WORK ETHIC ACCORDING TO ISLAM
A Muslim will use his health, his time to work to continue to be productive and useful. Instead of
making him lazy. A Muslim will always use his time to work, do righteous deeds and worship to Allah
subhanahu wata'ala. A Muslim should be oriented towards achieving results. Achievement so that the
problems of the world and the hereafter. A Muslim works not only to get the pleasure of the world, but
can also make the work as well as a field of charity for himself. A Muslim will not work to make him
negligent in worship, in fact it will increase. A Muslim at work should have 2 qualified characters, namely
al-qawiyy and alamiin. What is meant by alqawiyy refers to: reliability or reliability. It also means, having
good physical and mental strength (emotional, intellectual, spiritual). Meanwhile, naturalin, aka honest,
can hold the mandate he carries. A Muslim will not betray the trust of his superiors or those around him
in the job he holds. He will carry out and complete his work well. Work hard. A Muslim will not give up on
work. There will be no grumbling with failure, no rumbling with the subordinate position, not rumbling
with a small salary.
Because He believes that work is a form of worship, and He must do it diligently and persistently,
never giving up. Undoubtedly success will be achieved. Smart at work. A Muslim who works, has extensive
knowledge, he is good at taking advantage of all opportunities, he is good at using all available resources,
he is good at managing his work well. The conclusion is, the work ethic of a Muslim is not only to meet his
needs and get the pleasures of the world, but He also makes it to achieve the pleasures of the hereafter.
For a Muslim, work is an essential obligation in order to achieve the pleasure of Allah. Do not let us
cooperate with the disbelievers, who are mujahadah for worldly pleasure and to satisfy lust alone. In
addition, the work ethic of a Muslim must be at the forefront and the best, not inferior to the infidels.
Don't let us Muslims become lazy and unemployed. There is no reason for a Muslim to be unemployed,
let alone a human being who has lost the spirit of innovation and continues to move forward. Because an
attitude of life that does not give meaning, let alone a burden and begging, is essentially a despicable act.
The difference between work ethic and Islamic work ethic lies in the Intention, Work ethic in the form of
enthusiasm and totality of attitude in work While Islamic work ethic is the spirit and totality of attitude in
work and is based on the intention of lillahita'ala so that the work in addition to bringing material is also
charity. C. Entrepreneurship and Independence in Islam The development of da'wah for now must be
supported by an adequate financial situation, in addition to having sufficient knowledge.
Entrepreneurship and independence are what are taught from an early age in education at Islamic
boarding schools. Why does a Muslim have to be rich? Because poverty is synonymous with many new
problems, including: 1. A weak economy means that worship cannot be maximized; 2. A weak economy
means a decline in the level of education; 3. A weak economy means low health levels; 4. A weak economy
means the gateway to a new colonialism. That is why if we talk about community empowerment, then
Islam exemplifies an undeniable historical work, namely when the desert (Bedouin) society (Bedouin) who
lived in ignorance, changed with Islam. In 23 years, they have become the people of civilization that rules
the world. Thus, preneurships (people with steel determination) were born in various fields, both
interpreneurship (workers) and entrepreneurship (entrepreneurs), who saw wealth as something with
such a broad meaning. True Muslim entrepreneurs, for example, do not see that profit must always be
money, but for them the business can be in the form of work that is a righteous charity, the profit is the
maintenance of a good name, the profit is also the increase in knowledge and experience or the growth
of new relationships, even sharing the profits of the business with other servants of Allah is also the real
support in their business. They are the actors and activists of the Spiritual Entrepreneur (SE). One of the
efforts to empower the economic potential of the people and build an independent society is to give birth
to as many new entrepreneurs as possible. The assumption is simple,
Poor is equivalent to poor people who do not struggle constantly for economic independence."
The obligation of the wealthy to pay zakat, the encouragement to give alms, waqf, and the obligation to
empower the economically powerless are the clearest Islamic guidelines to the ethos of entrepreneurship.
