Chapter II

DISCUSSION

Faith With Allah's Books

A. Getting to Know the Heavenly Books

Among Usul al-iman al-sittah, after faith in Allah and faith in angels is
faith in His books. Faith in the books of Allah means believing and confirming
that Allah has sent down several books as revelations to some of His Prophets. In
this case, there is no involvement, either from the Prophet concerned or from the
Angels, in the preparation of the sentences or the meanings for the books.

The number of heavenly books revealed to the Prophets of Allah is 104

books. A total of 50 books of which were revealed to the Prophet Syits. He is the
son of Prophet Adam who was appointed by Allah as a Prophet and Apostle after
Prophet Adam died. A total of 30 books were revealed to Prophet Idris, 10 books
were revealed to Prophet Musa before the Torah was revealed, then the Torah was
revealed to him, we Zabur to Prophet Dawud, the Bible was revealed to Prophet
Jesus and the Koran was revealed to the Prophet of the end times, Prophet
Muhammad.

As for the Messengers who were not revealed to them books, Allah sent
down for them ash-Shuhuf (sheets). Wahb ibn Munabbih, one of the scholars of
the Jews who converted to Islam after the Prophet's death, said: "I have read
seventy books from the books that have been revealed by Allah.

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B. All of Allah's Books Teach Tawhid

All the Prophets and Messengers of Allah called for the teaching of
monotheism. Calls out that there is no god worthy of worship except Allah. And
the religion of all the prophets is only one, namely Islam. All the Prophets called
only to this one religion. Regarding this the Messenger of Allah said:

"The prophets are (like) brothers and sisters, meaning their

religion is one, and their mothers (meaning their shari'ah) are
different." (Narrated by al Bukhari, Muslim, Ahmad ibn Hanbal,
Ibn Hibban and others).

The Qur'an is the last book that was revealed. It is a book that oversees the
previous books, as mentioned in the word of Allah QS. al-Ma‟idah: 48. This
means that the Qur'an establishes the truth of the contents of the previous books,
as well as explains the deviations in content and changes in lafazh made by some
people to the previous books.

Al-Qur'an, unlike the previous books which have experienced many

deviations in the content (meaning) and changes in lafazh (at Tahrif Wa at-
tabdil). The purity and truth of the Qur'an is always maintained. This is as
promised by Allah in His word:

) ۹ : ‫الذ ْكَر َواِنَّا لَهٗ حَلٰ ِفظُْون ( احلجر‬

ِّ ‫اِنَّا حَنْن نََّزلْنَا‬
ُ

"Indeed, it is We (Allah) who have sent down the Qur'an and

indeed We are the ones who guard it." ( QS. al - Hijr : 9)

As for the books of at - Torah and al - Gospel that are currently in

circulation , both of them have experienced many distortions in their meanings
and changes in their words . The Jews at first only changed and distorted the
meaning of the book at-Torah, but in the end they also changed and distorted the
lafazh lafazh. Allah says:

2
 ‫ت اَيْ ِديْ ِه ْم َو َويْ ٌل هَّلُ ْم مِّمَّا‬ ِ ِ ِٰ ِ ِ ِ ِ
ْ َ‫ٰب بِاَيْديْ ِه ْم مُثَّ َي ُق ْولُْو َن ٰه َذا م ْن عْند اللّه ليَ ْشَت ُر ْوا بِهٖ مَثَنًا قَلْياًل ۗ َف َويْ ٌل هَّلُ ْم مِّمَّا َكتَب‬
ِ ِ
َ ‫َف َويْ ٌل لِّلَّذيْ َن يَكْتُُب ْو َن الْكت‬
ِ ‫يك‬
‫ْسُب ْو َن‬ َ

"So woe to those who write the At-Torah with their own hands
and then they declare: "This is from Allah", (with a view) to gain
a little profit by doing that. So woe to them is the result of what
was written by their own hands and woe to them as a result of
what they did.” (Surah al-Baqarah: 79)

Like the book of at-Torah, the contents of the book of al-Injeel have also
been distorted by the Christians. It has been prove it by the many versions of the
Bible in circulation. One version is not the same as the other version. In fact, it is
often found that one version or one printing contradicts in many respects other
versions or prints. The various versions of the books of al-Injil include the Gospel
of Matthew, the Gospel of Mark, the Gospel of Luke, the Gospel of John and the
Gospel of Barnabas.

