Islamic Trilogy

Islamic Trilogy - "All creatures are God's family. The one he loves the most is the one who benefits his family."

ISLAM LIBRARY | Yesterday evening, 02.04.24, after Tarawih prayers, at the UI "Ukhuwah Islamiyah" mosque , Depok, accompanied by Dr. Bastian Zulyeno, Head of FIB Study Program, I delivered the "Islamic Trilogy": Faith, Islam and Ihsan, as mentioned in "Haduts Jibril".

I describe the Trilogy as the components of a tree: Roots, Trunk and Fruit. The root is the belief in one God and the metaphysical realm. Stems are rules, paths, events leading to God. The fruit is like a religious ideal or "Maqashid al Syari'ah". Namely Universal Human Values. And this becomes a provision for returning home to God. “Inna Lillah wa Inna ilaihi Raji'un” . We all belong to God and we will return to Him.

Then God suggested inviting people to that path while providing technical ways or methods to invite people to His path.

اُدْعُ اِلٰى سَبِيْلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ وَجَادِلْهُمْ بِالَّتِيْ هِيَ اَحْسَنُۗ اِنَّ رَبَّكَ هُوَ اَعْلَمُ بِمَنْ ضَلَّ عَنْ سَبِيْلِهٖ وَهُوَ اَعْلَمُ بِالْمُهْتَدِيْنَ


It means: "Invite (people) to the path of your Lord with wisdom, (wisdom, wisdom), good messages, and discuss in the best way. Indeed, your Lord knows best who goes astray and He knows best who walks on the truth." (QS. an-Nahl, verse 125).

To the Prophet, God said:


فَبِمَا رَحْمَةٍ مِّنَ ٱللَّهِ لِنتَ لَهُمْ ۖ وَلَوْ كُنتَ فَظًّا غَلِيظَ ٱلْقَلْبِ لَٱنفَضُّوا۟ مِنْ حَوْلِكَ ۖ فَٱعْفُ عَنْهُمْ وَٱسْتَغْفِرْ لَهُمْ وَشَاوِرْهُمْ فِى ٱلْأَمْرِ ۖ فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى ٱللَّهِ ۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُتَوَكِّلِينَ



Meaning: "So thanks to the grace of God's love, you (Muhammad) have a gentle and polite character towards them. If you are stubborn and hard-hearted, they will run away from you. So forgive them and ask forgiveness for them, and consult with them in any matter. Then when you have agreed, then leave it to God. Truly, God loves sincere people." (QS. Ali Imran, verse 159).

I convey:

الخلق كلهم عيال الله. واحبهم اليه انفعهم لعياله


Meaning: “All creatures are God's family. What He loves most is he who provides many benefits to his family."

For :

علينا ان نتعلم العيش معا كاخوة


It means, "We should learn together as brothers."

Then, God said:

انما المؤمنون اخوة


"Verily those who believe in God are brothers."

And the Prophet, peace be upon him, said:

مثل المؤمنين في توادهم وتراحمهم وتعاطفهم كمثل الجسد إذا اشتكى منه عضو تداعى له سائر الجسد بالسهر والحمى


It means: "The parable of the believers in terms of mutual love, affection, compassion for each other, is like one body. When a limb is afflicted with pain, the rest of the body will feel pain." (HR. Muslim).

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The meaning of Isti'faf, is it really just about avoiding adultery

The meaning of Isti'faf, is it really just about avoiding adultery? - Interpreting the isti'faf commandment like this is important, so that the alternative to avoiding adultery is not just getting married.

The meaning of Isti'faf, is it really just about avoiding adultery?


ISLAMLIBRARY | In Surah an-Nur (QS. 24: 33), Allah Swt asks those who are not yet able to marry to take care of themselves (isti'faf). Then it is often only interpreted as staying away from adultery, in order to be clean from sin ('afif and 'afifah). Protecting oneself from adultery is important and obligatory, but interpreting the isti'faf command only to abstain from adultery is incomplete. Why?

A perspective on the relationship between men and women which is limited to the sexual dimension will influence the meaning of various ethical recommendations in that relationship, such as the commandment of isti'faf. In fact, the dimensions of the relationship between men and women are broad and not limited to sexual. Marriage, which is an alternative to isti'taf, does not always have a sexual dimension.

So, by considering various dimensions of the broad relationship between men and women, especially in the social realm, we can propose the meaning of isti'faf in the moral framework of mubjadi relations. This broad dimension of relationships can be a space for the implementation of texts related to relationship morals and good manners.

With the moral framework of mubjadi relations, the meaning of isti'faf is not exclusive to, but also includes, matters of a sexual-physical nature.

Interpreting isti'faf as stated in the Qur'an (QS. An-Nur, 24: 33) by avoiding adultery, is of course relevant in the literal context of this verse. However, this does not have to be the only meaning. Because adultery can still occur when a person is already in a marriage relationship, where he is still ordered to isti'faf.

Commendable Moral Relations

Especially when referring to the original meaning of this sentence. That is, distancing oneself from everything that is haram, and adorning oneself with contentment with that which is halal. With this original meaning, if we place it on the morals of relationships, between two parties, men and women, then the command of isti'faf can reach more fundamental things.

Namely, that the commandment of isti'faf is about the relationship between praiseworthy morals (mahmudah) and avoiding despicable morals (madzmumah). Namely self-discipline in relationships so that they are constructive and not destructive. What is destructive are all relationships that lead to evil, injustice, ugliness and sin, including adultery. Constructive are all relationships that lead to goodness and benefit. Including healthy and mutually strengthening marital relationships.

A person who practices isti'faf, usually referred to as 'afif (men) and 'afifah (women), is someone who has a commendable character in relations between the sexes, is not hegemonic, is not dominative, and does not trap or condition other people. on sins, such as sexual violence and adultery. Both in social relations before and outside marriage, as well as in legal relations between married couples.

The person who commits adultery is of course not 'afif (male) and not 'afifah (female). Apart from that, a man who vents his lust for his wife, through violence and harm, even during marriage, is also a morally unafif (clean, pure, or healthy) relationship. Meanwhile, women who are victims of rape outside of marriage cannot be considered not 'afifah, just because the sexual relationship occurred outside of marriage.

