ISLAM is the religion of Rahmattan Lil 'Alamin, in Islam social values are highly respected. As a human being to establish his existence and nature as a social being in his life in the world. The relevance of these social values in Islam can be seen and read in many holy verses of the Qur'an. some prominent commentators have suggested that the social verses of
the Qur'an are even mentioned in much greater portions than those
related to Worship.
Some letters in the Qur'an that speak of social values are like the letter of al-Baqarah [female cow], al-Maaidah [food], an-Nakhal [bee], al-Anfaal [booty], al-An-'aam [cattle], an-Naml [ants], al-Hadiid [iron], Ali Imran [imran family], an-Nisaa '[the women]. In addition there are traditions of the Prophet who are also quite intense mention this case. Prophet Muhammad, in line with his prophetic mission in building social awareness and solidarity among humans, often emphasized the importance of these social values.
Solidarity and social piety in Islam is universal, not knowing the barriers of race, ethnicity, group, and class. These universal Islamic messages can be captured by reading, for example, the word of God in the Qur'an: '' And help-help you in kindness and piety, and do not help in sinning and transgression. And fear ye Allah, surely Allah is very heavy of punishment. '' [QS. al-Maidah: 2]. Then the hadith of the Messenger of Allah sallallahu 'alayhi wa sallam, which reads:' 'The best of men are human beings that benefit other human beings.' '[HR.Thabrani and Daruquthni]. Both are the most authoritative messages, part of the many messages emphasizing the importance of piety and social values in which all affirm the fundamental value of human-transedental Islam.
Islam always speaks and reminds us of justice and social responsibility. In Islam faith and taqwa are not merely vertical and directed as our prostration to the Creator, Allah Almighty (hablum minallah) but must also manifest through our everyday behavior in horizontal social relations, in relationships among human beings [hablum minannas]. As the saying of the Messenger of Allah: 'By Allah who I am in His power, you will not enter Paradise, before you believe. And you do not believe, before you love love and affection for each other. '' [HR. Muslim]; and '' It is not a believer who feels full all night, while his neighbor suffers from hunger. '' [HR. Thabrani]; indicates that social piety is an intrinsic value inherent in every Muslim practice of worship, becoming the manifestation of faith and piety to the Creator, Allah SWT.
Allah says: "It is not your face to the east and the west is a virtue, but the virtue is actually faith in God, the later day, angels, books, prophets and (1) gives his beloved treasures to his relatives , orphans, the poor, the travelers (who need help) and the beggars; (2) and (liberating) slave, establishing prayers, and (3) performing zakat; (4) and those who keep their promises when they promise, and (5) those who are patient in narrow, suffering and in war. They are the righteous (their faith); and they are the righteous. "(Surat al-Baqarah: 177). Of the piety properties mentioned in the above verse are all applicative values laden with social dimensions that always lead to our relationships with other humans.
The principle of balanceThe core of Islamic teachings has two dimensions, the dimension of worship and the dimension of muamalah (social), which teaches the Muslims the principle of balance of the world and the hereafter. Both are not demarcularly segregated, but are on a linear line. In Islam there is virtually no worship which is solely dimensionless ukhrawi, ilahiyyah and individual spritual but certainly contains the dimension of muamalah, social behind it. One of them is fasting Ramadan as we currently run. Ramadan fast is a "class" for Muslims to train themselves, internalize, and socialize social piety as the spirit of Islam. Fasting is the exercise of self-control of all forms of lust and degradation of behaviors that undermine our humanity, as well as to sharpen our social sensitivity towards others. That is why the suggestions and restrictions as long as we undergo fasting have the social dimension behind them, always related to our interactions with other people / humans.
In connection with the suggestion, for example, sadaqa and zakat, the practice recommended in the fasting month of Ramadan teaches us the principles of philanthropy, the principle of sharing that the possessions possessed by every true Muslim human being has a social function. It is the means to create and nourish the ukhuwah, caring, and spirit of solidarity, as well as to melt the abyss of inequality and social injustice. So also with the prohibitions. The ban on having sex during the day of Ramadan is the ransom of feeding 60 poor people. People who do not fast for reasons of illness, pregnancy, or breastfeeding, the ransom is fidyah (giving charity to the poor). In order to fast our plenary, we carry out zakat fitrah.Likewise for the prayer 'Id we are perfect, we do qurban. So every suggestion and ban always has a social context in its application, guiding and teaching Muslims to always care about each other, to always maintain and maintain the degree of humanity to transform into human beings, perfect human beings who bring benefit to the earth. These are the values of humanism that affirm the glory and majesty of Islam as rahmatan lil 'alamin.