Antrian playlist

bagaimana hukumya bagi wanita yg sudah berkeluarga namun masih aktif di medsos

Zuhud - Ustadz Ahmad Zaki bagian 1

Zuhud - Ustadz Ahmad Zaki bagian 2

Kajian Kitab Mukhtarol Al Hadist - Ustadz Ahmad Zaki

Alam Kubur - Ustadz Ahmad Zaki

Dosa Besar bagian 1 - Ustadz Ahmad Zaki

Dosa Besar bagian 2 - Ustadz Ahmad Zaki

Nuzulul Qur'an bagian 1 - Ustadz Ahmad Zaki

Nuzulul Qur'an bagian 2 - Ustadz Ahmad Zaki

Kitab Muhktarol Hadist no 238 bagian 1 - Ustadz Ahmad Zaki

Kajian Kitab Mukhtarol Hadist di mulai dari Hadist 420 - Ustadz Ahmad Zaki

Name: Kajian Kitab Mukhtarol Hadist di mulai dari Hadist 420 - Ustadz Ahmad Zaki
Uploaded: 2018-07-09T08:16:02Z
Description: Kajian Malam Edisi Senin, 9 Juli 2018.

Rasil TVDipublikasikan: 9 Juli 201893 views

Kajian Malam Edisi Senin, 9 Juli 2018.