Interpreting the isti'faf command like this is important so that the alternative to avoiding adultery is not just getting married. Moreover, the marriage relationship is actually painful. Avoiding adultery means not committing adultery, which can be done through various positive activities, ranging from worship, study, social work, sports, and many others.

Ghaddul Bashar's orders

Likewise, Ghaddul Bashar's command , in the context of related morals, is not submission to the physical eye. But rather control over the way we view other people, especially women: so that we are not limited to sexual creatures/objects.

Even if the eyes are lowered, if a person's perspective on the opposite sex is still limited to sexual objects, then he may still think about looking for opportunities to engage in sexual activity. Including coercion and violence. This is why even women who have covered their intimate parts are still victims of sexual violence and rape.

However, if the way he views other people, especially women as whole human beings, has intellectual, social and even spiritual dimensions, then he will relate to them as full subjects of life. Namely respecting, appreciating, working together and protecting and strengthening each other in goodness and piety, as well as avoiding each other from all sin and evil.

By getting used to ghaddul bashar regarding controlling one's perspective like this, a person will easily discipline themselves in dealing with mahumdah morals. Not being a madzmumah, being a man who is 'afif and a woman who is 'afifah.

Ghaddul Bashar, and Fasting

The perspective on the relationship between men and women which is limited to the sexual dimension also influences the meaning of various ethical recommendations in that relationship.

For example, we often understand the recommendation for isti'faf only as self-purity from adultery. Namely by avoiding all physical meetings with the opposite sex. We interpret Ghaddul Bashar as submission to the physical eyes of the opposite sex; and we encourage fasting to reduce sexual desire.

However, if you consider the various dimensions of relations between men and women which are so broad, especially in the social realm, then the meaning of the things mentioned above must be within the framework of relational morals. This broad dimension of relations, as has been emphasized, is real. Which has a precedent during the time of the Prophet SAW, and is a space for the implementation of texts related to morals, relationships and manners.

With the framework of relational morals in a broader dimension, the meaning of isti'faf and ghaddul bashar is not exclusive to, but also includes, things of a physical nature. In fact, when you are in a marital relationship, which is sexually halal, the two terms isti'faf and ghaddul bashar still have relevant meanings for strengthening that relationship.

As discussed in tafsir and fiqh, the command of isti'faf is stated in the Qur'an (QS. An-Nur, 24: 33) for people who are not yet able to marry. Therefore, the mainstream interpretation of this sentence is to discipline oneself so as not to fall into adultery. This meaning is of course relevant in the literal context of this verse.

However, this does not have to be the only meaning. Because adultery can still occur when someone is already in a marital relationship. Even though he was still ordered to isti'faf. Especially when referring to the original meaning of this sentence.

That is, distancing oneself from everything that is haram, and adorning oneself with contentment with that which is halal. With this original meaning, if we place it on the morals of relationships, between two parties, men and women, then the command of isti'faf can reach more fundamental things.

Dignified, Fair and Maslahah Viewpoint

In the context of relations between men and women with a wider dimension, the commandment of isti'faf is about relationships with commendable morals (mahmudah) and avoiding despicable morals (madzmumah). Namely self-discipline in relationships so that they are constructive and not destructive.

Where destructive are all relationships that lead to crime, injustice, ugliness and sin, including adultery. Constructive are all relationships that lead to goodness and benefit. Including healthy and mutually strengthening marital relationships.

"Someone who observes isti'faf, we usually call 'afif (male) and 'afifah (female). Both of them have commendable character in relations between the sexes. Namely, it is not hegemonic, not dominative, and does not trap or condition other people to sin, such as sexual violence and adultery. Both in social relations before and outside marriage, as well as family relations within the marriage bond."

Likewise, Ghaddul Bashar's command, in the context of relational morals, is not submission to the physical eye, but control over the way we view other people, especially women: so that they are not limited to sexual creatures/objects.

Even if the eyes are lowered, if a person's perspective on the opposite sex is still limited to sexual objects then he may still think about looking for opportunities to engage in sexual activity, including through force and violence. This is why even women who have covered their intimate parts are still victims of sexual violence and rape.

However, if his perspective towards other people, especially women as whole human beings, has intellectual, social and even spiritual dimensions, then he will relate to them as full subjects of life: respecting, appreciating, working together and looking after and strengthening each other in goodness and piety, and avoid each other from all sin and evil.

By getting used to ghaddul bashar related to controlling one's perspective like this, a person will easily discipline themselves in relating to mahumdah, not madzmumah, morals, becoming an 'afif man and an 'afifah woman.

Fasting as a Spiritual Practice

The recommendation for fasting is also the same. Even though this recommendation appears in the context of someone who is not yet able to marry. (Sahih al-Bukhari, no. hadith: 5120). But it shouldn't just stop at giving up eating and drinking to reduce sexual desire. Because for people who are married, even if they fast during the day, they are still allowed to have sexual relations at night.

This means that fasting is not necessary, or not specifically, to control sexual desire. Moreover, if it refers to other hadiths (Sahih al-Bukhari, no. hadith: 1937). Fasting also spiritually aims to discipline a person so that they are able to control themselves from bad relationships with other people, both verbal evil (qawl az-zur) and actions ('amal az-zur).

With this meaning, the recommendation to fast is also a spiritual practice for someone to hone their character. The goal is to have easy relationship morals, throw away all madzmumah relationship morals, have a perspective that is dignified, fair and beneficial. Apart from that, inviting and realizing all the good things in life, as well as avoiding and rejecting all the bad things.

With this moral framework, all the commandments of isti'faf, ghaddul bashar, and fasting are relevant to strengthening one's own character and the character of relationships. Both before marriage, during marriage, and after marriage.

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These 5 prayers can be performed by menstruating women during Ramadan

These 5 prayers can be performed by menstruating women during Ramadan - Second, feed people who break their fast. Menstruating women can get rewards for fasting by feeding people who break their fast.

