Bidayah al-Hidayah

Introduction

قال الشيخ الإمام، العالم العلامة، حجة الاسلام، وبركة الأنام: أبو حامد محمد بن محمد بن الغزالي الطوسى؛ قدس الله روحه، ونور ضريحه – آمين: الحمدلله حق حمده، والصلاة والسلام على خير خلقه، محمد رسوله وعبده، وعلى آله وصحبه من بعده.

As-Sheikh al-Imam al-Alim al-Allamah Hujjatul Islam wa Barokatul Anam, Abu Hamib Muhammad ibn Muhammad ibn Muhammad ibn Ghozali at-Thusi, may Allah purify his soul and shine on his grave, said: All praise is due to Allah with true praise, and peace and blessings be upon the best of creation, Muhammad, his messenger and servant, and may it be upon his family and companions.

أما بعد: فاعلم أيها الحريص المقبل على اقتباس العلم، المظهر من نفسه صدق الرغبة، وفرط التعطش إليه… أنك إن كنت تقصد بالعلم المنافسة، والمباهاة، والتقدم على الأقران، واستمالة وجوه الناس إليك، وجمع حطام الدنيا؛ فأنت ساع في هدم دينك، وإهلاك نفسك، وبيع آخرتك بدنياك؛ فصفقتك خاسرة، وتجارتك بائرة، ومعلمك معين لك على عصيانك، وشريك لك في خسرانك، وهو كبائع سيف لقاطع طريق، كما قال صلى الله عليه وسلم: (من أعان على معصية ولو بشطر كلمة كان شريكا فيها) .

After that, know, O you who hope and face to gain knowledge, who show honest desire from himself, very thirsty for knowledge, actually if you seek competition with knowledge, pride, beat friends, turn people’s eyes on you, If you seek competition with knowledge, pride, beating your friends, turning people’s eyes away from you, and accumulating the wealth of this world, then you are trying to tear down your religion, change yourself, and sell your hereafter for your world, then your contract is a loss, your trade is damaged, your teacher is helping you in your sin, partnering in your loss, and he is like selling a sword to a thief, as the prophet said: “Whoever helps in disobedience, even with a word, is an ally in disobedience”.

وإن كانت نيتك وقصدك، بينك وبين الله تعالى، من طلب العلم: الهداية دون مجرد الرواية؛ فأبشر؛ فإن الملائكة تبسط لك أجنحتها إذا مشيت، وحيتان البحر تستغفر لك إذا سعيت.

If your intention and purpose – between you and Allah – in seeking knowledge is guidance, not just a story, then be happy, for verily the angel spreads his wings for you when you walk, and the fish of the sea asks you for forgiveness when you strive

ولكن ينبغي لك أن تعلم، قبل كل شيء، أن الهداية التي هي ثمرة العلم لها بداية ونهاية، وظاهر وباطن، ولا وصول إلى نهايتها إلا بعد إحكام بدايتها، ولا عثور على باطنها إلا بعد الوقوف على ظاهرها.

But you should know, before everything, as a matter of fact, the guidance that is the fruit of knowledge, has a beginning and an end, the physical and the mental, does not reach the end except after strengthening the beginning, does not get the mental except after settling the physical.

وهأنا مشير عليك ببداية الهداية؛ لتجرب بها نفسك، وتمتحن بها قلبك، فإن صادفت قلبك إليها مائلا، ونفسك بها مطاوعة، ولها قابلة؛ فدونك التطلع إلى النهايات والتغل في بحار العلوم.

and I will show you the beginning of guidance, so that you try yourself and test your heart, if you find that your heart is inclined and you obey and accept, then take a look at the end, and delve into the sea of knowledge

وإن صادفت قلبك عند مواجهتك إياها بها مسوفا، وبالعمل بمقتضاها مماطلا؛ فاعلم أن نفسك المائلة إلى طلب العلم هي النفس الأمارة بالسوء، وقد انتهضت مطيعة للشيطان اللعين ليدليك بحبل غروره؛ فيستدرجك بمكيدته إلى غمرة الهلاك، وقصده أن يروج عليك الشر في معرض الخير حتى يلحقك (بِالأخسَرينَ أَعمالً، الَّذين ضَلَ سَعيُهُم في الحَياةِ الدُنيا وَهُم يَحسَبونَ أَنَّهُم يُحسِنونَ صُنعا).

