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- Peace be upon you, and Allah's mercy
- and blessings. All praise is due to
- Allah, Lord of the worlds. O Allah,
- bestow peace upon Muhammad and upon the
- family of Muhammad, and proceed.
- Broadcasting from 36 Masjid Silaturahim
- Street, Kalimanggis, Cibubur Bekasi,
- Radio Silaturahim and Rasil Visual for
- a united Islam. How are you, brothers
- and sisters, this afternoon? May you
- always be enthusiastic in carrying out
- all your activities, and may we, of
- course, always be under the protection
- of Allah Subhanahu wa Ta'ala. Amen, O
- Lord of the worlds. And praise be to
- Allah, brothers and sisters, we meet
- again together with us in this
- afternoon's lecture. And as usual, this
- Monday we are with Ustaz Ahmad Zaki,
- and thankfully, he is already here with
- us in the studio. Let us greet him
- first. Peace be upon you, and Allah's
- mercy and blessings. Peace be upon you
- too, and Allah's mercy and blessings.
- You are feeling healthy now, aren't you
- , Ustaz? I have recovered.
- Praise be to Allah.
- Because it has been a week, hasn't it,
- Ustaz?
- Last meeting, Ustaz was ill, brothers
- and sisters.
- And praise be to Allah, brothers and
- sisters, because Ustaz Ahmad Zaki has
- returned to be with us after being ill
- last week, and thankfully he is healthy
- again now, and today is, of course, the
- edition of October 29, 2018, or 20
- Safar 1440 Hijriah. Ustaz Ahmad Zaki is
- still discussing the book Mukhtarul
- Hadith An-Nabawiyah. However, before we
- open the question and answer session in
- the second segment, we announce now
- that for those brothers and sisters who
- wish to ask questions during this
- program, you may do so via SMS or
- WhatsApp at 0811999720. As for those
- who wish to interact directly with the
- Ustaz in the studio, you may contact us
- at 0218451512. And before we continue
- with the Ustaz's discussion, let us
- open this afternoon's lecture with a
- prayer for seeking knowledge. O Lord,
- increase me in knowledge. O Allah,
- benefit me with what You have taught me
- , teach me what benefits me, and grant
- me useful knowledge. Amen, O Lord of
- the worlds. Brothers and sisters, the
- discussion of the book Mukhtarul Hadith
- An-Nabawiyah with Ustaz Ahmad Zaki. We
- invite you. I seek refuge in Allah from
- the accursed Satan. In the name of
- Allah, the Most Gracious, the Most
- Merciful. All praise is due to Allah, a
- praise that fulfills His favors and
- matches His increase. O our Lord, to
- You be the praise and the thanks as
- befits the majesty of Your face and the
- greatness of Your dominion. Glory be to
- You, O Allah, I cannot count Your
- praises; You are as You have praised
- Yourself. And I bear witness that there
- is no god but Allah, alone, without
- partner. And I bear witness that our
- master and prophet, Muhammad, is His
- servant and messenger. O Allah, bestow
- peace, blessings, and honor upon Your
- servant and messenger, Muhammad, and
- upon his family and companions. A peace
- and blessing that are eternal and
- inseparable until the Day of Judgment.
- And to proceed, listeners of Radio
- Rasil, may Allah have mercy on you.
- Peace be upon you, and Allah's mercy
- and blessings. Praise be to Allah, as
- usual on this Monday afternoon after
- Dhuhr, it has become our material,
- namely the study of the book Mukhtarul
- Ahadith An-Nabawiyah, which God willing
- , several hadiths we will discuss,
- which hopefully will be beneficial for
- us and become a spirit and
- encouragement for us to do good deeds.
- However, beforehand, let us begin, let
- us open this study with Surah
- Al-Fatihah. May Allah shower blessings
- and goodness upon us. I seek refuge in
- Allah from the accursed Satan. 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. You alone we
- worship, and You alone we ask for help.
- Guide us to the straight path. The path
- of those upon whom You have bestowed
- Your favor. Amen. Listeners of Radio
- Rasil, may Allah have mercy on you, let
- us start our material from the 484th
- hadith. Ruya Rasulillahi sallallahu
- alaihi wasallam, narrated from our
- Prophet: "Humility does not increase a
- servant except in status, so be humble,
- and Allah the Almighty will raise you;
- and forgiveness does not increase a
- servant except in honor, so forgive,
- and Allah the Almighty will honor you."
- "And charity does not increase wealth
- except in abundance, so give charity,
- and may Allah have mercy on you." There
- are several points here that are very
- important for us to understand.
- Although the hadith is brief, there are
- three commands in it. The first, "
- Humility does not increase a servant
- except in status." Humility (Tawadu) is
- actually a work of the heart, not a
- work of the limbs. From the words "
- wad'a yadu", it means to place. "
- tawad'a ya tawadu'u, tawadu" to lower
- oneself. But in truth, what lowers is a
- humble heart. Heart. This is not a form
- of pretense, not image-building; it is
- born from sincerity. Whatever happens,
- we will distinguish between them.
- Although initially we may be deceived
- by someone's image or by their apparent
- humility, time will prove whether that
- person is truly humble for the sake of
- Allah the Almighty or because they have
- an agenda. So, humility is a noble
- trait that cannot be faked because it
- is a matter of the heart. Even though
- humility is felt in the heart, it is
- visible in one's deeds. Because every
- deed is inseparable from the heart. If
- it is indeed faked, a person cannot
- possibly maintain a false character for
- a long time. Eventually, it will be
- found out. So, this humility is being
- humble, the opposite of arrogance. If
- arrogance is lifting oneself up,
- humility is lowering oneself; arrogance
- is elevating oneself, considering
- oneself great. But "tawadu,""wada yadu,
- " sometimes means to be low. Sometimes
- it means to place. If attributed to a
- woman, it means to give birth. So, this
- humility is placing aside all
- haughtiness and negative traits. A
- person who is humble here, "la yazidul
- abda illa rif'atan," makes a person's
- status rise, elevated, respected
- because of humility. So, a person who
- lowers themselves, in essence, the
- trait of humility can lift someone's
- good image, making them liked and
- honored. Unlike someone who elevates
- themselves. Raising themselves up,
- thinking they are great and honorable,
- yet no one likes them. Only they raise
- themselves, but others actually
- belittle and bring them down. Because
- this is a good trait, "fatawadu'u," so
- be humble, humble yourselves. "
- Yarfaullahu taala." Surely Allah will
- raise your status. That is what is
- called humility. This has become human
- nature. We are happy when we see others
- being good. Someone with noble
- character, polite, with sweet speech.
