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0:52 Brail In the name of Allah, the Most 1:18 Gracious, the Most Merciful. Peace be 1:19 upon you, and Allah's mercy and 1:20 blessings. Praise be to Allah, thanks 1:22 be to Allah, and there is no power nor 1:24 strength except by Allah. I bear 1:25 witness that there is no god but Allah 1:27 alone, with no partner, and I bear 1:28 witness that Muhammad is His servant 1:29 and messenger. To proceed. Broadcasting 1:32 from Jalan Masjid Silaturahim Number 36 1:35 , Kalimanggis, Cibubur, Bekasi, Radio 1:37 Silaturahim for a united Islam. 1:41 Brothers and sisters, listeners of 1:43 Radio Silaturahim wherever you are, 1:45 both those listening via audio 1:47 streaming at www.radiosilotim.com and 1:49 radiosilaturahim.com, as well as those 1:52 listening on the Radio Silaturahim 1:54 application and viewers of Rasil TV 1:57 YouTube who are watching on the Rasil 1:59 TV YouTube channel today. How are you 2:03 all doing this morning? I hope you are 2:07 all in good health, and I pray that 2:10 your activities today are made smooth 2:13 by Allah Subhanahu wa Ta'ala. And for 2:16 brothers and sisters who cannot carry 2:19 out activities today due to illness, or 2:22 perhaps have family or relatives who 2:24 are sick, we pray that Allah grants 2:26 them total recovery so they can return 2:29 to their activities. Amen, O Lord of 2:32 the Worlds. It is a pleasure for 2:35 Muhammad Anis Mualim and the Rasil crew 2:39 on duty—including Ondi Saputra, our 2:42 Rasil TV camera operator, and Agus 2:45 Susilo, the radio operator—to meet 2:48 with you, our brothers and sisters, in 2:51 today's Morning Tausiah program on 2:54 Thursday, the 14th of Safar 1445 2:57 Hijriah, which coincides with the last 3:00 day of August, the 31st of August 2023. 3:06 Alright, brothers and sisters. As usual 3:09 , in this morning's Tausiah, we present 3:11 our guest speaker who will lead the 3:14 study of the Ibn Kathir Tafsir, Ustaz 3:17 Umar Rasyid Hasan. Let us greet him 3:19 first. Peace be upon you, and Allah's 3:21 mercy and blessings, Ustaz. 3:22 And upon you be peace, and Allah's 3:24 mercy and blessings. 3:25 Are you well, Ustaz? Yes. 3:27 All praise is due to Allah. Praise be 3:29 to Allah. 3:29 Praise be to Allah. Masyaallah, Ustaz. 3:31 Yes, may Allah Subhanahu wa Ta'ala 3:33 always grant you health. 3:35 Praise be to Allah. Was your journey 3:36 smooth, Ustaz? 3:37 It was very smooth. 3:39 Oh, praise be to Allah, Ustaz. 3:40 I took the motorcycle. 3:41 By motorcycle. 3:41 Yes. 3:42 I took the usual 3:43 route. 3:44 Oh, through the 3:45 CS road. 3:45 Oh, Cikes, right? 3:46 CS. Then Cikalagan. 3:48 Yes. 3:49 Cikalagan. Turn left. 3:50 Hmm. 3:51 Praise be to Allah, it was clear and 3:52 there was no traffic. 3:54 Praise be to Allah. Masyaallah. Because 3:56 recently it had been congested, Ustaz. 3:59 It was congested, and there was even a 4:00 fire, right? 4:01 That is correct, Ustaz, and they say it 4:03 has happened twice, Ustaz. 4:04 Yes, masyaallah. 4:06 After the first one, not long after, 4:07 they say there was another fire. 4:08 A larger, larger area. 4:10 Yes, that's right. 4:11 Allahu Akbar. 4:11 Even before that, there was also a fire 4:14 at a company in that area, Ustaz, back 4:16 then. Yes. 4:18 God willing. May we always be protected 4:20 by Allah Subhanahu wa Ta'ala, Ustaz. O 4:22 Lord. May we all be protected by Allah 4:24 Subhanahu wa ta'ala in our health, our 4:26 safety, and everything else. 4:28 Insha'Allah. 4:28 Amen. 4:29 Amen, ya rabbal alamin. Masha'Allah. 4:30 Alright, Ustaz. We will discuss the 4:33 Tafsir Ibn Kathir study, Ustaz. Yes, 4:35 Insha'Allah, Ustaz will discuss Quran 4:38 Surah Al-Furqan. This is Quran Surah 4:41 Al-Furqan, the 25th surah. And 4:44 Insha'Allah, Ustaz will discuss verses 4:46 74. up to verse 76. We invite our 4:50 brothers and sisters to open it 4:52 together, to study, and to listen to 4:55 the tausiah (lecture) that will be 4:58 delivered by Ustaz Umar in the Tafsir 5:01 Ibn Kathir study on verses 74 to 76 of 5:04 the 25th surah, namely Quran Surah 5:06 Al-Furqan. Surah Al-Furqan, right, 5:09 Ustaz? 5:09 Yes. Al-Furqan. 5:11 Al-Furqan. 5:11 The Criterion. 5:12 The Criterion. Masha'Allah. Alright, 5:15 let's open this morning's tausiah by 5:17 reciting the prayer for seeking 5:18 knowledge. Bismillahirrahmanirrahim. 5:21 Rabbiy zidni 'ilman, Allahummanfa'ni 5:24 bima' allamtani wa 'allimni ma 5:26 yanfa'uni warzuqni' ilman yanfa'uni. 5:29 Amen. Please proceed. 5:33 Bismillahirrahmanirrahim. To all 5:37 listeners and viewers of Rasil 5:39 television and radio whom Allah honors. 5:45 And certainly to all listeners in the 5:48 regions, Anis, right? 5:51 In Sukabumi. In Semarang. 5:53 Semarang is already there. 5:54 Bondowoso, right? 5:55 Now Semarang. 5:56 Wonosobo. 5:57 No, Semarang, Bondowoso. 6:00 Semarang is present. 6:01 In Jakarta. 6:02 Masha'Allah. 6:03 Sukabumi. Sukabumi. 6:04 Batam. 6:05 Banyuwangi. Aceh. 6:07 Pontianak. 6:08 Pontianak. 6:09 Oh, Aceh is there. Actually, Aceh is 6:10 the one that just joined, right? 6:11 Aceh just recently. Subhanallah. Is 6:14 Jogja there? 6:15 Jogja is there, Ustaz. Alhamdulillah, 6:17 just a few days ago, it has started 6:19 back again, what is it called? 6:22 Broadcasting. 6:23 Previously, there were some repairs. So 6:25 , to all listeners in the remote areas 6:29 within the Rasil reach, we will always 6:32 greet you as we begin our lesson with 6:35 the greeting, Assalamualaikum 6:38 warahmatullahi wabarakatuh. 6:43 Alhamdulillahi rabbil alamin, wasalatu 6:46 wasalamu ala asrofil anbiyaai wal 6:48 mursalin, nabiina wa habibina wa 6:50 syafi'ina Muhammadin, wa ala alihi 6:52 wasohbihi ajma'in. Amma ba'd. 6:57 Subhanakallah, subhanaka, la 'ilma lana 7:00 illa ma' allamtana, innaka antal ' 7:02 alimul hakim, wa tub' alaina innaka 7:04 antat tawwabur rahim. Allahumma inna 7:08 na'udzubika min 'ilmin la yanfa', wa 7:10 min qalbin la yakhsya ', wa nafsin la 7:12 tasyba', wa min da'watin la yustajabu 7:15 laha. Allahumma inna nas'aluka 'ilman 7:18 nafi'a, wa rizqan wasi'a, wa' amalan 7:20 mutaqabala. Allahu akbar walillahil 7:25 hamd. Now, Anis, let's keep it relaxed, 7:28 shall we? Keep it relaxed while talking 7:32 about the conditions. Because this 7:36 verse is closely related to discussing 7:41 conditions, especially those related to 7:45 the integration of the world of 7:49 education and the integration of, sort 7:54 of, behavior. Behavior means conduct. 