It should be noted that the followers of Prophet Musa and Prophet Isa were
Muslims, as were the followers of other prophets. The Jews were called "Jews"
because after some of Moses' followers worshiped a calf made of gold by a man
named Musa as-Samiri, Moses was very angry with them for worshiping other
than Allah. Then Moses chose seventy people from his followers to do tadharr’u
(surrender) to Allah. Then the Prophet Musa with his total submission to Allah
said:

ۗ‫ك‬ ِ ِ
َ ‫انَّا ُه ْدنَآ الَْي‬

"... indeed we return (repent) to You". (Surat al-A‟raf: 156)

Thus the origin of the name "Jews" is taken from the words of the Prophet Moses:
"Hudna", which means we return, which means we repent.

While the Christians are called "Nashranis" is because Muslims are from
followers of Islam The Prophet Isa used to be people who defended the Prophet

3
Isa in upholding religion Islam that brought by him (Ansar Isa). About this Allah
says:

Prophet Isa first were the people who defended Prophet Jesus in upholding
religion Islam that brought by him, About this Allah says:

‫ص ُار ال ٰلّ ِه ۚ اٰ َمنَّا بِال ٰلّ ِه ۚ َوا ْش َه ْد بِاَنَّا‬ َ َ‫ي اِىَل ال ٰلّ ِه ۗ ق‬
َ ْ‫ال احْلََوا ِريُّ ْو َن حَنْ ُن اَن‬ ٓ ْ ‫صا ِر‬ َ َ‫س ِعْي ٰسى ِمْن ُه ُم الْ ُك ْفَر ق‬
َ ْ‫ال َم ْن اَن‬ َّ ‫َفلَ َّمآ اَ َح‬

‫ُم ْسلِ ُم ْو َن‬

"So when Jesus knew of the disobedience of the Children of

Israel, he said: Who will be my helpers for (establishing the
religion of) Allah? His loyal companions (al-Hawariyyun)
replied: We are the helpers (religion) of Allah. We believe in
Allah and bear witness that we are
Muslims."(QS. Ali „Imran: 52).

From this it can be concluded that the former followers of the Prophet
Moses who received the name of Jews and the former followers of the Prophet
Jesus who received the name Nashrani, that in the beginning they were Muslims.
That is, when they are still faithful to follow the teachings of Islam brought by the
Prophet Moses and the Prophet Jesus himself. It was only a few hundred years
later after Moses 'death, and after the Jewish name became attached to them, that
many of them later deviated from Moses' own teachings.

The same thing happened with the followers of the Prophet Jesus. After
about 300 years from his ascension by God to heaven, many of the followers of
the Prophet Jesus. Those who bear the name Christian have deviated from the
teachings of the Prophet Isa himself. And to be precise, after about 500 years later
these people who claim to be followers of the Prophet Isa have all deviated from
the teachings brought by the Prophet Isa. None of them followed the teachings of
the Prophet Isa correctly. Therefore, after the past 500 years none of them are
Muslims.

4
 So before the Prophet Muhammad was sent by Allah as an Apostle,
practically at that time there was no longer a Muslim on this earth. Thus, the pure
followers of Prophet Musa who are called Jews and pure followers of Prophet Isa
who are called Christians are actually Muslims. It's just that when some of them
or the generations after them become disbelievers to Allah, the title is still
attached to them until they are better known as Jews and Christians. Therefore, the
Ahl al-Kitab, namely the Jews and the Christians who claim to be followers of the
teachings of the Kitab at-Taurat and the Kitab al-Injil but they deviate from both,
they are all peoplewho disbelieve in Allah. About this God says:

ِ ٰ‫ٰب مِل تَ ْك ُفرو َن بِاٰي‬

‫ت ال ٰلّ ِه َواَْنتُ ْم تَ ْش َه ُد ْو َن‬ ِ
ْ ُ َ ِ ‫ٓيٰاَ ْه َل الْكت‬

“O People of the Book! Why do you deny the verses of Allah,

when you know (the truth)?”