According to Siti Fatimah, entrepreneurship is not an innate talent (entrepreneurship is born not made),
so entrepreneurship can be learned and taught by anyone. In the Netherlands, the term entrepreneurship
is known as "Ondernemer", in Germany it is known as "Unternehmer". Entrepreneurship is essentially the
nature, characteristics, and disposition of a person who has the will to realize innovative ideas into the
real world creatively. One Asmaul Husna Allah SWT is Ar Razzaq (The Most Rewarding One). The word rizq,
according to M. Dawam Rahardjo in his Encyclopedia review of rizq, with all its variations, is mentioned in
the Qur'an 112 times in 41 letters. Combined with other Islamic doctrines (amal, ma'isyah, tijarah, barakah,
shadakah, sharikah, and even riba). The concept of rizqi is closely related to the concepts of "hard work"
and "never giving up". He is Allah SWT who determines the rizki for His servants. So the rizki came or
disappeared, all of them were of his will, not because of others. Therefore, there is actually no term for
bad luck or "lucky fate" in a person. For He gives sustenance to whomever He wills, or withdraws it
according to His will. However, Allah SWT does not just give it to the servant without any cause that brings
it. Although human beings have been guaranteed their lives by Allah SWT, whether requested or not,
Muslims and infidels. For example, the guarantee of staying alive when struck by famine, the coming of
salvation in danger, unless fate determines otherwise. In receiving this pleasure (rizki), humans are obliged
to be grateful to Him, but if they refuse, then His punishment is very painful (QS. Ibrahim, 14: 7).
Islam has provided a way to open the doors of wealth, namely by cultivating the traits,
characteristics, and dispositions that a person must possess in order to realize from innovative ideas into
the real world creatively or better known as "pearls of entrepreneurial activities" (entrepreneurship). This
spirit of hard work is widely quoted in the Arabic proverb that says that "the heavens do not bring down
gold and silver" (inna assama' la tumtiru dhahaban wa la fidhatan). Entrepreneurship as a pillar of people's
independence is rooted in the cultural (religious) tradition of their community. In the context of Muslim
society, Islamic values animate (become the spirit) of people's entrepreneurship. Exploring the Muslim
spirit as the spirit of entrepreneurship means reinterpreting the Quran and Hadith in a contemporary
context that is suitable for contemporary society. There are at least seven Muslim spirits that are relevant
to realize the entrepreneurship of Muslims: always striving (ikhtiar), piety, istighfar, trusting, diligent in
prayer, generous and fond of infaq, and always tahmid. These seven Muslim spirits are worth realizing the
independence of Muslims. D. The concept of Islamic professional ethics not only commands its people to
work diligently, but must also be in accordance with moral rules or values, namely morals or ethics. Morals
can lead various professions safely to achieve the goal of sincere worship. There are several things that a
Muslim should and should not do in developing his profession: 1. Seeking rizki What is rizki? Rizki is
"Everything that Allah has made lawful for you, whether in the form of clothes, food, to your wife. It all
includes sustenance. Likewise, boys or children are included in sustenance. Also included in this case are
health, hearing and vision. From Ibn Mas'ud (may Allah be pleased with him), the Prophet (peace and
blessings of Allaah be upon him) said, "Indeed, the spirit of qudus (Gabriel), has whispered into my mind
that every soul will not die until its complete death and he spends all his allotments. Therefore, fear Allah
and improve the way to seek sustenance. Do not let the delay in rizki encourage you to seek it by
committing immorality to Allah. For the sustenance in the sight of Allah will not be obtained except by
obeying Him" (HR. Musnad Ibn Abi Shaybah 8: 129 and Thabrani in Al-Mu "Jam Al-Kabir 8: 166, saheeh
hadith. See the Genealogy of Al-Ahadith As-Saheah no. 2866). In the above hadith, it is stated that we are
instructed to seek sustenance in a good way or are instructed to "ajmilu fit tholab". What does that mean?
