CHAPTER I: OBLIGATIONS OF THE BELIEVER AND THE RULINGS ON MONOTHEISM

According to sharee’ah (religious law), every believer, i.e. every mature and intelligent person who has been invited by the Messenger of Allah (peace and blessings be upon him), is obliged to believe firmly in the attributes of Allah, the impossible attributes of Allah and the permissible attributes of Allah, the obligatory attributes, the impossible attributes and the permissible attributes of the Messenger.

UNDERSTANDING OBLIGATORY, IMPOSSIBLE AND PERMISSIBLE ATTRIBUTES

Since defining obligatory, impossible and permissible attributes requires defining them, and since ruling on something is part of understanding it, it is not permissible to ruling on something as obligatory, impossible or permissible before knowing its meaning and understanding. Therefore, I need to first explain the three rulings of reason.

1. Definition of Wajib (Definite)

Obligatory, which is meant in the discussion of Tawheed, is obligatory akli, which is something whose absence is impossible (cannot be accepted by the intellect), such as the place of objects, the existence of Allah and His attributes. Indeed, every object is settled and Allah’s Essence must exist as well as His attributes.

1. Definition of Impossible

Impossible refers to something whose existence is impossible (its existence cannot be accepted by the mind), such as the non-place of an object in a place, and such as the existence of a partner for Allah swt.

1. Definition of Jaiz

The definition of Jaiz is something that may or may not happen, such as sending messengers, rewarding the obedient and giving children to a person.

CHAPTER II: FIFTY AQIDAH THAT EVERY MUKALLAF MUST BELIEVE IN

1. Aqeedah relating to divinity

Among the things that are obligatory or must be possessed by Allah that we must know are the twenty obligatory attributes of Allah. These attributes must exist in Allah and do not make sense without them. And among the things that are impossible for Allah, are twenty Muhal for Allah, which are attributes that cannot be possessed by Allah. The twenty obligatory attributes for Allah and the twenty impossible attributes are called the forty Aqidah, then one more attribute is added, so it becomes forty-one, so there are forty Aqidah related to divinity.

1. Aqidah relating to Prophethood

The messengers are required to have four obligatory attributes, which are attributes that must exist on them and do not make sense without them. They also have four impossible traits, which are the opposite of the mandatory traits, then add one jaiz trait that is owned by them, so that the number of traits of the apostles is nine.

The attributes of the messengers when combined with the forty-one attributes associated with Allah, then the number becomes fifty, which is then called the fifty Aqidah that every believer must believe in.

1. Twenty obligatory attributes for Allah
2. Twenty muhal attributes for Allah
3. Mandatory attributes for the messenger 4
4. The muhal attribute for the messenger is 4
5. Jaiz Attributes for Allah as much as 1
6. Jaiz nature for the messenger as much as 1

Total number 50

The explanation of the above attributes will be explained in the next chapter, inshallah ta’ala.

CHAPTER III: OBLIGATORY, MUHAL AND JAIZ ATTRIBUTES OF ALLAH S.W.T.

1. The Obligatory Attributes of Allah Al-Wujud
2. Definition

The first obligatory nature of Allah is Al-Wujud, this nature is debated by the scholars of monotheism, some of them including Imam Ar-Rozi, argue, that the nature of al-wujud is a nature that does not appear to exist in reality, so it is something between existing and not existing. Some of them, including Imam Abu Hasan Ali Al-Asy’ari, argued that the nature of Al Wujud is the substance that exists itself, meaning that the nature of the form does not exceed the substance that exists (exists) and can be proven clearly like the substance. If the veil is removed by Allah, then we will be able to see the nature of the form, as well as the properties of Al-Ma’ani.

Al-Wujud’s nature is nominal (just a name), which can only be imagined in the mind, more than imagining in the Essence itself, not at all the essence of the Essence that exists, which can be seen, but what is meant by these words is that the existence (existence of Allah) cannot be seen clearly by eye sight, but the existence can only be seen in the heart.

The attribute of Being is the essential attribute of Allah, as evidenced by the fact that the scholars of monotheism have established proofs for the attribute of Being. If the attribute of al-wujud is the existent substance itself, then they do not need to establish arguments.

1. What every believer needs to believe about the attribute of existence

Is it obligatory for every believer to believe that the attribute of manifestation is the manifested Essence itself, or is it something else, or is it not obligatory?

The answer is that it is not obligatory for the believer to believe in the above-mentioned attributes of existence; rather, it is only obligatory for him to know that the existence of Allah is certain, and its non-existence cannot be rationalized.

The existence of Allah is without any origin, without any intermediary cause, without anything affecting the existence of Allah, but He exists by Himself, does not need anyone to create Him, nor did He create Himself.

1. Atheists Who Believe in the Theory of Evolution

Indeed, the existence of Allah swt has been believed by all existing creatures, no one denies it, except those who are blindfolded by Allah, such as the Atheists. They are a group of people who deny the existence of the Creator (Allah swt), they say: all that exists is nothing but born from the wombs and the earth will swallow it, nothing destroys us except time (time). this group Realizes the destruction of the times, therefore they are called solongan Pahriyyah (Atheists) who believe in the theory of evolution from rejecting the existence of Allah the Almighty Creator. Woe to the Dahriyyah people who will receive a very painful punishment.

1. The Aqli (Rational) Proof of the Attributes of Al-Wujud.

The proof of Aqli (Ratio), that Allah swt must have the nature of Al-Wujud (All Existent) is the occurrence of nature and its existence which originally did not exist. how to describe this argument as follows: This nature is new and every new thing there is someone who makes it, if so it means that nature must have created. This is the aqli proof of the nature of existence for Allah swt.

As for the understanding that the one who created this world is only Allah, there is no partner for Him, it cannot be taken from this Aqli evidence, but from the apostles a.s.. Look at this issue. This new occurrence of nature is used as evidence for the nature of Allah’s existence only because this nature before it came into existence was something that was possible. This means that its existence and absence are the same, so the existence of nature is equal to its absence, then when this nature exists (exists) and its absence disappears, then we understand, that the existence of nature defeats its absence, whereas the existence of nature is equal to its absence and cannot be justified if the existence (existence) of nature defeats its absence by itself, if so then it is clear, that the existence of this nature defeats its absence there is a regulator, there is a plan, namely the Creator who is none other than Allah swt.

1. Evidence that Nature is New

If someone asks about the evidence or proof that nature is new, then the answer is, actually this nature is in the form of objects and properties. The properties of objects, such as motion and stillness, are new, meaning that they exist after they did not exist, based on the fact that you see them as things that can change from not existing to existing. Objects are sometimes in motion and sometimes at rest, so motion is a change due to silence, and silence is a change due to motion. Thus, it can be seen that these properties are new and that the object must have properties, because natural objects in reality cannot be separated from motion. Nature is still, while every thing that settles a new thing means that it is also new. A thing is new, meaning that it exists after it does not exist, just like properties. The conclusion is that objects settle new properties, and every object that settles on something new is also new. The objects and properties that are entirely new are proof of the existence of Allah swt. For every new thing there must be someone who created it, which is none other than Allah swt. If so, then the existence of Allah is certain and it is impossible for Him to be Al-Adam (nothing), the opposite of the nature of Al-Wujud.

1. Naqli proof of the nature of Al-Wujud.

Allah says:

“Verily, I am Allah, there is no god but me, so worship me”.

“It is He who created the heavens and the earth in six days.”

“It is Allah who created the heavens and the earth and what is between them.”

2. The Obligatory Attributes of Allah Al-Qidam
3. Definition

The second obligatory attribute of Allah is Al-Qidam (Most Prior), meaning that the existence of Allah has no beginning, meaning that the existence of Allah has no beginning and is not preceded by nothing. Unlike the existence of new creatures. Sesunguhnya existence of creatures it has a beginning, namely the creation of Nutfah (zygote) which became their origin, which previously did not exist.

1. Aqli (Ratio) Evidence of the Nature of Al-Qidam

The evidence or proof that Allah must have the nature of Al-Qidam (the Most Previous), is that if Allah is not Qidam, it means He is new, because every thing that is not old (former), must be new. If Allah is new, then He needs a creator who created Him and this creator needs another creator and so on. If this continues indefinitely, then there will be Tasalsul, which is the continuation of one thing after another without any limit to its end. If there is a limit, as if the one who created Allah was created by Allah, then there will be Daur, which is the end of something to something else where this something else stops at something. So if there is a creator of Allah, then Allah is stuck with that creator. Whereas we have already established that God created the one who created him. Thus, the one who created it is stuck with God. In this case, there is a cycle. However, cycles and Tasalsul are impossible, and anything that makes it impossible for Allah to create is impossible.

Conclusion: 

The conclusion is that if Allah is not Qidam, it means that He is new, and if He is new, it means that He needs a Creator. If this is the case, then it would mean that there would have to be a cycle or a succession, and this cycle and succession are impossible for Allah. And the same thing that creates an impossibility, namely the newness of Allah, is impossible. Therefore, it is certain that Allah has the attribute of Al-Qidam, if the nature of Allah’s qidam is certain, then He is Al-Huduts (new), which is the opposite of the attribute of Al idam (the Most Previous).

1. Naqli evidence of the nature of Al-Qidam

Allah says:

“He is the beginning and the end, the outward and the inward, and He knows all things.”

3. The Obligatory Attributes of Allah Al-Baqo’
4. Definition

The third obligatory attribute of Allah is Al-Baqo’, meaning eternal, there is no end to Allah’s existence. The meaning of Allah’s Eternal is that Allah’s existence has no end and Allah will not cease to exist.

1. The Aqli proof of the nature of Al-Baqo’

The evidence or proof that Allah swt, must have the nature of Al-Baqo’ is that if Allah can perish (cease to exist), it means that He is new, because something that can cease to exist or cease to exist must lose the nature of qidam, because every thing that can cease to exist is jaiz, and every person whose existence is jaiz means new, and every new thing means huduts, whereas it has been determined that Allah already has the nature of Al-Qidam, with rational arguments.

Conclusion:

The conclusion is that if Allah does not necessarily possess the attribute of Al-Baqo’, in the sense that He can disappear, then He is not qidam, whereas the attribute of al-qidam must be possessed by Allah with the arguments described above. Thus, it is certain that Allah has the nature of Al-Baqo’, and it is impossible for Him to be Al-Fana’ (vanishing) as opposed to Al-Baqo’.

1. Naqli proof of the nature of Al-Baqo’

Allah says:

“All that is in the earth will perish, And there remains forever the Substance of your Lord, who has greatness and glory.”

“Every thing must perish, except Allah. To Him belongs all determination and to Him alone are you returned.”

4. The Obligatory Attributes of Allah Al-Mukholafah Lil Hawadith
5. Definition

The fourth obligatory attribute of Allah is Al-Mukholafah lil Hawadits (different from creatures), meaning that no creature is like Allah, either in terms of His Essence, Attributes or actions. Indeed, Allah’s Essence is not a thing like the Essence of creatures, Allah’s attributes are not like the attributes of creatures, which are new and limited, and Allah’s actions are not like the actions of creatures that are planned in a certain way, there is nothing like Allah.

1. The Aqli proof of the attribute of Al-Mukholafah Lil Hawadith

The evidence for the attribute of Allah Al-Mukholafah Lil Hawadits is that if Allah is like one of the creatures in Essence, Attributes or Afflictions, then He is new like the creature itself, because what can exist from two things that are the same, then exists also in the other, and can also cause recycling and tasalsul. Whereas recycling and intercalation with Him is impossible, because Allah definitely has the nature of Al-Qidam. If Allah must be Al-Qidam, He must not be new. If He is definitely not new, then He must be Al-mukholafah Lil Hawadits, which is not the same as creatures. If He must have the attribute of Al-Mukholafah Lil Hawadits, then it is impossible for Him to have the attribute of Al-Mumatslah Lil Hawadits, which is the opposite of the attribute of Al-Mukholafah Lil Hawawdits.

Explanation:

Mukholafah Lil Hawadits means different from any creature. There are three main differences between Allah and His creatures, namely:

1. About Essence
2. About the Attributes
3. About Af’al (actions)

Dzat, means form or shape. The form or shape of Allah has no equal, we cannot imagine and we cannot think about it. Because all kinds of forms or shapes that we have ever imagined, thought about, and fantasized about are all classified as creatures.

The nature of Allah is different from the nature of creatures. Because the properties of God are without intermediaries, while the properties of creatures must be with intermediaries. Example: Allah is All-Existent (Al-Wujud) and Allah’s existence is without any intermediary. While the creature must be with an intermediary. The intermediary of a human or animal is its mother and father, and the intermediary of vegetation is the seeds that are planted intentionally or unintentionally.

The actions of Allah are different from the actions of all kinds of creatures. Creatures when doing something certainly with effort, using equipment, materials and other means of support. Whereas Allah, when He wills something, simply says Kun, meaning be, and whatever He wills is already there at once.

In addition, human action towards something that is done or made is because the human being needs what he does. For example, man makes a chair because he needs a chair to sit on. This is different from God. If God creates humans or animals, it is not God who needs them, but they (God’s creations) who need Him because they are always waiting for sustenance from God.

1. Naqli evidence for the nature of Al-Mukholafah Lil Hawadith

Allah says:

“There is nothing like or similar to Him, and He is the All-Hearing and All-Seeing.”

“And there is none like Him.”

5. The Obligatory Attributes of Allah Al-Qiyam Binafsih
6. Definition

The fifth obligatory attribute of Allah is Al-Qiyam Binafsih (Self-standing), meaning that the Essence of Allah does not need a place, and does not need a creator, because Allah is the creator of everything.

1. The Aqli proof of the obligatory nature of Allah Al-Qiyam Binafsih

The evidence for the obligatory nature of Allah Al-Qiyam Binafsih (standing alone) is that if Allah needs a place, or a substance that is occupied, such as the white color needs the substance (object) that is occupied, then Allah means it is an attribute, such as the white color that needs a place that is considered an attribute. But it is not true that Allah is considered a trait, because Allah can have traits, while traits cannot be characterized by traits. Thus it is clear that Allah is not a nature.

