"President Raisi, the Foreign Minister and all the passengers on board the helicopter died in the crash," a senior Iranian official, who asked not to be named, told Reuters news agency.

Iranian media, Mehr, confirmed the news. In his report, Mehr said: "All passengers on board the helicopter carrying the President and Foreign Minister of Iran died in martyrdom."

The Iranian government has not given a proclamation or affirmed the fresh insight about the passings of Raisi and Amir-Abdollahian.

Iranian State Television reported, based on photos from the crash site, that the Iranian President's helicopter was thought to have crashed into a mountain peak. There has been no official statement regarding the cause of the accident. The Iranian news agency, IRNA, revealed that Raisi flew aboard a Bell 212 helicopter made in the United States.

The history of pigs being haram in Islam is indeed interesting to discuss.

Because this animal is mentioned several times in the Al-Quran and Hadith as an animal that is haram for consumption.

Even so, discussing the history of pig being haram is quite interesting to discuss.

This knowledge can broaden your horizons and provide an explanation for your little one in studying Islam.

Want to know the history of pig being haram and the arguments that accompany it?

History of the Haram of Pigs According to Islam

The law and history of pig being haram in Islam comes from Allah's commands as stated in the Al-Quran and Hadith.

The history of pig being haram began during the time of the Prophet Muhammad SAW in Mecca and Medina in the 7th century.

At that time, many Arab people converted to Islam after receiving preaching from the Prophet Muhammad SAW.

At that time, pig was also very popular as a food ingredient among Arab people.

However, the Prophet Muhammad SAW forbade Muslims from eating pig and strictly prohibited it.

This prohibition is stated in the Al-Quran surah Al-Baqarah verse 173 which reads:

"Indeed, He has only forbidden you carrion, blood, pig and animals slaughtered in the name of other than Allah."

Since then, the law on the prohibition of pig in Islam has become very important and is firmly adhered to by Muslims throughout the world.

The legal reason pig is haram in Islam is to maintain health and cleanliness of the body.

Apart from that, this law is also a form of worship to Allah as the Creator of humans and everything in them.

The command to avoid pigs and other unclean foods in Islam is a sign of devotion to Allah.

By obeying this command, Muslims are expected to be able to maintain their physical and spiritual health and avoid various diseases and other evils.

Why is Pig Haram in Islam?

Pig is prohibited in Islam for several legal and health reasons. Here's the explanation:

1. Pigs are considered impure animals

Animals that are considered impure or unclean such as pigs, dogs, and other wild animals may not be eaten or touched.

This is because these animals are thought to have feces and microbes that are dangerous to human health.

2. Pigs can cause various diseases

Pigs are known as animals that are susceptible to various diseases, including viruses and bacteria that can be transmitted to humans.

Some diseases that can be transmitted by pigs include swine flu, trichinosis and cholera.

According to The American Journal of Clinical Nutrition, high consumption of pigs can increase the risk of death from heart disease and cancer.

Therefore, eating pigs can harm human health.

3. Haram food can affect character and morals

Haram food can affect a person's morals and morals because it can affect a person's overall physical and mental health.

Islam also places a very special position on anyone who actually carries out these orders.

This is because Islam pays attention to the needs, growth, and development of a child who must be left behind forever by someone who is supposed to care for him.

Islam also teaches to empathize by giving love to orphans.

In Islam, there are several rights of orphans that must be fulfilled, such as:

Sufficient needs

A quote from a hadith from Ibn Abbas RA says that Rasulullah SAW said:

"Whoever feeds and drinks an orphan among the Muslims, Allah will put him into heaven, unless he commits an unforgivable sin."

Treated Well

Furthermore, those who are classified as orphans also need to be treated well.

Allah SWT says:

"So with an orphan, do not act arbitrarily. And do not rebuke beggars." (QS Ad-Dhuha: 9-10).

Educated and Fed

As we know, apart from love, orphans also need proper food every day.

Allah SWT says:

"Do you know someone who denies religion, that is someone who rebukes an orphan child, and does not recommend giving food to the poor." (QS. Al-Ma'un: 1 3).

