INTRODUCTION

All praise is due to Allah, who guides us to Islam and faith, and sets some of His servants apart for obedience and some for disobedience, and peace and blessings be upon the noblest of messengers, the son of Adam, our Lord Muhammad, his family, companions, wives, and descendants with the stroke of a pen.

After that, said the man of many sins, Muhammad ibn Umar ibn Arabi As Shafi’i, this is the Sharī’ah of the problems of the shaykh imam abi laits al Muhaddis al Mufassir who is known as imamul Huda Nasr ibn Muhammad ibn Ahmad ibn Ibrohim al Hanafi As Samarqondi. which explains the meaning and confirms the words. and I named it:

raindrops on the explanation of abi laits’ problems

And I ask Allah to benefit the one who receives it with a healthy heart, and to make it sincere for his noble deeds, surely Allah is most merciful, most compassionate.

(in the name of Allah, the most gracious, the most merciful) is a great name, not a musytaq, nor a manqul. al is the zaidah of litta’rif, and it is even used for that, it is the name that gathers all the names of Allah’s good names and noble attributes. Rohman: Many in mercy with great favors. Rohim: The many favors He bestows upon small favors. Naming Allah by these names is so that the intelligent person will know that the one who is worthy of help in every word is the one who is rightly worshipped, the one who understands all favors, great and small.

Mushonnif opens this book with the basmalah because it follows the books of heaven, and implements the hadith narrated. as narrated from the apostle of Allah SAW. if a servant writes bismillahir rohmanir rohim on a board or in a book, then the angels record the reward for him, and ask for forgiveness for him, as long as the name is still on the board or book.

(Praise be to Allah, Lord of the Worlds) means: the owner of all creatures. (and a good end) means the praiseworthy reward (for the pious) means the punishment of Allah for abandoning sin. (and peace be upon him), meaning: the addition of Allah’s mercy along with exaltation (and peace be upon him), meaning: Allah’s blessings (upon our lord Muhammad), ibn abdillah, the most perfect of all creatures, who was sent to Makkan and buried in Madinah. (and his family) i.e. his supporters, who are the believers. (and his companions) they are those who were with the prophet during his life, after his prophethood, who believed in him. and the companions who when the apostle died and they were alive were 124,000 companions. like the count of the prophets and the count of the saints at every time.

CHAPTER I: MATTERS OF FAITH AND ITS KINDS

1. Definition of Faith

If you were asked: “What is faith?”

So he replied: “I believe in Allah, His angels, His books, His messengers, the final day, and the good and bad destiny of Allah.”

Explanation:

If it is asked of you, O believer, “What is faith?” It means what should Muslims believe in, because Iman means “to justify” so what is justified?

Then the answer: “I believe” means that I firmly affirm the existence of Allah, His angels, His books, His messengers, the Last Day, and the good and bad destiny of Allah.

This answer is as per the Hadith narrated by Imam Muslim from Umar bin Khathab ra. from Jibril if you take it from Imam Bukhari’s narration from Abu Hurairah ra. Also from the Hadith of Gabriel

“Abu Hurairah (may Allah be pleased with him) reported: One day the Messenger of Allah (peace and blessings of Allah be upon him) was gathering with a crowd when a man came up to him and asked: “What is faith?” He replied: “Faith is belief in Allah, His angels, meeting with Him, His messengers and the day of resurrection.” (HR Imam Bukhari)

“I believe” in the existence of Allah, the attributes that are obligatory for Him, the existence of the angels as noble servants, seeing Allah in the Hereafter for those who believe, and that the messengers of Allah are truthful and truthful in proclaiming whatever Allah has accepted, and believing in the day of resurrection from the grave after death.

Some scholars said: “Whoever learns from his childhood to believe in Allah, His angels, His books, His messengers, the Last Day, and the good and bad decrees of Allah, and he knows that he must believe in these things, even if he cannot explain what they mean, then he cannot be considered a believer.”

Some scholars said: “The faith of a person who is dying when he sees his future place, in Paradise or in Hell, is not accepted. This is because he cannot do what he is commanded to do in a state of choice.” This is because every slave will be shown his place at the time of death. As narrated from the Prophet & that he said:

“From the Prophet & that he said: Verily, a slave will not die until he sees his place in Paradise or in Hell.”

Unlike the repentance of a person who feels cut off from the mercy of Allah, it is done when there is still a wide opportunity, so his repentance can be accepted as long as his faith is correct. As mentioned in the hadith of the Messenger of Allah:

“From Ibn Umar ra. that he said: The Messenger of Allah & said: “The repentance of a believing servant will be accepted while his life has not yet reached the throat.

You should know that there are three classifications of faith in Allah:

1. Faith by imitation, meaning following along.
2. Tahkik faith, meaning true faith.
3. Faith by Istidlal, meaning based on evidence.

Taglid faith, which is believing in the Oneness of Allah Ta’ala, because of following the words of the scholars without knowing the evidence. This kind of faith cannot survive the shaking of the heart if someone influences it to doubt it.

True faith, which is binding his heart to the attributes of the Oneness of Allah Ta’ala. If there is a scholarly dispute to untie this strong bond in his heart, then he will not be affected.

Istidlal faith, which is creating evidence from Allah’s creations as proof of the existence of the Creator. Every mark indicates the person who gave the provision. A building indicates the person who built it. Manufactured objects indicate the existence of a factory that produces them. Camel dung indicates the existence of camels. To summarize, the existence of a mark without a mark giver is impossible.

CHAPTER II: THE PROBLEM OF FAITH IN GOD

If you are asked: “How do you believe in Allah?”

Then he replied: “That Allah is One, the All-Living, the All-Knowing, the All-Powerful, the All-Willing, the All-Hearing, the All-Seeing, the All-Speaking, the Eternal, the All-Creating, the All-Sustaining, He is the Lord and Ruler with no partner and no opposer. “

Explanation:

Allah is One (Ahad), meaning that Allah is one or singular in His attributes with no partner. He is also One in Substance, with no partner.

Allah is the Living (Hayyun), meaning that He is a living God, with a previous life and His substance stands alone without a spirit.

Allah is the All-Knowing (“Aalimun), meaning that Allah is the Lord of knowledge with knowledge that is independent of His substance covering all things that are obligatory, permissible, and impossible.

Allah is all-powerful (Qaadir), which means that Allah is all-powerful with an immense power and stands alone with His substance without effort and intermediaries. Power that never weakens. Power that encompasses the relationship of all things that may exist.

Allah is the Most Willing (Muriid), meaning that Allah wills anything with a prior and independent will that remains in His substance.

Allah is the All-Hearing (Samii’), meaning that Allah is the All-Hearing Lord, meaning that He hears all kinds of things that are heard by the gadim hearing that remains with His substance.

Allah is All-Seeing (Bashiir), meaning that Allah sees everything that is seen during the existence of the seen thing with a gadim vision that remains with His substance.

Allah Speaks (Mutakallim), meaning that Allah Speaks with an immutable and eternal Speech that stands alone with His substance. Allah’s speech is letterless and soundless. So Allah’s speech is not known to be non-existent and does not have a non-existent nature. Some of Allah’s speech is related to things that must exist, as He said:

“Verily, I am Allah, there is no God but Me, so worship Me…” (Thaha: 14)

The Kalam of Allah relates to things that are impossible to exist, as Allah says:

“Verily, disbelievers are those who say: “That Allah is one of the three.” (QS. Al Maidah: 73)

And with regard to things that are permissible, as Allah, may He be exalted, says:

“Yet it is Allah who created you and what you make.” (QS. Ash-Shaffat: 96)

According to the correct view, the meaning of the Qur’anic words that we recite is that which is connected to the words of Allah, the Almighty. This is the view of Ibn Qasim, which has been agreed upon by all the Muslim scholars.

