LEARNING ISLAM

This year, during Ramadan, we are faced with a truly shocking phenomenon. A few days ago, the United States and its allies suddenly launched an attack on Iran at 9:45 a.m. on Saturday, February 26, 2026. The attack reportedly killed Iran's Grand Imam, Ayatollah Ali Khomeini, along with several senior Iranian officials. Ironically, some of our brothers, particularly from Salafi or Wahabi circles, have shown joy over the American attack on Iran, including the passing of the Iranian spiritual leader. This attitude is usually based on opinions attributed to several preachers who strongly criticize Iranian authority. Based on these views, some Salafi/Wahabi groups believe that the destruction of Iran is something to be grateful for. Some of the reasons often cited include: 1. Theological Issues: Iran is seen as the representation of Shia Islam, which is accused of declaring some companions of the Prophet as disbelievers (kafir). On this basis, they argue that Iran deserves to be des...

Altering Allah's creation (taghyir khalqillah) in Islamic law is ruled as haram (forbidden) based on Surah An-Nisa: 119. However, intriguingly, this ruling changes when the alteration is for medical treatment, removing a physical defect, or following the sunanul fithrah (such as circumcision, clipping nails, or cutting hair). To understand what kind of "altering Allah's creation" is actually prohibited according to the Qur’an, we must examine it further. As usual, to draw a conclusion from a verse, we must first study its context by looking back a few verses. An-Nisaa (4:117–119) إِن يَدۡعُونَ مِن دُونِهِۦٓ إِلَّآ إِنَٰثٗا وَإِن يَدۡعُونَ إِلَّا شَيۡطَٰنٗا مَّرِيدٗا "They invoke instead of Him none but female deities, and they actually invoke none but a rebellious Satan," لَّعَنَهُ ٱللَّهُۘ وَقَالَ لَأَتَّخِذَنَّ مِنۡ عِبَادِكَ نَصِيبٗا مَّفۡرُوضٗا "Whom Allah has cursed. For he had said, 'I will surely take from among Your servants a sp...

In previous studies, two important concepts in the Qur’an have been discussed: berkah (blessing/barakah) and fadhilah (bounty). Berkah relates to the stability and sustainability of the natural systems that support life, such as water, soil, trees, and various other ecological elements. From this system of blessing, various natural energy supplies are born, which in Qur’anic terminology are referred to as fadhilah, the surplus of potential available in the universe for human utilization. From the existence of this fadhilah, the next concept emerges, which is crucial in human life: rizki (sustenance/provision). The Definition of Rizki in the Qur’an Conceptually, rizki can be understood as something consumed by living beings that functions to support the process of growth and the sustainability of life. In this sense, rizki is not merely money or material wealth, but everything that can provide growth support for living organisms. In the Qur’an, the concept of rizki is frequently li...

In previous discussions, it has been explained that barakah (blessing) is related to stability, sustainability, and the supporting factors of human life. Water, trees, soil, and various other natural elements are manifestations of this barakah. These elements maintain ecosystem balance while providing the basic necessities for human survival. However, from this system of barakah, another concept emerges in the Qur’an, often referred to as Fadhilah. Etymologically, the word fadhilah originates from the Arabic root ف-ض-ل (fa-dha-la), which means surplus, excess, or excellence. In the cosmological context of the Qur’an, this term can be understood as the surplus supply or energy potential available in the universe that humans can utilize to enhance their lives. In other words, if barakah is the stability system that sustains life, then fadhilah is the surplus potential available to be developed and utilized by mankind. 1. Fadhilah as Nature’s Energy Supply The Qur’an describes the u...

The term "blessing" (barakah) in religious discourse is often understood in deep detail as an "increase in goodness" or a "spiritual advantage." For example: Increase in Goodness: A small salary that suffices is called a blessing; limited time used effectively is a blessing; a small amount of food that satisfies is a blessing; charity from used goods is a blessing, etc. Spiritual Advantage: Peace of mind is called a blessing; ease of affairs is a blessing; helping others is a blessing; being able to worship serenely is a blessing, etc. However, if traced philologically and contextually within the Qur'an, the concept of blessing has a rather simple meaning: it relates to stability, sustainability, and the support of human life. This article seeks to analyze the concept of barakah from a linguistic and Qur'anic perspective, explaining its theological implications so that Muslims do not fall into incorrect dogmas and doctrines. 1. The Etymology o...

