Antrian playlist

Pentingnya ketahanan keluarga - Prof. Dr. Hj. Amani Lubis, MA

Masalah jodoh tak kunjung datang - Prof. Dr. Amani Lubis bagian 1

Masalah jodoh tak kunjung datang - Prof. Dr. Amani Lubis bagian 2

Mengikuti Ulama dalam hukum pengambilan syari'at - Prof Dr. Hj. Amany Lubis MA bagian 2

Mengikuti Ulama dalam hukum pengambilan syari'at - Prof Dr. Hj. Amany Lubis MA bagian 1

Seminar oleh Prof. Dr. Hj. Amani Lubis dan Dr. Ir. Lana Winayanti, WCP

Politik Islam - Prof. Dr. Amani Lubis

Meningkatkan Kekuatan Solidaritas Ummat - Prof. Dr. Amani Lubis

Prof. Dr. Hj. Amany Burhanuddin Umar Lubis, Lc., M.A.

Prof. Dr. Hj. Amany Burhanuddin Umar Lubis, Lc., M.A. || Menjaga Semua Hal yang di Anugerahkan Allah

Prof. Amani Lubis - Jihadnya Wanita

Name: Prof. Amani Lubis - Jihadnya Wanita
Uploaded: 2016-05-11T02:12:08Z
Description: Video Prof. Amani Lubis - Jihadnya Wanita dari Radio Silaturahim.

Rasil TVDipublikasikan: 11 Mei 20162.0rb views

Transkrip diambil dari YouTube. Klik timestamp biru untuk melompat ke posisi tersebut di pemutar.

