolishness and ignorance, while denying something that is not known for sure is foolishness and lack of reason?


You know that there is a group of scholars who, like them, have succeeded in their endeavors over ninety years after the events that confirmed and gave clear indications of the existence of a realm beyond this gross, perceptible world, to penetrate the nature of that realm. All of this was done through the usual means of acquiring knowledge, namely by proving and experimenting. Then with the results they achieved, they were able to stop on various issues that had never manifested in their hearts before, which gave the conclusion that the wheel of science had turned to its original axis again. They have finally established the existence of what they had previously established to be nonexistent. Now they reproach and ridicule those who do not believe in it just as they used to reproach and ridicule those who said it existed.


It is not our intention to establish the truth of what is explained by revelation on the basis of the discoveries made by scholars investigating the world beyond this gross world, not at all. The reason for this is that long before that we had already established its existence by means of our own feelings. That feeling is already the gharizah upon which are established all the particulars of all kinds of animals, as well as of major and beautiful events.


But the reason why we have undertaken such a discussion is that we would be very satisfied if we could show proofs that at one time mankind went beyond the time of temptation and was very much influenced by material results. However, at the end of the day, mankind entered back into the bonds of a righteous life, at which time the discoveries about the spirit were able to agree with what was obtained from the prophetic path, that is, what was spoken by the prophets and apostles. In fact, it can also meet and match well between what is found by reason and true science. Thus, life can take a straight path according to the path that should be taken which can lead a person to true perfection, clean from all doubts and doubts that pollute his heart, as well as from unnatural doubts that can only confuse the mind.


This is how science, from a spiritual point of view, reached the end of the middle of the twentieth century.


This was the case up to that time, but it was suddenly disturbed by the reasoning and opinions of a man named William Macdogel. He was of the opinion that the rare facts of the investigation of the spirit, which we have described above and which had been taken as a guide by the earlier scholars in their determinations, i.e. facts that could provide guidance on the means for spiritual investigation, were all considered by him to be rare among individuals. Therefore, he considered it impossible to make repeated and regular experiments with the desired scientific research, which primarily aims to establish the realities that exist in nature and the rules or laws that apply in it.


Then Macdogel asked his friend Dr. Rein, who was a professor of botany and also a member of the Spirit Discussion Society described earlier, to show him the scientific structure of the experiment, which could be subject to scientific requirements and could be carried out repeatedly, as well as to establish the complexity of this science. Macdogel himself wanted to set up his own experimental site to determine a very specific type of investigation. It turns out that somewhere already a laboratory has been established in the department of mental investigation (Phsycology) at the University of Duck which belongs to the North Carolina region in the United States.


One day Rein, accompanied by his wife who was also a botany teacher, entered the prepared workroom. At the beginning of the third half, the careful research began. In-depth studies that were experiments were carried out carefully. It contains all the tools of careful checking, the tools of establishing science in a stable and solid manner, so that the results that will be obtained from these experiments will certainly be able to give an impression and results that are more reliable and more reliable than the contents of the provisions using scientific experiments in the past.


What can it suddenly produce?


The results of this careful experimental investigation provided the following final determination:


  1. Rein and his assistants established the existence of the facts of an indwelling spirit and began with another fact, namely the existence of the television transfer of thought. This all establishes the existence of spirits scientifically.


  1. They also established the reality of penetrative vision, which is seeing the light even when it is far away. This means being able to perceive events that occur at a great distance. This is also established.


  1. They also stipulated that the aforementioned displacement of thought and vision of light is the reality of a form of one that they named: “Reaching beyond the senses”.


  1. They stipulate that the reality of attainment beyond the five senses is not subject to the constraints associated with place or time. So it is very different from other external objects that are definitely subject to the existence of place and time. This is also the case with the reality of energy forces, whether in the form of electricity, heat, light and so on, in the sense that the attracting force or light energy is subject to the rules of intersection. In other words, it can be said that the power of attraction or the power of light recedes by looking at the conditions corresponding to the long-distance intersection, judging from the light source itself. Or in another description, it is that the power of the irradiation power of a candle when placed away from the person looking at it from a distance of one meter long, if it is distanced to two meters, namely that the weakness of the distance decreases the power of irradiation by a quarter, so the opposite of the square 2 is 4, then it becomes 1/4.


It is thus seen from the point of view of the bond of place that all energy forces must submit to.


This is also the case with regard to the bond of time, which in natural science terms is called the causal rule, namely the relationship between the cause and what is caused. It is clear that the cause always precedes the result, but such a rule can be broken in the experiment of the senses, in the sense that there will be a mutual distance. In this way, there is the mind’s attainment of an event and this is its result. This event will appear before the event itself in this gross realm, while this is what is actually its marker or cause.


  1. The investigators determined that it is the mind that can acquire marks with the general rules known as mental science. That rule is the law of affirmation, accepting or rejecting it. This is also the case with the mind, because it can feel or get a deconstruction of the existence of an object by means of a discovery beyond the senses. Likewise, the deconstruction will also be felt as a result in objects with the existence of energy which the experts call the driving soul energy. So, the mind can also give conception to objects without any inherent material connection.


  1. If it can be confirmed that there is a discovery that is beyond the senses and that there really is a driving soul force, then this can be used as evidence that every human being must have a part that does not want to be subject to the laws of nature known in physics and chemistry. This part is believed to be the spirit or life.


Anyone who wants to get a more in-depth explanation of this subject should consult the book, “Reason and power and their influence” by G.B. Rein and its translation by Doctor Mohammad Haloji. This book contains a lot of very extensive discussions in this field. There are also many discussions about experiments that have been shown to all congress participants for every scholar in the United States who discusses natural science or mental science. The intention was to take their pledges on the newly completed investigations. Thus the experiments have now become an important scientific material to be assessed, tested, criticized and debated.




The spirit is one of the new beings or hawa, dits. It is not an ancient thing. This is what all Muslims have agreed upon. It seems that the spirit comes into being after the body has been completed. The spirit incarnates in the body and continues to dwell in it since the human being is still in the womb of his mother.


In this case the Messenger of Allah s.a.w. has given his lesson, as stated in a hadith narrated by Abdullah bin Mas’ud r. ‘anhuma, he said:


The Messenger of Allah s.a.w: informed us and he is a man of truthful words and trustworthy, he said:


“Verily, one of you is gathered in his mother’s womb for forty days (from semen), then becomes a clot of frozen blood for forty days, then a handful of flesh for forty days. Allah Ta’ala then sent an angel, and he blew the spirit inside his body. This angel is commanded to record four sentences, namely about the person’s sustenance, his death, his deeds and his wretchedness or happiness.


So by the One for Whom there is no God but He, some of you will do the deeds of the people of Paradise, so that there will be no distance between him and Paradise except for a cubit, but he will be preceded by a note, then he will do the deeds of the people of Hell, so he will enter the Fire.


Indeed, there is also one of you who does the deeds of the people of Hell, so that there is no distance between him and Hell except a cubit, but he has been preceded by a note (provision), then he does the deeds of the people of Paradise, so he finally enters Paradise.”


Narrated by Imam Muslim.




The words Spirit and Soul (nafs) have the same meaning.


Look at these words of Allah: “It is Allah who takes the soul of man at the time of his death and at the time of his sleep before his death, and then holds back the soul of the one who has died, and restores the soul of the other (who is sleeping), until the appointed time”. S. Zumar 42.


Also His words:


,,How terrible it would have been if you had seen the wrongdoers feeling the pressure of death and the angel had extended his hand saying : “Release your souls?”. S. An’am 93.


The word nafs, whose plural is anfus m in the two verses above, also means spirit, soul, spirit or life. So the purpose is the same.


AlQuran Alkarim mentions the existence of lust ammarah bissu’ (a soul that calls for much evil), lust law. wamah (a soul that loves self-deprecation) and lust mutma’innah (a calm soul). All of these are not part of the various kinds of souls, but actually they only indicate the characteristics of the soul. The details are as follows:


First: When lust overcomes an upright disposition and commands a nature that is based on its nature so that it overcomes pure purity and original preparation, then such lust is called lust ammarah bissu’, which always invites its owner to behave badly and do evil.


The matter of bissu’ ammarah lust is mentioned in the word of Allah Ta’ala which reads:


“And I do not exempt myself from blame, for indeed the passions love to urge to evil, but the passions that my Lord has mercy on”. S, Yusuf 53.


The soul as above, if given good lessons and teaching, and educated with religion and invited to examine various examples and role models around him, will be able to find his conscience (dlamir) which is truly clean. This is a variety of feelings of the soul that are investigators or supervisors of the human being himself who invites him towards goodness and prevents evil. He will always make a calculation every time he finishes doing something and therefore if what he does is in the form of goodness, then he will feel calm and happy while if what he does is in the form of evil, then he will feel unhappy and strongly dislike it.


Secondly: If it has reached the level of being a researcher, examiner and always makes calculations on the deeds done, good or bad, then feels calm with the good and feels sorrowful with the bad, then such lust or soul is called lawwamah lust, which is a soul that likes to reproach itself in addition to its feelings of joy at seeing good. Such a soul has occupied the place of correction of the human body itself.


In terms of the existence of this lawwamah desire, Allah Ta’ala says:


I swear by the Day of Judgment.

And I also swear by the soul that is very reproachful (sorry for itself)”. S. Oiamah 1-2.


Third: When a human being has reached a sublime level in terms of guarding his soul, i.e. he is able to fight against his lusts and is free from their influence, as well as curbing his martyrdom, overcoming all kinds of shortcomings or lowliness of soul, he can be led towards seizing truth, goodness, beauty and perfection, Then such a person can be said to have reached the level of wisdom din straightness desired by Allah Ta’ala, which is what every human being should find in this life, with the ultimate goal being that the human being can be with Allah Ta’ala in the hereafter by obtaining His pleasure in a perfect way. perfect way.


Allah Ta’ala says:


“But Allah has created in you a love for the faith and made the faith feel good in your hearts, and He has created in your hearts a hatred for disbelief, evil and disobedience. They are the ones who follow the right path”. S. Hujarat 7.


If a person can reach the highest level in terms of psychology as mentioned above, then it is certain that his soul feels calm, serene and very satisfied with truth and goodness. At that time it can be said that in his soul it has grown lust muthmainnah or calm soul.


Allah Ta’ala says:


,,O soul that is tranquil and serene. Return to your Lord well-pleased (with God) and pleased (by God).


So enter among My servants. : And enter My paradise”. S. Fajr 27-30.


This is what is called the muthmainnah soul.


We need to understand that if a human being has not yet reached the level of muthmainnah, then it means that he is still making it easier for himself to be placed in disaster and loss, which is no longer possible to pursue in order to achieve it.


Allah Ta’ala says:


,,And the soul and that which Allah made to perfect it.

So He inspired in him what is wrong and what is right.

Then indeed fortunate is the one who cleanses his soul.

And what a loss is the one who defiles it”. S. Shams 7-10.




When the spirit separates from the body, death occurs. However, the spirit is still able to listen to whoever is visiting him, he can recognize him and can even return the greeting of someone who gives him greetings. The spirit can also taste the taste of pleasure and can also feel the pain of the torment of hell jah’m.


Ibn Taymiyyah said:


“There are many descriptions in the hadiths which state that the deceased can recognize and know the affairs of his family and friends in this world and that such matters are shown to him. He can also know what is being done near him, then he will feel happy if what he sees is a “joyful” joy, but will feel sad if what he sees is a distressing news of sorrow.


It is narrated that (‘Ā’ishah r. ‘anha, after the burial of Umar r.a., ‘Ā’ishah covered her entire body and said: “Previously, my father and husband were buried here, but now I have added ‘Umar and he is someone else (not her mahram, so she should cover her ‘awrah)”.


It is clear that the reason why she covered her body was because Umar, who was considered a non-mahram, could see her.


There is also another hadith which states that those who have died ask the newly planted dead about their families and so on, so they know the affairs of those whom they ask. He may also understand because of his questioning that so-and-so had a child or that so-and-so was married”.




Ahl al-Sunnah wa’l-Jamaa’ah agree that when a person dies, he will be questioned, and this is called su-al, which is questioning in the grave. The question is asked whether he is buried in the ground or not. So if a person dies because he is eaten by a wild animal or burned to ashes and then the ashes are scattered in the air, or he drowns in the water of the ocean, then in such a situation he will also be questioned about his deeds. Then he will be rewarded with good, if his deeds are indeed good and will be rewarded with bad if his deeds are indeed bad. Pleasure or torment will be given to his soul and body together.


Ibnul Qayyim said:


“The madhhab of the salaf (early generations) and their imams is that if a person dies, he will either receive pleasure or punishment. Both of these states, namely pleasure and torment, will be felt by the spirit and the body as well. The spirit, even though it has separated from the body, will still be able to feel the pleasure or torment. The spirit can sometimes reconnect with the body and thus, the body together with the spirit will both be able to feel the pleasure or torment.


In the future, when the Day of Judgment has come, the spirits will be returned to their bodies, and they will rise from their graves to face the Lord who controls all of nature. As for the return of the body to its original state in this world, this is agreed upon by all Muslims, Jews and Christians. All religions that originated with Allah Ta’ala agree on this.”


It is mentioned in the musnad of Imam Ahmad ibn Ham:bal r.a., as well as in the collection of Sahih hadith from Ibn Abi Hatim, thus :


Prophet Muhammad s.a.w. said:


“Indeed, when a dead person is laid in his grave, he may hear the sound of the feet of those who are delivering him, so that they leave him far behind.” (Sura al-Baqarah: 9)


If the deceased was a believer, then his prayer should be placed at his head, fasting at his right, zakaah at his left, doing good deeds such as charity, strengthening family ties, good deeds and other virtues should be placed at his feet.


A believer is visited by a thorn in the direction of his head, then his prayer says: “There is no entrance from my direction”.


Then he was approached from his right, and he said: “There is no entry from my direction either”.


Then he came from his left, and Zakat said: “There is no way in from my direction”.


Finally, from the direction of his feet, good deeds in the form of charity, strengthening family ties, and good behaviors come: “Even from my direction there is no entrance”.


Then he said to the dead person: “Sit down? He sat down. In that direction it was visualized as if the sun was about to set. To the corpse it was then said: “This man who was among you, what do you think? What is your testimony against this person?”


The corpse said: “Let me first pray”.


The two angels (Munkar and Nakir) said: “You will be able to pray in a little while. Tell us first about the question we asked! Tell us about the man among you, what do you think, what can you say about him and what is your testimony against him?”


The dead man then said: “He is Muhammad (s.a.w.). I testify that he is the messenger of Allah who came with the truth from the side of Allah”.


Then he said to the dead person: “This is what you have lived by, and this is what you will die by, and this is how you will be resurrected, Insha Allah.


Then the door to Paradise was opened for him.


It was also said to him: “This is your abode, and this is what Allah has provided for you, that is, all that is in it”. The corpse felt great pleasure and was very happy in his heart. Then the place in his grave was enlarged to seventy cubits and there was also light in it.


His body is restored as it was in the beginning. His spirit is placed in the group of pure spirits, namely in the body of a bird hanging on one of the trees of Paradise”. The Messenger of Allah (s.a.w.) went on to say: “Such a thing is in accordance with what Allah has said.

Allah establishes those who believe with a steady speech in the life of this world and also in the Hereafter.” S. Ibrahim 27.


Furthermore, the Prophet s-a.w. also mentioned the particulars and conditions of the disbelievers, which is the opposite of what is described above, until he said:


Then the disbeliever will be constricted in his grave, so that his ribs will be crushed. Such is the life of hardship (misery), as Allah says:


So indeed for the disbeliever is a miserable life and We will gather him on the Day of Judgment blind”. S. Thaha 124.




Alhafizh Ibn Hajar in his book Fathul Bari said:


Ibn Hazm is of the view that the question of the spirit in the grave and so on is only addressed to the spirit without the spirit returning to its body. Ibn Hubairah also holds this view.


However, this view is not shared by the majority of the most prominent scholars. The majority of scholars are of the view that the spirit is returned to the body or part of it, as the hadeeth of the Prophet (peace and blessings of Allaah be upon him) states. If the grave exorcism were to be performed only on the spirit, then there would be no specificity at all with regard to the body.


The question posed to the spirit by the body is not irreversible, i.e. it continues even after the body has disintegrated, because Allah, may He be exalted, has the power to restore life to a part of the body, and this is how the question is posed. This is not impossible at all, just as Allah is also able to gather all the parts of the body together.


As for those who think that the questioning is only directed at the spirit, this is because there are no obvious traces – effects – on the body of the deceased as a result of the questioning – done by Mungkar and Nakir – such as traces of sitting down, narrowing and expanding the grave. This can even be proven for someone who died by being crucified.


