Attributes of the Apostle: Mandatory, Impossible, Jaiz, Imitate, Attributes of the Prophet Muhammad
As we have seen, the nature of this apostle consists of the obligatory nature, the impossible nature, and the jaiz nature.
The Prophet Muhammad had very noble character and character. Therefore, we should always study his nature.
Apostles as messengers of Allah SWT have inherent qualities in him. As we already know, our prophet Muhammad SAW and his other apostles have commendable and even noble qualities.
So that we also hope to have the character of the apostle, this is the character of the apostle whether it is mandatory, impossible and jaiz which we will discuss.
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Table of contents
Mandatory Traits
Mandatory nature means the nature that must exist in the apostle. You can't be called an apostle if you don't have these obligatory qualities.
There are 4 mandatory properties, including the following:
1. As-Siddiq.
As-Siddiq, means that the apostle is always right. What Prophet Ibrahim (as) said. to his father is the right word.
What is worshiped by his father is something that can not benefit and harm, so stay away.
The event is immortalized in Q.S. Maryam/19:41, namely:
وَاذْكُرْ فِي الْكِتَابِ إِبْرَاهِيمَ ۚ إِنَّهُ كَانَ صِدِّيقًا نَبِيًّا
Meaning: "And tell (Muhammad) the story of Ibrahim in the book (al-Qur'an), indeed he is a person who really justifies a prophet." (QS. Maryam: 41)
b. Al-Amanah.
Al-Amanah, means that the apostle can always be trusted. At the time of the Prophet Noah as. denied what Noah had brought. then Allah swt. asserted that Noah as., is a trusted person (amanah).
As explained in QS. ash-Syu'ara/26 106-107 as follows:
إِذْ قَالَ لَهُمْ أَخُوهُمْ نُوحٌ أَلَا تَتَّقُونَ. إِنِّي لَكُمْ رَسُولٌ أَمِينٌ
Meaning: "When their brother (Noah) said to them, "Why don't you be pious? Verily, I am a trusted apostle (sent) to you." (QS. ash-Syu'ara: 106-107)
c. At-Tablig.
At-Tablig, means that the apostle always conveys revelations. There is not a single verse that was hidden by the Prophet Muhammad. and there is nothing that is not conveyed to his people.
In a narration mentions that Ali bin Abi Talib was asked about revelations that are not contained in the Qur'an.
Ali also emphasized that "By the One who splits the seeds and releases the breath, nothing is hidden except one's understanding of the Qur'an."
The explanation is connected with QS. al-Maidah: 67 as follows:
يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ ۖ وَإِنْ لَمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ ۚ وَاللَّهُ يَعْصِمُكَ مِنَ النَّاسِ ۗ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الْكَافِرِينَ
Meaning: "O Messenger of Allah! Convey what your Lord has sent down to you. If you do not do (what was ordered) it means you are not conveying His message. and Allah will protect you from human (interference). Indeed, Allah does not guide the disbelievers." (QS. al-Maidah: 67)
d. Al-Fatanah.
Al-Fatanah, means that the apostle has high intelligence. At the time of the dispute between the tribal groups in Mecca.
Each group imposes its will to put al-Hajar al-Aswad (black stone) on top of the Kaaba, then The Messenger of Allah (PBUH) intervened by means of all the groups in dispute to hold the end of the cloth that.
Then, the Prophet put the stone in the middle, and they all lifted it up to the top of the Kaaba.
It really reflects the intelligence of the Prophet Muhammad.
Impossible Nature
Impossible nature is the opposite of obligatory nature where the impossible is an impossible trait in the apostle.
Among the impossible traits of the apostle are:
a. Al-Kizzib.
Al-Kizzib, meaning that it is impossible for the apostle to lie or lie. All the words and deeds of the apostles never lie or lie.
This has also been mentioned in QS. an-Najm: 2-4, namely:
مَا ضَلَّ صَاحِبُكُمْ وَمَا غَوَىٰ. وَمَا يَنْطِقُ عَنِ الْهَوَىٰ. إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰ
Meaning: "Your friend (Muhammad) is not astray and is not (also) wrong, and that is not what was said (al-Qur'ān) according to his wishes is none other than (the Qur'an) is a revelation revealed (to him)." (QS. an-Najm: 2-4)
b. Al-Khianah.