If you are asked whether the Qur’an is “Qadim” or “Hadith”, then you need to first ask the questioner what is meant by the Qur’an? If the questioner says that what is meant is the Qadim Kalam that remains in the Substance of Allah Ta’ala that we read, then the Qur’an is Qadim. This is because of the precedence of the Substance, which is the Qur’an, which is one of the attributes that must be the nature of the Substance (Allah). But if the questioner says that what is meant is what is between the covers of the two stalks, namely the writing on the paper, then you answer that the Qur’ān is hadith (new). But if you mean the meaning, then you answer that the words that refer to the Essence of Allah, or the Attributes of Allah, or the stories about Allah, are all gadim (old). And the words that refer to new things (Allah’s creation) or the nature of new things such as the substance and nature of creatures, such as our ignorance and our intelligence, are all new. The same applies to stories of new things.

These words are called the Words of God because they mean the words of God, which can only be understood when they are spoken. If it is spoken in Arabic, it is called the Qur’an; if it is spoken in Hebrew, the language of the Jews, it is called the Torah; if it is spoken in Syriac, it is called the Gospel; and if it is spoken in Syriac, it is called the Zabur.

The difference in words does not ensure a difference in speech. As Allah is the Creator of the heavens and the earth, this can be said with a variety of words. But the Substance of Allah Ta’ala is One.

Allah is Eternal (Baaqin,) meaning that Allah is Eternal with His Sublime Substance, meaning eternal in form and does not accept corruption.

Allah is the Creator (Khallaag), meaning that He creates many kinds of creatures with His power. He

constantly determines whatever is determined by His will.

Allah is the giver of sustenance (Razzaq), meaning that Allah is the one who creates and continuously provides sustenance to all His creatures.

The term rizki is not limited to food and drink. But everything that provides benefits to animals. Whether it is food, drink, even clothing and so on. Among the greatest blessings is Allah’s help in obedience.

There are two kinds of Rizki, one is external, such as material strength and food for the body. The second is inner sustenance, which is the kinds of realization and mukasyafah. This inner blessing is for the needs of the heart and all that is secret. You should know that Allah, the Almighty, provides sustenance for all His creatures. One of the reasons for the abundance of blessings is to pray more, according to the words of Allah, may He be exalted:

“And command your families to establish prayer and be patient in its performance. We do not ask you for sustenance, it is We who give you sustenance. And that (good) result is for the pious”. (QS. Thaha: 132)

Then you should recite the Prophet’s Salawat and istighfar. Allah is the One who rules and is worshipped, as in “Rabbunallah = Our Lord is Allah”. Allah is the Lord who rules, such as the Fiman Allah “Lillaahi Mulkus samaawaati wal ardli = To Allah belongs the kingdom of the heavens and the earth”. No one associates partners with Allah in His Lordship. There is no equal and there is no exact likeness. The difference between “like” and “similar” and “exact” is that like is similar even in one characteristic. Similar means that some of its attributes are the same, while exact means that it is similar in all its attributes.

Whoever leaves four sentences is incomplete in faith. They are: Where, How, When and How much?

If someone asks you: “Where is God?” Answer: “God has no place and no time.”

When you are asked:” What is the nature of Allah?” Answer: “There is nothing like Him”.

If you are asked:” When did God exist?” Answer: “First without beginning and last without end”.

When you are asked: “What is God?” Answer: “One is not less than a few, He is the One God”.

“Say: “He is the One God. Allah is the Lord on whom all things depend. He has neither begotten nor was begotten and there is none equal to Him.” (QS. Al Ikhlash: 1-4)

CHAPTER III: THE PROBLEM OF FAITH IN ANGELS

If you were asked: “How do you believe in angels?”

He replied: “That the angels are numerous and vary in their behavior, deeds, and forms. Among the angels are the angels of Hamalatul ‘arshi, the angels of Haaffun, the angels of Ruhaniyun, the angels of Karabiyyun, the angels of Safarah, namely: Jibril, Mikail, Israfil and Izrail, Angel Hafazhah and Angel Katabah. The angels are creatures that serve Allah, are neither male nor female, have no desires or passions, have no father or mother, do not eat and do not drink, never disobey Allah in carrying out the tasks ordered to him and always agree to what is ordered. Loving the angels is a valid condition of one’s faith, while hating them is kufr.

Explanation:

Angels are many in number, only Allah knows them, and they vary in state, task and form:

1. Hamalatul Arshi, the angels who carry the Throne. They are the highest level of angels and were first created. There are four of them in this world and eight on the Day of Judgment. Their shape is like a goat, between the soles of its feet to its knees it can travel seventy years like a fast flying bird.

As for the nature of the Throne as mentioned, it is a green object, which is the largest of Allah’s creatures. Every day it is dressed in a thousand different colors of light. The creatures of Allah will not be able to see the greatness of the Throne. All the creatures on the Throne are like a hole in the ground. It is also said that the Throne is the Qiblah of the people of the heavens, just as the Ka’bah is the Qiblah of the people of the earth.

2. The angels of Haffun, the angels who surround the Throne.

Imam Wahab bin Munabbih said: “That around the Throne there are seventy thousand rows of angels. One row behind the row is facing each other. One of them recites tahlil and the other recites takbir. Behind the 70,000 rows of angels are 70,000 rows of angels who are standing, their hands are wrapped around their necks and placed on their shoulders. When they hear the recitation of takbir and tahlil of the angels who are tawaf earlier by raising their voices, they say :

“Glory to You O Allah and with praise to You. How great is Your majesty and Your greatness. You are Allah, there is no God but You, You are the Greatest and all creatures return to You”,

Behind the 70,000 standing angels, there are 100,000 more standing angels, who place their right hand with their left hand and recite tasbih. Between one wing is a journey of 800 (eight hundred) years, between an earlobe and its shoulder is a journey of 400 (four hundred) years,

Allah Ta’ala made a veil between the angels on the right side of the Throne with seventy veils of light, seventy veils of darkness, 70 veils of white diamonds, 70 veils of water, and 70 veils of coolness, which only Allah knows.

3, Angels Ruhaniyun, the angels of the spiritual nation, they reside on a white earth like marble, the breadth of which is as wide as the sun’s journey of 40 days, the length of which no one knows except Allah. Their voices are very loud with the recitation of tasbih and tahlil. If their voices were opened and played to the people of the earth, they would be shattered by the loudness of their voices. The base of the ranks of the spiritual angels is up to the angels bearing the Throne.

4. The Karabiyyun angels, the heads of the angels, who are around the Throne.

5, Safarah angels, who are the angels who mediate between Allah and the Prophets and the righteous. They are the ones who convey Allah’s commands through revelation, inspiration and good dreams to the Prophets and the righteous. They are also the link between Allah and His creatures, bringing evidence of Allah’s creation.

There are four angels of Safarah, namely: Jibril, Mikail, Israfil, and Izrail. Jibril is the angel who descends to the Prophet, Mikail is in charge of arranging the rain, Israfil is in charge of blowing the trumpet on the Day of Judgment so that the creatures become dead, and blowing back to revive the dead. Then all lives return to their respective bodies. Izrail is in charge of taking lives. When a servant has reached his death, Allah commands the angel of patience to take the life of a servant.

The angel of patience has angelic helpers who are ordered to take the life of a servant from his body. If the life has reached the esophagus, then the angel juru pati does it himself. The exit of the soul is through the crown of the head, just as the entry of the soul is also through the crown of the head. As for the opening of the mouth of a person who is about to die, some say that it is because of the seriousness of what he sees at that time.