7:59 Right? What kind of conduct is intended 8:01 ? We will examine it later. And the 8:04 verse we are about to study is closely 8:07 linked to an...interpretation of 8:11 feelings, like that. And this is proof 8:15 for oneself that we are weak servants, 8:19 right, who really, really need strength 8:23 from Allah Subhanahu wa 8:26 ta'ala. Now, that is...brothers and 8:30 sisters in faith who are blessed by 8:32 Allah Subhanahu wa ta'ala. The Prophet, 8:36 peace be upon him, said in one of his 8:40 hadiths, explaining about the 8:45 difference between the world and the 8:47 hereafter. The Prophet said, "Man 8:50 ahabbad dunya." Whoever loves the world 8:57 biakiratihi (it harms their hereafter). 9:00 Whoever is a person who loves the world 9:06 too much, then it is certain their 9:13 hereafter will be neglected. What is 9:18 that? "Keleler-leler" means neglected, 9:22 not considered important, that is " 9:24 keleler-leler," it's not about girls, 9:26 no. 9:28 This "keleler-leler" thing is 9:31 well, you know 9:32 yes, so whoever puts their love for the 9:37 world first, then their hereafter is " 9:42 keleler-leler," meaning their hereafter 9:47 is not attended to, or neglected. It is 9:54 not considered important, right? "Ah, 9:57 the hereafter is not an important 9:59 matter," like that. That "keleler-leler 10:00 " is just my own term. 10:02 Treated like a stepchild. 10:03 Huh? 10:03 Treated like a stepchild. 10:04 Treated like a stepchild, that is what 10:07 "keleler-leler" means, and that is a 10:10 certainty. If a person loves the world 10:14 too much, it is clear that their 10:16 hereafter affairs are, oh my, put in 10:19 the last place, it's sad. That is it. 10:26 And the Prophet, peace be upon him, 10:28 said, "Waman ahabba akhiratahu." Right? 10:33 However, whoever is, on the contrary, 10:36 prioritizes their love for the affairs 10:40 of the hereafter. Then what is 10:44 neglected now? Their world, it's 10:48 reversed, you see. Now, if the first 10:52 one loves the world too much, their 10:54 hereafter is the one whose fate is 10:58 unclear later, 11:00 but the one who loves the hereafter, it 11:06 is actually their world that will be 11:08 slightly affected, 11:09 like that. But the world that is 11:13 slightly affected is actually, Anis, 11:16 in quotation marks, 11:17 yes. What is the "quotation marks" for? 11:20 It actually brings peace to the person. 11:25 Therefore, what did the Prophet, peace 11:26 be upon him, say next? Waaru ma yabqo 11:31 ala ma yafna. So strive for your life 11:38 to be able to color, to leave a mark on 11:42 your life, on something that is eternal 11:46 . "Yabqo" means eternal in the 11:49 hereafter, that's what it means. 11:52 So, in this world, do work, color your 11:54 life for 11:56 eternal provisions in the hereafter. " 11:59 Ala ma yafna" upon the world which has 12:02 the nature of being transient. Ikhwan, 12:08 the Ustaz deliberately started with 12:11 this hadith. So in any walk of life, if 12:16 this hadith is applied, Anis, then this 12:20 hadith will be an extraordinary advisor 12:25 . The hadith reminds all groups of 12:29 human beings, servants of Allah, 12:31 especially the Ummah of Muhammad, so 12:33 that when living, they are not consumed 12:36 , not just thinking about the wor 12:39 world, because the hadith was clear 12:41 earlier. Now, this has a connection, 12:44 Anis, with the verse we will discuss. 12:47 It turns out, if we are honest about 12:51 our needs in the world of education, 12:55 the emergence of human awareness to 12:59 advance in education comes from the 13:03 heart, from the feelings that exist 13:06 within the soul, right? One of the 13:10 expressions of the soul is like this. 13:13 What will happen to the future of these 13:15 children if they are not educated today 13:18 ? That is where the awareness to dive 13:23 into the world of education emerges. 13:28 Now, we are currently people who have a 13:32 behavior, or we could say, a habit, a 13:35 habit of consuming knowledge freely. So 13:41 , when we are faced with knowledge, we 13:44 are not actually confined by what is 13:46 called a curriculum. Because we have 13:50 the principle of belief, the principle 13:53 of, shall we say, personality to be 13:55 free to acquire any knowledge. Isn't 13:58 that right? Now, why does a curriculum 14:01 appear? There is even a syllabus there. 14:05 Actually, the emergence of a curriculum 14:07 is only meant to make things easier for 14:09 us. Therefore, in educational strata, 14:13 there are perhaps terms that 14:15 distinguish levels from kindergarten to 14:17 higher education. In kindergarten, 14:20 there are achievement goals for a 14:22 one-year period, like what the child 14:24 should be able to do, such as reading 14:26 the Quran, or their character, or their 14:28 hadith. Then moving on to junior high, 14:31 oh, elementary school should have these 14:33 achievements, junior high must have 14:36 those things achieved, then reaching 14:38 higher education there is, well, what 14:40 is called, um, what is it called, um, 14:44 in universities there are study 14:46 programs. 14:48 Right. Now, the study programs inserted 14:54 into the university education system 14:58 are actually just to make it easier for 15:02 students to acquire knowledge. 15:07 Isn't that so? It is then wrapped with 15:09 a curriculum. 15:11 Assisted by a syllabus to help achieve 15:14 individual success, right? In essence, 15:18 we are freed from being tied down by a 15:20 curriculum. Why is that? Because when a 15:25 curriculum exists, knowledge seems to 15:27 be only what is in that curriculum, 15:29 right? Whereas knowledge 15:31 is vast. 15:34 Once again, the presence of a 15:36 curriculum in our educational periods 15:38 is actually just to make things easier. 15:41 Because a person's intellectual 15:43 capacity is far different from the 15:46 vastness of the knowledge that exists 15:48 before that intellect itself. Isn't 15:50 that right, Nanis? Now, that is so, 15:55 brothers and sisters who are blessed by 15:57 Allah Subhanahu wa ta'ala, in facing 15:59 this educational character, we must 16:03 also well, there is a phrase that, if 16:09 we analyze it, might come from Greek, 16:13 right? There is a phrase that can be 16:17 applied to the world of education 16:20 regarding "Res Publica," not "Republika 16:23 ," right? There is "res publica" and " 16:27 res privata." Now, in these two, 16:31 education is actually inseparable from 16:33 these two terms. What is meant by 16:35 education in the world of "res publica" 16:38 ? There is knowledge that is intended 16:42 to master the wider society. Right. 