- That has become our nature. We love
- goodness and our nature dislikes what
- is not good. That is human nature. What
- if someone works together with people
- who are not good, an arrogant person
- meets an arrogant person? In reality,
- they will not get along. They will not
- love one another. But it could be that
- because of an interest, corrupt people
- gather and agree. It could be that even
- among them there is a gap, each wanting
- the most for themselves, if necessary,
- everything for themselves. But because
- their nature is to work together, even
- among bad people, it is possible to
- have an agreement. Including gamblers,
- even though they play together and seem
- close, each gambler surely wants to win
- , wants the most for themselves. The
- same applies to cooperation in
- falsehood; their hearts are actually
- fragile, lacking any real strength.
- Because they suspect and resent one
- another. Each one is doing what?
- Looking out only for themselves. That
- is what exists. It is different from
- sincerity and humility. This applies to
- various matters, including religious
- issues. So, there should be no ambition
- to give lectures, because the nature of
- lecturing can make someone popular.
- Someone who was previously unknown,
- after speaking in one place and being
- seen by many, becomes popular.
- Especially if the media picks it up
- spontaneously. The person gains a high
- selling point. Likewise in mosques and
- prayer rooms. Sometimes among us, there
- are those who are ambitious, wanting to
- be the head, wanting to be the imam.
- Those are positions, yes, the imam,
- positions that are indeed central,
- especially an imam in prayer. Whoever
- it is, whoever leads the prayer, will
- surely be followed by the congregation.
- So here, there should be no ambition,
- even if one says, "I am entitled,""I am
- knowledgeable," I still must not be
- ambitious. These religious positions
- are not things we should fight over or
- desire. That is why the Prophet (peace
- be upon him) once said to someone who
- desired a position, "I will not entrust
- that position to someone who seeks it."
- Because if a person desires it, and
- even defends that position desperately,
- there must be something else behind it.
- What is it? There are still many people
- better than us. Why? I must hold on.
- Now, this clearly indicates something
- that is obviously not good. So, this
- position, especially in religious
- matters, is not something to be fought
- over. Especially if there is an imam
- whose recitation is good, whose
- character is good, and who is worthy,
- we should certainly be very happy. Now,
- including myself, I happen to teach in
- prayer rooms or mosques, and naturally,
- I am usually asked to be the imam. But
- our purpose in coming to the mosque is
- to pray in congregation to get the 27-
- fold reward. Not so that I must be the
- imam, or must be the number one person.
- So this is not a position I must attain
- or defend at all costs. This is a type
- of illness. When someone has something
- bad in their heart, when there is a
- hidden agenda, they will surely defend
- it at all costs. They will defend that
- position. But if there is no agenda at
- all, our purpose is only for the common
- good. Our goal in going to the mosque
- is only to get the 27-fold reward.
- Whoever the imam is, even if it has to
- be me, it is not a problem because it
- is a religious responsibility. It is
- not about any interest. Then next, what
- is al-afwu? Wal afu la yazidul abda
- illa izzan. Al-afu, afa ya’fu, means
- to forgive. This is often used, the
- word "maaf" is already part of
- Indonesian. So, al-afu, ya’fu,
- al-afwu, is forgiving other people's
- mistakes. The person who forgives is
- doing a very good deed, even if it is
- hard when hurt by others or having
- one's reputation tarnished. Let me say,
- this is not something easy. I forgive
- the mistakes of others who have shamed
- me, tarnished my reputation, brought
- down my dignity, hurt me, and so on. It
- is not something easy. In theory, it is
- easy to forgive people, or one's mouth
- might just say it as a courtesy, "I
- forgive you." But in the heart, is one
- truly open-minded? I forgive other
- people's mistakes. This is what is
- difficult. Faufu. So, forgive other
- people's mistakes. Yuizzakumullah.
- Allah will honor you. So, the act of
- forgiveness, forgiving others 'mistakes
- , is a noble deed. Therefore, those who
- perform noble deeds are certainly noble
- people. And Allah will add honor to
- that person. But again, this is not
- something easy. We are often reminded
- of people who, when their reputation is
- tarnished, sue in court, asking to be
- rehabilitated, to have their reputation
- restored. Even more than that, the
- person being brought down, whose
- reputation was tarnished, besides
- asking to be cleared through the media,
- also asks for compensation. Now, this
- is actually something that is not good.
- Noble people lose their dignity when
- they are associated or linked with
- material things. That is why we
- remember the Prophet of Allah, Musa,
- peace be upon him, when he met a
- righteous man, Khidir. Some say he was
- a prophet, some say he was not. I will
- not refer to him as a prophet. One or
- two mistakes made by Prophet Musa,
- actually they were not mistakes, sorry.
- Prophets are ma'sum, protected by Allah
- from sins and errors. This might just
- be a matter of misperception. So,
- according to Prophet Musa, it was
- something good. But according to Khidir
- , even though he was not a prophet,
- Allah ordered Prophet Musa to learn
- from Khidir, peace be upon him. Now, we
- already know how the righteous man,
- Khidir, may Allah have mercy on him,
- made a hole in the boat, then killed a
- boy, and the third, did what? The wall
- that had collapsed. Then it was rebuilt
- . What did the Prophet of Allah, Musa,
- say? Lau syi’ta lattakhadhta ‘
- alaihi ajra. O Khidir, if you wanted,
- you could have taken payment for it.
- Hearing this, the Prophet of Allah,
- Khidir, said, "Hadza firaqu baini wa
- bainik." This is a dividing line.
- Starting from this moment, we part ways
- . Because the righteous man, Khidir,
- may Allah be pleased with him, felt his
- dignity was tarnished when his goodness
- was linked to material things. So the
- soul of a good person, the soul of a
- noble person, would not want to be
- valued with material things or fall
- because of them. That is why I say, a
- person whose reputation is tarnished
- and then sues for billions, it is
- actually enough to just ask for
- rehabilitation. For me, there is no
- need to sue for damages, because that
- person did not steal our money. If
- someone steals our money, we are free
- to ask for it back. But if it is our
- reputation, our self-esteem that is
- defamed. Then it is enough to ask for
- our reputation to be restored. So, this
- act of forgiveness is something noble,
- something that only noble people can do
- . But we Muslims are also often trapped
- . I remember, the world of politics is
- extraordinary. When we are defamed,
- when we are pitted against each other,
- or someone else insults our religion.
- Nowadays, it is very easy for people to
- insult our religion and then apologize
- when the case is raised in the media.
- They apologize. It is very easy. Many
- of us do not find it easy to forgive
- because this is a setup. In the end,
- they just apologize. It is as easy to
- forgive as it is to apologize. Even
- though it was a setup. And they easily
- say, "Look, Muslims, someone has
- apologized but you don't want to
- forgive." Isn't the act of forgiving
- others noble? Why is it not done? So,
- this is a dilemma for us all. Trapped
- here, trapped there. So this is already
- a setup to ensnare us. It is a
- lose-lose situation. If we do not raise
- the case, we do not defend our religion
- . What is the meaning of us being
- Muslims then? When we defend our
- religion, it was already set up.
