AQIDAH IS DIVIDED
Aqidah is divided into two, namely basic aqidah and branch aqidah, in the basic aqidah
agreed that it can be accepted by the scholars as an example of God creating this realm while the
branch aqidah is that he created from nothing to exist (creating emanation) while the branch aqidah
cannot be accepted by agreement by the scholars as the basic aqidah earlier, the example of
knowledge is nothing but the essence (His substance). The basic creed is that God knows everything.
Knowledge is not the same as its essence but its nature, that is what is understood about branch
aqidah. Aqidah like religions in general also has a belief system and belief in God. It's just that Islam
contains a belief system that underlies all the activities of its adherents called the Islamic aqidah.
The Islamic creed contains teachings about what must be believed, believed and believed by every
Muslim. Because the religion of Islam is derived from belief and faith in God, aqidah is a belief system
that binds humans to Islam. A human being is called a Muslim when he is fully aware and sincere
willing to be bound by the Islamic belief system, therefore aqidah is the first and main bond and basic
knot of Islam. Aqidah or also what is often called faith has six foundations as discussed above. Every
Muslim must believe in these six foundations and even their interconnection should be in the soul of
every Muslim as an example in the increase of faith is: a. Believing that Islam is the last religion, it
contains sharia that perfects the sharia revealed by Allah before as He said in Surah AlMaidah (5): 3,
namely:
So at this level of aqidah what is to be achieved is that aqidah is a goal to seek the secrets of
life, even interpret life and death, and answer eternal questions from where? Where? And why?
Islamic aqidah is the only alternative to answer these questions. Because aqidah is an eternal
essence that does not undergo an evolutionary process and never changes, namely about Allah and
its relationship with this world, about the real world that is shown to man and about the supernatural
world that has never been shown to him, about the essence of this life and the role of man in it and
the fate of man after the life of the world. Then it is the Islamic creed that comes to purify the thought
of Tawhid and the perfection of the divine creed, from everything that has tarnished throughout the
ages and it is present to purify the thought of prophethood and apostolate from the bad
understanding that befalls it. All efforts made by Islam are to purify this creed from the various stains
and defects that possess it and to purify it from the foreign elements that have been inserted into it
by the passage of a long period of time so as to obscure its clarity and corrupt its monotheism with
the belief in the trinity, forgiveness of sins, and make gods other than Allah, corrupt its purification of
Allah (tanzih) with the aqidah that resembles Allah with creatures (Tashbih). The physical
personification of Allah (tajsim) and the attribution of man's weaknesses and shortcomings to Allah,
worsens his assumptions about nature, life and man and his relationship with Allah, his revelations
and the teachings he brings. Characteristics of Islamic Aqidah There are several that characterize
that Islamic aqidah is an aqidah that is chosen as an aqidah that exists throughout time because: -
Islamic aqidah is a clear aqidah that has advantages over other aqidahs. His clear creed lies in the
absence of complexity and ambiguity in understanding the oneness of God. The understanding of a
single substance is the existence of an omnipotent creator and regulator who has determined the
size of all things in it. Even understanding the use of reason will return everything to a single cause,
not a trinity or dualism. That is how Islam teaches something as clear as possible about an existence
that is not clear and not blindly believed. So that Islam can be understood simply. - Islamic aqidah is
the aqidah fitrah It is an aqidah that is not unfamiliar with fitrah and does not contradict it, in fact, it
is in accordance with fitrah like the suitability of a key that has been plotted on its sturdy padlock
Solid aqidah It is a standard solid aqidah, does not accept additions and subtractions, and
does not experience distortion and change. Therefore, it is not permissible for a ruler, a scientific
institution, or a religious congress to add to it or distort it is rejected outright, including heresy or
belief in superstition and superstition. - Argumentative Aqidah It is an argumentative aqidah that is
sufficient in determining the problem by relying on straightforward doctrines and strong instructions,
and does not state as other aqidah says, "believe blindly", "close your eyes and follow me" and others.
