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- All praise is due to Allah, Lord of the
- worlds, a praise that fulfills His
- favors. I bear witness that there is no
- god but Allah, and I bear witness that
- Muhammad is His servant and His
- messenger. May Allah send peace upon
- our master Muhammad. Peace be upon you,
- and Allah's mercy and blessings. Still
- broadcast from Jalan Masjid Silaturahim
- number 36, Kalimanggis, Jati Raden,
- Bekasi. Radio Silaturahim and also
- Rasil Visual for the one Islam.
- Brothers and sisters, how are you this
- afternoon? I am very happy, Rizal Haq,
- along with the friends on duty, there
- is Bang Neza, Bang Fahri, and also Bang
- Atep, accompanying you brothers and
- sisters in the afternoon lecture
- program for the edition of Saturday, 22
- Jumadil Akhir 1439 Hijriah, which also
- coincides with March 10, 2018. May you
- be in good condition this afternoon,
- always under the protection of Allah
- Subhanahu wa ta'ala. Amen. Amen, O Lord
- of the worlds. And as usual, on
- Saturday afternoon, we will listen to
- an afternoon lecture or a thematic
- tafsir study that will be delivered by
- our teacher, Imam Yahsyallo Mansur, who
- is already present in the studio. Peace
- be upon you, and Allah's mercy and
- blessings.
- Peace be upon you, and Allah's mercy
- and blessings.
- Doing well and in good health?
- Alhamdulillah, in perfect health. May
- the listeners of Radio Silaturahim and
- viewers of TV Silaturahim always be in
- good health, just as we feel this
- afternoon.
- Amen. Amen. And brothers and sisters,
- this afternoon you can open the Quran,
- Surah Al-Baqarah verse 143.
- Yes. Yeah.
- Because we will discuss about
- umatan
- umatan wasaton. Alright, let's just
- listen to the presentation first, and
- later in the question and answer
- session, as usual, we will open the
- floor for questions. We also invite you
- to send in your questions, responses,
- or comments. But first, let's listen to
- the lecture. Please, we invite you.
- Peace be upon you, and Allah's mercy
- and blessings. All praise is to Allah
- who commanded us to hold fast to the
- congregation and forbade disagreement
- and division, and may peace and
- blessings be upon the Prophet of mercy
- and upon his family and companions, the
- guides of the Ummah. I bear witness
- that there is no god but Allah alone,
- with no partner, and I bear witness
- that Muhammad is His servant and His
- messenger. What Allah wills happens,
- and what He does not will does not
- happen. There is no power and no
- strength except by Allah, the Most High
- , the Almighty. Furthermore. Brothers
- and sisters who are very much loved by
- Allah Subhanahu wa ta'ala.
- Alhamdulillah, this afternoon we can
- meet again in the thematic tafsir study
- . And this afternoon, we will try to
- understand the word of Allah Subhanahu
- wa ta'ala found in Surah Al-Baqarah
- verse 143 which speaks about ummatan
- wasaton. What is ummat wasaton? God
- willing, this is what we will try to
- discuss through this verse. Allah says
- in this verse, I seek refuge in Allah
- from the accursed Satan. In the name of
- Allah, the Most Gracious, the Most
- Merciful. "Wakadzalika ja'alnakum ummat
- wasatul litakunu syuhada alanas.""
- Litakunu syuhada alanas, wa yakunar
- rasulu alaikum syahida.""Wa ma ja'alnal
- qiblatallati kunta alaiha illa
- lina'lama""man yattabi'ur rasula mimman
- yanqalibu 'ala' aqibaihi""wa in kanat
- lakabiratan""illa 'alalladzina hadallah
- , wallahu liyudhiya""ina la-raufurrahim
- ." which means more or less: "And thus"
- "We have made you""a middle nation,
- ummat wasaton,""so that you may be
- witnesses over all mankind""and so that
- the Messenger, namely Prophet Muhammad,
- peace and blessings be upon him and his
- family, may be a witness over your
- deeds." and We did not establish the
- qibla that you had previously followed,
- except to know who would follow the
- Messenger and who would turn back on
- their heels. "And indeed that change of
- the qibla felt very difficult except
- for those who were guided by Allah
- Subhanahu wa ta'ala. And Allah would
- never let your faith go to waste. And
- indeed, Allah is Most Kind and Most
- Merciful to mankind. My brothers and
- sisters who are very dear to Allah
- Subhanahu wa ta'ala. This verse has a
- background of the change of the qibla
- from Baitul Maqdis to Masjidil Haram or
- the Kaaba. As we know that prayer has
- undergone several changes. There are at
- least five changes in the Sharia of
- this prayer. The first is seen from the
- perspective of its method. Previously,
- people praying were allowed to speak.
- So for example, if I prayed after the
- takbir, I could talk to the person next
- to me. Whatever I was talking about, I
- would ask what we were going to do
- after finishing the prayer. They would
- ask before the prayer," So, what are
- you doing? "Well, that was allowed back
- then. Ah, then came down the verse
- found in Surah Al-Baqarah, verse 238.
- Allah says," Hafidu' alas-salawati
- wash-shatil wusta wa quumu lillahi
- qanitin. "Guard your prayers,
- especially the middle prayer, wasalatil
- wusta. and gather at the mosque. They
- prayed in congregation until the Sharia
- of the adhan was revealed. That too
- went through a process. Well, from
- personal notification to gathering
- people for prayer with the adhan.
- Allahu Akbar. Allahu Akbar. This is the
- second change. Now, then the third
- concerns the number of rak'ahs. People
- used to pray 2 or 3. Dhuhr prayer was
- two rak'ahs, Asr prayer two rak'ahs,
- Maghrib prayer three rak'ahs, Isha
- prayer two rak'ahs, and Subuh also two
- rak'ahs. Everything was like that.
- Initially, people's obligatory prayers
- were like that. Well, then what was
- changed from the two and three was
- established for those who are hadar,
- those who are at home. What I mean is
- that it was established for those who
- are traveling. Meanwhile, those who are
- hadar, who are at home and not
- traveling, it is completed. Dhuhr
- prayer becomes four rak'ahs, Asr prayer
- becomes four rak'ahs, Maghrib remains
- three, Isha becomes four rak'ahs. Subuh
- is two rak'ahs. But if traveling, the
- initial obligation remains, which is 2
- and 2. Therefore, some scholars state
- that if we are traveling, we should
- perform qasar. Because that is a
- dispensation from Allah Subhanahu wa
- ta'ala. And Allah is very pleased when
- His ruksah or dispensation is utilized.
- And this is the prayer obligation that
- was initially like that, namely two,
- two, and three. This is the third
- change. The fourth change is about
- those who are masbuk or late. Back then
- , if a person was late for prayer, and
- the Prophet sallallahu alaihi wasallam
- and the companions had already started,
- he would ask," How many rak'ahs is this
- prayer? "For example," Oh, it's already
- three. "For example, in Dhuhr prayer,
- he would pray alone for one rak'ah. Ah,
- then join the others or, oh, for
- instance, in this dawn prayer, how many
- rak'ahs? Oh, it is already one rak'ah.
- So he prays one rak'ah by himself and
- then joins the one who is already at
- one rak'ah. Meaning they will perform
- the final greeting together later.