In response to the description given above, the majority of scholars gave this answer:


The fact that it cannot be seen or that it does not make any impression on the body of the deceased cannot be used as proof that it is not really as it is seen. The reason for this is that such things are not rejected by Allah, may He be exalted. In fact, we can give an example of this in an everyday situation, such as a sleeping person. Isn’t it true that a sleeping person can feel pleasure and can also feel pain? The person sitting near the sleeping person cannot see or feel what the sleeping person feels. Not only so, but even the person who is awake (awake or not asleep) can also feel pain or pleasure from what he hears, or what he is thinking, but the friend sitting with him cannot feel what his friend feels. The only thing that might lead to error is the way in which the non-watcher is equated with the witness, or the nature of what happens after death with what happened before death itself.


However, it is evident that Allah Ta’ala can turn away or prevent the sight and hearing of the people from witnessing it and conceal it from those who are beside them. This is so that they remain ignorant of it, and so that they do not have an unwarranted impression. Moreover, there is no way that a member that is specialized for use in this world can have the power to acquire or achieve matters of the hereafter, except of course for those whom Allah Ta’ala wills.


In short, the fact that there are questions about the delights and punishments experienced in the grave, and that this is the case for all those who have died, whether they are buried in the ground, burnt or drowned in the sea, is well established in the hadiths of the Messenger of Allah (peace and blessings of Allaah be upon him), and is therefore the most common view among the majority of scholars. Among the explanations in the hadiths that state the above are the words of the Messenger of Allah (may Allah’s peace and blessings be upon him)


  1. The corpse heard the sound of swearing movements that ushered it in.
  2. His ribs were crushed by the constriction of the grave.

3, He heard its sound when it was hit with a sledgehammer.

  1. Strike him between the ears.
  2. Then the two angels sat him down.


All those deeds are qualities of the gross body.




Ibn al-Qayyim has written a chapter in which he mentions various sayings or opinions of the scholars regarding the chapter: The abode of spirits. He then mentions the opinion that is most likely to prevail, as explained below:


The spirits have different places of residence in the beyond. The difference is very far between one group and another.


Among them are the spirits who dwell in high places from among the highest (a’la illiyyin) in the highest realms. They are the spirits of the prophets (peace be upon them). There are different places where these spirits are located, as witnessed by the Prophet Muhammad (s.a.w.) on the night he (s.a.w.) performed Isra’. Among them are the spirits in the abodes of the beautiful birds that roam the land.


heaven at will. These are the spirits of the martyrs, but only some of them. So not all of them. In fact, among those who were martyred, there are some whose spirits are confined and cannot enter Paradise because they have debts that they are obliged to repay or for other reasons. This is stated in the masnad from Muhammad ibn ‘Abd Allah ibn Jahsh, who said:


,,It is said that a man came to the Prophet and said : ,,O Messenger of Allah, what will be my fate if I am killed fi sabilillah (fighting in defense of Allah’s religion)?”


The Messenger of Allah s.a.w. replied: “Your place is in heaven”. After the man left, then he continued his saying: “Unless he has a debt. This I was told earlier by Jibril in secret”.


Some of them are held at the door of Paradise, as mentioned in the hadith:


I see your friend stuck at the door of heaven”.


Among them are spirits who are imprisoned in their graves, such as the story of a man who owned a sack of property that he stole from the spoils of war before it was properly distributed. then he was martyred.


People have been saying: “Fortunately for him, he will definitely get Paradise”. But very suddenly the Messenger of Allah s.a.w. said:


“By the One in whose hand my soul is, the sack he stole will surely burn him as a fire in his grave”.


Among them are spirits whose residence is at the door of Paradise, as mentioned in the hadith of Ibn ‘Abbas r’ ‘anhuma, that the Messenger of Allah s.a.w. said: :


“The martyrs dwell by the river at the door of Paradise in a green kubbah. For these people, provision is issued from Paradise every morning and evening.” Narrated by Ahmad.


This is in contrast to Ja’far ibn Abu Talib, for Allah Ta’ala had replaced his hands with two wings with which he could fly in Paradise at will.


Some of these spirits are imprisoned in the earth. These spirits cannot ascend to the upper realms, as they must be classified as lower spirits and enter the earth. The spirits that according to the rules must be in the earth, cannot be in the earth at all. pul with the spirits that must dwell in the heavens. This is no different from the situation in this world. So the soul that during its life in the world does not try to know its Lord, does not love Him and also never remembers and wants to approach Him or wants to find a way to know Him, or in short the soul is low and belongs to those who must be on the earth, then after this spirit separates from its body, its place will not be able to switch to another higher place. So it stays on earth only.


On the other hand, those spirits belonging to the superior class who during their life in this world were always diligent and constantly loved Allah Ta’ala, always remembered Him, liked to approach Him and felt calm by approaching Him, then after this spirit separates from his body, he will gather with the upper level spirits that match him. So a person will definitely be able to gather with what he loves either in the beyond or on the Day of Judgment.


Allah will also match the souls with each other while they are still in the barzakh or later after the arrival of the Last Day or the Day of Resurrection. In addition, Allah, the Almighty, makes his spirit a good person and a believer along with a collection of good spirits, namely holy spirits whose conditions are the same as his spirit. Therefore, every spirit, after separating from the body, will meet a similar group of spirits, or in other words, meet his brothers and sisters or people who have similar deeds. That is their abode and with their companions they will enjoy themselves.


Some of these spirits are in the fiery furnace reserved for male and female adulterers.


There are also some spirits who swim in the river of blood and dwell there while eating stones.


It should be noted that the spirits, whether happy or wretched, do not have one kind of residence, but some of them inhabit the highest places (a’la illiyyin) and some spirits remain on earth, namely the lowly and lowly spirits and cannot rise from this earth.


If you pay attention to the hadeeths and ahaadeeth in this chapter and study them in depth, you will find out the reasons for the truthfulness of what is mentioned above. Do not think that there is any contradiction in the saheeh hadeeths, because they are all true; rather, they are solid and mutually confirming. The only problem now is to understand them and to recognize that each soul and its rulings are different, and that the soul has different qualities, conditions and characteristics compared to what is in this gross body.


That the soul is in heaven, then, means that it is in the sky and can connect with the courtyard of the grave and also with the body in the grave itself. The spirit is an object that moves the fastest, moves, rises or falls. Among the spirits, some are free and some are confined in prison, some of them dwell in the upper realms and some are below, namely the earth. The spirit, after separating from the body, also feels health, pain, pleasure or pain of a nature that is greater than what he could feel when he was still together with his body. The difference is very far.


So in that spiritual realm there is also restraint, pain, torment, sorrow, regret and unpleasant things, as well as (there) there is delicacy, satisfaction, rest, pleasure, freedom and other joyful things. In short, there is a similarity with our body when it is still in the mother’s womb, then experiencing another state after separating from the mother’s womb, namely after leaving the stomach and settling in the worldly realm as we experience in this mortal housing.


For clarity, we can divide the phases that each human soul or spirit goes through into four dwellings, each one larger and more spacious than the previous one.


The housing that is intended is :


First: While still in the mother’s womb. The situation there is very narrow, limited, many difficulties and full of accumulated darkness.


Second: The housing that we are experiencing now in this mortal world. We are now experiencing the inevitable growth from small to young, big and old. These things have become our habit. In this perishable world, the main purpose is to pursue good for those who are sensible, but to accumulate evil for those who are not sensible. Therefore, this world can be regarded as the cause of happiness or misfortune.


Third: The abode of the beyond. Its nature is more extensive than the state of the realm of the present world, even greater and grander. As an analogy it can be said that the comparison between the realm of the beyond and the realm of the present world is like the comparison between the realm of the present world and the realm during the mother’s womb.


Fourth: Eternal housing for all eternity consisting of heaven or hell. After that there is no other housing.


. The soul in each of the various housing estates mentioned above will certainly have different circumstances and conditions from one to another.


Allah, may He be exalted, moves the soul or spirit through the various homes one step at a time, one night at a time, so that eventually it will settle in a final home that suits it and is not suitable for anything else, namely the home that Allah has deliberately created for it. The only way to reach that final home is by doing the deeds that lead to it, whether they are good or evil.


The soul in each of the various housing estates mentioned above certainly has different circumstances and conditions, namely from one to another.


Glory be to Allah, the Creator, the Creator, the Creator, the One who gives life and death, and the One who gives happiness or misfortune. Even the degree of his happiness or misfortune varies, just as there are differences and levels between his intelligence, knowledge and deeds.


Therefore, whoever is able to recognize the soul as it is natural and proper, he will surely see that there is no God but Allah, the One, with no partner. He will also be convinced that all kingdoms belong to Him, and all praise is due to Him. In His hands lie all kinds of good and to Him are returned all matters and problems.


For Allah is all power, authority, glory, majesty and wisdom. Allah is also the one who has absolute perfection, from all angles and directions.


In fact, by knowing the state of the soul and spirit, a person will also be able to correctly believe in the truth of the prophets and messengers of God and that what is conveyed and preached to the ummah is true, all of which can be witnessed by the mind, can be accepted by the fithrah and can feel the pleasure of having such belief.


If there is any opinion that contradicts this, then it is certain that such an opinion is wrong, erroneous and completely false.


Wabillahit taufiq.



The Day of Judgment, although its arrival cannot be known by anyone except Allah, the Almighty, Himself, but Allah, the Almighty, has also made various signs or addresses that indicate that the time of its occurrence is near. In this regard, Allah says:


“They have nothing to look forward to.”

other than that which comes suddenly upon them. Indeed, the signs have come. But what will their consciousness mean, when the hour of expectation has come.” S. Muhammad 18.


There are two kinds of signs of the arrival of the Day of Judgment:


  1. Minor signs (sughra addresses) and
  2. Major signs (alamat kubra).




The small signs that indicate the imminence of the Day of Judgment can be summarized as follows:


  1. The Prophet Muhammad (s.a.w.) was sent as the Messenger of Allah. With the sending of the Prophet Muhammad (s.a.w.), the prophethood and the message ended, that is, after him there was no prophet or messenger who was truly the messenger of Allah.


Anasr.a. reported that the Messenger of Allah s.a.w. said:


“I was sent by Allah and the distance between me and the Day of Resurrection is like these two fingers”. (He said this while pointing to his two fingers, the index and middle fingers). Narrated by Bukhari, Muslim and Tirmidhi.


The purpose of this analogy is that in the time between the sending of the Prophet Muhammad (peace be upon him) and the arrival of the Day of Judgment there will be no other prophet. So the two events are very close together, one following the other. It is clear that the sending of the Prophet Muhammad (peace be upon him) is a sign of the imminence of the Day of Judgment. However, this does not mean that the exact time of the Day of Judgment can be known, because this knowledge is only in the hands of Allah. He alone is the All-Knowing and there is no one else.


  1. If those who become kings, ministers, emirs and chiefs are the sons of captive women or lower classes, rather than the sons of noble offspring, well educated, noble in character and perfect in skill. Similarly, the baduwi (mountain people) or goat herders have become the wealthy class, abundant in worldly pleasures, living in beautiful and tall buildings and becoming the heads and leaders of the people in their societies.


Abu Hurairah reported that the Messenger of Allah (peace and blessings be upon him) was among the people one day when Jibril (peace be upon him) approached him and said:


“O Messenger of Allah, when will the Hour arrive?”.


He s.a.w. replied:


“The one who is asked does not understand more than the one who asks.” But I want to tell you about the addresses, namely: When a slave girl gives birth to her master, that is one of the signs. And when the barefooted and naked and the sheepherders become leaders of men, that is one of the signs. Likewise, when the cleft worshippers have become splendid in lofty buildings, that is one of the signs.”


Narrated by Ibn Abi Shayibah.


In another hadith it is narrated that Jibril a.s., asked the Messenger of Allah s.a.w. about the arrival of the Day of Judgment, then he replied :


“The one who is asked does not know more than the one who asks”. The questioner said again: “Tell me about the signs”. The Prophet (s.a.w.) replied: “It is when a slave girl gives birth to her master, and when you see people who are barefoot, naked and poor, and a sheepherder who is pompous in a large building.


Narrated by Bukhari and Muslim from Umar r.a.


In addition, in a hadith narrated by Imam Bukhari, a group of these small addresses is mentioned, of which there are eleven kinds. Abu Hurairah r.a. reported that the Prophet said:


The Day of Judgment will not come so that two great groups kill each other, and there will be a great war between them, and their preaching will be of one kind, nor will the Day of Judgment come so that many of the Dajal, the liars, nearly thirty in number, will claim to be the messengers of Allah.


The Day of Judgment will not come so that knowledge is destroyed.


Similarly, so many shocks (earthquakes) .


The times are very close.

There was a lot of slander.

Many haraj is murder.


There are also many treasures to the point of abundance, so that the person who has the treasure is very difficult to find someone who likes to accept his charity. to the point that he offered his property, but the person who was offered said :


I don’t need wealth anymore”.

People are just as boastful in their towering buildings.


A person passes by someone else’s grave and says: “Honey, it would have been nice if I had taken his place”.


The sun rises from the direction of its setting. When it rises and the people know about it, then they all believe. But in such a situation, one’s faith is of no benefit to himself, who has never believed or done any good in his faith before.


Undoubtedly, the Day of Judgment will come when two people, while unfolding their clothes for sale, will no longer have time to buy and fold them.


Undoubtedly the Day of Judgment will come, and a new person will return with milk from his camel, but he will not have time to drink it.


Undoubtedly the Day of Judgment will come, while there is someone who has just repaired his pond, but has not yet filled it with water.


Undoubtedly, the Day of Judgment will come, while there is a person who has just lifted the food to his mouth, but has not had time to eat it.




Regarding the great signs that indicate the imminence of the Day of Judgment, it can be summarized as follows:


  1. The sun rises from the west and
  2. The coming out of some kind of animal.


As the Hour draws near, there will be a profound change in the structure of the universe, which will result in a number of unusual events occurring in the eyes of mankind. At that time the sun will rise from the west. This is in contrast to what we are used to seeing everyday, which is rising from the east. In addition, an animal will come out of the earth that will be able to converse with people.


‘Abdullah ibn ‘Amr ibn ‘Ash reported that the Prophet said:


Verily, the first of the signs that come out (indicating the imminence of the Hour) is the rising of the sun from the west and the coming out of an animal in front of people during the day. Whichever of these two signs comes before the other, the other will follow very soon after the first.” Narrated by Muslim and Abu Dawud.


It was narrated from Abu Hurairah that the Messenger of Allah s.a.w. said:


The Hour will not come until the sun comes out of the west. When this sun has risen, then all people will believe.


Believing at that time is of no use to those who have never believed, nor to those who have never done good in their faith.”


Narrated by Bukhari, Muslim and Abu Dawud.


The meaning of unprofitable faith is for a disbeliever who had never believed before this incident. It is also not beneficial to repent from disobedience for a believer who had not done any good deeds to show his faith before the incident.


In the case of the animal’s exit, Allah Ta’ala says :


“And when the word had fallen upon them, We brought forth creeping things from the earth, which told them that the people had not believed in Our verses. S..Naml 82.


It is clear that in the above verse there is a notification about the emergence of a kind of animal that can speak to people, namely when the day is about to arrive which is determined by Allah Ta’ala, as a beginning of various beginnings that indicate the very close of the Day of Judgment. At that time, a person’s faith will no longer be able to benefit someone who has never pledged faith in his heart before this incident, or even if he has believed, but has never done good as proof of his faith.


But it is not necessary to discuss the oddities behind this event, such as the nature of the animal that will come out. It is necessary to mention this because some say that the length of the beast is sixty cubits, the size of the cubit of Prophetullah Adam a.s. Some even say that its face is like a human face, while its head is like the head of an ox, its eyes are like the eyes of a pig and its ears are like the ears of an elephant. He cannot be found by anyone who deliberately wants to look for him, but cannot be avoided by someone who deliberately wants to run away from him. It is also said that he carries the staff of Moses a.s. and wears the ring of Solomon a.s.


All the reports about the characteristics of the animals mentioned above are completely untrue, because there is no information in the Qur’an or in the hadith of the Messenger of Allah (s.a.w).


Imam Razi said: “Know that such things are not indicated in the Qur’an at all. However, if there is a saheeh hadith from the Messenger of Allah (s.a.w.), it will be accepted and if there is not, it will be ignored.”


The matter of the animal’s discharge is one of the many unseen things that only Allah, may He be exalted, knows about. Therefore, we must stop discussing it to the extent that the Qur’an and saheeh hadeeths tell us. What is clear is that there is no religious explanation for this issue, namely that the animal will come out and inform the people, as mentioned in the words of Allah, may He be glorified and exalted, and that this is one of the many signs that indicate the imminence of the Hour.


In Surah Naml, which tells about the beast, Allah also mentions :


  1. That Prophet Musa (peace be upon him) threw his staff and it suddenly moved as if it were a snake. “
  2. That Prophet Sulaiman a.s. understood the language of birds.
  3. That he aa. also heard the conversation of the ant who was telling his people to all enter his residence, for fear of being trampled by the Prophet Solomon a.s. and his soldiers while they did not feel. It is also explained that he, peace be upon him, laughed to hear the ant’s words.
  4. It is also explained in the aurat Nami that there was a hudhud bird that spoke to the Prophet of Allah Sulaiman a.s. and told him about the state of the country of Saba’, as Allah said that what the bird said, thus:


,,I found (in Saba”) a woman (as queen) who ruled over them and she had everything and a great throne.