Peace be upon you, and Allah's mercy
and blessings. In the name of Allah,
the Most Gracious, the Most Merciful.
All praise is due to Allah, Lord of the
worlds, the Most Gracious, the Most
Merciful. Master of the Day of Judgment
. How are you, brothers and sisters,
fans of Silaturahim Radio and TV?
Welcome back to the program "Women and
the World." God willing, I, Nurfitri
Tahir, with cameramen Robi, Cindi, and
also Sandi, will accompany you,
brothers and sisters, for the next hour
and a half. Brothers and sisters,
praise be to Allah, we are joined by
our guest expert, Prof. Dr. Amani Lubis
. Let us first welcome our guest. Peace
be upon you, Ma'am.
And peace be upon you, and Allah's
mercy and blessings.
It has been a very long time since we
last met, Ma'am.
Oh, yes. That is correct.
I cannot wait to hear your
enlightenment, Ma'am. Thank you. This
time, brothers and sisters, God willing
, we will discuss the concept of jihad
for women. Brothers and sisters, please
stay with us. We will discuss many
things related to jihad and women. Very
well, Ma'am. In the Quran itself, there
are many explanations regarding jihad.
But besides the word jihad, there is
also the word "qital," which is a more
detailed breakdown of jihad, meaning
war. So we can agree that jihad is a
broader concept than war itself, is
that right, Ma'am?
Yes.
But in the eyes of Allah, which type of
jihad holds the highest position?
Oh, yes. In the name of Allah, the Most
Gracious, the Most Merciful. All praise
is due to Allah, Lord of the worlds.
Peace and blessings be upon the most
noble of prophets and messengers. And
upon his family and all his companions.
To proceed. Praise be to Allah, we are
discussing today, for the viewers of
Rasil TV and the listeners of Rasil
Radio, that this theme is important
regarding jihad for women and also how
Allah accepts the good deeds of someone
, regardless of whether they are male
or female. However, all good, useful,
beneficial, and positive deeds from men
or women, God willing, will be rewarded
by Allah, and Paradise will be their
destination in the hereafter, God
willing. Amen, Lord of the worlds.
Now, earlier you linked jihad with
qital. If we look at the definitions,
indeed there is jihad of the self,
jihad of wealth, jihad of knowledge,
and jihad of time. So, jihad has many
forms. We can perform jihad with our
own souls. This means jihad of the
battlefield, for those who fight in war
with the intention solely for the sake
of Allah Ta'ala. Then they will carry
out jihad fi sabilillah, and that is
qital-based jihad in a state of war. If
the Muslim community is threatened and
has been prepared to face the enemy,
then Muslims are required to carry out
that combat jihad. Now, as for jihad
with wealth, we work hard in this world
to, for example, become wealthy, to
obtain as much property as possible
through lawful means, of course. But
the goal is to prosper this earth, to
help those in need, to eliminate
poverty, to eliminate ignorance, and to
eliminate vice or immorality. Any funds
allocated for such good causes are also
considered jihad fisabilillah. Jihad of
time, for example for those who do not
have the opportunity or cannot perform
jihad by donating money or funds, or
thoughts, and they cannot contribute
those things, but they have time to
help others, that is also jihad. Jihad
comes from the word 'juhd', an act that
is intentionally strived for a specific
purpose. Certainly, for a good purpose.
And if it is 'jihad ilm', 'jihad ilmi'
or 'jihadul ilm', that is also
struggling to seek and disseminate
knowledge. So, seeking knowledge is
also a form of jihad. Disseminating
knowledge is also a form of jihad. So
we are all in the process of building
the earth, prospering society, the
nation, and also building the homeland
is a form of jihad. And that is
included in what is expressed by Allah
Subhanahu wa ta'ala. "Whoever does
righteousness, whether male or female,
while he is a believer-We will surely
cause him to live a good life." Now,
this is what is meant by the meaning of
the verse, that a person who does good
deeds, whether male or female, and they
are believers, "falanahu hayatan
thayyibah". And we will give them a
good life. And "wa lanajziyannahum".
And we will also give a good reward
that is commensurate with their deeds.
Now, that is the essence of jihad.
Perhaps it is very interesting what you
said regarding the verse that promises
a good life to those who perform jihad.
In reality, there are many Muslim men
and women who are quite afraid to be
offered, for example, to perform any
kind of jihad because perhaps what they
imagine is not a good life. So what
does the Qur'an mean by a good life,
Ma'am?
A good life, 'al-hayat at-tayyibah', is
one that is carried out in its process,
every second of it, 'fisabilillah'(in
the way of Allah). Perhaps this is
still a general expression, what '
fisabilillah' actually is. Well, from
here we must read a lot, study, listen
to righteous people, our teachers, the
preachers, so that everyone can lead us
to the understanding of what '
fisabilillah' and 'hayatan tayyibah'
are. So, 'hayatan tayyibah' is a life
in which no immorality is committed or
things forbidden by Allah are not done.
For example, food must be halal.
Livelihood must also be halal. Then
money that comes in is also from one's
own efforts, not excessive. Even if
there are gifts or if there is even
greater sustenance, it is from their
own efforts, from their thoughts, their
energy, and from the profits they earn,
for example from trade, transactions,
and others. But not excessively.
Because if it is excessive with overly
extravagant promises, it could fall
into usury (riba) which could wrong
others. The profit is gained by oneself
, but later there is injustice toward
others. Well, hayat thayibah is a
peaceful life, a serene one, that
preserves family relationships. Uh,
hayat thayibah. "Hayah" here, uh, means
life. Our life is not only in society
or on the battlefield, even if it is
jihad or, uh, wanting to prosper the
earth, it means we must keep working
outside the home and also inside the
home. Hayat thayibah is a sakinah
family, a family that is, uh, full of
mawaddah and also full of rahmah. Then,
uh, protecting the young generation
from destruction or from, uh, any act
of, uh, anarchy, those evils are all (
against) hayat thayibah. Let's imagine
if life were like in, uh, the mountains
for example, we imagine a green
atmosphere, rice fields, farms, a very
peaceful life. Uh, I am very happy to
see nature like that, it's very
peaceful. Uh, living there, a family
that also, uh, carries out God's
teachings truly and properly. Meaning
the pillars of Islam are practiced, the
pillars of faith are practiced, then
the living atmosphere, the very
beautiful natural atmosphere. This is
already a paradise on earth. So, hayat
thayibah is also a life that is, uh,
similar to being in heaven. There is
peace of soul, peace, uh, in
interacting with family members, with
society. Then it can also build peace
on a wider level in nationhood. These
are our efforts. It seems people
shouldn't be afraid of the word "jihad"
anymore because it is all positive
things that can be done, and this
country, the Republic of Indonesia,
really needs every effort, however
small, every positive idea, however
small, is very necessary. So don't be
afraid and don't, uh, lose heart with