- Finally, we fall into the trap again.
- Waliyadzubillah (God forbid). We pray
- to Allah Subhanahu wa ta'ala that those
- who do this will be punished by Him.
- Then, *wasodqatu la tazidul maala illa
- katratan*. Charity (Sadaqah) is
- something that increases a person's
- wealth. So it seems like it's
- decreasing, it just looks like it's
- decreasing. Whereas charity, as the
- Prophet said, *istarziq bisodqah*. Go
- fishing for sustenance with charity.
- When a person fishes, the bait on the
- hook is not much, just a fingernail's
- worth. Then after I cast the hook, it
- is eaten by a fish, getting a fish of 5
- kilos, 7 kilos. Even though the bait
- was not much. Maybe only 1 or 2 grams,
- but you get kilograms of fish. That was
- just one cast. What if I cast the hook
- into a lake or a pond, how many tens,
- thousands, or tons could I get? Even
- though the bait was not much. Now, that
- is the theory of charity. It looks like
- it's decreasing but in essence, it is
- increasing. This, indeed, cannot be
- linked to mathematics. It cannot be
- linked to our brains. Because our
- brains think in mathematics. So if 1 +
- 1 equals two. But if two is taken away
- by one, then it decreases. That is
- mathematics, that is the brain. But
- this religion is unseen (ghayb). We can
- accept it with faith, and later there
- will be results. How many people give
- much charity and Allah gives them
- blessings. Their life was ordinary, but
- because they helped many people, gave
- much charity, Allah added more, Allah
- added more. So it is exactly like when
- I throw a hook, the bait is 1 gram, but
- I get 7 kilos, 10 kilos, even up to
- tons. That is the logic of charity that
- does not enter the human brain, does
- not enter into human calculations or
- arithmetic. Fatasoddaqu, so give
- charity as much as you can.
- Yarhamkumullah. Allah will grant you
- His mercy. If before all of these are
- good, right? So if it's humbleness,
- fatawad'u, be humble. Yarfaakumullah.
- Allah will raise your status. Then
- regarding forgiveness. Yuizzakumullah.
- Allah will honor you. And the third,
- yarhamkumullah. Allah will show mercy.
- Allah bestows mercy upon those who want
- to give charity. This is extraordinary.
- We need all of these. Let's say. We
- don't care whether people appreciate me
- or not. I don't care. Then I want to
- live as an honorable person. I also
- don't care about being respected by
- people, but can I detach myself from
- Allah's mercy? That will not happen.
- Many people live in, uh, live in a
- lowly state but are honorable in the
- eyes of Allah. But there is no scenario
- where we don't need the mercy of Allah
- Ta'ala. So, this charity is very
- important in our lives. Even later when
- someone is at the point of death or in
- the hereafter it is mentioned in the
- Qur'an. Rbi laula akartani ila ajalin
- qib faasdaqo. O Allah, give me a little
- more time. Please return me to the
- world even for just 1 or 2 minutes. For
- what? Faasodqo. I want to give charity.
- That was the original intention. Why is
- charity what is desired? Not that I
- want to pray, I want to be an ustaz, I
- want to be a kiai who can give sermons.
- That is not what is requested. But
- faasodqo, I want to give charity.
- Waakum minas shihin. And I want to be
- among the righteous people. Among them
- is charity. So, this is because of the
- importance of charity. So, even though
- I cannot practice like the prophets or
- the righteous, but at least because
- people's incomes vary. Some have
- monthly salaries that can be deducted
- by a certain percentage per month. So,
- it could also be broken down daily,
- meaning a certain amount per day. There
- are others who are traders, doctors,
- and so on. Some give charity daily,
- some like what? Waking up, before doing
- anything else, before starting
- activities, start with charity. So,
- these are various techniques, depending
- on one's income. But clearly, don't let
- a month pass without giving any charity
- at all. So, please. There are those
- weekly, those monthly, and those daily.
- If the income is indeed daily, then
- deduct it, if possible before we eat,
- let's set it aside first. This is also
- if it is feasible, if it is sufficient.
- For those who cannot afford it, do not
- force yourself. For what would Allah
- command charity if there is no target
- for it? So for us who are not capable,
- who indeed live below the poverty line
- or are just getting by, do not be sad.
- Because your existence is an
- opportunity for those who are capable.
- If there were no poor people, no one
- living just getting by, then where
- would I give my charity? I no longer
- have a field for rewards. Well,
- likewise, poor people shouldn't...don't
- let poverty be an excuse not to do good
- . That's right. There are poor people
- who are unable, have no funds, their
- income is small. But charity can be in
- the form of services, energy, or
- thoughts. Every spoken word can be
- turned into charity. There is even
- something strange, well not strange,
- but very interesting. Once, a group of
- the Prophet's companions who lived in
- poverty came to see the Prophet. This
- is envy, but in a good sense. Ghibtah,
- envy in goodness, is a good thing. Well
- , these were companions of the Prophet
- who lived below the poverty line. They
- came to meet the Prophet. O Messenger
- of Allah, O Prophet. Then, zahaba
- ahlud-duhuri bil ujur. They said, "It's
- so nice to be a rich person. They hoard
- all the good deeds, they are the ones
- doing them. Now, as for us poor people,
- we don't have money. With what can we
- give charity?" They are wealthy people.
- Yatashadaqun bifuduli amwalihim, they
- can give charity because their earnings
- are abundant. Now, if for us, giving
- charity is out of the question, even
- eating is difficult. So, this is a
- proof for those who are unable. Then
- the Prophet gave hope to those who are
- unable. Awalaisa qad ja'alallahu
- likulli tasbihah shadaqah. Hasn't Allah
- made it so that every time you say
- subhanallah it is charity? Then wal
- amru bil ma'rufi wa nahyu' an munkari
- shadaqah. Speaking good words. Inviting
- people to goodness. Forbidding evil is
- charity. Even. Now this, even this is
- an extraordinary teaching of Islam. Wa
- fi bud'i ahadikum shadaqah. You
- sleeping with your wife, being intimate
- , that is also charity. So, this is
- extraordinary for those who are unable.
- The husband gives charity to his wife,
- and the wife gives charity to her
- husband. So, this is truly remarkable.
- So, for us who are unable, let's get
- ready; when the husband comes home from
- work, be dressed neatly, comfort him,
- and hug him. Now, this is the wife's
- charity to her husband. So, this is
- extraordinary, isn't it? So even in
- this matter, sleeping with one's wife,
- being intimate with one's wife, is also
- charity for those who are unable. Then
- the next one, hadith number 480.
- Ra'sulillahi shallallahu alaihi
- wasallama...not being rushed, not being
- in a hurry in worldly matters is very
- good. Illa fi a'malil akhirah. Except
- for matters of the hereafter, don't be
- laid back. We should do it immediately.
