INTRODUCTION

Bismillahirrahmanirrahim

Praise be to Allah, the Solitary with the majesty of His malachiite and the Single with the beauty of His jabarite. Who has special qualities that no one else has. Who has signs that show that He is not like any of His creatures. He is the One Who is Glorified from the worship that confuses the mind so that the mind cannot comprehend the essence of His eternal Essence, Glorified from the worship that confuses the heart so that the heart cannot comprehend the majesty of His perfect and sustainable attributes. He is the One known by the attribute of rubribiyyah and described by the attribute of uliihiyyah. Whoever has tasted the sweetness of intimacy with Him, will undoubtedly see the wonders of His gentleness, will obtain everything he desires. Whereas the one who hopes for other than Him will be shunned and harmed by Him.

I praise Him with the praise of a servant drowning in the sea of His favors. I thank Him with the gratitude of a servant who is sincere in obedience to Him and immersed in love for Him.

I bear witness that there is no god but Allah, the One with whom there is no partner, the One who is Exalted from concurrence and likeness, by the testimony of which I have survived many calamities and continued to climb to reach high degrees. And I bear witness that Sayyidina Muhammad is His servant and messenger whom Allah has sent to bring a clear and bright message, a straight religion that comes to complete all the religions that have been revealed before. O Allah, bestow blessings on Sayyidina Muhammad, the Leader of the prophets, Sayyidina Muhammad, the crown of the saints, Sayyidina Muhammad, who was sent with clear verses and great miracles, Sayyidina Muhammad, who is the true man and the cause of all existence. O Allah, convey our reward and gratitude to him, a reward that is more than the prophets of the previous nations. O Allah, grant us the benefit of our love for the Prophet (peace and blessings of Allah be upon him) that resides in our hearts, as well as our love for his family and companions, and our love for his daughters, wives and loved ones. O Allah, bestow upon him everlasting peace and blessings, peace and blessings that flow uninterruptedly with the passing of time and days.

Amma badu. A poor servant who constantly seeks the forgiveness of Rabbulalamin, Muhammad Amin al-Kurdi, who is attributed to the Tariqah an-Nagsyabandiyyah – may Allah Ta’ala strengthen his high position – said, “One of the things that is clear to the intelligent person is that the most high-ranking servant, the most exalted and the most excellent servant is the servant of Allah who is most beneficial to His other servants, the servant who invites the most to the path of Allah. And among those who are most beneficial and best at their work are those who invite and guide people to Allah, who guide them to follow His path and do deeds that are pleasing to Him. This was the custom of the Prophet Muhammad (peace be upon him), the noblest of men, the leader of the prophets. Indeed, for this purpose Allah Ta’ala has sent and commissioned prophets and messengers, encouraging and urging them. It is to that task that the scholars al-‘amil and righteous saints who are the heirs of the prophets follow and emulate them. But it is well known that most of the truly qualified scholars like them have passed away. And in this day and age there is nothing left of them but their traces, as expressed in a poem:

The tent is indeed like their tent But I see that the women in the tent are not the women of their tent.

So you will find very few people reminding people of Allah, or preventing people from doing what is forbidden by sharee’ah, because of the lack of zeal to follow the path of guidance and to refrain from going down the path of error. Therefore, you will also see how most people pay more attention to their worldly shortcomings than to their religious and akhirah shortcomings. You see how they indulge in their lusts and have almost no awareness of doing acts of obedience. The fear of Allah has been folded, respect for the Shari’ah has disappeared from their hearts. Disasters have become so prevalent and misery has become so dominant that most people hardly even know what truth is, do not know what faith is, do not know the Hereafter and do not understand that we are moving towards a Maharaja who will hold us accountable. Even those who know these things have put them aside, and are busy dealing with material possessions that will soon disappear, busy achieving various pleasures and accumulating wealth. Even if he does da’wah and charity, it is only for worldly purposes, for personal interests and the pleasures of lust that do not last. Allah, the Almighty, knows what is in their hearts. He is always with them wherever they are, always listening and watching them. Don’t they realize that one day they will be resurrected to receive a terrible wrath, the terror of which could give a baby gray hairs, because at that time they will be held accountable for all the deeds they have done. Allah says: “And the wrongdoers will know to what place they will return” (al-Shu’ara 26:227): 227)

We have had these disastrous days for so long, and some of them have weakened the strength of Islam. Therefore I-who have been given a valid and clear diploma to give guidance by the great authorities and leaders in the great Tariqah al-Nagsyabandiyyah, may Allah purify them and illuminate their graves-began to give guidance. I did so as a form of practicing and fulfilling the diploma I received, while following in the footsteps of the great masters of my predecessors, so that I was helped by God’s strength to develop this tariqah in the Egyptian region.

When I started guiding students on this great path, I wrote a book for those who intended to follow it. I named it alUhud al-Watsiqah fi al-Tamassuki bi al-Shari’ati wa alHaqiqati, and it contains descriptions of matters that every disciple must know. Among these are the issues of ushilluddin (the principles of aqeedah) and their branches, which must be known by every person who has reached puberty so that he will avoid being mistaken in his faith. We have supplemented the book with a number of wisdoms from the footsteps of the great Sufi leaders, in order to serve as an example and foundation for those who are interested in this Tariqah, as well as a warning to those who often disobey Allah’s commands.

Praise be to Allah, the book is sufficient to fulfill this purpose, with an interesting structure and deep meaning. This book is good for dissemination. Not only is it systematically organized, but it is also easily available to those who are interested in it. The book is selling so well that those interested in buying it have to wait for a reprint. The book is being reprinted because we hope for the rewards from Allah and the material benefits that will be derived from it. After its discussion was expanded, its content and organization became more complete.

Then I added to the book by explaining various furu’ issues, such as the chapters on marriage, divorce, fara’idh (inheritance), the chapter on buying and selling and other additions. I also explained important issues in a simple manner, neither too brief nor too long, so that it would be easy to learn and would meet the expectations of the reader. In its new form, I named the book Tanwir alqulub fi Mu amalati Allam al-Ghuyub. I organized the book to consist of an introduction and three sections. The introduction is about proselytizing to Allah and His Messenger. The first part contains descriptions of the basic religious issues (ushil). The second section deals with furu’ issues based on Imam Shafi’i’s school of thought. The third section deals with Sufism. We will now proceed to describe the sections we have compiled one by one. I seek help from Allah. Allah is sufficient for me, He is indeed the best guardian. Only Allah guides me, to Him I surrender and to Him I return.

INTRODUCTION

Allah says: “Invite people to the way of your Lord with wisdom and good advice, and argue with them in a good way…”

Allah says: “Who has better words than those who call to Allah, do righteous deeds and say: Verily, I am of those who surrender.”

Allah, may He be exalted, says: “And let there be among you a group of people who call to virtue, enjoining the good and forbidding the evil, they are the fortunate ones.”

The above verses are evidence of the obligation to carry out al-amru bil-ma’raf wan-nahyu ‘anil-munkar (calling for good and preventing evil). This obligation has been affirmed in the Qur’an and the Sunnah of the Prophet. This obligation is one of the greatest shar’i obligations, one of the most sublime principles of Shari’ah and its most solid pillar. With al-amru bil-ma’rif wan-nahyu ‘anil-munkar the shari’a order becomes firm and noble. Calling for goodness and preventing evil are two perfect virtues. Allah has commanded His servants to carry out these obligations. The Messenger of Allah, peace be upon him, said: “Whoever invites people to the path of guidance, he will be rewarded as much as the reward of those who follow him without diminishing their reward in the least. And whoever invites people to misguidance, for him is as much sin as the prayers of those who follow him without diminishing their prayers in the least.” This hadith was narrated by Imam Muslim, Abu Dawud, at-Tirmidhi, an-Nasa’i and Ibn Majah.

Calling people to return to Allah, preaching to His way and calling them to religion and obedience to Him is the nature of the prophets and messengers. This is the task that Allah commanded and mandated to them. This is also what was followed by their successors, the scholars who truly practiced their knowledge and the righteous saints. They always invite people to the path of Allah and call for obedience to Him, with words and deeds that are full of sincerity and enthusiasm for the sake of earning the pleasure of Allah Ta’ala. They continue to do so because of their affection for His slaves, because of the reward He has promised and to emulate His messenger.

In carrying out this duty, the prophets and messengers and those who followed them, the guiding Imams, experienced many severe obstacles from the ignorant and dissenters, who always inflicted painful things on them. Yet they remained patient and steadfast, not discouraged. In fact, the obstacles and painful trials they faced made them even more eager to continue to provide guidance and direction to the path of Allah and to give advice about the religion of Allah. They are the ‘alim who know the religion of Allah, who always remind the days of Allah and call for His way. Seeing the ignorant people who are ignorant of the Last Day and only prioritize the world, he has no choice but to explain to them the rights of Allah that they are obliged to fulfill, in imitation of the Messenger of Allah (peace be upon him). Allah says: “Verily, there is in the Messenger of Allah a good example for you (i.e.) for those who hope for the mercy of Allah and the Last Day and mention Allah a lot.”

Therefore, da’is and scholars who undertake the task of inviting people to the path of Allah Ta’ala must have great patience and fortitude, be patient, humble and gentle. People in this age have been dominated and ravaged by ignorance, so that most of them do not even know and understand the truth, do not understand what din is. They take religion lightly. They are too preoccupied with worldly affairs, busy accumulating the world and reveling in its pleasures. These are the people described by Allah Ta’ala in His words, “They know the outward things of the life of the world, but they are ignorant of the true life.”

That reality has become catastrophic. The danger includes everyone, the ignorant as well as the scholars, the general public as well as the privileged. The ignorant person is in danger because he becomes indifferent to the fard things that Allah has enjoined upon him, especially in knowing his religion and learning its rulings. This ignorance is a religious disaster that will lead to disaster in this world and the next. The scholar is in danger of this fact because of his lack of preaching, because of his lack of sincerity in calling people to the path of Allah, because of his lack of seriousness in teaching people about religious rulings that they do not know. All the while the scholar watches as they do the things that Allah has forbidden them to do and neglect the obligations that He has commanded them to do, without anyone trying to warn and prevent them, without anyone returning them to the truth and teaching them which things are part of religion and which are not. Whereas scholars should have the characteristics of the prophets, namely, carrying out the obligations of al-amru bil-ma’ruf wan-nahyu anil-munkar. Moreover, the Prophet has said in one of his traditions, “The ‘alim (knowledgeable) person is in danger from the fool because the ‘alim does not teach him.” This hadith was narrated by Imam Ahmad.

If it were not the duty of the scholar to teach the ignorant, the scholar would not have been harmed just because he remained silent and did not teach the ignorant. Indeed, Allah, may He be exalted, will not punish a person for neglecting the Sunnah, but for neglecting the obligatory. This does not apply only to those who are well-versed in the religion, as many people understand, but also to anyone who knows about religious matters, even if it is only one matter. Allah, may He be glorified and exalted, says: “The disbelievers of the Children of Isra’il have been cursed with the tongues of Dawud and Jesus the son of Mary. That is because they were disobedient and always transgressed. They did not forbid each other from doing the evil that they did. Indeed, it is very bad what they always do.” They received this curse because they did not fulfill their duty to prevent wrongdoing. Allah also says: “So why were there not among the nations before you those who had the virtue of forbidding corruption on earth, except for a few among those whom We saved, and the wrongdoers were concerned only with the luxurious pleasures that were theirs, and they were sinners.” Allah explains that He destroyed all of them except for a few who proved to be trying to prevent destruction.

Allah says: “So when they forgot the prayer against which they were warned, We saved those who forbade evil deeds and We inflicted on the wrongdoers a severe punishment, for they were always unjust.”?

In a marfu’ and mauquf hadith it is reported that the Prophet said: “Whoever invites to good and forbids evil is the Caliph of Allah on His earth, the Caliph of His Messenger and the Caliph of His Book.” The Prophet also said, “Whoever among you sees an evil, let him change it with his hand. If he cannot change it with his hands, then he should change it with his tongue. If he cannot change it with his hands, he should change it with his tongue, and if he cannot change it with his tongue, he should change it with his heart, and this is the weakest faith.” This hadith was narrated by Imam Muslim, at-Tirmidhi, Ibn Majah and an-Nasa’i.

Changing the evil with the hand is the duty of the ruler, law enforcement officials and the like. Changing the evil with the tongue is the duty of the scholars. While changing the evil with the heart is the action of the common people or the weak majority.

The Prophet said: “A wrong, if it is hidden, will only harm the one who commits it. But if it appears and no one tries to change it, it will harm the people.” This hadith was narrated by ath-Thabrani in al. Ausath. They are all in danger because they are not doing what they are supposed to do, which is to prevent and not justify the one who commits the evil.

The Prophet also said: “Call for good and forbid evil, or Allah will give you authority over the most cruel among you, and even if the best among you pray, they will not be granted.” This hadith was narrated by al-Bazzar and athThabrani. They were delegated to the most sadistic people and their prayers were not accepted because they abandoned the obligation of al-amru bil. ma raf wan-nahyu ‘anil-munkar. This Hadīth also warns and threatens those who do not fulfill the duty of preventing evil that their punishment will not be deferred and their prayers will not be answered.

The Prophet said: “Verily, if a people remain silent when they see an evil and do not try to change it, Allah will inflict punishment on them as a whole.” This hadith was narrated by Abu Dawud, at-Tarmidhi, Ibn Majah and an-Nasa’i. The redaction is that of an-Nasa’i.

In a hadith received from Ibn ‘Abbas, it is reported that the Messenger of Allah was once asked: “O Messenger of Allah, will a people be destroyed while there are righteous people among them?” The Prophet replied, “Yes.” It was said to him, “Why?” The Messenger of Allah (peace be upon him) replied, “Because they take it lightly and remain silent about their disobedience to Allah.”

You see, man has an obligation to prevent others from evil. Similarly, he is obliged to prevent himself from evil, and this obligation is even more important. One should not be like a person who sees snakes and scorpions under his shirt that will bite him, but is busy picking up a fan to shoo away flies from the face of others. Preventing others from doing wrong is only effective if one does not do it oneself. Allah Ta’ala said to ‘Isa ibn Maryam a.s., “Counsel yourself. If you have done so, advise the people. Otherwise, be ashamed of Me.”

One narration says, “When a man sits down to counsel people, an angel will call out to him, “Counsel yourself with what you counsel your brother! Otherwise, shame on your Lord. Indeed He is watching over you.”

So, my brother, advise people with a sincere heart and a heart full of piety. Do not advise them by beautifying your appearance while your heart is rotten. For, when the heart is bright, advice will sink in. If it comes from the heart, then the heart will also receive it, so that the advice can have an effect, either in the form of gripping fear or passionate longing. But if it comes from the heart, then it will only reach the ears.

Know that carrying out al-amru bil-ma ruf wan-nahyu ‘anilmunkar is also intended for the person who committed the prohibited act. So the scholars said, “…duty is obligatory even for the drinker of alcohol. The drinker of wine is obliged not to justify those with whom he drinks.”

FIRST PART: ISLAMIC BELIEFS THAT EVERY MUSLIM MUST KNOW

This section consists of an introductory chapter, three body chapters and a concluding chapter. The introductory chapter contains an explanation of the various rulings of reason, a description of the attributes of Allah and an explanation of them. The first chapter contains a description of divine matters, the second chapter on prophethood and the third chapter on sam’iyyat (unseen things that must be believed in). The concluding chapter outlines the meaning of Iman, Islam, and the rules of religion and so on. 

MUQADDIMAH: THE RULINGS OF THE INTELLECT

The ruling of reason is divided into three parts: obligatory, impossible and ja’iz or mumkin. What is meant by obligatory is something that the intellect does not think is impossible (must exist). Such as the existence of Allah Ta’ala and that Allah Ta’ala is Prior and Baqa’ (incorruptible). What is meant by impossible is something that is not true according to the intellect. For example, the existence of a partner for Allah Ta’ala is impossible. What is ja’iz or mumkin is something that can exist or not exist according to reason, such as the existence of the heavens and the earth, the sending of messengers and the sending down of books. The same applies to rewarding the sinner and punishing the obedient.

As for the attributes (ash-shifah), which is something that remains attached to the attributed (maushif), it is divided into seven types. The first is the attribute of naf’ styyah, which is the attribute without which something does not make sense to exist, such as the attribute of wujud (Allah exists, it is impossible for Him not to exist). The second is the salabiyyah attribute, which is an attribute that negates something that does not deserve to be attributed, such as the attribute of qidam (Allah is the Previous, not new). The third is the ma’ani attribute, which is an attribute that must logically exist in the attributed, such as the attribute of gudrat (Allah is omnipotent, cannot be weak). The fourth is the ma nawiyyah attribute, which is a permanent attribute that is the prevalence of the ma’ani attribute, such as kaunuhu g4diran (the fact that Allah is omnipotent). The fifth is the fi liyyah attribute, which is closely related to Qudrah and Iradah (Power and Will), such as creating and providing sustenance. The sixth is the attribute of jami’ah, which is the attribute that gathers other attributes, such as the attributes of al-Jalal, al-Uzhmah and al-Kibriya’. While the seventh is sam’yyah, which is like the meaning mentioned by sama’, namely the Qur’an and the mutawatir Sunnah.

From another point of view, attributes are divided into two parts, namely muta’allag and ghair muta’allaq. The muta’allag is an attribute that requires the existence of things that follow its existence, such as the attributes of gudrat (Almighty) and Iradah (Willing). The attribute of gudrah (omnipotence) requires the existence of al-maqdur ‘alaih (something controlled), while the attribute of iradah (willed) requires the existence of a murid (something desired). Meanwhile, the nature of ghair muta’allag does not require the existence of things that follow its existence. Such as the attribute of alHayat (God is alive). After you have understood all that, we will continue the discussion in the chapter on divinity.

CHAPTER I: DIVINITY (ILAHIYYAT)

This chapter contains a description of the issues related to the Godhead. It is obligatory for every mukallaf to understand the obligatory and impossible attributes of Allah, may He be glorified and exalted, as well as the attributes of not doing or doing something for Him. Mukallaf are all those who have reason, intelligence and healthy senses, even if only hearing or sight, who have received da’wah, male or female, free or slave, from among humans and jinn. However, the jinn have been recognized as mukallaf since the beginning of creation, such as Prophet Adam a.s. and Eve’. Marifah means a firm belief that is in accordance with reality based on evidence. Therefore, it is incumbent upon all of us, those who have reason and common sense, to know the obligatory attributes, the impossible attributes and the ja’z attributes of Allah Ta’ala, both globally and in detail.

To know globally is to believe that Allah, may He be exalted, is characterized by perfect attributes that are devoid of any flaws, and that it is within His power to do and create all that is possible or not. Knowing in detail, on the other hand, means knowing these attributes and their evidence.

There are twenty attributes that are obligatory for Allah. These are the attributes that common sense tells us that Allah, may He be glorified and exalted, must be endowed with them, because their absence is impossible and false. There are also twenty attributes that are impossible for Allah to possess, which are the opposite of the attributes that are obligatory for Him.

The attributes that are obligatory for Allah Ta’ala are al-Wujid (Existing), al-Oidam (Previous), al-Baqa’ (Eternal), Mukhalafatul-lil-hawaditsi (different from creatures), giyamuhu binafsihi (independent or not dependent on others), al-Wahdaniyyah (One), al-Oudrah (Power), al-Iradah (Willing), al-Ilmu (Knowing), al-Hayat (Living), al-Sama’ (Hearing), al-Bashar (Seeing), al-Kalam (Speaking), Kaunuhu Oidiran (the reality of the Almighty), Kaunuhu Muridan (the reality of the Willing), Kaunuhu “Aliman (the reality of the Knowing), Kaunuhu Hayyan (the reality of the Living), Kaunuhu Sami’an (the reality of the Hearing), Kaunuhu Bashiran (the reality of the Seeing) and Kaunuhu Mutakalliman (the reality of the Speaking).

The twenty opposites, which are impossible for Allah Ta’ala, are al-Adam (nothing), al-Huduts (new), alFand’ (corrupt), al-Mumasalah hl-hawaditsi (similar to creatures), Ihtiyaj ila mahallin wa mukhashashin (needing a place and a creator), alTa’ddud (multiple), al-Ajzu ‘an mumkinin (weak and helpless from the possible), al-Kardhah (forced), al-Jahl (not knowing), alMaut (dead), ash-Shamam (unable to hear), al-Ama (unable to see), al-Bukm (mute), Kaunuhu “ajizan (His reality is weak), Kaunuhu Karihan (His reality is not willing or forced), Kaunuhu Jihilan (His reality is not knowing), Kaunuhu Mayyitan (His reality is dead), Kaunuhu Ashamm (His reality is not hearing), Kaunuhu A’md (His reality is not seeing) and Kaunuhu Abkam (His reality is not speaking). Glory be to Allah from all these attributes, which are impossible for Him.

The first attribute that must exist in Allah Ta’ala is wujud. The meaning of wujud is to exist in a tangible way, or at least to be perceived. It is an attribute that must exist in Allah Ta’ala because of His Essence, from the beginning and forever. Its opposite is al-Adam (nothing). The proof that Allah Ta’ala is obliged to be unyjud and that it is impossible for Him to be non-existent based on reason is the existence of all creatures in this universe. All creatures, if you look carefully, you will find that they change from nothing to existence and from existence to nothing, from movement to stillness and from stillness to movement. They come in many different forms and shapes. Some are white, black, red and so on. Some are in one corner and none in another. Some are in one place and none in another. Some exist at one time and none at another. Some are high and some are low, some are bright and some are dark. Some are soft and some are rough, and so on. All of this shows that the universe is Aidits (existence preceded by nothing, or coming into existence from nothing), and this al-hadith is certainly something that is possible, because everything requires a Decisive Creator, Who is obliged to exist, Who determines existence from nothing, determines motion from stillness, determines a certain size or direction, a certain time and place or a certain nature. If Allah were not obligatory, nothing in this world would exist. This is because the mind cannot conceive of anything new without a Creator. Were it not for the existence of a Creator Who assigns a certain existence and character to something that He wills, it would remain in its nothingness, impossible to come into existence, forever. Something comes into existence because the Creator determines its existence, with a certain character, a certain time, a certain place, a certain direction, a certain size and nature.

The evidence that Allah Ta’ala is obliged to exist is that He says: “Indeed, your Lord is the One who created the heavens and the earth,” and that He says: “Were they created without anything, or did they create (themselves)?”.

The second attribute that is obligatory on Allah is al-Qidam (prior). The meaning of gidam is that there is no beginning to His existence, i.e. the existence of the Essence of Allah Ta’ala and His attributes has no beginning. The opposite is al-hadith, which means that there is a beginning to existence. The proof that gidam is obligatory for Allah’s Essence and Attributes and that it is impossible for Him to be hudith is that if Allah were not previous, He would have to be new and would need a creator to make Him new. This would be endless tasalsul, which is false. Or to put it another way, if it is established that the universe is hudith and requires a creator to bring it into existence anew, then that creator does not exist, this is clearly impossible. Because the universe does not exist on its own, nor can it create another being so that it becomes the one that must exist. This is the meaning of Oidam. Then if the attributes of Allah Ta’ala are not gidam, they must be hudiits, which is false. This is because if His attributes were hudith, they would require the newness of Allah’s Essence. If His attributes were hudith, it would require the newness of Allah’s Essence, because anything whose Essence does not become real without being new is new. However, the antecedence of Allah Ta’ala is already antecedent.

The proofs that show that Allah, may He be exalted, is obliged to be Qidam are the words of Allah, may He be exalted, “He is the First and the Last,” and the words of Allah, may He be exalted, “He is the Lord of you; there is no God but He: The Creator of all things, so worship Him, and He is the Sustainer of all things.”

The third attribute that is obligatory for Allah Ta’ala is al-Baqa’ (eternal), which means that there is no end to existence. This means that the existence of the Essence and attributes of Allah Ta’ala does not end and does not stop. The opposite is al-Fana’ (corruption, ending). Allah Ta’ala must be Baqa’ in Essence and attributes, and He cannot be fana’. The logical argument is that if the Essence of Allah Ta’ala could be corrupted and end, then He would be new. This is because the original must exist and cannot be corrupted or come to an end. The same applies to His attributes. If His attributes can be corrupted and come to an end, then they must be new, and the newness of these attributes requires the newness of the Essence, because the prevalence of the new is newness. Allah, on the other hand, is clearly gadim (previous).

The proofs that show that Allah, may He be exalted, must be Baqa’ are the words of Allah, may He be exalted: “He is the First and the Last…” and the words of Allah, may He be exalted: “There is no god but He. Everything must perish, except Allah…”

The fourth attribute that Allah Ta’ala must possess is mukhalafah lil-hawaditsi (different from all that is other than Him). This means that Allah Ta’ala is not similar to anything other than Him, not in His Essence, not in His attributes, and not in His deeds. Allah’s Essence is not a body, nor does it occupy or rely on a body. Allah is not above or below anything, nor behind or to the left or right of anything. He is not characterized by motion or stillness and the parts that belong to creatures. Allah does not have hands, eyes, ears or other characteristics of creatures. Any description in the Qur’an or hadith that makes it seem as if Allah is similar to creatures, such as, yadullah fauqa aydihim (Allah’s hand is above their hands), must be interpreted from its general meaning.

Allah’s knowledge is not like our knowledge. Allah’s knowledge is not derived from evidence, nor does it arise from necessity. Allah does not forget or neglect, nor is He ignorant. Allah’s power does not require tools or means; Allah does not will for a specific purpose. Allah does not live with a spirit (life) like our life. Allah’s hearing and sight are not with the senses. Allah’s speech is not with a voice or hurut as a symbol of sound, and Allah is not silent. Allah’s deeds are not done with limbs, nor are they a joke. Indeed, Glory be to Allah for all that. The opposite of mukhalafah bi-hawaditsi is mumatsalah lil-hawaditsi (similar to others).

The proof that Allah is not similar to anything other than Him is that if Allah were similar to something other than Him, whether it be His Essence, His attributes or His actions, then Allah would also be like something other than Him. This is absolutely false.

The textual evidence for this is that Allah, may He be exalted, says: “He is the Creator of the heavens and the earth, and He has made for you from your own kind partners, and from the livestock He has made partners, so that you may multiply thereby. There is nothing like Him, and He is the All-Hearing, the All-Seeing.””

The fifth attribute that must be present in Allah Ta’ala is Qiyamuhu binafsihi (independent). This means that Allah Ta’ala does not need a place or substance to exist, nor does He need anything to confirm His existence. The opposite is Ihtiyajuhu ila dzitin aw murajjahin (needing a deity or something that manifests). The evidence for the fact that Allah is independent is that if Allah needed a place, then Allah would be an attribute. And attributes cannot be attributed to attributes. And Allah is clearly attributed with the attributes of Oudrah (power), Iradah (will) and others. So if Allah needs something to make Him exist, then this means that Allah is new, which is completely wrong, because Allah is Qidam.

The evidence that shows that Allah is self-sufficient is that Allah says: “And whoever strives, his striving is for himself. Verily, Allah is indeed All-Rich (in need of nothing) of the worlds.” Allah also says: “O people, it is you who will Allah, and Allah is the All-Rich (needing nothing), the All-Praised.”

Just as Allah has no need for a place, He also has no need for any form of benefit or purpose in His actions and decrees. It is true that Allah’s actions and decrees contain various wisdoms and benefits, but the benefits of all these wisdoms and benefits are for the creatures, as Allah’s mercy and kindness to His creatures. This does not mean that the wisdom and benefits are beneficial to Allah Ta’ala. Our obedience does not benefit Allah at all. Likewise, our disobedience does not harm Allah. The commands and prohibitions that Allah outlines for us, the benefits and harms will return to us as well.

Allah does not need the benefit of all His commands and prohibitions against us. Indeed, Allah does not need anything from creatures. There are countless testimonies to this effect in the Qur’an and Sunnah. Among these are the words of Allah, “Whoever does righteous deeds, his reward is for himself, and whoever does evil deeds, his sin is on himself.” Allah says: “If you do good, you do good for yourselves, and if you do evil, the evil is for yourselves…”; Allah says: “And whoever strives, his striving is for himself. Verily, Allah is indeed All-Rich (in need of nothing) of the worlds.”

Allah is truly All-Rich and does not need anything other than Him. From the point of view of reason, if Allah needed to benefit from the obedience of His servants, He would only create obedience and not disobedience. Otherwise, it would mean that Allah is unable to ward off anything that harms Him, which is impossible.

In conclusion, Allah really does not need all forms of benefit from anything other than Himself. And He is the One who guides those whom He wills to the straight path.

The sixth attribute that Allah Ta’ala must possess is al-Wahdiniyyah, which is the absence of multiplicity. This attribute of Allah’s wahdantyyah or non-multiplicity is separated into three parts. First, there is no multiplicity in His Essence. This means that Allah’s Essence is not composed of parts and there is no comparison to His Essence. Second, there is no multiplicity in His attributes. This means that Allah is not characterized by two or more similar attributes. For example, Allah has two attributes of Oudrah, two attributes of Iradah or two attributes of Knowledge. And no creature has the same attributes as Allah. Thirdly, there is no multiplicity in His actions. This means that Allah is the One Who created freely everything that could possibly exist, whether in Essence, Attributes or Actions. Allah says: “It is Allah Who created you and what you do.”? There is nothing accompanying Him in any of them. The sun, moon, stars, water, dust, air, fire, etc., all have no effect on one another. Likewise, food does not fill you up and a knife does not cut without the will of Allah.

A servant’s free action is Allah’s creation, not the servant’s property. Allah creates the action with His qudrah along with the ability of the servant to do it, not because of the servant’s ability. The servant has no power at all, only effort (al-kasb). Al-kasb is the alignment of al-gudrah al-hadithah (newly emerged power) to al-magdur (object) when al-maqduar becomes the goal. At that time Allah brings about action, by realizing the musabbab (effect) when there is a cause. Although outwardly it seems that the servant is the actor, like a fire that outwardly appears to burn. From this it is understood that the reward is actually Allah’s mercy, and the punishment is purely His justice. Allah cannot be held accountable for His actions, it is we who will be held accountable for our actions. This is because Allah does things by the actions of His servants.

When you understand this, you will know that the deeds that a slave attempts (ikhtiyariyyah) are only signs of the reward or punishment that Allah Ta’ala creates for His slaves, His servants, to show what Allah wills for them in the Hereafter. All servants are facilitated by Allah’s actions to achieve the purpose of their creation.

If it is asked, “If Allah created the actions of the servants, then He is the one who stands, sits, eats, drinks and so on?” The answer is, “This is a foolish and ignorant opinion. This is because the one who is attributed with something is the one with whom it is attributed, not the one who created it. Do you not see that Allah created white, black and so on, but that does not mean that Allah is attributed with white or black.

The opposite of wahdaniyyah is ta’addud (multiplicity), in Essence, Attributes and Actions. The evidence that shows the unity of Allah in His Essence is taken from the argument about the necessity of Allah being mukhalafah lil-hawaditsi. This is because if Allah’s Essence were composed, it would be similar to the hawadith and would require something to compose it. This would mean that He is new, which is impossible.

The proof that Allah is not multiple in His attributes is the fact that Allah is not characterized by two similar attributes. If His attributes were multiple, His attributes would be new, whereas it has been affirmed that His attributes are prior.

The evidence for the indivisibility of Allah in His Essence and attributes is the fact that Allah is incomparable in His Essence and there is nothing other than Him with His attributes. As for the evidence indicating the non-duality of Allah in His actions, which is the fact that there is nothing other than Him that can create actions, it is because the non-duality in actions means communion. And partnership is a disgrace and a shortcoming, because it indicates weakness. On the other hand, singularity and indivisibility are attributes of perfection. The greater the power of a king, the greater will be his hatred of allies who rival him. So what do you think about the kingship and authority of Allah, whose lordship demands absolute control? Imagine if there were two Gods in this world and one of them wanted to defeat the other. If this one is able to defeat his rival, then the loser is weak and poor, and he is certainly not God. Then if the other one cannot defeat him, then he is the weak one, and that means he is not God, but the second one is.

In addition to the agli arguments, there are many nagli arguments mentioned in the Qur’an about the infinity of Allah Ta’ala. Among these are the words of Allah, may He be glorified and exalted, “And your Lord is the One Lord, there is no god but He, the Most Gracious, the Most Merciful.”

Allah says: “If there were in the heavens and the earth gods besides Allah, they would have been destroyed. So Glory be to Allah, Who has the Throne, from what they attribute.”

Allah, the Exalted, says: “Allah has no son, and there is no god with Him; if there were gods with Him, each of them would bring the creatures he created, and some of them would overcome others. Glory be to Allah from what they attribute.”

All of Allah’s messengers and His books have declared the indivisibility of Allah. Allah says: “And ask Our messengers whom We sent before you: ‘Have We appointed gods to be worshipped besides Allah, the Most Gracious?'” Allah Ta’ala also says: “And We did not send any messenger before you, but We revealed to him: “There is no god but Me, so worship Me.””

The attributes that are obligatory for Allah Ta’ala are the six that we have described. The first attribute, wujud, is a nafsiyyah attribute. The five attributes that follow are salabiyyah attributes, because they indicate the negation of things that do not belong to Allah. The attribute of gidam (precedence) negates the attribute of hudiuts (beginning). The attribute of baqa’ (eternal without end) negates the attribute of fand’ (corruption and end). The attribute of al-mukhalafah lil-hawadusi (different from others) negates the attribute of al-mu, matsalah lil-hawaditsi (similar to others). The nature of giyamuhy binafsihi (independent) negates iflltiqar ilal-mahalli wal-fa’ih (needing a place and a creator). And the attribute of wahdaniyyah (singular) negates the attribute of ta’addud (multiple), both in His Essence, attributes and deeds.

The seventh attribute that must be present in Allah is gudrah, which is the beginningless power inherent in the Essence of Allah, by which He manifests or negates all possible things according to His will, whether the possible things are general or detailed, whether they are material or attributes. The possible includes that which is causal. For example, our attempted behavior, such as our moving or staying still when there is a sabab. Or burning when fire touches something, or fullness after eating and coolness after drinking. In addition to covering something that has a cause, it also covers something that does not have a cause, such as the existence of the heavens and the earth. Indeed, there is nothing other than Allah Ta’ala that has an effect on something, as we have explained earlier.

We use the word by that attribute, not by that attribute, to show that the influence belongs to the Essence of Allah, not to the gudrah. Whoever attributes this influence to the gudrah in its true sense is kufr.

There are some ordinary people who say, “Power is decisive, so look at what the gudrah does.” If this opinion comes from belief and deliberation, then he is a kaafir, because this belief involves polytheism, just as he is a kaafir who believes that fire is what burns, or that bread makes one full, and that a knife makes a cut. But if he does not believe this, he is not a disbeliever.

What is obligatory for us is to believe that Allah is gudrah, whose gudrah is related to all that is possible. The opposite of gudrah (power) is ajzu (weakness), which means that He has no power over anything that is possible.

Reason has shown the necessity of the attribute of gudrah in Allah, the Almighty, and that His attribute of gudrah pertains to all existence. All existence other than Him is hadith, preceded by nothingness, as we have pointed out. Anything new must have a creator. The one who creates must have the power by which he brings about or negates. For there can be no effect without power. If He does not have power, then He is weak. And if He is weak, then there is nothing in this world. Therefore, Allah Ta’ala must be gudrah. If the gudrah of Allah, may He be exalted, only pertains to some of the possible and not to others, then the gudrah of Allah is hadith, because it requires mukhashshish (specialization). This is not possible, because the gudrah of Allaah is prior to His Essence.

In addition to the evidence of reason, there is much evidence that indicates the necessity of the attribute of gudrah in Allaah. Among these are the words of Allah, may He be glorified and exalted, “Almost as if the lightning had struck their sight. Whenever the lightning shines on them, they walk in the light, and when darkness falls on them, they stop. If Allah willed, He would have deprived them of their hearing and sight. Verily, Allah has power over all things.”

Allah, may He be glorified and exalted, says: “And nothing in the heavens or the earth can weaken Allah, for Allah is All-Knowing and All-Powerful.” Allah says: “Is there a creator besides Allah?” And Allah also said, “Indeed We have created everything according to measure (bi-qadarin).”? The prophets a.s. did not deny this.

In conclusion, everything is originally dependent on Allah Ta’ala without any intermediary based on choice, whether according to reason, the evidence of the Qur’an and hadith, or according to consensus.

The eighth attribute that must exist in Allah Ta’ala is iradah (willing). Iradah is a pre-existing attribute that exists in the Essence of Allah. With this attribute, Allah, may He be glorified and exalted, gives a specific character to something according to His knowledge, a character that is different from the character He has assigned to something else that is opposite to it. Thus, everything that is known to exist and not exist is the will of Allah Almighty. Nothing is real in the kingdom of Allah except what He wills.

We use the word is an attribute by which…, not the word is an attribute by which…, to show that the power to give special characteristics belongs to the Essence, not to the attribute.

In this world, there are six opposites. They are existence, size, nature, time, place and direction. Everything that is possible (the universe), has the possibility of equally accepting each of these opposing categories. Each of the two opposites is not more acceptable than the other. Allah Ta’ala either specializes something with existence instead of its opposite, namely nothing, or He specializes it with nothing instead of its opposite, namely existence. The mumkin has the potential to accept the specificity equally, accepting both existence and non-existence.

Allah also specializes al-mumkin with certain measurements such as length-shortness and size. Then specializes it with certain properties instead of its opposite properties, such as black instead of white or red, motion instead of stillness, or knowing instead of not knowing. Allah also specifies it by its existence at a certain time instead of its existence at an earlier or later time. For example, something exists at such and such a time on such and such a day in such and such a month in such and such a year, instead of its existence at a time before or after. In addition, Allah also specializes something by its existence in a certain place and not in another place, for example, it is in Bolag, not in Iraq. Then Allah also singled it out by its being in a certain direction, such as in the east or in the west.

Therefore, we must firmly believe that Allah, the Almighty, has a will that pertains to the whole of al-mumkinat (the universe other than Him). The opposite of radah is karahah (compulsion).

Reason has shown the necessity of Allah Ta’ala having the attribute of volition and the impossibility of being forced, and that His volition is common to all creatures. If Allah had not willed, He would have been compelled. In Allah’s right, being forced is a deficiency (imperfection), while being willing is a perfection. And deficiency is an attribute that is impossible for Allah. Moreover, if Allah does not have a will and is not free to make choices, then He is forced and oppressed. And that means Allah is not powerful. However, it is clear and unequivocal that Allah is all-powerful, and that His power encompasses all mumkinat.

As for the evidence that shows the necessity of the attribute of iradah in Allah, He says: “And if your Lord had willed, all the people of the earth would have believed. So do you want to force people to believe in everything?”

Allah says: “Indeed, when We will something, We only say to it: “Kun (be)”, so it becomes.” There is no difference between al-masyi’ah and al-iradah.

Note that gudrah and iradah are not related to what is obligatory or impossible. Gudrah and iradah are only related to what is possible. We will not explain it here because it is too long-winded.

In conclusion, we are obliged to believe and affirm that everything that is deployed in the kingdom of Allah from nothing to existence is a creature determined by Allah in accordance with His will in eternity past. What Allah wills must happen. And what He does not will, will not happen. Indeed, He is the Sovereign of omniscience. The ninth attribute that must exist in Allah Ta’ala is al-knowledge (knowing). The attribute of knowing is a pre-existing attribute that exists alongside His Essence. Allah’s knowledge of things is all-encompassing and not preceded by ambiguity. This includes everything that is obligatory, impossible and possible, the whole and its parts, in general and in detail. By His foreknowledge, Allah knows His Essence and attributes, and knows the absence of things that are impossible for Him, such as the impossibility of Him being new, weak and having partners. Allah knows everything as it was in the eternal past and its past, present and future occurrences.

The opposite of al-‘Imu is al-jahl (not knowing) and its equivalents, such as zhann (supposing), syakk (doubting), wahm (guessing), ghaflah (negligent), nisyan (forgetting) and sahwu (mistaken).

The proof that Allah Ta’ala is omniscient and it is impossible for Him to be ignorant is the fact that not knowing is an imperfect attribute for Allah Ta’ala. Imperfection is something that cannot exist in the Essence of Allah, so Allah must be pure from it. Allah Ta’ala must be endowed with the attributes of perfection, one of which is knowing. In addition to this, we are also witness to the great and beautiful universe, which is organized with its complex legal systems, along with perfect and beautiful activities and forms. There are so many amazing creations, laws, benefits and beauties in it that even the intellect cannot fully explore. It all must have been created by the Omniscient and Wise Creator.

When we see good writing or hear beautiful words, which emerge from deep meanings, we know that the person who created them must have been intelligent. Similarly, when man looks at the heavens or at himself, contemplates the relationship between the upper and lower worlds, observes the diverse world of animals, observes how they behave, how they build nests, hunt for food in the gu, mountains with bodily devices suited to their needs, he will have no doubt that the One who created them is indeed Omniscient and Wise.

God must be all-knowing, and His knowledge covers everything in its entirety, not just some parts without others. For if His knowledge did not cover the whole and only a part, then He would be jahl (unknowing), which is false.

There are many proofs from the Qur’an and hadith that show the necessity of Allah’s knowledge. Among these are the words of Allah, “…Indeed, Allah knows everything.”

Allah, the Almighty, says: “Does Allah, the Creator, not know (what you reveal and conceal): and He is the Subtle, the All-Knowing?”

Allah says: “He knows what is in the heavens and the earth, and knows what you conceal and what you reveal. And Allah is the Knower of all hearts.”

Similarly, the messengers have agreed on the necessity of Allah’s knowing. As stated in the Qur’an, “(Remember) the day when Allah gathered the messengers together and asked them: “What is the response of your people to your call?” The messengers replied: “We know nothing of it; it is you who know the unseen.” The point is, on the Day of Judgment Allah Ta’ala will say to the messengers, “What did your people say to you? How did they accept you when you invited them to glorify Me and obey Me?” Then the apostles said, “Our knowledge of them is not like Your knowledge of them, You are indeed the Knower of the unseen worlds. You truly know whatever they conceal and whatever they reveal, whereas we only know what they reveal. Your knowledge of them is more encompassing and more perfect than our knowledge.”

The tenth attribute that must exist in Allah Ta’ala is alhayat (life). Al-hayat that must exist in Allah Ta’ala is a pre-existent attribute that exists with the existence of His Essence, which is a necessary condition for the existence of the attributes of al-gudrah, al-iradah, al-‘ilm, as-sama’, al-bashar and al-kalam. The attribute of life of Allah Ta’ala is not related to anything. Its opposite is al-maut (death).

The logical proof that Allah Ta’ala is alive and cannot die is the fact that life is an attribute of perfection, while death is an attribute of deficiency. Allah Ta’ala must be free from all defects and must be perfect. Therefore, Allah must be alive. Then, if Allah were not alive, it would not be valid for Him to be powerful and have other perfect attributes.

The proofs that show that Allah, may He be glorified and exalted, is alive include the words of Allah, may He be glorified and exalted: “He is the Everliving, there is no God but He, so worship Him in pure worship. Praise be to Allah, Lord of the Worlds.”

Allah says: “And fear Allah, the Ever-Living, Who does not die, and praise Him. And He is All-Knowing of the sins of His slaves.” Similarly, the messengers and all reasonable people declare the necessity of Allah Ta’ala being alive.

The eleventh attribute that must exist in Allah Ta’ala is as, sama’ (hearing), as-sama’ is a prior attribute that exists with the existence of Allah’s Essence and is related to all existence as a whole as it is, whose relationship to all is different from the relationship to His knowledge and bashar. The association of Allah’s attribute of sama’ with creation is not an association of His attribute of knowledge with creation, as we are aware of this attribute in creatures.

We must believe that it is impossible for Allah’s knowledge to be tainted with ambiguity, in all aspects. And the difference between the connection of His hearing and the connection of His knowledge with all things, is not as we imagine, that the clarity resulting from vision is more than the clarity with knowledge, because all the attributes of Allah Ta’ala are perfect, impossible to be contaminated by ambiguity, deficiencies and additions. If Allah’s attributes were not so perfect, they would be similar to the attributes of the subordinate and would require the newness of His Essence. But as we have explained, Allah is gadim and it is impossible to be hudius.

What we mean by saying, “…pertaining to all things,” is that Allah’s hearing pertains to all things in their entirety, whether they are previous or new, in Essence or in Attributes. And His hearing does not only pick up sounds. This is in contrast to our hearing, which generally only picks up sounds, although differences in hearing among us are also common. This was the case with the Messenger of Allah, peace be upon him, who heard the words of Allah, the Almighty, in gadim. There is no doubt that the speech of Allah, may He be glorified and exalted, that the Messenger of Allah (peace and blessings of Allah be upon him) heard was not the voice of Allah, may He be glorified and blessings of Allah, may He be glorified and blessings of Allah, may He be glorified and blessings of Allah, may He be glorified and exalted. According to reason, every living thing must have one of the two opposite attributes, hearing or deafness. If Allah is attributed with the attribute of deafness, it would be a deficiency in His attributes. Therefore, Allah Ta’ala must be hearing, because hearing is a perfect attribute in Allah Ta’ala’s right.

There are many proofs that show that it is essential for Allah to hear and impossible for Him to be deaf. Among these are the words of Allah, may He be glorified and exalted: “He is the Creator of the heavens and the earth, and He has made for you from your own kind partners, and from the livestock He has made partners, and by them you may multiply. There is nothing like Him, and He is the All-Hearing, the All-Seeing.”

Allah says: “Do not worry, I am with you both, I hear and see.”

In the book of ash-Shafih it is mentioned that the Prophet said, “Lower your voice. Indeed, you are not praying to the deaf who are not there. You are praying to the One who hears and sees.” This hadith was narrated by Imam al-Bukhari. And the philosophers have agreed that Allah Ta’ala must be the same’.

The twelfth attribute that must be present in Allah Ta’ala is al-bashar (seeing). Al-bashar is a pre-existing attribute that exists with the existence of the Essence of Allah and is related to all existence as a whole as it is, which is different from the relationship between His knowledge and His sama’. Allah Ta’ala sees all existence fully and completely, whether it is gadim or hadith, whether it is a substance or an attribute. The opposite is alumyu (blindness). The proofs that show that Allah Ta’ala is seeing and cannot be blind, both agli and nagli proofs, we have already revealed in the explanation of His attribute of sama’-ness. We do not need to repeat them here.

The thirteenth attribute that Allah Ta’ala must have is al-kalam (speaking). Al-kalam is a prior attribute that exists with the existence of the Essence of Allah Ta’ala, related to all that is obligatory, impossible and possible. Its association with all of them is ta’allug dilalah (designation).

We have already explained that Allah, may He be exalted, is different from the creation in His Essence, attributes and deeds. And the nature of Allah’s speech is certainly different from the nature of the speech of creatures. The nature of Allah’s speech is not in letters, nor in sounds. Allah’s speech has no beginning and no end. Allah’s speech is not silent, nor does it break down like the speech of a child or a person with a stammer, or any of the attributes of creatures. If Allah’s speech were imperfect, His speech would only have properties like ours. However, it has been emphasized that Allah, the Almighty, must be prior in nature, both in His Essence and His attributes.

We know that Allah’s speech is one, like His other attributes, as we have explained in the explanation of His wahdiniyyat attributes. However, the attributes of Allah’s words vary with the variety of their relations. If it relates to the demand to pray or pay zakaah, for example, then the nature of His words is amar (command), as in the words of Allah, “And establish prayer, pay zakaah…” When it comes to the demand to refrain from fornication, unlawful killing and backbiting, for example, then the nature of His words gives the understanding of nahyi (prohibition). As in Allah’s words: “And do not approach adultery; indeed, adultery is an abominable deed and an evil way.” Or in His words, “And kill not a soul which Allah hath forbidden, but with a just cause… “S and in the words of Allah, “O you who believe, avoid most prejudices; indeed, some prejudices are sins; and do not find fault with others, and do not backbite some of you…”

When it comes to the example of Prophet Moses doing something, the nature of Allah’s speech gives the meaning of khabar (news). For example, Allah says: “So Moses threw his staff, and suddenly it became a real snake.”

When it comes to the stipulation that those who obey will attain Paradise, the nature of His words gives the meaning of wa’d (promise). For example, Allah says: “…and to a paradise as vast as the heavens and the earth, prepared for the pious.”

When it comes to stipulating that the one who disobeys will go to Hell, the nature of His words gives the meaning of alwa’id (threat). For example, Allah says: “And guard yourselves against the Fire, which is reserved for those who disbelieve.”

In addition to these types of kalam, there are other types of kalam according to the diversity of their relationships.

The opposite of the attribute of kalam is al-bukmu (mute). The logical proof that Allah, may He be glorified and exalted, must be kalam and that it is impossible for Him to be mute is the fact that mute is a deficient quality that cannot exist in Allah, may He be glorified and exalted. Allah must have the nature of speech, which is a quality of perfection. The proof of this is that Allah says: “And Allah spoke to Moses directly”. This evidence is well known among the prophets and messengers. Similarly, scholars agree that Allah, may He be exalted, is a mutakallim (speaker).

Note

1. Seven of the twenty attributes that must be attributed to Allah, namely al-gudrah (power), al-iradah (will), al-‘Imu (knowing), al-hayat (life), as-sama’ (hearing), al-bashar (seeing) and al-kalam (speaking) are called ma’ani attributes, because they are real attributes that, if the barrier between us and Allah were removed, we would be able to see them. It has been explained earlier that the sna’ani attributes are all attributes that are real.

2. From what we have explained, you understand that the attributes have different attributes. The attribute of gudrah relates to all that is possible in terms of ta’tsir (influence), while :#ridah relates to all that is possible in terms of takhshish (specialization). The attribute of “Imu relates to the obligatory, the impossible and the possible in the form of al-ihithah (covering) and altnkisyaf (disclosure). While the nature of kalam relates to the obligatory, the impossible and the possible in the form of dilalah (designation). The attributes of sama” (hearing) and bashar (seeing) relate to all that exists which is obligatory and possible in the form of inkisyaf (disclosure). Whereas the attribute of hayat (life) is not related to anything. Because hayat does not demand anything more than His Essence.

3. As for the attributes of kaunuhu gadiran (the fact that Allah is omnipotent), kaunuhu muridan (the fact that Allah wills), kaunuhu aliman (the fact that Allah knows), kaunuhu hayyan (the fact that Allah lives), kaunuhu sami’an (the fact that Allah hears), kaunuhu bashiran (the fact that Allah sees) and kaunuhu mutakalliman (the fact that Allah speaks), these are all ma’nawiyyah attributes, i.e. attributes attributed to ma’ani attributes. This is because according to reason, attributing these attributes is a branch of attributing them to the ma’ani attributes. The attribution of Allah’s Essence with kaunuhu Qaliman (the fact that He Knows) would only be valid if He has the attribute of mu (knowing). The same applies to other ma’nawiyah attributes. We have explained that the ma’nawiyah attributes are those that are permanent and common to the ma’ini attributes.

4. The opposite of these ma’naunyah attributes (which are necessary for Allah) and their evidence are taken from the ma’an attributes: which are impossible for Allah. The opposite of the attribute kaunuhu gadiran is kaunuhu jahilan (the fact that Allah does not know). Kaunuhu jahilan is a ma’nawiyah attribute of al-jahl which is a ma’ani attribute. The same applies to the other ma’nawiyah attributes, which are impossible for Allah. We do not need to repeat the evidence here.

In addition to the obligatory and the impossible, there are also those that are possible with Allah Ta’ala. What is possible with Allah Ta’ala is fu kulli mumkinin aw tarkuhu (doing all that is possible or not doing). For example: creating matter, creating attributes, creating reflex action or free action, creating sustenance, bringing life, death, guiding, misleading, inflicting punishment, giving rewards and so on. Torment is solely His justice, and reward is solely His mercy. The acceptance of reward for faith and obedience and the imposition of punishment for disbelief and disobedience are solely Allah’s free choice. Even if Allah chooses the opposite, His choice is still right and good. For Allah, the Almighty, is not obliged to create anything that is impossible, nor is anything that is possible impossible for Him.

The evidence of reason points to this fact. If Allah is obliged to create everything that is possible, then that which is possible becomes obligatory. If what is possible is impossible for Allaah, then what is possible becomes impossible for Him. This is clearly false, clearly false.

The evidence for this is that Allah, may He be exalted, says (interpretation of the meaning): “And your Lord creates what He wills and chooses it. There is no choice for them. Glorified is Allah and Exalted is He from that which they associate with Him”.

At this point, we have completed the topic of rulings that we were aiming to address in this chapter. It has become clear that Allah, may He be glorified and exalted, is obligatory from the beginning and forever. It is also clear that Allah, may He be glorified and exalted, does not need anything other than Him, and that everything other than Him does need Him. Allah, there is no partner for Him. Allah is the One who has influence over things. While man, jinn, angels or any other creature has no influence at all without His influence. Allah is pure from all that is lacking; He is pure from sickness, forgetfulness, sleepiness, disconnection, or the need for helpers, or friends, children, palaces, chairs, pens, books, troops, secretaries, or guards and so on. Rather, all creatures are at the mercy of Allah’s majesty and power. Allah rules all things, and He knows all things. There is nothing that makes Him have organized His creatures. He existed when nothing existed with Him, and He will always exist as He exists. He does not move, does not change, is not altered by any circumstances. “Verily His command when He wills anything is only to say to it: “Let there be!” and there it is. So Glory be to Him in Whose hand is dominion over all things and to Him are you returned.”

So, my brother, you must know all that we have described, so that you will be among those who are safe, happy, victorious and attain eternal bliss. Do not deviate from any of these beliefs. Otherwise, you will be one of the losers, misguided and misleading.

We ask Allah Ta’ala to show us the path of guidance and help us to stay on the path that pleases Him, so that we will be among those who are happy on the Day of Allah’s Call. And may Allah Ta’ala admit us to Paradise with His near servants, whose “supplication is Subhanakallahumma, and their salutation is Salam’. And the conclusion of their prayer is, Alhamdulillah rabbil-‘alamin.”? Peace and blessings be upon our noble master, Muhammad (peace be upon him), his family and companions.

CHAPTER II: PROPHETHOOD (NUBUWWAH)

This chapter deals with issues related to the prophets, which is the second of the two parts of faith. Faith is composed of two parts. The first is faith in Allaah, the hadithun-nafsi that follows the recognition of the obligatory, impossible and possible attributes of Allaah. We have described this first part of faith in Chapter I. The second part of faith is faith in the messengers, which is the hadithun-nafsi that follows the knowledge of the obligatory, impossible and possible attributes of the messengers of Allah. What is meant by hadithun-nafsi is the acceptance and conviction of what one knows, even if pride does not prevent him from confirming it.

It should be noted that messengers are free men (not slaves) whom Allah, may He be exalted, sends to His slaves to convey His taklifi and wadhi rulings to them. What is meant by taklifi and wadhi rulings are the definite obligations of sharee’ah, the fact that something is a condition, or a cause, or an obstacle, or valid, or invalid, and other things that follow, such as His promises and threats. Prophets, on the other hand, are free male human beings who are given revelation by Allah, the Almighty, in the form of laws that he must follow, whether or not he is then commanded to convey the laws that he received to others.

The apostleship of the apostles is a kindness and mercy from Allah, may He be exalted, by which He favors His servants whom He wills. And prophethood cannot be earned, whether by riyadhah (spiritual training), by mujahadah (fighting passions) or by other efforts. Prophethood is merely a gift from Allah, the Almighty, which contains wisdom and benefit.

As for the way to confirm apostleship, it is done with miracles. Miracles are extraordinary things that go against the norm and are performed to justify and strengthen the prophethood of the prophets. Such as the incident of water coming out of the fingers (of Prophet Muhammad) and the incident of not burning Prophet Ibrahim when thrown into the flames. These miracles are a very clear confirmation from Allah Ta’ala of the truth of the prophethood of the prophets.

Our faith will not be complete until we know the messengers of Allah, and faith in the messengers will not be obtained except by knowing their obligatory, impossible and permissible attributes. So here we will describe the attributes that are obligatory, impossible and jaizable in the messengers.

There are four attributes that must be present in the messengers of Allah, and four attributes that are impossible for them to have. First, ashshidgu (truthful and honest) in all that they convey from Allah Tabaraka wa Ta’ala. It is impossible for the messengers to be al-kidzbu (untrue, lying) in all of them. Because al-kidzbu is the opposite of ash-shidig.

Ash-shidg is the conformity of the news conveyed with the reality and essence of the news. For example, they said, “Verily, Allah is the One, there is no God but Him.” They have spoken truthfully and honestly, because what they said was in accordance with reality. On the other hand, al-kidzbu means that the news does not correspond to the reality and essence of the news.

The logical proof that shows the necessity of the messengers being truthful and that it is impossible for them to lie is that if the messengers lied in their message to others, then the message from Allah in the form of miracles would also be a lie. For, Allah confirms the truthfulness of an apostle by the miracles that He brings forth in his hands. This affirmation of the truth by the appearance of a miracle takes the place of affirming the truth by an unequivocal word. The appearance of this miracle takes the place of Allah’s saying, “My servant is true and truthful in every message he conveys from Me.”

If the messengers lied, then Allah Tabaraka wa Ta’ala also lied in His affirmation of their truthfulness. And lying, indeed, is impossible with Allah Ta’ala. This is because Allah’s message is in accordance with His knowledge, and His knowledge does not contain anything that contradicts reality, nor do His words. So it is obvious that it is impossible for the messengers to lie. Therefore, they must be truthful and honest.

In addition to the evidence of reason, there is much evidence that shows the necessity of the messengers being truthful and that it is impossible for them to lie. Among these are the words of Allah, “And when the believers saw the allied groups, they said: “This is what Allah and His Messenger promised us”. And Allah and His Messenger were right. And such did not add to them except faith and submission.” Allah says: “They said: O woe to us!

Who is it that raises us from our beds (graves)?” This is what (God) the Gracious promised and true are His Messengers.”

The second trait that must exist in the messengers of Allah is al-amanah (trustworthiness), it is impossible for them to be al-khiyanah (treachery). Aminah is to keep oneself physically and mentally from forbidden things, both forbidden and makruh, no matter how mild the prohibition. Whereas khiyanah is the opposite.

Reason argumentatively shows the necessity of the messengers being trustworthy and it is impossible to be khiyinah. We know that the messengers are the noblest of creatures in the sight of Allah, the most devoted to Him, the most knowledgeable of Him and the most fearful of Him. Allah has chosen and privileged them over other human beings. Allah made them ambassadors to convey His laws to mankind, accompanied by His confirmation of the truthfulness of the laws they conveyed. Therefore, they should be the role models for the people. Indeed, Allah has affirmed their necessity to be followed without comment, and we are commanded to follow all their words, deeds and behavior. If it turns out that the messengers of Allah have betrayed themselves by committing haram or makruh acts, of course these acts will be both commanded and forbidden. It would be enjoined because it was done by the messenger whom we should follow, and it would be forbidden because the messenger had said that it was forbidden. And this is absolutely false, because it contains a contradiction. Therefore the messengers must be trustworthy, it is impossible for them to be khiyanah.

The proof of this is that Allah, may He be exalted, says (interpretation of the meaning): “Verily, I am a messenger in whom you have confidence.”

Allah, may He be glorified and exalted, says: “And if you fear treachery on the part of a people, then restore the covenant to them in an honest manner, Verily, Allah loves not those who betray.”‘ As you know, the messengers were people whom Allah Ta’ala loved, and they were certainly not traitors.

The scholars have agreed on the trustworthiness of Allah’s prophets and messengers. They also agree that the prophets and messengers were purified from all flaws and sins. Therefore, we are obliged to confirm their trustworthiness.

The third attribute that must be present in the messengers is attabligh (conveying all that Allah has commanded them to convey to the people). They did not conceal anything of all that He had commanded them to convey – according to His command – to the people, whether intentionally or through forgetfulness, to some of the people or to all.

The logical proof that the messengers were tabligh and that it was impossible for them to conceal anything from what He had commanded them to convey is clear from the argument that they were trustworthy. Indeed, if they concealed something that they had been commanded to convey, they would have betrayed. And this is impossible, because the messengers of Allah are completely guarded and protected (ma ‘shum) from betrayal.

The proof of this is the words of Allah, may He be glorified and exalted: Those who convey the messages of Allah, they fear Him, and they fear none but Allah. And Allah is sufficient as a reckoner.”

The Holy Qur’an has explained the perfection of the tabligh performed by the Messenger of Allah. Allah Ta’ala says, “Forbidden to you (are) carrion, blood, pork, (animal flesh) slaughtered in the name of other than Allah, the strangled, the beaten, the fallen, the gored, and the devoured by wild animals, except that which you have slaughtered, and (forbidden to you) that which is slaughtered for idols. And (it is also forbidden) to cast lots with arrows; (casting lots with arrows) is ungodliness. Today the disbelievers have despaired of your religion, so fear them not, but fear Me. Today I have perfected for you your religion, and I have made sufficient for you My favor, and I am pleased with it: Islam is your religion. So whoever is forced to do so by hunger without intentionally committing a sin, surely Allah is Forgiving, Merciful.”

The fourth trait that must be present in the messengers is alfathanah (intelligent and not forgetful). It is impossible for the messengers to be ghaflah (forgetful) and baladah (idiots). The messenger was sent to establish the proof (argument), to overcome the enemy and nullify their false claims. Had the messengers not possessed the trait of fathanah, they would not have been able to establish the proof to overcome the enemy. And this is wrong.

The proof that shows the necessity for the messengers to have the trait of fathanah is that Allah says: “And that is Our proof which We gave to Abraham against his people. We elevate whom We will by a few degrees. Indeed, your Lord is All-Wise and All-Knowing.”

Allah also says: “Call people to the way of your Lord with wisdom and good instruction, and argue with them in a good way. Verily, your Lord is the One who knows best whom to lead astray from His path, and He is the One who knows best those who are guided.” Arguing in the best way can only be done by an intelligent person, an idiot would certainly not be able to do it.

In conclusion, the attributes that must be present in the messengers are four, namely al-shidg, al-amanah, at-tabligh and al-fathanah. And it is impossible for them to be characterized by the opposite traits, namely alkidzbu, al-khiyanah, al-kitman and al-baladah.

As for the attributes that are allowed to exist in the apostles, they are al-a radh al-basyariyyah, which are human characteristics that do not negate the nobility of their status. Among these are experiencing pain, hunger, poverty, eating, drinking and sleeping. However, even though the eyes of the messengers

sometimes sleep, their hearts remain awake. The evidence is as witnessed by reason, these human traits are real in all the messengers of Allah. The textual evidence is that Allah, the Almighty, says: “And We sent no messengers before you, but they did eat food and walk in the markets.” That is, “You, O Muhammad, have human characteristics like them.”

What is the benefit of the fact that the messengers were exposed to human traits like other humans? The benefit is to increase their glory, increase their dignity and increase the greatness of their reward. This is supported by the testimony of the Prophet’s saying: “The most severe trials are the prophets, then the saints, then those below them in rank, then those below them again.” This hadith was narrated by ath-Thabrani.

The Prophet (peace be upon him) also said: “If Allah loves a slave, He will put him through a severe trial to hear his tadharru’ah.” This hadith was narrated by al-Baihagi in Sha b aliman, and by ad-Dailami in Musnad al-Firdaus.

Another benefit of the fact that the messengers were afflicted with human traits is to comfort our hearts and give us solace when we are afflicted with the same suffering that befell the messengers. It is also to warn us of the humiliation of the world and the lowly value of worldly things.

If a reasonable person reflects on the apostles’ situation: how much pain they suffered, how much poverty they endured and the hurtful treatment they received from their opponents, he will know that all these sufferings are insignificant in the sight of Allah. Then he would have turned his heart away from this world and committed his heart to Allah.