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

Peace be upon you, and Allah's mercy
and blessings. Praise be to Allah, Lord
of the worlds. O Allah, send prayers
upon Muhammad and the family of
Muhammad, and proceed. Our Lord,
increase us in beneficial knowledge and
grant us complete understanding. Amen,
O Lord of the worlds. Broadcasting from
36 Masjid Silaturahim Street,
Kalimanggis, Cibubur, Bekasi, Radio
Silaturahim and Rasil Visual for a
united Islam. Praise be to Allah,
brothers and sisters, how are you this
afternoon? May you always be spirited
in carrying out all your activities and
may you always be under the protection
of Allah the Almighty. Amen, O Lord of
the worlds. It is a pleasure, brothers
and sisters. I am Panji Ahmad, along
with the team on duty this afternoon,
who will accompany you in our midday
discourse program with Ustaz Ahmad Zaki
. And praise be to Allah, he is already
here with us in the studio. Let us
greet him first. Peace be upon you, and
Allah's mercy and blessings.
And upon you be peace, and Allah's
mercy and blessings.
Are you doing well, Ustaz? Yes,
praise be to Allah.
Praise be to Allah. Still discussing
Mukhtarul Hadith, right, Ustaz?
Yes. Alright, brothers and sisters. Let
us get straight into the discussion of
the book, Mukhtarul Ahadith. For those
of you who have the book at home, you
can follow along on Radio Silaturahim,
Rasil Visual, or on YouTube. We invite
the Ustaz to begin.
I seek refuge in Allah from the
accursed Satan. In the name of Allah,
the Most Gracious, the Most Merciful.
Praise be to Allah, a praise that
fulfills His favors and corresponds to
His increase. O our Lord, to You be all
praise and thanks, as befits the
majesty of Your face and the greatness
of Your sovereignty. Exalted are You, O
Allah, I cannot praise You enough, 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, send prayers,
greetings, blessings, and exaltation
upon Your servant and messenger,
Muhammad, and upon his family and
companions, prayers and greetings that
are eternal and constant until the Day
of Judgment. Proceeding, listeners and
viewers of Rasil TV, may Allah have
mercy on you. Peace be upon you, and
Allah's mercy and blessings. As usual,
this afternoon our study is from the
book Mukhtarul Ahadith An-Nabawiyah,
where, God willing, we will read
several hadiths originating from the
Prophet Muhammad, peace be upon him. As
usual, before we begin this study, let
us first start this lesson by reciting
the Mother of the Book, Surah
Al-Fatihah. We seek blessings and crave
grace from Allah the Almighty. So that
Allah may bestow goodness upon us. May
Allah always guide us and protect us
from things that are not good. I seek
refuge in Allah from the accursed Satan
. In the name of Allah, the Most
Gracious, the Most Merciful. Praise be
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
favor, not of those who have evoked [
Your] anger or of those who are astray.
Amen. Listeners and viewers of Rasil TV
, may Allah have mercy on you. Let us
enter into the first topic, hadith
number 420. Narrated from the Prophet
Muhammad, peace be upon him. Beware of
greed, for it is present poverty. For
it is present poverty. Beware of greed.
Do not possess the trait of greed.
Wanting to possess what is in the hands
of others. Because greed is present
poverty. A poverty that is real, which
is clearly a reality that cannot be
denied. Because a greedy person that is
the trait of greed. If the perpetrator
is the person, he is a 'tami', a greedy
or covetous person, who wants to
possess everything that is not his own.
always thinking about how to get it
into their hands. That is greed. Even
through forbidden ways, even by being
cruel to others. Because that is the
nature of greed; it knows no compassion
, no halal or haram, no right or wrong.
What matters is how I can possess what
others have, so that what is in their
hands becomes ours. Be it wealth,
positions, or professions. This is what
becomes the mother of all sins. The
root of all sins. So, there are many
kinds of sins. There are major sins,
like being a drunkard, gambling, or
committing adultery; these are
classified as major sins. Categorized
as major sins. But besides the major
sins, there are the roots of them.
Greed is this root. Why do people steal
? Because of greed. Some steal out of
necessity. But there are others who
commit corruption, elbow each other out
, or betray because of greed. Their
wealth is abundant. They already hold a
position. But because they have a
greedy nature, they try to ensure that
the position falls into their hands.
Likewise, others 'wealth becomes their
own through various ways, including
deceiving and seizing. The basis is
greed, it is out of avarice. So,
because of greed, anything can be done.
So the root is greed, the paths are
many: they can steal, deceive, and so
on. Here it has been warned: beware of
greed. Be careful, stay alert. Do not
let yourselves have a greedy nature.
This Arabic language is extraordinary.
The word' thama 'consists of three
letters: tho, mim, and ain, which fits
its meaning perfectly. The' tho 'is
like a hook, like a grabber. If we go
to the market, there are tools to probe
rice, to hook, to pull. Now, that is
the letter' tho '. Like a sickle, like
a hook.' Mim 'is something with a hole.
Hollow like a torn sack; any container
that has a hole will never be full even
if we keep pouring into it, because it
is broken and can never be filled.
Likewise, a greedy person is like a
hollow container, a torn sack; they
will never be satisfied. Whatever they
get will not be enough, because they
are like a torn sack, and the' ain 'is
like a gaping mouth ready to pounce. So
, it happens that the letters forming
the word' thama 'fit perfectly. It
perfectly matches the nature of greed.
For it is present poverty. Yes, because
greed is' al-faqr al-hadir ', a poverty
that is real or immediate. Now, if we
observe the world of politics, how
officials who commit corruption are not
poor people. They are not starving, not
people who eat one day and go hungry
the next. But they are people who are
well-off. Why do they commit corruption
? Because they have a greedy nature. So
, because greed is the opposite of the
nature of mercy.' Rahmah 'is compassion
. It is impossible for a person who has
a greedy nature to have a merciful
nature. Usually, when someone is greedy
, it is synonymous with stinginess. No
one is truly greedy. They are not
generous at all. They want to control
what belongs to others. Let's not even
talk about charity or infaq. Far from
all that. So, this greed is synonymous
with, or a close relative, even a
sibling, of stinginess. So, greed and
stinginess. Both of these are very ugly
traits. Next is hadith number 421.
Narrated from the Messenger of Allah,
peace be upon him. Faith has
sixty-something branches, and modesty
is a branch of faith. Faith consists of
sixty-something or seventy-something
parts. We have often heard since we
were young that faith has
seventy-something branches. It could be
71, 72, 73, up to 79. Which if we read
books, none of them are exactly the
same. Some write that it is 73. But
others say it is 74. Others write
between 75 and 79. It is no more than
79. Now, the word "bid'un" is like the
word "something" or "odd number.""
Something" could mean any number.
Likewise, this "bid'un" is between,
what? Above 70 but still below 80. So,
seventy-something cannot be pinpointed.
Now, the Messenger of Allah, peace be
upon him, said that the branches of
faith reach seventy-something. Modesty
is part of faith. Here, modesty is also
a branch of faith. We discussed this
years ago, I specifically discussed the
branches of faith until completion. I
don't need to repeat it. But among them
, the follow-up is that modesty is part
of faith. We often hear that modesty is
part of faith. Without a sense of shame
, many people might commit
transgressions; but because they feel
shame, they refrain. Certainly, shame
for the sake of Allah Ta'ala. Not the
shame that prevents someone from doing
good. There are people we invite to the
mosque who never go, and we invite them