First, do not give up when you have not received halal sustenance so that you take the way with immorality
to Allah. Don't let us say, "Why is halal rizki hard to get?" Second, do not let you harm yourself in an effort
to gain sustenance. In the above hadith, it means the command to seek halal sustenance. Then do not
seek sustenance by means of immorality or by legalizing all means. Why does someone use illegal methods
in seeking sustenance? The reason is because the person already feels hopeless in Allah's provisions. The
point is that it is because the person is impatient. If you are willing to be patient in seeking halal sustenance,
Allah will definitely give it. Because every halal rizki has been determined by him. Consider the following
words of Ibn 'Abbas. Ibn 'Abbas (may Allah be pleased with him) said: "A believer and a fajir (who likes
immorality) have been determined to be rizki for him from the halal. If he is willing to be patient until the
rizki is given, surely Allah will give him. However, if he is impatient and then he takes the haram way, Allah
will undoubtedly reduce the halal allotment for him. Thus, it can be concluded that Islam does not want
its followers to be lazy people and give in to circumstances. In addition, Islam also teaches
Working hard Islam invites its people to always work hard, because in this case there is a practice
of patience, perseverance, skills, honesty, obedience, the use of the mind, strengthening the body,
enhancing the value of individuals and society, and strengthening the ummah. Islam hates unemployment,
laziness, and ignorance, because it is a reprehensible thing that will later kill all power and will be the
cause of corruption and ugliness. Islam teaches the importance of hard work.
The Prophet when he was a child worked as a "goat herder" in his mother's village. Then when he
was a teenager, he became a trader, he used to sell goods belonging to Siti Khadijah to the state of Syam.
The best food is food produced by one's own hands (one's own efforts), as the Prophet said:
""The best thing that a person eats is the result of his own work" (HR Bukhori, 1930)". 3. Sincerity In the
Islamic concept, every Muslim deed will contain the value of "worship" when it is intended for Allah and
is done with sincerity. As the Prophet said: "The best effort is the effort of a person who works sincerely"
(HR Ahmad). "There is no one for a Muslim who plants plants, then there are birds, humans or animals
that eat the fruits of his crops, then (as long as it is sincere) such a thing will be alms for him" (HR Bukhori).
4. Be Honest Honesty is the key to success in various fields of the profession. Regarding honesty, the
Prophet said: "Indeed, the best effort is the effort of traders, when they say not to lie, when they are
mandated not to betray, when they promise not to break, when they buy without reproach, when they
sell without praising their trade, when they owe without delay, when they have receivables they do not
complicate them,(HR Ahmad). It is narrated that when the Prophet sold his goods, he told the purchase
value or the cost price honestly, as it was, then handed over to the prospective buyer how much he was
able to provide profits / advantages from the purchase price. It turns out that the buyer is happy with such
a system. 5. Cooperation Cooperation will facilitate and accelerate the achievement of goals. By working
together, the tasks carried out become lighter and easier. However, Islam also prohibits forms of
cooperation that cause misappropriation and evil. Only in terms of goodness and piety are it required to
cooperate.
Looking forward (futuristic) Islam teaches its people to look to the future, as the Prophet said: "If
the apocalypse comes, there is a date palm tree seedling in the hand of one of you, if there is still time,
then plant the date palm tree" (HR Ahmad). 8. The prohibition of begging Islam teaches its people to work
hard and strongly condemns beggars: "If one of you carries a rope and carries a bundle of firewood on his
back and he sells the firewood, and Allah covers his shame, then it is better for him than to ask his fellow
man, whether to grant or deny his request." (HR Bukhari). In another hadith, the Prophet said: "The upper
hand is better than the lower hand, the upper hand means the donor and the lower hand means the
beggar" (HR Bukhari). 9. Prohibition of monopolistic This applies to professions in the business field. Even
though the result of buying with one's own money, but with the aim of selling it at a high price even though
the community needs the item, it is considered "ihtikar" or "monopoly". The Prophet strictly forbade this
act: "Whoever hoards goods/food for the needs of Muslims, Allah will destroy his property" (HR Ahmad).
Asbabul wurud (the cause of the occurrence of the hadith) from the above hadith is that one day Caliph
Umar bin Khattab saw many items that were being piled up in the mosque. It turned out that the owner
was his former aide Umar himself. The owner of the goods who previously admitted guilt after this hadith
was recited, but the former khadam Umar did not feel guilty, because he had bought it with his own
money. At the end of the story, it is mentioned that the life of Umar's former aide became down. 10.
Putting Quality First Islam highly values the quality of one's work.
