8.5.11 ised aqidah minggu 2

8/3/2019 8.5.11 ISED AQIDAH MINGGU 2

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ISEDISED

AQIDAH ISLAMIYYAH AQIDAH ISLAMIYYAH

8.5.20118.5.2011

DR ISMAIL BIN MAMATDR ISMAIL BIN MAMAT


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Other Terms for IslamicOther Terms for Islamic aqidahaqidah

al al--ImanImanal al--Urwat al Urwat al- -wuthqawuthqa

al al--Taw^id Taw^id Usul al Usul al--dindin

Ilm al Ilm al--kalamkalamal al--Tasawwur al Tasawwur al- -

Islami Islami or Islamicor Islamicworldviewworldview


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al al--imaniman (Belief or Conviction)(Belief or Conviction)

Th e termTh e term imaniman refers to t herefers to t he Hadit hHadit h of of JibrilJibrilwherebywhereby JibrilJibril comes to t he Prop hetcomes to t he Prop het

(SAW ), and asks h im about(SAW ), and asks h im about IslamIslam ,, imanimanandand insaninsan . Th e Prop het answered t hat. Th e Prop het answered t hatimaniman isis that you believe in Allah and Histhat you believe in Allah and Hisangels and His Books and Hisangels and His Books and Hismessengers and in t he Last Day, and inmessengers and in t he Last Day, and inpredestination (predestination (qadr qadr ), bot h in its good and), bot h in its good andin its evil.in its evil. ((NawawiNawawi, 1996:4)., 1996:4).


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In the Qur In the Qur an:an: Th e Messenger believes in w hatTh e Messenger believes in w hathas been sent down to h im from h is Lord, andhas been sent down to h im from h is Lord, and(so do) t he believers. Eac h one believes in Allah ,(so do) t he believers. Eac h one believes in Allah ,

His Angels, His Books, and His Messengers.His Angels, His Books, and His Messengers.(Q 2:285).(Q 2:285).

Th us, t he articles of fait h (i.e. t he belief in Allah ,Th us, t he articles of fait h (i.e. t he belief in Allah ,

His angels, His scriptures, His messengers, t heHis angels, His scriptures, His messengers, t heFinal Day, predestination of good and evil) areFinal Day, predestination of good and evil) areformally outlined here.formally outlined here.


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al al--Urwat al Urwat al- -wuthqawuthqa (Th e strong(Th e strong

and Trustwort hy Hand hold):and Trustwort hy Hand hold):It is t he testimony (It is t he testimony (shahadahshahadah ) there is no god) there is no godbut Allah (Yasin, n.d: 232).but Allah (Yasin, n.d: 232).R eferred to asR eferred to as al al--urwat al urwat al- -wuthqawuthqa to s how t heto s how t hevalue of firmness and surety t he word hasvalue of firmness and surety t he word hassubstantiated.substantiated. There is no compulsion in religion. Verily, theThere is no compulsion in religion. Verily, theRight Path has become distinct from the wrong Right Path has become distinct from the wrong

path. Whoever disbelieves in taghut and path. Whoever disbelieves in taghut and believes in Allah then he has grasped the most believes in Allah then he has grasped the most trustworthy handhold that will never break trustworthy handhold that will never break (Q(Q

2:256).2:256).


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al al--Tawhid Tawhid

O neness or t he Conviction and Witnessing t hatO neness or t he Conviction and Witnessing t hatis no god but Allah .is no god but Allah .

It is t he main part and t he key to t he study of It is t he main part and t he key to t he study of IslamicIslamic aqidahaqidah .. S ay: He is Allah, (the) One. AllahS ay: He is Allah, (the) One. Allah the S elf the S elf--S ufficient Master, Whom all creatures need, (HeS ufficient Master, Whom all creatures need, (Heneither eats nor drinks). He begets not nor wasneither eats nor drinks). He begets not nor wasHe begotten. And there is none coHe begotten. And there is none co- -equal or equal or comparable unto Him.comparable unto Him. (Q 114: 1(Q 114: 1- -4).4).

Al Al--Tawhid Tawhid is t he basis for believing in angels,is t he basis for believing in angels,

books, prop hets, t he Last Day andbooks, prop hets, t he Last Day and


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Usul al Usul al--dindin

R oots or foundation of R eligionR oots or foundation of R eligionTh e term describes t hat IslamicTh e term describes t hat Islamic aqidahaqidah isis

the basis and foundation of t he religion of the basis and foundation of t he religion of Islam.Islam.Th ree main roots: Divinity, prop het hoodTh ree main roots: Divinity, prop het hoodand unseen matters.and unseen matters.To be a Muslim, he must believe andTo be a Muslim, he must believe andaccept Islamicaccept Islamic aqidahaqidah


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ReferenceReferenceAji jola, A.D. 1984. Aji jola, A.D. 1984. The Essence of Faith in IslamThe Essence of Faith in Islam . R iyad h. R iyad hAs hq ar, As hq ar, U mar S ulayman Dr. 1995.U mar S ulayman Dr. 1995. al al--Aqidah fi Aqidah fi llahllah .. Amman, Jordan Amman, Jordan

Al Al-- Attas, 1995. Attas, 1995. Prolegomena to the metaphysics of Prolegomena to the metaphysics of Islam.Islam. K uala Lumpur K uala Lumpur

Azz am, Azz am, Abdulla h , Dr. n.d. Abdulla h , Dr. n.d. al al-- Aqidah wa Aqidah wa- -atharuatharu- -ha fi ha fi l l--jil jil ..n.p.n.p.