this or that. You said earlier that
there are things that weaken us, uh,
seeing the atmosphere of evil that is
already prevalent in society. In the
end, we also become lazy to change it.
For example, as for me, I am very
concerned about this young generation.
It also makes no sense to me, why do
children scribble on walls, you know,
on public facilities, whether it's
bridges or residential walls. This is
very, uh, unfortunate, not positive.
But we must have positive efforts to
prohibit such graffiti. Then also, uh,
it is encouraged that these children,
this young generation, have positive
activities. So, hayat thayibah is
everything positive and leaving behind
the negative. Right. Then for women,
Ma'am, for us, is there a place for us
to be able to fill all the lines of
jihad provided by Allah?
Yes, subhanallah. Uh, Allah actually
does not discriminate; there is no
verse in the Qur'an that, uh, says, uh,
women can be in this field of jihad and
cannot be in other, uh, fields of jihad
. Everything, alhamdulillah, uh, has
already been carried out by women. Of
course, our reference, our main source,
is the Holy Qur'an. So in the Qur'an,
there are already many examples of, uh,
women who are indeed, uh, examples for
us to follow. First, in terms of
politics, for example, there was the
Queen of Sheba, who headed the kingdom
of Sheba, Queen Bilqis. Then there are
examples of believing women who fought
to defend their faith, such as the wife
of Pharaoh. There are those who
defended their honor and also raised
their children well, like Siti Maryam
with the miracles given to her son, Isa
Alaih Salam. Then, of course, in the
Qur'an, there are many other examples.
From the era, our role models are also
the female companions, the women who
lived during the time of the Prophet
sallallahu alaihi wasallam. There are
many signals within it, in the Qur'an,
which indicate that we should emulate
them. The appeal to the Ahlul Bait, for
instance, for the women "waqarna fi
buyutikunna," was an appeal to the
Ahlul Bait or to the Prophet's wives
specifically not to be out of the house
too much. In this case, it might not be
strictly necessary, but as the wives of
the Prophet, they were asked to stay at
home to maintain their honor and ensure
their words were not misinterpreted. If
they chatted here and there, there is a
possibility that something could be
miscommunicated. So, in order not to be
misunderstood by the community. Whereas
the Prophet was in the midst of
building a civilization. In the midst
of building a civilization. The
priority of this civilization is the
Islamic one newly built by the Prophet.
He was the one most primary in
conveying it. And the women also
fostered civilization for women, but in
their own realm. From this, we
understand that women are actually not
restricted in space. For example, even
though it was suggested that the
Prophet's wives stay at home, examples
from the Sunnah and the traditions of
the companions, as well as Islamic
history, show that the Prophet's wives
taught both female and male companions;
when conveying Hadith, they were heard
by the male companions as well. Then,
when teaching family jurisprudence, for
example, Aisyah radhiallahu anha, she
was also heard by both men and women.
But there is a procedure, which is*min
warai hijab*, from behind a veil. That
is specifically for the wives of the
Prophet sallallahu alaihi wasallam,
that explanations of religion were
conveyed from behind a veil, which also
served to eliminate or deny any
possibility of slander or inappropriate
things directed toward the Prophet's
wives. From this, if we look at the
Sunnah of the Prophet sallallahu alaihi
wasallam from his life during his 23
years of prophethood, there is so much
to learn. He provided a lot of
encouragement and even gave women
significant authority, both on the
battlefield and in society. Take the
Prophet's wife, Siti Khadijah, she
handled things like a Minister of
Finance, a Minister of Social Affairs,
what else?
Maybe State Secretary, ma'am.
Even though she was assisted by men or
the companions who served as the
Prophet's secretaries, she herself
already performed many functions, and
her role is undeniable. Then, when we
perform jihad, can we choose which path
of jihad we want to follow according to
our desires, or is there something we
must perfect first before we can move
on to another jihad?
Alright then. So, where is our space to
move as women? Well, first, if we are
still young, of course, as daughters in
this day and age of education, we must
follow the levels of education. Even
though some say, "Oh, there's no need
for a diploma; the important thing is
being educated by the family, as noble
character is enough." Uh, there are
still many of our children, girls,
especially in villages, who stop at the
primary level or elementary school and
do not feel the need to continue to the
next level. If we look at the data or
statistics from the BPS, it is still
very concerning that many do not
continue their schooling after
elementary school. This is very sad.
Besides the literacy rate, which is
still a little low, though not as bad
as in other countries. But I want to
emphasize that for continued schooling,
even for the mandatory nine-year
education, women are still outnumbered
by men. So, here, how can we ask for
the quality of Muslim women if, for
example, their education is limited?
Now, how can we improve the quality of
the population of the Republic of
Indonesia if their education is not yet
motivated or pushed to the maximum?
Therefore, this is where the role of
knowledge comes in. So, if we want to
perform jihad, we must have knowledge.
For example, a mother has skills from
her family's home industry, like sewing
or cooking. Her knowledge is in sewing
and cooking. So, that is where her
space for jihad is. After finishing the
morning chores and breakfast for the
family, she then cooks to sell. Now,
where does the knowledge for her jihad
come from? The knowledge comes from her
talents or her abilities, from her
interests that can be developed. So,
this mother's jihad is in cooking and,
for example, sewing. Then the wealth or
the funds obtained are also spent for
the family. And this is the greatest
jihad for a woman, that she contributes
economically to the household. Yes. And
if viewed from family jurisprudence,
this money from the woman is her
charity. Because the obligation for
support is on the husband, but the
woman gives charity with her finances
and her energy to her family. So,
actually, if you look at a productive
housewife, the reward is very great,
and she has already carried out jihad.
It's just that it is less recognized
than the jihad of men who have to leave
the house, let alone those who go to
war. Now, our war is no longer about
taking up arms. The role is now easy.
Women can also just press a button. If
you press a button and it explodes over
there, that's easy, isn't it? Uh, war
is different now. Therefore, we, the
religious circles and the scholars,
must also define jihad in a
contemporary way. Jihad is no longer
just jihad fi sabilillah; even jihad
qitali is not just about taking up arms
or being on the battlefield. Uh, it can
also be done from a distance, it can be
, uh, lethal, for example. Therefore,
we must provide, uh, perspective that
even if jihad qitali is done in a
sophisticated way by pressing a button,
