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BOOKS THAT WERE REVEALED BEFORE THE QURAN
Man has mixed his opinion into the previous books. In an earlier book, there were human
expressions in the form of national history, the history of great people and prophets, as well as
interpretations of legal issues that scholars excavated, so that it could not be detected which ones
were included in the Divine Kalaim. The Qur'an has been preserved since the beginning of its descent
until now and the end of time, because the original manuscript is still preserved. 3. All the books that
exist in mankind today cannot be determined as truly attributed to a particular Prophet, because
there is no historical basis. It is not even known to whom the book was revealed. As for the Qur'an,
the historical evidence is very strong and positive, no one doubts it, that is, it is true that the Qur'an
was revealed to the Prophet Muhammad (peace be upon him). The languages used in the earlier
books are dead. Now there is not a single ethnic group that uses the language of the ancient book.
Therefore, all the previous books are mere translations. The Qur'an was revealed in Arabic which
until now remains a living language and is used by hundreds of millions of human beings, both Arabs
and 'ajam (non-Arabs). 5. The previous books were only addressed to one nation, not to other nations.
The Qur'an is addressed to all mankind, any nation and anywhere.
Based on historical studies, we know why the previous prophets were always educated and
raised in their environment with serious education. The prophet Muhammad did not get a serious
education from his environment. This is because the previous prophets were indeed prepared by
Allah to face humans in their environment, one nation, while the Prophet Muhammad was prepared
to face all nations in the world. 6. Although the previous books in the hands of mankind today contain
matters of truth and virtue and guidance to the straight path, they do not collect all virtues, so that
when practiced they will produce an incomplete person. For example, at one time and in a certain
place he does virtue, but at one time in another place he commits depravity, because his teachings
are not intact. The Qur'an gathers all virtues and policies, so that if practiced as a whole, it will
produce complete personalities. 7. Because of man's actions against the previous books, there are
many things that are not in accordance with reason and reality. The Qur'an is as clean as possible
from such matters, so that there is not a single verse that contradicts reason or is blamed by
evidence and experience. There is not a single verse that commands
The Books of Allah That We Must Know There are four books along with the Prophet that we
must know: 1. The holy book of the Torah was revealed to the Prophet Moses AS. The Book of TAURAT
(revealed in the 12th century BC), At that time the Prophet Moses was sent by Allah to preach to the
people of the Children of Israel. Therefore, it is correct that we believe that the Torah was intended
as a guideline and guidance for the Israelites at that time. The language used in the Torah is Hebrew
The judgment of man before Allah the Most Righteous, will take place openly with all kinds of
evidence to explain what man has done in this world, both secretly and overtly. "And they will be
brought before your Lord in a procession..." And it is put (in front of them), the book, and you will see
those who seek fear of what is written in it, and they say: ... "Is this book that does not leave out the
small and not the big, but records everything....." This is more or less the sound of the translation of
the Qur'an, Surah Al-Kahfi verse 48, the beginning and part of verse 49. In this process, no one can
transfer the burden of responsibility to others. Each person stands alone in accounting for his
actions and awaits the decision on him which is in the sole power of Allah. The court process focused
on the statement: whether the man being judged was subject to Allah according to His decrees
conveyed through the Prophets and Apostles He sent to man. If the answer to this question is positive,
as mentioned above, man will be placed in heaven, but if the answer is negative, he will be put into a
place called hell.
Belief in the hereafter divides human beings into three categories. The first category is human
beings who do not believe in the hereafter and view life in this world as the only life. The second
category is human beings who do not deny the hereafter, but depend on the intervention or help of
others to purify themselves and atone for their sins. The third category is those who believe in the
last day as described in the teachings of Islam. A person who is convinced of the existence of the
Hereafter and is also convinced that he is responsible for all his deeds, gets supervision in him every
time he deviates from the right path. The awareness of the existence of supervision within him makes
people become fearful and afraid of Allah even though no one else witnesses his deeds. He will carry
out his duties honestly and does not like to do forbidden acts. Even if he slipped at one time and
violated God's provisions, he was always ready to repent and determined not to repeat the mistake
again. Belief in the hereafter is what encourages humans to adjust to the eternal value framework
set by Allah. Belief in the hereafter is also what helps humans develop their personalities in a healthy
and steady manner. Therefore, the teachings of Islam attach great importance to the belief in the
hereafter. B. Theory of the Process of the Last Day 1. Nafkhotan: namely the blowing of 2 trumpets,
by the angel Israfil.The first blow, all creatures are killed by Allah SWT, and the second is revived by
Allah SWT. The time difference is 40 (whether days, months or years)
Intercession of Udma: help by the Prophet Muhammad PBUH to save people who are experts
in surge so that they are immediately put into a place full of deliciousness and their sins are lightened.