If Allah needs the One who created Him, then He is new and needs the Creator. If so, then there would be recycling and tasalsul, both of which are impossible and unacceptable to reason, because it is certain that Allah is the All-First, thus Allah must be AlQiyam Binafsih, which is the All-Self-Standing.

If Allah has been confirmed to have the nature of Al-Qiyam Binafsih (All-Self-Standing), then it is impossible for Him to need a place and creator which is the opposite of the nature of Al-Qiyam Binafsih.

1. Naqli proof of the Obligatory Attributes of Allah Al-Qiyam Binafsih

Allah says:

“And bow all faces (with humbleness) to the Lord of Eternal Life, Who is always taking care of (His creatures). “

“O mankind, it is you who seek Allah: and Allah, He is the All-Rich (needing nothing), the All-Praised.”

“Verily, Allah is indeed All-Rich (in need of nothing) of the worlds.”

6. The Obligatory Attributes of Allah Al-Wahdaniyyah
7. Definition

The sixth obligatory attribute of Allah is Al-Wahdaniyyah (One), which means that Allah is one in Essence, Attributes and Attributes.

Al-Wahdaniyyah in Essence

The meaning of Allah is One in Essence is that there is no substance that can equal the Essence of Allah swt and the Essence of Allah is not composed of various elements / parts, because the composition of these elements is part of the characteristics of creatures, and Allah is clean from properties such as the properties of creatures.

Al-Wahdaniyyah in Attributes

The meaning of Allah is One in Attributes is that there is not a single creature that has the attributes of Allah. So there is no one who has the ability like Allah’s ability, no one who has the will like Allah’s will and so on.

Allah does not have two attributes that are the same, either in name or meaning, such as two abilities, two wills and two knowledge. He has only one ability, one will and one knowledge.

Al-Wahdaniyyah in Af’al

The meaning of Allah is One in Af’al is that all af’al, i.e. all actions, belong only to Allah. So no creature has an action (will to do), either an action that is ikhtiari (choice) or iditirori (must be accepted). The creature can only make an effort in doing actions that are ikhtiari, with that effort we can be rewarded by Allah swt because of His grace, and torture us because of His justice. All deeds belong to Allah swt, the miracles that occurred through the hands of the apostles and the powers (karomah) possessed by the saints were all created by Allah swt. If it is certain that Allah is one, then Allah is free from five kam (الكم ), namely:

1)            Kam Munfashil Fidz-Dzat

2) Kam Muttashil Fidz-Dzat

3) Kam Munfashil Fis-Sifat

4) Kam Muttashil Fis-Sifat

5) Kam Munfashil Fil-Af’al

1. Definition of Al-Kam

 Kam Munfashil Fidz-Dzat

The meaning of Kam Munfashil Fidz-Dzat, which is impossible for Allah, is that there is a substance in this world that equals the substance of Allah swt. The existence of a substance that equals the substance of Allah swt is called Kam Munfashil Fidz-Dzat, and it does not happen to Allah swt.

 Kam Muttashil Fidz-Dzat

The meaning of Kam Muttashil Fidz-Dzat, which is not possible with Allah, is that Allah’s Essence is composed of several elements, just as our Essence is composed of flesh, bones, blood and so on. It is not possible for this to happen to Allah swt. This is because it is one of the attributes of creatures.

 Kam Muttashil Fis-Sifat

The meaning of Kam Muttashil Fis-Sifat that is negated from Allah is that there are two attributes that have the same name and understanding in Allah swt. This means that Allah’s power to create small things is His power to create large things, His power to create little things is His power to create much things, and His knowledge to know much things is His knowledge to know little things.

 Kam Munfashil Fis-Sifat

The meaning of Kam Munfashil Fis-Sifat that is negated from Allah is that there is someone who has attributes like the attributes possessed by Allah swt. These attributes do not exist in Allah.

 Kam Munfashil Fil-Af’al

The meaning of Kam Munfashil Fil-Af’al which is negated from Allah swt is that there is someone among the creatures who has actions like the actions of Allah swt. This is impossible. This is impossible because all actions are created by Allah.

Allah says:

“Allah is the creator of all things.”

“Allah has created you all and what you all do.”

Some of the scholars of Tawheed say that there is no such thing as kam muttashil fil-af’al, but this is not the case; kam muttashil fil-af’al can be described as having a partner who assists Allah in a task. This is impossible. May Allah guide us.

Meaning of Kam

Kam means count, number, degree of many (more than one). What is being negated or considered impossible is something that is produced by kam, i.e. allies, not negating the whole number, because negating the whole may involve negating Allah swt. So negating kam munfashil fidz-dzat means negating (making impossible) the existence of a partner for Allah swt. Any partner that is equal to Allah is the result of kam. Therefore, Allah is free from these kam.

1. Aqli evidence of the obligatory nature of al-Wahdaniyyah

Aqli evidence or proof that Allah must have the nature of AlWahdaniyyah (One and Only) is the existence of this universe. The sequence of evidence is as follows: If there is a partner for Allah in divinity, then the partner causes destruction, as he said:

“If there were other gods than Allah in the heavens and the earth, both would be destroyed”.

The meaning of the destruction of the heavens and the earth in the verse above is the departure of the heavens and the earth from their present state and form. However, the fact that they were not destroyed shows that there is no partner for Allah in divinity, which means that the Oneness of Allah swt is certain.

If Allah must have the attribute of Al-Wahdaniyyah, then it is impossible for Him to have the attribute of At-Taaddud (more than one) as opposed to Al-Wahdaniyyah (One).

1. Naqli proof of the obligatory nature of Allah Al-Wahdaniyyah

Allah S.W.T says:

“Glory be to Allah. He is Allah, the One, the Overcomer.”

“Say, He is the One God.”

“And your god is the One God, there is no god but He who is the Most Gracious, the Most Merciful.”

“If there were gods in the heavens and the earth besides N, they would both be destroyed.”

“Allah has no son and there is no other god with Him; if there were other gods with Him, then each of them would bring the creatures he created, and some of them would overcome others. Glory be to Allah from what they attribute.”

“Say: “If there were gods beside Him, as they say, they would have sought the way to the Lord of the Throne.”. Glorified is He and Exalted is He from what they say with true elevation.”.

7. The Obligatory Attributes of Allah Al-Qudrah
8. Definition

The seventh obligatory attribute of Allah is al-Qudrah, which is an essential attribute of Allah that exists because of His Essence, by which He creates possible things and negates them. That is, because of this attribute of Al-Qudrah all things that may exist, originally do not exist, become existent. So if the nature of Al-Qudrah is related to things that do not exist, it can cause the existence of things that do not exist and if it is related to things that exist, then the nature of AlQudrah is the cause of the absence of things that exist.

1. Ta’alluq Sifat Al-Qudrah and the Meaning of Ta’alluq

The Ta’alluq (relationship) of the attribute of Al-Qudrah with things that exist and things that do not exist is called Ta’alluq Tanjizi Hadith (relationship with the implementation of work), this attribute of Al-Qudrah has Ta’alluq Shuluhi Qodim, which is the power in the primordial era to realize and negate, so Al-Qudrah in the primordial era was able to make Zaid tall or short, while Ta’alluq Tanjizi is specifically related to the conditions experienced by Zaid.

It should be noted that the attribute of Al-Qudrah is only related (Ta’alluq) to things that are possible, not related to things that are obligatory, such as the Essence of Allah and His attributes, and also not related to things that are impossible, such as partners for Allah. This is because the attribute of al-Qudrah is related to work, creating and negating. Whereas the Essence of Allah already exists, so do His attributes and realizing something that already exists is impossible, because of the results. So the attribute of al-Qudrah is not related to the existence of Allah and is not related to His non-existence, because the non-existence of Allah is something that is impossible, it must cause damage, while impossible things such as having a partner for Allah clearly do not exist, so it is impossible for Allah to not exist or be negated.

If you are asked whether Allah is able to create a partner, wife or child for Himself, then do not answer that He is able to do so, because this is impossible, and Allah’s attribute of al-Qudrah is not related to the impossible. But answer: Such a question is impossible, and Allah’s attribute of al-Qudrah does not relate to the impossible. The attribute of al-Gudrah relates only to things that are possible, not to things that are obligatory, and not to things that are impossible.

1. The Effect of Al-Qudrah on Possible Things

It should be known, that the nature of Al-Qudrah does not have any influence on something that is possible, the influence is actually original from Allah swt while al-gudrah is only a cause in giving influence. Sheikh Ibn Dzikro said: All actions belong to a deity (Allah) who has perfect attributes. Whoever believes that the attribute of al-gudrah has an effect on things that are possible by itself or with the Essence of Allah, then he is a disbeliever Wal ‘Iyadzubillah.Therefore it is necessary to know the words of the layman who means: The attribute of al-Qudrat can act by itself, not as a cause of creation. Such a statement is haraam if it is not intentionally attributing what happened to the Qudrat. If there is a deliberate intention to attribute what happened to the Qudrat, then the one who uttered this statement is a disbeliever.

Notes:

It is not permissible for a person to say that the attribute of al-Qudrat is the cause or means of creating something. This is contrary to those who say that the attributes of the al-Qudrat are like a pen for the one who writes. Allah swt is not like the nature of creatures.

1. Aqli proof of the obligatory nature of Al-Qudrat

Aqli evidence that Allah swt has the nature of Al-Qudrat, is the existence of this nature. The structure of the proof is as follows: If Allah does not possess the attribute of al-Qudrat, He is weak, and if He is weak, then this universe and its contents do not exist, and the absence of nature and its contents is impossible, because it is contrary to reality. So the things that cause impossibility, namely the weakness of Allah, are clearly false. If this is the case then Allah must not be weak, but powerful. If Allah definitely has the nature of Al-Qudrat (power), then it is impossible for Him to have the nature of Al-Ajzu (weak) against the nature of Al-Qudrat (Almighty).

1. Naqli proof of the obligatory nature of Allah Al-Qudrat.

Allah says:

“Verily, Allah is Almighty over all things.”

“And nothing can weaken Allah, neither in the heavens nor on earth, for Allah is All-Knowing and All-Powerful.”

8. The Obligatory Attributes of Allah Al-Irodah
9. Definition

The eighth obligatory attribute of Allah is Al-Irodah (the Willing), which is an essential attribute of Allah that exists like the attribute of Al-Qudrat, which if we were to open the veil, we would be able to see it. The attribute of Al-Irodah exists because of Allah’s Essence and relates to all possible things, it does not relate to things that are obligatory or impossible. The attribute of Al-Irodah is the attribute because of which Allah determines the possible with some of the things that are possible in the possible.

The explanation for this is that all creatures before they come into existence can also be realized according to an attribute other than their nature after they come into existence. It is possible for white to be manifested as black, red or green. Height can be made short. It is possible for the sky to be realized below, and for the earth to be realized above.

So the provision of each of these things with the properties that exist in them is the effect of Al-Irodah.

1. The Relationship between the Attributes of Al-Irodah and Al-Qudrat in Theory

It should be noted that the irodah (will) of Allah swt according to the theory of thought precedes his Qudrot, because the Qudrot of Allah in our thinking is related to something, then the irodah of Allah assigns to it as possible properties for that something, for example: Zayd before he came into existence could be white, black, short, or tall, he could live in the east or west, he could be above or below. So the conditions of Zayd being white, tall, in the east and in the west are influenced by the nature of Irodah, after which the nature of Al-Qudrat exerts influence based on the above conditions. But this is according to the theoretical thinking of our people. However, according to the attributes of Allah, this is not the case, and we should not say this based on our wishful thinking, because in influencing beyond the wishful thinking (speech), we should not say that Allah’s irodah is first related to something that is possible, then followed by the Qudrot of Allah, because this is one of the attributes of creatures, while the attributes of Allah are not the same as the attributes of creatures.

1. Possible Things Related to the Attributes of Al-Qudrat and Al-Irodat

It should be noted that there are six things that may be related to the attributes of qudrat and irodat, namely:

1)            Wujud (existence)

2)            Adam (nothingness)

3) Attributes, such as height, shortness, and so on.

4)            Age

5)            Place

6) Direction and Size.

These six things are called Al-Mumkinat Al-Mutagobilat. Some scholars have put it in a nadlom:

“The opposing possible things are wujud (existence) and Adam (non-existence), Attributes (such as height, shortness, etc.), Times (such as day and night), and Places or Directions (such as up, down, sideways, etc.) and Measures.” This is reported by a reliable person. This was narrated by a reliable person.”

1. Two Ta’alluqs of the Attributes of Al-Irodah

It should be noted that the attribute of Al-Irodah has two Ta’alluqs, namely:

1)            Ta’alluq Shuluhi Qodim

2)            Ta’alluq Tanjizi Qodim

Ta’alluq Shuluhi Qodim, namely the validity of the nature of al-irodah determines something that was possible in the ancient times with all that something might hold. The high Zayd could have been different from the situation that was experienced, if we look at the feasibility of the attribute of Al-Irodah. The attribute of Al-Irodah could have determined Zayd to be a king or a hobo, in view of the Ta’alluq Shuluhi Qodim of the attribute of Al-Irodah.

Ta’alluq Tanjizi Qodim, which is an attribute that Allah, by His attribute of Al-Irodah, determines on something that was possible in the primordial era and continues in reality without any change, such as whether Zaid exists or does not exist, whether he is white or black. This means that Allah’s decree on something that was possible at the beginning of time was only one of two things: it was either present or absent, good or bad.

1. The ruling on attributing the power to determine things to the nature of irodah

It should be noted that attributing the power (right) to determine something to the nature of al-irodah is a figure of speech, because in essence what determines is entirely Allah swt. The attribute of irodah is only a cause. Anyone who believes that the determination of something by Al-Irodah or the determination of something with Al-Irodah and the Essence of Allah, then he is condemned to disbelief.

1. Between the Will and the Order

It should be noted that Irodah is not synonymous with “command”. Unlike the opinion of the Mu’tazilah group, Allah swt is willing good and bad, but does not command except for good.