Al Al--Buti, S aButi, S a id R amaid R ama\ \an. 1402H.an. 1402H. al al--Kubra al Kubra al- -yaqiniyyat al yaqiniyyat al- -kawniyyahkawniyyah . Damascus; trans. Zayuki Mo hamed. 2000.. Damascus; trans. Zayuki Mo hamed. 2000.Hakikat Alam S mesta dan Cakerawala menuju ImanHakikat Alam S mesta dan Cakerawala menuju Imanyang Teguhyang Teguh . K uala Lumpur . K uala Lumpur


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Darwis hDarwis h ,, Abd al Abd al--HamidHamid. 1992.. 1992. al al--FalsafahFalsafah al al--I I tiqadiyyahtiqadiyyahfi fi al al--IslamIslam . Cairo. CairoAl Al--Faru q iFaru q i, 1990., 1990. al al--Tawhid Tawhid . Herndon. HerndonHabannaka hHabannaka h , al, al--S hayk hS hayk h Abd al Abd al--R a^manR a^man. 1983.. 1983. al al--

Aqidah Aqidah al al--IslamiyyahIslamiyyah wawa--ususuususu- -haha . Damascus. DamascusIbra h im,Ibra h im, S ala hS ala h Abd al Abd al-- Alim Alim. 1982.. 1982. al al-- Aqidah Aqidah fi fi dar dar al al--Qur Qur an al an al--kar kar mm. Cairo. Cairoalal--K halidiK halidi, Ma hmud Dr. 1985., Ma hmud Dr. 1985. al al-- Aqidah Aqidah wawa-- ilmilm al al--kalamkalam . Amman. AmmanNawawiNawawi. 1996.. 1996. Forty Forty Had Had thth. K uala Lumpur . K uala Lumpur


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Importance of AqdahImportance of Aqdah

Foundation on which the su perstruct ure of Foundation on which the su perstruct ure of Islam rest s, a fortress that keeps a Islam rest s, a fortress that keeps a Muslim s religion safe.Muslim s religion safe.The most f undamental miss ion of all the The most f undamental miss ion of all the Prophet s. ( Anbiya 21:25 )Prophet s. ( Anbiya 21:25 )Term of reference for act s of Term of reference for act s of

righteous ness. ( Alrighteous ness. ( Al--Baqarah 2:217 )Baqarah 2:217 )The criterion for punishment and reward The criterion for punishment and reward in the hereafter. ( Alin the hereafter. ( Al--Nisa 4:48 )Nisa 4:48 )


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Important topics inImportant topics in Aqdah AqdahGod God -- His existence, Names and His existence, Names and

Attributes AttributesProphet sProphet s his necess ity, attributes, his necess ity, attributes, positionpositionEschatology Eschatology the Last Day, the Last Day, resu rrection, judgment, Heaven and resu rrection, judgment, Heaven and HellHellMetaphysical issu esMetaphysical issu es angeology, reality angeology, reality of existence, nat ure of man, universe.of existence, nat ure of man, universe.


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THE C HARA C TER IS T ICS OFTHE C HARA C TER IS T ICS OFISL AM IC AQ ID AHISL AM IC AQ ID AH

DIVIN E O R IGINDIVIN E O R IGIN

Reve al ed by God, a bso lut e an d unchang ed.Reve al ed by God, a bso lut e an d unchang ed.Free from i nt erpo lat io n an d a ddi t io n s, an d freeFree from i nt erpo lat io n an d a ddi t io n s, an d freefrom mix tu re of f al se h ood an d t ruth s.from mix tu re of f al se h ood an d t ruth s.I n co nt ra s t t o, (i) p h ilosop h ical ide a s w h ich b a sedI n co nt ra s t t o, (i) p h ilosop h ical ide a s w h ich b a sedp u re ly o n re a so n , or (ii)o th er re lig io u s t ra di t io n sp u re ly o n re a so n , or (ii)o th er re lig io u s t ra di t io n sw h ich deve loped th ro ugh h is t ori cal pro cess.w h ich deve loped th ro ugh h is t ori cal pro cess.I t s co nt e nt is preserved a s promised by God i n I t s co nt e nt is preserved a s promised by God i n

th e Q u r an . ( alth e Q u r an . ( al--H i jr 15:9)Hi jr 15:9)


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DIVIN E O R IGINDIVIN E O R IGIN

D ivi n it y does n o t me an irr at io nal it y. Th e ta s k ofD ivi n it y does n o t me an irr at io nal it y. Th e ta s k ofhu m an th o ught is t o re ceive i t , t o g ra sp i t shu m an th o ught is t o re ceive i t , t o g ra sp i t ssi gn ifi canc e an d t ran s lat e i nt o act io nsi gn ifi canc e an d t ran s lat e i nt o act io nEvery th ing that comes t o a perso n s previo u sEvery th ing that comes t o a perso n s previo u s

n orms s h o ul d be corre ct ed th ro ugh th e refere nc en orms s h o ul d be corre ct ed th ro ugh th e refere nc et o fr a mewor k of Is la mi c t o fr a mewor k of Is la mi c Aqid ah Aqid ah ..D u e t o th e limi tat io n of hu m an re a so n , some ofD u e t o th e limi tat io n of hu m an re a so n , some ofth e divi n e a spe ct s of Is la mi c th e divi n e a spe ct s of Is la mi c Aqid ah Aqid ah a re beyo n da re beyo n dhu m an mi n dhu m an mi n d -- natu re of divi n e esse nc e, th e t imenatu re of divi n e esse nc e, th e t imeof th e L a s t Ho u r, th e spiri t .of th e L a s t Ho u r, th e spiri t .


