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"O mankind! we created you from a single (pair) of a male and a female, and made you into nations and Tribes, that ye may know Each other (Not that ye may despise each other). Verily the Most honoured of you In the sight of Allah is (He who is) the Most righteous of you. and Allah has full knowledge and is well acquainted (with all things)"

There is no doubt that humans always live in groups or society. With others, he worked together to meet their own needs. Is this cooperation were the source in nature? All we know is that humans have a need for specific needs and feelings so that it is pushing to meet its needs by means of facilities owned. Here he was not aware of the needs of the needs and wishes of others.

Humans use everything that can be reached to satisfy his needs, such as the use of herbs and trees, including leaves, fruits, roots and wood, and the animals and the results of the beast. Are humans like this, who used all that could be reached for its own sake, can behave differently, respecting others and working with them and provide some benefits for them? No! Humans feel a lot of the necessities of life which can not fulfill themselves. She thinks that she needs others to help him meet his needs.

But he realized that everyone else also has a will like him, and they strive to realize it as he will also strive to realize his will. It was here, when he learned this fact, humans cooperate with each other, so willing to give a portion of its profits to meet the needs of others. As a result, he obtained part of their profit gains. In essence, he entered into a market that is open at all times and in which the needs of subsistence for sale. As a result, any product of society overlap. Each member of the public to be part of each according to its social balance. That is, according to the levels of the deed he had done to society, and in this way he meet the needs of life.

The above shows that based on his character, in an effort to realize its own interests, people need the help of other humans. This forced him to cooperate with other human beings human. This is clearly exposed when we examine the children. where a child, if you want to get what he wants, will cry for this purpose. But once the child's age increases, getting closer and get to know people, then gradually he will stop the request like that until he actually became a member of the community, and at this time that he would forget about the excessive demands

Muslims believe in one incomparable God, Who has no son nor partner, and that none has the right to be worshipped but Him alone. He is the true God, and every other deity is false. He has the most magnificent names and sublime perfect attributes. No one shares His divinity, nor His attributes. In the Quran, God describes Himself :



Say, “He is God, the One. God, to Whom the creatures turn for their needs. He begets not, nor was He begotten, and there is none like Him.” (Quran, 112:1-4)

No one has the right to be invoked, supplicated, prayed to, or shown any act of worship, but God alone. God alone is the Almighty, the Creator, the Sovereign, and the Sustainer of everything in the whole universe. He manages all affairs. He stands in need of none of His creatures, and all His creatures depend on Him for all that they need. He is the All-Hearing, the All-Seeing, and the All-Knowing. In a perfect manner, His knowledge encompasses all things, the open and the secret, and the public and the private. 

He knows what has happened, what will happen, and how it will happen. No affair occurs in the whole world except by His will. Whatever He wills is, and whatever He does not will is not and will never be. His will is above the will of all the creatures. He has power over all things, and He is able to do everything. He is the Most Gracious, the Most Merciful, and the Most Beneficent. In one of the sayings of the Prophet Muhammad , we are told that God is more merciful to His creatures than a mother to her child.1 God is far removed from injustice and tyranny. He is All-Wise in all of His actions and decrees. If someone wants something from God, he or she can ask God directly without asking anyone else to intercede with God for him or her.

As the second-largest religion and one of the fastest-growing religion in the world Islam's have the most fundamental concept is a rigorous monotheism, called tawhīd (Arabic: توحيد‎). God is described in chapter 112 of the Qur'an as: "Say: He is God, the One and Only; God, the Eternal, Absolute; He begetteth not, nor is He begotten; And there is none like unto Him." (112:1-4)

As A Muslims we must believe that the creation of everything in the universe is brought into being by God’s sheer command “‘Be’ and so it is.” and that the purpose of existence is to worship God. He is viewed as a personal God who responds whenever a person in need or distress calls Him. There are no intermediaries, such as clergy, to contact God who states “We are nearer to him than (his) jugular vein”

There are three basic tasks that we (human) agreed upon through the agreement is written in the Quran. three main tasks that no one can separate all should be implemented for the good of man and nature and its contents. Human safety will not matter if you only do one task only, because as soon as we (humans) enters an area or task, then the one between the two tasks into something that also should be implemented, and so when two tasks get accomplished the task into three must carried out.

Developing the full potential of human well-shaped body and spirit. foster harmonious relationship of each person with God, man and the universe. only and can only be done together , without any jealousy, envy, hasud which could lead to schism. because if the split occurs then inevitably inflicted warning will continue until we return to the unity and integrity as human beings is a single race.