16:46 So, in our study program strata, there 16:48 is something called inter 16:50 national relations. But don't forget, 16:54 there are also educational products 16:57 that are perhaps specific to "res 16:59 privata," in a private way, 17:03 perhaps in matters of character, 17:06 or psychology. So what knowledge is 17:08 there? There is psycho-psychology. 17:11 Oh, psychology. 17:12 Isn't that so? There is international 17:15 relations that will open the world's 17:17 horizon with knowledge, right? Someone 17:21 should become an ambassador, someone 17:23 should become an entrepreneur, and so 17:26 on. But don't forget that "res privata" 17:29 must be inserted there. Because this is 17:33 closely related to an individual's 17:35 personal life, where we cannot disturb 17:38 someone's privacy, right? Isn't that 17:40 right? 17:40 That's right. 17:41 We cannot. That is why our religion 17:46 provides guidance on which scope is*res 17:49 privata*and which falls into the*res 17:52 publica*domain, so we must be able to 17:55 choose and distinguish them, for what 17:58 purpose? So that when scientific 18:02 development and the world of education 18:04 take place, there will be some kind of, 18:06 what is it, Anis? There is 18:09 co-co-co-cooperation. But then again, 18:15 between*res publica*and*res privata*, 18:19 there seems to be a kind of imbalance. 18:23 Why? Because it turns out that when 18:26 fighting for these two terms in the 18:28 world of education, it can, what, Anis, 18:32 encounter many disturbances, 18:36 when the struggle in the world of 18:38 education is only fixed on what is 18:44 called, uh, the educational term, what 18:49 is it, pedagogy, yes, pedagogy that 18:52 pedagogy 18:53 that is not, is not carried out by 18:56 capable people. 18:59 Now, and those capable people in the 19:02 world of pedagogy, Ananis, they are the 19:05 ones who always cooperate. Cooperation 19:11 for the world of education. But the 19:13 world of education is sometimes 19:15 neglected by base desires to work 19:17 together. What exists is just working 19:19 alongside each other. Now, finally, 19:22 between these two phrases, cooperation 19:25 versus working alongside each other, it 19:28 will produce, right, it will produce 19:31 different educational products. Now, 19:36 this, Nis. However, brothers in faith, 19:40 listeners who are blessed by Allah, we 19:42 Muslims will refer to Islamic education 19:45 , 19:47 that is what, hopefully, both in the* 19:50 res publica*or*res privata*elements, 19:53 will achieve harmony, Anis, in their 19:56 struggle to cooperate, not just working 20:00 alongside each other. 20:02 Now, this is what is meant. Therefore, 20:06 the world of education will always 20:09 integrate five elements or five pillars 20:12 . First, the element of parents, this. 20:19 This must be, must become what? The 20:23 format should actually become some kind 20:25 of breakthrough that cannot be 20:27 abandoned; the element of parents must 20:30 continue to be discussed. Then an 20:34 educational scope will occur, namely 20:37 when there is a generation or our 20:39 children. Right? How can children learn 20:43 if there are no parents? 20:45 It's difficult. 20:46 Parents and children. And also there is 20:49 some kind of material, that is 20:51 knowledge itself. 20:53 Knowledge itself? 20:54 Yes. Material is knowledge, right. 20:56 Then there is the place, facilities, 20:58 and infrastructure. 21:00 Right? Then the fifth element is the 21:02 media. Media is very different from the 21:05 place. In this case, the place is the 21:07 facilities and infrastructure. While 21:09 media is the arena for one's struggle 21:12 after attaining knowledge. 21:14 Hm. The target is 21:16 the target is that there must be an 21:18 arena for the struggle, that is the* 21:20 dakwah*media, that is what is meant, 21:23 right, and where is that? It is in 21:25 society, in the community, and this is 21:28 what we must think about. Hm. 21:31 This is what we must think about so 21:33 that when we struggle earnestly, we 21:36 will bring to us the values needed by 21:38 all humans. What values do you mean, 21:43 Ustaz, that humans will need? From 21:46 parents to the generation, 21:50 from the need for knowledge related to 21:53 social, political, and cultural order, 21:55 all the way to the street sweeper; this 21:58 is what we desire. Especially regarding 22:01 the element of character. Especially 22:05 regarding the element of character. 22:07 Innama bu'ithu li utammima makarimal 22:10 akhlaq. Indeed, I was sent by Allah 22:14 Subhanahu wa ta'ala solely to perfect 22:17 character. Character at that time did 22:19 not mean it didn't exist yet. Character 22:22 already existed, but it was*jahili* 22:24 character, ignorant character. 22:26 like that. This*jahili*character is 22:30 what might fall into the*res publica* 22:32 domain earlier. 22:33 Hmm. 22:34 Generally, but it can be mended by what 22:36 again? By*res privata*. by us, uh, 22:41 struggling, working hard, striving to 22:43 obtain the knowledge of Allah Subhanahu 22:45 wa ta'ala. Uh, especially the knowledge 22:49 of character. Because the Qur'an is 22:51 character. When Rasul, Aisyah 22:53 radhiallahu anha was asked, "What is 22:54 the character of the Rasul sallallahu 22:55 alaihi wasallam like?" Kana khuluquul 22:58 Quran. Kana khuluquul Quran. If you ask 23:03 me about the Rasul's character, then 23:05 the Rasul's character is the Qur'an. 23:08 MasyaAllah. 23:09 Is that not powerful? H. 23:10 Now, this is what will be fought for by 23:14 *res privata*earlier. 23:17 Because the world of education is vast 23:19 in nature, Anis. 23:20 Yes. 23:20 Right? There is the world of medicine, 23:23 there is the world of, uh, chemistry, 23:25 right? There is, uh, biology, right? 23:29 There is also, uh, now, uh, nutrition, 23:33 right? All sorts of things, right? 23:36 Knowledge is extraordinary. So ikhwan 23:39 fillah, the five elements earlier are 23:41 five elements of educational interests 23:44 that must not be ignored. Parents, 23:47 generation, material, place, right, and 23:52 media. 23:53 Now, we must not ignore this. I 23:56 conceptualized this thought, Nak Anis, 23:58 to be intentionally offered to the 24:00 listening community, especially Rasil. 24:03 For what? So that everyone has a duty 24:06 in life. Now, what is the duty in life 24:09 besides taking care of the family? 