Ramadan is a special month. Apart from being the time chosen by Allah to be the time for the revelation of the Qur'an. Ramadan is also the time when the fourth pillar of Islam is carried out, namely fasting, which is mandatory for every Muslim in the world. Allah says:

الَّذِيْنَ اٰمَنُوْا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِيْنَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُوْنَۙ

_"O you who believe, it is prescribed for you to fast as it was prescribed for those before you so that you may be pious."_ (Quran 2:183)

Fasting has many privileges. Among other things, it is the only worship that Allah says for him: "Fasting is for Me and I myself will repay it". (Shahih Al-Bukhari hadith 1894)

There are many wisdom behind the law of fasting, among these wisdom mentioned by Sheikh Muhammad Ali As-Shabuni in his book as follows:

وعرف سر حكمته العقلاء والعلماء فأدركوا بعض فوائده وأسراره وأيدهم فى ذلك الأطباء, فرأو في الصيام أعظم علاج وخير وقاية وأنجح دواء لكثير من الأمراض الجسدية التي لا ينفع فيها إلا الحمية الكاملة والإنقطاع عن الطعام والشراب مدة من الزمان


_"Scholars know the secret of wisdom behind fasting. They found many benefits and secrets in it. It is also confirmed by health experts who see that in fasting there is good handling and care, it is also the most effective medicine for many diseases in the body that cannot be treated except by perfect care, and breaking off from eating and drinking for some time."_ (Muhammad Ali As-Shabuni, Rawaiul Bayan, chapter I, page 217).

Furthermore, Sheikh As-Shabuni mentioned four wisdoms in fasting. Below are, the four wisdoms of fasting :

#### 1) Fasting is a form of worship that is prescribed to train humans to submit and obey Allah's commands.


فإن الله عز وجل ما شرع العبادات إلا ليربي فى الإنسان (ملكة التقوى) وليعوده على الخضوع والعبودية والإذعان لأوامر الله العلي القدير. فالصيام عبودية لله، وامتثال لأوامره، واتقاء لحرمته. ولهذا جاء فى الحديث القدسي: كل عمل ابن أدم له إلا الصوم، فإنه لي وأنا أجزي به، يدع طعامه وشرابه من أجلي. فشعور الإنسان بالعبودية لله عز وجل والإستسلام لأمره وحكمه هو أسمى أهداف العبادة وأقصى غاياتها

_"Allah will not prescribe worship except to educate people (form the ability to be pious), make them accustomed to submitting, worshiping and obeying Allah's commands. Fasting is a form of servitude to Allah, carrying out His commands and maintaining His honor. Therefore, in the hadith qudsi it is stated: "Every deed done by the son of Adam belongs to him except fasting. Fasting belongs to Me and I alone will repay it. He left eating and drinking for My sake.”_

So the servitude performed by humans to Allah and the total submission of himself to Allah's commands and laws is the main goal of religious law (As-Shabuni, Rawaiul Bayan, I/217).

Second, fasting is prescribed to train the soul and make it accustomed to bearing the burden of fatigue in the way of Allah.

ألامر الثاني من حكمته مشروعية الصيام هي تربية النفس وتعويدها على الصبر وتحمل المشاق فى سبيل الله، فالصيام يربي قوة العزيمة وقوة الإرادة، ويجعل الإنسان متحكما فى أهوائهx ورغباته

#### 2) The second lesson prescribed by fasting is to educate the soul and make it a habit to be patient in enduring hardships in the way of Allah. 

_"Fasting in this case educates the strength of the desire to do something and makes humans wiser in managing their passions and desires."_ (As-Shabuni, I/217).

#### 3) Fasting trains humans to be more sensitive to the environment, sensitive and compassionate towards fellow human beings by softening the hearts and souls of those who do it.

أن الصوم يربي فى الإنسان ملكة الحب والعطف والحنان ويجعل منه إنسانا رقيق القلب، طيب النفس، ويحرك فيه كوامن الإيمان. فليس الصيام حرمانا للإنسان عن الطعام عن الطعام والشراب بل هو تفجير للطاقة الروحية فى نفس الإنسان ليشعر بشعور إخوانه ويحس بإحساسهم

_"Fasting trains the innate love, compassion in humans, makes them human beings who are soft-hearted, have a good soul, move in humans the source of faith. So fasting is not just preventing people from eating and drinking. Rather, it is a way of bringing out spiritual strength in humans so that they can feel what many of their brothers and sisters feel."_ (As-Shabuni, I/218).

#### 4) Fasting cleanses the human soul by instilling in humans a sense of fear and that they are always being watched by Allah so that they are reluctant to approach things that are forbidden by Allah so as to produce piety as said by Allah.


أن الصوم يهذب النفس البشرية بما يغرسه فيها من خوف الله جل وعلا ومراقبته فى السر والعلن ويجعل المرء تقيا نقيا يبتعد عن كل ما حرم الله, فالسر فى الصوم هو الحصول على مرتبة التقوى


_"Fasting cleanses the human soul by instilling in it the fear of Allah, that it is always under surveillance by Allah both in secret and openly. Making him a pious and clean human being by keeping him away from everything that is forbidden by Allah. So the secret behind fasting is to achieve the dignity of piety to Allah."_ (As-Shabuni, I/218).

Wallahu a’lam bissawab..

Wisdom of Fasting

#### Allah Brings Patience During Calamities

Some may ask, "Doesn’t help often not come at the same time as trials and tests?" The answer lies in the continuation of the above hadith,

_"And indeed, patience comes from Allah in proportion to the level of calamity."_

Indeed, it is possible that a test and problem came a year ago, and until now there is no solution. However, during those times,
Allah sent down patience that allowed us to endure those difficult days until all the problems were truly resolved by Allah the Exalted.

The patience that Allah gives is proportional to the severity of the calamity we feel. The patience Allah gives is proportional to the pain we feel.

The patience Allah gives is proportional to the strength we need.
Patience will be given to a servant in proportion to the level of calamity. This shows that there is no reason and no room for 
pessimism, anxiety, and despair when facing trials and calamities.

There is no reason to say, "I cannot take it, I am not capable." That statement is fundamentally true, for who among us is capable, while Allah says,

يُرِيۡدُ اللّٰهُ اَنۡ يُّخَفِّفَ عَنۡكُمۡ​ۚ وَخُلِقَ الۡاِنۡسَانُ ضَعِيۡفًا‏ ﻿﻿

_"And mankind was created weak."_ (Q.S, An-Nisa’: 28)

Human beings are indeed weak. But remember, this is not about our strength. 
This is not about our power and ability, but the patience and strength that Allah gives us to face these difficult days.

This is not about the patience that arises from within ourselves, but the patience that Allah bestows upon us. 
So, there is no reason to open the door for Satan to weaken us. Feeling weak, down, incapable, and despairing. 
Once again, it is Allah who sends down and brings that strength.

#### Do Not Open the Door to Pessimism and Despair

Once again, do not open the door for Satan during those days because Satan will always whisper pessimism and despair. 
Allah Ta'ala says about Satan,

اَلشَّيۡطٰنُ يَعِدُكُمُ الۡـفَقۡرَ وَيَاۡمُرُكُمۡ بِالۡفَحۡشَآءِ​ ۚ وَاللّٰهُ يَعِدُكُمۡ مَّغۡفِرَةً مِّنۡهُ وَفَضۡلًا ؕ وَاللّٰهُ وَاسِعٌ عَلِيۡمٌۚ  ۙۖ‏

_"Satan threatens you with poverty and orders you to immorality, while Allah promises you forgiveness from Him and bounty. And Allah is all-Encompassing and Knowing."_ (Q.S, Al-Baqarah: 268)

Thus, all pessimism, lack of confidence, and despair come from Satan. No matter how severe the problem we face, even if it is due to our sins and disobedience,
do not despair. Hence, in the verse above, Allah Ta'ala says (which means), _"While Allah promises you forgiveness from Him and bounty. And Allah is all-Encompassing and Knowing."_

This shows that even if we encounter problems due to our sins and disobedience, never despair and be pessimistic, because Allah promises us forgiveness and bounty, 
provided we sincerely repent and return to Allah Ta'ala.

_"Allah will bring about, after hardship, ease."_ (Q.S, At-Talaq: 7)

Wallahu a'lam bishawab

Test or Punishment?

Have you ever heard of Anthony Robbins? He is the most expensive motivator in the world who has inspired millions of people. One of the tips from Anthony Robbins if we want to always maintain high spirits is to ask.

"Successful people ask better questions, and as a result, they get better answers." Try it yourself and I promise it will lead to great results in your relationships! It may seem oversimplified, but in fact, it's quite the contrary. - Anthony Robbins

It means; Frequently ask yourself questions that awaken us to think. Quality questions will produce quality life!

Do you know, fourteen centuries ago this Questioning method was already applied by the Quran. Look at Surah Ar-Rahman, there is one question that is repeated up to 31 times.

فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ


"Then which of your Lord’s favours will you both deny?"

if we can answer it with 31 different answers, then be prepared that our lives will be of a higher quality! The pleasures of age, the blessings of health, the blessings of wealth, and how many other gifts have we been enjoying, but we lie and don't admit that these blessings are gifts from Allah? So that we calmly use these favours to stay away from Allah.

The Quran really contains so many quality questions for us. One of the most memorable is the question in the Surah At-Taubah: 38,


أَرَضِيتُمْ بِالْحَيَاةِ الدُّنْيَا مِنَ الْآخِرَةِ

"Do you prefer the life of this world over the Hereafter?"

We can make this question according to the situation we are facing. Ask yourself,

Are you happy that your Ramadan ends before your sins are forgiven?

Are you happy that your Ramadan ends before your recitation is complete, your target is completed, and your intentions are being pursued?

Are you happy that your Ramadan ends before you are satisfied complaining to your Lord with all the prayers that you have been harboring all this time?

There is still time left in our Ramadan to answer this question. Start our days with quality questions, so that the day ends with quality too.

During Ramadan, Muslims are required to fast during the day. Apart from fasting, they are encouraged to do a lot of good, especially sharing in the glorious month of Ramadan. Many hadiths explain the virtue of sharing in Ramadan.

A history mentions the Prophet's answer regarding the virtue of sharing or alms in the month of Ramadan. Charity in the month of Ramadan has extraordinary features as reported by Anas bin Malik RA:

عَنْ اَنَسٍ قِيْلَ يَارَسُولَ اللهِ اَيُّ الصَّدَقَةِ اَفْضَلُ؟ قَالَ: صَدَقَةٌ فِى رَمَضَانَ

_"From Anas it was said, 'O Messenger of Allah, what alms are of the highest value?' The Prophet (Peace be upon him) replied, 'Alms in the month of Ramadan,'"_ (HR At-Tirmidhi).

The friends also witnessed the generosity of the Prophet (Peace be upon him) in Ramadan compared to other months. They witnessed the Prophet (Peace be upon him) share more often in the month of Ramadan as narrated by Bukhari and Muslim as follows:

كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَجْوَدَ النَّاسِ وَكَانَ أَجْوَدُ (أَجْوَدَ) مَا يَكُونُ فِي رَمَضَانَ

_"The Prophet (ﷺ) is the most generous person among other humans, and he is more generous when he is in the month of Ramadan,"_ (HR Bukhari and Muslim).

From here, the scholars draw the conclusion that Islam motivates its followers to share, especially in the month of Ramadan and especially in the last 10 days.

ويسن الإكثار من الصدقة في رمضان لا سيما في عشره الأواخر

_"[A person] is encouraged to share more in the month of Ramadan, especially in the last 10 days,"_ (See Syekh M Nawawi Banten, Nihayatuz Zain, [Bandung, Syirkah Al-Maarif: undated], page 183).

Al-Baijuri explained the virtue of sharing in the month of Ramadan. Rewards for sharing in the month of Ramadan can be multiplied compared to rewards for sharing in other months.

ومبادرته لإكثار الصدقة لأنه صلى الله عليه وسلم كان أجود ما يكون في رمضان، وبالجملة فيكثر فيه من أعمال الخير لأن العمل يضاعف فيه على العمل في غيره من بقية الشهور

_“(The fasting person) is advised to immediately increase alms because Rasulullah SAW is the most generous person in the month of Ramadan. One can do good in general because the reward for good deeds in any form will be multiplied compared to the rewards for good deeds done outside the month of Ramadan, "_ (See Syekh Ibrahim Al-Baijuri, Hasyiyatul Baijuri, [Beirut, Darul Pole Al-Ilmiyyah: 1999 M/1420 H], second printing, juz I, page 562).

Wallahu a'lam bissawab

The Virtue of Sharing in Ramadan

Fasting is a worship that has many virtues. According to Islamic law, there are 5 times when it is forbidden to fast. 
Provisions regarding the implementation of fasting have been regulated in the Shari'a. Both obligatory fasting, such as 
Ramadan fasting, and sunnah fasting, such as Monday-Thursday fasting. In fact, there are separate times when it is forbidden to fast.

Here are 5 times when it is forbidden to fast in Islam:

#### 1. Fasting for Eid al-Fitr

Fasting on the 1st of Shawwal or Eid Al-Fitr was prohibited by the Prophet sallallaahu 'alaihi wassallam (peace be upon him). 
In several hadiths it is explained, Eid al-Fitr is the day people eat after 1 month of fasting in Ramadan.

As explained in a hadith narrated by Muslim, Rasulullah shallahu alaihi wassallam (peace be upon him) forbade his people to fast on two holidays, 
**Eid al-Fitr** and **Eid al-Adha**. From Abu Sa'id Al Khudri ra, said:


أَنَّ رَسُولَ اللَّهِ -صلى الله عليه وسلم- نَهَى عَنْ صِيَامِ يَوْمَيْنِ يَوْمِ الْفِطْرِ وَيَوْمِ النَّحْرِ.

_"The Prophet (ﷺ) forbade fasting on two days, namely Eid al-Fitr and Eid al-Adha."_ (HR. Muslim)


#### 2. Fasting for Eid al-Adha

**Eid al-Adha** is included in the two holidays where fasting is prohibited. Referring to the hadith of the Prophet (ﷺ) (peace be upon him) as in fasting **Eid al-Fitr**, on this day it is sunnah for Muslims to slaughter sacrificial animals.

In the history of Imam Bukhari, Prophet (ﷺ) has forbidden to fast on two holidays, namely **Eid al-Fitr** and **Eid al-Adha**.

From Abi Ubaid Maula Ibn Azhar said, _"I witnessed the Eid with Umar bin al Khattab, he said: these are the two days that the Prophet (ﷺ) has forbidden to fast, namely the day you break your fast, and other days you eat in it from your slaughtered animals."_ (Narrated by Bukhari)

#### 3. Tasyrik Day Fasting

Tasyrik Day is three days after **Eid al-Adha**, namely the 11th, 12th and 13th of Dzulhijjah. In the opinion of several scholars, Prophet (ﷺ) forbade his people to fast in this month because it is still included in the Eid day.

As in the hadith narrated by Muslim, from Nubaisyah Al Hudzali said, the Prophet SAW said:


أَيَّامُ التَّشْرِيقِ أَيَّامُ أَكْلٍ وَشُرْبٍ

_"The days of Tasyrik are the days of eating and drinking."_ (HR. Muslim)

#### 4. Shak Day Fasting

Quoted from the book Fiqh of Fasting, Agus Arifin explained that the day of doubt (doubt) is the 30th day of the month of Sya'ban. It is unlawful to fast on this day unless the aim is to make up for (Qada) the previous Ramadan fasts.

One of the hadiths that form the basis for the prohibition of fasting on the day of Shak as narrated in Bukhari and al Hakim,


مَنْ صَامَ يَوْمَ الشَّكِّ فَقَدْ عَصَى أَبَا القَاسِمِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ

_"Whoever fasts on the day of shak then he has disobeyed Abul Qosim (Prophet (ﷺ))."_ (Narrated by Bukhari & al-Hakim).

#### 5. Fasting during menstruation or childbirth

It is forbidden for women who are menstruating or giving birth to fast. As is well known, menstruation and childbirth are holy conditions for being able to fast.
Quoted from the book Fiqh of Women by Shaykh Kamil Muhammad, women who are menstruating are prohibited from fasting. Likewise with the breath. 
Puerperal law is the same as menstruation.

The Prophet (ﷺ) once said as explained in the history of Bukhari which means:

_"Isn't one of them (women) when going through menstruation does not pray and does not fast? The female companions answer: True."_ (Narrated by Bukhari).

Meanwhile, there are three fasts which are considered _makruh_, namely the special fast on Friday, the special fast on Saturday, and the special fast on Sunday (Sunday).

Fasting is done specifically on Friday then the law is makruh. Unless the fast is a continuation of the previous day's fast or sunnah fast that coincides on Friday. For example, the Arafat fast which falls on Friday or the ayyamul bidh fast and so on.

From Abu Hurairah ra, Prophet (ﷺ) said: _"Let no one of you fast on Friday unless he fasts before or after."_ (HR. Muslim)

Meanwhile, fasting on Saturday and Sunday is also invalidated unless it is a continuation of the previous day or sunnah fasting which coincides with Saturday and Sunday. As the provisions on the special fast on Friday.

According to the hadith of Ahmad, An-Nasa'i in Al Kubra, Al Hakim in Al-Mustadrak, and Ibn Khuzaimah in his Sahih, it is said that Saturday and Sunday are the two holidays of the polytheists,

From Umm Salamah said that most of the days the Prophet SAW fasted were Saturdays and Sundays. He said: _"Both are the two holidays of the polytheists. I want to be different from them (by fasting)"_. (Narrated by Ahmad, An-Nasa'i, Al Hakim, and Ibn Khuzaimah)

As for fasting at that time, it will be a sin because of doing His prohibition.