6. Angel Hafazhah, an angel who guards and watches over each person.

Muhammad Al Khalili said: It is narrated,

“That the Companion Uthman bin Affan ra. asked the Prophet: “How many angels guard man?” The Prophet said: “There are twenty angels, there is an angel who is on your right side recording your good deeds. This angel is more trusted than the angel on the other side. If you do a good deed, it is recorded ten. If you do a bad deed, the angel on the left says to the angel on the right: “Do I write?” The right one replies: “Leave it for seven hours, perhaps he will repent”. If the servant does not repent, then the right angel says: “Write!” The name of the right angel is Raqib, who is in charge of recording the good deeds of a servant. The left one is called Atid, who is in charge of recording the evil deeds of a servant. There are two more angels who are in front of you and behind you. There is another angel who controls your head. If you humble yourself to Allah, He will exalt you. If you boast of Allah, then he will corrupt you by corrupting your religion. Two angels on your lips, they do not guard you unless you recite the blessings of the Prophet An angel who guards your mouth, so that snakes and insects will not enter your mouth. Two more angels guard your eyes. Some say his name is the angel Shuyah. All in all there are ten angels to guard every human being. Then the angels on night duty come down to replace the angels on day duty. So there are twenty in all.”

Allah said:

“For man there are angels who follow him in turn, in front of him and behind him, guarding him at the command of Allah.” (QS. Ar Ra’d: 11)

7. The angels of Katabah, the angels who transfer the decrees from Lauh Mahfudh, the noble angels who are the scribes.

Among the angels there are those who have two wings, three wings and four wings and even added more by Allah according to His will.

Allah has said:

“And there are angels for you who watch over you, who are honorable in the sight of Allah, and who keep records, knowing what you do.” (QS. Al Infithar: 10-12)

Keep in mind, that the words “Hamalah Safarah and Katabah are plural of the words “Hamil , Sapphire and Katib .

The angels were all created by Allah as His servants. They do not say anything if Allah does not say it, just like the habits of slaves who are educated in manners.

Angels are not male or female. So whoever believes that angels are female or effeminate is a disbeliever according to scholarly consensus. Whoever believes that angels are male is an unbeliever. Angels also do not have desires and passions.

There are seven levels of lust, namely:

1. Ammarah Lust (. )

Its place is in the chest, the series is miserliness, greed for the world, envy, ignorance, pride, desire, and anger.

2. Lawful Lust (. )

Its place is in the heart, which is under the left breast about two fingers. Included in lawwamah lust are love to criticize, love to deceive, admire themselves, tell the ugliness of others, show off, persecution, lying and negligence.

3. Mulhimah Lust (. )

Its place is the spirit under the right breast punting about two fingers. Included in the passions of Mulhimah are: sakhawah (charity), accepting what is, aris, humbling oneself, repentance, patience, and steadfastness in suffering.

4, Lust Muthmainnah (. )

Its place is close to the nipple of the left breast about two fingers towards the chest. Which includes muthmainnah lust is : generosity, trust, worship, gratitude, contentment, and fear of Allah.

5. Radhiyah Lust (. )

Its place is in the sirrus sir, meaning in the skeleton of the body, Including radhiyah passions are: social, zuhud, officer, riyadlah (training), and keeping promises.

6. Lust Mardliyah (. )

Its place is vague, which is near the right milk about two fingers towards the center of the chest. What follows mardliyah lust is : good character, abandoning other than Allah, loving the servants of Allah, inclining towards the servants of Allah to bring them out of the darkness of their dispositions and passions.

7. Our Lust (. )

Its place is more subtle, in the center of the chest. Those that follow our desires are: ilmu yaqin, “ainul yaqin, and haqqul yaqin.

The angels have no father and no mother, because angels are the form of light in general. Sometimes the angels occur from the drops of Jibril’s water, after Jibril has bathed from the river below the Throne.

The Prophet said:

“Angels were created from light, jinn were created from flame, Adam was created from the material described to you (earth).” (HR Muslim)

The angels are capable of tashakkul, that is, changing their forms. They neither eat nor sleep. The evidence that the angels do not sleep is that Allah, may He be exalted, says (interpretation of the meaning):

“They praise night and day without ceasing.” (QS. Al Anbiya”: 20)

Sleep is the loosening of the muscles but the mind still remains. None of the angels disobey Allah’s commands. They all do whatever they are commanded to do. Allah says:

“They fear their Lord who has power over them and do what is commanded.” (QS. An Nahl: 50)

Allah Ta’ala also says:

“In truth (the angels), are glorified servants. They do not precede Him in words, and they fulfill His commands.” (QS. An Anbiya’: 26-27)

This means that the angels are noble servants of Allah, except that they are protected from sin, never precede Allah with words, and they do everything that Allah commands. This is because angels are very attentive to Allah. They combine obedience with speech and action. Thus, the angels are obedient to Allah.

Loving the angels is a condition of faith, and hating the angels is kufr, according to the words of Allah:

“All of them believe in Allah, His angels, His books and His messengers. ” (QS. Al Baqarah: 285)

“Whoever disbelieves in Allah, His angels, His books, His messengers and the Last Day, then he too has gone far astray.” (QS. An Nisa”: 136)

“Whoever is an enemy of Allah, His angels, His messengers, Gabriel and Michael, then surely Allah is an enemy of those who disbelieve.” (QS. Al Baqarah: 96)

CHAPTER IV: The Problem of Faith in the Book of God

If you are asked: “How do you believe in the books?”

So he replied: “That Allah sent down the Books to His Prophets, and they were not created, and they are without contradiction. Whoever doubts one verse or one sentence of these books is a disbeliever.

Explanation:

Allah revealed the Books to the Messengers in the Book of Allah or through the mouth of angels. The books that were sent down are of the composition of Allah, not of creatures, and are of the first order. This is so in terms of their original meaning, which is the meaning intended by Allah, and there is no contradiction between one word and another. Allah says:

“Have they not considered the Qur’an, and if it were not from Allah, they would have found in it many contradictions.” (QS. An Nisa’: 82)

This means that there would be contradictions in its meaning and differences in its composition if the Qur’an were the word of men. There would also be weaknesses if the Qur’an were from other than Allah. There would also be many differences in the words of each other. But because the Qur’an is from Allah, there is no difference between the words of one and another, even if they are many and not few.

The one who doubts the scriptures sent down to the messenger, such as not believing in one of the scriptures of Allah, whether it is a verse or a sentence, then that person is truly a disbeliever.

The problem of how many books were revealed to the prophets

If you were asked: “How many books were revealed to the Prophets of Allah?”

He replied: “There are 104 (one hundred and four) books. Ten of them were revealed by Allah to Prophet Adam a.s, fifty to Prophet Shith a.s, thirty to Prophet Idris a.s, ten to Prophet Ibrahim a.s, one to the Gospel to Isa a.s, one to the Torah to Prophet Dawud a.s, and one to the Qur’an to Prophet Muhammad, the chosen Prophet.

Explanation:

The books revealed by Allah SWT to His messengers are 104 in total, one hundred of which are shuhuf (sheets) and four of which are books.

Among the hundred Shuhufs it was revealed to:

1. The 10 books revealed to Shafiyullah Adam a.s.
2. The 50 books were revealed to the Prophet Shith ibn Adam a.s. The word “Shith” uses “Shin” and “Tsa”. Some say with “ta” in the middle of “Ya” which is mostly munsharif, sometimes ghairu munsharif. The meaning of “Shith” is the gift of Allah. Shith was the son of Adam a.s who was the best of his sons, the most handsome, the best and the one who resembled his father and was the most beloved. He lived for 712 years.
3. Allah revealed 30 books to Prophet Idris the grandfather of Prophet Noah a.s Prophet Noah’s name was “Akhnuh” or “Khanuh”. He was named Idris because he read the books of Allah. He was the first to write with a kalam (pen), the author of Astrology and Hisab (Calculation). He was also the first to sew clothes and wear them. The people before Idris wore leather clothes. Prophet Idris a.s was also the first to make weapons (swords) and fight the infidels.
4. Allah Ta’ala revealed 10 books to Prophet Ibrahim a.s. It is mentioned that on the sheets or suhuf of Prophet Ibrahim there are several sentences:

“It is better for a reasonable person to guard his tongue, know his time, and deal with his needs”.