1. The Aqli proof of the Obligatory Attributes of Allah Al-Irodah

The proof of the aqli obligatory nature of Allah al-irodah is the existence or existence of this universe. The way to put forward this argument is that if Allah does not have a will (al-irodah), it means He is forced, if He is forced of course He is weak, and if He is weak it means He is not powerful, and if He is not powerful, then all creatures in this universe do not exist. If the universe does not exist, it is not true, because it contradicts reality. So anything that leads to untruth, namely the weakness of Allah, must be rejected. If Allah is clearly not weak, then He is not forced, and that means He has a will (Al-Irodah). If it is a fact that Allah has Al-Irodah, then it must be impossible for Him to be Al-Karokah (forced) as opposed to Al-irodah.

1. Naqli Evidence of the Obligatory Attributes of Allah Al-Irodah

Allah says:

“Verily, when We will something, We only say to it Kun (Be), so it is.”

“And your Lord creates what He wills and chooses Him. There is no choice for them. Glorified is Allah and High above what they associate.”

“Say: “O Lord of the kingdom, You give the kingdom to whom You will, and You take the kingdom away from whom You will. You honor whom You will and You humiliate whom You will. In Your hand are all virtues. Indeed, You are in control of all things.”

“To Allah belongs the kingdom of the heavens and the earth, He creates what He wills. He gives daughters to whom He wills and gives sons to whom He wills, or He bestows both sexes, male and female (on whom He wills), and He makes barren whom He wills. Indeed, He is all-knowing and all-powerful.”

9. The Obligatory Attributes of Allah Al-Ilmu
10. Definition

The ninth obligatory attribute of Allah is Al-Ilmu (All-Knowing), which is an attribute of Allah that is eternal and exists clearly because of His Essence, Allah knows all things that are obligatory, permissible, and impossible perfectly with clarity. The word perfect here indicates that Allah knows everything without the slightest doubt or misconception. These doubts and misconceptions are impossible for Allah swt because they cause Allah’s knowledge (Al-Ilmu) to be imperfect. The sentence La Yahtamilu An-Nagidl (does not contain a word that is the opposite) is to reject taklid (following others), meaning that Allah knows something is not or does not follow other than Him, because following others for Allah is impossible, because taklid (following others) can mean allowing accepting the opponent of Al-Ilmu with doubts made by those who make doubts, so that because of this taklid everything cannot be known clearly and perfectly.

1. Ta’alluq of the Obligatory Attributes of Allah Al-Ilmu

The attribute of Allah Al-Ilmu has Ta’alluq Tanjizi Qodim (relationship with known things that have been done before the creature exists), namely the knowledge of all things that are obligatory, permissible and impossible by Allah SWT. What is meant by obligatory things is the Essence of Allah and His attributes.

The meaning of Ta’alluq (connection) of Al-Ilmu with the Essence of Allah is that the Essence and Attributes of Allah are eternal, certain, never non-existent and will never be non-existent. Indeed, He knows His Essence, not in any place and not through time. He knows that His power is infinitely vast and comprehensive.

The meaning of Ta’alluq sifat Al-Ilmu with impossible things is that Allah knows impossible things such as partners for Him who will not exist forever, because if partners existed, then there would be tremendous destruction.

“If there were in the heavens and the earth any gods other than Allah, the heavens and the earth would be destroyed.”

The meaning of ta’aluq sifat al-Ilmu with things that are permissible is that Allah knows everything that exists and everything that does not yet exist.

1. Allah’s Knowledge Encompasses All Kulliyat and Juziyyat Things

Know that Allah’s knowledge encompasses everything. By the attribute of Al-Ilmu everything that is Kulliyat and Juziyyat is known to Him. Allah knows everything that is on earth in the form of mountains, trees and plants. He knows the number of ants, grains of sand, dust, trees, leaves and so on, He also knows everything in the sky. Whoever denies Allah’s knowledge of the things that are juziyyat is a disbeliever. Allah swt knows everything before it exists, as well as after it exists, unseen or real, nothing is vague to Allah swt. The knowledge of Allah swt cannot be called Knowledge of Kasbi (knowledge acquired through learning), cannot be called Knowledge of Badihi (acquired spontaneously), cannot be called Knowledge of Nadlori or Knowledge of Dloruri, because this knowledge must be preceded by ignorance (ignorance), whereas Allah swt is free from ignorance.

1. Aqli proof of the obligatory nature of al-Ilmu

Aqli proof of the obligatory nature of Allah al-ilmu is the existence of the universe and its structure. The way to argue this argument is, if Allah does not know, then He is ignorant. If Allah is ignorant, then He does not have the attribute of al-qudrat (power) and the attribute of al-irodah (will). If Allah does not have the attributes of al-qudrat and irodah, of course this universe does not exist, and the absence of this universe cannot be justified by reason, because it contradicts reality. Thus everything that causes falsehood, namely the absence of the nature of al-qudrat and Al-Irodah is not true (false), because Allah swt is certain to have both of these properties, and the All-Willed and All-Powerful Essence must or must be All-Knowing, If Allah is certain to have the nature of knowledge, then it is impossible for Him to have the nature of Aj-Jahlu (ignorant), the opposite of the nature of Al-Ilmu.

1. Naqli proof of the Obligatory Attributes of Allah Al-Ilmu

Allah says:

“Verily, Allah knows all things.”

“And verily Allah, His knowledge encompasses all things.”

“And indeed We have created man and know what his heart whispers, and We are nearer to him than his neck.”

10. The Obligatory Attributes of Allah Al-Hayat
11. Definition

The tenth obligatory attribute of Allah is Al-Hayat (the Life), which is an obligatory attribute of Allah that exists and justifies the One who has this Al-Hayat attribute can understand, meaning that he can know the essence of everything, can hear and see. The attribute of Al-Hayat (life) of Allah is not with the spirit. But the life of Allah swt is because of His Essence, not because of something else that is placed in the Essence, such as the spirit. Therefore, Allah’s Essence does not experience death, unlike creatures who experience something that is attached to them, namely the spirit. Therefore, while creatures can experience death, the life of Allah swt is not related to anything. The attribute of Al-Hayat Allah is the cause of the Ma’ani attributes, meaning that with the existence of the attribute of Al-Hayat Allah, other Ma’ani attributes (Al-Hayat) come into existence and with the absence of the attribute of AlHayat, other Ma’ani attributes do not exist.

1. The Aqli proof of the obligatory nature of Al-Hayat

The Aqli proof of the obligatory nature of Allah Al-Hayat is the existence or existence of this universe, the way to express this Aqli proof is: If Allah does not live, it means death, if the Ma’ani properties do not exist in him, then this universe does not exist, but the assumption that this universe does not exist is false, because it contradicts reality, so everything that causes falsehood, namely the absence of Ma’ani properties is false, even though it is certain that Allah has Al-Ma’ani properties, If Allah must have Al-Ma’ani properties, then he must be Al-Hayat, because the One who is all-powerful, all-willing and so on, must be alive. If Allah must have the attribute of Al-Hayat, then it is impossible for Him to have the attribute of Al-Maut (death) as opposed to the attribute of Al-Hayat.

1. Naqli proof of the obligatory nature of Allah Al-Hayat

Allah says:

“And put your trust in Allah, who lives forever, who does not die.”

“He is the Ever-Living, there is no God but Him, pray to Him.”

“And bow all faces (humbly) to the Lord, the Ever-Living, Who is always taking care of (His creatures).”

11. The Obligatory Attributes of Allah As-Sam’u
12. Definition

The eleventh obligatory attribute of Allah is As-Sam’u (All-Hearing), which is an essential attribute that exists because of Allah’s Essence. This attribute relates to all creatures, whether they are substances or sounds. Allah hears His Essence because of this As-Sam’u attribute, He hears His attributes because of this As-Sam’u, He hears His hearing because of the As-Sam’u attribute and so on. So, because of this attribute of As-Sam’u, all existing beings are clear to Allah and with this attribute of As-Sam’u, He hears His sounds and His Essence.

If there is a question, the relationship of the attribute of As-Sam’u to Sounds is clear and understandable, but the relationship of this attribute to substances is not clear. The answer to this question is that we are obliged to believe that the attribute of As-Sam’u is related to all existing beings, whether they are substances or sounds, even though we do not know how the relationship works.

Allah swt hears everything without an intermediary, such as the way of hearing creatures. The As-Sam’u attribute of Allah is something that exists because of His Essence which cannot be affected by any disturbance that causes it to be unable to hear, because the hearing power that can be disturbed is the nature of creatures.

1. Naqli proof of the nature of Allah as-Sam’u

Naqli evidence that Allah swt must have the nature of as-sam’u is the word of Allah in the Qur’an and the hadiths of the Prophet Muhammad PBUH. Allah says:

“And He is All-Hearing and All-Seeing.”

“Verily, Allah has heard the words of the woman who sued you about her husband, and complained to Allah. And Allah has heard the answer between the two of you. Verily, Allah is All-Hearing, All-Seeing.”

“Do not worry, I am with you both, I hear and see.”

The Prophet said in his hadith:

“Verily, we do not invoke the deaf nor the unseen. Rather, we all appeal to the One Who is All-Hearing, All-Near and All-Revealing.”

1. The Aqli proof of the obligatory nature of Allah as-Sam’u

The Aqli evidence that Allah swt has the obligatory nature of As-Ssam’u is that if Allah does not hear, it means that Allah is deaf, and deafness is a negative trait, whereas it is impossible for Allah to have a negative trait. Therefore, Allah must be the One who hears. If Allah must have the attribute As-Sam’u, then it must be impossible for Him to be As-Shoman (deaf) as opposed to the obligatory attribute As-Sam’u.

12. The Obligatory Attributes of Allah Al-Bashor.
13. Definition

The twelfth obligatory attribute of Allah is Al-Bashor (All-Seeing), which is an essential attribute of Allah that exists because of Allah’s Essence, and because of His Al-Bashor attribute everything that exists is clear to Him. This attribute is related to everything that exists, whether it is a substance or a sound, and we must believe in it, even if we do not know how or how it is related. Allah swt sees His Essence and sees His vision with His attribute of Al-Bashor, because vision (bashor) is an existing thing, He sees without eyeballs and without eye sockets and His vision cannot be disturbed like blindness, because blindness or myopic is the nature of creatures. Allah’s vision is not impaired by His hearing and His hearing cannot be impaired by the power of His vision. He sees things and hears them simultaneously. This is different from the creatures, because the creature’s vision can be distracted by his hearing and his hearing can occupy his vision.

1. Ta’alluq of the Attributes of Allah Al-Bashor and As-Sam’u

It should be noted as mentioned above, that the attributes of As-Sam’u and Al-Bashor are each related to everything that exists, but the revelation (opening) of something because of the nature of As-Sam’u is not the same as the revelation because of the nature of Al-Bashor, the revelation of something because of the nature of Al-Ilmu is not the same as the opening, because of the nature of As-Sam’u and Al-Bashor, only Allah knows the essence of the matter.

It should be noted that the Ta’alluq (relationship) of the attributes of As-Sam’u with the attributes of Al-Bashor is called Ta’alluq Shuluhi Qodim, while the relationship of the attributes of As-Sam’u and Al-Bashor with the Essence and Attributes of Allah swt is Ta’alluq Tanjizi Qodim, meaning that the Essence of Allah in the primordial era was known by Him with the attributes of As-Sam’u and Al-Bashor.

1. Proof of the Obligatory Attributes of Allah Al-Bashor

The evidence that Allah must have the attribute of Al-Bashor is His words”

“Allah is All-Seeing in all that you do.”

“Indeed, Allah is All-Hearing and All-Seeing.

1. The Aqli proof of the Obligatory Attributes of Allah Al-Bashor

The Aqli evidence that Allah swt has the obligatory nature of Al-Bashor, is that if Allah swt does not see, it means He is blind, while blindness is a deficiency, whereas Allah cannot have a deficiency so it must be that Allah has the nature of Al-Bashor (All-Seeing). If Allah must have the attribute of Al-Bashor, then it is impossible for Him to be Al-A’ma (blind), the opposite of Al-Bashor.

13. The Obligatory Attributes of Allah Al-Kalam
14. Definition

The thirteenth obligatory attribute of Allah is Al-Kalam (All-Speaking), which is an essential attribute that exists in the Essence of Allah and is related to things that are obligatory, impossible and jaiz, such as the attribute of Al-Ilmu. However, the relationship between the attribute of Al-Ilmu and the three attributes above, is revealing / opening, meaning that the three obligatory, impossible and jaiz things are clearly open and can be known by Allah swt with the attribute of Al-Ilmu.

1. Ta’alluq (relationship) of the Attributes of Al-Kalam

Ta’alluq sifat Al-Kalam with three things (obligatory, impossible, and jaiz) is Ta’alluq Dilalah with the meaning, that if we are opened the veil and can hear the nature of Al-Kalam, which is owned by the Essence of Allah, then we can understand the obligatory, impossible, and jaiz things of the nature of Al-Kalam. The obligatory things referred to here are Allah’s Essence and His attributes. The meaning of Ta’alluq (relationship) between the attributes of Allah AL-Kalam and His Essence is that Allah establishes perfection in His Essence and eliminates deficiencies from His Essence. Allah swt says:

“Allah knows all things.”

“No creature is equal to Allah, He is All-Hearing and All-Seeing.”

The meaning of Ta’alluq (relating) the attributes of Allah Al-Kalam to impossible things, is that Allah informs about His absence of impossible things, such as having a wife, children, or partners for Him:

“Glory be to Allah from having children.”

“And there is not for Allah a wife.”

“There is no partner for Allah in His power.”

The meaning of ta’alluq (relating) the attributes of Allah, the Exalted, to things that are possible, is that Allah tells us that He is able to create things that are possible, and He is also able to negate them, saying:

“Verily, Allah is over all things.”

When we open the veil between us and Him, we will see and know the attributes of Al-Kalam that indicate the three things mentioned above.