If you find that you are lazy when facing it, and that doing so is delaying it, then know that the lust that inclines you to seek knowledge is lust amrah bis su’ (lust that commands evil), and you rise up in obedience to the cursed Satan, to ensnare you with the rope of his deceit, You rise up in obedience to the accursed Satan, to ensnare you with the rope of his deceit, then catapult you with his deceit into the foolishness of corruption, his aim is to sell the evil against you in the form of good, so that he finds you (with those who lose their deeds, namely those who are misguided in their efforts in the life of the world, and they think that they are actually improving their work).

وعند ذلك يتلو عليك الشيطان فضل العلم ودرجة العلماء، وما ورد فيه من الأخبار والآثار. ويلهيك عن قوله صلى الله عليه وسلم: (من ازداد علما ولم يزد هدى، لم يزد من الله إلا بعدا) ، وعن قوله صلى الله عليه وسلم: (أشد الناس عذابا يوم القيامة عالم لم ينفعه الله بعلمه) وكان صلى الله عليه وسلم يقول: (اللهم إنى أعوذ بك من علم لا ينفع، وقلب لا يخشع، وعمل لا يرفع، ودعاء لا يسمع) . وعن قوله صلى الله عليه وسلم: (مررت ليلة أسرى بي بأقوام تقرض شفاههم بمقارض من نار، فقلت: من أنتم؟ قالوا: كنا نأمر بالخير ولا نأتيه وننهى عن الشر ونأتيه).

At that time the devil recited to you the virtues of knowledge and the status of scholars, and the hadiths and atsar that explain it, and forgot you from the words of the prophet “whoever increases knowledge and does not increase guidance, then Allah will not increase it except ignorance”, and from the words of the prophet “the heaviest of people’s torment on the Day of Resurrection is a scholar who Allah does not benefit from his knowledge”, and the Prophet said: “O Allah, I seek refuge with you from knowledge that does not benefit, a heart that is not devoted, charity that is not elevated, and supplication that is not heard.” And from the words of the prophet: “On the day I was ordained, I passed by a people who cut their tongues with scissors from the fire, and I asked them who you were, and they replied that we used to command good and not do it, and forbid evil and do it.

فإياك يا مسكين أن تذعن لتزويره فيدليك بحبل غروره، فويل للجاهل حيث لم يتعلم مرة واحدة، وويل لعالم حيث لم يعمل بما علم ألف مرة.

So beware, O poor man, of yielding to the deceit of the devil, so that he may ensnare you with the rope of his deceit, one damage is for the fool for not learning, a thousand damage is for the pious for not doing what he knows.

واعلم أن الناس في طلب العلم على ثلاثة أحوال: رجل طلب العلم ليتخذه زاده إلى المعاد، ولم يقصد به إلا وجه الله والدار الآخرة؛ فهذا من الفائزين.

And know that there are three kinds of people who seek knowledge: the one who seeks knowledge to make it his provision for his return, and expects nothing but the pleasure of Allah and the home of the Hereafter. these are among the fortunate ones.

ورجل طلبه ليستعين به على حياته العاجلة، وينال به العز والجاه والمال، وهو عالم بذلك، مستشعر في قلب ركاكه حاله وخسة مقصده، فهذا من المخاطرين. فإن عاجله أجله قبل التوبة خيف عليه من سوء الخاتمة، وبقي أمره في خطر المشيئة؛ وإن وفق للتوبة قبل حلول الأجل، وأضاف إلى العلم العمل، وتدارك ما فرط منه من الخلل – 1. التحق بالفائزين، فإن التائب من الذنب كمن لا ذنب له.