In a hadith, the Prophet (peace and blessings of Allaah be upon him) said: "Indeed, Allah loves
someone among you when he does a work that he tidies up" (HR Ahmad). In addition, there is a
recommendation that the quality of itqan work or ideal is the nature of Divine work (read: Rabbani), then
it becomes the quality of Islamic work (An-Naml: 88). The mercy of Allah has been promised to everyone
who works in itqan, i.e. to achieve the ideal standard technically. For this reason, optimal knowledge and
skill support is needed. In this context, Islam obliges its people to continue to develop their knowledge
and continue to practice. The concept of itqan gives more judgment on the results of work that are few
or limited, but of quality, than the outputs that are many, but the results are of poor quality (Al-Baqarah:
263). Furthermore, the quality of work courtesy has two meanings and provides two messages, which are
as follows. First, ihsan means 'the best' of what can be done. With this first meaning, the meaning of ihsan
is the same as 'itqan,. The message it contains is that every Muslim has a commitment to himself to do his
best in everything he does. Second, ihsan has the meaning of 'better' than previous achievements or
quality of work. This meaning gives a message of continuous improvement, as knowledge, experience,
time, and other resources increase. E. Meaning and implementation of pious deeds Pious deeds are doing
good works that are beneficial to oneself and others based on Islamic law and sincere because of Allah
SWT alone. Righteous deeds are a command of Allah because by doing righteous deeds, a peaceful and
happy life will be created. Righteous deeds are deeds or attitudes that must be possessed by every Muslim
because people who do pious deeds will become the inhabitants of heaven and eternity in it. Righteous
deeds are doing a good deed, with the intention of Allah and only hoping for His pleasure. Righteous deeds
are a command of Allah because by doing righteous deeds, a peaceful and happy life will be created.
Righteous deeds are deeds or attitudes that every Muslim must have. Implementation: Working to Seek
Rizki with a Qona'ah Heart, Not Filled with Ambition and Not Greed. The nature of qona'ah and open-
mindedness with the distribution of Allah Subhanahu wa Ta'ala, is an incomparable wealth. With a soul
filled with qona'ah, and pleasure with all the sustenance that Allah has sent down for him, then blessings
will come to him. The Messenger of Allah (peace and blessings of Allaah be upon him) said: "Indeed, Allah,
the Most Exalted, will test every one of His servants with the sustenance that He has given him. Whoever
is pleased with the distribution of Allah Subhanahu wa Ta'ala, then Allah will bless and open the
sustenance for him. And whoever is not pleased (dissatisfied), surely his rizki will not be blessed" (HR
Ahmad and saheeh by Al-Albani). Al-Munawi (may Allah have mercy on him) said: "This disease (i.e.
dissatisfied with what Allah Subhanahu wa Ta'ala has bestowed upon him, pent) is found in many
worshippers of the world. Until you find one of them despise the provisions that have been bestowed
upon him; feeling that his wealth is small, bad, and stunned by other people's rizki and considering him
better and more. Therefore, he will always slam his bones to increase his wealth, until his life is over, his
strength is gone; And he also became senile as a result of his ambition.
The concept of cooperation, partnership, and healthy competition of Islam as a flexible religion
regulates every activity carried out by each of its people. This includes regulating business cooperation,
both between Muslims and cooperation between Muslims and non-Muslims. Cooperation in Islam
(Shirkah) Literally, in Islam the meaning of shirkah (cooperation) means al-ikhtilath (merger or mixing).
Mixing here has the meaning of a person who mixes his wealth with the wealth of others, so it is impossible
to distinguish them. Types of Cooperation (Shirkkah) Shirkah is divided into two types, namely as follows:
1. Shirkah Amlak (voluntary), is a cooperation between two or more people who have objects without
going through a shirkah contract. This shirkah is divided into two, namely: 1) Shirkah Ikhtiariyah, which is
this shirkah occurs because of two people who have a contract. Example: two people are bought
something or given an object, and they receive it, then both become united in possession of the object. 2)
Jabariyah shirkah (coercion), i.e. this shirkah occurs because of two or more people without the deeds of
both. Example: two or more people receive inheritance, then the members of the association have the
inheritance automatically without any effort or contract. 2. Shirkah Uqud, is an expression of an
agreement that occurs between two or more people to unite against property and profits. This shirkah is
divided into five, namely: 1) Shirkah Inan, is this cooperation between two or more people who agree to
run a business through the capital they have with the provisions of profit sharing agreed at the beginning.