Given Love

Imam Ahmad narrated from Abu Hurairah RA a hadith which reads:

"I heard from Abu Hurairah that a man complained to Rasulullah about the hardness of his heart.

 Then the messenger said: Wipe the heads of orphans and feed the poor."

Get Protection

The right of orphans to receive protection and a decent life, namely clothing, food, shelter and education.

Allah SWT says:

"If God did not find you an orphan, did He protect you?" (QS Ad-Duha: 6).

Rights in Property

What is meant here is the prohibition on spending the assets that orphans have beyond their intended benefit.

This is as per the expressions of Allah SWT:

"And do not approach the property of an orphan, except in a more beneficial way until he grows up." (QS Al-An'am: 152).

Right to Receive Inheritance Assets

After being abandoned by his father, an orphan must receive his inheritance.

The portion of the inheritance he receives must be looked after by his guardian or person in charge.

These assets must be returned to the orphan when he is an adult.

A study published by the Journal Plos One shows that the psychological well-being of orphans is significantly lower than that of their friends who have parents.

Therefore, orphans must also receive full attention from everyone around them.

Adab and morals in Islam have an important role in shaping the behavior of a Muslim. The ethics taught in Islamic teachings not only include relationships with Allah SWT, but also how to interact with fellow humans. This article will review the importance of manners and morals in Islam and how the ethics of interacting with others play a major role in building a harmonious society.

1. Foundation of Islamic Teachings

Adab and morals are an integral part of Islamic teachings. Rasulullah SAW himself was the best role model who brought ethical teachings to various aspects of life.

2. Relationship with God and Others

Good manners are not only reflected in worship of Allah but also in social relationships. Islam teaches that obedience to Allah actually includes good behavior towards others.

3. Unity and Togetherness

Manners and morals create an atmosphere of harmony and togetherness in society. When each individual practices good ethics, a sense of unity and togetherness is created which strengthens ties of brotherhood.

4. Character Education

Islam emphasizes character education as part of religious education. Manners and morals are taught to form a strong, loving, and responsible personality.

5. Justice and Balance

Manners in interaction also involve aspects of justice and balance. Islam teaches us to be fair in all aspects of life and maintain a balance between rights and obligations.

6. Patience and Tolerance

Adab and morals strengthen a person's ability to be patient in facing life's trials and be tolerant of differences of opinion and diversity.

7. Prevention of Conflict and Hostility

With good manners and morals, conflict and hostility can be prevented. Mutual respect and understanding of differences will create a peaceful and harmonious environment.

8. Continuous Personal Development

The practice of manners and morals is a form of continuous self-development. Every step taken to improve ethics in interactions will have a positive impact on personal development.

9. Positive image of Islam

Muslims who practice good manners and morals create a positive image of the Islamic religion. This shows that Islam is a religion of peace, compassion and justice.

10. Accountability in the Hereafter

The importance of manners and morals in Islam is also reflected in accountability in the afterlife. Every action and word will be accounted for, and the practice of good manners becomes good deeds that continue to provide goodness in this world and the hereafter.

Conclusion:

Adab and morals in Islam are not just rules of etiquette, but deep principles of life. By practicing good manners and morals, a Muslim not only carries out the teachings of his religion correctly but also helps build a peaceful, harmonious and loving society. By making ethics the main basis for interacting with others, Muslims can contribute to the creation of a better world, in accordance with the Islamic values of rahmatan lil alamin.

In the past few weeks, I saw heated conversations on social media, especially on Twitter, regarding the issue of slavery in Islam. The essence is where Islam stands regarding the practice of slavery and whether Islam absolutely permits it, even though Islam places such great emphasis on universal equality. The two parties exchanging ideas each took an anachronistic point of view which did not fit the picture and context of that era. Therefore, I will try to discuss this matter as fairly as possible.

What I have written has probably been well-reviewed by Dr. Jonathan Brown in his book Slavery in Islam. If you want to learn more about this, please review it because I only provide a brief review.