- Until then, there was a companion named
- Mu'adh bin Jabal. He thought," Ah, I
- will not do it like this. When I pray,
- when I am a latecomer, I will follow
- the others. Then, I will add the
- remaining rak'ahs myself. "In the whole
- mosque, only he did that. It drew
- attention; people asked," How is this?
- "Even though previously everyone
- performed the final greeting together,
- what Mu'adh did was actually validated
- by the Prophet Muhammad (peace be upon
- him). So, if someone is a latecomer,
- just follow what the imam does. Ah,
- then after that, complete it yourself.
- This is the fourth change. Now, then
- the fifth change is about the qibla.
- This one caused a major reaction. While
- the previous four changes did not cause
- a reaction. How was the change?
- Previously, when the Prophet (peace be
- upon him) was required to pray, he
- faced Baitul Maqdis. Even though the
- obligation of the five daily prayers
- was revealed in Mecca. Because the Isra
- and Mi'raj event occurred before he
- migrated to Medina. Even though the
- Ka'bah was there, he did not face the
- Ka'bah. He did not face the Baitullah.
- No. Perhaps due to one reason or
- another. Allah knows best. Some
- scholars say it was because there were
- still many idols there. So he did not
- face the Baitullah, the Ka'bah, but
- faced Baitul Maqdis. Now, this
- continued until he migrated to Medina.
- Upon arriving in Medina, he met the
- Jewish community. The Jewish people
- felt proud." See, that means the truth
- is our religion. "What is the proof?
- The proof is that Muhammad and his
- friends pray following us. That is,
- what? Facing Baitul Maqdis. Hearing the
- words of these Jews, the Prophet's
- heart was not pleased." Why am I
- considered to be following them? "So he
- frequently turned his face to the
- heavens, asking Allah to change the
- qibla. That is what is described in the
- verse," Qad nara taqalluba wajhika
- fis-sama 'falanuwalliyannaka qiblatan
- tardaha fawalli wajhaka
- shatral-masjidil-haram. "" We have
- certainly seen the turning of your face
- toward the heaven, expecting a change
- of qibla. "Because, roughly speaking,
- in simple terms, your heart was not at
- ease praying facing Baitul Maqdis
- because it was considered the same as
- the Jews. He was indeed the most
- displeased with performing any act that
- resembled the Jews. For instance, if
- the Jews liked having a mustache, he
- would not want one, so he would grow a
- beard, for example, and so on. There
- were many Jewish behaviors that he
- indeed resisted and opposed, especially
- regarding this prayer." Oh, why am I
- considered to be following them? "So he
- asked Allah Subhanahu wa Ta'ala," O
- Allah, please change this qibla. "Now,
- he indeed tended to want to face the
- qibla of Prophet Ibrahim. Where was the
- qibla of Prophet Ibrahim? To the
- Baitullah Kaaba. Finally, God says,"
- Falanuwalliyannaka qiblatan tardoha. ""
- So I will turn your face toward the
- qibla that you desire, "namely toward
- the Baitullah Kaaba. For 17 months, the
- Messenger of Allah, peace be upon him,
- prayed facing Baitul Maqdis. After that
- , he moved to face the Baitullah. Did
- the Jews stop reacting? No. They
- reacted as well. What is this? How can
- the religion switch back and forth like
- this? What kind of religion is this?
- Well, yesterday facing there, now
- facing here, and so on and so forth.
- Now, that reaction is what God answered
- with His words, beginning with verse
- 104. 142 and so on. God provided
- guidance to him by sending down
- revelation. Starting with" Sayaquulus
- sufahaau minan-naasi maa wallahum' an
- qiblatihimullatii kaanu 'alaiha, qul
- lillaahil-masyriqu wal-maghrib. ""
- Yahdii mayyasyaau ilaa shiraathim
- mustaqim. "" The foolish among the
- people will say. "Who are the foolish?
- The Jews. So God says the Jews are'
- safih '. People who are stupid. God,
- their Creator, states this. The Creator
- of the Jews is God. God declares that
- the Jews are stupid. The Jews are
- foolish.' Safih ', and' safih 'in our
- language might mean half-crazy,'
- gendeng 'in Javanese, idiot in
- psychological terms. That is what'
- safih 'means." Sayaquulus sufahaau
- minan-naasi maa wallahum' an qiblatihim
- ... ""... 'alaiha, "what caused this
- turning away, shifting the qibla from
- Baitul Maqdis to another place? Maybe
- that is how they said it."...' alaiha,
- just answer 'qul lillaahil-masyriqu
- wal-maghrib', "answer: to God belongs
- the west, the east, and the earth, and
- so on. So, that reaction is what lies
- behind the revelation of this verse we
- are discussing, wa shada. Therefore,
- when explaining" wa kadzalika ", the
- word" kadzalika "must have a referent
- for its pronoun. Now, Ibn Kathir
- explains," Innama hawwalnakum ila
- qiblati Ibrahim alaihissalam. ""
- Ikhtarna lakum linaj'alakum ummatan
- wasathan litakunu yaumal qiyamati... ""
- ...syuhada alal umam, "that you may be
- witnesses over the nations. Everyone
- acknowledges your excellence. So that
- is how We shifted you, meaning you
- Muslims, to the qibla of Prophet
- Ibrahim, peace be upon him. We chose
- that for you so that you would become
- the best of people. The best nation.
- And so that on the Day of Resurrection,
- you can be witnesses over other nations
- because everyone acknowledges your
- superiority. So here we get several
- lessons, among others, regarding the
- importance of the unity of the ummah,
- which begins with unity of the qibla in
- prayer. So, this prayer is very
- important in its role in uniting this
- ummah. Because why? The unity of the
- qibla is a symbol of the unity of the
- ranks. A symbol of the unity of steps.
- A symbol of the unity of all humanity,
- which is called 'al-jamaah', begins
- with the unity of the qibla. Therefore,
- it is only natural for Muslims whose
- qibla is one, that their ranks are one,
- their steps are one, and their goals
- are one. Because why? Their qibla is
- one. That is" wa kadzalika ja'alnakum "
- . Thus, with unity of the qibla in
- prayer, it will impact other forms of
- unity. Now, if the Muslim community can
- be united, only then will it become a"
- umatan wasaton. "What is" umatan
- wasaton "? The word" wasat "inside the
- book" Gharib al-Qur'an "is described as
- " maahu tharafani mustawiyani al-qadr.
- "Meaning something that has two sides
- with balanced measurements. That is"
- wasat. "So, something that has two
- sides. Here is one, here is another; it
- is balanced. That is" wasat, "which in
- our language is translated as" the
- middle. "Therefore, in a game, the
- mediator, in Indonesian is called"
- wasit "(referee). They act as the
- mediator. Now," umatan wasaton "is the
- middle community, which is then
- mentioned by Ibn Kathir that" umatan
- wasaton "means" al-wasat hauna
- al-khiyar wal-ajwad. "The best.
- Therefore, linguistically, the
- terminology used in daily habits."
- Wasat "can mean the best, then balanced
- , then proportional, then just. Now,
- this is" umatan wasaton. "The best
- community, the balanced community, the
- proportional community, the just
- community. In other words, the ideal
- community. So once again, if this
- Muslim community wants to become"
- umatan wasaton, "then the first step is
- to unite ourselves first. After they
- can be united, then they will become"
- umatan wasaton. "Like the unity during
- the time of the Prophet Muhammad, peace
- be upon him and his family. Like the
- unity during the time of the companions
- of the Prophet Muhammad, peace be upon
- him and his family. So people state
- until now that the ideal society, the"
- wasaton "society that has ever been
- created or molded by humans, is the
- Medina society. A society led by the
- Prophet Muhammad, peace be upon him and
- his family. This image that has been
- realized by the Prophet is what should
- be realized again in our daily lives.