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P ERMA NE NT REA LI T IE SP ERMA NE NT REA LI T IE S

Is la mi c Is la mi c a qid aha qid ah is b a sed o n some perm an e nt is b a sed o n some perm an e nt re al it ies (re al it ies ( tha w a bi ttha w a bi t ) w h ich serve a s i t s fr a mewor k .) w h ich serve a s i t s fr a mewor k .Th e perm an e nt re al it ies:Th e perm an e nt re al it ies:ii) Ob je ct ive an d Aims(Affirm at io n of th e O n e n ess) Ob je ct ive an d Aims(Affirm at io n of th e O n e n essof God, th e a im of cre at io n of God, th e a im of cre at io n t o wors h ip God)t o wors h ip God)(ii) Pri nc ip les an d g e n er al me th ods ((ii) Pri nc ip les an d g e n er al me th ods ( ta w h idta w h id,, ju s t ice, di gn it y of m an , ju s t ice, di gn it y of m an , vi ce g ere nc yvi ce g ere nc y,, d a w ahd a w ah ))(iii) Re lig io u s an d e th ical valu es ((iii) Re lig io u s an d e th ical valu es (im anim an ,, ta qw ata qw a ,,g ood t o p a re nt s.g ood t o p a re nt s.


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P ERMA NE NT REA LI T IE SP ERMA NE NT REA LI T IE STh e f lexib le an d chang e a b le (Th e f lexib le an d chang e a b le (m utagha yyirm utagha yyir))a spe ct s: Forms an d me chan ism, br anch es an da spe ct s: Forms an d me chan ism, br anch es an ddivisio n s, wor ld ly a ff a irs an d kn ow led g e.divisio n s, wor ld ly a ff a irs an d kn ow led g e.

All chang es i n so cie t y m u s t be do n e i n a cre at ive All chang es i n so cie t y m u s t be do n e i n a cre at ive

w a y wi th in th e perm an e nt fr a mewor k w a y wi th in th e perm an e nt fr a mewor k i jt iha d,i jt iha d,fat w a .fat w a . Abso lut e, perm an e nt valu es provide gu id anc e for Abso lut e, perm an e nt valu es provide gu id anc e forhu m ank in d t o co nt ro l th emse lves from fo llowi ng hu m ank in d t o co nt ro l th emse lves from fo llowi ng desires. (M u mi nun 23:71)desires. (M u mi nun 23:71)Th ese perm an e nt valu es of re lig io n prod uc e a Th ese perm an e nt valu es of re lig io n prod uc e a deep se n se of se cu ri t y an d cer ta int y i n Mu s lim.deep se n se of se cu ri t y an d cer ta int y i n Mu s lim.


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ComprehensivenessComprehensivenessSi nce it is revealed from the Creator of the univer s eSi nce it is revealed from the Creator of the univer s ewho is Allwho is All--Knowing.Knowing.It cover s the wholes pectrum of realities It cover s the wholes pectrum of realities -- thetheuniver se, life, man, his or igin, his nature, his univer se, life, man, his or igin, his nature, his relationshi p with the divine. It als o explicates therelationshi p with the divine. It als o explicates thereality beyond this world.reality beyond this world.It explains the or igin of the univer se and relates it theIt explains the or igin of the univer se and relates it theCreator and the life before this physi cal world.Creator and the life before this physi cal world.It is for all time, place and people.It is for all time, place and people.


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ComprehensivenessComprehensivenessIt ans wer s delicate ques tions about realities It ans wer s delicate ques tions about realities -- or iginor iginof the world, aim of exis tence, the Hereafter.of the world, aim of exis tence, the Hereafter.It offer s a complete, harmonious s ys tem of life whichIt offer s a complete, harmonious s ys tem of life whichmanifes t the perfect and jus t God who createdit.manifes t the perfect and jus t God who createdit.The implication of this comprehensi ve nature of The implication of this comprehensi ve nature of Is lamic AqdahIs lamic Aqdah -- Is lam regards every part of Is lam regards every part of human life is i badahsi nce it continuous ly and f inallyhuman life is i badahsi nce it continuous ly and f inallyrelated to Godrelated to God


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BalanceBalancebalance in terms of it s constit uent element s and in balance in terms of it s constit uent element s and in terms of it s teaching.terms of it s teaching.between the known aspect s and the unknown aspect s.between the known aspect s and the unknown aspect s.between the freedom of the DivineWill and the between the freedom of the DivineWill and the constancy of the laws of nat ure.constancy of the laws of nat ure.between the domain of free will and predestination.between the domain of free will and predestination.between man s absolute servit ude to Allah and man sbetween man s absolute servit ude to Allah and man shonorable position.honorable position.

between the life on this world and the life in the between the life on this world and the life in the hereafter.hereafter.between the sources of knowledge in Islam.between the sources of knowledge in Islam.