Therefore, it is something that we must ask what is the meaning of slavery itself. Dr. Brown points out the difficulty of determining the meaning of complete servitude because the image of this practice varies in different cultures across religions. For example, the term serfdom can now be defined to refer to the practice of authorizing the buying and selling of individuals through one-way contracts. In other words, individuals who are made slaves cannot enjoy basic rights like other humans and their level is only commensurate with property.

On the surface, this term is enough to explain the essence of slavery very well. However, this term develops its meaning in different contexts, which clearly cannot describe cross-cultural differences. As a student in the field of world history and culture, understanding that practices on this earth are often different even though they still use the same terms is something that is very important.

The context in which our people currently understand the practice of slavery is the practice of slavery in the United States. In slavery to the tribes of the African continent, men and women were kidnapped from slave traders, torn from the comfort of their own homes, stuffed like oxen in the bellies of ships, then auctioned off and sold to landowners who every day did not hesitate to use whips to carve wounds on their bodies. If people ask, this is the picture that will come out if we ask what slavery is, then the puppet picture of Kunta Kinte will be displayed.

This picture emerges from the frequency with which this culture is exposed in everyday life in pop culture, as well as from how cruel the practices of white Americans are. However, as I have explained above, the practice of slavery is an image that is not the same in every group.

In fact, there are also practices that are closer to slavery but are not called slavery if we take the definition of "forced labor" in the meaning of serfdom. For example, the practice of serfdom during medieval Europe; they were free to buy and sell, eat, and so on, but their labor efforts were tied to the land provided by the Landlord. Everything is monitored by the Landlord in various ways. Apart from that, debt labor (this practice is also called serfdom in the Malay world: debt slave) means that if a person cannot pay a debt, then his soul will be tied to the debt giver. These practices are rarely discussed as slavery, but it still makes sense for us to call them slavery. We can look at the image of slavery itself.

So, what is different about the practice of slavery in Islam? What is recommended in Islam, the practice of slavery must also emphasize human rights. The owner of the servant must not arbitrarily serve the servant with violence and is still subject to Sharia if there is a complaint from the servant. The owner of the servant must also provide food and drink to his servant, apart from pocket money. In fact, freeing a servant is a very noble deed and the servant can buy it back

own freedom with the amount of pocket money collected. It should be remembered that this practice of slavery is not something new that came from Islam but is a remnant of the practice of the Arab Jahiliah era at that time. Islam changed it and even eased this practice, aiming to eliminate it little by little because of its still large contribution to the Muslim economy at that time. This is the ideal situation, what the Sharia wants to achieve regarding serfdom, or in short, it is justified but prevented.

This practice can be seen in the life of the Ottoman Prime Minister, Sokullu Mehmet Pasha. He was one of the great Prime Ministers of the Ottoman chronicles, serving under three Caliphs; Sulaiman Kanuni, Salim II, and Murad III. His projects were widespread in the Ottoman Empire, most of them specially designed by the great architect Mimar Sinan. In essence, he was just a servant of the Caliph who was worth 80 million gold ducats (or USD 12 billion). Taken from childhood through the Devshirme system, received a Janissary education, and was finally appointed as senior officer of the palace. His life is an example that a servant, according to Sharia, can still own property, receive rank, and marry as usual (he married the Caliph's daughter). Only his life needs to be in the solemnity of the Caliph. This is the image being discussed, that the practice of slavery is different in each culture.

But there was a time in Muslim history when the laws laid down by Sharia regarding serfdom were violated by the government. In around 800 AD, the Abbasid government ordered that the southern region of Iraq be cultivated to increase food output which could stimulate the economy of the Abbasid kingdom. Rich nobles began to send their servants to the area, working hard to clear the area for crops. However, they were not directly managed by the nobles but were appointed by mandur-mandur. This mandur abused these servants cruelly, they were not given food or drink, and they were not even given clothes. Their bed is more appropriately called a blind area than a cubicle. Obscenity and death began to increase among the servants. As Dr. said. Alexandre Popovic in his doctoral study, the condition of the servant servant is very strange in the history of Muslim service to servants. This situation increased the feelings of dissatisfaction among these servants, and finally, the Zanj Resistance occurred in 869 AD. Led by Ali ibn Muhammad, they organized their movements and succeeded in defeating the Abbasid army. This incident had a big impact on the Abbasid kingdom, reducing the state treasury. In fact, in the Islamic world, this practice of serfdom no longer continues and Sharia laws regarding serfdom are adhered to by most governments.