- Because Islam, in its specific
- principles, in its core principles,
- does not undergo change. And Islam can
- be applied because it is universal,
- anywhere, anytime, by anyone. So Islam
- can be applied anywhere. This is"
- rahmatan lil alamin "(a mercy to all
- worlds). It can be done in Indonesia.
- Anytime, now is possible, later is also
- possible. So there is no need to wait
- for a specific time. I will apply Islam
- later. I will apply Islam later in this
- region. No. This Islam is a mercy to
- anyone; it is not only applied, or can
- only be applied by Arabs, by Africans,
- by Indians. Anyone can apply Islam.
- This is the Islam that is" rahmatan lil
- alamin, "which is universal." Umatan
- wasaton "is one of the Islamic
- teachings that Muslims are commanded to
- realize. So the changing of the Qibla
- was not for any other purpose. It was
- intended so that the community could
- become" umatan wasaton, "which was
- earlier referred to as the best
- community, the proportional community,
- the balanced community, the ideal
- community. The meaning of ideal is that
- it can be realized, not just an idea,
- no. Realized well, that is ideal. Now,"
- wasaton "in any field, Muslims will at
- least be balanced. If I may state, in
- terms of faith (aqidah). The creed of
- the Muslim community is a middle-ground
- creed, a moderate one. It does not
- follow extremist paths. It does not
- traverse, it does not follow the path
- of polytheism. Polytheism is extreme.
- Ah, it also does not follow the path
- that purely focuses on the afterlife
- while ignoring worldly matters. It does
- not follow the notion that all human
- affairs are already determined by Allah
- Subhanahu wa ta'ala. So, there is no
- need for humans to make an effort. That
- is fatalism, or in the field of creed,
- it is called Jabariyah. No. But it also
- does not follow the notion of Qadariyah
- , which denies Allah Subhanahu wa
- ta'ala. That all human actions can be
- determined by themselves. No. Instead,
- it is in the middle. That our lives are
- regulated by Allah Subhanahu wa ta'ala.
- Correct. But we can also strive to
- manifest Allah's regulations. Allah has
- destined us to be knowledgeable people
- if we are willing to seek knowledge. So
- , one should not be passive. Ahah. If
- it is meant for me to be knowledgeable,
- I will be knowledgeable on my own
- without having to seek knowledge. Now,
- this is Jabariyah. But the opposite is
- also extreme. If I want to strive
- earnestly and Allah has no role, then
- it is all because of me; this is
- Qadariyah. I want to be rich, so I work
- with all my might. If I do not work, I
- am poor. Allah plays no role in my
- wealth. We cannot work without praying.
- Because Allah Subhanahu wa ta'ala
- teaches us" iyaka na'budu wa iyaka
- nasta'in. "So, it is balanced. The"
- wasaton "(moderate) community, in terms
- of creed, does not believe in" tashbih,
- "which likens Allah to His creation.
- That Allah has attributes the same as
- His creation. This is called" tashbih.
- "Or also" ta'til. "Allah does not have
- attributes like His creation. So, take
- the middle path. That Allah has the
- attribute of power, but Allah's power
- is not the same as the power of His
- creation. Creation has power. But that
- power is not the same as the power of
- Allah Subhanahu wa ta'ala. Now, so this
- is it in the field of creed. It is not
- extreme, following humans, and then
- extremely surrendering everything to
- Allah Subhanahu wa ta'ala. Humans have
- no role in this matter. Now, then also
- moderate in the field of material, in
- the field of matter, in life, both
- material and spiritual. The Muslim
- community is one that is not immersed
- in the material world while forgetting
- the spiritual world. It is not drowned
- in the spiritual world while forgetting
- the material world. Not like the
- majority of Jewish people who do not
- recognize anything other than matter.
- Matter. Matter. What matters is just
- how to live in this world. The
- afterlife does not exist. So they never
- think about how the afterlife is, which
- we previously mentioned as the
- Dahriyyah sect, which then includes the
- creed of the PKI people who do not
- believe in the existence of the
- afterlife, do not believe in heaven, do
- not believe in hell, do not believe in
- angels. They say," You have never seen
- it. Why do you believe? "Now, these are
- people who only think about material
- matters. He does not believe in the
- afterlife, but he is also not extreme,
- overthinking the afterlife to the point
- of forgetting the world. He focuses 100
- %only on the afterlife. He does not
- want to think about how this world is.
- So the*wasaton*(balanced) community
- comes by thinking about worldly affairs
- as well as afterlife affairs. So when
- there was a sick person in a narration
- who could not get well, he came to the
- Messenger of Allah, peace be upon him.
- Then he was asked," Did you not pray to
- be healed? "I prayed," O Messenger of
- Allah, what is your prayer? "" O Allah,
- pour all the torments You have for me
- in the hereafter, in this world. As
- long as I will be safe in the hereafter
- later. "So it was something like that.
- The point is I am safe in the hereafter
- ; if I suffer in this world, it is okay
- . But Allah says, stated the Messenger
- of Allah, peace be upon him, said you
- should pray:" Rabbana atina fid-dunya
- hasanah, wa fil-akhirati hasanah,
- waqina adhaban-nar. "This is the*
- wasatun*community." O Allah, give us
- happiness in the world, goodness in the
- world, and goodness in the hereafter. "
- So he thinks about worldly matters but
- also thinks about afterlife matters. *
- Umatan wasaton*is like that. Then there
- is balance in the field of science. The
- Muslim community does not reject, does
- not reject scientific truth. No. But it
- also must not accept every scientific
- expression. Because that scientific
- expression is not necessarily true. 100
- %. True. What is true now is not
- necessarily true in the future. What is
- true in the future is not necessarily
- true now. What was true in the past is
- not necessarily true now. That is why
- Islam teaches us not to reject
- scientific truth. No. As long as that
- scientific truth is in accordance with
- the provisions of Allah, in accordance
- with the Qur'an, and in accordance with
- the Sunnah. Well, that is Islam, it is
- balanced, *wasat*in the field of
- science. Many scientific theories that
- were true in the past turn out to be
- untrue now. What is scientifically
- justified is not necessarily
- religiously true if it is limited to
- human theories. As we often give the
- example of the scientific truth that
- humans are descendants of apes, a
- scientific truth pioneered by Darwin
- which states so. But Islam does not
- state that; it states that humans are
- descendants of Adam. Well, it is
- something like that. Well, then after
- that, it is supported by various kinds
- of verses or hadiths that justify the
- aforementioned theory. Well, so that is
- then*wasat*in social life. So if
- earlier it was*wasat*in terms of faith,
- *wasat*in material and worldly matters,
- *wasat*in scientific knowledge, it is
- also*wasat*in terms of social or*
- ijtima'iyah*relationships. He does not
- become an individualist who only thinks
- about himself, but he also does not
- become a person who thinks only of
- others to the point of forgetting
- himself. So when the companions asked
- about*infaq*and*sadaqah*, *was'alunaka
- yunfiqun*, the answer is, *qulil 'afw*.