Wallahu ‘alam bissawab..

5 PROHIBITED FASTING in ISLAM

Why do we so often expect human attention, even though Allah always cares for us

Your attention & grace is what I hope for

Allah 'Azza wa Jalla said:

وَاِذَا سَاَلَـكَ عِبَادِىۡ عَنِّىۡ فَاِنِّىۡ قَرِيۡبٌؕ اُجِيۡبُ دَعۡوَةَ الدَّاعِ اِذَا دَعَانِ فَلۡيَسۡتَجِيۡبُوۡا لِىۡ وَلۡيُؤۡمِنُوۡا بِىۡ لَعَلَّهُمۡ يَرۡشُدُوۡنَ‏ 

_"And when My servants ask you about Me, then (answer), "I am near". I grant the request of a person who prays when he asks Me, then let them fulfill (All My commandments) and let them believe in Me, so that they will always be in the truth."_ (QS. Al Baqarah: 186).

Someone once asked the Prophet ﷺ,

وَمَا تَزْكِيَةُ النَّفْسِ ؟

_"What is meant by a clean (holy) heart?"_ He ﷺ replied,

« أَنْ يَعْلَمَ أَنَّ اللهَ عَزَّ وَجَلَّ مَعَهُ حَيْثُ كَانَ »

_"(That is) a person knows that Allah 'Azza wa jalla is always with him wherever he is."_ (Narrated by Thabarani in Al Mu'jam Ash Shagir. This hadith was authenticated by Shaykh Al Albani in As Silsilah Ash Shohihah no. 1046)

Allah Ta'ala is always with us wherever we are.

Attention & grace OF ALLAH Ta'ala


The West is often perceived as the beacon of progress and development in all spheres of life including science with all other cultures backward and in dire need of the West’s assistance.

## The Islamic Accomplishments

This impression is not by accident but is in fact deliberately crafted to belittle any achievements made by other civilizations, especially the Islamic Civilization. Western Culture is even referred to as “Judeo-Christian” effectively dismissing any claim of the contribution to the west by Islam. 
In science for example the Copernican Revolution, based on Copernicus’s theory was inspired by the works of Muslim Astronomers like Tusi which eventually led to the Renaissance and a complete change in how western societies functioned with a separation of Church and State.

In Psychology, Ibn Sina was the one who proposed that there was a link between mental and physical health, but once again such ideas are attributed to Freud and Jung. The list could go on but despite this Muslim contributions to science are referred to by historians as “Greco-Arabic science” or using a Greek name whenever a Muslim work or scientific theory is referenced, in order to falsely attribute the impact the Muslims had, to the Greeks. This rhetoric implies that the only role the Muslims played was translating the classical Greek works, making them accessible to the West.

## Why Does The West Seek to Hide These Achievements?

### Justifying Colonialism

The evolutionary process, as proposed by Darwin, was used as justification for colonizing Muslim countries. 
The West believed that it had “evolved” and developed a culture greater than that of other countries and it was its moral duty to impose its values on Muslim countries. 
This is still being done today, albeit not in the form of colonialism. An example is the infamous RAND report “Building Moderate Muslims Network” which advised on how to make Muslim Nations more “Progressive.”

### Subjugating The Muslims

If Muslims are unaware of the great achievements of the Islamic Civilization, it would be easier to instill in them a disdain for their cultural values and convince them to adopt the new religion of the West, Liberalism. Lord Macaulay in his “Minutes on Education” during the colonization of India suggested that they should develop among Indians “a class of persons Indian in blood and color, but English in taste, in opinions, in morals, and in intellect.” Cabral (1997) explains how the colonizer was successful in creating a class among the colonized people a population that assimilated the colonizer’s mentality and looked down upon its own people. This behavior could be observed in the “reformers” of that era such as Syed Ahmed Khan in India and Rashid Rida in Egypt.

### Islam, The Only Threat

Islam is the only religion that opposes secular liberalism today and thus acknowledging Islamic achievements would be akin to appreciating the enemy. A survey conducted by PEWS (2008-2009) shows that the majority of Muslims want Shariah to be the official law of the land with 99% in Afghanistan and 89% in Palestine affirming Shariah as the best form of governance with other Muslim-majority countries showing similar trends. After the fall of the Soviet Union, Islam is the only idealogy that has stood firm in the face of liberalism and continues to do so despite the colonizers’ best efforts to propagate his false religion.

Why The West Seeks to Hide Islamic Accomplishments

There is no argue that Allah is the Most Gracious, Most Merciful substance. Therefore, no matter how "hard" He seems to be in regulating 
His shari'a, in fact it all depends on the ability of the every mankind. Because after all Allah knows better, then something will not be ordered if it exceeds the ability to carry it out.
Truly Allah's Mercy is greater than His wrath. So even though Allah obliges or forbids something, if his servant is unable to carry it out, due to coercive circumstances, then the path of rukhsah (lightening-mercy) is his choice. 
Allah Ta’ala sends revelations and initiates decisions to protect humanity and to meet human needs in harmony with their natural inclinations (Fitrah).

Allah Ta’ala said

…يُرِيدُ ٱللَّهُ بِكُمُ ٱلۡيُسۡرَ وَلَا يُرِيدُ بِكُمُ ٱلۡعُسۡرَ وَلِتُكۡمِلُواْ ٱلۡعِدَّةَ وَلِتُكَبِّرُواْ ٱللَّهَ عَلَىٰ مَا هَدَىٰكُمۡ وَلَعَلَّكُمۡ تَشۡكُرُونَ

_“Allah intends ease for you, not hardship, so that you may complete the prescribed period and proclaim the greatness of Allah for guiding you, and perhaps you will be grateful.”_ (Quran 2:185)

مِّنْهُ ۚ مَا يُرِيدُ ٱللَّهُ لِيَجْعَلَ عَلَيْكُم مِّنْ حَرَجٍۢ وَلَـٰكِن يُرِيدُ لِيُطَهِّرَكُمْ وَلِيُتِمَّ نِعْمَتَهُۥ عَلَيْكُمْ لَعَلَّكُمْ تَشْكُرُونَ

_“It is not Allah's Will to burden you, but to purify you and complete His favor upon you, so perhaps you will be grateful.”_ (Quran 5:6)


وَجَـٰهِدُوا۟ فِى ٱللَّهِ حَقَّ جِهَادِهِۦ ۚ هُوَ ٱجْتَبَىٰكُمْ وَمَا جَعَلَ عَلَيْكُمْ فِى ٱلدِّينِ مِنْ حَرَجٍۢ ۚ مِّلَّةَ أَبِيكُمْ إِبْرَٰهِيمَ ۚ

_“Strive for ˹the cause of˺ Allah in the way He deserves, for ˹it is˺ He ˹Who˺ has chosen you, and laid upon you no hardship in the religion—the way of your forefather Abraham.”_ (Quran 22:78)


The life of Allah's Messenger (ﷺ) is a real demonstration. `Aisha (may Allah be pleased with her) described the Prophet by saying

_“Whenever Allah's Messenger (ﷺ) was given the choice of one of two matters, he would choose the easier of the two, as long as it was not sinful to do so, but if it was sinful to do so, he would not approach it.”_ (Sahih al-Bukhari 3560)

**DISCUSSION**

* Removal Difficult (Raf’ Al-Haraj)

The words raf' al-haraj (رفع الحرج) are tarkib idhafi which consists of two words, namely raf' (رفع) and al-haraj (الحرج). 
The word raf' in al-Munawwir's dictionary means to eliminate (Munawir, 1997).
While the meaning of al-haraj etymologically is a narrow place with lots of trees so that humans cannot pass through it (Abadi, 2003). It can also be interpreted narrow, misguided, forced and heavy (Munawir, 1997).
In terminology al-haraj is anything that makes it difficult for one's body, soul or wealth excessively, both now and in the future (al-Bâhitsîn, 2001).
The meaning of al-haraj in general can also be interpreted as follows :

Al-haraj means doubt, as in the Qur'an 4:65 : 

فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا۟ فِىٓ أَنفُسِهِمْ حَرَجًۭا مِّمَّا قَضَيْتَ وَيُسَلِّمُوا۟ تَسْلِيمًۭا

_"So by your Lord, they (essentially) do not believe until they make you the judge of the matter they are in dispute, then they do not feel in their hearts an objection to the decision you give and they accept it completely."_

Al-haraj means narrow and heavy, as in the Qur’an 6:125 :

فَمَن يُرِدِ ٱللَّهُ أَن يَهْدِيَهُۥ يَشْرَحْ صَدْرَهُۥ لِلْإِسْلَـٰمِ ۖ وَمَن يُرِدْ أَن يُضِلَّهُۥ يَجْعَلْ صَدْرَهُۥ ضَيِّقًا حَرَجًۭا كَأَنَّمَا يَصَّعَّدُ فِى ٱلسَّمَآءِ ۚ كَذَٰلِكَ يَجْعَلُ ٱللَّهُ ٱلرِّجْسَ عَلَى ٱلَّذِينَ لَا يُؤْمِنُونَ

_"Whoever Allah wills to guide, He opens their heart to Islam. But whoever He wills to leave astray, He makes their chest tight and constricted as if they were climbing up into the sky. This is how Allah dooms those who disbelieve"_

Al-haraj means barrier, as in the hadith:
 
_“O Allah, I will actually be a hindrance (of those who persecute) the rights of two weak groups, namely; orphans and women”_ (Sunan Ibn Majah 3678)

The conclusion in terminology is that raf ' al-haraj is eliminating everything that makes it excessively difficult for one's body, soul or property, both now and in the future. 
However, if the difficulty is not excessive then it should not be categorized as al-haraj.
The term used in Sharia for the leniency granted in this situation is “rukhsah”, which is translated as exemption, license, permit or without constraint. 
The opposite of rukhsah is called `azeemah, translated as determination or acting on a preliminary decision.