- Don't let us delay it any longer.
- Regarding worldly matters, as in a very
- popular hadith we have probably heard
- often. I'mal lidunyaka ka'annaka
- ta'ishu abadan. Work for your worldly
- life as if you were living forever.
- Wa'mal li akhiratika. But for the
- hereafter. Ka'annaka tamutu ghadan.
- Hurry for the affairs of the hereafter.
- As if you are going to die tomorrow.
- Meaning, for worldly affairs, ka'annaka
- ta'ishu abadan, as if you live forever.
- While for the hereafter, ka'annaka
- tamutu ghadan, as if you will die
- tomorrow. So, it does not mean seeking
- as much of the world as possible as if
- I were going to live forever, implying
- a need for vast expenses and wealth.
- That is not what is meant by having a
- long time. So we can postpone it, still
- take it easy, and put it in second
- place. Whereas for the afterlife, as if
- I were going to die tomorrow, I cannot
- postpone it any longer. If I do not do
- it now, I won't have a lifespan
- tomorrow, there will be no more time.
- That is why I must do it immediately.
- Now, as an illustration, whatever we do
- for work, whether as an employee, a
- market trader, a farmer, a gardener,
- and so on. When the sound of the Adhan
- echoes, do not delay it any longer. Do
- not use the term "just a little bit
- more, it's almost finished." So, do not
- use that. No one can guarantee their
- lifespan. Do we really know if in one
- hour or two hours from now we will
- still be alive? So, we cannot postpone
- this. Immediately answer the call of
- Allah Ta'ala. Even if before we perform
- prayer, before we reach the mosque,
- let's say we meet an accident and then
- pass away, we are still counted as
- having prayed. But conversely, if we
- are dismissive and delay it, then we
- pass away before praying, even though
- the prayer time had arrived, it means
- we have abandoned prayer. So, be
- relaxed in worldly matters, but that
- does not mean we are just playing
- around. It is just that when there is a
- conflict between afterlife matters and
- worldly matters, which one should we
- prioritize? Certainly the matters of
- the afterlife. So after finishing
- prayer, there is still plenty of time;
- I can get back to work, continue my
- trading, or go back to the office.
- Because there is plenty of time. So
- that is what the Prophet meant.
- Lidunyaka ka'annaka ta'ishu abadan wa
- li-akhiratika ka'annaka tamutu ghadan.
- It is the same with "at-ta'addul fi
- kulli khairun." Not being in a rush
- regarding worldly affairs is a good
- thing. But "illa fi 'amalil akhirah."
- Except for matters of the afterlife. So
- if we are capable right now, do not
- delay it any further. We intend to give
- charity, but we don't know, maybe in an
- hour or two there will be a mishap or
- another concern. We intended to give
- charity, but because we postponed it,
- it failed again. Then, one more thing,
- it was narrated from the Messenger of
- Allah, peace be upon him. "At-tajir
- al-amin ma'a an-nabiyyin wa as-siddiqin
- wa ash-shuhada'.""At-tajir," tajir
- means merchant. These merchants also
- vary and have different levels. A
- businessman as well, a conglomerate is
- also essentially an "at-tajir." They
- trade, some in property, some open car
- showrooms, which is also trading. Now,
- the vendors I see on the side of the
- road or at schools selling pecel are
- also merchants. So, "at-tajir" can be
- interpreted as a businessman, yes. Yes.
- Or small street vendors can be
- categorized as "at-tajir al-amin." A
- merchant or businessman who is honest,
- trustworthy, and "as-saduq," very
- truthful in his speech. He does not lie
- . With the prophets, God will later
- raise them alongside the prophets, the
- truthful, the martyrs, and the
- righteous. Because many of the prophets
- were traders, they were shepherds. In
- trading, they also had to be honest.
- Sadiq. Honest. Honesty, in the sense
- that it is not just me being honest in
- my speech. Honesty is not just an
- action, but here it is trustworthiness
- (amanah). Aminun is the person, the
- doer. If it is the work, then it is
- trust, amanatun. The person is the amin
- , the one who carries that trust. So,
- this honesty seems easy. The theory is
- easy. The practice is difficult. We
- remember when people are campaigning,
- the promises are extraordinary, the
- promises are grand. Bribing here and
- there, the sacrifices are many, but
- afterwards, the betrayal is
- extraordinary. Previously, there was
- image-building here and there before
- being elected. After being elected,
- many people betray that trust. So, it
- turns out being al-amin is not
- something easy. Ah, myself included in
- this. Right now, there is no money in
- front of me. Just imagine, if there
- were a container full of money, I am
- not necessarily strong enough to
- restrain myself. I would think if I
- take this, oh, I could buy a villa, I
- could buy a vehicle, I could get
- married again. It could easily change.
- So when it’s not there, it’s easy
- for me to be honest. But when it
- challenges me, when the money is there,
- I might not hold onto the quality of
- trustworthiness. But this attajir
- al-Amin, this honest trader, is also
- honest with God. When the time for
- prayer comes, is he honest enough to
- leave his business? We are required to
- be committed, as the Prophet said, "
- Work for your afterlife as if you will
- die tomorrow." Are we committed or not?
- To what extent is our loyalty to God's
- religion? To what extent is our piety
- to God? Do we prioritize my business
- just because there is a customer with a
- profit of maybe 1,000 or 2,000? Then I
- sacrifice praying in congregation at
- the mosque. The call to prayer has
- already echoed. I say just a minute,
- just a minute, just a minute.
- Eventually, other matters arise.
- Finally, I don't go to the mosque.
- Prayer is delayed. It’s already
- approaching Maghrib, approaching Asr.
- So, this al-Amin is attajir al-Amin. It
- is not just that I don't lie to traders
- , that's true. If it were only to that
- extent, I wouldn't dare either. I think
- there are still quite a lot of people
- who are amin, trustworthy in this
- matter. But in other matters, can we be
- trustworthy? So this trustworthiness is
- actually present in everything. We must
- have integrity in our work. This
- includes the ustads and kiais who like
- to give lectures. Are they honest in
- conveying the religion? Told to preach,
- but it becomes comedy. There is a lot
- of that, isn't there? Invited long in
- advance, paid a high price, picked up
- and dropped off, and given gifts. When
- told to lecture on religion, it is only
- comedy, whereas the goal is to improve
- the people. Those who initially dared
- to leave their prayers. In one place,
- there are people who like to get drunk,
- gamble, some are prostitutes, and so on
- . The goal of preaching is to reducing
- the rate of sin and instilling fear of
- Allah Ta'ala, making people weep. Is
- this what da'wah is like? It means the
- trust is no longer upheld. No longer
- honest. So if we refer to the history
- of the Prophet, the companions, the
- prophets, the messengers, and so on,
- they were truly not appreciated.