- Well, what does the excess mean? For
- oneself is thought of, for the
- community is also thought of. It is
- permissible to prioritize others, but
- also not to forget oneself. So, when
- someone gave alms the size of a gold
- egg, the Prophet asked," Do you have
- anything else? "" I have nothing else,
- Messenger of Allah. "" Just this? "So,
- it was returned." Don't. If you only
- have this, you must still consider your
- own needs. "When the companion Saad bin
- Abi Waqqas was ill and visited by the
- Prophet peace be upon him, he intended
- to donate all of his wealth. Because at
- that time, he only had one daughter.
- The Prophet said," Don't. If so, then
- two-thirds, no, that's too much. How
- about half, Messenger of Allah? No,
- don't. Then a quarter? No, make it
- one-third. "Now, one-third is good.
- Because leaving your child in a state
- of sufficiency is better than leaving
- them in a state of destitution where
- they have to beg from others." So, this
- is balance in social life. It is fine
- to think of others, but don't forget to
- think of yourself too. Or prioritizing
- others is allowed, but do not
- completely forget about yourself, which
- is known as' itar '. But it should not
- make you miserable. No. So, this
- applies to acts of worship as well. We
- should not perform worship in a way
- that tortures ourselves like some other
- religions do. Letting oneself suffer in
- worship. Just to please Allah. That
- should not be the case. So, when a
- companion wanted to spend all his time
- praying Tahajjud and fasting, his wife
- came to the Prophet peace be upon him
- because her husband no longer paid
- attention to her. He then stated who is
- better than me? I pray, but I also
- sleep. Well, I eat, but I also fast,
- and I am married. Faman raghiba an
- sunnati falaisa minni. Whoever dislikes
- my Sunnah is not one of my followers.
- So, these are acts of worship, but do
- not forget yourself. There was a person
- who regretted it later, a companion
- named Abdullah bin Amr bin al-As. He
- had been told by the Prophet peace be
- upon him not to push himself too hard
- in fasting. The Prophet stated that the
- best fast is the fast of David. But he
- did more than that, and in the end, he
- regretted it because so much of his
- energy was drained due to his extreme
- worship. So, this is a picture for us
- regarding worship. We recite the Quran,
- yes, but we also have other duties.
- This is a balanced life. And this is
- what is expected in our practice as
- Muslims if we want to be the best
- community. Now, if we have become a
- balanced community, then we will be
- witnesses, being' shuhada '. In the
- language of the Quran, it is stated:'
- liyakuna ar-rasulu alaykum shahida,
- litakunu shuhada'a 'ala an-nas'. What
- is the meaning of 'litakunu shuhada'a'
- ala an-nas wa yakuna ar-rasulu 'alaykum
- shahida'? God willing, we will explain
- it after the following break. Thus. Ya
- Rabbana i'tarafna bi-annana i'tarafna
- wa annana asrafna 'ala anfusina Grant
- us repentance that cleanses every sin.
- And forgive our parents, O Lord, and
- our children, our families and brothers
- , and all our companions, and everyone
- we love. Grant us this through Your
- grace and generosity, not by our own
- efforts, by the Chosen Messenger.
- Fulfill every request, and may peace be
- upon him as countless as the clouds.
- And praise be to Allah, from the
- beginning to the end. O Allah, we
- confess that we have sinned; we have
- exceeded the limits. We have nearly
- slipped. Grant us forgiveness,
- cleansing away every stain. Cover our
- shortcomings, O Allah. Secure us from
- what we fear. Forgive our fathers and
- mothers, our children, our families and
- brothers, all our friends and those we
- love, our neighbors or companions, and
- all Muslims everywhere. Amen. Accept my
- hope. It is solely by Your grace and
- glory. Not because of our deeds.
- Through the status of Al-Mustafa, may
- Allah bless him and his family and
- grant them peace, grant our request.
- May Allah shower blessings and peace
- upon the Messenger of Allah, as
- numerous as the raindrops. Praise be to
- Allah from the beginning to the end.
- Yes. All praise be to Allah. Amen.
- Brothers and sisters beloved by Allah.
- We have listened together. A thematic
- study of the Quran, Surah Al-Baqarah,
- verse 143, regarding*umatan wasaton*or
- a moderate community. Brothers and
- sisters, we will enter the question and
- answer session later. However,
- beforehand, we will continue listening
- to the remainder of the presentation,
- perhaps for about 5 minutes, right,
- Imam? Yes. And once the presentation is
- finished, you are welcome to send
- questions, responses, or comments to
- 0811999720, or interact by calling
- 0218451512. We invite Imam to complete
- it. Yes.
- Brothers and sisters who are beloved by
- Allah Subhanahu wa ta'ala. After we are
- able to become a*wasaton*community,
- finally, Allah declares*litakunu
- syuhada alanas*. So that you may be
- witnesses to mankind. Some also state
- that*syuhada*here means role models. So
- , humans indeed need role models. Who
- must they emulate? They should emulate
- that*umatan wasaton*mentioned earlier.
- If we can realize what I previously
- mentioned—being moderate in faith,
- social affairs, science, and worship,
- and so on. Then such a community will
- be worthy of being*syuhada*, being a
- role model for other communities. And
- it is indeed true that when Islam
- becomes the moderate community, other
- communities in this world emulate what
- is done by the Muslim community. They
- are eventually attracted to Islam
- because of this exemplary conduct. The
- exemplary nature of the Muslim
- community, their dedication in
- worshiping Allah Subhanahu wa ta'ala.
- They are maximal in their worship, but
- besides worshiping Allah—pure worship
- —they are also maximal in their
- interactions with other humans. Some
- even say they are like monks at night,
- but they are like knights during the
- day. That is*wasaton*. Because indeed,
- these Islamic teachings were outlined
- by Allah Subhanahu wa ta'ala so that
- those who practice them become a
- moderate community. Everything we do
- aims for us to become an*umatan wasaton
- *. Let's take prayer, for example,
- which begins with the takbir, Allahu
- Akbar. What does that mean? It means
- that we face Allah in the best possible
- way, yet it concludes with
- assalamualaikum to the right and left.
- What does that mean? Besides building a
- connection with Allah, as we explained
- before, we also build connections with
- fellow human beings by acknowledging
- those on our right and our left. Now,
- this is umatan wasaton. Let’s just
- take the pillars of Islam. Zakat also
- educates us to become umatan wasaton.
- We seek wealth as much as possible, as
- much as we can, but then the results
- aren't just for ourselves; they are
- shared with others. This is umatan
- wasaton. This will become an example.
- So, it's not a community that begs, no.
- That is why Allah commands us to pay
- zakat. The intention is that we can
- seek as much wealth as possible. Then,
- afterwards, we can help others. Fasting
- is the same. So that we can become
- umatan wasaton. Truly feeling the
- suffering of the hungry, so that love
- and compassion grow within us for the
- weak. Hajj is the same. So, what is the
- most recited prayer during Hajj?