Examples of applying the difficult removal (al-Haraj)

#### 1) Al-Maradh (illness).

Muslims believe in God's wisdom in the problems that people experience in life including sickness. Allah's Messenger (ﷺ) spoke of the reward one can gain by exercising patience when tested by afflictions such as illness. He says:
 
_“There is nothing that touches a Muslim, whether tired, sick, stressed, sad, dangerous or troubled, even (thorns) that stab him, but Allah will erase some of his sins because of it.”_ – Al-Bukhari

Given the weaknesses that prevent a person from adhering to the rules of Sharia during illness, Islam relieves the sick of certain obligations. 
For example:
`Imran ibn Husain (may Allah be pleased with him) said: had piles, so I asked the Prophet (ﷺ) about the prayer. He said, _"Pray while standing and if you can't, pray while sitting and if you cannot do even that, then pray Lying on your side."_ (Sahih al-Bukhari 1117)

#### 2) As-safar (Travel).

Traveling is a part of human life. People travel for Hajj, `Umrah, business, family visits, recreation, and so on.

Abu Hurairah (May Allah be pleased with him) reported:
The Messenger of Allah (ﷺ) said, _"Traveling is a torment because it deprives a traveller of his food, drink and sleep. So when one of you has accomplished his purpose of journey, let him return home quickly."_ (Riyad as-Salihin 984) 
When people are traveling, they get relief (rukhsah) in prayer in the form of reducing the quantity of work (Takhfif tanqish).

#### 3) An-Nisyan (Forgetfulness).

Humans are not perfect, humans have a forgetful nature and because forgetting is a human nature, mistakes, oversights, even violations committed because of forgetting, are not recorded as a sin. 
Even though this is related to the worship of Allah Ta’ala.
On the authority of Ibn Abbas (may Allah be pleased with him), that The Messenger of Allah (ﷺ) said :

_“Verily Allah has pardoned [or been lenient with] for me my ummah: their mistakes, their forgetfulness, and that which they have been forced to do under duress.”_ (Hadith 39, 40 Hadith an-Nawawi)

The Prophet (ﷺ) said, _"If anyone forgets a prayer he should pray that prayer when he remembers it. There is no expiation except to pray the same."_ (Sahih al-Bukhari 597)

Abu Hurayrah (may Allah be pleased with him) reported that The Prophet (ﷺ) said: _"Whoever forgets that he is fasting and eats or drinks, let him complete his fast, for it was Allah who fed him and gave him to drink."_ (al-Bukhari and Muslim)

#### 6) Al-jahl (Ignorance).

If a person is ignorant of Islamic matters, he is not subject to punishment if he does not act according to Islamic teachings. 
Yes, the basics of Islam should be known by all Muslims, but factors such as age, being a recent convert, or living in an area where there is no adequate Islamic learning are all taken into consideration and fall under the term ignorance.
If a new convert Muslim does not know that eating pork or drinking alcohol is prohibited, then he or she will not be liable for doing so until he or she is educated about such rulings.

**CONCLUSION**

Based on the description of rukhshah above can concluded that Islam is a religion that is Rahmatan lil 'alamin. 
Because Allah is always provide convenience ease for his servant in carry out his orders in any difficulties encountered. 
All of this boils down to realizing the purposes of the Shari'a and the secrets intended by Allah in every law of His law or the other name is _maqasid al-Syariah_ (Ahmad Al-Mursi Husain Jauhar, 2009).
There is a _rukhshah_ for those who difficulty enforcing the law in the form of `azeemah is form of legal flexibility Islam, so that Islamic law is not a static but dynamic law, in accordance with conditions and someone's condition. 
So that's appropriate the rule that laws can be changed with changing times, places, circumstances and intentions.

**REFERENCES**

* Holy Quran
* Ahmad Al-Mursi Husain Jauhar, K. (. (2009). Maqashid Syariah. Amzah.
* Abadi, A.-F. (2003). al-Qamûs al-Muhîth. Lebanon: t.p.
* al-Bâhitsîn, Y. (2001). Raf’ al-Haraj fi al-Syarî’ah al-Islamiyyah. Riyâdh: Maktabah al-Rusyd.
* Caniago, Sulastri. "‘Azimahdanrukhshah suatu Kajian dalam Hukum Islam." Juris, vol. 13, no. 2, 2014, doi:10.1234/juris.v13i2.1137.
* IHKAM: Jurnal Hukum & Pranata Sosial. 9. 1-21. 10.19105/al-lhkam.v9i1.356.
* Munawir, A. W. (1997). al-Munawir Kamus Arab Indonesia. Yogyakarta: pustaka Progresif,.
* Sabri, Fahruddin. (2014). KONSEP RAF’ AL-HARAJ DALAM PERSPEKTIF USHUL FIQIH. AL-

The Removal of Difficult for Muslim in act of prayer

In today age, there are many crises that humans have to face, monetary crisis, food crisis, fuel crisis, but there is one main thing that we skipped and we should think is the crisis of faith. The root cause of faith crisis is due to lack of spiritual nutrition and the lack of the function of monotheism in today's daily life. Most people only care about the interests of the world rather than the interests of the hereafter. So that what is realized is only worldly human characteristics, such as hedonism, fashionism, satisfaction of lust, and others.
Only a few humans can take advantage of the function and place the role of monotheism correctly and in accordance with the conditions of the current human era. In fact, if today's modern society places monotheism in its daily life, God willing, there will be a society that is peaceful, safe, and far from disgraceful traits, such as corruption, collusion, nepotism, fraud, and acts that violate the law. religion, as well as civil and criminal law of the State.

**DISCUSSION**

The Definition of Tawheed (Monotheism) is one of the most important things that must be understood, owned and adhered to by Muslims, because with monotheism a person can understand what is the meaning of the life he lives (Abduh, 1992, p. 33). In Islamic teachings the sentence of monotheism is divided into two parts which are closely related to one another, namely _Nafyu_ and _Itsbat_. The word al-Nafyu (النفي) comes from a series of letters - ف – ن and letters حرف المعتل) ي) which etymologically means to eliminate, deny or negate. 

_Al-Nafyu_ in the sentence لَا إِلَهَ means "no God" the meaning of the sentence is to negate all kinds of God. so that on this earth there is nothing to worship, worship, believe in and obey. _Itsbat_ (stipulate) etymologycally is a source that determines, in the sense that it is always fixed and correct. _Itsbat_ in the sentence إِلاَّ الله means "except Allah" the purpose of the sentence is to bring up an understanding of the existence of Allah as the only God in our minds after we erase all kinds of God in it (Zainudin, 1996, p. 29).

Monotheism has a big role in human life, because with monotheism humans can understand the meaning and purpose of their lives. Let's see in life in this modern era, many people live without clear goals, they work day and night just to get a lot of wealth, with that wealth they try to satisfy their lust which is never satisfied with what they have done, even though Allah has said in Quran 51:56

وَمَا خَلَقْتُ الْجِنَّ وَالْاِنْسَ اِلَّا لِيَعْبُدُوْنِ

which means _"I did not create the jinn and humans but only to worship Me"_. So it is clear that the true purpose of human life is to worship only Allah Ta'ala and not for anything else because all kinds of deeds that we do, starting from waking up to going back to sleep, if we intend to worship Allah, surely all of that will be a reward for us. 

By presenting some examples of the results of these observations we can say that currently our monotheistic faith is in crisis. This must be overcome through an educational concept based on the role and function of monotheism as will be stated at the end of this paper.

#### The Role and Function of Tawheed in Social Life

Tawheed occupies a central and essential position in Islam, monotheism means human commitment to Allah as the focus of all respect, gratitude, and as the only source of value in Islam.