The fact that the messengers were exposed to human traits is also an indication from Allah that they are His servants. So that weak people do not feel faint-hearted at the great miracles that appeared at the hands of the messengers.

We say that what is possible in the apostles are human traits that do not negate their dignity, to exclude traits that would take away their dignity, such as blindness, leprosy, madness and other traits that make people run away from them. Or eating in the middle of the road and other acts that are considered inferior. Or dreams (ihtilam) that come from the devil.

THE PROPHETS AND MESSENGERS OF ALLAH THAT MUST BE KNOWN

One of the obligations of the believer is to know the prophets who are narrated in detail as well as the prophets who are narrated in detail, and to know the prophets who are not narrated in detail. In general we must believe that Allah Ta’ala has messengers and prophets. But we are not obliged to know their names and numbers in their entirety, because Allah says: “And indeed We sent before you messengers, some of whom We told you about and some of whom We did not tell you about. It is not possible for a messenger to bring a miracle except by the permission of Allah, so when the command of Allah has come, decide (all matters) justly. And then it will be a loss for those who hold to falsehood.” There is a hadith narrated by Ibn Hibban in his book Shatah, from Abu Dharr al-Ghifari, which tells that Abu Dharr once asked the Messenger of Allah, “O Messenger of Allah, how many are the prophets?” The Prophet replied, “One hundred and twenty-four thousand.” Then Abu Dharr asked again, “How many apostles?” and the Prophet replied, “Three hundred and thirteen.”

But this hadith is not sufficient to be used as evidence here. It is the report of one person whose authenticity is doubtful and can only reach the level of zhann. Moreover, this hadith is not mentioned in matters of belief but in the chapter of practice. |

There are twenty-five messengers that we are obliged to know in detail. They are Adam, Idris, Noah, Hud, Shalih, Ibrahim, Lath, Ism’il, Ishaq, Ya’qub, Yusuf, Ayyub, Shu’aib, Moses, Aaron, Dzul-Kifli, : Dawud, Sulaiman, Ilyas, Ilyasa’, Zakariyya, Yahya, Isa and the Prophet Muhammad PBUH.

As for the messengers who were included in the “lul-‘azmi, i.e. who had a greater degree of patience in enduring the ordeals of their opponents, there were five. Their mention is summarized in the following verse of one of the “arifs:

Muhammad, Ibrahim, Masa Kalimullah, “Isa and Noah are alulazmi. know!

The level of excellence of the five messengers is gradual according to the order in which their names are mentioned. Al-MuHaqqig al-Amir says in his commentary on the book of al-Jauhar, after detailing the names of the prophets who must be believed in, “As for Prophet Ilyasa’, most ordinary people do not know his name, let alone his apostleship. Outwardly, he is like the other prophets who were narrated mutawatir. Not knowing him does not make one a disbeliever. But it becomes disbelief if one denies the fact of Ilyasa’ being a messenger after he has been informed.” This is a valuable piece of research, take note!

THE APOSTLESHIP OF PROPHET MUHAMMAD PBUH.

It is an undeniable fact that Prophet Muhammad (peace be upon him) has claimed to be sent by Allah Ta’ala to the universe as a bearer of glad tidings and warnings. The truth of his claim is supported by many great miracles that appeared on him and no one was able to deny them. Anyone who has such miracles is certainly an apostle of Allah. And that unequivocally proves that Sayyidina Muhammad (peace be upon him) is the messenger of Allah.

There are many miracles of the Prophet Muhammad PBUH. Among them, he announced supernatural things that would happen in the future, such as in the words of Allah, “The Romans have been defeated in the nearest country, and they will be victorious after they are defeated.” What was predicted actually happened. The Roman Empire defeated the Persian Empire after the Romans had been defeated by the Persians. Or as in the words of Allah Tal’ala, “Surely the one who has made it obligatory upon you (to carry out the laws) of the Qur’an will indeed return you to the place of return”, namely to Mecca. And it turned out that later on Allah did return the Prophet Muhammad to the city of Mecca.

The Prophet also informed, according to the words of Allah, “Say to the Bedouins who are left behind: “You will be invited to (fight) a people of great strength, you will fight them or they will surrender (to Islam). So if you obey (the invitation) then Allah will give you a good reward and if you turn away as you have turned away before, then He will punish you with a painful punishment.” What he reported actually happened. The people of great power in this verse are the Banu Hanifah. Abi Bakr had called upon the Muslims to fight them.

Another example is the news that the Prophet revealed about the caliphate. The Prophet said, “The caliphate will be after me for 30 years.” This hadith was narrated by al. Imam Ahmad in his Musnad. Later on after the death of Ra. sulullah (peace be upon him), the caliphate of Khulafa’ ar-Rashidin did last for thirty years.

The Prophet said, “Follow the two men after me, Abu Bakr and ‘Umar.” This was news from the Prophet that Abu Bakr and “Umar r.a. would still be alive after his death. And in fact, Abu Bakr and “Umar were still alive when the Prophet died. What was rumored by the Messenger of Allah actually happened.

The Messenger of Allah said to “Umar r.a., “Those who will kill you will be the opponents.”? What is meant by the opposing group is those who violate the truth, even though they are not sinners.

The Prophet said to al-‘Abbas r.a. when the Companions took al-Abbas captive before he converted to Islam, “Redeem yourself, you have much wealth.” Al-‘Abbas said, “I have no wealth.” The Prophet said, “Then where is your wealth that you entrusted to Umm al-Fadhl, when there was no one but the two of you and you told her, If I meet with any calamity on my journey, then some of it will be for al-Fadhl and some for ‘Abdullah.” Al-‘Abbas said, “By Him Who sent you with the truth, no one knows that except me. You are indeed the Messenger of Allah.” Then finally al-Abbas converted to Islam.

Another miracle of the Prophet was the splitting of the moon in Mecca when the Ouraisy asked him to show a sign of his prophethood. The moon was split into two. One was on top of the mountain and the other was on the slope of the mountain. This event was witnessed not only by the Ouraisy, but by all the inhabitants of the earth, about which Allah says: “The Hour is near and the moon is split.”

In a narration from Anas, it is mentioned that one day, the people of Mecca asked the Messenger of Allah to show a sign of his prophethood. Then the Prophet showed the splitting of the moon into two parts. This hadith was reported by al-Bukhari and Muslim. We must believe and be sure that this event really happened because of the great testimony of the Qur’an about its occurrence. It is the most powerful evidence that confirms the occurrence of the event. A believer will not doubt the possibility of its occurrence after it has been reported by the most truthful and reliable person. Because the moon is a creature of Allah, He has the power to treat it as He pleases, just as He has the power to remove it at the end of time. No one will deny this fact except the innovators who are misguided and misleading, who are perverting the straight religion. God has blinded their hearts so that they deny the truth of the great Qur’an and the traditions of the Prophet.

Other miracles of the Prophet include: the gushing of water from between his fingers and the multiplication of a little water with its blessings. This happened at various times and occasions, as reported in the authentic traditions. He could also bless a small amount of food so that it could feed a large number of people.

Another miracle is the testimony of a tree that spoke, and answered his call, as narrated by Ibn, “Umar r.a. Once on a journey, the Prophet met a Bedouin Arab, then he invited him to convert to Islam. The Bedouin asked, “Who is the witness that can prove the truth of your words?” The Prophet replied, “The tree.” Then he called the tree. The tree moved across the ground towards him until it was in front of him, then the tree said three times, “I testify that there is no God but Allah and I testify that you are indeed the messenger of Allah.” After that, the tree returned to its original place.

Another miracle was the groaning of a date palm trunk. The Prophet used to lean on a date palm trunk while preaching. But after a pulpit was built, he preached on the pulpit. Suddenly the date palm trunk cried. The people heard its cries and they cried too. It only stopped crying when he came and stroked it like a mother strokes her crying child. The hadith about this incident was narrated by al-Bukhari and Muslim and others from ten prominent Companions.

Another miracle is the blessing of pebbles and the utterance of objects. In one narration it is stated, from ‘Ali ibn Abi Talib, “We were with the Messenger of Allah in Mecca, then at that time we went to a place on the outskirts of Mecca. Whenever we came across trees or hills, they would say, “Peace be upon you, O Messenger of Allah.”

On another occasion, a camel came complaining to the Messenger of Allah. The camel said that its owner had worked it for a long time without rest. But when the camel grew old, the owner wanted to slaughter it. The camel asked the Messenger of Allah for protection, and he helped it. The hadith about this incident was narrated by many companions.

Another miracle was the speech of the meat of a goat that was offered to the Messenger of Allah (peace be upon him) which turned out to be spiked with poison. It happened when a Jewish woman in Khaibar cooked mutton and served it to him.

During the farewell pilgrimage, the Prophet saw a newborn child. The Prophet asked the newborn child, “Who am I?” The child replied, “The Messenger of Allah.” Then the Prophet said, “You are right. May Allah bless you.” The little boy was then named Mubarak al-Yamamah.

In addition to those mentioned above, there are many other miracles of the Messenger of Allah that we cannot list here. The narrations that we have written about these miracles, as well as those that we have not written here, can be found in the books of the hafiz. Such as al-Imam al-Baihagi’s Dala’l an-Nubuwwah, Mu jam Abu Nam, Mu jam ath-Thabrani, al-Kutub as-Sittah, and in various Musnads, such as Musnad al-Imam Ahmad.

The greatest miracle of the Prophet is the Qur’an. The Prophet once challenged the Arabs to match just one surah of the Qur’an, the shortest surah, and none of them could. Allah Ta’ala says, “And if you (remain) in doubt about the Qur’an which We revealed to Our servant (Muhammad), make one surah (only) like it and take helpers besides Allah, if you are of the truthful. So if you cannot make it, and you certainly will not be able to make it, then guard yourselves against the Hellfire, fueled by men and stones, prepared for the disbelievers.”

Had they been able to, they would have done so. When the Prophet challenged them, it became clear that they were unable to produce even one short surah, whereas among the Arabs who were hostile to the Prophet there were many linguists and they were very eloquent. Thus, it is evident that the Qur’an is the most sublime mukijzat.

RASULULLAH SAW. AS A MERCY FOR THE UNIVERSE

One of the things that we must be sure of is the fact that Allah Ta’ala sent the Prophet Muhammad (peace be upon him) as a mercy for all the worlds. Evidence of this includes: the suspension of punishment for the disbelievers in this world, the elimination of punishment for the believers in this world and the Hereafter, the elimination of the severe Shari’ah rulings that had been imposed on the people before him, such as the provision of Qishash in intentional and unintentional murder, or the necessity of cutting off the limbs of the guilty, cutting off unclean clothes and repenting by committing suicide.

One day in the past, a man of the Banu Isra’il committed a sin. Then on the morning after he committed the sin, there was an inscription on the door of his house: To atone for this sin, you must gouge out your eyes. Then the man gouged out his eyes.

Thanks to the Prophet Muhammad (peace be upon him), such severe laws were abolished. Allah Ta’ala says, “And We have not sent you but to be a mercy to the worlds.

Allah, the Almighty, says: “Those who follow a Messenger, an ummi Prophet, whose name they find written in the Torah and the Gospel which are with them, who enjoins them to do what is right and forbids them from doing what is wrong, and makes lawful for them all that is good and forbids them all that is evil, and removes from them the burdens and fetters that are upon them. So those who believe in him, honor him, help him, and follow the bright light that has been sent down to them (the Qur’an), they are the fortunate ones.”

Allah says: “And strive in the cause of Allah with the truest Jihad. He has chosen you and He has not made for you a hardship in religion.” May Allah give him the best reward.

We must believe that the Prophet Muhammad (peace be upon him) is the most excellent of all creatures, whether jinn, humans or angels. This is the consensus of the Muslims. The evidence is that Muhammad’s Ummah is the most excellent Ummah (we will elaborate on this later). There is no doubt that the superiority of an Ummah is calculated based on its level of perfection in religion, and this certainly follows the level of perfection of the prophet it follows. The glorification of an ummah is also the glorification of the prophet of that ummah.

Another proof is the saying of the Messenger of Allah (peace be upon him): “In the sight of Allah, I am the noblest of all, the first and the last, not the proudest.” This hadith was narrated by al-Imam at-Tirmidhi.

Another proof is the fact that the Prophet Muhammad is the one who will be blessed in the Hereafter, at which time no one will be blessed except Allah. Also, the prophethood of the Prophet Muhammad (peace be upon him) preceded all the prophets, as is well known. Even the prophets have sworn to follow him if they ever meet him.

Allah Ta’ala has placed all the benefits of religion and the Hereafter for His slaves in the hands of the Messenger of Allah. He is the one who is the ainul-wujuad (the essence of existence) and as-sabab fi kulli maujud (the cause of all existence). All prophets and messengers other than him are his representatives and khalifahs, as al-Nabilsi expressed in his poem,

All the noble prophets and messengers came as his representatives in preaching He is the messenger sent for all creatures throughout the ages, and from him grew the mouths of the The poet known as Ibn al-Khathib said, if it were not for you, no one would have been created.

No, not even this universe would have been created were it not for you from your light the moon was robed in fullness and the sun shone with the radiance of your beauty You when lifted up to the heavens the sky was adorned with joy to welcome your arrival welcomed by your Lord, “Welcome!

He truly calls you to be close to him.

He loves you, you are the one who asks for shafa’at, there is no other creature that deserves it other than you.

God called you when Adam made tawassul through you in his repentance Adam managed to get forgiveness, even though he was your father.

By means of you, al-Khalil prayed until the fire cooled down the fire was extinguished by the light of your majesty.

Ayyub called out to you for his pain until it was removed when he called out to you.

And it was because of you that the Messiah came as the bearer of glad tidings, proclaiming your good qualities and praising your greatness.

Likewise Moses continued to make tawassul with you on the Day of Judgment he was fortunate because of your call

The prophets and creatures of the world, the messengers and angels, are all under your banner.

You have miracles that weaken all and for you the great virtues are incomparable.

Your light, O Thaha, illuminates all the prophets Glory be to Him Who has perfected you.

By Allah, O Yasin, in this universe there is none like you; it is true that people pray to you.

The poets, O covered one, are unable to describe you; they are too tired to mention your greatness.

The Gospel of Isa has come to tell of you

And al-Kitab has come to us bearing praise of your glory.

The words of the flatterers and the strokes of the writers’ pens cannot compile your meaning.

By Allah, even if the oceans were their ink and the trees their pen, surely men and jinn would not be able to compile a single bit, forever they would not be able to find your meaning My heart longs for you, O my lord drunkenly longs to meet you When I am silent, indeed all my silence is for you, and when I speak, I am a flatterer of your majesty When I listen, all I hear is praise of you.

And when I cast my eyes, there is nothing I see but you

O noblest of creatures, O mistress of the universe, be generous to me with your generosity and be pleased with me with your pleasure.

I am truly greedy for your charity for Ibn al-Khathib, there is no human being more generous than you.

May you intercede for him when he is judged.

He has indeed hastened to cling to your help You are the owner of the most glorious intercession Whoever seeks your protection, he will get fulfillment from you.

So make my mention of you a shafa’at for me later until in mahsyar I appear under your banner Allah bless you, O most majestic creature how long the lover of your home In the order of precedence, after the Prophet Muhammad PBUH. in order is occupied by the Prophet Abraham, then the Prophet Moses, the Prophet “Isa and the Prophet Noah. The next order is the apostles besides them, then the prophets, then the archangels (namely Gabriel, Mikail, Israfil and the Angel of Death (iizra’il). Then the next in order are the four Khula a’ ar-Rashidin, then the angels other than the five, then other ordinary people. :

The foremost caliph was Abu Bakr r.a. He held the caliphate for two years three months and ten days. Then “Umar ibn al-Khaththab r.a. He served the caliphate for ten years six months and eight days. Then “Uthman ibn “Affan r.a. who served the caliphate for eleven years eleven months and nine days. Then Imam “Ali ibn Abi Talib k.w. who served the caliphate for four years nine months and seven days.

The virtues of these caliphs were followed gradually and sequentially by six companions out of the ten companions who were delighted with the news of their certainty of entering Paradise (the four were khula a arrasyidin). Namely: Talhah ibn “Ubaidillah, az-Zubair ibn al-Awwam, Abdurrahman ibn Auf Sa’ad ibn Abi Waggas, Sa’id ibn Zaid and Abu “Ubaidah “Amir ibn al-Jarrah. Then followed by the martyrs who died at the Battle of Badr, they totaled 3813 people. There are scholars who argue that the number of martyrs in the Battle of Badr was 370 people.

After the martyrs of the Battle of Badr, the next order is occupied by the martyrs who died in the Battle of Uhud. They numbered approximately one thousand people. Then the Companions who participated in Bai’ah arRidhwan, numbering 1400 people. There is an opinion that says that there were 1500 of them. This event is called Bai’ah ar-Ridhwan because Allah says: “Verily, Allah was pleased with the believers when they pledged allegiance to you under the tree, so Allah knew what was in their hearts and sent peace upon them and rewarded them with a victory that was near.

Next in order are all the companions who do not fall into the above categories. They were all just people We must refrain from judging every disagreement that occurred among the Companions, or we must interpret it with a good interpretation. Because the disagreements that occurred between them were the result of ijtihad. As happened between Sayyidina ‘Ali ibn Abi Talib k.a. and Mu’awiyah r.a. At that time the sahabah were divided into three groups. The first group did jurisprudence and it appeared to them that the right one was Imam ‘Ali, so they fought with him. The second group did jurisprudence and it appeared to them that the right one was Mu’awiyyah, so they joined him. While the third group of jurists took a silent, impartial stance. Therefore, anyone among these three groups still gets a reward. The one whose ijtihad was correct gets two rewards, while the one whose ijtihad was not correct gets only one reward.

In a hadith it is mentioned: “Allah, God, regarding my companions, you should not make them a target after me.” This hadith was narrated by at-Tirmidhi.

The Prophet also said: “Do not revile my companions. Whoever abuses my companions, Allah’s curse, the curse of the angels, and all people will be upon him. And Allah will not accept his good deeds, neither the Sunnah nor the obligatory ones.” This hadith was narrated by Imam Ahmad and others.

The most excellent woman is Maryam bint ‘Imran – as is the view held by ar-Ramli – then Fatima, Khadija, ‘A’isyah, and Asiyah the wife of Pharaoh. Allah Ta’ala says: “And (remember) when the Angel (Gabriel) said: “O Maryam, surely Allah has chosen you, purified you, and preferred you over all the women of the world (who were at your time).

Ath-Thabrani narrated, “The best woman in the universe is Maryam bint Imran, then Khadijah bint Khuwailid, then Fatimah bint Muhammad, then Asiyah the wife of Pharaoh.”

In this narration, ath-Thabrani places the mention of Khadijah before Fatimah, unlike ar-Ramli. But this does not mean that these narrations are contradictory. This is because the preference of Khadijah over Fatimah in the narration is due to Khadijah’s motherhood, not her precedence.

Another opinion says that the order should not be disputed. And this opinion is the safer one.

Another thing that is part of what the believer must believe is the fact that the most important period of time is the period of those who were with the Prophet Muhammad (peace be upon him) in a state of faith. Then the period of those who came after him, then the next period. This is based on the saying of the Prophet (peace and blessings of Allah be upon him) narrated in Sahih al-Bukhari and Muslim: “The best generation is my generation, then those after it, then those after it.”

Imran ibn Hashin said, “I forget whether the Prophet said after his generation twice or three times.”

What is clear is that what is meant by periods (al-garn) here is generations. The first generation is the generation of the Companions until they all passed away. The second period is the generation of the tabiin until they all passed away. And the third period is the generation of the tabi-tabiin until they all passed away.

The most valid opinion about the time interval of one period is one hundred years (a century). This opinion is based on the saying of Rasoolullah (peace be upon him) when he wiped the head of an orphan, “Live one garn.” And the boy lived for one hundred years.

Each of those years is better than the one after it, as he said: “There is no year, or no heart, but the one after it is worse than it.” This hadith was narrated by al-Bukhari and at-Tirmidhi.

It is also obligatory to follow the righteous scholars of the salaf in what they say and do, to follow their interpretations and rulings, and to follow their footsteps inwardly and outwardly. Whoever follows them only outwardly, and not inwardly, is a contrarian, not an obedient one.

Al-‘Allamah al-Lagani said,

Be like the chosen ones, just and wise in following the truth.

Every good thing is in following the salaf and every bad thing is in the innovations of the khalaf.

Ash-Shaykh ‘Abdussalam explained the verse: “Do not follow the bad manners and unapproved actions of the bad khalf. For every evil comes from the bad innovations made up by the khalf who neglect prayer and follow their desires.” The word al-khalfu in his words is pronounced with a sukun lam (not khalaf, but khalf).

Another thing that every believer must believe in is the existence of the guardians of Allah. Whoever denies the existence of the guardians of Allah has disbelieved, because he has rejected the information contained in the Qur’an. Allah, the Almighty, says: “Remember that the guardians of Allah have no fear for them, nor do they grieve.

Likewise, we are obliged to believe in the existence of the karamah of the saints of Allah, and that their karamah existed both while they were alive and after they died. A miracle is an extraordinary thing that happens to a righteous servant of Allah and is not accompanied by any claim of prophethood. This is explained in the Qur’an and hadith. The people were also unanimous in their acceptance before the rise of the naysayers.

We must also believe that the Imams of the religion (a’immatuddin) are just men. Whoever follows one of them will be saved.

The Imams are divided into three categories. First, the Imams who are devoted to the field of jurisprudence, exploring and determining the rulings of the Qur’an and hadith in matters of jurisprudence. Among the most famous of them are Imam Abu Hanifah, Imam Malik, Imam ash-Shafi’i and Imam Hanbali r.a. They are all people who have been guided by Allah. Following one of these four Imams is fard (obligatory), based on the words of Allah, may He be glorified and exalted: “And We sent before you none but men to whom We gave revelation, so ask those who have knowledge if you do not know”. This is also because the Prophet Muhammad (peace and blessings of Allaah be upon him) said: “Remember, ask if you do not know.”

After the consensus was reached, it is not permissible to follow other than the four madhhabs. This is because the madhhabs other than the four are not systematically organized, unlike the four madhhabs.

So whoever does not follow one of the four madhhabs and says: “I act according to the Qur’an and Sunnah”, claiming that I understand the rulings of the Qur’an and Sunnah, is not acceptable. Because he is mistaken, misguided and misleading. Especially in this age, which is full of wickedness and many false claimants. He is mistaken and misguided because he has come out ahead of the Imams, even though he is inferior to them in knowledge, deeds, justice and accuracy. In fact, we have not heard of anyone other than the Imams who has knowledge and justice superior to or on the same level as them. The same applies to the mastery of the sciences of the Arabic language, the mastery of the sayings and opinions of the Companions, ushuluddin, tafseer, hadith and other matters that are the requirements of ijtihad.

Imam Abu Hanifah was from among the tabiin, as was Imam Malik. Imam ash-Shafi’i and Imam Hanbali were from the tabi-tabiin. The time when they lived was the time of the good people. As mentioned in the saheeh hadith: “The best generation is my generation, then those after it, then those after it.”

The existence of differences in matters of furu tyyah (Islamic jurisprudence) is not a problem; rather, it is a blessing, as the Prophet (peace be upon him) affirmed: “The difference of opinion among my people is a blessing.” (HR. al-Baihaqi)

According to the Imams, it is best to keep the differences to ourselves and try to adopt the more cautious opinion.

The second category are the Imams who specialized in and explained the issues of ushuluddin (monotheism). Among them were alAsh’ari and al-Maturidi. They established agli and nagli proofs to explain these issues, and they have succeeded in rejecting the vagueness that arises from the people of a momentary belief.

The third category are the Imams of Sufism, who are devoted to the cleansing of the heart and soul from defilements and diseases of the heart such as pride and envy. They enjoin the believer to keep his heart and limbs clean from all that is disliked, based on the words of Allah, may He be glorified and exalted: “On a Day when wealth and children will be of no benefit, except for those who approach Allah with clean hearts.” Allah also says: “And do not follow what you have no knowledge of. Verily, hearing, sight and heart will all be held accountable.

Those who became imams in this field of Sufism include Abu Yazid al-Busthami, ash-Shaykh “Abdul Khaliq al-Ghujdawani, as-Sayyid Muhammad Bahauddin an-Nagsabandi, ash-Shaykh Ahmad al-Farugi as-Sirhindi, al-Junaidi al-Baghdadi, Hujjatul-Islam Abi Hamid al-Ghazali, ash-Shaykh as-Suhrawardi, Ma’ruf al-Karkhi, ash-Shaykh ‘Abdul Oadir al-Jailani and others. They are Sufis, and those who follow them fulfill the duty of fearing Allah in solitude and in crowds. The Sufi Imams were under the guidance of Allah Ta’ala as were the Imams of jurisprudence. They base their teachings on the creed of Alhus-Sunnah wal-Jama’ah and the fiqh of the Mujtahid Imams. Hence all Sufi Imams are also jurists. And the first step of their journey is to flee to Allah Ta’ala from everything. Allah says: “So hasten to return to (obey) Allah. Indeed I am a clear warner from Allah for you.”

The target of their affairs is to depend on Allah alone, as Allah says: “And they do not honor Allah with proper respect when they say: “Allah has not revealed anything to man”. Say: “Who sent down the Book (Torah) which Moses brought down as a light and a guide for mankind, and you made it into scattered sheets of paper, and you showed some of it and hid much of it, while you were taught what you and your fathers did not know?” Say: “It is Allah (who revealed it)”; then (after you have conveyed the Qur’an to them), let them play in their error.”‘

Obeying the imam is obligatory, so long as it is not in disobedience to Allah. “O you who believe, obey Allah and obey His Messenger, and the rulers among you. Then if you differ in opinion about anything, then refer it back to Allah (the Qur’an) and the Messenger (his Sunnah), if you truly believe in Allah and the Last Day. That is better for you and more beneficial.”

Some scholars are of the opinion that what is meant by “lilamri” are scholars who put their knowledge into practice and enjoin virtue and forbid evil. Other scholars are of the view that lil-amri refers to the rightful rulers who follow the commands of Allah and the commands of the Prophet.

However, it is not permissible to obey them in evil. This is because the Prophet said: “There is no obedience to creatures in disobedience to Allah.” (HR. al-Imam Ahmad and al-Hakim)

On this theme, in one narration it is mentioned that Sayyidina “Umar ibn al-Khaththab once said, “Whoever among you sees a deviation in me – that is, deviating from the truth – then remind me.” Then Bilal or Salman came forward and said to ‘Umar, “Had we seen any deviation in you, we would have straightened you with our swords.” Then ‘Umar praised, “Alhamdulilah, all praise be to Allah Who has made among this Ummah one who would straighten me with his sword if he saw any deviation in me.”

Another thing about Muhammad’s apostleship that must be believed is that Allah Ta’ala sent Muhammad as a messenger to all humans and jinn, as the Prophet said in the hadith narrated by al-Bukhari and others, “I was sent for all mankind.” This fact is also confirmed in the words of Allah, the Almighty: “And We have not sent you but to all mankind as a bearer of glad tidings and as a warner, but most people do not know.”

Whoever denies the generality of the message of the Prophet Muhammad (peace and blessings of Allaah be upon him) and assumes that it applies only to some people is a disbeliever, like those who have denied Islam. In fact, the more valid view is that the Prophet Muhammad (peace be upon him) was not only sent to all humans and jinn, but also to the angels.

In addition to believing in the generality of Muhammad’s messengership, we must also believe in the fact that Allah Ta’ala has closed prophethood and apostleship with the Prophet Muhammad (peace be upon him). Allah says: “Muhammad is not the father of any man among you, but he is the Messenger of Allah and the Seal of the Prophets. And Allah knows all things.”

There is no prophet after Muhammad (peace be upon him). All the laws that he has prescribed, through the Qur’an and the hadith, cannot be replaced or abrogated by any other shari’a, in part or in whole. In fact it was the Prophet Muhammad who came to abrogate the shari’a that was revealed before him. As for replacing part of his shari’a with another part of his shari’a, that is an authorized matter. For example, the iddah (waiting period) of a woman whose husband dies. In the early sharee’ah, the ‘iddah was one year, based on the words of Allah, “And those who die among you and leave wives, let them provide for their wives, (i.e.) maintenance for up to one year, and they shall not be obliged to move (from their homes). But if they move out (on their own), then there is no sin on you (the guardians or heirs of the deceased) to let them do what is right for themselves. And Allah is the Mighty, the Wise.” Then this legal verse is abrogated by the words of Allah, “Those who die among you leaving wives (let the wives) observe a waiting period of four months and ten days. Then when their ‘iddah has expired, there is no sin on you (the guardians) to let them do with themselves as they see fit. Allah knows what you do.”

Another thing that we must believe in is the fact that Allah, the Almighty, took the Prophet Muhammad (peace and blessings of Allah be upon him) on a journey one night from the Grand Mosque to the Grand Mosque of al-Agsha, as Allah, the Almighty, says: “Glory be to Allah, Who took His servant on a journey one night from al-Masjid al-Haram to al-Masjid al-Agsha, which We had blessed its surroundings, that We might show him some of Our signs. Verily, He is the All-Hearing, the All-Seeing. “

We are obliged to believe that the incident of ‘Isra’ was experienced by the Messenger of Allah with his body and soul. When the Prophet was in his house, in a state between sleep and wakefulness between two men, namely his uncle Hamzah and his uncle’s son Ja far, suddenly an angel came to wake him up. Then Gabriel cut open his chest, took out his heart, washed it with zam-zam water, then returned it to its original place after filling it with faith and wisdom. Then the Messenger of Allah boarded the Burag which was decorated and given a rope, then departed until he arrived at the Agsha Mosque. He witnessed many miracles during the journey. At the Agsha Mosque, the prophets were presented, then the Prophet prayed leading them and the angels.

After the prayer at the Agsha Mosque, mi’raj (stairs) were installed for him. The Prophet ascended until he reached the heavens of the world. There he met Prophet Adam and greeted him. Then the Prophet ascended to the second heaven. There he met Prophet Yahya and Prophet ‘Isa, and he greeted them. After that the Prophet ascended to the third heaven. There he met the Prophet Joseph and greeted him. From the third heaven, the Prophet ascended again to the fourth heaven. There he met Prophet Idris and greeted him. From there the Messenger of Allah ascended to the fifth heaven, where he met the Prophet Aaron and greeted him. Then the Messenger of Allah ascended to the sixth heaven. There he met Prophet Musa and greeted him. Then the Messenger of Allah ascended to the seventh heaven. There he met Prophet Ibrahim al-Khalil and greeted him.

After that the Messenger of Allah saw al-Bait al-Ma’mur. He saw that al-Bait al-Ma’mur was entered by seventy thousand angels every day, and after entering there the angels did not come out again until the Day of Judgment. The position of al-Bait al-Ma’mur was perpendicular to the Ka’bah on earth.

Then he went to Sidrah al-Muntaha. All that ascends from the earth stops and is held there, as well as all that descends from above. his. Sidrah al-Muntaha is a tree, at the root of which are four rivers. Two inner rivers and two outer rivers. The two inner rivers are in Paradise, while the outer ones are the Nile and the Furat (Euphrates). In Sidrah al-Muntaha the Messenger of Allah witnessed many marvelous wonders.

From Sidrah al-Muntaha, the Messenger of Allah continued to Mustawa. There he heard the screeching of a pen, then it was covered with colorful clouds. At that point, Jibril, who had accompanied him from the beginning, stopped, not accompanying the Messenger of Allah who continued to ascend. After the cloud disappeared, the Messenger of Allah saw Allah Ta’ala, in no particular direction and without limits, pure from the attributes of creatures. The Prophet witnessed not only with his heart, but also with his eyes. “His vision did not turn away from what he saw nor did it go beyond it.”

Then the Prophet prostrated himself and Allah invited him to dialogue with His will. Allah made prayer obligatory for the prophet and his people fifty times each day and night. After receiving the command to pray fifty times, he descended and met the Prophet Misa. Moses asked, “What has your Lord enjoined upon your people?” The Prophet replied, “Fifty prayers.” Moses said, “Go back to your Lord and ask for relief. Your people will not be able to perform them.” The Messenger of Allah returned to Allah and said, “O Rabbi, grant my people a concession.” Allah reduced it by five. The Messenger of Allah continued to go back and forth to Allah for relief after being advised by Misa. And each time he went, Allah reduced it by five until finally there were only five and Allah said, “O Muhammad, that is five prayers a day and a night. Every one prayer is equivalent to ten prayers. So five prayers is equivalent to fifty prayers. This decision of Mine cannot be changed.”

The Prophet’s journey from Mecca to Baitul Muqaddas is called isra’. Whoever does not believe (deny) after knowing, then he has disbelieved. And his ascension from Bait al-Muqaddas to the place where he spoke directly with Allah Ta’ala is called mi’raj. Whoever denies this after knowing about it is a disbeliever.

Another thing that every believer must believe in is the fact that Allah, may He be exalted, spoke to Prophet Moses on the mountain (Thursina), based on the words of Allah, may He be exalted, as mentioned in the Qur’an: “And Allah spoke to Moses directly.”

Allah says: “And when Moses came to converse with Us at the time We had appointed, and the Lord spoke to him directly, Moses said: “O my Lord, make Yourself visible to me so that I may see You”. God said: “You will not be able to see Me, but look to the hill, and if it remains in its place (as before) you will surely see Me”. When his Lord appeared to the mountain, he made it crumble and Moses fainted. When Moses regained consciousness, he said: “Glory be to You, I repent to You and I am the first to believe.”

That is, at that time Allah removed the veil between Himself and Prophet Moses, and then Allah spoke to him the words of His gadim, the Mass. After that the veil was closed again. This does not mean that Allah started speaking and then after speaking He became silent. This is because Allah is always kalam (speaking), and His kalam is gadim (beginningless and endless). In one narration, it is mentioned that upon returning from the munajat, Misa covered her ears so that she would not hear the voices of creatures.

Another thing that every mukallaf must believe is that it is forbidden to hear about the resurrection of the Prophet Muhammad (peace be upon him). Allah Ta’ala says, “… But now whoever (tries) to listen (to such) will certainly find an arrow of fire lurking (to burn him).”

We must also believe that the body of the noble Prophet Muhammad is incorruptible. The same applies to the bodies of the other prophets and messengers of Allah. As mentioned in the hadith narrated by Abu Dawud and others. In addition, we must also believe that the Prophet Muhammad (peace be upon him) is alive in his grave. The same is true for the other prophets and messengers. Therefore, the Prophet’s wives do not have an iddah period after being widowed and cannot be married to someone else.

The fact that the Prophet lived in his grave is evidenced by the dialogue of a number of ‘wise men with him. Such is the mutawatir report of al-Outhb ar-Rifa’i r.a. when he made a pilgrimage to the grave of the Prophet Muhammad, as revealed in his poem,

From afar my spirit I send

to smell the earth that represents me

And this, the land of dreams is here

Stretch out your right hand so I can kiss it.

Then the Messenger of Allah extended his noble hand to ar-Rifa’i, and ar-Rifa’i kissed him. The event was witnessed by the ‘arifs who were present at that time.

The fact that the Messenger of Allah and other prophets and messengers live in their graves is reinforced by the hadith narrated by ath-Thabrani who said that the Messenger of Allah said: “No servant has sent blessings upon me but that his blessings reach me.” Then the Companions asked, “O Messenger of Allah, even after your death?” The Prophet replied, “Even after my death. Verily, Allah has forbidden the earth to destroy the bodies of the prophets.”

Al-‘arif billah al-Wafa’i said, “I dreamt that I met the Messenger of Allah, and he said to me about himself: ‘I am not a corpse. For indeed my death is only the abandonment of those who do not know Allah. As for the one who knows Allah, this is me, I see him and he can see me.”

One of the things that needs to be known about the Messenger of Allah is his birth. The Prophet was born in Mecca, in a place known as the Night Market. He was born before dawn on Monday the twelfth of Rabi ‘ul-Awwal. This night of his birth is more important than Lailatul-Qadr. Therefore, prayers offered on the night he was born (before dawn) will be answered.

The Prophet was resurrected in Mecca, then migrated to Medina al-Munawwarah on Monday the twelfth of Rabi’ul-Awwal. He died in Madinah at the age of sixty-three, and he was buried there.

We must also know the lineage of the Messenger of Allah on his mother’s and father’s side. From his father’s side, Sayyidina Muhammad was the son of Abdullah ibn Abdul-Muththallib ibn Hashim ibn “Abdu Manaf ibn Ous. hay ibn Kilab ibn Murrah ibn Ka’ab ibn Luay ibn Ghalib ibn Fihr ibn Malik ibn an-Nadhr ibn Kinanah ibn Khuzaimah ibn Mudrikah ibn Ilyas ibn Mudhar ibn Nizaar ibn Ma’add ibn Adnan. After Adnan to the prophet Adam there is no saheeh report. However, we must know that Adnan’s lineage extends to the Prophet Isma’il adh. Dzabih ibn Ibrahim Khalilullah.

The Prophet’s maternal lineage is Muhammad ibn Aminah bint Wahab ibn Abdu Manaf ibn Zuhrah ibn Kilab. His nasah from the mother’s side meets with his nasab from his father’s side at Kilab ibn Murrah.

In addition to knowing the Prophet’s lineage, we must also know his noble daughters. The daughters of the Prophet were four. The first was Zainab, the second was Rugayyah, the third was Ummu Kultsum and the fourth was Fatima az-Zahra. While his sons were four, namely al-Qasim, ‘Abdullah who was nicknamed ath-Thayyib, then ath-Thahir and Ibrahim. All

sons and daughters of the Messenger of Allah, except Ibrahim, were born from the womb of Siti Khadijah, Ibrahim was born from Mariyah al-Qibthiyyah. The Prophet’s uncles on his mother’s side were three, while his aunts were two. The names are as mentioned in the poem, The prophet’s maternal uncles are Aswad, “Umair and Abdu Yaghuts about the uncles of the Prophet there is no dispute The prophet’s maternal aunts are Furaidah and Fakhitah All of them died before he was sent as a prophet The mothers of the believers, namely the wives of the Prophet, there are eleven.

They are Khadijah bint Khuwailid, “Aisha bint Abu Bakr, Hafshah bint “Umar, Umm Salamah bint Aba Umayyah, Umm Habibah bint Abu Sufyan, Saudah bint Zam’ah, Zainad bint Jahsh, Zainab bint Khuzaimah, Maiminah bint al-Harith, Juwairiyyah bint al-Harith and Shafiyyah bint Huyay. Khadijah and Zainab bint Khuzaimah died during the lifetime of the Prophet.

The Prophet’s paternal uncles (Bani Abdul Muththallib) were twelve. They were al-Harith, Abu Talib, az-Zubair, Hamzah, Abu Lahab, al-Ghaidag, al-Muqawwim, Dhirar, al-Abbas, Qutsam, “Abdul Ka’bah and Hajl.

The Prophet’s paternal aunts were six. They are “Atikah, Umayyah, al-Baidha, Burrah, Shafiyyah and Arwa.

Another thing that every mukallaf must believe is that Allah Ta’ala honored and favored the people of the Prophet Muhammad PBUH more than any other people in the world, as Allah Taala said: “You are the best people born for mankind, enjoining the good, and forbidding the evil, and believing in Allah. If the People of the Book had believed, it would have been better for them; some of them believed, and most of them were ungodly.”

In the book of al-Hflyah, Abu Na’im narrates from Anas r.a. that the Messenger of Allah said, “Allah revealed to Moses the Prophet of Bani Isra’il, “Whoever comes to Me in a state of disbelief in Ahmad, I will put him in hell.” Moses asked, “O my Lord, who is Ahmad?” Allah said, “I have not created a more noble being than him. I wrote his name along with My name on the Throne before I created the heavens and the earth, and I have forbidden Paradise to anyone before him and his people.” Moses asked again, “O my Lord, who are his umag.” Allah said, “They are the ones who constantly praise and worship Me, whether they are alone or in a crowd. In every situation they remember Me. They fast during the day and meditate at night. I accept their humble deeds, and I enter them into Paradise by simply testifying that there is no God but Allah.” Moses said, “O my Lord, make me that general prophet.” Allah said, “Their prophet will be from them.” Moses begged, “O my Lord, make me part of the people of that prophet.” God said, “You have been sent first, while he is last. But I will gather you with him in the eternal paradise.”

In addition to these traditions, there are many other well-known traditions that narrate the virtues of Muhammad’s Ummah. Indeed, Allah has made the Ummah of Muhammad (peace be upon him) the “ummatan wasathan” (the chosen people) and the witness for the people on the Day of Judgment. In this regard Allah has placed them in the position of the messengers who are witnesses over other nations.

In the saheeh traditions it is explained that on the Day of Judgment the messengers will be held accountable for whether they have conveyed the truth to their people. The messengers claimed to have conveyed all that was revealed by Allah. Then the disbelievers of their people refuted them by saying, “No. They did not convey anything to us. They did not convey anything to us.” Then the people of Muhammad (peace be upon him) acted in defense of the apostles with the information in the Qur’an, testifying that the apostles had conveyed revelation to their people.

The truthfulness of this testimony of Muhammad’s people was then corroborated by Muhammad’s testimony to their truthfulness. This is what Allah says: “And thus We have made you (Muslims) a just and chosen people, that you may bear witness to the people and that the Messenger may bear witness to you. And We did not establish the Qiblah to which you are now turning but that We might know (so that it would be evident) who follows the Messenger and who defects. And indeed (the transfer of the Qiblah) is very hard, except for those whom Allah has guided, and Allah will not waste your faith. Verily, Allah is merciful to mankind.”

Allah calls Muhammad’s Ummah My righteous servants. As mentioned in the words of Allah, “And indeed We have written in the Zabur after (We wrote in) the Tablet, that this earth is to be used by My righteous servants.” This means all the areas that the Muslims subdued, such as Hijaz, Iraq, Sham and Egypt. There are also scholars who interpret that the al-ardh (earth) referred to in the verse is Paradise.

Allah, may He be glorified and exalted, says: “…while we are eager for our Lord to include us among the righteous?”

Allah Ta’ala characterizes Muhammad’s Ummah as al-falah (the fortunate), as in His words, “Fortunate indeed are those who believe.”

When Prophet Moses read al-alwah, he found information about the superiority of the people of Muhammad (peace be upon him). So he asked Allah, “O my Lord, who is the beloved nation that I find on these boards?” Allah replied, “The Ummah of Muhammad (peace be upon him). They are content to receive little from Me and I give them much. I am pleased with their little deeds. There is even one among them whom I have admitted into Paradise only because he testified that there is no God but Allah and that Muhammad is the Messenger of Allah.” Moses said again, “O my Lord, on these boards I read that there is a people who will be resurrected on the Day of Judgment with faces like the moon on a full night. Make them my people.” Allah Ta’ala said, “They are Ahmad’s people. I will raise them up on the Day of Resurrection with their foreheads marked with shining white”. Musa said, “O my Lord, on those boards I found people carrying provisions on their backs and swords on their shoulders. They were so eager for jihad in every direction that they killed the Dajjal. Make them my people.” Allah Ta’ala said, “They are Ahmad’s people.” Musa said, “O my Lord, on these boards I found people of the earth who have mosques and sanctity, even the spoils of war are lawful for them. Make them my people.” Allah said, “They are Ahmad’s people.” Moses said, “O my Lord, on those boards I found people who made the pilgrimage to the Bayt al-Masjid not to fulfill worldly needs. They cry, scream and chant talbiyyah. Make them my Ummah.” Allah said, “They are Ahmad’s people.” Musa asked, “What did You grant them for all that?” Allah said, “I forgive them and grant them the right of intercession over those who are behind them.” Moses said, “O my Lord, on those boards I found a parched people feeding the animals while asking forgiveness from sins. One of them lifted a mouthful to his mouth while constantly asking for forgiveness. He began by mentioning Your name and ended by praising You, so make them my people.” Allah said, “They are Ahmad’s people.” Moses said, “O my Lord, in these boards I find a people who in the Hereafter will be first (to enter Paradise), even though their creation (brought down to earth) is the last. Make them my people.” Allah said, “That is the people of Ahmad.” Moses said, “O my Lord, in those boards I found a people for whom if they intend to do a good deed and they do not do it, they will have one reward. And if after the intention they do it, then for him the reward is tenfold to seven hundredfold. Make them my people.” Allah said, “They are Ahmad’s people.” Moses said, “O my Lord, on these boards I find a people who, if they intend to do a bad deed but do not do it, no bad deed will be written for them. But if after the intention he does it, for him only one bad deed is recorded. Make them my people.” Allah said, “They are Ahmad’s people.” Moses said again, “O my Lord, in those boards I found a people who are the best of people, they call to good and prevent evil. Make them my people.” Allah said, “It is the people of Ahmad.” Moses said, “O my Lord, You have spread all this for Ahmad and his people, so make me part of his people.” So Allah said, “O Moses, I have chosen you above other men (in your time) to carry My Message and to speak directly with Me, so hold fast to what I have given you and be among the grateful.” Moses said, “I am pleased, O my Lord.”

The Hadīth was narrated by many hadith scholars with different wording.

BELIEVING IN THE HEAVENLY BOOKS

One of the obligations of a believer is to believe in the heavenly books revealed by Allah, both globally and in detail. Globally, we must believe that Allah, the Almighty, has several books revealed to His messengers, in which He explains His commands and prohibitions, His promises and His threats. In them, Allah explains His commands and prohibitions, His promises and His threats. In detail, we must recognize the four books of Allah. They are: at-Yaurat, which was revealed to Prophet Moses; az-Zabur, which was revealed to Prophet Dawud; al-Injil, which was revealed to Prophet ‘Isa; and the Qur’an, which was revealed to Prophet Muhammad (peace be upon him).

We must also believe that Allah Ta’ala preserves His noble book – the Qur’an – from alteration and change. As stated in His words: “From the Lord, the Most Wise, the Most Praiseworthy, does not come any falsehood from before it or from behind it; it was sent down from the Lord, the Most Wise, the Most Praiseworthy.

Allah also says: “It was We who sent down the Qur’an, and We have indeed guarded it.”? That is, Allah preserves it from alteration, subtraction and addition. If anyone in this world tried to change it by a single letter, or a single dot, the inhabitants of the earth would say, “You are a liar.” Even if the one who agreed to the change was a very great and respected shaikh, even a child would say to him, “You are wrong, O shaikh, this is the correct one.”

This is not the case with books other than the Qur’an. This is because the heavenly books other than the Qur’an have been corrupted and altered by corrupt scholars (“ulama as-sii). The Qur’an has been preserved, even though many of the leaders of the disbelievers, Jews and Christians have tried to annul and corrupt it.

We must believe that the Qur’an has included all the contents of the previous heavenly books. We must also believe that Allah has made memorization easy for those who study it. Allah Ta’ala says, “And indeed We have made the Qur’an easy for learning, so is there anyone who will take a lesson?” So the Qur’an is easily memorized, even by young children in a short time. Whereas the previous nations were unable to memorize their books. In addition, the Qur’an is a verse that will continue to exist as long as this world still exists. The Qur’an has abrogated all the heavenly books that were revealed before it. Therefore, all people are obliged to learn the Qur’an, practice it and make it a guide for life.

O Allah, grant us the knowledge and guidance to be able to practice the Qur’an and hold on to it, O Glorious One.

CHAPTER III: BELIEF IN THE UNSEEN

This chapter contains a description of sam’iyyat. These are things that cannot be known and understood by the intellect alone, rather they can only be recognized through information from the Qur’an and sunnah.

O my brother, you have understood from the previous chapter that every believer is obliged to believe in all that was conveyed by the Prophet Muhammad (peace be upon him). Indeed, there is no doubt about his apostleship. The apostolate of Muhammad (peace be upon him) is general for all creatures, with definite and convincing proofs.

MALAIKAT

Every believer is obliged to believe in angels, globally and in detail. Angels are soft beings of light and are capable of manifesting in various forms, their knowledge is perfect and they are capable of performing very heavy deeds. The testimonies from the Qur’an and Sunnah about the existence of angels are countless. For example, Allah says: “The Messiah was not reluctant to become a servant to Allah, nor were the closest angels (to Allah) reluctant. Whoever is reluctant to worship Him and make himself proud, Allah will gather them all to Him.”

Allah says: (Remember) when your Lord revealed to the angels: “Indeed I am with you, so establish those who have believed.”

Allah says: “Verily, Allah and the angels. His angels send blessings on the Prophet. O you who believe, bless the Prophet and salute him with peace.”

Believing in angels is believing that Allah, the Almighty, has angels, who have no sex, eat, drink, sleep and marry. They are glorified servants of Allah, … who do not disobey Allah in what He has commanded them and always do what is commanded.” They praise Allah night and day without ceasing.” And they are always cautious for fear of Him. No one knows their number except Allah.

The angels that must be known in detail are Jibril, the messenger of revelation, Mika’il, who is in charge of managing sustenance, Israfil, who blows the trumpet, the Angel of Death, who is in charge of retrieving the soul, Munkar and Nakir, who are in charge of questioning the dead in the grave, Ragib’ and ‘Atid, who are in charge of recording everything that Allah’s servants do, Malik, who is in charge of guarding hell, Ridhwan, who is in charge of guarding heaven, and the eight angels supporting the ‘Arsh. Whoever denies their existence, or denies the existence of one of them, means that he has disbelieved and will be eternal in hell. However, denying the existence of the angels Munkar and Nakir does not make a person a disbeliever, but rather an unbeliever, because there is a dispute about them.

We must believe that the angels are glorified servants of Allah, “They do not disobey Allah in what He has commanded them and always do what is commanded.

As for the popular story about Harut and Marut, which says that they were angels who taught witchcraft to people, with the addition of a fairy tale saying that they were tortured and transformed because of their actions, this is a false and misleading story. They should not be believed.

What we need to believe about Harut and Marut is their existence. If they are not angels, then the case of them teaching magic is clear. But if they are angels, then their act of teaching magic to people is not to be practiced, but so that the people they teach can protect themselves from the attacks of magic, by knowing the nature of magic and clearly understanding its evil and punishment. That is why Allah, the Almighty, tells us that Harut and Marut did not teach anything to anyone until they said: “We are but a temptation to you, so do not disbelieve.” Harut and Marut taught magic not to be practiced, but to explain matters such as the nature of adultery and the kinds of usury, so that the believer could avoid them. Because evil and bad things can be avoided with knowledge of them. Khudzaifah r.a. said: “People ask the Prophet Muhammad (peace be upon him) about the pliers of goodness. But I asked him about evil, because I was afraid of falling into it.”

JIN

Based on the agreement of the scholars, in addition to believing in the mala. ikat, we are also obliged to believe in the existence of jinn. Indeed, the existence of jinn has been confirmed in the Qur’an and sunnah. As in the words of Allah, “And He created the jinn from a flame of fire.”

Allah, may He be exalted, says: “O congregation of jinns and men, if you were able to penetrate between the heavens and the earth, then cross over; you could not cross over except by force.”

Allah says: “And (remember) when We presented to you a group of jinn who were listening to the Qur’an, when they attended to its recitation, they said: “Be silent (to listen to it)”. When the recitation was finished they returned to their people (to) warn them.”

Jinn are soft sentient beings that can manifest in various forms and can perform heavy and difficult work. Some of them are obedient and some are disobedient. There are those who believe and those who disbelieve. There are also Satans among them, whose work is to do evil and mislead, plunging people into corruption by stimulating the causes of sin and bodily pleasure.

It is possible that angels, jinn and demons can appear at certain times and circumstances.

ALARSY, AL-KURSI, AI-LAUH AL-MAHFUZH AND AL-QALAM

Another thing that must be believed in is al-Arsy, al-Kursi, al-Lauh al-Mahfuzh and al-qalam. Al-Arsh is a great and majestic light, high soul that encompasses all souls. According to one opinion, its shape is round. According to a well-known hadith, al-Arsh is a very large dome that is now supported by four angels, and in the hereafter it will be supported by eight angels, because of the greatness of the tajalli of the Essence of Allah Ta’ala. We do not need to ascertain its true form, as there is no knowledge of it.

Al-Kursi is a great and majestic body of light, located under al-‘Arsh, above the seventh heaven. The distance between the seventh heaven and al-Kursi is immeasurable, only Allah knows it. We do not need to ascertain its true form, because there is no knowledge about it. In the narration from Abu Musa it is mentioned that al-Kursi is a diamond. Sayidina “Ali and Mugatil said, “The length of each leg of al-Kursi is as long as the seven heavens and the seven earths.

Al-Lauh al-Mahfuzh is a universe of light, on which by Allah’s permission-al-Qalam (pen) writes all that has happened and will happen until the Day of Judgment.

Al-Oalam is a great and majestic body of light. Allah created it and commanded it to write down all that has happened and will happen until the Last Day.

Allah Ta’ala created these four great beings for wisdom and benefits known to Him, even though our minds are too small to understand them. Allah created them not because He needed them. Allah created al-‘Arsh not for shelter like we take shelter under a roof, or created al-Kursi for His seat. Allah created al-Oalam and al-Lauh al-Mahfuzh to guard what is lost or unseen from His knowledge. Indeed, Allah is Glorified from all of that. Allah is the Most High and Glorious.

DEATH, THE BEYOND AND THE HEREAFTER

One of the things that must be believed in is al-maw (death). Death will surely come to every living thing, based on the words of Allah Ta’ala, “Every soul will taste death. We will test you with evil and good as a (true) trial. And to Us alone will you be returned.” Allah Ta’ala also says: “Verily, you will die and verily, they will die.

In addition to the information from the Qur’an, there is also a lot of hadith information that confirms the existence of death. Death is something that is reasonable and explained by Shara’. Therefore, its existence must be believed in.

Death is the severance of the connection established in this world between the spirit and the body, the separation and obstruction between the spirit and the body, the change from one state to another and the transfer from one realm to another. In the sermon of ‘Umar ibn ‘Abdul ‘Aziz it is stated: “Verily, you were created for eternity. But you will move from one realm to another.” This statement is valid from “Utbah ibn Ghazwan, a great companion of the Prophet.

We must believe that the angel who retrieves the soul, Izra’il, will surely be able to retrieve all souls with the permission of Allah. Indeed, Allah Ta’ala has said, Say: “The Angel of Death who is entrusted with your death will kill you, then only to your Lord will you be returned.”

In the Hadith about the Angel of Death narrated by al-Thabrani, it is said: “By Allah, if I were to take away the soul of a mosquito, I would not be able to take it away until Allah gives me permission.”

Some scholars are of the opinion that Allah, the Almighty, Himself takes away the souls of the angels of death and the souls of the martyrs, as well as the souls of those who recite the Verse of Kursi after every prayer and those who are hungry (fasting) in this world. This opinion is based on the hadith.

If you say: “In the Qur’an, there are statements that attribute the revocation of the soul directly to Allah, while in other verses the revocation of the soul is attributed to the angels. Allah, may He be glorified and exalted, says (interpretation of the meaning): “Allah holds the soul at the time of death, and He holds the soul of the one who has not yet died in his sleep, so He holds the soul of the one for whom He has decreed death, and He releases the soul of the other until the appointed time. Surely in such are signs of Allah’s power for those who think.” In another verse Allah says: “…So that when death comes to one of you, it will be taken care of by Our angels, and Our angels do not neglect their duty.”

The answer is: The process of death is attributed to Allah because He is the one who does it, i.e. He is the one who created the act of death. It is attributed to the Angel of Death because he is the one entrusted by Allah to do it, because the angels are His helpers.

If many people die at the same time in different places, how can the Angel of Death take away the souls of all the dead people alone? Of course he can. Because for him, this world is like a plate in front of a person eating. He will easily take whatever he wants from it.

Anas ibn Malik said, “Once, Jibril met the Angel of Death at the river Faris (Persia), and asked, “O Angel of Death, how are you able to take many lives when there is an epidemic of disease At the same time, here ten thousand people die, and so do other places?” The Angel of Death replied, “The earth is brought near to me as if it were on my thighs. I just need to take it with my hands.”

The meaning of “Izra’il in Arabic is Abdul Jabbar. The angel “Izra’il is a large angel whose appearance is very frightening and terrible. The creatures of this world are before his eyes. He has very many helpers. When he comes to a believer, he is kind and pleasant, not frightening. But to the unbeliever, he appears in a very terrible form. And death will be light for the righteous.

Another thing that can alleviate death is shaving the head, as stated by the scholars. This opinion is based on the hadith of “A’isyah in the Sahih books of Bukhari and Muslim about the story of the Prophet Muhammad (peace be upon him) using a tooth-stick before he died. Another thing that can alleviate death and all the terrors after death – as narrated by al-MuHaqqig as-Sanusi and others – is the two rak’ah prayer performed every Friday night after sunset, in each rak’ah reciting Surah az-Zalzalah fifteen times after reciting al-Fatihah.

We must believe that in the knowledge of Allah, the death of all living beings is one, not multiple. The one who is killed will not die except for his death, which in Allah’s knowledge is complete at the time he is killed, which if it were not for the cause of being killed, he would still die at that time. Allah, the Almighty, says: “So when the time comes for them, they will not be able to delay it for a moment, nor will they be able to hasten it. “

Know that the soul is something that only Allah knows, and He does not allow any creature to see it. Allah says: “And they ask you about the soul. Say: “The soul is a matter for my Lord, and you have not been given any knowledge except a little.””? This means that the soul is a matter known only to Allah, may He be glorified and exalted, to show how weak mankind is to the extent that he cannot see his true nature. Allah returns the knowledge of the soul to Himself and confirms the inability of anyone to know something that He has not given knowledge of.

The Messenger of Allah (peace and blessings of Allah be upon him) departed from this world after Allah, the Almighty, had revealed to us all that He had concealed (including the matter of the soul). However, Allah told him to conceal some and reveal others. It is best for us to refrain from going too deeply into the nature of the yuh. We should not go beyond knowing that the soul is real, because Allah says: “And do not follow what you have no knowledge of. Verily, hearing, sight and heart will all be held accountable.” This is the stance chosen by Ibn ‘Abdullāh Ibn ‘Umar (may Allah have mercy on him). “This is the position taken by Ibn ‘Abbas and most of the salaf. They also did not try to identify a specific place (a specific part) in the body as the place where the soul resides.

There was indeed another group that spoke about the soul, even trying to research its nature. But an-Nawawi said, “The opinion that is considered the most superior regarding the matter of the soul is that of Imam al-Haramain. He said that the ruh is a soft, subtle soul that lives and embeds itself in the gross body just as water embeds itself in fresh wood.”

Another thing that every believer must believe in is the fact that every servant, since the time of taklif, has an angel who is tasked with recording his deeds and words, even if it is just his moaning when he is sick. Allah gives signs for the deeds of his heart so that the angels can distinguish between the good and bad deeds of his heart. The signs are in the form of a fragrant smell when his deeds are good and a foul smell when his deeds are bad.

Sufyan ats-Tsauri was once asked, “How can the angels know whether the servant intends to do good or bad deeds?” He replied, “When the servant intends to do a good deed, they smell the fragrance of myrrh. But if the servant intends to do bad deeds, they smell the stench of rottenness.”

The fact that there are angels who record the deeds of every believer is based on the words of Allah, may He be glorified and exalted: “And there are angels for you who watch over your deeds, who are honorable (in the sight of Allah), and who record them. They know what you do.” This statement is also supported by hadith and consensus, and we must believe it. Whoever denies it or doubts it is a disbeliever.

For every person there are two angels, one who records good deeds and the other who records bad deeds. The first angel (the recorder of good deeds) is the leader of the second (the recorder of bad deeds). The angel who records the bad deeds will only write down the bad deeds of the servant if the bad deeds have passed for a while without being followed by repentance or other deeds that could be expiation for him. If in between the bad deeds the servant recites istighfar, the angel who records good deeds will write down one good deed for him. But if the bad deeds are not accompanied by istighfar or other things that can be expiated, then the angel recording the good deeds will say to the angel recording the bad deeds, “Record (the bad deeds)! May Allah rest us from it.”

These two angels will not separate from any servant as long as he lives, except when he relieves himself and has intercourse with his wife. Therefore, the servant should seek refuge with Allah when entering the latrine and recite Basmallah when having intercourse.

If a slave dies and he dies a believer, the two angels accompanying him will sit over his grave and ask Allah’s forgiveness until the Day of Judgment. If the servant dies disbelieving, the two angels will sit over his grave and curse him until the Day of Judgment.

If you ask, “Don’t we know that Allah does not need a record of deeds.” I answer: there are two benefits of recording it First, it is worldly, i.e. it prevents sin in this world. If man knows that all his deeds will be recorded by the two angels, he will certainly keep himself from sinning. Secondly, it is ukhrawi, namely as a proof for them on the Day of Judgment, if they deny and say that they did not do the deed per. artificial.

In addition to believing that there are two angels who record the deeds of servants, we must also believe that there are questions from the angels Munkar and Nakir that the deceased will receive in the grave. Namely, after the burial is over and the attendants have left. Allah will return the soul to the corpse in full. Jalaluddin as-Suyuthi said in one of his poems, “According to the majority of scholars, all (parts of the body) are alive, not just some, based on a ma’tsur hadith.”

After the dead person has been buried, Allah will restore his senses, intellect and knowledge, with which he will be able to understand questions and give answers when Munkar and Nakir question him.

Al-Imam al-Bukhari and Muslim narrated a hadith from the Companion Anas with the status of marfu’: “Indeed, when a servant is laid in the grave and the people accompanying him have gone home, two angels will immediately come to him, sit him down and say: ‘What have you said about the Prophet Muhammad (peace be upon him)?’ The believing servant will answer: ‘I testify that he is the servant and messenger of Allah.'” Then it was said to him, “Look at your seat in hell, Allah has replaced it for you with a seat in heaven. Then the believing servant saw both. Whereas the disbelieving or hypocritical servant will say, ‘I do not know. I have spoken as people have spoken.’ Then it is said to him, “You do not know and do not understand.” Then he will be beaten with an iron hammer until he screams, and his screams will be heard by creatures other than jinns and humans.”

Abu Dawud narrated a similar tradition with different wording. Abu Dawud narrates, “…then the two angels asked him, “Who is your Lord, what is your religion, and who is the man who has been sent to you?” The believing servant would answer, “My Lord is Allah, my religion is Islam, and the man who was sent to me is the Messenger of Allah (peace be upon him). Whereas the disbelieving servant will answer these three questions with the answer, “I don’t know.”

When questioning the dead in the grave, Munkar and Nakir refer to the Messenger of Allah as “hadzar-rajul (this man)”, as if without any respect for him, because it is intended to test, to distinguish between those who have true faith and those who do not. The servant with true faith will be able to answer. But the one who does not have true faith will think, “If this man had a high status with Allah, may He be exalted, as he claims in his apostolate, then this angel would not have referred to him in this way. And at that time he will say, “I do not know.” -na udzu billah. Then he will be tortured and have eternal misery.

Munkar and Nakir question the deceased in the language of the deceased. They would have questioned him even if his limbs had been crushed, or eaten by wild animals, or blown away by the wind. Indeed, the power of Allah Ta’ala can restore the soul to the body of the deceased even if the limbs are separated. It is not difficult for Allah to do so.

The state of the dead person in the grave when questioned by the angels varies.

Some are questioned by both angels simultaneously and the Sangar presses. There are also those who are only questioned by one of them, as a relief.

If many people die in different areas at the same time, Allah Ta’ala may enlarge the bodies of the two angels so that they can question all the dead in their respective graves simultaneously in one questioning. Al-Hafizh as-Suyuthi said: “Perhaps the angels in charge of interrogating the dead are many. Some are called Munkar, while others are called Nakir. Then for each dead person two angels are sent from them.