In this case, Islam teaches that the faith of a person who merely participates is not accepted.
Similarly, it is not enough to simply dialogue with the heart and feelings and rely on them as the basis
for the guidance of the faith. However, it must be able to follow and master all its problems
accompanied by strong reasons, accurate arguments and clear explanations of the case that can
overcome the crisis of reason (thought) and use tips to attract sympathy. - Islamic aqidah is
moderate aqidah It is a moderate (middle) aqidah where you will not get from it an exaggeration or
reduction of God in the view of Islam as a belief in the aqidah that God is Allah there is no
personification other than either excessively (there are some
Sharia The second component of Islam is sharia which contains rules and regulations that
regulate activities that should be carried out by humans. Sharia is a value system that is the core of
Islamic teachings. The meaning of the origin of sharia is the way to the source (spring) of water. The
word sharia called sharia in Arabic comes from the word sharia which literally means the path that
every Muslim must take, the way of life of Muslims. Viewed from the perspective of sharia law, it is
the basic legal norm revealed by Allah that must be followed by Muslims both in relation to Allah and
in relation to fellow human beings and objects in society (M. Daud Ali: 235-236). So if it is formulated,
it contains a value system consisting of two fields, namely: a. Sharia that regulates the relationship
of human beings vertically with Allah. In this context, sharia contains provisions on the procedures
for human worship to Allah such as: the obligation to pray, fast, zakat, and go on the hajj. The
relationship between man and Allah is called mahdah worship or special worship and is distinctive
and has been determined by Allah and exemplified in detail by the Prophet. b. Shari'a that regulates
human relations horizontally, namely the relationship between fellow humans and other creatures
that
Sharia law is generally called fiqh. This knowledge is developing rapidly in accordance with
the development of reason and the state of society so that the Islamic religion provides the right to
freedom of thought and always commands to always use reason in responding to a problem related
to sharia law. There are several provisions that must be used in establishing sharia law based on
reason (A Malik Fadjar: 159-160) including: a. It is not permissible to deviate from the general rules
in the Qur'an and Al-Hadith, for example in faith, prayer, zakat and others. b. It does not deviate from
the special rules that have been explained in detail in the Qur'an and Al-Hadith, for example, the
division of inheritance in the law of inheritance and munakahat and others. c. It is carried out by
people who are experts (scholars) who meet certain requirements, for example mastering linguistics,
naqli and logical scienceAkhlak Akhlak has the meaning of khuluq in Arabic which has the root of the
word khaliq = creator = god, creature = created = everything other than God, Khalaq = creating.
Morality is the third basic component of Islam which contains teachings about behavior or manners
(M. Daud Ali: 346) or in other words morality can be referred to as an aspect of Islamic teachings that
regulates human behavior. In the discussion of morals, it is regulated which behavior is classified as
good and bad behavior. Therefore, the rules or norms of behavior are realized through the
relationship between fellow humans, humans and God, humans and the universe (environment),
and every treatment rather than morality must be sincere. The scope of morality in Islam includes all
human activities in all areas of life. So in the Qur'an and Al-Hadith, the parts that regulate the level of
moral relations are revealed, including: a. Morality towards Allah includes his love for Allah more
than his love for anyone, carrying out all His commandments and staying away from His prohibitions,
hoping and striving to obtain Allah's pleasure, being grateful for Allah's blessings and bounties,
sincerely accepting all divine qada and qadar after making efforts, asking for forgiveness only to Allah,
repenting only to Allah and trusting. b. Morals towards creatures which include morals towards
humans, including morals towards the apostles, morals towards parents, morals towards oneself,
morals towards family and close relatives, morals towards neighbors, morals towards society;
Meanwhile, morality towards non-humans consists of being aware of and maintaining environmental
sustainability, maintaining and utilizing
The Relationship Between Aqidah, Sharia and Morals Aqidah, sharia and morals are basically
a unity in Islamic teachings. These three elements can be distinguished but cannot be separated.