24:11 Right? Preaching at Rasil, right, like 24:13 that. 24:15 Regarding, uh, the time load, when? We 24:18 can manage it, not everything is at 24:20 Rasil, right. 24:21 Yes. 24:21 Now, we must also think towards what? 24:23 Economy. Thinking about what, the issue 24:27 of the continuation of our, uh, life. 24:30 Because life keeps going forward 24:33 and life must not go backward. This is 24:36 the world of education, 24:39 brothers and sisters who are blessed by 24:41 Allah Subhanahu wa ta'ala. Now, later 24:44 when this world of education encounters 24:47 what people call the hegemony of 24:50 scholarships, Anis, we will dissect 24:53 this in this commentary. There is the 24:58 phrase "hegemony of scholarships." What 25:01 is meant by the hegemony of 25:04 scholarships? It is as if the phrase is 25:09 influential and benefits the students. 25:11 Whereas it does not. 25:14 Why do I say no? Because the 25:18 scholarship program itself, no matter 25:21 how the program is designed, it belongs 25:23 to the students. Why manage it through 25:29 an institution, thus presenting a 25:31 scholarship hegemony, as if the power 25:34 to manage that scholarship is dominated 25:36 by the institution? Whereas the 25:39 institution is not important in this 25:40 matter. Why? Because the matter of 25:44 scholarships does not belong to anyone, 25:46 except the students. Instead, they are 25:50 now proud, "Wow, we have provided 25:51 scholarships." The scholarship that is 25:54 provided does not belong to the 25:55 institution, it does not belong to 25:56 individuals, it belongs to the student. 25:59 That must be understood. 26:00 their rights, that is. 26:01 Their rights. 26:02 If, let's say, there is an institution 26:05 that acts as a, shall we say, 26:07 administrator in the hegemony of 26:10 scholarships, that institution only 26:12 exists to facilitate. Don't feel proud 26:15 just because that institution exists. 26:17 Because why? Even without it being 26:19 managed, the matter of scholarships 26:21 automatically belongs to whom? It 26:23 belongs to the students, even to the 26:24 university students. This must be 26:27 considered. In fact, if the goal of 26:31 that scholarship hegemony institution 26:33 is misguided, what will it give birth 26:35 to? Dishonest people. If the amount is 26:40 in the trillions in this country, well, 26:42 education matters are in the trillions. 26:44 H. 26:46 Right, if it's 30%of the state budget 26:49 alone. 26:50 The world of education. 26:51 He. 26:53 Normally, that would be for how many, 26:55 how many hundreds of trillions, how 26:57 many thousands of trillions for 26:59 education, right? That's why today, 27:04 brothers, in the world of education, 27:06 again, those who are disadvantaged in 27:09 this matter are the parents and the 27:12 students themselves. So the unequal 27:18 distribution of resources, which should 27:21 partly be owned by the poor, by our 27:24 school students, is obstructed 27:27 everywhere. It’s far different. This 27:33 world of education, when it is managed 27:36 by Islam, even without any scholarship 27:39 elements, it runs smoothly. Take the 27:44 history of Islamic boarding schools as 27:45 an example. I will bring up Gontor 27:47 boarding school because it’s part of 27:49 Gontor's history. 27:49 Hm. Gontor, back when there was only 27:55 the material element, namely knowledge, 27:59 which was held by the kiais at that 28:03 time. The Trimurti. The Trimurti, my 28:06 kiai, they were called the Trimurti. 28:09 The first is Kiai Abdullah Sahal. 28:11 H. 28:12 The second is Pak Zainud Panani. The 28:15 third is Pak Imam Zarkasi. That is 28:17 called the Trimurti. He. 28:19 When these three kiais were visited by 28:21 students at their homes, 28:23 H. 28:24 they were taught. Even HOS Cokro 28:28 Aminoto was. 28:30 Taught. 28:32 From the pesantren that was the embryo 28:35 of Gontor. 28:36 So, it could be said that Pak HOS Cokro 28:38 Aminoto was a Gontor graduate. Right? 28:42 It was still in Tegalsari back then. 28:45 Now, HOS Cokro Aminoto had three 28:47 students: Soekarno, Semaun, and Pak 28:50 Kartosuwiryo. Indonesia was essentially 28:54 led by these three people, in reality. 28:57 Yes, we can take history from the fire 29:00 of history that we have. Now, when a 29:04 kiai is visited by students, right? 29:08 When the kiai is visited by 1, 2, 3, 4 29:11 students, and so on, until slowly. The 29:15 kiai's house is full of students. 29:21 Finally, what happens? The kiai's house 29:24 is crowded with students. Packed. 29:28 Finally, the kiai says, "My house can 29:30 no longer fit the students." Who is 29:33 spoken to? The parents. The parents of 29:37 the students. For what? To make that* 29:40 res privata*breakthrough. To make a 29:45 cooperation breakthrough. Now, finally, 29:50 cooperation happens. If needed, if the 29:52 reality now is that a dormitory is 29:54 needed, we build a dormitory. Build a 29:56 dormitory. For the students. So these 30:01 are five elements or five pillars that 30:03 cannot be separated in the world of 30:05 education. For what? So that the groups 30:10 categorized under res privata can use 30:13 their knowledge to master the res 30:16 publica in general. 30:19 This must be truly understood without 30:21 having to rely on the hegemony of 30:23 scholarships. Because such hegemony 30:27 seems to dominate the power of 30:29 educational materials—by whom? By 30:32 people. Just a handful of people. 30:34 Dangerous. Personally, I prefer to 30:37 emulate how the kyais educate the 30:39 community. Yeah. The kyai's house gets 30:43 full, then the students 'parents build 30:46 a dormitory, and it continues on like 30:49 that. So, don't be surprised now if we 30:52 visit old Islamic boarding schools, 30:55 those dormitory buildings are very 30:58 magnificent. 30:59 Yes. 30:59 Including Gontor, which is among the 31:01 magnificent Islamic boarding schools in 31:03 Indonesia. We don't know what rank it 31:06 is, because there is Tebu Ireng, there 31:07 are others in Joresan, for example. 31:10 There are those in, what is it, 31:12 Semarang, there are some in Jogja, like 31:13 that. We don't understand the sequence. 31:16 Well, this is it, brothers. Why does 31:19 Ustaz Umar open the prologue for the 31:21 verse to be discussed in such a way? I 31:25 intentionally present these concepts 31:27 that must be discussed within the 31:28 community. Why? Because it could be 31:32 that educational funding flows are 31:33 actually being exploited by those who 31:35 are obsessed with the world. Isn't that 31:37 right, Nanis? 