I found the queen and all her people prostrating themselves to the sun, apart from Allah. Shaitkhan adorned them with their (bad) works and hindered them from the (right) path. So they have no good guidance.


Hence they do not prostrate themselves to Allah who brings out what is hidden in the heavens and the earth”, S. Nami 23-25.


. So about the animal that will come out of the earth, as a sign of the imminence of the Hour, which will speak to humans, the way it speaks is like the hudhud bird above.


  1. Almahdi


In summary, the description of Imam Almahdi is as follows:


  1. He will appear at the end of time
  2. His name was Muhammad bin Abdullah or Ahmad bin Abdullah.

This is according to the hadeeth narrated by Abu Dawud and Tirmidhi.

  1. He is one of the progeny of the Messenger of Allah (s.a.w.), i.e., the children and grandchildren of Fatima, his daughter (s.a.w.), as stated in the hadith narrated by Abu Dawud and Hakim.
  2. He is similar in character and manners to the Messenger of Allah (s.a.w.), but does not resemble him in facial features and so on. This is “narrated by Abu Dawud from the words of Imam ‘Ali r.a.
  3. He was broad of forehead and very sharp of nose. This means that his hair was exposed from the front of his head. As for his nose, it was long, curved in the middle and small at the tip.
  4. He will spread throughout the earth the traits of justice and honesty in ruling, whereas before that it was full of persecution and injustice.
  5. He will establish the Shari’a of Islam. Everything that has been suppressed from the sunnah of the Messenger of Allah s.a.w. will be revived:
  6. The religion of Islam will be high in his time, so that he will be able to establish and strengthen Islam on earth. This is according to the narration of Abu Dawud.
  7. His position was strong and stable, and there was plenty of freedom in life during the time of his leadership, because it was full of justice. In fact, much wealth was also given. He distributed wealth evenly throughout the people, without counting it. This is according to Muslim’s narration.

j-. He will stay on earth for more than seven years. This is mentioned in the hadith narrated by Abu Dawud.

  1. After that came the Dajal, then the Prophet ‘Isa a.s. descended and then he a.s. helped Almahdi to kill the Dajal. Then Almahdi died and was prayed for by the Muslims.


This is an overview of the narrations related to Almahdi.


The point is that none of these narrations deviate from the issue of reporting that there will be a person from among the bearers of the world’s correction who will come at the end of time. He will raise the flag of justice and by his efforts the word of Allah will be exalted. Islam will be firmly established and this will be the beginning of the general and widespread good that will follow, as was the case with Yohanna (Yahya) before the birth of the Prophet Isa (peace be upon him).


In the meantime, the Jewish Dajal came out as a showcase of the greatest calumnies. His aim is to oppose the Islamic movement and to make efforts to make the ummah mislead in their religious affairs by using science, intelligence and power. But Allah Ta’ala will surely destroy the Dajal’s trickery by showing the verses that are even greater than the slander launched by him. The verse in question was the descent of the Prophet ‘Isa (a.s.) to confirm the truth advocated by Imam Almahdi at that time. Thus there was mutual assistance between the Prophet ‘Isa a.s. and Imam Almahdi, while behind these two leaders stood the other leaders of Islam who tried hard to kill the Dajal and paralyze his invitation.


This is the event that will happen at that time. Then, when the Dajal is killed, the Jews who fought with him will be destroyed. There are seventy thousand of them. This is according to a hadith narrated by Muslim.


Furthermore, Allah will reveal all the affairs related to this group of Jews, so that no Jew will be able to hide behind an object, but this object will be destined by Allah to speak and tell who is hiding behind it. It will say: “O Muslim servant of Allah, here is a Jew. Come and kill him.” Thus, the greatest fitnah that has ever occurred on the surface of the earth will be eradicated.


After that Prophet ‘Isa a.s. then worked hard to eliminate the religion of Christianity which had accumulated many mistakes using the name of that religion and as the religion that was established on earth at that time was Islam.


In the next hadith the Messenger of Allah s.a.w. said :


“Isa’s position in my ummah (ummah of Prophet Muhammad s.a.w.) is :

  1. As the holder of a just government.
  2. An honest leader.
  3. Destroying the cross (as a sign of the extinction of Christianity as well as the destruction of Judaism).
  4. Slaughtering a pig (killing).
  5. Abolishing taxation (This implies that the only religion accepted by mankind at that time was Islam. It is understood that the Islamic government would not take taxes from the followers of Islam alone).
  6. Charity is abandoned (no one likes to receive it, because the wealth of mankind is excessive at that time, namely in a state of sufficient and ample provision).
  7. Wealth in the form of goats and camels is no longer taken care of.
  8. Contempt and hatred completely disappear (between fellow human beings. So all live in harmony and unity).
  9. The poison of everything that contains poison (venom) is removed, so that a boy puts his hand in the mouth of a snake, but does not cause harm, and a girl takes the hand of a tiger, but does not cause harm either.
  10. The wolf is among the goats, but only as a dog (i.e. protecting the safety of the goats). So it is not as usual that the wolf will certainly prey on the goats).
  11. The whole earth is full of prosperity as a vessel is full of water.
  12. The sentence becomes one (all human beings are of one mind with sincerity, not because of pressure or fear).
  13. Only Allah is worshipped.
  14. The war has laid down its burden (there is no war at all, for all is at peace and in harmony).
  15. The Quraysh could regain their kingdom (power again).
  16. The earth is as a silver vessel and grows its plants as in the days of Adam (i.e. very beautiful, good and full of blessings).


With the implementation of the things described above, it becomes a reality what has been promised by Allah Ta’ala that the religion of Islam will be shown very high and exalted above all religions that have ever existed in this world, according to His words in the Qur’an:


“It is He who sent His messenger with guidance and the true religion in order to win it over all religions, and Allah is the witness”. S. Fath 28.


There will be a decline thereafter and people will increasingly fall away from their religion, little by little, until finally they all apostatize from the true religion. When the entire human race no longer remembers God, the Hour will come, and they will all be in disbelief and apostasy. Then it is certain that there is nothing else after the completion of that Disobedience except destruction and total annihilation.


This is clearly stated by Allah:


“Only the example of the life of this world is like water which We send down from the sky, and plants grow on it, some of which are eaten by man and cattle, and when the earth is clothed in its golden garment and becomes beautiful and its inhabitants think that they are going to dominate it, then Our command comes by night or by day, and We make the earth a field of harvested grain, as if it had been nothing. Thus have We explained these things to those who love to use their minds.” ..: S. Yunus 24.


  1. The Emergence of Dajal Still.


Among the signs of the imminence of the Day of Judgment, which is a kubra address, is the appearance of a man who calls himself Dajal. He received the title masih. Masih means to travel around the earth for a long time and also means to lose one eye, because in reality he is blind in one eye.


The dajal claims that he is “God”. He tried to stir up unrest among all people to abandon their true religion. The way he does this is by showing the marvelous things that he can do and the many wonders that he can perform with his hands. Some people are lured, but those who truly believe will have their hearts fixed by Allah, so that they will not be lured at all by his misguided invitation and will not be mesmerized by his tantalizing exaggerations. In short, the believers will not be deceived into following the falsehoods that are propagated.


Furthermore, from day to day, it will become clear that the Dajal is a great deceiver. Eventually the slander that was stirred up became extinguished and disappeared and he himself was killed at the hands of the Muslims, while the leader of the Muslims at that time was the Prophet ‘Isa (peace be upon him).


All of God’s messengers have given warnings to their ummah, not to be affected by the slander and seduction of that heresy, as was also done by the leader and the end of all God’s messengers, namely the Great Prophet Muhammad (s.a.w).


In a hadith narrated by Umar r.a. that the Messenger of Allah s.a.w. at the time of the wada’ pilgrimage (the last pilgrimage for him s.a.w.) asked his people who were present at that time to be silent to listen to a word or two that he wanted to say. After praising and glorifying the greatness of Allah Ta’ala, he then mentioned the Dajal. The Prophet (peace and blessings of Allah be upon him) went on to elaborate on this, and then finally left:


No prophet was sent by Allah except that he warned his people of the coming of the Dajal. The Dajal will come out among you all, so there will be no doubt in your minds as to its nature. Nor will it be clear to you that your Lord is not one-sidedly blind. Indeed, the Dajal is blind in his right eye, as if it were a protruding seed.”  Narrated by Bukhari and Muslim.


Shaykh Rashid Ridla said:


The assessment that can be distilled from the hadiths that deal with the issue of the Dajal is that the Prophet (peace and blessings of Allah be upon him) has uncovered the issue, described the appearance of the Dajal at the end of time and he can show the people some very extraordinary things, as well as some strange and miraculous things:


This is a figurative word that implies that at that time it was no longer worthwhile for the Jews to hide anywhere.


It was also narrated from Muadz bin Jabal that the Messenger of Allah (s.a.w) said:


“The crowding of Bayt al-Makdis is the destruction of Yathrib (Medina) and the destruction of Yathrib is a sign of the onset of a great war, and the onset of this great war is related to the liberation of the city of Constantinople, and it is at the time of the liberation of the city of Constantinople that Daja?”. Narrated by Abu Dawud.


The liberation of the city of Constantinople is certainly not a liberation that has been carried out by the Muslims before, because it is also mentioned in the narration of Tirmidhi, jalah :


“The liberation of Constantinople coincides with the arrival of the Day of Judgment.


  1. The descent of Prophetullah ‘Isa a.s.


From the various hadiths collected on the above issue it can be concluded that ‘Isa a.s. will descend at the end of time, namely in the midst of the rampant influence of Dajal. The descent of ‘Isa a.s. is a sign of various kubra addresses regarding the imminent arrival of the Hour. Isa will rule with great justice and establish the Islamic Shari’ah. Also, some of the religious laws that were abandoned by many people will be revived. Then the Dajal was killed. After that ‘Isa a.s. will still stay on earth for a while as Allah Ta’ala wills, then he a.s. dies and is prayed for by the Muslims, then buried.


After that, there will be a strong wind that will blow and take away all the lives of the believers. Thus only those who are badly behaved will be left behind. So after the disappearance of perfection there will be nothing but destruction and corruption.


Abu Hurairah r.a. reported that the Prophet said:


By the One in whose hand my soul is, it is almost certain that the son of Mary (‘Isa Almasih) will descend among you and become a just ruler. He will break the cross, kill the pig and eliminate taxation. At that time wealth will overflow: So that no one likes to receive it, to the extent that one prostration is better than the world and its contents”.


Abu Hurairah who narrated this hadith, went on to say: “Recite to your heart’s content this verse.


“And none of the People of the Book (Christians and Jews) will believe in ‘Isa before his death, and on the Day of Resurrection ‘Isa will be a witness for them. S. Nisa” 159.


This means that the people of the Book will believe in ‘Isa (a.s.) before his death, that is, when he descends to the earth before the Day of Judgment.


The above hadith was narrated by Bukhari and Muslim.


There are several things that need to be known from the hadith above, namely:


  1. The government of the time of Prophet ‘Isa (a.s.) will be based on Islamic Shari’a law and it will be implemented with honesty and justice.
  2. The crosses are all broken. This implies that the Prophet himself will prove the falsity of the Christian religion as we know it today and that what the adherents of that religion claim about the crucifixion or killing of ‘Isa a.s. is a lie. It was fabricated by the Christians themselves.
  3. Taxation was abolished because both those who had originally embraced Islam and those who had previously belonged to the People of the Book had all converted to Islam. Thus, the rule of taxation disappeared, because Muslims were not taxed by the Islamic state.
  4. The reason for the abundance of wealth is because justice was prevalent at that time, so that no one lived in want, poverty and misery.


There is another hadith narrated by ‘Urwah bin Mas’ud Ats-Tsaqfi r-a., who said: -“I heard ‘Abdullah bin ‘Amr say: ,,The Messenger of Allah s.a.w. said:


“The Dajal will come out among my people, then he will stay for forty days.”


The narrator of this hadeeth said: “I do not understand whether he meant forty days or forty months or forty years”.


Then the Prophet (s.a.w.) said:


“Then Allah sent ‘Isa ibn Maryam. He had a face like ‘Urwah bin Mas’ud. ‘Isa then sought out the Dajal and destroyed him. After that, people lived as usual for seven years. There was no quarrel between two people (i.e. the entire Ummah lived in harmony). After that Allah sent a very cold wind from the direction of Sham (Palestine). So there will not remain on the surface of the earth a single person in whose heart there is goodness or faith that is as heavy as a weight of dust, but the wind will certainly take his life, so that even if one of you all entered a mountain cave, the wind would certainly enter it and take his life.


The only people left behind are those with bad behavior who are fond of committing crimes as lightly as the flight of a bird and as swiftly as the thoughts of a wild animal (meaning that they are very fond of committing crimes and persecutions and do so very quickly like the swiftness of a bird flying, while in persecuting it is as fast as the actions of a wild animal that is about to pounce on its prey).


What is left behind are people who do not know any good and never deny the evil at all. Shaytan then incarnated among them and said: “Will you all obey my orders?”. They asked: “What do you command us all?”, Shaytan then told them to worship idols. But even though this is the state of their behavior, their sustenance is abundant, their lives are completely sufficient.


At that time, the first trumpet was blown, and all creatures died. Then Allah sent down a little rain, and with it grew the bodies of all the dead human beings. Then the second trumpet was blown, and suddenly all the creatures stood together, waiting. Then it will be said to them: “O mankind, let us all go to meet your Lord”. To the angel who led them it was said: Tell them to stop, for they will be questioned first”.


After that it was said: “Take it out to be sent to hell”. Asked: “From how much?”. Answered: “From


For every thousand there are nine hundred and ninety-nine people”.


The Messenger of Allah s.a.w. continued his saying: That is the day that will make the children grow old and gray, and there will be a great calamity.”


In another hadith narrated from Ibn Abbas r. anhuma that the Messenger of Allah s.a.w: said :


“Among the wickedest of men are those who will be found at the time of the Day of Resurrection still alive”:


Narrated by Bukhari and Muslim.









Belief in the Last Day is one of the pillars of faith (arkanul iman) and is a very important part of the creed. In fact, it is the most important element in addition to belief in Allah.


The reason for this is that believing in Allah Ta’ala confirms the first source from which everything in the universe arose, while believing in the Last Day confirms the final outcome of all things that have ever existed.


By knowing where the base is and where the end is, also knowing who the source is and how the end will be, then one can direct the goal to be achieved, describe where to go to be the last point of his journey and can even use all kinds of tools and intermediaries to obtain the main goal and which can convey himself to what is his ideal and dream.


If a person does not have this kind of knowledge, then his life will certainly be a life of futility, because there is no goal and no aspiration.


When man is in such a state, then surely he loses his spiritual height, loses his highest virtue. He only lives as an animal who only fulfills his natural instincts or merely follows the demands of his fithrah alone. If this happens, then indeed such a human being has experienced the greatest spiritual decline and collapse which will result in the destruction of the human personality itself.




The Holy Qur’an has pointed out and made it clear that Allah, the Almighty, did not create mankind without a high purpose or lofty ideals. For such a thing would be totally contrary to God’s holiest Perfection and: incompatible with His sublime Wisdom.


Allah Ta’ala would not have created man with the hand of His power, would not have blown His spirit into his body, would not have favored him over the angels, would not have subdued everything in the heavens and the earth for him, would not have made him the ruler of this earthly planet if there was no special purpose and intention.


If Allah Ta’ala were to do so, it would be a useless game which Allah Ta’ala must be most holy from such things, i.e. it is impossible for Allah Ta’ala to be of such a nature.


Consider these words of Allah Ta’ala :


Do you think that We (Allah) made you by play and that you will not be returned to Us? So Glory be to Allah, the All-Mighty and the Righteous, there is no God but He who rules the noble Throne.” S. Mu’minun 118-116.


Man has the burden of carrying out the risalat, which is to hold the khilafat (successor) of Allah on this earth. He is commanded and obliged to carry out the provisions of this khilafat, then later he will be held accountable for what he has done, namely before Allah Ta’ala Himself.


If there are any estimates that deviate from the above, then it is clear that this is a departure from the correct teaching and leads to misguidance.


Remember the words of Allah:


Does man think that he will be left alone with no accountability? ?


Wasn’t it once a drop of semen that was spilled?


Then it became a clot of blood, and God created its form and perfected it?


After that God made two types, namely male and female?


Is not God, who is so great in power, also able to revive those who have died? “S. Qiamah 36-40.




The last day, the Day of Judgment, is preceded by the dissolution of the universe. So on that day all living beings will die. Even the earth will change, not the earth or the sky that is now.


Furthermore, Allah Subhanahu wa Ta’ala Jalu created another realm which he called the afterlife. That is where all creatures will be resurrected, that is, brought back to life after they die. Their souls are returned to their bodies and thus they will experience life a second time.


After being resurrected (diba’ata), each soul will be accounted for all its deeds, whether good or bad.


Therefore, the one whose good outweighs his bad will be admitted by Allah to Paradise, and the one whose bad outweighs his good will be admitted by Allah to Hell.