. They don't want to, using the excuse
of being shy. This is not the kind of
shame that is part of faith. That shame
is one of the tricks of the devil. So,
true shame prevents one from doing evil
. When we want to commit a sin, we feel
ashamed. When we want to violate
Allah's prohibitions, we don't do it
out of shame before Allah and before
others. And modesty brings nothing but
good. Shame is something that will
bring about goodness. So, this shame is
a crown. Especially for you women, this
is extraordinary. A sense of shame is
very much needed. Without a sense of
shame, a woman has no value.
Alhamdulillah. When that sense of shame
still exists, it can guard a person's
honor, especially for women. So it
turns out that shame is so valuable.
Then next, hadith number 422. Narrated
from the Messenger of Allah, peace be
upon him. O mankind, you are people who
drive others away; whoever leads the
people should be brief, for among them
are the sick, the weak, the elderly,
and those with needs. O all of humanity
, O Muslims, you. categorized as people
who drive others away from religion.
This is a rebuke when someone acts as
an imam for too long. Once, a companion
named Mu'adh bin Jabal, who was known
as a legal expert and a jurist. Served
as an imam in Yemen. Perhaps it was too
long. Many in the Muslim community
complained about this to the Messenger
of Allah. Eventually, it reached the
Messenger. Then the Prophet Muhammad
rebuked Sayyidina Mu'adh bin Jabal. "O
Mu'adh, are you a tempter, O Mu'adh?""
Do not ever cause a trial." becoming a
complaint. So when being an imam, we
cannot just follow our habits or our
own desires. If we are accustomed to
standing at night reading Surah Yasin
or Surah Al-Waqi'ah, that is too long
for congregational prayer. That is why
the Prophet Muhammad, peace be upon him
, although not an obligation. So there
is an example from the Prophet that we
can use as a parameter, like when the
Prophet led the Friday prayer according
to narrations. In the narrations, the
Prophet would read Surah Sabbihis (
Al-A'la) and Hal Ataka Hadithul
Ghashiyah, which only took one or two
minutes, or at most, Surah Al-Munafiqun
or Surah Al-Jumu'ah. I often read those
when I am an imam, so it is not too
long. Perhaps five minutes to finish
the Isha or Maghrib prayer. So it is
not too long. If it is too short, we
should not get the congregation used to
that either. Do not let the
congregation get used to doing things
carelessly. Even though reading Qulhu (
Al-Ikhlas) or Inna A'taina (Al-Kawthar)
is allowed, yes, it is allowed. Even
not reading a surah at all is not a
problem. What matters is Al-Fatihah.
But we must also be a good example as
an imam. Do not constantly read surahs
that are too short. Especially for the
Subuh prayer, which is only two rak'ahs
. We just woke up and are still fresh.
I usually read slightly longer surahs
like Surah Al-Qiyamah. Then Hal Ata'
alal Insan, but not too long either.
Subuh prayer might only take five
minutes to finish. Because even with
many verses, when we read them, it
takes at most only one or one and a
half minutes. "Faman shalla." Whoever
prays as an imam leading the
congregation, "falyukhaffif" should
keep it light. Do not make it too long.
If we take the benchmark of Makkah and
Madinah, they are long. So we need to
understand Makkah and Madinah. Why do
Al-Sudais and Al-Shuraim read so long?
But if we notice, it is one juz divided
by twenty rak'ahs, so it is not that
long either. Furthermore, people who
pray there have the sole purpose of
worship. People performing Umrah have
left their jobs, they are prepared
solely for worship, spending time in
worship. If we go to the holy land, we
have spent tens of millions. If we do
not worship much there and do not
utilize it, it is a loss. So do not
equate the congregation in Indonesia,
or the mosques in Indonesia, with
Makkah and Madinah. People who go there
have truly left their jobs and busyness
, coming there solely for worship to
Allah Ta'ala. Even at the same time
performing i'tikaf, repenting, and
seeking forgiveness. So, don't just use
Mecca and Medina as the standard for
everything. It is true they are Mecca
and Medina, but there are differences.
Fainna fihim al-marid wad-da’if
wal-kabir wal-hajah. Because among the
congregation, there might be those who
are not in good health. Some may be
physically weak because they are 70 or
80 years old; usually, they get shaky
if they stand for too long. Wadal hajah
. Likewise, there are those who have
pressing needs. Even the Prophet
Muhammad (PBUH) rebuked Sayyidina
Mu’adh bin Jabal, saying, "Afattanun
anta ya Mu’adh?" Why are you leading
a prayer that ultimately causes fitna (
strife)? Many people were complaining.
So, this is where social awareness
comes in. When we are in the midst of
society, we must be wise in taking a
stance. Even if we do something good,
and something we think is the wisest,
it might not be seen as wise by others.
Therefore, let’s return to the
religion regarding prayer; don't make
it too long, but don't make it too
short either, where we end up repeating
just "Qulhu"(Al-Ikhlas) and "Inna
A'taina"(Al-Kawthar). Although once in
a while it's not a problem, because
those chapters are part of the Quran. I
also do this; for example, in the first
rakaat, I recite a rather long surah
because I intentionally wait for those
who are late or masbuq—while we are
already saying takbir, some are still
in the bathroom performing wudu, and
some are still walking to the mosque.
So, we intentionally read a slightly
longer surah while waiting for the
latecomers. Because I have read
something quite long, let's say, uh...
...Surah Al-Muzzammil or Al-Muddaththir
during Fajr. Then, it is enough for me
to read At-Takathur in the second
rakaat. Because some of them are also
in a hurry to go home because they have
to leave for work. If they are late,
face traffic, and so on, there should
be some consideration. So, how wise it
is when we......return to the Sunnah of
the Prophet Muhammad (PBUH). Ah, next,
I will jump directly to the letter 'Ba'
. So, this is more than 400 alphabets.
Hamzah. Now, I will proceed directly.
These are several hadiths that I......
am skipping. This is a letter from the
Prophet (PBUH) addressed to Heraclius,
Malik ar-Rum, the ruler of Rome at that
time. For once, we need to know how the
diplomacy of the Prophet (PBUH) was
conducted. Some say that the Prophet
was Ummi (unlettered), unable to read
or write. Why did the Prophet send
letters to the rulers......of countries
at that time? Including Persia, Rome,
Egypt; the Prophet had scribes. This is
separate from the historical account
that the Prophet was unlettered and
could not read or write. There have
always been pros and cons regarding
this. I am not discussing that part.
But what is clear is that the Prophet
had scribes. The contents of the letter
of the Prophet (PBUH) addressed to
Heraclius or Hirqal, the King of Rome,
the Great Ruler of Rome. It first
begins with "Bismillahirrahmanirrahim."
This might have felt strange to the
polytheistic rulers at the time, who
were not accustomed to the phrase or to
starting letters and work with the
phrase "Bismillahirrahmanirrahim," but
this is a form of invitation (da'wah).
Including us in the family or anywhere
else. Let us get used to reciting
bismillahirrahmanirrahim a bit loudly.
Not with the intention of seeking
attention or anything else, but for
what purpose? Da'wah (preaching). So
that others may also follow our
goodness. This includes me, wherever I
am, when I am about to take a step or
do anything, I intentionally recite
bismillahirrahmanirrahim. Not too loud,
but not too soft either. So those on my
left and right can hear it, with the
purpose of declaring that I am a Muslim
. I always begin all my permissible
actions with bismillah. And at the same
time, we sometimes hope that if someone
asks me, whether I know them or not, if
someone asks me, I will certainly
answer and use it as a moment for
da'wah. Now, this letter reads "min
Muhammad ibni Abdillah wa Rasulih."
From Muhammad bin Abdillah, and at the