These 5 prayers can be performed by menstruating women during Ramadan


ll Muslims, women and men, are encouraged to increase their worship during the month of Ramadan. But unfortunately, women who are menstruating are actually prevented from carrying out certain religious services.

Don't be sad, it turns out that the Hasyiyah al-Qulyubi book explains that women who are menstruating do not need to be afraid of losing the rewards from missed worship. Leaving worship during menstruation or postpartum is a form of obedience to Allah SWT, even for him there is a reward such as the obligation to pray when he is holy.

For a person who is always steadfast in carrying out his worship, when one day he is unable to carry out that worship, then he will be rewarded as is the reward for worship that is carried out every day, Rasulullah SAW said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: إِذَا مَرِضَ العَبْدُ، أَوْ سَافَرَ، كُتِبَ لَهُ مِثْلُ مَا كَانَ يَعْمَلُ مُقِيمًا صَحِيحًا


"If a worshiper falls ill or goes on a pilgrimage, he is still given the reward of worship as if he were healthy or as if he were not on a pilgrimage" (HR. Bukhari)

However, it is very unfortunate if menstruating women waste their time in the month of Ramadan. Then what kind of worship can you do during menstruation?

Building Sahur
First , wake up for sahur. Women who menstruate should increase their good deeds in the month of Ramadan, for example by waking up at dawn and preparing sahur meals for people who are fasting. Because even the smallest kindness will be worth worship.

Rasulullah SAW said "Every kindness is charity, and among the forms of kindness is that you meet your brother with a pleasant face, and you pour water from your bucket into your brother's vessel " (HR Muslim, Tirmidhi, Ibn Hibban and Ahmad)

"If pouring water into someone else's vessel is considered goodness, what about preparing a sahur meal for someone who is fasting? Of course there will be more good things to come from."

As in the story of Anas Ra , "We used to travel with the Prophet SAW, some of us fasted and some of us didn't. Then on a very hot day we stopped at a place and the only people who could take shelter were those who had clothes, even among us there were people who took shelter from the sun only with their hands. So those who fasted fell. Then the people who were not fasting got up, set up tents and gave water to their riding animals. So the Messenger of Allah said, "Today those who break their fast (not fasting) have reaped the reward" (HR. Muslim).

Second, feed people who break their fast. Menstruating women can get rewards for fasting by feeding people who break their fast. As in the Hadith from Imam Tirmidhi:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: مَنْ فَطَّرَ صَائِمًا كَانَ لَهُ مِثْلُ أَجْرِهِ، غَيْرَ أَنَّهُ لَا يَنْقُصُ مِنْ أَجْرِ الصَّائِمِ شَيْئًا


asulullah SAW said, "Whoever feeds someone who is fasting, he will be rewarded like the person who fasted, without reducing the reward of the person who fasted in the slightest.

Listening to the reading of the Koran

"Third, listen to the reading of the Koran. Even though menstruating women are not allowed to read the Koran, they are still allowed to hear it. This ability is based on a hadith narrated by Ibn Majah. From Aisyah Ra she said "The Messenger of Allah put his head in my lap when I was menstruating and he read the Koran"

By continuing to listen to the Koran, his heart will always be connected to the words of Allah and will always receive grace. Allah SWT says:

وَإِذَا قُرِئَ الْقُرْآنُ فَاسْتَمِعُوا لَهُ وَأَنْصِتُوا لَعَلَّكُمْ تُرْحَمُونَ


"And when you read the Koran, listen carefully and pay attention calmly so that you may receive mercy ." (QS. Al-A'raf: 204)

Fourth, give charity. In a Hadith the Prophet Muhammad SAW said:

عَنْ أَنَسٍ قَالَ: سُئِلَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: أَيُّ الصَّوْمِ أَفْضَلُ بَعْدَ رَمَضَانَ؟ فَقَالَ: شَعْبَانُ لِتَعْظِيمِ رَمَضَانَ، قِيلَ: فَأَيُّ الصَّدَقَةِ أَفْضَلُ؟ قَالَ: صَدَقَةٌ فِي رَمَضَانَ

"From Anas, he said: Rasulullah SAW was asked, "Which fast is more important after Ramadan? Rasulullah SAW said (fasting in the month of) Sha'ban to glorify Ramadan, so what is the most important charity? Alms in the month of Ramadan" (HR. Tirmidhi)

The wisdom of fasting is that it is a reminder of the suffering of poor people . Therefore, Muslims should improve the quality of their alms this month.

Fifth , make dhikr. Menstruating women can still do dhikr. This ability is based on the hadith of the Prophet SAW:

“We were ordered to send out women who were confined to the house to come out on holidays, even women who were menstruating. They say takbir following the takbir of men, and pray after men, hoping for blessings and the sanctity of the holiday " (HR Bukhari Muslim).

Apart from making dhikr, the majority of ulama also allow menstruating women to recite wazifa. Thus, even though her menstrual period lasts a long time, she still remembers Allah SWT a lot. Don't forget to read bismillah and prayer in every activity.

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Is it true that if a wife works, her household will not be harmonious?

Is it true that if a wife works, her household will not be harmonious? Working women are not always dependent on financial matters, there is a need to develop and achieve their potential in the field they are working in.

ISLAMLIBRARY | Some time ago, I attended a friend's wedding. In that meeting, my friends and I discussed "should we continue working after marriage or choose to stay at home full time and focus on taking care of our family?"

Some of them choose to continue working, and others choose to stay at home. Hearing their choice I smiled. One of them said in a joking tone, "Are you sure you bought the skincare?", and my best friend answered, "Don't worry, I want to find an established husband." 

For me, marriage is a strong commitment that we must carry out with a partnership and full of mutuality. In marriage there are rights and obligations that must be carried out to maintain the integrity and harmony of the household.

But in practice, there is often an imbalance in the roles and responsibilities of husband and wife. For example, a husband's obligation to support his wife is not fulfilled, so the wife is required to work to meet household needs. Women who work are not only financially dependent, there is also a need to develop and achieve their potential in the field they are working in.