- Rabbana atina fid dunya hasanah wafil
- akhirati hasanah waqinaabanar. There,
- we meet a community of people from
- various cultures, nations, and schools
- of thought. United in worshipping Allah
- Subhanahu wa ta'ala. So, when the
- Islamic community becomes umatan
- wasaton, it will become an example for
- other communities. And ultimately, the
- Prophet Muhammad, peace be upon him,
- will be a witness for us all. But if we
- cannot be an umatan wasaton, how can we
- be an example for others? How could we
- possibly be a witness for others? We
- aren't doing right ourselves, so how
- can we bear witness for others? A
- witness must be better than the one
- being witnessed. This is the purpose of
- our efforts to become umatan wasaton so
- that we can eventually become an
- example for other communities. Now, has
- this been realized yet or not? That is
- what we need to strive for. We don't
- need to despair if we haven't been able
- to carry out that verse to its fullest.
- But we must keep trying, and we are
- confident that if we strive earnestly
- for what we want, God willing, Allah
- will help us all. Hopefully, we can all
- become umatan wasaton that serves as an
- example for other communities, an
- example for all of humanity. That is
- all, hopefully, it is beneficial.
- Wallahu a'lam bish-shawab.
- Alright, thank you, Imam Yas Mansur,
- for the explanation, and let's go
- straight into the Q&A session. The
- first one is from a servant of Allah,
- 08565951. 27 and so on. They say thank
- you for the lecture. The question is,
- isn't Islam as rahmatan lil alamin an
- Islam based on the Quran and Hadith?
- And what about moderate Islam, which is
- said to be the Islam that is rahmatan
- lil alamin?
- Mhm. Yes.
- What is the explanation?
- So, according to HIMAT, we need to
- distinguish between "wasat" and "
- wasatiyah" with the current term, "
- moderate." Because the term "moderate"
- avoids extreme behavior and takes the
- middle path. Hmm.
- Whether it aligns with Sharia or not.
- The important thing is taking the
- middle path and avoiding extreme
- behavior. So, wasatiyah is not the same
- as moderate. Because as mentioned, for
- moderate, the important thing is just
- to avoid extreme behavior. And also,
- what matters is taking the middle
- ground. Whether it aligns with Sharia
- or not? Whereas, in Sharia, there are
- things that must be observed. We don't
- always have to have a win-win solution.
- Both sides winning. For example, the
- background of Surah Al-Kafirun. This
- could be considered moderate. So the
- Prophet was asked, "Let's just do this
- for the common good: you worship our
- God.""And then we will worship your God
- , so we can be at peace." Well, it
- cannot be like that. So Allah firmly
- declared, "Qul ya ayyuhal kafirun, la
- a'buduma ta'budun," and so on. We must
- not say that what Allah has declared
- true is not true. While what is
- declared wrong by Allah, we say is true
- . If Allah has declared it true, even
- if humans say it is wrong, we must say
- it is true. Some say that prayer is no
- longer suitable for current conditions.
- "Oh, that sounds right, too." Following
- them to please them is not "wasaton."
- Or there are those who say, "Now
- there's no need to use Islamic Sharia
- because humans are so advanced," and
- one might think that sounds right, too.
- Well, it is not like that. Because
- Islam, as I said, is universal in its
- application. Can it be done now, or
- done tomorrow, because for one reason
- or another, it's okay to drink? Hard
- liquor, for the sake of social
- relations? No, that's not possible,
- because why? Hard liquor is forbidden (
- haram). It is not allowed to uncover
- one's aura (intimate parts) at one
- moment and then cover it again later.
- That is also not "wasaton" behavior.
- Because "wasaton" has rules, namely
- that it must be in accordance with the
- provisions of Allah and His Messenger.
- So that is more or less it. So "wasat"
- is not always synonymous with "moderate
- ." Because moderate, as mentioned, only
- avoids extreme behavior or takes the
- middle path—finished. Whether it
- aligns with the Quran or the Sunnah is
- not taken into account. God knows best.
- Yes.
- Now, regarding the word "extreme"
- itself, Imam, what about it? Because
- there are still many who interpret it
- differently. There are those who
- Many say, for example, that wearing a
- niqab (face veil) is extreme. Hmm.
- Some might say, perhaps like those who
- join, for example, Muslim individuals
- who join ISIS, for example. Well, that
- is what is extreme.
- That is indeed true. So "tataruf," if
- we use the term, extremity in Arabic is
- "tataruf.""Tataruf" means stepping out
- of the path that has been determined.
- Well, that is what is called extreme.
- For example, prayer is set for five
- times; if he adds more, that is called
- extreme. Well, something like that.
- Then fasting, it's already set that a
- month is obligatory, yet he adds more
- to it. That is called extreme. Things
- that are forbidden and things that are
- allowed are also clear. Then he makes a
- rule that this food is forbidden, even
- though it was not forbidden by Allah.
- That is what is called extreme.
- Now, that is what is referred to as
- tatarruf, right. So, going beyond the
- limits set by Sharia is what is called
- extreme. But if one is being maximal
- yet stays within the limits set by
- Allah in the Quran, that is not extreme
- . That is called mujahadah.
- Meaning earnestness. Something like
- that.
- Now, this matter of the veil (niqab) is
- also like that. There is no need for us
- to say that one cannot wear a veil
- because this is part of an
- understanding.
- Or also, that the only correct way is
- to wear a veil, that is also not right.
- Because the veil itself, in the realm
- of jurisprudence (fiqh), is
- a matter of ikhtilaf (difference of
- opinion).
- There is disagreement among the
- scholars. But forbidding the use of a
- veil can also be extreme. Forbidding
- the veil itself is extreme.
- But requiring one to wear a veil is
- also extreme.
- Because in the Quran, explicitly, there
- is no guidance to cover the face. In
- fact, it is mentioned there "illa ma
- zhahara minha" except what is apparent.
- This means it is clear that something
- is allowed to be apparent. It's just
- that there are those who interpret what
- "apparent" is. What is apparent is the
- body. So the whole body is what is
- called apparent. But there are those
- who say what is apparent is what? "Ila
- hadza wa hadza." The face and the hands
- . So that is what I called "wasaton"
- earlier, something like that. If you
- want to wear a veil, go ahead, do not
- be forbidden, but also do not say that
- the one who wears a veil is the most
- correct.
- H.
- Because there is no definitive
- provision in the Quran itself. Because
- in the Quran, it is mentioned that it
- is permissible for something to be
- apparent and so on. And this has been a
- debate among scholars from the past
- until now. This is a furu'iyah (branch/
- minor) issue.
- The important thing is not to feel that
- one is the most correct. "The most
- correct is the one who wears a veil."
- Correct. "The most correct is the one
- who does not wear a veil." This is what
- is not allowed. This is a problem. Now,
- this is a khilafiyah (disputed) matter,
- so that is perhaps what is meant by "
- wasat" in the field of fiqh. So we can
- accept other understandings. Do not let
- it be said that we respect people's
- views, but when someone adopts one of
- those views, they are not allowed to do
- so. We will eventually fall into
- extremism as well. Therefore, let us
- become an umatan wasaton, a
- middle-ground community that can
- understand other people's views while
- we still practice our own understanding
- . So, I once shared how, when Imam
- Malik was asked by Harun al-Rashid for
- his book to become the reference and
- guide for implementing Sharia in his
- caliphate, Harun al-Rashid. He refused.
- Do not. That is, more or less, the
- result of my ijtihad. I am concerned
- that others might not share my ijtihad.
- Well, something like that. So once
- again, let us be an umatan wasatan. A
- community that can respect the views of
- others. Do not feel that you are the
- most righteous. As long as there is no
- clear text from either the Quran or the
- Sunnah. More or less like that.