If this business makes a profit, then they will share the proceeds according to the agreed ratio. But if the
business suffers a loss, each party bears the loss not based on the ratio, but based on the portion of its
capital ownership. In this shirkah, the portion of share ownership or capital is not the same. This form of
shirkah at this time can be seen in firms, PTs, CVs and cooperatives. Each member puts capital or shares
into the company in question, then managed jointly or by one party only and profits are divided based on
the number of shares each. 2) Shirkah Mufawadlah, is this cooperation between two or more people, who
agree to do a business or business with the following conditions: a) The capital must be the same. If among
the members of the union there is a larger capital,
Have the same authority in acting that is related to the law. Thus, a person who is immature or
puberty is not valid in this union. c) Have similarities in terms of religion. Thus, it is not valid to associate
between people of different religions. d) Each member has the right to act in the name of shirkah. 3)
Shirkah Abdan, is this cooperation between two or more people, who agree to do business or business
through the manpower they have with the profit sharing ratio agreed at the beginning. Profits are divided
based on ratios, and losses are shared equally. For example, two accountants open a public accounting
firm and together they borrow money from a bank or a cooperation between two parties with different
professions, a yarn maker and a tailor. 4) Shirkah Wujuh, is this cooperation between two or more people,
with no capital. This cooperation is only based on a sense of trust, that is, if the goods are sold, the two
people in the union will pay the price of the goods to the owner of the goods on the basis of the profits
obtained shared with the members of the union. 5) Syirkah Mudlarabah, is a cooperation between the
owner of capital and a worker to manage money from the owner of capital in a certain business. In this
shirkah, one party is a financier and the other party is a worker. Profits are divided according to mutual
agreements, losses in the form of money are borne by financiers and losses in the form of labor are borne
by workers. The factors that affect the occurrence of cooperation in doing business include: the level of
access to information, socio-economic conditions, attitudes of diversity and the level of trust. The
solidarity that is built must be with tolerance, mutual understanding, mutual respect, mutual respect, and
good cooperation in the community. Thus, it is clear that cooperation is very necessary in order to realize
the welfare of the people. And this is in accordance with the teachings of the Prophet. Where all mankind
must coexist with each other, help each other and cooperate with each other, for the sake of creating
security and harmony between people, as well as building welfare in the environment of the family,
society, nation and state. Healthy Competition In the business world, a businessman is inseparable from
competitive activities. As a Muslim businessman, we must understand that in Islamic teachings it is
recommended that its people compete in achieving goodness in all things, including in terms of doing
business. Therefore, even though they are experiencing competitive conditions, Muslim businessmen
must be able to try to deal with it and without harming other parties. Economic activities aim to achieve
success and prosperity. By adhering to justice with a comprehensive character, it is necessary to base it
on Islamic moral values. Because departing from a moral point, it will also end up with a moral goal. In our
daily lives we usually hear
The intersection between charity and professionalism Related to the concept of professionalism,
Islam teaches about charity and also charity. Doing charity is the same as working, while shaleh can be
interpreted precisely, appropriately, with quality and or the best. Even Islam also has the concept of ikhsan,
which means the best. When choosing between the good, in accordance with the concept of ikhsan, then
you should choose the best. The best measure, of course, must be interpreted broadly, deeply, and
comprehensively, namely the best in various perspectives. Regarding the concept of professionalism or
charity, the Prophet taught that a job should be done by an expert. It is reminded that when a job is
handed over to a person who is not an expert, then it should be awaited for its destruction. Based on this
teaching, Muslims should try to get used to building a spirit of professionalism, in order to produce works
The meaning and essence of the Islamic family The family in the Islamic view has a significant
value. The family consists of husbands, wives and children Even Islam pays great attention to family life
by laying wise rules to maintain family life from disharmony and destruction. Why is Islam so concerned?
Because it is undeniable that the family is the first foundation to build a Muslim society and is a madrasah
of faith that is expected to produce generations of Muslims who are able to exalt the word of Allah on
earth. In any view, the family is considered an element of the social system that will make up a society. As
for the institution of marriage, as a means of forming a family, it is the institution that has survived and is
most loved throughout the existence of human society. It is the differences in views of life and local
customs that usually distinguish the definition and function of a family in a civilized society, a nation, and
it is even believed that it depends greatly on the structure and interaction between families in that society.