Al-Khianah, means that it is impossible for the apostle to betray. Everything that is mandated or conveyed to him must be carried out.
This has also been mentioned in QS. al-An'am: 106:
اتَّبِعْ مَا أُوحِيَ إِلَيْكَ مِنْ رَبِّكَ ۖ لَا إِلَٰهَ إِلَّا هُوَ ۖ وَأَعْرِضْ عَنِ الْمُشْرِكِينَ
Meaning: "Follow what has been revealed to you (Muhammad), there is no god but Him, and turn away from the polytheists." (QS. al-An'am: 106)
c. Al-Kiṭman.
Al-Kiṭmān, means that it is impossible for the apostle to hide the truth. Every word that the apostle receives from Allah SWT will surely be conveyed to his people.
This has also been mentioned in QS. al-An'am: 50:
قُلْ لَا أَقُولُ لَكُمْ عِنْدِي خَزَائِنُ اللَّهِ وَلَا أَعْلَمُ الْغَيْبَ وَلَا أَقُولُ لَكُمْ إِنِّي مَلَكٌ ۖ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَىٰ إِلَيَّ ۚ قُلْ هَلْ يَسْتَوِي الْأَعْمَىٰ وَالْبَصِيرُ ۚ أَفَلَا تَتَفَكَّرُونَ
Meaning: "Say (Muhammad), I did not tell you that the treasury of Allah is with me, and I do not know the unseen and I do not (also) tell you that I am an angel. I just followed what was revealed to me. Say, Is the blind person the same as the one who sees? Don't you think about (him)." (QS. al-An'am: 50)
d. Al-Baladah.
Al-Baladah means it is impossible that the apostle is stupid. Although Rasulullah SAW could not read and write (ummi) but he was smart.
The nature of Jaiz Rasul
The nature of jaiz for the apostle is a human trait, namely al-ardul basyariyah which means that the apostle has the characteristics of an ordinary human being.
These traits include hunger, thirst, pain, sleep, sadness, joy, family and others. Even an apostle would also die like any other creature's mana.
In addition to the apostle has a mandatory nature as well as his opponent, namely the impossible nature, the apostle too has the nature of jaiz, and of course the nature of the jaiz of the apostle with the nature of jaiznya of Allah SWT is very different.
As the word of Allah SWT which states:
مَا هَٰذَا إِلَّا بَشَرٌ مِثْلُكُمْ يَأْكُلُ مِمَّا تَأْكُلُونَ مِنْهُ وَيَشْرَبُ مِمَّا تَشْرَبُونَ
Meaning: “…this (person) is nothing but a human being like you, he eats what you eat and he drinks what you drink.” (QS. al-Mu'minun: 33) In addition to the above, the apostle also has characteristics that are not found in other than the apostle, namely as follows.
In addition to the above, the apostle also has characteristics that do not exist in addition to the apostle, including:
1. Ishmaturrasul is a person who is ma'shum, protected from sin and wrong in the ability to understand religion, obedience, and also convey the revelation of Allah SWT, so that he will always be ready to face any challenges and tasks even.
2. Iltizamurrasul are people who are always committed to whatever they are teaching.
They work and also preach in accordance with the direction and orders of Allah SWT even in carrying out Allah's commands SSWT he had to deal with various formidable obstacles both from within himself and from the para his enemy.
The Apostle never an inch to avoid or back away from the commands and teachings of Allah SWT.
How to imitate the nature of the apostle
In general, the reason we have to imitate the nature of the apostles of Allah is because in the apostles there are good role models, both in morals and actions.
The best example in living life, as well as every story from the life of the apostles contains a very valuable lesson about faith in Allah SWT and of course very love for Allah SWT hereafter.