- Prophet Muhammad and the other prophets
- were not appreciated, not escorted
- around, not given gifts, not given fame
- and so on, but [they faced] resistance,
- defiance, threats, intimidation, even
- to the point where their lives were on
- the line. That is da'wah. So it turns
- out da'wah is not something easy. Well,
- but because it has become as if it were
- a cheap commodity, so-and-so is a
- preacher. Even though if we look at it,
- it’s just comedy, yet they are called
- a preacher. That's why, what did I do
- wrong? One of them is that I don't want
- to be called [a preacher] if I am asked
- and considered to be doing da'wah. Not
- at all. True da'wah means going down
- into the field. I am only asked to give
- Friday sermons in mosques and teach in
- mosques. Well, in the mosque, there is
- no one drunk, there is no one gambling.
- What kind of da'wah am I doing? So,
- what is this called? Noble tasks,
- because they are borne by people who
- are not noble, eventually collapse. So
- da'wah turns into a comedy routine. Yes
- , a comedian becomes what? Gaining the
- title of a preacher. I often get
- confused, why is it so very easy in
- Islam? Whereas in the professional
- world, someone wanting to become a
- doctor is difficult, not easy. It's not
- that if I wear a doctor's coat, I
- become a doctor. It's like me wearing a
- soldier's uniform with stars, Ma'am. It
- doesn't absolutely make me a general.
- But the title of 'ustaz' is everywhere
- just because I can recite tahlil, just
- because I can pray, just because I can
- read maulid, I wear a turban, I wear a
- white skullcap, then I am called an
- ustaz. So this is truly already a
- disaster. So worldly affairs are so
- difficult, but religious affairs are so
- belittled. Everyone in my village is
- busy becoming an ustaz. Even though
- they can't necessarily read religious
- texts, they can't necessarily speak
- Arabic. Just merely becoming a 'Lebek'.
- Do you know what a Lebek is? Later.
- What?
- Lebek, right? Those who perform tahlil.
- That is the term in your area, many
- Lebeks, right?
- Oh, you call it that?
- Yes, 'lebek'. I also sometimes become a
- 'lebek', but I don't want to if I am
- only asked to do tahlil. I ask for the
- opportunity to speak so I can tell
- those who don't pray to start praying.
- What is the point if I am just a 'lebek
- '? Yes, I don't want to if I am only
- asked to do tahlil. Give a sermon as
- well, okay, but if it's just tahlil,
- many can do that. So, that is 'attajir
- al-amin', a trader. Now, this is
- actually 'tajir' meaning not just a
- merchant, everyone. Including people
- who work, they also sell services in
- offices, like IT experts, computer
- experts, and others. They are also
- essentially trading, selling services,
- and getting monthly rewards. So, all of
- us here are actually service providers.
- The only difference is perhaps a matter
- of prestige or status. Someone selling
- pecel or gado-gado might not seem the
- same as a director. Even though a
- director is also trading. There is a
- marketing department. They might have a
- bachelor's degree in that field, but
- it's the same as someone selling credit
- , marketing goods, carrying pots and
- pans—they are also marketing products
- . The Prophet was also a marketer, only
- his platform was the company. So, those
- who are honest in their work, trading,
- preaching, and conveying the message,
- God willing, will be with the prophets,
- the truthful, the martyrs, and the
- righteous. Listeners of Rasil Radio,
- those were some of the hadiths we
- discussed this afternoon. May they
- serve as a spirit for us and provide
- food for thought that will increase our
- goodness, improve our piety, and our
- worship to Allah subhanahu wa ta'ala.
- Hadaniallahu wa iyyakum ajma'in.
- Wasalamualaikum warahmatullahi
- wabarakatuh. Thus, brothers and sisters
- , in this first segment, Ustaz Ahmad
- Zaki has detailed and explained several
- hadiths from the book Mukhtarul Hadis
- Annabawiyah. And of course, for the
- second segment, we will open a Q&A
- session. For brothers and sisters who
- wish to ask questions, you can send
- them via SMS or WhatsApp to 0811999720.
- For those who wish to interact directly
- or convey their questions to Ustaz
- Ahmad Zaki, you may call our contact
- number at 0218451512. Several questions
- have already come in. However, before
- they are addressed by Ustaz Ahmad Zaki,
- we will first take a break with the
- following nasyid. [Music/Pause] Thank
- you, brothers and sisters, for staying
- with us on Radio Silaturahim and Rasil
- Visual for the sake of a united Islam.
- And of course, this afternoon we are
- live with Ustaz Ahmad Zaki in a study
- of the book Mukhtarul Hadis Annabawiyah
- . And now, brothers and sisters, we
- have reached the second segment, which
- is the Q&A, and there are already some
- questions that have come in, Ustaz;
- let's read them one by one. The first
- is from a servant of Allah.
- Assalamualaikum warahmatullahi
- wabarakatuh.
- Waalaikumsalam warahmatullah.
- Ustaz, in forgiving someone, is it a
- long process, or should we be able to
- finish it immediately so it doesn't
- linger in our hearts? I sometimes want
- to forgive people, but occasionally the
- pain still feels like it cuts through
- my heart. Ustaz, I ask for your advice.
- Yes. Bismillahirrahmanirrahim.
- Allahumma alhimna rusdana wa 'allimna
- ma yanfa'una wazidna' ilma. Forgiving
- the mistakes of others is, as I said
- earlier, a very difficult and heavy
- task for us. Actually, if there is no
- ego, if it isn't heavy in our hearts,
- it doesn't require a long process. As
- soon as someone does us wrong, we
- spontaneously forgive and forget.
- Admittedly, if we keep remembering it,
- sometimes our hearts feel sliced, and
- the pain returns. If we dwell on it,
- but when we have truly forgotten and
- cast it far away, God willing, it will
- not return. And we ask Allah Ta'ala for
- help, because forgetting something is
- indeed not an easy task. I remember
- what has happened to me; it is
- impossible for me to forget. But if
- Allah Ta'ala makes us forget, it is
- possible. So it is impossible, yes, for
- something that I have experienced, this
- incident is impossible. I have been
- hurt, someone has taken my money, I
- have experienced things like this. It
- is impossible. Well, but when we
- forgive people truly from the bottom of
- our hearts, full of sincerity, then we
- follow it with prayer, Allah will help
- us forgive what we have experienced. So
- , it actually does not require a long
- process. It depends on us, whether we
- want to forgive or not. Forgiving is
- actually difficult, but when the heart
- is pure, God willing, we can easily
- forgive other people's mistakes. So it
- actually does not take too long. God
- knows best.
- But in this question, Ustaz, how do we
- manage our hearts? Because it was also
- written that they often feel hurt as
- well.
- Feeling hurt is a common problem. It
- does not mean that I and others never
- feel hurt. We also still feel hurt by
- someone. But we immediately get rid of
- it. Because I also fear Allah. What if
- one day I make a mistake and others do
- not want to forgive me? Certainly, the
- matter will be in the hereafter. Now,
- because of that, I make it a habit,
- especially if the person who hurt me
- has passed away, I do not care anymore.
