hammad SAW.

Surah Al-Insyirah illustrates how Allah gave patience to Prophet Muhammad SAW when facing severe trials in spreading the message of Islam. Although his task was arduous, Allah opened his chest and g

Reciting Basmalah

Prophet Muhammad SAW encouraged saying basmalah before beginning anything, including drinking. Saying “Bismillah” before drinking milk on 1 Muharram is part of the etiquette of drinking as demonstrated by Prophet Muhammad SAW, which can increase benediction in every sip, mirroring good intentions and prayers for goo

m patience.

This surah also shows how Allah eased the burden or difficulty that Prophet Muhammad SAW had to bear, making his challenging task more manageable. This is described in verses 5 and 6 which read, “Fa Inna Ma’al Usri Yusra, Inn

roughout the day.

In Indonesia, the tradition of drinking milk on 1 Muharram is more practiced by the community in the NU organization as a means of observing the advice of the great Makkah scholar, Abuya As-Sayyid Muhammad bin Alawy Al Maliki. He frequently shared milk to his pupils on 1 Muharram, making it a form of aspiration for

and benediction.

KH Abdul Hamid also emphasizes the health advantages of milk, particularly for children’s growth and development. According to him, milk has been referenced in the Quran and hadith as a drink full of benediction. During the Isra’ Mi’raj event, Prophet Muhammad saw chose milk when Angel Gabrie

ed automatically.

Nonetheless, it must be noted that khodam itself has a profound meaning in certain beliefs. They are viewed as guardians or companions who accompany. While the khodam verification process can be done easily, it’s crucial to maintain a balance between curiosity and the fait

hardships.

As a whole, the Asbabun Nuzul of Surah Al-Insyirah illustrates the trying situation faced by the Prophet and his companions, while providing them confidence, conviction, and consolation in his prophetic mission amidst t

odile, and so on.

In the context of certain beliefs, khodam is considered as part of human beings that emerges spontaneously or through certain processes. They are also thought to have a part in formi

in Makkah.

At the beginning of his prophethood, Prophet Muhammad and his followers encountered various forms of oppression, abuse, and social isolation because the majority of Makkah’s society still adhered to polytheistic beliefs. In this trying situation, Allah revealed Surah Al-Insyirah as a form of strength and inspiration for the Prophe

sri Yusra.”

In addition to providing patience and lessening the burden, Allah also granted a high status to Prophet Muhammad SAW. This demonstrates the honor and elevation of the Prophet’s status a

n اَللّٰهُمَّ اِنْ كَانَ رِزْقِى فِى السَّمَآءِ فَأَنْزِلْهُ وَاِنْ كَانَ فِى اْلاَرْضِ فَأَخْرِجْهُ وَاِنْ كَانَ مُعَسَّرًا فَيَسِّرْهُ وَاِنْ كَانَ حَرَامًا فَطَهِّرْهُ وَاِنْ كَانَ بَعِيْدًا فَقَرِّبْهُ بِحَقِّ ضُحَاءِكَ وَبَهَاءِكَ وَجَمَالِكَ وَقُوَّتِكَ وَقُدْرَتِكَ آتِنِىْ مَآاَتَيْتَ عِبَادَكَ الصَّالِحِيْن

Prayer Recitation

Illustration of Praying Credit: freepik.com

اَللّٰهُمَّ اِنَّ الضُّحَآءَ ضُحَاءُكَ وَالْبَهَاءَ بَهَاءُكَ وَالْجَمَالَ جَمَالُكَ وَالْقُوَّةَ قُوَّتُكَ وَالْقُدْرَةَ قُدْرَتُكَ وَالْعِصْمَةَ عِصْمَتُك

Unlike syafahullah and syafahallah which are expressions for third persons, the word Syafakillah is said directly to the person being addressed. This expression can be accompanied by other prayers such as, “Syafakillah syifaan ajilan, syifaan la yughadiru ba’dahu saqaman,” which means “May Allah heal you quickly, with a healing that leaves no illness afterw

messenger.

Surah Al-Insyirah conveys the importance of patience, appreciation for the sacrifices made by Prophet Muhammad SAW, and faith in Allah who always aids His messengers in fulfilling their divine mission. This surah serves as a source of inspiration and affirmation for Muslims in confronting trials and going

n Allaahumma in kaana rizqii fis-samaa’i fa anzilhu, wa in kaana fil ardi fa akhrijhu, wa in kaana mu’assiran fa yassirhu, wa in kaana haraaman fa tahhirhu wa in kaana ba’iidan fa qarribhu bi haqqi duhaa’ika wa bahaa’ika wa jamaalika wa quwwatika wa qudratika, aatinii maa ataita ‘ibaadakash-shalihii

“Allahumma rabbana lakal hamdu. Anta qayyimus samawati wal ardhi wa man fii hinna. Wa lakal hamdu anta malikus samawati wal ardhi wa man fii hinna. Wa lakal hamdu anta nurus samawati wal ardhi wa man fii hinna. Wa lakal hamdu antal haqq. Wa wa’dukal haqq. Wa liqa’uka haqq. Wa qauluka haqq. Wal jannatu haqq. Wan naru haqq. Wan nabiyyuna haqq. Wa Muhammadun shallallahu alaihi wasallama haqq. Was sa’atu

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