In several books on the life history of Rasulullah (Sirah Nabawiyyah) it is

explained that Rasulullah called the Ahl al -Kitab to enter Islam. This means that
they are infidels, because the Prophet will not invite Muslims to return to Islam.
The Messenger of Allah said:

“It is not a Jew and a Christian who has heard of Me and then does not
believe in me and in (the teachings) that I bring, unless he will belong to
the inhabitants of hell ". (HR. Muslim)
C. The meaning of the Qur'an as the word of Allah
When we say: "Al-Qur'an Kalam Allah", then in its meaning there are two
meanings:

First: the al-Qur'an in the sense of the revealed lafazh-lafazh (al-Lafzh al-
Munazzal), which is written in ink between sheets of paper (al-Maktub Bain al-
Masha-hif), which is read orally (al - Maqru ' Bi al - Lisan ) , and memorized by
heart ( al-Mahfuzh Fi ash-Shudur ) . the Qur'an in this sense then of course it is in
the form of Arabic , composed of letters , and in the form of sound when read.

5
 Second: the Qur'an in the sense of the Word of Allah ad Essence. It means
in the sense of one of the attributes of Allah that we must believe, namely the
nature of al-Kalam. This attribute of Allah's Word, like all other attributes of
Allah, does not resemble His creatures. The Nature of Allah's Word without
beginning and without end, and does not resemble the nature of kalam that exists
in creatures. The nature of kalam in creatures in the form of letters, sounds and
language. As for the Word of Allah, it is not a letter, it is not a sound, it is not a
language.

Al-Qur'an in the first sense (al-Lafzh al Munazzal) then he is a creature.

And the Qur'an in the second sense (al-Kalam adz-Dzati) then it is clear that he is
not a creature. However, the Qur'an both in the first sense and in the second sense
is still called the "Kalam of Allah". We must not say absolutely; "The Qur'an of
Creatures". Because there are two meanings of the Qur'an; in the sense of al-Lafzh
al-Munazzal and in the sense of al-Kalam adz-Dzati, as above.

The Qur'an in the first sense is an expression of the nature of the Word of
Allah adz-Dzati. So the Qur'an which is in the form of a book that we read and
memorize, is composed of letters, and is in Arabic form, not as the Word of Allah
al-Dzati (the nature of Allah's Word), but the book is an expression (‘Ibarah)
from the Word of Allah al-Dhati which is not sound, not letters, and not language.

As an approach, if we write the word "Allah" on the blackboard, it does

not mean that "Allah" in the form of writing is the God we worship. But the lafazh
or the inscription "Allah" is only an expression („Ibarat) for the existence of a
God that we must worship, who is named "Allah". Likewise with "the Qur'an", it
is called "the Word of Allah" not in the sense that it is the nature of the Word of
Allah; in the form of letters, and in Arabic. But the Qur'an which is in the form of
letters and in Arabic is as an expression of the nature of the Word of Allah adz-
Dzati.

Thus it must be distinguished between al-Lafzh al-Munazzal and al-Kalam

adz-Dzati. Because if there is no distinction between these two cases, then

6
everyone who hears the recitation of the Qur'an will get the title "Kalimullah" as
Prophet Musa who has received the title "Kalimullah". Of course this is
ambiguous and unacceptable. In fact, Prophet Musa got the title "Kalimullah"
because he had heard of al-Kalam adz-Dzati which was not in the form of letters,
not sounds and not language. And if everyone who hears the recitation of the
Qur'an gets the title "Kalimullah" like the title of Prophet Musa, then it means that
there is no privilege at all for Prophet Musa who has earned the title "Kalimullah".

In the Qur'an Allah says:

ِ ِ ٰ ِ ِ
َ ‫استَ َج َار َك فَاَجْرهُ َحىّٰت يَ ْس َم َع َك ٰل َم اللّ ِه مُثَّ اَبْل ْغهُ َمأ َْمنَ ٗه ۗ ٰذل‬
‫ك بِاَن َُّه ْم َق ْو ٌم اَّل َي ْعلَ ُم ْو َن‬ ِ
ْ َ ‫َوا ْن اَ َح ٌد ِّم َن ال ُْم ْش ِركنْي‬

“And if one of the polytheists asks for your protection, then

protect him so that he may hear the word of Allah, then take him
to a safe place for him. (So) it is because they are a people who
do not know.”