Aqidah as a belief system contains basic elements of belief, describing the source and essence of
the existence of religion. Meanwhile, sharia as a value system contains regulations that describe the
function of religion. Meanwhile, morality as an ethical system describes the direction and goals that
religion wants to achieve. Therefore, these three components should be integrated in a Muslim. The
integration of these three components in Islamic teachings is like a tree, the root is aqidah, the trunk,
branches and leaves are sharia while the fruit is moral. A good believer is a person who has a straight
and strong creed that encourages him to carry out sharia which is only aimed at Allah so that he is
depicted with commendable morals. On the basis of that relationship, then a person who does a
good deed, but not based on aqidah or faith, then that person is included in the category of infidels.
A person who claims to be a believer or believer but does not want to carry out sharia, then that
person is called a wicked person.
Meanwhile, people who profess to believe and carry out sharia but with a non-straight
foundation of aqidah are called hypocrites. Aqidah, sharia and morals in the Qur'an are called faith
and pious deeds. Faith shows the meaning of aqidah, while pious deeds show the meaning of sharia
and morals. Someone is history, culture, science, philosophy and others. Therefore, as Harun
Nasution said, actually after explaining the Qur'an and Sunnah as two sources of Islamic teachings,
he stated that there is a need for an outline of Islam with a historical approach (Abdullah Jakub: 89).
As it is known that the most important teaching in Islam is the teaching of monotheism, as is the case
in monotheism or other monotheistic religions, the basis of all the foundations here is the recognition
of the existence of God Almighty. This is discussed in the science of monotheism or the science of
kalam whose western term is known as theology, in science there are many streams of kalam
science, the largest of which are Sunni and Shi'ah (Muhammad Daud Ali: 138-140). In addition, Islam
also teaches about the procedure for carrying out rituals, so in Islam it is known as the aspect of
worship. Likewise, God's approach is sometimes not only able to be done with a ritual approach but
with a soul approach known as the aspect of mysticism known as Sufism. Islam also in every life is
not only pursuing the dream of the hereafter, but a Muslim must be able to socialize with society and
his environment, so there needs to be rules of the game in people's lives, for example in family
matters, there is a system of marriage, inheritance and divorce, this is all studied in the aspect of fiqh
and expanded in Islamic legal sciences. Meanwhile, Islam is also in the course of history taking the
form of statehood. This is evident from the development of differences in understanding about state
organizations, therefore, known as educational institutions, society, military, police and so on, of
course this will be Islamic and contained in the sciences of sociology. Furthermore, Islam teaches
that God is the creator of the universe. Therefore, it is necessary to discuss the meaning of creation,
the material created by the essence of the spirit of natural events, the essence of reason, the
essence of the manifestation of the meaning of kidam and others. Thinking and discussion in this
case are carried out by kalam. So the question of kalam and revelation as well as philosophy and
religion arises. This is all discussed by philosophy in Islam which takes the form in philosophy. Finally,
Islam has a form in the period, as is known in the long history of Islamic civilization starting from the
time of the Prophet's birth to his death, until then Arabia spread widely and was brought by its
followers with the development of dynasties until it expanded to various Asian continents and
Europe and even Africa. Therefore, Islam takes a form in its civilizations when cultural acculturation
occurs which gives birth to a great civilization from Islam itself which is known as the history of
Islamic civilization and culture and the study of its discussion takes the field of historical science.