- I also recall that, if I am not
- mistaken, even the Prophet forbade us
- from being extreme in our worship.
- The Prophet also went to the market,
- right? No, not extreme.
- So as I said earlier, the Prophet
- stated, "I fast,
- I eat, I also, what else? I fast, I
- sleep, I perform night prayers, and I
- also have wives."
- Yes, getting married and so on and so
- forth. So it is perfectly normal, more
- or less like that, because indeed
- Islam does not appreciate, does not
- want its followers to be, as I said,
- either extreme right or extreme left,
- but to be in the middle, wasatan.
- Alright, let us continue to the next
- SMS from Mr. Muhammad Rosyidi in Pinang
- Ranti, East Jakarta. Peace be upon you
- and the mercy of Allah and His
- blessings.
- And peace be upon you and the mercy of
- Allah and His blessings. Could you
- please provide an explanation?
- Regarding the meaning of Surah al-Ahzab
- verse 72 about the wrongdoing and
- ignorance of humans in accepting
- Allah's mandate
- as His servants.
- Now, on the other hand, or from another
- perspective, there is a verse about the
- purpose of human creation as Allah
- Subhanahu wa Ta'ala's representative on
- earth.
- So, how do we explain that?
- Well, in this verse, Allah explains
- about the mandate. That mandate is
- indeed very heavy. So, Allah offered
- this mandate to the heavens, to the
- earth, and to the mountains. They all
- refused. They felt it was too heavy to
- bear. Fa'abaina ayyahmilnaha. So they
- refused to carry it. Wa asfaqna. And
- they felt it was very heavy. Worried
- that they might not be able to fulfill
- it. Finally, wahamalahal insan. Humans
- are the ones who accepted that mandate.
- I understand from the word insan it
- does not use this. Wahamalahannas. Why?
- The language in the Al-Qur'an is truly
- amazing, very profound. The
- understanding is deep; Allah uses the
- word' insan '. This word' human 'is
- used by Allah in the Al-Qur'an in
- several forms. Sometimes' nas ',
- sometimes' insan ', sometimes' basyar '
- , sometimes' bani Adam '. From several
- references I have read, it turns out
- there are differences between them. If
- Allah speaks about humans in general,
- He uses the word' annas '. Qul a'uzu
- birabbin-nas. But if Allah speaks about
- humans partially, He uses the word'
- insan '. So if it is' insan ', it means
- not everyone is like that, as in' laqad
- khalaqnal insana fi ahsani taqwim '.
- Not all humans are in the best of forms
- . This is from what I have read in
- several references. And Allah knows
- best. Then if Allah discusses humans in
- their physical form, Allah uses the
- word' bashar '. Just as Allah explains
- the reaction of the Egyptian women when
- they saw Prophet Yusuf, peace be upon
- him. His body was so perfect that they
- said, "Ma hadza basharan in hadza illa
- malakun karim.""This is no human; this
- is a noble angel." Then if Allah
- discusses humans in terms of their
- lineage, Allah uses the word' Bani Adam
- '. So, the word' insan 'here indicates
- that while there are indeed humans who
- are' zalum '(very unjust) and' jahul '(
- very ignorant), there are also humans
- who are not. That is why it is stated
- here, "innahu kana zhaluman jahula.""
- Indeed, he, the human, is very unjust
- and very ignorant." But not all of them
- . That is why Allah uses the word'
- insan '. There are humans who are not
- unjust, there are humans who are not
- ignorant. If we interpret it as all
- humans, then the Prophets would be
- included. Whereas it is clear that all
- Prophets, God willing, are not unjust.
- Being merely unjust is not there, let
- alone' zalum '. H
- very unjust.
- Even being merely ignorant is not there
- . Let alone' jahul ', which is very
- ignorant. Prophet Muhammad, peace be
- upon him, clearly has four attributes,
- right? Fathanah, Siddiq, Amanah,
- Tabligh, Fathanah. How could Fathanah
- be paired with the trait of' jahul '?
- It seems impossible. So, from the, er,
- who was it, Iwan? Was there someone
- mentioned?
- No name was mentioned. Well, that is
- what I understand, that not all humans
- possess the trait of' jahul 'and not
- all humans possess the trait of' zalum
- '. Not all humans have the trait of'
- zalum '. And also not all humans have
- the trait of' jahul '. There are those
- who are not' zalum ', there are those
- who are not' jahul '. Now, that is why
- Allah also states, "Wama khalaqtul
- jinna wal insa illa liya'budun." Now,
- as for' insan ', it refers to the soul.
- "And I did not create the jinn and
- mankind except to worship Me." Because
- this worship can indeed be carried out
- if our souls are receptive. But if our
- souls cannot accept it, if our souls
- are damaged, if our hearts are damaged,
- then we cannot become good worshippers.
- So, in order for us to become good
- worshippers, let us improve our souls.
- That is what I can understand. God
- knows best. He knows best.
- Oh, right. From Mr. Muhammad Rosidi, I
- forgot earlier.
- Next, there is someone waiting, let's
- take the call. Hello. Assalamu'alaikum.
- Wa'alaikumussalam warahmatullahi
- wabarakatuh, Mr.
- Fahi. Please turn up the volume a
- little. Who am I speaking with? Where
- are you?
- Hello.
- Yes, please go ahead.
- Assalamu'alaikum.
- Wa'alaikumussalam warahmatullahi
- wabarakatuh.
- I want to ask the Ustaz I admire, sir.
- Yes, please go ahead, sir.
- It's like this, sir. In the Qur'an,
- which surah, sir? That commands
- congregational prayer, sir. Yes
- As far as I know, when it comes to
- prayer, it says "establish prayer,""
- perform prayer," or "do the prayer,"
- Sir. But it doesn't mention
- congregational prayer. Where is that,
- Sir?
- Yes.
- All right. Who is this, and where are
- you, Sir?
- Who am I speaking with?
- With a servant of God, Sir. Quiet.
- Just here in Jakarta, Sir.
- Very well, that's a good question, Sir.
- Yes, that's all, Sir.
- All right,
- thank you.
- Yes. You're welcome, Sir. Thank you as
- well for the question.
- Now. So, is there a command for
- congregational prayer in the Quran?
- Actually, there are many, Sir. It's
- just that it is not explicitly stated.
- It is only implicit.
- Implicit.
- Yes. So, what is written regarding "
- establish prayer in congregation,"
- indeed, ah
- it doesn't exist.
- It doesn't exist. But try to reflect,
- when we pray, we recite Al-Fatihah.
- Ihdinas siratal mustaqim. "Guide us,"
- not "me." The scholars of
- interpretation state that when we pray,
- it is indeed best to do it in
- congregation. So, from the words "
- ihdinas siratal mustaqim," it already
- implicitly signals a command to perform
- congregational prayer. We are not
- praying for ourselves alone. Now, that
- is the meaning, and it can be seen in
- the Tafsir of Ibn Kathir, among other
- tafsir books. Why does God use the
- phrase "ihdinas siratal mustaqim"? It's
- a surah we must always recite whenever
- we perform prayer. And our prayer will
- not be valid if we do not recite
- Al-Fatihah. Now, we are commanded by
- Allah Subhanahu wa ta'ala to use a
- collective term, a plural form. "Ihdina
- ," not "ihdini." That's one. There are
- many others. For example, in Surah
- Al-Baqarah, verse 45. Wasta'inu
- bis-sabri was-salah. Here God commands
- everyone, and asks you all to seek help
- from God. "Through patience and prayer.