There are several ways to imitate the nature of the apostle, including the following:
1. Make the stories of the apostles as ibrah or lessons for us.
2. Strengthen the faith that is within us.
3. Set an example of the qualities possessed by the apostles.
4. It is used as a reinforcement in upholding religion and preaching religion to others.
5. Give birth to love for the apostles for their sacrifices to uphold the religion of Islam.
6. Always do good in everyday life.
7. Bringing awareness that God's help is in every deed we do.
8. Realize yourself that we are only human beings, namely creatures created by Allah SWT.
9. Believe that the power of Allah SWT is true through the miracles given to the apostles.
10. Raise the fear of what has been experienced by people who disobey Allah SWT.
The Traits of the Prophet Muhammad That Humanity Doesn't Have
1. Never ihtilam (wet dream)
Al-Yusuf al-Nabhani has mentioned the privileges of the Prophet Muhammad in his book, al-Anwar al-Muhammadiyah min al-Mawahib al-Laduniyah.
The description of this privilege comes from Ibn Abbas, and he mentions:
مَا احْتَلَمَ نَبِيٌّ قَطُّ إِنَّمَا الِاحْتِلَامُ منَ الشَّيْطَانِ
Meaning: No prophet has wet dreams at all, because wet dreams come from the devil. (H.R. al-Thabrani)[2]
Al-Haitsami mentions that in this hadith there is Abd al-Aziz bin Abi Thabit, while he agrees on his dha'if.
2. Never evaporate
Ibn al-Mulaqqin has mentioned the privileges of the Prophet Muhammad in his book, namely Ghayah al-Suul fi Khashais al-Rasul.
In the Book of Fathulbarri, Ibn Hajar al-Asqalany states:
وَمن الخصائص النَّبَوِيَّة مَا أخرجه بن أَبِي شَيْبَةَ وَالْبُخَارِيُّ فِي التَّارِيخِ مِنْ مُرْسَلِ يَزِيدَ بْنِ الْأَصَمِّ قَالَ مَا تَثَاءَبَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَطُّ وَأَخْرَجَ الْخَطَّابِيُّ مِنْ طَرِيقِ مَسْلَمَةَ بْنِ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ قَالَ مَا تَثَاءَبَ نَبِيٌّ قَطُّ وَمَسْلَمَةُ أَدْرَكَ بَعْضَ الصَّحَابَةِ وَهُوَ صَدُوقٌ وَيُؤَيِّدُ ذَلِكَ مَا ثَبَتَ أَنَّ التَّثَاؤُبَ مِنَ الشَّيْطَانِ
"Including the privileges of prophethood are those that have been pre-determined by Ibn Abi Syaibah and Al-Bukhari" in al-Tarikh from the mursal of Yazid bin al-Asham, he said: The Prophet SAW never yawned at all. once. Al-Khatabi took out from the path of Maslamah bin Abd al-Malik bin Marwan, he said: a prophet never yawns at all. While this Maslamah had met some of the Prophet's companions and he was the one who spoke the truth. This narration is also supported by authentic narrations which explain that yawning comes from the devil."
3. Not a single animal escapes (wild) from him
Ibn al-Mulaqqin has mentioned this feature of the Prophet Muhammad in his book, Ghayah al-Suul fi Khashais al-Rasul. Qadi 'Yadh narrated with his chain up to Ayesha.