Even though there are women who work for the needs of their families and other people, their presence is often blamed and not appreciated. Even though work is the right of every individual, both women and men. 

Rights and Obligations in Marriage

Marriage creates rights and obligations, so there will be a division of roles and responsibilities. Women and men both have the responsibility to take care of the household. But in reality, working women still have to be burdened with domestic affairs.

Even though homework is quite heavy and tiring. I remember a friend confiding in me, how she really wanted to work but her husband didn't give her permission, due to her husband's dominance in the household.

Most of them think that if their wife works, there will be more household expenses due to transportation. Even household members take care of the house, which should be done by the wife. Data from the International Labor Organization (ILO) and Gallup shows that almost 30 percent of men prefer women to work at home and be housewives.

In principle, Islam exists to provide the same position for women and men as full subjects in the system of life, the only difference is piety. Likewise, the Prophet's mission was to uphold justice and respect universal humanity. Namely the liberation of humans from the shackles of determining their life choices, including in terms of work. 

"On the authority of Abu Hurairah who said: The Messenger of Allah said: Verily, Allah does not look at your physical appearance and appearance (man), but looks at your heart and your deeds". (HR. Muslim).

Benefits of Working

Working can build a relationship with Allah SWT if we intend to worship and seek His approval. Apart from that, there are also social relations to help others and relations with nature to fulfill needs and protect it. In the Qur'an, surah An-Nahl verse 97, Allah says;

"Whoever does righteous deeds, whether male or female, while he believes, We will give him a good life, and a better reward than what they have done."

This verse addresses women and men who are active in doing good deeds and seeking the pleasure of Allah SWT. Both have relatively the same rights and obligations in the family, work and in society. Both have the same opportunities and opportunities to obtain rewards for their righteous deeds.

Then in the hadith it is explained that "There is no food consumed by a person that is better than the work of his own hands, in fact the Prophet Dawud (as) always ate the work of his own hands." (Sahih Bukhari).

This hadith applies to women and men who work to fulfill their daily needs, whatever the work is, as long as it is halal it is good. Thus, working and doing good deeds is a form of gratitude for the blessings we receive.

In this case, a wife can decide whether to work or have a career and there are still many jobs that require the role of women. So taking care of the household and doing other domestic work is not a woman's main task. Rather, it is the result of social construction which often subordinates women (men work to earn a living, women stay at home). 

Working Women

Furthermore, Surah An-Nisa verse 34 reads "Men (husbands) are responsible) for women (wives) because Allah has preferred some of them (men) over others (women) and because they (men) man) has spent part of his wealth. Pious women are those who are obedient (to Allah) and take care of themselves when (their husbands) are not around because Allah has taken care of (them). Women you are worried about nusyuz) give them advice, leave them in bed (separate beds), and (if necessary,) beat them (in a way that doesn't hurt). However, if they obey you, do not look for ways to trouble them. Indeed, Allah is Most High, Most Great." 

Some circles interpret this to mean that women do not have the right to be leaders in the household or society, women cannot be the head of the family. As a result, women often find it difficult to make decisions.

However, in reality not all men are able to play a role that exceeds that of women. For example, in the household when the husband is sick or experiences a disorder that means he cannot work, or the wife is abandoned by her husband.

We cannot deny that women have to earn a living by working. If the role of wives is more capable in the public sector, then why don't women play leadership roles in the family?

"Apart from that, the cause of disharmonious households is not the wife working, but rather the lack of effort to work together with each other in carrying out their respective roles and functions in the household."

Both partners must understand and respect each other in order to achieve harmony and happiness together. This is a form of implementation of rahmatan lil'alamin in carrying out their functions as servants of Allah and social creatures.

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Women have the right to be mujtahids

ISLAM LIBRARY | Women have the right to be mujtahids | Nazirah, like other female activists, works and fights to defend her oppressed people, especially women. It challenged the authority of men in many respects, including the authority of religious knowledge. The condescending and discriminatory way of looking at the interpretation experts is all-out criticism or him, women have the same rights as men and have the right to be anything. Women also have the right to be interpreters of sacred texts, both the Koran and the hadith of the Prophet. Women have the right to become “mujtahid” (mujtahidah).

Women have the right to be mujtahids


I found a female scholar or female scholar as well as a social and political activist. Her name is Nazirah Zainuddin. More than an activist, for me she is a scholar and "Alimah" . He was born in Aleppo, Iraq (1908-1976) who later settled in Egypt.

Not only that, she is one of the leading feminists in the Muslim world. Her name can be compared to other Egyptian Muslim feminist figures such as Malak Hifni Nashif, Aisyah Taimuriyah, Nabawiyah Musa, May Ziyadah and Huda Sya'rawi, Rifa'ah al-Tahtawi, Mohammad Abduh, Qasim Amin and Sa'ad Zaghlul, and Tahir al-Tahtawi. Haddad in Tunisia, to name just a few.

Nazirah, like other female activists, works and fights to defend her oppressed people, especially women. It challenged the authority of men in many respects, including the authority of religious knowledge. The condescending and discriminatory way of looking at the interpretation experts is all-out criticism.

"God cannot possibly be discriminatory towards humans," he said. For him, women have the same rights as men and have the right to be anything. Women also have the right to be interpreters of sacred texts, both the Koran and the hadith of the Prophet. Women have the right to become “mujtahid” (mujtahidah).


Nazirah's book

Nazirah wrote two books to discuss this issue; “Al-Sufur wa al-Hijab” and “Al Fatat wa al-Syuyukh” . Literally "Al-Sufur" means without a veil, open and "al-Hijab" means barrier or curtain. Although it later developed into meaning hijab or veil. Meanwhile, Al-Fatat wa al-Syuyukh, means young women and old people.

In this last book, Nazirah states that women have the right to interpret the Qur'an and write fiqh. He said:

أجل إنه كما كان للمرأة أن تشترك فى الحكم الشرعي، أن لها الحق الصريح أن تشترك فى الاجتهاد الشرعي تفسيرا وتأويلا. بل إنها أولى من الرجل بتفسير الايات القائم فيها واجبها وحقها لأن صاحب الحق والواجب أهدى اليهما من غيره سبيلا.



