Khasiat Fadhilat (Isnad) Doa Haikal - Majmu' Syarif

Allah SWT: Muslims have nothing in common with atheists, polytheists, or those who associate others with the One God. The Arabic word for One God is Allah, Lord and Creator of the universe. Even the simplest, primitive and uncultured man knows well that one cannot be the creator of one's own self and that there ought to be a Creator of us all, of the entire universe. Atheism and materialism does not respond to this logical need. To believe in polytheism would entail the difficulty of the division of power between several gods, if not a civil war among them. One can easily see that everything in the universe is interdependent. Man, for instance, requires the aid of plants, metals, animals and stars, just as each one of these objects needs another's help in some way or other. The division of Divine powers thus become impracticable. In their praiseworthy solicitude, for not attributing evil to God, certain thinkers have thought of two different gods: a god of good and a god of evil. But the question is whether the two would act in mutual accord, or would there arise conflicts between them? In the first case, the duality becomes redundant and superfluous. And if the god of good consents to evil, then he would even become an accomplice in that evil, thus vitiating the very purpose of the duality. In the second case, one would have to admit that the god of evil would be more often victorious and obtain the upper hand. Should one believe then in a weakling, the god of good, as God? Moreover, evil is a relative thing. With regard to one, if something is evil, then the same thing becomes a good with regard to another person, and since absolute evil does not exist, there is no attribution of the evil to God. Monotheism alone, pure and unmixed, can satisfy reason. God is One, though He is capable of doing all sorts of things. Hence the multiplicity of His attributes. God is not only the creator, but also the master of all. He rules over the Heavens and the earth and nothing moves without His knowledge and His permission. The Prophet Muhammad has said that God has ninety-nine "most beautiful names" for ninety-nine principal attributes: i.e., He is the creator, the essence of the existence of all, wise, just, merciful, omnipresent, omnipotent, omniscient, determinant of everything, to Whom belongs life, death, resurrection, etc., etc. It follows then that the conception of God differs according to individual -- a philosopher does not envisage it in the same manner as a man in the street. The Prophet Muhammad admired the fervour of the faith of simple folk, and often gave the example of "the faith of an old woman." That is, unshakable and full of sincere conviction. The beautiful little story of the elephant and a group of blind men is well known . . . They had never before heard of an elephant, so on its arrival each of them approached the strange animal. One laid his hand on its trunk, another on its ear, a third on its leg, a fourth on its tail, another on its tusks, etc. Upon their return, each one exchanged impressions and described the elephant in his own manner and personal experience. For example, that it was like a column, like a wing, something hard like stone, or soft and slender. Everyone was right, yet none had found the whole truth which lay beyond his perceptive ability. If we replace the blind men of this parable by searchers of the Invisible God, we can easily realize the relative veracity of individual experiences. As certain mystics of early Islam have observed, "there is a truth about God known to the man in the street, another known to the initiated, yet another to the inspired prophets, and lastly the one known to God Himself." In the exposé given above, on the authority of the Prophet of Islam, there is enough elasticity in order to satisfy the needs of different categories of men - learned as well as ignorant, intelligent as well as simple, poets, artists, jurists, mystics, theologians and the rest. The point of view and the angle of vision may differ according to the individual, yet the object of vision remains constant. Muslim savants have constructed their entire system on a juridical basis, where rights and duties are correlative. God has given us the organs and faculties which we possess, and every gift implies a particular obligation. To worship God, to be thankful to Him, to obey Him, to shun all that does not suit His universal Divinity - all these constitute the individual duties of each person, for which each person shall be personally responsible. - Dr Hamidullah, Introduction to Islam.