This interrogation process in the grave does not apply to all corpses. There are exceptions for some people who are mentioned in the hadith that they are not questioned by Munkar and Nakir. These include the prophets a.s., the shiddiqan, the martyrs, the one who recites Surah Tabarak every night and who recites Surah al-Mulk from the time he gets news of it, whether he recites it at bedtime or before. Also those who, when sick before death, recite Surah al-Ikhlish. Similarly, the one who dies of stomach pain, or dies during an outbreak of tha’un in a state of patience and expectation of Allah’s reward, whether he is afflicted with tha’un or not. Or the one who dies on the day or night of Jumu’ah, even if he is buried on Saturday. The same applies to a person who has been insane or idiotic since before he reached the age of accountability.

The wisdom of interrogation in the grave is that Allah reveals what the servant hid while in the world. Faith or disbelief, obedience or disobedience. Allah is pleased with the believers and disgraces the unbelievers, na’udzu billah.

Another thing that must be believed is the torment of the grave and the favor of the grave. The torment of the grave is real based on the Prophet’s hadith: “The torment of the grave is real.” (HR. al-Bukhari and Muslim)

Allah, the Almighty, says: “Hell is revealed to them in the morning and evening.” This means in the grave, as Allah, the Almighty, says: “…and on the Day of Judgment (it will be said to the angels): “Put Pharaoh and his people to a very severe punishment,” and Allah, may He be glorified and exalted, says (interpretation of the meaning): “Would that you had seen when the wrongdoers were in the agony of death, and the angels were striking with their hands, (saying): “Take your life”. On this Day you will be rewarded with a most humiliating punishment, because you used to say against Allah untruths and because you used to boast about His verses. “

What is meant by wal-mala’ikatu basitha aydihim is that the angels struck their hands on their faces and backs and said to them: “Today you will be rewarded with a very humiliating punishment, because you used to speak untruths about Allah and because you used to boast about His verses.”

In his Saheeh, al-Imam al-Bukhari uses this verse as evidence to confirm the existence of the torment of the grave. A torment that will be experienced from the moment of death until eternity.

Al-Imam al-Bukhari and Muslim narrate that the Messenger of Allah once said while passing by two graves, “Indeed, the two people in the grave are being tortured, not for committing a major sin. One of them is being tortured because he did not purify himself from urinating. The other is being tortured for backbiting.”

Ath-Tbabrani narrated the hadith, “Purify yourselves after urinating, cing, because the torment of the grave mostly arises from it (not purifying ge, after urinating).”

Ibn Abi Shaibah and Ibn Majah narrated from Abu Sa’id ay Khudri, “I heard the Messenger of Allah say, “Allah roots the disbeliever in his grave to ninety-nine eco, venomous snakes that will continue to bite and sting him until the Day of Judgment, which if even one of them spits out the earth will not be able to grow vegetation,

The torment of the grave not only affects the spirit, but also the body of the deceased. There is no difference between a corpse whose body is fragmented, crushed or eaten by wild animals and fish in the sea. This is because hay is something that is possible according to reason, and the Shari’ah has confirmed it. Therefore, we must believe and accept its existence. Verily, Allah does what He pleases.” And He is Almighty over all things. “

The torment of the grave is of two kinds. First, the lasting one, which is the torment of the disbelievers, hypocrites and some sinners. The second is intermittent, which is the torment of sinners whose sins are minor. They are tormented according to the degree of their sin, then the torment is removed thanks to prayer, recitation of the Qur’an, charity or something else. People who fall into the category of those who will not be interrogated by Munkar Nakir will not receive the torment of the grave.

Note

One of the forms of punishment in the grave is the crushing of the walls of the grave. No one is free from this crush, righteous or sinner. Except for the prophets a.s., Fatimah bint Asad the mother of Sayyidina Ali ibn Abi Talib r.a., and the person who recited Surat al-Ikhlas at the time of his death, as reported by the Messenger of Allah.

Why did Fatimah bint Asad survive the clasp of the grave? Because she received the blessing of al-Mushthafa (peace be upon him). The Messenger of Allah (saws) shrouded Fatimah bint Asad in his robe, he also went down to her grave and lay there while praying, “O Allah, love Fatimah bint Asad and widen her grave with the right of Your Prophet and the prophets who were before me.” (HR. ath-Thabrani)

In one narration it is mentioned that the crush of the grave is like the embrace of a loving mother to her feverish child, she strokes her child’s head gently. This is for the obedient dead. As for the sinner, even if he believes, the crush is so hard and powerful that the bones of the deceased fall apart. O Allah, we ask You for salvation, with Your grace and mercy, amen.

We must also believe in the blessing of the grave, because there are mutawatir texts that mention its existence. The pleasure of the grave is felt by the soul and body after the soul is returned to the body.

The favor of the grave is not specific to the people of the Prophet Muhammad (peace be upon him) and the believers, but to all believers.

One form of grave favor is the expansion of the grave space, up to seventy cubits in length and width. Then from his grave opens the beam to heaven. Another form is the fragrance that fills the grave, so that the grave becomes a garden of paradise. Lah, in the grave a lantern is lit that illuminates it like a bular on a full night.

In the atsar it is stated, “Allah said to Sayyidina Musa, “Learn goodness and teach it to people. For, I will cover the graves of those who teach knowledge and those who learn it until they feel at home in it.”

“Umar ibn al-Khaththab said, “Whoever illuminates the mosques of Allah, Allah will give him light in his grave.”

These punishments and favors are attributed to the grave (punishments and favors of the grave), because generally the dead are buried. But this does not mean that those who are eaten by wild animals or whose bodies are not buried will not experience the torment or favor of the grave. Indeed, any dead person whom Allah wills to experience the punishment or favor of the grave will certainly experience it, whether he is buried or not.

If you say, “We can see the state of the dead person after he is buried, and we know that he is still a dead person, the disbeliever and the believer are in the same condition, the sinner and the obedient servant. So what does it mean for him to experience punishment or pleasure in his grave after his soul has returned to his body?”

We answer: This question arises only from the one whose heart is not firm in believing all that has been narrated by the truthful and trustworthy Prophet, who does not believe that the messengers were given the privilege of seeing angels. Allah, the Almighty, says: “O son of Adam, do not be deceived by the devil, as he took your mothers and fathers out of Paradise, and stripped them of their garments to show them their nakedness. Indeed, he and his followers see you from a place where you cannot see them. Indeed We have made the shaytans leaders for those who do not believe.” There is no doubt of the truth of that. Consider how the sleeper feels pleasure, distress or pain in himself that he experiences in a dream. Like when he dreams of seeing a snake that bites him and he feels the pain of its bite to the point of screaming. Even his forehead sweats and his body position changes. All that she felt in her dream like a person who was awake. And-we who were even beside him did not realize anything of the events he experienced in his dream.

The grave is the first stopover in the Hereafter, and everything related to the Hereafter is the realm of malakat. The eyes that we normally use to see will not be able to see the things of the malakut. Have you not noticed how the Companions believed in the descent of the angel Gabriel to the Prophet Muhammad, even though they did not see him? They also believed that the Prophet saw Gabriel. If you do not believe in this, strengthen your faith in the Prophet and the revelation of Allah. And if you believe in the Messenger of Allah and the revelation of Allah, why don’t you believe in the things that happen to the deceased in the grave, when there is no difference between the two:

We ask Allah Ta’ala to make us people who believe in Him, believe in the angels. We ask Allah to make us believers in Him, in His angels, His books, His messengers and the Last Day. We also ask Him to send us off with a happy ending and keep us from negligence and misguidance. Indeed, Allah is Glorious and Merciful.

In this matter of the grave, we also believe that the martyrs live in their graves with perfect life, based on the words of Allah, may He be glorified and exalted: “Do not think that those who died in the cause of Allah are dead; rather, they are alive with their Lord, receiving sustenance.”

The life of the martyrs in the grave is a real life, according to the apparent meaning of the verse. They are truly provided with the sustenance they desire, just as people living in the world are provided with food, drink and so on. Al-Jazuli said, “Their lives cannot be thought of and imagined by the human mind. We must believe that they are alive without discussing the nature or form of their lives.” What is meant by shuhada’ are believers who are killed in battle against the disbelievers in order to uphold the word of Allah.

KIAMAT

We must believe in the occurrence of as-sa’ah, which is al-giyamah (the end of the world). The apocalypse must occur after the end of the world. The certainty of the occurrence of the Hour is not in doubt, based on the words of Allah, “And surely the Hour is certain to come, of which there is no doubt: and that Allah raises all people from the grave.” Allah, the Almighty, also says, “Even they deny the Hour. And We have prepared a blazing Hell for those who deny the Day of Resurrection.”

The Hour begins with an-nafkhah ats-tsaniyah (the second blast of the trumpet) until people are in two places, Paradise and Hell. No one knows when the Hour will occur except Allah. But there are signs of the Hour, small signs (as-shughra) and big signs (al-kubra).

There are many small signs of the coming of the Hour. Among them are the resurrection of the Prophet Muhammad (peace be upon him and his progeny) and his people, the betrayal of trust and the betrayal of trust, the extravagance in building houses and buildings, the adorning of mosques with luxury, the increase in ignorance, the lack of knowledge, the proliferation of children, the number of women and the lack of men to fifty to one, the prevalence of adultery, liquor, usury, the many conflicts between the Muslims due to the provocation of the enemy and the famine. These are all described in many traditions of the Prophet Muhammad (peace be upon him).

The major signs of the Hour are ten:

|One, the coming out of Imam Mahdi. He is a great man descended from Fatimah bint the Messenger of God. He comes to fill the earth with goodness and justice replacing the injustice and evil that previously filled the earth.

Ar-Rauyani and Abu Na’im narrate from Khudhayfah that the Messenger of Allah said: “The Mahdi will be a man from my progeny. His skin color will be that of an Arab. His body is like that of a ba. and a descendant of Isra’il. On his right cheek is a mole, like a bright star. He came to fill the earth with justice in place of the disobedience that had filled it. The inhabitants of the earth and the heavens were pleased with his caliphate, even the birds of the air.”

Ahmad, Abu Dawud and at-Tirmidhi narrated from Ibn Mas’ud that the Messenger of Allah (peace be upon him) said: “The world will not cease nor will it end until it is ruled by a man from my clan, who will roam the earth and whose name will be mine.” Another narration adds, “and his appearance will be my appearance.”

Two, the appearance of the Dajjal at the end of time. With his presence Allah wants to test His servants. Allah gives him the ability and capability to do amazing things and marvel at the heart, so that many servants are deceived by him, except for the servants of Allah who have been determined to be blissful.

The signs that the time of the appearance of the Dajjal is near are the lack of enjoining the good and forbidding the evil, the occurrence of many murders, the scholars leaning towards injustice and approaching the ruler. Dajjal will appear from the east, from one of the villages in the region of Ishfahan. When he says to the clouds, “Make it rain!” it will rain immediately. When he orders the rain to stop, it stops immediately. He stayed on the earth for forty days.

It is mentioned in the hadith, “O Messenger of Allah, how long did he stay on earth?” The Prophet replied, “Forty days. His first day is equal to one year. The next day is equal to one month, the next day is equal to one Friday. The rest of the days are like ordinary days.” The Companions asked, “Is it enough for us to pray one day (i.e. five times) on a day equal to one year?” The Prophet replied, “No. Equalize the measure.”

Three, the descent of Prophet ‘Isa on the Green Tower east of Damascus. When he descended, he came down while placing his palms on the wings of two angels, during the morning prayer. Then the people invited him to lead them in prayer, but he did not want to. He said: “The Imam is from you.” Then the Mahdi came forward and prayed for the Prophet ‘Isa and them. This was an honor for this community and its prophet (Muhammad peace be upon him).

At the same time as the descent of Prophet ‘Isa the Dajjal was besieging the inhabitants of Bayt al-Magdis whose doors were locked. Dajjal said, “Open the door!” When they opened the door, Dajjal saw “Isa, so he immediately turned around and fled with his followers. Then “Isa and the Mahdi went out in pursuit. God narrowed the earth for Dajjal so that “Isa could catch him with his followers at a place ten cubits away from the entrance of Ludd, a village near Ramallah. “Isa looked at him and said, “Pray!” Dajjal replied, “O Prophet of Allah, the prayer has already been offered.” “Isa said, “O enemy of Allah, you claim to be the Lord of the worlds. Then to whom do you pray?” Then “Isa pierced Dajjal with a spear through his body. When “Isa pulled it out, it was covered with Dajjal’s blood. ‘Isa said, “O Muslims, look at this Dajjal!” “Isa administered the law according to the shari’a of the Prophet Muhammad (peace be upon him).

At the time of the appearance of ‘Isa, the world was safe, fertile, pleasant and full of blessings. This situation lasted for 40 years. “Isa married and had two children. The Mahdi then died. Prophet “Isa took care of his body, prayed for him and buried him in Bait-ul-Magdis. Subsequently Prophet “Isa died and was buried in Medina, next to the grave of Abu Bakr as-Siddiq ra.

Four, the appearance of Ya’juj and Ma’jaj. They are the sons of Yafits ibn Noah a.s. They were numerous and varied, After they appeared and did various mischiefs, Allah revealed to ‘Isa: “Verily I have brought forth a servant, a servant whom no one will be able to destroy. Therefore, take My servants to the hill of Thur for safety.” So, “Isa immediately took the believers to the hill of Thur. Then Allah Ta’ala sent Ya’juj and Ma’juj from every slope. They descended and moved quickly to surround “Isa and his followers on the hill of Thur. Then they came to the Temple Mount and said, “You have killed the people of the earth, now fight the people of the sky!” Then they shot their arrows upwards, and when they came back down to the earth, they were blood-red.

“Isa and those with him prayed earnestly to Allah until Allah answered their prayers. Allah showered Ya’juj and Ma’juj with enormous worms, and the worms gnawed at their necks. They screamed in pain before finally all perished. After that “Isa and those with him descended from the hill of Thur. It turned out that the earth was filled with the carcasses of Yajjij and Ma’juj, so that “Isa did not find a single place empty of carcasses. Then Allah Ta’ala sent a bird whose neck was like the neck of a camel. The bird threw the carcasses where Allah willed.

Five, the appearance of an animal that in one narration is said to be the son of Prophet Shalih’s camel. When its mother was killed by the people of Prophet Shalih, the camel escaped and entered a rock that was suddenly opened. It languished there, and would remain there until the time of its appearance.

When it appears, it will write the word believer between the eyes of the believer, so that the believer’s face will shine. Whereas between the eyes of the disbeliever, the animal will write the word disbeliever, until the disbeliever’s face is blackened. The animal will call the Muslim, “O Muslim.” As for the disbeliever, it will say, “O disbeliever.”

Allah says: “And when the word has fallen upon them, We will bring forth a creeping thing from the earth, which will tell them that the people did not believe in Our verses.”

And when the word has fallen upon them (i.e. when the time of the promised resurrection and punishment is near), We will bring forth a creeping thing from the earth that will tell them about the falsehood of the religions other than Islam, and it will say, “O so-and-so, you are of the people of Paradise. O so-and-so, you are of the people of Hell”) that the people had not believed in Our verses (We will bring the beast out to them because they did not believe in Our verses).

Six, the Hour is marked by the rising of the sun from the west. This will happen after the death of ‘Isa (a.s.).

In the narrations it is mentioned that before rising from the west, on the previous day the sun sank and was held for three days and three nights. The time for worship at that time was measured by jijtihad.

People were confused because of the length of the night.

Abu Dharr said, “The Messenger of Allah said, When the sun at that time sets, do you know where it goes?” I replied, “No. Allah and His Messenger know better. The Messenger of Allah said, “At that time, the sun went until it prostrated itself under the ‘Throne’. He asked for permission, and he was not given permission. His prostration was almost not accepted. He asked permission again, but was not given permission. Then it was said to him, “Return to the place from which you came. So the sun emerged from where it had set. That is when the door of repentance is closed.” (HR. al-Bukhari, Muslim and others)

Seventh, the occurrence of the Hour is marked by the appearance of smoke which then covers the earth. The smoke comes out of the noses of the disbelievers, also from their eyes, from their mouths and rectums. This condition lasts for forty days and makes the believers experience fever.

Eight, another great sign of the Hour is the fire that comes out from the bottom of Adn. The fire leads people to Sham, He takes a nap, and spends the night with them.

Nine, the occurrence of the apocalypse is also marked by the disappearance of Al. The occurrence of the Hour is also marked by the disappearance of the Qur’an and beneficial knowledge from people’s books and breasts, so that all people on earth become disbelievers.

Ten, before the end of the world, the Ka’bah will collapse at the hands of the people of Habashah.

Another thing that we must believe in is the blowing of the trumpet. Allah says: “And the trumpet will be blown, and whoever is in the heavens and the earth will die except whom Allah wills. Then the trumpet was blown again, so suddenly they stood waiting (for their verdict). “

And the trumpet (i.e., the horn-shaped horn blown by Israfil) was blown, and whoever was in the heavens and the earth died (i.e., immediately all the living died, while the dead fainted) except whom Allah willed (i.e., Gabriel, Mika’il, Israfil, and the Angel of Death). For they are not like the other angels who died at the first blast of the trumpet. But they died after that and were revived before the second blast. Apart from Jibril, Mika’il, Israfil and ‘Izra’il, those who did not die at the first blast were the angels who carried the Throne, the guardians of Paradise and Hell, the angels, the wildan (who died in childhood) and the martyrs. Indeed, they were so busy in their enjoyment that they did not experience the great shock that arose from the blast).

Then the trumpet was blown again (i.e. the second blast, after Allah had commanded the heavens to send down rain), so suddenly they stood waiting (for their verdict) (after the rain had fallen which grew them like plants). The interval between the two blasts was forty years.

RESURRECTION, MAHSHAR AND ACCOUNTABILITY

In addition to believing in the occurrence of the Hour, we must also believe that Allah will resurrect all His servants and lead them to a flat place (mahshar) to decide on their deeds. This information is based on the Qur’an, hadith and the consensus of the salaf scholars. Resurrection is a possible thing that has been reported by the Shariah. Whoever denies it is a disbeliever.

Allah, may He be glorified and exalted, says (interpretation of the meaning): “The Day of Resurrection is certain, of which there is no doubt, and that Allah resurrects all those in the grave.”

Allah also says: “…he said: “Who can bring to life bones that have been shattered?” Say: “It will be revived by the Lord who created it the first time. And He is the Knower of all creatures.”

Allah says: “As We began creation, so We will repeat it. That is a promise which We will fulfill, indeed We are the ones who will fulfill it.”

Al-Bats (resurrection) means that Allah, the Almighty, revives the dead person and takes him out of the grave after He has put together his original parts (the whole figure at the beginning of creation). That is, the parts of the wholeness with which he existed from the beginning to the end of his life, even though some of those parts were separated before he died.

Al-Hasyr means that Allah leads all creatures to a place of rest (mahshar) – a level ground on which there is no defiance of Allah Ta’ala – to receive judgment. There is no difference between those who are rewarded (i.e. angels, humans or jinn) and those who are not rewarded (such as livestock and wild animals).

Know that what is resurrected and led is the earthly body (the original body that was his figure in the world), not his shadow (which is similar to the original). Otherwise, the one who is rewarded and punished is not the one who obeyed or disobeyed while in this world, and this is false.

Note

1. The earliest person to be resurrected and led to mahshar is Sayyidina Muhammad (peace be upon him), just as he is the earliest person to enter Paradise.

2. The state of the creatures being led to mahshar varies. Some of them will ride on vehicles (animals), i.e. the pious. Some will walk on foot, i.e. believers who have done little good deeds. Some will walk on their faces, i.e. the disbelievers.

Another thing that every mukallaf must believe in is al-hisab (reckoning). Allah Ta’ala will judge His slaves for their deeds in detail, good deeds and bad deeds, words and deeds, after they receive the record book of deeds. This Hisab applies to all believers and disbelievers from among humans and jinn, apart from those who are exempted.

In one hadith it is mentioned that the Prophet said: “God has promised me that He will admit seventy thousand people of my Ummah into Paradise. With each thousand of the seventy thousand will come seventy thousand others and three hatsayat of my Lord. There will be no reckoning and no punishment for them.” (narrated by At-Tirmidhi and Ibn Hibban in his Shalih)

Hatsayat means wave. It means that Allah has promised me an uncountable number of people. They will enter Paradise without reckoning or punishment.

The existence of this reckoning has been confirmed in the Qur’an, hadith and consensus of the Muslims. Allah, the Almighty, says: “Those are the ones who will receive a share of what they have worked for, and Allah is swift in His reckoning.”

Allah, may He be glorified and exalted, says: “To Us is their return. Then surely it is Our duty to judge them.”

“Umar ibn al-Khaththab r.a. said, “Count yourselves before you are counted.”

In the Saheeh of Muslim it is mentioned that the Prophet said, “Indeed, all rights will be returned to their owners,

Whoever does not believe in hishab or doubts it is a disbeliever. At the time of hisab, Allah, the Almighty, gives an account to His slaves of their deeds while in this world, and this happens before they leave mahshar. Allah speaks to them about their reality and the reward they will receive, reward or punishment. Allah speaks directly to them by revealing the veil that covers them and enabling them to hear His glorious speech or to hear the Voice that indicates His glorious speech, which He created in every believer’s ear. Allah says: “Then by your Lord, We will surely question them all about what they have done.”

In Sahih al-Bukhari and Muslim, it is narrated from ‘Adi ibn Hatim that the Messenger of Allah said: “Everyone will be questioned directly by his Lord if there is no interpreter between him and his Lord. Therefore, protect yourself from Hell, even if it is only with a palm.”

In one narration, it is mentioned that during the time of accountability, the disbelievers deny their bad deeds, but then their limbs testify to everything.

Note

1. The process of reckoning experienced by a servant varies. Some are mild, some are difficult, some are overt, some are covert and some are made easy, based on the value of their respective deeds. Allah Ta’ala forgives whom He wills and punishes whom He wills. The first people to be judged are the people of Muhammad.

2. The wisdom of this is to reveal the varying degrees of perfection and decay of those who lack charity.

Another thing that every believer must believe in is the fact that every Ummah will be given a record of its deeds. That is, a record of their deeds while in this world written by angels. The believer will receive it with his right hand, while the disbeliever will receive it with his left hand. This fact has been confirmed in the Qur’an, hadith and consensus of the right scholars.

The Qur’anic evidence for this is what Allah, may He be exalted, says: “As for those to whom the Book is given from the right hand, he says: “Take it and read my book”. Verily, I am certain that I shall surely meet the reckoning for myself,” and Allah’s words, As for the one to whom the Book is given from his left, he says: “O how good it is that my Book was not given to me, and I do not know what the reckoning will be for me, O how good it is that death is the finalizer of all things.

The first group said joyfully to those in the field of mahshar, “Take and read my book. I know that I will get the reckoning.” Whereas the second group, when they saw the bad consequences they would receive, said, “O how good it would have been if my book had not been given to me (this, and I do not know what the reckoning will be for me). O if only death were the one that finishes everything. If only everything was cut off with death and I was not resurrected after it.”

Allah Ta’ala says, As for the one to whom the Book is given from his right hand. Then he will be examined with an easy examination, and he will return to his people who share his faith with gem bira. As for the one to whom the Book is given from behind, he will cry out, “Woe is me!” and he will enter a blazing fire (hell).

The disbeliever takes the book with his left hand from behind his back because his right hand is fettered at the neck. He extends his left hand behind his back to receive the record of his deeds.

Allah Ta’ala also says: “And for every man We have fixed his deeds (as a collar) on his neck. And We bring out for him on the Day of Resurrection a book which he will find open.

NOTE

1. Every human being takes his book, except the prophets, the angels and those who enter Paradise without reckoning, led by Abu Bakr as-Siddiq (r.a.).

2. When a person dies, his book of deeds is kept in a cupboard under the ‘Arsh. Later, when all the people are gathered in Mahshar, Allah will send a wind that will carry the record books of their deeds from the cupboard until they hang around their necks without any mistakes. Then an angel will call them and take the notebooks from their necks and give them to their hands. When they receive their notebooks, the believer will find that the letters of his record of deeds are bright and dark, according to his deeds. Whereas the disbeliever will find the letters of the record of his deeds all black. Then it will be said to them, “Read your book; it is sufficient for you to judge yourselves at this time.”

The believer’s face will shine when he reads the record of his deeds, while the disbeliever’s face will be blackened with gloom. Allah Ta’ala says, “…on the Day when some faces will be radiant and some faces will be gloomy. As for those whose faces are blackened (to them it will be said): “Why did you disbelieve after you believed? Therefore taste the punishment of your disbelief.”

3. Everyone will read his book clearly, even if he could not read in this world.

We must believe that bad deeds will be rewarded in proportion to their badness. Whereas the reward for good deeds will be multiplied, based on Allah’s words in the Qur’an: “Whoever brings good deeds will have ten times the reward of his deeds, and whoever brings evil deeds will not be rewarded except in proportion to his evil, and they will not be wronged in the least.” This is solely the grace and mercy of Allah Ta’ala.

The multiplication of the reward of good deeds varies in levels.

First, the reward is multiplied up to ten times. This is for bodily deeds such as dhikr. The evidence for this is the verse above and the Prophet’s hadith: “Whoever recites even one letter of the Qur’an, for him is one good deed, and the reward for one good deed is tenfold. I am not saying that alif lam mim is one letter. But alif is one letter, lam is one letter and mim is one letter.” This hadith was narrated by at-Timidhi, and he said that this hadith is hasan shahih.

Second, the reward is multiplied up to fifteen times. The Hadīth says: “Fast two days, and for you will be the reward of the following days (i.e., the days of the month).” By fasting two days at the beginning of the month, a servant can get the reward of one month. Namely, the reward is fifteen times.

Third, the reward is multiplied up to thirty times. The hadith says: “Fast one day, and you will get the reward of the next day.” This hadith was reported by Imam Muslim. One good deed is rewarded thirty times over.

Fourth, the reward is multiplied up to fifty times. The Hadith states, “Whoever reads the Qur’an and he i’rabizes it, he will receive fifty good deeds for each letter.” What is meant by i’rab is knowing the meanings of the words, not the opposite of lahn (lisp). This is because reading the Qur’an in any other way is not reading, nor will it be rewarded.

Fifth, the reward is multiplied up to seven hundred times. This is the reward for spending one’s wealth in the cause of Allah. Allah says: “The example of those who spend their wealth in the cause of Allah is like a grain of seed that grows seven ears, in each ear a hundred spikelets. Allah multiplies (the reward) for whom He wills. And Allah is All-Wise (in His bounty) and All-Knowing.”

Sixth, the reward is multiplied to infinity, which is the reward for deeds of the heart such as patience. Allah, may He be exalted, says: “Those who are patient will have their reward increased without limit.”

It should be noted that the degree of multiplication of the reward of good deeds varies according to the level of sincerity and intention. This is clear.

FORGIVENESS AND PUNISHMENT

Part of the obligation of every believer is to believe that Allah, may He be exalted, grants forgiveness to the repentant perpetrator of major sins, and He forgives the servant for minor sins because he abandons major sins. Allah says: “If you abstain from major sins among those which you are forbidden to commit, We will remove your faults (minor sins) and We will admit you to a place of honor (Paradise).”?

It should be believed that the one who dies before repenting of major sins other than the sin of disbelief (shirk) is at the mercy of Allah. If He wills, He will punish him justly. If He wishes, He can also forgive him with His mercy. Allah says: “Verily, Allah will not forgive the sin of polytheism, and He forgives all sins other than it, for whom He wills. Whoever associates partners with Allah has indeed committed a great sin.”

We must also be certain that Allah will torture some of His servants from this ummah who commit major sins and die before repenting, because there is information from shara’. What is meant by “this Ummah” is ummatul-ijabah, i.e. the believers, so some of those who will be tortured must be from among the believers. But even if Allah’s threat to the sinners is certain, they will not be in Hell. After being tortured according to the extent of their sins, they will be admitted into Paradise and remain there. This is different from the disbelievers who will still be tortured and will remain in hell.

In conclusion, human beings are divided into two groups, believers and disbelievers The disbelievers will remain in hell. While the believers are further divided into two groups, the obedient and the disobedient. Those who obey will enter heaven and stay forever. Those who disobey are divided into two groups, the repentant and the unrepentant. Those who repent will definitely enter Paradise. Those who do not repent are at the mercy of Allah, and even if they are tortured, they will not remain in Hell.

THE CHAOS OF MAHSHAR

It must be believed that the chaos in the realm of mahshar is true. People will experience various tribulations and calamities in the realm of mahshar. These include a very long rest, a flood of sweat that almost drowns (as high as the ears) and seeps into the earth to a depth of seventy cubits: the sun lowering overhead until it is only a mile away, books of records of deeds that fly up and are wrapped around each other’s necks, the testimony of the tongue and limbs such as hands, feet, ears, eyes, skin, the testimony of the earth, night, day and angels recording deeds, and the change in the color and appearance of people.

Allah, the Almighty, says: “O people, fear your Lord; surely the shaking of the Last Day is a very great event. (Remember) on the day when you see the shaking, all the women who nurse their children will flee from their sucklings, and all the pregnant women will fall pregnant, and you will see people drunk, but they are not drunk; but the punishment of Allah is very severe.

Allah, the Almighty, says: “So how will you preserve yourselves if you disbelieve in the Day of gray hairs. “

Allah, may He be exalted, says: “…on that Day when some faces will be white and some faces will be black.”

But the prophets and the saints and the righteous do not experience these afflictions. Allah says in the Qur’an: “Indeed, those who say: “Our Lord is Allah” then they establish their stand, then angels will descend upon them (saying): “Fear not, nor be grieved, and rejoice in the Paradise which Allah has promised you.”

Allah also says: “They will not be troubled by any great distress (on the Day of Judgment), and they will be greeted by angels. (The angels say): “This is your day which was promised to you.”

The fear experienced by the prophets and angels at that time was only a sense of greatness in the face of the authority and majesty of Allah, not because of punishment. Indeed, they were safe from Allah’s punishment.

In general, the turmoil and misery experienced at that time varied according to their respective circumstances. O Allah, lighten for us the horrors of that day, with Your grace and mercy.

NOTE

The Messenger of Allah (peace and blessings of Allah be upon him) said: “Seven groups will be shaded by Allah on the day when there will be no shade but the shade of Allah: a just imam, a young man who grows up in the worship of Allah, a man whose heart is always drawn to the mosque when he leaves it until he returns to it, two people who love each other for the sake of Allah, come together for the sake of Allah and separate for the sake of Allah. The man who is invited by a beautiful woman to meet her (fornication), but the man says, ‘I fear Allah, the Lord of the Worlds’; and the man who gives charity while hiding his charity so that his left hand does not know what his right hand is giving.” This hadith was narrated by al-Bukhari, Muslim and others.

THE BALANCE OF CHARITY (AL-MIZAN)

We must believe that the weighing of deeds is true. Allah, the Almighty, says: “The scales on that Day will be true.”

Allah says: “On the Day of Resurrection, We will set up the exact scales, so that no one will be harmed in the slightest. And if (the deed) is even the weight of a single seed, We will surely bring (its reward). And We are sufficient as a reckoner.”

Allah Ta’ala says, “…then whoever weighs the scales of good, they are the fortunate ones. And whoever’s scales of good are light, those are the ones who harm themselves, for they always deny Our verses.”

The scales of charity are clearly perceptible, with a rod and two balances. One balance sheet is bright and shining, which is on the right side and is reserved for the record of good deeds. The other balance, the left one, is pitch black, reserved for bad deeds. What is weighed are the sheets of the record of charity.

The Prophet said, “On the Day of Judgment, Allah will judge a man from my Ummah in front of all creatures. Then ninety-nine sheets of his record of deeds will be spread out. Each sheet is as long as the eye can see. Allah says, ‘Will you deny it? Have my two angels who recorded it wronged you?” He replied, “No, O my Lord. Allah said, “Do you have an excuse?” he replied, “No, O my Lord. Allah said, “Do you have any good?” he replied, No, O my Lord. Allah said, “Of course. You still have one good deed that is with Me, and there is no injustice against you at this time. Then a card was brought out on which was written: I testify that there is no God but Allah, and I testify that Muhammad is His servant and messenger. Then Allah said, “Put it on your scales! He said, “O my Lord, what is this card when weighed against those sheets?” Allah said, “Indeed, you will not be wronged. Then the ninety-nine sheets of the record of deeds were placed on one balance, weighed with a card on the other balance. It turned out that the ninety-nine sheets were lighter than a piece of card. Indeed, nothing is heavy when weighed with the name of Allah.” (HR: Imam Ahmad, at-Tirmidhi, al-Hakim and al-Baihagi)

NOTE

Allah, may He be glorified and exalted, establishes the scales, even though He knows everything. With these scales, Allah, the Almighty, tests His slaves as to whether they believe in the root of the scales while they are in this world or not. In addition, belief in the existence of the scales of charity is a sign of who will be happy and who will be wretched in the hereafter.

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THE LAKE OF THE PROPHET PEACE BE UPON HIM. (AL-HAUDH)

We must believe that the haudh (lake) of the Prophet Muhammad PBUH is true. The lake of the Prophet Muhammad (peace be upon him) is a certain large and spacious body. The people of the Prophet Muhammad (peace be upon him) will come to it after they come out of the grave thirsty.

In the Sahihs of al-Bukhari and Muslim there is a tradition from ‘Abdulah ibn ‘Amru ibn al-‘Ash r.a., with the status of marfa’, which states that the Messenger of Allah said: “My lake is as wide as a month’s journey. Both sides are equal. Its water is whiter than milk, its odor more fragrant than myrrh and its dippers more numerous than the stars in the sky. Whoever drinks from it just one sip, he will never again feel thirsty, ever.”

In the revelation that Allah Ta’ala sent down to Prophet Isa about the attributes of Prophet Muhammad, it is stated, “He (Muhammad) has a pool that extends farther than the distance between Mecca and the place where the sun rises. In that pool there are as many containers as there are stars in the sky. Its water has the color of all the drinks of Paradise and the taste of all the fruits of Paradise.”

There are many different accounts of how large the lake of the Prophet Muhammad (peace be upon him) was. But these reports do not contradict each other. Indeed, Allah Ta’ala has bestowed the virtue of expanding his pool gradually. At first the Prophet was told that his lake was the size of a short journey. Then the next time he was told that the size of the lake was very large. Al-Imam an-Nawawi suggests that the narration to be relied upon is the one that describes the widest extent.

In one narration it is also mentioned that Muslim children were around the lake. They wore silk clothes and handkerchiefs of light. Their hands held gold jugs and silver cups. They gave drink to their mothers and fathers who were patient for their loss when they died. But they were not allowed to give drink to the parents who were not willing when they died.

Be aware that not everyone from this ummah comes to the pool of the Prophet (peace be upon him and his progeny) but only those who adhere to the Shari’ah of the Prophet Muhammad (peace be upon him and his progeny) and do not replace it with anything else, nor do they change or mix it with any other creed that was not adopted by him and his companions. As for those who change or substitute the Shari’a of the Prophet Muhammad, they will be rejected from the pool of the Prophet, such as those who apostatize and violate the Muslims. For example, the Khawarij, Rafidhah and Mu ‘tazilah and their phirgahs. The same applies to the oppressors and dissenters, those who openly commit major sins and take sin lightly, the deviants, the innovators and the disbelievers.

In Shalih Muslim it is stated, “My people come to the pool and I protect them like a man protects his camel from other people’s camels.” The Companions asked, “O Messenger of Allah, did you recognize us at that time?” The Prophet replied, “Of course. You have a special sign that no other Ummah has. You came to me with your faces glowing from the traces of ablution. Then there was a group of you who were removed from me so that they could not reach. I said, “O my Lord, my friend, my friend…” Then Allah said, “Do you know what they did after you left?”

The one who changes the Shari’ah but does not become a disbeliever will still be able to drink from the Prophet’s lake after being prevented from doing so, such as the innovators who do not reach the level of disbelief. As for the disbelievers, they will not be able to drink from the lake at all, forever.

At-Tirmidhi narrates a Marfi’ hadith that says that the Prophet said: “All the prophets have their own pools. sing. They boast to each other who has the most visitors. jung. And I wish I was the owner of the lake with the most visitors.”

BRIDGE (ASH-SHIRATH)

One of the parts that must be believed to exist is the ash. shirath (bridge). The existence of ash-shirat is true. Ash-shirath is a bridge or a long footbridge that stretches over the hell of Jahanam, which must be crossed by all humans, from the first human to the last.

It is thinner than a hair and sharper than a sword. It stretches from Mahshar to a wide, flat field where the first step of the stairs leads to the door of Paradise. The bridge is three thousand years long. One thousand years up, one thousand years down and another thousand years flat. However, al-Hafizh Ibn Hajar mentions in his syarah, Fathul-Bari ala Shahih al-Bukhari, that the bridge was fifteen thousand years long.

On both sides of the bridge there are sharp thorns such as sa’dan thorns, and the angels line up on the left and right sides to protect them from these thorns.

The truth of the existence of ash-shirath has been shown in the Qur’an and the hadith, Allah says: “So should he not take the path of ascent and difficulty with his wealth?” Mujahid and adh-Dhahhak said, “Alagabah is the bridge that is spanned over Hellfire.” So the meaning of the verse is, “Beware of al-agabah, spend money on something that can help ease the journey to cross it, such as freeing slaves and others.”

In Saheeh Muslim, there is a marfu’ hadith in which the Prophet (peace be upon him) says: “The bridge is spread between the two sides of Jahanam. I and my Ummah will be the first to cross it. At that time no one spoke except the messengers, and their supplication at that time was: “O Allah, save us, save us.”

The time to cross the bridge is after the end of the account. Whoever is able to cross the bridge to the end will be saved and fortunate. May Allah Ta’ala make us among those who are saved and fortunate.

The level of safety of the people at that time varied. Some were saved without falling into Hellfire, while others fell into Hellfire first. Some fell for a moment and some for a long time, depending on the will of Allah. These are the believers who have sinned. It is different with disbelievers who after falling into hell will never be lifted up again, forever.

The speed at which a person crosses the bridge depends on the level of his deeds. The fastest to cross it in safety is the one who is most superior in good deeds and free from bad deeds, namely those who have been privileged by Allah with sabiqatulhusna. They cross the bridge in the blink of an eye. After them, there are those who cross the bridge as fast as lightning. Then there are those who are as fast as the wind, those who are as fast as birds, those who are as fast as racehorses. Some of them also crossed it while running, walking and some crawling.

In conclusion, their steadiness in passing through ash-shirath al-hisi (the real bridge) in the hereafter according to the level of their steadiness in obeying ash-shirat al-ma’nawi (the Prophet’s law) while in the world,

O Allah, show us the straight path, the path of those whom You have granted favor, not the path of those whom You have displeased, nor the path of those who are astray, amen.

The wisdom of the bridge is to sadden the disbelievers with the happiness of the believers after being together in the transit of mahshar. In addition, it is also to show that the salvation from Hell for the believer is a gift and mercy from Allah. Indeed, Allah is merciful to those who believe.

RIVER IN HEAVEN (AL-KAUTSAR)

One of the things that must be believed in is al-kautsar, which is a river in Paradise. Allah says: “Indeed We have given you al-kautsar.”

In a saheeh hadith narrating the story of Isra, the Prophet said: “When I was walking in Paradise, I was suddenly confronted by a river with diamond domes on both banks. I asked Jibril, “O Jibril, what is this?” and Jibril replied, “This is al-Kautsar that Allah has given you.” Then Jibril took the mud of the river, and it turned out to be a very fragrant misik.

“In the Hadith of Ibn ‘Umar, it is stated: “Al-Kautsar is a river in Paradise, its banks are gold, its streams are diamonds and pearls, its mud is more fragrant than misik, its water is sweeter than honey, whiter than milk, and cooler than ice.” This hadith was narrated by Imam Ahmad, Ibn Majah and at-Tirmidhi, who said that it was hasan saheeh.

SYAFA’AT

On the Day of Judgment, the Messenger of Allah (peace and blessings of Allah be upon him) will provide his people with safa’at, and we must believe this. The Prophet’s intercession is truly accepted by Allah. He is the foremost among all those who can give syafa’at in the future, namely the prophets, the apostles and the angels who are close (al-mugarrabun).

The Prophet said, “On the Day of Judgment, I will be the first to give intercession and receive intercession, not to be arrogant.” (HR: At-Tirmidhi)

This Hadith about intercession is mutawaitir. On the Day of Judgment, people will rise from their graves while wiping dust from their heads and faces. Then they open their eyes as if they are drunk, but they are not drunk, but are preoccupied with themselves. Then Allah, the Almighty, assigns an angel to each of them to lead them to al-maugif (transit), accompanied by witnesses from themselves, namely their limbs and bodies. Then they are led to the field of mahshar, which is a silver-white plain provided by Allah to gather all people from the first to the last. After they are assembled, the ma. tahari approaches above their heads until it is only a mile away, and its heat is multiplied by seventy times, making their brains boil. They grew more and more tense and crowded, until a thousand feet were piled on top of each other. Sweat was profuse and profuse, as Rasoolullah (peace be upon him) said. “Verily, on the Day of Judgment, sweat will penetrate the earth to a depth of seventy cubits, and their sweat will flood to the level of their mouths and ears.” (HR Muslim)

But such a situation does not apply to all. Because, the sweat of each person at that time was different according to the degree of his sin. Some of them were soaked in sweat only up to the ankles, some up to the knees, up to the armpits, some up to the neck, and some up to drowning. There were also those who were not touched by sweat at all. Some of them also received the shade of the “Throne”, i.e. those who were honored by Allah, as indicated in the authentic traditions of the Prophet.

Then mankind dwelled – praise be to Allah – for so long that fatigue and distress grew. They looked up without saying a word. According to one opinion, this state lasted for forty years of worldly time.

After waiting for so long and being so exhausted, they tried to find someone who could help them, so that they could rest from their silence and suffering. They said to each other, “Let us go to Adam our forefather, and ask Allah for his help.” They went to Adam a.s. and said, “You are the father of mankind, Allah has created you with His own hands, and He has commanded the angels to prostrate to you. So intercede for us, ask Allah to remove us from this place.” Adam replied, “Verily Allah is very angry today, He has never been more angry today, nor will He be in the future. Verily I have a problem that worries me so much that I dare not ask Allah for help. Myself, myself, myself… Go to Noah; he will intercede for you.”

They came to Noah and said, “O Noah, intercede for us, ask Allah to remove us from this resting place. Indeed Allah has made you a chosen one and named you ‘abdan syakaran (a truly grateful servant).” Noah gave them the same answer as Adam. He advised them to go to Ibrahim (a.s.). They went to Ibrahim and said to him, “You are the Khalilullah (lover of Allah), help us to Allah.” Ibrahim gave them the same answer as Adam and Noah. He advised them to go to Musa (a.s.). They went to Musa and said, “You are kalimullah, intercede for us.” But Musa gave them the same answer. Musa advised them to ask ‘Isa a.s. for intercession. They went to ‘Isa and said, “You are the messenger of Allah, you are His kalimah that He has deposited in Maryam’s womb, and you are His spirit. Give us syafa’at.” Prophet “Isa gave them the same answer. Then he told them to go to Sayyidina Muhammad (peace be upon him).

In the end they went to the Prophet Muhammad (peace be upon him). His face was radiant, illuminating the whole of creation. Then they called out to him from under his high pulpit, “O beloved of the Lord of the Worlds, O chief of the prophets and messengers. Indeed, our troubles are severe. We have been in this place for a long time, and our fatigue and distress have become even greater. Give us shafa’at, ask your Lord to decide our case, so that who among us will inhabit heaven is immediately ordered to enter heaven, and who will inhabit hell is immediately ordered to enter hell. Help us…help us, O Muhammad. You are the victor of greatness who has been sent as a mercy to all the worlds.” The Messenger of Allah said, “Yes. I will give syafa’at, God willing.”

Then the Messenger of Allah stood in a place where no other creature could stand. He prostrated to Allah Ta’ala. He praised Him with the praise that He inspired him with at that moment, praise that no one else had ever expressed. Then he was called out, “O Mu. hammad, raise your head. Ask for shafa’at, you can give shafa’at. Ask, you will be given. Speak, you will be heard.” Then the Prophet raised his head and asked for intercession for the entire Ummah to be immediately removed from the waiting pat. He said, “O Rabb, command Your servants to undergo immediate reckoning. Indeed, the suffering has been very severe for them.” His request was granted. This is the first syafa’at held, to rest the ummah from the pain of waiting. This is the al-magam al-mahmud (praiseworthy position) that is praised by all creatures, from the earliest to the latest. They were not immediately inspired to come to Muhammad (peace be upon him) the first time, it was to reveal his superiority and glory.

Know that there are several kinds of syafa’at. The greatest type of intercession is the intercession to decide a case immediately and to relieve the people from a very long wait. This is unique to the Prophet Muhammad (peace be upon him). The second is the intercession to admit the people of Paradise to Paradise without reckoning. Al-Imam an-Nawawi said that this shafa’at is also unique to the Prophet Muhammad. Thirdly, the mercy to keep a person out of Hell, even though that person should go to Hell. Fourthly, the mercy of removing the monotheists from hell. In addition to the Prophet Muhammad, this fourth intercession is also owned by the prophets, angels and believers. Fifth, intercession to provide additional degrees in heaven for those who are entitled. Sixth, intercession to alleviate the punishment for people who get eternal punishment. This intercession is unique to Rasulujlah Muhammad (peace be upon him).

HELL

Hell is real, we must believe in its existence. This fact is confirmed in the Qur’an and hadith. Allah says: “O you who believe, protect yourselves and your families from the fire of Hell, whose fuel is man and stone, and whose guardians are the harsh, stern angels, who do not disobey Allah in what He commands them and always do what is commanded.”

The Prophet said, “Your fire in this world is only one part of the seventy parts of the fire of Jahanam. If I had not extinguished that one part of the fire twice with water, you would not have been able to utilize it.” This hadith was narrated by al-Imam Ahmad, Ibn Hibban in his Sahih, and al-Baihagi. Ibn Majah and al-Hakim considered this Hadīth to be saheeh, and they added: “And the fire prayed to Allah not to be returned to Hell.”

What is meant by hell is the house of torment with all its levels. Allah, may He be glorified and exalted, has created it and prepared it for the disbelievers who will remain in it forever, and for some sinful believers who will live in it for a certain time and then be expelled from it, as Allah, may He be glorified and exalted, wills.

In conclusion, there are two groups of people who are saved from Hell. First, those who are saved from all the punishments of Hell. This is the group of Muslims who are obedient and free from various vices. Secondly, the group that receives a light punishment, such as a scratch from a thorn. This group is some Muslims who sinned, but their good still outweighs their bad.

There are also two groups that are not saved from Hell. First, disbelievers who will remain in hell. Second, believers whose bad deeds outweigh their good deeds. They will not remain in Hell.

Hell, which is a house of torture, is fueled by humans and stones. Hopefully, Allah will protect us from falling into it.

Hell consists of seven levels. The uppermost is Jahannam, reserved for believers who are judged according to the extent of their sins. This hell will disappear after all the believers who had entered it are lifted out. Below Jahannam is Lazha, reserved for the Jews. Then below that is al-Huthamah, reserved for Christians. Below that is as-Sa’ir, reserved for the Shabi’in, a group of Jews who have increased in their misguidance. Then below that is Sagar Hell, reserved for the Magi, the fire worshippers. Then al-Jahim, reserved for idolaters. The last is al-Hawiyah, reserved for the hypocrites.

HEAVEN

The existence of Paradise is true, and we must believe in it. This fact has been confirmed in the Qur’an and hadith. Allah says: “That is the Paradise which We will bequeath to Our slaves who are ever pious.”

The Messenger of Allah (peace be upon him) said in a hadith narrated by Muslim: “We are the last but the earliest people on the Day of Judgment. I am the first to enter Paradise.”

Allah Ta’ala has created Paradise just as He has created Hell. Paradise is reserved for His believing servants, purely as a gift from Him. In Paradise, they enjoy pleasures that are beyond the imagination. In it, there is something that the eye has never seen, the ear has never heard and the human heart has never thought about. Heaven is above the seventh heaven, while hell is below the seventh earth.

Paradise consists of several levels. The most perfect and ultimate is al-Firdaus. That is the highest heaven. Its roof is ‘Arsh ar-Rahman, and from the ‘Arsh flow the rivers of heaven. Paradise has several names. Namely, Jannatul-Ma’wa, Jannatul-Khula, Jannatu-Adn, Darus-Salam, Darul-Jalal and Darun-Na’im.

It is known that Paradise is a place that is pure from all filth, dirt and impurities such as urine, defecation, menstruation, postpartum, saliva and semen, the dregs of their food that come out from the front and back like drops of myrrh.

In one narration, it is said that the dust of Paradise is misik and za’faran. In each palace, there is a branch from the Thuba tree that can produce any fruit desired. If the resident wants to eat, for example, he will say, subhanakalla. humma, and immediately in front of him will be a dish containing all the things he wants. When he finished eating, he would say, Alhamdulillahi rabbil-alamin, and the dish would be removed.

LOOKING AT THE GLORIOUS FACE OF THE BELOVED

In the Hereafter, Allah Ta’ala will honor His believing slaves by giving them the opportunity to see His glorious face with their own eyes, after they enter Paradise and before. However, they will see His face without knowing how and what it looks like. The Qur’an and hadith have confirmed this fact. Allah says: “The faces of the believers on that Day will be radiant. It is to their Lord that they look.” 9

The Prophet Muhammad (peace be upon him) said, “You will see your Lord as you see the moon on a full night.” This hadith was narrated by al-Bukhari in his Shajuh. The likeness in this Hadīth is vision, i.e., the absence of doubt and ambiguity in vision, not likeness of the object of vision (indeed, Allah cannot be likened to anything other than Him). The reason for the possibility of seeing Allah is because seeing is a form of revelation and knowledge for the subject who sees the object, a revelation that Allah creates when the senses come face to face with the object. And Allah could have created the same revelation for subjects who are not directly confronted with the object. Like the fact that the Prophet could see the person behind his back as he saw the person in front of his eyes. Or, like the fact that Allah Ta’ala sees us not face to face or from a certain direction.

It is well known that “seeing” is a special relationship between the one who sees and the one who is seen. According to reason, if one of the seer and the seen are in a certain direction, then the other will be too. Similarly, if one of them is clearly not in a certain direction, then the other is also not in a certain direction.

We say that this glorification is only for the believers, to exclude the disbelievers. Because the disbelievers will indeed never see Allah on the Day of Judgment. Allah, may He be exalted, says: “Never, indeed, will they on that Day be prevented from seeing their Lord.” Neither will the disbelievers see Allah in Paradise, for they will never enter Paradise. For those who are interested in learning more about this topic, please refer to our book Dhau’ as-Siraj fi al-Isra’ wa al-Mi’aj.

CHAPTER IV: FAITH, ISLAM, IHSAN RELIGION, QADHA AND QADAR FAITH

Faith is justifying with the heart. It is submitting to and accepting what is certain from the religion of Sayyidina Muhammad (peace be upon him). It means submitting to and accepting the things that are certain of the religion of Sayyidina Muhammad (peace be upon him), such as the oneness of the Creator, the prophethood of Muhammad (peace be upon him), the resurrection of people from the grave, the reward for deeds, the obligatory prayers, zakat and hajj, the prohibition of alcohol, adultery, usury and so on.

Having complete faith in things that are explained thoroughly is considered sufficient as faith. Such as believing in the existence of angels, which is common knowledge, and believing in His books and messengers. But for the things that are narrated in detail, it is required to have faith as well. Such as believing in Jibril, Mika’il, Moses, Jesus, the Torah, Zabur, Injil and others. So if a person does not believe in one of them after knowing that the information is in the Qur’an and hadith, then he is a disbeliever.

Believing in Allah and His messenger is submitting to and accepting all that Allah Ta’ala has revealed through the tongue of His messenger and submitting to and accepting all that the messenger has revealed from Him.

Faith is an act of the heart that is not related to the tongue and limbs. However, because faith is an inner deed that cannot be seen by the eye and thus cannot be subjected to the rulings of Shariah, the lawgiver makes a marker for what is in a person’s heart, namely al-igrar bil-lisan (oral declaration). This oral statement is a marker for the belief of the heart as well as being a shara (foundation) to apply the laws of the world to him, such as, praying behind him (may mimum to him), may dishalati when dying, buried in a Muslim cemetery, blood and property are protected, may marry Muslim women and others.

The Prophet said, “I was ordered to fight people until they say La ilah illaillah. When they have said it, their blood and property are protected from me, except for the execution of the sentence, which is a matter for Allah.” (HR. al-Bukhari and Muslim)

What is meant by saying la ilaha illallah in the hadith is not just saying Ia ilaha illalah, but it is connected with Muhammad, the Messenger of Allah. This is because the testimony of la ilaha illallah becomes invalid if it is not accompanied by the testimony that Muhammad is the Messenger of Allah.

In conclusion, faith is justifying with the heart alone, and for him apply the laws of the hereafter. The verbal declaration, on the other hand, is a condition for the rulings of this world to apply. Whoever declares with his tongue but does not confirm with his heart (believes with the tongue but not with the heart), then he is a believer according to us and a disbeliever according to Allah Ta’ala, and he is a member of hell. Whoever confirms with his heart but does not declare with his tongue for an excuse, then he is a disbeliever according to us and a believer according to Allah, may He be exalted, and he becomes a member of Paradise. But the one who does not make a statement with his tongue and does not confirm it with his heart is a disbeliever according to us and according to Allah, may He be exalted.

The scholars have agreed that if verbal declaration is required, then a person will be counted as a believer only if he makes a verbal declaration. If he refuses to make his Jisan declaration out of pride, he is indeed a disbeliever who resists. This is the scholarly slang meaning that abandoning resistance is a condition of the truth of faith.

In conclusion, in the truth and firmness of faith, the justification of the heart includes many things which, if violated, are a violation of faith. These include bowing down to a statue, killing the prophet, taking the prophet, mushhaf or Kaaba for granted. If even one of these things is present in a person, then that person’s faith is broken, in the view of us and Allah.

NOTE

Scholars differ on the fact that faith can increase and decrease. The majority of Ahlus-Sunnah are of the view that faith increases with more obedience and decreases with less obedience. This opinion is supported by the Qur’an and the saheeh traditions. The meaning of increasing and decreasing faith is that some elements of faith become stronger than others in the level of belief. For example, the fact that one is half of two is more convincing than the fact that nature is new.

Allah, may He be exalted, says: “It is He Who sends tranquility into the hearts of the believers so that their faith may increase in addition to their existing faith”.

Allah says, “…that those who believe may increase in faith…”. “

Allah says in the story of Prophet Ibrahim, “But that my faith may remain firm.” This means that the tranquility of his heart will increase. This verse also reveals that no one’s faith is as perfect as that of the Prophet Muhammad.

Abu Bakr’s faith was stronger than the faith of other Muslims This is confirmed in a mauquf hadith, “Abu Bakr surpassed you not because of his prayer or fasting. He surpasses you by what (faith) is firmly planted in his chest.”

Ibn “Umar r.a. was asked, “Can faith increase and decrease?” and he replied, “Yes. Faith increases until the one who has it enters Paradise. It can also decrease until the one who has it enters Hell.”

The scholars differed on whether or not it is permissible for a believer to say, “I am a believer, if Allah wills.” What is clear is that if what is meant by faith is purely faith as a belief, then it is not permissible to ta’lig (associate it with If Allah wills), because in its presentness it already exists. But if what is meant by faith here is the determinant of salvation and reward, then talliq is permissible. This is because the outcome is not yet known. About this there are two groups of opinions, as narrated by al-‘Allamah at-Taftazani.

Faith consists of four levels. First, the faith of the hypocrites, which is faith that is only in their tongues, but not in their hearts. Their faith only benefits them in this world, to preserve their blood and property. In the Hereafter, they will be as Allah says: “Verily, the hypocrites are the lowest of the levels of Hell. And you will never find a helper for them.”

Secondly, the faith of most believers. They believe with their hearts and their tongues, but they do not behave in accordance with the demands of faith. They do not show the fruits of faith. They do not fully surrender to the arrangements of Allah. They fear and hope in other than Him, they dare to violate His commands and prohibitions.

Third, the faith of those who are close to Allah (al-Mugarrabn). They are people who constantly try to bring the knots of faith, and their hearts are imprinted as such. The eyes of their hearts become as if they see everything emerging from the source of eternal power. The fruit of faith also appears on them. They see nothing higher than Allah. They do not fear or hope in anything other than Him. For they know that creatures have no benefit or harm, no death, life or resurrection. They do not love anything other than Allah. This is because for them there is no one who does good except Allah. Hence ash-Shaykh Abu al-Hasan r.a. prayed, “Grant us true faith, so that we fear none but You, hope none but You, love none but You and serve none but You.”

They do not in the least reject His deeds, nor His laws. Indeed, they are certain that He is alHakim (the All-Wise). They see that the Hereafter is their eternal abode, so they take this worldly life as a path to the Hereafter.

Fourthly, the faith of those who have become mortal in tawhid dar is immersed in musyahadah (the witnessing of Allah). As seen in Sayyidi ‘Abdussalam’s expression, “Allah has drowned me in the ocean of oneness, so that I see not, hear not find and feel nothing but the One.” Sayyidi ‘Abdussalam also said, “Gather between me and You, and pi. legalize between me and other than You.” This maqam is sometimes attained and sometimes severed.

This fourth model of faith is also evident in the words of one of the “arifs, “I saw my Lord with the eyes of my heart. So I said: there is no doubt that You are You.” Or as it appears from the expression of ash-Shaykh Abu al-Hasan, “Verily I saw Allah with the eyes of conviction and faith.”

The above information is sufficient for us, so there is no need for further proof and evidence to explain to people. Is there anything in existence other than Allah the Exalted? We do not see it. Even if there is, we see it as dust in the air that when you look closely, you will find it is nothing. About this fact there was a “wise man who said, “The sight looms so large before me that it seems as if it is real, whereas it is just wishful thinking.”

Another “wise man said,

Since I have come to know God, I have seen nothing but Him.

nor is that which is other than Him, forbidden to me.

Since I came together, I have no fear of separation

indeed, now I have arrived: and assembled

Know that faith is the most important gift of favor above all else. You understand that Allah Ta’ala has honored you with the blessing of faith to the extent that faith becomes pleasant to you, and you dislike disbelief, wickedness and sin. You also understand that this blessing is purely a gift and favor from Him, which no one deserves. You understand that with this faith, Allah has made you superior to most people like you. Therefore, value the blessing of faith according to its value. Then carry out the obligation to be grateful for it.

Indeed, faith is the basic capital of salvation and glory. Faith is the capital of salvation, because with faith you will get Allah’s help from the terrible torment of the grave, the Day of Judgment, the scales of deeds, the bridge, hell, expulsion, exile and wrath. Faith is also the capital of glory, because with faith you will get the blessings of the grave, in the form of expanding the space of the grave, the hospitality of the grave and opening the door to heaven for your soul to enter it and enjoy its various pleasures. With faith you can enjoy the pleasures of Paradise: angels, palaces, various clothes, food and drink. With faith you will also attain the ultimate pleasure, which is seeing the Noble Face of the Beloved.

In one narration, it is said, “There is no phrase more favorable to Allah and no expression of gratitude greater in His sight than that of a slave, “Praise be to Allah Who has bestowed favors on us and guided us to Islam.”

Sayyidina Yusuf a.s. prayed, “O my Lord, indeed You have bestowed upon me a portion of the kingdom and have taught me a portion of the takbir of dreams. (O Lord, Creator of the heavens and the earth, You are my Protector in this world and in the Hereafter, please pass away in a state of Islam and join me with the righteous.”

Indeed, the awfulness of the Last Day has made the prophets and messengers besides Muhammad (peace be upon him) say, “myself… myself… on this day I can only plead for myself to You”, and even if someone had as much charity as the seventy prophets, he would think he would not be saved.

ISLAM

Islam is al-imtitsal wal-ingiyad (realizing and submitting to) all that was brought by the Prophet Muhammad (peace be upon him), which is known from the religion with certainty. What is meant by al-imtitsal is the verbal acknowledgment and declaration of the truth of all that the Prophet Muhammad (peace be upon him) conveyed, including the permanence of the oneness of Allah and the apostleship of Muhammad (peace be upon him). This verbal acknowledgment and declaration can be achieved (considered sufficient) by saying the two sentences of the shahada (creed). So, under any circumstances, the essence of Islam is to say the two sentences of the shahada. But Islam will save only if it is followed by the obedience of the heart which is part of faith. So know that Islam that saves and faith are two things that are closely related (inseparable).

The pledge of Islam has a condition that if it is not fulfilled, Islam is not accepted. These conditions are an-nafyi (negation) and al-tsbat (confirmation). In pledging Islam, a person is not considered Islamic enough if he only says: “Allah is one and Muhammad is His messenger”. This is the view of most scholars, including the Shafi’i scholars. There is also a view that does not require nafyi and itsbat, just a statement that indicates recognition of the oneness of Allah and the apostleship of Muhammad (peace be upon him), and this is the view held by the Maliki school.

According to the first view, in addition to nafyi and itsbat, the pledge of Islam has other conditions of validity. These include the words ashhadu (I bear witness) and understanding the meaning of the words to which one is testifying, i.e. saying ashhadu al-la ilaha illallah wa ashhadu anna muhammadar-rasalullah along with understanding its meaning, even if it is only the general meaning. Therefore, if a non-Arab is asked to recite the two kalimah shahada in Arabic, then he recites them without understanding their meaning, his Islam cannot be accepted.

Another requirement is orderliness. The pronunciation of the two creeds must be in an orderly sequence. Namely, ashhadu alla ilaha illallah wa ashhadu anna muhammadar-rasulullah. If the pronunciation is reversed to asyhadu anna muhammadar-rasulullah wa asyhadu alla ilaha illallah, then his pledge of Islam is not valid. This is the most correct opinion.

In addition to including the word ashhadu, understanding its meaning and being orderly in its pronunciation, the pronunciation of the two creeds as a pledge of Islam must also be consecutive. If the pronunciation of the second shahada (ashhadu anna muhammadar-rasalullah) is separated from the first shahada by a long interval, then his Islam is not valid, according to the most correct opinion.

Another condition is that he must have reached puberty and be of sound mind. The shahada of Islam of someone who has not reached puberty or is not of sound mind is not valid. His status is that of a follower. In addition, the person who makes the pledge is required not to show anything that denies his testimony. The pledge cannot be made by someone who is bowing down to an idol.

The pledge of Islam must also be of one’s own free will. It is not valid to pledge Islam if one is forced to do so. Unless he is a kafir harbi or an apostate. This is on the condition that he must confess what he had denied and return from his misguidance.

IHSAN

The essence of ihsan is to worship Allah as if one sees Him. As mentioned in the hadith from Jibril.

Al-Jalal al-Mahalli said: “The essence of ihsan is to feel that Allah is watching over one in all worship, which includes faith and Islam, so that one’s worship reaches the level of perfection in sincerity.”

The servant’s knowledge (awareness) of the fact that Allah is always watching him is more perfect in tanzih (purification) than his witnessing of al-Haqq. This is because the slave will only witness Him according to the level of his intellect, whereas Allah is Exalted from all the images of the intellect. This is different from the servant’s realization that Allah Ta’ala always sees him. If the servant worships his Lord as if he sees Him, he will certainly find that the action belongs to Allah, the servant has absolutely no share in the action. The servant is deemed to have acted only because he was the cause of the action, and nothing else. Whoever bears this testimony has purified his deeds to Allah, and has not associated Him with himself in them.

It is known that those who attain the station of zhsan, there will not be an inkling of disobedience in them while they are in ihsanan. That is why the prophets have always been ma’shum (protected from committing sins). The same thing happens to the saints, due to their abiding in ihsan. The difference is that the prophets are in ihsan in all their states, while the saints are not in all their states, but only in most of them.

Ad-din, ash-shar’, ash-shari’ah and al-millah have the same meaning.

That is, the laws that Allah Ta’ala has prescribed through the mouth of the Prophet Muhammad (peace and blessings of Allah be upon him).