- Who should I be hurt with if the person
- has already passed away? So I forgive
- them. So I have a commitment. Whoever
- has hurt me, if they have passed away,
- it is all over. Because I also want it
- to be like that. So when I pass away, I
- will no longer have any burdens. I have
- no wrongs toward others. I do not want
- to have issues in the hereafter. I
- don't want to be made difficult in the
- hereafter, where my rewards are taken
- by the people I have hurt. And
- conversely, the sins of the people I
- have hurt are transferred to me. It is
- a loss for me. Now, because of that, I
- keep trying, even though it is hard, I
- try to forgive others 'mistakes.
- Especially if they have already
- apologized to us. They are aware, they
- have cried, they have made a vow. They
- will not repeat it again. Especially if
- after that they immediately become good
- people to us. Done. Now, it is
- different with people who never want to
- apologize, never want to admit their
- mistakes, and instead become even more
- arrogant. That is a matter for the
- hereafter. Even if they never apologize
- , never realize their mistakes, I might
- not need to forgive them. But it would
- be better if I forgive them even if
- they do not apologize. Especially if
- they have apologized, the matter is
- finished. This applies to anyone. God
- knows best.
- Alright, let's move on to other
- questions. Peace be upon you, and
- Allah's mercy and blessings.
- And peace be upon you, and Allah's
- mercy.
- Ustaz, I am a servant of Allah in South
- Jakarta who would like to ask a
- question, apologies for being off-topic
- . Is a loan from a bank considered
- usury (riba), Ustaz? Thank you for the
- enlightenment.
- Yes. In the name of Allah, the Most
- Gracious, the Most Merciful. To my
- knowledge, the banks currently in
- Indonesia are conventional banks that
- are inseparable from usurious
- transaction practices. They derive
- profit from usury, and all their
- transactions involve usury. But we must
- also not extinguish the hope of those
- who are less fortunate. If there is
- someone unemployed, and they take a
- motorcycle loan to work as a motorcycle
- taxi driver. Then I forbid it if I can
- indeed find a solution or provide
- assistance, that would be no problem.
- But the problem is, I myself cannot
- provide a solution, let alone change
- the banking system to be
- Sharia-compliant. This is beyond my
- capability. If there is someone willing
- to help in a Sharia-compliant way, but
- this person still insists on dealing
- with a bank. Then they are indeed wrong
- . But when there are no other options,
- even now, many Muslims take out home or
- motorcycle loans, and all of that is
- inseparable from banking. Even if it's
- a leasing company, they all work in
- cooperation with banks. Nowadays,
- nothing is free from banking. Even when
- we pay electricity bills or anything
- else, it is all through the bank. Even
- when we want to deposit for Hajj, it's
- through the bank and so on. So, for us
- who truly need help and need funds for
- business capital, loans, and so forth,
- we are the ones in need. The real
- problem, and the sin, lies with those
- who exploit our suffering. I have felt
- this suffering myself. I need money, I
- need help. Where should I borrow from?
- Perhaps if borrowing 100,000 IDR, it
- might be easy with a neighbor. But if I
- want to borrow 100 or 200 million for a
- business, who would lend that much
- money? Like it or not, I have to try
- the bank. So, the parties who exploit
- the suffering of others are the ones
- who will be sinful. In Islam, there is
- only helping and assisting, not
- profiting from people's suffering. And
- usury is exactly that, exploiting the
- suffering of others. And that has been
- proven. Many people who cannot afford
- it take a motorcycle, pay for 8 months,
- some 10 months, some even up to 20
- months. Then, with just one or two
- months of late payment, their
- motorcycle is finally taken back. This
- is a form of injustice. In fact, the
- money paid is already more than the
- actual price of the motorcycle. If the
- motorcycle price is, say, 15 million
- IDR, it turns out the installments, if
- accumulated, reach 25, 27, or even more
- . So, actually, the capital has already
- been recovered. Well, that is it. So,
- as much as possible, do not deal with
- the bank if you can avoid it. But if
- there really is no other way, you are
- at a dead end, and you are cornered,
- then anything can become permissible.
- But that does not mean the usury itself
- is permissible. But for those of us in
- a desperate, cornered situation, please
- go ahead and get a motorcycle or borrow
- from a bank. God willing, because it is
- our circumstances that force us and we
- do not desire it, God willing, it is
- forgiven and God willing, it is not a
- sin. God knows best.
- Alright, let's move to another question
- , this one coming from another servant
- of God. Peace be upon you, Ustaz.
- And peace be upon you too.
- I want to ask, I am a home-based tailor
- . How should I give charity as a tailor
- , and how do I calculate it, Ustaz? But
- every Friday, I like to give 25,000
- rupiah to the Bilal at the mosque. Does
- that count as charity, or is it better
- to give to my needy neighbor who never
- prays? Thank you, Ustaz, thank you.
- In the name of God, the Most Gracious,
- the Most Merciful. Charity, and
- especially zakat, actually does have
- limits or thresholds. If we truly
- cannot afford it, or how about this,
- there is an even easier theory. Our
- annual income, the yearly earnings,
- minus basic living costs like food,
- drink, electricity, children's expenses
- , education costs, and so on. If there
- is a remainder—though these are
- modern calculations, not classical
- jurisprudence. So, if after subtracting
- basic needs, the remainder is still
- worth 80 grams of gold, then it is
- subject to zakat. But I must say, this
- is jurisprudence. Jurisprudence evolves
- , it is dynamic, and it can change. So,
- this might not have been established by
- earlier scholars, but these are modern
- theories. If you want to use it, please
- go ahead; if not, that’s no problem.
- Please hold on to what you have learned
- from your respective teachers or
- councils. Now, that is what I have
- heard regarding that. So, especially
- for you as a tailor, where maybe 100 or
- 200 is used for groceries, electricity,
- and other things. Even if you have
- savings and could set aside 50,000
- rupiah per day, every month you also
- have to pay for electricity, not to
- mention other matters. So, don't make
- it too difficult for yourself. Just
- give charity as much as you can.
- Without specific calculations. So,
- there’s no need for a specific
- percentage. No, there is no need for
- that. So, please give to people who are
- in need. Choose those who are devout
- worshippers. If they are devout, that
- is also good. Even better is the best.
- They are devout worshippers. They are
- people who are diligent in striving in
- God's path but are in need. That is the
- best. That is the number one choice.
- But if there are none of that level,
- it’s okay to choose a lower level;
- they are just devout worshippers who
- are poor and in need. But if there are
- no devout worshippers available, it’s
- okay to give to ordinary people. Now,
- what about giving to a drunkard or a
- gambler? We know they are drunkards or
- gamblers. Look at their family, their
- wife; it turns out their wife is
- struggling. Don't give it to the
- husband, he'll just get drunk again.