The Qur’an gives very special attention to the stabilization of faith in the Last Day. We can see this great attention from some of the things below:


First: It is linked to faith in Allah, as He says:


“But the one who is called good is the one who believes in Allah and the Last Day”. S. Baqarah 177.


His words:


“Verily, the believers, the Jews, the Christians and the shabiin (followers of the former prophets), whosoever of them truly believes in Allah and the Last Day and does good. They shall have their reward with their Lord, and there shall be no fear for them, nor shall they grieve”. S. Baqarah 62.


Second: The Qur’an mentions the subject of the Day of Judgment so much that there is hardly a single surah that does not contain a discussion of it. It also describes things that can bring understanding closer to the soul and heart, sometimes by using real information and explanations and sometimes by making examples or parables.


Third: Whoever follows the Qur’an and scrutinizes its verses will find that Allah, may He be exalted, does not refer to the Day of Resurrection by a single name; rather, He uses different names, and each name indicates what will happen on that day, all of which will be hardship and misery. Examples are as follows:


  1. The Day of Ba’ats (yaumul ba’tsi), as He says:


,,And say those who are endowed with knowledge and faith : “Verily, all of you have waited (according to the information) in the Book of Allah (in the grave or beyond) until the Day of Bi’ats (rising from the dead). This is the day of bi’ats, but you do not know”. S. Rum 56.


  1. The Day of Judgment (yaumul Qiamah), as He says:


“On the Day of Resurrection, you will see those who told lies about God, and their faces will be black. S. Zumar 60.


  1. Moment (Sa’ah), as He says:


“The Hour is near and the moon is split”. S. Qomar 1.


Also His words:


“Verily, the shaking on the Day of Resurrection will be very great”. S. Hajj. 1


  1. The Hereafter (akhirah), as He says:


“But all of you prefer the life of this world, while the life of the Hereafter is better and more certain”. S. A’la 16-17.


  1. The Day of Din (yaumiddin), as He says:


Allah is the master of the Day of Din (the Day of Judgment)”.S, Fathihah 3.


  1. The day of reckoning (yaumul hisab), as He says :


“I protect myself to my Lord and your Lord from every arrogant person who does not believe in the Day of Reckoning”. S. Ghafir 27.


  1. The day of fath (yaumul fathi), as He said:


,,Say: “On this day of fath (victory), faith will be of no avail to those who disbelieved, and they will not be heeded,” 8 Sajdah 29.


  1. The day of divorce (yaumut talaq), as He says:


The Lord of the Most High, who owns the throne, sends down the spirit (revelation) by His command to whom He wills among His servants, to warn them of the day of talag (meeting).

On that day the same people will come forward”. S. Ghafir 15-16.


  1. Days of Plural and Taghabun (yaumul jam’i watttaghabun!), as He says:


On the day when Allah will summon you all to a plural day. That is the day of taghabun (deceit)”. S. Taghabun 9.


The meaning of the word taghabun is many, including :


  1. Proof of the truth, i.e. the people of Paradise were mocking the people of Hell at that time, because when they were in the world, the disbelievers used to do this to the believers.

2 Confusion, because on the Day of Resurrection all creatures will be in great confusion, because they will have to experience various tribulations and disasters and disasters that cannot be endured.

  1. Deceit, i.e. on that Day, the deceiver and the deceived will be warned. Many are deceived by their own deeds. They thought they were doing good work and bringing profit, but suddenly they were doing evil deeds and bringing great harm.


  1. The day of khulud (yaumul khulud), as He says.


“Enter you all into Paradise, this is the day of khulud”, S. Qaf 34.


  1. The day of khuruj (yaumul khuruj), as He says :


On the day when they cry out with haq. That is the day of khuruj (resurrection from the dead”. S. Qaf 42.


L The day of hasrah (yaumul hasrah), as He says :


“And warn them against the coming of the day of hasrah (regret), when the matter will be decided, and they will be negligent and unbelieving”. S. Maryam 39.


  1. The Day of Tanad (yaumul-tanad), as He says:


“O my people, I fear for you all on the day of Tanad (calling out between the inhabitants of heaven and hell)”, S. Ghafir 32.


  1. Azifat (Azifah), as He says:


“…The Azifat (near event) is about to arrive. None but God can open it”. S. Najm 57-58.


  1. Thammat (Thammaht, as He says:


“Then when the thammah (great calamity) comes. On the day when man will remember what he has done”. S. Nazi’at 34-35.


  1. Shakhkhat (Shakhkhahi, as He said:


When the shakhkhah (deafening sound) arrives. On the day a man runs away from his brother. And from his mother and father. Also from his wife and children. Every man on that day will have his own business to attend to (so that he will not have time to think about the affairs of others)”. s. ‘Abasa 33-37,


  1. Haqqat (Haqqah), as He says:


,,Haqqah (the true state), What is haqqat?

Has anyone told you what haqqah is?” S. Haqqah 1-3.


  1. Ghashiat (Ghashiah), as He says:


“Has the news of the ghashiah (enveloping event) reached you”. S. Ghashiah 1.


  1. Waqi’at (Waqi’ah), as He says:


,,When the wagi’ah (terrible event) has arrived.

No one can deny that it happened.

There is a group that is humbled (i.e. the kafirin) and there is a group that is exalted (i.e. the believers)”. S. Waqi’ah 1-3




The Qur’an is very concerned about the issue of the last day and noodles for several reasons, such as :


First: That the polytheists of the Arabs used to deny it with great opposition. They did not believe in the arrival of the Last Day at all. Allah, may He be exalted, mentions this group in the Qur’an, as He says:


,,Those who deny it say: “That is nothing else but our life in this world, this is where we die and this is where we live. Nothing will spoil us except time (i.e. because we have lived for a long time and are old, and then die)”. S. Jatsiah 24.


Second: The people of the Bible (Christians and Jews), even though they believe in the Last Day, their way of describing and thinking about the arrival of that day is completely wrong.


The Christians, for example, hold the same belief in the existence of Jesus the Redeemer and Savior, who by himself has atoned for the sins of mankind and saved them from the punishments due to their wrongdoings.


This kind of belief is in line with what the Hindus say with their penitential system. It is even similar to the beliefs of Buddhists. One and the other are close in their similarities of opinion.


The beliefs of the Jews regarding the Godhead and the Last Day are no less corrupt and misguided than those of the Christians and Hindus.


Third: Belief in the Last Day causes us to live in this world with a noble purpose and high ideals. There is a summit that we want to reach with all the strength that we have. This goal is primarily to do good deeds, to forsake evil and all forms of disobedience, to adorn oneself and one’s soul with virtues, and to avoid the vices and lowliness that are sure to harm and harm the body and religion, the mind and intellect, and even one’s wealth. All this is the conclusion of realizing the khilafat that Allah Ta’ala has imposed upon us as a whole.


In order to do that, it is absolutely necessary to have a motivator from one’s own soul that invites one to always be happy to do these good things, and that gladly closes all paths that lead to evil and bad. This encouragement will certainly not become strong, but only by increasing the remembrance of God, warning those who do wrong, being able to describe and make various parables and examples, as well as taking examples from past events. The most important purpose of pursuing these ways is to make the roots of goodness more deeply embedded in the heart, the more intense the impression on the soul, the more raw the goal to be achieved and put everything in its proper field or proportion. By doing this, every denier will return from his error, the one who feels wrong will correct his own mistake, and every human being will direct the goal of his highest deeds to the path that is obviously the truth, so that he will not get lost on the path and will not slip into error.




From the set of noble verses that describe the Last Day, it can be concluded that the Last Day will begin with the onset of a general and widespread change in the environment of this universe. At that time there will be a variety of terrible and terrible things, such as the sky breaking and splitting, the stars no longer determine the location and direction of their path, between one colliding with another, the earth will be destroyed and everything that is seen is destroyed. In fact, everything known and visible to man in this world will become completely extinct.


This is said by Allah Ta’ala, including :


“On the appointed day, the earth was replaced by another earth and the heavens by the same, and the same creatures came to show themselves to Allah, the One, the Mighty”. S. Ibrahim 48.




The total destruction of the entire universe is neither impossible nor something that deviates from sound reasoning. Among the scholars of natural sciences, it has been established that everything that exists will certainly have an end or an end of time, namely on a certain day. This is the same as the rotation of time, from ancient times to the end of time, in accordance with the laws that exist for it. So the time will rotate according to its natural and certain rotation, so that it will finally arrive at the time of its destruction and extinction.


So what the Qur’an states about the end of the universe does not contradict the most modern theories produced by natural science scholars, as listed above.


One of the clearest indications that the issue of the Last Day is truly a teaching that came from Allah is that no one has ever discussed or spoken about the destruction of the universe in the way that the religion of Islam describes it before. In fact, it is not even possible that it was just a thought of the Prophet (s.a.w.).


So it is clear that the announcement of the arrival of the Day of Judgment as described by the teachings of Islam is one of the many miracles that the Prophet (peace and blessings of Allah be upon him) possessed.




The arrival of the Hour or the Last Day is a matter that is reserved for and known only to Allah, may He be glorified and exalted. So there is no one who can understand it, whether he is a prophet or apostle, or an angel who is closely related to Allah. No one understands the time when it will come. Allah Ta’ala says in this regard: 


Allah alone has the knowledge to know when the Day of Judgment will come. Allah is the one who sends down rain and knows best what is in the womb of the mother. S. Luqman 34.


The Companions during the time of the Prophet (peace and blessings of Allah be upon him) were equally eager to know about this complicated issue. They asked the Prophet (peace and blessings of Allah be upon him) about it, some of them even urgently, but Allah, the Almighty, instructed him (peace and blessings of Allah be upon him) to leave it to Allah alone. In short, only Allah, the Almighty, can know the time of its arrival. Allah says:


“It is to Allah that the knowledge of the Hour is returned”. S. Fushshilat 47.


The question and answer about the day of the end of the world is also recorded in the pages of the Quran, as it says: Him:


People ask you (O Muhammad) about the Day of Judgment, when will it come?


Say, “The knowledge of the Hour is with my Lord, and no one can explain its time except my Lord. The morning of the dwellers of the heavens and the earth, it will not come to you all but in a sudden manner”.


They also ask you questions, as if you could explain them. Say: “The knowledge of the saah is with God, but most people do not know”, S. A’raf 187.


It was narrated from Ibn Umar r. ‘anhuma, that the Prophet said:


The keys to the unseen are five things that no one can know except Allah Himself, namely:


  1. That it is with Allah alone that the knowledge of the arrival of the Day of Resurrection is known.
  2. Allah also knows when the rain will fall.
  3. Allah alone knows what is in the womb.
  4. No one knows what tomorrow will bring.
  5. No one knows on which earth he will die”.


In his tafsir. Imam Al-Alusi said: Allah, the Almighty, deliberately keeps the coming of the Day of Resurrection a secret because of the wisdom of sharee’ah in that, because keeping it a secret will cause a person to pay more attention to obeying Allah and avoiding sinful acts. This is the same as keeping the time of death secret, which is specific to each person. The purpose of this is the same.”


If one were to say that even the wisdom of the arrangement of nature is intended in this way, then such an opinion would not be too far from the truth.


Looking at the verses, it is clear that the Messenger of Allah (s.a.w.) himself did not know exactly when the Hour would come. The Prophet (peace and blessings of Allaah be upon him) only gave the main signs of its imminence, and he even said that the Messenger of Allaah (peace and blessings of Allaah be upon him) was one of the signs of its imminence. In a hadith reported by Tirmidhi and regarded as saheeh, Anas r.a. said:


“I was sent and the time between my sending and the arrival of the Day of Resurrection is like these two fingers”. (He showed his index and middle fingers).


It is also mentioned in Sahih Bukhari and Muslim from Ibn Umar r. ‘anhuma, from the Messenger of Allah s.a.w., who said:


“The distance between your time and the Day of Resurrection, compared to the times of those who came before you, is like the time between the ‘Asr prayer and the setting of the sun”,


As for the end of life in this world, there is not a single saheeh hadith that can be used as a guide.


Ibn Hazam said: “We Muslims cannot give a ruling using the usual calculations that we are accustomed to in this world. If someone claims that it is seven thousand years or more or less than that, then the one who says so has really brought up something for which there is no information at all from the Messenger of Allah (s.a.w.). The reason for this is that the Prophet (peace and blessings of Allaah be upon him) himself never said a single authentic word about it; rather, what he did say was the opposite of that: Therefore, we must simply stipulate that this world has a certain duration that only Allah Ta’ala knows about. In this regard Allah Ta’ala says:


I (Allah) did not testify to them about the creation of the heavens and the earth, nor even about the creation of themselves”. S. Kahf 51.


The Messenger of Allah s.a.w. also said:


“You are not compared to the time of the ummah that preceded you, but as a white hair on the skin of a black ox or: as a black hair on the skin of a white ox (meaning very short)”.


This is a parable, so for someone who thinks about it with peace of mind, and knows the level of adherents of Islam and adjusted to the period of prosperity of the world that is in their hands, surely he can conclude that this world really has a period that no one can understand. The only one who is all-knowing is its Creator, Allah, the Almighty.


Similarly, what the Messenger of Allah (s.a.w) said that: the time between the sending of the Prophet (s.a.w.) and the time of the coming of the Day of Resurrection is compared to the location of two fingers that are close together, namely the index finger and the middle finger. When showing that he s.a.w. close the location of the two fingers.


The religious evidence is clear, namely that the arrival of the Day of Resurrection cannot be known with certainty and that only Allah knows. So it is true that the Messenger of Allah (peace and blessings of Allah be upon him), by giving the above example, meant to announce the closeness of the time, so that the fingers of both of them were brought together and not separated from each other. The reason is that if this was the intention, then it would be possible to deduce how much distance there is between the two loose fingers or by adjusting the length of the finger. By measuring in this way, it would be possible to ascertain the time when the Day of Judgment will arrive. But such an estimate would be completely wrong. Moreover, if such a measurement could be found, then surely the analogy of the time between the previous generations and our own time as a hair on the skin of an ox, as in the hadith above, would be a lie. Naudzu billah min dhalik.


Therefore, what is clear and obvious is that what the Messenger of Allah (s.a.w.) meant in pointing out the two fingers of his noble self was not to give an exact estimate of when the Day of Judgment will arrive, but merely to indicate its imminence. The time of the Messenger of Allah (s.a.w.) has been approximately one thousand and four hundred years, and Allah, the Almighty, will know better how much time is left from the time of our world. Even if this time is considered long enough, it is still a short time when compared to the previous time that has already passed. In short, it is still very little when measured against the times that have passed, because the Messenger of Allah s.a.w. himself has clearly given the analogy between our present time and those that have passed as a hair on the skin of an ox or as a point on the arm of a donkey.




The life of the Last Day begins with the ba’ats, which is the resurrection of all creatures from the grave. The purpose is to restore the human spirit in its original body, as it was in this world. This repetition occurs after a complete disappearance. No one can truly know about this second growth of life, because it is obviously very different from the first level of growth when he was born in the world.


In this regard Allah Ta’ala says:


We (Allah) have decreed death for you all and We are not invincible. To change your forms and make you all in forms that you do not know. Surely you all know the first occurrence, so why do you not understand”. S. Waqi’ah 60-62.




AlQuran Alkarim has provided many proofs about the existence of ba’atas, namely the resurrection after death. The Qur’an also proves the existence of the first creation and growth while in this world, and then equates it with the second creation and growth later. He explains that Allah, the Almighty, is all-powerful and all-knowing, so it is not difficult for Him to restore the scattered bodies and shattered bones to their original state, because He is directly in charge of everything, and nothing is wasted or lost in His sight because of the vastness of His knowledge.


In that regard Allah Ta’ala says:


The man makes up parables for Us (Allah) and he forgets the origin of his creation. He said: “Who will be able to bring to life the bones that have been shattered?”.


Say: “The One who can bring it to life is the One who made it for the first time and He is the All-Knowing of all creatures”, S. Yasin 78-79.


Human beings with their growth, moving from one state to the next, and even the earth with all the vegetation on it, are all evidence of the power and majesty of Allah.


In this regard Allah Ta’ala says:


“O you people, if you have any doubt about the Day of Resurrection, then remember that We have created you all from earth, then from a drop of semen, then a clot of frozen blood, then a lump of flesh, perfect and imperfect, so that We may explain to you. We set the man in his mother’s womb for as long as We willed until the appointed time. Then We brought out – all of you as infants, and then all of you reached adulthood. And some of you will be killed, and some of you will be brought to such an advanced age that you will know nothing of what you once knew. And you see the earth dry, but ‘when We send rain upon it, it moves, swells and grows all kinds of beautiful plants.


Such is the case, for verily Allah is the truth (hag) and verily He can bring to life that which has died and He is the All-Powerful over all things.


Verily, the Day of Resurrection is sure to come; there is no doubt of its occurrence, and verily, Allah will raise those in the grave.” S. Haj 5-7.