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Dynamism (Dynamism (IjabiyyahIjabiyyah))express ed in the active relations hi p of Allah the Mos t Highexpress ed in the active relations hi p of Allah the Mos t Highwith His creation, the univer s e, man.with His creation, the univer s e, man.God is continuous ly involved with the affair s of the creatures God is continuous ly involved with the affair s of the creatures ((kullu yawm huwa f shan,kullu yawm huwa f shan,alal--Rahmn 55:29). Heis a livingRahmn 55:29). Heis a livingCreator and Adminis trator, an allCreator and Adminis trator, an all--Knowing God whois activeKnowing God whois activeand able to do anything He desi res . The univer s e and alland able to do anything He desi res . The univer s e and allevents or iginate in His will (7:54, 35:44, 6:18)events or iginate in His will (7:54, 35:44, 6:18)Through this dynamis m, the cons cience of manis s harpened,Through this dynamis m, the cons cience of manis s harpened,moral feelings are enhanced ands tandard of behavior aremoral feelings are enhanced ands tandard of behavior arees tablis hed.es tablis hed.The Quranis full of des cr i ptions of the dynamic and posi tiveThe Quranis full of des cr i ptions of the dynamic and posi tiverelations hi p of Allah, His intervention with His creations .relations hi p of Allah, His intervention with His creations .


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OBJ E C T IV E S OF ISL AM ICOBJ E C T IV E S OF ISL AM IC

AQ ID AHAQ ID AH1.1. to preserve the truth and greatness of the religion of to preserve the truth and greatness of the religion of

IslamIslam2.2. to give a proper understanding of the f undamentalto give a proper understanding of the f undamental

element s of the religion to the Muslims.element s of the religion to the Muslims.3.3. to strengthen the believe of a Muslim in God and other to strengthen the believe of a Muslim in God and other

metaphysical matters brought by religion.metaphysical matters brought by religion.4.4. to protect a belief of Muslim from the intrus ion of to protect a belief of Muslim from the intrus ion of

foreign secular ideas which will corrupt his faith.foreign secular ideas which will corrupt his faith.5.5. to develop a strong character with a firm and jus tified to develop a strong character with a firm and jus tified belief .belief .


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Th e Freedom of Be liefTh e Freedom of Be lief

Discuss ion:Discuss ion: Are we free to choose our own faith? Are we free to choose our own faith?

Is there any compuls ion regarding a belief Is there any compulsion regarding a belief in religion?in religion?Does the capital punishment of riddsDoes the capital punishment of ridds

(apostasy) means that we do not have our (apostasy) means that we do not have our right to choose our own religion?right to choose our own religion?


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Is lam enjoins freedom of belief in thes ens e thatitIs lam enjoins freedom of belief in thes ens e thatitcannot force other s to embrace the religion (cannot force other s to embrace the religion (la ikrahala ikraha fi al fi al--dindin2:256)2:256)It also means that Is lam mus t be practiced by aIt also means that Is lam mus t be practiced by aMus lim with a willing submissi on.Mus lim with a willing submissi on.Based on the premis e that Is lam is a true and the onlyBased on the premis e that Is lam is a true and the onlyreligion accepted by God, those who have acceptedreligion accepted by God, those who have acceptedIs lam willingly are not allowed to leave the religionIs lam willingly are not allowed to leave the religion


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It is not against the principle of freedom of It is not against the principle of freedom of choice since choosing something false or bad is, choice since choosing something false or bad is, to Islam, not a true choice. A choice in it s very to Islam, not a true choice. A choice in it s very meaning mus t be good as express ed by the meaning mus t be good as express ed by the term ikhtiyar .term ikhtiyar .To let people apostate is tantamount to To let people apostate is tantamount to regarding religion as a matter of taste not a regarding religion as a matter of taste not a matter of truth. I t is also degrading religion to a matter of truth. I t is also degrading religion to a play thing according to whim and ignorance.play thing according to whim and ignorance.


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The punishment of apostasy ref lect s the The punishment of apostasy ref lect s the truth and consistency ref lect s the truth truth and consistency ref lect s the truth and consistency of Islam on his believers.and consistency of Islam on his believers.It also proves that Islam emphasizes on It also proves that Islam emphasizes on knowledge and evidence before believing knowledge and evidence before believing in it s articles.in it s articles.

To the nonTo the non--Muslims who qu estions the Muslims who qu estions the in jus tice of the punishment of apostasy, in jus tice of the punishment of apostasy, they mus t first falsify the truth of Islam.they mus t first falsify the truth of Islam.