5. Allah revealed the entire book of the Injil to Prophet Isa a.s.

6. Allah revealed the entire Torah to Prophet Moses ibn Imran a.s.

Some scholars say that the words Gospel and Torah are Hebrew. But some say that they are Syriac, like the word “Zabur”. There is an opinion that it is called the Torah because the book of the Torah contains nur, because of which a person can come out of the misguidance of Allah’s guidance, just as a person can come out of darkness into light because of fire. Some say that it is called the Torah because most of the verses of the Torah are ironic. Some scholars say that it is called the Injīl because it expands on what is not found in the Torah. Allah, may He be glorified and exalted, has forbidden six things in the Gospel that were forbidden in the Torah. It is also said that it is called the Injil because it extracts the essence of the Torah.

7. Allah revealed the Book of Psalms to Prophet Dawud bin Isha He was a follower of Prophet Moses after a few years.

8. Allah sent down the Qur’an gradually and separately over a period of 23 years after it was written in the suhuf. And Allah sent it down all at once on the night of Al Qadr in Baitul Izzah, which is a place in the sky of the world.

Allah Ta’ala revealed the Qur’an to the chosen Prophet Muhammad (peace be upon him). He was the son of Sayid Abdullah bin Abdul Mu’thalib bin Hashim bin Abdi Manaf bin Gushay bin Kilab bin Ka’ah bin Lu’ayi bin Ghalib bin Fihr bin Malik bin Nadlar bin Kinanah bin Khuzaimah bin Mudrikah bin Ilyas bin Mudlar bin Nizar bin Ma’aq bin Adnan from the son of Isma’il bin Ibrahim a.s..

The answer is as narrated in a hadith:

“Ubay bin Ka’ab reported that he asked the Messenger of Allah (peace be upon him): “How many books has Allah sent down?” The Messenger of Allah said: “One hundred and four books. Ten suhufs to Adam, 50 suhufs to Shith, 30 sahifahs to Idris, 10 sahifahs to Ibrahim and the Torah, Injil, Zabur and Al Furqan (Qur’an)”. This is as mentioned by As-Sharbini in his Tafsir. The truth is that there is no specific number of books because of the many different narrations. We are obliged to believe in and know the four books revealed by Allah: the Torah, the Gospel, the Zabur and the Qur’an.”

This hadith was narrated by Imam Sarbini in his tafsir. Basically, there is no certainty about the number of books revealed by Allah, due to differences in narrations, but what is important for everyone is to believe that Allah SWT has sent down books from His side and introduces four books from these books.

CHAPTER V: THE PROBLEM OF FAITH IN PROPHETS

If you are asked: “How do you believe in the Prophets?”

So he replied:” The first Prophet was Adam (peace be upon him) and the last Prophet was Muhammad (peace be upon him), and all the Prophets were in charge of conveying news (about the unseen), giving advice, being truthful, always conveying (what they were commanded to convey), commanding (to) good and forbidding (evil), being trusted by Allah, being protected from committing minor and major sins, loving them is a condition of valid faith and hating them is disbelief.”

Explanation:

It should be noted that the first Prophet was Adam As-Syarif by name Abu Basyar and his disguise Shafiyullah. After the Prophet Muhammad there were no more prophets.

The Prophets conveyed the news of the unseen, such as the Day of Judgment and its particulars, the resurrection of people from their graves, the gathering of people in Mahshar to be judged and rewarded for their deeds, the existence of mercy, the balance of deeds, the bridge, Paradise, Hell and others.

They gave advice correctly, never deceiving their people from what they preached and preached. They conveyed the laws of Allah to their people because they were commanded to do so. They commanded obedience to Allah and forbade disobedience.

The Messengers are human beings who are trusted by Allah Ta’ala to convey His revelation, namely the secret knowledge that comes from Allah for His Prophets as desired, by means of the book or sending angels through dreams in sleep or by inspiration or without intermediaries. As happened to the Prophet Muhammad Saw on the night of Isra about the command of the five daily prayers received directly from Allah without intermediaries.

Prophets are guarded from “zilal” which is error. What is meant by “zilal” is minor sins. The word “zila!” is the plural of “zillah”, according to Muhammad Al Jauhari in his commentary on Nadham Jazariyyah. The word “zalal” must be the masdar of “zalla – yazillu” from the chapter “alima” and “dlaraba” as mentioned in the dictionary and Al Mishbah.

They are also protected from major sins, both inwardly and outwardly, and are even protected from forbidden things, even if they are makrooh, from their childhood. This is what Shaykh Ahmad Dardiri said, based on the view of the majority of scholars, which is the correct view: “That the Prophets were protected from major and minor sins before they became Prophets and afterwards”.

So we are obliged to believe and believe firmly that the prophets are protected from sin, as Ahmad Al Bili said. Then loving the prophets is a valid condition of faith, hating them is kufr.

The Problem of How Many Prophets Own the Shari’ah

If you were asked: “How many Prophets had Sharia?”

He replied: “There are six, namely: Adam, Noah (1450 years old), Ibrahim, Musa, Isa and Muhammad (peace be upon him).”

Explanation:

Ibn Abbas and Qatadah said: “There were five prophets with the title “Ulul Azmi”: Muhammad, Abraham, Moses, Jesus and Noah. They are the owners of the Shari’a.” As mentioned by the scholars in a verse from “Bahar Thawil”.

“Know that Muhammad, Ibrahim, Moses the recipient of the Word of Allah, Isa and Noah are all Ulul Azmi.”

Imam Muqatil said: “The Prophets Ulul Azmi are:

1. Prophet Noah a.s, he was steadfast and patient in being hurt by his people.
2. Prophet Ibrahim a.s, he patiently faced the fire to burn himself.
3. Prophet Isaac a.s, he patiently faced the slaughter of his father Ibrahim at the command of Allah.
4. Prophet Ya’qub a.s, who patiently lost his son and his sight.
5. Prophet Yusuf a.s, who was patient in the well and in jail.
6. Prophet Job a.s, who patiently faced a disease that destroyed his body.”

Every Shari’ah is abrogated (replaced) by the Shari’ah of the Prophet Muhammad (peace be upon him) if it is not in accordance with his Shari’ah. Among the laws of Prophet Adam (peace be upon him) was that a brother could marry a sister who was not a twin by birth. But after the Prophet Adam, the scholars are unanimously agreed that it is haraam, as Shaykh Muhammad Al Jauhari said. The basis for this is the words of Allah, may He be exalted:

“Whoever seeks a religion other than Islam, it will not be accepted from him.” (QS. Ali Imran: 85)

The Problem of How Many Prophets

If you were asked: “What is the number of the Prophet?”

He replied: “According to one narration there are 124,000 (one hundred and twenty-four thousand).”

Explanation:

Shaykh Muhammad Ad Dardiri said: It is better not to limit it to a certain number. This is because stating the number may include non-prophets as prophets and exclude those who should be prophets. This is because there may be more of them than there actually are, or it may exclude someone who should be among the prophets.

As for the Hadith that states:

“The Prophet was asked about the number of prophets and he said: “There are 124,000 and in one narration 224,000.”

It is ahadith that cannot be applied to a definite situation. But in i’tikad, presumptions are not considered.

The Problem of How Many Prophets Were Sent 

If you were asked: “How many Prophets were messengers?”

He replied: “According to one narration there were 313 (three hundred and thirteen) Messengers.”

Explanation:

In another narration it is mentioned that there were 314 Apostles, equal to the number of troops of King Saul’s army who were steadfast in fighting the army of Goliath.

Another narration mentions 315. It is narrated that Allah appointed 8,000 Prophets, 4,000 from among the Children of Israel and 4,000 from others.

The difference between a prophet and an apostle is that the apostle is a human being who is commanded to convey the laws to his people, while the prophet is not commanded. But he was told to tell his people that he was a prophet so that he would be honored.

Whether Knowing the Names and Number of the Messengers is a Condition of Faith

If you were asked: “Is knowing the names and numbers of the Messengers a condition of Faith or not?”