1. Kalam Allah is without letters and without sound.

The nature of the Kalam of Allah swt that exists in His Essence is not in the form of letters and not in the form of sound, does not recognize the position of the end or the beginning, does not recognize ‘irob, binak and does not contain letters or verses, because these are among the characteristics of the new Kalam. The Kalam of Allah swt is qodim. What is meant by ALKalam, the attribute that exists in the Essence of Allah, is not the noble words that were revealed to the Prophet Muhammad, the Qur’an, because the Qur’an is a hadith. The attribute of Allah Almighty is qodim, whereas the Qur’ān contains an arrangement of the latter and the former, containing some letters and verses, letters and sounds, ‘irob and some binak, whereas the attribute of Allah Almighty is free from these things. The noble verses of the Qur’an do not indicate the qodim nature that exists in Allah’s Essence, meaning that the qodim nature of Allah Al-Kalam that exists in Allah’s Essence cannot be understood from the noble verses of the Qur’an. However, the noble verses of the Qur’an have a meaning, and the nature of Allah Al-Kalam Al-Qodim that exists in His Essence also indicates a meaning. The meaning of the Qur’ān is the same as the meaning of the attributes of Allah Al-Kalam AlQodim. This must be considered and care must be taken, because many people are mistaken in this matter.

1. The ruling on those who say that the Qur’ān is not the words of Allah

It should be understood that the expression “the word of Allah” has two meanings: sometimes it refers to the nature of Allah’s Essence, and the expression “the word of Allah” in this sense is “the word of Allah”; it is free from sentence structure, precedence or termination, and is free from letters, sounds or other characteristics common to the word of Allah. Sometimes the expression kalam refers to the Qur’an that was revealed to the Prophet Muhammad (peace be upon him). The expression kalam Allah that refers to the Qur’ān is hakiki, not majazi. “Whoever says that the letters of the Qur’an are not the words of Allah is a disbeliever.”

The second meaning of the Qur’an is that it was created by Allah swt in Lauhil Makhfudz and made by Him, indicating something that is referred to by His qodim speech that is in His Essence. Allah swt likens this Qur’an to a creature, as in His words:

“Indeed we have made the Qur’an in Arabic.”

Imam Ahmad ibn Hambal was reluctant to say that the Qur’an is a creature, because he feared that the questioner’s understanding would go beyond the words of Allah, the Exalted, which are in His Essence, causing them to disbelieve. Hence he came up with his opinion solely to stem their misunderstanding. From the attitude shown by Imam Ahmad Ibn Hambal, it can be concluded that one should not say to people who are shallow-minded and do not know this issue in detail that the Qur’an is a creature. This is so that their understanding of the words of Allah, the Exalted, which are caused by the Essence of Allah, does not widen beyond the limits, which could also lead to the danger of disbelief.

If there is a question, if the words of Allah are not in the form of letters or sounds, then how can they be understood, even though the Prophet Moses (peace be upon him) could understand them when he prayed on the hill of Thour Shina, as well as our Prophet Muhammad when he was spoken to on the night of ‘Isro’? The answer is: If Allah swt wants to make one of His servants understand His words, then He puts the meaning of the words in that person’s heart. The words of Allah, the Exalted, can be heard from every direction.

1. Proof of the Obligatory Attributes of Allah Al-Kalam

Naqli evidence that Allah must have the nature of Al-Kalam, is the word of Allah swt:

“And Allah spoke to Moses directly (without intermediaries).”

1. The Aqli proof of the obligatory attribute of Allah Al-Kalam

The Aqli evidence that Allah must have the nature of Al-Kalam, is that if Allah swt does not speak, it means He is speechless, while speechlessness is a negative trait, and it is impossible for Allah to have a negative trait or deficiency. So it must be that Allah has the opposite nature of speechlessness, namely Al-Kalam (the Most Speaking). If it is certain that Allah has the nature of Al-Kalam, then it is impossible for Him to be Al-Kharosh (speechless), the opposite of the nature of Al-Kalam,

14. The Obligatory Attributes of Allah Kaunuhu Qodiran
15. Definition

The fourteenth obligatory attribute of Allah is Kaunuhu Qodiran (Allah’s existence is powerful), which is an obligatory attribute of Allah that exists since the beginning of time which is different from the attribute of Al-Qudrat, but this attribute of Kaunuhu Qodiran fulfills Al-Qudrat. This attribute is a matter that can be imagined, and cannot be expressed outside the imagination and mind. The nature of Kaunuhu Qodiran is not a thing (state), because in fact it does not exist, that is, there is a matter that is halfway between existence and non-existence.

The difference between things that can only be understood by wishful thinking and things is that they can be expressed outside the mind, whereas things that can be imagined can be proven in the mind and heart.

1. Evidence for the Obligatory Nature of Allah’s Being Kaunuhu Qodiran

The proof that Allah swt has the obligatory attribute of Kaunuhu Qodiran is the same as the proof of the obligatory attribute of Al-Qudrat, if Allah must have the attribute of Kaunuhu Qodiran, then it is impossible for him to be Kaunuhu “Ajizam, which is the opposite of Kaunuhu Qodiran.

15. Allah’s Obligatory Attributes of Kaunuhu Muridan
16. Definition

The fifteenth obligatory attribute of Allah is Kaunuhu Muridan, which is the attribute of Allah swt that exists since the beginning of time, which is different from the attribute of Al-Irodah, but this attribute complies with the attribute of Al-Irodah. This attribute of Kaunuhu Muridan is a matter that can be understood in the mind, but cannot be expressed in reality.

1. Evidence for the Obligatory Attributes of Allah Kaunhu Muridan

The proof that Allah swt must have the attribute of Kaunuhu Muridan (His existence is all-willed), is the same as the proof of the attribute of Al-Irodah. If Allah definitely possesses the attribute of Kaunuhu Muridan, then it is impossible for Him to be Kaunuhu Mukrohan (His existence is forced), the opposite of the attribute of Kaunuhu Muridan.

16. Allah’s Obligatory Attributes of Kaunuhu ‘Aliman
17. Definition

The sixteenth obligatory attribute of Allah is Kaunuhu ‘Aliman (His Being All-Knowing), which is an attribute of Allah that has existed since the beginning of time that is different from the attribute of Al-Ilmu, but fulfills the attribute of Al-Ilmu. This attribute of Kaunuhu ‘Aliman is something that can only be proven to the mind.

1. Evidence for the Obligatory Attributes of Allah Kaunuhu ‘Aliman

The proof that Allah swt has the attribute of Kaunuhu ‘Aliman (His existence is all-knowing), is the same as the proof of the attribute of Al-Ilmu. If Allah is definitely Kaunuhu ‘Aliman, then it is impossible for Him to be Kaunuhu Jahilan (ignorant), the opposite of Kaunuhu ‘Aliman.

17. Allah’s Obligatory Attributes of Kaunuhu Hayyan
18. Definition

The seventeenth attribute of Allah is Kaunuhu Hayyan, which is an attribute of Allah that has existed since the beginning of time, which is different from the attribute of Al-Hayat, but preserves the attribute of Al-Hayat. This attribute of Kaunhu Hayyan can be proven in the heart only.

1. Evidence for the Obligatory Attributes of Allah Kaunuhu Hayyan

The proof that Allah swt has the obligatory attribute of Kaunuhu Hayyan (His existence is All-Living), is the same as the proof of the attribute of Al-Hayat. If it is confirmed that Allah possesses the obligatory attribute of Kaunuhu Hayyan, then it is impossible for Him to possess the attribute of Kaunuhu Mayyitan (His existence is dead), the opposite of the attribute of Kaunuhu Hayyan.

18. Allah’s Obligatory Attribute of Kaunuhu Sami’an
19. Definition

The eighteenth obligatory attribute of Allah is Kaunuhu Sami’an (He is the All-Hearing), which is an attribute of Allah that has existed since the beginning of time, which is different from the attribute of As-Sam’u, but fulfills the attribute of As-Sam’u. This attribute of Kaunuhu Sami’an can only be proven in the heart.

1. Evidence for Allah’s Obligatory Attributes of Kaunuhu Sami’an

The proof that Allah must have the attribute of Kaunuhu Sami’an is the same as the proof of the attribute of Allah As-Sam’u. If Allah definitely possesses the attribute of Kaunuhu Sami’an, then it is impossible for Allah to possess the attribute of Kaunuhu ‘Ashom (His existence is deaf), the opposite of the attribute of Kaunuhu Sami’an.

19. The Obligatory Attributes of Allah Kaunuhu Bashiron
20. Definition

The nineteenth obligatory attribute of Allah is Kaunuhu Bashiron (His existence is All-Seeing), which is an obligatory attribute of Allah that has existed since the beginning of time, which is different from the obligatory attribute of Allah Al-Bashor, but fulfills the attribute of Al-Bashor. This attribute can only be proven in the heart.

1. Evidence for the Obligatory Attributes of Allah Kaunuhu Bashiron

The proof that Allah swt has the obligatory attribute of Kaunuhu Bashiron is the same as the proof of the obligatory attribute of Allah Al-Bashor. If Allah must have the attribute of Kaunuhu Bashiron, then it is impossible for Him to be Kaunuhu A’ma (His existence is blind), the opposite of the attribute of Kaunuhu Bashiron.

20. Allah’s Obligatory Attributes of Kaunuhu Muthakalliman
21. Definition

The twentieth obligatory attribute of Allah is Kaunuhu Muthakalliman (His Being is All-Speaking), which is an obligatory attribute of Allah that exists since the beginning of time, which is different from the attribute of Al-Kalam, but fulfills the attribute of Al-Kalam. The certainty of the existence of the attribute of Al-Kalam in the Essence of Allah causes the existence of the attribute of Kaunuhu Muthakalliman, this attribute of Kaunuhu Muthakalliman is not manifested in the real world, but only by wishful thinking.

1. Evidence for the Obligatory Attributes of Allah’s being Kaunuhu Muthakalliman

The evidence that Allah must have the attribute of being Kaunuhu Muthakalliman is the same as the attribute of Al-Kalam, and we do not need to elaborate on it. If Allah definitely possesses the attribute of being omniscient, then it is impossible for Him to possess the attribute of being mute, which is the opposite of the attribute of being omniscient.

This is the explanation of the twenty attributes that are obligatory for Allah swt, and the twenty attributes that are impossible for Him, totaling forty attributes with qot’iy proofs. Each of the proofs of the obligatory attributes denies the opposite of the specified attribute.

1. THE JAIZ ATTRIBUTES OF ALLAH S.W.T.
2. Definition

The jaiz attributes for Allah swt are:

“To make possible things or not to make them.”

A possible thing is a thing that can exist or not exist, i.e. Allah can either make a possible thing or not make it exist.

To make or not to make something is something that Allah has the power to do, and it is not an obligation or necessity for Him, because if something is obligatory for Allah, it means that He needs it in order to be perfect. But Allah’s need for something is a deficiency, and deficiency (imperfection) for Allah is impossible. Therefore, there is no matter that must be created or eliminated by God. In contrast to the Mu’tazilah group who say: Indeed, Allah is obliged (must) do good and most kind to the servant. This opinion of the Mu’tazilah group is a lie to Allah. The truth is, Allah is not obliged to do or leave anything.

Allah made faith in Zayd and gave him knowledge by His grace. The reward given to the obedient one is His grace to him, and the punishment inflicted on the disobedient one is His justice, for indeed the obedience of the slave is of no benefit to Allah, and the disobedience of the slave is harmful to Him, for Allah alone is the giver of benefit and harm. Obedience and disobedience are only signs of reward and punishment for those who do them. Whoever Allah wills to be close to Him, then Allah gives that person the power to practice obedience, and whoever He wills to be far from Him, then Allah makes that person commit sin. So all actions, whether ikhtiyari or idltiori, good or bad, are the Creation of Allah swt.

“Allah has created you and what you do.”

Therefore, there is no obligation for Allah to create or negate something, contrary to the opinion of the Mu’tazilah.

Why do these Mu’tazilahs not think about the diseases that afflict small children. Is not the disease that befalls the child is not good for them. If Allah is obliged to do good, then it means that He sends harm to small children. Because the Mu’tazilah group is of the opinion that God will not leave obligations, because leaving obligations is a deficiency for God, and deficiency for Him is impossible.

1. Seeing Allah in the Hereafter is a matter of jaiz.

Among the possible things that must be believed is the possibility that the believers will see Allah in the Hereafter. Every believer must believe that seeing Allah swt in the Hereafter is a matter of jaiz, possible and probable, and there is nothing to prevent it, because Allah has linked seeing His Essence to the permanence of a mountain, as He said:

In addition, Allah ensures the possibility of seeing Him, as in His words:

So seeing Allah in the Hereafter is permissible, but seeing Him cannot be imagined in the same way that we see Him in this world, nor can it be limited to a certain direction. This is the opinion of Ahlussunnah Waljama’ah. But the Mu’tazilah are of the opinion that it is impossible to see Allah.

1. Sending a Messenger is Jaiz for Allah swt.

One of the things that is permissible for Allah is to send a messenger, because His grace is not His obligation, because Allah does not have any obligations.

1. The Aqli proof of the Jaiz nature of Allah swt.

The Aqli evidence that making everything possible or hdak is jaiz for Allah swt is that if Allah is obliged / must make something possible, then something that is jaiz turns into an obligatory matter, and if Allah is forbidden / prohibited from doing something that is possible, then something that is jaiz (possible) turns into impossible. The change from permissible to obligatory or impossible is invalid. Therefore, the thing that makes something invalid, i.e. making something obligatory or forbidden, invalid, is also invalid. Therefore, everything that is possible remains permissible for Allah, and this is what is meant.

1. Naqli evidence for the permissible nature of Allah swt.

The evidence that Allah swt has a jaiz nature is His words:

“Your Lord knows better than you; He will have mercy on you, if He wills, and He will punish you, if He wills. “

“Say: “O Lord of the kingdom, You give the kingdom to whom You will, and You take the kingdom away from whom You will, You honor whom You will and You humiliate whom You will. In Your hand are all virtues. Verily, You are All-Powerful over all things.”