Hablum Minallah

In relation to Hablum Minallah, maybe some people would think enough with prayer and dhikr, leaving the hustle and bustle of the world and all its problems, but let us not forget that in Grace that Allah The Almighty  has given us, there are a proprietary of other people.

Treasures that we've got = there are some who become the property of another person who should we give through charity, (Allah Will Held accountable for this)

Science that we get = there are rights of others, (curse of Allah be with those who hide or sold the knowledge)

And the gift, the gift of Allah The Almighty who have been given to us is belong to others people.

Which would then put us into a second task that is Hablum Minannas.

The third task that is Hablum Minal Alam is the road that lies between two main tasks of man, in search of safety and tranquility of life in the world. keep it friendly nature, nature in order to maintain our own good while in this world. For the creation of these three functions are integrated within the person believing Muslim, can not be done alone, we can not do anything by self, because we needed a place to plant our charitable fields, and it is contained in other individual.

All of this is our duty to live in the world, unite our hearts and souls, eliminating envy, and imbalance. because Allah The Almighty has created man and the universe is balanced. (Verse)

And Allaah knows best

Hamza bin Abdul-Muttalib (Arabic: حمزه بن عبدالمطلب) is an uncle of The Prophet Muhammad. He has the nickname "Lion of God" because of his might, while defending Islam. He is the son of Abdul-Muttalib and Bani Haulah the son of Wuhaib. According to history, the wedding beetween Abdul-Muttalib and Abdullah the son of Abdul-Muttalib occur at the same time, and the mother of the Prophet, Aminah bint Wahab, was a cousin of Haulah the son of Wuhaib.


Hamza Bin Abdul Mutholib is one that has a sharp mind and strong convictions that he was among leaders of Quraish which will respect him. His Real name Hamzah bin Abdul Muttalib the son of Hashim, an uncle of the Prophet. He embraced Islam in the second year of Prophethood, he Participate Hijrah the Prophet sallallaahu alaihi wassalam along and join in the battle of Badr, and died at the battle of Uhud.

Since embracing Islam, Hamzah had intended to dedicate all the heroism, courage, and his body is the soul for the sake of Islamic da'wah. It is therefore not surprising that the Prophet called him with the title "Asadullah" which means lion of God.

Forces of the Muslims who first sent by the Prophet in the battle of Badr, led directly by Sayyidina Hamzah, The Lion of Allah, and Ali ibn Abu Talib showed extraordinary courage in defending the glory of the religion of Islam, the Muslims managed to finally win the war in resplendent

Abdurrahman ibn Auf said that when the battle of Badr, Hamza fought beside the Prophet by holding two swords. Jabir narrated that when the Prophet sallallaahu alaihi wassalam see Hamzah was killed, then he was crying. He died in 3 H, and the Prophet sallallaahu alaihi wasalam with "Sayidus Martyrs".

Death is a question of ultimate concern for every human being, and Islam has a very vivid portrayal of the stages of death and the afterlife. Death is likened to sleep in Islam; interestingly, sleep in Arabic is called "the little brother of death." The Prophet spoke often of death, and the Quran is filled with warnings of the dangers of ignoring one's mortality and of not preparing for death before it is too late. In one poignant passage, the Quran reads,

And spend something (in charity) out of the substance which We have bestowed on you before death should come to any of you and he should say, "O my Lord! Why didst Thou not give me respite for a little while? I should then have given (largely) in charity, and I should have been one of the doers of good." But to no soul will Allah grant respite when the time appointed (for it) has come; and Allah is well-acquainted with (all) that ye do. (Quran, pp. 1473–1474)

Hence, the world is seen as an opportunity to cultivate for the hereafter, and time is seen as capital that human beings either invest wisely or squander, only to find themselves bankrupt in the next life. Muhammad said, "One of you says, 'My wealth! My wealth!' Indeed, have any of you anything other than your food that you eat and consume, your clothes that you wear out, and your wealth that you give in charity which thus increases in return in the next world?"

The idea of mentioning death and reflecting on death is very important in a Muslim's daily life, and attending any Muslim's funeral, whether known or not, is highly encouraged; for such attendance, one is rewarded greatly by God. Muhammad advised, "Make much mention of the destroyer of delights," which is death. He also said, "Introduce into your gatherings some mention of death to keep things in perspective." This is not seen as a morbid exercise, and Muslims surprisingly accept death, resigned to what is called "one's appointed time" ( ajal ). Like the telemere in biology that dictates how many times a cell may regenerate before dying, an individual's appointed term, according to Islam, is inescapable and fated. When a Muslim survives a near-death experience, such as a serious car accident, an operation, or an illness, he or she will often remark, "My appointed time did not come yet."