If you ask, “Is the one who insults the religion a disbeliever and the marriage bond with his wife is broken?” We answer, “Yes. This is the ruling. It is like the one who denies matters of religion that must be known.”

If you ask, “What is the ruling if he repents and returns to Islam, is his wife back under his protection or not?” I replied: If he is of the Shafi’i school of thought and he refers to her before the expiry of her ‘iddah, then she becomes his wife again. If he is of the Maliki or Hanafi madhhab, he can only take her back with a new marriage contract and dowry, not with a mere reconciliation. There is no difference whether the apostate is the husband or the wife. Both are under the same ruling.”

QADHA’ AND QADAR

Qadha’ is the eternal relationship between Allah’s will and things as they are in continuity according to His knowledge, and this is an attribute of Deen. Qadar, on the other hand, is the realization of something in a certain measure and in a certain direction as desired by Allah, and this is an attribute of Allah. Qadha’ is gadim, while qadar is hadith.

There is no difference of opinion among the righteous about the fact that qadha’ and qadar are part of the creed that must be believed. Therefore, we are obliged to believe that Allah’s knowledge and will were connected in the beginning with everything as it is in continuity. We must also believe that Allah’s power relates to everything on a continuum according to the relationship of His knowledge and will with everything at the beginning of time. Thus, nothing new (anything other than Him), whether good or bad, comes out of His will and power, which is in harmony with His knowledge.

At-Tirmidhi relates a hadith from Jabir that the Prophet said: “A slave is not said to believe until he believes in the Qadr, both the good and the bad, and until he knows that what has befallen him has not befallen him by mistake, and what has not befallen him was not meant to befall him.”

Sayyidina ‘Ali r.a. said that the Prophet said, “A slave is not said to believe until he believes in four things. Namely, witnessing that there is no God but Allah: affirming that I am indeed the messenger of Allah whom He has sent with the truth, believing in the resurrection after death, and believing in the Qadar, the good and the bad, the sweet and the bitter.” This Hadīth was narrated by Imam Ahmad in his Musnad. It was also narrated by at-Tirmidhi, Ibn Majah and al-Hakim.

There are times when a stunted servant argues that if this were the case, the servant could reason, “Why are You torturing me, when all deeds are Yours?” This excuse is rejected. Allah Ta’ala knew everything as it was in the beginning in detail. Before any creature came into existence, He knew the bad and good that the servant would strive for after coming into existence, and He wrote it down according to His knowledge.

Imam Muslim narrated that Abu al-Aswad ad-Duali said, “Imran ibn Hushain said to me, “Look at what people are doing today, which they are striving for. Is it something that has been decided for them and has happened to them from the past or future qadar, or is it something that the Prophet (peace be upon him) has described and his proof is firm upon them?” I replied, It is something that has been decreed for them and has been applied to them.” He asked again, “Is He (Allah) not unjust?” I was shocked by the question, so I said, “Everything was created by Allah and belongs to Him. He is not held accountable for what He does, but they are. Then he said to me, May Allah honor you. Indeed, what I am asking you is only to test your mind and understanding.”

Abu Dawud and Ibn Majah narrated a report from Ibn ad-Dailami in their Sunan. Ibn ad-Dailami said: “There is something nagging at my heart about qadar. I was worried that this matter would ruin my religion. So I went to Ubay ibn Ka’ab. I asked him, “O Abu al-Mundzir, something is bothering me about qadar. I am afraid that this matter will ruin my religion. Tell me something about qadar, may Allah benefit me. So Ubay ibn Ka’b said, If Allah wanted to torture all the inhabitants of the heavens and the earth, He would have tortured them, and He has not wronged them. Had Allah been merciful to them, surely for them His mercy would have been better than their deeds.” Even if you have a Uhud of gold and you spend it all in the cause of Allah, it will not be accepted until you believe in qadar and you understand that what happens to you will not escape you, and what happens to you will not escape you. Indeed, if you die and do not believe in this, you will go to Hell. If you are not sure, come to the brother of ‘Abdullah ibn Mas’ud and ask him.” I went to Ah,dullah ibn Mas’ud and asked him the same thing that I had asked Ubay. And it turned out that Abdullah ibn Mas’ud also gave an explanation as described by Ubay. Then he said If your conviction is not firm, come to Khudhayfah.” I went to Khudhayfah and asked about the same thing. Khuzhaifah’s answer was the same as Ubay and ‘Abdullah. Then he said If you are not sure, come to Zayd ibn Tsabit and ask him.” So I went to Zayd ibn Thabit and asked him. Zayd ibn Tsabit replied, “I heard the Ra sulullah say, “If Allah wanted to torture all the inhabitants of the heavens and the earth, He would have tortured them, and He has not been unjust to them. Had Allah been merciful to them His mercy would have been better than their deeds.” Even if you have a Uhud of gold and you spend it all in the cause of Allah, it will not be accepted until you have faith in qadar and you understand that what befalls you will not escape you and what escapes you will not befall you. Indeed, if you die and do not believe this, you will go to Hell.”

Al-Imam ash-Shafi’i r.a. said,

What You will, must happen, even if I do not will it.

And what I will

will not happen if You do not want it to happen.

You have created the servant in accordance with Your knowledge.

And in Your knowledge, the young man and the old man walk.

This one You guide, that one You dishonor.

This one You help, that one You do not help

This one is miserable, that one is happy

This one is bad, that one is good

this one is strong, that one is weak

all are controlled by His af’al

The Prophet said, “All souls have been assigned by Allah a place in Paradise or Hell.”

An-Nawawi said in his commentary on this Hadith: “Imam Abu al-Muzhaffar as-Sam’ani said: “To understand this matter, one must rely on the Qur’an and the Hadith, not on giyas and reasoning. Whoever disregards the Qur’an and the hadith will go astray and fall into an ocean of confusion, will not reach contentment and will not attain peace of mind. The qadar is one of the secrets of Allah, the Almighty, which is wrapped in a veil. Allah, the Almighty, monopolizes it Himself and withholds it from the minds and knowledge of the creatures, for wisdom known to Him. Our duty is tawagguf, accepting the limits of the Qur’an and hadith for our understanding, and not going beyond them. The knowledge of Allah’s decree He has hidden from all creatures, not even the messenger prophet, nor the angels who were brought near.”

Understand what we have said, and believe in the beliefs that we have explained. Do not be deceived by the sweet talk of those who are misguided and misleading. Otherwise, you will perish with those who perish. “And Allah always guides whom He wills to the straight path. Whom Allah guides, no one can misguide. And whoever Allah leads astray, there is none for him who will guide him.”

Know that the happy person (as-sa’d) is the one for whom Allah’s foreknowledge has determined that he dies in the state of Islam, even though he had previously disbelieved. Whereas a wretched person (ash-sha’d) is one who, according to Allah’s foreknowledge, is destined to die as a disbeliever, even if he was previously a Muslim. Happy is to die in a state of Islam. Wretched is to die in a state of disbelief. Both have been predestined by Allah from the beginning. It does not mean that the happy one has a change in Allah’s destiny from disbelief to Islam, nor that the miserable one has a change in destiny from Islam to disbelief. But in Allah’s knowledge, what appears as a change is a predetermined and unchanging course in Allah’s foreknowledge, as you understand. Thus, one who has been decreed a happy person will not become a wretched person, and one who has been decreed a wretched person will not become a saved one. Salvation does not alternate with wretchedness or vice versa, as has been decreed. If this were not so, it would mean that Allah is not knowledgeable, but jahl (ignorant), which is impossible.

The condition at the end of life (al-khatimah) is an indication of Allah’s prior decree (as-sabigah). If a person’s life ends with Islam, it indicates that he is a happy person in terms of his divine decree, even though he was a disbeliever in this world. If a person’s life ends with disbelief-na’udu billah min dzalik-that indicates that he will be recorded as a wretched person in his destiny, even though he had experienced Islam in this world. Hence, a scholar said,

If a person is not created to be happy, his caretaker’s prejudice will be left behind, and the expectant person will become frustrated.

While Moses who was taken care of by Fir’aun turned out to be an apostle of Allah

Allah Ta’ala will make it easy for each person to do what they were created to do. With His grace Allah makes it easy for the happy person to believe and do obedience. And with His justice, Allah makes it easy for the wretched to disbelieve and disobey. Allah says: “As for the one who gives his wealth (in the cause of Allah) and fears, and believes in the best reward (Paradise), We will prepare for him an easy path. And as for those who are stingy and self-sufficient, and deny the best reward, We will prepare for them a difficult path.”

Al-Imam Muslim narrated from Jabir that Suragah ibn Malik said, “O Messenger of Allah, explain to us about our religion, such as the fact that we have been created at this time. Where does charity stand? Is it in the fact that it has been recorded and destined, or will it be determined later?” The Messenger of Allah said, “It has been recorded and destined.” Suragah said, “Then, for what reason is charity performed (if our destiny has already been determined)?” The Messenger of Allah said, “Do charity. For everyone is enabled to do that for which he was created. And everyone will do what he has to do.”

With regard to Allah’s words, “He is always busy,” this means busyness that has no beginning.

The author of al-Kasysyaf said, “One day ‘Abdullah ibn Thahi said to al-Husayn ibn al-Fadhl, I find it difficult to understand the words of Allah, every moment He is busy, in view of the saheeh hadith which states that the pen will be dry with all that has been written until the Day of Judgment.” Then al-Husayn said, “The busyness referred to is the busyness of revealing the reality (which has already been recorded) in accordance with the eternal decree that He has recorded, not the busyness of doing something at this time, because Allah’s destiny has already preceded (sabiq).” After hearing that answer, “Abdullah stood up and kissed al-Husayn’s head.”

One of the scholars said, “One day Ibn al-Syajari was sitting in the chair where he used to give advice to his students, When he spoke and came to the verse: every time He is busy, suddenly a man in front of him stood up and asked, “What is your Lord doing right now?” He remained silent and wept bitterly. Later that night he dreamt of meeting al-Mushthafa peace be upon him. Then he asked him about the question he had gotten that afternoon, and the Prophet said, “The man who asked you is Khidhir, and he will return to you. So answer him: The busyness of making it happen, not starting it. He brings down some people and elevates others.’ The next day Khidhir came again and asked the same question as yesterday. So Ibn ash-Syajari answered him as advised by the Prophet. After hearing the answer Khidhir said to him, “Salute him who taught you.”

This concludes the first part of our description. Praise be to Allah, the Lord of the Worlds.

SECOND PART OF THE INNER ENLIGHTENMENT OF THE SPIRITUAL PATHFINDERS

There are six categories of people who seek the Hereafter and take the spiritual path to reach it: the bid (worshiper), the alim (scholar), the muta’allim (student), the wali (ruler), the muhtarif (worker, professional), and the muwahhid who is immersed in the oneness of the Supreme Being on whom all beings depend.

The first category is the “abid (worshiper). This is a person who specializes in worship. He has absolutely nothing to do but worship. If he abandoned it, he would certainly sit idle. What is most appropriate for such a person is to spend all his time in worship and attending assemblies of remembrance. In one narration it is mentioned that once the Messenger of Allah (peace be upon him) said, “If you pass by the garden of Paradise, shepherd yourselves.” Then he was asked, “O Messenger of Allah, what is the garden of Paradise?” and the Prophet replied, “The assemblies of remembrance.” This hadith was reported by at-Tirmidhi.

The second category is “alim (scientist). This is a person who utilizes his knowledge in society in the form of giving fatwas, teaching, or writing books. If it is possible for him to spend a lot of time on these activities, it is, in fact, preferable to do so after performing the fard and sunnah Rawatib prayers. That is provided that it is aimed at helping people on the path of the Hereafter (sulik). What is meant by knowledge in Sin is knowledge that makes people love the Hereafter, makes them zuhud in this world, or helps them in the path of the Hereafter. It is not knowledge that increases the love of possessions, position and respect from people.

The third category is muta’allim (learner). This is a person who learns for the sake of Allah Ta’ala alone. For such a person, learning takes precedence over dhikr or performing absolute acts of worship. However, he does not need to deprive himself of the daily remembrance. This will help him in his studies. However, if the student is a layman, then attending advice sessions and knowledge sessions is preferable to being preoccupied with various recitations.

Ka’ab al-Akhbar r.a. said, “If the reward of scholarly assemblies were visible to the people, they would race to attend them. Those in power would let their power go. The one who has a stall in the market would leave his stall.”

“Umar ibn al-Khaththab r.a. said, “A person comes out of his house with a mountain of Tihamah. If he hears an “alim, then he feels fear and then repents of his sins, then he will return to his house without the slightest burden of sin. Hence, you should not separate yourselves from the assembly of scholars. Indeed, Allah Almighty has not created on this earth a piece of land that is more excellent than the assembly of scholars.”

Atha ibn Abu Ribah r.a. said, “Attending a gathering of knowledge can cover seventy gatherings of banter and games.”

In conclusion, the slightest thing that makes even one bond of love of the world slip from the heart, caused by the words of a polite and virtuous speaker, is more noble and more beneficial than the many rak’ahs of sunnat prayers performed when the heart is full of love of the world.

The fourth category is muhtarif (workers, professionals). This is a person who needs materials to support his family. He cannot simply abandon his family to then spend time in the implementation of worship rituals, this kind of person is wirid when working, going to the market and busy working. But he should not forget to remember Allah in his heart during these times. He should be diligent in glorifying Allah, remembering Him and reciting the Qur’an. All of these deeds can be done while working, not through it. Then when he finishes his work and earns enough money, he goes back to doing the rituals of worship.

The fifth category is the wali (leader), such as the imam, judge and anyone who is entrusted with the responsibility of creating various policies for the benefit of the Muslims. For such a person, serving the needs and interests of the Muslims in accordance with the guidance of Shara’ and with sincere intentions is better than occupying himself with prayer. His duty is to serve and fulfill the rights of the people. For this reason, during the day, he simply summarizes his worship rituals by performing only the fard and sunnah rawiatib. Only at night does he practice his awrad.

The sixth category is the muwahhid. This is a person who is so immersed in the oneness of Allah Ta’ala that he no longer has any desire other than Him, no longer has any love other than Him, and no longer has any fear other than Him. He no longer relies on sustenance other than Him. One who has attained this degree, no longer needs the various awrad and their variety.

His awrad after his fard and sunnah rawatib prayers is only one, which is the presence of the heart with Allah Ta’ala in every situation. For him, all things that come to his mind, ring in his ears and appear to his eyes, always give rise to lessons and presence. His entire being can be the cause of increasing his heart’s presence with Allah Ta’ala. This is the pinnacle of the level of Shiddiqgun. But this level can be attained by a person only if he has previously practiced the various awrad in an orderly and earnest manner for a considerable period of time. Therefore, a disciple should not be deceived into claiming to have reached this level and then slacking off in performing the rituals of worship. There are a number of signs in a person who has reached the level of muwahkid. Among other things, in his heart there is not the slightest misgiving, not the slightest thought of disobedience, and not the slightest fear of facing various terrible things.

Know that righteous deeds have a great benefit in reforming and enlightening the heart. But the results will only appear in the heart if the good deeds are done continuously (mudawamah). This is because the one who makes a habit of doing a good deed, then stops and does not do it again, he will be wrathful. That is why the Messenger of Allah (peace be upon him) said: “The most beloved deed to Allah is the one that is most continuously performed, even if it is only a little.” This hadith was reported by al-Imam al-Bukhari and Muslim.

Therefore, my brothers, strengthen your hands in maintaining good deeds. Indeed, the one who maintains good deeds will taste the sweetness of faith and faith will be completely integrated in his heart. When a servant reaches this state, ambiguity and doubt will disappear from him. And for him, worship feels so good that he prefers to be busy in worship rather than working on worldly possessions. In this state, faith permeates the heart like the desire for a drink of fresh water on a very hot day to a person who is very thirsty. Tiredness in worship is replaced by the pleasure he gets in worship. Even that obedience then becomes food for his heart, becomes calming and reassuring for his heart, becomes a pleasure for his soul. And he feels the pleasure of worship is even more enjoyable than physical pleasures.

In contrast to righteous deeds, sinful deeds are harmful to the heart, like poison harms the body, with varying degrees of danger. There is no evil and sickness in this world and the Hereafter that is not caused by sin and disobedience. Sins have many bad effects that harm the heart and body, in this world and the next, and only Allah knows how many bad effects they have.

One of the bad effects of sin is the withholding of knowledge that is beneficial to the sinner. This is because knowledge is the light that Allah shines into the heart of a slave. While the practice of sin will extinguish the light that has been planted or will be a barrier to the entry of light into the heart if the light is not yet in the servant’s heart.

Another effect of sinning is the suffering of alienation that the offender feels between himself and Allah Ta’ala, an infinite alienation. Another result is the difficulty in overcoming all the problems he faces. He does not find a way out to solve his problems, and even if he does, it is very difficult,

Another effect of sinful behavior is the darkness that the offender gets in his heart, to the point that he feels as if the world is pitch black. The more intense the darkness he feels, the more his confusion increases. Then the darkness in the heart appears in his wa, jah until it is clearly visible to the eyes of the experts of basirah.

In addition, sin can also weaken the heart and body and prevent it from doing obedience. The practice of sin can also dissolve the blessings of age, drop self-esteem and make the mind dull. The mind is light, and sinful behavior will extinguish it. Mak. siat will also eliminate favors and cause poverty. A favor will not disappear from a slave except because of sin, and punishment will not befall a slave except because of sin. Allah says: “And the calamities that have befallen you are the result of the deeds of your own hands, and Allah forgives most (of your wrongdoings)” (Sūrat al-Baqarah: 6).

CHAPTER V : TASAWUF

It is known that Sufism, which is also called the science of the mind, is the most valuable science, the most exalted in position, and the highest in radiance. Those who practice it are favored by Allah over His other servants after the prophets and messengers. Allah made their hearts the repository of secrets. They were made by Allah to be the elite group of the Ummah, the place where divine rays emerge among the creatures. They are the helpers of the creation. They are also the pivot for the generality of the creatures’ spiritual states (ahwal) because their presence accompanies the truth (al-haqq).

Ath-Thayyibi said, “A scholar, even if he is so profound in his knowledge that there is no equal in his time, should not be satisfied with his knowledge alone. He should gather with the adepts of the Tariqah (spiritual path) so that they may show him the path of istigamah, until he becomes one of those to whom al-Haqq speaks in his sirr because his heart becomes very clear and free of impurities. In addition, so that he can stay away from the residues of lust and rotten ego interests that contaminate his knowledge. In this way, his heart will be ready to receive the rays of ladunni knowledge and direct quotations (iglibas) from the lantern of prophetic light (misykat anwar an-nubuwwah).”

According to ath-Thayyibi, usually such a predicate is not easy to achieve, except with the guidance of a perfect shaykh, a shaykh who knows the ways of healing various diseases of the soul, knows how to purify it from various impurities of a material nature, and has the hikmah (supernatural ability) to cultivate it, both with knowledge and intuition. The aim is to bring out the desires that lead to evil and their hidden poisons.”

The scholars of tariqah are agreed on the necessity of taking a shaykh as a guide in order to remove the qualities that prevent the presence of Allah’s hadhrah from entering the heart, so that the presence and solemnity of performing various rituals of worship are truly evident. This agreement is part of the chapter on mi Ia yatimmu al-wajib illa bihi fa huwa wajib (something without which an obligation is incomplete is obligatory).”

Curing mental illnesses is an obligation. Therefore, one who suffers from various mental illnesses must seek out a shaykh who can remove him from every dilemma. If he cannot find such a shaykh in his neighborhood, he should go in search of one in another area, even if it is far away.

Al-Imam Ahmad ibn Hanbal r.a. once said to his son Abdullah: “O my son, you should study hadith and beware of sitting with those who call themselves Sufis. It is not uncommon for some of them to be ignorant of the laws of their religion.” But after he became friendly with Abu Hamzah al-Baghdadi and came to know the various spiritual states of the Sufis, al-Imam Ahmad ibn Hanbal said again to his son, “O my son, you should sit with the Sufis because they have added much knowledge to me, strengthened my closeness to Allah, fear of the withholding of grace, zuhud in the world and elevation of spirit.”

Besides al-lmam Ahmad ibn Hanbal, al-Imam ash-Shafi’i also often sat with Sufis. In fact, al-Imam ash-Shafi’i said, “It is necessary for a faqih (jurist) to know and be familiar with the terms of the Sufis, so that they can benefit him with knowledge that he does not possess.”

Imam ash-Shafi’i and Ahmad ibn Hanbal often traveled back and forth to attend the gatherings of the Sufis. He would attend their dhikr gatherings. One day, they were asked, “Why do you go back and forth to such ignorant people?” Al-Imam ash-Shafi’i and Ahmad ibn Hambal replied, “Indeed, they have and know all matters. They are lagwallah (fear of Allah), mahabbatullah (love of Allah) and ma nfatullah (understanding of Allah).” Some other scholars commented, “Whoever you are who trusts the words of a Tariqah expert, ask him to pray for you, because he is mujabud-da wah (his prayers are answered).” Basic Principles of Sufism

Everyone who wants to explore a discipline, should first understand the description of it so that in running it can be really clear and directed. The description can only be obtained by recognizing the ten basic principles (al-mabadi al-‘asyrah). Namely: definition, object of study, the benefits of studying it, its superiority, its correlation with other sciences, its founders, its name, sources of retrieval, the law of studying it and its problems.

1. Definition of Sufism

Tasawwuf is the science of knowing the various conditions of the soul (ahwalan-nafs) that are praiseworthy and blameworthy, how to purify the soul from blameworthy traits, how to adorn it with praiseworthy traits, how to take the suliik towards Allah and run to Him. In one nazham, it is mentioned: The science of tasawwuf is a knowledge that cannot be acquired except by the intelligent one who knows al-haqq How can the one who does not witness it recognize it How can the blind witness the sunlight

2. Object of Sufism

The object of study of Sufism is the actions of the heart and the external senses (af’al al-qalb wal-hawas) and how to purify and purify them (tazkiyah wa tashfiyah).

3. Results of Sufism

There are many results obtained from Sufism, including educating the heart and knowing the metaphysical realm (unseen world), with a spiritual feeling (dzaug) or with a feeling of the heart (wijdan). Other results are salvation in the Hereafter, attaining the pleasure of Allah Ta’ala, obtaining eternal happiness, experiencing illumination and enlightenment of the heart so that it can reveal great things and witness amazing spiritual conditions, and being able to see something that is invisible to others.

4. The Virtues of Sufism

The science of tasawwuf is the most noble of sciences because of its connection with the realization and love of Allah Ta’ala. Makrifat and love of Allah are absolute virtues.

5. The relationship between Sufism and other sciences

Tasawwuf is the basis and condition for other sciences. This is because none of the sciences and deeds will be useful unless they are intended to face (tawajjuh) Allah. If the other sciences are the body, then tawajjuh is like the spirit.

6. Founders of Tasawwuf

Tasawwuf was created by Allah Tabaraka wa Ta’ala and revealed to Prophet Muhammad and the prophets before him. Tasawwuf is the spirit of all religious laws revealed by Allah. In connection with this, there are three terms whose meaning is sometimes unclear to the layman, namely shari’ah, Tariqah and hagigah.

Shari’ah is the rulings revealed to the Prophet (peace and blessings be upon him) as understood by scholars from the Qur’an and sunnah, both textually and through istinbath (analogy). The laws referred to here are the clear laws of monotheism, jurisprudence and Sufism.

By Tariqah, we mean practicing the Shari’ah seriously and not just doing what is easy. Or avoiding all the prohibitions of Allah Ta’ala, both physically and mentally, and carrying out all His commands to the fullest. Or avoiding everything that is forbidden and makrooh, not exaggerating in permissible things, and fulfilling the fard and sunnah practices to the fullest. In doing all of that, a servant should be under the supervision of an alanif billah (one who truly knows Allah).

As for hagigah, it is divided into three parts, namely:

First, the unveiling of the veil between the servant and that which he believes to be Allah, His attributes, His majesty, His perfection, His closeness, the essence of prophethood, the perfections of the prophets a.s.-especially the perfection of the Messenger of Allah who is the leader of the prophets and messengers-as well as all the things he has been informed of, including: the blessings and punishments of the grave, the doomsday and its horrors, hell and the punishments in it, heaven and its various pleasures. This revelation makes the servant see all of that clearly and tangibly. This unveiling of the veil is followed by various spiritual conditions (ahwal) that appear in people who succeed in reaching it, including zuhud in the world, drunkenness of divinity, dazedness (dzuhul), shocked, very longing and love for Allah. In addition, this revelation may also be accompanied by the revelation of something – as willed by Allah – from the upper or lower realms as well as past events or future events.

This model of Haqiqah is described in the expression of Harithah ibn Ma. lik al-Anshari when the Prophet said to him, “O Harithah, how are you this morning?” Harithah replied, “This morning I truly became a believer.” The Messenger of Allah said to him again, “Verily, every word has an essence. What is the essence of your faith?” Harithah replied, “My soul is turned away from the world. To me, the stones and gold of this world are the same. That is why I do not sleep at night and endure thirst during the day. I seem to see the throne of my Lord so visible. It was as if I saw the masters of heaven visiting each other. And I seem to hear the screams of the people of Hell.” Then the Prophet said again, “I know, so stay on this path.” Another narration says: “Whoever wants to see a person whose heart has been illuminated by the light of Allah, then look at Harithah ibn Malik.” This hadith was narrated by ath-Thabrani and al-Bazzar and others.

This model of haqiqah is the highest part of hagigah, the greatest type of haqiqah and is the parent of the other two models of haqiqah.

Secondly, the emptying of the self (takhalli) from various impure morals and filling it with acceptable traits and praiseworthy morals (ahalli), so that he is completely established in them and the acceptable traits and praiseworthy morals become his habit.

Third, the ease of doing good deeds so that there is no sense of heaviness and difficulty. Even if he wants to leave the good deeds, his soul is not willing and does not obey. The spaciousness of the chest for Islam has been completely perfect in him. His soul is completely at peace in avoiding the prohibitions of Allah Ta’ala and carrying out His commands. True submission is so perfect in him that he is like an angel in human form.

After understanding this, you will know that the commonly known definitions of hagigah are only descriptions of one model of hagigah or one part of it.

Hagigah is the fruit of Tariqah. Hence the seeker of the path of the Hereafter must endeavor to bring them together (shari’ah, Tariqah and hagigah) and must not neglect any of them. For, al-hagigah when shari’ah is bathilah wa ash-shari’ah when hagigah is athilah (Essence without Shari’ah is false, and Shari’ah without Essence is vain).” Al-Imam Malik r.a. said, “Whoever follows the Shari’ah but does not have the essence has committed an act of wickedness. Whoever has the essence but not the Shari’ah has become a zindik. And whoever combines the two has indeed done the right thing.”

Shari’ah is like a boat because it is a medium to reach the destination and achieve safety from destruction. Tariqah is like the ocean that holds pearls. While hagigah is like a large pearl that can only be found in the ocean. One cannot reach the sea except by boat.

Whoever looks at the essence of things with Allah, he will find that shari’ah and hagigah are as correlative and inherent as water is to a piece of wood, and spirit to a body: Shari’ah is the tree, Tariqah is the branch and hagigah is the fruit.

7. Naming Tasawwuf

This science is called the science of tasawwuf (tashawwuf). Morphologically, tashawwuf is derived from the word shafa’ (clean, clear, pure). The word shiifi means a person whose heart is clean, clear and pure from dirt and full of various exemplars, and for them gold is no more valuable than clay.

One of the “rif billah said, “O one who attributes me, in fact you are the one I attribute to. O one who knows me, do not deceive. You are the one I know. Verily, the one who is called the youth is the one who fulfills his promise. He is a clean one (shaft) and then becomes a clear one (shaft), and because of this he is called shaft.”

The principles of tasawwuf are five. First, piety towards Allah Ta’ala in solitude and in crowds. This can be realized by abstaining from sin (wara” attitude) and istigamah. Secondly, following the sunnah, both in word and deed. This can be realized by memorizing it and having good morals. Third, turning away from creatures, not caring about their welcome or rejection. This can be realized by being patient and tawakal. Fourth, to be content with Allah, in times of shortage or abundance. This can be achieved by being gand’ah (satisfied with something that already exists) and surrendering to Him.

Fifth, to return to Allah in joy and sorrow, in trouble and in happiness. This can be achieved by giving thanks to Allah in times of joy and seeking refuge with Him in times of distress.

8. Sources of Tasawwuf The science of tasawwuf is based on the Qur’an, Sunnah and the sayings of the chosen people (khawashil-ummah).

9, The Law of Studying

The law of studying Sufism is fardhu “ain, which is obligatory for every individual Muslim. The reason for this is that none other than the prophets and messengers are free from disgrace or disease of the heart. One of the alarif billah said, “Whoever does not participate in this path, which is inner knowledge, I fear that he will be afflicted with su’ al-khatimah. The lowest level of participation in this knowledge is justifying it and leaving it to the experts.” 

10. Problems of Sufism

The problems of Sufism are prepositions (qadhaya) that discuss the attributes of the heart, including the explanation of terms that circulate among the Sufis, such as zuhud (turning away from the world), wara (being vigilant, guarding against sin), mahabbah (love), fana’ (vanity) and baga’ (immortality).

CHAPTER VI: WALI AND KARAMAH

Allah says: “Remember that the guardians of Allah (awliya’ Allah) have no fear from them, nor do they grieve.”? The Messenger of Allah (peace and blessings of Allah be upon him) said: “There are those among the servants of Allah whom the prophets and the martyrs envy.” Then he was asked, “Who are they, O Messenger of Allah? Let us love them.” The Prophet replied, “They are a people who love each other because of the light of Allah, not because of wealth and not because of descent. Their faces are radiant. They are on the pulpits of light. They do not fear when others fear. Nor do they grieve when others grieve.” Then the Prophet recited the words of Allah, “Remember that the saints of Allah (awliya’ Allh) have no fear for them, nor do they grieve.”

According to the laws of reason, the appearance of karamah in the saints is possible. The nagli evidence also confirms the occurrence of this karamah. The fact that karamah is possible according to reason is because karamah is not impossible for Allah, the Almighty. In fact, karamah is among the things that are possible (al-mumkinat), such as the miracles of the prophets. The existence and occurrence of karamah is not impossible. It has been confirmed for the waliyullah, both while they were alive and after their death, as is the view of the majority of Ahlus-Sunnah scholars.

None of the four popular schools of thought deny the continuity of the saints’ miracles after their deaths. In fact, the appearance of karamah after their death is preferable, because at that time the passions are clean from any impurities. That is why some scholars have said, “Whoever’s karamah does not appear after his death as it used to when he was alive, then he is not a true believer (shadig).”

Some Sufi shaikhs said, “Verily, Allah assigns angels to the graves of saints to fulfill various desires. But sometimes the saint comes out of his grave to fulfill these wishes himself.”

Karamah is something extraordinary that does not come with the claim of prophethood nor is it part of prophethood. It arises in a righteous servant who is steadfast in following the Prophet and practicing his laws with correct belief and good deeds.

It should be noted that the wali is not preserved from sin (ma’shiim), because preservation from sin is only for prophets, not for the wali. But the wali is mahfizh, that is, he does not commit sins. Even if he does, he will immediately regret it, then repent with perfect repentance and recognize his slip. As for the one who always commits sins or whose sins predominate, he is certainly not from the community of saints, nor is he their follower, nor will he even smell a hint of their fragrance.

The existence of karamah for the saints is justified by nagli evidence. Among them is the story told in the Qur’an about Maryam and the birth of her son, ‘Isa (a.s.). Also about the events that happened to Maryam while she was in the care of Prophet Zakariyya. Allah Ta’ala says, “When Zakartyya entered the mihrab to meet her (Maryam), he found in her ashes some sustenance. He said, O Maryam, where is this food of yours? She replied, This food is from Allah.”

No one could enter the mihrab of Maryam except Zakariyya. When he went out, he locked the door. But Prophet Zakariyya found by Maryam’s side the fruits of summer in winter and the fruits of winter in summer.

So is the story of Asif the secretary minister of Prophet Solomon in the transfer of the throne of Queen Balgis. The story is, when the messengers of Queen Balgis returned from Prophet Solomon, Balgis said, “I really know. By Allah, he is not just a king. We have no power to defeat him.” Then Queen Balgis sent some messengers back to Prophet Solomon. The messengers were assigned to convey the message that Queen Balgis would come to her and be willing to make Prophet Solomon a king for her people if Queen Balgis saw for herself how great the kingdom of Prophet Sulaman and the religion he preached.

At the promised time, before leaving her palace Queen Balgis asked that her throne be placed in a room with seven-layer doors in the palace room, while her palace was in seven palaces. Then the doors were locked, and each door was guarded by several guards. Queen Balgis said to the man assigned to guard her palace, “Guard what I have entrusted to you, the throne of my kingdom, and let no one enter it before I come.” Then Queen Balgis sent the caller to summon the royal family who would come with her. She prepared a journey accompanied by twelve thousand Yemeni servants. And each servant was assisted by many close friends.

Prophet Solomon was a very authoritative man. Before he began to speak, no one dared to speak in front of him. One day, he sat on the throne of his kingdom. He saw a thick cloud of dust approaching him. Then she asked, “What is it?” One of his guards replied, “Queen Balgis and her entourage. She may have approached us, about a farsakh away.” It was then that Prophet Solomon summoned the princes of the kingdom and said, “O princes, which of you can bring her throne to me before they come to me as people who surrender (Islam).”

The purpose of moving the throne of Queen Balgis as desired by Prophet Sulaiman was to show some of the miracles that Allah had set aside for him to prove that he was a prophet.

In response to Prophet Solomon’s question, the clever Ifrit from the jinn said, “I will come to you with the throne before you stand up from your seat, indeed I am really strong to carry it again trustworthy.” Ifrit claimed to be strong to carry the throne in one piece and could be trusted to keep the diamonds that were on it. But Solomon said, “I want something faster than that.”

Then said the one who had knowledge from the Bible, namely Ashif bin Barkhiya, “I will bring the throne before your eyes blink”” Then he said to Solomon, “Open your eyes until they blink.” Prophet Sulaiman opened his eyes wide looking towards Yemen. Then Ashif prayed until Allah Ta’ala sent the angels to bring Balgis’ throne from under the ground until the ground split. By the power of Allah, in an instant Asif brought the throne of Balgis before Sulaiman.

Even though the distance from the kingdom of Balgis to where the Prophet Sulaiman was located was a distance of two months’ journey.

When Solomon saw that the throne was suddenly in front of him, he said as an expression of gratitude to his Lord Who had given him something extraordinary, “This is among the gifts of my Lord.”

There is also the story of Ashhabul-Kahf. They were a group of believers who were afraid of their faith being broken by the threat of their king. They escaped and hid in a cave. Then they slept in that cave for three hundred and nine years, without eating and drinking, but their bodies remained intact and unchanged.

Allah says: “And you will see the sun when it rises, leaning from their cave to the right, and when it sets away from them to the left while they are in a spacious place in the cave. These are some of the signs of Allah. And whomever Allah guides, it is he who is guided, and whomever He leads astray, you will not find a leader who can guide him. And you think they are awake when they are asleep, and We turn them to the right and to the left, while their dog stretches out his two arms before the door of the cave. And if you had witnessed them you would have turned away from them in flight, and your hearts would have been filled with fear of them. And thus We awakened them that they might question one another among themselves. One of them said: “How long have you been here?”. They replied: “We have been here a day or half a day”. Said (another): “Your Lord knows better how long you have been here. So send one of you to the city with your silver, and let him see what is better, and let him bring it to you, and let him be gentle, and tell no one of your case. Verily, if they had known your place, they would have stoned you, or forced you to return to their religion, and if so, you would not have prospered for ever.” And thus We have brought them together, that they may know that the promise of Allah is true, and that of the coming of the Day of Resurrection there is no doubt. When the people disputed about their affairs, the people said: “Erect a building over their (cave), their Lord knows better.” Those who were in charge of their affairs said: “Surely we will erect a house of worship over it.” Later (there will be those who will) say their number is three of whom the fourth is the dog, and (others) say: “The number of them) is five of whom the sixth is the dog,” as a guess at the unseen, and (still others) say: “(Their number) was seven, of whom the eighth was the dog.” Say: “My Lord knows their number better; no one knows their number except a few.” So do not quarrel about them except by birth, and do not ask any of them about them. And never say of anything: “I will do that in the morning, except (by saying): “Insha-Allah.” And remember your Lord if you forget and say: “Hopefully my Lord will guide me to that which is nearer the truth than this.” And they remained in their cave a league of a hundred years and added nine years (more).

Karamah is real and occurred among the Companions and Taabi’in, even up to our own time. Among them is the karamah that happened to ‘Umar r.a.

One day during the Friday sermon “Umar said, “O Sariyah, watch out for the enemy, watch out for the enemy!” His voice reached Sariyah’s ears at that very moment. So she immediately saved herself from the enemy who was hiding in one part of the mountain. In this case there were two karamahs for “Umar. First, the unveiling of the veil about the state of Sariyah and her Muslim companions and the state of their enemy. The second was that his voice reached Sariyah who was far away.

Another example is the karamah that happened to Ibn “Umar. One day, Ibn “Umar said to a lion that was blocking people’s way, “O lion, get out of the way!” The lion wagged its tail and left, allowing the people to pass by. Then Ibn “Umar said, “It is true what the Messenger of Allah said. Whoever fears Allah, Allah will make everything fear him.” (Reported by Abu ash-Shaykh, al-Hakim and ar-Rafi’i)

In another narration, Bukhari mentions the story of Hubaib when he was captured and caged with iron. The people who took him captive found grapes next to Hubaib, even though there were no grapes in the land of Mecca at that time.

In al-Hilyah, Abu Na’im says that “Aun bin Abdy, lah bin Utbah was always shaded by a cloud when he slept in the hot sun”.

Another example of the karamah that happened to the companions and tabi’in, as told by Abu Na’im, is the prayer bowl being used by Salman al-Farisi and Abu ad-Darda’.

The miracles of the saints are truly countless. Whoever is interested in knowing more, please examine the history of their lives. No one denies the reality of karamah except the one who is held back and expelled from the door of virtue and the door of goodness, Al-Lagani said in his poem,

Be sure of the existence of the karamah for the saints

Whoever denies karamah, discard his words.

That is, discard the words of the Mut’tazilahs who deny the existence of karamah and their followers.

If you ask: What is the difference between karamah and magic and miracles? Then we answer: “Karamah is different from magic. Magic occurs in the hands of the wicked, zindics and disbelievers who do not follow sharee’ah. But it only appears in those who truly follow the Shari’ah. Karamah is also different from mukJizat. Karamah appears in people who are not prophets, while miracles appear in prophets. In addition, the apostles were required to perform miracles in order to strengthen their message if the faith of their people depended on the performance of the miracle. The wali, on the other hand, is not obliged to display karamah. In fact, the wali is required to hide his charisma, because in general the appearance of charisma is not necessary. This is because the wali’s position is that of a follower. He invites people to Allah simply with the narration of the apostle’s da’wah which is firmly established. He invites people with the word of the messenger, not with the word of his desire. Indeed, the rulings of shara’ have been established by the scholars, and the wali does not need to show signs or information to prove his rightness. It is different with the apostle. A messenger needs to show evidence, because he is in charge of laying down the laws of sharee’ah and annulling the laws that have been revealed to previous messengers. He needs to show proof that what he says is from Allah.”

Know that in the eyes of the Sufi masters, karamah is seen as part of the residue of the soul, unless it is used to help the religion of Allah or create a benefit. For them, He is the true doer, not them. And to remain silent without protesting at the unfolding of Allah’s destiny is more civilized.

Know also that the saints are people who have the knowledge of Allah. They strive to observe obedience, avoid disobedience and turn away from submission to lustful desires.

The saints are of several categories. There are those who do not belong to the limited number of categories, as hinted at in the Prophet’s hadith: “Al-Mufradun have preceded.” When asked about who was meant by al-mufradun, the Prophet replied: “They are those who are engrossed in the remembrance of God. Dhikr has taken away their heavy burdens, so that on the Day of Judgment they come to meet Allah with a very light burden.”

There are also saints who fall into the limited number category. “Abdullah ibn Mas’ud narrated that the Messenger of Allah (peace be upon him) said: “Verily, Allah has chosen people. Among His creatures, Allah has three hundred people whose hearts are like the heart of Adam a.s.. Among His creatures, Allah has seven people whose hearts are like the hearts of Abraham a.s. Among His creatures, Allah has forty people whose hearts are like the heart of Moses a.s. Among His creatures, Allah has five people whose hearts are like the heart of Jibril a.s. Among His creatures, Allah has three people whose hearts are like the heart of Mika’il. Among His creatures, Allah has Matu whose heart is like the heart of Israfil. When the one dies Allah will take the place of the three. If any of the three dies, Allah will take his place from the five. If any of the five die, Allah will take the place of the seven. If any of the seven die, Allah will take the place of the forty. If any of the forty die, God will take the place of the three hundred. If any of the three hundred die, God will take his place from the multitude. It is because of them that Allah gives life, death, sends rain, grows crops and repels calamities from this ummah.” Abdullah ibn Mas’ud was asked, “How does this mean that it is because of them that Allah gives life and death?” Ibn Mas’ud replied, “Because, they are the ones who ask Allah to multiply the ummah, so that this ummah becomes numerous. It was they who asked for the destruction of the wicked, and the wicked were destroyed. It was they who asked for rain, so it was sent down. They asked for crops to be grown, and they were grown. They supplicated, and with their supplication Allah wiped out various calamities.” (Reported by Abu Na’im, Ibn ‘Asakir and other Hadith Imams)

Abu Na’im narrated, “My chosen people in each period are five hundred people.” Their number does not decrease until the decree of God comes as hinted in the hadith: “Among my Ummah there will always be a group of people who interrupt the truth; they will not be harmed by those who oppose them until the decree of God comes.” Allah’s decree is like a gentle breeze from which the soul of every male and female believer is plucked out, and at that time the Hour is very near, almost at a distance.

Know that the dwellers of the grave are alive with life after death. They think, hear, see and know those who make pilgrimages and answer those who greet them. They visit each other among the dwellers of the grave. They also feel the pain of those who are still alive in the world. From them comes something great by the power of Allah. They feel the favor of the grave or the punishment of the grave. The good deeds of the living are shown to them. If what they see is good deeds, they praise Allah, feel happy and pray for the doer to increase in goodness and always be in goodness. If what they see of the dwellers of the world is bad deeds, they pray for the doer, “O Allah, return them to obedience and guide them as You have guided us. Indeed, they do not do good deeds.” The dwellers of the grave also know that the state of those who are still in the world is not just their deeds. Indeed, death is only a transfer from one place to another. What we have described is based on the Sunnah and the consensus of the ummah.

With regard to confirming that the dead live in another world, we have explained this in the chapter on pilgrimage. Their lives are like the lives of people living in the world; they can hear. Al-Bukhari narrated the hadith: “When a dead person is buried and the people who escorted him leave, he hears the sound of their sandals as they leave.”

In Sahih al-Bukhari and Muslim it is mentioned that after the battle of Badr, the Messenger of Allah threw the disbelievers who died during the battle into a galib (a well that is not permanent) a few days after their death, the Messenger of Allah went to the well, then called them by calling each of them by his father’s name, “O so-and-so ibn so-and-so … (until all of them are mentioned), is the truth that your Lord has promised you true? For indeed I have found what my Lord has promised me to be true.” Umar asked him, “O Messenger of Allah, do you speak to those who are dead?” The Messenger of Allah said, “By Him Who sent me with the truth, your hearing is not sharper than theirs.”

The dead person also knows the people who visit him, and he is pleased with them. A’isyah r.a. said that the Prophet said, “No servant visits his brother’s grave and sits beside him, but his brother will be friendly and answer him, until he leaves.” (HR: al-Khathib and Ibn ‘Asakir)

The Messenger of Allah (saws) said, “If a person passes by the grave of someone he knows, then says salam, the buried person will answer him, and he will also recognize him. Then if he passes by the grave of someone he does not know and greets him, the buried will also answer his greeting.” (HR. Al-Baihagi and Ibn Abi ad-Dunya)

The inhabitants of the grave live like people living in the world, visiting and meeting each other. The Messenger of Allah (saws) said, “Embellish the shrouds of those who die among you, for they will be proud of each other and visit each other in their graves.” (HR: Al-Baihagi)

As for the fact that the dead can feel the pain of the living in the world, the Messenger of Allah (saws) has said, “Indeed, the dead can be hurt in their graves by the pain of their homes (while still in the world).” (HR. Ad-Dailami)

Moreover, there are dead people who – by the power of Allah Ta’ala – can act and have access to people who are still alive in the world. The Prophet said after Ja’far was killed, “I know that Ja’far was chatting with the angels who were delighting the people of Bisyah” with rain.” (HR. Ibn ‘Adi)

The favors and punishments of the grave are real. This is based on many traditions of the Prophet (peace and blessings of Allaah be upon him) that have been reported mutawatir. Ahlus-sunnah waljama’ah are unanimous in their opinion that the favors and punishments of the grave are experienced by both the soul and the body. This is because both the soul and the body commit sins and acts of obedience. They also agree that this fact is part of the creed that must be believed. We have explained the favors experienced by the prophets in the grave. They live in their graves happily and perform prayers. It is also mentioned in the saheeh traditions that they perform Hajj. Allah has honored some of the dwellers of the grave with the pleasure of praying and performing Hajj, even though these prayers and Hajj do not earn them any reward due to the disconnection between the reward of deeds and death. But Allah has preserved these deeds for them so that they may enjoy the remembrance of Allah and obey Him, just as the angels and good people enjoy them in Paradise. Because for them dhikr and acts of obedience are more enjoyable than all worldly pleasures for the people of this world.

As for the Hadīth of the Prophet (peace and blessings be upon him): “When the son of Adam dies, his deeds are cut off, except…”, it means that the reward of his deeds is cut off, not that his deeds are cut off. This is clear as it appears to the one who really studies the hadith and is not overcome by lust. May Allah protect us with His grace.

Regarding the punishment of the grave for some of its inhabitants, Allah, the Almighty, has said in His words about the family of Pharaoh: “To them is revealed the Hellfire in the morning and in the evening.”

The Messenger of Allah (peace be upon him) said, “If you had not hurried to leave each other after the funeral, I would have asked Allah to make me hear the punishment of the grave as I heard it.” (HR. Mus. lim)

The deeds of the living will be shown to the dead. About this the Prophet said, “Your deeds will be shown to the dead. If they see that your deeds are good, they will be happy. If they see that your deeds are bad, they pray, “O Allah, restore them (to good deeds).” (HR. Ibn al-Mubarak)

In addition to seeing the deeds of the living, the dead also see their other circumstances in the world. The Messenger of Allah (saws) said: “The dead know the one who carries them, the one who bathes them, and the one who puts them in the grave.” This hadith was narrated by Imam Ahmad in his Musnad. 

CHAPTER VII: REPENTANCE

Repentance is the basis of every spiritual level and state (magam and hal) and the beginning of every spiritual level (magamat). Repentance is like land for building. Whoever does not repent will not have spiritual levels and states. Just as one who does not have land will not have a building.

Repentance is a return from despicable traits to praiseworthy traits. Some say that the one who returns from things that are against the Shari’ah out of fear of Allah’s punishment is called t@’b. The one who returns because he is ashamed of being seen by Allah is called munib. While the one who returns out of respect for the majesty of Allah is called awwab.”

Every servant must immediately repent and realize the conditions in order to be free from Allah’s anger and wrath, safe from the hell of Jahannam, achieve eternal happiness and gain His pleasure and paradise. In addition, to be guided to perform acts of obedience so that they will be accepted, because repentance is a basic requirement. The majority of acts of worship are Sunnah, while repentance is obligatory. Sunnah acts of worship will not be accepted before performing the obligatory acts of worship.

The obligation of repentance has been established in the Qur’an and the Prophet’s hadith. In the Qur’an, among others, Allah says: “Repent to Allah, O you who believe, that you may be happy.”‘? Allah Ta’ala also says, “O you who believe, repent to Allah with repentance nashaha.”

Repentance nashaha is repentance inwardly and outwardly with the determination never to repeat the sin. Whoever repents outwardly is no different from a cesspool covered with silk. People look at it and marvel at it. But when the lid is removed, they turn away from it. This is the same way people look at those who practice only outward obedience. When the covering is removed on the Day of Judgment, when all secrets are revealed, the angels will turn away from them. That is why the Prophet warned in his saying, “Verily, Allah does not take into account your looks, nor your wealth, but He takes into account your hearts.” (HR Muslim)

Among the verses of the Qur’an that show the virtue of repentance are the words of Allah, “Verily, Allah loves those who repent, and He also loves those who purify themselves.”‘? If they draw close to Allah, Allah will love them. If Allah loves them, He will be jealous when He sees a shortcoming in them, so He will cover it up. Part of Allah’s mercy towards His servants is accepting repentance. If they sin and repent, then sin again and repent again, Allah will still accept their repentance.

It is narrated that when Allah gave Iblis life until the Day of Judgment, Iblis said to Him, “By Your glory, I will not leave the heart of the son of Adam as long as he has a soul.” Allah Ta’ala said, “By My glory, I will not prevent people from repenting as long as their souls are in the body.” Iblis said, “I will indeed tempt them, all of them.” Allah says, “I will surely cover their faults.” Satan said, “I will come to them from the front, the back, the right and the left.”

When Iblis revealed this, the angels felt love for the people. Then Allah revealed to the angels that there were still directions left for man to go up and down. “If man raises his hands in prayer with humility, or places his face on the ground in prostration with solemnity, I will surely forgive his sins, I do not care.”

The Messenger of Allah (saws) said, “Allah stretches His hand at night to accept the repentance of the sinner during the day, and He stretches His hand during the day to accept the repentance of the sinner at night, until the sun rises from where it sets.” (HR Muslim and an-Nasa’i).

When the sun rises from its setting place, Allah will not accept the faith of the disbeliever nor the repentance of the believer. This is one of the meanings of Allah’s words: “On the day when some of the signs of your Lord will come, no one’s faith will benefit him who has not believed before, or he will not have done any good during the time of his faith.”

At-Tirmidhi and al-Baihagi narrate that the Messenger of Allah, peace and blessings be upon him, said: “Verily, in the west is a door that is as wide as forty years or seventy years of travel. Since the creation of the heavens and the earth, Allah, the Almighty, has opened that door for repentance, and He does not close it until the sun rises from that direction.”

In another narration, the Messenger of Allah (peace and blessings of Allah be upon him) said: “A slave falls into a sin and says: ‘O Lord, I have fallen into a sin, forgive me my sin.’ Then his Lord will say, ‘My servant knows that he has a Forgiving Lord who punishes for sin. I have indeed forgiven him. Then he acted as Allah willed. But then he falls into sin again, and says, O Lord, I have fallen into another sin. Forgive me my sin.” His Lord said, “My servant knows that he has a Forgiving Lord who punishes for sin. I have indeed forgiven him. So do as you please.”

Al-Hafizh Ibn Hajar r.a. said in al-Fath, “What is meant by the Prophet’s words, then do as you please, is that as long as the servant sins, makes istigfar and repents, Allah will forgive him. His repentance and istighfar are the expiation for his sins. What is meant is not that he sins, then makes istighfar with his tongue without letting go of his sins, then returns to similar sins. Such a thing is called the repentance of liars.”

The Prophet said, “Allah will accept the repentance of a slave as long as he is not dying.”? This means that Allah will accept the slave’s repentance as long as his soul has not reached his throat. Because when the soul reaches the throat, the servant will see clearly the place of return, whether it is the mercy of Allah or the hardship and difficulty. So, at that time repentance will no longer benefit him, nor will faith if he is a disbeliever. This is because one of the conditions of repentance is the determination to forsake sin and never return to it. This can only be achieved when there is an opportunity. While in the condition that the spirit has reached the throat, it is no longer possible for the servant to fulfill this condition.

The Prophet said, “Even if you have done wrong up to the whole sky, then you regret it, Allah will definitely forgive you.” This hadith was narrated by Ibn Majah with a hasan chain.

The Prophet (peace and blessings of Allah be upon him) said: “The repentant are the lovers of Allah. And the one who repents of sins is like the one who has never sinned.” This Hadīth was narrated by ath-Thabrani in al-Kabir and by al-Baihagi in ash-Shah.

The Messenger of Allah (saws) said: “Good deeds remove sins as water removes dirt.” This hadith was narrated by Abu Na’im in al-Lilyah.

It was narrated by Abu Na’im in al-Lilyah. In one of the hadith-reports, it was said: “There is no voice that Allah loves more than the voice of a slave who repents of his sins and says: ‘O Lord’. Then Allah says, “Labbaika. O My servant, ask for what you wish. In My presence you are like some of My angels. I am on your right, on your left and above you. I am close to your heart. O My angels, witness that indeed I have granted forgiveness for him.”

It was narrated from Ibn Abbas that the Prophet said, “When a slave repents, Allah accepts his repentance and makes forgetful the angels who write down his bad deeds. Allah forgets his limbs that have done wrong. Allah makes forgetful his place on earth and his charity in the sky, so that on the Day of Resurrection he will come without a single creature bearing testimony against him.” (HR. Al-Ashbahani)

Ibn “Abbas also narrated, “Some polytheists who had committed many murders and adulteries came to the Prophet and said, “The religion you teach is good if only you would inform us of the expiation that would make up for the sins we have committed.”‘ Then the verse was revealed, Say: “O My servants who transgress against themselves, do not despair of the mercy of Allah. Verily, Allah forgives the sins of all. Indeed, He is the Most Forgiving, the Most Merciful.” This hadith was narrated by al-Imam al-Bukhari, Muslim and others.

In a narration from Makhul, it is stated: “When Prophet Ibrahim (a.s.) was unveiled with the veil of the kingdom of the heavens and the earth, he saw a slave who had committed adultery, so Ibrahim prayed for the destruction of the adulterer, until Allah destroyed him. Then he saw a slave who stole, and he pleaded for the destruction of the thief until Allah destroyed him. Then he saw the servant who committed another sin, but when Ibrahim was about to ask for his destruction, Allah said, “O Ibrahim, let My servant go from you, for My servant is between three things: he repents and I accept his repentance, or I bring out from him descendants who then worship Me, or he is consumed by misery and behind him Jahannam awaits.”

The conditions for repentance are regretting the past sins, resolving not to repeat them, returning the wrongdoer to his owner or heirs and giving charity on behalf of the wronged person, relinquishing hostility and doing good to those who were wronged if possible. In addition, it is obligatory to make up the obligatory acts of worship that have been missed.

After repenting, the penitent must educate himself in obedience as he had educated himself in disobedience, and taste the bitterness of obedience as he tasted the sweetness of disobedience. The repentant person must also abandon bad company, keep the food and drink he consumes halal and the clothes he wears. Do not abandon repentance just for fear of falling back into sin.

Because if a servant repents, Allah will accept his repentance. There is no need to despair of Allah’s mercy. Verily, no one despairs of Allah’s mercy but those who disbelieve.” Rather, he should repent immediately before stepping into a very frightening place. Oh, how that place is so narrow, there is no spaciousness, it must be dangerous, the path is so dense, the places of destruction are so vague, the dwelling is eternal, the suffering is eternal, the scorching is purified, the screams are so high that they are piercing, the drink of the inhabitants is hot lead, and the torment is so lasting. Zabaniyyah dissolves their bodies, then Hawiyah gathers them. In it they howl, screaming and crying out in misery. The lick of fire continues to flash, burning them. There they fantasize and then cease to exist, but indeed they will never escape the torment. Their feet are bound up to the top of their heads, their faces blackened by the humiliation of sin. They call out from their alleys and labyrinths because the torment is relentless, “O Malik, the threat has indeed befallen us. O Malik, the fire has been lit for us. O Malik, pus has flowed from us. O Malik, iron shackles have weighed us down. O Malik, the skin of our bodies has been peeled off. O Malik, take us out of it, we really will not return (to sin)!” But after a long time, Malik only replied, “No way. It is too late. No one comes out of this place of misery. Stay there, feel His wrath.”

O Rabb, grant me repentance until I repent

and forgive me, my sins have troubled me.

Die in the embrace of the religion of Muhammad

Revive my heart on the day my heart becomes alive

O Antidote to sickness, heal my sickness

O Divine, I earnestly implore You

Cure my heart of the disease that has covered it

Indeed, the physicians have been confused by my illness O my Medicine Man, grant me closeness

It is impossible for me to be disappointed when I expect You

stop my slipping and reward me with closeness

Indeed, my illness will be cured by Your closeness.

how damaged the night when I disobeyed You

it has passed leaving sin for me

What is my trickery, I really have disobeyed You out of ignorance

how can I not be ashamed, when You are really always watching

Allah revealed to Prophet Dawud, “O Dawud, the sorrowful moans and

regret of the sinners is more to My liking than the screams of the “abid” (worshipers).”

Allah Ta’ala says in one of His books, “By My glory and majesty, not a servant weeps for fear of Me but I will replace his weeping with laughter in My holy light. Say to those who weep for fear of Me, ‘Cheer up. For you are the first to be visited when My mercy descends. Say to My sinful servants that they should sit with those who weep for fear of Me, may I shower them with My mercy as I shower those who weep for fear of Me.'”

The Prophet said, “There is nothing that Allah loves more than two drops: tears shed out of fear of Allah and blood shed in the cause of Allah.” (Reported by At-Tirmidhi and adh-Dhiya”)

O miserable one, now is the time for you to break away from your lusts? Now is the time for you to return to the door of your Lord? Have you forgotten the One Who has given you grace? Have you forgotten the One Who has created you and perfected your livelihood? Have you forgotten the One Who has made many hearts take pity on you and with His sustenance fed you? Are you forgetting the One Who inspired Islam in you and gave you a demonstration? Have you forgotten the One Who by His grace has brought you close? So that you accept all that with negligence and indulge in lust, immediately committing mistakes and sins? Do you break your promises, disobey His commands, continually commit sins, indulge in lust and fight against Him Who is the Greatest? Even if you are still hindered and far from your Lord, if you quickly return to Him, He will accept you and be pleased with you. If you are constantly devoted to Him, He will draw near to you.

Ibrahim ibn Adham said, “The believer’s heart is clean like glass, and he will see every thing that the devil inflicts on him. Then if he commits a sin, a black spot will appear in his heart. If he repents, the spot will disappear. If he commits another sin and does not repent, the black spot will increase and increase until it becomes black. When the heart is blackened, there is little chance of benefitting from advice. In fact, the heart will be blind, unable to understand the truth and religion, will underestimate the affairs of the hereafter and exalt the affairs of the world. So that when the affairs of the Hereafter come knocking, they will only stop at the ears, not make an impression on the heart and not move him to repent immediately.”

Allah, may He be exalted, says: “O you who believe, do not take as your helpers the people whom Allah has angered; indeed, they have despaired of the Hereafter just as the disbelievers in the grave have despaired.”

When the body is sick, food will not benefit it. When the heart is immersed in the love of this world, advice will not benefit it.

When the heart is hard, advice will not benefit it, just as when the earth is salty, rain will not benefit it.

From this it can be seen that istighfar will not benefit a heart that is negligent, dead and blackened because of its many sins and neglect to repent. Even if he makes istighfar all day and all night, if his heart is like that, his istighfar will have no effect. It may even become a cause of punishment and misery.

Hence Rabi’ah al-Adawiyyah said, “Our istighfar needs istighfar.”

The characteristics of accepted repentance are seen in eight things:

1. After repentance the offender will worry about his tongue. He will guard his tongue against lying, backbiting and exaggeration. He then occupies his tongue with dhikr and recitation of the Qur’an.

2. He will worry about his stomach. So he guards it by not going to enter food other than halal, even if only a little.

3. He will worry about his eyes. So he will guard them against looking at haram things, or looking at the world with desire. He will only look at the world to take lessons.

4. He will worry about his hands. So he will not stretch them out for haram things. He will only extend his hands in obedience.

5. He will worry about his feet. So he will not use them to walk in disobedience. He will only use his feet to walk in obedience to Allah Ta’ala.

6. He will worry about his heart. So he immediately empties it of hostility, hatred and malice towards others. Then he fills it with advice and love for fellow Muslims.

7. He will worry about his ears. So he will use them only to hear what is right.

8. He will worry about his obedience. Then he will make his obedience purely for the sake of Allah Ta’ala, avoiding riya and hypocrisy.

It is narrated that there was a young man from the Children of Israel who obeyed Allah for twenty years. Then the next twenty years he disobeyed. When he looked at himself in the mirror, he saw that his beard was turning white, and it made him uneasy. He said, “O my Lord, I obeyed You for twenty years, then I disobeyed You for twenty years. If I repent, will You accept my repentance?” Suddenly he heard a formless voice, “You used to love Me, so I loved you, then you abandoned Me, so I abandoned you. When you turned away from Me, I did not care for you. But if you return to Me, I will accept you again.”

One of the scholars said, “If a young man cries for his sins, confesses his bad deeds before God the Beloved, and says, “O my Lord, I have done wrong, then God will say, “I have covered it.’ When the young man says, “O my Lord, I am truly sorry,” then Allah will say, “I Know.”‘ And if the young man says, “O my Lord, I return to You,” then Allah says, “I accept.”

In the atsar it is mentioned that Allah, the Almighty, said: “O My servant, if you repent and then you repeat the sin again, then do not be ashamed to return to Me a second time. Then if you violate the second repentance, then, do not let shame prevent you from coming to me a third time. And if you violate the third, then come back to Me a fourth time. Indeed, I am Generous, not stingy, I am Merciful, not careless. I am the One Who covers the disgrace of sinners and accepts the repentance of those who repent to Me. I am the One Who forgives the wrongdoing servant. And I am also the Merciful One to the sorrowful servant, who regrets his sins. I am the most merciful of all the merciful. Who comes to My door and I refuse him?! Who pleads with Me and I send him away! Who repents to Me and I do not accept his repentance?! Who is it that comes to ask Me and I do not grant him?! Who is it that begs Me for forgiveness of his sins and I do not forgive him! I am the Forgiver of sins. I am the Coverer of disgrace. I am the One who relieves suffering. I am the One who loves those who cry and scream. I am the Knower of all the unseen. O My servant, stand at My door, I will record you as My beloved. Take pleasure in communing with Me at dawn, I will make you My seeker. Enjoy My presence, I will give you a drink from the delicacy of My drink. Abandon that which is other than Me. Keep iftigar and call Me with the tongue of adz-dzillah wa al-inkisar.”

Anas r.a. narrated that the Prophet said, “Allah says, “O son of Adam, as long as you pray to Me and hope in Me, I will forgive all your sins, I do not care. O son of Adam, even if your sins are as full as the sky, if you ask Me for forgiveness, I will forgive you. O son of Adam, even if you come to Me with faults as full as the earth, as long as you come to Me without associating anything with Me, I will come to you with forgiveness.” This Hadīth was narrated by at-Tirmidhi, and he qualified it as hasan. This Hadīth shows the extent of Allah’s mercy and grace.

Allah says: “Say: “O My servants who transgress against themselves, do not despair of the mercy of Allah. Verily, Allah forgives the sins of all. Indeed, He is the Most Forgiving, the Most Merciful.”

Allah also says: “And who else can forgive sins except Allah?”

In a hadith narrated by al-Ashbahani with a chain of transmission from Ibn “Abbas r.a., it is stated that the Prophet said: “The one who regrets his sins is waiting for the mercy of Allah, while the one who is proud of his deeds is waiting for the wrath of Allah. O servants of Allah, know that every doer of deeds will be brought to his deeds, and he will not leave this world before seeing the good and bad of the deeds he has done. The good and bad of a deed is determined at its conclusion (at the time of death). Night and day are vehicles. So pay attention to your journey through the afterlife, do not delay goodness. Because death comes suddenly. Do not let you be deceived by your wish for the mercy of Allah “Azza wa Jalla. Indeed, heaven and hell ir, closer than the strap of your sandal.” Then the Prophet recited the verse, “Whoever does even an ounce of good will see it. And whoever does an evil deed even weighing a zarah will also see its reward.”