Differences and disputes themselves are not a disgrace that must be thrown away and avoided. It is not
an immoral act where the person who commits it is recorded as a sinner and a reprehensible person, of
course as long as the difference is not in the matter of faith and who manages to overcome all the
problems and differences that arise between them, and they continue to last in their marriage bond.
However, there are also couples who are blown away when there is nothing to do but separate.
Understanding each other, is the key word of many tips and tricks to foster a family that is sakinah,
mawaddah, wa rahmah. It is meaningless to have various kinds of expertise and skills about the family
world if there is no
Principles and conditions of marriage in Islam Conditions are something that must be there to
determine whether or not a job is valid or not, but something is not included in the series of jobs. The
legal conditions for marriage are as follows: 1. Prospective husband. A prospective husband who is going
to get married must meet the following conditions: a) Not the mahram of the prospective wife b) Not
forced (of his own volition) c) Clear person (not a sissy) d) Not in ihram hajj 2. Wife-to-be. Prospective
wives who are going to get married must also meet the following conditions: a) Not married b) Not a
mahram c) Not in the iddah period d) Independence (of one's own volition)
e) Clearly the person f) Not in ihram hajj 3. Guardian. To become a guardian in a marriage, you must meet
the following conditions: a) Male b) Mature c) Sane in mind d) Not forced e) Fair f) Not in ihram hajj 4. Ijab
kabul. Ijab is something that is said by the wali, while kabul is something that is said by the groom or his
deputy witnessed by two witnesses. 5. Dowry is a gift from the groom-to-be to the bride-to-be, either in
the form of goods or services that do not contradict Islamic law. Fuqaha agrees that mascot is a condition
for the validity of marriage and that there should be no consent to abolish it. As for the harmony in a
marriage, there are four, namely: 1. There is a prospective husband and wife who will get married. The
conditions that must be met by the bride and groom are:
Men and women who get married must be both Muslims. b) Both must have a clear identity and
be distinguishable from other people, both related to their name, existence, gender and other matters
related to them. With the existence of the sharia of marriage before the marriage takes place, it is a
condition so that the two prospective brides can both know and know each other well and openly. c) Both
parties have agreed to marry and also agree with the party who married her. d) The existence of a guardian
from the bride-to-be The conditions that must be met by a person who becomes a guardian are: a. Free
people (not slaves) b. Men (not women) as explained in the hadith narrated by Abu Hurairah. However,
Hanafiah and Shia Imamiyah scholars have different views on this matter. Both argue that women who
are mature and sensible can be guardians for themselves and can also be guardians for other women who
require guardians. c. Mature and sensible. Therefore a small child or a crazy person does not have the
right to be a guardian. This is a general requirement for someone who performs a contract. d. Not doing
ihram for Hajj or Umrah. This is based on the hadith of the Prophet from Uthman according to the
narration of Abu Muslim which means: "A person who is in ihram should not marry someone and should
not be married by someone." e. Not in a state of pardon (mahjur 'alaih). This is because the person under
the custody cannot do the law by himself. f. Fair in the sense of never being involved in major sins and not
often involved in minor sins and still maintaining cheap and good manners. The hadith of the Prophet
from 'Aisha according to the narration of Al Qutni explains that marriage is not valid unless there is a
guardian and two fair witnesses. g. Be kind-minded. Therefore, it is not valid to be the guardian of a person
whose mind is disturbed because of his chairmanship, because it is feared that it will not bring benefits to
the marriage. 2. The existence of two witnesses a. Witnesses must be at least two b. The two witnesses
were free (not slaves). c. Witnesses are fair in the sense that they have never committed a major sin and
do not always commit a minor sin and still maintain their dignity. d. Witnesses must be Muslims. e.