- " Ah, we mean verse 43, yes. Wa
- aqimus-salata wa atuz-zakata warka'u
- ma'ar-raki'in. This is also a signal to
- perform congregational prayer. "Wa
- aqimus-salata," and establish prayer. "
- Wa atuz-zakata," and pay the zakat. "
- Warka'u ma'ar-raki'in." And bow with
- those who bow. Can you understand that,
- Mas Rizal? What does this mean? "Bow
- with those who bow"
- means what? Congregational prayer. So,
- this evidence is used by scholars to
- state that prayer is indeed best
- performed in congregation. Some
- scholars even state that congregational
- prayer is mandatory. It is mandatory.
- But the majority of scholars say it is
- a confirmed sunnah (Sunnah Muakkadah).
- Now, regardless of the law—whether it
- is mandatory or a confirmed sunnah.
- What is clear is the example from the
- Prophet Muhammad, peace be upon him. As
- far as I know, he never performed
- prayers alone. Even when he was in a
- state of war, in the prayer of fear (
- salat al-khauf), it was still performed
- in congregation. Even when he was ill,
- it was the same. Because he could no
- longer lead the prayer, as his illness
- had become quite severe. Then he
- ordered Abu Bakr to replace him. Well,
- but in the middle of Abu Bakar's prayer
- , he arrived. Finally, Abu Bakar
- stepped back. Then the Prophet Muhammad
- , peace be upon him, became the imam
- while sitting. From there, there is a
- lesson that if the imam is sitting,
- then you, even if you are able to stand
- , should also sit like the imam. So,
- all of this states that it is indeed
- better for prayer to be performed in
- congregation, not alone. I use the word
- "better" to avoid the disagreement
- between those who require
- congregational prayer and those who say
- it is a confirmed sunnah. So, it is
- best to be carried out in a
- congregation. Moreover, there are so
- many lessons that we can gain from
- congregational prayer. The Prophet
- Muhammad's, peace be upon him,
- motivation for his people to perform
- congregational prayer is, mashallah,
- very abundant. Regarding the matter of,
- uh, reward, he multiplied it by 27
- times compared to praying alone. For
- prayer, come to the row to pray even if
- crawling, even if you have to crawl.
- There is even a companion who stated,
- and the Prophet also stated, "La salat
- lijaril masjid illa fil masjid." Even
- though the hadith is still debated by
- scholars, there is no prayer for a
- neighbor of the mosque except in the
- mosque. La salat lijaril masjid illa
- fil masjid. There is no prayer for a
- neighbor of the mosque except in the
- mosque. So, what is meant by a neighbor
- ? It has even been calculated by
- scholars. So, what is called a neighbor
- of the mosque is 40 houses in a radius
- of 40 houses from the mosque. So, 40 to
- the west, 40 to the east, 40 to the
- north, 40 to the south. Now, that is
- what is called a neighbor of the mosque
- .
- About one neighborhood association area
- .
- Maybe one neighborhood association area
- today, yes. That is it. So that is the
- encouragement to perform congregational
- prayer. There is also a saying that it
- is better to have ears poured with
- boiling lead than for someone who hears
- the adhan but does not pray in
- congregation at the mosque. These are
- all encouragements to perform
- congregational prayer. Although once
- again, the phrase "wa aqimus salat
- jamaatan" is, as far as I know,
- something we have not found in the
- Quranic verses. But the language of the
- Quran implies that prayer should be, or
- as I said earlier, is better performed
- together. That is what we often find.
- So, when Allah commands prayer, almost
- all of it uses plural phrasing. Wa
- aqimus salat, wa aqimus salat. There
- are also individual ones, for example,
- Allah's command to Prophet Musa: "wa
- aqim salata lidikri." Now, that only
- uses one singular phrasing, but on
- average, it uses plural phrasing. This
- means it shows that the five daily
- prayers should preferably be performed
- in congregation. And earlier, the
- background of this verse was also
- because of congregational prayer. It
- was revealed while the Prophet was also
- performing congregational prayer. It is
- even narrated that when the change of
- the qibla had been carried out, in one
- mosque, they were still praying facing
- Baitul Maqdis. There was a person
- praying with the Messenger of Allah who
- came to the mosque and informed them, "
- Hey, friends," more or less like that.
- "H
- from behind, he said that the qibla had
- been moved, moved to Baitul Maqdis, uh,
- shifted to the Kaaba, to the Baitullah.
- Then they immediately turned their
- prayer. Originally they were facing
- toward Baitul Maqdis, they immediately
- turned to face the Kaaba, and this was
- 180 degrees. So they had to turn their
- backs. So that is correct. Then those
- whose imam was originally, for example,
- on the south side, then faced north,
- for example, something like that. So he
- turned back, was given space by the
- congregation, and in the middle of the
- aisle, he changed direction. That is
- what is then called what is now the
- Qiblatain Mosque. One mosque that has
- two qiblas. For brothers who perform
- Umrah, they are usually taken on a
- pilgrimage to this place. Those who
- perform the Hajj pilgrimage usually
- pray at the mosque and are taken to
- visit the Qiblatain Mosque. One mosque
- that has two qiblas. This was also when
- the companions performed congregational
- prayers. Wallahu a'lam bisawab. Right.
- Now, I once heard that, uh, the Fajr
- prayer, for example
- I
- that
- He
- apparently, uh, what if I'm not
- mistaken, hypocrites cannot or find it
- heavy to perform this Fajr prayer, in
- the sense of congregational prayer or
- only for the Fajr prayer.
- Yes. So indeed what is meant there is
- congregational prayer.
- Hm.
- So because why? Because all the
- behavior of a hypocrite is only to be
- seen by others. That is what is called
- riya. Now, why is it heavy for them to
- perform the Fajr prayer in congregation
- ? Because at that time, when people
- pray Fajr, it is still dark.
- Yes. Meanwhile, there were no lights.
- Now, even if there were lights, it was
- very dim, so whether people were
- praying or not was unknown.
- Hm. Yes. I
- different from the Dhuhr prayer, it is
- visible
- during the day. Ah.
- Then it is different from the Maghrib
- prayer, it is visible. So because they,
- uh, only pray to be known by others.
- Now, while at the time of the Fajr
- prayer it is not known by others, then
- they are the laziest at performing the
- Fajr congregational prayer.
- Now, in our understanding, when they do
- not pray in congregation at the mosque,
- they do not pray at home. These
- hypocrites. Because why? Their worship
- is meant to be seen by others.
- If at home, there is no one to see,
- they don't pray. So something like that
- . Wauwati yura'unannasa walaa
- yadhkurunallaha illaa qoliilaa. That is
- the nature of a hypocrite. Faidzaa
- qaamuu ilash-sholaati kuusaalaa. When
- they stand for prayer, they perform it
- lazily. Yuraa'uunannas. They only want
- to be seen by people, showing their
- deeds to people. Walaa yadhkurunallaha
- illaa qoliilaa. And they do not
- remember Allah except a little. These
- are hypocrites. So they are lazy to
- pray Fajr in congregation. If they do
- not pray at the mosque, then our view
- on hypocrites is that they also do not
- pray at home, because as in the verse
- mentioned earlier, yuraa'uunannas, in
- their worship they only want to be seen
- by others, wallahu a'lam, insha Allah.