In this verse Allah commands the Prophet Muhammad to give protection

to an unbeliever who hunted by his people, if indeed this polytheist asks for
protection from him. That is, this polytheist is given security to live among the
Muslims until he hears the Word of Allah. After this polytheist was given security
and heard the Word of Allah, but apparently he did not convert to Islam, then he
was returned to the area where he lived.

Then, what is meant by the polytheist "hearing the Word of Allah" is

hearing the reading of the Qur'an in the form of lafazh-lafazh in Arabic (al-Lafzh
al-Munazzal), not in the sense of hearing al-Kalam adz-Dzati. Because if what is
meant by hearing al-Kalam adz-Dzati then it means the same thing between the
polytheists and Prophet Musa who has earned the title "Kalimullah". And if so, it

7
means that the polytheists also received the title "Kalimullah", just like the
Prophet Moses. Of course this cannot be justified.

Among other arguments that confirm that al-Kalam adz-Dzati is not in the
form of letters, not sounds, and not language is the word of Allah:

ِ
َ ‫َو ُه َو اَ ْسَرعُ احْلَاسبِنْي‬

“And He is the quickest reckoner.”

On the Day of Judgment, Allah will judge all His servants from the human
race and the jinn. Allah will sound His word to every one of them. And they will
understand from the word of Allah the questions about everything they have done,
everything they said, and what they believed when they lived in this world.
Rasulullah said:

"Everyone will hear His word of Allah to him (to account for) on
the Day of Resurrection, there is no interpreter between him and
Allah." (Narrated by al-Bukhari)

Allah will judge all His servants in time very short. If Allah had accounted
for them with sound, arrangement of letters, and with language, then Allah would
have required hundreds of thousands of years to complete the reckoning, because
Allah's creatures are very numerous. The Gog and Magog alone are 100 times the
number of all humans, even in one narration it is stated that their number is 1000
times the number of humans. Not to mention the jinn, some of whom live for
thousands of years. Humans themselves, before the people of the Prophet
Muhammad reached their age of up to 2000 years, some are up to 1000 years old,
and some are only 100 years old. Later they will all be judged, not only in matters
of words or speech, but also regarding all their actions and beliefs. If Allah's Word
was in the form of sound, letters, and language, then in taking account of all these

8
creatures, Allah would take a very long time. Because the use of letters and
language clearly requires time. Letters change letters, then words follow words,
and so on. And if so then it means that Allah is not Asra‟ al-Hasibin (the fastest
reckoning), but vice versa; Abtha‟ al-Hasibin (The slowest reckoner). Of course
this is impossible with God.

D. The meaning of God's Word: "Kun Fa Yakun" (QS.Yasin: 82)

In QS. Yasin: 82 Allah says:

‫اِمَّنَاۤ اَ ۡمُرهٗۤ اِ َذاۤ اََر َاد َشْیـًٴ۬ــا اَنۡ يَّ ُق ۡو َل لَهٗ ُكنۡ َفيَ ُكوۡ ُن‬

The meaning of this verse does not mean that every God wants to create
something, so he said: "Kun", with the letters "Kaf" and "Nun" which means
"Be...!". Because if every wish to create something Allah must say "Kun", then in
every moment of His actions there is nothing but to say the words: "kun, kun,
kun...". This is of course impossible with God. Because in fact in just a moment
for us, Allah is almighty to create countless things. The waves crashing on the
ocean, the fall of leaves, rain drops, the growth of shoots, the birth of a human
baby, the birth of a young animal from its mother, the eruption of a mountain, the
illness and his death, as well as various other events, all of these are things that
Allah has willed and are His creations. All of these things happen to us in a very
short time, can happen in succession or even simultaneously.

The nature of God's own actions (Shifat al-Fi‟il) is not bound by time.
Allah created everything, the nature of His actions or the nature of His creation
cannot be said to be "in the past", "in the present", or "in the future". Because

9
God's actions are eternal, not like the actions of new creatures. God's deeds are not
bound by time, and not by using tools. True, all events that occur in nature are all
new, all created by Allah, but the nature of Allah's actions or the nature of Allah's
creation (Shifat al-Fi‟il) cannot be said to be new.

