DEFINITION OF THE BOOK AND SHUHUF
Al-Kutub is the plural form of the word "Book" which means something that is written.
However, what is meant here is the revelation of Allah that was conveyed to the apostles to be
taught to humans as a guideline for their lives. The shuhuf (sheets) are the revelations of Allah
that are conveyed to the messenger, but they are not obliged to be conveyed or proclaimed to
humans. So, the similarity between the two is that they are both revelations from God. The
differences are: 1. The content of the book is more complete than the shuhuf, 2. The book must
be conveyed to humans, while the shuhuf is not, 3. The book is booked, while the shuhuf is not.
In the Qur'an, the word "Book" is mentioned no less than 198 times, while the word shuhuf is only
6 times. B. FAITH IN THE BOOKS OF ALLAH SWT Believing in the books of Allah SWT., means that
we must have faith or belief that Allah SWT., has several books that have been revealed to His
Prophet. The books that Allah has revealed to His prophets and messengers that Muslims must
know, are: 1. The Torah, which was revealed to the Prophet Moses (a.s.) in about the 12th century
BC in the region of Israel and Egypt.
The Book of Zabur, which was revealed to the Prophet David (a.s.) in about the 10th
century BC in the region of Israel. 3. The Gospel, revealed to the Prophet Jesus (a.s.) in the area
of Jerusalem at the beginning of the first century. 4. The book of the Qur'an, which was revealed
to the Prophet Muhammad (peace be upon him), in the area of Mecca and in Medina in the 6th
century AD. In addition to passing down the books mentioned above, Allah also sent down shuhuf
(sheets) to the previous prophets, namely: 1. The Prophet Adam (a.s.) received 10 shuhuf 2. The
Prophet Shirth (a.s.) received 50 shuhuf 3. Prophet Idris (a.s.) received 30 shuhuf 4. Prophet
Ibrahim (a.s.) received 10 shuhuf 5. The Prophet Moses (a.s.) received 10 shuhuf of faith to the
books of Allah contained in four elements, namely: First, believing that the books were truly
revealed from the side of Allah the Almighty. Second, believe in what Allah has named from his
books and believe globally in the books.
The Torah Book is a book that was revealed to the Prophet Moses around the 12th century
BC in the area of Israel and Egypt. This book of the Torah was revealed in Hebrew. The word
"Torah" is mentioned in the Qur'an no less than 18 times. The main content of the teachings is
the ten words of Allah (law) that Allah revealed to the Prophet Moses at the top of Mount Thursina.
The essence of these points is: a. The glorification of Saturday. b. Respect for parents. c.
Prohibition of killing fellow humans. d. Prohibition of adultery. e. Prohibition of stealing. f.
Prohibition of false witnesses. g. The prohibition of wanting to possess or possess These are the
main contents of the original teachings, but the book of the Torah now circulating among the Jews
is no longer pure, and is subject to change. The scholars agree that there is no longer a Torah in
circulation now that it was written by Jews at different times and times. So, at the time of the
Prophet Moses, the Jews were still believing and they knew it and believed that there would be a
Prophet sent down by Allah in the last days, namely the Prophet Muhammad (saw). They knew
about the coming of the Prophet Muhammad (peace be upon him), as well as his signs from the
Torah. However, after the Prophet Moses died, they changed the content of the Torah and many
of them became infidels again. 2. The Book of Zabur The Book of Zabur was revealed to the
Prophet David (a.s.), a king of the Israelites in Canaan, around the 10th century BC. The book of
Zabur contains psalms (songs of praise to God) that describe the blessings of Allah that have
been bestowed on the Prophet David and about the sharia and laws of the Prophet David
following what the Prophet Moses brought in the Torah. The main content of the book of Zabur
includes, psalm 146: "Raise by you Allah by you. O my soul, praise Allah. Then I will praise God
for the rest of my life and I will sing praises to my Lord as long as I am there. Do not believe in
kings or the sons of Adam
There is also what is called the Gospel of Barnabas by Barnabas. The Gospel of Barnabas
is considered by scholars to be more in accordance with the teachings of monotheism, but the
Gospel of Barnabas is not used by Christians (Prophets). Therefore, the Gospel that Muslims
must believe is the original Gospel revealed to the Prophet Jesus (a.s.), not the Gospels that are
circulating today. 4. The Qur'an The Qur'an is a holy book that Allah revealed to the Prophet
Muhammad (peace be upon him), to be delivered to mankind all over the world. Meanwhile, if we
believe that the Prophet Muhammad is the last Apostle, the Qur'an must also be recognized as
the last holy book that Allah revealed to mankind. The main content of the Qur'an according to
the scholar of Al-Azhar, Prof. Mahmud Syaltut, is:
Just as Islam demands faith in angels in achieving the main leadership for humans, so
Islam demands faith in the messengers as parties in direct contact with humans. The nature of
the apostles and their humanity is the same as that of other human beings. In essence, the
Apostles were human beings too, the same as other human beings in their nature and character.