With the contact between Islam and the pluralism of the West that began at the beginning of the 19th
century, Muslims are influenced by modern western ideas. In Islam, the idea of renewal has arisen
which is still a hot issue until our time. So in addition to these aspects, there is also an aspect of
modernization or renewal in Islam, whose study is known as Islamology. In fact, there are many more
Islamic studies that take the form of scientific studies, such as the sciences of Hadith and the
science of the Qur'an, all of this continues to take the form of specifications
It is evident that Islam has various aspects, schools and sects. Islamic knowledge is only
from one or two aspects and even that is only from one school and one school gives rise to
incomplete knowledge about Islam. Islam in Indonesia is generally known only from the theological
aspect and that is only from its traditional school, from the legal aspect, namely the Shafi'i school
and from the aspect of worship as well. Other aspects of morality, mysticism, philosophy, history
and culture as well as other schools and schools are less known. Therefore, the knowledge of
Muslims in Indonesia about Islam is not perfect. In other words, the essence of Islam is not well
known. This leads to misunderstandings about Islam. E. Sources of Islamic Teachings The teachings
of Islam cover all activities of human life so that human beings must walk in accordance with the
Islamic sharia that has been determined. The rules that have been determined cannot be separated
from the source of Islamic teachings that are used as guidelines and directions in living life. Therefore,
there are several sources of Islamic teachings that are used as a handle by Muslims themselves,
namely: 1. The Qur'an The Qur'an is the first source of Islamic teachings and is a holy book conveyed
by Allah SWT to the Prophet Muhammad (peace be upon him). The meaning of the Qur'an There are
many experts who have defined what the Qur'an is, but apart from the many definitions that have
been made, we can conclude that the Qur'an contains several specificities that other sources do not
have, namely: a. The Qur'an is the word of Allah that is not mixed in the slightest by the words of man
or the words of the Prophet. b. The Qur'an is revealed in oral form with its meaning and language style,
meaning that the content and editorial come from Allah Himself. c. The Qur'an is compiled in mushaf,
meaning that the Qur'an does not include Allah's revelation to the Prophet Muhammad in the form
of laws that are then conveyed in the Prophet's own language. d. The Qur'an is quoted in mutawatir,
which means that the Qur'an is conveyed to others continuously by a group of people who cannot
agree to lie because of the large number of people and the difference in their place of residence. e.
The Qur'an was only conveyed by Allah SWT to His messenger Prophet Muhammad (peace be upon
him) through the Archangel Gabriel. f. Reading the Qur'an is considered good worship for those who
understand the reading even if they do not. g. The Qur'an is the one that has the order of Surah Al-
Fatihah and ends with Surah An-Naas. h. The Qur'an is a miracle because no one can match it. In
terms of miracles
The Qur'an in general can be described as a description of what is the miracle of the Qur'an, including:
Al-Hadith (As-Sunnah) Al-Hadith is the second source of Islamic teachings. According to
hadith linguists, it means speech or news, while the term hadith is also called something that is
based on the Prophet Muhammad (peace be upon him) in the form of words, deeds and statements
and so on. Thus, the elements that are included in the Hadith are: a. In terms of form, the hadith has
several elements: a. Elements of words. b. Elements of deeds. c. Elements of statements. d.
Elements of the traits or circumstances of the Prophet Muhammad (peace be upon him) b. In terms
of the number of people who convey it, it is divided into: 1) Mutawatir, which is a hadith narrated by
many people who according to reason cannot agree with lies and is conveyed through the way of the
senses. 2) Masyhur, which is a hadith that is narrated by the crowd to the crowd but does not reach
the level of mutawatir, both because of the number and because it is not with the senses.