31:40 By people who are obsessed with 31:43 personal interests. That's why I opened 31:47 with that initial hadith earlier. 31:48 Manunahu biak wabakunya. People who 32:03 love the world too much will justify 32:05 any means, and their afterlife is 32:06 ruined. It needs proof. Because there 32:13 are already so many facts, it's hard 32:15 for us to even speak of proof. That's 32:19 it, Nanis. And whoever prioritizes 32:23 their love for the afterlife, then of 32:26 course their world seems sacrificed. In 32:30 essence, the world being sacrificed is 32:32 their provision for eternal life in the 32:35 afterlife. So the Prophet called out, " 32:39 Faaru, color your lives." Leave a mark 32:42 on your life that you once lived in 32:44 this world. To work, that is what " 32:47 faaru" means. Make something that will 32:54 last forever have the colors of your 32:57 life's programs, your righteous deeds. 33:03 Rather than the transient world that we 33:06 will leave behind. Now, it seems as if 33:09 matters like this are not discussed by 33:12 the scholars, by our educational 33:13 experts. So the pedagogical world is 33:18 steadily declining, especially in the 33:21 elements of noble character. 33:25 If these issues continue to be 33:28 discussed in public life, surely, God 33:31 willing, observers will gradually 33:33 realize the importance of education for 33:36 humanity. How much more important 33:42 education is for the generation that 33:44 will carry on the baton of our lives. 33:47 Brothers who are blessed by Allah, let 33:49 us return to the verse we are going to 33:54 discuss. Sometimes, when reading books 34:03 or reading tafsir, I like to link it 34:06 with the progress of the times. Whether 34:11 in an era that contains many, what do 34:15 you call it, aesthetics of conversation 34:19 that might lead to political elements. 34:25 Or the aesthetics of conversation that 34:28 might enter the territory of the world 34:31 of education surrounding liberal people 34:34 and the like. But the Ustadz will not 34:38 think about that. What is certain is 34:41 that the world of education must 34:43 succeed, yes. In fact, the results must 34:47 go beyond that. Nanis. 34:50 What people call, uh, exceeding the 34:53 limits that have been set. There is a 34:57 phrase the English use, it's called " 34:59 beyond the call of duty." We must reach 35:02 toward that "beyond the call of duty." 35:06 What is meant by this phrase is that 35:08 when we work, we must be maxima- 35:11 must be maximal so that this phrase can 35:14 be achieved. This "beyond the call of 35:17 duty," so that it can be, so that it 35:19 becomes what? So that it becomes the 35:21 final goal for those seeking knowledge. 35:24 So what? So that they don't wander off, 35:28 don't become—what shall we call it— 35:30 victims of that*res publica*, if it 35:33 refers to society. 35:35 And we are ready to become preachers, 35:38 uh, teachers, and educators for all 35:41 strata of life. Brethren, the verse we 35:44 will discuss is verse 74, Allah says, * 35:47 audzubillahiminasyaitanirrajim*. Have 35:49 you read it, dear? 35:51 Yes, Ustadz. Continue. *hablana min 35:59 azwajina**wa dzurriyatina qurrota 36:04 a’yun, waj’alna lil muttaqina imama 36:05 *. 36:06 This, Ustadz, is taking the essence of 36:10 the commentary we will discuss. 36:13 Which brings up the aforementioned 36:15 terms, there is*res publica*, there is* 36:17 res privata*, right? There is the 36:19 hegemony of scholarships, and so on. 36:22 Yes, not to mention if we take the 36:25 essence of this commentary and align it 36:28 with the term*trias politica*, which is 36:31 , uh, the separation of powers in the 36:34 political world, and education occupies 36:37 , uh, a separate political realm. Hm. 36:41 That's how it is, Nanis. Now, therefore 36:43 , we need to reflect on the essence of 36:45 this commentary together. What is meant 36:47 by Allah Subhanahu wa Ta'ala with His 36:49 word?*Walladzina yaquluna Rabbana hab 36:52 lana min azwajina qurrota a’yun, 36:54 waj’alna lil muttaqina im-**imama*. 36:58 That is the awareness of a servant of 37:02 Allah who wants their life to be 37:07 peaceful, to be proper, and when they 37:12 leave this world, they want to enter 37:14 paradise. Hm. 37:17 This is a cry from the heart of a child 37:18 of Adam when they encounter this, thus 37:22 giving birth to munajat and prayer. * 37:29 Walladzina yaquluna*. And those who say 37:31 , *Rabbana*—*hablana min azwajina*. 37:38 What is meant by*dzurriyah*and, uh, * 37:42 hablana*here? Here, it means that the 37:47 servant of Allah entrusts all their 37:50 life affairs, including the world of 37:52 education for themselves and their 37:55 family, only to Allah, so they bring 37:57 forth*hablana min azwajina*. Grant us, 38:01 O Allah, life partners and descendants 38:04 who can bring peace to our hearts and 38:06 our eyes when we gaze upon them. Oh 38:09 Allah, Masha Allah. 38:11 There are tears in this life. There are 38:13 two types of tears. The first tears, 38:18 when they flow from the eyes, they feel 38:21 hot. And there are tears that trickle 38:25 down from these eyes. Those tears feel 38:29 cold. Nis, do you understand the 38:35 Ustadz's words? 38:37 There are tears that feel hot. And 38:41 there are tears that feel cold in 38:43 matters of prayer and*munajat*. Nanis, 38:47 when someone works hard to make 38:49 themselves a pious person, when someone 38:53 works hard to ensure their generation 38:56 can continue their life with all piety, 38:59 faith, and sacrifice, when they pray 39:02 and perform*munajat*last night at 3:30, 39:06 those flowing tears signify happiness. 39:10 And so those tears feel cold. 39:17 But there are hot tears when a person, 39:21 Subhanallah, seeks only the world. 39:26 Seeking only fame, seeking only wealth. 39:29 He 39:30 prays constantly day and night with 39:34 falling tears. Yes, the world he 39:37 possesses may not necessarily bring him 39:39 happiness. Especially when it relates 39:41 to accountability later in the 39:42 hereafter. He asks for the world while 39:45 weeping. Struggling so hard to seek 39:48 such worldliness. So those teardrops at 39:51 that moment feel hot. We can compare, 39:56 we can distinguish between cold tears 40:00 and hot tears. Cold tears are something 40:04 that makes us happy, so when we 40:06 surrender 40:08 our activities to Allah, our tears flow 40:10 as well. It feels cold. But if the 40:13 tears dripping from our eyes are based 40:16 on sin and disobedience, oh God. You 40:20 know, a person about to commit 40:21 corruption prayed last night, you see. 40:25 "Oh God, allow me to commit more 40:27 corruption," they prayed that. 40:31 Really, Ustaz? 