5. Hisab: the calculation of good and bad deeds at a time when in the world all lips are locked only
the limbs that testify. 6. Mizan: the weighing of charity and sin. 7. Ita-ul Kitab: the giving of a notebook
of human charity. 8. Haudl (lake): each prophet had a well to feed his people. Only the experts of
heaven are allowed 9. Shirotol mustaqim: the bridge stretches over hell, the surface of the bridge is
very thin and sharp and thinner than a hair, to pass through this bridge according to our charity, there
are those who pass as fast as lightning, wind, fly, run, etc. 10. Heaven and Hell: heaven is full of
mercy while hell is full of torment. C. The Wisdom of Faith to the Last Day The following are the
wisdom of faith in the Last Day: 1) With faith in the Last Day, always motivate to do good deeds with
sincere hope for the pleasure of Allah alone. 2) Always stem bad intentions, let alone carry them out.
Stay away from assumptions that compare what is in this world with what is in the hereafter.
4) There is a deep hatred for the death and moral depravity that results in the wrath of Allah in this
world and in the hereafter. 5) Soothing and pleasing the hearts of believers with all the pleasures of
the hereafter that are not felt at all in this world. 6) Always be embedded in love and obedience to
Allah by expecting His will on that day. 7) Gain peace and tranquility 8) Gain confidence that Allah
SWT will reward all human deeds, good and bad 9) Behave well 10) Be brave in defending the truth
and willing to sacrifice 11) Do not envy the pleasures of others 12) Avoid greed, greed and miserliness
D. Life in Heaven and Hell In the Qur'an there are many verses that describe the pleasures of Paradise.
Among them, Allah Subhanahu wa Ta'ala said:
The decree of Allah that has been proven (known and has happened). Or in other words, it
can be interpreted that qodha and qodar are provisions or decrees (of Allah) according to certain
measures or norms. In believing in this sixth rukum of faith, there are several things that need to be
explained. Among them, the most important is the relationship between destiny and human free will.
Furthermore, the question arises whether in believing in the Divine destiny man still has free will in
regulating his actions. In answering this question, there are two different theories. The difference is
due to differences of opinion regarding God's absolute power and God's justice regarding human
actions. The opinion that considers God's power is absolute says that (the first theory) is that God
can do anything, whether it looks fair or not by humans. According to this view, man is an instrument
of God who does not have the freedom to manage his fate. This theory, which is famous for fatalism
(the teaching or understanding that human beings are controlled by fate), this teaching has made
Islam harassed because its adherents believe or leave their life course to fate alone. According to
Muhammad Syaltut, this opinion is a big mistake because Islam is a religion that recognizes the role
of human beings in regulating their actions. (Quoted Kenneth W Morgan, 1980: 178.) Muhammad
Syaltut's opinion is in line with the opinion of people who say that humans are responsible for their
actions.
From Allah without being accompanied by effort and effort. For example, if we ask for rizqi
without being accompanied by efforts to find rizqi by working and devoting all our abilities, then it is
impossible for rizqi to come by itself. So, prayer and effort are the only way to achieve something that
we must not leave behind. Praying without being accompanied by effort is a big mistake, as is effort
without being accompanied by prayer. Of course, we remember the rich story of Qarun. He became
arrogant because he thought that the wealth he had obtained was the result of his own efforts
without the help of others. As a result, he did not think about the fate of the poor, so Allah destroyed
him. Qarun and his wealth were sunk into the earth. Until now, when someone finds treasure from
the bowels of the earth, it is called treasure (Qarun). Asking Allah is okay, as long as it is not too
grandiose (impossible to happen). Because of impossible things, of course we should not ask for it,
because reason does not accept its form. While things that may happen are required for us to pray
to Him, and this is a command from Allah SWT Himself. Result. We should pray while trying. In
addition, he should realize that man is only trying, but God is the one who decides. The end of
everything is in the "hand" of God Almighty. Man's duty is only to try and pray. Prayer is a
manifestation or manifestation of human tawakkal attitude towards Allah. Why is that? Because in
prayer there is human effort, dependence of the heart on Allah, surrender, trust and confidence in
His promises. Effort means trying or doing a cause. As humans, we are commanded to make efforts
or Prayer is not just a process of asking. Prayer is essentially a way to bring together the will of
creatures and His will. If there are two different wills, then God will show the best choice for His
servants. Including the option to get nothing from what we ask for. No prayer is in vain. Therefore,
prayer cannot stand alone. New prayer is one side, of two sides that cannot be separated. To
complete this side, another side is needed, namely effort.