He replied: “Memorizing the names and numbers of the Messengers is not a condition for the validity and perfection of faith according to Ahl al-Sunnah, based on the words of Allaah:

“Of some of them We have told you, and of some of them We have not told you.” (QS. Al Mu’min: 78)

Explanation:

1. This means that We did not narrate to the Messengers and did not mention their names in their entirety to you. Even if we have perfect knowledge and ability, when the Messengers have been established, we are not obliged to know their entire number because they are so many. But we are still obliged to believe in the Messengers as stated in the Qur’an, namely there are 25 (twenty-five) Messengers:1. Adam a.s, 2. Noah a.s, 3. Idris a.s, 4. Hud a.s, 5. Saleh a.s, 6. Yasa a.s, 7. Dzul Kifli a.s, 8. Ilyas a.s, 9. Yunus a.s, 10. Job a.s, 11. Ibrahim a.s, 12. Ishmael a.s, 13. Isaac a.s, 14. Ya’kub a.s, 15. Yusuf a.s, 16. Lot a.s, 17. David a.s, 18. Solomon a.s, 19. Shu’aib a.s

Moses a.s, 21 Aaron a.s, 22 Zakariya a.s, 23 Yahya a.s, 24 Jesus a.s, 25 Muhammad Saw.

The definition of being obliged to believe in them in detail is when it is stated that are they really messengers of Allah? Then the person asked should not deny their prophethood and apostleship, even if he does not memorize their names, because memorization is not obligatory. So whoever denies the prophethood of one of the 25 Messengers or denies his apostleship has disbelieved. But the layman does not become a disbeliever unless he denies it after being taught it,

Muslims are obliged to believe in all but twenty-five messengers. This means that it is obligatory to confirm the existence of prophets with their prophethood and apostleship. And to believe that Allah has many messengers and prophets. So those who do not believe like that are invalid and become disbelievers.

There are three people whose prophethood is disputed by the scholars, namely: Zulkarnain, Uzair, and Lukman. Scholars also differed on Khidlir’s prophethood. Some say Khidlir was a prophet and apostle, some argue as a prophet and not an apostle. Some even say that Khidlir was a Waliyullah.

Khidlir is still alive today. He was given the knowledge of shari’a and hakikat, gathering with Prophet Ilyas every year in Mecca. Both of them drank Zam-Zam water once until the following year. His food was Kurpus fruit. Prophet Ilyas was assigned to guard the land, while Prophet Khidlir was assigned to guard the sea. Thus according to the information of Shaykh Isa Al Barawi, Ahmad Bili and Shaykh Yusuf As Sunbalawini.

CHAPTER VI: THE ISSUE OF FAITH IN THE LAST DAY

If you are asked: “How do you believe in the Last Day?”

He said: “Verily, Allah will kill all creatures except those in Paradise and Hell, after which Allah will bring them back to life and gather them on the Day of Judgment. All creatures (other than angels), jinn and humans will die, and the wicked will enter Hell until their sins are exhausted. The believers will be in Paradise forever, while the disbelievers will be in Hell forever. Paradise and Hell and their inhabitants do not perish, so whoever doubts these events, even if only in part, is a disbeliever.”

Explanation:

It is called the Last Day because it is the last day of life in the world. It is also called the Day of Judgment, because humans wake up from their graves waiting to face the Lord of the Worlds.

It is important to know that Allah Ta’ala will reward the living creatures. Allah says:

“Every soul will taste death, and indeed it is on the Day of Resurrection that your reward will be completed.” (QS. Ali Imran: 185)

Death must have a time limit that has been set by Allah since ancient times, as the limit of human life, so no human being dies without death (death limit), whether he is killed by someone or not. As the Word of Allah Ta’ala:

“Nothing that has life dies except by the permission of Allah, as a fixed time.” (QS. Ali Imran: 145) ,

This means that every soul will die by the decree and will of Allah, or by His permission to the Angel to take his life. So Allah has set a specific time for death, which cannot be averted or postponed.

When the trumpet of Israfir is blown on the Day of Judgment, all people will die. Except for those in Paradise and Hell. Then Allah brings the dead back to life by restoring life to the whole body.

When a person dies and is buried, his soul is then returned to his body to face the questions of the two angels Munkar and Nakir. After being questioned, the soul comes out and Allah torments whom He wills. Allah created the nature of life in the corpse because the meeting of the spirit with the body is like the meeting of sunlight with the earth, so that the corpse feels the pain of torture. Then the soul feels the pain with the body even though the soul is outside the body. The torment of the disbeliever continues until the Day of Resurrection, while the torment of the believer is stopped every Friday and the month of Ramadan thanks to the glory of the Prophet Muhammad (peace and blessings of Allah be upon him). If a believer dies on Friday or the night of it, his torment is only once, as well as the choking of the grave, then it is interrupted and does not return to torment again until the Day of Resurrection.

Allah revives all His creatures after they have been corrupted by restoring their souls to their bodies. Allah says:

“Thus Allah revives those who have died, and shows you the signs of His power, that you may understand.” (QS. Al Baqarah: 73)

The way Allah revives people on the Day of Judgment is marked by the blowing of Israfil’s trumpet after they have all died. The time between the two blasts is 40 years. Allah says:

“And the trumpet was blown, and there died whoever was in the heavens and the earth except whom Allah willed. Then the trumpet was blown again, and suddenly they stood waiting (for their verdict).” (QS. Az Zumar: 68)

After Allah has brought to life all jinn and humans, angels and shaytans, they are sent barefoot, unclothed and in a state of foreskin to the earth of Mahshar, which is a flat, white earth. Allah gathers all these creatures to be confronted, examined for their deeds and judged in the court of Allah. It is mentioned in His Word:

“(Remember) the day (on which) Allah will gather the people for judgment, and that is the day (on which) the wrongs will be laid to rest.” (QS. At Taghabun: 9)

“On the Day of Resurrection, We will set up a precise balance, so that no one will be harmed in any way. And even if it is only the weight of a seed, We will surely bring its reward; and We are those who make the account.” (QS. Al Anbiya’: 47)

Some of them will be judged severely in the presence of many people, and all their deeds will be exposed to witness. These are the people who will be given a book of their deeds on the Day of Judgment that the angel Hafadhah has written during his lifetime from behind his back. They are disbelievers and hypocrites. Then his right hand is shackled to his neck and his left hand is attached to his back to receive the book of his deeds,

Among them are those who are not judged through angels or others because they cover up their bad deeds. But they are judged directly by Allah and not seen by anyone. Allah shows his deeds and says: “These are your deeds that you did while in the world, I covered them up and forgave you!” He is the one on that day who will be given the book of his deeds from his face, he is a devout believer.

The books of records or deeds after people die are placed in the storehouse under the Throne. When the people are in the place waiting for the Court of Allah, Allah blows a strong wind and blows away the books of deeds. Then each book of deeds is attached to the neck of the person who has charity, and will not be attached to the neck of another person. Then the angels take it from each neck and give it to its owner and accept it with their hands.

The first person to receive the book of charity with his right hand was Umar bin Khaththab (ra). His book shone like the sun. While Abu Bakr As-Siddiq ra. became the leader of 70,000 people who entered heaven without reckoning. They did not take their book of deeds. The recipient of the book of charity after Umar bin Khatab was Abu Salamah Abdullah bin Abdul Asad Al Makhzumi. The first person to receive his book of deeds with his left hand was Abdullah’s brother Al Aswad bin Abdul Asad. If the people have received the book of their deeds, they can see the letters of the record become light or dark according to the good and evil deeds.

The first writing in the books of charity is the Word of God:

“Read your book, and suffice yourselves at this time as a judge against you.” (QS. Al Isra: 14)

If a servant reads the book of his deeds, then his face becomes radiant white. This is so if he is a believer. But if he is a disbeliever, then his face becomes gloomy black. That is how Allah Ta’ala said:

“On the Day when some faces will be white and some faces will be black and gloomy. As for those whose faces are blackened (it will be said to them):

“Why do you disbelieve after you have believed? So feel the punishment of your disbelief.” As for those whose faces become white, then they are in the mercy of Allah (Paradise), they will remain therein.” (WS. Ali Imran 106-107).