Ahad, which is a hadith narrated by one or more people that does not reach the level of fame
or mutawatir. c. In terms of its quality, it is divided into: 1) Saheeh, which is a healthy hadith, which
is narrated by good people and has a strong memory, the material is good and the connection of the
sanad can be accounted for. 2) Hasan, which is a hadith that meets the requirements of sahih hadith
except in terms of memorization of the bearer is not good. 3) Dha'if, i.e. weak hadith, either because
one of its sanad is interrupted or because one of its bearers is not good and so on. 4) Maudhu', which
is a false hadith, a hadith made by a person and said to be the word or deed of the Messenger. d. In
terms of whether or not a hadith is accepted, namely: 1) Maqbul, which is a hadith that must be
accepted. 2) Mardud, which is a hadith that must be rejected. e. In terms of people who play a role
in doing or saying, namely: 1) Marfu', that is, really a prophet who plays a role. 2) Mauquf, that is, the
companions of the Prophet who played a role and the Prophet did not witness. 3) Maqtu', namely
Tabi'in which plays a role in meaning the words of tabi'in related to religious matters. f. Other
divisions that are adjusted to the type, nature of technical redaction of submission and others,
namely:
The Role of Reason as a Source of Islamic Teachings In addition to the two sources
mentioned above, there is another source of Islamic teachings called ijtihad which is defined as a
work done with the utmost effort to form a free judgment on a problem. In this case, it shows that the
role of reason can be used to understand problems and assess them based on the cues of the Qur'an
and Al-Hadith. Because not all problems can be answered through the Qur'an or hadith, the role of
reason is needed to answer every problem which of course does not contradict the Qur'an and Al-
Hadith. In addition to the word ijtihad, there are also those who say ra'yu in Islamic teachings, some
mention the same meaning as ijtihad, and some consider it different. The difference is that ijtihad is
more likely to be a problem of law-making that is not contained in the Qur'an or Hadith. While ra'yu
is a personal thought that he obtains through contemplative contemplation and thinking, even
studies that really will get the truth. If ijtihad agrees with the scholars in the istinbath of the law while
the truth is
It can be concluded that ijtihad and ra'yu both use reason in the process of solving unanswered
problems, meaning that the role of reason is very large in influencing the progress of science that is
able to shape human civilization itself because every problem that arises through reason is not all
resolved in detail in the Qur'an and Al-Hadith, therefore akallah is the only one who has a role in
opening the veil of something that is unclear or ambiguous. So if you trace the words of reason that
are often expressed 'aql in that sense, it is used as a compound word, namely the reason of the mind.
The word reason in its original language is also used to describe something that binds man to God.
This means that the existence of reason is also very important to connect the relationship between
man and God. Thus, sources of Islamic teachings other than the Qur'an and Al-Hadith, sources of
reason can also be used as a handle in understanding the teachings of Islam itself. So that Islam will
be understood in a kaffah or comprehensive manner. However, one thing must be remembered that
the Qur'an and As-Sunnah must remain the initial reference of every problem or of every problem in
understanding the teachings of Islam. While reason is only the part that is used after the problem
cannot be understood through the main source of Islamic teachings. Intellect here will play a role in
connecting something that cannot be understood into being understood, of course, through the
condition of using intellect (scientific methods or ijtihad or ra'yu methods), but not something that is
done by reason
The proof of the nature of the form of Allah is that faith in the Creator is the nature of every
creature, without first thinking or learning, will not turn away from the demands of this nature, except
for the person who has something in his heart that can turn him away. As the hadith of the Prophet
says: "All babies are born in a state of fitrah, and their parents are the ones who make them Jewish,
Christians or Maggies". (Narrated by Bukhari) b. As for the evidence of reason about the form of Allah,
it is the process of the occurrence of all beings. That all beings, past and future, must have created.
It is impossible for a creature to create itself, and it is impossible for it to be created by chance. It is
impossible for existence to exist by itself, because everything will not be able to create itself. Before
it appears, it means that it does not exist. All creatures cannot be created by chance, because
everything created must need a creator. The existence of these beings is on a beautiful law, neatly
arranged, and closely intertwined between their causes and between the universes with each other.