40:32 Yes, speaking of crying, those 40:34 corruptors, don't they pray? 40:37 Eh, shrouding themselves in prayer, 40:39 isn't that praying? What is the meaning 40:41 of prayer (salat)? The meaning is 40:43 supplication (doa). That means when he 40:45 commits corruption, he corrupts through 40:47 prayer. Is that right? 40:51 Is that the reality? 40:52 Yes. 40:53 The Ustaz is now asking 40:55 are those corruptors not Muslims? 40:57 They are Muslims. 40:58 Now, if they are Muslims, do they pray? 41:00 Surely the answer is some pray, some 41:02 don't. 41:02 They should 41:03 say they are Muslims and they commit 41:04 corruption. That means before 41:05 corrupting, they pray first. No. 41:07 Pray fi- 41:08 Pray first. What does prayer mean? 41:10 Supplication. 41:11 Supplication. That means, in fact, it 41:14 is as if he is taking that corruption 41:17 money through prayer. That is what hot 41:20 tears are. 41:24 So brothers, let us think about this 41:26 together through the studied verses. 41:29 That is why this science of 41:30 interpretation cannot be answered or 41:32 read by just anyone. It refers to those 41:35 who surrender themselves to Allah by 41:37 saying, "Rabbana hablana min azwajina 41:39 wadhurriyatina." Oh God, grant me life 41:44 partners and children, a generation 41:47 that can continue our good life journey 41:49 . Right? So when that is done by 41:54 oneself and one's generation, it 41:56 produces the phrase "qurrata a'yun." 42:00 Produces the phrase 42:02 qurrata 42:03 a'yun. Qurrata A'yun. What is the 42:05 interpretation of Qurrata A'yun then? 42:09 It gives birth to tears that are cool, 42:11 that are cold. That "qurrata a'yun" 42:15 here, according to Ibn, according to 42:18 Tafsir experts, both Al-Baghawi or Ibn 42:20 Kathir and others, it is said that " 42:23 qurrata a'yun" means "aulad abrar 42:26 atqiya.""Aulad al-abrar al-atqiya."" 42:32 Aulad," our descendants. "Al-abrar," 42:35 the pious/devoted ones. "Atqiya," and 42:39 in a state of piety. Now, the Ustaz 42:43 asks, is it easy to create space for 42:46 our children to become pious and devout 42:48 people? It is not easy. The Ustaz 42:51 answers himself. 42:54 Not ea-? 42:55 Not easy. That is why brothers, if it 43:00 is not easy, it does not mean we do not 43:02 try. Try as what? As proof that we are 43:07 people influenced by 43:09 righteous deeds. Because we want our 43:12 generation to be a sight for sore eyes 43:14 when looked upon. 43:16 Right? When told to do something, they 43:19 obey and follow. When guided, they are 43:22 willing to receive direction. When we 43:25 remind them, they are willing to accept 43:27 the reminder, right? When they are 43:29 wrong, they are willing to be corrected 43:31 , set straight, and reformed, right? 43:34 When they slip up, they are willing to 43:36 admit their mistakes. 43:38 When at fault, they acknowledge their 43:41 wrongdoing. When they sin, they are 43:43 willing to seek forgiveness from Allah. 43:45 When they commit corruption, they are 43:46 willing to return the proceeds to the 43:48 institution. When a generation is like 43:52 that, Anis, that is what is called a* 43:54 qurrata a’yun*generation. In 43:59 accordance with its interpretation: 44:01 children and descendants who are 44:03 righteous and pious, who spend their 44:06 lives sacrificing their time for the 44:08 sake of Allah Subhanahu wa Ta’ala, 44:11 serving Allah, and living in a state of 44:13 — 44:14 piety. So, in another verse: *man ‘ 44:17 amila saliḥan*—*wa huwa mu’min*. 44:33 Whoever does righteous deeds, whether 44:36 male or female, while being a believer, 44:39 that condition will certainly invite 44:42 the mercy of Allah. Allah will surely 44:46 grant them a very decent life and will 44:49 reward them in the hereafter with 44:51 rewards—*Subhanalladzim*—multiplied 44:54 for their deeds. If we were to discuss 44:58 this verse—Subhanallah, Anis—it 45:01 wouldn't be enough. That’s why I 45:03 asked earlier, until what time? Earlier 45:06 ? That’s why, because I have already 45:08 conceptualized this, and my concept is 45:09 not a trivial one. When conveyed, I 45:12 only asked until 11:30. If it is not 45:17 granted, well, it is up to you, Anis. 45:22 Just a little more, Anis, then we will 45:23 take a break— 45:24 right? So it is fitting for those who 45:29 have worked hard in the world of 45:30 education to guide their children to 45:32 attain noble character— 45:36 without being—let’s say— 45:38 influenced by the hegemony of 45:40 scholarships, Anis. Because nowadays, 45:44 scholarships are only for the poor, not 45:47 the rich. You have to get a statement 45:50 from the village. Isn't that 45:51 embarrassing? Even though those 45:53 scholarship funds belong to them. That 45:57 is their right. 45:57 It is their right. People say, " 46:01 " to financial institutions 46:03 that use the name of scholarships. 46:04 There shouldn't need to be any. Why? 46:08 The requirements to get that 46:09 scholarship are very shameful. You must 46:11 have a poverty letter from the village. 46:14 Yes. A statement letter. 46:15 A letter stating one is poor. And you 46:17 still haven't even received the 46:18 scholarship money yet. We are already 46:20 made to feel ashamed. Even though that 46:22 is the right of the student who is 46:24 going to school. Not to mention the 46:27 health issues with BPJS, which keep 46:29 rising. The head of BPJS is paid 100 46:34 million per month. Allahu Akbar. 46:38 Meanwhile, my neighbor in Kelapa 46:41 Tunggal died because their BPJS was not 46:45 handled optimally. 46:47 H— 46:49 what do you want now? So, if the world 46:54 of education is like this and we do not 46:57 wake up to the needs of these children 47:00 of the nation who are students, * 47:02 Subhanalladzim*, what will these 47:04 children become in the future? Is there 47:09 a deliberate attempt to make the 47:12 children of this nation ignorant and 47:16 stupid over the next two or three 47:19 decades? It is certainly a form of 47:22 negligence in social life, especially 47:25 among government stakeholders, right? 47:29 The responsibility will be very heavy 47:30 before Allah Subhanahu wa Ta’ala 47:31 later. 