Humans who believe in monotheism have the duty to cleanse humans from worshiping humans, animals, plants, the sun, idols, etc. to worship Allah. With monotheism, the position of humans is the same as other humans, what distinguishes humans before Allah is the level of their piety

يَـٰٓأَيُّهَا ٱلنَّاسُ إِنَّا خَلَقْنَـٰكُم مِّن ذَكَرٍۢ وَأُنثَىٰ وَجَعَلْنَـٰكُمْ شُعُوبًۭا وَقَبَآئِلَ لِتَعَارَفُوٓا۟ ۚ إِنَّ أَكْرَمَكُمْ عِندَ ٱللَّهِ أَتْقَىٰكُمْ ۚ إِنَّ ٱللَّهَ عَلِيمٌ خَبِيرٌۭ

_“O humanity! Indeed, We created you from a male and a female, and made you into peoples and tribes so that you may ˹get to˺ know one another. Surely the most noble of you in the sight of Allah is the most righteous among you. Allah is truly All-Knowing, All-Aware”_ (Quran 49:13).

Human relations consists of horizontal and vertical which vertical is the relations Humans with God and horizonal is the Humans relation with others. 
Therefore monotheism also has the function of forming a society that pursues the main values and seeks to uphold the values of social justice so as to inspire humans to change the world around them in accordance with God's will. 
This will trigger humans to form a mission that aims to change the world, uphold truth and justice, realize various core values and eradicate corruption on earth. 

With this mission a just, ethical, and religious social life will be realized (Khumaidi, 2010, p. 19).
In the context of developing the society, monotheism functions to transform every individual who believes in it to become a more ideal human being in the sense of having noble qualities that free themselves from every social, political, economic and cultural shackles.
* Have a complete commitment to God. He will try his best to carry out God's messages and commands according to the level of his ability.
* Rejecting life guidelines that do not come from God.
* Be progressive by always evaluating the quality of life, customs, traditions and understanding of life.
* The purpose of his life is very clear. worship

**CONCLUSION**

From the discussion above, it can be seen that Tawheed has various functions and roles that can have a positive impact on social life, namely freeing humans from mental slavery and the worship of all creatures, protecting humans from false values that stem from lust, mad power, and mere sensual pleasures, as a frame of thought in the development of science and technology, as a foundation of faith which also guarantees the happiness and welfare of all human beings, when all of its teachings are implemented consistently, teaches Muslims to make Allah SWT their center of their intellectual consciousness. So it is clear that monotheism is closely related to social life because with monotheism humans can know the purpose of their life, namely worshiping Allah Subhanahu Wata'ala vertically, namely directly to Allah with mahdhah worship and horizontally, namely worshiping with fellow creatures of Allah with ghairu mahdhah worship.
By imprinting the sentence لَا إِلَهَ إِلاَّ الله in the heart, it will be known that all forms of worship except to Allah are an act of polytheism and deny His power, because He is the One who created everything in nature, both in the heavens and on earth. And if all of this can be realized in life consistently, a happy life in the world and the hereafter will be created.


**REFERENCES**

* Holy Quran
* Muhammad Abduh, Syekh; Firdaus. (1975). Risalah tauhid / oleh Syekh Muhammad Abduh ; terjemahan, H. Firdaus. Jakarta :: Bulan Bintang,.
* Abdul-Baqi, M. F. (1981). Mu`jam al-mufahras li alfaz al-Qur'an al-Karim / Muhammad Fu'ad Abdul-Baqi. Dar al-fikr.
* Bahesyti, Muhammad Husaini, 1928-; Bahonar, Jawad, 1933-; Ilyas Hasan. (2003). Intisari Islam : kajian komprehensif tentang hikmah ajaran Islam / Muhammad Husaini Bahesyti, Jawad Bahonar ; pengantar, Muhsin Labib ; penerjemah, Ilyas Hasan. Jakarta :: Lentera,.
* Al- KATTANI, A. H. Study In Islamic Countries. Gema Insani.
* Quraish Sihab, M. , 1944- (penulis). (1996). Wawasan Al-Quran : tafsir maudhu'i atas pelbagai persoalan umat / Dr. M. Quraish Shihab, M.A.. Bandung :: Mizan,.
* Zainuddin. (1996). Ilmu Tauhid Lengkap / Zainuddin. Rineka Cipta.
* Khumaidi. (2010). Hikmah Aqidah Ahlaq. Solo: Akik Pustaka.

The importance of tawheed (Islamic monotheism) towards societal reformation.

Adab is something that must take precedence over knowledge.

What is meant by adab?

Adab literally means implementing noble morals. In Fathul Bari, Ibn Hajar stated:


وَالْأَدَبُ اسْتِعْمَالُ مَا يُحْمَدُ قَوْلًا وَفِعْلًا وَعَبَّرَ بَعْضُهُمْ عَنْهُ بِأَنَّهُ الْأَخْذُ بِمَكَارِمِ الْأَخْلَاقِ

_“Al adab means implementing everything that is praised by people, whether in words or deeds. Some scholars also define adab as implementing noble morals"_ (Fathul Bari, 10/400).


So the overall meaning of adab is all forms of attitudes, behavior or ways of life that reflect the values of courtesy, refinement, goodness, character or morals.

To learn etiquette it takes a long time. In the study, Ustadz Budi Ashari, Lc, conveyed how important it is to have manners first and then knowledge.

Why do religious scholars prioritize studying _adab_?

As Yusuf bin Al Husain said, God willing

_"By studying adab, it will be easy for you to understand knowledge."_

Because intelligence is meaningless if someone does not have manners (ethics). Knowledge becomes dangerous for its owner and other people because it is not decorated with morals.

In fact, perhaps we often hear,

>"Knowledge without manners is like fire without firewood, and manners without knowledge is like a body without a spirit" (Adabul Imla' wal Istimla' [2], quoted from Min Washaya Al Ulama li Thalabatil Ilmi [10]).

Adab is so important that Allah SWT places it as the most important thing. Because, intelligence is meaningless if someone does not have manners.

Knowledge can be dangerous for its owner and other people because it is not accompanied by etiquette.

We also have to understand the important role of instilling manners in the process of developing good student character, because in the current era, manners and character are starting to fade with the times. 
Many students ignore how important manners and character are in the world of education.

Quoting from the book Tarbawi Hadith Anthology by Tejo Waskito, manners are very necessary in the world of education, especially for students, so that they are able to understand, 
apply and implement positive things and become good individuals. 

Ibn al-Mubarak ra. stated:

>"Having adab (good manners), even a little, is more necessary for us than (having) a lot of knowledge."

From Ibn Mubarak's statement above we can conclude that having a little manners is more important and necessary than having a lot of knowledge. 
Because a person with knowledge is not necessarily civilized, but if a person has manners he is definitely knowledgeable. And the level of adab is higher than knowledge.

Between Adab and Knowledge

There are a number of things that the Prophet (ﷺ) liked. This matter includes practices that are carried out every day.
In Adnan Tharsyah's Maadza Yuhibbu an Nabi Muhammad SAW wa Maadza Yukrihu, there is a hadith that mentions the two things that the Prophet Muhammad SAW liked most. 
It was said from Hamnah bint Jahsyin that she experienced istihadhah during the time of Rasulullah SAW.

He also came to Rasulullah SAW and said, _"Indeed, I experienced istihadhah with a lot of blood coming out. 
He said, "Wrap it in cotton." He said, "It still comes out a lot, like flowing water." He said, "Wrap it in a cloth and menstruate every 
month in the Knowledge of Allah for six or seven days, after that take a bath (hadas). 
And, you can pray and fast for twenty-three days or twenty-four days. Do the Zuhr prayer at the end of the time and Pray the Asr prayer at the beginning of the time with one bath. 
Do the Maghrib prayer at the end of the time and the Isha prayer at the beginning with one bath. And, these are the two things that I love more."_ (HR Ibn Majah)

In Syarh Syama'il An-Nabi li Abi Isa Muhammad bin Isa At-Tirmidhi which was written by Syaikh Abdurrazzaq bin Abdul Muhsin Al-Badr, there are also things that 
Prophet (ﷺ) liked most. This matter is related to good deeds.

From Abu Salih, he said, _"I once asked Aisyah RA and Umm Salamah RA, 'What is the deed that Rasulullah SAW likes most?' Both answered, 'Charities that are done continuously, 
even if they are small.'"_ (HR At-Tirmidhi in his Jami')

Imam Bukhari narrated from Aisyah RA that the Messenger of Allah came to his house when there was a woman in the house. 
He asked, _"Who is this person?" He answered, "Fulanah (while telling the person's prayer)."_

He said, _"You have to do something that you think you are capable of. By Allah, Allah will not get bored until you yourself are bored."_

And the pious deeds that he likes most are those that are always carried out by the perpetrator continuously or continuously. 
The deeds that Prophet (ﷺ) most likes are also those that Allah Ta'ala likes most, as Prophet (ﷺ) once said,

أَحَبَّ الْأَعْمَالِ إِلََّّ

_"Indeed, the good deeds that are most favored by Allah are those that are done continuously, 
even if they are small."_ (HR Muslim)

In another history, Aisyah RA was once asked about the deeds that Prophet (ﷺ) liked, she answered,
_"God willing, God willing, God willing, God willing"_

قَالَتْ : الدَّائم

_"Good deeds that are carried out continuously."_ (HR Bukhari)

Aisyah RA also said,

كَانَ رَسُولُ اللهْ

_"When Prophet (ﷺ) carried out an action, he always continued to do it continuously."_ (HR Muslim)

The Two Things that the Prophet Muhammad Liked Most

### Obligations of a Person Blessed with Knowledge

It is obligatory for a person whom Allah has blessed with the sustenance of knowledge to be honest in advising the community, whether as a group or individually. They should guide them towards the paths of goodness according to the knowledge they possess and warn them of the paths of evil and discord within their capacity.