“So, Allah forgives whom He wills and afflicts whom He wills, and Allah is over all things.”

“And your Lord creates what He wills and sees. There is no choice for them. Glorified is Allah and High above what they associate.”

Thus, the obligatory, impossible and permissible attributes of Allah swt are clear in the above description, with qot’i evidence that can be accepted by reason, so pay attention and do not forget it.

CHAPTER IV: THE OBLIGATORY, IMPOSSIBLE AND PERMISSIBLE ATTRIBUTES OF THE MESSENGERS OF ALLAAH AND FAITH IN THEM

1. THE OBLIGATORY AND IMPOSSIBLE ATTRIBUTES OF THE MESSENGERS

The obligatory, impossible and permissible attributes of the messengers of Allah are nine:

1. The Obligatory Attributes of the Apostle Al-Shidqu
2. Definition

The obligatory trait or trait that is certain to exist in the first messenger is As-Sidqu, meaning true in all his words.

1. The Aqli proof of the obligatory nature of As-Sidqu

The proof of the obligatory nature of the first apostle, namely As-Shidqu is that if the apostles lied in a matter that had to be conveyed to the creatures, it meant that the news or notification from Allah was false, even though Allah swt., has justified their recognition as apostles / messengers by giving miracles to them.

The miracle occupies the word of Allah in the hadith gudsi:

“True are my servants in conveying what they receive from me.”

The messengers of Allah when facing their people, and explaining to them, that he is a messenger commissioned by Allah. Then they ask what is the proof that you are a messenger of Allah? The messenger then told them that this mountain had moved from its place. When they said to the apostle: prove to us your words at such a time…. When the time they asked for came, Allah moved the mountain from its original place, to justify the apostle’s claim. The moving of the mountain was from Allah and took the place of His words in the hadith gudsi which means: “True is My servant in conveying what they demand from Me.” If the messenger lied, then the word of Allah is a lie too. Whereas Allah lying is impossible. So something that causes falsehood, namely the lie of the messenger, is false.

If the truthfulness (as-Sidqu) of the messengers is confirmed, then it is impossible for them to be Al-Kadztibu (lying), the opposite of the nature of As-Sidqu.

What Prophet Ibrahim (a.s) did is narrated by Allah in His word:

Sentence: But who destroyed this greatest idol. Prophet Ibrahim’s announcement is not a lie, but this kind of notification is included Ta’miyah (saying a sentence that contains two meanings, the phrase Kabiruhum (5 those who are the greatest), contains two meanings, namely the greatest person and the greatest statue (but what is meant here is the greatest person), and includes Mizah (joke). If you look at the words, it seems that Prophet Ibrahim is lying, but in fact it is not, because in the word (فعله) there is a stored dlomir that returns to Prophet Ibrahim, Ha’ (ه) in the word فعله maf’ul bih (object) of the sufferer, while the word وكبيرهم becomes mubtada’ whose khabar is the word هذا in this case if wagof must be on the word فعله.

Mizah (joke) has also been done by the Prophet Muhammad PBUH when an old woman asked him: O Rasullullah, will I enter Paradise? He said: People who are old will not enter heaven. The woman then cried, and he said: You will enter Paradise while you are a virgin (because there are no old women in Paradise).

1. Naqli evidence for the obligatory attribute of the Messenger of Allah as-Sidqu

The evidence that the messenger of Allah has the nature of As-Sidqu, is the word of Allah:

And when the believers saw the allied groups, they said: This is what Allah and His Messenger promised us. And Allah and His Messenger are true.

“They said: ‘Alas, woe to us! Who is it that raises us from our graves? ‘ This is what the Most Gracious Lord has promised us, and true are His messengers.

Tell (O Muhammad) the story of Abraham in this Book. Indeed, he was a righteous man and a prophet.

And tell them (O Muhammad) the story of Ishmael (mentioned) in the Qur’an. Verily he was a man of true promise, and he was an apostle and a prophet.

2. The Obligatory Attributes of the Messenger Al-Amanah
3. Definition

The second obligatory attribute of the messengers of Allah is Al-Amanah, meaning that the messengers were preserved from prohibited or bad deeds physically and mentally, during childhood and adulthood.

1. The Aqli proof of the Compulsory Attributes of the Messenger Al-Amanah

The evidence that the messengers of Allah must be Al Amanah is: Verily, the messengers when betrayed by doing prohibited deeds and bad deeds, it means that we are commanded to do the deeds that the messengers did, because Allah swt ordered us all to follow them. He said:

“Let you all follow the Prophet Muhammad, so that you may be guided.”

It is not true that we are commanded to do bad deeds and forbidden acts, because Allah swt does not command us to sin. He said:

“Verily, Allah does not command abomination and evil.”

Thus it is clear that the messengers of Allah swt did not do anything except perform obedience, which may be obligatory or sunnah. So the actions of the messengers ranged between obligatory and recommended actions, and permissible ones as well. If the apostles did permissible acts it was only to explain the permissibility and for the purpose of making the ruling (law) obligatory or sunnah. If the messengers are definitely AlAmanah then it is impossible for them to be Al-Khianat by doing prohibited and disgraceful acts.

1. Naqli proofs of the nature of the Apostles Al-Amanakh

The evidence that the messengers of Allah have the nature of Al-Amanah is the word of Allah swt :

“Verily I am a trustworthy messenger sent to you.”

“Verily, Allah does not like those who betray.”

3. The Obligatory Attributes of the Messenger At-Tabligh
4. Definition

The third obligatory trait of the messengers of Allah is At-Tabligh, which means conveying the laws that are ordered to be conveyed to creatures. It should be noted that Allah’s revelation to the messengers was in three parts, namely:

1)            The revelation of Allah that should not be conveyed to the creatures, meaning that the revelation is specifically for the apostles and they should not convey to the creatures.

2)            The free revelation of God, which is up to the apostles. This means that they may convey it to the creatures and may not convey it to them.

3)            The revelation of God that must be conveyed to the creatures, this kind of revelation of God has been conveyed to the creatures by the apostles, and they did not hide anything from the revelation.

1. The Aqli proof of the Obligatory Attributes of the Messengers of At-Tabligh

The evidence that the messengers have the nature of At-Tabligh, is that if the messengers of Allah do not convey, it means that they hide some of the revelation from Allah. If they concealed something from Allah, it means that we are commanded to conceal knowledge, because Allah commands us to follow them, as He said

“And follow all of you Muhammad so that all of you may be guided.”

But it is not true that we are commanded to hide knowledge, because the one who hides knowledge is cursed and it is a sin, as in the hadith:

“Whoever hides knowledge will be shackled by Allah with shackles made of hellfire on the Day of Judgment.”

In addition, Allah never commands His slaves to commit abominable acts. Therefore, all the things that cause falsehood to arise, namely the existence of the messengers of Allah storing knowledge, are not true. So the messengers must have possessed the attribute of At-Tabligh. If it is certain that they possessed the trait of At-Tabligh, then it is impossible for them to have the trait of Al-Kitman (concealment), the opposite of the trait of At-Tabligh.

1. Proof of the Obligatory Attributes of the Messengers of Allah

The evidence that the messengers of Allah have the attribute of At-Tabligh is the word of Allah swt :

“O messenger, convey what is sent down to you from your Lord. And if you do not convey (what is commanded, then) you do not convey His message”

“(We sent them) as messengers of glad tidings and warners, so that there may be no reason for men to dispute with Allah after He has sent them. And Allah is the Mighty, the Wise.

4. The Obligatory Attributes of the Messenger Al-Fathonah
5. Definition

The number four obligatory attribute of the messengers of Allah is Al-Fathonah, meaning intelligent, clever and eloquent in speech.

1. The Aqli proof of the obligatory attribute of the Apostle Al-Fathonah

The Aqli evidence that the messengers of Allah must have the nature of Al-Fathonah is that if the messengers of Allah are not intelligent, then they are unable to present evidence or proof to opponents, even though the ability of the apostles to present proof to defeat their opponents has been mentioned in the Qur’an. The ability to present proofs to defeat opponents must come from people who are intelligent, clever and eloquent. If it has been confirmed that the messengers of Allah are Al-Fathonah, then it is impossible for them to be Al-Baladah (ignorant), the opposite of Al-Fathonah.

1. Naqli Proof of the Obligatory Attributes of the Messengers Al-Fathonah

The evidence that the messengers of Allah have the nature of Fathonah is the word of Allah swt :

“And that is Our proof, which We gave to Abraham against his people. We elevate whom We will by a few degrees. Verily, your Lord is All-Wise and All-Knowing.”

“They said: ‘O Noah, indeed you have argued with us, and you have prolonged your argument against us, so bring it to us, if we are of the truthful ones’.”

“Call people to the way of your Lord with wisdom and prudence, and argue with them in a good way.”

These are the obligatory attributes and the impossible attributes for the messengers of Allah swt.

1. THE JAIZ CHARACTERISTICS OF THE MESSENGERS
2. Definition

As for the jaiz attributes of the messengers of Allah, they are clearly the same as the attributes of human beings in general, which does not reduce their high status. The characteristics that are common to humans in general, such as marriage, eating, drinking, and illness. The Messenger of Allah, peace be upon him, said:

Those among you whose trials are the greatest are the prophets, then the saints, then those below them.

1. The Aqli evidence that the messengers of Allah have the Attributes of Jaiz

The Aqli evidence that the messengers of Allah have the nature of jaiz, namely the existence of human nature in themselves is real, has happened and has been witnessed by people who live contemporaneously with the messengers and the news of these events reached subsequent generations mutawatir. The messengers of Allah were always increasing in rank, and the sickness that befell them or the trials that they endured increased their rank and so that the people realize that this world is not a place to give rewards to the lovers of Allah. For, if this world was a place to give good rewards, then the apostles would not have been afflicted by troublesome things, such as sickness and calamities. So it is clear that the pain or calamity suffered by the apostles was to increase the height of their degrees.

1. Naqli evidence that the messengers have the nature of Jaiz

The proof that the messengers have the nature of Jaiz is the word of Allah:

“And we did not send messengers before you, but they actually ate food and walked in the markets.”

“And indeed We sent some messengers before you and We gave them wives and offspring.”

“And (remember the story of) Job, when he called upon his Lord : “And (remember the story of) Job, when he called out to his Lord: “O my Lord, I have indeed been afflicted with a disease, and You are the Most Merciful of all the Merciful”. “

“Muhammad is none other than an apostle; indeed, several apostles have gone before him. When he dies or is killed, you turn back (apostatize). Whoever turns back, then he cannot harm Allah in the least.”

III.           THE MEANING OF THE WORD TAWHID

1. Meaning of La Ilaha Illallah

What is meant by the words of Tawheed here are the two words of Shahadad:

“I bear witness that there is no God but Allah, and I bear witness that Muhammad is the messenger of Allah.”

The obligatory, impossible and permissible attributes of Allah or the messengers that are explained with the above arguments are called the Fifty Aqidah which are compiled in the sentence: لااله الاالله محمدرسول الله The meaning of لاله الاالله is that there is no deity that does not need another deity and is needed by all creatures except Allah. So the meaning of لااله الالله includes two things:

1. Allah has no need for creatures. The Essence that does not need anything else must be Wujud (existing), Qidam (prior), Baqo’ (eternal), Qiyamuhu Binafsih (independent), Mukholafah Lil Khawadits (not like creatures), clean from imperfect qualities, so He must have the attributes of As’Sam’u (all-hearing), Al-Bashor (seeing), AlKalam (speaking), Kaunuhu Sami’an (all-hearing), Kaunuhu Bashiron (all-seeing), and Kaunuhu Mutakalliman (all-speaking). The number of attributes of the One Who does not need anything else is eleven, if there is no one of them, it means that Allah no longer does not need anything else, rather He needs one of the missing attributes in order for Him to be perfect, in short, Allah does not need anything other than Him.
2. Allah is needed by all creatures, and the One who is needed by creatures must have the attributes of Wahdaniyyah (omnipotence), Qudrat (omnipotence), Irodat (omnipotence), Ilmu (omniscience), Hayyat (omnipresence), Kaunuhu Qodiran (omnipotence), Kaunuhu Muridan (all-willing), Kaunuhu ‘Alimah (all-knowing), and Kaunuhu Hayyan (all-living), these nine attributes are combined with the previous eleven to make twenty.

If Allah, the One who does not need creatures, but is needed by creatures, must have these obligatory attributes, then it is impossible for Him to have the opposite of the twenty attributes above. If there are twenty obligatory attributes of Allah, then there are also twenty impossible attributes for Allah, namely:

1) العدم None

2) الحدوث New

3) الفناء Disappears

4) المماثلةللحوادث With Creatures

5) قيامه بغيره Standing With Others

6) التعد Over

7) العجز Weak

8) الكرهة Forced

9) الجهل Stupid

10) الموت dead

11) الاصم Impaired

12) العمى Impaired

13) البكم Impaired

14) كونه عاجزا Weak Existence

15) كونه مكره His Existence is Forced

16) كونه جهلا His Existence

17) كونه ميتا His Existence is Dead

18) كونه اصم His Existence Deaf/Hard of Hearing

19) كونه اعمى His Existence is Blind

20) كونه ابكم His Existence is Mute

From the first meaning of لااله الالاله, which is the needlessness of Allah to creatures, it can be understood that Allah swt is clean from various interests. Because if Allah swt has an interest, it means that he needs something that can realize the interest.

From the first meaning of لااله الالاله, which is the absence of Allah’s need for creatures, it can be understood that there is no necessity for Allah to make something possible and there is no necessity for Him not to make something possible. Because if there is a necessity for Allah to make or not make something, it means that He also needs that something to be more perfect.

From the second meaning of لااله الالله, which is that all creatures need Allah, it can be understood that the universe and everything in it need Allah. This is because if nature and all its contents were qodim (before), then nature and all its contents would not need Allah swt.

From the second meaning of لااله الالله, which is that all creatures need Allah, it can be understood that all these creatures cannot have any effect. Because if this creature can influence, it certainly does not need the influence of Allah swt.