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Rel igion (Rel igion ( al al--Dn Dn ))

As pointed out by Prof. alAs pointed out by Prof. al--Attas , based on theAttas , based on thetermtermal al--dndn, four pr imary interrelated, four pr imary interrelatedmeanings of religion:meanings of religion: being indebtedness ( being indebtedness (al al--dayndayn))submissi veness (submissi veness (adhalla wa istabadaadhalla wa istabada))

judi

ci

ous

power ( judi

ci

ous

power (al al--ukm wa al ukm wa al--suln suln))naturalinclination (naturalinclination (al al--dah wa al dah wa al--shan shan))


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Indebtedness (Indebtedness (al al--Dayn Dayn))Refer s to the condition of man from the veryRefer s to the condition of man from the very beginning of his exis tence that he was already beginning of his exis tence that he was alreadyindebted to God.indebted to God.Man has acknowledged the Lords hi p of Allahin his Man has acknowledged the Lords hi p of Allahin his s pir ituals tate before he came to this world:s pir ituals tate before he came to this world:When your Lord drew forth from the children of When your Lord drew forth from the children of AdamAdam from their loins from their loins their des cendents , andtheir des cendents , andmade them tes tify concerning thems elves (saying):made them tes tify concerning thems elves (saying):

am I not your Lord?am I not your Lord? theysa

id: yea! We dothey

sa

id: yea! We dotes tify! (Altes tify! (Al--Araf 7:172)Araf 7:172)


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Indebtedness (Indebtedness (al al--Dayn Dayn))In this world, manis bound to fulf ill his In this world, manis bound to fulf ill his covenant with God, for not only he has sealedcovenant with God, for not only he has sealeda contract with God, heis also indebted to Goda contract with God, heis also indebted to God

for the gift of h

isvery ex

istence and all other for the g

ift of h

isvery ex

istence and all other bounties given by Godin every minute of his bounties given by Godin every minute of his

life.life.In other words , he is alreadyin thes tate of In other words , he is alreadyin thes tate of

loss

: Ver i

ly manis

i

n loss

(loss

: Ver i

ly manis

i

n loss

(laf khusr laf khusr ))(2:103)(2:103)


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S ubmissi veness (S ubmissi veness ( Ibdah Ibdah))to pay back his debt to God, man has to return his to pay back his debt to God, man has to return his or iginal s tate of aff irming the Oneness of Godin theor iginal s tate of aff irming the Oneness of Godin theday of day of A lastu A lastu by way of a truesubmissi on to God. by way of a truesubmissi on to God.This is in line with aim of creation:This is in line with aim of creation:I have only created the jinn and man that they mayI have only created the jinn and man that they may

serve me (Alserve me (Al--Dhr iyt 51:56)Dhr iyt 51:56)whoever ens laves hims elf, gains (whoever ens laves hims elf, gains (man dnaman dnanafsahu rabaanafsahu rabaa)) --hadithhadith

the whole process of wor s hi p (the whole process of wor s hi p ( ibdah ibdah) regulated by) regulated byreligion is the pres cr i ptions on how mans hould repayreligion is the prescr i ptions on how mans hould repay back his debt to God. back his debt to God.


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J udicious Power J udicious Power S ubmissi on to Godincludes submissi on to allS ubmissi on to Godincludes submissi on to allthe judgments , laws and values given by God.the judgments , laws and values given by God.The Prophet as a the br inger of the laws The Prophet as a the br inger of the laws ((dayyndayyn).).The absolute power of Godis reflectedin theThe absolute power of Godis reflectedin thetermterm yawm al yawm al--dindinmanifes ting the day wheremanifes ting the day where

thereis

no power except Gods

power. Itis

thethereis

no power except Gods

power. Itis

theday when Heis the only determiner for manday when Heis the only determiner for manreward and punis hment.reward and punis hment.


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N atural Inclination N atural Inclination

To return to the or iginal nature of aff irming theTo return to the or iginal nature of aff irming theoneness of Godis indeed to go back to theoneness of Godis indeed to go back to thevery purpose of man creation and exis tence,very purpose of man creation and exis tence,namely his naturalinclination, his namely his naturalinclination, his fitrah fitrah..In Is lam, manis born as pure and alreadyIn Is lam, manis born as pure and alreadyaccepting the Lordshi p of Allah.accepting the Lordshi p of Allah.


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Islam, Iman, IhsanIslam, Iman, IhsanHadith of G ibrilHadith of G ibril

UU mer bin Khattab (Allah be pleas ed with him) s aid:mer bin Khattab (Allah be pleas ed with him) s aid:O ne day as we were sitting in the company of A llahsO ne day as we were sitting in the company of A llahs Messenger Messenger Pbuh Pbuh , all of a sudden, there appeared before us, a , all of a sudden, there appeared before us, aman dressed in very white clothes with very black hair. Thereman dressed in very white clothes with very black hair. Therewas no sign of fatigue on him because of journey and nonewas no sign of fatigue on him because of journey and none

amongst us ever knew him. He sat close to the Prophet amongst us ever knew him. He sat close to the Prophet Pbuh Pbuh

and and placed his knees against the Prophets knees and his palms placed his knees against the Prophets knees and his palmsupon thighs and said:upon thighs and said: Muhammad inform me about Islam? Muhammad inform me about Islam? The Prophet The Prophet Pbuh Pbuh said: A l said: A l--Islam implies that you testify that Islam implies that you testify that there is no God but A llah and Muhammad is His Messenger there is no God but A llah and Muhammad is His Messenger

and that you establish prayer (Salat) and pay Zakat,O

bserveand that you establish prayer (Salat) and pay Zakat,O

bserve Fast of Ramadan and perform Pilgrimage (Hajj) to the House Fast of Ramadan and perform Pilgrimage (Hajj) to the House(Kaba) in case you have means. (Kaba) in case you have means. The stranger said: you have told the truth. The stranger said: you have told the truth.