Then from that, the word "Kun" is Arabic which is God's creation (al-
Makhluk). Whereas Allah is the Creator (Khaliq) of all languages. So how can
Allah as al-Khaliq need His own creation (al-Makhluq)?! If Allah's Word is a
language, composed of letters, and is a sound, it means that before Allah created
language He was silent; does not have the nature of Kalam, and Allah only had
the nature of Kalam after He created the languages. If it is like this, it means that
God is new, just like His creatures, because He changed from one state to other
circumstances. Of course such a thing is impossible with God.

Thus the true meaning of the verse in QS. Yasin: 82 above is an

expression that Allah is almighty to create all things tirelessly, without difficulty,
and without anyone who can hinder Him. In other words, that for Allah it is very
easy to create anything that He wills, something that will quickly happen, without
any delay from the time He wants it.

10
 Faith With Allah's Apostles

In the Qur'an Allah says:

‫الر ُس ْو ُل مِب َ ٓا اُنْ ِز َل اِلَْي ِه ِم ْن َّربِّهٖ َوالْ ُم ْؤ ِمُن ْو َنۗ ُكلٌّ اٰ َم َن بِال ٰلّ ِه َو َم ٰلۤ ِٕى َكتِهٖ َو ُكتُبِهٖ َو ُر ُسلِهٖۗ اَل نُ َفِّر ُق َبنْي َ اَ َح ٍد ِّم ْن ُّر ُسلِهٖ ۗ َوقَالُْوا مَسِ ْعنَا َواَطَ ْعنَا‬
َّ ‫اٰ َم َن‬
ِ ‫ك الْم‬
‫صْي ُر‬ ِ
َ َ ‫ك َربَّنَا َوالَْي‬
َ َ‫غُ ْفَران‬

"The Messenger of Allah (Muhammad) has believed in the Qur'an

that was revealed to him, as well as those who believe. All believe
in Allah, His Angels, His Books and His Messengers, they say),
we make no distinction between anyone ( with another ) from His
Messengers " . (Surat al-Baqarah: 285)

Among the six foundations of faith (Usul al-Iman as-Sittah) after faith in
Allah, His angels, and His books is faith in Allah's Apostles. Faith in the Apostles
means believing that Allah has chosen them to carry out the prophetic task and
convey the apostolic mission, and that Allah has honored them with revelation as
guidance from Him for His servants, and believing that Allah has given them
some powers as you. 'jizat so that they are able to carry out their duties.

Then Which What is meant by believing in Allah's Apostles means also

believing in the Prophets who are not Apostles. Thus, faith in Allah's Apostles is
to believe in Allah's messengers, whether they are Apostles, or only prophets. The
Prophet who is also the first Apostle is Adam, and the last Prophet and Apostle is
the Prophet Muhammad - Alaihim ash-Shalah Wa as-Salam-.

The prophets and messengers sent by Allah are a gift and mercy from Him
for His servants. Because with reason alone humans will not be able to know the
things that can save them in the hereafter. So with the sending of the Prophets and

11
Apostles, benefits can be obtained which is essential for humans, because humans
really need their presence Prophets and Apostles.

a. Kenabian (An-Nubuwwah) 

The word an-Nubuwwah comes from the word an-naba‟ which means
news or news, because prophethood is the delivery of news or news from God. Or
the word comes from the word an-Nabwah which means ar-Rif‟ah which means
height, because indeed the degrees of the Prophets are very high and noble.
Apostolate is the highest and noblest degree. There is no degree of worship,
obedience, glory, and honor according to Allah that exceeds the apostolate.

Prophethood cannot be obtained by means of sincere worship, by

increasing good deeds, or by beautifying morals. Prophetic isn't it something that
can be obtained by means of effort and effort ( Ghair Muktasab ) . Prophethood is
purely God's choice and gift to some of His servants whom He wills. In the Qur'an
Allah says:

ِ ِ
ُ‫ْمةَ َم ْن يَّ َشاۤء‬
َ ‫يُّ ْؤتى احْل ك‬

“Allah bestows al-Hikmah to whomever He wills". ( QS. al -

Baqarah : 269) .