it must also have a legitimate reason
in our Indonesian fiqh, eh, our Islamic
fiqh. So, we can maintain the integrity
of this Republic of Indonesia by, uh,
various means by, uh, striving for
those positive things. Then, in the
religious sphere, how can we develop
jihad? Certainly, our duty is to
understand the teachings of our
religion, Islam, as broadly and as
deeply as possible. Every Muslim, every
man and woman, young or old, must
understand their religious teachings.
And this is obtained gradually. However
, there must be a willingness.
Sometimes there are people who do not
want to. So they feel, "Oh, I've prayed
, I've fasted, I don't want to develop
further." Whereas in the science of
creed, it is said that faith can
decrease and increase with daily
busyness. If at first we pray five
times a day plus the nawafil, yes, with
the sunnah prayers before and after.
Then there are short prayers or dhikr
after prayer, with busyness, with
children growing up for example, with
the busyness, in the end, it's just the
five daily prayers. This decreases, uh,
the room to increase one's reward
decreases. Meanwhile, worldly threats
or, uh, temptations are very numerous,
added to, uh, shows or spectacles that
are indeed not positive, yet they
really encourage curiosity. Now,
wanting to know so much, uh, what
actually are those programs and others
that are on the internet. So, the
provision for a mujahid living in this
world is actually if, uh, Allah says we
were created to worship Allah, to
glorify Allah, right. Wama khalaqtul
jinna wal insa illa liya'budun. We are
actually abid and abidah. Someone who
does what, uh, worships Allah, serves
Allah, submits themselves to Allah,
whether male or female. So, we live in
this world, besides being a mujahid and
mujahidah, but primarily we are abid
and abidah. Now, if we read insights
from religious books more deeply, then
our workspace in this world is actually
worship. Yes, so jihad and worship are
very strongly linked. If earlier jihad
was always associated with, uh, war,
qitali, or also, uh, earning money, for
example, increasing wealth, that is
also jihad. But actually, striving to
improve the quality of our worship is
also very important. Because our goal
is, uh, to worship Allah. And
subhanallah, Allah has also promised
that all of this nature, whether it be
the environment or the universe, will
submit to humans. The creation of the
universe is subservient to humans.
Because humans are Allah's most noble
creatures, given intellect to master
this nature, and they are capable if
they are willing to think about it.
Therefore, the role of education is
important, and as mentioned earlier, we
must broaden our religious insights so
we recognize our room for movement
where positive things can be done. Then
we must change ourselves, yes, change.
We must change. The times have changed.
Therefore, books on fiqh, books on
aqidah, and history books must also
change. Not changing the facts, and
certainly not changing the principles
of Islamic teachings, no. But changing
their interpretation to align with the
developments of the times. Yes, now we
have cyber warfare, we have social
media that can be used positively or
negatively. Now, we must change, yes.
Eh, therefore Allah also says that
verily, Allah does not change the
condition of a people until they change
what is in themselves. So Allah
Subhanahu wa ta'ala has also said in
the Quran that humans must change. It
is they who must change within
themselves. In the Quranic verse, it is
said that verily, Allah does not change
the condition of a people until they
change what is in themselves. So Allah
will change a, what? A civilization,
the quality of a nation, or a society,
except for what is within themselves.
That is what must change. So, the
change within us, in our mindset, in
our paradigm, that is what will make
our world better.
Very well. Subhanallah, brothers and
sisters. Don't go anywhere. We will be
right back after the following break.
Still on "Women and the World."
Brothers and sisters, this time we are
chatting with Prof. Dr. Amani Lubis
regarding women's jihad. Ma'am, it
seems women today experience a dilemma
when wanting to wage jihad on many
fronts. Even though it is not in terms
of warfare, right, Ma'am? Because
perhaps our current society is not as
communal as the society of the past,
right? In the society of the past, even
if people didn't appear, they were
motivated by the Prophet's hadith which
says that those who facilitate people
going to jihad will receive the same
reward.
So what should women do today, Ma'am?
So they can wage jihad without
neglecting their families, for example.
Very good. So, indeed we must
introspect, yes, upon ourselves and our
society, on how we should actually
develop this concept of jihad because
it is a command from Allah Subhanahu wa
Ta'ala, that jihad is an important
element in development, actually, yes.
We must shift the language like that.
Jihad is an important element in
development. The development of a
nation must be based on a strong
principle that what we are aiming for
is fisabilillah. Fisabilillah means we
build this world, this country, for the
sake of Allah Subhanahu wa Ta'ala. And
that means we carry out His commands
and abstain from His prohibitions. That
amar makruf nahi mungkar is absolutely
essential. Then there is law
enforcement, which must start from the
very beginning, from the oath of
allegiance. We remember that in Islamic
history, the oath of allegiance, or*
bai'at*, meant a pledge from the
followers of Muhammad. The early
followers of Muhammad swore allegiance
to the Prophet to obey what was
commanded by Allah. Then they pledged
to follow what was taught by the
Messenger. To swear allegiance means to
promise loyalty. Now, this promise of
loyalty must be followed by a good
intention to carry it out. And then, a
strong effort. At that time, during the
oath, there were six things conveyed in
the promise. When the Messenger invited
several people from Medina who had
invited him to come to Medina, or
Yathrib as it was called back then. The
Messenger stated six things: to obey
Allah and His Messenger, not to steal,
not to commit adultery, and...Lastly,
not to lie. So those were the
principles, very simple things that
were requested. But in the second oath,
there were more, seven things requested
, and that is in Surah An-Nisa, where
the oath included one more element...
Not to steal was already mentioned.
Yes, it was.
There is one more, which must be looked
up later. In that second oath, the
Bai'at al-Aqabah, it was more
comprehensive: obeying the Messenger,
obeying the Prophet, and being
forbidden from stealing, adultery,
lying, and also, what else? Amar makruf
nahi mungkar. Now, this is the reason
for the establishment of an Islamic
state. Therefore, we are asked to unite
. It is said that the Muslim community
today is not cohesive; we are not
united, not in step, and lack a shared
vision. Actually, unifying our steps is
a command from the Messenger, and it
was exemplified in Medina right after
his migration, when the Muhajirun and
the Ansar were united. They even split
their homes and their land in two so
that they could live together. Yes. Now
, what is happening today? Earlier, it
was mentioned that...what was it? The
spirit of jihad is weakening because we
lack that sense of unity. We are living