- Just give it to his wife. Yes, God
- willing, we will still receive a reward
- from Allah Subhanahu wa ta'ala.
- Wallahu'alam (God knows best).
- Alright, this seems to align with a
- question from Mrs. Irniri in Bintaro,
- Ustaz. Peace be upon you (
- Assalamualaikum warahmatullah).
- And peace be upon you too (
- Waalaikumsalam).
- Almost every day, there are transgender
- street performers passing by my house.
- If I give money to those street
- performers, am I supporting this LGBT
- movement, Ustaz?
- Yes. In the name of Allah, the Most
- Gracious, the Most Merciful. This is
- what we call fiqh (jurisprudence),
- which I say is dynamic and
- ever-changing. Maybe in the past, the
- term LGBT didn't exist, even though the
- term "effeminate" existed, it wasn't
- destructive nor used as a tool. It
- wasn't anything significant. Truly,
- those who were effeminate were
- naturally that way, it wasn't a choice
- or manufactured. Now, LGBT today is an
- act, what we call homosexual, lesbian,
- it is a cursed act. It is not limited
- to just that nowadays. Things that
- didn't exist in the past, in the time
- of Prophet Lut, they didn't exist.
- Perhaps in the time of Prophet Lut, it
- was only homosexual, men desiring men.
- Maybe limited to that. Then it
- developed further. Even until now,
- there is bestiality, oral sex,
- bisexuality. Wow, there's so much of it
- . It is spreading. Now, actually, this
- didn't start with being transgender,
- but it continues. Furthermore, even to
- this day, the rampant spread of LGBT is
- one of the ways to destroy a nation. So
- , for us, if we indeed know they are
- LGBT especially if they are massively
- or latently spreading those viruses
- unseen. We must certainly be careful.
- If we indeed know the street performer
- is like that, then it is haram (
- forbidden) for us to give to them. But
- if we truly don't know, and see them
- only as a poor person. It's not because
- of their singing. I don't need to pay
- for the singing, it's not much.
- Sometimes we give money on the street.
- And I personally get a headache
- listening to...
- music like that. Yes, we only give out
- of pity. They are a street performer.
- So, it's purely out of pity. Now, if
- it's just out of pity, then it's fine.
- I still give to anyone, even if they
- are of a different faith, because they
- are in need, we still give. So we give
- not because of their profession, not
- because of anything else, but because
- of their needy condition. So, this goes
- back to the person asking, just look at
- the situation. If they are indeed
- dangerous, and this is truly their
- tactic, then it is forbidden for us to
- give. But if they are simply struggling
- , if possible, give them a lesson. Give
- them a sarong, give them a cap. Don't
- use...what? Women's clothing, as they
- do. Transgender people wearing women's
- clothes when we give to them. Please,
- if we have the courage, tell them to
- take off the women's clothes, "Here,
- I'll give you a koko shirt, I'll give
- you a sarong." Then, we give them money
- . That would be even better.
- Wallahu'alam (God knows best).
- That concludes it, Ibu Wirni in Bintaro
- . I hope that answers it. Now we move
- on to another question. It comes from
- Tangerang, Ustaz. Peace be upon you and
- Allah's mercy and blessings.
- And peace be upon you, too.
- From a servant of Allah in Tangerang. I
- would like to ask, Ustaz. Every time I
- read the Quran, I always place water
- nearby as if to be prayed over. Is that
- allowed, Ustaz? Thank you.
- Yes. In the name of Allah, the Most
- Gracious, the Most Merciful. There are
- pros and cons regarding this issue. I
- think, praise be to Allah, it has faded
- away and let's not bring it up again. I
- won't answer this with religious texts.
- Let's get straight to the point. It
- turns out there is a comparison, a
- comparative study. And those who
- researched this were not Muslims.
- Scientists from abroad, including from
- Japan. It turns out that water prayed
- over and water chanted over with spells
- are indeed different. The water chanted
- over with spells was found to be toxic.
- Meanwhile, the water prayed over,
- recited with Yasin and others, turned
- out to be good. So this is not a
- problem for us. For instance, if we
- have a sick child and I recite Yasin
- while placing water there, it’s not a
- problem. So there is nothing wrong with
- that. Now, sometimes people tend to
- exaggerate it. We who do it should not,
- should not go overboard. Just keep it
- as it is. We just believe, we ask Allah
- Subhanahu wa ta'ala, we seek the
- blessings of Surah Yasin, the blessings
- of Surah Kahfi. I also, as I teach here
- and there, especially in villages, it
- often happens that when we are praying,
- reading Fatihah, reading Yasin, they
- put out water for their families. So
- there is a bottle of water with the cap
- opened. They aren't doing anything
- wrong, they aren't idolizing me, nor
- idolizing an ustaz, a kiai, or a habib,
- no. It is just a good opinion of Allah
- Ta'ala. Hopefully, my child who was
- hard to pray, hard to advise, maybe my
- husband who is lazy to pray, maybe my
- husband who likes gambling, or maybe my
- husband who is unfaithful to his wife.
- With this water, hopefully, everyone
- will change into a good person. So this
- is something that is not forbidden, not
- shirk, and not bad either. So, please
- go ahead as long as the intention is to
- have a good opinion of Allah Ta'ala,
- which is something that, God willing,
- falls into the category of worship. God
- knows best.
- Alright, from Tangerang we move to
- North Jakarta. There is Didin from
- Sunter. Peace be upon you and Allah's
- mercy and blessings.
- Peace be upon you,
- Ustaz. In every verse of the Quran, we
- often find instructions to perform
- prayer and give a little wealth for
- charity. What I want to ask, Ustaz,
- what is the connection between prayer
- and charity? For your answer, I say
- thank you.
- Yes, it is true that the verses of the
- Quran, when mentioning prayer— "
- establish prayer and give zakat"—are
- always coupled together. After prayer,
- it is always charity or zakat. "Those
- who establish prayer and spend from
- what We have provided for them." Yes,
- they are always paired together. So,
- between establishing prayer and giving
- charity. Now, this is the correlation,
- the connection. Just how important is
- it? Why is it that every time prayer is
- mentioned, charity is also mentioned?
- Well, this is the same as in Surah
- Al-Asr. "Except for those who have
- believed and done righteous deeds and
- advised each other to truth and advised
- each other to patience." So, first,
- establishing prayer is a relationship
- with Allah. Now, meanwhile here, it is
- a relationship with fellow human beings
- . So we shouldn't just have a good
- relationship with Allah—our vertical
- relationship—because our horizontal
- relationship with fellow humans,
- especially fellow Muslims, must also be
- good. So it is not right to be a devout
- worshiper, someone who prays, prays at
- night, and performs voluntary fasting,
- but doesn't care about the people
- around me. Even though my siblings are
- struggling. My neighbors are struggling
- . Not just struggling, they are truly
- destitute and miserable. Where is my
- conscience? I enjoy worshiping, and I
- have plenty of money. I am calm in my
- worship, I am calm in my night prayers.