And he mentioned:
كان عندنا داجن فاذا كان عندنا رسول الله صلعم قر وثبت مكانه فلم يجئ ولم يذهب واذا خرج رسول الله صلعم جاء وذهب
Meaning: On our side there are tame animals, when the Messenger of Allah is with us, then the animal is calm and stays in place, does not come and go, but when the Messenger of Allah (PBUH) comes out, the beast comes and go. (H.R. Qadhi 'Yadh)[7]
In the book Dalail al-Nubuwah also mentions the history of Abu Hurairah r.a., and there he said:
وَجَاءَ الذِّئْبُ وَرَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ جَالِسٌ فَأَقْعَى بَيْنَ يَدَيْهِ، ثُمَّ جَعَلَ يُبَصْبِصُ بِذَنَبِهِ، فَقَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: هَذَا وَافِدُ الذِّئَابِ، جَاءَ يَسْأَلُكُمْ أَنْ تَجْعَلُوا لَهُ مِنْ أَمْوَالِكُمْ شَيْئًا ، قَالُوا: لَا وَاللهِ لَا نَفْعَلُ، وَأَخَذَ رَجُلٌ مِنَ الْقَوْمِ حَجَرًا فَرَمَاهُ، فَأَدْبَرَ الذِّئْبُ وَلَهُ عُوَاءٌ
Meaning: A wolf once came to the Messenger of Allah, sat and squatted in front of him, then moved its tail. Seeing that the Messenger of Allah said, "This is the messenger of the wolves, who has come asking for food from you. They said: no, by Allah we will not do it. One of them took a stone and threw it, the wolf went away barking. (H.R. al-Baihaqi)
Another story where wild animals that are always tame to the Prophet SAW are also widely mentioned in various narrations contained in the Book of Dalail al-Nubuwah. the work of al-Baihaqi and al-Syifa 'bi Ta'rif Huquq al-Mushtafa by Qadhi' Iyadh as well as other books that also contain about the personal life of the Prophet Muhammad SAW.
4. There was never a fly perched on his noble body.
Ibn al-Mulaqqin has mentioned this feature of the Prophet Muhammad in his book, Ghayah al-Suul fi Khashais al-Rasul.
[9] Al-Yusuf al-Nabhani also mentions the features of the Prophet Muhammad in his book, al-Anwar al-Muhammadiyah min al-Mawahib al-Laduniyah.
[10] In his book al-Khashaish al-Kubra, al-Suyuthi says that Qadhi 'Yadh in the book al-Syifa and al-'Uzfi in his al-Mawlid mentions including the privileges of the Prophet SAW who never had a fly landed on his body and this has also been mentioned by Ibn Sab'in in his al-Khashaish with the lafazh: "No fly falls on his clothes once."
5. Can find out what is behind it.
Al-Yusuf al-Nabhani mentions the privilege of the Prophet Muhammad in his book, namely al-Anwar al-Muhammadiyah min al-Mawahib al-Laduniyah.
Qadhi 'Yadh mentioned the privilege of the Prophet Muhammad in his book, namely al-Syifa' bi Ta'rif Huquq Al-Mushtafa.
In Sahih Muslim cites a hadith from Abu Hurairah, and he says:
هَلْ تَرَوْنَ قِبْلَتِي هَا هُنَا؟ فَوَاللهِ مَا يَخْفَى عَلَيَّ رُكُوعُكُمْ، وَلَا سُجُودُكُمْ إِنِّي لَأَرَاكُمْ وَرَاءَ ظَهْرِي
Meaning: Do you see my Qibla here? By Allah, your bowing and prostration are not hidden from me. In fact I can see you from behind me. (HR Muslim)
6. His former urine has never been seen on the earth's surface.
Ibn al-Mulaqqin has mentioned the features of the Prophet Muhammad in his book, namely Ghayah al-Suul fi Khashais al-Rasul.
In the book, Ibn al-Mulaqqin mentions the hadith of Aisha r.a. which is mentioned in the book al-Ayat al-Bainat, the work of Ibn Dahyah, in which Ayesha said:
يا رسول الله اني اراك تدخل الخلاء ثم يجئ الذي يدخل بعدك فلا يرى لما يخرج منك اثرا فقال يا عائشة ان الله تعالى امر الارض ان تبتلع ما خرج من الانبياء
Meaning: "O Messenger of Allah, I saw you enter the latrine, then the people after you entered. But that person didn't see any traces coming out of you." Rasulullah SAW said: "O Aisha, indeed Allah Ta'ala rules the earth to swallow what comes out of the prophets."
Ibn Dahyah also mentioned, the chain of thsabit (maqbul) al-Suyuthi after mentioning several paths of the history of the hadith that sat meaning with the hadith above, he said, this path (the hadith above) is the most powerful of the hadith paths this.
7. His heart never sleeps
Ibn al-Mulaqqin has mentioned the features of the Prophet Muhammad in his book, namely Ghayah al-Suul fi Khashais al-Rasul.