A person should never be deterred from advising Muslims due to the criticisms of others. If asked about a scholar (worthy of teaching), a teacher, a student, a school, a specialty, a branch of knowledge, a book, a treatise, an article, a choice between two equally strong opinions, two scholars who should be prioritized, or the most beneficial of two lessons, they should advise and direct according to what they know to be best and most beneficial for the inquirer.

Shaykh al-Islam Ibn Taymiyyah, may Allah have mercy on him, said:

وَعَلَى العَالِمِ أَنْ يَنْصَحَ لِلْمُتَعَلِّمِ وَيَجْتَهِدَ فِيْ تَعْلِيْمِهِ، وَعَلَى المُتَعَلِّمِ أَنْ يَعْرِفَ حُرْمَةَ أُسْتَاذِهِ وَيَشْكُرَ إِحْسَانِهِ إِلَيْهِ، فَإِنَّهُ مَنْ لَا يَشْكُرُ النَّاسَ لَا يَشْكُر اللهَ

_"A knowledgeable person should advise their students and strive to teach them. A student should recognize the status of their teacher and be grateful for their kindness. Indeed, those who do not show gratitude to people do not show gratitude to Allah."_ [1]

If a teacher is unsure about the correctness of an opinion, they must withhold judgment. Otherwise, they may fall into the category of those who speak about Allah without knowledge.

If a teacher directs an inquirer towards something less beneficial and advantageous, merely to gain worldly benefits, seek praise, or flatter those in positions of authority, they are not truly advising as per the path of the Prophets, 'alaihimussalam.

### Statements of the Prophets Regarding Advice

As Prophet Noah 'alaihis-salam said:

أُبَلِّغُكُمۡ رِسَـٰلَـٰتِ رَبِّى وَأَنصَحُ لَكُمۡ

_"I convey to you the messages of my Lord and advise you sincerely."_ (Q.S Al-A'raf: 62)

Prophet Hud 'alaihis-salam said:

**أُبَلِّغُكُمۡ رِسَـٰلَـٰتِ رَبِّى وَأَنَا۟ لَكُمۡ نَاصِحٌ أَمِينٌ

_"I convey to you the messages of my Lord and I am to you a trustworthy advisor."_ (Q.S Al-A'raf: 68)

Prophet ﷺ said:

يَـٰقَوۡمِ لَقَدۡ أَبۡلَغۡتُكُمۡ رِسَالَةَ رَبِّى وَنَصَحۡتُ لَكُمۡ

_"O my people, I have conveyed to you the message of my Lord and advised you sincerely."_ (Q.S Al-A'raf: 79)

Our noble Prophet Muhammad, peace be upon him, once said to his companions during the largest gathering, the Hajj:

وَأَنْتُمْ تُسْأَلُونَ عَنِّي فَمَا أَنْتُمْ قَائِلُونَ قَالُوا نَشْهَدُ أَنَّكَ قَدْ بَلَّغْتَ وَأَدَّيْتَ وَنَصَحْتَ

_"And you will be asked about me, so what will you say?" They replied, "We bear witness that you have conveyed the message, fulfilled your trust, and advised us sincerely."_ [3]

### Follow the Path of the Prophets in Giving Advice

Prophet Muhammad ﷺ, conveyed knowledge and advised their communities. Therefore, anyone who turns away from advising Muslims and follows their desires is not following the path of the Prophets. Allah Ta'ala has said:

أُوْلَـٰٓٮِٕكَ ٱلَّذِينَ هَدَى ٱللَّهُ‌ۖ فَبِهُدَٮٰهُمُ ٱقۡتَدِهۡ‌ۗ

_"Those are the ones whom Allah has guided, so follow their guidance."_ (Q.S Al-An'am: 90)

Indeed, those who neglect to give advice are betraying their trust. As narrated by Abu Huraira, the Prophet, peace be upon him, said:

المُسْتَشَارُ مُؤْتَمَنٌ

_"Indeed, the one whose advice is sought is in a position of trust."_ [4]

Those who deceive and refuse to give advice are betraying their trust. They do not fulfill the rights of Islam towards their brothers, nor do they uphold the Prophet's advice to the ummah. As narrated by Abu Huraira, the Prophet, peace be upon him, said:

حَقُّ المَسْلِمِ عَلَى المَسْلِمِ سِتٌّ -ذَكَرَ مِنْهَا- وَإِذَا اسْتَنْصَحَكَ فَانْصَحْ لَهُ

_"The rights of a Muslim over another Muslim are six - among them - if he seeks your advice, then advise him."_ [5]

### Statements of the Companions and Scholars Regarding Advice

Ali bin Abi Talib, radiyallahu 'anhu, said:

لاَ تَعْمَلْ بِالْخَدِيْعَةِ فَإِنَّهَا خُلْقُ اللِئَامِ، وَامْحَضْ أَخَاكَ النَّصِيْحَةَ حَسَنَةً كَانَتْ أَوْ قَبِيْحَةً وَزُلْ مَعَهُ حَيْثُ زَالَ

_"Do not engage in deceit, for it is a vile trait. And give sincere advice to your brother, whether it is pleasant or unpleasant. And remain loyal to him no matter his circumstances."_ [6]

Ibn Hibban, may Allah have mercy on him, said:

**الوَاجِبُ عَلَى العَاقِلِ لُزُوْم النَّصِيْحَةِ لِلْمُسْلِمِيْنَ كَافَّةً وَتَرْك الخِيَانَةِ لَهُمْ بِالإِضْمَارِ وَالقَوْلِ وَالفِعْلِ

_"It is obligatory for a wise person to always advise Muslims collectively and not betray them in thought, speech, or action."_ [7]

Al-Mawardi, may Allah have mercy on him, said:

إِنَّ مَنْ قَالَ مَا لَا يَفْعَل فَقَدْ مَكَرَ، وَمَنْ أَمَرَ بِمَا لَا يَأْتَمرُ فَقَدْ خَدَعَ، وَمَنْ أَسَرَّ غَيْرَ مَا يُظْهِر فَقْدَ نَافَقَ

_"Indeed, whoever says what they do not do has deceived. Whoever commands what they themselves do not follow has tricked. And whoever hides something different from what they show has acted hypocritically."_ [8]

This is the conclusion of what was written by Shaykh Ibrahim bin Amir ar-Ruhaily, may Allah protect him. He then concludes his treatise with a supplication:

أسأل الله بمنه وكرمه، وبما هدى إليه من تسطير هذه الأوراق، أن يجعلها خالصة لوجهه الكريم، وأن ينفع بها المسلمين، وأن يجعلني وإخواني المسلمين من العاملين بالعلم الناصحين للخلق، وأن لا يكلنا إلى أنفسنا طرفة عين ولا أقل من ذلك، وأن يحيينا على الإسلام والسنة وأن يميتنا على ذلك، غير مغيرين ولا مبدلين، إن ربي لسميع الدعاء لطيف لما يشاء.

_"I ask Allah by His grace and mercy, and by what He has guided me to write these pages, to make them sincerely for His noble face, and to benefit Muslims with them. And to make me and my Muslim brothers among those who act upon knowledge, sincerely advising creation. And to not leave us to ourselves for the blink of an eye or less. And to let us live upon Islam and the Sunnah and die upon that, without changing or altering. Indeed, my Lord is All-Hearing of supplications and Kind in His decrees."_

May this treatise be beneficial for the Muslims. Wallahul Muwaffiq.

References :

[1] Majmu’ Fatawa, 28: 13.

[2] Yang dimaksud dengan tarjih adalah memilih satu pendapat antara dua pendapat yang sama-sama kuat. Adapun tawaqquf adalah sikap diam dan tidak memilih kedua pendapat yang berbeda.

[3] Hadis dikeluarkan oleh Muslim dalam shahihnya no. 1218.

[4] Hadis dikeluarkan oleh Abu Daud no. 5128, At-Tirmidzi no. 2822, Ibnu Majah no. 3745. Syekh Albani menghukumi hadis ini sahih dalam Shahihul Jami’ no. 6700.

[5] Hadis dikeluarkan oleh Muslim dalam shahihnya no. 2162.

[6] Radhatul ‘Uqala, hal. 194.

[7] Radhatul ‘Uqala, hal. 194.