in a modern culture now. And our
paradigms and ways of thinking are also
modern. The nature of it is
individualistic. So, if we want to
return to the spirit of jihad and a
more comprehensive way of building, we
must shed this individualistic nature.
Another thing that brings us down and
causes our fragmentation and lack of
concern is the materialistic culture.
It has become deeply ingrained. So, it
starts with individualism. This is a
social illness, a flaw in our adopted
way of thinking; individualism is the
first mistake, where one only cares for
themselves. The second is materialism,
where one only wants to be wealthy for
themselves and does not care about
others. After that, there is secularism
. Secularism is, uh, leaving behind
things based on religion, then
utilizing or using things that are
strictly related to the world. So, for
example, the development of medical
science, agriculture, or engineering is
just developed for, say, agricultural
progress, without considering religious
aspects or long-term consequences. What
is the actual wisdom in farming besides
providing food for the people? Then,
what is the actual function of this
land? What is the broad function of
nature, really? Yes, it certainly must
be preserved; it must not be destroyed.
So, every effort must be thought out so
as not to damage the environment or
destroy nature. Now, from this, it
turns out that jihad is very broad. It
is not just that jihad only applies if
there is a war and we think about being
in a state of jihad. Of course, if
there is a war, there is a threatening
danger. If tanks are already in front
of us, or say, sea vessels, tankers, or
, what are they, large aircraft
carriers are right in front of us, then
we just stay silent. That is wrong.
That is incorrect. Of course, we must
prepare so that such threats do not
happen. Now, there are also people who
think about how our jihad should be in
facing war threats like this. Now, what
if the war is asymmetric? Asymmetric
war is a war that is unbalanced. A
country has weapons, has a military,
then faces society, for example, women
or men who hold certain views, whether
radical or extreme, but they are met
with weapons, meaning they are killed.
Now, this is what is called unbalanced.
What is balanced is weapon against
weapon. A weapon threat is met with a
weapon response. This is balanced. But
it turns out that war today is no
longer like that. This is the world
paradigm that has already shifted. War
turns out to not just be between
weapons, but actually between those who
have weapons and the society. What does
the society have? They have thoughts
that might be considered deviant or
those who do not share the same
ideology. Now, the new paradigm today
is that such people, people who are
radical or extreme, do not have to be
met with weapons. Instead, there must
be efforts toward awareness,
anticipatory efforts, and also early
detection, as the current terms go,
that we must study the situation and
find solutions. What is the solution?
People do not get angry on their own
without a reason. Perhaps they have
economic needs, or perhaps their
aspirations are not being channeled. So
, this is where the channels for
opinion must be opened. Furthermore,
economic channels or economic
empowerment must also be carried out.
Thus, our efforts become integrated.
Through these efforts in society and
the state, we eliminate that
individualism mentioned earlier. Then
we develop material aspects but avoid
capitalism. The kind of capitalism
where the rich consume the poor, or the
poor stay poor while the rich get even
richer. There is no equality here, nor
is there any thought of helping one
another. That is also wrong here. Now,
that is why, going back to the three
things mentioned earlier, there is
secularism. Secularism develops the
world from a worldly perspective. We
must develop the world with both
worldly and spiritual perspectives. Yes
, therefore, the role of religion is
important. And this has been recognized
by the Western world, and the Eastern
world that is not Muslim. Everyone
acknowledges that spirituality supports
development. Physical development
supported by spiritual development
complement each other. Therefore, thank
God, in Indonesia, efforts to maintain
this spiritualism are very high.
Because we are indeed religious people.
If researched sociologically and
anthropologically, the Malay people of
the archipelago are religious people.
They always bring religious elements
into their policies. It is already
their nature. So it is very different
from the West. The West already has
total secularism, a separation between
religion and state. There is no thought
on how religion should enter into state
affairs. In Indonesia, thank God, it is
not so. Because in our state structure,
there is certainly a Ministry of
Religious Affairs that will look after
the religiosity of all Indonesians,
whatever their religion. Then there is
local culture, local wisdom that always
preserves this because our spirituality
is very deep.
Now, in your opinion, from Indonesia,
if you say that secularism is perhaps
not concerning. But what about the
individualism and materialism that
exist in Indonesia? Should they start
to be addressed, or are they still in
good condition, Ma'am? Oh yes, of
course, they must be addressed. Our
individualism is still, what should I
say? It still needs to be improved.
Actually, in terms of togetherness,
mutual cooperation, and helping one
another, Indonesia is still strong,
still high. I always give the example
that abroad, specifically for women,
the greatest example is Indonesian
women. Because Indonesian women are
always involved in organizations. It
was said earlier that we aren't
communal, but actually, within their
environment, they are organized. The
Indonesian state structure also makes
the smallest unit of society, 40 houses
, into one RT (neighborhood unit). Yes,
that is actually to encourage unity, to
get to know one another, to help one
another.
So, the state structure, from the
smallest unit, the smallest
administrative unit, RT then RW, has
taught us to unite, to look after one
another, and also to strengthen bonds.
Now, in that environment, there can be
Muslims and non-Muslims. As neighbors,
we must maintain unity. Besides that,
from a religious perspective, Muslims,
both men and women, always have parent
organizations they are affiliated with.
Yes, we have so many Islamic mass
organizations, and this does not exist
in any other country. I am certain that
there is no other country where the
society, even before the Republic of
Indonesia existed, was already
organized and has remained intact until
now, and even become a strong partner
to this nation; that does not exist in
any other country. In any country, NGOs
or mass organizations are surely seen
as threats and are feared. They can be
shut down, dissolved, or even banned.
Well, in Indonesia, thank God, that is
not the case. As long as they build in
line with and can carry out the goals
of the Republic of Indonesia together
as partners, then they become a
constructive element. So, even if there
is individualism, it only comes from
small groups or individuals who do not
think about others. But in terms of
societal and state structure, we have
been strengthened by unions or
associations, community groups, and
others that already exist. This is the