We see that an anachronistic point of view is not appropriate to use in explaining historical matters, especially regarding slavery. Now, we have more or less understood why the original article of the practice of slavery is justified in Islam (even though there are many laws that need to be obeyed). However, this is not to say that slavery is 'appropriate' to be carried out again, Islam has also outlined that this practice is justified but still discouraged.

Since when slavery is forbidden in Islam? In 1846, with the discussion of Ulama and Faqih, the Tunisian Ottoman government, Ahmad Bey, issued a decree (along with a decree) prohibiting slavery. In line with the beginning of the modern era in the early 19th century, this view was carried out on the basis that the need to have slaves was no longer something that was necessary and would even result in abuse. This word was the first word made in Islamic history and even succeeded in influencing the citizens of the United States through the news conveyed by the American ambassador in Tunis, Samuel Daniel Heap, to President James K. Polk.

As final words, slavery in Islam is not the same as Western slavery. However, the permissibility of slavery in Islam has the goal of ending it, and if this is not achieved, human rights still need to be protected. The conversation that moved me to write this also teaches us, namely that the science of history and civilization is complicated and needs to be considered from various points of view. Their reluctance to stop for a moment and see which part of knowledge is not enough only reveals their arrogance towards knowledge, but instead shows that they are talking not with the aim of reaching the truth but to satisfy each other's hearts.

In the Islamic religion, shirk is the most serious sin that involves associating partners with Allah with something or someone other than Him. Understanding the types of shirk is important for Muslims, as it helps avoid practices that conflict with tauhid (belief in one Almighty Allah). This article will discuss several types of shirk recognized in Islam.

1. Great Shirk (Grand Shirk)

Major shirk is the most serious form of shirk in Islam. This occurs when someone associates partners with Allah with an entity or god other than Him. This can be the worship of idols, false gods, or anything that is considered equal to God in worship or belief.

2. Minor Shirk (Asghar Shirk)

Minor shirk involves smaller acts or actions that are not as large as major shirk, but still involve associating partners with Allah. For example, doing good deeds or doing good deeds just to get praise or recognition from people, not solely because of Allah's approval, can be categorized as minor shirk.

3. Shirk in Intention

Shirk in intention occurs when someone performs worship to Allah, but his intention also includes people or things other than Allah. For example, someone who worships to gain the praise of others rather than the pleasure of Allah has mixed his intentions with shirk.

4. Shirk in the Search for Knowledge

Shirk in the search for knowledge is when someone seeks knowledge or wisdom not to understand religion or obtain wisdom from Allah, but rather for worldly purposes or popularity. This can include cultizing scientists or philosophers, or even seeking knowledge with the intention of leading others astray.

5. Shirk in Prayer

Shirk in prayer occurs when someone asks someone other than Allah for help or protection in their prayers. Obvious examples include asking for help from creatures, genies, or other spirits rather than asking Allah directly.

6. Shirk in Love and Devotion

Shirk in love and devotion occurs when someone loves or devotes themselves in an excessive way to someone other than Allah. This can include love of wealth, power, or even people who replace God in one's heart.

7. Shirk in Action

Shirk in action occurs when someone commits an action that should only be directed towards Allah, but is done to gain benefit or satisfaction from creatures. For example, making promises to creatures other than Allah or following shirk practices in wedding ceremonies or other rituals.

Conclusion

Understanding the types of shirk in Islam is important for every Muslim, as it helps maintain their faith and ensures that they always submit to Allah in all aspects of their lives. Shirk is a very serious sin in Islam, and avoiding it is an obligation for Muslims to maintain tauhid, belief in one Almighty Allah.