Think carefully, if Allah Ta’ala is all-powerful to create the heavens and the earth and even continue to create others, to give sustenance and to give life and death, then how much different are all these things that can be witnessed from the creation of all creatures once again and being resurrected as they were before?


Allah Ta’ala says:


“Did We (Allah) create the first one? No, but they alone doubt the new creation”. S. Qaf 15.


In fact, denying that there is a resurrection after death, i.e. a second life, when there are so many clear descriptions and evidences, both within oneself and by examining the situation of other creatures in this universe, then denying such a thing is really meaningless, because it is clearly wrong.




There are some groups of people who think that this is impossible, because they believe that being raised from the grave is something that completely contradicts what they are used to seeing on a daily basis, as far as they can understand in this world. They consider that this is far from the truth and the matter is greatly exaggerated, because their minds cannot believe in the existence of a second life, nor do they believe that the soul will be returned to the body after it has been scattered and destroyed, nor after the members of the body have dissolved in various parts of other objects. What they do believe is that after a person dies, his body turns into soil and the soil becomes a plant, then another person eats the plant, then the one who eats it dies, and so on.


They believe that the human being passes on to another, and so do the bodies, one into another and so on until the end of time. Therefore, how will those human beings who have been scattered into pieces be brought back to life, when their bodies have gone into other people’s bodies and this person into other people?


This kind of delusion is actually very old. But it is still a concern among many people. In fact, the Qur’an itself has provided treatment for this kind of confusion and has also been explained to a considerable extent, as Allah Ta’ala says:


They said: “There is no life but our life in this world, and this is where we die and this is where we live. There is nothing that spoils us except time (i.e. a long life and old age, and death). But of that they have no knowledge, but only conjecture.


When Our clear proofs are recited to them, they do not argue except that they say: “Bring our fathers back to life, if what you say is true”.


Say: “It is Allah who brings you all to life, then puts you all to death, and finally brings you all together on the Day of Resurrection. There is no doubt about that, but many people do not know it.” S. Jatsiah 24-26.


Such are the people who deny the ba’atas. Allah, may He be glorified and exalted, has refuted that the absurdity of what they say about it has no basis at all, is meaningless, and is definitely wrong and erroneous. The reason why they say that they do not believe in the resurrection after death is because they are ignorant of the greatness of God and do not realize His power, knowledge and wisdom. They do not even think about the state of their own bodies, how they came to be and so on. If they had thought about this, it would have been the clearest evidence and the most obvious sign to dispel their constant denials. Allah is the One who brought them to life the first time and then killed them after that. Isn’t the power to bring them back to life again not something that is difficult for Allah Ta’ala. Similarly, what would be the difficulty if they were to be gathered after scattering their members here and there a second time, in order to experience life with the same spirit and body as they had in this world. If this is understood, then what is the impossibility, what is considered far from reality and what is considered incompatible?


Remember these words of Allah Ta’ala :


He (Allah) is the One who begins creation, then repeats it again and this is easier for Allah to do. He is of the highest Attributes in the heavens and the earth and He is the Most Noble and Wise”. S. Rum 27.




All of these people will be in different states at the time of resurrection. The differences will be great and striking, and this is because of the deeds they have done in this world. So whoever is true in his beliefs and good in his deeds, as well as pure in soul and heart, then that is the one whose body and spirit are perfect. On the other hand, the one whose deeds are bad and whose beliefs are wrong or corrupt is the one whose body and spirit are imperfect.


It was narrated from Abu Hurairah r.a., that the Messenger of Allah s.a.w. said :


The people will be gathered on the Day of Resurrection into a league, a group walking, a group riding, and another group walking on their faces”.


The Companions asked: “O Rasulallah, how can these people walk on their faces?”,


He (peace be upon him) said: “If the One who is able to carry them on his feet is able to carry them on his face, how difficult it will be for them, because they will have to walk on their faces through thorns and many thorny plants. Narrated by Tirmidhi,


In another hadith, the Prophet S.a.w. said.


“Those who are arrogant and violent will be gathered on the Day of Resurrection in the form of small ants that are trampled by many people. This is because they took Allah (SWT) lightly.”


Muslim narrated from Jabir, who said: “I heard the Messenger of Allah (s.a.w.) say: Every servant will be resurrected according to what he died with”.


This means that if the death is good, the resurrection will be good, and if the death is bad, the resurrection will be bad and horrible.


Even though the resurrection will be with a gross body and also a spirit, it is the spiritual power that can regulate the state of the body. So it will be able to travel very far in the shortest time, as well as be able to talk between the experts of heaven and hell. In this respect their condition is not unlike that of angels and jinn who can incarnate or change shape and form, and can also appear in various bodies taken from the material of this world. This has been discussed with scientific determination. This has already been discussed in the chapter on the soul.




The meaning of shafa’at is to ask Allah for the good of the people in the hereafter. Syafa’at is included in the class of mustajab (granted) prayers.


Some of them are called syafa’at uzhma (great) and this is only for our Lord the Great Prophet.


Muhammad s.a.w. himself.


The shafa’at uzhma that he will perform will be to ask Allah Ta’ala for an immediate verdict and determination between all creatures, so that they can rest from the misery and hardship suffered in the field of Mahshar, where they stop and gather. Allah Ta’ala will grant him such a request. The highly successful endeavor of the Prophet (s.a.w.) is considered great by the entire Ummah, both past and present, and thus it is evident how great his merit is for the entire world. This is exactly what is meant by the maqam mahmud (praiseworthy position) that was promised to him (s.a.w.), as Allah says:


“And from a part of the morning you should leave (sleep to pray tahajud, sunnat for you, hopefully God will raise you to a praiseworthy level”. S. Isra” 79. Ibn Umar r. ‘anhuma reported that the Prophet said:


Indeed, the sun will approach on the Day of Resurrection, so that because of its heat, the sweat of the creatures will then reach the half of their ears. When they were in such a state, they asked Adam for help, then Adam said: “I cannot do that (cannot provide any help)”, then they asked Moses for help. Moses also said what Adam said above. Then they asked Muhammud (peace be upon him) for help, and he gave them his advice, which was that a decision should be made between all creatures. Muhammad s.a.w. walked until he held the circle of the door of Paradise. It was then that Allah granted him the maqam mahmud (praiseworthy position) that received the praise of all creatures”.


Narrated by Abu Dawud and Hakim.


It was also narrated in a hadith from Ubay bin Ka’ab that the Messenger of Allah s.a.w. said:


“When the Day of Resurrection comes, I (Prophet Muhammad s.a.w.) will be the leader of all the prophets, I will be their spokesman, and I will be the one who holds the blessings among them. I do not say this out of pride.” Narrated by Abu Dawud.


As for the syafa’ats other than the syafa’at of the Messenger of Allah Muhammad (s.a.w), they are followed by various conditions, for example:


  1. With Allah’s permission first, as Allah says :


“Who can intercede on the side of Allah except with His permission?”, S. Baqarah 255.


  1. The one who is given shaafa’at must be one who is pleased or favored by Allah Ta’ala, as He says :


“They can offer no help but those whom Allah has favored”. S, Anbia’ 25.


As for those whom Allah, may He be glorified and exalted, approves of, they are the ones who are entitled to receive forgiveness from Him by following the things that are determined for the balance of divine justice. So the position of shafa’at here is only to show the salvation or glory of the person who intercedes as a supplicant for shafa’at, namely to show how close the person is to Allah. So the sha’atan given is only an implementation of the iradah or will of Allah after the person has asked or prayed. Therefore, there is no reason why a person should be deceived by his own feelings and make it easy for him to do things that Allah has enjoined him to do, for the sole purpose of seeking that favor. To summarize, even if there is such a thing as intercession, it is still obligatory for a person to purify his heart and soul, and to do righteous deeds, both of which will surely raise him to the lofty and perfect level to which he aspires.


The idolaters rely heavily on their idols and believe that they will be able to provide them with safa’at in the sight of Allah. This is as Allah says:


They worshipped other than Allah, things that did not cause them any harm or benefit, and they said: These (idols) will give us favor with Allah”, S, Yunus 18.


Meanwhile, Allah has made them completely discouraged from clinging to the idols that they thought could provide syafa’at. as He said:


Every self is pawned because of its deeds.

It’s the right-wing.

In the gardens of heaven, they will ask each other questions.

It is about people who sin.

What brings you all to hell Sagar?

They replied. “We are not among those who pray”.

And we don’t like giving food to the poor

And we are fond of idle talk together with those who are fond of idle talk.

Also we all deny the arrival of the Day of Judgment.

Until the time of certainty (death) comes to us”.

Therefore, the intercession of those who give intercession will be of no avail to them”. S. Mudatstsir 38-48.


There are also many people who make it a habit to rely on the intercession of those who are well behaved or righteous. These people have done many things that are completely out of line with the truth, or even out of line with the guidance of Allah’s religion, and no longer constitute true obedience because of the pervasiveness of their false beliefs. Hence, Allah Ta’ala also refutes their arguments with His words:


It is not in accordance with your desires nor with the desires of the people of the Book (Christians and Jews). Whoever does evil will surely receive evil in return. He will have no protector or helper other than Allah,


And whoever does good deeds, whether he is a man or a woman, and believes, it is that person who will enter Paradise and will not be wronged in the least.


Who better to practice his religion than he who commits himself to Allah, and does good to others, and follows the true religion of Abraham”. S. Nisa” 123-125.


Indeed, the true religion is to surrender one’s body and soul to Allah, the Almighty, and to do good to others. The soul in Islam is actually the essence of the will that the Prophet (s.a.w.) once ordered his daughter, Fatima r. ‘anha, namely :


“Try with yourself, Fatimah, for I myself cannot give you the slightest benefit from the punishment of Allah”,


Allah, may He be glorified and exalted, is the only One who does not love any of His creatures or choose to show His affection without a proper basis. This has been the sunnatullah from the earliest generations until the last generation, which is ours today. In this regard Allah Ta’ala says:


“Has it not been proclaimed to him in the shuhuf (sacred sheets) that Moses possessed.


And also that of Ibrahim who fulfilled his obligations.


That one who bears a burden does not have to bear the burden of another (i.e. that one cannot bear the sin of another who commits it. So the sin must be borne by himself).


And that there is no reward for a man but what he himself does.


And that the results of his efforts will be seen later.


Then he will be rewarded in accordance with what he has practiced sufficiently”. S.Najm 36-41.










Allah is endowed with all the attributes of perfection. One of His perfections is justice and wisdom. He is the Most Just and will not mistreat or harm any of His creatures. He is also the Most Wise, so He will not put anything out of place.


Half of the justice and wisdom of Allah Taala is that He will not equate between those who are devoted and obedient with disbelievers and disobedient, between believers and polytheists, also between people who do good and do bad and so on. The reason for this is that equating the two types of groups as above is an extreme persecution and lack of reasoning that exceeds the limits of the provisions.


Allah, the Almighty, has sent His messengers with clear explanations and clear proofs. They were also given holy books and religious balances to be used to make justice between all people. With the invitation of the messengers, there are some groups who get guidance so that they like to worship God properly, but there are also some other groups who deviate from the correct guidance, so that they do not have the right belief or ‘akidah’ and hag, nor do they know the procedures of worship that are valid and blessed by God and do not even understand what is called the praiseworthy and rewarded deeds.


Those who have obtained the true guidance will certainly force themselves and their hearts with all available energy, as well as with various bitter sacrifices to defeat their lusts, fight all falsehoods, as well as avoid all kinds of ugliness, evil and sinful deeds. This struggle of theirs would have taken a very long time and their entire lives would have been spent fighting for the emergence of all that is the ultimate truth, right up to the very last breath of their lives.


Imagine, can you compare the situation of such devoted people with people who always give vent to their lust for unbounded joy, constantly commit wickedness and evil, even prefer blindness to healthy guidance, preferring the path of misguidance to the straight path? Can there be any comparison between those people who are devoted to the utmost and those people who are only happy to dabble in the sea of despicable deeds, low morality, always dragging on in disobedience, unable to be restrained by anyone who wants to restrain them and cannot be taken action by those who want to prevent them from doing so?


The two groups, namely the devoted and the disobedient, have each spent their lives, but they differ greatly in what they have done during their lives: This one strives with all his strength and energy to exalt the sentence of Allah, to defend the religion of Allah, dares to sacrifice fi sabilillah, wants to raise the flag of truth and wants to purify this earth from all kinds of ugliness and moral decay. But it is the opposite. He also strives desperately to fulfill his desires, to obtain the temporary pleasures of this world. He walks on the vehicle of syaithan, only obeying the will of his lust that always invites to the path of evil and ugliness.


Therefore, would it be fair if the two groups, which are very different, were to be housed in the same place? Every healthy mind would definitely determine that there should be no difference at all. It is also said that Allah, the Exalted, is the most just of all those who do justice and the wisest of all those who are wise.


So determining the ruling by equating the two groups above is clearly a mistake and not justice. Allah says:


“Do those who make these mistakes think that We will make them equal with those who believe and do good deeds, i.e. equal in their life and death? How bad is the decision they have made.


It is Allah who created the heavens and the earth in truth. Every person is to be rewarded according to what he has done, and they will not be wronged”. S. Jatsiah 21-22.


Equating the status of the righteous with that of the wrongdoers is a way of thinking adopted by the delusional who think that life in this world is just a game and fun. Allah Ta’ala says this in the Quran as follows:


We have not created the heavens and the earth and what is between them for no purpose or benefit. Such is the conceit of the disbelievers. So, the misfortune of those who disbelieve is that they will enter Hellfire.


Will We make those who believe and do good equal with those who cause corruption in the earth? Or will We make those who have piety equal with those who disobey?”. S. Shad 27-28.


Meanwhile, there are many people who do not realize this fact, and only a few who remember it, as Allah Ta’ala said:


The creation of the heavens and the earth is greater than the creation of man, but most people do not understand.


The blind and the sighted are not equal, nor are those who believe and do good and those who do evil, but few are you all reminded.


Verily, the Day of Resurrection will surely come, and there is no doubt about its occurrence, but most people do not believe”. S. Ghafir 57-59.


It is certain that there will come a day when all reality will be revealed, when all the secrets of the heart will be uncovered and all that was hidden will be revealed, as Allah says:


“For Allah is all that is in the heavens and the earth, that He may recompense those who do evil according to their deeds and reward those who do good with good”. S. Najm 31.


As for the polytheists, they are the ones who are most vehement in their denial of the arrival of the Last Day, and they persistently defend their misguided stance. They denied as much as they could, even swearing as loudly as they could in order to establish their position that the Last Day does not exist forever. Therefore, Allah, may He be exalted, mentions the way in which they have been deceived and refutes it by stating that the existence of the Last Day is the culmination of the establishment of God’s wisdom, so that it will be possible to distinguish between what is true and what is false. Thus, the difference between those who believe and those who disbelieve will become apparent. In this regard, Allah says:


“They swear by the name of Allah with the loudest oath that Allah will not resurrect the dead”, (Not so), rather Allah Ta’ala also says:


On the day when the enemies of Allah will be herded into Hell, they will be lined up in an orderly fashion.

So that when they get there, their hearing, sight and skin will bear witness to themselves of what they have done.

They said to the skin: “Why are you our witness?”. The skin said: “We have been endowed with the power of speech by God, who has made all things capable of speech. It is He who created you in the first place and to Him you will be returned.

And you will not conceal yourselves, lest your hearing, your sight, and your skin bear witness against you But you think that Allah does not know most of what you do.

That is your erroneous conjecture against your Lord. It is such conjecture that leads you to misfortune, and thus you are the ones who suffer loss. S. Fushshilat 19-23.


Allah Ta’ala also says:


On the day when Allah resurrects them all, then Allah will tell them what they have done. Allah has made an account, and they have forgotten it. And Allah is the witness of all things.


Do you not see that Allah knows what is in the heavens and what is on earth? There is no secret talk between three people but He is the fourth, nor between five people but He is the sixth, nor less or more than that but He is with them wherever they are.


Then Allah will tell them what they have done on the Day of Judgment. Verily, Allah is All-Knowing of all things. S. Mujadalah 6-7.


It was narrated from Ibn ‘Abbas r. ‘anhuma, who said


,,Once the Messenger of Allah (s.a.w) stood before all of us to give an advice, then he (s.a.w) said:


“O people, you will all be gathered to Allah Ta’ala later with bare feet, naked and uncircumcised, as Allah Ta’ala says.


“As We created for the first time, so We will create again. This promise remains with Us and We shall surely carry it out.” s. Anbid 104.


Remember that the first person to be clothed on the Day of Judgment will be Ibrahim. Remember that he will be brought with some people from among my Ummah, then my Ummah will be placed in the left group. I cried out: “O Lord, these are my companions.” Then it was said: “O Lord, these are my companions”. Then it was said: “You do not understand what they did after you”. So I said what a righteous servant (i.e. ‘Isa a.s.) once said:


I can be their witness as long as I am among them. But after God has eliminated me (from their ranks), it is God who is their Watcher. You are the Witness of all things.


If You punish them, then they are Your servants, and if You forgive them, then You are indeed Glorious and Wise”. S. Ma-idah 117-118.