Ibn “Abbas r.a. said that “There was a man from Banj Israel who did not keep himself from sinning. One day he was visited by a woman. He gave her 60 dinars to have sexual intercourse with her. When the man was about to carry out his intention, suddenly the woman’s body shook violently and she cried. The man asked her, “What made you cry, did I force you?” She replied, “No, but I have never done this before. I was compelled to do this because of the necessities of life. Then the man said, “You are willing to do it (out of necessity) when you have never done it at all! Go home and take the money. By Allah, from now on and forever I will not commit any more sins.’ Later that night the man died. The next morning on the door of the man’s house was written: Verily Allah has forgiven this sinful man.”

“Ugbah ibn “Amir r.a. said that the Messenger of Allah (peace be upon him) said, “A person who commits a sin and then does a good deed is like a man who is shackled in a very narrow suit of armor that gradually becomes looser each time he does a good deed. If he continues to do good deeds, the armor will break until he is able to remove it.” This hadith was narrated by Ahmad and ath-Thabrani with their respective sanads, one of which is saheeh.

Abu Hurairah r.a. said, “A man kissed a woman.” Another narration reads, “A man came to the Messenger of Allah and said, O Messenger of Allah, I embraced a woman and kissed her, but did not commit adultery. I did it in the suburbs of Madinah. So punish me according to your ruling. Then “Umar said to him, ‘Aljah covers your disgrace if you yourself cover it.” Abu Hurairah said, “The Prophet himself did not answer him. But when the man stood up and went away, the Prophet followed him and prayed for him. Then he recited the verse, “And pray on the two sides of the day (morning and evening) and at the beginning of the night. Verily, the good deeds expiate the bad deeds. That is the reminder for those who remember.” Then a companion asked, “O Messenger of Allah, is this verse specific to him alone?” to which the Messenger of Allah replied, “No. It applies to all human beings. It applies to all human beings.” (HR. Muslim)

Al-Imam al-Bukhari and Muslim narrated from Abu Sa’id r.a. that the Messenger of Allah said, “In ancient times there was a man who had killed ninety-nine people. Then he searched for the most intelligent person in the land. He was shown a priest. So the man immediately went to him. Upon reaching the priest, the man told him that he had killed ninety-nine people, then asked if the door of repentance was still open for him. The priest replied, “No. So the priest killed him and made it a hundred people he had killed. Then he searched again for the most pious man of the time. He was shown to another pious man, and he immediately went to him. When he reached him he said that he had killed a hundred people, and whether the door of repentance was still open for him. The pious man replied, “Still. There is nothing that can prevent you from repenting. Go to the land of so-and-so, where the people are worshippers of Allah. Worship with them and do not return to your country. Indeed, yours is a bad land.’ The young man headed for the country that the cleric had indicated. On the way, the angel of death came and took his life. He died. A dispute arose between the angel of mercy and the angel of punishment. The angel of mercy said, “He came repentantly, his heart towards Allah. The angel of punishment said, “He has not done a single good deed.” Then came another angel in human form, mediating between the angel of mercy and the angel of punishment. The angel said, “Let us measure the distance between the position where he died and the two lands. The closest country is his fate.” They measured the distance between the two. And it turned out to be closer to the good country he was heading for, with a difference of only an inch. So it was decided that the angel of mercy won.”

In another narration it is added, “When he reached the middle of the road, the man was dying, but he continued to move with difficulty with his chest towards the destination country. So he was decided to be a resident of that country.”

In another narration, it says: “So Allah, the Exalted, revealed to the bad country, “Stay away from it,” and to the good country, “Come near to it.” Then an angel appearing in the form of a human said to him. Then the angel who appeared in the form of a man said, “Measure the distance between them!”

A reasonable person should take a lesson from this story and know that Allah’s mercy is indeed wide, not made narrow by sin, even if it is mountainous. A reasonable person should also repent sincerely. If Allah knows that a person repents sincerely, He will forgive him. He should also repent according to the extent of his sin.

In one narration it is mentioned that once “Umar ibn alKhaththab was walking in a small street in the city of Medina. On the way he met a man who was hiding something in his shirt. “Umar asked the man, “O young man, what are you carrying in your shirt?” What the man was carrying was khamr. Feeling ashamed that it was khamr, the young man prayed silently, “O Allah, if you do not make me ashamed before ‘Umar and you cover my shame, I will never drink khamr again, ever.” Then he said to ‘Umar, “O Amirul-Mu’minin, what I have brought is vinegar.” “Umar said, “Show it to me!” When the young man showed it, it turned out that the drink that had been khamr had turned into vinegar.”

So, O my brother, take a lesson from various events. If the one who repented out of shame to “Umar, Allah Ta’ala turned his khamr into vinegar. Moreover, for the servant who repents of sins out of fear of Allah, Allah will certainly turn his bad khamr into vinegar of obedience. This is really not something difficult for Allah, because Allah Ta’ala has said, “…except those who repent, believe and do good deeds: then their evil is replaced by Allah’s good. And Allah is Oft-Forgiving, Most Merciful.”

Chapter VIII: TAKHLIYAH AND TAHLIYAH

Takhliyah is emptying oneself of bad manners and traits. While tahliyah is adorning oneself with praiseworthy behavior.

O disciples, after you have repented you must empty yourself of blameworthy traits. This is because blameworthy traits are meaningless impurities. A servant will not be able to approach the presence of Allah the Exalted with a soul still clinging to blameworthy traits, just as he will not be able to approach (perform) the rituals of worshiping Allah with an unclean body. Hence, a spiritual seeker must cleanse himself completely of blameworthy qualities and adorn himself with praiseworthy qualities.

The despicable traits include envy, grudge, pride, selfishness, humbleness, jealousy, love of rank and position, boasting, anger, backbiting, lying, talkativeness and others.

1. Envy (al-hasad) Hasad or envy is a feeling of displeasure at the blessings of Allah Ta’ala that another person gets and feels happy if that blessing disappears from him. Envy is one of the worst despicable traits. It can only be totally cut off from the heart by pursuing the path of Sufism. The Prophet said, “Hasad will consume goodness like fire consumes firewood.” (Ibn Majah)

There is no evil more dangerous than envy. A grudge will plunge the culprit into five torments se. yet misery befalls the person he grudges. First, he will experience endless anxiety. Second, experiencing calamities (misery) that are not rewarded. Third, it is blameworthy because envy is not praiseworthy at all. Fourth, hated by Allah. Fifth, the door of guidance is closed to him.

Al-Hasan al-Bashri r.a. said, “O son of Adam, why do you envy your brother. If what Allah Ta’ala has given him is a glorification from Him, why do you envy the one whom Allah Ta’ala has glorified. And if what Allah has given him is not a glorification from Him, why should you envy the one who will return to hell.”

One of the wise men said: “There are three people whose prayers will not be answered: the one who eats unlawful food, the one who backbites a lot, and the one whose heart is full of malice towards his fellow Muslims.”

At-Tirmidhi narrated from Anas r.a. that the Prophet said, “O my son, if you are able to go through the morning and evening without the slightest ghisysy in your heart towards anyone, then do so.”

A similar hadith was narrated by Ibn Majah with a saheeh chain of transmission, as well as by al-Baihagi and other narrators.

Abdullah ibn ‘Umar said: “The Messenger of Allah was asked: “O Messenger of Allah, who is the best of men?” The Prophet replied, “Any person whose heart is devout and whose tongue is truthful.” The Companions asked, “If the tongue is truthful we understand. But what is meant by makhmum al-qalb, O Messenger of Allah?” The Prophet replied, “He who is pious and clean, not evil, not unjust and not spiteful.”

It should be noted that hasad, which is blameworthy according to sharee’ah, is wishing that Allah’s blessings be taken away from someone else. This is in line with what Allah, may He be exalted, says: “Or do they envy the man (Muhammad) for the bounty that Allah has given him?”

As for envy, which is only a desire to get the same blessings that others get, without being accompanied by a desire for those blessings to disappear from others, that is certainly good if the blessing is a heavenly good. Allah says, “…and ask Allah for some of His bounty.”

The Messenger of Allah (peace and blessings of Allah be upon him) said: “It is not permissible to be jealous except in two cases: envy of the man to whom Allah has given the Qur’an and he recites it day and night, and envy of the man to whom Allah has given much wealth and he spends it on good deeds day and night.” (HR. al-Bukhari and Muslim)

Know that ridding oneself of these despicable traits requires the guidance of a perfect teacher. Without a perfect teacher, a person will not be able to rid himself of these qualities, even if he does his best in worship. Unless Allah Ta’ala guides him directly with a gust of mercy from Him.

2. Grudge (al-hiqd)

Al-higd or grudge is harboring enmity, hatred, or severing fraternal ties. This is truly a mery, despicable fodder for vice. Because revenge will lead to malice, avoidance and hostility, and finding fault with others.

The Prophet said, “It is not lawful for a Muslim to stay away from his brother for more than three days. Whoever stays away from his brother for more than three days will die and enter Hell.” Of course, as long as the person he is avoiding is not someone who is openly sinning and does not want to stop after preventing him.

Ibn ‘Umar (may Allah be pleased with him) said: “The Messenger of Allah (may Allah’s peace and blessings be upon him) ascended the pulpit and said in a loud voice: “O those who profess Islam only with their tongues without faith in their hearts, do not harm Muslims, do not harass them, do not spy on their private parts. Indeed, the one who spies on the ‘awrah of his Muslim brother, Allah will spy on his ‘awrah. If Allah spies on his ‘awrah, then the one whose ‘awrah Allah spies on, surely Allah will defile him, even if he is in his own house” (HR. at-Tirmidhi)

3. Arrogance (al-kibr)

Al-kibr or arrogance is a sense of grandeur that comes from seeing oneself as above others. Allah Ta’ala says, “I will turn away from the signs of My power those who arrogate themselves on the earth without just cause. When they see any of My verses, they do not believe in it. And if they see a path that leads to guidance, they do not want to take it, but if they see a path of misguidance, they continue to take it. That is because they deny Our verses, and they are always heedless of them.” That is, Allah will prevent them from being able to contemplate the creation of the heavens and the earth and the signs and lessons therein.

Allah says: “Those who dispute the verses of Allah without a reason that reaches them. Great is their wrath in the sight of Allah and in the sight of those who believe. Thus Allah seals the hearts of the arrogant and arbitrary.”

The Prophet said, “The one in whose heart there is pride will not enter Paradise, even if his pride is only the size of an atom.” (HR Muslim)

In one expression, it is said, “None will be arrogant except the lowly. And no one is tawadhu’ except a noble person.” Indeed, pride is the first sin by which Allah is disobeyed. Allah says: “And (remember) when We said to the angels: “Prostrate yourselves to Adam,” so they prostrated themselves except Iblis: he was reluctant and arrogant, and he was among those who disbelieved.”

Whoever is arrogant will almost certainly join Iblis in receiving the punishment of expulsion from Allah’s mercy and experiencing endless torment. The arrogant person is also threatened with a bad end and a miserable death (sii al-khatimah).

4. Pride of self (al-ujb)

Al-ujb or pride is a feeling of greatness that arises in the mind because of fantasizing about the perfection of knowledge or ama| himself. Alujb is also interpreted with the meaning of exalting favors and feeling comfortable with them while forgetting to attribute them to Allah Ta’ala.

The Prophet said, “There are three things that are very destructive: miserliness that is maintained, lust that is followed and pride.” (HR. ath. Thabrani, al-Bazzar and al-Baihagi)

5. Miserliness (al-bukhl)

Al-bukhl or bakhil is the reluctance to give to others for fear of diminishing one’s wealth. Allah Ta’ala says, “Never let those who are stingy with the wealth that Allah has given them from His bounty think that stinginess is good for them. In fact, it is bad for them. The wealth that they hogged will be hung around their necks on the Day of Judgment. And to Allah belongs all the inheritance in the heavens and the earth, and Allah knows what you do.”

The Messenger of Allah (saws) said, “Take care that you do not become stingy. Indeed, miserliness has destroyed those before you, has caused them to flow blood (fighting / killing) and legalize things that are forbidden.” (HR Muslim)

The Prophet also said, “A generous person is close to Allah, close to Paradise, close to people and far from Hell. The generous person is far from Allah, close to Paradise, close to people and far from Hell. A generous fool is more beloved to Allah than a generous worshipper.” (HR: al-Baihagi, ath-Thabrani and others)

Al-Ashfahani narrated a marfu’ hadith: “Remember that everyone who is generous will definitely enter Paradise, I assure you. And remember that everyone who is generous will enter Hell, I assure you.” The Companions asked, “O Messenger of Allah, who is a generous person and who is a miserly person?” He replied, “A generous person is one who gladly fulfills the rights of Allah in his property. The miser is the one who withholds the rights of Allah and is miserly towards Allah. A generous person is not one who takes through unlawful means and spends excessively.”

Ath-Thabrani relates a hadith marfu’: “Verily, Allah has purified this religion for Himself, and there is nothing suitable for your religion but generosity and kindness. Remember, adorn your religion with generosity and good manners.”

Ath-Thabrani also narrated a marfu’ hadith: “Allah, the Almighty, sent Jibril to Ibrahim a.s.: “O Ibrahim, I did not appoint you as the khalil (beloved) because you are My most worshipful servant. But I have examined the hearts of those who believe, and I have not found a more generous heart than yours.”

Ash-Shaikh Muhyiddin ibn al-‘Arabi was asked about the nature of israf (extravagance), and he replied: “Israf is generosity that exceeds limits and measures. However, because the person who engages in israf is usually inconsistent in his generosity, and he often regrets what he has spent when he is in a difficult situation, Allah, may He be exalted, has decreed that israf is a blameworthy action. The praiseworthy attitude is one of moderation, neither stingy nor extravagant. Whoever wants to attain this virtue should take suluk seriously and sincerely under the guidance of a righteous and perfect teacher. The gury will bring him closer to the presence of Allah. Thus his belief in Allah will grow stronger, and he will give away any wealth he gets. This is not the case with someone who is far from the presence of Allah. Because of his weak belief in Him, he will find it difficult to give anything to others. Allah Ta’ala guides those whom He wills to the straight path.

6. Showing off (ar-riya’)

Ar-riya’ or showing off is an attempt to gain a place in people’s hearts by displaying good behavior. Allah says: “Whoever hopes to meet his Lord, let him do righteous deeds, and let him associate no partner with anyone in the worship of his Lord. “8 This means not wanting to be seen by people with his deeds.

The Prophet Muhammad (peace and blessings of Allah be upon him) said: “The thing that I fear the most for you is minor shirk, which is riya. On the Day of Judgment, Allah will say to the one who is joking when Allah rewards people’s deeds: “Go to those for whom you showed off your deeds in this world. See if you will find any good reward from them.” This hadith was narrated by Ahmad with a sound isnad.

The one who wants to rid himself of this despicable trait of riya needs a perfect teacher to guide him on the path of the unseen and lead him to the presence of Allah, the Almighty. This is because a person who does not take the path of Tariqah will usually not be able to enter the presence of al-ihsan, which is worshipping Allah as if he sees Him. He will always be with himself and others in his acts of worship.

If one were to enter the presence of al-ihsan, he would see that Allah, the Almighty, is the Doer of all his deeds. He is the one who creates and realizes those deeds. Thus the servant will see that he is merely the place on which the deeds rest, and he is rewarded for obeying the laws and obligations, not for anything else. Whoever realizes this will not find his deeds to be his own, and he will be free from jealousy and pride, and will not even ask Allah Ta’ala for reward for his deeds. This is because he will see that his limbs are merely instruments that are moved, and he will see that it is Allah, the Almighty, who moves them by giving them potency and power. It is not himself who does the deeds. Therefore, do not let yourself do riya. It will ruin your deeds, nullify your reward, and bring wrath and punishment.

Imam Ahmad and others narrated a marfa’ hadith: “Indeed, whoever of this Ummah (Muhammad’s Ummah) does charity for the sake of this world will have no share in the Hereafter.”

Ath-Thabrani and others also narrated a marfu’ hadith: “Whoever adorns himself with the deeds of the Hereafter while he neither desires the Hereafter nor strives for it will be cursed in the heavens and the earth.”

Ibn Jarir ath-Thabari narrated a mursal hadith: “Allah will not accept a deed in which there is riya, even if it is only an atom.”

Riya is of two kinds. The first is pure riya, which means doing deeds in the Hereafter only to gain worldly benefits. Second, mixed riya, which is doing charity to gain both worldly and afterlife benefits. Both are riya and can dilute the reward, na adzu billahi min dzilik.

7. Love of rank and position

What is meant by love of rank and position is lusting to be popular with a good reputation. This trait is truly despicable and cuts off the path of righteousness. This is not the case with those whom Allah Ta’ala has made popular in order to spread His religion. No one is safe from the love of rank and position except those who have true faith (as-Siddiqun).

The Messenger of Allah (saws) said, “It is bad enough for the son of Adam that he is pointed at with a finger in his religion and worldly life, except for the one whom Allah Ta’ala keeps from sin.” (HR. Ath-Thabrani)

Abi Yazid al-Busthami said, “I had borne the burden of worship for thirty years. Then I saw someone saying to me, O Abi Yazid, indeed Allah’s cupboard is full of worship. If you want to reach Him, you must take adz-dzillah wa al-iftiqar.”

Al-Mutawalli r.a. said, “The condition of the poor in this world is like a person sitting in a restroom. If the door is closed, he fulfills his desire and comes out closed so that no one sees his nakedness. If the door is opened, his private parts will be exposed and his secret will be broken, and those who see him will curse him.”

In any case, if the salik’s heart is inclined towards the love of rank and position, he will be cut off from the path to Allah Ta’ala.

8. Tafakhur

Tafakhur is being proud of one’s glory, whether it is one’s position, lineage, or anything else. This is a despicable and forbidden trait. The Messenger of Allah (peace be upon him) said, “Allah has revealed to me that you should all be humble, so that no one will boast over others and no one will wrong anyone.” (HR Muslim)

This pride can be in the abundance of possessions, or in the honor of parents, or in good deeds.

9. Anger (al-ghadhab)

Anger is the boiling of the heart’s blood to demand vengeance. The Prophet said, “Anger comes from Satan. Satan is created from fire. Fire is extinguished with water. So when one of you becomes angry, let him take a bath.” (Reported by Ibn ‘Asakir)

It is reported that Allah, the Almighty, said: “O son of Adam, remember Me when you are angry, and I will remember you when I am angry, so that I will not destroy you with the perishing.”

The most important deed is to be generous when angry and patient when desperately wanting something. Being generous is not actually when you are pleased but it is when you are angry Fear of Allah Ta’ala can calm anger. Look at people! They get angry only because they are veiled and do not see Allah Ta’ala as the doer of all that comes into existence. Because of this veiling they can only see actions as the actions of their own kind. If they had taken the path of Tariqah, they would have found that actions belong to Allah. Thus he would not find anyone worthy of his anger. Rather, he will find that everything that happens in this realm of existence is a source of wisdom.

An ‘arif said,

If you see Allah as the agent in everything,

you will see that all that exists is good

and if you see nothing but the phenomena of His creation

you are truly obscured, and the good becomes ugly.

True, the perfect person is one who does not get angry except for the sake of Allah, i.e. when His honor is violated. But not on the basis of the belief that the sin is Allah’s doing, rather it is attributed to the servant. From this you know that a person will not be able to free himself all at once, forever.

Al-‘Arif ash-Shafi’rani said that al-Imam ash-Shafi’i r.a. was known as a man of noble character. The spiteful people tried to provoke his anger, but nothing could make him angry. One day, they bribed the tailor who was making a shirt for Imam ash-Shafi’i. They told the tailor to narrow his right sleeve so that it would be difficult for ash-Shafi’i to remove his hand, while his left sleeve was sewn very loosely. When he saw his shirt stitched like that, ash-Shafi’i said, “May Allah reward you well for constricting the right sleeve of my shirt, so that I do not have to struggle to roll it up when writing. And you have loosened my left sleeve so that I can carry the book freely.”

There is also a narration that tells of spiteful people trying to provoke al-Junaid’s anger. Once on Friday, the spiteful people poured water from a fish wash on al-Junaid who was about to leave for Friday prayer, so that the water soaked his entire body and clothes, from his head to the bottom of his shirt. But he laughed, then said, “The one who deserves to go to hell deserves to be doused with water like this, there is no need to be angry.” Then he went back to his house and borrowed his wife’s clothes and prayed.

The righteous salaf said, “The ranks of people are calculated based on their good character. So, the one whose good character is greater than yours is greater than yours.”

In conclusion, everything is based on divine character. If Allah Ta’ala is angry, then He is angry for the sake of something other than Him, not for Himself. For, if Allah Ta’ala took revenge for Himself, He would have destroyed all creatures in a moment. Understand!

10. Backbiting (al-ghibah)

Al-ghibah or backbiting is when you tell your brother something about him that if he were to hear it, he would dislike it. Whether it is something about his body, his words, his work, his religion, his worldly affairs, his clothes, his house or his vehicle. If you tell your brother about these things and they are true of him, then what you are doing is gossip. If what you tell him about does not exist, then your action is called buhtin (accusation), and this is more serious than gossip. Allah says: “O you who believe, avoid most prejudice, for indeed some prejudice is a sin, and do not find fault with others, and let not some of you backbite others. Would one of you eat the flesh of his dead brother? Then surely you would be disgusted with him. And fear Allah. Verily, Allah is Oft-returning, Most Merciful.”

The Prophet said, “Be careful not to backbite. For backbiting is worse than adultery. A man who commits adultery and then repents, his repentance can be immediately accepted by Allah. But the one who backbites will not be forgiven by Allah until the one he backbites forgives him.” (HR. Ibn Abi ad-Dunya)

Therefore, be careful that you do not underestimate the act of backbiting, let alone that you fall into buhtan. You must not say, even in your heart, “I have a good deed that can erase the sin of backbiting.” For it may be that on the Day of Judgment, the person you backbite or falsely accuse will not be pleased even if you make up for it with all your good deeds, even if they are free from all the things that can damage them and make them rejected, such as riya, sum’ah and others. Indeed, none of the good deeds tainted by riya or sum’ah will reach the Hereafter as a provision for the doer.

It is appropriate for a reasonable person not to muddy his good deeds with gossip. If someone gossips about him, he should not feel miserable. On the contrary, he should feel happy. Indeed, on the Day of Judgment Allah Ta’ala will authorize the backbiter to take the reward of the backbiter’s deeds as he pleases.

11. Backbiting (an-namimah)

An-Namimah or backbiting is transferring one person’s words to another with the aim of dividing them. Allah Ta’ala says: “And do not follow those who swear a great deal, who revile a great deal, who go about spreading slander.”

The Messenger of Allah (peace and blessings of Allah be upon him) said: “The one who slanders will not enter Paradise.” (HR: Al-Bukhari and Muslim)

Imam Ahmad reported that the Prophet said: “Shall I tell you who is the worst servant of Allah?” to which the Companions replied: “Certainly, O Messenger of Allah”. Then the Prophet said. “It is the one who likes to complain, divide those who love each other, and likes to criticize those who are clean.”

In one narration from Abu ash-Shaykh, it says: “Al-Hammizun, al-lammazun, those who like to complain and those who like to make bad accusations against good people, Allah will resurrect them in the form of dogs.”

The scholars have agreed on the prohibition of backbiting. They also agree that backbiting is one of the greatest sins in the sight of Allah. Therefore, a reasonable person should avoid this despicable behavior and be careful of all those who like to complain, not to be provoked. He should also know that those who love to slander will definitely be slandered.

12. Lying (al-kidzb)

Lying or al-kidzb is telling something that is different from the truth. Lying is one of the worst sins. Allah Ta’ala says, “…then let us contend with Allah and ask that the curse of Allah be upon those who lie.”

The Prophet said, “Be honest, for honesty leads to goodness and goodness leads to Paradise. A man who is truthful and makes a habit of being truthful will be recorded by Allah as truthful. And avoid lying, for lying indicates injustice and injustice leads to hell. A man who lies and makes a habit of lying will be recorded by Allah as a liar.” (HR. Al-Bukhari and Muslim)

Imam Malik reported that the Prophet was asked by his companions, “O Messenger of Allah, can a believer become a liar?” to which the Prophet replied, “No.” Abu Dawud, at-Tirmidhi, an-Nasa’i and al-Baihagi narrated a marfi’ hadith: “Woe to the one who tells lies to make people laugh. Woe to him, indeed woe to him.”

Ibn Mas’ud r.a. mentioned that the Prophet said,

“The truest word is the Kalamullah. The most noble word is zikrullih. The blindest blindness is the blindness of the heart. What is little but sufficient is better than what is much but insufficient. The worst regret is regret on the Day of Judgment. The best wealth is wealth of the soul. The best provision is piety. Drunkenness is the accumulator of sins. Women are the ropes of the devil. Youthful agitation is a branch of madness. The worst business is usury. The greatest fault is a lying tongue.”

The Prophet said, “Lying is not permissible except in three cases: (1) lying in war, because war is deceit, (2) a man who is reconciling two disputing people, and (3) lying to improve the relationship between him and his wife.” (HR Muslim)

Know that honesty is the adornment of the saints. Lying, on the other hand, characterizes the wretched.

Allah, may He be glorified and exalted, says: “This is when the truthful person benefits from his truthfulness.”

Allah says: “O you who believe, fear Allah, and be with those who are truthful.”‘”

Allah says: “And those who bring the truth (Muhammad) and confirm it, they are the righteous. They will have what they desire in the sight of their Lord. Such is the reward of those who do good.”?

Allah Ta’ala has denounced and cursed liars, as seen in His words, “Cursed are those who lie much.”

Allah also says: “And who is more unjust than he who invented a lie against Allah while he is being invited to Islam? And Allah guides not the wrongdoers.”

13. Talking a lot (katsratul-kalam)

Talking a lot is a despicable trait. Because talking a lot can lead to many haram or makruh things, such as talking about sin or talking about other people’s situations.

The Prophet said, “Whoever talks a lot, will also slip a lot. Whoever slips a lot, will also have many sins. Whoever sins a lot, the most suitable for him is hell.” (HR. Ath-Thabrani)

At-Tirmidhi and al-Baihagi narrated a marfu’ hadith, “You should not talk much without remembering Allah. This is because talking a lot without remembering Allah hardens the heart. Indeed, the most distant servant from Allah is the one with a hard heart.”

At-Tirmidhi and Ibn Majah and others narrated the marfa’ hadith: “All the speech of the son of Adam will be a burden to him and will not benefit him, except speech in order to promote good, restrain evil and dhikrullah.”

Abu ash-Shaykh narrated the Marfoo’ Hadith: “The most sinful people are those who talk the most about things that are not beneficial.”

Therefore, you should abstain from speaking more often, under any circumstances, and should not speak other than what is good for your religion and worldly life. Consider what Allah, the Almighty, says: “And there are for you angels who watch over your labor, the noble ones (in the heavens), the ones who are in the heavens.

“And there are for you (angels) who watch over (your work), who are honorable (in the sight of Allah) and record (your work), and they know what you do.”

Allah says: “When two angels record his deeds, one sitting on the right and the other on the left. He will not utter a word except that an angel is always present with him.”

Wouldn’t you be ashamed if, when the record of your deeds, which you have filled all day long, is spread out, it turns out that it contains more things that are neither beneficial to your religion nor beneficial to your world?!

Therefore, ar-Rabi’ ibn Khaitsam r.a. always prepared a pen and paper every time he started his morning. Then every word he uttered he recorded and preserved, as he counted himself in the afternoon.

Anas ibn Malik r.a. said, “There was a young boy martyred in the Battle of Uhud, and I found in his stomach a stone tied to stave off hunger. Then his mother (came and) wiped the dust from his face saying, “Paradise will miss you, O my son. Then the Prophet said, “What makes you sure about him? Perhaps he has spoken something that is not beneficial and has refused to speak when it does not harm him.” (Reported by Abu Ya’la and Ibn Abi ad-Dunya)

Ibrahim ibn Adham said, “One day some guests stopped by my house. I knew they were saints (abdal), so I said, “Counsel me with advice that will make me fear Allah Ta’ala as much as you fear Him.” They said, “We advise you with seven things. First, whoever talks a lot, do not expect his heart to be alert, Second, whoever talks a lot, do not expect wisdom to reach him. Third, whoever associates a lot with people, do not expect him to get the sweetness of worship. Fourth, whoever loves the world too much, it is feared that he will experience su’ al-khatimah (bad end of life). We seek refuge with Allah Ta’ala from that. Fifth, whoever is ignorant, do not expect his heart to live. Sixth, whoever chooses to associate with wrongdoers, do not expect to be able to istigamah in religion. Seventh, whoever seeks the pleasure of man, rarely will he be able to gain the pleasure of Allah.”

Reprehensible deeds

There are many despicable deeds. Among them are corrupt faith, committing sins, neglecting repentance, not knowing what is obligatory and what is Sunnah, being idle and not working because of laziness, treason, deceit, betrayal, greed, tending to follow lust in every unlawful pleasure, listening to things that distract, witnessing taboo things, swearing falsely, cursing, accusing one’s wife of adultery, being hostile to Muslims, denouncing, speaking obscenely, making fun of, insulting, being rude, arguing, impatient, overjoyed, joking, embellishing, delighting in evil and unlawful deeds, procrastinating, daydreaming, shamelessness, cowardice, lack of enthusiasm, delighting in falsifying and fabricating the truth.

Praiseworthy Qualities

There are also many praiseworthy qualities. Among them are correct belief, repentance, turning away from sin and feeling sorry if you have already committed a sin, shame of Allah, obedience, patience, wara” (being vigilant to protect oneself from sin), zuhud, gana’ah, ridha, gratitude, praise, speaking truthfully and honestly, fulfilling promises, fulfilling trust, not betraying, protecting the rights of neighbors, giving food, spreading greetings, improving deeds, loving the hereafter, hating the world, feeling anxious about the reckoning of deeds, being humble, avoiding harming others, bearing the burden of suffering, feeling always watched by Allah, turning away from creatures, not being restless, restraining the lust from its various pleasures, khauf, king”, generous, tolerant and forgiving, love, passionate, consoling, outgoing, preferring the interests of others over oneself, giving advice, guarding oneself from sin, surrendering to Allah, tawakkal, courageous, maintaining honor, love of Allah, hoping to reach His presence and fearing separation from Him, civilized, contemplating Allah’s creation, being careful, introspecting, being kind, being serious, abandoning riya and arguing, remembering death, not daydreaming, trying to understand the Qur’an, dismissing bad thoughts, abandoning that which is other than Allah, always feeling the need for Allah and taking refuge in Him, and being sincere in any condition.

When a student has these praiseworthy qualities, he will be able to draw closer to Allah and His Messenger, and in this way he will attain happiness in this world and the next.

Note that what is meant by emptying oneself of blameworthy traits and filling oneself with praiseworthy traits is not that the blameworthy traits are eliminated and new praiseworthy traits are created. Rather, the servant uses the praiseworthy qualities and abandons the blameworthy ones. This is because the nature of man is the nature of the soil, the mixture. Humans are created from mixed soil of various substances, tastes, flavors, odors, qualities and levels. When the mixed soil is stirred until it dissolves and coalesces, then divided into small parts, each part contains all the same elements as the other parts. Therefore, in human soil there are infinite bad qualities, as well as infinite good qualities. There are bad qualities in big people that are also in small people, and vice versa. It is just that in the great ones the bad qualities are covered by the good qualities, while in the dwarfs the good qualities are covered by the bad qualities.

Such is the nature of all human beings other than the prophets. For, Allah Ta’ala has purified the land of the prophets with His prior help, not because of their own deeds or the good they did. The land from which the prophets were created is good in its entirety, containing no bad elements, unlike the land from which others were created.

Therefore, a person who is not a prophet will not be able to get rid of his bad qualities except by negating his own essence. However, as long as Allah’s help is with the servant, his good qualities will be active and his bad qualities will be neglected. If Allah’s help is not with him, his bad qualities will rise and his good qualities will weaken, making him like the devil.

If a slave’s soul is inclined towards evil and avoids good, then he will be closer to evil than good. Such a servant is in great danger and suffers from many chronic diseases. Therefore, O my brother, you know that you have a disposition inclined towards evil, and your inclination towards evil is more than your inclination towards good. And therefore, you are actually in dire need of the treatment of a truly qualified and honest doctor, who can remove the affliction of your ugliness and corruption, until goodness dominates you.

My brother, beware lest you see the good character and praiseworthy disposition within you while relying on your knowledge and worship. When you are deceived, you are like a man who has eaten only bitter pumpkins all his life and believes himself to be eating delicious sweets. If he had tasted honey, he would have realized the bitterness of pumpkin. And he would also know that all this time he has been unknowingly suffering. So, O reasonable person, strive hard. May you attain inner health and be spared from bad spiritual conditions.

CHAPTER IX: THE MISERY OF THE WORLD AND WISHFUL THINKING

Allah says: “So let not the life of the world deceive you, nor let the deceiver (Satan) deceive you in obeying Allah.”

Allah says: “…and you hesitated and were deceived by vain imaginations until the decree of Allah came, and you were deceived against Allah by a very deceitful (devil).”

Al-gharir is the dependence of the heart on something that is not worthy of being relied upon. It is the dependence of the scholar on his knowledge, the dependence of the judge on his wisdom, the dependence of the zahid on his austerity, the dependence of the sinner on Allah’s reprieve from his punishment, and the dependence of the rich man on his wealth.

In the general public there is often a misunderstanding between al-ghurur (helplessness) and ar-raja’ (hope). For example, they continue to commit bad deeds while depending on Allah’s abundant mercy and blessings because they do not understand the difference between raja’ and ghurir. Raja’ will only become evident when there are causes for happiness and victory. A slave should do obedience, and then hope that his deeds will be accepted. Whereas al-ghurir occurs when there are no causes for happiness and victory. Therefore, do not be part of those who seek the Hereafter without doing good deeds, then delay repentance with empty wishful thinking. Do not talk of the world like a zahid but act with the deeds of the lovers of the world who, if given the world, would not be full, and if not given, would not have enough.

He hopes for salvation, but he does not travel its paths.

Though a boat can never walk on land

The greatest of these helplessnesses is continuing to commit sins because of the hope of Allah’s forgiveness, which is not even accompanied by remorse. Another is expecting to be close to Allah without practicing obedience. Expecting the harvest of paradise by planting the seeds of hell. Seeking the place of those who obey by committing sins. Allah says: “Do those who do evil think that We will make them like those who believe and do righteous deeds, that is, equal between their life and death? Very bad is what they think.”? That is, those who commit sins and despicable deeds think that even in the Hereafter they will be equal to those who do righteous deeds? No way! It is very bad what they think.

In the gudsi hadith it is mentioned, “How shameless is the one who so greedily desires My Paradise without doing righteous deeds. How will I bestow My mercy upon one who is stingy in obeying Me?”

Know that in any Shari’ah the love of this world is reprehensible. It is the source of evil and the cause of all fitnah. The wise say, “The love of this world is the cause of every wrong.” When the love of this world takes hold of a person’s heart, it corrupts it and makes it like a barren land that does not grow any good.

If the love of this world is the source of every mistake, then the hatred of this world is the base of obedience and goodness. Therefore, do not let the affairs of the world make you far from Allah. Whoever’s worldly interests are only something that can suffice him, then a little can suffice him. As for the one who seeks wealth from this world, there is nothing in it that can make him rich.

A slave should be zuhud in this world by not feeling happy about the wealth that is in his hand and not feeling sad about the wealth that escapes him. He should not be so busy seeking this world and enjoying it that he forgets to do deeds that are better for him according to Allah. The servant must also purify his heart from the love of honor, so that for him praise and blame make no difference, nor does the acceptance and rejection of people towards him.

The love of honor and position is more dangerous than the love of material possessions, although both are signs of the love of this world. The world is the enemy of man. That is why Allah has not looked at the world since He created it.

The world appears to the saints of Allah with all its jewels and glitter, so the saints must be willing to swallow the bitterness of patience in disconnecting themselves from it. Anything that preoccupies you to the point of distraction from Allah Ta’ala is the world. And everything that helps you to face Allah is the Hereafter. Allah, the Almighty, has explained the nature of this world in His words: “Know that the life of this world is but a play and a distraction, and adornment and boasting among yourselves, and bragging about the abundance of wealth and children, like the rain whose crops amaze the farmers, then they dry up and you see that they are yellow, then they are destroyed. And in the Hereafter there is a severe punishment and forgiveness from Allah and His pleasure. And the life of this world is nothing but deceptive pleasures.”

Juwaibir narrated from Adh-Dhahak, “When Allah sent down Adam and Eve to the worldly realm, they found the fragrance of this world and missed the fragrance of Paradise until they fainted for forty days. They fainted for that long because of the stench of this world.” So it is strange that people who believe in and desire the home of eternity should strive for the deceptive world.

The Messenger of Allah (saws) said, “Whoever loves the world has made his hereafter a misery. And whoever loves his hereafter has jeopardized his world. So, you should give more importance to the life that will last than the life that will disappear.” This means that the world and the hereafter are opposite. They are like two honeys; if you favor one, the other will be jealous. The world and the hereafter are like two balances of scales, if one is heavier, the other will be lifted. The world and the hereafter are like the east and the west, if one approaches the other will move away. The world and the hereafter are like two chambers of an hourglass; one chamber will be filled as much as the other chamber is filled less.

Zaid ibn Tsabit r.a. narrated that the Prophet said, “Whoever intends the Hereafter, Allah will gather his strength, make his heart rich, and the world will come to him with humiliation. Whoever intends the world, Allah will scatter his affairs and make poverty before his eyes, and no world will come to him except what Allah has decreed for him.” (Ibn Majah and at-Tirmidhi)

Jundab narrated that one day “Umar r.a. entered the Prophet’s house. At that time he was sitting on a mat that was always imprinted on his noble back. Seeing his condition, “Umar cried. Then the Prophet asked, “What has made you cry, O Umar?” “Umar replied, “I remembered Kisra and Caesar and the glittering world they had. But you, O Messenger of Allah, have even the tread of a mat on your back.” The Prophet replied, “They are the ones whose favor is hastened in this world. While we are people whose favors are delayed for the hereafter.” (HR. Al-Bukhari)

Sayyidina ‘Ali r.a. said, “I fear that two things will happen to you: wishful thinking and indulging in lust. Wishful thinking will distract you from the Hereafter, while indulging in lust will prevent you from the truth. Indeed, the world is passing away, while the Hereafter is coming.

Each of the world and the hereafter has children. And you, be the children of the Hereafter. Do not be slaves of the world For today (the world) there is only the opportunity to do charity, no hisah, While tomorrow in the hereafter there is only hisah, no more opportunity to do charity.”

In the poem it is mentioned,

Verily, the life of this world is only an adornment

only the ignorant fool chooses it

what has passed will not return, and what is hoped for is not certain to exist

and all you have is your present opportunity Another poet said, Time and days continue to pass leaving me with sins.

The messenger of death comes to pick me up when my heart neglects you.

Your pleasures in this world are deceit and misery And your life in this world cannot last Remember, everything other than Allah is false and all pleasures that have no place will surely vanish Another said,

Allah has intelligent servants They scatter the world and are wary of its trials They gaze at the world, and when they know it is not a place to dwell in

they see it as an ocean

Then they make good deeds the boat to sail it.

Good deeds are the boat that will carry you. A strong desire for it is your ocean. The days are its waves. Trust is its shelter. The Qur’an is the map. Restraint of lust is the rope. Death is the shore. Doomsday is the maga land you are heading for, and Allah is the owner.

A reasonable person should willingly accept his share of the world just to cover his needs. Do not be busy collecting the world, but be busy doing good deeds for the hereafter. Because the hereafter is an eternal abode, while the world is really despicable and must pass. The Messenger of Allah (peace and blessings be upon him) said: “Verily, Allah has not created anything that He hates more than this world. And since creating it, Allah no longer looks at it.” (HR. AlHakim)

The Messenger of Allah (saws) said, “If in Allah’s judgment this world were comparable to the wings of a mosquito, He would not give a sip of it to the disbeliever.” (HR: At-Tirmidhi and adh-Dhiya’)

The Prophet said to Ibn “Umar, “Be you in this world like a stranger or a traveler. Count yourself among those who have died. When you are in the morning, do not talk to yourself about the afternoon. When you are in the evening, do not talk to yourself about the morning. Take provision from your health for your sickness, from your youth for your old age, from your ease for your narrowness, and from your life for your death. For you do not know how you will be tomorrow.” (HR At-Tirmidhi)

The Prophet said, “Indeed, the believer is between two things that worry him, namely between the time that has passed and the remaining time that he does not know what Allah will do to him (the future). Therefore, the slave should take provision from his world for his hereafter, from his youth for his old age, and from his life for his death. By Him in Whose hand is the soul of Muhammad, after death there is no one to rebuke, and after this world there is no home but Paradise and Hell.” This hadith was narrated by al-Baihagi in as-Syu’ab.

The Prophet (peace and blessings of Allah be upon him) said: “Whoever enters the morning and the world is his greatest concern, he will not get anything from Allah. Moreover, Allah will make his heart suffer four things: uninterrupted restlessness forever, endless busyness, endless richness and dreams that will never be achieved.” (HR. Ath-Ihabrani)

There is a poem that says,

Abandon gluttony for the world

Do not be greedy in this life

Don’t you collect treasures really you don’t know for whom you collect them

Because the sustenance has been divided

While prejudice is not useful

Everyone who is greedy must be poor

And everyone who is gana’ah must be rich ” O one who is busy in his worldly affairs

Wishful thinking has deceived him

And he is always in negligence

until death draws near to him

Death comes suddenly

and the grave is a chest of charity

Be patient with the ups and downs of this world.

Death does not come unless the end is complete

One day a man said to “Ali ibn Abi Talib, “Explain to us about the world!” Imam “Ali replied, “What I need to explain to you about the house where the healthy are not safe in it, where the sick regret in it, where the poor mourn and the one who feels rich is still tried. Even the halal will be judged, while the haram will clearly be punished.”

“Usman r.a. said, “The restlessness of this world is darkness in the heart. The restlessness of the hereafter is the light of the heart.”

“Umar r.a. said, “The glory of this world is in material possessions. While the glory of the hereafter is in righteous deeds.”

There is a poem that says,

I see the seeker of this world

despite his long life

and has obtained the pleasures and enjoyments of the world

he is like a person who builds a building,

which, after it is erected, is destroyed.

Remember, the world is only like a sleeping man’s dream

There is no good life that will never last.

Reflect, if yesterday you have obtained favors

and you have also purified it

Are you not just like a dreamer?

The Messenger of Allah (peace be upon him) said, “Whoever complains about the difficulties of his hi. dup is as if he is complaining about his Lord. Whoever grieves for the affairs of this world has become angry with Allah. Whoever humbles himself to a rich man because of his wealth has lost two-thirds of his religion.” (HR. ath-Thab. rani)

The Messenger of Allah said, “The world is indeed cursed, and so is everything in it, except that which is dedicated to Al. lah.” (HR Abu Na’im and ath-Thabrani)

For the one whom Allah wills to be a wali, He will make him hate the world, will help him perform various good deeds and make it easier for him to do good. Such was the case with one of them. One day, he went hunting in the forest. Suddenly he met a young man riding a lion and surrounded by wild animals. When the beast saw him it quickly charged towards him. The young man immediately calmed the beast and said, “What kind of negligence is this? Are you preoccupied with your lusts and neglecting your affairs hereafter? Are you so busy with pleasure that you forget to serve your Lord. He gave you the world to use as your support in devotion to Him. But instead you use it as a medium for pleasure that you forget your Lord.” Then an old woman appeared with a glass of water for the young man. After drinking, the young man attracted the man who had been hunting. The hunter asked the young man about the old woman. The young man replied, “She is the world. She has been told to serve me. Has it not reached you that when creating the world, Allah said to the world, “Whoever serves Me, then serve him. And whoever serves you, enslave him.”

After this event, the hunter went out of the world and

took the spiritual path to become an abdal saint.

Don’t you see how day and night make us obsolete

While we continue to frolic in the quiet of the crowd

Lest you be pleased with the world and its pleasures

For our land in this world is not eternal

Do good for yourself before death comes

Many friends and relatives should not deceive you

In one narration of atsar it is mentioned, “The example of a believer in the world is like a fetus in his mother’s belly. When he comes out of his mother’s belly, he cries because he has to leave his old world. But when he sees the light, he does not want to return to his mother’s belly. Similarly, a believer, he suffers the terror of death. But when he reaches his Lord, he will not want to return to the world, like a fetus that will not want to return to its mother’s belly.” This is for the believer who turns away from the world and looks forward to the Hereafter.

Once Ibrahim ibn Adham r.a. was asked for advice, “Give us advice that will benefit us.” He replied, “When you see people busy with the affairs of this world, occupy yourself with the affairs of the Hereafter. When they are busy adorning their outward appearance, be busy adorning your inward appearance. When they are busy with gardens and buildings, you are busy with graves. If they are busy with the disgrace of others, then you are busy with your own disgrace. If they are busy serving the creatures, then you are busy serving the Creator, the Lord of all creatures.”

My brother, know that night and day pass and will not return. Opportunities for charity will not be repeated, the seeker is so hasty. Days and nights pass by so quickly that they corrupt you, eat away at your age and consume the time of your death. Do not be at ease until you know where your abode will be, where you will return and settle down. Look at yourself, fulfill the obligations you have left behind, carry out your affairs that you must fulfill in your present as if the end of the world has already occurred.

Tomorrow, every soul will fulfill what it has worked for.

The planter will reap his crop

When they have done good, indeed they have done good for

themselves

And if they have done evil, evil indeed is what they have done.

Allah has mercy and grace, though we do not know it

indeed His mercy is very wide

O Lord, number us today among those

who hold fast to the Bible and benefit from it.

Grant us sufficiency and forgiveness of our wickedness.

Grant us security, for we are truly humble to You.

My brother, while you live, make provisions that you will benefit from after you die. For when a person dies, the reward of his deeds is cut off, and his hopes are cut off, and his regrets become apparent, and his sorrow and distress are prolonged. So give precedence to good deeds that benefit you.

My brother, know that you will be stabbed for a very long time while you are underground. And you cannot draw near to your Lord with anything. Indeed, it is present before you, despite your long life. No matter how long you live, it passes even faster than a blink, taking away all its pleasures. It is as if your long life is just a flash of a dream.

The soul weeps for the world, even though it knows that to survive the world is to

by leaving what is in it

There is no abode for a person after death other than what he has built before death.

he built before death

If he builds it with good, then his house will be good

If he builds it with evil, then the one who builds it will lose.

Where are the kings who are so powerful that they are drunk by the glass of death?

Our wealth, for our heirs we gather

And our houses, we build for time to destroy

How many cities in this universe have been built only to be destroyed

And their inhabitants destroyed by death

For every soul, though it fears death, there is a dream that it fulfills.

man holds out wishful thinking, while time will choke him

the soul stretches it, while death folds it up

REMEMBERING DEATH

O my brother, remember that death will surely happen to all of us, then the grave will confine us, the apocalypse will gather us, and Allah will judge us. Indeed, He is the best judge.

In this chapter we will share a few narrations about remembering death to soften your hearts. So that you remember, who will not forget you, so that you reflect on the things that will surely meet you. So that you know that the grave is the place of your return, so that you will be alert so that you will not be deceived by the world, and so that you can take lessons from it, Allah, Who has perfected your creation, has remembered, “Every soul will taste death.”

Allah Ta’ala says, “Every thing must perish, except Allah, for Him is all determination, and to Him only will you return.”

Allah says: “Say: Verily, the death from which you flee will surely meet you, then you will be returned to Allah, Who knows the unseen and the manifest, and He will tell you what you have done.”

Allah says: “Say: The Angel of Death, who is charged with taking your life, will kill you, then to your Lord alone will you be returned.”

Allah says: “And no one can know with certainty what he will do tomorrow. And no one can know on which earth he will die. Verily, Allah is All-Knowing, All-Knowing.”

Allah says: “From the earth We have made you, and to it We will return, and from it We will bring you out at another time.”

The Messenger of Allah (saws) said, “Remember death. Remembering death can melt sins and produce zuhud in this world.” (HR. Ibn Abi ad-Dunya)

The Prophet said, “Remember the destroyer of pleasure.”  The Prophet also said, “Death is sufficient as a counselor.” (HR. Ath-Thabrani)

The Prophet was once asked about the most intelligent people, and he replied, “Those who remember death the most, who are most serious about preparing for death. They are the intelligent people. They go away with the glory of this world and the Hereafter.” The meaning of this hadith was narrated by al-Imam Ahmad and others.

Al-Hasan said: “Death has corrupted the world and it leaves no joy for the intelligent.”

“Umar ibn ‘Abd al-‘Aziz r.a. gathered the scholars. Then they reminded each other of death and the Hour, until they all wept as if a corpse were in front of them.

The one who remembers death a lot will be honored with three things. Namely, immediate repentance, a heart that always accepts and eager worship. Whereas the one who neglects death will be afflicted with three calamities. Namely, delaying repentance, not having the willingness to accept what is just enough to cover the needs of God, and lazy worship.

The Prophet said, “O people, repent to Allah before you die. Hurry up to do good deeds before you are busy. Connect between yourself and your Lord by remembering Him a lot and giving alms, in secret and in crowds. Then you will be blessed with sustenance, will be helped and compensated for everything you lost.” (HR. Ibn Majah)

Be prepared for what is sure to come.

Verily death is the migat of servants

Are you willing to be friends with those who have provisions

while you are unprovided for?

In one atsar narrated, “Sickness and hunger are the messengers of death. Then when death is complete, the angel will come and say, “O slave, how many tidings have come one after another, how many messengers have arrived one after another. I am the last word, there is no more after me. I am the final messenger, there is no messenger after me. Answer your Lord, willingly or unwillingly.”

When the soul of a servant is taken away and his family weeps for him, the angel says to those who weep and mourn for him: “By Allah, I did not wrong him, nor did I lessen the time of his death, nor did I eat his sustenance. He died because Allah had called him. So, weep for those of you who weep for him. For I will also come back to you, picking you up one by one until there will be none of you left.”

Al-Hasan r.a. said, “By Him in Whose hand is my soul, if the family of the deceased could have seen the place of the angel or heard his words, they would have forgotten the dead person they were weeping for and turned to weeping for themselves. Then when the corpse is brought to the bathing place, his soul will float around and around above his bathing place crying out, “O my wife, O my son, do not let the world play tricks on you as it has played tricks on me. I have accumulated wealth from what is lawful and what is not, so I left it for others. That treasure became your share, leaving punishment for me. So, beware! Don’t be deceived like me.”

Brother, rise up and realize yourself before the caller calls you. Put on the armor of patience and fight relentlessly. Earnestly seek salvation and penetrate all the obstacles that come your way. Do deeds that will benefit and save you on the Day of Judgment.

What has happened to you that advice and admonition no longer have any effect as if you were an inanimate object?

You will regret when you leave without provisions and you will be miserable when the caller calls you.

If you believe the owner of the world will be peaceful

Indeed, the peace of the world is actually damage

You should not be happy with the treasures you keep because what you hope for will be reversed.

Repent of the sins you have committed while you are alive and realize before you die.

Are you willing to be a friend of those who have provisions while you are unprovided for?

O mankind, remember the day of your departure.

I see you heedless of the death that will scatter you, Do not hold back those who go to unrest They have left the world as it is

And they go out armed only with a shroud.

The houses they built are roofs without inhabitants

while they in the bowels of the earth lie lonely

left behind by friends and lovers who once welcomed with warmth

the day after tomorrow you will be beside them

alone, in the grave with no friends

The one you hoped to love has left you.

Nor do you see anyone who wants to fulfill your promise.

So, prepare to meet death, because it is really close

Leave your wishful thinking and daydreaming

In one narration it is mentioned that when the soul has separated from the body, it is called from the sky with three cries, “O son of Adam, are you the one who has left the world or the world has left you? Are you the one who has gathered the world or the world has gathered you? Are you the one who has killed the world or the world has killed you?”

When the dead body has been placed on the bath, it will be called out from the heavens, “O son of Adam, where is your strong body, what has made you weak! Where is your eloquent tongue, what has made you silent! Where are your sharp ears, what has made you deaf! Where are your sincere lovers, what have made you strangers!”

When the corpse has been placed in the shroud, he will be called from the sky with three cries, “O son of Adam, you are truly fortunate if the pleasure of Allah accompanies you, and woe to you if the wrath of Allah accompanies you. O son of Adam, you are fortunate if the heavens are your abode, and woe to you if your abode is hell. O son of Adam, you set out on a long journey without provisions. You left your home without being able to return forever, and you are on your way to the house of disaster.”

When the corpse has been brought for funeral prayer, he will be called from the sky with three cries, “O son of Adam, you are fortunate if your deeds are good, you are fortunate if you are a repentant person, you are fortunate if you are a person who obeys Allah.”

When the dead person has been laid out for funeral prayer, he will be called from the sky with three cries, “O son of Adam, all the deeds you have done, at this time you will see them all. If your deeds are good, then you will see them as good. If your deeds are bad, then you will see them as bad.”

When the deceased has been placed on the edge of the grave, he will be called from the sky with three cries, “O son of Adam, what did you bring from the crowds for your provision in this solitude? What have you brought from wealth for this poverty? What have you brought from light for this darkness?”

When the dead person is placed in the grave, he will be called out with three cries, “O son of Adam, you laughed while on my back, now you are in my belly crying. You were joyful while on my back, now in my belly you are sad and miserable. You could speak when you were on my back, now you are silent in my belly.”

When the people accompanying him had dispersed, Allah said, “O My servant, now you are alone. They have left you in the darkness of the grave, while you have disobeyed Me for their sake. Today, I will love you with a mercy that amazes people. I love you more than a mother loves her child.”

Hassan ibn Sinan r.a. was asked, “How are you?” He replied, “I am in good condition if I am saved from the punishment of hell.” He was asked again, “What do you want?” he replied, “A long night, which I will fully utilize for prayer.”

Abu Bakr al-Kattani r.a. said, “There was a man who counted his ugliness. One day he calculated his age, and found that he was 60 years old. Then he counted the number of days, and it turned out to be 21,240 days, and suddenly he fainted. After regaining consciousness he said, “O…how wretched I am. I have to face my Lord with 21,240 sins. This is if in each day only one sin is committed. Then what about the countless sins.” Then he said, “Ah, I have prospered my world and destroyed my hereafter. I have disobeyed my gracious Lord, and I do not want to move from the crowds to a quiet place. How will I come on the day of reckoning, receiving a record and a punishment, with no deeds and no merit.” Then she screamed hysterically, fell to the ground and fainted again. The people who saw her shook her body and found that she was dead. May Allah’s mercy be upon him.

One of the Sufi scholars recounted, “One day, we visited ‘Atha’ as-Silmi who was very ill before his death. We asked him, “How are you?” He replied, ‘Death is already on my shoulders. The grave is before my eyes. The Hour is my resting place. The bridge over Jahanam is my way, and I do not know what will be done to me. Then he wept so much that he fainted. After regaining consciousness, he said, O Allah, have mercy on me, have mercy on my solitude in the grave and the place where I will fall when I die. Mercy my existence before You, O Most Merciful of all the merciful.”

Abu Hurairah ra. wept bitterly when facing death. He was asked, “What makes you cry?” He replied, “I fear that I may have committed a sin that I consider a minor sin but it is a major sin in the sight of Allah.”

One day, ash-Shaykh al-Muzanni visited al-Imam ash-Shafif (peace be upon him) when he was very ill. Then al-Muzanni asked, “How are you, O Abu “Abdillah?” and ash-Shafi’i replied, “I am leaving the world, parting from my brothers, meeting my bad deeds, drinking water from the cup of death, coming to face my Lord, and I do not know whether my soul will return to Paradise so that I can rejoice in it, or return to Hell so that I suffer misery in it.” Then he revealed a poem,

When my heart is hardened and my paths are frozen I make hope a ladder to reach Your forgiveness my sins are so great they cover me but when I compare them with Your forgiveness, O Rabb indeed Your forgiveness is greater than my sins As long as You are the Owner of forgiveness for my sins You will always be charitable and forgiving As a grace and mercy from You When You forgive a servant who feels pain because of his sins who is truly unjust and treacherous, If You forgive a servant who feels pain because of his sins, which are truly unjust and treacherous, he will depart from this world without sin entangled And even if You avenge me, I will not despair of Your mercy, even though because of my sins You will put me in Jahanam My sins from the past to the present are really piled up But Your forgiveness is greater and greater, O Owner of grace May the One for whom is goodness forgive my mistakes and cover my sins and those of those who have passed Allah Ta’ala says, “Wherever you are, death will find you, even if you are in a high and strong fortress. ..”

When a servant approaches death, all the things that he enjoyed during his lifetime will come back to his heart. If his inclination during life was more towards obedience, then what is most present at the time of death is the memory of obedience to Allah. If his inclination during life was more towards sin, then the memories of sin will dominate his heart before death. It could be that when his soul is revoked he is in the domination of worldly desires or sin, so that the burden of his sadness and distress is his separation from the world and all the pleasures he enjoys. His heart is bound to the world until it is veiled from Allah.

It is appropriate for a reasonable person to give up the world, occupy himself with his hereafter and take advice from death.

Remember your gray hair, remember the place of return.

Remember, even if you are valiant while living in the world

after death you will be buried in the ground

When you have entered the grave

you will be in it until the day of reckoning

all the joints of the body that were once firm

will be severed and broken

Had it not been for the grave as a curtain covering your body, your corpse would have made the gravel and milk stink.

You were created from the earth, then lived

and thou knowest eloquent speech

then you returned to the ground

so that it is as if you had never left the ground.

So divorce the world with a triple divorce

and hasten to repent before death.

I advise you, so listen to my words and advice.

People like you cannot show the truth

We were created to die.

If we were allowed to live on, the earth would be crowded with us.

Every morning there is always a call

Seek an antidote to the worm

And build a house for the time of destruction

If man would reflect on the state of his brothers and sisters who have passed away-how they were cut off from their relatives and lovers, how their charity was cut off, their possessions no longer useful to them: How the earth wiped out the handsomeness of their faces and the worms devoured their bodies, how they were lonely in the grave, alone in distress, a disheveled carcass, the apple of their eye melted, the color of their skin changed, their eloquence lost, their heads covered with dust and no longer erect, then in that condition the angels interrogated them about belief, then revealed to them the paradise or hell that would be their place on the day of resurrection – then he would face Allah Ta’ala with a melting and solemn heart.

O my brother, look at yourself! With which body will you stand before Allah Ta’ala, with which tongue will you answer Allah’s questions, what will you say when He calls you to account for little and much? Prepare an answer for the question, and prepare the truth for the answer.

I contemplate what my condition will be in the realm of mahshar and the Day of Judgment.

How will I lay my cheek in the lonely grave and alone on the dirt cushion

after my glory and honor are pawned by sin.

I contemplate the length of the calculation of charity

and the wisdom of my position when I am given a record of charity

But my hope is in You, O Lord my Creator

You forgive my mistakes, O divine

One day, Sayyidina ‘Ali ibn Abu Talib k.w. entered the cemetery complex of Medina, and called out, “O dwellers of the grave, assalamu alaikum wa ra hmatullah. Will you inform us of your condition first, or will we inform you?” Then he heard a formless voice replying, “Alazikas-salam wa rahmatullah wa barakatuh. Let us know what happens after our departure.” Then Imam ‘Ali said: “Your wives have remarried. Your property has been divided. Your children have become orphans and the buildings you built have been occupied by your enemies. This is the news from me. Then what news is there from you?” Then a corpse replied, “The shrouds have been torn. The hair has fallen out. The skin has been torn. The firm cheeks have melted rotten. The nostrils ooze pus and are slimy. What we had sacrificed in the past we now found ourselves paying for. The possessions we left behind have cost us dearly. And we are mortgaged with our deeds.”

In one narration it is stated that the spirits of the believers come to the heavens of this world every day, and they stop at a position perpendicular to the house where they lived in this world. Then each of them calls out many times in a sad and sorrowful voice, “O my wife, O my relatives, O my children. O those who occupy our houses, O those who wear our clothes and have divided our wealth, do any of you remember us and think of us who are now in isolation? Now we are in prison for a very long time, behind very solid walls. Have mercy on us, may Allah have mercy on you. Do not be stingy with us before you become like us. O servants of Allah, verily the bounty that is now in your hands was once in our hands, but we did not spend it in the way of Allah. its reckoning and account is ours to bear, while its benefit is not for us.” If you give them nothing, they will return with loss and bad luck.

Malik ibn Dinar r.a. said, “One day I went to a cemetery, to see the dead and learn from them. In the cemetery I pondered, but I was prevented, so I ended up humming:

I went to the graves, I called out

Where are you who were once honored and proud

Where are you who used to be arrogant with power

Where are you who once mightily ruled the land?

Where are you who used to fulfill the call when you were called?

Where are you who purify yourselves when you are present

Suddenly a voice answered me:

Everything is extinct, no one can give news

They are all dead, this is the news

Morning and evening worms and caterpillars take turns eating

Stripped of their splendor

They have borne charity in the world

They may get favors, they may also get miseries

They go to the Maharaja, the Almighty, the Great

Who must be obeyed when He commands

O one who asks me about those who have gone away

Is there no lesson for you from those who have died?

Malik said, “For a moment I pondered. Then suddenly I saw Bahlul al-Majnun sitting among the graves. He seemed to be looking up at the sky while praying in submission. A moment later he lowered his gaze to the earth and seemed to contemplate. Then he looked to the right and laughed. Then he looked to the left and wept. I said to him, “Assalamu. alaika, O Bahlul’ He replied, “Wa alaikassalam, O Malik ibn Dinar. I said, “I saw you sitting among the graves. He replied, “I sit among those who will not harm me, and they will not backbite me when I am gone. I said again, I saw you looking up to the heavens in supplication, a moment later I saw you looking down to the earth and contemplating. I also saw you looking to the right and laughing, and then looking to the left and crying?” He replied, “O Malik, when I look to the heavens, I remember the words of Allah Ta’ala, (And in the heavens are the causes of your sustenance and there is what is promised to you),” and it is appropriate for the one who hears this verse to supplicate wholeheartedly. When I look at the earth, I remember the words of Allah Ta’ala, “From the earth We made you and to it We will return you and from it We will bring you out at another time,” and the one who hears this verse should reflect. When I look to the right, I remember Allah’s words: “And the righteous, how happy are the righteous.”? The one who hears this verse should smile. If I look to the left, I remember the words of Allah, (And the left, who is the left). In (the torment of) a very hot wind and boiling hot water, and in the shade of a black smoke). It is appropriate for the one who hears this verse to weep.” We ask Allah to make us part of the right group.

TAFSIR OF SURAH AT-TAKATSUR

Allah Ta’ala says in the great Qur’an:

1. Boasting has made you negligent.

What is meant is: The meaning is: multiplying wealth and children, or boasting in wealth and children and offspring has made you so busy that you have forgotten the day of reckoning and retribution.

2. Until you enter the grave.

This negligence continues until the moment you enter the grave, separate from relatives and lovers, and are pawned between layers of soil until the day of reckoning.

3. Do not do so; one day you will know (the consequences of doing so).

Cease and desist, lest you boast and increase your possessions. Indeed, you will know the consequences of your deeds after the end of the world, when you have entered the grave and the promise of Allah, the Lord of the Worlds, has come to you.

4. Do not do so, you will know later

Later you will know, that is, when the Hour comes with all its awesomeness, when the sky splits and spills all its contents, when the earth spits out all its contents, when nursing mothers forget about their babies, when children instantly turn gray because of the horror, when the sun is very close above the head with excessive heat.