"Of course, if women have the right to be involved in religious laws, they also have the right to carry out ijtihad either through tafsir (exoteric understanding) or takwil (esoteric understanding). "In fact, women are more appropriate and relevant to interpret verses related to their rights and obligations, because they understand their own problems better than other people." (p. 179).

The book Al Sufur wa al Hijab, written by Nazhirah Zainuddin, is one of the books that needs to be read. Even though it has become a classic, it is still relevant to our here and now. It can provide knowledge for female activists, especially those who are Muslim.

Female Spirit

Through this book he worked intellectually to do a critical analysis of the conventional views. Nazirah, in her time, was the most prominent as well as controversial woman, who studied feminist interpretation scientifically and with the perspective and spirit of Muslim women.

The interesting thing about this book is that Nazhirah held debates and polemics with a number of major Al-Azhar scholars regarding the things she studied. Al-Azhar is the oldest Islamic University, founded over a millennium, and is seen as the most authoritative source of Islamic knowledge.

Nazhirah's criticism in this book is quite sharp, touching, and can even act as a deconstruction of the conservative religious views that the ulama represented at that time at the world's leading Islamic university. He came up with bold thoughts and created conflict with the ulama through the same religious arguments, but with different interpretations.

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SIFAT MA'NAWIYAH BAGI ALLAH SWT (NATURE OF MA'NAWIYAH FOR ALLAH SWT)

و يجب في حقه تعالى كونه قادرا وضده كونه عاجزا . والدليل على ذلك دليل القدرة .

Dan wajib didalam hak Allah ta’ala sifat kaunuhu qodiron  (keberadaanNya sebagai Dzat yang kuasa). Dan perlawanannya adalah sifat kaunuhu ‘ajizan (keberadaanNya sebagai Dzat yang lemah). Dalil atas wajibnya sifat kaunuhu Qodiron adalah dalil sifat qudrat.

Dan wajib pada hak Allah taala sifat kaunuhu qodiron (wujudnya sebagai Dzat Yang Maha Esa). Dan penentangan itu ialah sifat kaunuhu 'ajizan (KewujudanNya sebagai Dzat yang lemah). Dalil tentang kewajipan sifat Kaunuhu Qodiron adalah dalil tentang sifat qudrat.

And it is obligatory in the rights of Allah ta'ala the nature of kaunuhu qodiron (His existence as a powerful Essence). And the resistance is the nature of kaunuhu 'ajizan (His existence as a weak Essence). The proof for the obligatory nature of Kaunuhu Qodiron is the proposition of qudrat nature.

 و يجب في حقه تعالى كونه مريدا وضده كونه كارها . والدليل على ذلك دليل الارادة .

Dan wajib didalam hak Allah ta’ala sifat kaunuhu muridan  (keberadaanNya sebagai Dzat yang berkehendak). Dan perlawanannya adalah sifat kaunuhu karihan (keberadaanNya sebagai Dzat yang terpaksa). Dalil atas wajibnya sifat kaunuhu Muridan  adalah dalil sifat Irodat.

Dan wajib didalam hak Allah ta’ala sifat kaunuhu muridan  (keberadaanNya sebagai Dzat yang berkehendak). Dan perlawanannya adalah sifat kaunuhu karihan (keberadaanNya sebagai Dzat yang terpaksa). Dalil atas wajibnya sifat kaunuhu Muridan  adalah dalil sifat Irodat.

And it is obligatory in the rights of Allah ta'ala the nature of you to be a disciple (His existence as a Willing Essence). And the resistance is the nature of kaunuhu karihan (His existence as a forced Essence). The proof for the obligatory nature of the Kaunuhu Disciple is the argument for the character of Irodat.

 و يجب في حقه تعالى كونه عالما وضده كونه جاهلا . والدليل على ذلك دليل العلم .

Dan wajib didalam hak Allah ta’ala sifat kaunuhu ‘aliman  (keberadaanNya sebagai Dzat yang mengetahui ). Dan perlawanannya adalah sifat kaunuhu ‘jahilan (keberadaanNya sebagai Dzat yang bodoh). Dalil atas wajibnya sifat kaunuhu ‘aliman  adalah dalil sifat ilmu.

Dan wajib pada hak Allah ta'ala sifat kaunuhu 'aliman (kewujudanNya sebagai Yang Maha Mengetahui). Dan penentangan itu adalah sifat kejahilan kaunuhu (Kewujudan-Nya sebagai Dzat yang bodoh). Dalil sifat wajib Kaunuhu 'aliman adalah dalil sifat ilmu.

And it is obligatory in the rights of Allah ta'ala the nature of kaunuhu 'aliman (His existence as the One who knows). And the resistance is the nature of kaunuhu 'ignorance (His existence as a stupid Essence). The proof for the obligatory nature of Kaunuhu 'aliman is the proof of the nature of knowledge.

و يجب في حقه تعالى كونه حيا وضده كونه ميتا . والدليل على ذلك دليل الحياة .

Dan wajib didalam hak Allah ta’ala sifat kaunuhu hayyan  (keberadaanNya sebagai Dzat yang hidup). Dan perlawanannya adalah sifat kaunuhu ‘mayyitan (keberadaanNya sebagai Dzat yang mati). Dalil atas wajibnya sifat kaunuhu hayyan  adalah dalil sifat hayat.

Dan wajib pada hak Allah taala sifat kaunuhu hayyan (WujudNya sebagai Zat yang hidup). Dan penentangannya adalah sifat kaunuhu 'mayyitan (Kewujudan-Nya sebagai Dzat yang mati). Dalil sifat wajib Kaunuhu Hayyan ialah dalil hakikat kehidupan.

And it is obligatory in the rights of Allah ta'ala the nature of kaunuhu hayyan (His existence as a living Essence). And the resistance is the nature of kaunuhu 'mayyitan (His existence as a dead Essence). The proof for the obligatory nature of Kaunuhu Hayyan is the argument for the nature of life.