Mentioned in the Hadith,

“Verily, the first thing to be judged by Allah, the Almighty, is the Lauh Mahfudh. If Allah were to put reason, opinion and speech on the Book of Judgment, and it were summoned, its members would tremble, and Allah would say: “Have you brought what is written on you to Israfil?” The Lauh Mahfudh answers: “Yes, I have”. Then Israfil was called: “O Israfil!” Israfil trembled for fear of Allah.

God: “What have you done with the proclamation of the Lauh?”

Israfil: “I have conveyed it to Jibril”.

Jibril was then summoned as his limbs trembled.

Allah: “O Gabriel, what have you done with regard to Israfil’s proclamation to you?”

Gabriel: “I have told your messengers”. Then the apostles were called.

Allah: “O messengers, what have you done with regard to Gabriel’s proclamation to you”.

Apostle: “We have conveyed it to mankind”.

Then the people will be asked by Allah: what did they spend their lives on? what did they waste their youth on? where did they get their wealth from and what did they spend it on? and what did they spend their knowledge on? This is what Allah says:

“Then verily We will question those to whom messengers have been sent, and verily We will question (Our) messengers, then verily We will inform them (of what they have done), while (We) know (their state), and We are not far (from them).” (QS. Al A’raf: 6-7)

“Then by your Lord, We will surely question them all about what they used to do.” (QS. Al Hijr: 91-92)

Then Allah sets up the scales of charity. All human eyes are wide-eyed to see the book of their deeds, whether it falls on the right hand or the left hand. Then look at the leaves of the scales of charity, whether leaning on bad or good deeds.

Then Allah will judge the people with justice. The first charity to be examined in the waiting court is the prayer, after that various other charges such as killing a soul without the right to kill.

They are then driven to As-Shirath, which is a bridge stretched over hell to heaven. The bridge is softer than a hair and sharper than a razor. The survivors crossed the bridge like a blink of an eye, some as fast as lightning, then some like birds flying, some like horses, then some crossed by running, walking, then some crawling and slithering. These are the ones who moan and scream as if they feel destruction. Among them are those who write at the beginning of setting foot, namely the last person to come out of hell. There are also those who write at the end of setting foot, namely the one who comes out of hell first. The delay in crossing As-Shirath depends on the delay in doing righteous deeds and in turning away from all the prohibitions of Allah when they are etched in the heart.

The first person to arrive in hell is when the murderer of his own brother Abel without the right to kill. Because Qabil is the originator of the crime of murder, he is the first human being who will enter hell from the Jinn. Then all creatures other than angels, jinn and humans will all fall apart experiencing death. But there is an angel who will not die before the first blowing of Israfil. However, with the blowing of the trumpet that Allah wills, there are four angels carrying the Throne (Jibril, Mikail, Israfil and Izrail). They died after being commanded by Allah, being revived before the second blowing. The last to die is the angel of patience, as mentioned by As-Sharqawi.

The wicked are those who disobey Allah’s commands by committing major and minor sins, where their obedience does not overcome their sin, they do not remain in Hell after the examination of their deeds and after completing the punishment for their sins. This is because his sins do not take away his faith, unless he is determined to justify sinning and committing major and minor sins. This is because faith, according to the scholars of the Ash’ari and Maturidi madhhabs, only confirms what the Prophet Muhammad (peace and blessings of Allaah be upon him) has brought. The confession of the one who is able to make the pledge is only a condition for observing worldly rulings, one of which is the obligation to believe that the wicked will not remain in Hell.

If faith is justification, then a person does not go out of the nature of faith unless he does something that negates faith, namely kufr by denying the truth of the teachings brought by the Prophet (peace be upon him) or disobeying the stipulation of the condition of faith, namely saying the two creeds. Believers who are experts in sin will also not remain in hell. Similarly, syafa’at or help will not reach the disbelievers.

Allah Ta’ala says:

 “Then the intercession of those who give intercession will be of no avail to them.” (QS. Al Mudatsir: 48)

The Messengers were permitted by Allah to give syafa’at without restriction. The kinds of syafa’at given are:

1. Syafa’at to save all creatures in Mahshar because of great fear and trembling. This is called Syafa’at Al Udhma (the greatest help or defense). Because this intercession extends to all creatures, it is also called the praiseworthy position of “Maqam Mahmud”. Also because of this shafa’at the Prophet Muhammad (peace be upon him) was praised by those before him and those after him.

2. Syafa’at of the Prophet to enter the group of believers into heaven without reckoning. This mercy is specific to the Prophet Muhammad.

3. Syafa’at in the case of someone who was supposed to go to Hell then did not go to Hell.

4. Syafa’at to increase degrees in heaven.

5. The intercession of the righteous so that Allah may forgive them for their negligence in obedience.

6. Intercession for those who deify Allah but they enter hell and are expelled. This intercession is not specific to the Prophet but also to the other prophets, the angels and the believers.

7. Syafa’at to alleviate the punishment of those who enter hell for those who are eternally in hell at a certain time, such as Abu Talib the uncle of the Prophet Muhammad.

8. Intercession in the matter of the infant children of polytheists so that they enter Paradise.

9. The Prophet’s mercy to the expert in Medina. One who is patient in the face of illness in Madinah, one who visits the Prophet after his death, and one who calls to prayer and prays for the Prophet Muhammad & with wasilah, one who recites the blessings of the Prophet on the night and day of Friday, one who memorizes 40 hadith and applies them in religious matters, one who fasts the month of Sha’ban out of love for the Prophet and one who praises the family of the Prophet’s house.

As for believers who die adhering to Islam, even though they were disbelievers before, they will remain in Paradise. This is because it is impossible for a person who has entered Paradise to be admitted to Hellfire, because a person who has entered Paradise will not come out of Paradise. Allah says:

“They shall not be weary therein, nor shall they be expelled therefrom.” (QS. Al Hijr: 48)

Entering heaven is sometimes without entering hell at all, sometimes after entering hell and being tortured according to the sins committed. Those who die in disbelief, whether they are jinns or humans, even if they were believers during their lifetime, remain in Hell. They are constantly tormented in Hell, sometimes bitten by snakes and kala and some are beaten or others.

In summary, there are two kinds of people: believers and disbelievers. The disbeliever will be eternal in hell. There are two kinds of believers: obedient believers and disobedient believers. The obedient believer will go to heaven. There are two types of believers: those who repent and those who do not repent. Those who repent are in heaven. Those who do not repent are up to the will of Allah. If Allah wills, He may forgive and admit the unrepentant believer in Paradise by His grace, because of his faith and obedience, and sometimes by the intercession of the righteous. If Allah wills, He has the right to punish him according to the measure of his sin, whether it is a minor sin or a major sin, then in the end he will enter Paradise, so he will not remain in Hell.

Heaven will not be corrupted. There are seven levels of heaven, namely: Paradise, “Adn, Khuldi, Na’im, Ma’wa, Darus Salam, and Darul Jalal. All of them converge on the position of the Prophet Muhammad 3 the owner of the wasilah, so that the People of Heaven feel happy and enjoy seeing the Prophet &, because he will reveal himself to all the inhabitants of heaven. So the wasilah illuminates the people of Paradise like the sun illuminates the people of the earth.

Hell is also incorruptible and has seven levels:

1. Hell Jahannam, the place of believers who are sinners.
2. Ladha Hell, the place of the Jews.
3. Huthamah Hell, the place of the Christians.
4. Sa’ir Hell, the place of the Shabi’1 Jewish group.
5. The hell of saqar is the place of the Magi.
6. Jahim Hell, the place of worshipers of statues and idols.
7. Hawiyah Hell, the place of the hypocrites.