- All right, let's continue with the next
- SMS from 0877551. It says, uh, thank
- you, they are very happy listening to
- the sermon and then asked what good
- deeds can we do to receive blessed
- sustenance.
- Heh. Yes. So, uh, indeed, the matter of
- sustenance comes, clearly, from Allah
- Subhanahu wa ta'ala. But, uh, it is
- inseparable from our efforts. If asked
- how to get sustenance, then one of the
- best ways is through charity (sadaqah).
- So, if everyone desires for their
- sustenance to increase,
- H.
- well, if you want to increase your
- sustenance, give charity. Why? Well,
- this charity, in several hadiths or
- also in verses of the Qur'an, is said
- to increase sustenance. Allah describes
- this charity as giving a loan. Man
- yuqridullaha qardan hasanan. Whoever
- lends to Allah a good loan. Meaning,
- give charity in a good way, from good
- wealth, and so on. Now, the person
- giving charity is likened to someone
- lending money. Now, it's like this. If
- I lend money to Mr. Rizal,
- Right.
- Or Mr. Rizal lends me, for example,
- 500,000 rupiah, is the money lost?
- No.
- It isn't, right? So, when we give
- charity, never think our money is gone
- because we are lending it. So, it still
- remains.
- Well, our mindset that when we give
- charity our money disappears, that is
- not correct.
- If you lend money, it isn't lost, right
- ? Well, it's like that. So Allah uses
- the term" loan. "And if someone takes a
- loan, surely it will be...
- Returned.
- If they are honest, surely if Mr. Rizal
- lends me 500,000 rupiah,
- I will pay it back.
- Yes.
- See, it's not lost. So if you want your
- sustenance to grow, give charity. Now,
- when I return it, there will be an
- addition. It's not interest, though.
- Well, if it's interest, it's not quite
- like that. Interest is burdensome. It
- burdens me and burdens others too.
- Perhaps it doesn't give peace of mind
- to the lender. Now, Allah states:
- fayuda'ifahu ad'afan kathira. When I
- pay back, says Allah, more or less, I
- will pay it back multiplied many times
- over. MasyaAllah. So, Allah will surely
- pay it back. And the payment is not
- like the moment Allah received it.
- Meaning, when we give charity. Now,
- when we, for example, give 500,000
- rupiah, we are effectively lending to
- Allah. Imagine lending to Allah,
- loaning to Allah. Yes.
- Now, try to imagine we are lending to a
- human who holds a high rank, surely we
- would be happy.
- Very happy.
- Incredibly happy. Wow. I am able to
- lend money to the Governor, for example
- .
- I am able to lend money to the
- President. That is something to be very
- proud of. Lending to Allah should make
- us proud. He never feels lost. H.
- Right. Then after that, the one who
- borrowed returns it.
- MasyaAllah.
- He returns it multiplied many times. So
- if asked earlier, what was it? How to
- get more sustenance?
- Obtaining blessed sustenance.
- Just give charity. H.
- Because ma naqasa malun min sadaqatin
- —wealth never decreases from charity.
- What I know is that those who are
- wealthy are the people who are diligent
- in giving charity.
- Even non-Muslims are like that. Look at
- the wealthy people.
- It applies to non-Muslims as well,
- right?
- It even applies to that extent.
- Masha Allah. Especially Muslims.
- Especially Muslims, when they know how
- it works. Pardon me, perhaps the
- richest person in the world is said to
- be Bill Gates.
- Hm.
- Even then, how many volunteers does he
- help,
- charity,
- uh, that he gives, right, something
- like that. Indeed, that is one of them.
- If you want to be rich, give charity;
- if you want more sustenance, give more
- charity. Now, this should also apply to
- us.
- If we have a perspective like that, it
- won't feel burdensome for us.
- Actually, it won't be heavy. As I said
- earlier, it is actually the Quran, not
- me. So, from the understanding that I
- grasped from the word" loaning "earlier
- . So, God willing, if we want our
- sustenance to increase, not just in
- nominal value but also in growth, this
- is what is called" barakah "(blessing).
- One of the principles not found in
- non-Islamic economic matters is barakah
- . In Islam, we discuss the matter of
- barakah. In non-Islamic views, there is
- no talk of barakah. All there is, is
- increase, increase, increase, and so on
- . So, if you want your sustenance to be
- blessed, increase your charity, God
- willing. God knows best, it will surely
- increase. That
- is possible. Alright. Alright. It seems
- we are at the end of the show; we have
- already been given the signal by our
- cameraman. Alright, perhaps before we
- finish, Imam, what is the closing for
- today's study? Yes, Alhamdulillah, my
- brothers all, we have tried to
- understand the word of Allah Subhanahu
- wa Ta'ala, uh, from Surah Al-Baqarah
- verse 143, from which we can take the
- lesson that the Muslim community, if
- they can truly internalize the meaning
- of unity in worship, especially in
- prayer, then they will become the'
- ummatan wasatan ', the best community,
- a proportional community, a balanced
- community. When they have become the
- best community, they will be an
- exemplary community for all of mankind.
- Hopefully, we can all understand this
- verse and apply it in our daily lives.
- God knows best.
- Alright, thank you Imam Yas Mansur for
- your presence and also for the sermon
- this afternoon. God willing, we can
- broadcast again next week.
- It seems he is out of town,
- has an event, right? Alright, perhaps
- we will air a rerun next week, God
- willing. However, we keep praying that
- he is always granted health by Allah
- Subhanahu wa Ta'ala so he can return to
- share his knowledge with us all.
- Brothers, thank you for being with us.
- Thank you also for the questions that
- have been sent as usual. We apologize
- if there are some that we did not read
- due to time constraints. There is one
- funny text, uh, I will read it as maybe
- the last one. Niqab. Oh, the niqab, he
- says, at UIN Sunan Kalijaga Jogja. Well
- , forbidding students from wearing the
- niqab. What is the difference between a
- niqab and a mask? He says if you wear a
- mask it is allowed, but if it's a niqab
- it is not allowed. So just wear a mask,
- he says. So the Rector is satisfied and
- the female students’ faces are
- covered, as is the function of a niqab,
- they say. A win-win solution, so to
- speak.
- But we don't want those wearing niqabs
- to use, what do you call it, masks,
- because it doesn't really meet the
- requirements of a niqab. So, clearly,
- we can understand each other in that
- regard. So at
- not extreme, right. For the Rector, he
- indeed wants his students to be able to
- reach their full potential. There is no
- need to suspect them, assuming that
- wearing a niqab must mean this or that.
- No. Yes. Let's just return to the
- Islamic tenet of accepting others'
- views without having to impose our own
- will. God willing, if we both start
- with positive thinking, it won't happen
- . We hurt or disturb each other. other
- people, fellow Muslims, God willing.
- Alright. Alright. Yes, once again thank
- you Wan Hat, I am Rizal H, along with
- the warriors this afternoon, the dakwah
- warriors here, Bang Neza, Bang Atep,
- and also Bang Fahri, signing off.
- Subhanakallahum wabihamdika ashadu alla
- ilahailla anta astagfiruka waatubu
- ilaik. Wassalamu’alaikum
- warahmatullahi wabarakatuh.