Through this process of effort, a person can get Allah's answer, whether his prayer will give
meaning to his life or not. The process of effort also serves to empirically test whether prayer is
"realistic" according to the measure of humanity or not. Because Allah Himself never gives a burden
of effort that is too heavy and is seen as incapable by the perpetrators. So, prayer actually does not
only describe the attitude of jabariyah, but also a form of a person's qadariyah attitude. In prayer
there is resignation, in a sincere understanding of all the decisions of God; And in prayer there is also
rational optimism which will be a driving force for the spirit of doing business. That is why, praying
must be followed by psychological awareness
The Relationship Between Ikhtiar and Do'a with Qodha and Qodar Faith in qadha and qadar
means believing and believing wholeheartedly that Allah SWT has determined everything for his
creatures. Regarding qadla and qadar, the Prophet PBUH said which means as follows which means
"Indeed, a person is created in the belly of his mother for 40 days in the form of nuthfah, 40 days
becomes a clot of blood, 40 days becomes a lump of flesh, then Allah sends an angel to blow the
soul into it and writes down four conditions, namely about his sustenance, his death, his deeds, and
misery or happiness." (HR. Bukhari and Muslim from Abdullah bin Mas'ud). From the above hadith,
we can know that the fate of human beings has been determined by Allah since before he was born.
Even though every human being has been determined by his fate, it does not mean that humans just
stay idly waiting for their fate without effort and effort. Humans are still obliged to try, because
success does not come by itself. Regarding the relationship between qadha and qadar and this effort,
scholars are of the opinion that there are two types of destiny: 1. Destiny mua'llaq: In Arabic,
mu'allaq means something that is dependent. So, the destiny of mu'allaq means the provision of
Allah SWT that includes the role of human beings through their efforts or efforts. And the result is
finally of course
Some examples of mu'allaq destiny include wealth, intelligence, and health. To be smart,
rich, or healthy, a person should not just sit on his hands waiting for fate to come but he must take a
role and try. To be good we must learn; To be rich we must work hard and live frugally; And to be
healthy we must maintain cleanliness. It is impossible for us to be smart if we are lazy to study or like
to skip school. Likewise, if we want to be rich, but are lazy to work and like to live extravagantly; or
we want to be healthy, but we don't keep the environment clean, then what we want is impossible to
realize. As the characteristics of those who believe in qadha and qadar above, those who believe in
the destiny of Allah SWT, should not simply surrender to fate because Allah SWT provides reason
that can distinguish between good and bad. Allah SWT also gives the body in the best shape to be
used as a means of business. Thus, it is clear that believing in the qadha and qadar of Allah does not
mean that we just surrender and sit on our hands waiting for the destiny of Allah; but also tried to
change the Fate wholeheartedly
Mubram fate; In Arabic, mubram means something that is certain, inevitable. So, mubram
destiny is an absolute provision from Allah SWT that must apply to every human being, without being
inevitable or negotiable, and without any intervention or engineering from humans. Examples of
mubram destiny include: The time of death of a person arrives, the age of a person,
A person's gender, the color of red blood, the earth around the sun, the moon around the earth, etc.
If Allah has ordained that a person will die on a certain day, somewhere, at that hour, then that person
will definitely die at that appointed time and place. He would not be able to run away or hide from
the angel Izrail, even though he was inside a very sturdy fortress wall. Allah SWT said:
Staying away from arrogance and despair. A person who does not believe in qadha and qadar,
if he succeeds, he considers that success is solely due to his own efforts. He also felt that he was
great. When he fails, he easily complains and despairs, because he realizes that failure is actually
God's decree.