- So, this is how religion educates us.
- Because Allah does not need our worship
- . If we don't pray, it's not a problem
- for Allah. It is only we who will go to
- hell. But if we deny others their
- rights, leave them sick, and ignore
- their struggles. Then later, when they
- convert to another religion, I talk
- about them, I gossip. "Already poor and
- thankless, and an infidel too." There
- are many people like that, aren't there
- ? Where is our conscience when we have
- the opportunity to help but don't take
- it? When others make mistakes, I talk
- about it—this is common in society—
- ignoring them when they were struggling
- . Once this woman becomes a prostitute,
- selling herself wrongly. I feel
- disgusted, I condemn her. She wasn't a
- prostitute before. She wasn't a
- drunkard or a thief before. It’s just
- because the environment ignored her,
- didn't want to help, didn't want to
- care. So she ended up like that. That
- is why it is sinful for those in the
- mosque praying at night to have no care
- for others. So, someone who has no
- mercy in their heart is a sign of
- someone wretched. Including those whose
- fate we do not know. So, towards Allah,
- Allah does not need our worship. We are
- the ones who need to worship Allah
- Ta'ala. But other people need our help,
- our helping hand. Therefore, mercy,
- compassion, attention, and care cannot
- be separated from our worship to Allah.
- So, it is a relationship with Allah and
- a relationship with fellow humans. Only
- Allah knows best.
- Alright, brothers, before we reach the
- conclusion, one more question, Ustaz,
- okay?
- Yes.
- Very well. From a servant of Allah,
- peace be upon you and the mercy of
- Allah and His blessings.
- And peace be upon you too, and the
- mercy of Allah.
- Ustaz, if riya (showing off) grows in
- our hearts, but we try to seek
- forgiveness, are we still sinful? Yes.
- In the name of Allah, the Most Gracious
- , the Most Merciful. This issue of riya
- , pride, and the like is actually human
- nature. It is part of human desires,
- part of the self. It doesn’t mean
- that ustaz or kiai don't have that
- potential, or don't have those feelings
- ; surely they do. It’s just that each
- person has a different capacity.
- Perhaps at a higher level, one no
- longer needs people’s praise or
- people’s attention. However, for
- those at lower levels, they might still
- need that. Now, that is a part of the
- human ego (nafs). Our tests are all
- different. Many famous ustaz face their
- own tests. Are they capable of
- preaching to government officials? Are
- they capable of correcting the mistakes
- of those in power? Are they capable of
- being like Imam Syafi'i, Imam Nawawi,
- or Imam Ghazali, who went directly to
- rulers, kings, and ministers to speak
- the truth—are we capable of that? Or
- do we become sycophants, mercenaries,
- people with no self-respect? We get
- invited by officials or departments,
- then we praise them and pray for them.
- Even though we know they have many
- faults and sins. Getting rich through
- corruption, gaining office through
- betrayal, yet we pray for people who
- are clearly not good. So, many are no
- longer honest about this issue. So
- returning to the point, it is human
- nature, but we must resist it because
- these desires are a test for us. If
- they didn't exist, we would be like
- angels, with no challenges. We can gain
- rewards and Allah raises our status
- because there are challenges. Without
- challenges, this world would be
- meaningless. Therefore, face them. If
- we seek forgiveness and feel regret,
- God willing, it is resolved and Allah
- forgives us. Because we apologize and
- seek repentance, we start over. Even if
- it happens again tomorrow, we repent
- again, seek forgiveness again, and if
- it recurs tomorrow. We don't want that.
- As long as it isn't engineered. I mean,
- if I do it on purpose, if I have a
- scheme. I have engineered it in such a
- way. It truly wasn't done for the sake
- of Allah (lillahi taala). Well, as long
- as it’s not like that. If it is
- without intent, suddenly spontaneous. I
- show off, I seek attention. This is
- spontaneous. God willing, we then seek
- forgiveness, and God willing, we are
- forgiven. Wallahu a'lam (God knows best
- ).
- Alright, Ustaz. Actually, we are
- already at the end of our program's
- time, Ustaz. May we have a conclusion
- for this afternoon's lecture?
- Yes. To the listeners of Radio Rasil
- who are blessed by Allah, let us return
- to our study. The book of Hadith I am
- holding is*Mukhtarul Ahadis Anabawiyah*
- , which speaks extensively about*
- al-hayatul ijtimiah*, or social life.
- This contains Hadith that discuss
- social aspects, from the lower levels
- to the elite levels. Whether it
- concerns social issues, national issues
- , the state, politics, and so on. All
- of this is discussed in our religion.
- Therefore, we must be committed to "
- Inna salati, wa nusuki, wa mahyaya, wa
- mamati lillahi rabbil alamin"(Indeed,
- my prayer, my sacrifice, my living, and
- my dying are for Allah, Lord of the
- worlds). Everything will have to be
- accounted for. This religion is not
- merely theories, not just a tool for us
- to talk, seek attention, and so on, but
- it is solely a path of guidance from
- Allah Ta'ala for us to follow. That is
- what is called as-siratal mustaqim. May
- Allah Ta'ala bestow guidance, success,
- blessings, and steadfastness upon us
- all. Amin ya rabbal alamin. In uridual
- islah wufiqi illa billah alaihi
- tawakaltu waaihi unib.
- Subhanakallahumma wabihamdik ashadu
- alla ilahailla anta astagfiruka wa
- atubu ilaik. Wasallallahu ala nabiina
- Muhammadin waa alihi wasbihi wasallam.
- Walhamdulillahiabbil alamin.
- Wasalamualaikum warahmatullah
- wabarakatuh.
- That concludes our session for this
- afternoon with Ustaz Ahmad Zaki in his
- study of Mukhtarul Hadis Annabawiyah.
- We extend our deepest gratitude to the
- Ustaz for his presence this afternoon.
- May he always be granted health so we
- can meet again next Monday. And of
- course, we also express our many thanks
- to the viewers of Rasul TV and the
- listeners of Radio Silaturahim who
- participated this afternoon. From
- Tangerang, Bintaro, North Jakarta,
- South Jakarta, and all servants of
- Allah, we thank you very much. And
- finally, sisters, before we close, we
- quote the explanation from the Ustaz,
- which is that everything has its
- accountability. And finally, sisters, I
- am Panj Ahmad, with the crew on duty,
- including Zen, Yusuf Subangk, and our
- mother, Bu Uni, please stand. We close
- together with the prayer for the end of
- the gathering. Subhanakallahumma
- wabihamdik asadu alla ilahailla anik
- wasalamualaikum. warahmatullahi
- wabarakatuh.
