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Kemasyarakatan dalam islam bagian 1 - Ustadz Abul Hidayat Saerodji

Name: Kemasyarakatan dalam islam bagian 1 - Ustadz Abul Hidayat Saerodji
Uploaded: 2018-02-09T22:00:00Z
Description: Taushiyah Sore pada 1 November 2017

Rasil TVDipublikasikan: 9 Februari 2018164 views

Taushiyah Sore pada 1 November 2017

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

In the name of Allah, the Most Gracious
, the Most Merciful. May the peace,
mercy, and blessings of Allah be upon
you. All praise is due to Allah, Lord
of the worlds, and by Him we seek help
in matters of this world and the
hereafter, and may prayers and peace be
upon the noblest of prophets and
messengers, and upon all his family and
companions. Furthermore. Allah the
Almighty says in the Noble Quran. I
seek refuge in Allah from the accursed
Satan. You are the best nation produced
for mankind; you enjoin what is right
and forbid what is wrong. And it is
those who are the successful. Allah the
Almighty has spoken the truth. O fellow
Muslims, O brothers, may Allah have
mercy on you, loyal listeners of
Silaturahim Radio. O brothers, may
Allah have mercy on you. In previous
weeks, I have discussed various matters
related to how to apply faith (aqidah)
in our lives. Hence, in my book, I
wrote about the beauty of living with
faith. Because Islam is not a religion
limited to the mosque or merely
restricted to rituals. But it is indeed
a system that regulates all aspects of
our lives. Therefore, every command and
every sharia contained within it
carries an indication that it must be
practiced in life. So, how do we live
with faith? So that not a single word
or deed of ours passes without being
based on true faith. Last week, I
presented the foundation which is the
basis of the religion, namely the
pillars of faith or Islamic creed. So,
it is upon that faith that we build our
activities and daily actions. Starting
from the creed "La ilaha illallah," we
build our personality so that no word
escapes our lips, no conclusion is
drawn, and nothing is perceived or
viewed by us, unless it is colored and
influenced by true faith. So that
behind what we see and behind what we
do, there is meaning in the sight of
Allah Subhanahu wa ta'ala. Then, on the
next occasion last Wednesday, I also
conveyed that among the fundamental
matters is the issue of worship (ibadah
). So, there is the foundation, then
worship, and the foundation is based on
faith. Furthermore, another fundamental
issue remains the issue of worship.
Because the core of this life is
worship. A popular verse that we are
very familiar with. I seek refuge in
Allah from the accursed Satan. And I
did not create the jinn and mankind
except to worship Me. "I did not create
the jinn and mankind except to worship
Me," says Allah. So, how do we
interpret worship? It turns out that
worship is not only in the form of
formal rituals (ibadah mahdah). It is
not only in the mosque where we pray
and fast, but it turns out there is
general worship (ibadah ghairu mahdah),
which is the entire series of our lives
. Which we intend as a manifestation of
our devotion to Allah. Of course,
because we have intended it as worship,
our deeds or activities must be
positive activities and actions.
Outside of formal rituals. So, it is
very broad. Now, how do believers make
all their activities, dynamics, speech,
behavior, social interactions, and
daily tasks entirely oriented toward
devotion to Allah? Now, this is very
important. This is where the believer's
motivation lies in managing the
movements of their life. For a believer
, life is an act of devotion. If it is
devotion, then the virtues they produce
from within themselves will become a
positive contribution. If this exists
within all levels of society, in all
the potential of the people.
Extraordinary. A leader who has
influence, who is intelligent. Their
motivation is service to Allah. So when
they become a leader chosen by the
people, they appear as a leader,
motivated by service. Thus, there will
emerge from them positive impacts from
their intelligence, from their wisdom,
from their potential. Everything will
have positive values for those being
led. If this motivation of service is
held by a believer who is an
entrepreneur, whether a small, medium,
or large successful businessman, they
don't intend it solely to seek profit.