Because the basic legal norms contained in the Qur'an are still general in nature, they need
to be formulated further after the death of the Prophet Muhammad. The formulation of basic legal
norms into more concrete rules requires certain methods. Science that specifically elaborates on
shari'a has emerged. In Islamic law literature, this knowledge is called fiqh which is translated into
Indonesian with Islamic jurisprudence. Fiqh is a science that studies sharia. A person who
understands the science of jurisprudence is called Fakih or Fukaha (plural), meaning someone who
is an expert in Islamic jurisprudence. In Arabic, fiqh means understanding or understanding. If it is
related to the previous discussion above, fiqh is a science that is in charge of understanding and
explaining the basic legal norms contained in the Qur'an and the Sunnah of the Prophet Muhammad,
in other words, fiqh is a science that seeks to understand the basic laws contained in the Qur'an and
Hadith books. This understanding is poured into the book of fiqh and is called the fiqh law of Special
Worship or Mahdlah Worship
One very important rule in the implementation of this worship is "all haram" except those
commanded by Allah and exemplified by the Prophet. Works outside of these provisions are
considered invalid or void or known as bid'ah. This is based on a hadith that reads "whoever makes
up in our affairs (religion) about what is not in religion (example of the messenger) then it is rejected".
(HR. Muttafaq alaih) The problem that often arises in the community regarding these problems is the
difference of opinion (ikhtilaf) caused by differences in interpreting verses or understanding hadith.
Facing this problem requires wisdom and readiness to accept the difference with open mind, if the
two different opinions have been referred to the source of teachings, namely the Qur'an and As-
Sunnah. Returned to Allah means to be referred to the Quran, and returned to the Messenger, which
means to be found for its basis in hadith. If both opinions have gained their reliance on these two
sources of law, then an attitude of tolerance and respect for the opinions of others should be
developed, so that differences of opinion do not divide the unity of the people. 2. Public Worship or
Ghairu Mahdlah Worship of Ghairu Mahdlah or also called mua'malah is a form of worship that is
general in nature and its implementation is not always given a direct example by the Prophet PBUH.
Worship in this sense, the type is not determined one by one. Islam gives freedom and freedom to its
people, to take part in various aspects of life, both in the economic, social, cultural and political
fields. The only thing that limits the work of the people is not to do things that are forbidden by Allah
or His Messenger. Or in other words, it can be expressed that general worship concerns all the deeds
of the people that are done with the intention of Allah, while the deeds themselves are not the kind
that Allah and His Messenger forbid. General worship includes civil rules, such as relationships
related to the economy, business, buying and selling, debts and receivables, banking, marriage,
inheritance, and so on. Also public rules or laws, such as criminal, constitutional and so on. C.
Function and Role of Shari'ah Human life on earth has two functions, namely as a servant of Allah
and the Caliph of Allah. A life guided by shari'ah gives birth to the awareness to behave in accordance
with the two functions above.
Purifying from hadats applies to the body which can be eliminated by taking a shower of
janabah and ablution. Hadats are divided into two parts, namely small hadats and large hadats.
What is meant by small hadats is everything that obliges a person to perform ablution, if he is going
to establish prayer. While the big hadats is something that obliges a person to take a janabah bath,
because he has done the marriage and the semen/sperm discharge. Menstruation. After childbirth
and postpartum. The tools for purification are water for ablution and bathing, soil or dust for
tayamum in place of ablution and bathing that is performed, if a person does not get water for
purification due to other obstacles, such as being sick or in an emergency, such as on a sunnah
vehicle there are many kinds, and the most important of them are, night prayer (tahajud prayer) and
Rawatib prayer (prayers that follow the obligatory prayer, some before and some after). Prayer must
be done in the right way, according to the instructions of the Prophet (peace and blessings of Allah
be upon him). Prayer must be done on time. If we pray Dhuhur, then we should do it at the time of
Dhuhur, and more afdol pray at the beginning of the time. c. Wisdom of Prayer Facing the Qibla
indicates that Allah is Almighty, so we must face one direction. The qibla is also a symbol of the
brotherhood of the ummah by performing prayers facing the qibla, which means that we tawheed
(establish) Allah. Only worship Allah, and all those who worship Allah, that is, believers, are brothers.
Because all believers are brothers, every disaster that befalls believers wherever they are must be
felt by us. Every reading in sahalat must be understood correctly and must be applied to life (personal
and social). Moreover, Surah Al-fatihah which must be read in every rak'ah, certainly contains a deep
meaning. Therefore, every sentence of the verses in Surah Al-Fatihah needs to be understood
correctly, not just memorized without understanding its meaning. d. Sunnah Prayer In addition to the
mandatory prayers as stated above, there are prayers that are sunnah, namely: 1. Tahajjud Prayer, 2.