و يجب في حقه تعالى كونه سميعا بصيرا وضدهما كونه اصم وكونه اعمى . والدليل على ذلك دليل السمع ودليل البصر.

Dan wajib didalam hak Allah ta’ala sifat kaunuhu sami’an   (keberadaanNya sebagai Dzat yang mendengar) dan kaunuhu bashiron   (keberadaanNya sebagai Dzat yang melihat ) . Dan perlawanannya adalah sifat kaunuhu ‘ashomma (keberadaanNya sebagai Dzat yang tuli) dan sifat kaunuhu a’ma (keberadaanNya sebagai Dzat yang buta)  . Dalil atas wajibnya sifat kaunuhu samian  dan kaunuhu bashiron  adalah dalil sifat sama’ dan dalil sifat bashor.

Dan wajib pada hak Allah ta'ala sifat kaunuhu sami'an (KewujudanNya sebagai Yang Maha Mendengar) dan Kaunuhu bashiron (KewujudanNya sebagai Yang Melihat). Dan pertentangannya ialah sifat kaunuhu 'ashomma (KewujudanNya sebagai Dzat yang tuli) dan sifat kaunuhu a'ma (KewujudanNya sebagai Dzat yang buta). Dalil sifat wajib Kaunuhu Samian dan Kaunuhu Bashor ialah dalil yang sama sifat dan dalil watak Bashor.

And it is obligatory in the rights of Allah ta'ala the nature of kaunuhu sami'an (His existence as the One who hears) and Kaunuhu bashiron (His existence as the One who sees). And the opposition is the nature of kaunuhu 'ashomma (His existence as a deaf Essence) and the nature of kaunuhu a'ma (His existence as a blind Essence). The argument for the obligatory nature of Kaunuhu Samian and Kaunuhu Bashor is the proposition of the same nature and the argument of Bashor's character.

و يجب في حقه تعالى كونه متكلما وضده كونه ابكم . والدليل على ذلك دليل الكلام .

Dan wajib didalam hak Allah ta’ala sifat kaunuhu mutakaliman  (keberadaanNya sebagai Dzat yang berbicara). Dan perlawanannya adalah sifat kaunuhu abkama (keberadaanNya sebagai Dzat yang bisu). Dalil atas wajibnya sifat kaunuhu mutakaliman  adalah dalil sifat kalam.

Dan wajib pada hak Allah taala sifat kaunuhu mutakaliman (wujudNya sebagai Yang Berkata). Dan penentangannya ialah sifat kaunuhu abkama (KewujudanNya sebagai Dzat yang bisu). Dalil wajibnya kaunuhu mutakaliman ialah dalil sifat kalam.

And it is obligatory in the rights of Allah ta'ala the nature of kaunuhu mutakaliman (His existence as the One who speaks). And the resistance is the nature of kaunuhu abkama (His existence as a mute Essence). The proof for
the obligatory nature of kaunuhu mutakaliman is the proof of the nature of kalam.


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TIJAN (SIFAT JAIZ BAGI ALLAH SWT.)(NATURE OF JAIZ FOR ALLAH SWT.)

والجائز في حقه تعالى فعل كل ممكن او تركه. والدليل على ذلك انه لو وجب عليه سبحانه وتعالىوو

فعل شيئ او تركه لصار الجائز واجبا او مستحيلا وهو محال. 

Dan sifat jaiz ( wenang ) didalam hak Allah ta’ala yaitu sifat fi’lu kulli mumkinin aw tarkuhu ( mengerjakan perkara yang mungkin atau meninggalkannya ). Dalil atas jaiznya sifat fi’lu kulli mumkinin aw tarkuhu  yaitu kalau saja Allah wajib mengerjakan perkara yang mungkin atau wajib meninggalkannya, maka tentunya perkara yang mungkin tersebut berubah menjadi wajib atau mustahil, dan ini tidak mungkin di terima akal.

Dan sifat jaiz (berkuasa) pada hak Allah ta'ala ialah sifat fi'lu kulli mumkinin aw tarkuhu (melakukan perkara yang mungkin atau meninggalkannya). Dalil sifat jaiznya fi'lu kulli mumkinin aw tarkuhu ialah jika Allah wajib melakukan perkara yang boleh atau wajib meninggalkannya, maka sudah tentu perkara yang mungkin menjadi wajib atau mustahil, dan ini adalah. mustahil untuk diterima.

And the nature of jaiz (authority) in the right of Allah ta'ala is the nature of fi'lu kulli mumkinin aw tarkuhu (doing things that are possible or leaving them). The proof for the jaiznya nature of fi'lu kulli mumkinin aw tarkuhu is that if God is obliged to do things that may or are obligatory to leave him, then of course the things that may turn out to be obligatory or impossible, and this is impossible to accept.


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TIJAN (SIFAT WAJIB BAGI RASUL)

و يجب في حق الرسل عليهم الصلاة و السلام الصدق . وضده الكذب . والدليل على ذلك انهم لو كذبوا لكان خبر الله سبحانه وتعالى كاذبا وهو محال .

Dan wajib didalam hak para Rasul sifat shidiq (benar). Dan perlawanannya adalah sifat kidzib (bohong). Dalil atas wajibnya sifat shidiq adalah sesungguhnya kalau saja para Rasul itu berbohong maka tentunya khabar dari Allah ta’ala juga bohong, dan ini tidak mungkin di terima akal.

Dan wajib dalam hak para Rasul untuk menjadi shidiq (benar). Dan rintangannya adalah kidzib (bohong). Dalil sifat wajib shidiq ialah sekiranya para Rasul berdusta maka sudah tentu berita dari Allah ta'ala itu juga dusta, dan ini mustahil diterima akal.

And it is obligatory in the rights of the Apostles to be shidiq (true). And the resistance is kidzib (lie). The proof for the obligatory nature of shidiq is that if the Apostles had lied then of course the news from Allah ta'ala would have been a lie too, and this is impossible for reason to accept.

و يجب في حقهم عليهم الصلاة و السلام الامانة . وضدها الخيانة . والدليل على ذلك انهم لو خانوا بفعل محرم او مكروه لكنا مأمورين بمثل ذلك . ولايصح ان نؤمر بمحرم او مكروه .