47:33 So, creating an environment of piety 47:37 for our children to become righteous is 47:40 not an easy thing. Even so, we must 47:44 work hard so that we are worthy in our 47:46 prayers. Next is, waj'alna lil 47:50 muttaqina imama. O Allah, I entrust my 47:55 hard work in educating my children, 47:58 this generation, so that they may 48:02 become pious to You. Abandoning all the 48:05 prohibitions that You have forbidden in 48:07 this life. Practicing all Your 48:09 commandments, O Allah. I entrust myself 48:11 and them to You, O Allah. But I beseech 48:14 You, waj'alna lil muttaqina imama. Make 48:18 me a leader for those who believe and 48:21 are pious. Is this not powerful, Nanis? 48:28 If this were applied, Subhanallahilazim 48:31 , in our Ministry of Education. Wow, it 48:38 is clear that the children of Indonesia 48:40 would become a world beacon. In America 48:46 , there is a woman, she is an expert 48:49 researcher, and she does not want to 48:52 return to Indonesia. Her brain is 48:56 recognized by the world; long ago Mr. 48:58 Habibie also became a world figure, 49:01 right? Especially if this country were 49:04 given the freedom to obtain knowledge 49:06 and not be limited to the curriculum, 49:07 right? Nanis, 49:10 this verse would have an even more 49:12 powerful impact on its success. So if 49:17 it is like this, Ikhwan, we must work 49:19 hard as such so that we will receive 49:22 Allah's promise. In verse 75, Nanis, 49:25 what does Allah Subhanahu wa ta'ala say 49:28 ? In Surah Al-Furqan, verse 75, it is 49:35 75, Ustaz. Yes. 49:37 Yes. Auzubillahiminashaitanirrajim. 49:40 Ulaika yujzaunal gurfata bima sabaru wa 49:44 yulaqqauna fiha tahiyyatan wa salama. 49:51 This is a reward from Allah Subhanahu 49:54 wa ta'ala, a great gift from Allah 49:57 Subhanahu wa ta'ala for our sincere 50:01 struggle and focus in life on the 50:04 education of our generation. 50:07 Essentially, the education applied to 50:10 our generation is to enliven the world, 50:13 Nanis, to keep this world existing, 50:15 remaining, you see. Of course, with 50:18 righteous deeds, so those who make 50:20 breakthroughs with this hard work, * 50:22 ulaika yujzaunal gurfah*, *ulaika 50:26 yujzaunal gurfah*. They will be 50:28 rewarded with a*gurfah*. *Gurfah*here, 50:31 literally, is a room. 50:34 but it figuratively refers to a palace 50:37 in heaven later on. 50:39 Gurfah, gurfah. 50:40 Yeah. 50:41 Bima sabaru. On the basis that they 50:43 were patient in educating the 50:45 generation, 50:46 and even educating themselves and their 50:47 life partners. Wa yulaqqauna fiha 50:50 tahiyyatan. And they will be, what is 50:54 it called? They will be, will be what? 50:58 Welcomed by Allah Subhanahu wa ta'ala 51:01 and the angels later in heaven with a 51:04 greeting full of honor and peace. 51:07 Masyaallah. 51:07 This is truly beautiful. That is why 51:10 the tafsir scholars say what is called* 51:13 gurfah*here is makanun murtafiun' alin. 51:19 makanun murtafiun 'alin, a high place 51:23 that towers upwards, 51:27 that symbolizes the heaven, inside 51:29 which are palaces for whom? For us, who 51:33 after doing that hard work, 51:36 the one in the world, Ustaz. 51:37 Yes. Now, that hard work has many 51:39 different varieties. If before us 51:43 people are born who love to lie, love 51:46 to break promises, love to insult 51:49 others, and love to betray, 51:52 corruption, 51:54 uh corruption and various things like 51:55 that, what is the hard work required? 51:58 In a room uh in a community like this, 52:03 there must be hard work. What is the 52:06 hard work referred to? They must be 52:08 constantly given advice. Who will be 52:12 the advisor? None other than the 52:15 scholars, none other than the religious 52:17 teachers, the kyai, and the ustadz. 52:21 Even though when they provide advice 52:23 and guidance, they sacrifice themselves 52:26 , and even today they are imprisoned. 52:28 True. 52:30 Even though that is a benefit for them. 52:34 However, because they loved the world 52:36 too much, in the end, their hereafter 52:38 is ruined. ruined. Now, we will 52:42 continue to work hard like that. Hard 52:45 work in the world of education. Today, 52:47 the world of education, Subhanallah, 52:50 only relies on liberalism, pluralism, 52:52 and secularism. We replace it with 52:57 Quranic education which contains noble 53:00 character. 53:01 character. We must restructure our 53:07 national curriculum, which today, God 53:09 forbid, only allocates 2 hours a week 53:12 for religious education. Even 4 hours 53:18 in one day is not enough, let alone 53:20 just 2 hours a week; is that enough? 53:24 Not enough. 53:27 We change it, for what? So that Allah, 53:32 who owns this universe, who owns the 53:36 nickel, who owns the bauxite, who owns 53:41 the aluminum, who owns the coal. Allah 53:46 who owns the gold, diamonds, and jewels 53:49 . We make Allah pleased with us. Do not 53:55 just exploit the wealth while being 53:57 ungrateful to Allah. H 54:00 are we capable of facing Allah's 54:02 punishment? The world of education is 54:07 being messed up, the world of religion 54:10 even more so, God forbid, by 54:11 irresponsible people, that seems to be 54:14 the last verse at 76. Yeah. If before 54:19 it was the reward for those who are 54:21 truly 54:21 struggling in this education. As for 54:25 the seventy-six, brothers in faith, 54:27 they are those who, God willing, will 54:33 receive a reward from Allah in the form 54:37 of a high and elevated place, which 54:40 refers to palaces in heaven, partly. If 54:45 that palace is, Allahu Akbar. What is 54:47 inside can be seen from the outside. 54:49 What is outside can be seen from the 54:51 inside. Allahu Akbar. That is one of 54:54 the characteristics of the palace. 54:56 Later they will be kholidina fiha 54:59 hasunat mustaqaron wa muqoma. Educators 55:04 , preachers, 55:07 fighters, even if they occupy places 55:11 that are risky for their safety. Yet 55:16 they truly hope for a reward from Allah 55:18 , heaven, within that palace. Kholidina 55:22 fiha, eternal forever. Tasting the 55:25 pleasure of that palace inside. Hasunat 55:28 mustaqaran wa muqama. That is the best 55:32 reward from Allah Subhanahu wa ta'ala 55:34 for their struggle. Now, this is what 55:38 we must do, Nis. Yeah. 55:40 If we take a conclusion before we part, 55:42 it's already 11:30. We'll close soon, 55:46 Ustadz. That's up to you, Nis. Right. 55:52 We must take a conclusion. Now, Nis, if 55:56 we look we are going to Surabaya. True. 56:02 Someone's intention is to go from 56:03 Jakarta to Surabaya. What would be the 56:07 most suitable way to get there quickly 56:11 and profitably? Which vehicle should be 56:15 used? 56:16 Air travel. 