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Hadith of JibrilHadith of Jibril It was amazing for us about him that he would ask the question It was amazing for us about him that he would ask the questionand then he would himself testify the answer to be true.and then he would himself testify the answer to be true.The Stranger then asked:The Stranger then asked:Inform me about Iman (Faith)? Inform me about Iman (Faith)? The Prophet The Prophet Pbuh Pbuh said that: said that:You affirm your faith in A llah, His Angels, His books, HisYou affirm your faith in A llah, His Angels, His books, His Messengers, in the Hereafter, in the Divine Decree to good Messengers, in the Hereafter, in the Divine Decree to good and evil of life. and evil of life. A gain the Stranger said: A gain the Stranger said:You have told the truth. You have told the truth.

He then asked: He then asked:Inform me about A l Inform me about A l--Ihsan? Ihsan?


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Hadith of G ibrilHadith of G ibril Prophet Prophet Pbuh Pbuh said: said:You worship God as if you are seeing Him, and if You worship God as if you are seeing Him, and if

you are not seeing Him (believe that) He is in you are not seeing Him (believe that) He is in--fact fact

seeing you. seeing you. A gain the Stranger said: A gain the Stranger said:You have told the truth. You have told the truth. The Stranger asked:The Stranger asked:Inform me about the Last Hour? Inform me about the Last Hour? The Prophet The Prophet Pbuh PbuhSaid:Said:The one who is inquired knows no more than theThe one who is inquired knows no more than theone who is inquiring. one who is inquiring.


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Hadith of G ibrilHadith of G ibrilThe Prophet The Prophet Pbuh Pbuhasked me:asked me:Umer, do you know this stranger? Umer, do you know this stranger?

I said: I said:

A llah and His Messenger A llah and His Messenger Pbuh Pbuhknow best.know best.The Prophet The Prophet Pbuh PbuhSaid:Said:He was Gabriel (Jibril), he came to you, to teachHe was Gabriel (Jibril), he came to you, to teach

you your religion. you your religion. (Muslim)(Muslim)


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Islam, Iman, IhsanIslam, Iman, IhsanH

adith of

Gibri

lHadith

of

Gibri

lDescribes the whole content of the Describes the whole content of the religion of Islam by emphasizing the three religion of Islam by emphasizing the three dimensions of the religion.dimensions of the religion.Religion comprises of Islam, Iman and Religion comprises of Islam, Iman and Ihsan.Ihsan.Religion includes belief system, externalReligion includes belief system, externalpractices and ethics.practices and ethics.


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IslamIslamMeaning:Meaning:Literal: to t urn oneself over to something or Literal: to t urn oneself over to something or someone, to su rrender, to su bmit someone, to su rrender, to su bmit

Technical: I t can be understood from four Technical: I t can be understood from four aspect s:aspect s:First : Total su bmiss ion to God or to God s will.First : Total su bmiss ion to God or to God s will.This refers to the broader and general meaning, This refers to the broader and general meaning, that everythingsu bmit and dependant on God.that everythingsu bmit and dependant on God.

All creat ures demonstrate their Creator s glory. All creat ures demonstrate their Creator s glory.( Al I mran 3:83 )( Al I mran 3:83 )


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Islam: cont .Islam: cont .

Second: I t implies the religion of tawhid or Second: I t implies the religion of tawhid or total su bmiss ion to the O ne God brought total su bmiss ion to the O ne God brought by all the prophet s. ( Al Imran 3:84by all the prophet s. ( Al Imran 3:84 --85 ). I t 85 ). I t is also called Din alis also called Din al--Qayyim or Hanif (alQayyim or Hanif (al--Nahl 16:120Nahl 16:120 --121 ,123 )121 ,123 )Hanif gives the meaning of; belief in one Hanif gives the meaning of; belief in one God, absolute su bmiss ion to this O ne God, God, absolute su bmiss ion to this O ne God, being antithesis of idol worshipping.being antithesis of idol worshipping.


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Islam:cont Islam:cont Th ird:Th ird: Refers to the religionspecifically named by God Refers to the religionspecifically named by God to the one established by Prophet Muhammad (alto the one established by Prophet Muhammad (al--Ma idah 5:3 ) which manifest the final and the most Ma idah 5:3 ) which manifest the final and the most complete form of the religion of Tawhid brought by the complete form of the religion of Tawhid brought by the previous Prophet s. Isl am in this s ense means to su bmit previous Prophet s. Isl am in this s ense means to su bmit and to practice whatever commanded by God through and to practice whatever commanded by God through Prophet Muhammad.Prophet Muhammad.Fo u r th :Fo u r th : Refers to the outward practices and rit uals of Refers to the outward practices and rit uals of the religion as distinguished from the inner aspect of the the religion as distinguished from the inner aspect of the religion. I t refers to the five pillars of Islam: S hahadah, religion. I t refers to the five pillars of Islam: S hahadah, prayers, fasting, zakat and ha jj.prayers, fasting, zakat and ha jj.


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ImanImanLiterally means to be safe, secure and Literally means to be safe, secure and tranqu il, free from fear.tranqu il, free from fear.Technically, it ,means a strong faith to Technically, it ,means a strong faith to God and other religious matters. O nce God and other religious matters. O nce iman is established, one is s ecured from iman is established, one is s ecured from any error and fear from uncertainty.any error and fear from uncertainty.

It involves confidence in truth, hence It involves confidence in truth, hence cannot be connected to falsehood.cannot be connected to falsehood.