5. Do not be so, if you know with certain knowledge

Do not do so, this sentence is repeated again to strengthen and emphasize the warning. O people, if you knew with certain knowledge what you will get from Allah or what you will bear from Him when the heart reaches the throat and the record book of deeds is spread out without mentioning the good and the great deeds, you would be so busy that you would not have time to boast. What will happen to you when the scales are tipped, the record of deeds is spread out, the wronged avenge themselves on the wrongdoer, the angels descend, Jibril stands at their head, the angels line up in rows without speaking except those to whom Allah, the Merciful, has given permission. All of humanity is in for a very long wait.

6. You will surely see the Hell of Jahim.

Allah Ta’ala swears that you will surely see the hell of Jahim when you are in the houses of the grave. For every son of Adam who has been in the grave will be shown his place in hell. If he is a lucky person, the hell will be shown to him for a moment, then he will be happy with the disappearance of the hell from his sight. Meanwhile, if he is a wretched person, the hell will continue to appear after being shown to him.

7. Indeed, you will indeed see it with ‘ain-ul-yaqin (clear sight).

That is, when the Hell of Jahim is brought in by angels who are fierce and cruel, whose anger almost makes the inhabitants of Hell fall apart, when the bridge has been stretched over Hell, you hear its roar, you see its horror, then you see its inhabitants, you hear their screams at the bottom of Hell, from its layers, as well as those who are bound in its shackles. Then you hear it asked, “Are you full?”, and it asks, “Is there more?”

8. then you will certainly be questioned on that day about the pleasures (you boasted about in the world). That is, about all that you enjoyed in the world.

O miserable people, reflect on this precious lesson, for it is indeed a great warning and admonition. If the words of this verse had rung in the ears of those who are true to Islam, it would have made them taste the horror and immediately prepare for eternity. But because the eyes of the heart have become blind, few are impressed by the warning.

So, O one who has gone ahead of them and is left behind in lust, O one who spends his opportunities in procrastination and idleness, O one whose heart has become hardened by sin and whose eyes are frozen and no longer able to take lessons, O one whose hair has turned white but he still continues to disobey, how many more sins will you commit against the One Who knows the hidden secrets? Boasting has made you negligent, until you enter hp in the grave.

It is strange, whenever your Lord spreads pleasure for you, you accept it with disobedience. Whereas how often He calls out to you, “O My servant, you leave sitting with Me and sit with the devil. How many times have I been merciful to you with various favors, I am truly pe, generous with My grace. O My servant, I love to contact you, but you like to stay away and leave Me. What are your efforts if the wheel of death befalls you, if My wrath befalls you, if your relatives and close friends move away leaving you pawned with your own deeds under a pile of dirt. O poor one, what will be your condition when the record sheet of your deeds has been spread out, the scales of your deeds are very light, your wishful thinking is missed and your secret is revealed? Will you not know whom you have disobeyed and against whom you have acted presumptuously? You have distanced yourself from repentance, you have neglected the reckoning of deeds, you have spread evil, you have ignored His commands, you have committed various sins and you have violated His prohibitions. Do you not know that He is always watching you and that He, the Exalted, will not forget you? Who will save you when you are before Him and He asks you to account to Him for your bad deeds and impudence? If you admit it, then you have given a confession. And even if you deny it, your denial will be of no avail.

Woe unto thee, O poor one! What kind of negligence are you suffering from?! Indeed, every moment you are moving to face Him. What kind of confusion are you suffering from, when the life of your world is really short? What drunkenness are you experiencing, when the shroud has been spread for you, the time of your departure and farewell has arrived? By Allah, the journey ahead of you is indeed long, and your Lord’s ambush is indeed fierce.

O poor, you have sold the Hereafter for the sake of your world. You have indulged in your lusts to the point of forgetting to obey your Lord. Your disobedience has created darkness, veiling you. Lust has closed the doors before you. The morning and the evening take turns warning you, but you do not move from sin, even though the grave is so close. The longer you live the more your sins increase. And every time you want to leave a mistake, lust always comes to prevent you, so that your defects accumulate. What a loss you are. Weep for yourself, perhaps the hum of death can be useful for you.

Indeed, negligence and disobedience are not the behavior of a servant of Allah. Don’t you fear the awfulness of the apocalypse, which is so devastating that newborn babies immediately turn gray? Does Allah’s promise not make you rise to obedience? Does His threat not also warn you? Do you not know that you will be held accountable for every moment you spend in this world? Do you not know that every footstep and utterance of your mouth will be accounted for? Do you not know that death hunts you as it hunts others? Indeed, death clings to you more than your own neck veins? Does not the destroyer of pleasure make you anxious? Does not the breaker of worshipers make you fearful? Don’t you realize that we will be picked up and come to the well of death one by one? Then a moment later the reality is revealed and our place of return is apparent?

Brother, how many deaths have taken souls. How much death has defiled the noble cheek to the ground. How many deaths have taken away the lover from his beloved. How many deaths have made children orphans, keeping them busy crying and wailing. How many deaths have made lonely the houses that were once brightly lit. How many birds of the spirit have flown from their cages.

Where is the man who has built sturdy houses and skyscrapers? Where is the one who is arrogant and overbearing, who likes to enslave others and thinks he will not go to the grave? Where is the person who does not listen to the warning of death and delights in delaying repentance? Where is the one who likes to boast about his offspring? Where is the one who likes to boast about his possessions? Which is the one who likes to command and forbid? Where are the judgmental and coercive ones? Where are the cruel and ruthless kings? Where are the rulers who like to divide the people?

The destroyer of pleasures has surprised him, then expelled him without his will, without even a moment’s delay. Death has cut him off from wishful thinking and deprived him of his friends and helpers. His family had been dispersed. His lover, wife and friend had turned away as if they had never known him. Their harsh eyes could not see him. His glory was replaced by humiliation, dwelling in a fearful place, dark and narrow, with no one to love him, no one to sit near him. Tears melted on his cheeks. All his joints were severed and his body was eaten by worms. Pus and navel blood flowed from him. Her beautiful and handsome face turned foul and disgusting, welcomed by the beasts of the ground. Inside, he was showered with arrows of calamity.

Meanwhile, her property was divided among the heirs. His house was occupied by others. His wife was married to an enemy. He is left alone, pawned with his deeds, under the verdict of the Most Just Judge, the Holy and Glorious. He is asked to account for everything, the little and the much, the precious and the trivial.

Will the lovers benefit him in this condition? Or will the weeping of those left behind provide sufficiency? No! By Allah, they will not benefit him, nor will they make him visible, nor will they bring him back.

Verily in death is a warning for those who are aware and a lesson for those who think.

So, O my brother, prepare for what you will surely encounter, prepare for death and all its calamities. Soon your death will come, and you will soon occupy that place. Wake up from your deep sleep. Verily the world is like a sleeping flower. This fand place is really not worthy to be a place to stay.

Release yourself from the confines of sin, for indeed you are being hunted to become the fuel of hell. Remember the day when hearts are tossed about, people are confused, the tongue is stifled, knowledge disappears, the shroud is spread, glory disappears and a long journey is before you. Wake up, before Munkar and Nakir come, before the screams and moans of pain become more frequent. Remember when there is no difference between slaves and kings, when you have to catch up with those who have gone before and forgotten those who are abandoned, then stay there as prisoners until the time when you are awakened and wake up with a feeling of regret. There, all sins will be laid to rest, the rights of the wronged will be taken away from those who wronged them, the calamity will be so great that there will be no place to go. Then strangeness appears, faces are blackened, sinners lose hope, feet slip, and the judge is the Omniscient King.

Will you benefit from gossiping, backbiting or hurting your believing brothers and sisters with your bad and disgraceful behavior? Would you benefit from drinking wine, smoking marijuana and opium? Or from bearing false witness, lying and betrayal? Will you benefit from legalizing the unlawful, squandering the trust, dishonoring the Qur’an, glorifying vice and falsehood? Will you benefit from friendship with the enemies of Allah, or helping the wrongdoer to wrong the victim? Will you benefit from the behavior of hating each other, envying, shunning each other, taking pride in offspring or lineage and possessions? Will you also benefit from belittling the obligatory duties and neglecting the noble Sunnahs of sharee’ah? Will you benefit from other bad behaviors that lead to corruption, destruction and misery?

Benefit

Know that the pain of death is very painful, and no one knows it except the one who has experienced it and tasted it. The anguish of death is more powerful than the slash of a sword, more painful than the cut of a saw or scissors. The pain of a sword slash still leaves strength in the body, so that the person experiencing it can still shout, or scream and ask for help. It is different with the suffering inflicted by death. People who are ambushed by death become very weak, even their voices are cut off because of the pain and suffering of death that they feel.

The pain of death crushes all the cells and crushes all the limbs until there is not the slightest strength left to ask for help. While his mind was clouded with dread, his tongue became tongue-tied and his vision blurred. He wished he had the strength to whimper and cry, but he could not. Even if there is still strength left in him, when the naza’ and the spirit are uprooted from the body, there will only be groans and ghargharah from his throat and chest. The skin color changes, the body shivers and the eyelids widen. The testicles rise up, the fingers turn pale and the limbs die off part by part. The soles of the feet were the first to die, followed by the calves and then the thighs. Part by part his limbs experience dying and very painful pain until the spirit reaches the throat. And when the soul reaches the throat, he can no longer see the world and its inhabitants, and he is overwhelmed with feelings of loss and regret.

In one narration it is mentioned that once the Prophet visited one of his companions who was sick before death. Then he said, “I really know what he feels. Not a single vein of his blood escapes feeling the peak pain that death brings.”

In another narration, it is mentioned that when the Prophet was about to die, there was a glass of water next to him. He put his hand in the water and wiped it on his face and said, “La ilaha illallah, verily, with death there is torment.” Another narrator said that at that time he said, “O Allah, make the sacrament of death light for me.” In another narration it is mentioned that he prayed, “O Allah, help me to overcome death.” Fatimah binti Rasulullah said when he was about to die, “O how painful is your pain, O Abah.” Then the Messenger of Allah said, “There will be no more distress for your father after today.” Ibn Abi ad-Dunya narrated that the Messenger of Allah (peace be upon him) prayed, “O Allah, You have indeed taken away the soul from all the nerves, blood vessels and the tips of the fingers. So help me to overcome it and make it easy for me.” Shaddad ibn Aus said, “Death is the most painful suffering in this world and the next for the believer. Its pain is more intense than being sawed, cut, or boiled in a pot of boiling water. If the dead person were to wake up and tell the people of the world about the pain of death, they would not be able to enjoy life, nor would they be able to enjoy sleep.”

AN-NAFS

Recognizing the “nafs” is very important for every individual. This is because whoever knows himself knows his Lord. That is, the one who recognizes that he is lowly, helpless, weak and mortal, then he will know that his Lord is Glorious, Almighty and eternal. On the other hand, a person who does not recognize his own self is even less familiar with his Lord.

Therefore, let the intelligent person immediately seek makrifat earnestly and not delay, so that when death comes he is in a state of makrifat, not suffering from ignorance. Indeed, if the heart is blind, there is no way for it to see after death. Allah says: “And whoever is blind in this world will be even more blind in the Hereafter, and will be further astray from the right path.

Know that an-nafs is the lathifah rabbanyyah, which is the spirit before it is attached to the body. Allah created the souls before creating the body, and before it was attached to the body, it was with Him. When the spirit is ordered to attach to the body, it immediately recognizes the larn and is veiled from the presence of Allah because it is busy with something else. Therefore it needs a reminder. Allah Ta’ala says, “And keep warning, for surely warning is beneficial for those who believe.”

An-nafs is the substance that illuminates the body. When it illuminates both the physical and mental bodies, a state of wakefulness results. If it illuminates only the inner body, the state of sleep results. If its illumination is totally cut off from the body, the state of death results.

The source of all sin, negligence, lust and shirk is the pleasure of the nafs. Consider how Fir’aun when he truly pleased himself, he went so far as to say, “I am your supreme god.”

The essence of all obedience, awareness, watchfulness and musyahadah is the displeasure of the nafs. Therefore there is nothing more beneficial for a servant than educating his nafs.

Judging from its influence by mujahadah (spiritual struggle against the nafs), the nafs consists of seven levels, namely:

First, an-nafsu al-ammairah (soul that commands evil), namely the soul that tends to the bodily nature, commands the fulfillment of pleasures and desires that are forbidden according to Shara’, and attracts the heart to despicable things. An-nafs al-ammarah is the place of various vices and the source of despicable morals, such as pride, greed, lust, envy, anger, greed and revenge. This level is the general condition of the human nafs before mujahadah.

Second, an-nafs al-lawwamah (reproachful soul), which is a soul that has received the light of the light of the heart, so that sometimes it obeys the power of reason and sometimes rebels, but after rebelling it feels remorse and then reproaches itself. At this level, the soul becomes a source of regret, where lustful desires, negligence and greed begin.

Third, an-nafs al-muthmainnah, which is the soul that has received the light of the light of the heart until it is empty of its despicable qualities and then feels comfortable and comfortable with the qualities of perfection. Its maqam is the starting place of perfection. If a salik has set foot on this magam, he is considered an adept of tariqah, because of his move from talwin (separation and detachment) to tamkin (gathering and stability). A person whose soul is already at this level will experience divine intoxication. A breeze of connectedness blows through him. He converses normally with fellow human beings while his heart is far from them, because so strong is his connection to Allah Ta’ala.

Fourth, an-nafs al-mulhimah (inspired soul), which is a soul that has been inspired by Allah in the form of knowledge, tawadhu’, gana’ah and sakha’ (generosity). Therefore in this level the soul becomes a transmitter of patience, the ability to bear suffering and gratitude.

Fifth, an-nafs ar-radhiyah (a contented soul), which is a soul that is always pleased with Allah Ta’ala, as hinted in the words of Allah Ta’ala, “…and they were pleased with Him.” At this level, the soul is in a state of surrender and enjoys the intoxication of longing for Allah. As revealed in a poem:

Add to me the intoxication of love for You I am truly infatuated with You Kindle my heart with the fire of love for You.

Sixth, an-nafs al-mardhiyyah (soul that is pleased by Allah), which is a soul that is pleased by Allah Ta’ala, and traces of His pleasure appear on his soul in the form of karamah, sincerity and dhikr (always in a state of remembrance of Allah). At this level, the salik sets his first foot in the knowledge of Allah (ma rifatullah) with true knowledge. At this level comes the tajalli af’al (manifestation of Allah’s deeds).

Seventh, an-nafs al-kamilah (the perfect soul), which is a soul in which perfection has become its nature and disposition, and in this perfection it continues to climb. Then he is commanded to return to the servants of Allah, to guide and perfect them. The magam of this kind of soul is the magam lajalli al-asma’ wa as-sifat (manifestation of the names and attributes). Its downstream is al-baqa’ billah, walking with Allah, to Allah, back from Allah, and towards Allah. There is no place for him but Him, and his knowledge is taken from Allah. As expressed in a poem,

And having become mortal in Allah, be as you will, For your knowledge contains no ignorance.

Nor does your deed contain sin

Know that the ascent from one magam to the next can only be accomplished with the guidance of a teacher who knows the maqamat and ahwal of the spiritual path. Do not think that purification of the soul can be easily done through the path of reason as alleged by philosophers, empiricists and other groups who resort to purifying the soul with haphazard Spiritual exercises, without the guidance of a “wise” teacher. Thus they fall into corruption, obscurity and delusion.

Purification of the soul is like the treatment of the physical body. A person whose physical body is sick should not take medicine except on the instructions of a doctor who is skilled and experienced in treatment. Similarly, purification of the soul is not easily done except with the instructions and guidance of the prophet or saint who has expertise in this matter.

Know that the soul has many veils of light veils of darkness. The way for a disciple to arrive at liberation from these veils is by fighting and opposing the passions and coming out of the desires of the passions. Indeed, lust is the greatest barrier between a servant and his Lord.

There are many kinds of mujahadah (struggle against lust), and each student has his own path of mujahadah that suits him. The suitability of the model of mujahadah for each disciple is adjusted to the degree of his ability and the degree of his knowledge of which is the most strenuous, taking into account his situation, the tempo of his mujahadah and other matters.

For a king, mujahadah in the form of fasting and prayer is heavier than mujahadah in the form of charity or freeing slaves. For the poor and the greedy, it is the opposite. For some scientists, the mujahadah of giving up debates, disputes, displaying merits and competing in forums, is more severe than the mujahadah of fasting or prayer. The mujahadah of fasting in summer is certainly harder than in winter. Whereas mujahadah with night prayer is harder in winter than in summer.

Determining the different types of mujihadah for students is left to the opinion of the shaykh who is their guide and mentor on the spiritual path, not to the student’s own choice. This is because if the choice of mujdhadah model is made by the student, it can be very dangerous.

The essence of mujahadah is the weaning of the soul from all its pleasures and encouraging it to resist all desires at all times. One of the “arifs said, “We take Sufism not from this or that opinion, but we take it from hunger, renouncing the world, weaning the soul of all habits, observing all the commands of Allah and avoiding all His prohibitions.”

A Sufi shaykh said, “Whoever enters our school (i.e. the path of Sufism), let him make four deaths in himself. They are the red death, the black death, the white death and the green death. The red death is fighting lust. Black death is enduring the painful suffering that others inflict on him. The white death is hunger and the green death is discarding the virtues that others have bestowed upon him one by one.”

Ibrahim ibn Adham said, “A person will not attain the rank of piety until he has gone through six sufferings. First, closing the door of pleasure and opening the door of distress. Second, closing the door of honor and opening the door of dishonor. Third, closing the door of rest and opening the door of fatigue. Fourth, closing the door of sleep and opening the door of wakefulness. Fifth, closing the door of the rich and opening the door of the poor. Sixth, closing the door to wishful thinking and opening the door to preparing for death.”

The soul (nafs) has a natural tendency towards bad behavior. Meanwhile, the servant is commanded to be continuously good. With its natural tendency, the soul walks in the field of opposition. While the servant is required to pull himself from all the demands of bad desires. Whoever lets go of the rope of control, means he is a friend in doing damage. Lust is the eternal enemy of man, based on the words of the Prophet Muhammad PBUH, “Your most dangerous enemy is your lust that is between your two sides.” (HR. al-Baihagi)

In one narration it is mentioned that Allah Ta’ala said to one of His saints in a dream, “Fight your lust! Indeed, there is no one in My kingdom who is hostile to Me other than him.” That is, lust demands what belongs to Allah, namely pride and majesty, and it leads people to follow and obey it. Whereas in the narrations it is mentioned that Allah says: “Pride is My shawl and majesty is My sarong. So whoever takes it away from Me, I will punish him, and I do not care.”

If you want to control the soul or lust, then do not make it king. Narrow its space, do not give it freedom. If you make it a king, it will rule over you. If you do not narrow its space, it will be free. If you want to be stronger than him, then weaken him by cutting off his causes. Otherwise, he will become stronger than you and will throw you down. Use hunger as an aid for you to defeat lust. For hunger is a powerful leash to weaken it.

A master of wisdom was asked, “With what rope can lust be bound?” and he replied, “Bind it with hunger and thirst. Humiliate it with the eradication of glory and the suppression of lust. Make it small by placing it under the feet of the children of the Hereafter. Break it by not wearing the jewelry of the rich. Save yourself from the calamities he causes by constantly prejudicing him. And befriend him by denying him all his desires.”

At-Tirmidhi narrated with a hasan sanad, “One day, a man burped in the presence of the Messenger of Allah (peace and blessings of Allah be upon him), so he said, ‘Cut down on your burping, for the one who will have the longest hunger on the Day of Judgment will be the one who was the most full in this world.” Al-Baihagi also narrated a similar hadith, mentioning that the man in question was Abu Juhaifah. Al-Baihagi also mentioned that Abu Juhayfah said, “By Allah, I have never filled my stomach with food since then until now, and I hope that Allah Almighty will take care of me for the rest of my days.”

In reality, the affairs of the soul and how it is dealt with is a difficult matter, not just one or two times, but many times, little by little. The soul is like a stubborn riding animal that cannot be led except by the reins. There are three things that must be done to humble and tame it. First, blocking its various desires and cravings. A stubborn riding animal will also soften if its habits are reduced. Second, imposing burdens of obedience. Like a stubborn riding animal, if its habits are reduced and its load is increased, its strength will become low, small and weak so that it will eventually become submissive and obedient. Thirdly, to seek help and humble oneself to Allah, the Almighty, against it. Sahl ibn ‘Abdullah said, “There is no worship of Allah that is as severe as fighting lust.”

In one story, it is mentioned that there was a monk in Egypt who was very famous for his mukasyafah. There was a Muslim scholar who said, “He should be killed, because he is feared to be a danger to the Muslims.” The Muslim scholar went to him with a poisoned knife. When he knocked on the door of the monk’s house, from inside he heard the monk say, “Put down the knife, O Muslim scholar.” The Muslim pious man put down his poisoned knife and entered the monk’s house. Once confronted, the Muslim pious man asked, “Where did you get the light of your mukasyafah?” to which the monk replied, “By fighting lust.” Then the Muslim scholar asked, “Did you then embrace Islam?” to which the monk replied, “Yes. Ashhadu al-la ilaha illallah wa ashhadu anna muhammadar-rasalullah.” The Muslim scholar asked again, “What brought you to him?” the monk replied, “I offered Islam to him and he would not accept it. So I fought him.” It is narrated that Abu Yazid said, “I saw Rabbul-‘zzah in my sleep. Then I said, ‘O Rabb, what is the way to reach You?’ and He said, ‘Leave your lust and come here.'”

In order to see more clearly the issue of lust, we are pleased to share here the expression of al-Imam al-Ghazali on how to rebuke and revile lust. What he has said contains many valuable benefits and abundant benefits. Al-Imam al-Ghazali r.a. said,

“The way to defeat one’s self is to reject it and emphasize its ignorance and foolishness. Say to it:

O self, how great is your ignorance. You claim to be wise, you claim to be intelligent and clever, while you are the most ignorant human being. Don’t you know that heaven and hell are before you, and soon you will be a resident of one or the other? What are you thinking that you are rejoicing, laughing and busy giving vent to your lustful desires, when you are the quarry of that great disaster!? I see you think death is far away, whereas Allah sees it very near. Do you not understand that what is far away will come, while all that is certain to come is very near. Don’t you know that death comes suddenly, without a messenger to announce it or make an agreement beforehand. Indeed, death does not look at circumstances, or seasons, day or night, old or young. Every soul can be visited by death suddenly. Even if it is not death that comes as a sudden surprise, sickness can come suddenly, then lead you to death. Why don’t you get ready for death when it is so close, so close in front of you? Have you not contemplated the words of Allah Ta’ala, The day of reckoning their deeds is near to mankind, and they are in negligence and turn away from it. There does not come to them a single verse of the Qur’an newly revealed from their Lord, but they hear it, while they play, and their hearts are in a state of heedlessness.

“Woe to you, O self! If your impudence towards Allah is because you think that He does not see you, great is your disbelief. And if your impudence towards Him is because you know that Allah is watching you, how brave you are, how shameless you are. Are you able to withstand the pain of His punishment? No, there is no way you can. Try basking in the hot sun for a moment, or soaking in a hot bath, or putting your finger to the fire, so that it will be clear how much you are capable of. Or, have you been overwhelmed by Allah’s mercy, by His kindness, by His displeasure with your obedience and worship!? Why do you not hold on to the mercy of Allah Ta’ala in your worldly affairs? Why do you always try to deny the excuse and fulfill the desires of your lust, then you deny the spirit and fulfill your lust in various ways!?? Do you think that Allah Ta’ala is only merciful in the Hereafter, not in the world, when you know that Allah’s decree is irreplaceable, and that the Lord of the Hereafter is also the Lord of the world!?

“How wretched you are, O self! How strange is your hypocrisy and false confession. You profess faith with your tongue, while such traces of hypocrisy appear in you. Has your Lord not said to you: And there is not a creeping thing on earth but Allah provides for it! And in the affairs of the Hereafter He says: And that no man attains but what he has labored for? Allah has provided for you in your worldly affairs to the extent that you do not need to strive for them, but by your actions you take Him to be lying in His assurances. The proof is that you are greedy and desperately seeking the world. As for the Hereafter, which He has entrusted to your charity, you turn away, are deceived and underestimate it. This is really not the characteristic of a believer. If faith is only verbal, why are the hypocrites at the bottom of hell!

“How wretched you are, O self! It is as if you do not believe in the Last Day and you think that if you die you will just get away with it!”? Far be it from you. Do you think that you are neglected without being taken care of? If your assumption comes from your heart, you are truly a disbeliever and a fool. Do you not realize what you have been created from? Allah has created you from a drop of semen, then He determined your destiny and eased the way for you to fulfill your destiny. Then He killed you and buried you. Do you deny His words: “Then if He wills, He will raise you up again”! If you do not deny it, why are you not careful?! If you had been sick and a Jew had informed you that your most delicious food could harm you, you would have refrained from eating it and tried hard to resist your lust. Are the words of the prophets, which are confirmed by miracles and the words of Allah in His revealed book, not more memorable to you than the words of a Jew, which are based on doubt and prejudice, even with the smallness of his mind and the weakness of his knowledge?

“O self, if you really know all that and believe in it, why do you procrastinate in doing good deeds, when death is always eyeing you and might ambush you suddenly?! What prevents you from doing good deeds immediately? What is driving you to procrastinate? Is it, because in the battle against lust there is fatigue and a heavy burden to bear?! What you are unable to bear today, tomorrow you will be even more unable to bear. Indeed, lust is like a tree that is firmly planted into the earth and difficult to uproot. If the servant does not uproot it immediately, and instead postpones it, he is like a strong young man who will not be too tired to uproot it today but instead postpones it until next year, even though he knows that the older he gets, the weaker he will be, while the tree will be more firmly rooted in the earth. What he could not bear when he was young, will be heavier when he has gray hair. Moral education in old age is more difficult. Taming a wolf is torture. Young branches you can easily bend, but old branches that are dry and stiff you can only break.

“O self, if you do not understand such obvious matters and you are inclined to continue procrastinating in charity, then what are you thinking that you claim to be wise, what other foolishness is piled on top of your foolishness. Perhaps you say, “Nothing prevents me from istigamah except my greed for the pleasures of passion and my impatience to endure suffering and hardship. O…how foolish you are, how poor your excuse. If you are correct in your claim, seek pleasure and revel in holy desires that are free from impurities and can last forever, not a momentary pleasure! In Paradise, only in Paradise can such pleasure be obtained. If you think in terms of your lust, think in terms of its opposite. Because there are many instances where one mouthful results in the prevention of many mouthfuls.

“What do you think of the clever man who was sick, who was advised by his doctor not to drink cold water for three days so that he would recover and then be able to enjoy cold drinks for the rest of his life, and the doctor even told him that if he drank it in those three days, he would be sick forever and could no longer drink the cold drink? What is the common sense verdict on the matter of lust? Does he have to be patient for three days in order to feel good for the rest of his life? Or should he fulfill his desire to drink the cold water out of fear of suffering from lustful opposition for three days, so that he will then have to endure the suffering of opposing his desire for three thousand three hundred days?

“If your entire life in this world is measured by the period of eternity, which is the period of the enjoyment of the dwellers of Paradise and the torment of the dwellers of Hell, it is really not longer than three days measured by the life in this world, no matter how old the world is. Is the anguish of patiently enduring lustful desires greater and longer than the anguish of the torment of hell in the valley of Jahannam? A person who cannot bear the pain of mujahadah how will he be able to bear the pain of Allah’s punishment!

“How wretched are you, O self! The life of this world need not deceive you. Do not let the devil deceive you in obedience to Allah. Look at yourself! You are not commanded for the benefit of others. Do not waste your time. The breath in this world is limited. If one of your breaths has passed, it means that a part of you has disappeared. Take advantage of being healthy before you get sick. Take advantage of being free before you are busy. Make use of wealth before you fall into poverty. Take advantage of youth before you turn gray. Take advantage of life before you die. Prepare for the afterlife according to the degree of your being there. Do you not prepare for the winter with enough provisions, by gathering enough food, clothing, firewood and other necessities for the winter? Do you think that the cold of Jahanam is milder and shorter than the cold of winter? No, it is not. This is not the case. The coldness and severity of winter cannot be compared to hell.

“Do you think a servant can survive hell without trying to save himself from it? No. Do not think so! Just as the cold of winter cannot be avoided without cloaks, fire and other means of warming the body, so too the heat and cold of hell cannot be resisted without the fortress of monotheism and the moat of obedience.

“How wretched you are, O self! I see that you always gather the world and are infatuated with it, to the extent that you find it difficult to separate from it. Do you not know that one who glances at the pleasures of the world and is familiar with the world, while death stalks behind him, is multiplying the misery of parting with it (at the time of death), and unknowingly he has accumulated the poison of destruction in himself.

“O self, have you not considered those who have gone before you? They built tall buildings, then they left them and vacated them. Then Allah bequeathed their lands and houses to their enemies. Did you not notice how they accumulated wealth that they did not eat, built houses that they did not live in and wished for something that they did not find!? Each of them builds a palace, a skyscraper, while his dwelling place is in a grave in the bowels of the earth. Is there anything in this world more foolish than such people? A person prospering his world, while he is on his way to leaving it, for sure. He destroys his hereafter, while he will surely inhabit it!

“O self, how strange is your case, how foolish you are and how apparent is your malice. How can you be blind to such a clear and obvious thing!”? O self, it seems the love of rank has intoxicated you and made you dazed to the point of not being able to understand the obvious. Don’t you think that it is actually the position if you attain it, the people who are inclined towards you because of the position that you have. Therefore, suppose for example that the entire population of this earth bows down to you and obeys you. Then imagine fifty years later. Indeed, you will no longer be in this world, nor will any of those who worshiped you remain in this world. Then comes a time when neither those who remember you, nor those who remember them remember you. As happened to the kings before you. And how many nations have We destroyed before them. Have you seen any of them or heard their faint voices?” O self, why are you willing to sell what will last forever for something that will not last more than fifty years.

“O self, how wretched you are if you do not leave the world in hope of the Hereafter only because of your ignorance and the blindness of the eyes of your heart. Why do you not renounce the world in order to avoid the disgrace of its allies, rid yourself of its hardships and guard yourself against the acceleration of its loss? Why are you not zuhud in the least of the worlds, even though it has avoided you. Why do you feel happy with the world. Even if the world makes you happy, surely your land is never empty of Jews and Magi who rival you in the world, whose possessions and wealth are more than yours. So, avoid the du. nia! Indeed, with the world the wretched and despised have preceded you.

“O self, why are you so foolish, weak and short-sighted that you do not like to be in the company of those who are brought near – that is, the prophets and shiddiqun – in the sight of Allah the Lord of the universe. What a loss for you if you are also a loss in this world and the next. Hurry up and do your deeds!

“O self, wretched are you! You are about to perish, while death is very near and the warner has come. Who will pray for you after you die? Who will fast for you? Who will seek His pleasure for you after you die? O self, do you know that death is a certainty that has been promised to befall you, that the grave is your home, the ground is your bedding, the worm is your companion and a great terror is before you!l?

“O self, are you not ashamed of adorning your birth for creatures, while to Allah you face with a heart full of decay. Why are you ashamed of the creatures but not of the Creator? How wretched you are! You take the Creator’s supervision of you lightly. You command people to do good while you are covered in stains. You invite people to draw closer to Allah while you yourself run away from Him. You remind people of Allah while you forget and neglect Him. Don’t you know that a sinner is fouler than human dung, and human dung cannot purify anything!? Then why are you so greedy to purify others while you yourself are impure!?

“O self, how wretched you are! Had you really known yourself, you would have thought that people would not be afflicted with calamities except because of your badness. It is strange that you are proud of the increase in your wealth but you do not feel sad about the decrease in your lifespan. What is the meaning of wealth increasing while age continues to decrease.

“O self, wretched are you! You are turning away from the Hereafter” but it keeps coming at you, and you are facing the world while it keeps turning away from you. How many people have their days but do not spend them. How many people daydream about tomorrow, yet they don’t make it to tomorrow. You have often witnessed the state of your brothers, relatives and neighbors when they are taken by death, which makes you sad. But you do not want to return from your ignorance.

“O self, how wretched you are! What is it that makes you continue to reason, what is it that makes you shameless, what is it that makes you so foolish and what is it that makes you so presumptuous to commit sin!”? O self, how many promises have you made then broken and neglected!? O self, is there no lesson for you from those who have gone before you!? Do you think that they are called to the Hereafter while you will remain in this world?! No. O… how terrible is your prejudice! So, O self, take a lesson in this advice, accept this advice. Indeed, the one who turns away from advice is willing himself to hell. I see you are not willing yourself to go to hell, yet you are not willing to accept this advice!”

Such is the brief description of al-Imam al-Ghazali on how to overcome lust.

CHAPTER X: TAWAKAL, TAFWIDH AND IKHLAS

Allah Ta’ala says, “And put your trust in Allah, the Living (Eternal) Who does not die.” “And to Allah alone should the believers put their trust.” “And only to Allah should you put your trust, if you are truly believers.” “And whoever puts his trust in Allah, Allah will provide for him.” “And I leave my affairs to Allah. Verily, Allah is All-Seeing of His slaves.”

“Umar r.a. said, “I heard the Messenger of Allah say, ‘If you put your trust in Allah with true trust, He will surely provide for you as He provides for the birds. The birds leave in the morning with their stomachs full and return in the evening with their stomachs full.” (HR: al-Imam Ahmad, an-Nasa’i, at-Tirmidhi and al-Hakim)

Al-Imam ath-Thabrani, Abu Ya’la, al-Hakim and others narrated a hadith that the Prophet said, “Whoever wants to be the strongest, let him put his trust in Allah.”

In another narration, ath-Thabrani and al-Baihagi also narrated that when the Prophet’s family was experiencing hardship, he ordered them to establish prayer, then he recited the verse, “And command your families to establish prayer and be patient with them.”

Al-Imam Ahmad in az-Zuhd, and Ibn Abi Hatim narrated in ash-Shu’ab, that Tsabit said, “When the Prophet’s family was in poverty, he would call them to prayer: Prayer! Prayer!” Tsabit also said, “The prophets sought help with prayer when they faced a problem.”

Al-Imam al-Bukhari and Muslim narrated that one day the Messenger of Allah (pbuh) was talking about those who enter Paradise without reckoning, and he was asked, “O Messenger of Allah, who are they?” and he replied, “They are those who do not use magic or incantation, do not seek it, do not tell fortunes with birds, do not treat with hot iron, and they put their trust in Allah.” This means those who have complete faith, who do not have any of the behaviors of ignorance, such as using incantations, fortune-telling with birds or others, and excessive belief in the method of treatment with a heated iron. In other words, taking refuge in something that has elements of polytheism. As for the one who uses incantations or looks for them in the Qur’an and the Prophet’s hadith, or seeks treatment with a heated iron, believing that this is only a means and the essence of the cure is from Allah, then, in sha Allah, there will be no harm.

Trust in Allah is necessary for the perfection of faith, because trust in Allah means surrendering to the Creator without regard to creation. Whoever puts his trust in Allah, Allah will provide for him. And whoever devotes all his attention to Allah, Allah will protect him. Allah says: “Is not Allah sufficient to protect His servants?”

Allah Ta’ala revealed to Prophet Dawud a.s., “O pawud, whoever prays to Me, I will grant him. Whoever asks Me for help, I will help him. Whoever asks Me for help, I will help him. And whoever puts his trust in Me, I will provide for him.”

A scholar wrote the wisdom of reliance in verse,

Trust in the Compassionate One in all matters.

Indeed, I will not lose if I truly put my trust in Him.

Be a true believer in Allah and be content with His decisions

Surely you will get the bounty you hope for from Him.

Tawakal drops the body in servitude to Allah (ubidiyyah), places the heart in the care of God (rubiibiyyah) and feels secure with the assurance of sufficiency from Allah (kifayah). When given, he is grateful. And when withheld from provision, he is patient. Dzunnin said, “Tawakal is giving up self-regulation and relinquishing effort and strength by seeing that one has no effort and strength except with the help of Allah Ta’ala.”

The remedy that can produce tawakīd is to constantly remember five things, namely:

1. Always believing that Allah Ta’ala knows one’s condition (whether one is hungry or full and so on), even if one is under the seventh layer of the earth or at the end of the world.

2. Firmly believing that Allah’s power is perfect.

3. Always believe that Allah is free from forgetfulness and negligence.

4. Always believe that Allah is the Lord of promise-breaking.

5. Believing that Allah’s treasure cabinet will never decrease in contents, and that He is truly Generous and Merciful, never forgetting His servants.

“Umar ibn Sanan said, “One day, we met Ibrahim al-Khawash, and we said to him, “Tell us the most amazing thing you encountered on your journey. Then Ibrahim al-Khawash said, “One day, Khidir a.s. met me, he asked me to accompany him. But then I felt worried that it would spoil my tawakalk, because of my tranquility with him. So I separated myself from him.”

An ‘arif said, “One day in my wanderings, I was walking ahead of a caravan. Then I saw someone ahead of me, so I quickly caught up with him. It turned out that the person I saw was a woman, walking slowly and shuffling with a stick in her hand. I thought she was tired, so I put my hand in my pocket and took out twenty dirhams. I said to her, “Take it and wait here until the caravan catches up with you. With this money, hire a vehicle, then come to me in the evening so that I can improve your situation. The woman gestured with her hand in the air. Suddenly in his palm was a stack of dinars. Then he said, “You took some dirhams from my pocket, while I took some dinars from the unseen.”

Abu Sulaiman ad-Darani relates that in Makkah he once saw a man who ate nothing but a sip of Zamzam water for several days. One day, Abu Sulaiman asked him, “What do you think if the zamzam water dried up. What would you drink?” He stood up and kissed Abu Sulaimam’s head and replied, “May Allah Ta’ala reward you with goodness, for you have given me guidance. It turns out that since many days I have been devoted to zamzam.” After that he left.

Ibrahim al-Khawash told me that on the way to the city of Sham he saw a kind young man. The young man asked Ibrahim, “What friendship do you need from me?” Ibrahim replied, “I am hungry.” The young man said, “If you are hungry, I will be hungry with you.” Four days passed, then they got something. Ibrahim said to him, “Come here!” The young man said, “I will endure hunger. I will not take a middleman.” Ibrahim said to him again, “O young man, your stomach has become thin.” The youth replied, “O Ibrahim, do not be arrogant, for it is the All-Seeing Maharaja who has the right to judge. Tawakallah!” The youth continued, “The lowest level of tawaklah is: You return all sources of poverty to yourself. Do not exalt yourself except to the One in Whom there is sufficiency.”

Abu ‘Ali ar-Rudzabari said, “If after five days without food and drink the poor person says I am hungry, tell him to go to the market, and also tell him to work and try.”

Abu Turab an-Nakhsyabi once saw a Sufi who was sticking his hand into a sack of wheat to eat, even though he had not eaten for three days. So Abu Turab said to him, “Sufism does not suit you, go to the market!”

Khudzaifah al-Mar’asyi once served Ibrahim ibn Adham and accompanied him. He was once asked, “What made you admire Ibrahim ibn Adham?” and he said, “For several days we were in the streets of Makkah. We had no food at all. Then we entered the city of Kifah, and rested in a mosque that was in a state of disrepair. Ibrahim ibn Adham looked at me and said, “O Khudzaifah, I see you are hungry.

I replied, “As the shaikh sees. He repeated, “Get me some ink and paper.” I quickly got them. Then he wrote: Bismillahirrahmanirrahim You are the one who is addressed in all conditions and You are the one who is hinted at with all meanings I am the one who praises, thanks and remembers I am the one who is hungry, wasted and naked They are all six in number, and I guarantee half of them So be you the guarantor of the other half, O Creator My flattery to none other than you is burning flame, So keep your little servant away from the fire of hell For me, hell is like a question So do you want not to burden me with hell? Then Ibrahim ibn Adham gave his writing to me. He said, “Go, and do not bind your heart to other than Allah. Then give this writing to the first person you meet. So I went. The first person I met was a female donkey rider. I gave the writing to him. After taking it and reading it, he asked with tears in his eyes, ‘What is the owner of this writing doing?’ I replied, “He is in so-and-so’s mosque. Then he gave me a bag containing six hundred dinars. Then I met another man, and I asked him, “Who is the rider of the female donkey?” He replied, “A Christian.” Then I went back to Ibrahim ibn Adham and told him the story. Ibrahim ibn Adham said, “You should not touch the money, for an hour later its owner will come. After an hour had passed, the Christian who owned the female donkey came suddenly. He bowed his head before Ibrahim ibn Adham and converted to Islam.”

The characteristics of a tawakakal person are not asking, not refusing gifts, and not being miserly. The most perfect spiritual state of the person who relies is to be in the presence of Allah like a corpse in the hands of the one who bathes it, not having its own movements and arrangements, but depending on the Ruler. Abu ad-Darda’ said, “The pinnacle of faith is sincerity, submission and total surrender to Allah Aza wa Jall.”

In the magamat (spiritual levels), there is no level that is more noble than trust. Indeed, reliance on Allah can make a servant loved. While self-assurance (tafwidh) to Allah, can make him get guidance. With Allah’s guidance, I will be in harmony with His pleasure. And if the servant is in harmony with His pleasure, he is entitled to receive glory (karamah) from Allah. And whoever puts his trust in Allah, surrenders to His decree, pledges his affairs to Him, and is pleased with His decree, then he is regarded as one who has truly established religion, beautified faith and belief, perfected his hands and feet to strive for good and established righteous morals that serve to improve the affairs of servants. On the contrary, the one who is doubtful in terms of tawakal, doubt his faith, because faith is always together with tawakal. Whoever loves a tawakādī, has indeed loved Allah Ta’ala.

The beginning of tawakīd is recognizing that al-Wakil is truly great and wise. When the humble servant witnesses that the Exalted and Glorious One is indeed wise – that He arranges and determines the measure, that with Him is the storehouse of all things, and with Him is the measure of all things,” and that He does not send them down to the world except by a known decree, Then he saw that al-Wakil grasps the crowns of kings, for Him are all the storehouses of the heavens, encompassing all unseen laws and provisions, and for Him are all the storehouses of the kingdom of the earth, encompassing all hands, hearts, causes and all that is seen, and in the heavens are (the causes of) your sustenance and there is (also) what is promised to you. So by the Lord of the heavens and the earth, indeed that which is promised is indeed (going to happen) as you have said, certain the servant will be convinced that the kingdom of all things is in His grasp, that He is the master of all hearing and sight, He is the One who turns over all hearts and hands as He turns over night and day. For those who believe, He is indeed the best regulator and lawgiver. And He is the wisest judge and the best provider of sustenance. Allah says: “Who is better than the law of Allah for those who believe?” Allah also says: “Then He sits on the Throne to manage affairs. No one will intercede except after His permission. “8 When the servant has witnessed all this, he will look at his Lord, the Mighty, and then he will say

his Lord, the Mighty One, then with that look he will become strong. Then with his strength because of Him he will become mighty. He will become rich with closeness to Him. He will be honored by being with Him. He looks up to Him in everything, is firm in his heart towards Him, relies on Him, is satisfied with the least amount of gifts from Him, and is steadfast and content with Him. In such a state, the servant is certain that everything should come from Allah.

The one who desires nothing but Him, hopes in nothing but Him, sees His hand in every gift, sees His wisdom in every punishment, sees His power in every al-gabdh and al-basth, is truly right in his servitude to Allah and has purified his tawhid. So he knows the creature from knowing its Creator. He seeks sustenance from Him Whom he worships. He neither praises nor criticizes creatures. He does not praise someone because he gives him, or criticize him because he does not give him. He knows that Allah, He is the Beginning and the Giver. He thanks the creatures only because Allah has commanded him to do so and to behave with His manners and follow the Sunnah of the Messenger of Allah (peace be upon him).

A wise man said, “One of the worst sins in the sight of Allah is to ask Him for something and then after getting it, to disengage from Him. Then if Allah gives it to him, he also obtains something from Him, he complains and struggles to ask Allah to take away from him what he has received. Verily, Allah is the Most Generous, and His generosity extends to all His servants. He has times when He does not refuse a slave’s request, even if the slave is a disbeliever. Allah Ta’ala is not under our command and obedience, so for example we say to Him in the early hours of the morning, “please do something for us”. Then at the end of the day we regret it and say again to Him, “Take away from us something that You gave us in the morning.”

A Sufi scholar said, “When Allah gives you a choice in something, you must choose. And attach your choice to His choice, for you do not know the consequences of things.”

Prophet Dawud a.s. once said to his son, Sulaiman a.s., “O my son, I will only show you three things that are indicative of a person’s piety, namely:

1. Good trust in what is to be gained.

2. Good willingness towards something that has been obtained.

3. good patience with something that is not received.

Luqman al-Hakim also advised his son, “O my son, indeed the world is a very deep ocean, and many people have drowned in it. Therefore, make piety to Allah as your boat to sail through it and trust in Allah as the sail. May you be safe, and I cannot predict your safety.” In the Torah it is written, “Cursed is the one who clings to another human being.”

In the poem it is mentioned:

When by His glory the Compassionate One ennobles a servant no creature will be able to humiliate him, not a day, and whoever is humiliated by the Mighty One will not be able to help him become noble, not a day.

The Messenger of Allah (peace be upon him) said, “Whoever surrenders himself to Allah, He will surely provide for all his provisions and give him sustenance from a direction he has not counted on. And whoever devotes himself to the world, Allah will give him power over it.” (HR. ath-Thabrani and al-Baihagi)

Ash-Shibli r.a. said, “Whoever relies on the world, he will become dust that the wind blows away. Whoever relies on the Hereafter, he will be burned by His light so that it becomes red gold that benefits him. Whoever relies on Allah will be burned by the light of monotheism and become a pearl of incomparable value.”

Sufi scholars said, “Whoever seeks refuge in Allah and asks Him for help, Allah will make him desirable to people, words of wisdom will come out of his mouth and he will be among the kings of this world and the next. And whoever takes refuge in the creatures, Allah will make him the master of the world, torture him and cut off all his causes for this world and the Hereafter.”

Yahya ibn Mu’adz was asked: “When is it said that a person takes refuge in Allah?” He replied: “When his heart is cut off from all relationships that exist or do not exist, and he is content for Allah to be his representative.”

It is narrated that one day a group of people came to al-Junaid r.a. and said to him, “We are seeking our sustenance.” Al-Junaid said, “If you know where your sustenance is, then seek it.” They said, “We ask Allah for it.” Al-Junaid said, “If you know that Allah has forgotten you, then remind Him.” They said, “Then we will try to enter the house and put our trust in Allah.” Al-Junaid said, “Trying on Allah is a very dangerous doubt.” They said, “Then what is the trick?” Al-Junaid replied, “Abandoning trickery.” In verse it says,

Abandon denial, for sustenance does not concern you nor does the movement of the universe.

Do not ask Allah about His deeds who dives into the waves of the ocean must perish

Hatim al-Ashamm was a student of Syagig al-Balkhi. One day, Shaygig al-Balkhi asked him, “How long have you been my friend?” Hatim al-Ashamm replied, “Thirty-three years.” Shaygig al-Balkhi asked again, “What have you learned during that time?” Hatim al-Ashamm replied, “Eight things.” Shaygig al-Balkhi said, “Inna lillahi wa inma ilathi rap an. My age is gone with you, yet you have only studied eight matters. Then what are those eight things?” Hatim al-Ashamm replied, “First, I look at people and I find that each of them loves something, but that which he loves is not always with him. When he enters the grave, his beloved leaves him. That is why I made goodness my lover. When I enter the grave, my beloved will always be with me. Secondly, I took note of Allah’s words: “And as for those who fear the greatness of their Lord and refrain from the desires of their lusts, then surely paradise is their abode.” I knew that Allah’s words were true. So I forced myself to fight against my lusts until I was firmly established in obedience to Allah. Thirdly, I looked at people and found that each one of them had something that he considered precious and valuable that he guarded. Then I took note of His words, “What is with you will pass away, and what is with Allah is eternal. When I have something that is precious and valuable, I present it to Allah, so that it remains eternal for me. Fourthly, I look at people and find each of them referring to wealth, sufficiency, glory and offspring. When I looked at them, I found that they were worthless. Then I took note of the words of Allah: ‘Verily, the noblest of you in the sight of Allah is the most pious among you. ‘” So I headed towards tagwa in order to be honored in the sight of Allah. Fifthly, I looked at people and found them criticizing and cursing each other. I knew that the origin of all this was envy. Then I took note of His words, We have determined between them their livelihood in the life of the world. ‘” It was because of this that I abandoned envy and hostility. I knew that what Allah shared with me was what was due. Sixthly, I noticed that people oppressed each other and were hostile to each other. But I noticed that my real enemy was Satan, as Allah says: “Verily, Satan is an enemy to you.” Then I am hostile to him and I love mankind as a whole. Seventh, I looked at people and found that they were always seeking great wealth so that they would bring themselves into disgrace because of it. Then I took note of Allah’s words, And there is not a creeping thing on the earth but Allah provides for it. I realized that I was one of the creatures that would be provided for. That is why I was preoccupied with Allah Almighty and left everything other than Him behind. Eighth, I looked at the creatures and found them putting their trust in their fellow creatures. This one puts his trust in his trade, this one in his industry, this one in his physical health. Every creature puts its trust in another creature. Then I referred to the words of Allah, “And whoever puts his trust in Allah, Allah will provide for him. That is why I put my trust in Allah “Azza wa Jalla.” Shaygig al-Balkhi finally said, “May Allah guide you. You have truly compiled all things.”

Al-Imam as-Suyuthi spoke about the word al-marjan, “Ibn Abbas said, Every year Khidir and Ilyas would meet in a season. Then (after the meeting) they parted leaving these words: “Bismillahi, ma sha’ Allahu la yasaqul-kahira illallah, ma sha’ Allah, la yashrifus-su’a illallah, ma sha’ Allah ma kana min ni’matin fa minallah, ma sha’ Allah wa la haula wa la quwwata illa bilah.” Then Ibn “Abbas said, “Whoever recites it in the morning and evening three times, Allah will save him from drowning, fire, theft, from the devil and the king, and from snakes and scorpions.” Therefore, every student needs to practice this. This practice can be the cause of the birth of tawakhaal.

In addition, we would like to emphasize ikhlas. Allah, the Almighty, says: “And they were not commanded except to worship Allah with pure devotion to Him in the religion of uprightness.”

It is reported that when the Day of Resurrection comes, sincerity and shirk will come together. Both of them will be gathered before Allah. Allah will say to the sincere, ‘Go to Paradise,’ and to the polytheist, ‘Go to Hell.'”

Sincerity is an action of the heart that cannot be seen except by Allah. It is when you worship Allah with the totality of your being and do not associate Him with anything else. He says, “And let him associate no partner with anyone in the worship of his Lord.”

There are also those who say that ikhlas is the cleansing of the heart from all mixtures. The Prophet said, “I asked Jibril about ikhlas, and Jibril said, “I asked Allah Almighty about ikhlas, and Allah said, Ikhlas is one of My secrets that I put in the heart of My beloved servant.”

The opposite of sincerity is riya. So whoever does an action without riya, he is sincere.

CHAPTER XI: LOVE, MIND AND EXTENSION Love (Mahabbah)

Muslims agree that loving Allah and His Messenger is a fardhu’ain (obligation for every individual). Allah Ta’ala says, “As for those who believe, they love Allah.” Allah Ta’ala says, “Allah loves them and they love Him.””? Allah Ta’ala also says, “Say: If you (truly) love Allah, follow me, and Allah will love you and forgive you your sins.”

The Messenger of Allah (peace be upon him) said, “None of you will have complete faith until he loves Allah and His Messenger more than his family, his wealth, and all people.”

Love (mahabbah) is the inclination of the nature towards something because it is considered delicious by the lover. When the inclination is strong, it is called outpouring (shababah) because the heart is totally devoted to it. When the inclination is even stronger, it is called burning love (gharam), because the love requires the heart like a debtor. If it is even stronger, it is called overwhelming love (“#shgun). If it is even stronger, it is called deep love (shaghaf), because the love pierces into the heart. When it is even stronger, it is called perfect love (tatim) or servitude, because the lover becomes a servant to his beloved. He becomes a person who is tested, ordered, in debt, imprisoned and has no decision. And he can no longer distinguish between what is beneficial and what is harmful.

The essence of love for Allah cannot be attained by a servant until his heart is clean and free from any impurities. When love for Allah has settled in the heart, then love for anything else will come out, because love is burning, burning everything that is not of its kind.

The sign of love for Allah is to cut off all desires for this world and the hereafter. Yahya ibn Mu’adz said, “The patience of the lovers of Allah is greater than that of the zahids. I wonder at the one who claims to love Allah but does not keep away from His prohibitions. Whoever claims to love Allah but does not abstain from his desires is a liar. So is the one who

who claims to love Paradise but does not spend some of his wealth, he is a liar.” Rabi’ah al-Adawiyah said, You disobey God while showing love for Him for the sake of my age, this is indeed an astonishing analogy Had your love been true, you would have obeyed Him the arena of the lover always obeys him whom he loves A Sufi shaikh said, “Outwardly love is being pleased with the beloved. While the inner love is giving one’s heart to the beloved until there is nothing left for the other.”

In the verses of his poem, a Sufi says:

“May you always be sweet, though life is bitter May you always be pleased, though man has a difficult soul May what lies between me and you be prosperity and what lies between me and the universe be destruction If love from you is true, everything is low And all that is on the ground is also earth.”

Another Sufi scholar said,

By the right of love, O my lovers, understand The utterance of my being in form is marvelous It is forbidden for the heart dedicated to love There is a share for that which is other than Allah .

Another Sufi scholar said,

I love you not for the hope of heaven nor for the fear of hell, for you are the goal If you are indeed my maula, then which heaven and which hell do you fear and desire?

Sahal ibn Abdullah said, “Not a day goes by without the Glorious and Holy One crying out, “O My servant, what have you done to Me? I remember you, but you forget Me. I called you to Me, but you went to other than Me. I remove from you many calamities, but you keep silent in sin. O son of Adam, what will you say tomorrow when you come to Me?””

An ‘arif told me about Allah Ta’ala saying, “O My servant, I have created everything for you, and I have created you for Me. Then you are so busy with the things that I have created for you that you forget Me. O My servant, if you are busy with favors to forget the Giver of favors, and you are busy with gifts to forget the Giver, you will not be able to be grateful for those favors, nor will you be able to keep the prohibitions of the Giver. Any favor that makes you forget Me is a nigmah (punishment), and any gift that makes you neglect Me is a calamity.” The poem explains,

Make obedience to God the way You will succeed in reaching heaven and you will be saved Abandon sinful and abominable deeds without exception Then Allah will give you all that you aim for and hope for.

Know that those who love Allah (al-mulabbin) are divided into three groups, namely the laity (amum), khawash (specialized) and khawash al-khawash (elite). The lay group’s love for Allah is more focused on the abundance of His grace and goodness. While the love of the khawash group for Him, pure (free) from all disgrace. As for the love of the khawash al-khawash group is an expression of the overflow of love (al-isya’) when the person in love disappears before the light of his lover. When the lover knows the truth of the love of the one who is in love with him, the veil between the two will disappear. Then the one in love will see all the secrets of the beloved. To him will be revealed the hidden knowledge and all high secrets. As described in verse,

Between lovers there are secrets

There is no writing that can describe it, nor is there a pen that can tell about it The hell of its comparison, the friendliness of its mixture The light tells some of what is in it My longing for it until I don’t want a replacement This is the hidden secret that saves it.

The poem states,

O Creator, O One with whom there is no partner, How happy is the one who lives among men and loves You?

I wonder at the one who sees one side of Your tenderness how he forgets You, O Lord.

By Allah, my spirit can neither rejoice, nor be glad, nor endure except with the remembrance of You at all times.

How can the spirits of the “wise” feel joyful Their only joy is in meeting You.

Another poem reveals,

How can the “ashiq still have sins left while sins are melting because of the burning in the chest How can the lover forget to remember the lover while the lover’s name is embedded in his heart

In one narration it is said that Prophet Ibrahim a.s. said to the Angel of Death when the Angel of Death was about to take his body, “Have you ever seen a lover kill his lover?” Then Allah Ta’ala conveyed a revelation in response to him, “Have you ever seen a lover reluctant to meet his beloved?” So Prophet Ibrahim said immediately, “O Angel of Death, take my soul right now!”

‘Abdul Bari once narrated, “One day, I was traveling with my brother, Dzun-Nin. Dzun-Nun asked them, “My brothers, what are you doing to him?” They replied, “He is a madman. They replied, He is a madman, for he thinks he is seeing Allah Ta’ala. Then we approached the man. It turned out that he was a handsome young man, and there were clear signs of a wise man on his face. So we greeted him and said, “They say that you claim to have seen Allah. The young man said, “Stay away from me, O hero! If I were to vanish from Him for an instant, this very moment I would die. Then he hummed:

The lover seeks the pleasure of his beloved

The lover looks forward to meeting his beloved

With the eyes of the heart he always looks at her

For the heart knows God and sees Him

The lover is pleased the lover is near him

Not far away, then who would desire other than him

“I asked him, “Are you mad? He replied, According to the people of the earth, yes. But according to the people of the sky, no.” I asked again, “How are you with God?” he replied, “Since I came to know Him, I have never been away from Him.” I asked again, Since when have you come to know Him?’ He replied, Since my name was included in the council of the insane.”

In the khabar of Prophet Dawud a.s. it is narrated that Allah Ta’ala said to him, “O Dawud, tell the people of the earth that I am the lover of those who love Me: I am the seatmate of those who sit with Me: I am the comfort of those who are comforted by remembering Me, I am the companion of those who are with Me, I am the choice of those who choose Me, I am the obedience of those who obey Me. No servant loves Me and I know his love is true from his heart, but I accept his love for Me, and I will also love him with a love that none of My creatures have ever given. Whoever seeks Me earnestly, he will find Me. Whoever seeks other than Me, he will not find Me. O inhabitants of the earth, reject all the tricks of the world that are upon you. Then come, come bada glory and friendship with Me. Submit to Me, basti I will be courteous and love you quickly. Verily I have created the land of My lovers from the land of My beloved Abraham, My secret Moses and My chosen holy Muhammad. Verily, I have created the hearts of the longing ones from My light, and I have blessed them with My majesty.”

Longing (Shauq)

Longing is the attraction of the heart to witness the beloved. Some say that longing is the fire of Allah that He ignites in the hearts of His saints, so that it consumes all things other than Him that are in it, whether they are khawithir (whispers of the supernatural), desires, opinions or needs. Longing grows from love. If longing has arisen in the heart of the servant, then the servant will feel that death comes so slowly, because he is very longing for his Lord. Then he will begin to extemporize (tawajud) and float into the presence of his Lord.

A wise man was once asked, “Why does Allah not wish to preserve His saints in this world?” The sage replied, “Allah was reluctant to make immortality for His saints in this world, but He chose the many karamahs that are with Him for His saints and lovers. Don’t you know that the lover always longs for his beloved? Happy is the one whose spirit and rest are in the meeting with Allah.”

When Sayyidah Nafisah was near death, she was fasting and people told her to break her fast. But she said, “What a wonder! I have been asking Allah for thirty years that I should meet Him fasting, so now I should break my fast? This is not possible.” Then he hummed,

Stay away from me, O my physician.

Leave me with my beloved

He will add to my longing for Him

My laments and my burning love

Then Sayyidah Nafisah began to recite Surah al-An’am. When she came to the words, “For them (is reserved) Darussalam (paradise) in the content of their Lord,” the as-sirr al-ilahi (spirit) came out of her.”

Al-Junaid said, “I went to see Sari as-Sagathi when he was sick. Then I asked her, “How are you?” and she replied with her humming,

How can I complain of my illness to my doctor when the suffering that afflicts me is truly from my doctor There is no rest for me, nor is there any cure for my suffering except reaching my beloved.

There is a story that a resident of Bashrah wept because of his intense longing for Allah until his eyes became blind. Then he said, “My Lord, how long will it be before I see You? By Your glory, even if there is a blazing fire between me and You, I will not recede from You, with Your help and guidance, until I reach You, and I am not willing to be away from You.”

Ibrahim ibn Adham said, “One day, I entered Lebanon. When I arrived, I met a young man who was standing and saying, “O the One in Whom my heart loves, O the One in Whom I am devoted, O the One in Whom my longing is burning, when will I be able to meet You?” So I said to him, “May Allah have mercy on you, what is the sign of love for Allah?” The young man replied, “It is good to remember Him”. I asked again, “Then what is the sign of one who longs for Him?” The young man replied, “Not forgetting Him under any circumstances.”

Ahmad ibn Hamid al-Aswad once came to “Abdullah ibn Al-Mubarak and said, “I dreamt that you will die in a year. You had better get ready to go.” ‘Abdullah ibn al-Mubarak said to him, “You have indeed given me a very long time, I have to live for another year. Yet I have been delighted by a verse that I have heard from the culturist, Abu ‘Ali,

O one who complains of longing because of long separation be patient, perhaps tomorrow you can meet him whom you love.”

A Persian Sufi said, “The hearts of those who long are illuminated by the light of Allah. When their longing moves, its light illuminates everything between heaven and earth. Then Allah Ta’ala shows them to the angels saying, “Behold, O my angels, those who long for Me, I long for them more than they long for Me.””

Another Sufi said, “Whoever longs for Allah, everything will long for him.”

Ecstasy (al-Wajd)

Al-Wajd (ecstasy) is the warid that possesses the heart from the revelation of the secrets of G-d and His lights to make the spirit feel powerful, then overflows into the limbs until the mind seems dazed and the body acts strangely.

The truth of al-wajd is indicated in the Qur’an and Sunnah. Allah, may He be glorified and exalted, hints in His words: “Has the time not come for those who believe, for their hearts to bow in remembrance of Allah.” In another verse Allah Ta’ala hints, “Verily, those who believe are those who, when the name of Allah is mentioned, tremble in their hearts.” Indeed, the one who is solemn and trembles at the remembrance of Allah Ta’ala, sometimes his mind disappears from the glorification of people and the assumption of the experts of the assembly. Therefore, he then stands up for example, or sits down, turns around, is very happy, or sometimes falls on the floor, according to the degree of readiness to bear the spiritual inspirations that enter him. For every Muslim and believer, there is no doubt that the person who experiences this state is in obedience and worship. Do not prejudge him. “So great is the misfortune of those whose hearts are petrified of the remembrance of Allah. They are in manifest error.” In the atsar it is mentioned, “One spiritual attachment (jadzbah) of attachments by the Most Merciful, is equivalent to the deeds of all humans and jinn.”

In the Musnad of al-Imam Ahmad, it is reported that Ali ibn Abi Talib k.w. said, “I came to the Prophet with Ja’far and Zayd. Then the Prophet said to Zayd: ‘You are my maul, so gird yourself (walk on one leg).’ Then he said to Ja’far, “You have resembled my character and manners, so gird up. Then he said to me, “You are from me, so be girded.” Ginger is lifting one foot and walking on the other. This is one of the outbursts of ecstasy. This state of ecstasy was actually experienced by some of the Companions. Hence, we are not allowed to speak ill of ecstatic people, because speaking ill of fellow Muslims is strictly forbidden. Allah says: “O you who believe, avoid most prejudices; indeed, some prejudices are sins.”

Dealing with the words and deeds of a person in a state of ecstasy must be done through interpretation. In the state of jadzbah, a disciple may shout, act out, throw himself down and cry. The etiquette for one who is in this state is to surrender totally to the wirid that possesses him and act accordingly. He should not be prevented from screaming or crying for example, lest he be harmed.

The true believing disciple should seek ecstasy in search of the essence by learning to cry. There is a tradition attributed by mauguf to Abu Bakr, Abu Musa and “Abdullah ibn ‘Umar: “Weep. If you are not able to cry, then pretend to cry.”