Witir Prayer
Shiam (Fasting) Etymologically Shiam or fasting means self-restraint, while the
terminological meaning is refraining from eating, drinking, and meditating from dawn to sunset.
Fasting consists of obligatory fasting and sunnah fasting. What is included in obligatory fasting is
Ramadan fasting, fasting due to violations (kafarat) and nadzar fasting. Ramadan fasting for Muslims
is an obligation and people who leave it without a reason that is permissible by the Shari'ah is
threatened with severe punishment. Scholars have agreed that fasting is mandatory for Muslims who
are intellectual, puberty, healthy and sedentary, while women should be holy from menstruation and
puerperium. Therefore, fasting is not obligatory for the infidels, the insane, the children, and there is
leniency for the sick, travelers, women in menstruation, or puerperium, as well as the weak parents,
pregnant women or breastfeeding children. There are several conditions for a person to be allowed
not to fast: 1) People who are not obliged to fast Fasting is an Islamic worship, therefore it is not
mandatory for people who are not Muslims (kafir). Similarly, crazy people include people who are not
affected by the law (not mukallaf), because one of the conditions for people to be affected by the law
is to have common sense, and also children. Even though children are not required to fast, it is very
good if parents tell their children to carry out fasting as an effort so that they are used to and happy
to carry out religious teachings since childhood. Here, fasting is used as a means of education and
at the same time creates an Islamic atmosphere in the family, so that children are used to practicing
religion and will gradually cause feelings of love for religion. This kind of thing was done by families
in the time of the Prophet. 2) People who are given iftar relief and are obliged to pay fidyah a) Elderly
people, both men and women, b) sick people who have no hope of recovery c) People who have
heavy work and do not get other jobs. For them, they are given relief not to fast, if they fast, it will
worry and weigh them down. Instead they are obliged to pay fidyah, i.e. feed the poor every day as
much as the days when they do not fast. The abundance of food is as much as the food they usually
eat every day. 3) People who are given waivers to break the fast and are obliged to qadla Sick people
who have hope of recovery and travelers (people who are on their way), they are obliged to perform
qadla. The pain that causes the permissibility of breaking the fast is severe pain and will get worse if
he fasts or will be slow to recover. Healthy people who are afraid of getting sick due to fasting can
break their fast like people
If a person who is sick fasts and is willing to endure suffering, his fast is valid. Only his actions are
the makruhah of the law, because he does not receive the leniency that Allah likes, and who knows
if he may be in danger because of it. Likewise for people who are on the way, if they continue to fast,
then their fast is considered valid. Something like this happened in the time of the Prophet when
some of the companions fasted, and some broke the fast. Hamzah asked the Prophet (peace and
blessings of Allaah be upon him), "O Messenger of Allah, I feel strong to fast on the way. Am I wrong
to do it?" The Prophet replied that it was a leniency from Allah the Almighty. So whoever receives it is
good, and whoever still wants to fast has no harm." (Muslim narration) 4) People who are obliged to
break the fast by qadla The fuqoha agree that it is obligatory to break the fast for women who are in a
state of menstruation and puerperity. And it is haram for them to fast. Women who are menstruating
and postpartum are obliged to fasting as many days as they leave. This provision is based on the
hadith narrated by Bukhari and Muslim from Aisha, he said: "We were menstruating during the time
of the Prophet (saw), so we were told to fast, and we were not told to pray qadla." f. Zakat Zakat
according to the language means sacred, while according to the Shari'ah it means giving part of the
wealth that has been nisab to those who are entitled to receive it (mustahiq) In addition to the mall
zakat above, there is also zakat fitrah, which is a staple food given at the end of the month of
Ramadan until before Eid al-Fitr which is 2.5 kg. In zakat fitrah the main priority in its distribution is
the poor, because zakat fitrah is further aimed at equalizing the joy of Muslims on the holiday, so that
no member of the Muslim community is sad on that day, one of the ways is to give food to the poor.
Zakat is basically a social order owned by Islam, which has a great impact in narrowing the gap
between the rich and the poor, because in the Islamic concept of wealth belongs to Allah, the person
who owns the property does not fully own it, there are other people's rights to the property that he
controls, because of that. These rights must be granted at all times in accordance with the provisions
of sharia. Thus, if the Islamic shari'a on zakat is carried out by all Muslims, then poverty among
Muslims will be reduced, maybe even abolished. g. Hajj means visiting the temple to perform
worship in the month of Dzul Hijjah is in accordance with the provisions of the Shari'ah. The legal hajj
is mandatory for people who are able to carry it out.
