Similar But Not the Same
Chapter 8
Today the gathering of young Jannah and Abcde discusses the interpretation of surah an nas.
Jannah young talk ” ⁇ ⁇
“Say I take refuge”.
Meaning “Application for protection” already explained when we interpret the sentence isti’adzah. Please refer to the Lineage of Exegesis Material. Where the essence of the meaning is: “Running away from something you fear towards something that protects you from it”.
“Tell me!”, originally this commandment was addressed to the Prophet shallallallahu ’alaihi wasallam, but nevertheless the order was also addressed to his people. For it is not a postulate which indicates that it is specific to the Prophet shallallahu’alaihiwasallam. That is why in many hadiths, he commanded his companions to ask Allah for protection with this Surah.
Suddenly the old Jannah added and spoke
“بِرَبِّ النَّاسِ”
“To Rabb man”.
The word “Rabb” has been interpreted when we discuss the second verse of al-Fatihah's letter. Please refer to the Lineage of Exegesis Material. Where the core meaning of “Rabb” is: dsat which accumulates on itself three properties at once; creator (al-khamliq), owner/ruler (al-mlik) and regulator (al-mudabbir).
As it is known that Allah is the Lord of all nature, as for the purpose of this verse, Surah an nas says He is the Lord of all men, and He is the Lord of all nature, that is as a sign of the glory of man among all creatures, and the role of the isti'adzah who becomes a protector when the shaiton-shaithon whispers into the human chest.
Suddenly bcdf came and added .
Bcdf said ⁇ ⁇ ⁇ ⁇ ⁇ ⁇ ⁇ ⁇ ⁇ ⁇ (Say: “I take refuge in God (who preserves and dominates) man) The God of man is the One who created them, governs their affairs, and improves their condition.
So, we are commanded to ask for protection to the creator, owner and regulator of man. He is Allah ‘azza wa jalla.
When Ghi came to speak In the Gospel of Barnabas was indeed revealed about the coming of the Prophet named Muhammad SAW, after Prophet Jesus. Chapter 39 Barnabas: Praise be thy holy name, O God our Lord... There is no God but Allah and Muhammad is His messenger''.
Still in chapter 39 which tells about Prophet Adam, the name of Prophet Muhammad SAW is also mentioned in the dialogue between Prophet Adam and God. ''...What do the words, Muhammad the messenger of Allah, mean is there a man before me?'
Chapter 41 Barnabas: "On the command of Allah, Michael drove Adam and Eve out of heaven, then Adam came out and turned to look at the inscription on the door of heaven 'There is no God Other than Allah and Muhammad is the Apostle of Allah...''
Chapter 97: Jesus answered, "The name of the Messiah is admirable, because God Himself gave it a name, when he created his soul and placed it in heavenly glory. Allah said: 'Wait for Muhammad; for you I will create paradise, world, and many creatures... Whoever blesses you will be blessed, and whoever curses you will be cursed..''
Chapter 112: In this chapter the Prophet Jesus (Jesus) tells Barnabas that he will be killed. However, said Isa, Allah will bring him up from the earth. While the person who was killed was actually a traitor whose face was changed like that of Jesus. And the people will believe that the crucified one is Prophet Isa. ''But Muhammad is coming... Holy Apostle of Allah, said Isa. The name of Prophet Muhammad is also mentioned in Chapters 136, 163, and 220. The Gospel of Barnabas "recognizes" the coming of Islam and the Prophet Muhammad SAW, but skepticism still arises because of its contradiction to the Koran. "For the most part, the study of this book states that the Gospel of Barnabas only goes back 500 years. The Koran has existed for 1,400 years,".
Jkl Speaks for Protection Through the Intermediary of His Name
In this letter is contained a request for protection to Allah subhanahu wa ta’ala with a supervision (using an intermediary) with His three names which include the three meanings of tawhid belief in Allah perfectly. Namely tawhid rububiyah, asma wa nature and uluhiyah. These three types of tawhid are represented by Allah's asthma-asma subhanahu wa ta’ala
Young Jannah speaks Ar-Rabb, Al-Malik and Al-Ilaah
Ar-Rabb in the word ⁇ Qonde ⁇ ⁇ ⁇ ⁇ ⁇ ⁇ ⁇ ⁇ ⁇ ⁇ ⁇ ⁇ ⁇ ⁇ ⁇ ⁇ ⁇ ⁇ ⁇ ⁇ ⁇ ⁇ ⁇ ⁇ ) means that Allah subhanahu wa ta’ala is the creator, regulator and sustenance giver of all mankind. Surely Allah subhanahu wa ta’ala is not only the Lord or the Lord of man, but also the entire universe and its contents. The special mention of the human rabb here is to conform to the talk. It is Allah's Shunning that which is meant by tawhid rububiyah. A person who has the belief that certain guardians can grant requests in the form of property, a soul mate or a child has associated with Allah in His rububiyyah.
Bcde added that Al-Malik was one of the Asmaul husna which meant the perfect owner of the kingdom and absolute power. While the mention of the word Ilahinnaas (human worship) here is to assert that God is what should be worshiped by humans with various kinds of worship.
Abcde added that there are two types of worship, namely zhohir and batin. The zhohir for example is praying, do’a, zakat, fasting, hajj, votive, slaughtering qurban and others. While the inner is located in the heart, such as khusyu’, roja’ (hope for fulfillment of needs), khouf (fear accompanied by admiration), love and so forth. Whoever wishes one of these services to another than Allah, he is shirked. Whoever prostrates himself to the graves of the Prophet and his guardians or others, then he has done a shirk, he who relied on the amulet has been shirked.
By worship man can reflect that God is truly manifesting Himself to His people or Worship is man's answer to the divine call through a communion of God's powerful action culminating in reconciliation with Christ. Through worship man assures that as a sinful people need deliverance. Worship is the atonement of God in Christ through His Spirit with man so that fallen man will turn to God. So it is not man who initiates to come to God but God who works through His Spirit. James F's. White, P. 9 and P. 10.
Young jannah added
عن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه وسلم قال: العمرةُ إلى العمرةِ كفَّارَةٌ لمَا بينَهمَا ، والحجُّ المبرورُ ليسَ لهُ جزاءٌ إلا الجنَّةُ
Abcd added that From Abu Hurairah radhiallahu’anhu, Rasulullah Shallallahu’alaihi Wasallam said, “Umrah worship to the next umrah worship is a digurgist (sin) between the two, <TAG1>Angra worship to the next umrah worship is a penghur (sin) between the two, and Hajj mabrur no reply (for the culprit) but paradise” (HR al-Bukhari and Muslim).
Old jannah adds takhrij hadith
Imam al-Bukhari has issued this hadith (in his Shaih) to Abwabul Umrah (chapters on Umrah), namely to Babu Wujubil Umrah wa Fadhliha (the chapter on the obligation of Umrah and its primacy), namely to Babu, number 1773.