positive side of it. Now, we are left
with materialism. And this materialism
is what ultimately must be addressed,
constantly reminding us that we must
pay zakat. The level of zakat payment
and fulfillment in Indonesia is weak,
and even more so for waqf. Yes, in this
forum, we must reiterate that for both
men and women, paying zakat is part of
the pillars of Islam. Therefore, it is
the obligation of every Muslim man and
woman to fulfill zakat. How could they
not fulfill zakat? When the command of
the fourth pillar of Islam, or the
fourth—yes, the fourth before Hajj—
is zakat. So, it must be carried out.
The Government of the Republic of
Indonesia has also made good efforts,
with many regulations regarding zakat.
However, its implementation is not yet
fully understood or carried out
properly by the authorities. So, this
is the duty of us all. The duty of
Rasil radio, the duty of Rasil
television, the duty of all of us in
society to develop zakat. Zakat is what
will eventually eliminate those
diseases of individualism, materialism,
and secularism; they will disappear
through zakat. Zakat means we care for
those in need, those who are weaker,
those who are less fortunate, and those
with special needs. Yes, those are the
channels for zakat. Once all of this
has been addressed, there will
certainly be other issues. We can use
zakat productively. If the need for
school is already met, then the
community's need for higher quality of
life is to be more economically
empowered. So, after the other asnaf (
categories of recipients) have been
provided for, zakat can also be given
to those who need capital for business.
Waqf is the same; the idea of waqf has
also evolved. It turns out that, in the
past, the concept of waqf in Indonesia
was only for cemeteries, madrasas, and
mosques. That is not enough for waqf.
My family, for example, my grandmother,
taught me to give waqf—back then, it
was book waqf. So, after we finished
our exams and moved up a grade, we
would donate our old books; we would
tie them up and give them to a library
or to those who needed them, inviting
them to read. So, waqf of books, waqf
of wearable clothing, and waqf of money
. So, waqf has also developed.
Basically, waqf is an item or a
necessity that can be utilized. But it
is not something that is expected to be
fleeting. If it is cash waqf or land
waqf, it must be managed well to be
productive, for instance, farmland must
produce. Don't let the waqf go
unmanaged and unproductive, leading to
calls to cancel or sell it. Well, that
is simply not allowed. So even for book
waqf, our intention must be eternal.
Because waqf must persist, for books,
it lasts as long as they are useful
until they are worn out, for example.
These concepts foster a spirit of
togetherness and allow us to build one
another. Back in the era of Umar ibn
Abdul Aziz, during the Umayyad dynasty,
there was a time when zakat could not
be distributed. People did not want to
accept zakat funds. They felt it was
like charity. Like helping those who
cannot fend for themselves. They had
dignity, or muruwah; they had great
self-esteem. They did not want to
receive handouts from the government.
They refused. They said, "Oh, I am
healthy and I have knowledge. I will
perform jihad, as mentioned earlier. I
want to strive to earn my own living. I
do not want to hold out my hand to
receive from the government." In the
Umayyad era, that situation already
existed. People did not want to accept
zakat. Well, that doesn't mean the
obligation of zakat vanished. Those who
meet the zakat nisab still pay their
zakat. But the community no longer
needed it, or they had such high
self-esteem that they didn't want
handouts. From there, of course, that
condition would not last forever. It
would not remain that way indefinitely.
There will surely be natural disasters,
and zakat distribution can also go to
disaster relief. There were disease
outbreaks in the old days, that was
well-known. Even if they didn't need it
economically, nature has other ways. It
brings disease outbreaks. There are
pests, plant pests or agricultural
infestations. There are natural
disasters, earthquakes, floods, and so
on; they all happen, once again
creating poor people who desperately
need zakat. Therefore, this cycle
always repeats itself. This is the
natural cycle that, if we think about
it, logically, this is the scope of our
collective jihad. So we should not
belittle ourselves. The Indonesian
Muslim community is already very strong
, very strong with all the efforts
present in society. We just need to
appreciate and improve them further,
and we can look at other Islamic
countries that are more advanced, more
prosperous, or have a higher Islamic
civilization. Well, we can emulate or
we already possess the social capital,
the intellectual capital sufficient to
advance Indonesia as a center of
Islamic civilization. This is the time
for us in Indonesia to rise, to know
ourselves, to value ourselves, and then
build Islamic civilization. God willing
.
Glory be to God. We will take a short
break, Ma'am. Brothers and sisters. Do
not move from your seats. We will
return shortly to Women and the World.
Brothers and sisters, we are now in the
final segment of the program Women and
the World. We will continue our
conversation with our guest, Prof. Dr.
Amani Lubis. Ma'am, based on the
explanation you provided earlier, does
it mean that every Muslim can actually
become a mujahid? But does that make
jihad easy in the eyes of God?
Oh, it is certainly difficult, very
difficult, because what we are fighting
against is our own base desires. Jihad
—the greater jihad—is precisely the
struggle against our own desires. Human
desire is the hardest thing to fight,
the hardest to restrain. Thus, the
lesser jihad is the qitali jihad, the
jihad of warfare. Because if one knows
the tactics, one simply studies the war
tactics, identifies the enemy, goes to
the battlefield, and fights. Or even in
this modern era, where wars are fought
without weapons, we can still learn the
strategies and tactics. Now, with base
desires, it is difficult to delve into
ourselves because there are always
whispers of yes and no, what is allowed
and what is not. Therefore, what gives
us a strong stance and strong faith is
by equipping ourselves with a strong
religious perspective as well. In terms
of creed, in terms of fiqh, Islamic
laws or Islamic jurisprudence—it is
very important to provide us with inner
strength. Then it also expands the
horizons of the spaces for jihad that
we can open. By expanding our religious
insight, we open up spaces for jihad.
Not limiting it only to qitali jihad,
but jihad with wealth, with time, with
knowledge, with energy, and with other
things needed by society. Yes. Here too
, jihad becomes difficult, not easy.
Therefore, we also remember the verses
of the Qur'an that link jihad with
righteous deeds. Righteous deeds are
good, positive actions that are
beneficial for society, for oneself,
the community, and the country. The
verse of the Qur'an reads, "In the name
of God, the Most Gracious, the Most
Merciful.""For the servants," God the
Almighty has spoken. This means that
whoever performs good deeds, the
results and the impact will return to
themselves. "For himself," it will
return to himself. So it returns to him
; the benefits and advantages return to
himself and, of course, to his society.