The above description is the core meaning contained in the sentence لاله الالله.

1. The meaning of Muhammad Rasulullah

The meaning of محمدرسول الله is to believe or establish the apostleship of the Prophet Muhammad PBUH. He is the messenger of Allah swt. The anchoring of the word rasul which means messenger to the lafadz Allah gives the understanding that the Prophet Muhammad, peace be upon him, is a person who is true (is As-Sidqu) trusted (is AlAmanah), always conveys what Allah commands to creatures (is At-Tabligh), and intelligent, clever in defending the truth he conveyed to the opponent (is Al-Fathonah). If any one of these traits is not present in Muhammad, then he is not the messenger of Allah swt. Therefore the Prophet Muhammad must have these attributes, as well as the other messengers. They are the messengers of Allah who possess the obligatory attributes, like those of the Prophet Muhammad (peace be upon him). It is also impossible for them to have impossible attributes, such as those of the Prophet Muhammad and they also have jaiz attributes, such as those of the Prophet Muhammad.

If the messengers of Allah must have these obligatory attributes, then they cannot have the impossible attributes, namely: Lying (Al-Kadzbu), Khiyanat (Al-Khianat), Hiding (Al-Kitman), Dumb (Al-Baladah).

If we have known and understood all the descriptions and explanations above, then we understand that the sentence ( ) is the noblest sentence. The Prophet Muhammad, peace be upon him, said:

“The most honorable sentence that I uttered and that was uttered by the prophets before me is (there is no god but Allah).”

Therefore, istiqomakan recite this sentence with the content of its meaning, until it is ingrained in our bodies.

1. THE MESSENGERS OF ALLAH WHO MUST BE IMITATED
2. The Obligation to Know the Messengers of Allah

It should be known, that every mukallaf (adult), is obliged to know the twenty-five messengers of Allah mentioned in the Qur’an. The obligation of the mukallaf to know the apostles in the sense that if asked about one of the apostles then he answers, that he is a messenger of Allah. If a believer denies the messengership of one of the twenty-five messengers, he is a disbeliever, according to the consensus of the scholars. But if someone says: I do not understand that he (one of the twenty-five prophets) is a messenger of Allah, then according to the majority of scholars, this person is a disbeliever: But according to a minority of scholars, he is not a disbeliever.

1. The Messengers of Allah Who Must Be Known in Detail

Some of the scholars explained the names of the twenty-five messengers of Allah that we are obliged to believe in or know about in detail in a nadlom that means:

“It is obligatory for every believer to know the prophets in detail, of which they are well known.” In the verse tilka hujjuj, the prophets are known in detail.

” In the verse tilka hujjatuna as many as eight after ten, and left seven, namely :

“Idris, Hud, Shuaib, Dhul Kifli, Adam, and with Muhammad they end.

There are twenty-five of them that every believer must believe in detail.

Description:

The names of the messengers of Allah swt mentioned in the verse tilka hujjatuna (تلك حجتنا) means verses 83 to 86 of Surah al-an’am, a total of eighteen, the full verse is :

“And that is Our proof, which We gave Abraham against his people. We elevate whom We will by a few degrees. Indeed, your Lord is All-Wise, All-Knowing. And We have given him Ishaq and Ya’qub. To each of them We gave guidance, and to Noah before him We gave guidance, and to some of his descendants, David, Solomon, Ayyub, Yusuf, Moses, and Aaron. Thus We reward those who do good, and Zakaria, Yahya, Isa, and Ilyas. All of them were among the righteous. And Ishmael, Jonah, and Luth, each of whom We raised above the people of nature (in his time).”

The other seven prophets are mentioned in several suras. For clarity, let us mention the verses that contain the names of these prophets:

“Verily, Allah has chosen Adam, Noah, the family of Abraham, and the family of Imran above all others (in their respective times).

“And We sent to the people of ‘Ad their brother Hud…”

“And We sent to the people of Tsamud, their righteous brother.”

“And We sent to the people of Madyan their brother Shu’aib.”

“And (remember the story of) Ismal, Idris, and Dhul Kifli. All of them were among the patient ones.”

“Muhammad is not the father of any man among you, but the Messenger of Allah and the Seal of the Prophets.”

It is mentioned in the Gospel of Barnanas, when Isa gave a lesson to his disciples or people, including in chapter 97 verses 18 and 19, so that at that time the people cried out :

O Allah, send us your Messenger, O Muhammad, come quickly for the salvation of the world.

1. Number of Prophets and Messengers Other Than Those Mentioned in the Qur’an

Prophets and messengers of Allah other than the twenty-five are obliged to believe in ijmal (global), in the sense that every mukallaf must believe that Allah has prophets and messengers whose number is only known to Allah SWT. We do not know their exact number. Some scholars are of the opinion that their number is known, including some who say that there are 124,000 prophets, some who say that there are 224,000 prophets, and among them are 313 apostles, some who say 314, and some who say 315. But it is better not to specify the number of apostles among the 124,000 or 215,000 prophets, so as to avoid excluding prophets who should be apostles and including prophets who are not apostles. Allah said:

“And (we have) sent messengers of whom we have indeed told you, and messengers of whom we have not told you.” (An-Nisa’: 164)

In a poem ending with ba’ it is stated:

“We all do not know the number of Allah’s prophets with certainty, because we are afraid of falling into something far from the truth.”

“There are hadith texts that describe the number of prophets and messengers of Allah, but they are weakly reported.

1. DEGREES AND RANKS OF THE MESSENGERS
2. Prophet Muhammad, the Most Perfect Being

It should be noted that every adult must believe that the Prophet Muhammad (peace be upon him) is the most perfect and noblest of all creatures; he is the most noble of the messengers of God and the most noble of the angels. The noble messengers of God after the Prophet Muhammad, peace be upon him, are the messengers of God who are among the Ulul Azmi.

1. The Messengers of God Who Are Included in the Group of Ulul ‘Azmi

The messengers of God who belong to the Ulul Azmi group are Prophet Abraham, Prophet Moses, Prophet Jesus and Prophet Noah. The degree of their virtue is in the order that has been described in the nadlom as follows:

The order of those ulul ‘azmi is as follows:

1) Prophet Muhammad PBUH.

2) Prophet Abraham a.s.

3) Prophet Musa a.s.

4) Prophet Isa a.s.

5) Prophet Noah a.s.

The noble creatures of Allah after Ulul Azmi are the messengers other than them, then the prophets, then the angels. It is also obligatory for the believer to believe that the messengers were confirmed by Allah with miracles.

Description:

Events or things that happen in an extraordinary way, beyond the reach of human reason in general, can be grouped into three groups, namely:

1)            Miracles, which are extraordinary things that only prophets have, to weaken those who deny them and to prove their truth.

2) Karomah, is an extraordinary thing that appears in the hands of saints as a sign that he is glorified by Allah and as a sign that he is the closest and beloved servant of Allah.

3) Magic, is something that at first glance seems extraordinary. Magic originates from the power of shaytan, and is in the hands of an evil person who does not believe in Allah, to be used to damage and mislead people.

CHAPTER V: FAITH IN ANGELS

Every believer is obliged to believe in the angels of Allah. The angels that every believer must believe in are divided into two, namely:

1)            Angels that must be believed in detail.

2)            Angels that must be believed in globally

1. Angels that must be believed in detail

There are four angels that must be believed in detail, namely: Jibril, Mikail, Isroftl, and Izroil. These four angels must be believed in detail, meaning that every believer must know very well that each of the four is an angel of Allah. If someone does not believe that one of them is an angel, then that person is considered a disbeliever. If someone says that I do not know whether he is an angel or not, then according to the majority of scholars this person is a disbeliever, but some say that he is not.

1. Angels that must be believed in globally

The angels that every believer is obliged to believe in globally are angels other than the angels mentioned above, meaning that all believers are obliged to believe that Allah has creatures called angels, the number of which cannot be known by anyone except Allah, and that they always obey Him and never disobey Him, doing everything that Allah commands them to do.

Comment:

The four angels mentioned above are the chief angels.

Every believer is obliged to believe in and know ten angels in detail, by knowing their names. They are:

1. Gabriel. He is the angel who is the leader of the angels. He has the task of conveying revelation to the prophets. He is also referred to as:
2. a) Ar-Ruh Al-Amin. Allah says:

“And verily this Qur’an was revealed by the Lord of the Worlds, sent down by Ar-Ruh Al-Amin into your heart (Muhammad), that you may be one of those who warn.”

1. b) Ruhul Qudus. Allah says:

“Say: ‘Ruhul Qudus revealed the Qur’an from your Lord in truth.”

1. c) An-Numus. As revealed by Waragah bin Naufal to the Messenger of Allah (s.a.w), in his hadith explaining the beginning of the revelation:

“There has truly come to you An-Numus (Gabriel) whom Allah sent to Moses.”

2. Mikail, an angel in charge of managing the welfare of creatures, such as regulating rain, wind, and distributing sustenance.
3. ‘Izrail, is the angel in charge of taking the lives of all types of creatures, including humans, jinn, devils, demons, and angels.
4. Israfil, is the angel in charge of blowing the trumpet of death on the Day of Judgment and the day of Resurrection from the grave.
5. Munkar, is the angel in charge of questioning humans in the grave.
6. Nakir, is an angel in charge of questioning people in the grave.
7. Raqib, is an angel in charge of recording human good deeds.
8. ‘Atid, is the angel in charge of recording people’s bad deeds.

Allah says:

“There is not a word that he utters, but the angels (Raqib and ‘Atid) are ever present with him.”

9. Malik, is the angel in charge of guarding hell.
10. Ridwan is the angel in charge of guarding Paradise.

CHAPTER VI: THINGS THAT MUST BE BELIEVED AS A CONSEQUENCE OF FAITH IN THE PROPHET MUHAMMAD PBUH.

Above has been described that the meaning is to establish / recognize the apostolate of the prophet Muhammad PBUH. Every mukallaf is obliged to recognize the apostolate of the prophet Muhammad PBUH. As a consequence, the person is obliged to believe in the things that are taught by him, including:

1. Faith in the heavenly books

Including faith in the prophet Muhammad PBUH, is believing in the books revealed by Allah from heaven (Kutub Samawiyyah).

Description:

Every believer is obliged to believe that Allaah sent down holy books to His prophets and messengers. Some of these books were composed and are known to us today, while others are unknown to us.

Allah says: “The people are one people, so Allah sent the prophets, as givers of glad tidings and warnings, and Allah sent down with them the Book with truth, to decide between the people about the matters they dispute.”

1. The Torah

Allah revealed the Book of the Torah to Prophet Moses (a.s.). The original Torah, which contained the Aqidah and Shari’ah, no longer exists. What is circulating among the Jews today is not the original Torah, because they themselves have made changes to its contents or teachings.

The Ulama’ also agreed, that the pure Torah (original) no longer exists. Because, the Torah that is circulating now, is more appropriate – indeed so in fact – said to be the creation or writing of the Jews at different times and times. The content of the current Torah differs greatly from the core teachings of the pure Torah, even denigrating the deeds of a number of prophets. Consider what Allah says about the Torah:

“Verily, We have sent down the Book of the Torah in which there is guidance and light, by which the case of the Jews is decided by the prophets who surrendered to Allah, by their scholars and their priests, because they were commanded to keep the Scriptures of Allah and they are witnesses to them.” (Q.S. Al-Maaidah: 44)

As for the alteration of the original Torah by the Jews, Allah swt says:

“Those are the Jews, they change the words from their places….” (Q.S. An-Nisa’: 46).

He also said:

“Do you (Muhammad) still expect them to believe you, when some of them hear the word of Allah, then they change it after they understand it, while they know.” (Q.S.Al-Baqarah: 75)

Thus, in the past when Prophet Moses a.s was still alive, they (the Jews) believed in God. In fact, they already knew and believed that God would send the last prophet, namely Muhammad PBUH, they knew the signs from the Torah. However, after the death of Prophet Musa a.s they changed the contents of the Torah, so that many of them returned to disbelief.

1. Zabur

The Book of Zabur, revealed by God to Prophet Dawud a.s. Unlike the Torah, the contents of the Book of Zabur are not about sharia or religious law. Because, at that time the Prophet Dawud a.s was only ordered to follow the law of the Prophet Moses a.s.. So the contents of the Book of Zabur only contain advice and warnings.

Consider the following words of Allah swt:

“And we gave the Zabur to David.” (Q.S. Al-Isra’: 55)

1. Injil

The book of Injil, by Allah swt was revealed to Prophet Isa a.s. The original gospel book contains true and real information, namely the commandments of Allah swt, so that people worship Him and do not associate Him with anything. It also explains that the last prophet will be born at the end of time. Muhammad, peace be upon him.

As for the Gospels that are circulating now, they are only the result of human ideas, not the revelation of God. For example, we know the Gospel of Matthew, the Gospel of Luke, and the Gospel of John. Even between the Gospels there are many differences, meaning that between one Gospel and another Gospel is contradictory. According to scholars, the content of the Gospels is the biography of the Prophet Jesus (peace be upon him) and the beliefs contained in his teachings are Paul’s thoughts, not the opinions and thoughts of the Harawi (followers of the Prophet Jesus). There is also the so-called Barnanas Gospel, which scholars consider to be in accordance with the teachings of monotheism. However, this type of gospel is not used by Christians (Nasrani).

Thus, what Muslims are obliged to believe is only the Gospel revealed by Allah swt to Prophet Jesus a.s.