[8] Adabud Dunya wa Ad-Din, hal. 77.

Obligations of a Person Blessed with Knowledge

Education is a fundamental foundation for advancing civilization. This obligation to seek knowledge is emphasized in both the Qur'an and Hadith. Seeking knowledge is a duty for every Muslim. According to the Indonesian Dictionary (KBBI), knowledge is defined as information about a field that is systematically organized with specific methods to explain phenomena in that field.

In Islam, knowledge is not limited to religious knowledge but also includes general knowledge such as science, culture, and technology.

#### Qur'anic Verses and Hadiths on the Obligation to Seek Knowledge

The following are Qur'anic verses and hadiths on the obligation to seek knowledge as written by Bukhari Umar in his book "Hadis Tarbawi: Education in the Perspective of Hadith."

1. **Hadith on the Obligation to Seek Knowledge**

The Prophet (ﷺ) said:

عَنِ ابْنِ مَسْعُودٍ قَالَ لِي رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَل َّمَ تَعَلَّمُوا الْعِلْمَوَعَلِّمُوهُ النَّاسَ تَعَلَّمُوا الْفَرَائِضَ وَ عَلِّمُوْهُ النَّاسَ تَعَلَّمُوا الْقُرْآنَ وَعَلِّمُوْهُالنَّاسَ فَإِنِّ ي امْرُؤٌ مَقْبُوضٌ وَالْعِلْمُ سَيُنْتَقَصُ وَتَظْهَرُ الْفِتَنُ حَتَّى يَخْتَلِفَاثْنَانِ فِي فَرِيضَةٍ لَا يَجِدَانِ أَحَداً يَفْصِلُ بَيْنَهُمَا

Ibn Mas'ud narrated, _"The Prophet (ﷺ) said, 'Seek knowledge and teach it to others. Learn the laws of inheritance and teach them to others. Learn the Qur'an and teach it to others. I am going to die. Knowledge will decrease and trials will increase, so much so that two people will dispute about a religious duty and will not find anyone to decide between them.'"_ (Reported by Ad-Darimi, Ad-Daruquthni, and Al-Baihaqi)

The above hadith includes three commands to learn: the command to learn knowledge ('ilm), the laws of inheritance (al-fara'id), and the Qur'an.

Ibn Mas'ud believed that the knowledge referred to is the knowledge of Islamic law and all its types, the general rules of Islam as well as the rules concerning inheritance, and learning the Qur'an including memorizing it.

The Prophet (ﷺ) was concerned that after his death, if his community did not care about knowledge, there would be no one who understands religion, leading to confusion.

Another hadith aligns with the words of the Prophet (ﷺ):

عَنْ حُسَيْنِ بْنِ عَلِّي قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْ هِ وَسَلَّمَ طَلَبُالْعِلْمِ فَرِيضَةٌ عَلَى كُلِّ مُسْلِمٍ

Husain bin Ali narrated that the Prophet (ﷺ) said: _"Seeking knowledge is obligatory for every Muslim."_ (Reported by Baihaqi, Ath-Thabrani, Abu Ya'la, Al-Qudha'i, and Abu Nu'aim Al-Ashbahani).

2. **Obligation to Seek Knowledge in the Qur'an**

When Allah commands humans to seek knowledge, He uses various words, sometimes commanding humans to read. In Surah Al-Alaq verses 1-5, Allah commands observation of the universe. In Surah Al-Mujadilah verse 11, Allah uses words of motivation.

Surah Al-Alaq verses 1-5:

اِقْرَأْ بِاسْمِ رَبِّكَ الَّذِيْ خَلَقَۚ

_"Read in the name of your Lord who created"_

خَلَقَ الْاِنْسَانَ مِنْ عَلَق

_"Created man from a clinging substance"_

اِقْرَأْ وَرَبُّكَ الْاَكْرَمُۙ

_"Read, and your Lord is the most Generous"_

الَّذِيْ عَلَّمَ بِالْقَلَم

_"Who taught by the pen"_

عَلَّمَ الْاِنْسَانَ مَا لَمْ يَعْلَم

_"Taught man that which he knew not"_

These verses highlight why knowledge is so important in human life; Allah commands that before undertaking other tasks and acts of worship, one should learn to read first.

Surah Al-Mujadilah verse 11: 

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا قِيلَ لَكُمْ تَفَسَّحُوا۟ فِى ٱلْمَجَٰلِسِ فَٱفْسَحُوا۟ يَفْسَحِ ٱللَّهُ لَكُمْ ۖ وَإِذَا قِيلَ ٱنشُزُوا۟ فَٱنشُزُوا۟ يَرْفَعِ ٱللَّهُ ٱلَّذِينَ ءَامَنُوا۟ مِنكُمْ وَٱلَّذِينَ أُوتُوا۟ ٱلْعِلْمَ دَرَجَٰتٍ ۚ وَٱللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ

_"O you who have believed, when you are told, 'Space yourselves' in assemblies, then make space; Allah will make space for you. And when you are told, 'Arise,' then arise; Allah will raise those who have believed among you and those who were given knowledge, by degrees. And Allah is Acquainted with what you do."_

#### Benefits of Seeking Knowledge

The benefits of seeking knowledge based on hadiths cited by Muhaemin in his book "Quran Hadith" are:

1. **Reward Equivalent to Jihad**

A person who seeks knowledge will receive a reward equivalent to that of jihad in the way of Allah, as per the hadith of the Prophet Muhammad (SAW):

عَنْ أَنَسِ قَالَ : قَالَ رَسُولُ اللَّهِ ص : مَنْ خَرَجَ فِي طَلَبِ الْعِلْمِ كَانَ فِي سَبِيلِ اللَّهِ حَتَّى يَرْجِعَ
 
Anas reported that the Prophet (ﷺ) said, _"Whoever goes out in search of knowledge is in the path of Allah until he returns."_ (Reported by At-Tirmidhi)

2. **Multiplied Goodness**

A person who seeks knowledge gains two things: multiplied goodness and a higher status than a person who performs 100 rak'ahs of prayer.

يَا أَبَا ذَر لَا نَتَعْدُ وَ فَتَعَلَّمَ آيَةً مِنْ كِتَابِ اللَّهِ خَيْرٌ لَكَ مِنْ أَنْ تُصَلِّيَ مِائَةَ رَكْعَةٍ
 
_"O Abu Dharr, if you go out in the morning to learn a verse from the Book of Allah, it is better for you than performing a hundred rak'ahs of prayer."_ (Reported by Ibn Majah)

This discussion clarifies that seeking knowledge is obligatory for every Muslim.

Wallahu'alam Bissawab.

Qur'anic Verses and Hadiths on the Obligation to Seek Knowledge

The keys to sustenance are twofold: natural causes and religious causes. Natural causes are related to the law of cause and effect, 
for example, the key to sustenance in this context includes trading, farming, and working. Religious causes, on the other hand, are determined by Sharia, 
explaining why something happens, even if it is not a natural cause.

Here are the religious causes of sustenance found in the Qur'an:

#### Taqwa (Piety)

Allah Ta'ala says:

وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجًا وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ

_"And whoever fears Allah - He will make for him a way out and will provide for him from where he does not expect."_ (QS. Thalaq: 2-3)

#### Tawakkul (Trust in Allah)

Allah Ta'ala says:

وَمَنْ يَّتَوَكَّلْ عَلَى اللّٰهِ فَهُوَ حَسْبُهٗ

_"And whoever relies upon Allah - then He is sufficient for him."_ (QS. Thalaq: 3)

The Prophet (ﷺ) said:

لَوْ أَنَّكُمْ كُنْتُمْ تَوَكَّلُونَ عَلَى اللَّهِ حَقَّ تَوَكُّلِهِ لَرُزِقْتُمْ كَمَا تُرْزَقُ الطَّيْرُ تَغْدُو خِمَاصًا وَتَرُوحُ بِطَانًا

_"If you were to rely upon Allah with reliance due to Him, then He would provide for you just as He provides for the birds. They go out in the morning with empty stomachs and return in the evening with full stomachs."_ (HR. Ahmad. Silsilah Ash-Shahihah 310)

#### Salat (Prayer)

Allah Ta'ala says:

وَأْمُرْ أَهْلَكَ بِالصَّلَاةِ وَاصْطَبِرْ عَلَيْهَا ۖ لَا نَسْأَلُكَ رِزْقًا ۖ نَّحْنُ نَرْزُقُكَ ۗ وَالْعَاقِبَةُ لِلتَّقْوَىٰ

_"And enjoin prayer upon your family [and people] and be steadfast therein. We ask you not for provision; We provide for you. And the [best] outcome is for [those of] righteousness."_ (QS. Thaha: 132)

#### Istighfar (Seeking Forgiveness)

Allah Ta'ala says:

فَقُلْتُ اسْتَغْفِرُوا رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً . يُرْسِلِ السَّمَاء عَلَيْكُم مِّدْرَاراً . وَيُمْدِدْكُمْ بِأَمْوَالٍ وَبَنِينَ وَيَجْعَل لَّكُمْ جَنَّاتٍ وَيَجْعَل لَّكُمْ أَنْهَاراً

_"I (Prophet Noah) said (to them), 'Ask forgiveness of your Lord. Indeed, He is ever a Perpetual Forgiver. He will send [rain from] the sky upon you in [continuing] showers and give you increase in wealth and children and provide for you gardens and provide for you rivers.'"_ (QS. Nuh: 10-12)

#### Infaq (Spending in the Way of Allah)

Allah Ta'ala says:

وَمَا أَنْفَقْتُمْ مِنْ شَيْءٍ فَهُوَ يُخْلِفُهُ ۖ وَهُوَ خَيْرُ الرَّازِقِينَ

_"And whatever you spend of anything [in Allah's cause], He will replace it; and He is the best of providers."_ (QS. Saba’: 39)

In a Hadith Qudsi, Allah Ta'ala says:

أَنْفِقْ يَا ابْنَ آدَمَ، أُنْفِقْ عَلَيْكَ

_"Spend (in charity), O son of Adam, and I shall spend on you."_ (HR. Bukhari no. 7411 dan Muslim no. 1658)

Ibn Ashur (may Allah have mercy on him) said, _"What is meant by infaq here is the spending that is recommended in religion. 
Like spending on the poor and spending in the cause of Allah to support the religion."_ (Tafsirut Tahrir wa Tanwir, 22: 221)

Wallahu a'lam bishawab

The Reasons for Sustenance in the Qur'an

Allah 'Azza wa Jalla said:

وَيَزِيدُ ٱللهُ ٱلَّذِينَ ٱهۡتَدَوۡاْ هُدًىۗ

"And Allah will add guidance to those who have received guidance" (QS. Maryam [19]: 76)

Imam Ibnul Qayyim رحمه الله said:

> "Hidayah will bring "next guidance" as that misguidance will bring another error. Good practice will produce guidance. The more good deeds a person has, the guidance will "increase". On the other hand, bad deeds will lead to misguidance.
Because, Allah Ta'ala loves good deeds so He repays with guidance and victory. And Allah also hates bad deeds so that he repays them with "misguidance and accidents" (Tanwiirul Hawaalik I/338)

Shaykh Salih Fauzan حفظه الله said:

_"There is no doubt that increasing the knowledge of deen (religion) will bring benefits to a person. So the more knowledge about the Qur'an & as-Sunnah, the more guidance will be added"_ (At-Ta'liiq at-Taqwiim I/297)

من ازداد علما و لم يزدد هدى لم يزدد من الله الا بعدا

"Whoever knowledge "increases", but not accompanied by increased guidance, then he will be further away from Allah"

Hidayah brings hidayah


Be patient! Study Every Day, Practice Every Time & Exams Are Often Sudden

Whatever the test must be patient

Trials of calamity give us 2 benefits; the first benefit is to abort sins and the second to increase degrees. This is what we must believe so that we can be patient.

Prophet ﷺ said:

> _"Nothing happens to a believer, until the thorns stick in him, except Allah notes for him goodness and mistakes are erased"_ (HR. Muslim, no. 2572).

So we must remember that the test reduces sin if a servant endures it patiently. If you are not patient, you reduce your sins, then this disaster does not reduce your sins, instead it makes a person worse off.

Remember that disaster can bring pleasure and can also bring punishment. Brings favors when a servant gets closer to Allah with the disaster.

Incurs doom if it makes a servant further away from Allah, it means that the disaster is a punishment and brings doom to him.


Whatever the test is, be patient

In these economic times, many agree that the situation is indeed not easy. For some people, conditions have worsened and do not seem to be improving. 

In such circumstances, there is a hadith of the Prophet Muhammad (peace be upon him) that should become our guide in life. 

This hadith should be pondered and observed amidst difficult times, abnormal conditions, heavy situations, or times filled with trials and problems.

**When Do Tests and Allah’s Help Come?**

From Abu Hurairah (may Allah be pleased with him), the Prophet (ﷺ) said,

_"Indeed, assistance comes from Allah to a servant in proportion to their level of difficulty or need. And indeed, patience comes from Allah in proportion to the level of calamity."_
(Narrated by Al-Bazzar in Al-Musnad, 15:327; Al-Baihaqi in Shu'ab al-Iman, 12:337. Authenticated by Al-Albani in Sahih Al-Jami’ no. 1952)

In this hadith, the Prophet (ﷺ) explains that help will be sent by Allah to us according to our level of need or the crisis (problems and difficulties) we are facing.

In another narration, the Prophet (ﷺ) said,

_"Allah the Exalted sends assistance in proportion to the level of difficulty or need, and He sends patience when faced with calamities."_ 
(Narrated by Al-Baihaqi in Shu'ab al-Iman, 12:337)

If the problem we are facing could be converted into a number, then Allah's assistance would come at that level. If the problem we face is at 70%, then Allah will send help at 70%, not less than that. 

Therefore, when we encounter trials and tests, we must remember and believe that tests and help from Allah run parallel in a straight line. Trials (calamities) will not leave help behind. Allah is the One who gives us trials, just as He is the One who provides us with assistance.

But the issue is, where is our faith in this hadith? Where is our belief? Because this hadith is only for those who believe in Allah the Exalted and His Messenger (peace be upon him). This hadith is only for those who believe in their Lord.

From Abu Hurairah (may Allah be pleased with him), the Prophet (ﷺ) said,

_"Allah the Exalted says: 'I am as My servant thinks of Me. If he thinks good of Me, he will have it, and if he thinks bad of Me, he will have it.'"_ 
(Narrated by Ahmad in his Musnad no. 9076; authenticated by Al-Albani in Sahih Al-Jami’ no. 4315)

If we believe that Allah’s help will come, then Allah will send help. And if we think badly of Allah, if we are pessimistic in facing trials, then more problems will come, and there will be no solution at all.

**Asking for Help and Reliance on Allah**

Help will be sent by Allah in proportion to the level of difficulty faced by a servant. But who among us rushes towards Allah, asking for His help when facing trials? 

Instead, we are busy going to person A, person B, person C, and so on. We turn to all directions except towards Allah the Exalted. Who among us, when facing a problem, 

immediately remembers Allah, the Lord of the worlds? Who among us, when faced with a problem, immediately performs ablution and prays because of remembering the words of Allah the Exalted,

وَاسۡتَعِيۡنُوۡا بِالصَّبۡرِ وَالصَّلٰوةِ ​ؕ وَاِنَّهَا لَكَبِيۡرَةٌ اِلَّا عَلَى الۡخٰشِعِيۡنَۙ‏

_"Seek help with patience and prayer; indeed, it is difficult except for the humble-minded."_ (Q.S, Al-Baqarah: 45)

Unfortunately, many of us depend more on people when facing these times. The proof is that there is no increase in our devotion in prayer, 

no additional units in our night prayers, and where are our tears of repentance to Allah the Exalted? Where are our pleas for forgiveness to Allah?

Help descends from Allah, the Lord of the universe. Life is full of tests, like earthquakes in our lives. This is the life of believers; trials and calamities come one after another. 

This is as Allah Ta'ala says,

اَمۡ حَسِبۡتُمۡ اَنۡ تَدۡخُلُوا الۡجَـنَّةَ وَ لَمَّا يَاۡتِكُمۡ مَّثَلُ الَّذِيۡنَ خَلَوۡا مِنۡ قَبۡلِكُمۡؕ مَسَّتۡهُمُ الۡبَاۡسَآءُ وَالضَّرَّآءُ وَزُلۡزِلُوۡا حَتّٰى يَقُوۡلَ الرَّسُوۡلُ وَالَّذِيۡنَ اٰمَنُوۡا مَعَهٗ مَتٰى نَصۡرُ اللّٰهِؕ اَلَاۤ اِنَّ نَصۡرَ اللّٰهِ قَرِيۡبٌ‏

_"Or do you think that you will enter Paradise while such [trial] has not yet come to you as came to those who passed on before you? They were touched by poverty and hardship and were shaken until [even their] messenger and those who believed with him said, 
'When is the help of Allah?' Unquestionably, the help of Allah is near."_ (Q.S, Al-Baqarah: 214)

The help of Allah is near, but we are in a hurry and do not want to be patient. We do not increase our worship but want to get out of problems immediately. 

There are no tears of repentance, but we want a solution immediately. In other words, we want to succeed immediately, but we do not want to go through and tread the path of success, just as a boat does not sail on land. Allah the Exalted says,

_"So take a lesson, O people of vision."_ (Q.S, Al-Hashr: 2)

As an alim (scholar) advised,

_"Fear Allah, be patient, and do not be hasty."_

Showing posts frommorals and-advice

The Reasons for Sustenance in the Qur'an

Obligations of a Person Blessed with Knowledge

The Coming of Tests and Help from Allah