The Messenger of Allah s.a.w. continued his saying: “I was then told: “Those people have not ceased to apostatize, turning on their heels since you parted with them.


Therefore, I said: “wretched, wretched are they”. Narrated by Bukhari, Muslim, Tirmidhi and Nasi-i.


It was also narrated from Abu Barzah Al-Aslami r.a., that the Messenger of Allah s.a.w. said :


“On the Day of Judgment, a person will not stop standing until he is asked about: a. His age, what did he spend it on?

  1. His knowledge, what is he using it for?
  2. His wealth, where did he get it from?
  3. And what did he spend it on?
  4. His body, for what purpose is it being worked until old age?”. Narrated by Tirmidhi.




Counting the deeds and also recording them is by the intercession of angels who are indeed entrusted with such a task, as has been fully described in the discussion of the chapter on angels.


Allah Ta’ala says in this regard:


“And there are angels over all of you, guardians, honorable (in the sight of Allah) and recorders, knowing all that you do”. S. Infithar 10-12.


Also His words:


“No man speaks a word, but there are with him angels of investigation and research (Raqib and ‘Atid)”. 89) S. Qaf 18.


So, when the Day of Resurrection comes and the time of accountability begins, the records made by the angels, which contain all kinds of deeds, will be shown to each person. This is explained by Allah Ta’ala in His words:


“And for every man We (Allah) tie his deeds to his neck (i.e. every man is accountable for his deeds) and We bring out for him on the Day of Resurrection, a record that he will find spread out on his face.” (Sura al-Baqarah: 9)


To him it was said: “Read your own record; it is enough that today you make an accounting for yourself”. S. Isra” 13-14,

Allah Ta’ala also says:


“Put down the record book of deeds, and you will see the wrongdoers terrified at what is written in it. They complain:,,Alas, how wretched we are. What is this record, there is nothing left out at all, neither small nor great things, but they are all counted. They will find all that has been done in it, and your Lord will not wrong anyone”. S. Kahf 49.


Such records will be distributed to their respective owners, some of whom will take their records with their right hand and this is a sign of joy that will be felt, but some of them will not be able to take with their right hand, but will have to use their left hand or will be received from behind their backs and this is a sign of badness in the calculation of charity or hyaab. Allah, may He be exalted, says (interpretation of the meaning):


O man, verily you should strive with all diligence to go to your Lord, for you will surely meet Him.

So whoever is given his notebook from his right hand (with his right hand), he will be examined with a light examination.

He will return to his people feeling joyful.

As for whoever is given his notebook from behind his back.

Then he will cry out in misery (squeal lamenting his unfortunate fate).

And will enter Sa’ir hell.

Verily, that man used to rejoice among his people. Verily, he thought that he would not return to his Lord. Indeed, surely his Lord is All-Seeing to him”. S. Insyiqaq 6-15.




The recording of one’s deeds is a matter of certainty, from a scientific point of view. This is because not a single sound out of the many sounds that exist, not a single action out of the many actions that appear and not a single movement out of the many movements that arise, but must have been recorded in the books of nature, listed in the book of manifestation. Therefore, none of these records will be lost, not even one that will fade and vanish.


Allah is the One who said:


“With Allah are the keys of the unseen, which no one knows except Himself. He is the Knower of what is on the land and in the sea. Not a leaf that falls is known to Him, nor a seed, wet or dry, in the darkness of the earth, but it is surely recorded in the Book of the manifest”, S. An’am 59,




The complexity of hisab research has reached a peak that is difficult to describe, so that every human being will certainly be able to take his reward for everything that is done. whether in the form of good or bad, whether it is already the fruit of work that has been done or is just a practice that is still contained in the heart, or something that is being planned. Everything will be weighed with the balance of justice, so that it will be clear how high divine justice will appear in its most perfect form.


In this regard Allah Ta’ala says:


We will establish the balance of justice on the Day of Resurrection, so that no one will be wronged in the least, and even if a deed is as heavy as a mustard seed, We will bring it to account. It is perfect that We make the account”, S. Anbia’ 47.


The outcome of the calculation and weighing depends on how much or how little one’s good deeds are.


In this regard Allah Ta’ala also says :


He who weighs the scales of good, they are the happy ones.


As for those who are light in the scales of good, then they are the ones who harm themselves. They will remain in the hell of Jahannam”, S. Mu’minun 102-103.




Allah, the Almighty, is the One who will reckon the deeds of all these creatures and not through any intermediary.


This is mentioned in a hadith narrated from ‘Adiy bin Hatim r.a. that the Messenger of Allah s.a.w. said:


“None of you on the Day of Resurrection will be spoken to by his own Lord. There will be no intermediary between him and his Lord. Ja will look towards his right, then nothing can be seen but the deeds that have been done. He will then look to his left, and nothing will be seen except the deeds that have been done. Then he looks towards his face, and sees nothing but Hell. Therefore, let all of you fear the Hellfire, even if it is by giving a single date in charity”. Narrated by Bukhari, Muslim and Tirmidhi.


Imam ‘Ali karramal-lahu wajhah one day discussed the above hadith and informed those who had not heard it, then someone asked: “O Amirul mukminin, how is it that Allah will conduct the account of the entire Ummah at one time?”. The Prophet (may Allah’s peace and blessings be upon him) replied: “It would be like Allah giving all people their sustenance at one time, and them asking for it at the same time”.




The believer will be scrutinized by Allah, may He be glorified and exalted, and this is not a separate punishment.


Ibn Umar r.a. was asked: “What have you heard from the Messenger of Allah (s.a.w.) about the whispering (i.e. the whispering done by Allah Ta’ala to His believing servants in the Hereafter)? What did he say about this?”. Ibn Umar r.a. then said: I have heard the Messenger of Allah (s.a.w.) say:


“One of you will draw near to his Lord on the Day of Judgment so that Allah will place a veil over him and say: ‘Did you do this, that, or the other? The person will answer: “Yes”. Allah also said: “Did you do so and so”. The man also said: Yes.” Allah then determined the sins according to the man’s words. Then Allah says: “I have covered your sins that you committed in this world and I have forgiven them on this day.” The person is then given a record of his good deeds.


As for the disbelievers, they will be summoned in the presence of the people: These are the ones who denied their Lord. Remember, Allah’s curse is upon all those who wronged themselves”. Narrated by Bukhari and Muslim.


It is also narrated from ‘Aisha r. ‘anha that the Prophet said:


“No one will be judged on the Day of Resurrection but he will be miserable”.


I (Aisha) then asked: ..Ya Rasulallah, didn’t Allah Ta’ala say:


“So whoever is given a record of his deeds from the right hand (with his right hand), he will be reckoned with a light reckoning”.


He (s.a.w.) then replied: This is how it appears, but no one will have his account analyzed on the Day of Judgment but will be tormented.”




Each of the prophets has a lake from which he and his Ummah will drink, that is, after they have finished their stay on the Day of Judgment and have entered Paradise.


Our Lord Prophet Muhammad (s.a.w.) also had a lake. The water of his lake is whiter in color than milk, sweeter in taste than honey and more fragrant in smell than musk and whoever has taken a sip from the water of that lake, he will not feel thirsty forever.


It was narrated from Sahal bin Sa’d that the Messenger of Allah (s.a.w) said:


I was the first to come to the pool. Whoever walks through my place will surely be able to drink, and whoever drinks will not thirst forever. I had known them and they had known me, but suddenly the view between me and them was closed. I then cried out: Those people are my people (i.e. belong to my community)”. But then it was told to me: “You do not know what they did after you”. I then said: “Woe, woe to those who make changes after me”.


Narrated by Bukhari and Muslim.




Muslim and Tirmidhi narrate that ‘Aisha r. ‘anha recited this verse :


“On the day when this earth will be replaced by another earth, and the heavens will be replaced by another earth, and all people will appear before Allah, the One and Mighty.

Then ‘Aisha asked “O Messenger of Allah, where were the people at that time?”.

He (s.a.w.) then replied “,,On the bridge”.


The Shirath is a path laid over the back of Hellfire, along which will pass all those who were before (awalin) and those who came behind (akhirin), i.e. on their return from the resting place in the field of Mahshar.


The people of Paradise will pass through it and safely reach its final end. They head there to continue their journey to heaven.


As for the people of hell, then when they pass through it, Jalu falls down, which means entering the fire of hell.


Allah Ta’ala says in this regard:


“None of you will come to that place but you will surely come to it. That is the decision of your Lord which cannot be avoided.


Then We (Allah) save those who have piety and We leave those who wronged themselves (guilty) kneeling in the fire of hell”. S. Maryam 71-72.


In a hadith narrated by Imam Muslim, it is stated as follows:


,,Then a bridge was set up over the back of the two banks of Jahannam. So I (Prophet Muhammad s.a.w.) and my ummah were the first to cross it.


No one dared to speak on that day except the messengers, and the only words the messengers spoke on that day were: “Allahumma sallim (O Allah, save)”.


In Hellfire, there are hooks like the thorns of the sa’dan tree, but no one knows how big they are except Allah, the Almighty. These hooks will strike people according to their own deeds (while in this world, i.e. those who behave badly will be struck)”.




15. GOD and HELL




If Allah Subhanahu wa Ta’ala will reward those who are obedient and devoted with pleasure, then those who disobey and do wrong will certainly be rewarded in the form of punishment. That torment is the hell of Jahim. This is done as a punishment against them, because they have committed and accumulated great sins and extraordinary crimes. Jahim itself is a place of torture. There are several names for hell, including one:


  1. Hawiah

This is a very deep abyss and whoever falls there will certainly not be able to go back up About this hell Allah Ta’ala says:


“And whoever is light in the balance of his good deeds, his place of return will be the Hell of Hawiah”.


Has anyone told you what Hawiah is? Hawiah is a hell that is very hot.” S. Qari’ah 8-11.


  1. Lazha.

This is said by Allah Ta’ala as follows:


,,Remember! Verily his torment is the hell of Lazha. Peeling off the scalp. Calling those who turn their backs and turn their faces away, as well as those who accumulate wealth and store it up”, S. Ma’arij 15-18.


so because of the great heat of this Lazha hellfire that even the scalp will be peeled off by itself. Also. because of the greatness of its attraction so that everyone who approaches there will definitely be snatched, while the person who approaches inj is none other than a person who turns his back and does not like to accept the truth. He turns away when invited to do good deeds to submit to God. On the contrary, what he likes to do most is to accumulate wealth, and when he has a lot of it, he keeps it in a tightly closed vault. This is nothing but because he is very greedy and covetous of these treasures, so that he makes them into coffers and needs only to be seen in this world and not at all to be spent in the way commanded by religion.


  1. Sa’ir.

This is explained by Allah Ta’ala in His words:


“Those who disobey We have prepared for them the hell of Sa’ir” S. Mulk 3.


  1. Saqar.

This is found in the words of Allah:


The one who disobeys you I will put in Saqar. Who told you what Saqar is?


Ja does not leave any behind nor does it allow excess. It can change (tear) the skin of a man,


There is a guardian consisting of nineteen angels (with their respective torture duties)”. S. Muddatstsir 26-30.


The meaning of not leaving it behind is that he does not just leave what is put there, but whatever comes in he will burn until it is scorched and destroyed. Nor is it allowed to come out of it. That is what will blacken the body and make it disfigured in a terrible way.


  1. Huthamah.

It is mentioned in the words of Allah Ta’ala :


,,Remember, indeed the guilty will be thrown into the Huthamah hell.

Has anyone told you what Huthamah Hu P is, the fire of Allah that is kindled, that rises to the heart.

Indeed, the upi was covered over them in a long pole.” S,. Humazah 4-9.




Allah Ta’ala has given the nature of how things will be in Jahim. Thinking about these characteristics, it seems that the hair of every young teenager will turn gray and the heart of every human being will be torn out. It is made so horrific that those who go astray will return to the right path and those who disobey will repent of their disobedience. Allah Ta’ala mentions that the fuel alone is the tormented human beings themselves and mere stones. Reflect: consider these words of Allah:


“O you who believe, guard yourselves and your entire families from the torment of hellfire. Its fuel is man and stone, and it is guarded by angels who are harsh and fierce, who do not dispute with Allah about anything they are commanded to do, and who always do what they are commanded to do”. S. Thahrim 6.


Hell will not be satisfied with the amount of whatever is put in it. So it constantly asks for more, so that there is no longer an empty place:


This is said by Allah Ta’ala :


“On the day when We say to Jahannam: “Are you full”, Jahannam will ask: “Is there any more?”. S. Qaf 30.


Mujahid said: “Actually, there is no conversation there, but this conversation is a description of the things of Jahannam, which means that it is overcrowded, so that there is no space left. It is so crowded that it is difficult to move.


In hell, the inhabitants are given food in the form of a zagum tree, which is a tree that belongs to the worst class, bitter in taste, baein in smell and even thorny.


Regarding this, Allah Ta’ala explains in His words


Is there a better place in heaven or the tree of zaqum?

Surely We have made it a test for the guilty.

Verily, the zagum tree grows from the bottom of hell. Its corpse is like the head of a shaytan (snake).

Indeed, it is the inhabitants of Hell who eat the wood of the tree and because of it, their bellies become full (bloated).

After that, they will bring out very hot ar to mix with their food”. S. Shaffat 62-67..,


In this regard there is another saying of Allah Ta’ala, namely :


We have prepared Hell for the wrongdoers, surrounded by its flames. If they ask for drink, they will be given boiling copper water that will scorch their faces. How ugly is such a drink. How ugly is such a place”. S. Kahf 29.


The clothing of the people of Hell is also fire, as Allah Ta’ala says!


These are two polar opposites, they dispute about their Lord, so those who disbelieve, for them a garment of fire will be made and boiling water will be poured over their heads,

What is in their stomachs and also their kulli becomes washed away (calr) because of it.

And for (punishment) they are provided with iron whips.

When they came out of it in sorrow, they were brought back into it, and it was said to them, “Taste this burning torment,” S. Haj 19-22.


In a hadith from Abu Hurairah r.a., the Prophet said:


“Verily, the punishment in the Hell of Jahim is that boiling water is poured over the heads of those who disobey, then it continues to enter until it penetrates into their stomachs, then all the contents in the stomach come out so that they appear to melt from the soles of their feet. Then it is restored to its original state.”


Narrated by Tirmidhi and ja said that this hadeeth is hasan saheeh. ,


As for Jahannam, it encloses those who are tormented therein from all directions. This is a covering and an expanse, as Allah says:


Indeed, those who deny Our proofs and are arrogant about them will not have the doors of the heavens opened to them, nor will they enter Paradise so that a camel can enter a hole in a jar. Thus We give vengeance to the wrongdoers.


They have a bed of burning fire, and over them is a cover, and thus We give vengeance to the wrongdoers”. S. A’raf 40-41.


Allah Ta’ala also says:


“Above their heads is a heap of dust and beneath them is a heap of fire”. Thus Allah warns all His servants. Therefore, O My servants, fear you all of Me”, S. Zumar 16.


As for the inhabitants of Jahannam, they will not die forever, because if they die, they will certainly be able to rest. his name, but not also feel a happy and comfortable life. This is clearly explained by Allah in His word :


,,The unfortunate person will keep away from the true warning. That person will enter into a hell of great fire.

There he will neither die nor live”. S. A’la 11-13,


The inhabitants of hell are also blocked from the mercy of Allah, as He says:


“…Thus, indeed, they are on that day (the Day of Resurrection) shut off from the mercy of their Lord”. S. Muthaffifin 15.


This is the greatest form of punishment there is. In another verse, Allah Ta’ala says again:


“Those who disbelieve in Our verses, We will put them into the Fire. Whenever their skins are scorched, We will replace them with another skin, so that they may truly feel the torment. Verily, Allah is the Foremost and Wise”. S. Nisa’ 56.


In the verse above it is explained that every skin of the experts of hell that has been scorched, destroyed and consumed by fire, then replaced with another skin again. The reason it is done like this is because the severe pain is precisely in the veins in the skin layer, . while others such as the inside. muscles and so on, then the pain is less intense. That is why every doctor knows that even an ordinary burn, if it has not gone beyond the skin layer, will cause very painful pain. In contrast, a burn that is so severe that it passes through the skin and into the flesh is much more dangerous. Even though the situation is more dangerous, the pain is not as severe as the above.


Allah Ta’ala tells us that every time the fire eats the skin in which there are some nerves, then a new skin is made, without stopping at all. This is the form of punishment that the people of Hell will experience, which is very severe and painful. This is where it becomes clear how great the wisdom of Allah Ta’ala is, before it is known by humans. Indeed, Allah is the Most Noble and Wise.


Because of the severity of the misery suffered, and because of the pain of the punishment felt, the unbeliever wanted to make up for it – if he could _ even by sacrificing his beloved or one who was very dear and honored. But will it benefit him, can it be done, and who will accept such a foolish method? So all hopes are not fulfilled and all supplications are not answered.


In this regard Allah Ta’ala says:


The sinner is eager, if he can, to redeem himself from the punishment he will receive on that day by giving away his children, his wife, his brothers, and his relatives who gave him shelter, as well as all the people of the earth. Thus he would save himself. That is not possible”, S. Ma’arij 11-15.