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Iman:cont .Iman:cont . Although iman means faith , it is Although iman means faith , it isconsistent ly mentioned together with good consistent ly mentioned together with good deeds ( amal salih) and piety (taqwa) [aldeeds ( amal salih) and piety (taqwa) [al--

Anfal 8:2 Anfal 8:2 --4, al4, al-- Asr:3 , al Asr:3 , al--Furqan 25:63Furqan 25:63 --68 , 68 , alal--Rum 30:15Rum 30:15 --16]. S ome scholars16]. S ome scholarstherefore include in the meaning of iman therefore include in the meaning of iman the affirmation of the tongue and the the affirmation of the tongue and the practice of the limbs. H ence it involvespractice of the limbs. H ence it involvesbelieving,speaking and doing.believing,speaking and doing.


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Iman:cont .Iman:cont .

The opposite of Iman is K ufr namely to The opposite of Iman is K ufr namely to feel ingratit ude or to re ject the truth.feel ingratit ude or to re ject the truth.

The ob ject of faith is the six pillars of The ob ject of faith is the six pillars of Iman. Bu t this ob ject s of faith have been Iman. Bu t this ob ject s of faith have been systematized into three: O neness of God systematized into three: O neness of God ((tawhidtawhid), Prophethood (), Prophethood (NubuwwahNubuwwah) and ) and Eschatology (Eschatology (ma adma ad))


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Islam and ImanIslam and ImanRelationship and DifferenceRelationship and Difference

C lose re lat io n s h ipC lose re lat io n s h ip ::

The Qur an consistent ly mentions iman The Qur an consistent ly mentions iman together together with good deed ( with good deed ( amal salihamal salih).). The inclus ion of faith or the ess ence in the The inclus ion of faith or the ess ence in the

description of Islam.description of Islam. Iman in this s ense is the foundation of the Iman in this s ense is the foundation of the

practicalpractical aspect of the religion.aspect of the religion.


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Islam and ImanIslam and ImanRelationship and DifferenceRelationship and Difference

Th e differe nc eTh e differe nc e :: The Bedouins s ay, We have faith (The Bedouins s ay, We have faith (amannaamanna) )

Say, Y ou do not have faith. Rather say, We Say, Y ou do not have faith. Rather say, We have su bmitted (have su bmitted (aslamnaaslamna), for faith has not yet ), for faith has not yet entered your heart s. (alentered your heart s. (al--Huju rat, 49:14 )Huju rat, 49:14 )

The separation in hadith Jibril between Islam The separation in hadith Jibril between Islam

which refers to the practices of religion and which refers to the practices of religion and Iman as the belief system.Iman as the belief system.


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Ihsan: cont .Ihsan: cont .It concerns with the inner attit ude that It concerns with the inner attit ude that accompany activity and thought accompany activity and thought the the continuous awareness of the presence of continuous awareness of the presence of God.God.It implies that one mus t have a state of It implies that one mus t have a state of soul in conformity with works and faith.soul in conformity with works and faith.

The details of this aspect are given and The details of this aspect are given and explained in the fields of explained in the fields of akhlaqakhlaq and and tasawwuf tasawwuf ..


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Islam, Iman and IhsanIslam, Iman and IhsanConclus ionConclus ion

The religion is divided into three important The religion is divided into three important dimensions: works, faith and perfection; dimensions: works, faith and perfection; Islam, Iman and Ihsan; aqidah, ibadah Islam, Iman and Ihsan; aqidah, ibadah and akhlak; usulu ddin, fiqh/shari ah and and akhlak; usulu ddin, fiqh/shari ah and tasawwuf .tasawwuf .The more harmonious the three The more harmonious the three dimensions are integrated, the closer the dimensions are integrated, the closer the person approaches to a perfect human person approaches to a perfect human personalitypersonality


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Amanah, Ibadah & Khilafah Amanah, Ibadah & Khilafah Man was created by God with two kinds of Man was created by God with two kinds of trus t s (trus t s (amanahamanah): su bmiss ion (): su bmiss ion (Ib a d ah )Ib a d ah ) and and vicegerency (vicegerency (Kh ila fah ).Kh ila fah ).

Ib a d ahIb a d ah to su bmit himself to the power of God asto su bmit himself to the power of God as

intended by the word intended by the word dindin.. ibadah (true su bmiss ion) is the aim of man s ibadah (true su bmiss ion) is the aim of man s

creation. I have only created the jinn and creation. I have only created the jinn and man that they may serve me ( Alman that they may serve me ( Al--Dhariyat Dhariyat 51:56 )51:56 )


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First Amanah: Ibadah First Amanah: Ibadah Ibadah is the original state of man before his Ibadah is the original state of man before hisexistence in this world : When your Lord drew existence in this world : When your Lord drew forth from the children of Adam forth from the children of Adam from their from their loinsloins their descendent s, and made them testify their descendent s, and made them testify concerning themselves (saying): Am I not your concerning themselves (saying): Am I not your Lord? Lord? they said: yea! We do testify! ( Althey said: yea! We do testify! ( Al-- A raf A raf 7:172 )7:172 )


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Second Second Amanah Amanah: Khilafah: KhilafahKh ila fahKh ila fah ::

Vicegerent of God on earth (al Vicegerent of God on earth (al--Baqarah 2:30 ).Baqarah 2:30 ). To undertake thisTo undertake this amanahamanah, God has su b jected to , God has su b jected to

man (man (taskhirtaskhir) all that is in this earth (al) all that is in this earth (al--Ha jjHa jj22:65 )22:65 ) Man is given Man is given amanahamanah to govern this world with to govern this world with

jus tice and good manner. jus tice and good manner. This trus t had already been offered to other This trus t had already been offered to other creations but they ref us ed due to the difficulty creations but they ref us ed due to the difficulty

to bear thisto bear this amanahamanah ( Al( Al-- Ahzab 33:72 ). Ahzab 33:72 ).