What is meant by al - Hikmah in the verse is " an Nubuwwah Wa ar -

Risalah " , meaning prophethood and apostolate . This was interpreted by the
companion of 'Abdullah ibn Mas'ud, as quoted by al-Imam Ibn Furak Kitab al
Mujarrad.

The Prophets and Apostles are definitely more perfect and superior to the
people of the Prophets and Apostles themselves (Mursal Ilaihim), both in terms of
intelligence, virtue, knowledge, piety, iffah (distance from immorality), courage,
generosity, zuhudan, and in many other ways . Allah says:

12
 ۙ َ ‫اصطَفٰىٓ اٰ َد َم َونُ ْو ًحا َّواٰ َل اِْب ٰر ِهْي َم َواٰ َل ِع ْمَرا َن َعلَى الْ ٰعلَ ِمنْي‬ ٰ ِ
ْ َ‫ا َّن اللّه‬

"Verily Allah has chosen Adam, Noah, the family of Abraham

and the family of 'Imran over all people". (Surat Ali Imran: 33)

There is no prophet who is a woman, or who has the status of a slave or slave. A
prophet must have perfect five senses, because this is very necessary in carrying
out the task of the treatise and all matters related to it. Rasulullah said:

“Prophet except that he is beautiful in face and beautiful in

voice, and indeed your Prophet (Muhammad) is the most
handsome in face and the most beautiful in voice among them".
(HR. at Tirmidhi).

b. Difference between Prophet and Apostle

Prophets and Apostles both received revelations from Allah, and both
were commanded to deliver those revelations. That is, both the Prophet and the
Apostle are obliged to preach. The differences between the Prophet and the
Apostle are as follows:

1. The Apostle is a person who receives revelation from Allah who abolishes
(Nasikh) some of the previous Shari'ah laws of the Prophet, or he brings
new laws altogether. It means bringing laws that have never been brought
by the Apostles before. Whereas a Prophet who is not an Apostle is
someone who receives revelation from Allah and comes by following the
Shari'ah of the previous Apostle.
2. Apostolate applies among humans and angels, while prophethood only
applies among humans. Allah says:

ۗ ِ ‫صطَِف ْي ِم َن الْ َم ٰلۤ ِٕى َك ِة ُر ُساًل َّو ِم َن الن‬

‫َّاس‬ ٰ
ْ َ‫اَللّهُ ي‬

13
 " Allah chooses His messengers ( His Apostles ) from among the
Angels and from among the people " . ( QS. al - Hajj : 75 )

Apostles from among the Angels such as Jibril. He is tasked with conveying
Allah's commands to the other Angels, in addition to conveying Allah's
revelations to the Prophets and Apostles from among humans.

c. Number of Prophets and Apostles

Scholars have different opinions about determining the amount for the
Prophets and Apostles, as follows:

1. Some scholars are of the opinion that the number of the Prophets is
124,000 (one hundred and twenty four thousand) Prophets. And as many
as 313 people from that number also have the title of Apostle. This
information is based on a hadith narrated by Ibn Hibban from a friend of
Abu Dharr, from the Prophet.
2. Some other scholars say that the it is true that we do not have to determine
a certain number for the number of the prophets. Because by specifying a
certain amount it is feared that it will include those who are not part of
them, or vice versa, not include those that are actually part of them. As for
the hadith narrated by Ibn Hibban above according to this second opinion,
it is a hadith that is still disputed about its authenticity (Mukhtalaf Fi
Shihhatih).

d. Justification of All Prophets and Apostles

14
 All the Prophets carried the mission of justification against all the previous
Prophets of Allah. That is, all the Prophets and Apostles came with the same
principles and mission. That is carrying the mission to unite God, and come with
one religion, namely Islam. Prophet Muhammad was not the first prophet who
brought Islam, but he came to renew the da'wah to the religion of Allah. That's
why all prophets are Muslims. Prophet Adam is a Muslim, Prophet Ibrahim is a
Muslim, Prophet Musa is a Muslim, Prophet Isa is a Muslim, and all the Prophets
of Allah are Muslims. The difference between the Prophets is only in the Shari'ah
they follow this is explicitly the Qur'an brings. About mentioning:

ِ ِ ِ ِ ِ ِ َ‫ما َكا َن اِب ٰر ِهيم يهو ِديًّا َّواَل ن‬

َ ‫صَرانيًّا َّو ٰلك ْن َكا َن َحنْي ًفا ُّم ْسل ًماۗ َو َما َكا َن م َن الْ ُم ْش ِركنْي‬
ْ َُْ ُ ْ ْ َ

“religion of the Jews and Christians, unless he is a Muslim, and

he is not among the polytheists." (Surat Ali Imran: 67)

On this basis, we are obliged to justify all the Prophets and Apostles who
have been sent by Allah. All the Prophets of Allah, i.e. someone who claimed to
be a Prophet at the time of the validity of that possibility, namely before the last
Prophet was sent; Prophet Muhammad, his confession is justified if he shows
miracles as proof of his truth, also they are all justified because all of them came
with the religion of Islam. Prophet Ibrahim, Prophet Musa, Prophet Isa, and all
other Prophets, all of them must be justified as prophets of God because all of
them came with the religion of Islam, whose core teaching is to unite God.

This is what is meant by "witnessing" the Prophet Muhammad and all

Muslims in the Qur'an contained in QS. al-Baqarah: 285, which was mentioned at
the beginning of this theme: "All of them believe in Allah, His Angels, His Books
and His Messengers, (they say), we make no distinction between anyone (with
others) from His Messengers" between one person (with another) from His
Messengers".

The content of this verse is in no way an acknowledgment, justification, or

legitimacy for what Jews and Christians believe today. Because they have

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distorted the religion of Islam and the teachings that have been brought by
Prophet Musa and Prophet Isa. Therefore, uniting Judaism, Christianity and Islam
in one family, as “Religious Monotheism”, or as religions that call for
monotheism of Allah, is a completely unfounded opinion. Because in reality only
Islam is still pure and consistently calls to worship Allah.

Thus it cannot be said that there are three divine religions; Islam, Judaism
and Christianity. Because there is only one divine religion, namely Islam. We
should not say "al-Adyan as-Samawiyyah" (heavenly religions), but the truth is
"ad-Din as-Samawi", because only Islam is a religion that is approved by Allah
and brought by all the Prophets and His Apostles.

e. The Attributes of Prophets and Messengers

All the Prophets carried the mission of justification against all the previous
Prophets of Allah. That is, all the Prophets and Apostles came with the same
principles and mission. That is carrying the mission to unite God, and come with
one religion, namely Islam. Prophet Muhammad was not the first prophet who
brought Islam, but he came to renew the da'wah to the religion of Allah. That's
why all prophets are Muslims. Prophet Adam is a Muslim, Prophet Ibrahim is a
Muslim, Prophet Musa is a Muslim, Prophet Isa is a Muslim, and all the Prophets
of Allah are Muslims. The difference between the prophets is only in the shari'ah
which they praise and noble character. In the Qur'an Allah says:

ۙ َ ‫ضْلنَا َعلَى الْ ٰعلَ ِمنْي‬

َّ َ‫َو ُكاًّل ف‬

"... and to each of (the prophets) We (Allah) give them priority

above all the worlds". (Surat al-An‟am: 86).

Among the commendable qualities that are in them are honesty (as-Sidq),
it is impossible for them to have a lying nature (al-Kidzb). Prophet Muhammad
for example, before being appointed as a prophet, he was already well known

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among the people of Mecca as an honest and trustworthy person (ash-Sadiq al-
Amin). His honesty is recognized by everyone who believes in him, and even the
disbelievers who are very hostile to him.

The Prophets also have an intelligent nature (al-fathanah). It is impossible

for them to be ignorant and ignorant (al Gha Bawah). Because if the Prophets
were stupid and ignorant people, the people who were the object of their da'wah
would never accept them, they would even step aside. The prophets also have the
nature of trust. This means that they are highly trusted people. It is impossible for
them to have treachery in them. They also have the characteristics of Shiyanah
and Iffah, meaning that they are protected from all disgraceful actions. It is
impossible for them to have the Radzalah trait, which is a trait that makes a
person act disgracefully and indecently, such as stealing glances at a woman who
is not his mahram, or stealing a grape, and the like. It is also impossible for them
to have Safahah traits, such as speaking vile and dirty words.