Once a Muslim dies, the people left behind must prepare the body by washing, perfuming, and shrouding it. The funeral prayer is then performed, and the deceased is buried in a graveyard without a coffin, simply laid in the earth and covered. A person, usually a relative, informs the deceased of what is happening, as Muslims believe that the deceased can hear and understand what is being said. Muslims believe the dead person is not always aware of the transition, and so the one giving instructions informs the deceased that he or she has died, is being laid in the grave, and that two angels known as Munkar and Nakir will soon come into the grave to ask three questions. To the first question, "Who is your Lord?," the deceased is instructed to reply, "Allah." In answer to the second question, "Who is your Prophet?," the deceased should say, "Muhammad," and the correct response to the third question, "What is your religion?," is "Islam." If the individual passes this first phase of the afterlife, the experience of the grave is pleasant, and he or she is given glimpses of the pleasures of paradise. If however, the deceased does not pass this phase, then the grave is the first stage of chastisement.

After this, the soul sleeps and does not awake until a blast from an angel at God's command. According to Islamic tradition, this blast signals the end of the world and kills any remaining souls on the earth. It is followed by a second blast that causes all of the souls to be resurrected. At this point, humanity is raised up and assembled on a plain. The Quran states, "On that day We shall leave them to surge like waves on one another; the trumpet will be blown, and We shall collect them all together" (Quran, p. 735). From there, humanity will beg each of the prophets to intercede for them and hasten the Day of Judgment because the waiting is so terrible, but the prophets will refuse. Finally, all of humanity goes to the Prophet Muhammad. He will agree to intercede for them and ask that the Judgment commence. This intercession is granted to him alone. Then, each soul is judged based upon its beliefs and actions, which are weighed in the scales of divine justice. At this point, the two guardian angels assigned to all people throughout their adult lives will testify for or against them. According to the Quran, the limbs of each person will testify, and the earth herself is resurrected and bears witness against those who caused her harm. Next, a person will be given a book either in the right or left hand. For those given a book in the right hand, they pass the Judgment and are given the grace of God. For those given a book in their left hand, they fail the Judgment and are condemned to hell. However, at this point, prophets and other righteous people are allowed to intercede for their relatives, followers, or friends among the condemned, and their intercession is accepted.

Once the Day of Judgment is over, humanity proceeds to a bridge known as the sirat, which crosses over hell. The saved cross it safely to the other side and are greeted by their respective prophets. The Muslims who make it safely across are greeted by Muhammad, who will take them to a great pool and give them a drink that will quench their thirst forever. The condemned fall into hell. The Quran states that some will only spend a brief time there, while others, the unrepenting and idolatrous ingrates, are condemned forever. Muslims see death as a transition to the other side. Islam is seen as the vehicle that will take one safely there. It is only in paradise that the believer finds ultimate peace and happiness.

What scholars have said about patience

Some scholars have defined patience as a good human characteristic or a positive psychological attitude, by virtue of which we refrain from doing that which is not good. Human beings cannot live a proper, healthy life without patience. Abû ‘Uthmân said: “the one who has patience is the one who trained himself to handle difficulties.” ‘Amr ibn ‘Uthmân al-Makkî said: “Patience means to keep close to Allâh and to accept calmly the trials He sends, without complaining or feeling sad.” Al- Khawwas said: “Patience means to adhere to the rules of the Qur’ân and Sunnah.”

Patience means not seeing any difference between times of ease and times of hardship, and being content at all times. This is too difficult, and we are not instructed to be like this. Allâh has created us in such a way that we feel the difference between times of ease and times of hardship, and all that we can do is refrain from panicking at times of stress. Patience does not mean feeling the same at both easy and difficult times. That is beyond us, and is not part of our nature.

Another scholar said: “Patience means to refrain from complaining.” ‘Alî ibn Abî Tâlib said: “Patience means to seek Allâh’s help.” Is it better to have patience at the time of difficulty, or to be in a situation which does not require patience?

Having an easy time is better for us than having a difficult time. As the Prophet (PBUH) said in his well known du‘â: “If You are not angry with me, then I do not care what happens to me, but still I would rather have your blessings and your favour.” This does not contradict the hadîth which says, “No-one has ever been given a better gift than patience,” because that refers to after a test or trial has befallen a person. But ease is still better.