If a person seeks knowledge to help him in his present life, and he gains honor, rank and wealth, and he knows this, and he feels in his heart that he is in a poor state, and that his goal is to become poor, then he is one of those who are in danger, and if his death comes before repentance, then he fears that he will be killed, If he is guided to repent before his death, and adds charity to knowledge, and makes up for what he has lost, then he is one of the happy ones, for indeed the one who repents of sin is like one who is without sin.

ورجل ثالث استحوذ عليه الشيطان؛ فاتخذ علمه ذريعة إلى التكاثر بالمال، والتفاخر بالجاه، والتعزز بكثرة الأتباع، يدخل بعلمه كل مدخل رجاء أن يقضى من الدنيا وطره، وهو مع ذلك يضمر في نفسه أنه عند الله بمكانة، لاتسامه بسمة العلماء، وترسمه برسومه في الزى والمنطق، مع تكالبه على الدنيا ظاهرا وباطنا.

The third person is the one who is possessed by seta, so he makes his knowledge a means to increase his wealth, boast of his position, feel noble with the number of followers, enter with his knowledge into all places hoping that his worldly desires will be fulfilled, along with that he keeps in his heart that he actually has a position beside Allah, because he is characterized by the characteristics of the scholars, and formed in their form, in clothing and speech, and indulges in the world of the outer and inner worlds.

فهذا من الهالكين، ومن الحمقى المغرورين؛ إذ الرجاء منقطع عن توبته لظنه أنه من المحسنين، وهو غافل عن قوله تعالى (يَأيُها الَّذين آمنوا لِمَ تَقولونَ مالا تَفعَلون) . وهو ممن قال فيهم رسول الله: (أنا من غير الدجال أخوف عليكم من الدجال) فقيل: وما هو يارسول الله؟، فقال: (علماء السوء) .

So he is one of the corrupt people, and he is one of the ignorant people who are deceived, because his hope is cut off from repentance because he thinks that he is actually one of those who do good things, and he forgets the words of Allah: “O you who believe, why do you say what you do not do”; he is one of those about whom the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “I am more afraid of you than the dajjal”, then what was said, O Messenger of Allah, he said: “bad scholars”

وهذا لأن الدجال غايته الإضلال، ومثل هذا العالم وإن صرف الناس عن الدنيا بلسانه ومقاله فهو دافع لهم إليها بأعماله وأحواله، ولسان الحال أفصح من لسان المقال، وطباع الناس إلى المساعدى في الأعمال أميل منها إلى المتابعة في الأقوال.

This is because the purpose of the dajjal is to mislead, the parable of the clever man is that although he turns people away from the world with his mouth and words, he is inviting people to the world with his work and behavior, the tongue of action is more eloquent than the tongue of speech, the human disposition towards the helper of work is more inclined than following speech.

فما أفسده هذا المغرور بأعماله أكثر مما أصلحه بأقواله، إذ لا يستجرىء الجاهل على الرغبة في الدنيا إلا باستجراء العلماء، فقد صار علمه سببا لجرأة. عباد الله على معاصيه، ونفسه الجاهلة مذلة مع ذلك تمنيه وترجيه، وتدعوه إلى أن يمن على الله بعلمه، وتخيل إليه نفسه أنه خير من كثير من عباد الله.

So what this deceived man corrupts with his actions is more than what he corrects with his tongue, because the fool does not dare to like the world except because of the courage of the scholars’. So his knowledge is the cause of the courage of the servant of Allah to disobey Allah, and his foolish self lowers his hopes and hopes, and invites him to give Allah with his knowledge, and his lust illustrates that he is better than most of the servants of the servants of Allah.

فكن أيها الطالب من الفريق الأول، واحذر أن تكون من الفريق الثاني، فكم من مسوف عاجله الأجل قبل التوبة فخسر
So be among the first group of students, and be careful to be among the second group, many people procrastinate and then death comes before repentance
, so they lose.