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KhilafahKhilafahKhilafahKhilafah takes place in two dimensions:takes place in two dimensions:Mac ro cosmi cMac ro cosmi c : the governance of the external: the governance of the externalworld by man; world by man; Micro cosmi cMicro cosmi c : man s s oul mus t : man s s oul mus t

govern his body in a jus t and good manner govern his body in a jus t and good manner (relationship with ibadah)(relationship with ibadah)To be a vicegerent on earth, human beings have To be a vicegerent on earth, human beings have to su bmit themselves to God s power by to su bmit themselves to God s power by following whatever instructions s pecifically given following whatever instructions s pecifically given to human beings through the Prophet s to human beings through the Prophet s mess ages.mess ages.


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Khilafah: cont .Khilafah: cont .For man to carry out this trus t of For man to carry out this trus t of khilafahkhilafah, he is, he isalso given by God both reason also given by God both reason ( aql( aql) and desire ) and desire ((shahwahshahwah), making him higher in stat us than the ), making him higher in stat us than the angels and other creations.angels and other creations.

As the best creation, man was also taught by As the best creation, man was also taught by Allah the names of all things ( Allah the names of all things (asma kullahaasma kullaha) ) which will f urther equ ip him in his carrying out which will f urther equ ip him in his carrying out hishis amanahamanah..Man is, therefore, given more power by God Man is, therefore, given more power by God compared to other creations in order for him to compared to other creations in order for him to be a vicegerent on earth.be a vicegerent on earth.


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Khilafah: cont .Khilafah: cont .Two kinds of khilafah:Two kinds of khilafah:N atu ralN atu ral : everyone as human being is created : everyone as human being is created by God as khalifah on earth. Nobody can by God as khalifah on earth. Nobody can escape this notion of khilafah.escape this notion of khilafah.Po lit icalPo lit ical : refers to the administration of the : refers to the administration of the ummah by the Prophet s which ended by Prophet ummah by the Prophet s which ended by Prophet Muhammad. Those who came after Muhammad Muhammad. Those who came after Muhammad carrying out this duty were called carrying out this duty were called khalifat alkhalifat al--RasulRasul..


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Free choice (Ikhtiyar)Free choice (Ikhtiyar)

By the gift of both reason and desire By the gift of both reason and desire above other creations, man will have above other creations, man will have the free choice by God to carry out the the free choice by God to carry out the trus t of khalifah.trus t of khalifah.Those who su cceeded in carrying out Those who su cceeded in carrying out this task will be rewarded with this task will be rewarded with goodness while those who failed (due goodness while those who failed (due to their in jus tice and ignorance to their in jus tice and ignorance ((zaluman jahulazaluman jahula Al Al-- Ahzab 33:72 ) will be Ahzab 33:72 ) will be

punished.punished.


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Free choice (Ikhtiyar): cont .Free choice (Ikhtiyar): cont . A true choice, according to Islam mus t be done toward A true choice, according to Islam mus t be done toward good and true aims.good and true aims.It is u ndesirable for man to choose falsehood and to It is u ndesirable for man to choose falsehood and to leave the truth under the name of free choice.leave the truth under the name of free choice.The word The word ikhtiyarikhtiyar, which represent the true choice in , which represent the true choice in Islam and which derived from the word Islam and which derived from the word khayr khayr (goodness ) mus t be based on something which is good.(goodness ) mus t be based on something which is good.Knowledge, therefore, plays important role in choosing Knowledge, therefore, plays important role in choosing something good. For without knowledge man will be something good. For without knowledge man will be ignorant of good and bad.ignorant of good and bad.


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Fitrah and it s Relationship with Fitrah and it s Relationship with Khilafah and IkhtiyarKhilafah and Ikhtiyar

Islam conceives man as originally good/pure and Islam conceives man as originally good/pure and already su bmitted to the Lordship of Allah.already su bmitted to the Lordship of Allah.Externally man is commanded by God to su bmit Externally man is commanded by God to su bmit to God through the religious practices and to God through the religious practices and rit uals. I nternally, the bodily or animalistic rit uals. I nternally, the bodily or animalistic nat ure of man mus t su bmit to his s oul as the nat ure of man mus t su bmit to his s oul as the king and khalifah in his s elf . Man mus t king and khalifah in his s elf . Man mus t continuously struggle to ret urn himself to hiscontinuously struggle to ret urn himself to hisoriginal nat ure namely to su bmit to the O nenessoriginal nat ure namely to su bmit to the O nenessof Allah.of Allah.


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Conclus ionConclus ion

The whole idea of amanah, khalifah and The whole idea of amanah, khalifah and ikhtiyar is therefore, in accordance with ikhtiyar is therefore, in accordance with the fitrah of man.the fitrah of man.

8.5.11 ised aqidah minggu 2

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