same time, His Messenger. This is a
form of humility. The Prophet did not
refer to himself as a prophet, or with
any other title. But "min Muhammad ibni
Abdillah." From Muhammad bin Abdillah;
it is stated "Abdillah," besides his
father being Abdullah, he is also a
servant of Allah, an ordinary human
being. But then "wa Rasulih," at the
same time the Messenger of Allah, to
the King of Rome. We know the Romans
were Christians. The Christians
worshiped Prophet Jesus. They said that
Jesus was the son of God or that Jesus
was one of three Gods. Yes, the Trinity
. This is a form of da'wah, a proof, an
extraordinary argument. Which was not
common at that time. "Ila Hirqal
Adzimir Rum," addressed to Heraclius,
the Great Ruler of Rome. Then, the
first part, "salamun ala manitaba'al
huda." The Prophet did not say "
assalamualaikum" or "assalamualaika"
because it was addressed to Christians.
So, "salamun ala manitaba'al huda."
Peace be upon you to those who wish to
follow the guidance, follow al-huda,
the truth, the guidance. Which, we know
this guidance Prophet Jesus and Prophet
Moses were sent by Allah Ta'ala to
carry the message. Huda, a religion
that originates from Allah Subhanahu wa
Ta'ala. Whatever its name, what is
clear is that what was brought by the
prophets and messengers is the same.
That is why it is explained here later.
Amma ba'd (furthermore). After the
Prophet said "salamun ala manitaba'al
huda." Peace be upon those who wish to
follow al-huda, the guidance that
originates from Allah Subhanahu wa
Ta'ala. So, including the religion
brought by Prophet Muhammad, the Quran
revealed to Prophet Muhammad is
certainly the same, no different from
the religion brought by Prophet Moses
or the religion brought by Prophet
Jesus. Likewise, the Torah and the
Gospel are both holy books originating
from Allah, Lord of the Worlds. So the
essence is the same, even though there
are later differences in matters of
Sharia. This. For example, the holy day
for the Jews in the time of Prophet
Moses was Friday. But the Sharia
brought by Prophet Muhammad is Friday.
While the Jews observe Saturday. Then
the difference is that in the Sharia of
Prophet Musa, Saturday was a major day
where we were forbidden from working,
forbidden from earning money, truly a
full day just for worship. When some of
the people of Prophet Musa disobeyed by
fishing on Saturday, utilizing it in
any way, Allah cursed them. Some became
pigs, some became monkeys. But the
followers of Prophet Muhammad, peace be
upon him, it's true, Friday is a major
day. A holiday, a holy day. Different.
It is forbidden only during the
execution of the Friday prayer. As soon
as the adhan echoes, that is why it is
said in Surah Al-Jumu'ah, "Ya
ayyuhalladzina amanu, O you who believe
, fear Allah." When the sound of the
adhan has been echoed, the muezzin has
called. What? For Friday. What is the
continuation? So immediately, "sa'a"
implies "ya'sa," which in Hajj is like
a small run, right? So "fas'au ilallah,
" so immediately answer the call of
Allah Ta'ala, "wadzaru-l-bai," leave
all activities. Back then, it was
buying and selling, right? If now,
there are jobs and others, there are
many. So leave what is forbidden only
during the performance of the Friday
prayer, starting from when the adhan
echoes until the Friday prayer is
finished. But finish, after it is
finished, "fantasyiru.""Fil ard." Once
the Friday prayer is completed, "
fantasyiru fil ard." Please return to
your respective workplaces. Those who
go to the market, those who farm, those
who work in offices, and so on. There
is a difference here. So in the time of
Prophet Musa, in the time of Prophet
Isa, it was truly forbidden for the
whole day, only for worship to Allah
Ta'ala. Ah, that is a difference in
Sharia. But the essence is the same,
both originate from Allah Ta'ala. Just
obeying Allah, even though there are
slight differences. Yes, that is the "
al-huda," which originates from Allah
Ta'ala. So in the time of Prophet Musa,
it was like that. "Al-huda," the
religion that was brought. Then in the
time of Prophet Muhammad, there are
differences, but both originate from
Allah, and we are obligated to obey
Allah Ta'ala. Amma ba'd. Now, after the
greeting, there are the words "amma
ba'd," including for people giving
lectures or sermons. After the
introduction, the alhamdulillah. And
then, amma ba'd. After the preamble,
after the hamdalah, after the greeting,
after we send blessings upon the
Prophet. Amma ba'd. Fainni aduka
bidi'ayatil Islam. I invite you, O
Heraclius, the ruler of Rome. I invite
you. "Aduka," from "da'a yad'u." It can
mean to invite, it can mean to pray for
. Yes, it depends on the wording. So I
invite you with an invitation. With a
call, that is, "bidi'ayatil Islam,"
with the call of Islam. "Al-Islam" can
also mean a religion. The name of a
religion. But here, I am not speaking
of the name of a religion, but the word
. Al-Islam is to submit. Al-Islam is to
surrender. Islam is to give in. That is
why in the Quran it is said, "
innad-dina al-Islam." So the way of
religion, the way we live the wheels of
life, everyone wants to be happy, wants
to be saved in the afterlife. How? That
is "al-Islam,""innad-dina." The only
way of life according to Allah Ta'ala
is "al-Islam." That is, to submit to
Him. So, in this context, I am not
defining "Al-Islam" as a religion, but
rather, in a general linguistic sense.
So, *innaddina indallah al-Islam*.
Therefore, as a way of life, religion
that becomes our path is Al-Islam,
which is submitting to Allah. How do we
do that? By submitting to Allah
according to what was brought by each
respective prophet. We, as the
followers of Prophet Muhammad,
certainly submit to the Sharia he
brought. The Quran and the Sunnah of
the Messenger. So, we "Islam"—we
surrender to what the Quran says, what
Allah Ta'ala commands and prohibits. So
, we surrender, we entrust everything
to Allah. Because we were indeed
created by Allah Ta'ala only to
dedicate ourselves to Him. *Wama umiru
illa liya'budullah. *We humans are not
commanded by Allah Ta'ala except to
serve and enslave ourselves to Allah
Ta'ala. In another surah, Allah also
states, "*Wama khalaqtul jinna wal insa
illa liya'budun*.""So Allah created us
solely*li'buduni*, to dedicate
ourselves to Me." So, *fainni aduka
bidayatil Islam*. I invite you to
return to Al-Islam, solely submitting
to Allah Ta'ala. Because the religion
brought by Prophet Musa, Prophet Isa,
and others, is Al-Islam, submitting to
Allah Ta'ala. Even if you say the name
"Islam" didn't exist at that time, it
doesn't matter. But the content of the
teachings brought by the prophets and
messengers is Al-Islam. Just
surrendering oneself to Him. *Aslim,
taslam. **Aslim*can have two meanings.
*Aslama yuslimu islaman. **Aslama. *For
example, if someone outside of Islam, I
say*aslim anta*, convert to Islam. That
can be interpreted as*aslim*, enter
Islam. *Aslama fulanun. *Like in
history books, Sayidina Umar bin
Khattab*aslama*, entered Islam by
reciting the Shahada. But it can also
mean*aslim*, surrender yourself, submit
. *Aslim*, submit to Allah Ta'ala.
Because all religions brought by
prophets and messengers are essentially
the same. Submitting to Allah Ta'ala.
We cannot want a religion but use our
own methods. "I want to be religious, I
want to pray, but in my own way.""I
don't want to use the Islamic way.""
It's too much trouble.""Five times a
day.""Need to do wudu, and so on.""I
want to use my own way.""It's enough
for me to sit for one minute and do
dhikr." This is not possible if
everyone uses their own way. So, it has
been determined. *Wa anna hadza sirati
mustaqiman fattabiu. *This is My path.
This is the religion that has been
established. There is no other choice.
*Fattabiu. *So follow the path that has
been set. *Wala tattabius-subul. *Do
not look for other ways according to
our desires, our thoughts, our culture,
our whims. That is not possible. You
will not reach the goal. Even if it's
fine to say our goals are the same, all
religions are good, okay, we accept
that issue. But are other religions and
paths approved by Allah, established by