 وإياك ثم إياك أن تكون من الفريق الثالث، فتهلك هلاكا لا يرجى معه فلاحك، ولا ينتظر صلاحك
fear and be afraid of being the third group, then you are destroyed, and your happiness is not expected, and your goodness is not awaited.

فإن قلت: فما بداية الهداية لأجرب بها نفسي، فاعلم أن بدايتها ظاهرة التقوى، ونهايتها باطنة التقوى؛ فلا عاقبة إلا بالتقوى، ولا هداية إلا لمتقين
if you ask, then what is the beginning of guidance, that I may try it on myself. Then know that the beginning of guidance is visible piety, and the end of guidance is invisible piety, so there is no good ending except with piety, and there is no guidance except for those who are pious.

والتقوى، عبارة عن امتثال أوامر الله تعالى، واجتناب نواهيه
piety is the definition of doing God’s commands and avoiding God
‘s prohibitions.

فهما قسمان، وهأنا أشير عليك بجمل مختصرة من ظاهر علم التقوى في القسمين جميعا، وألحق قسما ثالثا ليصير هذا الكتاب جامعا مغنيا والله المستعان
both are in two parts, and I will guide with concise words to the knowledge of piety seen in both parts, and I follow with the third baigan, so that this book becomes something that gathers enough. and only Allah is asked for help

First Chapter on Obedience – القسم الأول في الطاعات

Beginnings – توطئة

اعلم أن أوامر الله تعالى فرائض ونوافل
Know that the commandments of Allah are fard and sunnah.

فالفرض رأس المال، وهو أصل التجارة وبه تحصل النجاة
fardlu is the staple of wealth, fardlu is trading capital, and with farlu comes salvation

والنفل هو الربح وبه الفوز بالدرجات
the sunnah is profitable, with the sunnah obtained degrees

قال صلى الله عليه وسلم: يقول الله تبارك وتعالى: ما تقرب إلي المتقربون بمثل أداء ما افترضت عليهم The
Prophet said: Allah says: Those who draw near do not draw near to me as by doing what I have enjoined upon them.

ولا يزال العبد يتقرب إلى بالنوافل حتى أحبه
and never stop a hambi from approaching me with the sunnahs until I love him.

فإذا أحببته كنت سمعه الذي يسمع به، وبصره الذي يبصر به، ولسانه الذي ينطق به، ويده التي يبطش بها، ورجله التي يمشي بها
and if I love him, I would be his ear that he listens to, his sight that he looks at, and his tongue that he speaks with, and his hand that he strikes with, and his foot that he walks with.

ولن تصل أيها الطالب إلى القيام بأوامر الله تعالى إلا بمراقبة قلبك وجوارحك في لحظاتك وأنفاسك، حين تصبح إلى حين تمسى
and you will not come, O student, to upholding the commandments of Allah except by attending to your heart and your limbs.
Allah’s commandments except by paying attention to your heart and your limbs, in your seconds and your breaths, when morning to evening

فاعلم أن الله تعالى مطلع على ضميرك، ومشرف على ظاهرك وباطنك، ومحيط بجميع لحظاتك، وخطراتك، وخطواتك، وسائر سكناتك وحركاتك
and know, verily Allah sees your heart, and is mindful of your outward and inward being, and encompasses every second of your speech, your stance, and all your silence and movement.

وأنك في مخالطتك وخلواتك متردد بين يديه
and verily you when with you and yourself it revolves before it

فلا يسكن في الملك والملكوت ساكن، ولا يتحرك متحرك، إلا وجبار السموات والأرض مطلع عليه
then nothing stands still in the bimi and the heavens, and nothing moves, unless the ruler of the heavens and the earth sees it.