Then, the Prophets must have the nature of Syaja’ah. It means that they
are brave people. It is impossible for them to have cowardice (al-jubn). Some of
the companions of the Prophet in describing the nature of his Syaja'ah said: "If we
were in the middle of a war raging, then we all took refuge behind the Messenger
of Allah". Allah has bestowed upon the Prophet Muhammad the strength equal to
the strength of the forty men who were the strongest among ordinary men.

Similarly, the Prophets have tabligh nature. This means that they have
conveyed all the things that were commanded by Allah to be delivered to his
people perfectly. It was impossible for them to hide what had to be said (al-
Kitman).

It is impossible for the Prophets to be infected with madness, or diseases

that cause others to refuse to approach and move away, and to not listen to their
da'wah. Like leprosy, the ulcers are disgusting to the point of removing maggots
from them.

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 The Prophets also have the nature of Fashah. That is, they are people who
are very fluent in speech. None of them stuttered, or ta‟ta‟; that is, the letter ta is
always heard in every conversation, nor is there alstagh; that is like pronouncing
the letter ra‟ into the letter ghain, or the letter lam into the letter tsa‟.

It is also impossible for the Prophets to speak incorrectly in speech (Sabq

al-Lisan; sprained tongue), both in shari'ah matters and in ordinary matters.
Because if this happens in their words then all the truth that he said will be
doubted by his people. Of course his people will say to him: "Maybe he is wrong"
say when delivering it." Likewise, it is impossible for the Prophets to be
influenced by their minds by magic.

Then the Prophets were also protected, either before being appointed as a prophet
or after, from all kufr, from major sins, and from minor sins that contain turbidity
and humility of the soul (al-Khisah Wa ad-Dana‟ah). Small sins that contain
humility, such as stealing glances at women who are not mahram, or stealing a
grape, and so on. As for minor sins that do not contain humility and cloudiness of
the soul, then a strong opinion and supported by the verses of the Qur'an say that
it may happen to them. However, they were immediately reminded by Allah to
repent before their actions were followed by others. An example in this case is the
act of Prophet Adam when in heaven, he ate the fruit of a tree that was forbidden
by Allah. This act of his is a small sin that does not contain humility and
cloudiness of the soul. Therefore in the Qur'an Allah says about the Prophet
Adam:

‫َو َعصٰٓى اٰ َد ُم َربَّهٗ َفغَ ٰوى‬

"And Adam has disobeyed his Lord." (Surat Taha: 121)

What is meant by "immorality" in this verse is not a big sin, nor is it a

small sin that contains humiliation and cloudiness of the soul. But only a small
sin, which does not contain humility and deepness of the soul.

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 In addition to having the obligatory and impossible qualities as described
above, the Prophets also have the nature of Ja‟iz. Namely the characteristics that
occur in humans in general which do not demean prophethood at all, such as
eating, drinking, sleeping, being sick with diseases that do not cause other people
to move away and moving away, fainting due to pain, and dying. Including the
possibility of being blind for a while; meaning not forever and not blind as
congenital, such as blindness for a while that happened to the Prophet Ya‟qub,
who then he can see normally again as usual.

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 CHAPTER III

CLOSING
A. Conclusion

1. Understanding Faith With Allah’s Book

Among Usul al-iman al-sittah, after faith in Allah and faith in

angels is faith in His books. Faith in the books of Allah means believing
and confirming that Allah has sent down several books as revelations to
some of His Prophets. In this case, there is no involvement, either from the
Prophet concerned or from the Angels, in the preparation of the sentences
or the meanings for the books.

2. Understanding Faith With Allah’s Apostle

Among the six foundations of faith (Usul al-Iman as-Sittah) after

faith in Allah, His angels, and His books is faith in Allah's Apostles.
Faith in the Apostles means believing that Allah has chosen them to
carry out the prophetic task and convey the apostolic mission, and that
Allah has honored them with revelation as guidance from Him for His
servants, and believing that Allah has given them some powers as you.
'jizat so that they are able to carry out their duties.

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 REFERENCES

Kholilurrohman. 2019. HADITS JIBRIL Penjelasan Hadits Jibril Memahami

Pondasi Iman Yang Enam. Tangerang: Nurul Hikmah Press

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