Dan wajib didalam hak para Rasul sifat amanah (bisa di percaya). Dan perlawanannya adalah sifat khiyanat (menghianati). Dalil atas wajibnya sifat amanah adalah sesungguhnya kalau para Rasul itu menghianati dengan cara melakukan sesuatu yang di haramkan atau yang di makruhkan maka tentunya kita diperintahkan dengan seperti itu dan tidaklah benar kita di perintahkan dengan keharaman atau kemakruhan.

Dan wajib dalam hak-hak para Rasul untuk dapat dipercaya (amanah). Dan penentangan adalah pengkhianatan (pengkhianatan). Dalil wajibnya amanah ialah jika para Rasul berkhianat dengan melakukan perkara yang dilarang atau dilarang, maka sudah tentu kita diperintahkan begitu dan tidak benar kita diperintahkan melakukan sesuatu yang dilarang atau yang haram.

And it is obligatory in the rights of the Apostles to be trustworthy (trustworthy). And the resistance is treason (betrayal). The evidence for the obligatory nature of trust is that if the Apostles betrayed by doing something that was forbidden or forbidden, then of course we were ordered that way and it is not true that we were ordered to do something forbidden or unlawful.

و يجب في حقهم عليهم الصلاة و السلام تبليغ ما امروا بتبليغه للخلق . وضده كتمان ذلك . والدليل على ذلك انهم لو كتموا شيأ مما امروا بتبليغه لكنا مأمورين بكتمان العلم . ولايصح ان نؤمر به لان كاتم العلم ملعون .

Dan wajib didalam hak para Rasul sifat tabligh (menyampaikan) hal yang di perintahkan untuk di sampaikan. Dan perlawanannya adalah sifat kitman (menyembunyikan hal tersebut). Dalil atas wajibnya sifat tabligh adalah sesungguhnya kalau saja para Rasul itu menyembunyikan hal yang di perintahkan untuk di sampaikan maka tentunya kita diperintahkan untuk menyembunyikan ilmu dan tidaklah benar kita di perintahkan dengan hal itu, di karenakan orang yang menyembunyikan ilmu itu di laknat.

Dan wajib dalam hak-hak para Rasul mempunyai tabligh (menyampaikan) perkara-perkara yang diperintahkan untuk disampaikan. Dan rintangannya adalah sifat kitman (menyembunyikannya). Dalil wajibnya tabligh ialah sekiranya para Rasul ada menyembunyikan perkara yang diperintahkan untuk disampaikan maka sudah tentu kita diperintahkan untuk menyembunyikan ilmu dan tidak benar kita diperintahkan untuk melakukannya, kerana orang yang menyembunyikan ilmu. dikutuk.

And it is obligatory in the rights of the Apostles to have tabligh (deliver) things that are ordered to be conveyed. And the resistance is kitman nature (hiding it). The evidence for the obligatory nature of tabligh is that if only the Apostles had hidden things that were ordered to be conveyed then of course we were ordered to hide knowledge and it is not true that we were ordered to do so, because people who hide knowledge are cursed.

و يجب في حقهم عليهم الصلاة و السلام الفطانة وضدها البلادة . والدليل على ذلك انه لو انتفت عنهم الفطانة لما قدروا ان يقيموا حجة على الخصم . وهو محال لأن القرآن دل في مواضع كثيرة على إقامتهم الحجة على الخصم

Dan wajib didalam hak para Rasul sifat fathonah (cerdas). Dan perlawanannya adalah sifat baladah (bodoh). Dalil atas wajibnya sifat fathonah adalah sesungguhnya kalau saja tidak ada kecerdasan dari para Rasul maka tentunya mereka tidak akan mampu menegakkan bukti kebenaran untuk mengalahkan musuh. Dan ini tidak di terima akal, di karenakan al Qur’an menunjukan pada banyak tempat atas bukti penegakankebenaran oleh mereka atas musuh-musuhnya.

Dan wajib dalam hak para Rasul untuk menjadi fathonah (berakal). Dan penentangannya adalah baladah (kebodohan). Dalil wajibnya fathonah ialah jika tidak ada kepandaian dari para Rasul, sudah tentu mereka tidak akan dapat menetapkan bukti kebenaran untuk mengalahkan musuh. Dan ini tidak boleh diterima, kerana Al-Quran menunjukkan di banyak tempat bukti mereka menegakkan kebenaran terhadap musuh mereka.

And it is obligatory in the rights of the Apostles to be fathonah (intelligent). And the resistance is baladah (stupidity). The proof for the obligatory nature of fathonah is that if there were no intelligence from the Apostles, then of course they would not be able to establish evidence of truth to defeat the enemy. And this is unacceptable, because the Qur'an shows in many places the evidence of their upholding the truth against their enemies.


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TIJAN AD DARORY ( SIFAT JAIZ BAGI RASUL ALLAH SWT. / NATURE OF JAIZ FOR THE RASUL OF GOD SWT. )

والجائز في حقهم عليهم الصلاة و السلام الاعراض البشرية التي لاتؤدي الى نقص في مراتبهم العلية كالمرض ونحوه والدليل على ذلك مشاهدتها بهم عليهم الصلاة و السلام .

Dan sifat jaiz didalam hak para Rasul adalah sifat al a’rodlul basyariyah (tabiat kemanusian) yang tidak mendatangkan pada kekurangan didalam martabat mereka yang luhur contohnya sakit atau lainnya. Dalil atas jaiznya sifat al a’rodlul basyariyah ialah fakta terjadinya sifat tersebut pada mereka alaihimus salam.

Dan sifat jaiz pada hak-hak Rasul ialah sifat al a'rodlul basyariyah (sifat manusia) yang tidak membawa kepada kekurangan pada martabat mereka yang mulia, contohnya sakit atau lain-lain. Dalil sifat jaiznya al a'rodlul basyariyah ialah sifat ini berlaku pada mereka, alaihimus salam.