Allah, and set by the prophets and
messengers? Apparently, they are not.
So when we talk about diversity, we
talk about tolerance, that is no
problem. We also don't want to be
hostile toward people who have
different creeds. Still, as a Muslim, I
must be a good example, setting the
best example. This is me, a tolerant
Muslim, respecting differences. But in
matters of creed, we still cannot
validate religions or paths other than
our own. They are the same way. If
there are people who cannot accept the
term "kafir"(infidel), that is from our
perspective. People who deny, who do
not believe in Prophet Muhammad, they
are "kafir." Meaning ignorant, deniers.
Likewise, in their eyes, we are also "
kafir" because we do not worship Jesus
as God. I do not say that Prophet Jesus
is a God or one of three Gods. So in
their eyes, we are also "kafir," people
who deny the divinity of Jesus. So this
issue is actually not an issue. We
continue to uphold tolerance, but in
matters of creed, we must remain
convinced that Islam is the truth. So
if a Muslim still believes in the
validity of others, well, that's not
possible. So in the attitude of "lakum
dinukum waliyadin," we do not attack,
we do not insult, we do not hurt others
, and so on. But we also must not mix
up our beliefs. So "aslim taslam"
surrender, and you will surely be safe.
So if you want to be safe, "aslim,"
submit, surrender only to Allah Ta'ala.
"Yutikaallahu ajraka marrataini." Allah
will give you a double reward. So the
reward for following Prophet Jesus,
because this is a transition, yes, in
the time of Prophet Muhammad. Prophet
Muhammad himself became a messenger at
the age of 40. Before that, many rulers
at that time or people who practiced
religions, different religions,
including Jews and Christians at that
time. They practiced their religion
according to their respective prophets
'teachings. Jews according to the
religion of Prophet Moses, according to
the Torah. Likewise, Christians
according to the religion of Prophet
Jesus, according to the Gospel. After
Allah sent Prophet Muhammad, in
accordance with the commands of the
Gospel and Torah, which are written in
these two holy books, it was already
clear that a prophet would be born.
That is why it is called a covenant
because it is a chain. Before Islam,
the Torah described Prophet Muhammad.
From his childhood until he became a
messenger. It was already explained
where he would migrate. That is why it
is called a covenant. So the Islam
brought by Prophet Muhammad is not a
new invention, but it was already
foretold beforehand. That is why it is
called a covenant. Because one to
another is a chain that validates each
other. So the Torah and Gospel foretold
the coming of Prophet Muhammad.
Likewise, the Quran validates the
existence of the Torah and Gospel,
validating Prophet Moses and Prophet
Jesus. So they mutually validate, "
musaddiqan," validating. That is why it
is called what? "Al-ahd.""Al-ahdul
qadim.""Al-ahdul jadid." There is the
Old Testament, the New Testament. So,
for those who lived in two eras, the
era before Islam and the era after
Islam, they receive two rewards. The
reward for being a Christian, the
reward for being a follower of Prophet
Isa, the reward for being a follower of
Prophet Musa, the reward for
worshipping according to the teachings
of Prophet Musa. Then after Islam
arrived, they converted to Islam in
accordance with the command in their
holy books. They also receive the
reward of Islam. So they get the
Christian reward, they get the Islamic
reward, the reward of being a follower
of Prophet Isa, and the reward of being
a follower of Prophet Muhammad. This is
actually a double benefit. That is why
yikallahu ajraka marratain. Allah gives
you double. Fain tawallait. If you turn
away, rejecting the truth brought by
Prophet Muhammad, which is the link in
the chain of truth which received a
mandate from their holy books, yet they
rejected it. When they reject Islam,
they are also rejecting the truth of
their own religion. Because Islam was
already foretold in the Gospel and the
Torah. Why? They rejected it after
Islam existed. After Prophet Muhammad
was born as a prophet and messenger. Ah
, that means they left their religion
as well. Fain tawallaita. If you turn
away, fainna alikaal arisin. Then you
bear this Hqal, yes, Heraclius. You
bear the sins of the Arian people yes,
the Christians who lived at that time.
This means Heraclius bears the sins of
the Christians of that time. How many
tens of thousands, hundreds of
thousands, or millions were there at
that time. Because he was a religious
leader as well as a ruler. So when the
ruler and religious leader says "a",
his followers will follow. Now, if they
those rulers refuse to follow the truth
, then he will also bear the sins of
those who obey him. Waya ahlal kitab.
Now, here is the meeting point between
the religions brought by the prophets
and messengers. Waya ahlal kitab is
also in the Qur'an. O People of the
Book, Jews and Christians. They are
known as the People of the Book.
Ta'alau ila kalimatin sawain bainana
wainakum. Let us return to our common
ground. Our religions may differ, our
holy books may differ, our prophets may
differ, that is not a problem. But
among the many holy books, prophets,
and messengers, there is a meeting
point. Taalau, let us return ila
kalimatin sawa to one point, one word,
one agreement. Bainana wainakum.
Between us and you. Now, the meeting
point is first, alla na'buda illallah.
We must not devote ourselves. We must
not worship. The only one we may
worship is Allah Taala. This is what is
written in all holy books. Wala
nusyrika bihi saian. And we must not
associate anything with Him in the
slightest. Then wid ba'duna ba' arbab
minunillah. And none of us may take
humans, kings, priests, and so on—
including Jesus or Prophet Isa—as
gods. These are the three agreements.
So, we may only worship or devote
ourselves solely to Allah Ta'ala or
anything identical that is intended
lillahi ta'ala (for the sake of Allah).
We do good, we help people, but our
intention is lillahi ta'ala. That means
we worship lillahi ta'ala, not for
other things, not for personal
interests. Ah, then also wala nusyrika
bihi syai'an. We must not associate
partners with Allah, or equate Allah
with His creations. If we worship other
than Allah, it means we are positioning
other than Allah as equal to Allah. If
I ask women, which woman would want to
be in a polygamous marriage (as a
co-wife)? None would want to. Even
though they are both women, both are
creations. It turns out that even women
who are devout, even if they are good
—there were even women known as "
superwomen"—could not accept it. No
woman wants to be shared. Why? She does
not want herself to be equated with
another woman. That is even though they
are both creations, she doesn't want it
. Now, why do we equate Allah with His
creations, which is clearly impossible?
Is it possible? Something we make, an
object, should we equate it with the
Creator? Sometimes, even we ourselves,
if we are compared by someone to
another person, we don't necessarily
want to accept it. I don't think anyone
would. Now, why, if we ourselves don't
want to be compared to others, or
treated as equal? Why do we equate
Allah with His creation? So, the sin of
shirk (polytheism) is the greatest sin
because it is an act of betrayal. For
example, if we are a husband, as men,
if our wife at home liked another man,
it is impossible for us to accept it,
or if she married again to have two
husbands, it's just impossible. Ah, so
that is al-isyraku billah. The word
syirk means partnership. That is why
it's like a PT (Limited Liability
Company). PT in Arabic is asyirkah or
asyarikah, right? So it is a
partnership, capital owners uniting in
it. Wa yattakhidza ba'duna ba'dan
arbaban min dunillah. Now, this is what
is done by those outside of Islam:
making others than Allah into a rabb (
lord). This rabb is the highest rank,
Lord. So we cannot in matters of
worship, as mentioned earlier, wala
na'budu illa iyyah. In matters of
worship, even if it is not prayer, we