The people of heaven and hell will not be corrupted, whether they are angels, young children who serve heaven, officers of heaven, tormenting angels, scorpions, or snakes.

Ash-Sharbini quoted An-Nasafi as saying: There are seven things that will not be damaged by the will of Allah, namely: The Throne, Kursiy, Lauh, Qalam, Paradise, the People of Paradise and Hell, and the Spirit. Scholars differed on the interpretation of Allah’s words:

“Every thing must perish, except Allah.” (QS. Al Qashash: 88)

If the meaning of the existence of something is that it is corrupted by accepting the corruption of its substance, because anything other than Allah, may He be glorified and exalted, may exist and accept non-existence, then the seven creatures are deferred to this meaning. If the meaning of the corruption of a thing is due to the death or destruction of parts, then the seven creatures are excluded from this word of Allah, which is corruption. Whoever doubts any of these matters is truly a disbeliever.

CHAPTER VII: THE PROBLEM OF FAITH IN THE DESTINY OF ALLAH

If you are asked: “How do you believe in the good and bad destiny of Allah Ta’ala?”

. So he replied: “Verily, Allah is the creator of all creatures, He gives commands and prohibitions, He created the Lauh and the Kalam (pen) and commanded them to record the deeds of every servant. The act of obedience is due to the gadla and destiny of Allah SWT in the Azali (ancient) times and due to His iradah (will), command and pleasure. Acts of disobedience are also due to Allah’s gadla, His destiny and His iradah (will) in the Ancient of Days, but not due to His command or pleasure; all creatures will be rewarded and will be punished through His promises and threats.”

Explanation:

Allah, the Almighty, created the creatures to obey and forbade them to do evil. Then He created the Lauh, which is a board of white diamond, the length of which is between the heavens and the earth. Its width is between the east and the west. Its frame is made of diamonds and yakut. The two covers are of red yakut. Its base is in the place of the angels who are in the sky above the sky.

In the hadith of the Prophet, it is stated:

“Ibn ‘Abbas reported that the Prophet said: “Verily, the introduction to the writing in the Lauh Mahfudh is: ‘There is no God but One God, Islam is His religion, Muhammad is His slave and messenger. ‘ Whoever believes in Allah and confirms His threat and follows His Messenger will be admitted to Paradise.

Allah created Qalam from nur or light. Its length is between the heavens and the earth. It is mentioned in the hadith of the Prophet (peace be upon him):

“Ibn Abbas reported that he said: “The first creature created by Allah was Qalam, then Allah said: “Write!” Qalam replied: “What do I write?” Allah said: “All that exists and will exist until the Day of Resurrection, viz: deeds, death, good fortune, and evil”. Then Qalam went on its own to write whatever will exist until the Day of Judgment.”

Imam Mujahid narrated the Hadith: “The first creature created by Allah Ta’ala was Qalam”. Allah said: “O Qalam, you write what I determine”. So Qalam wrote what will exist until the Day of Judgment. Whatever applies to human beings also applies to the decree that has been completed. This is what the author means by saying: “Allah commanded Lauh and Qalam to record all the deeds of the servants”. Allah says:

“Indeed, We have created everything according to measure.” (QS. Al Qamar: 49)

This means that Allah created all things, both large and small creatures, with provisions and laws, with limited size, limited parts, perfect power and neatly arranged at a specified time and a limited place. All of this is determined in the Lauh Mahfudh. Allah says:

“And every small and great matter is written.” (QS. Al Qamar: 53)

That is, all the affairs of the great and small creatures, their deeds and their deaths have been written on a tablet that is protected from the devil, from addition and subtraction. The Prophet said:

“Allah has determined the provisions of all creatures before creating the heavens and the earth fifty thousand years apart”.

The Prophet also said:

“A slave’s faith is not complete until he believes in four things: Testifying that there is no god but Allah and that I am the messenger of Allah, sent by Allah to all creation, and believing in the good and bad provisions.”

Obeying Allah is an action that is rewarded because it is decreed by Allah and stipulated in the beginning of time, that is, before Allah created the creatures. Obedience is also what Allah wants and what Allah commands, approves of and loves.

According to some scholars, Qadla’ is the will of Allah from the beginning of time that relates to all things that exist. Qadar, on the other hand, is the manifestation of Allah’s will in all creatures according to Allah’s knowledge. Qadla’ is like the foundation and Qadar the building. Qadla” is like a measuring instrument, while Qadar is like the measured item. Qadla’ is like a garment, while Qadar is like wearing a garment. Qadla” is like the carver’s drawing in his mind, while Qadar is like the carving.

Disobedience is an action that is punished by the decree of Allah, His decree, His will from the beginning of time, not by His command, not pleased, not loved and not from the help of Allah.

Be aware that the meaning of command does not imply will. Sometimes the command is independent of the will. For example, a judge’s son killed someone intentionally. In this case, the judge must order his son to be killed, because he killed another person. But this judge did not want to.

Ridla means accepting a matter and rewarding it or refraining from punishing it. As for the permissible things, they are not commanded by Allah. So all things that Allah knows will happen, Allah wills them to happen. Whether Allah commands it or not.

You should know that the disbeliever is commanded to do good deeds just as he is commanded to believe. This is according to the Shafi’i scholars. In contrast, Imam Hanafi said: “The disbeliever is not commanded to do good deeds, but he is commanded to believe”. The basis for this is the words of Allah:

“O mankind, fear your Lord.” (QS. An-Nisa: 1)

According to Tafsir Hanafi the meaning of “O people, fear your Lord (Allah)” is: O you who believe, obey: O disbelievers, believe: O hypocrites, be sincere: For there are three kinds of people, viz:

1. A believer who is mummified in his faith, i.e. one who declares with his tongue, confirms in his heart and performs deeds with his limbs.

2. The disbeliever who is cruel to his disbelief, i.e. the one who does not want to admit with his tongue and does not believe in his heart.

3. The hypocrite who adorns his hypocrisy, i.e. the one who confesses with his tongue and does not justify in his heart, and pretends to be with the believers.

All people are rewarded for their obedience and punished for their disobedience. All rewards and punishments are with the promise and threat of Allah. Allah’s promise is for obedience and Allah’s threat is for disobedience. Allah says:

“As for the one who transgresses the limits and prefers the life of this world, then indeed, hell is his abode. And as for those who fear the greatness of their Lord and refrain from the interests of their lusts, then verily, paradise is their abode.” (QS. An Nazi’at: 37-41)

CHAPTER VIII: THE ISSUE OF FAITH AND ITS ATTRIBUTES

If you were asked: “Is faith divisible or indivisible?”

He replied: “Faith cannot be divided, because it is the light that is in the heart, in the mind, and in the spirit of man and is the guidance of Allah Ta’ala to him. The one who denies that faith is the guidance of Allah is truly a disbeliever.”

The Problem of What Faith Means by Nur and Hidayah from Allah

If you were asked: “What does it mean that Iman is nur (light) and hidayah (guidance) from Allah Ta’ala?”

So he replied: “Faith is an expression of Tawheed, the affirmation of the Oneness of Allah.”

Explanation:

The definition of Tawheed according to the Ulama of Kalam, is to worship the One who is worshiped by worshiping and believing and justifying His One-ness, both His Nature, His Attributes, and His Af’al (deeds).

It is also said that Tawheed is believing in all the obligatory attributes for Allah and His Messenger, the impossible and permissible attributes for Allah and His Messenger.

According to the scholars, Tawheed means that a person does not look only at Allah. This means that all actions, movements and silence, all events in creatures, are all from Allah, the One and Only, with no partner for Him. The scholars of Tazsuf do not see any action other than Allah. Sometimes the word Iman means signs of faith as the Prophet asked the Arabs:

“Do you know what Faith is?” They replied: “Allah and His Messenger know better”. The Prophet said: “Testify that there is no God but Allah and that the Prophet Muhammad is the Messenger of Allah, establish prayer, give zakat, fast in Ramadan, and give one-fifth of the ghanimah (spoils of war)”.