But that the business they run is a
form of service. Imagine if they are a
businessman, a successful entrepreneur,
their success will bring prosperity and
equitable distribution of prosperity to
everyone who can benefit from it. They
do not monopolize. They don't just
think about themselves, but think about
the greater good. more broadly. They
can provide a positive impact from
their intelligence in business, from
their greatness in, what do you call it
? Managing their company, they will be
even happier. Able to help others,
improve the welfare of many, and
prosper lives. Likewise with all
aspects of a believer's life. If their
understanding of religion is true, the
motivation is worship based on the
kalimat lailahaillallah, they build
their character. Subhanallah. No matter
how small what we can do, at the lowest
strata even, all will become positive
values and a positive contribution from
them. So this is the portrait of a
believer, that a believer is exactly
like the description in Surah Ibrahim
verses 24 and 25. With the kalimat
lailahaillallah, they are immersed, so
they are described like a tree with
roots firmly embedded, not easily
tempted or swayed by various kinds of
temptations. The deceptions of the
world, the deceptions of Satan, and the
influence of desire. Because they
firmly hold onto the word of Allah.
with the correct creed. Then their
character grows higher, more noble,
closer to Allah, more dignified, and
their leaves provide shade, lush and
beautiful. This is a picture of
personal character in social
interaction that always makes things
cool, pleasant, and soothing for anyone
taking shelter beneath them. And that
tree bears fruit every season without
being asked. Why? Because their life
motivation is worship. If it is worship
, it means service. Service that is
performed purely and sincerely,
dedicated only to Allah without any
ulterior motive. As the Javanese say, "
rame ing gawe sepi ing pamrih." Meaning
they do it without seeking reward. The
reward they desire, the one they hope
for, is only from Allah. Wanting to get
praise from Allah, wanting to get
commendation from Allah, wanting to get
reward from Allah, wanting to get the
pleasure of Allah. That is what
motivates them to do everything. So,
not from humans. Masyaallah. This is
extraordinary. So, for this reason,
last week I already conveyed that our
life's motivation is worship to Allah
Subhanahu wa ta'ala in a broad sense.
Then, from a believer, acts of devotion
will naturally be born. If it is
devotion, it indeed requires struggle,
and that struggle requires sacrifice.
Clearly, if the intention is worship,
one is willing to sacrifice. Whether
with wealth, bi amwalikum wa anfusikum.
With their wealth and themselves, their
hardships and weariness are offered
with pleasure and sincerity to Allah
for the benefit of many people. This is
extraordinary. So, that is the beauty
of a life with faith, what is it? Faith
in the beauty of living with creed. So
it is not empty, not just sitting in an
ivory tower. As if religion is just
hanging out in the mosque, then long
dhikr, piety in the mosque, but once
outside the mosque, it doesn't reflect
at all how faith can be applied in life
. Certainly, this is not desired. Now,
this time I want to discuss Islamic
society. Ijtima'iyah fil Islam. What is
meant by Islamic society? In a
sociological perspective, the science
of society, indeed humans are social
beings who cannot possibly live alone.
They need others. So, it is human
nature to live together and need other
people. This is a reality. One cannot
puff out their chest. I am a great
person, I am rich, I don't need anyone
else. Who says? Actually, the richer
one is, the more one needs many people.
If you have five cars, who is going to
drive them? A one-hectare house, who is
going to clean it? Yes, many companies.
Who is going to manage them? If you
want to manage it yourself, your brain
will explode; you can't. So you need
other people. Now, this is what we all
need to realize. There is no such thing
as an all-around great human being;
that doesn't exist. That kind of person
doesn't exist. We need others. No
matter how great a person is, "I am a
scholar, I don't need others." Says who
? Others are also limited; you are a
scholar in the field of exegesis. Yes,
even exegesis has various kinds.
Exegesis, some are from the field of,
what is it called? Creed, some
highlight from the aspect of worship,
some from the aspect of, what is it
called? Scientific development, and so
on. You are not capable; no one is
all-around. You might be a scholar in
the field of the Qur'an, but in the
field of the Prophet's sunnah, hadith
is also limited, history is also
limited. In other fields, there are
still many other sciences. So, mutually
needing, mutually requiring; this is a
reality that Allah indeed created
humans with. Shu'uban wa qaba'ila li
ta'arafu. Within that mutual
recognition, they then develop tafahum,
understanding each other's weaknesses.
Understanding oneself is sometimes the
hardest. Understanding themselves,
their own weaknesses, they know; if
there are strengths, they are grateful
to Allah. So, their strengths are
placed in their proper place, and
regarding their weaknesses, they know
they need others. So there won't be any
arrogance or pride. None at all.
Because they understand themselves and
know their weaknesses. There are pros,
there are cons. There are cons, there
are pros. He needs other people. Well,
also understanding towards others.