One of the ‘arif said, “Verily, the eyes cannot weep until an angel comes from Allah. Then the angel strokes the heart with his wings so that the eyes of the heart can weep, then the weeping overflows in the two eyeballs.”

When the state of ecstasy is established, it will astonish you. When it has astonished you, it will leave you dazed. Here, you are the (willing) disciple. If your daze continues unabated, it will snatch and snatch you away from yourself, until you are in a state of being snatched (maslib), then captivated (majdzub).

Ash-Shaykh Abu Madyan r.a. hints at some of the states of ecstasy in his verses:

Tell the one who forbids ecstasy to the expert that if you have not tasted the drink of love, leave us.

If the spirits tremble with longing for the encounter of various shadows dancing, O ignorant man, don’t you see the caged bird, O young man, when he remembers his nature he longs and sings that is in his heart making him whistle and then the body sways in taste and meaning, he trembles in his cage because he longs for the encounter and pleases the wise when he sings.

So is the spirit of the lovers, O young people moved by the overflow of longing for the most beautiful nature

What should we endure in patience when they are longing and whether the one who witnesses the meaning is able to be patient O you who are engrossed in longing, stand up for yourself and sing the name of the lover to us and our spirits fortify our sirr from the spiteful in our drunkenness If your eyes deny something, blot us out because of us, When we are comfortable and our hearts feel at home, the wine of love makes us drunk and torn Then do not revile the drunk when he is drunk because when we are drunk, the responsibility of Shara is lifted from us Leave to us what we have declared because when we are drunk with longing, we may uncover we drink, we are happy, then suddenly we are worried because of longing so by Allah, O people who are empty of content, do not be cruel to us.

A wise man said,

“The reason why man feels a tremor of the soul when he hears a beautiful voice is the soul’s delight in the delicacy of the message it received at the time of the primordial covenant, when it was called out: Am I not your Lord? That is, when the soul came out of Adam’s rib and received the khitab. When the soul remembers that, it longs for it.”

Al-Imam Shaykh al-Islam al-‘izz ibn “Abdussalam said, in a state of ecstasy, if true, there is really no sin nor is there any tendency to harm, if it is really pure the sound is really clear, but its clear light is covered and veiled for the hard-hearted it is a light for the light-hearted but it is a fire for the choked by misgivings it flies the spirits from the cage sharply it reminds you of the previous promise even though the promise is long ago, the longing is not like the forgetful it is not a blemish if for him a song is sung he moans sadly, not because of fear of man.

Sayyidi Abdul Ghani an-Nabilsi r.a. said,

The glass of monotheism for the one who drinks from it flows knowledge.

Be a man of heart, do not criticize the drunkard who drinks piety, for you will be disgraced.

He drank the sun glass of al-gharb, then woke up at night drunk, then vomited many stars

Al-Junaid said, “During the state of listening, it is permissible for the student to give up or hold back his state of intoxication. That is if he wants to.”

One of the signs of true drunkenness is the additional power that arises during sama” (listening), so that his power becomes greater than when he is sober. For example, being able to carry a large stone or uproot a large tree from its roots, or the like. In the past, ash-Shaykh “Abdul Hama’il r.a. was able to carry a full drum of water in his old age of about a hundred years. At the same time, he was able to turn the drum upwards with one hand, whereas when he was conscious, he could not even lift the water jug in which he performed ablution.

CHAPTER XII : KHALWAT

One will not attain the knowledge of the principles and the enlightenment of the heart to have musyahadah with the Beloved without seclusion, especially for one who wants to guide the servants of Allah to the goal. The Prophet used to seclude himself in the Cave of Hira until the command to preach came, as explained in Shasih al-Bukhari.

The minimum length of seclusion is three days and nights. The next stage is seven days and nights, then a month. This is in accordance with the Prophet. And the most perfect for a person who wants to habituate spiritual behavior (sair) and pursue the spiritual path (sulik) is forty days, taken from the total number of these days, namely 3+7+30=40. The Prophet (peace be upon him) said, “Whoever makes his forty dawn prayers sincere for the sake of Allah, the sources of wisdom will emanate from his heart and emerge from his tongue.” So it is a mistake for people to think that seclusion is a new thing that has been invented (bid’ah) and has no clear basis in shara’ law.

Those who wish to engage in seclusion must fulfill twenty conditions, namely:

1. ‘ Intend sincerely, namely by cutting off all material riya and sum’ah, physically and mentally.

2. Seek permission and prayer from the shaikh. Do not go into seclusion without the permission of the shaykh while you are still studying.

3. Before starting seclusion, the student must first do “uzlah (seclusion), get used to being awake (not sleeping), training himself in hunger and dhikr. So that his soul gets used to these things before entering seclusion.

4. Entering the place of seclusion with the right foot while asking Allah for protection from the temptations of the devil (by reciting ta ‘awwudz) and reciting basmallah. Then recite Surah an-Nas three times. Then step on the left foot while saying: Allahumma waliyyi fid-dunya wal-akhirah kun li kama kunta lisayyidina muhammadin shallallah “alaihi wa sallam warzugni mahabbataka, allahummarzugni hubbaka wasyghilni bi jamalika waj’alni minalmukhlishin, allahummamhu nafsi bi hadzbati dzatika ya anis man la anisa lahu. Rabbi la tadzarni fardan wa anta khairul-waritsin. After that he stood in the mushalla and recited the following prayer twenty-one times: inni wajjahtu wajhiya lilladzi fatharas-samawiti walardhi hanifan wa md ana minal-musyrikin. After that, pray two rak’ahs. In the first rak’ah recite al-Fatihah and the verse of al-kursi. In the second rak’ah recite al-Fatihah and the last two verses of Surah al-Bagarah, namely verses 285-286. After reciting the salam, recite Ya Fattah 500 times. Then get busy with the dhikr taught by the shaikh.

5. Constantly be in a state of purity from impurity (if one breaks wudhu immediately).

6. Not attributing his attention and enthusiasm to karamah.

7. Not leaning against the wall.

8. Constantly visualizing the presence of the shaykh in his presence.

9. Fasting during seclusion.

10. Silence, not speaking other than with the remembrance of Allah (zikrullah) because speaking other than with remembrance during seclusion can waste seclusion and eliminate the light of the heart.

11. Always be aware of the four enemies, namely Satan, the world, desires (hawa) and lust, by reporting everything spiritual that he sees to the shaykh.

12. Avoiding beautiful sounds.

13. Maintaining Friday prayers and congregational prayers, because the greatest goal of seclusion is to follow the Prophet.

14. If he is forced to leave his place of seclusion, he should bow his head towards his knees and direct his gaze to the ground.

l5. Do not sleep except because of unbearable drowsiness, and even then must be in a state of purity from impurity. Do not sleep for the purpose of resting the body. Even if you can, you should not lie down on the ground. Even if you have to sleep, sleep while sitting.

16. Maintain an intermediate state between fullness and hunger.

17. Not opening the door to those who wish to seek his blessings. He should only open the door for his shaykh.

18. Seeing that every blessing he receives is from his shaykh, and his shaykh received it from the Prophet Muhammad (peace be upon him).

19. Eliminating the whispers of the heart, whether good or bad, because they will divide the heart from the wholeness that has been achieved through dhikr.

20. Remembrance in the manner commanded by his teacher until the time when the shaykh tells him to leave the seclusion.

CHAPTER XIII: BROTHERS IN THE BOND OF ALLAH TA’ALA

O my brothers, may Allah grant us and you the guidance to do good deeds and remove all negligence from our hearts. Mutual love in the bonds of Allah and brotherhood in His religion is one of the most important kinships. Therefore, every truly monotheistic Muslim should unite their hearts in love and unite their words to exalt the word of Allah. They should also gather in congregation to obey Allah and His Messenger.

There are several verses of the Qur’an and many traditions of the Prophet (peace and blessings of Allah be upon him) that command Muslims to love one another and be brothers in the religion of Allah. Allah says: “And hold fast to the rope of Allah, and do not be divided, and remember the favor that Allah bestowed upon you when you were enemies, and Allah united your hearts and made you, through the favor of Allah, brothers.” In another verse Allah says: “And if they intend to deceive you, then surely Allah is your protector. It is He Who strengthens you with His help and with the mu’min, and Who unites their hearts (the believers). Even if you spent all that is in the earth, you could not unite their hearts, but Allah has united their hearts. Indeed, He is the Mighty, the Wise.”

The Messenger of Allah (peace be upon him) said, “Be ye servants of Allah who are brothers as you have been commanded.”

The Messenger of Allah (peace be upon him) said: “The most beloved of you are those who unite their hearts and those whose hearts are united. While the most wrathful of Allah “Glorified and Exalted be He” among you are those who seek to pit and divide brothers and sisters.”?

Rasoolullah (peace be upon him) said, “Increase the number of brothers, for in the Hereafter every believer will have a syafa’at.” (HR. Ibn an-Nazzar)

In the gudsi hadith it is mentioned that Allah says: “O son of Adam, you will get what you intend. You will also be responsible for what you have worked for. And you will be with the one you love.”

The Prophet said, “The believer loves and is loved. Therefore there is no good in one who is unloved and does not love.”

“Abdullah ibn “Umar said that the Messenger of Allah said, “Whoever loves someone for the sake of Allah, then he says, “I love you for the sake of Allah,” then both will enter Paradise. The one whose love is greater is the one whose rank is higher, and he deserves to be loved more by Allah.”

The Messenger of Allah (peace be upon him) said, “There are three things that, when present in a person, he will taste the sweetness of faith. They are: He loves Allah and His Messenger more than anything else, he loves someone only for the sake of Allah, and he does not want to return to disbelief just as he does not want to be thrown into Hell.” This hadith was narrated by al-Bukhari in his Saheeh.

The Messenger of Allah (peace and blessings of Allah be upon him) said: “Allah says: “I have confirmed My love for those who love each other, befriend each other, visit each other, and sacrifice for each other in My bond.”

The Messenger of Allah (saws) said, “Allah has created an angel half of fire and half of snow. And the angel prayed, “O Allah, as You have united the snow and the fire (in My creation), unite the hearts of Your righteous servants in obedience to You.”‘?

The Prophet said, “No one establishes a bond of brotherhood in Allah but Allah will make for him a level in Paradise.” (HR Ibn Abi ad-Dunya and ad-Dailami)

The Messenger of Allah (saws) said, “Indeed, one day a person in Paradise will say, “What did so-and-so, my friend, do,” while his friend is in the hell of Jahim. Then Allah says, “Bring out so-and-so to be his companion in Paradise.

Then so-and-so said, “Who is left? We have no one who will give us syafa’at, nor a close friend.” (HR. ad-Dailami)

Al-Imam ‘Ali k.w. said, “You should be brothers, because brothers are the provision of life in this world and the Hereafter.” Abu as-Su’ud said, “Whoever wants to be given the top rank, then be friends in the bond of Allah.”

Anas ibn Malik r.a. said that the Messenger of Allah said, “Verily, Allah has servants who will be given pulpits on the Day of Judgment. On those pulpits they will sit. They are those whose garments are light and whose faces are radiant. They are not from among the prophets, nor are they from among the martyrs. Rather they are the envy of the prophets and martyrs. The Companions asked, “Who are they, O Messenger of Allah?” The Apostle replied, “They are those who love each other, visit each other and sit together in the bond of Allah.”

Abu Hurairah r.a. said the Messenger of Allah (saws) said, “Verily in Paradise there are chambers whose outside is visible from the inside and whose inside is visible from the outside. These rooms are provided by Allah for those who love each other, visit each other and sacrifice for each other in His bond.” (HR. ath-Thabrani)

The Messenger of Allah (saw) said, “Those who love each other in the bond of Allah are on pillars made of red jagut, and at the top of the pillars are seventy thousand rooms. They are exalted above the other dwellers of Paradise. Their good looks shone on the dwellers of Paradise as the sun shines on the earth. The dwellers of Paradise said, “Let us go see those who love each other in the bond of Allah.” Their good looks shone on the dwellers of heaven like the sun shining brightly.

They wore clothes woven of green silk, and on their robes was written: Those who love each other in the bond of Allah.”

Ath-Thabrani said that the Prophet said, “Those who love each other in the bond of Allah are on seats made of jagut around the ‘Arsh.”

Al-Hakim narrated the hadith of Marfi’ that the Messenger of Allah said: “No two people who love each other in the bond of Allah are more honorable than the other except by virtue of the greater degree of their love.”

At-Thabrani narrated from Mu’adz ibn Jabal that the Messenger of Allah (saws) said: “No two people love each other in the bond of Allah but He will provide a chair for them and then He will seat them on that chair until Allah completes the Tashab.”

The Messenger of Allah (saws) said that Allah Tabaraka wa Ta’ala said, “My love is indeed reserved for those who love each other because of Me, as well as for those who love each other because of Me.

Love for My sake, as well as for those who keep in touch with each other and those who sacrifice for each other in My bond.

Those who love each other are on pulpits of light to the envy of the prophets, the Siddiqun and the martyrs.” In another narration it is added, “…and My love is certain for those who sit together in My bond, My love is certain for those who meet each other in My bond.”

The Prophet said, “Do you know which pure faith is the strongest?” A companion replied, “Prayer.” Then the Prophet said, “Prayer is goodness. It is not.” Then someone answered again, “Fasting.” The Prophet said again as before, until someone revealed the answer, “Jihad,” and the Prophet still gave the same answer. Finally he said, “The most solid pure faith is to love and be angry for the sake of Allah Ta’ala.” In another narration he said, “The strongest pure faith is to serve for the sake of Allah, to love for the sake of Allah and to be angry for the sake of Allah.” (Reported by Ahmad, Abu Dawud, ath-Thayalisi and ath-Thabrani)

People who are brothers should maintain various ethics of brotherhood. Here we will say a few things about it. The Prophet said: “A person is not a complete believer until he likes something for his brother as much as he likes it for himself.”‘? What is meant here is things such as acts of obedience and permissible worldly things, whether they are tangible things such as property, or intangible things such as knowledge. Thus, he and his brother become like one body, as the Prophet said, “The believers are like one body. If one of its members complains of pain, the whole body will feel feverish and unable to sleep.” ‘?

There was a wise man who said about the ethics of brotherhood, “When a friend dies, the friend he leaves behind is like losing a member of the body. All calamities other than parting with a brother are light, as expressed in a poem, “I find all the calamities of the times as light as firewood except parting with a brother.”

Another “arif said, “I understand the feelings of those who have been separated from me since thirty years ago. I cannot imagine their grief.”

The Messenger of Allah (S) said, “Do not envy one another, kindle enmity, curse one another, turn your backs on one another, and sell merchandise by destroying the merchandise of others. And be as servants of Allah who are brothers.” (HR Muslim).

Do not be envious of each other, and do not incite enmity against each other by raising the price of your merchandise from the general price because you want it to be good for your merchandise. If this is done in order to manipulate prices, then according to scholarly consensus, it is prohibited.

Do not be angry with each other, i.e. do not anger each other by finding reasons for hatred, such as criticizing, refusing gifts, or not saying greetings.

Do not turn your backs on each other. What is meant by turning one’s back is a turning away that can cause a break in the relationship and lead to hostility. This includes turning away from one’s obligations as a fellow Muslim, such as refusing to provide help and assistance, and refusing to speak for more than three days, except for reasons justified by Shara’.

Do not sell merchandise by damaging the merchandise of others. For example, saying to a buyer who is dealing with another trader, “Cancel this purchase, I will sell you the same item at a lower price, or a better item at the same or lower price.”

Be as servants of Allah who are brothers. Try to do things that make you brothers and sisters, such as doing things that bind the relationship and avoiding things that damage it, such as making nice faces, shaking hands, visiting the sick, and so on.

The Prophet said, “A Muslim is a brother to another Muslim. Therefore, he should not mistreat him, neglect him, disbelieve him, or humiliate him. Piety is here (the Prophet pointed to his chest three times). A person is considered to be doing evil if he humiliates his fellow Muslim. Every Muslim’s blood is forbidden to his fellow Muslim, as well as his property and dignity.” (HR. Muslim).

It is not permissible for a Muslim to mistreat another Muslim, i.e. not to cause him harm, whether in his soul, religion, honor or property. Nor should he neglect him by not helping him in his righteousness. This is because one of the rights of Islam is to help one another in righteousness. Allah, may He be glorified and exalted, says: “And help each other in goodness and piety, and do not help each other in sin and enmity.” The Prophet also said, “Help your fellow Muslim, whether he is wronged or persecuted.” Helping an unjust Muslim is to prevent him from committing an unjust act. Helping the oppressed Muslim is to remove the oppressor from him.

A person is considered to be doing evil when he humiliates his fellow Muslim. This is a strong warning. Indeed, Allah says: “O you who believe, let not one people despise another people…” That is, you should not disrespect others, because the person you disrespect may be more honorable than you in the eyes of Allah. Or perhaps later he becomes noble and honorable while you become lowly, then he takes revenge on you.

In another Hadith, the Prophet said: “Whoever relieves a believer from the hardships of this world, Allah will relieve his breath from the hardships of the Day of Judgment. Whoever makes it easy for someone who is in difficulty, Allah will make it easy for him in this world and the Hereafter. Whoever covers the disgrace of a Muslim, Allah will cover his disgrace in this world and the Hereafter. Allah helps a servant as long as he helps his brother. Whoever takes the path to seek knowledge, Allah will make the path to Paradise easy for him. No group of people gather in a mosque to recite the Book of Allah and teach one another, but they will be filled with tranquility, covered with mercy, surrounded by angels, and Allah will mention them.

Angels, and Allah mentions them in His sight.” (HR. Muslim)

CHAPTER XIV: RECOGNIZING THE LINEAGE OF THE TEACHER BACK TO THE PROPHET (PEACE AND BLESSINGS OF ALLAH BE UPON HIM).

Students of tariqah should be familiar with the lineage of their teacher and all those who have followed the chain of discipleship from the teacher to the Messenger of Allah (peace be upon him). This is because if the disciple seeks help from their spirit, and the disciple’s relationship with them is correct, he will get the help he seeks from their spirit. But the one whose lineage does not reach the presence of the prophet, his emanation will be cut off and he cannot be the heir of the Prophet. Hence, it is not valid for him to take bai’at and give certificates.

I personally – a devotee who always expects the blessings of Almighty Allah – Muhammad Amin al-Kurdi al-Irbili, have been honored by taking the pledge of allegiance and receiving the diploma by tawajjuh – then guiding and reciting dhikr after many years of suluk in the Naqsyabandiyah Tariqah – from

1. Al-guthb al-arsyad wal-ghauts al-amjad shaikhund ash-Shaykh “Umar q.s.
2. Sirajul-millah wad-din ash-Shaykh “Uthman r.a.
3. Dhiy@’uddin Mauland ash-Shaykh Khalid al-Uthmani q.s.
4. Al-‘anif billah ash-Shaykh “Abdullah ad-Dahlawi al-Alawi r.a.
5. Alarif billah ash-Shaykh Shamsuddin Habibullah Jan Janan Muzhhar al-Alawi q.s.
6. Al-‘anif billah ash-Shaykh ash-Sharif Nur Muhammad al-Badwani q.s.
7. Al-arif billah ash-Shaikh Muhammad Saifuddin q.s.
8. Al-arif billah ash-Shaykh Muhammad Ma’shum q.s.
9. Al-imam ar-rabbani ash-shaykh Ahmad al-Farugi as-Sirhindi q.s.
10. Alarif billah ash-shaykh muayyiduddin Muhammad al-Bagi Billah q.s.
11. Al-‘arif billah ash-Shaykh Muhammad al-Khawajiki al-Amakani as-Samargandi q.s.
12. Al-‘arif billah ash-Shaykh Darwis Muhammad as-Samargandi q.s.
13. Al-‘arif billah ash-Shaikh Muhammad az-Zahid q.s.
14. Al-‘arif bar ash-Shaykh Nashiruddin “Ubaidillah al-Ahrar asSamargandi ibn Mahmud ibn Shihabuddin q.s.
15. Al-‘anif billah ash-Shaykh Ya gub aj-Jarkhi q.s.
16. Al-‘arif billah ash-Shaykh Muhammad ‘Ala’uddin al-‘Aththar alBukhari al-Khawarizmi q.s.
17. Al-‘arif billah imamuth-Thariqah wa ghautsul-Khaliqah as-Sayyid Baha’uddin Muhammad ibn Muhammad ibn Muhammad ash: Sharif al-Husaini al-Hasni al-Uwaisi al-Bukhari q.s.’
18. Al-“arif billah as-Syaikh as-Sayyid Amir Kalal ibn as-Sayyid Hamzah g-s.
19. Al-‘arif billah ash-Shaykh Muhammad Baba as-Simasi q.s.
20. Al-‘arif billah ash-Shaykh ‘Ali ar-Ramitani q.s. (known as alUzaizan)
21. Al-arif billah ash-Shaykh Mahmud al-Anjir Faghnawi q.s.
22. Al-arif billah ash-Shaykh “Arif ar-Rayukari q.s.
23. Al-arif billah ash-Shaykh “Abdul Khaliq al-Ghajdawani ibn al-Imam ‘Abdul Jamil q.s.
24. Al-‘arif billah ash-Shaykh Abu Ya’gub Yusuf al-Hamdani ibn Ayyub ibn Yusuf ibn al-Husain q.s.
25. Al-‘arif billah ash-Shaykh Abu ‘Ali al-Fadhl ibn Muhammad ath-Thusi al-Faramidi q.s.
26. Al-‘arif billah ash-Shaykh Abu al-Hasan “Ali ibn Abu Ja’far al-Khirgani g-s.
27. Al-‘arif billih ash-Shaykh Abu Yazid Thaifur ibn “Isa ibn Adam ibn Sarwasyan al-Bisthami q.s..
28. Al-arif billah al-Imam Ja’far as-Shadig r.a., grandson of al-Qasim ibn Muhammad ibn Abu Bakr as-Siddiq r.a.
29. Al-arif bllah Dasim ibn Muhammad ibn Abu Bakr as-Siddiq r.a.
30. The great companion Salman al-Farisi r.a.
31. Sayyidina Abu Bakr as-Siddiq al-Akbar r.a.
32. The Prophet Muhammad (peace be upon him).

Benefit

My great father’ has written a number of good things about the shaykhs of this lineage, about their journeys and life histories, as well as some of their truly beautiful wisdom sayings in a book he named al-Mawdhib as-Sarmadiyyah f. Manaqibi as-Sadah an-Naqsabaniyyah. When I studied this book, I thought of republishing it. Then I examined other books that contained various additional descriptions and I included them in my father’s book. In some parts of my father’s book, I also saw some things that I felt were unnecessary because they had already been described in other books, so I deleted them. Then I included a biography of my father written by Maulana Ash-Shaikh Salamah al-Azami r.a. who died on the 12th of Muharram in 1376 A.H. I named the book Khulashah al-Mawahub (Summary of al-Mawahib). We invite you to review it.

Naqshabandiyah Tariqah

Know that the Naqsyabandiyah Tariqah is the closest and easiest Tariqah for the student to attain the degree of tawhid, even if the student’s receptivity is poor and he is not perfectly prepared to attain that high degree. The shaykh who is the teacher in this Tariqah will try to manage the student by adding love to him. Because this Tariqah is based on changing behavior (tasharruf) and giving spiritual attachment (jadzbah) which takes precedence over the spiritual path (suliik) of a murshid who has entered the category of heirs of the Prophet PBUH in his special spiritual conditions (al-ahwal al-khashshah). It is from this special al wal that the murshid is able to radiate divine lights into the hearts of seekers of the True God (al-Haqq). The greatest part of the perfect followers of this Tariqah is the inheritance of the spiritual state of the great seer, Abu Bakr r.a. who mediates the bond of this lineage.

In this Tariqah, the imparting of spiritual attachment (Gadzbah) takes precedence over the imparting of suliik, following the Sunnah and shunning bid’ah – i.e. bad bid’ah that Allah and His Messenger do not approve of – by stabilizing the heart, shunning rukhshah, emptying oneself of bad qualities (takhalla) and filling oneself with good and praiseworthy morals (tahalla).

What is meant by rukhshah here is something that the seeker should avoid, such as overindulging in permissible pleasures, laughing, joking, drowning in negligence and being constantly satiated. These are not the rulings that the fuqaha’ refer to as Shar’i concessions to people, such as wiping one’s shoes and performing tayammum when one is sick, or praying Gasar and breaking the fast when one is traveling. This is because Allah likes you to take the concessions that He has granted you, just as He likes you to take the stability that He has established for you, as stated in the words of the Messenger of Allah (peace and blessings of Allaah be upon him). Take note of this difference, so that you do not fall into error.

In this Tariqah, attachment takes precedence over pursuing the spiritual path. And the one who gets hooked and then takes the spiritual path (al-majdziib as-salik) is higher in rank than the one who takes the spiritual path and then gets hooked (as-salik al-majdzab). Both experience the crossing of spiritual stages. But the as-salik al-majdzab has an advantage, because he witnesses everything with Allah. And this is certainly higher than the one who witnesses everything because of Allah (as-salik almajdzuab). In addition, as-salik al-majdzab will only lead to fana (disappearance in Allah), while al-majdzub as-salik will lead to baga (preservation with Allah) and realization after fana” (ash-shahwu ba’dalfana”). From this it is known that the starting point of al-majdzub as-salik is the end of the journey of as-salik al-majdzub. One who wears this spiritual state (majdzab) will certainly reach Allah faster than one who wears sulik.

This Tariqah is different from other Tariqahs. For in other Tariqahs, for the initial stage the disciple will enter into severe devotion and training to control the passions and attain purification of the soul (tazkiyah). For them, tazkiyah takes precedence over tashfiyah (refinement).

The leading figures of the Naqsyabandiyah Tariqah say, “Once a disciple is directed towards tashfiyah and presents himself to al-Haqq with utmost earnestness, then with the help of the spiritual pull of the pull of Allah the Merciful, within a short period of time he will attain tazkiyah that others cannot even achieve through years of spiritual exercises. For for them, spiritual attachment takes precedence over sulik, and their sulik is like a circle, not elongated.”

Abu Manshur al-Maturidi r.a. emphasized, “The length of this Tariqah is not like the distance the soul has to travel so that it can be crossed with footsteps according to the strength of the soul. This Tariqah is a spiritual path traveled by the heart, so it is traversed with thoughts according to the level of belief and ability of the eyes of the heart. Its source is the heavenly light and divine vision that falls on the heart of the servant, and with that light he sees the essence of the world and the Hereafter. A servant may search for it for a hundred years while clamoring for toJong and crying, but he does not find it, nor does he get any trace of it. Some may find it in sixty years. Some have found it in twenty years, some in ten years, some in one year, some in one month, some in one week, some in one hour, and some in an instant, according to the degree of faith.”

The first step applied by the leaders of the Naqsyabandiyah Tariqah is adz-dzikr al-qalbi (dhikr of the heart) which in other Tariqahs is the second level of dhikr. Some scholars who are well-versed in both external and internal knowledge, commenting on Ibn ‘Atha’illah’s al-Hikam, said of beliay’s words: “The essence of remembrance is to drive away negligence, and it has several levels. The first level is oral remembrance. This oral remembrance is proven in the Qur’an and Sunnah. Therefore, O my brother, persevere in oral remembrance until you can reach and attain the glory of remembrance with the heart. The remembrance of the heart in other Tariqahs is the second level of dhikr. Whereas for the leaders of the Naqsyabandiyah Tariqah, the remembrance of the heart is the first step. The first step applied by the Naqsyabandiyah Tariqah leaders is the remembrance of the heart, but this is only known from them. Therefore, a salik will not be able to establish himself in this charter except through them.”

Ash-Shaikh al-Akbar as-Sayyid Muhammad Baha’uddin an-Nagsyabandi said, “The beginning in our Tariqah is the end in other Tariqahs.”

The Naqsyabandiyah Tariqah is the Tariqah of the Companions that remains firmly at its base without addition or subtraction. This Tariqah is a formulation of continuous inner and outer worship. Everyone can follow it and everyone can benefit from it, parents and children, the living and the dead. Therefore, go to them and smell their fragrance. May you be fortunate to find one of them, obtain this holy pearl, and be able to smell the fragrance of Tariqah that has never dawned on your heart, so that chaos disappears from you. They are the ones who are clean from all impurities. Their khalwat is in jalwat, and their jalwat is in khalwat. For them, all gatherings become zawiyahs (Sufi orders). They are present in the assemblies, while their hearts are present with Allah and empty of anything other than Him. They are in accordance with the words of Allah, “Men who are not distracted by trade and commerce from the remembrance of Allah.”

Sayyidah Rabi’ah al-Adawiyah hummed about this meaning:

I make You in my heart with me talking While my body I allow to anyone who wants to sit with me My body is a comfort to those who sit with me While You are in my heart my comforter

Abu Sa’id al-Kharraz r.a. said, “The perfect person is not one from whom many types of sacredness are born. Rather, the perfect person is one who sits with people, sells, marries and associates with them and yet not for a moment does he neglect Allah.”

With your heart, be you immersed in the love of the Beloved and with your visible body, in foreign garments This is a rare spiritual path, so that its experts are very noble because they obtain the freshest drinking place.

The sublime edifice of the Naqsyabandiyah Tariqah is founded on the practice of eleven Persian words. Eight of the words were handed down from Hadrat ash-Shaykh “Abdul Khaliq al-Ghajdawani. They are: husy dardam, nazhar bargadam, safar dar wathan, khalwat dar anajuman, yad karad, baz kashat, nakah dasyat, yad dasyat. The next three are derived from ash-Shaikh al-Akbar as-Sayyid Muhammad Baha’uddin an-Naqsyabandi. They are: wugif zamani, wuqaf adadi, and wuguf qalbi. Here we will provide a translation and explanation so that you can put them into practice, inshallah.

Husy dardam is guarding the breath from negligence, when the breath comes out, when it goes in, and when it is in between coming out and going in. So that his heart is always present with Allah in every breath. For every breath that enters and exits with the presence of Allah, it is alive and reaches Allah. Whereas every breath that goes out and comes in without the presence of Allah (negligent), he dies and is cut off from Allah.

Nazhar barqadam, meaning that the salik must look at his feet when walking. Likewise, when sitting, he is only allowed to look at what is in his hands. This is because looking at various objects and colors can damage his spiritual state and intercept him from the goal he is pursuing. This is because the beginner, when his gaze is associated with the many things he sees, his heart will be preoccupied with the divisions that result from seeing the various sights, because he does not yet have the ability to guard his heart.

Safar dar wathan, means moving from the ugly human traits to the noble malakuti traits. A pesuluk must examine himself: is there any love of creatures left in his heart? If he finds that there is even the slightest trace of love for creatures left, he must immediately strive to eradicate it.

Khalwat dar anajuman, meaning the emptying of the heart from creatures (khalwat) in a crowd of creatures (jalwat). What is meant is that the pesuluk’s heart must always be present with Allah al-Haqq in all circumstances. He is absent from creatures while he is in their midst. Khalwat is twofold. First, the outer khalwat, which is the pesuluk’s seclusion in a house that is quiet from humans. The second is inner seclusion, where the mind is always in the witnessing of Allah’s asrar despite outwardly interacting with creatures.

Yad karad is repeating remembrance continuously, either remembrance with the asma Dzat (the word of Allah) or with the kalimah tahlil (la illaha illallah), until he gains the presence of the One he is thinking about.

Baz kashat is returning to munajat in disclaimer and affirmation – with the following noble phrase: “ilahi anta magshadi wa ridhaka mathlibi!”-after the liberation of his soul. This Mundyjat can strengthen the disclaimers and affirmations, and will permeate the essence of true monotheism into the heart of the dhikr until the forms of all creatures disappear from his sight.

The most important nakah is to guard the heart against the whispers of the unseen for even a moment. Because this is a big problem according to the leaders of the Naqsyabandiyah Tariqah. Ash-Shaykh Abu Bakr al-Kattani r.a. said, “I have guarded the door of my heart for forty years. I did not open it except for Allah Ta’ala, until my heart knew no other than Allah Ta’ala.” Another leader said, “I guarded my heart for ten nights, and my heart guarded me for twenty years.”

Yad dasyat is the pure facing-empty of any recitation of dhikr-to the witnessing of the lights of the Essence of Ahadeeth. But actually this can only be done in istigamah after achieving complete funa’ and full Baqa’.

Wuqaf zamani is to check on oneself every two or three hours, to see whether or not one has been present with Allah in the last two or three hours. If the aspirant finds that he is present with Allah, then he should thank Him for this blessing. But even if this is the case, he should still consider himself lacking in his presence with Allah, and start again with a more perfect presence. If it turns out that he has been negligent, he should immediately seek forgiveness for his negligence and return to perfect attendance.

Wuguf adadi is keeping an odd count in the dhikr of nafyi and isbat (Ia ilaha illallah). For example, a count of three or five, up to a count of twenty-one.

Wuguf qalbi, as ash-Shaykh “Ubaidillah Ahrar Gs. “is a term for the presence of the heart with al-Haqq Ta’ala to the extent that there is nothing left for the heart’s purpose other than al-Haqq, and the heart is not distracted from the meaning of the words of dhikr, because this is a condition of dhikr that must be fulfilled.” Ash-Shaykh ‘Ubaidillah also said in interpreting wuquf qalbi: “… that is, the fact that the rememberer is present in his heart when he remembers, that is, he faces his heart and keeps it occupied with the words of remembrance and their meanings, and does not leave it because he forgets the remembrance or is distracted from its meaning.” The author of ar-Rashahat, who was one of the students of ash-Shaykh “Ubaidillah Ahrar, said: “khawajah Baha’uddin did not make holding one’s breath and keeping silent a necessity in dhikr. However, he made wuquf qalbi important and considered it a must, because the essence of dhikr which is the goal of dhikr is wuquf qalbi.”

Dhikr of the Qalbi

Dhikr is divided into two, dhikr of the heart and dhikr of the tongue. Each has evidence in the Qur’an and sunnah. Oral remembrance is the remembrance of the words composed of sounds and letters. Oral remembrance is not easy for the remembrancer to do all the time, because buying and selling and other activities can prevent him from doing this remembrance. Unlike the case with the remembrance of the heart. Qalbi remembrance is done by means of the heart’s surveillance of the One named by the lafazh of remembrance, the One Who is devoid of letters and sounds. Therefore, there is nothing that can hinder the rememberer from the remembrance of the heart.

Remember Allah with the heart hidden from the creatures without letters and sounds.

Indeed, this remembrance is the most important of all remembrances, according to the opinion of the saints.

It is for this reason that our leaders in the Naqsyabandiyah Tariqah chose the remembrance of the heart. In addition, it is also because the heart is the place to see Allah, the Most Forgiving, the place where faith is lodged, the secret storage box, the place where all light emanates. When the heart is good, the whole body can be good. If the heart is corrupt, the whole body can behave badly, as explained by the Prophet Muhammad PBUH. In fact, a person will only become a believer if his heart is convinced and believes in the One in whom he is obliged to believe, so worship will only be valid if it is with the intention in the heart.

The scholars agree that the actions of the limbs will not be accepted without the actions of the heart. While the actions of the heart can be accepted even without the actions of the limbs, although the actions of the heart will also not be accepted before there is faith. And faith is justification with the heart. Allah says: “Allah has instilled faith in their hearts.” ‘??

Allah says: “They are those whom Allah has tested in their hearts for piety.”

Allah says: “And mention your Lord within yourselves,” i.e., in your hearts, based on what Allah says: “And they say to themselves: “Why does Allah not torment us for what we say?”

Allah also says: “Pray to your Lord with humility and a soft voice.”

‘A’isyah said that the Messenger of Allah said. “This remembrance (i.e., hidden remembrance) exceeds that remembrance (i.e., open remembrance) by seventy times. On the Day of Resurrection, Allah will lead all creatures to the place of reckoning, and the angels of reckoning will give what they have kept and recorded, and Allah will say: “Look, do you see anything that has not been recorded?” The angels will say: “Nothing has been left out of what we know and what we have kept. We have indeed counted and recorded everything.” Then Allah Ta’ala said to His servant, “Verily you still keep one good deed with Me, and I will give you its reward, which is hidden remembrance.” (HR. al-Baihagi)

In the Sahih it is mentioned that the Prophet said, “Allah says, “I am as My servant thinks. I am with him when he remembers Me. If he remembers Me within himself, I remember him within Myself. If he remembers Me in an assembly, then I will mention him in an assembly that is better than his.” (HR. alBukhari and Muslim)

The Prophet said, “The best remembrance is that which is hidden. And the best sustenance is that which is sufficient.” This hadith was narrated by Abu “Awanah and Ibn Hibban in their Sahih books, also narrated by al-Baihagi.

The Messenger of Allah (saw) said: “The remembrance that the angel Hafazhah does not hear is worth more than seventy times. “57

In addition to the above, there are many traditions that explain the superiority of the remembrance of the heart over the remembrance of the tongue.

One of the “wise” said: “The remembrance of the heart is the sword of the disciples. With it they decapitate their enemies and with it they repel the plagues that come their way. Verily, when a calamity is about to enter a servant and he asks Allah Ta’ala for help with his heart, He will immediately prevent everything that he dislikes from coming to him.”

The Sufi “arifs” also said, “Whoever Allah wills well, He will open the coverings of his heart and instill confidence in his heart.”

Ash-Shaikh Abu Sa’id al-Kharraz said, “If Allah wills one of His servants to become a wali, then He will open the door of remembrance for him. When the servant enjoys remembrance, Allah will open for him the door of closeness. Then He will raise him to the assembly of hospitality, then seat him on the seat of tawhid. Next, He will lift the veil from him, enter him into the garden of fardaniyah, and reveal the curtain of majesty (alal) and greatness (azhamah). When his gaze is fixed on His majesty and greatness, he will be immortal without himself. It is then that the servant will enter the period of vanity (fana”). Then he arrives at His care and is freed from the confessions of his ego.”

Khalid ibn Ma’dan said, “Every servant has two gross eyes that see the affairs of the world. He also has two eyes of the heart that see the affairs of the Hereafter. If Allah wishes a servant well, He will open the eyes of his heart. With it he will see what Allah has promised in the unseen. If Allah wills it not to be so, then He will leave it as it is.”

Ahmad ibn Hadhrawaih said, “The heart is a vessel. When it is full of truth, the overflow of the light of truth will appear on the limbs. When it is full of falsehood, the overflow of the darkness of its falsehood will appear on the limbs.”

Dzun-Niin al-Mishri said, “The straightness of the heart for a moment is better than the worship of all humans and jinn. If angels will not enter a house in which there are images or statues, then how will the facts of truth enter a heart in which there are attributes other than Allah Ta’ala.”

Al-‘arif al-kabir Abu al-Hasan ash-Shadzili said, “A single action of the heart is worth a mountain of actions of the limbs.”

The Way of Dhikr According to the Naqshabandiyah Leaders

Know that qalbi dhikr is divided into two. First, with the name of G-d. Secondly, with the negation of anything other than Allah and the affirmation of Allah’s Essence (an-nafyi wa al-itsbat). The name of Essence is the word of Allah. Allah says, “Verily, I am Allah.” Allah also says, “Say: “Allah”, then (after you have conveyed the Message to them), let them play in their misguidance. “And the Messenger of Allah (peace be upon him) said, “The Hour will not occur as long as there are people on earth who say Allah, Allah.” (HR. Muslim)

Say Allah, then leave the form and what it has When you first turn upside down to its peak in essence, everything other than Allah is neither detailed nor general Know that you and the whole world if it were not for Him, would have disappeared erased Anyone who does not exist by itself must have existed from His Essence if it were not for Him, the existence is truly impossible The “wise” people disappeared in Him until they saw nothing other than Him, the Great and the Most High They saw everything other than Him completely perished Now, in the past and also in the future.

According to the leaders of the Naqsyabandiyah Tariqah, there are 11 manners of dhikr, namely:

1. Dhikr in a state of purity from impurity, by making ablution every time it is broken. On the basis of the Prophet’s saying, “Ablution covers sins.”

2. Preceding it with two raka’at prayers.

3. Facing the qiblah in a quiet place, based on the Prophet’s statement: “The best assembly is the one facing the qiblah.” In addition, the Prophet also said, “There are seven groups that Allah will shade under His shade on the day when there will be no shade but His shade, namely … and someone who remembers Allah in silence until his tears flow.” (HR. al-Bukhari and Muslim)

4. Sitting tawarruk in the reverse position of tawarruk prayer. It has been narrated that when the Companions used to sit in the presence of the Messenger of Allah, they used to sit in this manner. This way of sitting is closer to tawadhu’ and more effective for gathering all the senses.

5. Seeking forgiveness for all the sins he has committed, by imagining all the sins in front of him, with the realization that Allah Ta’ala is always seeing and watching him. Then after emptying himself of all worldly thoughts, he presents His majesty, His glory, the awesomeness of His blows and His coercive power. It is then that he will feel ashamed before Allah, and will seek His forgiveness with the realization that Allah is Gracious and Forgiving. Pleading for forgiveness is done by the tongue by saying astaghfirullah and then the heart realizes its meaning. Istighfar is said five times, or fifteen times, or twenty-five times. The latter number is the most perfect, based on the Prophet’s statement: “Whoever prays istighfar constantly, Allah will give him a way out of any difficulty, will give him a solution to any confusion, and will provide him with sustenance from a direction he did not count on.” In some other narrations, it is explicitly stated that the number of istighfar is twenty-five times.

6. Reciting Surah al-Fatihah once and Surah al-Ikhlash three times to be dedicated to the Messenger of Allah and to the spirits of all the Naqshaybandiyah Shaykhs.

7. Closing the eyes, pressing the upper and lower lips together, and pressing the tongue to the roof of the throat. The aim is to attain perfect solemnity and cut off the whispers of the soul that inevitably arise from the sight of the eyes.

8. Connecting with the grave (rabithah al-gabri), which is the monitoring of the heart towards death. The method includes imagining oneself as if dead, bathed, shrouded, prayed for, taken to the grave, placed in the grave and left behind all family and friends, alone in the grave. At that time you will know that nothing will benefit you except righteous deeds. This is done on the basis of the Prophet’s saying, “Be in this world as if you were a stranger or a traveler. Consider yourself part of the inhabitants of the grave.” (HR. at-Tirmidhi)

9. Connection with the murshid, which is the submission of the disciple’s heart to the heart of his murshid. Then the disciple maintains the image of the murshid in his imagination even when the murshid is not in his presence. In addition, he should realize that the heart of the shaykh is like a well of water that emits divine radiance from its ocean that is connected to the heart of the associated disciple. The disciple should also seek blessings from him as he is the medium to reach Allah. About this there are many clear statements from the Qur’an and the Prophet’s traditions. Allah says: “O you who believe, fear Allah and seek that which brings din nearer to Him…”‘8 Allah says: “O you who believe, fear Allah, and be with those who are righteous”. The Messenger of Allah (saw) said, “A person will be with those he loves.” (HR. al-Bukhari and Muslim). One of the ‘arifs said, “Be with Allah. If you cannot, then be with him who is with Allah.” The ‘arif also said, “Fana’ in the shaykh is a prelude to fana’ in Allah.”

If during the presence of the shadow you fall into a state of drunkenness or unconsciousness, leave the glance of the shadow and face that state.

10. Gathering all the senses of the body and cutting off all the preoccupations and whispers of the soul from it, then presenting oneself to Allah Ta’ala with all his idrak (power of understanding), then saying three times, “Ilahi anta maqshadi wa ridhdka mathlubi.” After that, he begins to think about the name of G-d with his heart, by flowing lafkhul-jalalah (G-d) in his heart, with concentration on its meaning (i.e., G-d without example), and realizing that G-d is omnipresent, sees and encompasses him. This is done based on the Prophet’s words in his explanation of ihsan, “You worship Allah as if you see Him. Even if you do not see Him, He does see you.”‘8 In another hadith it is stated, “The best faith is to realize that Allah is watching you wherever you are.”

11. A moment of waiting for the warid of remembrance at the end of dhikr, before opening both eyelids. If something unseen or jadzbah (spiritual pull) appears, then be careful not to break it.

Notes:

If during the dhikr the practitioner has an unseen apparition or whisper that breaks the unity of his heart, he should open his eyes. Thus the apparition will disappear. If it does not disappear, say three times: Allahu nazhiri Allahu hadhiri. If the apparition still does not disappear, leave the dhikr and focus on the form of the murshid teacher. If it still does not disappear, take wudhu, or a bath, then pray two raka’at, then make istighfar and say, “Ya kasyifa kulli karbin wa ya mujiba kulli da watin wa ya jabara kulli kasirim wa ya muyassira kulli ‘asirim wa ya shahiba kulli gharibin wa ya muannisa kulh walidin wa ya jami’a kulli shamlin wa ya mugalliba kulli qalbin wa ya muhawwila kulh hal la ilaha illa anta subhinaka inni kuntu minazh- zhalimin asa” aluka an taj’ala li farjan wa makhrajan wa an tagdzifa hubbaka fi qalbi hatta Ia yakanu li hammun wa la fi qalbi ‘ammun wa an tahfazhani wa tarhamani bi rahmatika ya arhamar-rahimin. ‘” Thus all the unseen appearances and whispers will be removed from him, in sha Allah Ta’ala.

Recognizing and Cultivating the Lathifahs The leaders of the Naqsyabandiyah Tariqah have introduced human lathifahs in order to facilitate the spiritual path for the pesuluk. With these lathifahs they think of lafehul-jalalah (Allah) in order to obtain a certain spiritual attraction that is dzati in nature.

The first lathifah is al-qalb. It is located about two fingers below the left breast with a position leaning to the outside in the shape of the heart. It is under the sole of Adam a.s.’s foot. Its light is yellow in color. When the light of this lathifah has come out from the front of the shoulder and is traveling upwards, or there is a strong vibration or movement in it, then it should guide the lathifah ar-rih.

The lathifah ruh is located about two fingers below the right breast at an angle to the chest. It is under the soles of the feet of Noah a.s. and Abraham a.s. Its light is red in color. Its light is red in color. Zikr is in the spirit, while wugif is in the heart. When it moves and lights up, let it guide the lathifah as-sirr.

Lathifah as-sirr is located about two fingers above the left breast at an angle to the chest. It is under the soles of the feet of Musa a.s. Its light is white in color. Zikr is on it, while wuguf is in the heart. When it is lit, let it guide the lathifah al-khafi.

Lathifah al-khaft is located about two fingers above the right breast at an angle to the chest. It is under the soles of the feet of Isa (a.s). Its light is black in color. When it is lit, let it guide the lathifah al-akhfa.

Lathifah al-akha is located in the center of the chest. It is under the soles of the feet of Prophet Muhammad (s). Its light is green in color. Therefore, occupy yourself to cultivate it with dhikr as explained earlier.

Whoever succeeds in climbing up to one of these lathifahs, and appears to him in the formulation and spiritual state as above, then he is at the Prophet’s drinking place which is under the soles because the lathifah is under the soles of his feet.

Then he should recite an-nafyu wa al-itsbat, the kalimah: He ilaha illallah.” The procedure is as follows:

The dhikr sticks his tongue to the roof of his throat. Then after taking a breath, hold that breath in the oral cavity and start taking the phrase “Ja” with the imagination of the Id he takes it from below the navel and stretches it in the middle of the lathifah al-akhfa until it stops at the lathifah an-nafs an-ndthiqah which is located on the inside of the first brain known as the membranes of the brain.

After that, start taking the hamzah of the sentence ilaha from the brain while imagining it descending until it stops at the right shoulder, then flowing it into the lathifah ar-ruh. The next step is to start taking the hamzah of the phrase illallah from the shoulder and stretching it down to the center of the chest until it stops at the lathifah qalb. Then imagine hitting the black part in the middle of the heart with lafdzul-jalalah through the power of the breath that is held so that its influence and heat appear throughout the body, so that the heat burns all the bad parts of the body and illuminates the good parts that are in it hearing the light of Allah’s majesty.

In addition, the dhikr should also always pay attention to the meaning of ld ilaha illallah, which is that there is no one to worship, no one to aim at and no existence other than Allah. Which consists of three meanings. The first meaning, which is that there is nothing to be worshipped but Allah, is intended for beginners. The second meaning, i.e. none but Allah, is for the middle class. While the third meaning, i.e. none exists but Allah, is for the final group.

When saying the phrase of negation, i.e. Ia ilaha, the dhikr should negate all creatures from the sight of the eyes and reason, and see them as something that does not exist. Then when uttering the affirmative phrase, ilallah, he must establish in his heart and mind the existence of the True Essence, and view Him as the Eternal and Real Existent.

At the end of the sentence of monotheism, la ilaha illallah, when stopping at an odd number, imagine Muhammadur-Rasulullah from the lathifah of the qalb to below the right breast, with the will to follow the Prophet and love him. Then release the breath when necessary, at an odd count (three, five, seven, eleven, or twenty-one). According to the Naqsyabandiyah Tariqah leaders, this is called wuguf adadi. When releasing the breath, say slowly with the tongue, or with the heart: ilahi anta maqshadi wa ridhaka mathlubi.

If with the release of the held breath the dhikr takes a rest (not the final breath of his dhikr count), he should immediately take the next breath, hold it and do what he did with the first breath. And in each of these alternating breaths he should really keep his imagination from fading. When he reaches the twenty-first count, the result of his heart’s remembrance will appear to him. The result of the remembrance will be the immersion of the human form and the whispers of the created world, as well as the dissolution of the self in the divine pull of the Essence. Then in his heart will appear the effect of the formulation of the divine attraction, namely the facing of the heart to al-Haqq the Holy One with mahabbah dzatiyah.

The effect of this divine pull varies in level according to the potential of each student. This potential is a gift of Allah Ta’ala that He gives to the soul before the soul is attached to the body. Therefore, some of them have their first attainment in the form of absence of consciousness, i.e. immersion from everything other than Allah Ta’ala. There are others whose first attainment is drunkenness, which is both confusion and absence of consciousness. Then after that he attains the form of nothingness, which is the annihilation of the human form. Then, at the next level he is honored with the state of fana”, which is immersion in divine attraction.

If the above-described results are not obtained by the disciple from his dhikr of the heart, it is more due to his lack of fulfilling the requirements. The requirements are shidgul-iradah (true and sincere desire), attachment to the shaykh, obedience to his commands, submission in all his affairs to the shaykh, merging his choices into the shaykh’s choices and always seeking his pleasure in all circumstances. By maintaining these conditions, the radiance or illumination of divinity will come continuously from the mind of the shaykh to the mind of the disciple, because for him the shaykh is the way of the radiance of divinity. Therefore, maintaining the conditions is something that cannot be negotiated. Wa billah at-taufig.

The Path to Allah Ta’ala

The leaders of the Naqsyabandiyah Tariqah – may Allah have mercy on them and benefit us from them – are great doctors who open the covers of the heart. They are also wise men who are honored for their skill in receiving knowledge and secrets from the One Who knows the unseen.

They were created by Allah with a compassionate disposition towards His servants. Allah also bestows the glory of the whispers of their hearts upon those who follow His path of guidance. If you contemplate their care and interaction in guiding and instructing, and you have insight and attention, you will certainly find their creations rare and their impressions most beautiful.

In the following we will describe a drop from the ocean of their kindness. We will also give you a glimpse of a secret from their abundance of hidden secrets. Hopefully this will purify your heart of impure thoughts so that you do not perish with the wicked who drift into sin.

The leaders of the Naqshaybandiyah Tariqah – may Allah have mercy on them and benefit us through them – have sorted and weighed with the nobleness of their vision and the nobleness of their attention, then they chose the khafi method of dhikr for the reasons stated above.

They realized that the noblest goal of the means of dhikr is to reach the presence of al-Haqq Tabaraka wa Ta’ala. And it is well known that the wasilah is meaningless if it does not result in the attainment of the goal. They also realize that the hearts of most people are filled with al-aghyar (that which is other than Allah), filled with love for the world, its adornments, its luxuries, its wealth and its buildings. The hearts of most people have dissolved in worldly desires, like to order destruction, turn away from the path of truth, run and turn their backs on the Hereafter. While the limbs are supposed to be only the troops and servants of the heart continue to act in accordance with the heart’s bad inclinations.

As per divine law, the heart is only roomy enough for one purpose. When filled with the love of this world, the heart cannot be a vessel for the love of Allah.

Since the condition of the heart of most servants is such that it cannot accept dhikr khafi which is a means to reach Him, the leaders of the Naqsyabandiyah Tariqah chose another means. This was meant to purify the heart of all impurities and cleanse it of all shortcomings that hinder the attainment of closeness, mercy and tajalli from the presence of the Supreme Being, without having to undergo suffering, spiritual struggle against lust, suffering from night vigils and hunger during the day, and other spiritual exercises.

They enter the house through its door, then give something that becomes the means for emptying the heart of impurities. So that the heart becomes clean and separated from it, then it becomes a place for the presence of all secrets. Then it is brought into the presence of God, the Mighty, the Forgiving. The wasilah of their choice is the remembrance of death. Indeed, no one can escape death. They make this means a prelude to dhikr, and they call it rabithah al-gabri (the connection of the grave).

Generally the servant cannot reach this great magam by himself. He needs a perfect mentor who has attained the mastery of musyahadah and has assumed the essence of the dzatiyah attributes. Hence a disciple must seek help from the spirit of his perfect teacher who is fana” in Allah. In addition, he should also keep the form of his teacher in mind. Apart from ethical reasons, it is also so that he can still get the radiance of his teacher when the teacher is not in his presence. The presence of consciousness and light will be perfected for him by keeping the image of the shaykh in his imagination while facing the heart of the heart until he reaches the occultation and fana’ of the self.

Fang’ in the shaykh is a prelude to fana’ in Allah Ta’ala, because the heart is the place of all secrets, so it is through the inheritance from teacher to teacher that they reach the Messenger of Allah, peace be upon him. This is what they call rabithah al-mursyid.

In principle, the student’s attention to the shaykh murshid is not due to the person of the murshid alone, nor is it to seek something from him autonomously, but rather because of the grace of Allah Ta’ala that flows through him. Even then, it must be accompanied by the conviction that the one who does and the one who gives effect is essentially Allah. It is like the poor man who stands at the door of the rich man and asks him for something. He believes that the one who gives and the one who gives charity is Allah Ta’ala. It is He in whose hand are the storehouses of the heavens and the earth, and there is no agent besides Him. The student dwells at the door of the shaykh knowing that the shaykh is one of the doors of Allah’s favor. Allah is authorized to grant him through him.

This fact is something that cannot be denied, except in the minds of those whom Allah has decreed to be losers. They are the ones whose deeds are of great loss, the ones who go astray in the life of this world. They thought that their deeds were good. Yet their deeds are erased in this world and the next. And they have no helper at all. If he is one who believes in the saints, indeed the saints have explained the goodness and great benefits of rabithah al-mursyid. They agree and say that rabithah a-mursyid has a more powerful effect than dhikr in the attainment of jadzbah ilahiyah (divine attraction) and the ascent of the salik on the ladder of perfection.

From a number of Naqsyabandiyah Tariqah leaders there are those who only impose rabithah al-mursyid for students in suluk and taslik. There are also those who establish it as a must for every student, citing the words of Allah Ta’ala, “O you who believe, fear Allah, and be with those who are righteous”.

Ash-Shaikh al-Akbar Maulana “Ubaidillah, known as Khawajah Ahrar, said: “Indeed, the company of the righteous that is commanded in the words of Allah is twofold. Firstly, it is being with them in form, i.e. by sitting with them until their attributes are imprinted on him. The second one is being together in the sense.” Then he interprets this meaningful togetherness as rabithah.

If one does not believe in the saints, he should believe in the opinions of the Imams of Shari’ah and the jurists of ushul and fura’. Several Imams from each of the four madhhabs have affirmed the truth of rabithah al-mursyid. Even regarding the words of Allah, “If he had not seen a sign from his Lord, “N” the majority of the mufassirs say that this verse indicates the regulation and provision of spiritual assistance. Among them is the compiler of Tafsir al-Kasysyaf. Yet he is considered to have deviated from the general opinion because of his refutation and mu’tazilahan.

Al-Imam al-Allamah Ahmad ibn Muhammad ash-Sharif al-Hamawi quoted in his book Nafahat al-Qurb wa al-Ittishal about the fact that there are arrangements and blessings for the saints after they pass away. The gist of his opinion is, “Indeed the saints can appear in many forms due to their spiritual mastery over the corpse.” Similarly, Imam al-‘Allamah ash-Sharif al-Jurjani q.s., at the end of Sharhal-Mawagif before dividing the varieties of Islam, confirmed the truth of the appearance of the figures of the saints to their disciples and the retrieval of their spiritual emanations, even after the death of the saints. Similarly, he commented in the marginal notes of Sharh al-Mathali’.

When describing the various paths to Allah, al-‘arif billah ash-Shaykh Tajuddin al-Hanafi says in his famous treatise called an-Najiyah: “The third path to reach Allah is the association with a shaykh who has attained the mastery of musyahadah and has assumed the essence of the attributes of dzatiyah, because such a shaykh is among those who, when they see him, remember Allah. Thus, seeing him is beneficial in the same way that remembrance is beneficial. While being with him can lead the student to friendship with Allah. For they (the saints) are julasa’ Allah Ta’ala (Allah’s seatmates).”

Then al-‘arif ash-Shaykh Tajuddin goes on to say, “Therefore, the student should keep the figure of the shaykh in his imagination…” similarly affirmed by ash-Shaykh al-‘arif Abdul Ghani an-Nabilsi the master of the masters of the essence who is also Hanafi, in his book, Sharh an-Najiyah.

Al-Imam al-‘arif ash-Shafi’rani says in his book anNafa hat al-Oudstyyah, when describing the manners of dhikr, “The seventh is that the disciple should imagine that his shaykh is in front of him. According to Sufi scholars, this is the strongest etiquette.”

Similarly, the leading Shafi’i scholar, al-Imam al-Ghazali, states in Ihya Uliimuddin, when speaking about the necessity of presenting the heart in every rak’ah of prayer, “Present in your heart the Prophet and his noble personality. Then say: as-salamu ‘alaika ayyuhan-nabiyp…”

Shaykh ash-Shihab al-Khafaji quoted from al-‘Allamah ash-Shihab ibn Hajar al-Makki in his book, Sharhal-Ibab, when explaining the meanings of the words of the tashahhud, “(In the recitation of the tashahhud) the Messenger of Allah, peace and blessings be upon him, is made the mukhathab. is made the mukhathab (the second person spoken to directly), as if this indicates that Allah Ta’ala reveals him to his people who are praying, so that he seems to be present with them to witness their most excellent deeds, and so that the memory of his presence is a cause of increased solemnity.” A similar statement was made by the master of the shaikhs, the wise Suhrawardi ash-Shafi’i, in his book al-Awarif, in the chapter on the prayer of Ahl al-Qarb.

If you ask, “It is possible for the devil to appear in the form and figure of a saint.” I say, “No. One of the leading Shafi’i scholars, Al-‘Allamah as-Safiri al-Halabi, said in Sharhal-Bukhari when commenting on the hadith: …then he (the Messenger of Allah) was very fond of seclusion…: “Verily the devil cannot disguise himself in the form of a perfect saint just as ja could not disguise himself in the form of the Messenger of Allah (saws).”

In conclusion, the texts that explain this rabithah al-mursyid are numerous and well-known. There is no need to enumerate them here. What we have quoted above is sufficient to prove the truth that the saints have the permission and ability to carry out spiritual arrangements, even after their death. The scholars of hakikat have compiled many books on this subject. Therefore, it is appropriate for students to have the character of taslim (submission), in imitation of the character of the great scholars.

Prayer of the Seal of the Shaykhs

The reason for naming the following supplication and dhikr the Khatam of the Shaykhs is that it is usually recited when the shaikh is about to leave the majlis after meeting with his students.

Al-Imam “Abdul Khaliq al-Ghazdawani and those who followed him, up to Shah Nagsyabandi, agreed that the person who recites this prayer will have all his needs fulfilled, his desires will be accomplished, his misfortunes will be repelled, his rank will rise, and he will see various supernatural appearances. After reciting the khatam prayer, let him raise your hand and ask for his needs. Because that request will definitely be fulfilled, with the permission of Allah Ta’ala. Many people have proven this.

This khatam prayer is the biggest pillar and the most important wirid after the remembrance of Allah and the phrase la Waha “lallah, especially in the Naqshabandiyah Tariqah. Because with the blessing of this wirid, the spirits of the shaykhs will help students who ask for their help. to recite this khatam prayer must fulfill eight ethics, namely:

1. Clean from hadats and impurities.

2. Occupying a space that is quiet from people.

3. Performed with full solemnity and presence of heart, worship Allah as if you see Him, and if you do not see Him, He does see you.

4. The people who participate in this majlis have all received permission from the shaykh of Naqsyabandiyah Tariqah.

5. Locking the door. On the basis of the hadith narrated by al-Hakim from Ya’la ibn Shadad, “One day when we were with the Messenger of Allah, he asked, “Are there any strangers among you?” The companions replied, “No, O Messenger of Allah.” Then he ordered us to lock the doors. Then he ordered to lock the door and said, Raise your hands…” It is even more clearly mentioned in the hadith narrated by al-Bukhari and Muslim, which tells how the Messenger of Allah entered the Ka’bah. When the Messenger of Allah and those who were with him entered the Ka’bah, he ordered someone to lock the door, so that it would not be disturbed by people hostile to the Muslims who were wandering around Masjid al-Haram.”?

6. Closing one’s eyes from the beginning of the prayer until it is finished.

7. Try as much as possible to drive out all whispers from the heart, so that the heart is not preoccupied with anything other than Allah.

8. Sitting in the reverse position of tawarruk prayer.

The pillars of the khatam prayer are ten, namely:

1. Reciting istighfar twenty-five times, or fifteen times, preceded by reciting the supplication, “Allahumma ya mufti halabwab wa ya musabbibal-asbab wa ya muqallibal-qulab wal-abshar wa ya dalilal-mutahayyirin wa ya ghiyatsal-mustaghitsin aghitsni tawakkaltu alaika ya rabbi wa fawwadhtu amri Waika ya fattah ya wahhab ya basith wa shallallahu ala khairi khalgihi sayyidina muhammadin wa “la alihi wa shahbihi ajmain. “

2. Associating with the shaykh (rabithah ash-shaykh), as explained in the adab of dhikr.

3. Reciting Surah al-Fatihah seven times.

4. Reciting the salawat to the Prophet (peace and blessings of Allah be upon him) one hundred times with any wording. For example: allahumma shalli “ala sayyidina muhammadin an-nabriyil-ummiyyi wa “ala alihi wa shahbihi wa sallam.