All of this completely rejects the existence of all creatures by chance because something that exists
by chance must have been irregular in the first place. If creatures cannot create themselves and are
not created by chance, then it is clear that they are the ones who created, namely Allah the Lord of
the universe. Allah mentions the postulates of aqli and the postulates of qathi'i in Surah Ath Thuur
(52): 35, namely:
The signs of the prophets, the so-called miracles that many people can see or hear, are clear
evidence of the being that sent the prophets, which is God, because they are beyond the ability of
man. God did it as a strengthening and helper for the apostles. When God commanded the prophet
Moses to strike the sea with his staff, Moses struck it, and the sea split into twelve dry paths, while
the waters between the paths became like rolling mountains. Allah said in Surah Ash Shu'araa that
the signs that Allah gave to strengthen His messengers and as a help to them showed the existence
of Allah. In proving the existence of God, there are several philosophical arguments that we can use
in bringing our intellect to the essence of God, although in terms of philosophy there will be no
complete arguments. The argument of the approach in the understanding of God is the argument of
anthology, cosmology
Have an idea about God (God exists). b. God is a substance that does not describe any other
substance greater than Him (God is great). c. A substance that exists and has its own form, not only
the nature of the human mind is greater than the substance that exists in the human mind (God is
alone). d. Therefore God exists, with its own true form, that is, not only in the human mind (God is
unimaginable). The conclusion of his argument is unsatisfactory because there is no conclusion of
who is actually infinite mentioned in his theory. In the cosmology argument it is stated: The world is
a finite effect, that is, an effect that is not the cause of something else. If it is traced upwards, starting
from the world by following the chain of cause and effect, then it arrives at the first link, which is finite
cause, meaning that the cause is not the effect. This first cause is called prima causa which is the
One God. This law of cosmology is often called the law of causality, which is the law of cause and
effect. In this argument there is a weakness because it puts the first cause that is not caused and the
world as the last effect that is not the cause and effect, this denies the causal principle itself, then
this argument only comes to the prima causa and does not reach God Almighty or Allah SWT.
However, this theory is quite close to proving the existence of God Almighty. In the argument of
Theology, it is stated: this theory provides an argument that starts from this nature. This universe
turns out to be
Believing in the Rububiyah of Allah Etymologically, the word Rabb actually has many
meanings, including growing, developing, providing sustenance, maintaining, educating, improving,
bearing, collecting, preparing, leading, heading, solving a matter and others (Munawir: 30-34). The
meaning of believing in the rububiyah of Allah SWT is to fully believe that He is the only Rabb, there
is no ally and no helper for Him. Rabb is a substance that creates, possesses and governs. So there
is no Creator but Allah, no owner but Allah, and there is no commandment except His
commandment, Allah has said in Surah Al-A'raaf (7): 54, namely
Believing in Uluhiyah Allah The meaning of believing in uluhiyah is to truly believe that he is
the true god and the only one, there is no ally for him. The clear meaning is that the word ilah is taken
from the root of the word a-la-ha
(alif-lam-ha) which has the meaning of peace, calmness, protection, love and worship. The word al-
ilah can then be interpreted as al-ma'luh, which is something that is worshipped with love and
glorification to Allah, so everything that is considered as a god other than Allah is void, even the
mention of him as a god does not give him the right of uluhiyah such as the mention of Lata, Uzza and
Manat. Thus, only God is worthy of worship. As in His words Surah Al-Mu'minun (23): 32.
They worshipped, asked for help and help to the gods by uniting Allah, the taking of the gods
by these polytheists was canceled by Allah with the evidence: a. The gods that are taken do not have
the privilege of uluhiyah in the slightest, because they are creatures, cannot create, cannot provide
benefits, for their worshippers cannot refuse the danger of hell, have no life and death, have not a
little bit of heaven and do not have the whole. Allah says in Surah Al-Furqan
Believing in Asma and the Nature of Allah (Al-Asma' was-Shifat) Al-Asma' means names and
as-Shifat means attributes. Allah SWT has names and attributes that show His perfection as
mentioned in the holy book of the Qur'an and the Sunnah of the Prophet. Faith in the names and
attributes of Allah is to establish the names and attributes that Allah has set for him in his holy book
or the Sunnah of His Messenger in a way that is in accordance with his greatness without tahrif
(deviation), ta'thil (elimination), takyid (asking how) and tamsil
(resembling) as Allah says Surah Al-A'raa, for example: by denying the existence of beings who
resemble Allah SWT. or denying the existence of children and parents of Allah SWT. (Yunahar: 51). In
this case, there are two groups that are misguided in believing in the names and attributes of Allah,
namely: a. The Mu'athathilah group, namely those who deny the names and attributes of Allah or
deny only a part of it. According to their estimates, assigning the names and attributes of Allah to
Allah can lead to tasybih (refinement), that is, to resemble Allah with His creatures. This opinion is
clearly wrong because: 1) The presumption will result in things that are wrong or wrong, because
Allah has ordained for himself names and attributes and has denied anything similar to Him. If the
names and attributes are established, it means that there is a contradiction in the word of Allah and
some of His words will violate some others. 2) The compatibility between two things in name and
nature does not require the existence of an equation. You see there are two people who are both
human, hearing, seeing, and speaking but not necessarily the same nature of human meanings,
hearing, sight, and speech. You also see some animals that have hands, legs and eyes but the fit
doesn't require their hands, feet and eyes to be the same. If there is a clear difference between
creatures that match in name or nature, then of course the difference between Khaliq (creator) and
creature (created) will be even greater.