And the nature of jaiz in the rights of the Apostles is the nature of al a'rodlul basyariyah (human nature) which does not lead to deficiencies in their noble dignity, for example illness or others. The proof for the jaiznya nature of al a'rodlul basyariyah is the fact that this trait occurs in them, alaihimus salam.


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TIJAN ADDARORY (KETURUNAN NABI SAW. DARI JALUR AYAH)

{ خاتمة } يجب على الشخص ان يعرف نسبه صلى الله عليه وسلم من جهة ابيه ومن جهة امه

{Penutup} Wajib bagi setiap orang mengetahui nasab (keturunan) beliau Saw. dari jalur ayah dan ibunya.

{Penutup} Wajib bagi setiap orang mengetahui nasabnya (keturunan) Saw. dari jalan ayah dan ibunya.

{Closing} It is obligatory for everyone to know his lineage (descendants) Saw. from the path of his father and mother.

 فاما نسبه صلى الله عليه وسلم من جهة ابيه فهو سيدنا محمد بن عبد الله بن عبد المطلب بن هاشم بن عبد مناف بن قصي بن كلاب بن مرة بن كعب بن لؤي بن غالب بن فهر بن مالك بن النضر بن كنانة بن حزيمة بن مدركة بن الياس بن مضر بن نزار بن معد بن عدنان

Adapun jalur keturunan beliau Saw. dari jalur ayahnya yaitu:

1.    Junjunan kita Nabi Muhammad Saw. putra Sayyid   Abdullah

2.    Sayyid Abdullah putra Sayyid Abdul Mutholib

3.    Sayyid Abdul Mutholib putra Sayyid Hasyim

4.    Sayyid Hasyim putra Sayyid Abdu manaf

5.    Sayyid Abdu manaf putra Sayyid Qusyoy

6.    Sayyid Qusyoy putra Sayyid Kilab

7.    Sayyid Kilab putra Sayyid Murroh

8.    Sayyid Murroh putra Sayyid Ka’ab

9.    Sayyid Ka’ab putra Sayyid Lu’ay

10. Sayyid Lu’ay putra Sayyid Ghalib

11. Sayyid Ghalib putra Sayyid Fihr

12. Sayyid Fihr putra Sayyid Malik

13. Sayyid Malik putra Sayyid Nadlor

14. Sayyid Nadlor putra Sayyid Kinanah

15. Sayyid Kinanah putra Sayyid Huzaimah

16. Sayyid Huzaimah putra Sayyid Mudrikah

17. Sayyid Mudrikah putra Sayyid Ilyas

18. Sayyid Ilyas putra Sayyid Mudlor

19. Sayyid Mudlor putra Sayyid Nizar

20. Sayyid Nizar putra Sayyid Ma’ad

21. Sayyid Ma’ad putra Sayyid Adnan

Adapun nasabnya, Saw. dari jalan ayahnya, yaitu:

1. Junjunan kita Nabi Muhammad SAW. anak Sayyid Abdullah

2. Sayyid Abdullah dan Sayyid Abdul Mutholib

3. Sayyid Abdul Mutholib dan Sayyid Hasyim

4. Sayyid Hasyim dan Sayyid Abdu Manaf

5. Sayyid Abdu manaf dan Sayyid Qusyoy

6. Sayyid Qusyoy anak Sayyid Kilab

7. Sayyid Kilab anak Sayyid Murroh

8. Sayyid Murroh anak Sayyid Ka'ab

9. Sayyid Ka'ab anak Sayyid Lu'ay

10. Sayyid Lu'ay anak Sayyid Ghalib

11. Sayyid Ghalib anak Sayyid Fihr

12. Sayyid Fihr anak Sayyid Malik

13. Sayyid Malik dan Sayyid Nadlor

14. Sayyid Nadlor dan Sayyid Kinanah

15. Sayyid Kinanah dan Sayyid Huzaimah

16. Sayyid Huzaimah dan Sayyid Mudrikah

17. Sayyid Mudrikah dan Sayyid Ilyas

18. Sayyid Ilyas anak Sayyid Mudlor

19. Sayyid Mudlor anak Sayyid Nizar

20. Sayyid Nizar anak Sayyid Ma'ad

21. Sayyid Ma'ad anak Sayyid Adnan

As for his lineage, Saw. from his father's path, namely:

1. Our Junjunan Prophet Muhammad SAW. son of Sayyid Abdullah

2. Sayyid Abdullah son of Sayyid Abdul Mutholib

3. Sayyid Abdul Mutholib son of Sayyid Hashim

4. Sayyid Hasyim son of Sayyid Abdu Manaf

5. Sayyid Abdu manaf son of Sayyid Qusyoy

6. Sayyid Qusyoy son of Sayyid Kilab

7. Sayyid Kilab son of Sayyid Murroh

8. Sayyid Murroh son of Sayyid Ka'ab

9. Sayyid Ka'ab son of Sayyid Lu'ay

10. Sayyid Lu'ay son of Sayyid Ghalib

11. Sayyid Ghalib son of Sayyid Fihr

12. Sayyid Fihr son of Sayyid Malik

13. Sayyid Malik son of Sayyid Nadlor

14. Sayyid Nadlor son of Sayyid Kinanah

15. Sayyid Kinanah son of Sayyid Huzaimah

16. Sayyid Huzaimah son of Sayyid Mudrikah

17. Sayyid Mudrikah son of Sayyid Ilyas

18. Sayyid Ilyas son of Sayyid Mudlor

19. Sayyid Mudlor son of Sayyid Nizar

20. Sayyid Nizar son of Sayyid Ma'ad

21. Sayyid Ma'ad son of Sayyid Adnan


 وليس فيما بعده الى آدم عليه الصلاة والسلام طريق صحيح فيما ينقل .

Dan tidak ada setelahnya Sayyid Adnan sampai Nabi Adam as. riwayat shahih yang diriwayatkan.

Dan tidak ada selepas Sayyid Adnan sehingga Nabi Adam. riwayat sahih yang diriwayatkan.

And there was no after Sayyid Adnan until Prophet Adam. authentic narrated narration.


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