It was narrated from Abu Hurairah r.a. that the Prophet said:


“Your fire that you all light in this world is one part of seventy parts of the heat of Hell Jahannam”. The Companions said: “By Allah, the fire of this world is already very hot, O Messenger of Allah”. The Prophet (peace and blessings of Allah be upon him) then said: “Indeed, the fire of Hell is still hotter with sixty-nine parts, each part of which is as hot as the fire of this world.” Narrated by Bukhari, Muslim and Tirmidhi.




It was narrated from Nu’man bin Bashir (ra) that the Prophet (s.a.w) said:


“The lightest of human beings regarding his punishment is a person on whom a pair of footwear with two straps from the fire of hell is put on him. From these two things his brain boils as water boils in a cauldron. He does not see anyone else who he considers more severe in torment than himself, when in fact he is the lightest of the tormentors among the people of Hell”. Narrated by Bukhari, Muslim and Tirmidhi.




The saheeh hadith clearly states that the believer will not remain in torment in Hell.


If a believer commits major sins repeatedly and heaps of them, and has not yet been rewarded with the punishment of hadd. If a believer commits major sins repeatedly and heaps of them and has not been repaid with the punishment of hadd, as stipulated in the religious law, nor has he repented sincerely (not repeating his actions and regretting doing so), nor has he been expiated because he has suffered a calamity, pain or other things that can erase his sins, then surely he will be judged on his bad deeds. If his good deeds prevail, he will be admitted to Paradise, and if his good deeds and bad deeds are equal in value and weight, he will be admitted to Paradise.


In this regard Allah Ta’ala says:


We will establish the balance of justice on the Day of Resurrection, so that no one will be wronged in the slightest, and even if a deed is as heavy as a mustard seed, We will bring it to account. It is perfect that We make the reckoning”. S. Anbi’a 47.


But if his bad deeds weigh more than his good deeds, then he will go to Hell. There he will be tortured according to the degree of what he has practiced and according to the sins he has heaped up and the form of punishment he will receive. After a sufficient period of punishment, he will come out of the hell with a purified body and soul: He will receive what Allah Ta’ala has promised, which is the reward for his good deeds, and this is how the justice and wisdom of Allah Ta’ala is implemented.


Regarding the immortality of believers in hell is mentioned in a hadith narrated by Abu Sa’id Khudri that the Prophet s.a.w. . . said:


The people of Paradise will enter Paradise and the people of Hell will enter Hell. Then Allah says: “Expel from the Hellfire anyone in whose heart there is faith even as heavy as a mustard seed”. Those people came out of Hell and their bodies were black and charred. They were then put into the river of life (giving the spirit of life again), then these people grew as seeds grow beside the land that is affected by the flood (flood). Do you not know that the seed will come out yellow and radiant”. Narrated by Bukhari, Muslim and Nasa-i.


So those who come from hell will come out after being bathed in the river of life and return their bodies refreshed, energized, joyful because they feel they are living properly again as desired. .


In addition, there is another hadith from Anas r.a. that: the Messenger of Allah s.a.w. said :


Whoever says La ilaha illallah while there is a good deed as heavy as a bean in his heart will come out of Hell.

There will come out of hell anyone who says La ilaha illallah, while in his heart there is good as the weight of wheat.

The thorns of Hell will come out of anyone who says La ilaha illallah, while there is good in his heart as heavy as dust”. Narrated by Bukhari, Muslim and Tirmidhi.




The Messenger of Allah (peace and blessings of Allah be upon him), in addition to granting intercession for major sins, also granted other intercessions after obtaining permission from Allah, may He be exalted, and after the completion of the period of torture, namely to get the disobedient out of Hell. It is stated in several saheeh hadeeths that the Messenger of Allah (peace and blessings of Allaah be upon him) was able to intercede on behalf of those who committed major sins after they had entered Hell, then Allaah accepted his intercession on behalf of those sinners, and Allaah brought them out of Hell.


So this shafa’at is meant to show the glory of the person who gives the shafa’at in the sight of Allah. also to show how superior our Prophet s.a.w. is.


It was narrated from Abu Hurairah r.a. that Ra. sulullah s.a.w. said :


Every prophet has an answered prayer with which he prays. I (the Prophet s.a.w.) intend to keep my prayer that is to give syafa’at to my ummah in the hereafter”.  Narrated by Bukhari and Muslim.


Imam Muslim added to this saying of the Prophet (s.a.w.) with :


“The peace of Allah will be obtained insha Allah Ta’ala for whoever dies from my Ummah who did not associate anything with Allah”.


It was also narrated from ‘Imran bin Hashin r.a. that the Prophet said: :


“There was a people who came out of Hell with the intercession of Muhammad (peace be upon him), and they were given the name of entering Paradise and they were given the name of Jahannamiyin (former members of Jahannam)”. . Narrated by Bukhari, Abu Dawud and Ibn Majah.


They were given such names not as a word of contempt, but simply so that they would always remember the torments they had endured and how much pleasure they were now receiving. Thus they will be more joyful and rejoice. ..:




After the people of Paradise had settled in Paradise and the people of Hell in Hell, there was a conversation and discussion between the two groups. Each group mentions what it has practiced in this world and what rewards it will receive then – after in the Hereafter.


It is not possible to describe the nature of this conversation, how such a perfect conversation could take place between the two groups, when there is such a great distance and such a great difference in position between them. It is not necessary to think too deeply about this, because it is a part of the affairs of the hereafter, which we cannot reach with our intellect. We cannot find out about such matters with our investigations, no matter how thorough they are. However, Allah, the Almighty, will deliberately change the condition of this human being and create him in a nature and conditions that are different from the picture we are used to seeing today. In the Hereafter man will be given senses of a different nature, so that they will be stronger than the senses given while in this world.


In this matter it will not be too difficult for us to think about, if we have seen the progress of new techniques created by the human mind in recent times. There is an object that seems easy to bring our understanding closer, namely by looking at an airplane such as television. Isn’t it with this tool between one human being and another human being can witness each other, see and hear, even though there is a very long distance between them and must be traveled for months on a trip.


Allah Ta’ala says:


We (Allah) have decreed death for you and you will not be defeated. To change your form and make you in a form (another state) that you do not know”. S. Waqiah 60-61.


The Qur’an describes the conversation that takes place between the people of Paradise and the people of Hell, even though it is clear that there is a veil separating these two groups. The veil between the people of Paradise is blessing and pleasure, while the veil between the people of Hell is punishment and torment. Since the Qur’an gives such information, we are obliged to believe that this will happen. As for the nature of the knowledge, let us leave it to Allah, the All-Knowing of the unseen, and God willing, we will be able to see for ourselves in the Hereafter.


Allah Ta’ala explains the conversation in His words:


On the day when you will see the believers, male and female, their light shining before them and on their right, it will be said to them, “Good news for you all on this day. All of you will have the companionship of Paradise in which there are various rivers flowing in their fields”, They dwell there for a long time, so it is a great gain.


On the day when the hypocrites, men and women, say to the believers: “Wait for us, let us take some of your light.” To them it will be said: “Go back and seek the light yourself.” Then a veil was placed between the believers and the believers. Then a veil was placed between those who had the door. On the inside of it is mercy, and on the outside of it is torment.


The one outside called out to the one inside: Weren’t we with you before?”. The one inside replied: “Yes, but you all have harmed yourselves and even looked forward to our destruction. You all doubted God’s promise and you were all deceived by empty dreams until God’s commandment (death) came. All of you were also deceived by a deception into neglecting God’s command.


Therefore, on this day no ransom will be accepted from any of you nor from those who disbelieve. The abode of you all is Hell, that is your refuge and a very bad return”, S. Hadid 12-15.


In another scene, the Qur’an also narrates another form of conversation between the people of heaven and the people of hell, namely:


Those who dwell in “heaven” will cry out to those who dwell in hell: “We have found what God promised us. Then have you all also obtained what God has promised you”. They replied: “Yes”. Then someone shouted that God’s curse is for the wrongdoers.


They are those who obstruct (people) from the way of Allah and seek to make it crooked, nor do they believe in the Last Day”. S. A’raf 44-45.


It should be understood that God’s promise to someone who does good is enjoyment in heaven, while God’s promise to someone who sins is punishment in hell. Both of these things have been recognized that each of them is equally accepted.


Furthermore, as a connection, Allah also narrates the continuation of the conversation between the two groups in Alguran Alkarim, as He says:


The same people who dwell in hell call out to those who dwell in heaven: “bestow upon us a little water or give us a little of the food that Allah has bestowed upon you all”. The dwellers of Paradise replied: “Verily, Allah has forbidden both (drink and good food) to the disbelievers”.


The disbelievers are those who regard their religion as a joke and a game. They have been deceived by the life of the world. Therefore, on this day We forget them as they forgot to meet this day and because they denied the truth of Our verses”. S. A’raf 50-51.


The last person to enter heaven was a man. He sometimes walked and sometimes crawled, and sometimes was even licked by the fire. When he had passed through the place of fire, he looked back and said: Glory be to Allah who saved me from you. Indeed I have been granted by Allah a favor that He has never granted to anyone from either the early or the late.


Then a tree was shown to him, and he said: “O my Lord, please draw me near to this tree, so that I may take shelter under it and drink of its water”. Allah said: “O son of Adam (man), perhaps if I had granted you your request, would you not have asked for something else?”. The man replied: “My Lord, I will not ask for anything else”. The man was told to promise not to ask for anything else and after that God then accepted his request, because he saw that the man seemed to be impatient to get his wish. “God brought him close to the tree and he took shelter under it and drank its water.


Then another tree was shown to him and this one was better than the first. The man said: “O my Lord, please draw me closer to this tree, so that I may take shelter under it and drink its water. I will not ask You for anything else”, Allah said “O son of Adam, did you not promise before that you would not ask Me for anything else? Perhaps if I grant you this request, then you will ask Me for another one?”. The man promised once again not to ask for anything else. God accepted his request, because he saw that the man seemed to be impatient to get his wish. God brought him close to the tree and he took shelter under it and drank its water.


After that, a tree was shown to the man near the gate of Paradise, which was in a better condition than the two previous trees. The man said, “O my Lord, please draw me close to this tree, so that I may take shelter under it and drink its water. I will not ask You for anything else”. Allah said: “Son of Adam, have you not previously promised Me that you will not ask for anything else”? The man replied: “Yes, my Lord, now I will not ask for anything else”. Allah accepted his request, because he saw that he seemed to be impatient to get his wish. The man was brought closer to the tree.


For he was brought near to the tree at the door of Paradise, and he heard the low voices of the people of Paradise. Then he said again: “O my Lord, admit me into Paradise”. Allah said: “O son of Adam, what is it that would satisfy your heart that I would grant you so that you would not beg? Would you be satisfied if I gave you the pleasure of the world and another like it?”. The man said: “O my Lord, is this Lord making fun of me, when You are the Lord of the worlds?”.


Ibn Mas’ud (who narrated this hadith) then laughed. Then he said: “Why don’t you all ask me why I am laughing?”. The people who were listening then said: “Why are you laughing? He replied: “The Messenger of Allah (s.a.w.) also laughed while narrating this, then he (s.a.w.) was asked what was the reason for his laughter”. He replied: “I laughed because the Lord of the Worlds laughed when the one who asked to be admitted to Paradise said: “Is this Lord making fun of me, when You are the Lord of the Worlds?”. Allah then said: “I am not making fun of you, but I am the Almighty over whatever I want. This hadith was narrated by Muslim.




Jannah (Indonesian for heaven or


shorga) according to the language means a garden – consisting of date palms or other trees.


This word is derived from janna, which means to cover. The reason it is so called is because the trees in it are very leafy, very lush, while the branches of one tree are intertwined with the branches of another tree, so that the top is a shade or umbrella that can be used to take shelter under.


As for what is meant by Paradise, it is a place of residence or housing provided by Allah, the Almighty, for His slaves who are devoted to Him, as a reward for their honest and true faith and righteous deeds.


To name the heaven, the Qur’an gives ‘many titles such as Jannatul Ma’wa (Heaven as a place of return), Jannatu ‘Adn (Heaven as an eternal residence), Darul Khulud (Eternal housing), Firdaus (Paradiso), Darus Salam (Housing of prosperity). Darul Mqamah (Housing of tranquility), Jannatun


Na’im (Gardens of pleasure), Magam Amin (Kedu: dukan sentausa) and others.


In Algurin it is also mentioned that the vastness of heaven


It is the entirety of heaven and earth, the universe.


Once the Prophet s.a.w. was asked about the place of hell. i.e. : “If the area of heaven is the whole of heaven and earth, then where is the place of hell?”. He (s.a.w.) answered this question with his words:


Glory be to Allah, where is the night, if the day has become incarnate”.




Paradise will not be entered except by those who truly do Good and noble deeds and are characterized by various virtues and nobleness.


Allah Ta’ala says:


Allah has purchased the persons and property of the believers by granting them Paradise. They fought in defense of the religion of Allah, so they killed and were killed, according to the promise of Allah mentioned in the Torah, Gospel and Ourin. Who is more faithful to his promise than God? Therefore, rejoice in the covenant which you have all made. Such is a great gain.


Those who repent to Allah, those who worship Him, those who praise Him, those who fast, those who bow, those who prostrate, those who enjoin good, those who forbid evil and those who keep the limits of Allah’s law, then give glad tidings to those who believe”. S. Taubat 111-112.




Allah Ta’ala explains about the characteristics and conditions of Paradise, namely that the pleasures in it are eternal, the joy there will never run out and what is contained in it is truly beyond counting.


About the rivers are many and branched as well, the water is overflowing and there is no dryness. In the Qur’an it is mentioned:


“The example of the garden of Paradise, which is promised to the pious, is that of a garden in which there are rivers of water whose taste and odor do not change, rivers of milk whose taste does not change, rivers of wine which is very pleasant to those who drink it, and rivers of honey which is clear. There they will have all kinds of fruits and forgiveness from their Lord”. S. Muhammad 15.


The rivers flow beneath large and beautiful buildings and palaces, which are full of various fruits and bird meat This is clearly said by Allah Ta’ala :


The people of Paradise receive fruits, from which they are free to choose.


And the flesh of birds, whichever they desire” S. Waqi’ah 20-21.


The dwellers of Paradise, whenever they were given fruits, would say: “This is certainly what we had before now”, even though what was given to them was indeed similar to what was given to them before. But what is clear is that the similarity is in terms of beauty and beauty. Allah says:


Give glad tidings to those who believe and do good deeds, that they will have gardens of Paradise with rivers flowing beneath them. Every time they receive a gift from Paradise of some kind of fruit, they say: “This is like the provision we received before now”. To them are given similar gifts. “In that paradise they will find pure mates and they will remain therein”. S. Baqarah 25.


The food and drink that is given to the people of Paradise is served by young men who remain young and they are like pearls that are scattered because they are very beautiful, beautiful and beautiful clothes. This is stated by Allah Ta’ala in His words:


,,And there are around them bachelors who remain young. When you see them, you think they are scattered pearls.


And wherever you look, you will see pleasure (feeling very happy) and a great kingdom.


The young men wore garments of fine green silk and thick silk, and were adorned with silver bracelets. God gave them clean drink”. S. Al-Insan (Dahtr) 19-21.


As for the footmen, they were the same with plates, vessels and cups of gold, filled with food and drink that was drool-worthy, desirable to the heart and pleasing to the eye. This is stated by: Allah Ta’ala in His words:


To them were distributed plates and cups of gold. Therein are all things that the heart desires and that are pleasing to the eyes. You will remain there forever”. S. Zukhruf 71.


Also mentioned in His words:


To them were distributed vessels of silver and glasses of pure crystal.


The clear crystal was made of silver as well, which they expected to be the right size.


In heaven they were given a drink in a glass with a ginger mixture.


Taken from a spring called Salsabi?”. S. Al-Insan (Dahr) 15-18.


He was so happy and joyful. Only the servants were dressed in thin and thick silk, decorated with gold.


It is also said to be the condition of the dwelling used as a residence. The rooms are stacked and there is a stream below.


Allah says: “But those who fear their Lord, they will find chambers of a high building and above them chambers of another high building will be built and underneath them rivers will flow. That is the promise of Allah. Allah does not break His promise.” S. Zumar 20.


In addition, it is explained that the inhabitants of heaven, accompanied by their wives, sit together and recline on beautiful sofas, in a place of shade and comfortable air. The wives were made by Allah to be all young, of the same age and full of love for their husbands, just as Allah created them to be.


angels whose eyes are as beautiful as neatly stored eggs. The women in Paradise are all pure from all the defects that are common to women in the world, hence they do not experience menstruation, puerperium, bad looks or bad character.


Allah Ta’ala has explained all this in several of His words, namely :


“Verily, the people of Paradise on that Day will take pleasure in their own activities (according to their own preferences).


They were with their wives in the shade, sitting on couches”. , S. Yasin 55-56.