The order of performing the hajj can be briefly mentioned as follows: 1. On the 8th of Dzul-
Hijjah, the pilgrims have dressed in ihram and left for the field of Arafah to perform wukuf. 2. On the
9th of Dzul-Hijjah when Maghrib departs for Muzdalifah and stays one night and collects 70 small
stones to throw Jumrah. 3. On the 10th of Dzul-Hijjah early in the morning, he arrived in Mina to
perform Jumratul Aqobah, which is to throw 7 stones with seven throws in one place. After tahallul,
he then slaughtered the qurbani in Mina and in the afternoon he left for Mecca to perform the ifadlah
tawaf and before Maghrib on the 10th of the hajj he had to come back to Mina. Thawaf Ifadlah can be
done on the 11th, 12th, 13th and so on or only on the 11th, 12th and return to Mecca before the
Maghrib time on the 12th. After the time of dzuhur, carry out the follow-up jumrah by throwing stones
in three places, 7 stones each with seven throws or 21 throws a day. When the throwing is completely
finished, then go to Mecca to smoke and go home. When he was about to go home, he was ordered
to do thawaf wada' (farewell tawaf). E. Shari'ah Muamalah 1. The scope of Muamalah Muamalah or
the basic rules of relationships between human beings is an aspect that receives great attention in
Islamic teachings. Islam's concern for muamalah is evidenced by the many verses of the Qur'an that
contain the basic principles of social relations, compared to
The studies on muamalah that have been carried out by scholars in the early days of the
revival of Islam are priceless wealth. This strengthens the evidence that Islam is a very complete
teaching, not only containing rules related to worship as a guide to surrender to Allah, but also the
basic rules of social relations as the actualization of the human caliphate on earth. Muamalah is the
guidance of human life as a psycho-physical creature that is in the midst of other humans. Therefore,
muamalah summarizes all human social dimensions, including economic, business, commercial
systems, politics and so on. As the main handle in the implementation of muamalah is that a form of
muamalah is permissible, as long as there is no manuscript (text of the Quran or Hadith) that
prohibits it. This provision is associated with the rule of ghoir mahdlah, which is that everything is
permissible except what is forbidden by Allah and His Messenger. In this case, what is included in
muamalah includes: Munakahah. a. Munakahat (Marriage in Islam) Marriage is the beginning of the
formation of a family in the inner space of the household. It is the entrance that connects a person
to the real life of the world as a perfect human being. Meanwhile, the Islamic household is the first
base of a society that stands on love and affection. Household bonds are stronger and stronger than
other bonds in people's lives. Therefore, the order of life in the household should be built in a way
that lust is a process that does not stop during life. Because of this, how happy are those who are
able to control their lusts. To curb lust, Islam commands its ummah to get married in order to avoid
the evil of lust. Seen from another angle, marriage is a spiritual education process that is able to have
a strong impact in realizing an independent and responsible person. In Islamic teachings, a husband
has an obligation to provide for his wife and family. He must be serious and act fairly and have a
sense of responsibility in carrying out his obligations. Because in the Islamic concept the husband is
the leader of the family, as Allah says that men are the leaders over women (QS.4:34)
The Position and Law of Marriage Human beings as psycho-physical beings are required to
meet the needs of their lives, both the needs related to their physical demands and the needs of their
lives. The needs of human beings have been provided by Allah in this world while the procedures are
regulated through Islamic shari'a so that humans can meet the needs of their lives on earth without
forgetting their final goal, which is the hereafter. The fulfillment of the needs of life based on shari'a
will maintain the honor of human beings as the most glorious creatures of Allah and avoid them from
sin and humiliation. One of Allah's rules regarding the fulfillment of human biological needs is the
shari'a on marriage. Marriage in Islamic teachings is placed in a noble place, it is not only the
legalization of the relationship between a man and a woman, but also a vehicle
Religion in choosing a life partner is an absolute thing, because religion is a starting point that
is able to provide solutions to problems that will occur in the family journey, as well as the foundation
of the family building to be established. b. Asking is showing or expressing a request for matchmaking
from a man to a woman or vice versa either directly or with someone who is trusted. Asking for the
law is permissible (mubah), excluding obligation, sunnah, or haram as revealed in
Proposing is permissible on the condition that the woman who is proposed to is not married,
is not in a state of thalak raj'i (a woman who is in talaq 1 or 2) and is still in the iddah period) and is
not under the proposal of another person. When proposing to a man- or his deputy is allowed to see
the woman he is proposing to so that his future husband does not feel disappointed in the future.