يعلم خائنة الأعين وما تخفي الصدور، ويعلم السر وأخفى؛
knowing the treacherous
eye, and what the heart disguises, and knowing the cryptic and the cryptic lemi

فتأدب أيها المسكين ظاهرا وباطنا بين يدي الله تعالى تأدب العبد الذليل المذنب في حضرة الملك الجبار القهار
then ethicize, O poor, inwardly and outwardly, before Allah, like the eth
ic of a despised servant before a defeated ruling king.

واجتهد ألا يراك مولاك حيث نهاك، ولا يفقدك حيث أمرك
and be diligent so that your master does not see you when he forbids, and does not lose you when he orders.

ولن تقدر على ذلك إلا بأن توزع أوقاتك، وترتب أورادك من صباحك إلى مسائك
and you will not be able to do that unless you divide your time, and put your habits in order, from your morning to your evening.

فاصغ إلى ما يلقى إليك من أوامر الله تعالى عليك من حين تستيقظ منامك إلى وقت رجوعك إلى مضجعك
then listen to what is conveyed to you, in the form of Allah’s commands towards you, from the time you wake up from your sleep until the time
you return to your bed.

Fasal about the manners of waking up from sleep – فصل في آداب الاستيقاظ من النوم

فإذا استيقظت من النوم، فاجتهد أن تستيقظ قبل طلوع الفجر

If you wake up from sleep then try to get up before dawn.

 وليكن أول ما يجري على قلبك ولسانك ذكر الله تعالى

The remembrance of Allah Ta’ala should be in your heart and on your tongue.

 فقل عند ذلك: الحمد لله الذي أحيانا بعدما أماتنا وإليه النشور

when It says: all praise be to Allah who brings us to life after putting us to death, and only to Allah rise from the grave

أصبحنا وأصبح الملك لله، والعظمة والسلطان لله، والعزة والقدرة لله رب العالمين

We entered in the morning and the kingdom belongs to God, and the majesty of the Kingdom belongs to God, the glory and the power belong to God the Lord of Hosts.

أصبحنا على فطرة الاسلام، وعلى كلمة الاخلاص، وعلى دين نبينا محمد صلى الله عليه وسلم، وعلى ملة أبينا إبراهيم حنيفا مسلما وما كان من المشركين.

We entered in the morning to adhere to the religion of Islam, and to adhere to the sentence of iklas, and to adhere to the religion of our prophet Muhammad (peace and blessings be upon him), and to adhere to the religion of our father Abraham in a state of straightness and Islam and he was not among the polytheists.

اللهم بك أصبحنا، وبك أمسينا، وبك نحيا، وبك نموت، وإليك النشور؛

O Allah with your help we enter the morning, and with your help we enter the evening, with your help we live, and with your help we die, and only to you rise from the grave

اللهم إنا نسألك أن تبعثنا في هذا اليوم إلى كل خير

O Allah we ask you to send us on this day to every good thing

ونعوذ بك أن نجترح فيه سوءا أو نجره إلى مسلم، أو يجره أحد إلينا؛

We seek your protection from our ill-treatment on this day, or we direct it to a Muslim, or someone directs it to us.

نسألك خير هذا اليوم وخير ما فيه ونعوذ بك من شر هذا اليوم وشر ما فيه

We ask You for the Blessedness of today and the Blessedness that is today, and we Ask for protection from the evil of today and the evil that is today.

فإذا لبست ثيابك فانو به امتثال أمر الله تعالى في ستر عورتك

When you put on your clothes, have the intention to fulfill Allah’s command to cover the ‘awrah.

 واحذر أن يكون قصدك من لباسك مراءاة الخلق فتخسر

and far be it from you that the purpose of your clothing is to deceive others, then you will be a loser

Chapter on Adab Entering the Bathroom – باب آداب دخول الخلاء

فإذا قصدت بيت الماء لقضاء الحاجة، فقدم في الدخول رجلك اليسرى، وفي الخروج رجلك اليمنى

 If you want to enter the bathroom to relieve yourself, put your left foot in first and your right foot out second.