56:17 Air travel, right? Or the second option 56:22 is 56:22 land travel. 56:24 For land, there are trains and also 56:26 cars. Which one to choose is a matter 56:29 of necessity. 56:30 But the point is we must arrive in 56:33 Surabaya. 56:33 Surabaya. 56:35 Hopefully, if we reach Surabaya, we 56:36 arrive in what kind of state? 56:38 Profitable and safe 56:39 safe. safe or the second one, slow but 56:44 safe. 56:45 Don't let it be slow and not 56:47 safe 56:48 or fast but 56:50 not sa 56:50 disaster, disaster, don't let that 56:53 happen, this is the color and meaning 56:55 of life. If you can reach heaven 57:00 quickly and safely, take that risk. Let 57:04 us be pious people. That is the risk. 57:09 Let us always perform righteous deeds, 57:11 that is the risk. 57:12 H 57:13 let us be observers of the damage in 57:16 society. That is the risk. So that we 57:20 attain heaven quickly and sa 57:22 safely 57:22 we must take risks. Or, well, let's 57:26 just go slowly and be safe, slow but 57:29 sure. 57:29 Slowly but surely. 57:30 As long as we get there. Even if it’s 57:32 long and tedious, traveling from 57:34 Surabaya for 7 days. Right? walking, 57:37 sweating, yeah. H 57:40 especially if you walk without a train, 57:42 without a car, you'll be safe 57:44 eventually. 57:45 But let’s hope you don't get hit by a 57:47 car, right? That’s the second one, 57:51 slowly but surely. Life is like that. 57:56 Don't be reckless in living in this 57:58 world. Don't always want things to be 58:01 fast. Right? Wanting it fast. Wanting 58:06 it fast. It's Thursday and you want it 58:08 to be Saturday immediately. 58:10 Eh, be patient. Tomorrow is Friday, 58:13 then Saturday. 58:14 Yeah 58:14 that’s how it is. In school too, 58:16 you’re in 1st grade but want to reach 58:18 university while only 10 years old. Be 58:20 patient for a moment, that’s it. 58:24 Slowly but surely means 1st grade, 2nd 58:26 grade, 3rd grade, continuing on 58:28 step by step 58:29 arriving in Surabaya too. God willing. 58:31 This is the life analogy that the 58:33 Ustadz packaged and the concept from 58:35 last night. Through the verse we 58:37 discussed, ultimately, weak humans must 58:40 surrender to Allah through supplication 58:42 and prayer, so the day mentioned 58:43 earlier, "Rabbana hablana min azwaji... 58:45 " up to the end of the verse we 58:47 discussed. God knows best about 58:50 everything. Alright, we express our 58:54 gratitude to Ustadz Umar for his sermon 58:56 this morning. And masyaallah, Ustadz, 59:00 it doesn't feel like we are already 59:02 almost 59:05 at the end of our program, Ustadz. 59:07 It's always like that. 59:09 This was an extraordinary discussion 59:12 this time. Very interesting, Ustadz. 59:14 And there are many questions coming in, 59:16 but we haven't been able to read them 59:18 all, Ustadz. Because of limited time, 59:21 perhaps next week, Ustadz. 59:23 terrible 59:24 we will read the incoming questions, 59:26 among others, there is 59:28 crying, crying, did you see the 59:29 Ustadz's head earlier, like this? 59:31 Hasn't had coffee yet, looks like, 59:33 hasn't had coffee 59:34 this one is there 59:35 Allahu Akbar 59:37 Ibu Mira in Sukabumi, thank you for 59:39 sending your question, as well as Mr. 59:41 Hendy in Bekasi, Mr. Budiana in 59:43 Jileungsi, and Mr. Masud in Batam, who 59:45 have all provided their questions. And 59:49 Ustaz, please, perhaps there is 59:52 something you could convey regarding 59:54 our discussion. There isn't, Ustaz, is 59:56 there? 59:58 So, the point is, Anis, Wendi, we are 1:00:04 all, as stated by the Prophet, kullukum 1:00:07 ra'in, 1:00:08 each one of us 1:00:09 is a leader. Therefore, a wise and just 1:00:15 leader whose presence is felt to be 1:00:18 beneficial by society is a leader who 1:00:21 is self-aware, a leader who understands 1:00:25 the meaning of life and what the final 1:00:29 goal of life is. That is what is called 1:00:33 an impressive personality in a leader. 1:00:38 So, if we live in this world and cannot 1:00:41 prove that we are good, honest, and 1:00:44 trustworthy leaders, it is better to 1:00:47 step down from that leadership position 1:00:50 immediately. Why? Because continuing it 1:00:54 will only increase your suffering and 1:00:56 accountability in the afterlife. 1:00:59 Remember once again that the world is 1:01:01 fleeting. It is temporary. Adorn and 1:01:07 color the moments of your life with 1:01:10 something that will make us live 1:01:13 eternally in the afterlife. That refers 1:01:16 to doing righteous deeds. Because we 1:01:18 will leave this world; it is temporary. 1:01:21 Whatever we become in this world, we 1:01:24 are leaders. Be the kind of leader 1:01:28 desired by Allah and His Messenger—a 1:01:31 leader who is self-aware, who 1:01:33 understands the meaning of life, and 1:01:36 knows how the end of life must be. This 1:01:39 is all I can convey. I hope it is 1:01:42 useful, as I am not permitted to stay 1:01:44 until 11:30. I return the time to you, 1:01:48 Anis, please go ahead and conclude it. 1:01:51 Yes. Alright, once again, we say 1:01:53 Jazakallah to Ustaz Umar. May the Ustaz 1:01:55 always be granted health by Allah 1:01:56 Subhana wa Ta'ala. And this is the 1:01:58 discussion on the 74th verse. One of 1:02:01 the prayers we can also offer, Ustaz, 1:02:03 right? The "Rabbana hablana min 1:02:05 azwajina wa dhurriyatina" prayer. 1:02:07 Masha Allah. Masha Allah. Hopefully, we 1:02:09 remain steadfast, brothers and sisters, 1:02:12 on the path of Allah Subhana wa Ta'ala, 1:02:14 and God willing, may Allah always bless 1:02:16 our journey. Amin ya Rabbal Alamin. 1:02:19 Once again, thank you to the brothers 1:02:21 and sisters who have watched the 1:02:23 program this morning, as well as the 1:02:25 Rasil TV YouTube viewers. We apologize 1:02:28 for the questions we haven't had the 1:02:30 chance to read, and we hope that what 1:02:32 the Ustaz shared is beneficial for us 1:02:34 all. May it accompany the brothers and 1:02:37 sisters, and may it also increase our 1:02:39 faith and piety before Allah Subhana wa 1:02:42 Ta'ala. We conclude the morning sermon 1:02:44 by reciting the Kaffaratul Majlis 1:02:45 prayer. Subhanakallahumma wabihamdika, 1:02:47 ashadu alla ilaha illa anta, 1:02:49 astaghfiruka wa atubu ilaik. We 1:02:51 apologize for any shortcomings. 1:02:52 Wassalamu'alaikum warahmatullahi 1:02:54 wabarakatuh. 
