Knowledge is something very influential in this life, all that human should be done with the knowledge of it. Islam has principles that are the foundation of knowledge for the muslim think.
A muslim must not mention his Iman as belief. If used in general sense, the terms of this english language now contains the implication of untruth, possibilities, doubts, and suspicions. These terms have validity only if worn on a person or certain group. Word Iman comes from AMN or Safety, means that the thruth they already owned (understood and accepted) by the mind.
Iman can not be sporious in the sense that its object does not exist or otherwise of what he presented. That is why Iman and Yaqin is synonym. Before the yaqin, people may deny or reject, or questioned the truth. But if yaqin already exist, then the truth is just as conviced by testimony sensory. Yaqin is certainty of truth, a certainty that most incontrovertible. Iman thus means certainty (conviction) which is absolutely free from doubt that originates in the possibility, conjecture, and uncertainty. It is not an act, not a decision, not a determination to accept, or put faith in something that is not known to be true. Iman is something that happens in man, when the truth, factuality of an object open to his heart and convinced him without doubt to the truth.
Iman Islam is the truth given to the mind, not to the human feelings that is easy to believe anything. These truths, or propositions of iman are not mysteries, things that are difficult to understand, can not be known, and does not make sense. They do not need to be defended or sought to be accepted-ask for. Anyone who recognizes them as the truth is that reasonable people, who insisted deny or doubt it is not able to reason.
Iman is not merely an ethical category. Indeed, first of all it is a cognitive category, meaning that it relates to knowledge, to truth propositions. As described Al-Ghazali, iman is a vision that puts all the data and facts in perspective in accordance with, and necessary for a correct understanding of them. It is the basis for a rational interpretation of the universe. He himself, which is the main principal of logic, not may be non-rational or irrational, and thus conflict with itself. He truly is the first principle of rationality. Deny or oppose equal to derail itself from reasonable and therefore of humanity. As a principle of knowledge, tauhid is the recognition that Allah the truth (al-haqq), it exists, and that He is One.
Acknowledging the Lordship and Oneness of God means recognizing the truth. To say that truth is the same as one not only affirm that God is one, but also that there is no other God but God, which is a combination of the disclaimer and the assertion expressed by the Shahadah. La ilaha illa Allah, there is no God but Allah. God is the creator of nature which humans acquire knowledge. God know for sure because He is creator. And definitely also because He is the source of revelation. He gave the man some of His knowledge and His knowledge is absolute and universal. God is perfect and omniscient. He never made a mistake. If not, He will not be a transcendent God of Islam.
Tauhid is the recognition that Allah alone is Lord. This, as we all know, means that Allah Almighty is the source of all true goodness, all values. Goodness of source intrinsic goodness can not be doubted. People should always assume that whatever has been commanded by Allah SWT is for the good purpose of his own. Therefore, humans are prohibited prejudiced againts God. Allah did not creat us to torment and mislead us. Nor did He give us the faculties of knowledge, instinct and passion, to lead us astray. What do we know with our senses is true, unless we clearly senses disability or illness, what seems to fit with our sense is true unless proven otherwise. Similarly, what desired by our instinct and lust bassically good, unless God expressly forbade it. Tauhid outlines optimism in the epistemology and ethics.
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