ولا تستصحب شيئا عليه اسم الله تعالى ورسوله

And do not bring anything with the name of Allah and his messenger.

 ولا تدخل حاسر الرأس، ولا حافي القدمين

And do not enter While the head is uncovered and the soles of the feet are uncovered.

 وقل عند الدخول: باسم الله، أعوذ بالله من الرجس النجس، الخبيث المخبث، الشيطان الرجيم

Say when entering: In the name of Allah, I seek Allah’s protection from the unclean, filthy and defiling impurities that the devil throws out.

وعند الخروج: غفرانك، الحمدلله الذي أذهب عني ما يؤذيني وأبقى في ما ينفعني

and when it comes out: I ask for your forgiveness, all praise be to Allah who has removed that which harms me and established that which benefits me.

وينبغي أن تعد النبل قبل قضاء الحاجة، والا تستنجي بالماء في موضع قضاء الحاجة

Should take a stone before the qodli hajat, if not then istinja with water at the place of qodli hajat.

 وأن تستبرىء من البول بالتنح والنتر ثلاثا، وبإمرار اليد اليسرى على أسفل القضيب

And one should finish urinating by clearing one’s throat, and flicking three times, and by running one’s left hand under one’s private parts.

وإن كنت في الصحراء، فابعد عن عيون الناظرين واستر بشيء إن وجدته

And if you are in a field, then keep away from the sight of those who look, and seek a barrier with something if you meet it.

 ولا تكشف عورتك قبل الانتهاء إلى موضع الجلوس.

Do not uncover yourself until you have reached your seat.

ولا تستقبل الشمس ولا القمر، ولا تستقبل القبلة ولا تستدبرها، ولا تجلس في متحدث الناس

and do not face the sun and the moon and do not face the qibla and turn your back on it, and do not sit in the place of human conversation

 ولا تبل في الماء الراكد وتحت الشجرة المثمرة، ولا في الجحر

and do not urinate in still waters, and under trees that bear fruit, and not on rocks.

 واحذر الارض الصلبة ومهب الريح، احترازا من الرشاش لقوله صلى الله عليه وسلم: إن عامة الوسواس منه

And avoid hard ground and places where the wind blows to avoid splashing, because the Prophet (peace and blessings of Allah be upon him) said that most of the temptations of the devil come from this.

واتكىء في جلوسك على الرجل اليسرى، ولا تبل قائما إلا عن ضرورة

And rest when sitting on your left foot, and do not urinate standing up in case of emergency.

 واجمع في الاستنجاء بين استعمال الحجر والماء، فإذا أردت الاقتصار على أحدهما فالماء أفضل

And collect when doing istinja between using stones and water, If you want to be sufficient with one of them then water is preferable

 وإذا اقتصرت على الحجر فعليك أن تستعمل ثلاثة أحجار طاهرة منشفه للعين

If you can only use stones then you must use three holy stones that can wash away the dirt.

 تمسح القضيب في ثلاثة مواضع من حجر

Which you wipe the genitals in three places of stone

 فإن لم يحصل الإنقاء بثلاثة فتمم خمسة أو سبعة إلى أن ينقى بالإيتار؛ فالإيتار مستحب والانقاء واجب

If cleanliness does not result with three stones, then complete 5 or 7 until it is clean with oddities, because oddities are recommended and cleanliness is obligatory.

 ولا تستنج إلا باليد اليسرى

Design of istinja except with the left hand

وقل عند الفراغ من الاستنجاء: اللهم طهر قلبيى من النفاق وحصن فرجي من الفواحش

and say when you finish istinja: O Allah purify my heart from hypocrisy and keep my private parts from committing fahisha.

 وادعك يدك بعد تمام الاستنجاء بالارض أو بحائط ثم اغسلها

And wipe your hands after you have finished istinja with the ground or the wall, then wash them

 

 

 

 

3. PROCEDURE FOR ABLUTION

 

When you have finished istinja’ (washing), then do not leave the tooth-stick, because the tooth-stick can clean the mouth, please Allah and hate the devil.