Therefore, it is easy to accept lessons from them, and their words and deeds can be imitated and
emulated. Believing in His messengers is the fourth pillar of faith, which is believing that Allah
swt., has sent His messengers to bring religion or guide mankind to the right path and be
approved by Allah. The number of apostles is not known for sure, but there are scholars who say
that Allah swt., has sent down 124,000 prophets and 313 apostles, and this number has not been
confirmed and it is likely that the number is even more. Only
God chose His apostles to be ambassadors between Him and His servants. Allah chose
them among all His creatures to carry out a great mandate, namely the mandate to deliver da'wah
in the form of revelations and treatises to all His servants. For the success of the entrusted task,
the apostles were supported by their special qualities, which are as follows. Shiddiq, which
means honest, true in all his words, cannot be kidzib (lie). The apostles must have been true in
their recognition as messengers of Allah and true in everything they preached. Because, if it is
not true or a lie, humanity will be corrupted, destroyed, and there will be no religion that worships
Allah swt., as it is today. Trust, which means trusted, is impossible to be treacherous
(fraudulent). The apostles were trustworthy and never betrayed, either to their fellow humans or
to God. Because the apostle is awakened from sinful deeds, disobedience and iniquity in the
birth and mind. This is also called ma'shum (awakening from all kinds of sins). If the apostles are
untrustworthy and treacherous, how can they become leaders or guides mankind to the right
path and all their people will be involved in disobedience. Tabligh, that is, conveying anything that
comes from Allah, it is impossible for kitman to mean not conveying or hiding.
Fathanah, which is intelligent/clever, it is impossible to baladah means stupid/stupid. An
apostle is not sent, except for the majesty of his extraordinary intelligence and ingenuity, his
intellect, and his perfect power of reason. He is far from stupid. In addition to having these
mandatory and impossible qualities, the messengers also have the nature of ja'iz (authority). The
characteristics of the ja'iz are: Aradhul Basyariyah, which means that as prophets and
messengers, they have qualities that are common to humans, as long as these qualities cannot
cause a decline in the apostolic degree, such as eating, drinking, hunger, thirst, sleeping, earning
a living, being married, sick, and so on. C. THE SPECIFICITY OF THE TREATISE OF THE PROPHET
MUHAMMAD PBUH. In terms of principles, the treatises of the apostles are no different from each
other. They are messengers of Allah who are given knowledge and revelation, inviting the people
to go straight with the essence of monotheism towards Allah swt., so that their people must obey
them, and become role models for humans. However, Allah swt., has bestowed on the Prophet
(peace and blessings of Allaah be upon him) a specificity that was not given to the previous
messengers. However, this specificity will not in any way diminish the attitude of the Muslims in
believing in the Messengers sent before him. These specificities include: 1. Treatise for All
Mankind If the messenger before the Prophet Muhammad (peace be upon him), was sent to a
certain nation or people, the Prophet Muhammad
Those who deviate from the truth deny the apostles by assuming that God's apostles are
not human. This assumption is explained by Allah in His words: "And there is nothing that
prevents people from believing when they are guided to them, except their words: "Has Allah sent
a man to be an apostle?" (Q.S. Al-Isra' (17): 94). In the above verse, Allah swt., breaks their wrong
assumptions. The apostle of God is a man because he will be sent to the inhabitants of the earth
who are also humans. If the inhabitants of this earth were angels, surely Allah would send down
angels from heaven as apostles.
DEFINITION OF THE LAST DAY The meaning of faith according to language is "believing".
While the Last Day is where the entire universe will be destroyed, and the provision has been
formulated by Allah swt. So to believe in the Last Day is to believe and believe that the Last Day
will definitely come in accordance with the statements of Allah through His words in the Qur'an.