The Musyabbh group is the group that determines names and attributes but resembles Allah
with his creatures. They think that this is in accordance with the verses of the Qur'an because Allah
speaks to his servants with something that he can understand, this assumption is clearly wrong from
several things, including: 1) Likening Allah with his creatures is clearly something wrong, according
to reason and shari'a'. Even though it is impossible for the verses of the holy book of the Qur'an or
the Sunnah to show a false understanding. 2) Allah the Almighty speaks to His servants with
something that can be understood in terms of the origin of its meaning. The essence of the meaning
of something related to the substance and nature of Allah is something that only Allah knows. If Allah
establishes for himself that he is the All-Hearing, then hearing is understood in terms of its meaning,
namely the ability to catch sounds. But it is attributed to God's hearing, because the nature of hearing
is clearly different, even in creatures. So the difference in essence between the creator and the
created is clearly even more different. Allah tells him that He dwells on His Arsh, so he dwells in
terms of the origin of the meaning, but the fact of Allah's dwelling is unknown. In beings, the essence
that resides among them is different. Sitting on a stationary chair is certainly different from sitting on
a mount that has been tamed. If the difference in creatures is so clear, of course the difference
between the creator and the creature is very clear and real.
Realize the judgment of Allah so that we do not depend on others besides Allah, do not fear
others and do not worship others. b. Perfecting the love of God, and exalting it according to His
beautiful names and His Most High nature. c. Realizing worship to Allah by doing what is commanded
and staying away from what is forbidden. d. Increasing animal instincts to human instincts. e. Making
the human soul balanced with his physical desires. B. Faith in the Angels Etymologically, the word
Malaikah (in Indonesian, namely Angel) is the plural form of malak, derived from the word masdar al-
malukah, meaning ar-risalah (mission or message). The one who carries the mission or message is
the ar-messenger (messenger). In some verses of the Qur'an, the word angel is also referred to as
rusul (messengers), for example in Surah Hud (11): 69
The angels are numerous, and no one can count them, except
God. In the hadith of Bukhari Muslim, there is a hadith from Anas about the story of mi'raj that
Allah has shown al Baitul Ma'mur in the sky to the Prophet. Inside there are 70,000 angels who pray
every day, who come out of the place and never return. The angels in their creation are said to be
male and female, they are made by Allah from a subtle body called jismil lathief and have no lust but
only reason, therefore they have never disobeyed Allah from the beginning until the Day of
Resurrection. As for the place, they are said to fill the edge of heaven and earth, but there are also
those who say that they do not want a place because their body is like a light that does not need a
place for themselves.