This is based on a hadith from Aisha in which Aisha said:
فَقُلْتُ: يَا رَسُولَ اللهِ أَتَنَامُ قَبْلَ أَنْ تُوتِرَ، فَقَالَ: يَا عَائِشَةُ إِنَّ عَيْنَيَّ تَنَامَانِ، وَلَا يَنَامُ قَلْبِي
Meaning: I said, O Messenger of Allah, did you sleep before witr? The Messenger of Allah (SAW) said: "O Aisha, my eyes are asleep, but my heart never sleeps." (H.R. Muslim)
8. His shadow can never be seen when exposed to sunlight.
Al-Yusuf al-Nabhani mentions the privilege of the Prophet Muhammad in his book, namely al-Anwar al-Muhammadiyah min al-Mawahib al-Laduniyah.
In his book called al-Khashaish al-Kubra, al-Suyuthi says:
اخْرج الْحَكِيم التِّرْمِذِيّ عَن ذكْوَان ان رَسُول الله صلى الله عَلَيْهِ وَسلم لم يكن يرى لَهُ ظلّ فِي شمس وَلَا قمر قَالَ ابْن سبع من خَصَائِصه ان ظله كَانَ لَا يَقع على الأَرْض وَأَنه كَانَ نورا فَكَانَ إِذا مَشى فِي الشَّمْس أَو الْقَمَر لَا ينظر لَهُ ظلّ قَالَ بَعضهم وَيشْهد لَهُ حَدِيث قَوْله صلى الله عَلَيْهِ وَسلم فِي دُعَائِهِ واجعلني نورا
"Al-Hakim al-Turmidhi has mentakhrij from Zakwan, verily the Messenger of Allah is not seen in the sun and not in the moon. Ibn Sab'i said, including the privilege of the Prophet SAW his shadow does not fall on the earth, because in fact he is light. Therefore, when walking in the hot sun or moon, then the shadow is not seen. Some scholars say, this narration is supported by the hadith of the Prophet SAW in his prayer: "Make me a light.
9. His two shoulders always seemed higher than the shoulders of those who were sitting with him.
Ibn al-Mulaqqin said that Ibn Sab'in said, one of the privileges of the Prophet Muhammad SAW is that if If he sits, then he will appear taller than those who are also sitting around him he.
Ibn Sab'in's statement has also been quoted by al-Suyuthi in his book, al-Khashaish al-Kubra.
In the Book of Syarah Al-Muwatha ', al-Zarqani said:
وَذَكَرَ رَزِينٌ وَغَيْرُهُ: كَانَ إِذَا جَلَسَ يَكُونُ كَتِفُهُ أَعْلَى مِنْ جَمِيعِ الْجَالِسِينَ، وَدَلِيلَهُ قَوْلُ عَلِيٍّ: ” إِذَا جَاءَ مَعَ الْقَوْمِ غَمَرَهُمْ” إِذْ هُوَ شَامِلٌ لِلْمَشْيِ وَالْجُلُوسِ
"Raziin and others have mentioned, Rasulullah SAW when sitting, his shoulders appear to be higher than all the people sitting. The evidence for the words of 'Ali: "When the Messenger of Allah was with the people, he surpassed them". Because this includes when walking and sitting.
Ali's words were later confirmed by Abdullah bin Ahmad and al-Baihaqi from 'Ali.
10. He has been circumcised since birth
Al-Thabrani in al-Ausath, Abu Na'im, al-Khatib and also Ibn 'Asakir have mentakhrij from several paths from Anas of the Prophet SAW, and then said:
من كَرَامَتِي على رَبِّي اني ولدت مختونا وَلم ير أحد سوأتي
Meaning: Part of my glory over my Lord is that I was born circumcised and no one saw my two genitals.
This hadith has been declared authentic by al-Dhiya 'in al-Mukhtarah.
Al-Hakim in his book called al-Mustadrak said, already mutawatir hadiths that explain that the Prophet SAW was born in a state already circumcised.
Thus a review of the nature of the apostle which of course we must make a role model.
Hopefully this article can help your learning activities.