Other people are the same. There are
pros, there are cons. So, we complement
each other. Therefore, we need society,
need to build a community, need to
build a people, a nation. Thus, humans
as social beings need to socialize in
life. Now, from a sociological
perspective, society is broadly divided
into two. What kind of society? First
is what is called Gemeinschaft. That is
society, or in Indonesian, it is called
a community society. Taken from the
Javanese word "guyub rukun." Working
together, compact, united; they gather,
they bond; their attraction is not
because of material gain. So it is
non-material, they gather, the
attraction is an inner bond like
brotherhood, siblings. If something
happens, siblings gather, like a
circumcision. Uncles, aunts,
grandparents, everyone gathers, nephews
and nieces. Why do they want to gather?
Because there is an attraction, an
inner bond that cannot be fabricated.
Even from afar, they will come. They
are willing to sacrifice, not getting
any profit from it. Because of what?
There is an inner bond. Then tribe, for
example, the same tribe. The tribe is
the same. Then by lineage, descent,
clan. Especially if meeting abroad, for
example. Wow, that is very intimate.
Where are you from? I am from Java.
Which part of Java? I am from Surabaya.
Surabaya? Me too, Surabaya, my fellow
friend! Ah, that’s all it takes. Even
though, what is the bond for him to be
like that? Very close, you just sleep
at my place, stay at my house. My house
is wide, my house is big, even though
they just met. Why? There is an inner
bond of tribe and clan. Likewise,
nationality, same nation, Indonesia.
Try if there is a soccer match,
Indonesia versus Malaysia. Come on,
where do you lean? What business is it
of yours? It's not your grandfather,
and it's not you playing either. Not
your niece or nephew. But you must
defend Indonesia. The same goes for
badminton, and other things.
Subhanallah. Well, that is indeed,
whether we like it or not, an inner
bond exists like that. Now, entering
into this Gemeinschaft category is a
group because of religious ties. We
gather because there is a death. The
one who died is not necessarily your
grandfather, not your uncle, not your
grandmother, not anyone. But because
there is a religious bond, a religious
attraction, a duty to pay respects, so
you come, you wait, you are willing to
miss work that day. Because they are
our fellow Muslims, especially if they
are neighbors we know, we are friends,
we will surely wait and gather with
them. We are willing to bury them, we
pay our respects, we sacrifice time, we
even help with what we can do. Now,
this kind of society is what is
categorized as Gemeinschaft, including
religious groups. Well, religious
groups like this gather people drawn
together by one religion and one faith.
The faith is the same. They stem from
the declaration of faith, the book is
the same, the Quran. The prophet is the
same, the qibla is the same, the
pillars of faith and Islam are the same
, so they form a bond known as ukhuwah.
Ukhuwah begins with taaruf, getting to
know one another. If there is ukhuwah,
then taaruf arises, which is knowing
each other. From knowing each other
comes tafahum, understanding one
another. It is important to understand
each other's strengths and weaknesses.
So it is not about being hostile, but
understanding each other's pros and
cons. There is no taaruf if people end
up hating and mocking; it is about
understanding weaknesses, strengths,
and mistakes. The wise should
understand, oh, this person has limited
knowledge. Precisely because they
understand themselves and their fellow
believers, they remain united. Now, the
knowledgeable should teach those who
are less informed. Not acting arrogant,
feeling their knowledge is superior,
then mocking others and blaming others.
But they should embrace them, not push
them away. They should support our
brothers. Come here, let me teach you,
let's have a dialogue. Or at least, a
dialogue or discussion with affection.
The foundation is compassion. Because
the Islamic community is like the
followers of Prophet Muhammad, "stern
against the disbelievers, merciful
among themselves." So toward those who
are hostile, cruel, and vicious in
opposing believers, they are firm. Yes,
toward their disbelief. So if someone
acts hostile toward Islam with
harshness, slander, and malice, they
can be firm, they have self-respect.
The principle in the religion, among
Muslims, is not to disturb others, but
also not to be disturbed. One must not
be the aggressor, attacking others,
mocking others, or being hostile to
others. But if one is attacked, we have
self-respect. So there is an obligation
to defend oneself. That is human,
having a personality. It is not being
spineless, letting yourself be walked
all over, humiliated, and staying
silent; that lacks character. "Merciful
among themselves." Here, "ruhama" means
being affectionate "bainahum" among
those believers. If fellow believers
mock each other, hate each other,
fueled by hatred just because of
different teachers, different schools
of thought, or different perspectives.
Then what arises in their hearts is
hatred, envy, and malice, and then
mocking words come out of their mouths.
One must question whether that is faith
or not. Now, back to the form of the
Islamic community mentioned earlier.