Also His words:


Verily, the virgins of Paradise We (Allah) have made in a special way.


We made them pure virgins. Full of love and of the same age”. S. Waqi’ah 35-37.


There is also His word..:


Besides them there are also maidens (angels) who are polite and faithful with beautiful eyes. Like eggs that are neatly stored”. S. Shaffat 48-49.


There is also information that the dwellers of heaven have no feelings of malice, because this trait has been completely removed by Allah Ta’ala from their hearts. They live as brothers and sisters, sitting face to face and not feeling tired or weary at all. This is mentioned in the words of Allah, the Almighty:


Indeed, the pious dwell in the gardens of Paradise, and in the midst of them is a gushing spring.


To them it is said: “Enter ye all into it in peace”.


We (Allah) have removed all the malice that was in their hearts, so that they are mere brothers, face to face on a seat.


They will never be touched by weariness and they will not be expelled from that place”. S. Hijr 45-48.


It is also explained that in Paradise there is no idle talk or conversation that leads to sin. What is heard are words praising Allah and greetings from one another, as well as the Lord’s greetings to the believers, as Allah says:


“In Paradise they will hear no words of idle talk nor words that cause sin.


All that was heard was the words: ,,Salam (peace), salam (peace)”. S. Wagi’ah 25-26.


Also His words:


“Salam (peace)”, a greeting of honor received from the Most Gracious Lord”. S. Yasin 58,


And again His word:


The angels will come to meet the people of Paradise from every door.


They said: Peace be upon you all, because of your steadfastness. How pleasant is the last abode”. S. Ra’ad 23-24.


As for the hadiths that explain in connection with the issue of heaven and its inhabitants and the conditions that exist in it, among them are those: narrated by Bukhari, Muslim and Tirmidzi, that the Kasulullah s.a.W. said:


Indeed, the first group to enter the heaven was like the full moon. Then those who followed after them had the appearance of bright stars whose light was very bright in the sky.


The people of Paradise do not throw small or large feces, nor do they spit or snot.


Their combs are made of gold, their sweat smells of musk, and their hearths are of fragrant incense sticks.


Their wives are beautiful-eyed angels:


The members of Paradise have one disposition as a single person, while their features are all like their father Adam, who was sixty cubits tall and above”.


In another hadith narrated by Usamah bin Zaid, he said: ,,The Messenger of Allah s.a.w. one day said to his companions, thus :


Remember, who likes to hurry up and strive for heaven?


Verily, Paradise is never without a heart that matches its condition. By the One who controls the Ka’bah, Paradise is a bright light, a shocking smell, in which there are magnificent palaces, flowing rivers, abundant and ripe fruits, beautiful and beautiful wives, various kinds of jewelry and a position that is forever in a state of spaciousness and enjoyment of life, in beautiful and flashy buildings”.


The Companions then said: “All of us, hurry to reach it, O Messenger of Allah”.


He s.a.w. then said: “Say Inshallah”. Then the Prophet (peace and blessings of Allaah be upon him) mentioned the matter of the battle and ordered it to be debated.” This hadith was narrated by Ibn Majah.




The pleasures of Paradise as described earlier are like those we are familiar with in the world today, although of course the state is higher, the value is nobler and the quality is greater, both in terms of color, shape taste and smell. Even so, the nature of it cannot be described by the mind because it must be far greater than what the human mind can describe.


Imam Bukhari narrated from Abu Hurairah r.a. a hadith from the Messenger of Allah s.a.w., he said:


I (Allah) have prepared for all My righteous servants a reward (paradise) that no eye has seen, no ear has heard, and no heart has ever thought of. Read as much as you like the verse that means :


“No one can know the hidden light of the eyes (of joy) that will be granted to them”. S. Sajdah17.


So the pleasures that exist in the hereafter are actually not at all comparable to the pleasures that we have seen or experienced in this world.


Even if there seems to be a similarity, the similarity is only about the name, while the real condition and nature must be different. The reason is that if they were the same, there would have been eyes to see, ears to hear or hearts to think about, even though it is clear as said. Rasulullah s.a.w. – this is not the case.


Ibn ‘Abbas r. ‘anhuma in giving an explanation or interpretation of the words of Allah Ta’ala which reads :


“To the people of Paradise is given a similar gift, and in Paradise they will find chaste wives, and they will remain there forever”. S. Baqarah 25.


The lab said: “Nothing that is in Paradise is alike or similar to that which is in this world, but only in name.


The highest pleasure of the people of Paradise is that they will be able to see Allah, the Almighty, and will be able to seek His pleasure.


In this regard Allah Ta’ala says:


  1. About seeing Allah Ta’ala:


“The faces of the people of Paradise on that Day will be radiant, for they will be able to look at their Lord”. S. Qiamah 22-23.


  1. About making du’a with Allah Ta’ala :


“Verily, the people of Paradise on that day will rejoice in their busy lives.

They were with their wives in the shade, sitting on couches. There they got fruits and .whatever they asked for.

Salam (peace)”, as a greeting of honor they receive from the Most Merciful Lord”. S. Yasin 55-58.


  1. About the pleasure they earned from Allah Ta’ala :


And the pleasure earned from Allah, that is a greater pleasure”. S. Taubat 72.


Also His words:


For those who are pious, their Lord will have gardens of Paradise under which rivers flow. They will remain there forever. They will also have chaste wives and the pleasure of Allah, and Allah is attentive to His servants’ secularism.” S. Al’i Imran 15.


Regarding the hadiths related to this issue, among them is the one narrated from Shuhaib r.a. that the Messenger of Allah s.a.w. said :


When the people of Paradise had all entered Paradise together, Allah said: “If you all desire anything, I will increase it.


They said: “Have You not made our faces clear? Have You not included us all in Paradise?” Have You not saved us from the fire of hell?”


Then the veil was lifted, and there was no pleasure that was ever bestowed upon them that they found more pleasing than the sight of their Lord.


Rasulullah s.a.w. then recited the verse which means :


“For those who do good is a good reward and more than that (i.e. being able to see God)”. This hadith was narrated by Muslim and others.


There is also a hadith narrated from Jarir bin Abdullah r.a., he said: “One night the Messenger of Allah (s.a.w.) saw the full moon and said:


“Verily, all of you will be able to see your Lord as clearly as you see this moon. You will not have the slightest doubt in seeing it.


And if you are all able, do not neglect to pray before the rising of the sun and before its setting.


Rasulullah s.a.w. then recited the verse which means :


And purify your Lord by praising Him before the rising of the sun and before its setting”.


This hadith was narrated by Bukhari, Muslim, Abu Dawud and Tirmidhi.


As for seeing Allah Ta’ala while in this world, that is not possible for anyone. Prophet Musa a.s. once asked God to see him, as Allah Ta’ala explained in His words:


God, show yourself to me so that I may see you. The Lord then said: ,,You will not be able to see Me, but just look at the hill. If it stays where it is, you will be able to see Me.”


But after the Lord showed the greatness of His Essence to the hill, it suddenly crumbled and Moses fell unconscious. After Moses regained consciousness, he said: “Glory be to You. I repent to You and I am the first to believe.” S. A’raf 143.


Ibn ‘Abbas r. ‘anhuma was of the opinion, as were some of the scholars, that our beloved Prophet Muhammad (peace be upon him) saw his Lord during the night of his marriage. Ibn ‘Abbas r. ‘anhuma, in discussing the words of Allah Ta’ala :


“We did not make the sight that We showed you, but as a temptation for all mankind”. S. Isra” 60.


He said: “The sight that is meant is the sight of the eyes that was shown to the Messenger of Allah (s.a.w.) on the night he (s.a.w.) was ordained to face the presence of Allah Ta’ala”. Narrated by Bukhari.


Al-Hasan himself swore that the Messenger of Allah s.a.w. had also seen his Lord.


But Sayidah ‘Aisha r. ‘anha denied the above opinion, not confirming that the Prophet saw his Lord.


It was narrated from Masruq, who said: “I said to ‘Aisha r. ‘anha: “O Ummul mukminin, is it true that the Prophet Muhammad (s.a.w.) saw his Lord?”. ‘Ā’ishah r. ‘anha then replied:


The hairs on my neck have really stood on end from hearing what you said. Beware of these three things.


Whoever tells you about these three things must be lying.


Whoever tells you that Muhammad has seen his Lord must be lying”. ‘Aisha r.a. then recited the verse which means: “He (Allah) is unapproachable to all eyes, while He can see all eyes”. S. Anam 103.


“Whoever tells you that he knows what will happen tomorrow is lying”. ‘Ā’ishah r. ‘anha then recited the verse which means : “No one can know what tomorrow will bring”. S. Luqman 34.


Whoever tells you that he (the Messenger). concealed any part of the revelation, then he must be lying”. ‘Ā’ishah r. ‘anha then recited the verse which means : O Messenger, convey what has been sent down to you from your Lord?”. S. Ma’idah 67.


But he saw Jibril in his original form twice.” Narrated by Bukhari, Muslim and Tirmidhi.




Paradise is eternal, and so is hell. The inhabitants of each place (i.e. heaven and hell) are also eternal. They will not be visited by death nor by destruction and corruption.


In this regard Allah Ta’ala says:


“…Surely that will be a testimony for those who fear the punishment of the Last Day. That is the day when all people will be gathered and that is also the day of testimony.


We did not postpone it, but rather until the appointed time. ‘


When that day comes, no one will speak except by His permission. Among those people are some who are wretched and some who are happy.


As for the wretched, their place is Hell. They are there to take a deep breath and groan.

They will remain there forever as long as there is a heaven and an earth, except according to the will of your Lord; surely your Lord is All-Powerful to do whatever He wills.


As for the happy ones, their place is in Paradise. They shall abide therein for ever, as long as there is heaven and earth, but according to the will of your Lord, and that is the gift that never ceases”. S. Hud 103-108.


As for the secret of why the people of Paradise will remain in Paradise and the people of Hell will remain in Hell, it is because each of these two groups will also continue to do the deeds they did in this world, whether they were good or bad. The people of Paradise will certainly continue to practice true faith and obedience and devotion to Allah Ta’ala, even for as long as they live in this world, even as long as there is life in their bodies. The same is true for the people of Hell. They will continue to commit disbelief, disobedience and disobedience, even if they live in this world for millions of years. So both groups will certainly will their own deeds as they have been accustomed to. Therefore, it is only proper that the rewards of the two classes be applied according to their own wills and intentions that have been ingrained in their souls. It is on the basis of what is in accordance with his will and desire that this perpetuation is carried out, because whether it is faith or disbelief and what is a close connection between the two in the form of good or bad deeds, it will certainly continue to settle and sink into the heart, as well as being eternally stable in the soul. This, of course, cannot be lost because it has permeated the marrow.


The Qur’an clearly describes this kind of determination of the heart. It states that if the unbelievers were to be returned to the world once again, after experiencing the painful torments of Hell, they would undoubtedly return to doing what they were accustomed to in the world before: namely, the deeds of disbelief, misdeeds and despicable character. Allah Subhanahu wa Ta’ala says:


,,If you had seen when the disbelievers were stunned in the face of hell, then they would have said:,,O, our misfortune. If only we could be restored (to the earth), then we would no longer deny the testimonies of God and we would be believers…


That cannot be the case, rather it is clear what they have kept secret in the past. If they were to return, they would undoubtedly repeat the forbidden practice. Indeed, they are those who lie” S. An’am 27-28.


So it is clear that the reward is in accordance with the iradah or will and intention of the human being himself. The basis for such a principle is in accordance with the words of the Prophet s.a.W. :


“Only deeds are based on intentions, and only each person gets what he intends to get”. Narrated by Bukhari and Muslim.




CLOSING Wa ba’ du,


What man does and what he has done in his life in the world is a statement of the reality of his beliefs.


If the belief that is embedded in his soul is good and true, then the path he takes is good and true and straight in doing it. But if the faith is corrupt and false, then the path he takes is corrupt, misguided and deviates from the truth.


Therefore, the ‘creed of Tawheed and faith. is an absolutely necessary thing that absolutely cannot be abandoned by anyone, so that a person can achieve perfection of personality and also realize his own humanity.


Da’wah towards ‘akidah is something that was first applied by the Prophet s.a.w. to his ummah. That is what is used as a foundation that lies as a basis in strengthening the mental development of the Muslim ummah which will later base everything on a pure Islamic foundation. Not only by our lord Prophet Muhammad 8g w sandiri things that – Such was implemented, but even by all messengers of Allah Subhanahu wa Ta’ala ‘alaihimua shalaLu wassalam.


The reason that such a thing is fostered first is because with the permeation of the ‘creed in the human soul, the human being will be higher and nobler than worldly materials or those made up by fellow humans. That is also what will be used as a goal to lead to the path of goodness and nobleness, purity and glory.


If the ‘true creed can master the soul, then he will produce all kinds of virtues for the man himself. Not only virtues. but at the same time accompanied by nobleness and moral heights, such as courage, generosity, tolerance or open-mindedness, calmness in facing all – problems, selflessness and love to sacrifice for the benefit of the general public.


It is the establishment of this creed in the soul that can educate the life of a person and elevate its value, and it is even the way to be able to achieve true modernization, to be directed to the peak of goodness and progress, aimed at truth and justice. In this way, the pleasure, joy, tranquillity and enjoyment of the individual, as well as the happiness of the community and the public will be created, and in fact, a life of joy and harmony will develop here and there.


In this regard Allah Ta’ala says:


“Whoever does righteous deeds, whether he is a man or a woman, and believes, We will surely grant him a happy life”. S. Nahl 97.


Under the auspices of a sound creed, material and spiritual elements will grow together and one will gain the help of Allah, as well as His love and mercy, which will be used to reach the pinnacle of perfection as Allah wills for him.


Allah Ta’ala says:


Allah is the protector of those who believe. He will bring them out of darkness (misguidance) into light (right guidance)”. S. Baqarah 257.


Also His words:


“Verily, Allah guides those who believe to the straight path”, S. Haj 54.


‘The upright belief can be compared to a good tree that yields its fruits uninterruptedly in any season. It will continue to produce food at all times without stopping, whether it is the dry season or the rainy season, whether it is night or day. The believer is the same. From his self and body should always arise his righteous deeds in all times and circumstances and wherever he is.


Therefore, the Qur’an often associates faith with good deeds, because this is one of the many fruits of faith and this is also what can be known as an impression, whether the faith that is in his soul is really deeply embedded, has really permeated or not and is still a mere shadow.


Alan is exactly what Pama g patnya said what Allah would do


“Do you not know how Allah has made an example of a good word. It is like a good tree, its roots firm and its branches reaching up to the sky.


It can bring forth its fruit at any time with the permission of its Lord. Thus Allah has made many similitudes for the people, that they may remember”. S. Ibrahim 24-25.


‘This creed of faith has made the deepest impression and the biggest mark in providing a very extraordinary upbringing to the early believers, because it is what causes the soul to become pure, clean and pure, rid of all kinds of heart diseases such as envy, revenge, arrogance, pride, wickedness, cheating, persecution, arbitrariness, hardness of heart, rudeness of actions, selfishness and self-righteousness.


It is also the belief that can cleanse the believers of the salaf from the filth of upbringing and the dirt and debris that corrupts and harms low character and also from the evil of the heritage of despicable customs.


That is what caused the ancients to be high and lofty in their aspirations. All they sought were great, grand and victorious things. They were able to position themselves as leaders of humanity, guides of the world community, liberated their souls from all kinds of khurafat, illusions and wishful thinking. They were also released from the shackles put on them by kings and nobles. Instead they have succeeded in purifying this earth from disbelief, corruption and total destruction. .


Still more than that is the influence of this correct ‘akidah. It was this ‘aqeedah that solidified the hearts of the Muslim ummah in the past, so that it could obtain glorious victories, liberate such and such a country, liberate such and such a nation and so on. In addition, they also instilled knowledge and encouraged righteous deeds. In addition, they succeeded in making progress, the light of which shone throughout the world, and the benefits of which spread to all corners of the earth, east and west, in just a few years.


That is the effect and impression of ‘akidah hag if it has really permeated and embedded in the soul – man.


A doctor named Gustaaf Lybon wrote in his book entitled, “The rotation of the nation”, including:


“Actually, the absorption of knowledge (fan) cannot be said to be perfect to be owned by a nation from all nations that have moved and progressed, except through three consecutive generations, namely:


  1. A generation of imitators or imitators of other groups,
  2. Generation of progress i.e. starting to work on your own, .
  3. Generation of independence and. specificity (specialization).


That is the case in all the nations of the world. But there is one exception, namely the Arabs themselves, who do not follow the above provisions.


The Arabs have been able to establish the notion of knowledge (fan) in just one generation at a time and from that first generation have begun to work on all three simultaneously.


These are some of the writings of the above master.


How appropriate is what the poet Nabighah Ja’di said, thus :


We have reached the sky, Our brightness, the brilliance of our light.” Yet we still hope above all that, to reach a real height”. Upon hearing that, the Messenger of Allah s.a.w, then asked : What do you mean by the real high place, O Abu Laila”. He replied: “Paradise. He said: “Inshallah”.