What is meant by the Last Day is the eternal life after the end of this mortal world, including the
processes and events that occur on that Day, starting from the destruction of the universe and
all its contents and the end of all life (Qiyamah), the resurrection of all mankind from the grave
(Ba'ats), the gathering of all mankind in the field of Mahsyar (Hasyr), the calculation of all these
deeds to find out the comparison of good deeds and bad deeds (Wazn), similar to retribution
with surge or hell (Jaza').
However, the discussion of the Last Day begins with the discussion of the grave because
the event of death is actually a small apocalypse (alQiyamah al-Sughra), and also because the
deceased have entered part of the transition process from life in this world to life in the hereafter.
The transitional nature is named the Barzakh nature. In addition to the term Last Day (Al-Yaum
Al-Akhir), the Qur'an also uses other terms or names, each of which indicates an event, state or
atmosphere that will be experienced by mankind in the process towards eternal life. The names
are: 1. Yaumul Qiyamah (Day of Resurrection) (Az-Zumar 39:60) 2. Yaumul Ba'ats (Day of
Resurrection) (Ar-Rum 30:56) 3. Yaumul Hisab (The Day of Reckoning) (Al-Mukmin 40:27) 4.
Yaumul Din (Day of Vengeance) (Al-Fatihah 1:3) 5. Yaumul Fath (Victory Day) (As-Sajadah 32:29)
6. Yaumul Talaq (Day of Meeting) (Al-Mukmin 40:15-16) 7. Yaumul Jam'i (Day of Assembly) (At-
Taghabun 64:9) 8. Yaumul Taghabun (The day of the manifestation of error) (At-Taghabun 64 : 9)
9. Yaumul Khulud (The Day of Eternity) (Qaf 50 : 34) 10. Yaumul Khuruj (Day Out) (Qaf : 50 : 42)
PROCESS AND EVENTS OF THE LAST DAY What is meant by the process and events of
the Last Day is the chronology of events that will be passed by mankind on the Last Day, starting
from the Apocalypse to Vengeance with heaven or hell. But, as explained in the previous article,
we will start from the grave realm, which is the transition from the world to the hereafter. 1. The
Grave Realm What is meant by the grave is not just a grave, but the realm that every person who
dies, whether he is buried or not buried. For example, the body of Pharaoh (Rames II), although
until now it is still intact as a mummy and stored in the Tahrir Museum in Cairo, Egypt, is still not
free from the grave. Likewise, other bodies, both intact and destroyed like flour, still enter the
grave. The grave realm is also known as the Barzakh Realm, Barzakh means the one that limits
between two things. In this case, the Barzakh Realm is the boundary between the world and the
hereafter. Once a person enters the grave realm, he will be asked by Angels Munkar and Nakir
about God, His Religion and Prophet. The believer will answer: My Lord is Allah, my religion is
Islam and my Prophet
Muhammad (saw). Meanwhile, a person who does not believe or a person who doubts
will say that he does not know, then he will be tortured. What determines whether or not a person
is biased in answering the Angel's question is his faith and righteous deeds during his life in the
world. Therefore, there is no preparation to answer this question, except to improve the quality
of faith and multiply righteous deeds to seek the pleasure of Allah swt. Solely. Everyone who
passes the "test" of the grave will feel pleasure, on the other hand, those who do not pass will
feel pleasure, on the other hand, those who do not pass will feel azb and suffering. We do not
need to investigate and compare the form and technique of pleasure and torture with what we
have in the world today, because of course the supernatural grave is different from the real world.
But what is clear is that the pleasure and torment are felt by the spirit and the body at the same
time, not just the spirit. Sayyid Sabiq quoted Ibn al-Qayyim as follows: "The Salafs and their
imams are of the opinion that if a human being dies, then he will receive pleasure or torment.
These two kinds of state, namely pleasure or torment, will be felt by the spirit and body as well.
Even though the spirit has been separated from its body, it can feel the pleasure or torment. The
spirit can sometimes reconnect with its body and thus, the body together with the spirit will be
able to feel the pleasure or torment together.
How can a body that has been destroyed and even united with the ground feel pleasure
and torture? Isn't it true that a person sits and watches the unburied body of Pharaoh for days,
even months, without witnessing any signs of torture on his body? How can we understand that
the pleasure and torture of the grave are felt together between the spirit and the body as Ibn al-
Qayyim said above? To answer such questions, Jumhur Ulama gives the following answer: "Even
though it cannot be witnessed or has no imprint on the body of the corpse, it cannot be used as
an argument that it is not really what it seems. The reason is because such a thing is not rejected
by the power of Allah the Almighty. In fact, we can give an example in everyday situations, namely
like a sleeping person. Isn't it possible for a sleeping person to feel delicacy and also to feel pain?