He becomes a light. If one has done
good, they become radiant, providing
illumination and enlightenment to their
environment. But if man asa—whoever,
uh—uh, ruins their, uh, deeds, or
performs them in a bad way, then it
also returns to their own soul. Their
soul will, uh, become corrupted. All
those bad traits will eventually reside
there. There is malice, there is envy,
there is laziness, there is lack of
creativity, and lack of productivity.
That is asaa alaiha faalaiha. So, uh,
those negative deeds return to oneself
as well. Then Allah continues in the
next part of the verse, saying, uh,
fama rabbuka wama rabbuka bidzallamin
lil abid. Indeed, Allah does not, uh,
oppress His servants. Therefore, all
our deeds return to us, right? Uh, we
will be a light to ourselves and to
society if we do good; if we do bad,
then, uh, the impact will also affect,
uh, society and also the country. Now,
from here, our obligation is, uh, to
purify ourselves—scholars from the
perspective of, uh, Sufism, from the
perspective of religious sciences,
right? What is our path to
self-purification? There are so many.
First, besides strengthening our
worship, we must also, uh, eliminate
those traits: the materialistic, the
secularistic, or the, uh, hedonistic,
which is too much love for the world.
We must begin to practice zuhud (
asceticism). Zuhud in the modern era.
Back then, Umar ibn Khattab, because he
was a zahid, he really did not want to
take state money, did not want to take,
uh, profit for himself, until his
clothes were tattered. Remember, when
he entered Al-Quds, Jerusalem, and met
with, uh, uh, what? The head priest,
the head priest in Jerusalem. This head
priest did not know which one was the
Commander of the Faithful, Umar bin
Khattab. He didn't know. It turned out
Umar was resting under a date palm tree
, his clothes tattered. He said, "Is
that our commander sitting under the
tree?" Subhanallah. He shook his head.
He was amazed that, uh, the commander
of the Muslims was like this. And that
was indeed how it was. His, uh, nature
of zuhud had really surpassed any
concerns. He wasn't afraid of not being
considered a leader because his clothes
were not proper, or afraid of being
considered, uh, his jihad, uh, what,
lacking in requirements. For example,
because he wasn't riding a magnificent
horse or wearing clothes with grand
attributes. No. He had let go of all
that. Because what he aimed for was
only Allah, only the truth, only what
is right, and also, uh, only the
afterlife. Now, even though he was a
great commander, that is an example,
right, from, uh, Islamic history.
However, we can now translate the
asceticism and wisdom of our former
commanders, for we are actually
commanders ourselves today. Do not
think that all commanders are on the
battlefield. But if jihad is not just
war, then we are also commanders in our
own lives. That in our society, I am an
academic by profession, for example,
and you are, uh, what, uh—working in
the media industry, or being media
practitioners, we are all commanders
and we are responsible for our own
fields so that we can carry out our
mandate. Therefore, jihad is not
difficult. Jihad is our sense of
responsibility towards ourselves,
towards society, and towards the
country. All right. However, it seems
that the stereotype of the words jihad
and mujahid is currently at a low point
, isn't it, Ma'am? Who is actually to
blame? Is it the fault of Muslims
themselves or is it indeed those who
dislike Islam? Yes. Hmm. For Arabs
themselves, whose daily language is
accustomed to using derivatives of the
word jihad. There is jahada, juhdun,
jahid, mujahid, mujahidah. That is
everyday language. We can say to our
child who is studying for an exam, "
Anti mujahidah wa anti mujtahidah."
Meaning you are diligent and you are
also doing jihad, meaning you are
striving for your exam. Yes. Yes. Well,
that is normal, but for non-Arabs, this
has become a stereotype because they
only know jihad as fighting. Then, if
we examine Western literature, they are
the ones who first labeled religious
groups that are somewhat militant as
jihadis. The word jihadi. Yet, they
might just be a religious movement
focused on purification, or perhaps
just, for example, what? Defending.
Defending the truth of their religion,
like the mujahideen, or groups like the
Taliban in Afghanistan. Taliban comes
from Thalib. Talib. Talib ilm means
seekers of knowledge who want to
broaden their religious horizons, but
they are immediately labeled as jihadis
. So, they were branded, and the word
jihad became a stereotype. So, there is
another meaning, or the meaning has
been narrowed down to someone who likes
to wage war. Yes, that group is one
that fights. So the opponent must also
be someone who likes war. Must be
military. Well, this is what happened.
But that was a period, perhaps in the
90s or the 2000s, there were still acts
of terrorism, radical movements, but
those also had specific reasons.
However, Western references still use
the word jihadi. But in Islamic
references, Muslims do not write it as
jihadi. Even though it comes from
Arabic, it is not referred to, for
example, as jihadiin using the word
jihad. No. But they remain a mujahid,
or they have a socio-religious da'wah
movement that is stronger in
strengthening their faith. Then they
are solid, having high solidarity among
themselves. Yes, so we are now in the
year 2016. Let us just admit that we
are no longer afraid of the word jihad.
Because jihad does not mean kital, it
does not mean war. Because now our
battlefield is not just on the front
lines. Our battlefield can be at home,
on the road, or in our office space. If
we consider all of that a battlefield,
then we must constantly be a mujahid in
our offices. We must be able to develop
a healthy, polite work culture. There
should be good organizational structure
, good planning, good program
implementation, monitoring, and other
good management elements. That is our
sphere of jihad in the office. Then, if
in universities, we develop knowledge
sincerely while also developing broad
insights that build civilization. Not
that which belittles ourselves or the
Muslim community, but a broader, more
responsible civilization. We give
students responsibility. Well, I am
reminded of our earlier conversation
about leaders or figures in Islamic
history who were generally young. Back
then, the age of 16 was a very
productive age that could be emulated.
16. Many Islamic figures at 16 were
already successful as scribes for the
Prophet's revelations at that age.
Hassan bin Tsabit. He also became a
great poet at a young age, under 20
years old. Khalid bin Walid was also
the same. Ali bin Abi Talib, at a very
young age, had already become a leader;
his stature and leadership were already
visible. Then Usama bin Zaid, who led
the army to Persia that was sent by the
Prophet. However, the Prophet passed
away, then it was continued by Abu Bakr
. This troop had to go to Persia. Led
by a commander who was 18 years old,
Usama bin Zaid. So these young ages are
actually very potential ages. Now it
just depends on whether we, the
teachers, want to provide spirit and
develop the potential that exists
within the children or not. But if they
are always considered children, even
until age 20 they are still considered
children. Even at 25, they are still
considered children, still young. When