 

One prayer with a toothbrush is better than seventy prayers without a toothbrush. The Prophet said:

 

“The miswak purifies the mouth, causes the pleasure of Allah to descend and makes the shaytaan angry.”

 

“One prayer with a toothbrush is better than seventy prayers without a toothbrush.”

 

“If I were not afraid of burdening my Ummah, I would have commanded them to use a tooth-stick before every prayer.”

 

“I have been commanded by Allah to use a tooth-stick, so I fear that it will become obligatory upon me.”

 

After you have taken a toothbrush, sit facing the Qiblah on a slightly elevated place so that you do not get splashed with water that falls on the ground (an impure floor), then recite:

 

“In the name of Allah, the Most Compassionate, the Most Merciful, O Allah, I seek refuge with you from the devils and I seek refuge with you from their presence by my side.”

 

Then wash your hands before putting them into the container of wudlu water, and recite the du’aa’:

 

“O Allah, I ask you for the strength to fulfill obedience and blessings, and I seek refuge from misfortune and destruction.”

 

Then you should intend to remove your impurity or intend to be allowed to pray. And your intention should not pass before washing your face so that your wudoo’ is valid. That is, the intention of wudlu is done at the same time as washing the face. Then take water to rinse the mouth three times by diligently turning the water in the mouth to the top of the throat, unless you are fasting, (if you are fasting, you should rinse the mouth normally), when you want to rinse the mouth recite a prayer:

 

“O Allah, make it easy for me to recite the Qur’an and make me remember you. And strengthen me with firm speech (…..) in this world and in the Hereafter.”

 

Then take some more water to inhale with the nose three times, reciting the prayer:

 

“O Allah, give me the smell of Paradise, while you are pleased with me.”

 

Then spray out the water by reading:

 

“O Allah, I seek refuge with you from the stench of hell and from the evil of my abode.”

 

Then take water to wash the face starting, from the surface of the forehead to the tip of the chin in front, from the right ear to the left ear. In washing the face, the water must be evenly distributed throughout the face to the part between the top of the ear and the edge of the temple, which is the place on the edge of the forehead. The water must also wet the four places where the hair grows on the face, namely the place where the eyebrows grow, the place where the mustache grows, the eyelashes and the hair that grows at the beginning of the beard (beard). The water must also wet where the thin beard grows, it is not obligatory to convey water to where the bushy beard grows. Supplication when washing the face “O Allah, make my face white with Your light on the day the faces of your beloved become white, and do not blacken my face with Your darkness on the day the faces of the enemy become black.”

 

Don’t forget to make a habit of wetting a bushy beard.

 

Then wash your right hand and your left hand, both elbows up to the middle of the shoulder, for the adornment of Paradise extends to the end of the parts that are normally washed in wudoo’. When washing this right hand recite the supplication:

 

“O Allah, give me a record of my deeds in my right hand, and reckon me with an easy reckoning.”

 

While the prayer recited when washing the left hand is:

 

“O Allah, I seek refuge with you from receiving the record of my deeds with my left hand or from behind my back.”

 

After that, wipe the head (hair), by wetting the palms of the hands first, then bringing the fingertips of the hands together and placing them on the front of the head and running them to the back of the head, then back to the front. This is counted once. And you do it three times, the same number as washing the other parts of wudlu. And recite the prayer:

 

“O Allah, veil me with Your mercy, send down Your blessings upon me and shade me under the shade of Your Throne, when on that day there will be no shade but Your shade. O Allah, forbid the fire of hell to touch my hair and skin.”

 

After that, wipe your ears, inside and out, with freshly drawn water (not the leftover water for wiping the head), by inserting the two index fingers into the two ear holes, then wiping the outside of your earlobes with the inner thumb by reciting the du’aa’:

 

“O Allah, make me among those who listen to words of advice, then follow the best of them. O Allah, give me the sound of the call to enter Paradise with the good people.”