They gather because of religious
attraction, because of the call of the
faith, because of faith they are
brothers, affectionate, practicing
taaruf, tafahum, and then taawun,
helping and assisting each other.
Everyone wants to do good. The wealthy
don't need to be asked when they know
their brother is suffering and needs
help, they don't need to be asked. And
there is no need to wait for a proposal
; they see, "Oh, this is my neighbor,
my brother, a fellow Muslim, I must
help.""God has given me abundance, so I
must help them without being asked."
And they do that, motivated by devotion
to Allah. Even those in poverty do not
hope for handouts because they are
educated in faith, not to become greedy
people. They are people who maintain
their honor and self-respect. They
never beg or plead for things. That is
something they refuse to do; it is
forbidden for them. They will keep
trying and striving to overcome their
situation by placing their trust,
relying upon Allah Subhanahu wa ta'ala.
So, there is mutual understanding. The
strong know how to help the weak. Yes,
leaders clearly know their position is
to lead, and their leadership is for
the people they lead. Meanwhile, those
being led also know that they are the
ones being led. I must remain loyal to
the leader as long as they guide me
toward the truth. That is a principle
in Islam. So, there is*ta'awun*, mutual
assistance, not hostility, not hating,
not slandering, not mocking, not doing
anything bad; there is*ta'awun*, then*
takaful*, mutual burden-sharing. Like
people carrying a load together. Please
, take a position where we can carry it
together in a crowd. As the proverb
says, heavy burdens are shared, light
ones are carried together. In the past,
when houses were made of wood,
sometimes one needed to move or buy a
house and relocate it, so the community
would do it together. *Ta'awun*, *
takaful*. The heavy roof tiles were
taken down, the walls removed, leaving
only the frame. Then, bamboo beams were
attached, and the whole village would
lift it together. Come on, lift, move!
That house frame is carried and moved
to a strategic location. Now, that is*
takaful*, bearing the burden together.
Feel free to choose where to carry; I
will carry from the front. Go ahead. I
am not in the front, I will be at the
back. Go ahead. I will be in the middle
, feel free, but everyone must carry
the weight. Don't be choosy. Don't be a
short person choosing a spot between
tall people. Because then, you aren't
carrying; you are just hanging on. That
adds to the burden. Now, this is what
is called an*ummah*, a people, a
congregation, a community, a society, a
Muslim society. Its attraction is
rooted in the creed of faith. So, upon
the faith of*lailahaillallah*, they
gather, bound by the ties of Islamic
brotherhood without self-interest.
Their motivation is the pleasure of
Allah, not personal gain. If there is
self-interest, that is the second type
of society, what is called a "hostile"
society. A society where people gather,
but their gathering is driven by the
desire to take interests, profits, or
material gain. Now, that is also a
society, where they gather. But they
gather because it is mutually
profitable. They only want to gather if
it's profitable and they can get what
they want. There are personal interests
, group interests, or factional
interests. They come together because
of the interests they desire. For
example, in a market, people gather in
the market. Why? Because they need each
other, it is mutually beneficial. There
is buying and selling. There are those
who sell and those who buy. People are
willing to take goods from the
mountains to the city market to provide
for the needs of city folk. But they
have ulterior motives. Why would they
bother going to the trouble of taking
goods from the mountains to the city?
Because there is material profit. If
there were no profit, they wouldn't
want to do it. Or people taking
merchandise from the city to the
village. Why? Because there is a profit
, so they are willing. Fishermen take
their boats out at night all day,
sometimes for two days without
returning home. Once they return, they
take their fish to the market. They are
willing to provide it for public
consumption because there is profit.
This is called a self-interested
society, a transactional society. In
Indonesian, it is called "patembayan."
This is urban society. Even if Mr.
Rijal goes to the city and passes a
restaurant, there must be a salesperson
, not a hostess. Salespeople must be
sought out. Why? When recruiting, they
look for someone sweet and sympathetic.
Yes, someone beautiful, and if possible
, with a very attractive smile. I see.
If it's a man, he must be handsome,
outgoing, and polite to be a
salesperson. What is their only duty?
How to attract consumers? If we walk in
front of a restaurant, "Sir, please
come in, sir." Please, come over,
please. "Wow, look at their service."
Oh my. Hi. Masyaallah (Oh my God). Once
we go inside, we are offered, "Sir,
would you like to eat or drink?" The
menu is presented. They wait patiently
and politely. Masyaallah. Whatever we
say, "I need this, I need that," it
doesn't take long to come out.