will they grow up if we keep treating
them as children? Therefore, from this
spirit of Islamic history, we
understand that age is not an obstacle.
Young age is not a barrier to
struggling and fighting hard. But there
are many examples in Indonesia of
creative young people too. High school
students can already be innovators. So
those with high creativity make the
precursors to robots. Precursors—no,
not precursors—they make useful
robots. Useful cars, then gadgets, it
turns out those were also innovations
from Indonesians. Now, we learn to
appreciate ourselves, that our
creativity does not lag behind any
other nation. And with our faith, Islam
, we become strong, and we also
dedicate ourselves to science, to the
nation, but we do not abandon our roots
as strong Muslims with a foundation of
strong religious insight, as well as a
strong spirituality. Then, of course,
that is with sincerity for Allah
Subhanahu wa ta'ala.
Perhaps that begins with giving
appreciation and the way we view those
young people, which is not trivial,
isn't it, Ma'am? Respecting their views
, and this can also extend their
productive age, right, Ma'am?
Yes. Yes. Yes.
Yes. Correct. So, this is the role of
the Ministry of Youth, right? Well,
it's very broad in meaning that indeed
these youth, this young age, is a very
potential age. They must be directed,
or we work together to support,
mutually supporting on all fronts, all
parties must support. If there are
problems, then solutions must be sought
so they can be more creative and
innovate even more. And the point is
that the Indonesian nation is a great
nation and is actually highly
anticipated by the Arab nations that
are currently experiencing turmoil or
are unable to develop due to the
current political, economic, and social
situations. Their hope is Indonesia.
This archipelago is the hope for world
civilization. Here is where wasatiyyah
(moderate) Islam is developed. Wasati
Islam, moderate Islam that considers
all aspects in its implementation. Not
extreme right, not extreme left, but we
are in the middle. This middle path
must have the characteristics that we
actually already possess in elements of
Indonesian society; we already have the
spirit of justice, moderation—meaning
balance—and then there is development
, and all the primary values of the
Indonesian nation exist and have become
culturally ingrained, so that we can
become a civilized and progressive
society, Insha'Allah. Amin ya Rabbal
Alamin.
Amin. Alright, the final question for
our discussion this time. Ma'am,
what line of jihad is most needed by
Indonesia from our women, Ma'am? And at
the same time, your final message for
the women listening.
Insha'Allah. Masha'Allah. So, the jihad
space for Indonesian women, I must say
the most important one is in the home.
That is true. So it is not just one
group that says a woman's primary duty
is at home. Then there are other
parties who say, "Oh, no, she should be
at home and in society." Well, this is
what you call a debate. Meaning a
disagreement or just wanting to say
whose opinion is actually correct. This
is not it. So we must return to the
fact that a woman's jihad must start
from the home. Meaning, we educate our
daughters to have their attention on
the home. They are taught household
cleanliness, personal hygiene, personal
purity, then positive thinking,
respecting the elderly, respecting
others, respecting those of other
faiths, and respecting the efforts of
others, being grateful, forgiving, and
expressing affection. All these values
start in the household. We instill
these values in both our daughters and
sons. God willing, they will also be
able to thrive in society. Furthermore,
the household is also where safeguards
against danger are formed. Positive
values must be developed. But the
methods for guarding against danger are
also taught at home. For example, if
something improper is being done, what
should our attitude be? Hearing
inappropriate language, what should our
attitude be? Someone inviting others to
do wrong, for example, inviting them to
use drugs, watch inappropriate films,
or join groups of questionable
character. Things like this are also
addressed within the family. Therefore,
a mother and a father must truly open
their eyes wide to see if there are any
issues within the home. Now, moving
beyond the home, this actually requires
practice, skill, and intelligence from
both husband and wife to see or build
such a family. These are the
prerequisites to be able to ward off
all dangers and also build positive
things. So the parents must be
intelligent and geniuses. Correct. But
we do not demand such things from every
mother and father because everyone is
not the same. We each have our own
environment that we can utilize to
engage in positive things and leave the
negative ones behind in the household.
Therefore, encouraging good and
forbidding evil begins in the household
before we go outside. For example, from
my own personal experience, until I was
about to pursue my master's degree, I
was not yet busy working or teaching
outside the home. Therefore, until my
oldest child was 6 years old. Oh, not 6
years old, 4 years old. There were no
younger siblings yet, just the first
child, so I was indeed fully at home,
and I am truly confident that I
understood the ins and outs of this
household. Including getting to know my
husband. I also introduced myself to my
husband. Who am I actually? Is it safe
for me to be let out of the house or
not? What provisions do I have? What
potential do I have? If it is safe,
then go ahead. Eventually, I equipped
myself with more knowledge—master's,
doctorate. And so, Amani is no longer
seen as someone who must stay at home
all the time. If Amani is not at home,
it doesn't mean she is a mother of
lesser value. She has already left the
house to work outside. That is not the
perspective anymore. Because in our
society, working mothers and career
women are needed, and there are many
workspaces in society that require them
. So, the question was, where is the
priority? The priority is certainly the
household. Even if they aren't married
yet, they should still have that vision
within their own home. They should also
instill positive values within their
extended family and ward off negative
ones. Then, in society, they must also
act with that sense of responsibility.
Kullukum ra’in wa kullukum mas’ulun
‘an ra’iyyatihi. Meaning, each of
us is a responsible person, and we are
accountable for those in our circle or
under our care. Now, that is a Sunnah
of the Prophet Muhammad (peace be upon
him) that we continue to uphold today,
knowing our scope for jihad is vast. We
must be creative in seeking it, and God
willing, there is reward, there is a
path, and there is new enlightenment so
that our society can progress through
these collective efforts.
Well, thank you very much, Ibu Amani,
for being here. May everyone watching
or listening to our program be inspired
to strive in the path of Allah
according to their own capacity. Amen.
Well, brothers and sisters. It feels
like we have already reached the end of
the program. Nurfitri Tahir and the
entire crew take our leave. God willing
, we will meet again on the same
program with our guest, Prof. Dr. Amani
Lubis. Subhanakallahumma wabihamdika,
asyhadu alla ilaha illa anta,
astaghfiruka wa atubu ilaik.
Wassalamu’alaikum warahmatullahi
wabarakatuh. Yes.