do good, doing something that should be
lillahi ta'ala but it is not lillahi
ta'ala. For example, charity (sadaqah).
We give to others, we help others, but
our goal is not lillahi ta'ala. It is
so they sympathize with me, so that
tomorrow they vote for me; I am
planting a favor. That is already not
lillahi ta'ala. This is a part of
worship. Even though we don't make them
our gods, no. And they also don't make
us their gods. It is just that we do
good, but it is not lillahi ta'ala.
That is strictly forbidden. Especially
when even equating things (to Allah) is
not allowed, as I said earlier. Let
alone making others than Allah as God.
Now, that is the peak of shirk.
Waliyadzubillah (We seek refuge in
Allah from that). Alhamdulillah, among
so many of us Muslims, I think we are
far from things like this. Although
there are still some views that say we
are not allowed to pray in a place that
has graves. Here I think no one
believes that a grave is God. And I
often pray in a prayer room where
usually, in front of the mosque, there
is a graveyard on waqf land. They don't
actually want to be worshipped, they
really don't. They just want what? If
they left a will to be buried in front
of the imam. It’s not a problem,
after all, there is a wall. And also we
are not worshipping the deceased. There
is no one who believes that a grave is
God. Fain tawallau. If they turn away
and do not want to accept Islam as a
way of life, as the truth, as a
religion. Faquulu. Then say to them, "
Ishadu bianna muslimun.""Yes, so
witness, give a statement that we are
muslimun, people who surrender only to
Allah Taala." Not to rulers, not to
priests, not to devils, not for
interests, not for anything else. But
muslimun only lillahi taala. Just like
our oath in prayer, inna salati
wanusuki wamahyaya wamamati lillahi
rabbil alamin. So everything is solely
lillahi taala. Listeners and viewers of
Rasil TV, those are some hadiths,
hopefully useful for us. Amin ya rabbal
alamin. Wassalamualaikum warahmatullah
wabarakatuh. Ya Rabbana atarofna
biannanafna wa annana asrafna alha
asrafna, fatub ‘alaina taubah tagsilu
kulla haubah, wasurlanal ‘aurati wa
aminir wa mauludina wal ahli wal
ikhwani wasairil khillani wa kulli dzi
mahabbah, au jiratin au suhbah, wal
muslimina ajma. Ambi aslan wudan manna
biktisabin minna, bil mustofa rasuli
nahd bikulli suli, shallam rabbi ‘
alaihi ‘addal habbi wa alihi
wasahbihi. O Allah, we admit that we
have sinned, we have exceeded limits,
we have almost slipped. Grant us
forgiveness, cleaning all of our shame.
Cover our shortcomings, O Allah. Secure
what we fear. Forgive our parents, our
children, our families and siblings, as
well as all our friends and loved ones,
neighbors or companions, and all
Muslims. Amin. Accept my hope solely
through Your grace and glory. Not
because of our deeds. With the status
of the chosen Prophet, may Allah bless
him and his family. Grant our requests.
May blessings and peace always be
bestowed by Allah upon the Messenger as
much as grains of clouds. Praise be to
Allah from the beginning to the end.
Radio Silaturahim and Rasil Visual for
a united Islam. Well, earlier it was
explained and read some hadiths from
the book Mukhtarul Ahadits an-Nabawiyah
where there were points about greed,
about the branches of faith like
modesty, and being wise during prayer,
and others. And we invite brothers and
sisters who want to ask about the theme
or study this afternoon, you can via
SMS or WhatsApp message at number
081199720. Or if brothers and sisters
want to interact directly with us in
the studio, you can contact us at
0218451512. Alright Ustaz, let's get
straight to the questions, shall we?
Yes.
Okay, let me read a question from Ibu
Fitri in Bekasi. Peace be upon you, and
Allah's mercy and blessings.
And unto you, peace and Allah's mercy
and blessings.
Ustaz, there are people who seem shy
but turn out to be corrupt. So it's
like they act shy, but their actions
are corrupt. How is this, Ustaz?
In the name of Allah, the Most Gracious
, the Most Merciful. O Allah, inspire
us with guidance and protect us from
evil, and increase our knowledge. This
is a contradictory matter. Shy yet
corrupt. Allah is the one who truly
knows what is in a person's heart. Like
I said before, there are people who
feel shy about doing good. That is not
true shyness. That is part of the
devil's tricks to stop someone from
doing good. This happens often. For
instance, if there is a woman who
doesn't wear a hijab, we invite her to.
She refuses, saying, "Oh, I'm shy, I'm
not ready yet," and so on; that is "shy
." So, this is not a good trait. True
shyness in Islam is a virtue. It
prevents someone from going astray.
Shyness keeps a person from committing
evil deeds. That is true shyness. So,
this behavior is not actually a
praiseworthy trait. We don't know what
is in their heart. Sometimes, at first,
people do seem a bit shy and so on. But
once they feel comfortable, they no
longer have that sense of shyness. So,
this shyness is not their nature, not
their true, fundamental trait. It is
just a mask to achieve something. Ah,
the mask is shyness, or various other
masks. Then, eventually, the mask falls
off. Their true nature emerges. So, I
think this contradiction doesn't
necessarily mean it's their real nature
. It is also possible that as humans,
when we...mix with people who do not
fear Allah, hanging out with corrupt
people, their good qualities can erode.
That is why we shouldn't...mingle with
such people. If the goal is to preach
or invite them to good, that is fine.
But if we hang out for pleasure,
becoming close friends with people who
don't fear Allah and who are unjust, we
risk becoming like them. Our faith gets
eroded, and eventually, we become part
of that injustice. Therefore, protect
your faith. If we see bad things, let's
use it as an opportunity for dakwah,
for commanding good and forbidding evil
. But do not get involved in the evil;
do not mingle with them. Otherwise, we
will become brave enough to commit
injustices like they do. And Allah
knows best. Alright, Ustaz. Before we
read the other messages, perhaps there
is a phone call we should take first,
Ustaz? Please go ahead.
Alright. Peace be upon you, and Allah's
mercy and blessings.
And unto you, peace and Allah's mercy
and blessings.
Alright, sir. What is your name and
where are you from?
I am Mr. Wasimin from Jantung, speaking
to Ustaz Ahmad Yaki.
Yes. Yes, sir.
Ahmad Yasri, right?
Yes. Peace be upon you. Oh, and unto
you, peace.
Uh, thank you, Ustaz. I would like to
ask a question.
Yes. So, it happens that I have been
appointed as the regular imam at this
mosque.
Yes.
As it happens, during Maghrib prayer,
there is a children's Quran and Iqra
study session afterwards.
Yes.
Now, the congregation has two different
opinions on this. The first group says
the*dhikr*shouldn't be too long because
the children's study session needs to
start soon. Yes.
Meanwhile, the others want the full*
dhikr*, like after the final*salam*,
reciting the Fatihah, various verses,
the Throne Verse, and the declaration
of oneness, then closing with a prayer.
So, Ustaz, how should I handle these
two opposing views within the
congregation? I want to handle the
congregation in a way that avoids any
friction, so I can face it well and
find the right solution according to
our teachings. Since, after all, the
law itself isn't mandatory, right? For
that, I ask for a solution, Ustaz.
Thank you. Peace be upon you, and
Allah's mercy and blessings.
And peace be upon you, and Allah's
mercy and blessings. Thank you, Mr.
Ahmad from Cijantung. Please, go ahead,
Ustaz.
Yes. In the name of Allah, the Most
Gracious, the Most Merciful. These
kinds of differences will never end, no
matter how long it takes. Pros and cons
will always exist. Even for me
personally, up to this day, I haven't
been able to solve exactly how I should
take a stance, continually. Because it
will never really end, let's just make
a decision for the sake of Allah
without needing to look here and there.
Then, we also maintain noble character
because both sides are actually
pursuing good things. One side has the