Witnesses must be able to hear and see. f. Both witnesses are men
Reference refers to the reunification of a husband and wife in a marriage bond after the
occurrence of talaq raj'i (between talaq one and talaq two), and before the expiration of the iddah period
(the period when the wife waits after being divorced by her husband). If a husband decides to refer to his
wife, the two do not need to enter into a marriage contract. This is because the marriage contract that
the two have has not been completely broken. However, there are several ways and conditions that need
to be considered. "Women who are dotalak should refrain (wait) three times for quru'. They should not
hide what is created in their womb if they believe in Allah swt and the last day. And husbands have the
right to refer to him in that waiting time if they wish to ishlah. And women have rights that are balanced
with their obligations to demand the right way. Husbands, however, have a level of advantage over their
wives. And Allah is the Mighty and the Most Powerful. Wise." (Q.S. al-Baqarah: 228) There are several
referral conditions that need to be met in order to be valid in the eyes of religion: • The referral condition
from the wife's side is that the wife who has been rejected has had sexual relations with her husband. If
the husband rejects a wife who has never had sexual intercourse together, he has no right to invite a
referral. This is already an agreement of the scholars. The condition for referral from the husband's side
is that he must not feel forced when inviting his wife to refer him, has common sense, and has reached
puberty or adulthood. • The talaq that falls is not a triple talaq, but a raj'i talaq. Talaq that occurs without
ransom. If with a ransom, the wife becomes talaq bain (talaq imposed by the husband on his wife who has
expired his iddah) and the husband cannot invite his wife for reference. Refer is done during the iddah
period or the period of waiting for the wife. If the iddah period has passed, the husband cannot invite his
wife to refer back and this has become the agreement of the jurisprudence scholars. • There are explicit
or implicit remarks to invite referrals • There are witnesses who witness the husband and wife referring
back. As Allah swt said: "So when they are nearing the end of their iddah, then refer (return to) them well
or let them go well and witness with two just witnesses among you and you should establish the testimony
for Allah's sake." (Q.S. at-Talaq: 2). The legal conditions for referencing, including: 1. Refer after talaq one
and two, either the talaq directly from the husband or from the judge. 2. Refer to the wife who is rejected
in a state of having been married. If the wife who is rejected has never been married at all, then there is
no reference. This is according to the agreement of the ulama. 3. Refer is done during the 'iddah period.
If the period of 'iddah has passed - according to the agreement of fiqh scholars - there is no reference. In
referencing, there is no requirement for pleasure from women. Meanwhile, if you are still in the period of
'iddah, then you have more right to be accepted for reference, even if the woman does not like it. And if
it has come out (finished) from the 'iddah period but there is no word yet
The essence of child development in Islam The development of a child in Islam is very important
for parents. Parents are the first educators for their children. The behavior and disposition of a child will
imitate the behavior and disposition of his parents like the proverb "fruit falls not far from the tree".
Coaching children must be in accordance with their basic instincts, namely the true monotheism. Coaching
for children is not only the task of parents but can be from the school environment, community
environment, organizations, and so on. Narrated in Hadith Narrated by Muslim: From Abu Hurairah ra.
Said: The Prophet (peace and blessings of Allaah be upon him) said: Every one of you is a leader, you are
all asked about his leadership, a believer is a leader, he will be held accountable for his leadership, a
husband is a leader in his husband's house, he will be held accountable for his leadership, an assistant
leader to his master's property, he will be held accountable for his leadership, so you are all leaders, and
you will be held accountable for leadership". (HR. Through this hadith, we know that the development of
children is an obligation that will be held accountable later. Therefore, in fostering a child to become a
righteous person until he grows up, parents need to educate their children so that they can understand
the learnings in their lives. To foster children so that they become righteous children, there are several
methods, namely the suri role model method, habituation method, lecture / advice method, story method,
and discussion method. 1. Suri Tauladan Method The word exemplary in the Qur'an is synonymous with
the word uswah which means nature and hasanah which means good (Samsuardi, 2017). This word is also
found in the Qur'an Surah Al Ahzab verse 21: Meaning: Indeed, the Messenger of Allah (may Allah be
pleased with him) is a good example for you (namely) for those who hope in Allah and the Day of
Resurrection and he mentions Allah a lot. This model method is considered the most effective, because it
emphasizes more on concrete things than on abstract things. In fostering children, this concrete thing is
easier to understand because they can see examples in their daily lives, namely their parents and teachers.