The person who sits near the sleeping person certainly cannot witness or feel what the sleeping
person feels." The case of allergy to people who question the logic of the pleasure and torture of
the grave is to compare the conditions in the supernatural realm with the conditions in the real
world in this world, when they are clearly two very different realms.
The Nash-nash of the Qur'an and the Sunnah that are used as evidence for the question
of the Angels Munkar and Nakir as well as the existence of pleasure and torment in the grave are
among others as follows: a. QS. Ibrahim/14:27; Meaning: "Allah strengthens the believers with a
firm saying in life in this world and in the hereafter..." (Ibrahim 14:27) According to the Prophet
(peace and blessings of Allaah be upon him), al-qaulu as-tsabit in the above verse is a testimony
that there is no God but Allah and Muhammad the Messenger of Allah, who was given by a Muslim
in the grave when asked by the Angel (HR. Bukhari and Muslim). b. QS. Al-Mukmin/42:45-46
Meaning: "... And Pharaoh and his people were besieged by a terrible punishment. Hell appeared
to them in the morning and evening, and on the day of the Resurrection (it was said to the Angel):
"Put Pharaoh and his people into a very harsh punishment." (Al-Mukmin 40:45-46). In the above
verse there are two punishments inflicted by Allah on Pharaoh and his people: first, there will be
hell in the morning and evening; Secondly, it is included in the first punishment, between ma'thuf
and ma'thuf alaih must be different. If the second punishment is declared after the apocalypse,
of course the first punishment occurs between death and resurrection, namely the punishment
of the grave.
The apocalypse is bound to happen. But no one knows, including the Prophets and
Apostles, when it will happen. In this case, Allah swt. saying, "They ask you about the apocalypse,
when it will take place. Say, "Indeed, the knowledge of the apocalypse is only in the sight of my
Lord; no one can explain the time of his coming but Him. The apocalypse is very heavy (for existing
creatures) in the heavens and on the earth. The apocalypse did not come to you but suddenly..."
(Al-A'raf:187) However, the Prophet (peace and blessings of Allaah be upon him) told us several
signs of the apocalypse, some of which are called small signs ('sughra addresses) and some of
which are called large signs ('kubra addresses'). 'The address of the kubra shows that the
apocalypse is very near. When asked when the Day of Resurrection occurs? No one can answer
it. Only Allah knows when the Apocalypse will occur. Allah swt., said, which means: "They ask
you about the resurrection, 'When will it happen?' Say, 'Indeed, the knowledge of the Apocalypse
is on the side of my Lord; no one can explain the time of his coming but Him. The apocalypse is
very heavy (chaos for creatures) in the heavens and on the earth. The apocalypse will not come
to you, but suddenly. They ask you
Although the coming of the apocalypse is still a secret, as believers, we must believe in it
completely. In this case, Allah said: "And indeed the Day of Resurrection must be dating, there is
no doubt about it; and that Allah raises up all in the grave" (Q.S. Al-Hajj 22:7). Based on
information derived from the ayatayat of the Qur'an and Al-Hadith, the occurrence of the last day
or the Day of Judgment is preceded by its signs. Signs of the coming of the last day include: a. The
rising of the sun from the west b. The Emergence of Animals That Talk to Humans c. The
Emergence of Yajuj (Destroyers and Troublemakers and the Occurrence of Catastrophic Natural
Disasters) d. The Emergence of Dajjal (Liars, Outstanding Deceivers) e. The Qur'an is just a writing
(no longer felt in the heart) and Islam is just a name (there is no practice in it) f. The number of
women has doubled that of men. g. The earth's circulation is irregular because it has
The Resurrection After the blowing of the trumpet, the second Angel of Israfil was
resurrected from the dead. Lives were returned to their respective bodies. In addition, jinn,
demons and angels are also revived. According to some scholars, several kinds of animals and
plants have also been revived. This is what is called al-ba'ats or resurrection. At the time of the
resurrection the disbelievers and hypocrites said: "Alas, woe to us! Who raised us from our
beds?" (Jasin 36:52) It is natural for them to be shocked and surprised, because indeed the time
in the world they do not believe in the existence of the day of resurrection at all. They say: "This
life is nothing but life in the world, we die and we live