Consider the words of Allah that relate to the Injīl:

“….. and We have given him the Book of Tang in it (is) guidance and light…” (Q.S. Al-Maidah: 46)

“And among those who say: ‘Verily, we are Christians’, there are those with whom We took a covenant, but they (deliberately) forgot some of what they had been warned about, so We aroused among them enmity and hatred until the Day of Resurrection. And later Allah will give them what they have always done.” (Q.S. Al-Maidah: 14)

“O People of the Book, verily there has come to you Our Messenger, explaining to you much of the Book which you concealed, and much of it you left unsaid. Indeed, there has come to you light from Allah, and a Book that explains”: (Q.S. Al-Maidah: 15)

As for the shahifah (holy sheets), Allah swt says:

“Indeed, fortunate is the one who purifies himself (by believing), and he desires the name of his Lord, then he prays. But you (disbelievers) choose the worldly life. But the life of the Hereafter is better and more lasting. Verily this is in the former scriptures, (i.e.) the scriptures of Abraham and Moses.” (Q.S. Al-A’aa: 14-19)

1. The Qur’an

The noblest Scripture that Allah ever revealed to His Prophet is the Qur’an. The Prophet who had the honor to receive it is also the noblest of creatures and the best of creatures is Muhammad, the last Prophet.

The Qur’an is a great miracle, scientific and rational. Its teachings are clear and the light is bright, for people who believe, of course the Qur’an is not a collection of aphorisms or a collection of poems from a skilled poet. Even if all linguists gather with the jinn, they will not be able to create a single verse that can match the structure contained in the Holy Qur’an. No one can change it, because the Qur’an has been preserved by the Creator, Allah, the Most Perfect, the One in His Essence, Attributes and Actions.

That is how Allah swt. gave revelation to His holy servant and Messenger, Muhammad (peace be upon him), in the most perfect form, full of care and maintenance.

Consider the following words of Allah:

“And verily, this Qur’an was revealed by the Lord of the Worlds; it was brought down by the Ar-Ruh Al-Amin (Gabriel), into your heart (Muhammad), that you may be one of those who warn, in clear Arabic. And indeed the Qur’an was indeed (mentioned) in the former scriptures.” (Q.S Ash-Shu’araa: 192-196).

“Verily, it is We who revealed the Qur’an, and verily, We preserve it.” (Q.S. Al-Hijir : 9)

1. Shuhuf

Every believer is obliged to believe that Allah, the Almighty, in addition to sending down the above-mentioned scriptures, also sent down the Shuhuf or sheets to the prophets as He wished. It is said that the number of the Sahifahs is one hundred, and these were given to three prophets, the details of which are as follows:

 Sixty shahifahs were given to Prophet Shith a.s.

 Thirty shahifahs were given to Prophet Abraham a.s.

 Ten shahifahs were given to Prophet Moses a.s. So, Prophet Moses before being given the Torah, had been given by Allah shahifahs.

Allah SWT. Says:

“Has it not been told to him what was in the pages of Moses and the pages of Abraham, who always fulfilled the promise? (Namely) that a sinner shall not bear the sin of another.”

“Indeed, fortunate is the one who purifies himself (by believing) and remembers the name of his Lord and performs the prayer. But you (unbelievers), choose the life of the world. But the life of the Hereafter is more fruitful and more lasting. Verily, this is indeed found in the previous scrolls, (i.e.) the scrolls of Prophets Abraham and Moses.”

2. Faith in All Prophets and Messengers of Allah

One of the things that the Prophet Muhammad (peace be upon him) encouraged is to believe in the prophets and messengers of Allah, we are all obliged to believe in all of them without exception. Whoever believes in some of them and disbelieves in others is a disbeliever.

Remarks:

1)            Adam, he was the first father of mankind. He was created by Allah on a Friday, sent down to earth on a Friday and died on a Friday.

2) Idris, He is the 7th descendant of Prophet Adam a.s. The real name of Prophet Idris is Akhnuh. Nicknamed Idris, because he learned a lot of shahifahshahifah which was revealed to Prophet Adam. Prophet Shith and to himself.

3) Noah, He was the 10th descendant of Prophet Adam or the third descendant of Prophet Idris. He was the son of Lami’ bin Mutawasysyik bin Akhnuh (Idris). He was sent by Allah after he was 350 years old. He preached for 950 years. His age until his death was 1700 years.

4) Hud, He was the son of Adullah bin Roban bin Hulud bin Aus bin Irmi bin Shalih bin Alfashadah bin Sam bin Noah bin Adam. He was sent by Allah to the kai:m ‘Ad who were known to be experts in building. They were destroyed by Allah with a very strong and cold wind for seven days and seven nights, because they refused to follow the call of Prophet Hud. Whereas Prophet Hud and those who believed in him were saved, because they were ordered by Allah to flee before the punishment was revealed. Prophet Hud’s age was 472 years. He died in Hadramaut, Yemen and was buried there.

5) Shaleh, He was a descendant of the children of Sam bin Noah. He was sent by Allah to the people of Tsamud, a people who made mountains of stone into houses where they lived. They chiseled the mountains, so that they became rooms and formed houses. The long story of Prophet Shaleh can be seen in Akur an Surah Al-A’raf verses 71-79 and Surah Hud verses 62-67.

6) Ibrahim, He was the son of Azar bin Sam bin Noah. He was titled Khalilullah (lover of Allah) and became the father of the prophets after him. He in carrying out his da’wah, got a lot of challenges from Namrud, so he was once burned by him. But Allah swt. saved him.

Allah said:

“O fire, be cold and save Ibrahim. They wanted to commit treason against Ibrahim, so We made them the losers.”

7)            Lot. He was the son of Prophet Ibrahim’s brother. He was sent by Allah to the people of Sadom. The people of Prophet Luth were 4,000,000 people. They are famous for their homo and lesbian behavior. Then they were punished by Allah by being showered with stones, so they perished. The story of Prophet Luth and his people is mentioned in the Qur’an surah Hud verses 77-83.

8) Ismail, He was the son of Prophet Ibrahim and Siti Hajar. He was sent by Allah to the inhabitants of the land of Yemen and the Amalik nation, in order to invite them to glorify Allah, pray and pay zakat. He had 12 sons, and they became the heads of the people. He died in Makkah and was buried in Hijir, near the Kaaba, which was later called Hijir Ismail.

9) Ishaq, He was the son of Prophet Ibrahim with Dewi Sarah. Ishaq is a language, which means laughing, Ishaq’s name has existed since he was still in the womb, as explained in the Qur’an:

“So Sarah laughed, when We told her that she would conceive Ishaq and Ishaq also had a son Ya’qub.”

This Prophet Ishaq had two twins, one named Ya’qub and the other named “Isy, both of whom descended several prophets.

10) Ya’qub, He was the son of Prophet Ishaq bin Ibrahim. His mother’s name was Rifka. He was sent by God to the people of Kan’an to call the king and the people of that nation to worship Allah, the One God. But they resisted him. Eventually, he moved to Egypt, which was then under the rule of his son Joseph.

Prophet Ya’qub had twelve children with four wives. The details are as follows:

1. From a wife named Laiah, they were Yahuda, Sham un, Lawy.
2. From the wife named Rahil, are Joseph and Benyam.
3. From the wives named Zilfah and Bilhah, Yas, Zablun, Nafatali, and Kal Asyar.

Prophet Ya’qub died at the age of 600 years.

11) Joseph, He was the son of Prophet Ya’qub. He was a prophet and messenger of Allah who was given full power in the land of Mecca. His full story is mentioned by Allah swt. in the Qur’an surah Yusuf, from verse 4 onwards. He died at the age of 120.

12)          Job, He was the son of “Is bin Ishaq, brother of Ya’qub bin Ishaq. He was a Prophet and Messenger of Allah who was very famous for his patience in facing trials. The most severe ordeal was a disease that he suffered for 7 years, 7 months, 7 days, and 7 nights. Then he pleaded to Allah, as mentioned in the Qur’an:

 “And remember the story of Job, when he called out to his Lord: (“And remember the story of Ayub, when he cried out to his Lord: ‘O my Lord, verily I have been afflicted with a disease, and You are the Most Merciful of all merciful.

“So We answered his call, and We removed the sickness from him and restored his family to him, and We multiplied their number as a mercy from Us and as a warning to all those who worship Allah.”

13)          Dhul Kifli, he was the son of Prophet Job. His real name was Basyar. He was a prophet and messenger of Allah, and became a king in the land of the Children of Israel. A king who was known to be a worshipper and pious and patient.

Allah said:

“And (remember the story of) Ismail, Idris, and Dhul Kifli. All of them were patient people. We have included them in Our mercy. Indeed they were among the righteous.”

14)          Sh’aib, He was a descendant of Prophet Luth, the son of one of the daughters of Prophet Luth who was a descendant of Madyan. He was sent by Allah to the people of Madyan who were known as cheaters and thieves of scales, if selling the scales were reduced and if buying the scales were exaggerated. They opposed him, so they were struck by lightning and shaken by earthquakes until they were destroyed.

Then Prophet Shu’aib was sent by God to the people of Ahgaf or Ashhabul Aikah. They did not want to accept the call of Prophet Shu’aib, so finally they were destroyed by Allah by raining fire. He died and was buried at the Grand Mosque, in front of Hajar Aswad.

15)          Aaron, He was the fourth descendant of Prophet Ya’qub, the sons of Imaron bin Qohit, bin Lawy bin Ya’qub. He was with Prophet Musa facing King Fir’aun.

16)          Moses, he was the fourth descendant of Prophet Ya’qub as was Prophet Aaron. They are all called the Children of Israel. Prophet Musa was sent by God to face the king of Egypt who was titled “Fir’aun” with his arrogance rejecting the call of Prophet Musa. Eventually the two engaged in war and Prophet Moses of the Children of Israel succeeded in eliminating him.

Prophet Moses died at the age of 120 years, after he carried out the task of da’wah as the apostle of God of the Children of Israel who were famous for many questions and many requests so that most opposed to the apostle sent to him.

17) Ilyasa, He was the son of Akhtub bin Al-‘Ajuz. He was sent by Allah to continue the teachings of Prophet Ilyas, teaching the Torah and Zabur to the Children of Israel.

18) Dawud, He was the son of Zakariya bin Bashwa, the grandson of Judah bin Ya’qub, the eleventh descendant of Prophet Abraham. Prophet Dawud was a prophet and apostle who was also a king who was known to be clever and good at judging or deciding a case fairly. He was given the book of Zabur by Allah which contains lessons, warnings in the form of songs with a melodious voice, to be taught to the Children of Israel.

19) Sulaiman, He was the son of Prophet Dawud. He was a prophet and apostle who had extensive power and knowledge that the previous apostles did not have. He ruled not only humans, but also jinn, animals and wind. He understood and understood the language of all the animals in the world. He became the apostle and king of the Children of Israel after his father died.

Prophet Sulaiaman died while praying. Died in a state of prostration and no one knew it. It was only known that he died, after his stick fell consumed by termites.

20) Ilyas, He was the son of Yasin, the grandson of Prophet Harun bin Imron, brother of Moses. He was sent by God to the Children of Israel, a people who worshiped idols, who lived in a country called Ba’lakka, to worship God. But they rejected the invitation of Prophet Ilyas, and they even wanted to kill him. Finally, they received a punishment from God in the form of a famine for three years. Then they asked Prophet Ilyas to send down rain, if there was, they would believe and fulfill his call. Then Prophet Ilyas asked Allah to send down rain and his request was granted by Allah. So the crops became fertile and the animals did not die anymore. Then Prophet Ilyas died, and his task of guiding the Children of Israel was continued by his adopted son, named Ilyasa’ who was also a messenger of God.

21) Jonah, he was the son of Matthew. He was a pious and worshipful man before being sent by Allah as an apostle to his people in Nenewei, a village in the country of Mousel. He, like the prophets and messengers of Allah, was tasked with calling his people to believe in Allah and worship none but Allah. But only two people followed his call, Rubil and Tannuh. Then the Prophet Yunus threatened those who did not follow his call and gave a month’s time, then added ten more days. If within forty days they did not believe, then Allah’s punishment would descend. After ten days, a dark cloud suddenly enveloped them and as the day wore on, the cloud turned red like fire. Seeing this event, they were terrified and finally flocked to look for the Prophet Yunus. But they failed to find him. Then they repented to Allah and Allah did not send down the fiery cloud.

The Prophet Yunus, after threatening his unbelieving people, left his area and boarded a ship. But then it was hit by a storm, finally for the safety of the ship, the Prophet Jonah was willing to jump off the ship and fall into the sea. Then he was swallowed by a fish. In the belly of the fish he continued to recite: Laa ilaaha illaa Anta subhanaka innii kunta minazdalimin. For three days and three nights in the belly of the fish. Finally Allah took him out of the belly of the fish, then returned to his people who had repented.

22)          Zakariya, he was the son of Azir bin Muslim, a descendant of the Prophet Solomon bin Dawud. He was a pious man, who taught the Torah and Zabur, who was also the key to Bayt al-Maqdis.

Prophet Zakariya when he was old, which was 90 years old, was still not blessed with children. Together with his wife who was also old named Isya, begged Allah, to be blessed with children. The request was granted by Allah, as mentioned in the Qur’an, surah Maryam verses 2 to 12 and surah Ali Imron verses 37 to 41. Then his son was named Yahya, as told by Allah. Prophet Zakariya died in a murder committed by the Children of Israel. He died as a Shahid. May Allah crush the people of Israel.

23) Yahya, he was the son of Prophet Zakariya.According to some narrations, he was born three years before the birth of Isa. Yahya succeeded his father, Prophet Zakariya in teaching the Torah and Zabur to his people, the Children of Israel, at the command of Allah. He said:

“O Yahya, take the Book (of the Torah) seriously. And We gave him wisdom while he was still a child and deep compassion from Our side and purity (from sin), and he was a pious man and a dutiful to his parents, and he was not proud nor disobedient. Welfare is upon him on the day he is born and on the day he dies and on the day he is raised to life.”

24) Isa, the son of Maryam bint Imran. He was appointed by Allah as a prophet when he was still a baby, still in his mother’s lap. In the beginning, when the Jews came to Goddess Maryam to insult and mock her, Maryam remained silent and looked down at her baby, so that they could question her themselves. They said: How can we talk to a child who is still on the lap (still a baby). Isa suddenly replied: Verily, I am a servant of Allah, to whom was given the Book (Injil) and I was made a prophet. Read surah Maryam, verses 29 to 32.