Whether Prayer, Fasting, Zakat, Loving Angels, the Book and the Messenger are part of Faith or not

If you were asked: “Praying the five daily prayers, fasting Ramadlan, giving alms on your wealth and body, loving the angels and the heavenly books that Allah sent down to some of His messengers, loving the messengers and prophets, and good and bad destinies are all from Allah, are these essentials of faith, or not?”

He replied: “All of these things are not part of faith, because faith is an expression of monotheism, and anything other than monotheism is only a condition of faith.

Explanation:

If you were asked about the five daily prayers, fasting Ramadlan, giving alms on one’s wealth and body, loving the angels and the heavenly books that Allah revealed to some of His Messengers, loving the Messengers and Prophets, and that good and bad destiny are all from Allah, would you say that these are essentials of faith or not? Then you answer: “No, these things do not belong to the essence and essence of faith, but are branches of faith. This is because faith is the word tawhid, as mentioned above. In addition to what is mentioned above, it is one of the conditions of faith. The conditions of faith are loving Allah, His angels, His prophets and His beloved ones, fearing the punishment of Allah, hoping for His mercy, and honoring His commands, avoiding His prohibitions, and hating the enemies of Allah, namely the disbelievers. As for prayer, fasting, zakaah and Hajj, they are conditions for the perfection of faith according to the preferred view among Ahl al-Sunnah scholars. So if a person omits prayers, alms, etc., and acknowledges that they are obligatory upon him, or omits one of them and believes that it is obligatory, then he is a perfect believer in terms of the rulings that apply to believers in this world and the Hereafter. This is because he will eventually enter Paradise, even if he enters Hell unless he receives the intercession of one of those who are permitted to give intercession or Allah’s forgiveness. And this believer is called a deficient believer, in terms of weak faith. This is because he neglects the commandments of Allah. If he neglects them because he is cruel to the rules of the religion, or because he is obliged to do so, then he is a disbeliever according to scholarly consensus. The same applies if he violently disobeys one of the four obligatory commands. This is because the commandment is based on the evidence of Shara’.

Know that there are four matters of religion:

1. The right intention, meaning that a person must make a decision with the right intention, free from doubts and ambiguities that can mislead people who follow their lusts.

2. The right intention, i.e. having the right intention. Because the Prophet said:

“Indeed, the validity of deeds depends on hearing the intention”.

3. Keeping promises

If you make a promise to someone else, you must keep it so that it does not lead to hypocrisy. This is because one of the signs of a hypocrite is when he breaks a promise.

4. Avoiding the restrictions of Allah by staying away from all kinds of disobedience.

If you were asked: “Kufr is because of the gadla and destiny of Allah. But being pleased with the gadla and gadar of Allah is obligatory, and being pleased with kufr is kufr. Then how do the obligatory and the kufr come together?”. So answer: “Kufr is something that is pledged and predestined, not the gadla and not the gadar of Allah. Man must be pleased with the gadla and gadar of Allah. It is obligatory for man to be content with the gadla and gadar of Allah, and it is not obligatory for him to be content with what is pledged and predestined. With the exception of things that are contrary to sharee’ah, one can hate them because of their substance. If one considers that the matter is forbidden by Allah, then one can be pleased with it in the sense that one does not oppose what Allah has willed in the case of matters that are contrary to Shara’. One is not compelled to love matters that are contrary to Shara’, even if one considers that they are forbidden by Allah. A slave is only forced to abandon opposing Allah, and to believe that there is wisdom in gadla and to affirm the Just nature of Allah.

The Problem of Faith With a Sacred Nature or Not

If you were asked: “Is faith with a holy nature or not?”

So he replied: “Faith is pure and disbelief is something that is unclean and causes all the limbs to be corrupted.”

Explanation:

Faith is holy. It is with faith that all deeds can be valid. Whereas kufr is with the nature of hadats or impurity.

Allah Ta’ala says:

“O you who believe, surely the polytheists are unclean.” (QS. At-Taubah: 28)

Meaning: Their intentions are unclean not their bodies. So their souls are considered unclean because they associate partners with Allah. Therefore, all their deeds are corrupted. But if they convert to Islam, then they will be rewarded for their acts of obedience. Obedience that does not require an intention, such as charity, establishing family ties, and freeing slaves. His acts of obedience are regarded as valid from the moment he becomes Muslim. As Shaykh Wana’i quoted An-Nawawi as saying in the words of Allah, may He be exalted:

“Whoever disbelieves after believing (does not accept Islamic law), his deeds will be nullified and he will be among the losers in the Hereafter.” (QS. Al Maidah: 5)

This means that if a person apostatizes from the faith, the good deeds that he had done before he apostatized will be completely invalidated and will not be rewarded, even if he returns to Islam. And he will be among the losers in the Hereafter if he dies a disbeliever.

The verse also gives the understanding that whoever denies the sentence of Tawheed, namely: “Ashhadu Anlaa Ilaaha Ilallaah – I bear witness that there is no God but Allah”, then his good deeds are completely corrupted. If he converts to Islam before dying, then it is the reward of his deeds that is spoiled, not his deeds. So it is not obligatory to repeat the Hajj that has already been performed. The same applies to prayers that were performed before the apostasy.

The Problem of Faith Is a Creature or Not

If you were asked: “Is Faith a creature or not?”

He replied: “Faith is guidance from Allah and believing firmly in what the Prophet Muhammad (peace be upon him) has brought from Allah, and declaring it with the tongue. Guidance is a creation of Allah, and Allah’s creation is gadim. As for believing and declaring, these are the actions of the slave, and the actions of the slave are new. All things that were gadim (old) are gadim, and whatever is new is new.”

Explanation:

Faith is guidance from Allah and believing firmly in what the Prophet Muhammad (peace be upon him) brought from Allah, and declaring the two creeds with his tongue.

The guidance is Allah’s creation, and Allah’s creation is gadim. As for justifying and vowing, these are actions of the slave, and the slave’s actions are new. This means that they exist after they did not exist.

All things that are gadim (old) are gadim and not creatures. But whatever is new is definitely new.

Shaykh Abu Ma’in An-Nasafi said: “It cannot be said that the faith of a slave is a verbal pledge and a heart affirmation, and that there is guidance and help from Allah”.

The scholars are of the view that: “It cannot be said that faith is hidayah and taufik (guidance and help). This is because man is commanded to believe. This command is only found in things that are within the sphere of the slave. And all such things must be creatures.”

Shaykh Al Bajuri said: “What is true is a creature. Hence justifying with the heart, or justifying with a verbal statement. Both are creatures. If someone says gadim in view of Allah’s guidance, that is out of the essence of faith. And guidance is also new. But if we consider the existence of faith to be due to gadla from the beginning, then it would be correct to say that faith is gadim.

Shaykh Muhammad Khalil quotes Shaykh Shamsuddin Ar Ramli as saying: “According to the majority of the scholars, faith is believing with the heart what one knows without any wishful thinking about what the Messenger of Allah has brought and explained from the side of Allah. As for verbal declaration, it is only a condition for carrying out the rulings of this world. Some say that faith is both declaration and justification together. There are those who say that faith is both declaration and action. According to the latter view, faith is a creature. This is because faith is the action of a person created by Allah. Based on the words of Allah:

“Yet it is Allah who created you and what you do.” (QS. Ash Shaffat: 96)

The opinion of Imam Abu Laits As-Samargindi in response to the question: “Is faith a creature or not?” He said that faith is a declaration and guidance. The pledge is a human action, and human actions are creatures. Whereas guidance is a creation of Allah, so Allah’s actions are creatures. This is only a tolerance, because Allah’s guidance to the slave is the cause of faith, not part of faith. What is being asked about is the soul of faith, not faith and its cause. And Allah is the All-Knowing. Mercy and safety be upon our Lord, the Prophet Muhammad, his family and companions. Praise be to Allah, the Lord of the Worlds.