It's served.
Served. Oh, extraordinary. Even though
our own nephews might not necessarily
act that way, these people are so deft,
so polite, and so kind. Why? Because
there is an interest, there is an
ulterior motive, because there is a
material profit motive. If there were
no material profit, there is no way
they would want to do it. They would
say, "Am I your nephew? Do you think
this is your grandfather's house?"
People must be like that. But because
there is an ulterior motive, they are
extraordinarily friendly. What do you
want? Anything more? "Would you like
more to drink? Please, go ahead." But
don't try to sneak out without paying.
Those who are friendly can turn angry
because they only gathered there for
material interests. Yes, maybe it can
be expanded to political interests.
Both are driven by ulterior motives,
right? For example, during campaign
season, people gather, they do gather.
What do they say later? "Brothers and
sisters, for the sake of the people, I
will give you this and that." Yes,
because they want that, because of the
motive—the motive to get elected, and
so on. So, this is a form of society.
There are two: communal society and
contractual society. Now, what about
Islamic society? What is Islamic
society from a sociological point of
view? If we look at it from the
sociological perspective earlier, well,
Islamic society. is a society that
gathers not for self-interest, not for
material gain, nor for Islamic
brotherhood bonds, but for the sake of
faith. Now, let us look at the prophets
. The first prophet to receive the
Sharia, the revelation of God's law,
was Noah, peace be upon him. Then it
was continued by the subsequent
prophets. But it is clear that in Surah
Ash-Shura, verse 13, Allah says, "I
seek refuge in Allah from the cursed
Satan.""He has ordained for you of
religion what He enjoined upon Noah and
that which We have revealed to you, [O
Muhammad], and what We enjoined upon
Abraham and Moses and Jesus-to
establish the religion and not be
divided therein. Difficult for those
who associate others with Allah is that
to which you invite them. Allah chooses
for Himself whom He wills and guides to
Himself whoever turns back [to Him].
Truthful is Allah the Almighty." Allah
has ordained for you the Sharia, min
ad-din, from the religion. So what is
legislated is the religion, nothing
else, just as it was enjoined upon Noah
, peace be upon him. The same as that
which was revealed to the Prophet
Muhammad, may Allah bless him and grant
him peace. And the same as that which
was enjoined upon Abraham, upon Moses,
and upon Jesus. What is the command?
What is enjoined? An aqimuddin. And
that you should establish the religion.
Wala tatafarqu fih. Do not be divided
therein. Kaburo alal musrikina maaduhum
ilaih. It is very difficult for the
polytheists to accept that which you
call them to. Allahu yajtabi ilaihi
yasya. And Allah draws to Himself whom
He wills and gives guidance to those
who turn back to the right path. So,
from this verse, broadly speaking, we
can see that God has never sent down
different religions in terms of
fundamentals, in terms of principles.
It is the same with Prophet Noah, the
same as revealed to Prophet Muhammad,
the same given to Prophet Abraham,
Prophet Moses, and Prophet Jesus. The
principle is the same: La ilaha
illallah. This is also explained in
Surah Al-Anbiya, verse 25. Allah says,
"Wama arsalna min qoblika mir rasulin
illa nuhi ilaihi annahu la ilaha illa
ana fa'budun." Which means, "And We
sent not before you any messenger
except that We revealed to him that, '
There is no deity except Me, so worship
Me.'" So worship Me. It means the same:
La ilaha illallah. So, the prophets
before Prophet Muhammad were revealed
the same, the phrase 'There is no god
but I' or 'La ilaha illallah'. The
principle is the same. So if there is
something different, it is a deviation.