5. Reciting Surah al-Inshirah with basmallah seventy-nine times.

6. Reciting Surah al-Ikhlash one thousand and one times.

7. Reciting Surah al-Fatihah seven times.

8. Saluting the Prophet (peace be upon him) one hundred times.

9. Reciting the Prayer of the Seal of the Shaykhs.

10. Reciting the Qur’an that you find easy (short surahs).

The text of the Prayer of the Seal of the Shaykhs:

Alhamdulillahil-ladzi bi nuri jamalihi adha’a qulabalarifin wa bi haibati jalalih: ahraga fu’adalasyiqin wa bi latha’ifi ‘inayatihi ammara sirral-washilin, wash-shalatu was-salamu ‘ala khairi khalgihi sayyidina muhammadin wa ‘ala alihi wa shahbihi ajma in. Allahumma balligh wa awshil tsawaba ma gara’ndhu wa nara mad talaunahu ba’al-qabul minna bil-fadhli wal-ihsan ila rah sayyidina wa thabibi gulubina wa qurrati a yunina muhammad al-mushthafa shallallahu alahi wa sallam wa ila arwa hi jami’l-anbiya’i wal-mursalin shalawatullah wa salimuhu “alaihim ajma In, wa ila jamit arwah masyayikhi salasilith-thurugilaliyah khushashan an-nagsyabadiyah wal-qadiriyah wal-kubrawiyah wasSuhrawardiyah wal-jisytiyah gaddasallahu asrarahum alaliyah, khushushushan Ud rahal-guthubil-kabir walalimisy-syahir dzil-faidhin-narani wadhi’ hadzalkhatam maulana ‘abdul-khaliq al-ghajdawani, wa ila raha imamith-thariqah wa qhautsil-khaliah dzil-faidhil-jari wan-nuris-sari as-sayyid ash-sharif muhammad al-ma’ruaf bi shah nagsyabandi al-uwaisi al-bukhari qaddasallah sirrahulali, wa ila rahi quthbil-awlya wa burhanil-ashfiya’ jamii nau’ayilkamal ash-shuwari wal-ma ‘nawi ash-syatkh “abdullah ad-dihlawi qaddasallahu Sirrahulali, wa ila ruhas-sari fillah ar-raki’ as-sajid dzil-janahaini ilmizhzhdahir wal-bathin dhiya’ ad-din maulana ash-shaykh khalid qaddasallahu strrahul-‘ali, wa ila ru la sirajil-millah wad-din ash-shaykh “utsman qaddasallah sirrahulali, wa Wa rukhl-quthub-arsyad wal-ghautsil-amjad shaikhina wa ustadzina as-shaykh “umar gaddasallahu sirrahul-‘ali (I think the following should be added: wa ila ruh dzurrati tajil-‘arifin shaikhina wa maulana wa mursyidina ash-shaykh muhammad amin qaddasallahu sirrahu, wa ila imamith-tharfin shaikhina wa mursyidina ash-shaykh salamah al-‘azami qaddasallahu sirrahu). Allahummaj’alna minal-mahsubina “alaihim wa minalmansubima ilaihim wa waffiqna lima tuhibbuhu wa tardhahu ya arhamar-rahimin, allahumma ajirnd minal-khawathun-naysaniyyah wahfizhna minasysyahwatisy-syaithaniyyah wa thahhirna minal-glqadzaratil-bashariyyah washfina bi shifa’il-mahabbah ash-shiddiqiyyah, wa arinalhaqqa haqqan warzuqnat-tiba’ah wa arinal-bathila bathilan warzuqnajtinabah ya arhamar-rahimin, allahumma inna nas’aluka an tuhyiya qulubana wa arwahana wa ajsamana bi nuri ma Tifatika wa washlika wa tajalliyatika da’iman baqiyan hadiyan ya allah.

(Praise be to Allah, Who with the light of His beauty illuminates the hearts of the “wise, Who with the dignity of His might ignites the hearts of the lovers, Who with the gentleness of His help prosper the hearts of the washl. “4 Peace and blessings be upon the noblest of creatures, our Lord Muhammad, peace be upon him, his family and companions. O Allah, convey the reward and light of the recitation we have recited after it has been received from us with Your bounty and kindness, to the spirit of our lord, the benefactor of our hearts and our idol, Muhammad the chosen one, peace be upon him, and to all the spirits of the prophets and messengers, peace and blessings of Allah be upon them all. Also to the spirits of all the shaikhs in the high lineages of Tariqah-Thariqah, especially the Naqsyabandiyah, Qadariyah, Kubrawiyah, Suhrawardiyah and Jishtiyah q.s., especially to the spirit of the great Pole, the famous scholar of radiance, who composed this khatam prayer, Maulana Abdul Khalik Ghajdawani. O Allah, convey the reward and the light of our recitation to the spirit of the imam of Tariqah and the helper of creatures, the owner of the flowing radiance and the spreading light, asSayyid ash-Sharif Muhammad, known as Shah Nagsabandi al-Uwaisi al-Bukhari q.s.. Convey also to the spirit of the pole of the saints and the illuminator of the holy ones, the compiler of the two perfections of form and meaning, ash-Shaykh “Abdullah ad-Dahlawi q.s. Convey also to the spirit of the walker in Allah, who is always bowing and prostrating, the possessor of the two wings of external and internal knowledge, Maulana Ash-Shaykh Khalid q.s. Also to the lamp of religion, Ash-Shaykh “Uthman q.s., and to the spirit of the wisest pole and the most exalted helper, Shaykhuna Ash-Shaykh “Umar q.s.. (Then to the spirit of the jewel and crown of the ‘wise, our great teacher, our guide, ash-Shaykh Muhammad Amin q.s., and to the leader of the two groups, our teacher and guide, ash-Shaykh Salamah al-‘Azami q.s.). O Allah, make us among those who are counted and attributed to them, guide us to follow what You love and are pleased with, O most merciful of all merciful. O Allah, keep us away from the whispers of lust. Guard us from the desires of the devil. Purify us from the filth of humanity. Clear our hearts with the purity of true love. Show us what is right, and grant us the ability to follow it. Show us that which is false is false, and grant us the ability to avoid it, O most merciful of all the merciful. O Allah, we ask You to enliven our hearts, spirits and bodies with the light of mar’rifat, connection to You, and Your appearances, always, forever and always guided, O Allah).

The khatam prayer is attributed to Hadhratusv-Shaykh “Abdul Khalik al-Ghazdawani. If there are many students in the gathering, it is better to recite it. But if there are only a few, it is better to recite the Khatam Prayer of ash-Shaikh al-Akbar as-Sayyid Muhammad Bahai’uddin ash-Syah Nagsyabandi q.s.. The redaction is as follows:

1. Make istighfar twenty-five times, or fifteen times, or ten times, or five times.

2. Associating with the shaykh (rabithah ash-shaykh).

3. Reciting salawat to the Prophet one hundred times.

4. Recite: ya khaftyyal-althaf adrikni bi luthfikal-khafi (five hundred times)

5. Salaam on the Prophet (peace be upon him) one hundred times.

6. Reciting Alqur’an that you feel is light (short chapters).

Or you can also recite the prayer of ash-Shaykh Ahmad al-Faruqi, who is famous as al-Imam ar-Rabbani. The redaction is as follows:

1. Recite istighfar twenty-five times, or fifteen times, or ten times, or five times.

2. Associating with the murshid.

3. Reciting al-Fatihah seven times.

4. Saluting the Prophet a hundred times.

5. Reciting hauqalah (La haula wa la guwwata illa billah) five hundred times.

6. Saluting the Prophet (peace be upon him) one hundred times.

7. Reciting the last part of the khatam prayer of Hadhratusy-Sheikh “Abdul Khalik al-Ghazdawani.

8. Reciting the Qur’an that is light (short chapters).

If a shaykh is about to confront his students in a gathering, he should recite al-Fatihah silently for the spirits of the shaykhs of his lineage and ask for help from them. Then he faces his students in the way they are familiar with. When he has finished and is about to leave their presence, he should say wa shallallahu “ala sayydind muhammad. This salawat is a kind of request for permission to leave the assembly. However, he should recite the salawat not only with the intention of asking permission, but also with the intention of invoking the blessings of the Messenger of Allah (peace be upon him).

We have been reliably informed that our father – may Allah purify his soul – used to recite khatam alFarugi when he was in difficulty. However, at the point where it says “He haula wa la quwwata illa billah,” he replaces it with “ya muhawwilal-haul wal-ahwal hawwil halana illa ahsanil-akhval,” and he recites it five hundred times.

This was also the case with our teacher, Ash-Shaykh Salamah al-‘Azami. He used to recite Shaykh al-Farugi’s khatam prayer, especially during difficult times. But he replaced the recitation of Ia haula wa la guwwata Ula billah with the recitation of Ia ilaha illa anta subhinaka inni kuntu minazh-zhalimin, and he recited it five hundred times.

Qualifications of the Shaykh Mursyid

The one who truly desires the path to reach Allah should go to the shaykh (teacher) of his time when he returns from repentance and wakes up from his slumber.

The teacher he should meet is a shaykh who has climbed the maqamit of spiritual figures who are perfect in shari’ah and essence. A shaykh whose spiritual behavior is based on the Qur’an and Sunnah and who follows the example of the scholars, whose spiritual journey towards Allah has been perfected by the guidance of a murshid shaykh who has reached the magamat and whose spiritual path links back to the Messenger of Allah, and who has also received permission from his shaykh to guide the path towards Allah: not from his own ignorance and ambition.

A shaykh who has attained the degree of ma’rifat and reached Allah (alarif al-washil) is the wasilah or intermediary for the student to reach Allah, the doorway to meeting Allah. Whoever does not have a teacher who gives him spiritual guidance, then his teacher is Satan. From this you understand that the only person who is allowed to take the oath and guide the student is the one who has studied and received permission from his shaykh. Those who are not authorized are not allowed to do so. This is the opinion of the Imams of Tariqah. This is not a secret. A person who takes vows and mentors without the permission of his shaykh will cause more harm than good, because he is not an expert. And if someone proves to be so, then he will have to bear the sin of a thief. He will be kept away from the rank of true disciples, let alone from the rank of shaykhs who have reached the level of ma rifat.

Therefore, we elaborate on who is legitimate and worthy of being a shaykh murshid. Here are some of the conditions that must be met:

1. Knowing the rulings on jurisprudence and creed that are needed by the students just to answer a question asked by an early grade student, so that he does not need to ask anyone else.

2. Knowing the various perfections of the heart, its ethics, the plagues and diseases of the soul, and how to maintain its health and stability.

3. Being generous and compassionate to the Muslims, especially to the students. For example, if he knows that they are incapable of renouncing their passions and giving up their habits, he is tolerant and does not discourage them from pursuing the spiritual path. Nor does he cause them to be listed in the order of the wretched. He should patiently and wisely associate with them in friendliness until they are guided.

4. Covering the disgraces of the disciples that are visible to him.

5. Being clean of heart towards the hearts of the disciples and not being covetous of their possessions.

6. Conveying the commands of Allah and forbidding what He has forbidden, until these commands make an impression on their souls.

7. Not sitting with the disciples except when necessary. Always reminding the students of some aspects of Tariqah and Shari’ah, such as discussing our book. This is so that the students will be free from the evil whispers of lust and will be able to worship in the right way.

8. His speech is free from the mixture of lust, jokes and meaningless things.

9. Very tolerant of his own rights and does not expect to be honored or respected. He also does not demand his rights from the disciples with something they are not capable of doing. Did not prepare practices that made them bored. Did not rest much with them and did not make them feel difficult because of him.

10. If he sees that one of his disciples has lost respect for him because of too much intimacy, he should tell him to sit in seclusion in a place that is neither far nor near, but at an intermediate distance.

11. If he finds out that excessive respect for himself arises from the heart of a disciple, he rejects it with compassion, because it is the greatest enemy.

12. Not neglecting to guide students towards something that will improve their spiritual condition.

13. If a student reports a dream or a revelation (mukasyafah) or an unseen vision (musyahadah) that he had, the shaykh should not tell him the secret that the student had, but he should give him additional practices that will encourage and elevate him to a higher and nobler spiritual stage. If the shaykh talks about it or explains it, that is a mistake on the part of the shaykh, because the disciple will think highly of himself and his spiritual level will fall.

14. A shaykh should prevent his students from talking to anyone other than fellow students of the Tariqah, except in cases of emergency. In addition, he should also prevent them from talking to fellow students about the karamah and waridat they have attained. If the shaykh is lenient in this regard, he is really doing something wrong, because he may make them arrogant and haughty and cause them to delay.

15. A shaykh must have two seclusion. The khalwat of being alone and not allowing any student to enter to see him, except those who are special to him. And a seclusion to gather with his companions.

16. Not allowing his disciples to peek into his every move, his secrets, finding out about his sleeping, eating, drinking and so on. This is because if he allows his students to snoop on him and they find something that appears to be a flaw in him, they may lose respect for him. This is because of the disciple’s inability to understand the spiritual state of great, perfect people. If the shaykh sees a student spying on him to find out about this, he should forbid it for the benefit of the student.

17. Not tolerating the disciple’s eating a lot, because his toleration may ruin everything he is doing for the disciple. Indeed, the majority of people are servants of the stomach.

18. Forbidding the student from associating with the shaykh’s companions, because the danger will quickly strike the student. Unless the shaykh sees that they are truly in love with him and there is no fear of a shake-up.

19. Guarding oneself and not going to the authorities, so as not to be emulated by the disciples. If his disciples follow his example of going back and forth to the ruler, he will have to bear his sin and the sin of those who follow his example. The Prophet (peace be upon him) said, “Whoever adopts a bad habit will have to bear his sin and the sin of those who follow his habit.” The reason for this is that a person who approaches the ruler will usually find it difficult to speak out against the forbidden acts of the ruler, as if his going back and forth to the ruler is a form of approval of the evil.

20. Being careful when speaking to students, being compassionate and not abusive, so that their souls do not become more distant from him.

21. If invited by one of his disciples, he fulfills it and does so in a respectful manner and abstains from impolite things.

22. When sitting with his students, he sits quietly and with authority. He does not glance at them much, does not lie down or spread his legs before them, restrains his gaze and lowers his voice, and does not speak ill of his character before them. This is because they believe that all the praiseworthy qualities are in him and they will imitate him.

23. If a disciple enters to see him, he does not make a face. And if he says goodbye, he prays for him without being asked. On the other hand, if he enters to see one of his disciples, he should be in the most perfect state and the best state of mind.

24. If one of his disciples is absent, he asks about him and seeks the reason for his absence. If he is sick, he visits him. If he is in need, he helps him. If he has an excuse, he prays for him.

These are some of the conditions that a shaykh must fulfill. In conclusion, the most compelling phrase to describe the manners of the shaykh is: “He should emulate the Prophet’s behavior towards his companions, as much as possible.”

STUDENT’S MANNERS TOWARDS THE SHAYKH

There are many manners that the student must fulfill towards the shaykh who is his teacher. However, we will summarize them here by mentioning only the most important ones. Among them is to respect and revere the shaykh inwardly and outwardly, and to believe that one’s goal will only be achieved through the help and guidance of the shaykh. If he is distracted by other shaykhs who are not his teacher, he will be blocked from his shaykh, and the radiance of the shaykh will be closed to him.

Other manners that the student must fulfill towards his shaykh are as follows:

1. Resignation, steadfastness and willingness to accept the arrangements that the shaykh makes with him. Serve the shaykh with his wealth and soul. This is because the pearl of will and love will only become clear in this way. The degree of earnestness and sincerity will only be known through this weighing.

2. Not protesting against the shaykh regarding the actions he does, even if outwardly they appear to be haram. He should not say to his shaykh, “Why are you doing this?” Because the student who says why to his teacher will not succeed forever. Sometimes from a shaykh comes something that outwardly appears reprehensible, while inwardly it is praiseworthy. Such was the case between Khidir and Moses. About this meaning there are some Sufi figures humming:

Be in his presence like a corpse in the hands of the one who bathes him, always obedient, whatever he does to him.

Do not argue with him about his affairs that you do not know about, because arguing is challenging him Enlighten him with what you see even if he seems to be acting unlawfully, then you will be disgraced In the story of the noble Khidir there is a lesson

He killed the boy and Misa al-Kalim opposed him

When dawn came, it revealed the secrets hidden by the night, and the sword cut the rope of the supplicant.

Moses made excuses for him, and so did the Sufis’ knowledge of him.

3. Gathering with the shaykh for the sole purpose of drawing closer to Allah.

4 Subordinating one’s preferences to the preferences of the shaykh in matters of worship and customs, global and detailed. One of the characteristics of a true disciple is obedience to his shaykh, if his shaykh says, “Enter the furnace!” he enters it without question.

5. Absolutely no spying on the shaykh’s condition or behavior. This is because spying on the teacher can lead to his destruction, as it has happened to many people. The student should always be kind to his shaykh in all circumstances.

6. Always look after the shaykh in his absence as much as he looks after him in his presence. Always remember the shaykh with his heart in every situation, whether he is traveling or not, so that he may receive his blessings.

7. Thinking that the blessings of this world and the next are best obtained through the blessings of his shaykh.

8. Not hiding anything from his shaykh, whether it be circumstances, unseen whispers, surprising events, revelations, karamah and whatever else Allah Ta’ala bestows upon him through the shaykh.

9. Not making up his own mind about the meaning of the event or dream or revelation he has received, even if it is clear. Nor does he cling to it. And when he has reported everything to the shaykh, he should just wait for the shaykh’s answer about it, without asking the shaykh to give him the answer. If one of the shaykh’s companions asks you about something, be careful not to answer him immediately.

10. Not revealing the shaykh’s secrets, even if his body is sawn off.

11. Not marrying a woman whom the shaikh wants to marry, or a woman whom the shaikh has divorced, nor the widow of the shaikh.

12. Not giving an opinion when consulted about leaving something or doing something by his shaykh. Returning all his opinions to his shaykh in the belief that the shaykh knows better than he does and does not need his advice. The shaykh invites him to deliberate only to please him. Unless there is a clear and compelling reason for him to express his opinion, he should do so with perfect etiquette towards his shaykh.

13. Remaining attentive to his shaikh’s family when the shaikh is away, by continuing to do good to them, for example by continuing to serve and help them with their needs. Indeed, this attitude can make the shaykh’s heart happy for him. In this sense, the shaikh is also like a brother to him.

14. If the student finds himself feeling proud of his deeds (ujub), or feeling great about himself, he should immediately inform his shaykh, so that the shaykh can give him an antidote. If he hides this from his shaykh, riya and hypocrisy will grow in him.

15. Valuing what the shaykh gives you, not selling it to someone, no matter what he gives you. This is because the shaykh may have included in what he gave him one of the secrets of the faqirs (Sufis), which will help him in this world and the next, and will lead him to the presence of Allah.

16. What is even more important is to be sincere in the struggle to find a shaykh. Because the shaykhs are unanimous in their opinion that if a student is fully engaged with the shaykh, it is possible that the sweetness of ma rifatullah will reach his heart in just one meeting, at the beginning of his encounter with the shaykh.

17. Not to lose faith in the shaykh if one sees that the shaykh has fallen short of his magam. For example, because the shaykh slept a lot during sahoor, or lacked wara’, or other things that constitute shortcomings. This is because Allah sometimes imposes these shortcomings on His wali when he is negligent or forgets. Then Allah reminds him so that he realizes his negligence and immediately follows it up with another action that is appropriate and able to cover the deficiency. All of this is as a guide for the student, so that from the phenomenon seen in the teacher the student will know how to escape from slipping if he experiences something similar. In addition, it may be that the shortcomings that are inflicted on His guardian, Allah guides the guardian to see the size of his level of sincerity and honesty in the magam of ridha bi qadha’illah wa qadarihi.’ With these changes in condition Allah acquaints His saints with the reality of themselves, so that they may be grateful or seek forgiveness from Allah Ta’ala when they come to their senses. Therefore, the student must preserve faith in his shaykh. Indeed, the leaders of the “wise” have said, “The slip of the mugarrabun is the elevation of their position.” They based this statement on the reality of Adam. He violated Allah’s prohibition and was expelled, but later he was made a chosen and honored being.

18. Not speaking much in the presence of his shaykh, even if the shaykh gives him the freedom to speak. Knowing when to speak to the shaykh. Speaking to the shaykh only when the shaykh is at ease, with good manners, khushu’ and khudhu’, and without exaggeration according to his level. When the shaykh speaks in response to his question, listen carefully with a straight face. Otherwise, he will be prevented from futih. And whoever has been prevented from futih, he will find it difficult to get a second. Only the privileged get a second chance.

19. Lowering the voice in the presence of the shaykh. Because raising one’s voice in the presence of dignitaries is impudent and disrespectful.

20. Not sitting cross-legged or sitting on a prayer mat when in the presence of the shaikh. Sit before him with humility and self-abasement. An “arif said, “According to the Sufis, service is the most important good deed.”

21. Hurry to carry out his commands, not procrastinating or slacking off before completing them.

22. Avoiding things that his shaykh dislikes. Not liking things that his shaikh dislikes.

23. Not befriending those whom his shaykh dislikes and loving those whom his shaykh loves.

24. Being patient with his shaykh’s anger and obstruction, whether from himself or from others. He should not ask, “Why did the shaykh do that to so-and-so?” or “Why did the shaykh do that to me?”

25. Not sitting in a place reserved for the shaykh. Not traveling, not getting married and not doing any important work without the permission of the shaykh. It is known that the wise shaykh sometimes gives his students a free hand. Then when he smells their honesty and seriousness, he becomes strict with them, sometimes turning away from them and showing anger, so that their souls die of desire and melt in love with Allah. With these attitudes the shaykh tests the loyalty of his students.

26. Not scanning his shaykh’s words to reveal to people other than what is appropriate for their level of understanding and reasoning.

STUDENT’S MANNERS TOWARD SELF

The most important etiquette of a student towards himself is to be aware of the fact that Allah Ta’ala is always watching and supervising him in all situations and conditions. Therefore, he should always be busy remembering Him with his heart, whether he is sitting, walking or busy with his work. This is because all daily activities do not prevent a person from constantly remembering Allah in the sense of having the words of Allah flowing in his heart. In addition, there are a number of manners that the student must fulfill regarding himself, including:

1. Abandoning the evildoers and associating with the chosen ones. In one narration it is mentioned that Allah revealed to Moses, “Do not sit with those who indulge in lust, for they will bring up something that is not yet in your heart.” Hanging out with the chosen people can pass on goodness, while hanging out with the wicked can pass on evil. As expressed in verse:

The soul is like the wind, when it passes through perfumed oil it is fragrant

When it passes through carrion, it becomes foul-smelling

The assembly of righteous people is like an elixir for the heart. However, the impact is not required to appear immediately. The impact of friendship with them may appear after a long time. The Prophet (peace be upon him) said, “The example of a righteous friend is like the wanyi oil merchant. Whether he gives you or you buy from him, you will find it fragrant.” (HR. al-Bukhari)

2. If he has a wife or children, he should close the door when he is about to daven. This is because there is no harm to the disciple that is more harmful than being friends with someone who is the opposite of you, that is, someone who does not like what you like. If the place of dhikr is narrow and dark, it is more likely to gather the vibrations of the heart than a place that is spacious and has the light of the sun or lamps. An example of the behavior of the children of wives who deny the path of the Sufis is their attitude of making fun of you when you dhikr you to uncover your headgear, pacing and making noise that makes you angry. Then because of that your resolve to do dhikr becomes weak.

3. Not to be extravagant in anything, but to be modest. Such as in eating, drinking, clothing, marriage and so on. Al-Imam al-Ghazali said, “Allah made exaggeration in eating and drinking in the world a cause of the heart becoming as hard as stone, the limbs becoming slack and unwilling to do obedience, and deaf to advice.”

4. Not loving this world and always looking to the Hereafter. The love of Allah will not penetrate into a heart that loves the world. The Messenger of Allah (peace and blessings be upon him) said: “It is bad enough for the son of Adam that he is pointed at with a finger in his religion and worldly life, except for the one whom Allah Ta’ala keeps from sin.”

While narrating this hadith, al-Hasan was reprimanded by someone: “When people see you, they point their fingers at you.” He said: “This is not what you mean.” He said, “This is not what is meant. What is meant is the perpetrators of innovations in religion and the perpetrators of wickedness in worldly affairs.” Explanation of this hadeeth with marfu’ status

5. He should not sleep when he is junub (obliged to take a bath). He should always be in a state of purity from impurity.

6. He should not covet other people’s possessions, and should always close the door to seeking the attention of creatures. Not turning to any creature, whether they accept or reject him.

7. If his sustenance is tight and people are not compassionate towards him, let him be patient and not turn his back on them.

He should be patient and not be anxious. This is because there are many disciples who, when they start the Tariqah, the world turns away from them. Do not let this condition make him say, “I do not need Tariqah,” because this means that he has broken his promise of loyalty so that he will not be happy forever. If he experiences hardship in worldly affairs, he should realize that Allah wants to make him His guardian and open the eyes of his heart.

8. Always be introspective. Encourage yourself to continue walking in the Tariqah every time you stumble upon lust and its pleasures. Say to yourself, “Be patient, the rest period is just ahead of you. I am making you tired for your pleasure in the Hereafter.”

9. To sleep less, especially at suhoor time. Indeed, sahur time is the time of ijabah.

10. Keeping yourself to only eat halal food.

11. Getting into the habit of eating only a little, i.e. stopping eating before you are full and just having a little food.

This condition can foster the spirit of obedience and eliminate laziness.

12. Guarding the tongue from useless talk and guarding the heart from all khawithir. Indeed, whoever has his tongue guarded and his heart straight, divine secrets will be revealed to him.

13. Try as much as possible to keep the eyes from seeing things that are haraam. Because looking at haraam things is like a deadly poison, an arrow that pierces the heart to death. Especially if looking at it is accompanied by lust. Al-Junaid said, “One of the most cruel pirates that cuts off the disciple from Tariqah is associating with young people and women.” Hence a disciple should not sit with beautiful young people, let alone be alone in a quiet place.

14. No joking, for joking deadens the heart and covers it with darkness. If a salik knew how much he would deteriorate due to joking, he would not repeat it. The one whose heart is luminous knows that. But the one whose heart is covered with darkness, does not even feel the danger at all. The Prophet said, “Do not hate your brother, nor joke with him.” The main point is to refrain from joking, except at certain times, such as when the situation is very difficult and the heart is very narrow.

15. Abandoning arguments with students. This is because arguing leads to forgetfulness and clouds the heart. If you get caught up in an argument, immediately seek forgiveness from Allah and apologize to your opponent, if he is in the right.

16. Approaching his fellow disciples when his heart is troubled. Sit with them while discussing the manners of Tariqah, until his chest feels full and the burden on his heart disappears.

17. Not to laugh out loud, because laughter can kill the heart. That is why the Prophet never laughed out loud, he just smiled.

18. Not discussing other people’s situations and not arguing with them.

19. Not love rank and position, because it can cut off from the path of truth. The Prophet said, “Two hungry and voracious wolves who spend the night sometimes in goats, their damage to goats is not greater than the damage of a person’s greed for glory and wealth to his religion.” (HR Ahmad and at-Tirmidhi)

20. Humble (tawadhu, because humility will increase the degree of a servant.

21. Always fearing Allah and hoping for His forgiveness. Not seeing his own worship as valuable. He must realize that if it were not for the grace of Allah, he would deserve punishment.

22. Getting into the habit of depending on the will of Allah for all his words and actions. This means saying, for example, “I will do so and so, in sha’ Allah.”

23. Keeping secret the asrar that he sees in sleep or wakefulness. Not revealing it to anyone other than his teacher. Telling others about the asrdr may cause him to be expelled from the presence of Allah Ta’ala and closed from the door of discipleship. Like a person who claims to have attained a certain charter when in fact he has not, he will be prevented from that charter, as a punishment for him. If he is forced to mention the pledge for the sake of learning and adab, he should attribute it to someone else. For example, by saying, “I heard one of the ‘arifs say…blah blah blah,” as if the person listening to him does not understand that the asrar he is recounting is his personal experience.

24. Setting aside a special time to be alone and make dhikr with the dhikr taught by his teacher, neither reducing it nor increasing it.

25. Not slacking off on acts of worship because he is waiting for futuh. He should worship Allah with sincerity for His sake, whether or not the eyes of his heart receive futuh and the veil is lifted from him.

Benefit

When a disciple wants to make a pilgrimage to the graves of the saints and seek help from their spirits, he should greet the occupants of the grave he is visiting. Then he should stand facing the saint with his back to the qiblah (face to face with the saint). Then recite al-Fatihah once, U-ikhlash eleven times and ayat al-kursi once, and give them to the saint. After that sit in front of him while emptying himself of everything until he becomes like a plain board. Then visualize his spirit like a tahaya. Keep that light in the heart, until an emanation or spiritual state is obtained from the saint. And in this case, the student should first ask for help from the spirit of the shaykh who is his teacher, and make him an intermediary between himself and the spirit of the saint he is visiting.

There is no need to question the practice of many ordinary people who kiss the gravestones of the saints, because it is not harmful if they do it with the intention of tabarruk (seeking blessings). There is no need to forbid them, because they believe that Allah is the One who can give them benefit and harm. They do so only as an expression of their love for the one whom Allah Ta’ala loves. As one of the “wise” said,

I passed by a house, Laila’s house.

Then I kissed this wall and that wall

It was not love for the house that intoxicated my heart but love for the one who inhabited it.

Another ‘arif said,

What are the houses when you are not there?

What is the meaning of the house, the ruins and the tent if it is not for you, the house and the ruins do not make me yearn truly, nor will the feet take me to the tent

STUDENT MANNERS TOWARDS FELLOW STUDENTS AND MUSLIMS

My brothers, know – may Allah guide us to His love and pleasure – that the bond of brotherhood is the bond between two individuals. The Prophet said, “The example of two brothers is like two hands that wash each other.”

The Messenger of Allah (peace be upon him) said, “A believer is like a building to another believer, each part strengthening the other.” One of the scholars said: “A friend does not stay with his friend, even for a moment, but will be held accountable for his friendship: whether he fulfilled the rights of Allah in his friendship or wasted them.”

When a bond of friendship has been established, there are a number of rights of friendship that must be fulfilled. Among these are:

1. You love them as you love yourself. You do not favor yourself over them.

2. Whenever you meet them, you should be willing to initiate greetings, shake hands and speak kindly. The Prophet said, “When two Muslims shake hands, their palms do not leave until Allah forgives them.” (HR. ath-Thabrani)

3. Treating them with good manners. You should treat them with the kind of treatment you would like them to treat you with, with love and affection. Good manners are an accumulator of goodness. Allah’s praise of the Messenger of Allah (peace be upon him) is proof enough, “You are truly of great character. “8 The Messenger of Allah (peace be upon him) said, “The most perfect believer in faith is the most perfect in character.” (HR: At-Tirmidhi and Ibn Hibban).

One of the “wise” said, “A noble person does not become noble because of many prayers or many fasts, nor because of much mujahadah. He becomes noble with good manners.” Al-Junaid said, “There are four things that can elevate a servant to the highest degree, even if his deeds and knowledge are very little. They are: Wisdom, modesty, generosity and good manners.”

4. Being humble towards one’s fellow Muslims. Allah says: “Humble yourselves to the believers.”

The Prophet said, “Whoever is humble for the sake of Allah, Allah will exalt him. In his own eyes he is small, but in the eyes of the people he is great. And whoever is arrogant, Allah will bring him down. In his own eyes he is great, but in the eyes of the people he is very small; in fact, you will see him more despicable than a dog or a pig.” (HR: Ahmad, al-Bazzar and ath-Thabrani).

Al-Imam ash-Shafi’i r.a. said: “Humbleness is the character of the noble ones, while arrogance is the character of the despicable ones. The most elevated man is the one who does not see himself as elevated. And the one who has the greatest virtue is the one who does not see himself as having virtue.”

The Messenger of Allah (peace be upon him) said, “Allah Ta’ala revealed to me, “Be humble until one does not act haughtily towards anyone, nor does one act unjustly towards anyone.””

A poet said, “Do you not think that ja started out as semen and ended up as a carcass but he is arrogant.”

In one expression it is said, “Since the law of Allah Ta’ala applies that every plant will only bear fruit when it is planted in soil even lower than a sandal, the chosen ones make themselves the soil for their brothers.” What a beautiful expression by the poet,

Be humble, you will be like a star in the depths of water Its shadow seems to sparkle when in fact it is lofty in the high sky Do not be like smoke soaring into the air when in fact it is low The noblest and greatest character of a young man is to be humble before people when in fact he is lofty and the worst thing is for a person to think of himself as noble when in the eyes of the universe he is despicable Our teacher of teachers, Al-Imam ar-Rabbani, crooned, Be thou the earth so that roses may grow in thee Indeed, the place where roses grow is the earth.

5. Another etiquette is to seek their pleasure and view them as better than yourself. Help each other in goodness, piety and love of Allah. Encourage them to love doing things that Allah loves and is pleased with. Guide them to the truth if you are older than them, and learn from them if you are younger.

Allah says: “And help each other in goodness and piety, and do not help each other in sin and enmity.”

The Prophet said, “If Allah wills a ruler to be good, Allah will make his minister honest. If the ruler forgets, the minister will remind him, and if the king does not forget, the minister will help him. If Allah wills it not to be so, He will make the minister a bad one. If the king forgets, the minister will not remember. If the king remembers, the minister will not help him.”!37

6. To love and care for all your fellow Muslims. That is by respecting the older and loving the younger, and serving them even if it is just by offering them the sandals they want to wear. The Prophet said, “The one who does not respect the greater and does not love the lesser is not among me.” (HR. At-Tirmidhi)

The Prophet said, “Those who are merciful are loved by the Most Merciful Tabaraka wa Ta’ala. So love those on earth, and those in the heavens will love you.” (Reported by Abu Dawud and at-Tirmidhi)

In a gudsi hadith it is mentioned that Allah says, “If you want My love, then love My creatures.” (HR. Al-Bukhari and Muslim)

7. Be gentle in advising them when you see them transgressing. Al-Imam ash-Shafi’i r.a. said, “Whoever advises his brother in secret has indeed advised him and adorned him. And whoever advises his brother in a crowd has indeed dishonored and abused him.” Ash-Shafi’rani said: “The one who does not cover up the faults that he sees in his brothers has opened the door to the revelation of his own faults rather than theirs.”

The Prophet said, “Whoever covers his brother’s disgrace, Allah will cover his own disgrace. And whoever exposes his brother’s disgrace, Allah will expose his own disgrace to the extent that he will become disgraced even in his own house.” (HR. Ibn Majah)

One day, a man who had become friends with Ibrahim ibn Adham, when he was about to part, said to Ibrahim Ibn Adham “Sayyidi, why do you never remind me of the disgrace that is in me?” then Ibrahim ibn Adham replied, “Brother, I have never seen a single disgrace in you, because I see you with the eyes of love. Ask anyone other than me about your disgrace.”

As a friend, you should want your brother to be saved from the faults you see in him. Do not abandon him just because you see him in error. It will be better for you than you abandoning him.

8. Always be prejudiced against them. If you see any disgrace in them, say to yourself, “Indeed, that disgrace is in me. Because a Muslim is a mirror for other Muslims. What a person sees in a mirror is only his own reflection.

How bad is the person who forgets his own disgrace while the disgrace of his hidden brother he remembers if he had any sense, surely he would not criticize others while in himself disgrace piled up.

9. Accepting your brother’s apology if he apologizes, even if he lied. This is because the one who asks for your forgiveness outwardly, even if he hates you inwardly, is really obeying you and respecting you, even if he does not openly oppose you.

In this regard, a wise man said: “Accept the excuse of the one who comes to apologize to you sincerely or falsely; the one who outwardly approves of you has obeyed you, and the one who denies you in secret has honored you.” The Messenger of Allah (peace and blessings be upon him) said: “If his brother comes to apologize for his wrongdoing, let him accept it, whether he is sincere or pretending. If he does not, he will not reach my bay on the Day of Judgment.”

10. Reconciling brothers who are involved in a dispute without favoring one or the other.

Not favoring either side in their dispute. Be fair and wise in reconciling them. Allah says: “Those who believe are brothers, so reconcile between your two brothers.”

The Messenger of Allah (peace be upon him) said, “The best charity is to reconcile those who are at odds.” The Prophet said in a marfu’ hadith: “Fear Allah and reconcile those who dispute among you. On the Day of Judgment, Allah will reconcile the believers.” The Prophet also said, “The one who reconciles disputants is not considered a liar even if he lies by telling good things to each party.” (HR. Al-Bukhari and Muslim)

11. Always being truthful and righteous with them, under any circumstances. Not forgetting them in prayer, asking Allah for their forgiveness in their absence.

12. Making room for them in the assembly, based on the Prophet’s statement: “Verily, a Muslim has a right. If he sees his brother, he should step aside and make room for him.” (HR. Al-Baihagi)

13. Asking for his name and the name of his father, based on the Prophet’s statement narrated in al-Shu’ab with a weak sanad: “When you establish brotherhood with someone, ask for his name and the name of his father. So that when he is absent, you can look after him. If he is sick, you visit him. And if he dies, you testify against him.”

The Prophet said, “If one of you loves his brother for the sake of Allah, then know him. For that can perpetuate friendship and strengthen affection.” ‘

14. Preserving their honor in their absence so that their honor is not defiled. The Messenger of Allah (saws) said, “No Muslim turns away from the honor of his Muslim brother except that Allah will put him in Hellfire on the Day of Judgment.” (HR Ahmad and Abu Dawud)

15. Fulfill a promise if you make one. According to the people of Allah, a promise is a debt, and breaking a promise is hypocrisy.

In this day and age, Muslims have fallen into many mistakes. So that some of them hate each other, dislike the good of others, envy each other, hold grudges in their hearts, have sweet faces with rotten hearts. When they meet, they appear happy and cheerful, but behind the back they talk about things that are not pleasing to Allah and the Messenger of Allah (peace and blessings of Allah be upon him). These are the people whom Allah dislikes. Allah will not look at them with His eyes of love, nor will He purify them. In fact, a very painful punishment has been prepared for them, due to the bad deeds they have done, if they do not repent. We ask Allah to save us from the calamity of this age. The Virtue of Reading Genealogies

Abu Said Muhammad al-Khadimi said, “Whoever recites the lineage of the shaikhs after reciting the prayer of khatam Khojikan, or when leading the dhikr, or when starting the dhikr and after the wirid, he will attain taraggi (increase in spiritual ascent) and mukasyafah (revelation of unseen realities).”

The compiler of Khojikan’s wirid and dhikr also likes to recite them, especially when the spirit overwhelms him. He also recites it to dispel concerns, distress, unrest, facilitate fulfillment of needs and treat the sick. In addition to being read, this lineage is also sometimes written down and carried around (similar to a wiufik). We have already mentioned this lineage in the previous chapter.

Notes:

The name of this lineage is divided into several epithets according to the period. From Hadhrah Abu Bakr as-Siddiq r.a. to ash-Shaykh Thayfur ibn “Isa Abu Yazid al-Basthami it is called Shiddiqiyyah. From ash-Shaykh Thayfir ibn “Isa to al-Khdjah ash-Shaykh “Abdul Khaliq al-Ghajdawani is called Thayfuriyyah. From al-Khojah to as-Sayyid Muhammad Baha’uddin al-Husaini al-Uwaisi al-Bukhari is called jikanayyah. From as-Sayyid Muhammad Baha’uddin to Hadhrah ash-Shaikh “Ubaidillah al-Ahrar it is called the Nagsyabandiyyah, named after the nagsya band, meaning the nagsy bond. Nagsy is the image of a stamp when applied to wax or otherwise. This nagsy bond will remain intact, not lost or dissolved. This is because as-Savyid Muhammad Baha’uddin an-Nagsyabani makes dhikr with his heart until the words jalalah are stamped and appear outside his heart. Hence the name Nagsabandiyyah.

We have heard some of the caliphs of the Nagsabandiyyah say, “The Messenger of Allah placed his noble hand on the heart of ash-Shaikh when ash-Shaikh was in a state of muragabah, so that his heart only tasted.”

Furthermore, from ash-Shaykh “Ubaidillah to Hadhrah al-Imam ar-Rabbani ash-Shaykh Ahmad al-Farugi is called Akrartyyah. From al-Imam ar-Rabbani to Hadhrah Maulana ash-Shaykh Khalid is called Mujaddidiyyah. From Ash-Shaykh Khalid to the present is called the Khalidiyyah period. May Allah preserve its mention until the end of time, glorify its adepts and provide a good end for us, with their rank and standing before Him.

CLOSING

This concluding chapter includes the presentation of a number of verses from the Qur’an and the hadith of the Holy Prophet. We present them as a form of our tabarruk with the words of the Lord of the Worlds and the hadith of the master of the messengers. In one narration it is mentioned that “Umar ibn al-Khaththab

said: “When revelation was revealed to the Messenger of Allah, there was a buzzing on his face like the buzzing of a bee. One day Allah sent down a revelation to the Messenger of Allah. He was silent for a while, until the distress disappeared from him, then he faced the qiblah and raised his hands and prayed: O Allah, increase for us and do not diminish from us. Honor us and do not disgrace us. Give us and do not withhold from us. Prioritize us and do not neglect us. O Allah, make us pleased and be pleased with us. Then he said, A verse has been revealed to me. Whoever practices it will surely enter Paradise.’ Then he recited: gad aflahal-mu’miniin… until he had completed ten verses.”

Allah Ta’ala says,

1. qad aflahal-mu’minun (Indeed, fortunate are those who believe). Ibn ‘Abbas interpreted the verse as saying: “Blessed are those who believe and believe in the taudullah, and they will be eternal in Paradise.” In one statement, it is mentioned that alfalah means getting what one wants and being free from what one avoids. So the meaning is that the believers succeed in getting what they seek and are free from what they avoid.

2. al-ladzina hum fi shalatihim khasyi’un ((i.e. those who are solemn in their prayers), i.e. their hearts are frightened but their limbs remain calm. Al-Hakim narrated, “The Prophet used to pray with his eyes directed towards the sky. But after the revelation of this verse, he directed his gaze to the place of prostration.” “A’isyah said, “I asked the Messenger of Allah about turning one’s head in prayer, and he replied, “It is ikhtiis (theft). The devil steals my prayer.” This hadith was narrated by al-Bukhari and others. Ikhtilas means ikhtithaf (seizure).

Abu Dharr said that the Messenger of Allah (saws) said: “Allah is always facing the slave who is praying as long as he does not turn his head. If he turns his head, Allah turns away from him.” (Reported by Abu Dawud and an-Nasa’i).

Ath-Thabrani narrated from Ibn ‘Abbas, Ibn Mas’ub and Imran ibn Hashin: “Whoever’s prayer does not prevent him from committing evil and unlawful deeds will receive no more from Allah than more distance.”

One of the salaf scholars narrated, “Whoever recognizes the person on his right and left while he is praying, then there is no prayer for him.”

3. wal-ladzina hum “anil-laghwi mu’ridhan (and those who abstain from useless actions and words). That is, those who abstain from everything that does not benefit their religion or their worldly life, whether in the form of words or actions, which fall under the category of makrooh or permissible. Such as joking, playing, wasting time on useless things, indulging in lust and other things forbidden by Allah.

In conclusion, man must strive in every movement and silence for useful things, seeking a high heaven for his return or seeking halal dirhams for his livelihood and provision for worship.

The Prophet (peace be upon him) said, “One of the good signs of a person’s Islam is that he abandons what is useless.” (HR: At-Tirmidhi and others)

4. wal-ladzina hum liz-zakati fa’ilun (and those who pay zakat). That is, those who pay the obligatory zakat. Allah describes them as those who pay zakaah after describing them as those who are solemn in prayer to show that they have reached the pinnacle of obedience with regard to body and wealth.

5. wal-ladzina hum lifurujihim hafizhun (and those who guard their private parts). That is, they guard themselves from sexual intercourse and all that may lead to it, in every situation.

6. illa “ala azwajihim aw ma malakat aimanuhum fainnahum ghairu malimin. Except for their wives, i.e., the women to whom they are entitled by marriage contract. Or the slaves they own, i.e. female slaves or jariyah who are under their control. But this does not apply to male slaves, because it is not permissible for a female master to have pleasure with the private parts of her male slaves.

So they are not blameworthy in this, i.e. they are not blameworthy if they do it with their legitimate wives or slave girls, so long as it is within the limits of what is permissible in sharee’ah and in accordance with adab. They do not do it in forbidden circumstances, such as when the wife is menstruating or postpartum. This is injustice and overstepping the boundaries. Whoever does so is blameworthy.

7. faman ibtagha wara’a dzalika fa’ula’ika humuladun (whoever seeks what is beyond that, they are the ones who go beyond the limit). Those who seek that which is beyond that are those who transgress the limits, i.e., who fulfill their desires not with their wives or slaves, but with adultery, sodomy, masturbation, or animals.

8. wal-ladzina hum li’amanatihim wa’ahdihim ra’un (and those who keep their trusts and promises). That is, they guard what is entrusted to them and the promises they make with others. They keep them by fulfilling their trusts and fulfilling their promises. There are several kinds of trusts, including those between a slave and Allah, such as prayer, fasting, and other acts of worship that Allah has enjoined upon His slaves. A trust that exists between a servant and a slave, such as entrusted goods or work. There are other mandates that are inwardly meaningful, such as sincerity and honesty. Fulfillment of the mandate and promise is obligatory, all of them.

9. wal-ladzina hum “ala shalawatihim yuhafizhun (and those who keep their prayers). That is, they always perform the obligatory prayers on time, fulfill the conditions and pillars, and perfect their bowing and prostration. The re-mentioning of prayer in this verse shows how important it is. In addition, what is revealed in the second verse is the issue of being solemn in prayer, and it is not part of maintaining the prayer revealed in this verse.

10. ula’ika humul-waritsun (They are the ones who will inherit). That is, those who have accumulated and proven these Attributes in themselves. They are the ones who will take over (inherit) the places of the dwellers of Hell in Paradise. The Prophet said, “Each one of you has two places, one in Hell and one in Paradise. If he dies and enters Hell, the dwellers of Paradise will inherit his place in Paradise.” (Reported by Ibn Majah)

11. al-ladzina yaritsunal-firdausa hum fiha khalidun (who will inherit Paradise Firdaus. They will remain in it). Paradise is the highest heaven. It was narrated from “Ubadan ibn ash-Shamit r.a. that the Messenger of Allah said, “Verily, there are one hundred levels in Paradise. The distance between each level is as far as the sky and the earth, and Paradise is the highest level. From Paradise flows a river. Above it is ‘Arsh ar-Rahman. When you pray to Allah, ask for Paradise.” They will remain in it forever, i.e. they will not go out and will not die.

Allah says: “As for those who transgress their limits and prefer the life of this world, then surely Hell is their abode.” This means that the one who transgresses the limits in hostility and prefers and prioritizes the life of this world, and does not prepare himself for the Hereafter by worshiping and curbing his passions, then the place for him is Jahim (a very hot and burning hell).

Allah Ta’ala says: “And as for those who fear the greatness of their Lord and restrain themselves from the desires of their lusts, then surely paradise is their abode.

As for those who fear the greatness of their Lord (i.e. fear the day when they will have to stand before Him. This fear arises because he knows his place of origin and return, and he knows that he will definitely be judged. Mujahid said: “Their fear of Allah, the Almighty, in this world occurs when they have already committed a sin, so they stop committing that sin) and they restrain themselves from the desires of their lusts (i.e., they restrain the desires that lead them to follow forbidden desires, and they fight them with patience and give preference to the Hereafter), then indeed, paradise is their abode (i.e., the house of pleasure where everything they desire is realized).

Allah says: “Pray to your Lord with humility and a soft voice. Verily, Allah dislikes those who transgress.” ‘

Praying to your Lord is a command to all servants to sincerely present themselves to Allah in prayer. It means, “Turn your hearts to Allah and ask Him with your tongues.” This is because supplication is a request and a supplication. Prayer is a form of worship. This is because the one who prays to Allah is praying because he needs something that he is unable to accomplish and he knows that Allah Ta’ala will hear his prayer and knows his needs. He also knows that Allah is omnipotent to grant that wish to the supplicant. In this state the praying servant knows that he is weak and deficient, while Allah is omnipotent and perfect.

With humility (i.e. pray to your Lord by showing humility and lowliness within yourself) and a soft voice (i.e. a soft voice within, not a loud voice).

One of the manners of prayer is to pray in a soft voice, as indicated in this verse. In addition to the evidence of this verse, there is also a narration from Abu Musa al-Ash’ari, “We were with the Messenger of Allah when we heard people straining their takbirs. Then he said, “O people, lower your voices. For you are not praying to the deaf and hard of hearing. Verily Allah is with you, He hears and is near.” Abu Musa said, “I was right behind him saying in my heart, la huula wala guwwat illa billah. Suddenly the Messenger of Allah asked, “O Abdullah ibn Qais, would you like me to show you one of the treasures of Paradise?” I said, “Certainly, O Messenger of Allah?” Then he said, “La haula wala quwwata illla billah.”

Al-Hasan said, “There are seventy folds of comparison between the prayer of sin (in a soft voice) and the prayer of jahr (in a loud voice).”

Verily, Allah dislikes those who go beyond the limits. That is, those who exceed the prescribed limits in prayer and other forms of worship. With this verse, Allah warns the supplicating servant not to ask for something that he does not deserve, such as asking for prophethood, or asking to ascend to the heavens and other similar things. It has been suggested that what is meant by crossing the line in this verse is screaming in supplication.

Allah, may He be glorified and exalted, says (interpretation of the meaning): “And do not make corruption in the earth, after it has been made good, and pray to Him with fear and hope that it will be granted. Verily, the mercy of Allah is very near to those who do good.”

And do not make mischief on the earth (by polytheism and disobedience) after (Allah) has made it right (by sending messengers and enforcing the laws of Shara’) and pray to Him with fear (i.e. fear of Allah and His punishment) and hope that He will forgive you and reward you. Ibn Juraij said: “What is meant is: fear His justice and hope for His grace.”

Verily, the mercy of Allah is very near to those who do good (i.e. those who are obedient, even though Allah’s mercy is obtained by them through repentance). What is required is to give repentance precedence over supplication, so that supplication comes from a clean heart and is closer to being answered.

In one narration it is mentioned that Jabir ibn “Abdullah r.a. said, “I heard the Messenger of Allah (peace be upon him) say, “Verily, the son of Adam is in negligence of the provision for which he was created. When Allah was about to create the son of Adam, He said to his angel: Write down his sustenance, write down his deeds, write down his death, write down his happiness or misfortune. Then the angel ascended. Then Allah assigned two angels to write down his good and bad deeds. When the person is about to die, the angel of death comes to take away his soul, while the two angels who record his deeds go up. When the son of Adam is placed in the grave, his soul is returned to his body. Then two angels of the grave come to test him. When they have finished testing him, the two angels ascend. When the Day of Judgment arrives, the two angels who record good deeds and bad deeds come down again. Then tie the book of charity records around his neck. The two angels continue to accompany him. One will be the prosecutor and the other the witness. Then the Messenger of Allah said, “Verily, there is a very great matter in front of you that you will not be able to measure. So seek refuge in Allah, the Glorious.” (Reported by Ibn Abi ad-Dunya’ and Abu Na’im).

At-Tirmidhi narrated that “Abdurrahman ibn Samurah said, “One day the Messenger of Allah came to us who were in the Mosque of Madinah, then he said, “Last night I dreamed of seeing an amazing thing. I saw a man from my Ummah surrounded by angels of punishment from all directions. Suddenly his ablution came and saved him.

“I saw a man from my Ummah coming towards the prophets who were in halakhahs. Every time he passed the halagah, he was rejected and expelled. Suddenly his junub bath came and took him by the hand and sat him beside me.

“Then I saw a man from my Ummah who was on the verge of the torment of the grave. But suddenly his prayer came and saved him from the torment of the grave.

“I saw a man from my Ummah who was sticking out his tongue because he was very thirsty, then his Ramadan fast came and gave him a drink.

“I saw a man of my Ummah who was overwhelmed by darkness. Before him was darkness, behind him was darkness, to his left was darkness, to his right was darkness, above him was darkness and below him was darkness. Then his Hajj and Umrah came and brought him out of that darkness.

“I saw a man from my Ummah being visited by the angel of death who was about to take his soul, but suddenly his devotion to his parents came and saved him from it.

“I saw a man from my Ummah who spoke to the believers, but he was ignored by them. Then sillaturrahm came to him and said, ‘This man loves to connect, so invite him to chat!’ So they engaged him in conversation and he was with them.

“I saw a man who was fending off the fire that was blazing in his face, then his alms came and became a shield over his head and a fortress before him.

“I saw a man from my Ummah who was sitting on his knees. There was a veil between him and Allah. Then came his good character who took his hand and brought him into the presence of Allah.

“I saw a man of my Ummah who was visited by the zabaniyah (tormentors). But suddenly his good deeds came and saved him.

“I also saw a man from my Ummah who was descending into Hell, then suddenly there came tears from his crying while in this world out of fear of Allah. Then the drops of tears brought him out of hell.

“I saw a man from my Ummah whose record of deeds fell on his left hand. Then his fear of Allah while in the world came and transferred the book to his right hand.

“I saw a man of my Ummah whose scales of good deeds were lighter than the scales of his bad deeds, then came his children who died before reaching puberty and he felt the pain of losing them but remained patient. Then the children weighed the scales of his good deeds.

“I saw a man from my Ummah who was on the edge of Jahanam, then his fear of Allah while in the world came and saved him.

“I saw a man of my Ummah whose body was trembling and shivering like a date palm frond, then his prejudice towards Allah came and relieved his shivering.

“I saw a man from my Ummah who, while crossing the shurath, would sometimes inch and sometimes crawl. Suddenly his blessings upon me came and took him by the hand and set him upright on the shirath so that he could pass safely.

“I saw a man from my Ummah, who had reached the threshold of Paradise, but it was closed to him. Then the shahada of monotheism came and took him by the hand and admitted him into Paradise.”

The Messenger of Allah (peace be upon him) said: “Blessed is the one who is humble in religion, humbles himself to other than dishonor and disgrace, spends his wealth on other than sin, associates with jurists and experts in wisdom, and loves the common people and the poor. Blessed is the one who is humble, whose efforts are good, whose conscience is clear (by purifying monotheism, believing in His jokes and fearing His threats), whose appearance is noble (i.e. the light of his conscience appears on his limbs in the form of piety and noble character), and who avoids exposing himself to people. Blessed is the one who does good with his knowledge, spends his excess wealth, and restrains his excess speech (by refraining from idle talk).” This hadith was narrated by Al-Bukhari in At-Tarikh, and was also narrated by other narrators.

Abu Dharr (may Allah be pleased with him) said: “I asked, “O Messenger of Allah, what is contained in the book of Ibrahim (a.s.)?” The Messenger of Allah (peace be upon him) replied, “All of it is proverbs. Among them, O king who is powerful and tested and deceived, I did not send you with the task of collecting the world piece by piece, but I sent you so that you reject the prayer of the persecuted from Me, for I will not reject the prayer of the persecuted, even from the disbeliever. A reasonable person, while his mind is still healthy, should have a few moments: time to spend with his Lord, time for self-correction, time to contemplate Allah’s creation, time to fulfill his need for food and drink. A reasonable person should also not do charity except for three things: to provide for the Hereafter, or for a good livelihood, or for unlawful pleasure. A reasonable person should also be aware of his times, face his problems and guard his tongue. Whoever weighs his words against his deeds, then he will minimize his words to only what is beneficial.

“I asked again, O Messenger of Allah, what is in the book of Moses (a.s.)?” and the Messenger of Allah (pbuh) replied, “(All of them are lessons. Among them) I wonder at the one who believes in death and then rejoices. I wonder at the one who believes in hell and laughs. I wonder at the one who believes in the decree of Qadr, then he struggles. I wonder at the one who sees the world as always turning to its experts and then feels comfortable with it. I wonder at the one who believes in the reckoning of tomorrow then he does not do any good deeds.

“Then I said, “O Messenger of Allah, give me a will (message)! He said, “I advise you to always fear Allah. Verily, piety is the principal of all affairs.’ I said, “O Messenger of Allah, give me more advice!” and he said, “You should read the Qur’an. Verily, the recitation of the Qur’an is a light for you on earth and a title for you in the heavens.

“I said, O Messenger of Allah, give me more advice! The Messenger of Allah said, “Avoid much laughter. Indeed, laughter deadens the heart and removes the light from the face. I said, “O Messenger of Allah, give me more advice!” and the Messenger of Allah (peace be upon him) said, “You should not speak except of good things. Silence is a repellent to Satan and a help to you in matters of religion. I said, “O Messenger of Allah, give me more advice,” and the Messenger of Allah said, “Jihad, for jihad is the sacredness of my Ummah. I said, “O Messenger of Allah, give me more advice! The Messenger of Allah said, “Love the poor and sit with them. I said, “O Messenger of Allah, give me more advice!” The Messenger of Allah said, ‘Look at those who are below you and do not look at those who are above you, it is more appropriate for you so that you do not underestimate the blessings of Allah that have been given to you.’

“I said, “O Messenger of Allah, give me more advice!” The Messenger of Allah said, “Speak the truth, even if it is bitter.” I said, “O Messenger of Allah, give me more advice! The Messenger of Allah (saws) said, “Let what you know of yourself turn you away from others. Do not be angry with them because of the righteousness that you have done.”? It is enough for you to be disgraced if you know the disgrace of others that you do not find in yourself, or you feel superior to others because of the good deeds you have done.’ Then the Messenger of Allah patted my chest with his hand and said, “There is no intelligence like at-tadbir, no wara’ like al-kaff, and no glory like husnulkhulug.” This hadith was narrated by Ibn Hibban with his redaction. It was also narrated by al-Hakim in his Sahih.

Wahab ibn Munabbih said: “In the wisdom of al-Dawud, it is mentioned that a reasonable person should not neglect four moments. Namely, the time to call upon his Lord, the time to correct himself, the time to go to his brothers who have told him about his faults so that they straighten him out, and finally the time to fulfill his needs that are lawful and good. This last moment can help the other moments and can reassure the heart.” This hadith was narrated by Ibn al-Mubarak in 4Az-Zuhd, and was also narrated by Abu Bakr ibn Abi adDunya.

Ibn ‘Abbas said that the Prophet said: “Verily, Allah forgives my Ummah for unintentional mistakes, forgetfulness, and compulsion.” This hadith was narrated by Ibn Majah, al-Baihagi and Ibn Hibban in their Saheeh. This Hadīth is general in nature, as these three things can occur in any chapter of jurisprudence, and hence it is valid to refer to them as half of the Shariah rulings.

Abu Dharr r.a. said that the Prophet narrated from Allah “Glorified and Exalted”: “O My slaves, I have forbidden injustice against Myself, and I have also forbidden it among yourselves, so do not oppress one another. O My servants, you are all in a state of straying, except those whom I guide, so ask Me for guidance, surely I will guide you. O My servants, you are all hungry, except those whom I feed, so ask Me for food, I will feed you. O My servants, you are all naked, except the one to whom I give clothing, so ask Me for clothing, and I will clothe you. O My servants, you all do wrong by day and by night, and I am the forgiver of all sins, so ask Me for forgiveness, and I will forgive you. O My servants, all of you cannot have My harm so as to harm Me, nor can you have My benefit so as to benefit Me. O My servants, even if all of you-from the first to the last, from among human beings and jinns-were in agreement with the most pious among you, it would not add anything to My kingdom. O My servants, even if all of you-from the first to the last, from among the humans and jinn- were to be on good terms with the most disobedient among you, indeed it would not result in the slightest diminution of My kingdom. O My servants, even if all of you-from the first to the last, from human and jinn alike-all ask together in unison, then I grant each of your requests, indeed it will not diminish My wealth one bit, like a needle dipped in the ocean. O My servants, indeed I count your deeds for you, then I give you the reward. So whoever of you finds his deeds good, let him praise Allah. And whoever of you finds his deeds not good, then never reproach other than to himself.” (HR Muslim, at-Tirmidhi and Ibn Majah)

Abu Hurairah r.a. narrated from the Prophet that Allah Almighty has said, “Whoever harms one of My guardians, I indeed declare war on him. My servant does not draw near to Me with anything that I love more than that which I have made obligatory upon him. And My servant continues to draw near to Me with Sunnah deeds until I love him. And when I have loved him, I become his hearing by which he hears, his sight by which he sees, his hand by which he grasps and his foot by which he walks (i.e., I make the power of My love dominate him and rob him of all attention to anything other than that by which he draws close to Me). Then be he as one who withdraws from worldly pleasures and turns away from his lustful desires. Then I match him with deeds that are directly related to his limbs). If he asks Me, I shall surely give him. If he seeks refuge in Me, I will surely protect him.” (HR. Al-Bukhari)

Ibn “Abbas r.a. narrated a gudsi hadith from the Messenger of Allah: “Verily, Allah, the Almighty, writes the good and the bad, then He explains them. If a person intends to do a virtue and does not do it, Allah will record for him a perfect virtue. If he intends to do one good deed and he does it, Allah will record for him ten good deeds up to seven hundred times, even more. If he intends to do one bad deed and he does not do it, Allah will record for him one perfect good. If he intends to do one bad deed and he actually does it, Allah will record for him one bad deed.” (HR. Al-Bukhari and Muslim)

Unseen Whispers

Know that the whispers (khawathir) that come to the heart are of four kinds. First, the rabbani whisper (from Rabb). Second, malaki whispers (from angels). Third, the whisper of shaythani (from the devil). Fourth, the whisper of nafs: (from lust). The characteristic of the rabbani whisper is that it cannot be resisted, it permeates firmly like a tiger’s pounce, because it comes from God Who is the Most Compelling. The characteristic of the malaki whisper is the feeling of pleasure and coolness that comes with it. Its owner does not feel any pain and change in the chest, and this whisper is like a counselor. The characteristic of the whisper of lust is that it is followed by a feeling of pain in the heart and tightness in the chest, and there is an explosion of desire to vent it, because lust is like a child who insists if it has a desire and cannot be turned away from something else. Whereas the characteristic of the whisper of the devil is the painful feeling that comes afterward, and if you turn it to something else, it moves with it. This is because the devil wants to mislead you from wherever you are.

The whisper of the devil and the whisper of lust must be rejected from the first time it appears, so that it does not come back and forth in the heart. For if it persists it will become strong and unbearable. Be like a sword across the door of your heart. Because if there is no rabbani whisper and malaki whisper passing through the heart, the heart will always be invaded by the whispers of the devil and lust. Reject them whenever they come, do not accept them. Then don’t think about anything other than angelic whispers, so that the angelic whisper becomes strong. As for the rabbinic whisper, it is absolutely impossible to inhibit and doubt it, nor can the servant resist it, because this rabbinic whisper is very fast.

There are five levels of al-gashd (intent of the heart):

First, hajis (glimpse), which is what comes forcing the heart but disappears immediately in a glance.

Second, khathir (whisper), which comes forcefully and vanishes after a brief stay in the heart.

These two types of intentions do not result in punishment – if they are related to immorality and disbelief – nor do they result in reward if they are related to obedience. This is because they do not fall under the category of volitional choice (ikhtiyar).

The third type is hadith al-nafs (mental warfare), which is hesitating whether to do something or not. This third type results in punishment when it comes to kufr. Therefore, the one who hesitates, immediately he kufr. Because the condition of faith is to be firm from the beginning onwards. However, if the doubt is related to action then it is a sin, it will not result in punishment, just as it is not rewarded when it is related to obedience.

Fourth, al-hamm (aspiration), which is the inclination to act. This type of intention results in punishment if it occurs in disbelief, but not if it is only in disobedience, which is a blessing from Allah Ta’ala. While when it occurs in obedience, this type of intention can result in reward.

Fifth, al-azm wa at-tashmim ‘agd an-niyyah (strong desire, determination and firmness of intention) towards something. This fifth type of heart intention results in punishment if it is in evil and results in reward if it is in good.

Note

This note is about the difference between the Oudsi Hadith, the Qur’an and the Prophetic Hadith. The Qur’an is the revelation of Allah revealed to the Messenger of Allah (peace and blessings be upon him) in words and meanings, and reading it is an act of worship: Oudsi Hadiths are revelations of God sent down to the Prophet generally without the medium of an angel, but through inspiration or dreams. Sometimes this revelation is given with the words and the meaning, and sometimes it is only the meaning, and the Prophet expresses it in his own words and attributes it to Allah Ta’ala. This type of revelation of Allah does not become rewarded when reading it. On the other hand, the Prophetic Hadiths are revelations that were revealed to the Prophet (peace and blessings be upon him) only in their meaning, while the words were not attributed to Allah. The most noble of them all is the Qur’an, then the Oudsi Hadith.

At this point, the book we have written is complete, with the help of Allah, the All-Giving. Alhamdulillah hamdan yuwafi ni amahu wa yukafi mazidah.

(The compilation of this book was completed in the month of Ramadan, 1322 AH)