Prophet Isa was a prophet and apostle of Allah, he was an ordinary human being born from an ordinary human being. In the Gospel of Barnanas chapter 93 verse 10 Isa (Jesus) said:

“I am a man, born of a woman who is also human, a fanak and subject to the law of God. Feeling the pains of eating and sleeping and being afflicted with cold and heat like other human beings in general.”

Similar to the sentence above, mentioned in the Barnanas Gospel chapter 94 verse 2, chapter 95 verses 19 and 20, chapter 96 verses 2 and 9. The wisdom of God in creating the Prophet Isa born through a holy woman named Maryam without a father is:

1. Showing the power of Allah swt. He is able to create human beings from only one mother, namely Isa. He has the power to create humans from men only, namely Eve’ who was created from the rib of Prophet Adam. In fact, Allah is even greater in His power in terms of creating humans, namely when He created Adam without a father and mother.
2. To remind the Jews who always associate everything with the law, cause and effect with the understanding of rationalism that is very popular among them, so that they forget the power of God. With this event of the birth of Prophet Isa, they seemed to be challenged by God to prove the theory of cause and effect that they believed in. Allah said:

“He (Gabriel) said: “Verily, I am but a messenger of your Lord, to give you news of the birth of a pure son.” Maryam said: “How can there be for me a son when no man has touched me and I am not an adulterer? Gabriel said: “Thus your Lord says: It is easy for Me, and that We may make it a sign (of My power) to men.”

Prophet Isa was sent by God to the Children of Israel to teach the religion of Tawhid, which is the religion of Islam, not Christianity. Nasrani is not the name of the religion that Prophet Isa taught. But Nasrani or Nashara is the name of the people who came from the village of Naserat, where the Prophet Isa lived.

He was the last prophet sent by Allah specifically to the Children of Israel. According to some narrations, that the prophets sent by God from the Children of Israel in the period between Prophet Moses and Prophet Isa for 1900 years were 1000 prophets.

In the Gospel of Barnanas Chapter 72 verses 9 to 15, among others, it is mentioned:

“Prophet Isa said: As for what concerns me, then indeed my coming is only to prepare the way for the Messenger of Allah (Muhammad), who will bring salvation to the entire community.”

Prophet Ina was taken up by Allah to the heavens to be saved from being killed by the Jews at the age of 33.

25) Muhammad, peace be upon him. He is the last prophet sent by Allah to all human beings in this universe. Allah said:

“And We have not sent you but to mankind as a bearer of glad tidings and a warner, but most people do not know.”

“Muhammad is not the father of any man among you, but he is the Messenger of Allah and the Seal of the Prophets.”

3. Faith in the Mu’jizat of the Messengers

Including things that are believed in the Prophet Muhammad PBUH. is to believe in the mu’jizat of the messengers of Allah. Every mukallaf must believe and believe in all the events experienced by the messengers with their people in the form of pressures and the emergence of miracles from the hands of their power with the permission of Allah, so that they were able to establish the religion of Tawheed.

4. Faith in the Event of Isro’ Mi’roj

Among the things that the Prophet Muhammad (peace and blessings of Allaah be upon him) is obliged to believe in is the Isro’ Mi’roj (journey at night) that the Prophet Muhammad (peace and blessings of Allaah be upon him) made from the city of Mecca to the Agso Mosque, and the Mi’roj (ascension of the prophet to Sidratul Muntaha) physically and spiritually.

Description:

Every believer is obliged to believe that the Prophet Muhammad PBUH was honored by Allah swt by undergoing Isra’ or a night journey from Masjidilharam, Mecca, to Al-Aqsa Mosque in Baitul Magdis, Palestine. Then from Al-Aqsa Mosque, ascended to the sky until it reached Sidratul Muntaha. This great and important event occurred on the night of 27 Rajab, a year before the hijrah to Medina.

Allah swt said:

“Glory be to Allah, Who has traveled His servant one night from Al-Masjid Al-Haram to Al-Aqsa mosque which We have enriched around it, so that We may show him as a sign (of Our greatness). Verily, He is the All-Hearing, the All-Knowing.”

In Sidratul Muntaha the Prophet Muhammad saw some miracles that have never occurred to the human mind that lives daily in the world.

Allah swt said:

“Surely he has seen some of the greatest signs of his Lord.”

During the Mi raj journey, when the Prophet Muhammad (peace be upon him) was at Sidratul Muntaha, he was commanded to pray five times a day and night for himself and his people.

On the morning of the 27th of Rajab, the Prophet conveyed the story of Isra’ and Mi’raj which he underwent in just one night to his people. The people of Quraysh after hearing the story told by the Prophet, many were cynical, even those who already believed were doubtful and some became apostates, because what the Prophet told them could not be accepted by their common sense.

The events of Isra’ and Mi’raj are part of the miracles and miracles that are owned by every messenger of God, which events are beyond the reach of human reason, but must be believed. And indeed this Isra’ Mi’raj event is a test of faith.

Allah swt says:

“And We did not make the vision (experienced by the Messenger of Allah on the night of Isra’ Mi’raj) that We showed you, but as a test for man.”

The Isra’ Mi’raj event was used by the polytheists of Quraysh to slander the Prophet Muhammad PBUH. According to them, this can be used as clear evidence of his lies, because according to them what the Prophet Muhammad PBUH told was absurd. But their estimates were off.

Merika sent a messenger to Abu Bakr with the intention of influencing his faith in the Prophet, but the messenger failed. The following is an excerpt of the dialog between the messenger of Quraysh and Abu Bakr.

– Can you confirm the saying of Muhammad, that last night he went to Baitul Magdis and from there ascended to the sky?

+ If indeed Muhammad said so, then he is right. Abu Bakr replied.

– O Abu Bakr, do you confirm the saying of Muhammad thus?

+ Yes, I do. In fact, I affirm more than that.

The Quraysh felt that they had failed to influence Abu Bakr’s faith in the Prophet Muhammad. It was because of Abu Bakr’s attitude which firmly confirmed what the Prophet Muhammad had told about the Isra’ Mi’raj event that he got the title Ash-Shiddiq.

Abu Bakr’s name was Abdullah bin Abu Ouhafah. He was called Abu Bakr, which means “the divider”, because from the beginning he had declared Islam and followed the call of the Prophet. Given the title “Ash-Shiddiq”, because he unquestioningly confirmed the Isra’ Mi’raj that the Prophet Muhammad lived through, only overnight.

5. Faith in the Question and the Torment of the Grave
6. Questioning

Among the things taught by the Prophet Muhammad that every believer must believe in is the questioning of the dead in the grave. The questioning in the grave takes place after the messengers return home. at that time two angels named Munkar and Nakir came to the corpse and sat in front of him and asked about Aqidah only, then the two angels asked the corpse in the language of the corpse, but there are those who think in Suryani, the two angels asked the corpse:

Who is your God?

What is your religion?

What is your belief?

What will you do when you die?

What do you say about this prophet / What do you say about this prophet ?

What do you say about the man beside you? The corpse will answer according to its state when it died, believing or not. The one who dies in a state of faith will answer:

My Lord is Allah

My prophet is Muhammad, I believe in him and all that he brought.

My religion is Islam.

Whereas the disbelievers and hypocrites will answer, I don’t know.

The disbelievers and hypocrites when asked by the angels Munkar and Nakir will answer that they do not know. The angels then asked, you did not read the Qur’an, then the two angels hit him with a blow made of very heavy iron, the corpse then screamed loudly and all creatures other than humans and Jinn heard the cry, humans and Jinn did not hear it, because they were both in the mercy of Allah, and if they heard, the world would be destroyed.

The question of the grave lasts once. But some say it takes place forty times.

1. Torment in the grave

Among the things taught by the Prophet Muhammad PBUH is the crushing of the grave before the questioning of the corpse. For obedient believers, this is a blessing, while for disobedient believers and disbelievers, it is a torment, because the crushing of the grave can destroy the body. And for the disbeliever, the crush is harder.

6. Resurrection from the grave and the realm of mawkishness

Among the things taught by the Prophet Muhammad (peace be upon him), which every believer is obliged to believe in, is the resurrection from the grave and the gathering of people in the field of mukhsyar. Al-Ba’ats is the resurrection of those who have died and come out of their graves. Al-Hasyar is the gathering of all creatures in a place called maxyar to be judged (examined) for their deeds during their lifetime.

7. Submission of the Record of Charity and Hisab

Among the things conveyed by the Prophet Muhammad (peace be upon him), which every believer is obliged to believe in, is the handing over of the record book of deeds to every servant. Among them is the Hisab (examination) carried out by Allah to every creature about the deeds done during life. Those who are obedient will be quick, while the disbelievers and disobedient believers will be difficult and long lasting.

8. Mizan (scales of charity)

Including things brought by the Prophet Muhammad PBUH. which must be believed by every mukallaf is the existence of a weighing of charity or a record book of charity according to the shaheeh opinion in a real scale like a scale in general, there is a pole, tongue and two very large plates. If the heavens and the earth are put on one of the plates, they will fit. The one plate for weighing good deeds is made of light, and the other plate for weighing bad deeds is dark.

9. Intercession of ‘Udzma

Including the things taught by our prophet Muhammad PBUH, which must be believed by every mukallaf is the existence of Intercession ‘”Udzma owned by the Prophet Muhammad PBUH, before all creatures face the verdict of Allah SWT. After the Prophet Muhammad, peace be upon him, gave the Intercession of ‘Udzma to all creatures, then the prophets, saints, and righteous people gave their respective Intercessions to those permitted by Allah to intercede, as well as fathers interceding for their children, and children interceding for their fathers. It is mentioned in a hadith report that children (who die in childhood before reaching puberty) stop before the door of Paradise and say: “I will not enter Paradise unless I am with my father.

The Prophet Muhammad (peace be upon him), besides interceding for ‘Udzman for all creatures, also intercedes for many others.

10. As-Syiroth (bridge)

Including the things conveyed by the Prophet Muhammad PBUH. that we must believe in is the existence of As-Syiroth or a bridge that extends over hell jahannam which must be passed by everyone who has ever lived. The size of As-Syiroth is as big as the eyelashes of the angel Malik the guardian of Hell, and its length is as long as three thousand years of travel, according to one hadith narration. In another hadith narration it is mentioned that the length of As-Shiroth is as long as a five thousand year journey. As-Shiroth is smaller than a hair and sharper than a sword blade. One end is in the arena of doomsday and the other in the courtyard of heaven.

11. Al-Haudl (the lake of the Prophet Muhammad).

Among the things taught by the Prophet Muhammad (peace be upon him), which we are obliged to believe in is the Haudl (lake) of the Prophet Muhammad (peace be upon him), which is large. Each of its four sides is as long as a month’s journey. This lake is gold-plated, smells more fragrant than myrrh and its stones are made up of diamonds. The Messenger of Allah, peace be upon him, has explained that the water of the lake is whiter than milk, and the taste is more marshy than honey, and there are two channels from the lake Al-Kautsar. In the lake there are beautiful glasses, sparkling like the stars in the sky, only those who fulfill the promise of Allah can drink the water of the lake. And whoever drinks the water of the lake once, then he will not thirst forever. Every prophet has a Haudl, except Prophet Shaleh a.s., he did not have a Haudl, but the milk of his camel was the same as the Haudl of the prophets. According to some scholars, there is no Haudl in Maukif (the resting place of creatures) except for the noble lake of the Messenger of Allah (peace be upon him).

12. Seeing Allah in the Hereafter

Among the teachings brought by the Prophet Muhammad (peace be upon him) is the possibility of seeing Allah swt. for believers in the afterlife in an unknowable and limitless way. This issue of seeing God in the afterlife for the believers is based on the Qur’an and the Prophet’s Hadith.

Allah said:

“The shining and radiant faces on the Day of Resurrection will be seeing their Lord.”

The Messenger of Allah, peace be upon him, said:

“Verily you will all see your Lord, as you see the moon on the night of the full moon.”

The believers will see Allah swt before entering Paradise and after entering Paradise. Allah swt then removes the veil that covers the believers so that they can see the Essence of Allah, the Glorious and Majestic, regardless of direction, place, and position, and not in the way that creatures do.

When the believers have seen Allah, the Glorious and Majestic, then they forget and put aside the pleasures of heaven, because if all the pleasures of heaven were gathered into one, it would not be able to match the pleasure of seeing Allah for a moment. Seeing Allah is the greatest blessing in the Hereafter, just as faith is the greatest blessing in this world.

It was narrated from Imam Hasan Al-Bashri r.a. that he said: When the inhabitants of Paradise were sitting, suddenly a bright light shone throughout Paradise, then Allah revealed His Glorious Essence to them. There is nothing that is given to the dwellers of Paradise that is more pleasant than seeing Allah swt. When Allah closed the Hijab from their sight, His light and blessings remained in their midst.

Ruling on those who claim to have seen Allah in this world

The possibility of seeing Allah swt. in this world is something that is not possible for anyone, except for the Prophet Muhammad swt.

Anyone who claims to have seen Allah swt in a waking state with his own eyes is a disbeliever.

Chance to See Allah in the Hereafter

Believers in the afterlife there will be several levels in getting the opportunity to see Allah. Among them are those who get the favor of seeing Allah once a year, some once a month, some once a week, namely every Friday. Some are blessed with the opportunity to see Him every day, every moment, and there are believers who can see Him constantly. The opportunity to see Allah like this is the most perfect blessing for believers.

ENDING

In closing this paper, we can only pray to Allah:

O Allah, make us, our parents, our teachers, our loved ones, and those who are kind to us and to them among those whose faith is perfect so as to see You as often as possible tomorrow in the Hereafter, through the medium of the glorious Prophet Muhammad (peace be upon him) who has led us to the bright and straight path.

May Allah bestow mercy, favor and prosperity upon the Prophet Muhammad (peace be upon him), his family, his companions and his wives, his descendants and all his ahl al-bayt, as long as there are those who mention You and Your prophet, and as long as there are those who forget You and Your prophet Muhammad (peace be upon him).

We finished writing this treatise in the afternoon of Thursday, the 8th of Dhulqoidah 1235 AH.

May Allah forgive us, our parents and all Muslims.

Ameen.