children's study which needs to be
prioritized. That is also a form of
goodness. *Dhikr*is also a form of
goodness. But I am also someone who
leads the Maghrib to Isha prayers
almost every day. Because there is a
study session every time. It happens
that when others lead, they often make
it a bit too long, reading too much. So
, when I am the imam, I just recite*
istighfar*three times, then the Fatihah
, and I finish with a prayer. There is
even a place that doesn't include the*
ba'diyah*Maghrib prayer anymore.
Because if they add the*ba'diyah*
Maghrib, the time for the study session
becomes too short. So, this is a matter
of technique. So, usually, I
immediately act as the imam, say the*
salam*, recite*istighfar*three times,
and then do a short prayer. "Rabbana
atina..." and it's finished. This gives
more flexibility for the study time,
since we know the Maghrib window is
quite short, and this study session is
also a part of worship, which, God
willing, when we learn about religious
matters, tafsir, hadith, and laws, the
value is far greater than performing
sunnah prayers. So, that is how I take
my stance: I immediately lead, say the*
salam*, recite*istighfar*three times,
and the prayer is done. That is what I
usually do. Now, for you, sir, please
read the situation and see what is best
. So, the condition in my study group,
in my area, works well like that. Now,
in your area, just observe what is best
. Yes, God willing, whichever one it is
, Sir, it is surely a good thing, and
let us not forget to keep praying to
Allah Subhanahu wa Ta'ala. God knows
best.
Alright, that's it, Mr. Ahmad Yasri
from Cijantung, I hope that answers
your question. There was also a
suggestion earlier about the routine
habit of Ustaz Ahmad Zaki when leading
prayers after Maghrib. Hopefully, that
can also be a solution for you in
Cijantung, Sir. Very well, Ustaz. We
will proceed to a WhatsApp question,
Ustaz.
Yes, please go ahead.
From a servant of Allah in Jakarta,
Ustaz. Peace be upon you, and Allah's
mercy and blessings.
And peace be upon you too.
Ustaz, is it good if an imam first asks
the congregation, "For this prayer,
would you prefer a long surah or a
short one?" But like this, Ustaz. This
is my own personal question, Ustaz.
Yes.
Sometimes on Friday mornings, there is
a Sunnah to perform prayer, reciting
the prostration of recitation, Ustaz.
The prostration of As-Sajadah, Ustaz.
If
on Friday,
if it happens that the surah we read
contains a verse of prostration. Now,
sometimes the imam says, "We will
recite Surah As-Sajadah." Now, how
about this, Ustaz? Announcing
beforehand which surah we will read for
this prayer. What do you think, Ustaz?
Yes, yes. In the name of Allah, the
Most Gracious, the Most Merciful. This
is also a matter of technique, part of
the technique. Actually, in Islam, it
is flexible. Whether we want to recite
a short or long surah, it is not a
problem. Any surah is part of the
Qur'an. It just comes back to the imam.
An imam should act as wisely as
possible, as best as possible, while
still not straying from the Sunnah of
the Prophet. Because the Prophet's
standard when he led prayers on Friday.
It did not deviate from the guidelines,
which surahs were those? Sabbihis, Hal
Ataka, or Al-Jumu'ah and Al-Munafiqun.
We can see it there. If we want to
recite another surah, the length should
be similar. At most, like Surah
Al-Munafiqun or Al-Jumu'ah, that is the
maximum. But that does not mean if it
is longer, it is forbidden. It is not
like that either. It is just that the
Prophet provided examples that are
light and suitable to be followed by
most people. So when we step out of the
Sunnah of the Prophet, even if not
explicitly blamed, the pros and cons
will be even greater. We try to follow
the Prophet's Sunnah and pros and cons
still exist, let alone if we depart
from the Prophet's Sunnah. So this
returns to the congregation again. That
is why it is established that, as much
as possible, the imam should be chosen
by the congregation. Do not let
everyone be ambitious. If there is
already ambition, I am ambitious to be
an imam, that person is ambitious to be
an imam, wanting to give lectures. This
is already based on ambition. That is
not allowed. That is why there is an
opinion stating that if someone becomes
an imam while the congregation dislikes
him, then that act is cursed. The
cursed imam. So as much as possible, as
an imam, we must be able to read the
situation and position ourselves
accordingly. So, it shouldn't be
because of ambition, or this, or that.
That is why everything must be for the
sake of Allah. If it weren't for the
sake of Allah, being an imam wouldn't
be this heavy. There will always be
pros and cons. But on the other hand,
we are also afraid. Suppose I don't
want to be an imam, even though I know
the condition is like this, if I don't
act, this will happen. I am forced to
act and become the imam. Like it or not
, right? So, we must be smart in
reading the situation, keeping our
hearts pure for Allah, and meeting the
standards of eligibility. Don't just
say, "The important thing is I'm
sincere, the important thing is it's
for Allah." It doesn't necessarily mean
that everyone who says "for Allah" is
eligible to be an imam. The recitation
must be good, the articulation, the
tajweed, and also understanding the
conditions, pillars, and etiquette of
being an imam. If you only have the
mindset of "I'm just being sincere" but
your recitation is terrible, that won't
work. Now, what are most people tempted
by these days? They are tempted by the
virtues of the first row and such, but
without character or ethics. I often
see things that are inappropriate, but
because they only know that much
without knowing the etiquette, people
from everywhere just want to be the
imam. This can't be; there are local
imams and local congregations
everywhere. I also wouldn't dare to
just jump in and become the imam when I
pray somewhere else. I would never do
that. Where is the character in that?
So, the point is when we become an imam
, we must be wise and honest with
ourselves. Are we capable or not, is
our recitation good or not, do we
understand the requirements and pillars
or not? If we aren't, and there is
someone better, let's be honest. If
there is someone more worthy, give it
to them. This is not a game, not for
show, or fueled by ambition like in
politics; this is facing Allah
Subhanahu wa ta'ala with total humility
. Besides doing it for Allah, we must
have the capability and the ethics. God
willing, if we truly have standards in
accordance with religion, even though
it's impossible to avoid insults or
criticism, we will be free from sin,
God willing. Wallahu a'lam.
Alright, I hope that answers your
question, servant of Allah in Jakarta.
Very well, Ustaz. There is a question
from the number ending in 566, Ustaz.
It asks about changing a companion's
character for the better.
Assalamu'alaikum warahmatullahi
wabarakatuh. I want to ask Ustaz Ahmad
Zaki, who was the companion of the
Prophet mentioned in the narration who
was asked by the Prophet to stop lying?
And by stopping that lie, he was able
to have the courage to reject central
rules. That is all the question, Ustaz.
Able to do what earlier? Able to accept
central rules
from, uh, being told to stop lying.
Then from stopping the lying, he was
able to have the courage to reject
central rules.
Central rules.
Well, so if you're going to ask a
question, please be more detailed, okay
. Should the question be a certain way,
Ustaz? So for this number, please
clarify it later, you can send the SMS
again. But perhaps we could take the
angle of lying, Ustaz.
Yes.
Concluding from this question to change
a person's character for the better.
Hmm. Yes.
Uh, so, I know about it, but I forgot
which companion asked this. Now, it is
true that when someone wanted to
convert to Islam but with a condition,
"O Messenger of Allah, I want to enter
Islam but I still cannot leave my hobby
, my habit, which is drinking.""Or
another who gambles and so on." The
Messenger of Allah agreed, "No, that's
fine.""Please, enter Islam.""But one