Prayer (Shalat) is not merely a sequence of standing, bowing, and prostrating. It is the way we build a relationship with Allah. In every relationship, there are always two parties: the one who speaks and the one who listens. In prayer, we speak to Allah, and we also learn to "listen" with our inner selves. Information in this relationship does not always manifest as sounds or words. Some elements are outward (lahiriah), such as recitations and physical movements. Others are inward (batiniah), such as a sense of tranquility, deep emotion, awe, or relief. Allah says in QS al-Hijr: 97–98: وَلَقَدۡ نَعۡلَمُ أَنَّكَ يَضِيقُ صَدۡرُكَ بِمَا يَقُولُونَ فَسَبِّحۡ بِحَمۡدِ رَبِّكَ وَكُن مِّنَ ٱلسَّٰجِدِينَ "And We already know that your breast (shudur/consciousness) is constrained by what they say. So exalt [Allah] with praise of your Lord and be of those who prostrate [to Him]." This verse indicates that when the consciousness within the head feels "tight"...

Allah ﷻ says in Q.S. Ali ‘Imran: 191: ٱلَّذِينَ يَذۡكُرُونَ ٱللَّهَ قِيَٰمٗا وَقُعُودٗا وَعَلَىٰ جُنُوبِهِمۡ وَيَتَفَكَّرُونَ فِي خَلۡقِ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ رَبَّنَا مَا خَلَقۡتَ هَٰذَا بَٰطِلٗا سُبۡحَٰنَكَ فَقِنَا عَذَابَ ٱلنَّارِ (They are) those who remember Allah while standing, sitting, and lying on their sides, and give thought to the creation of the heavens and the earth, (saying), "Our Lord, You did not create this aimlessly; exalted are You [above such a thing]; then protect us from the punishment of the Fire." Etymologically, the word dhikr comes from the root word dhakara – yadhkuru (ذَكَرَ – يَذْكُرُ), which means to remember, to mention, or to bring something into consciousness. In Qur’anic terminology, dhikr is not limited to oral recitation; it encompasses spiritual awareness, intellectual reflection, and an existential orientation toward Allah. This verse integrates two primary activities: Yadzkurūnallāh: Remembering Allah as the Transcendent. Ya...

There has been a popular understanding that every prayer (dua) will certainly be granted by Allah. If it is not granted, the explanation is usually directed toward a lack of khusyu' (sincerity/focus), a lack of faith, or that it will be replaced with rewards in the afterlife. This narrative is widely accepted in sermons and religious gatherings; however, if examined linguistically and textually based on the Qur'an, this understanding needs to be reassessed more proportionally. This writing aims to explain the meaning of prayer based on its root word in the Qur'an, while simultaneously affirming the position of God's sovereignty in responding to the prayers of His servants. 1. The Meaning of the Words Dua, Ijabah, and Qabul a) The Meaning of Dua (دعا) The word dua comes from a root word which linguistically means to call out, to summon, or to invite. This meaning is clear in various verses of the Qur'an. In Surah An-Nur verse 63, the word du'a' is used in ...

During the period of 813–833 CE, under the reign of Caliph Al-Ma’mun, the development of knowledge took place on a massive and structured scale. This era is known in history as The Golden Age of Islam. At that time, the integration of faith and science was not merely a matter of discourse; it was tangibly manifested within the system of civilization. Knowledge was not positioned as an entity separate from the values of faith. On the contrary, science flourished within a framework of moral and spiritual responsibility. History records many great figures who represented the profile of the Ulil Albab, individuals characterized by profound knowledge, steadfast faith, and a broad perspective. Al-Khwarizmi , for instance, is known as the pioneer of algebra through his work Al-Jabr wa al-Muqabalah, which became the foundation of modern mathematics. However, more important than his sheer intelligence was his scientific orientation. He developed mathematics not just for theoretical interests...

Allah SWT says in Surah Al-Mujadilah (58): 11: يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِذَا قِيلَ لَكُمۡ تَفَسَّحُواْ فِي ٱلۡمَجَٰلِسِ فَٱفۡسَحُواْ يَفۡسَحِ ٱللَّهُ لَكُمۡۖ وَإِذَا قِيلَ ٱنشُزُواْ فَٱنشُزُواْ يَرۡفَعِ ٱللَّهُ ٱلَّذِينَ ءَامَنُواْ مِنكُمۡ وَٱلَّذِينَ أُوتُواْ ٱلۡعِلۡمَ دَرَجَٰتٖۚ وَٱللَّهُ بِمَا تَعۡمَلُونَ خَبِيرٞ “O you who have believed, when you are told, ‘Space yourselves’ in assemblies, then make space; Allah will make space for you. And when you are told, ‘Arise,’ then arise; Allah will raise those who have believed among you and those who were given knowledge, by degrees. And Allah is Acquainted with what you do.” This verse confirms a fundamental principle in Islam: Allah does not only elevate the status of the believers but specifically mentions those who believe and are endowed with knowledge. The question arises: Why is faith alone not considered sufficient? Why does knowledge receive additional emphasis? Conceptually, faith (iman) and acts of worship (aml...