Therefore, the role of parents here is very important because it is an example for their children. If parents
behave badly and are not praiseworthy, children can follow them and later when they grow up, these
traits remain with them and are difficult to change because of the influence of their parents when they
are young. So, if parents want their children to be a pious child, it is appropriate for parents to also set an
example of good things for their children. 2. Habituation Method This method is a derivative method of
the suri tauladan method. This method is a method that focuses on children's behavior that is derived
from the good qualities that they have emulated from their parents. An example is the nature of parents
who always do good things such as going to the mosque, always reading the Qur'an, and so on. Children
who see such parental attitudes will make children affected and follow them as well. If any of the
The term story in the Qur'an is called Qasas meaning sequential news. Qasas Al-Qur'an is the
Qur'anic news about the past ummah's affairs, the past nubuwat (prophethood) and the events that have
occurred (Samsuardi, 2017). The use of the method of these stories is sourced from the Qur'an, for
example, the Prophet Ismail who was obedient to his parents. Not only telling stories that contain role
models, but we can also bring up stories that tell about disobedience to Allah and to parents, for example,
the story of the Prophet Noah. It is said that the Prophet Noah built a big boat that accommodated himself
and the people who believed in Allah, but unfortunately his wife and children did not believe him along
with the other inhabitants until finally Allah inflicted a painful punishment on them. Through coaching
using the method of these stories, it is hoped that children will understand and emulate the behavior of
the Prophets and stay away from all the prohibitions of Allah. 5. Discussion Method This method can be
used in fostering children because parents can discuss with children with the aim of strengthening their
minds and also their knowledge of something. In addition, in this discussion method, children can learn
good attitudes such as being able to accept other people's opinions, can increase their insights, and can
train their critical thinking skills. The use of some of the methods above can be applied to children but it
will be useless if parents do not understand what kind of personality and traits the child has. Of course,
there are some children who do not like to be taught by harsh methods but sometimes as parents we
need to use methods that are not harsh but firm in order to discipline children. The fact and meaning of
raising children in Islam itself is that children are a gift that Allah has given to us. Appropriately, as parents
we need to guide and direct our children so that they do not go astray. Because parents are the first
educators for children. When a child has grown up, the responsibility in fostering a child is even wider,
namely schools, organizations, peers, and so on. For this reason, parents need to prepare provisions in
the form of moral learning for children from a young age so that they do not do things that can harm them
in the future.
Rights and obligations of parents towards children in Islam As we already know, parents have
responsibilities towards their children. Children are a gift given by Allah, not all parents have this gift so
many parents have to adopt a child. Therefore, as parents who receive this gift, they must be grateful to
Allah and take good care of their children. In addition, in taking care of children, parents also have a
responsibility for their children. There are various kinds of parental responsibilities to children such as: the
right to provide nasab, the obligation to provide milk, the obligation to nurture, the obligation to provide
good maintenance and nutrition, and the right to education. 1. The Right to Give Nasab Etymologically,
nasab means a relationship, in this case it is a blood relationship between a child and his father and mother
due to legitimate causes according to shari'a', namely if the child is born on the basis of marriage and in a
certain womb that is recognized by sharia as valid (Iim, 2019). As we know, many people adopt a child
because they have not been allowed or have not received sustenance from Allah to have children. In
adopting this child, parents should not consider an adopted child as their own biological child and a child
should not consider an adoptive parent as his biological parent because there is no relationship of destiny.
In fact, this is explained in a hadith narrated by Imam Bukhari. "No one confesses (confesses) to a person
who is not his father when he knows that it is not his biological father, then it is haram for him to be in
paradise" (HR. Bukhari) Through the above hadith, we can know that nasab is very important, in Haedah
(2009) according to Islamic Law the adoption of a child can only be justified if it meets the following
provisions: 1) Do not break the blood relationship between the adopted child and the biological parents
and family. 2) The adopted child does not have the position of heir of the adoptive parents, but remains
as the heir of the biological parents, as well as the adoptive parents do not have the right to be the heir
of the adopted child. 3) Adopted children are not allowed to use the names of their adoptive parents
directly, except as identification/address. 4) The adoptive parents cannot act as guardians in marriage for
their adopted children.