thing, do not lie.""This was the
Messenger of Allah, who received
revelation from Allah Ta'ala." So this
was a strategy. A political approach in
preaching. When the Messenger of Allah
gave advice, a testament to someone,
the main thing was not to lie. It
turned out that what was considered
easy was actually so difficult for him.
He felt trapped. When he had finished
drinking and then met the Prophet or
other companions. Then someone would
ask, "Where have you been?""What have
you been doing?""He remembered he was
not allowed to lie." Finally, because
he felt he couldn't escape anymore,
every time he finished drinking and met
the Prophet or his companions, he
couldn't lie. Eventually, he gradually
left it behind. Now, that is the
strategy, the trick employed by the
Messenger of Allah, peace be upon him,
to eliminate a person's bad habits. So,
the point is we can apply this in
social life, but we also have to be
able to read the situation. Each person
has a different character and
temperament. We cannot treat one person
the same as we treat another. Even in a
family, we have children; I also have
four children. None of their
temperaments are the same. How can we,
as heads of the household, as mothers,
as fathers, be wise parents who can
resolve things. Let us not be parents
who end up acting in a way that
instills hatred among them all. Wallahu
A'lam.
Alright, hopefully that answers the
number ending in 0566, and perhaps for
the brothers and sisters who want to
send questions via WhatsApp and SMS,
please be more detailed so that Ustaz
Ahmad Zaki can answer more precisely
and fully address the questions of the
loyal listeners of Radio Silaturrahim.
Very well, Ustaz. Let's move to another
question, Ustaz. From the number ending
in 0554. Peace be upon you, and Allah's
mercy and blessings.
Peace be upon you, and Allah's mercy.
Ustaz, I want to ask. At that time, I
was praying but there was no one to
lead as the Imam. So no one wanted to
be the Imam, Ustaz. So I was forced to
step forward myself. To be honest, I
cannot read the Quran and I am not
familiar with the makhraj rules either.
Am I wrong or should I not accept it,
or what? Sure. Thank you.
In the name of Allah, the Most Gracious
, the Most Merciful. Indeed, in
jurisprudence, including in the hadith,
there is a narration stating that the
one who should be the imam is the best
among the congregation. So, if there
are only three people, perhaps at that
time all three were actually equal in
their quality and capability. So, one
of them can become the imam, but what
kind of person? The one who is the "
aqra," the reciter, who reads well; it
is forbidden to follow someone whose
quality is below yours. Let's say the
person's Al-Fatihah is not correct,
it's messy, and their makhraj is all
over the place. Then I follow that
person as my imam; that would not be
justified. Why didn't I take action?
Even though I understand, why did I
hand it over to someone who doesn't
understand? If it were state affairs or
company business, and I handed it to
someone who knows nothing—no
knowledge of management or labor—it
would collapse. So, I am at fault in
religious terms. I am handing over the
responsibility of leadership, or any
matter, to someone who does not
understand. That is why there is a
narration that says what? If affairs
are left to those who are not qualified
. When affairs are handed to those who
do not understand the matter, then wait
for the destruction. Especially in
matters of the mosque and worship; this
is not a game, these are not trivial
matters, but our affairs with Allah,
Lord of the Worlds, the Creator of the
universe. Therefore, choose the best as
the Prophet said, "The one who leads
the people in prayer or anything else
must be the 'aqrauhum'," first and
foremost the one with the best
recitation. Scholars interpret this in
many ways. "Aqra" can also mean the
most knowledgeable, the one who knows
the conditions and pillars best. "Aqra"
is also the most polite, the wisest,
the one with the best character. So we
can combine them: first, the best
recitation, then good character, and
they must also understand the
conditions and pillars. It doesn't have
to be an ustad or a kyai. What matters
is that to be an imam, they know the
pillars and conditions, and they know
the proper Islamic way to lead. I think
that is what should be our foundation.
So please, go ahead, as long as it is
not driven by ambition. Nowadays, many
people are ambitious, and we don't
accept this because it's based on
ambition. At every opportunity, they
want to be the imam. Even though they
are among those who are different. I am
sometimes quite firm about this. I
teach in a place where the mosque has
been like that since it was first built
. Likewise, the community there is used
to performing Qunut. Suddenly, as it
goes with people, there are newcomers
who become residents there, want to be
the imam, but refuse to adapt. Please,
just adapt. If this mosque is
accustomed to the Qunut, how hard is it
for us to perform the Qunut? Don't try
to stand out, for example, if the imam
there usually wears a koko shirt, a
sarong, and a peci, don't show up
wearing long pants, a short-sleeved
shirt, no peci, and skipping the Qunut.
It just invites criticism. That is why
I suggest that whoever becomes the imam
here, please adapt accordingly. If you
really cannot adapt, please just be
part of the congregation. Because we
come to the mosque not to be the imam,
not for ambition, but to seek rewards.
When they still refuse and insist on
their own way. Anyone can indeed be an
imam. That is true. In the end, I have
to be a bit harsh. Please, those who
cannot adapt and end up causing
conflict, please step down. Don't be an
imam anymore. I ask the congregation to
take note. Rather than causing conflict
or trouble, do not give opportunities
to people who are ambitious, who are,
what should I call them? Raising issues
of differences continuously. So, it
becomes sectarian. We do not need
people like that. So, when we face
Allah Ta'ala, our hearts must be clean.
Then we also must have the ability to
demonstrate noble character. This is
the most important thing for us to be
an imam, truly being a good example
both inside and outside of prayer.
Wallahu a'lam.
Alright, I hope that answers the
previous question. It seems there is
quite a lot today regarding leading
prayers, Ustaz, isn't there?
Yes. There are several more questions,
but since we have reached the end of
this program, Ustaz, perhaps a
conclusion, Ustaz?
Yes. To the listeners and viewers of TV
Rasil, as a conclusion, let us return
to our religion. What is the purpose of
studying religion here and there? If
our hearts are not clean, we will not
submit to the religion. The solution is
"innaddina indallah al-Islam"(Indeed,
the religion in the sight of Allah is
Islam). So if we want to be safe and
happy in this world and the hereafter,
Islam means submitting only to Allah
and His Messenger. Follow the Al-Qur'an
, follow the Sunnah of the Prophet, God
willing, we will attain happiness in
this world and the hereafter. Amin ya
rabbal alamin. Wama taufiqi illa billah
alaihi tawakaltu wa ilaihi unib (My
success is only by Allah, upon Him I
rely, and to Him I return).
Subhanakallahumma wabihamdik ashadu
alla ilaha illa anta astagfiruka wa
atubu ilaik (Glory be to You, O Allah,
and with Your praise; I testify that
there is no god but You, I seek Your
forgiveness and repent to You).
Wasallallahu ala nabiina Muhammadin wa
ala alihi wasahbihi wasallama (May
Allah's peace be upon our Prophet
Muhammad, and upon his family and
companions). Walhamdulillahi rabbil
alamin. Wasalamualaikum warahmatullah
wabarakatuh.
That concludes our afternoon session
with Ustaz Ahmad Zaki discussing the
book Mukhtarul Ahadis. There were many
topics we covered in it earlier. And we
apologize to the audience whose
questions were not read on this
occasion due to limited time. I am
Panji Ahmad, and the team on duty
includes Ondi, Atep, Obi, Robi, and
Yusuf Subangkit, as well as our
producer, Nurfitri Tahir. We take our
leave. Wasalamualaikum warahmatullahi
wabarakatuh.