Archangel Gabriel, his job is to be a messenger of Allah, namely to convey revelation (all
information about the religion of Allah) (the religion of Islam) to the apostles and prophets for all
human nations. 2. Angel Mikail, his job is to take care of the rain and deliver sustenance to all living
creatures. 3. The angel Israfil, his work is to sound the breath, that is, the great puput or flute, twice
when the time has come, the first flute means to kill all beings, and the second flute to bring to life
all that has died. 4. Angel Izrail, his work upholds the soul (life) of all souls. 5. Angel Raqib, his work
is to write all good deeds from jinn and humans. 6. Angel 'Atid wrote down all the evil deeds of the
jinn and humans. 7. Angel Munkar. 8. Angel Nakir, the work of the two angels (Munkar and Nakir)
questioning (all good and evil deeds) in the grave to all those who have died. 9. Angel Malik, his job is
to guard hell. 10. Angel Ridwan, his job is to protect heaven. The need for angels for humans is an
effort that humans must have awareness with adany
The guardianship of the angels who will make humans will always be vigilant in acting outside
the provisions of Islam. This is a reflection of a Muslim's belief in faith in angels that humans need to
control every behavior, deeds, and speech of humans themselves when there is interaction between
fellow humans so that it will cause mutual trust with their fellow humans and of course everything
will have a positive impact. Faith in angels contains four elements: 1. Believing in their form, as
supernatural beings in angelic form cannot be seen, heard, touched, and tasted (felt) by humans or
in other words cannot be reached by the five senses unless the angel presents himself in a certain
form like a human form (QS Maryam [19]: 16-17). Angels are not equipped with lust, do not have
desires like humans, are not male and female, and do not have families. They live in a different realm
from the life of the universe that we witness, thus the one who knows the essence of existence rather
than angels is Allah SWT. 2. Believe in those whose names we know such as Gabriel and also in the
names of angels whom we do not recognize. 3. Believing in the qualities of those we recognize such
as the form of Gabriel, as the prophet who had 600 wings that covered the horizon and even took the
form of a man when he came to Mary. 4. Believing in the duties that Allah commands to those we
already know, such as the recitation of prayer beads, and
Faith in the Apostles or Prophets of Allah Ar-Apostle is the plural form of the word apostle
which means one who is sent to deliver something. However, what the apostle is referring to here is
the person who is given the revelation of sharia to be conveyed to the people. The first apostle was
the Prophet Noah (as). and the last one is the Prophet Muhammad (peace be upon him). There is a
difference between the Prophet and the Messenger in the pattern of carrying out the duties carried
out يحو ارح ركذ ن اسنإعرشب هيلإ is the Prophet. Swt by لمعلل ناسنإ عرشب هيلإ يحو ارح ركذ means
a man and a man who receives revelation from Allah with the law of sharia to practice for himself. At
this stage, a prophet is not obliged to convey sharia to his people, but the most important thing is to
improve himself according to God's command to be an example for his people. So that his people
can follow the characteristics of a prophet.
It means that a messenger is obliged to convey sharia to his people, even the mistakes
contained in his people, a messenger must direct it so that the human being gets the true guidance.
Anas bin Malik ra. in his hadith said that later people would come to the Prophet Adam to ask for
intercession, but the Prophet Adam apologized to them while saying that the first apostle Noah sent
by Allah came... (al-Bukhari). Every Ummah is never silent from the prophet sent by Allah who brings
the Shari'ah specifically for his people or by bringing the previous Shari'ah that has been renewed.
The apostles or prophets are ordinary human beings, creatures of Allah who do not have the slightest
privilege of rububiyah and uluhiyah. Allah said about the Prophet Muhammad (peace be upon him)
as the leader of the apostles and the highest in the sight of Allah in Surah Al-A'raaf (7): 188.
The apostles and prophets also had human qualities, such as sickness, death, need to eat
and drink and so on (QS Ash-Shu'araa (26): 78-91), and it is also said that the messengers and
prophets had the most blessings to Allah so that Allah often praised them for their strong worship of
Allah (QS Al-Israa' (17): 3). Therefore, we humans should emulate the power of worship carried out
by the apostle or prophet so that we can achieve glory in this world and in the hereafter. Regarding
the number of apostles, no one knows for sure even though some scholars say that the total number
is 124,000 apostles, but only Allah knows it and appointed 313 apostles and those listed in the Qur'an
25 Apostles as in Surah Jonah (10): 47 (Zainuddin: 104)