However, the law on seeing a prospective woman at the time of proposing is not used as a legal basis
that legalizes a person to see her freely and arbitrarily. This is permissible if one of you is solely
looking for a match, as the Prophet said, "If one of you proposes to a woman, then it is not a sin for
him to see the woman, if he sees a woman he does it solely to find a match, whether the woman
knows it or not" (HR. Ahmad) d. Women who are haram to marry Women who are haram to marry
forever, a) By reason of kinship of brothers or sisters • Mother, grandmother and so on • Daughters,
grandchildren and so on Biological sisters of the father or mother • Father's sisters, both biological
and fatherly or motherly Mother's sisters, both biological and fatherly or maternal Daughters of
brothers (nephews) • Daughters of sisters
(nephew) b) By reason of marital relationship • Mother-in-law, (in-law) including step-in-law • Wife's
child (stepchild), if the wife has been married
Those who are haram to marry temporarily a) Marriage relationship, that is, women who are
still in the marriage bond, if they have been divorced and their iddah period has expired, can they be
married b) Thalaq bain kubra, that is, women who are in thalaq with thalaq three. It is haram to
remarry by her ex-husband, unless she has been married by someone else and has been married,
then divorced. After the expiration of her iddah period, the woman may be married by her ex-husband
for the first time c) Gathering two sisters d) Gathering more than four women e) Different religions f.
The implementation of marriage Marriage is declared valid according to Islamic shari'a if the
following conditions are met: 1. The existence of a guardian, namely a person who is responsible for
marrying his daughter, said the Prophet "whoever among the women who marry without the
permission of his guardian, then the marriage is considered invalid (HR. Four Hadith Scholars) 2.
Sighat Nikah or Ijab qabul, which is the submission from the female guardian and the acceptance
from the groom's side. 3. Witnesses, namely two men who are witnesses to the marriage and are
responsible for the validity or not of a marriage aqad that is carried out. Condition
Mawaris. The word mawaris comes from the Arabic word mirats. The plural form is mawaris
which means the property left by the deceased and is to be distributed to his heirs. The science that
studies heritage is called mawaris or also known as faraid. The word faraid is a plural form of the
word faridah, which is interpreted by scholars as the same meaning as the word mafrudah, which is
the part that has been determined in its level. According to the term, mawaris is devoted to a part of
the heirs that has been determined and determined in size by the shari'a. The use of the word
mawaris looks more at what is the object of this law, namely the property that is transferred to the
living heirs. In legal literature in Indonesia, there are several terms used, including all taken from the
Arabic language, namely inheritance, inheritance, inheritance, and inheritance law. Those who use
the name of inheritance law, look at the person who is entitled to receive arisan property, which is
the subject of this law. As for those who use the name of inheritance, they look at the inheritance
that is the object of this law. In standard legal terms, the word inheritance is used, with the origin of
the word inheritance which is then prefixed with the prefix "to" and the suffix "an". The word
inheritance itself can mean a person, an inheritor as a subject and can also mean a process. In the
first sense, it contains the meaning of the person who receives the inheritance, and in the second
sense, it contains the meaning of the transfer of property from the dead to the living and is declared
entitled according to the law that is believed and recognized, applicable and binding for all
Muslims.76 Inheritance according to Islamic law is the process of transferring the inheritance of a
person who has died, both in the form of tangible objects and in the form of material rights, to their
families who are declared entitled according to the law. Based on these limitations, it can be
obtained that according to Islamic law, inheritance only occurs after the heir dies. Thus, the process
of inheriting wealth to heirs while the heirs are still alive is not considered inheritance. This limitation
also emphasizes that according to Islamic law, the only heirs are classified as families, that is, those
who are related to the heirs by marriage (husband or wife) or by blood relations (children,
grandchildren, parents, brothers, grandfathers, grandmothers, etc.).77 M. Tahir Azhari in his book
Characteristics of Islamic Inheritance Law gives a statement, that Islamic inheritance law, also
known as "The Islamic Law of Inheritance", has its own characteristics if compared to other legal
systems, such as "Civil Law" or "Common Law".
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