Therefore, here we will discuss comprehensively what riba is, its legal basis in Islam, the types of riba, how to avoid it, and its impact on the lives of individuals and society.

Definition of Riba

According to the provisions contained in the Financial Services Authority Regulation Number 31/POJK.05/2014, riba is an action that ensures an illegal increase in income (batil).

This happens, for example, in exchange transactions for similar goods that do not have the same quality, quantity and delivery time (fadhl), or in lending and borrowing transactions that require the customer receiving the facility to return the funds received in excess of the principal amount of the loan due to the passage of time. (fate).

Legal Basis of Riba

The position of riba in life has been stipulated in Islamic religious law, as well as the consensus of the ulama. We must study these two laws carefully so as not to misunderstand how riba can affect our financial lives.

1. Riba Law in Islam

In Islam, riba is stated as something that is strictly prohibited. The Quran, the holy book of Muslims, clearly prohibits the practice of riba.

2. The Law of Riba in the Ijma' Ulama

Apart from the riba law contained in the Quran, Islamic scholars have also reached ijma' or agreement regarding the prohibition of riba through the fatwa of the National Sharia Council of the Indonesian Ulema Council (DSN MUI) No. 21/DSN-MUI/IV/2001.

This fatwa contains an agreement to strengthen the law of riba as haram in Islam, and guidelines for Muslims that in every Sharia activity, whether insurance or contracts, must not contain elements of riba, gharar (fraud), maysir (gambling), zhulm ( persecution), risywah (bribery), haram goods and immorality.

Types of Riba

Riba has two main types that you should pay attention to, including:

1. Riba Al-Fadl

Riba al-fadl is a form of riba that occurs when there is an exchange of money for money or consumer goods for consumer goods with additions. This means that riba al-fadl is a type of riba that occurs in the exchange of the same commodity, but with differences in quality.

2. Riba Al-Nasi'ah

Meanwhile, riba al-nasi'ah is the practice of taking or giving additional goods or capital with postponed payment and final payment. Riba al-nasi'ah is very prone to occur in types of transactions involving goods whose equivalent is not yet clear.

An example of riba can be seen in the situation of exchanging 24 carat gold between two different parties. When the first party had handed over their gold, the second party stated that they would give them their gold within the next month. This situation is considered riba because the value of gold can change at any time.

How to Avoid Riba

Riba is an action that we must avoid as far as possible, so that every transaction, whether buying and selling or borrowing, can take place transparently, fairly, and be approved by Allah. The ways you can avoid riba are as follows:

1. Avoid Riba in Buying and Selling Transactions

To avoid riba in buying and selling transactions, it is important to ensure that all transactions are carried out in a clear and fair manner. Prices and payment terms must be clear, and there must be no elements of riba in any form. Transparency and integrity in buying and selling transactions are very important in Islam.

2. Avoid Riba in Loan Transactions

To avoid riba in loan transactions, each individual can look for halal alternatives when they need additional funds. Many sharia financial institutions offer loan solutions that are free from riba. Apart from that, maintaining personal financial discipline and avoiding unnecessary debt are also important steps.

The Impact of Riba on Life

Riba has a negative impact that we must avoid. This impact covers the scope of individuals and society as a whole.

1. The Impact of Riba on Individuals

Riba practices can have a significant negative impact on individuals. By paying additional interest, individuals can become trapped in a cycle of debt that is difficult to overcome. This can lead to financial stress, economic instability, and even poverty.

2. The Impact of Riba on Society

The impact of riba is not only felt by individuals, but also by society as a whole. The practice of riba can exacerbate economic inequality and cause wider economic instability. This can hinder economic growth and result in social injustice.

Conclusion

Understanding riba in Islam is important to live a better life in accordance with religious values. riba is prohibited in the Quran and recognized by Islamic scholars through ijma'.

To avoid riba, individuals must take wise actions in buying and selling and lending transactions. By obeying Islamic law regarding riba, we can ensure that every economic activity we carry out remains approved by Allah, and is kept away from immorality.