It is impossible that Allah, the One,
gives different rules. So it is the
same. So, the religion is established
with the same principle. Then the
prophets were commanded, 'An aqimuddin
wala tatafarqu'. You must establish the
religion. Do not form sects. Do not
divide yourselves. Do not be hostile
toward one another. Do not have
disagreements. Conflict. This religious
principle has been the same from the
beginning. So if it is not like that,
then where is it from? Thus, what is
commanded and legislated is a religion
where we unite, stand together, and do
not fall apart. And in the context of
unity, it is a form of society, and
this was practiced by the Prophet for
23 years. For 13 years, he conveyed the
creed, introducing it to the Quraysh
infidels, who rejected it in the
majority; he was even antagonized,
insulted, mocked, intimidated, tortured
, and boycotted for 3 years. Eventually
, they agreed to kill the Prophet. Yet,
the Prophet only invited humans to
worship Allah who created them, who
created the universe. The Entity who
provides sustenance, who governs life,
whose faith is straightened, whose
steps are corrected; humans are invited
, called to unite, to love, to be
brothers, and to leave behind corrupt
and evil deeds, warfare, hostility,
murder, adultery, gambling, drinking
alcohol, and so on. All of that becomes
a dangerous societal disease. These
were the principles conveyed by our
Prophet. But it was rejected, even
answered by surrounding his house and
intending to kill him. They were not
just going to; they had already
prepared the execution. That was the
agreement of the Quraysh leaders after
13 years. So, it could not be realized
on a mass scale. Only a few believed,
and even then, under the shadow of
death, oppressed, persecuted, and so on
. Then came the command to migrate to
Medina, following the first Pledge of
Aqabah and the second Pledge of Aqabah,
where they embraced Islam and
acknowledged the Prophet's leadership.
They were even willing to engage in
jihad to defend Muhammad with their
body and soul. Alhamdulillah. Now,
after arriving in Medina, what he built
, *Al-Bina*, was the construction of an
Islamic society that was practiced
because the climate was conducive; he
built a society, built an*ummah*, built
a community. Where did it start? It
started by building a mosque. Even
though he was threatened, even placed
under a bounty, and chased by the
Quraysh infidels. But he built it, he
did not care. His task was indeed to
build the*ummah*, marked by the
indication of building a mosque. You
don't need to be very clever to
understand this. We can read that the
message brought by the Prophet was to
build a religious civilization, a
religious community. What was built is
the*ummah*. This*ummah*is a collection
or society of people gathered not based
on ethnicity, tribe, nation, skin color
, or different languages; no. Not even
based on nationality. It is not on the
basis of nationality. The proof is that
there were people of African descent
and Romans. They were built into one*
ummah*. A single*ummah*, a community
unified in monotheism, a community of
brothers. This is what was built by the
Prophet, an Islamic society led
directly by the Prophet himself. Guided
by the Qur'an. Its dynamic was to build
a religious society, an observant
society that is defined by faith. He
was a leader of the*ummah*, but a
leader who was among the people, and he
did not attempt to engineer them to
acknowledge him out of any ambition to
become a king. It was never mentioned
by him because that was not the goal of
the prophetic mission. Even when he
came to a group of people, the
companions were sitting down. Suddenly,
seeing the Prophet arrive, they stood
up to honor him. The Prophet said, "Do
not honor me. Do not stand. Sit down."
Do not honor me by standing up as they
honor their kings. "Lastu bi Malik." I
am not a king. I am a servant and a
messenger of Allah. He is the leader of
the ummah. Yet a servant and messenger
of Allah. This messenger of Allah is an
extraordinary, the highest rank.
Especially the rank of being a
messenger of Allah. So he is the leader
of the ummah, a leader of the people
who stands in the midst of the ummah.
Whereas a king sits above the ummah,
controlling the ummah, controlling his
subjects. Sometimes, if the king
deviates, the people are exploited for
their wealth and their existing
potential. But a leader of the ummah,
especially a prophet bearing a
prophetic mission, is in the midst of
the ummah. So what the prophets built
was an ummah, a community. If in the
past, prophets were sent to their own
people, the Messenger of Allah was sent
for all nations, all humanity. "Wama
arsalnaka kaffatan linnasi basyiran
wanadzira." We have not sent you except
to all of humanity, with the task of
delivering glad tidings and warnings to
those who deviate or commit sins
against Allah. That was his duty. This
means it is cross-sectoral,
cross-ethnic, and cross-national,
characterized as a mercy to all
creation (rahmatan lil alamin). Thus,
he did not label himself as a king, but
rather as a leader of the ummah who
invites mankind to worship Allah, calls
people to brotherhood, to do good, and
to forbid evil. Wallahu a'lam (Allah
knows best). This is what I convey.
Hopefully, in a time that is impossible
to complete in one session. Hopefully,
this becomes an inspiration on how to
truly build an Islamic society. Because
Islam, the Islamic ummah, is not just a
pile of individuals who only gather in
the mosque, then leave the mosque and
become fragmented individuals again.
But that togetherness is something we
are trained in, emphasized daily to
pray in congregation at the mosque. The
intent is for us to be educated so that
in society, we practice exactly what we
do living in congregation at the mosque
—guided, harmonious, all motivated by
worship to Allah, becoming a unified,
brotherly community (ummatan wahidah).
Wallahu a'lam.