 

Then wipe your neck by reciting the du’aa’:

 

“O Allah, free my neck from the touch of hellfire and I seek refuge with You from the chains and shackles of hellfire.”

 

Then wash the right foot and then the left foot with both ankles and interrupt the toes with the little finger of the left hand, starting from the little toe of the right foot and continuing to the little toe of the left foot. The trick is to insert the little finger of the hand from under the toes, when washing the right foot, recite a prayer:

 

“O Allah, set my feet on Sirat Al Mustaqum with the feet of Your righteous servants.”

 

And when you wash the left foot recite a prayer:

 

“O Allah, I seek refuge with You from my feet slipping into Hell, when I walk on Sirat Al Mustagim, on the day the feet of the hypocrites of polytheists slip.”

 

When washing this left foot, you should wash it up to the middle of the calf, three times. When you have finished your ablution, then raise your gaze towards the sky by reciting the du’aa’:

 

“I bear witness that there is no God but Allah, the One, with whom there is no partner, and I bear witness that Muhammad is the servant of Allah and His Messenger. Glory be to You, O Allah, with all praise to You. And I testify that there is no god but You. I have wronged and wronged myself, so I ask Your forgiveness and I repent to You. Forgive my sin and accept my repentance. Indeed, You are the Lord who accepts the repentance of those who repent. O Allah make me one of those who repent. Make me among those who are pure, among Your servants who are good, patient and always grateful. And make me one who always remembers You and praises You in the morning and evening.”

 

Whoever recites the aforementioned prayers, all the mistakes and sins that have been committed by his limbs come out and his ablution is validated by Allah swt. The practice of ablution is lifted up and placed under the Throne, with constant glorification of Allah, the reward of which is given to the doer until the Day of Resurrection.

 

When you perform ablution, avoid seven things, namely:

 

  1. Do not shake your hand in a way that causes water to splash everywhere.

 

  1. Thou shalt not pour water upon the head and face.

 

  1. Do not speak in the middle of performing ablution.

 

  1. You should not wash each member of your wudlu more than three times.

 

  1. Do not use too much water, without any need, moreover just because of waswaas. This is because the person who is anxious is actually being played by the devil called walahan.

 

  1. Do not perform ablution with water that has been exposed to the hot rays of the sun.

 

  1. Do not perform wudoo’ with water that is in a place that is made of metal such as brass. Doing the seven things mentioned above when doing wudoo’ is makrooh. In the hadeeth of the Prophet (peace be upon him) it is mentioned:

 

“Verily, the one who mentions the name of Allah while performing wudoo’ will have his entire body purified by Allah. And whoever does not remember Allah while performing wudoo’, his body will not be purified except for the part that is exposed to the water.”

 

 

 

4. BATHING PROCEDURE

 

If you are junub because you have had a dream or intercourse with your wife, then go to the bathroom, wash your hands three times and remove the dirt from your body. Then do wudoo’, as if you were doing wudoo’ for prayer, reciting the above-mentioned du’aa’, and finish by washing your feet so as not to waste them.

 

When you have finished wudoo’, pour water over your head three times with the intention of removing junub impurity, then pour water over the right side of the body three times and the left side also three times. After that, rub the front and back of the body, and part the hair and beard. Make sure that the water reaches the extremities of the body, where the hair grows, both thin and thick. And be careful not to touch your private parts, if you have performed ablution. Because if you touch your private parts, then you have to do wudoo’ again.

 

From the above, it can be concluded that the fardlu or obligatory things in bathing are:

– Intention, removing impurity / major impurity

– Evenly distributing water throughout the limbs

 

The obligatory parts of ablution are:

– Intention.

– Face washing

– Washing both hands up to the elbows

– Wiping the head with water ,

– Washing both feet up to the ankles

– Orderly

 

As for the practices in wudoo’, other than those mentioned above, they are Sunnah muakkad (recommended), which have many virtues and great rewards.

 

The one who ignores the Sunnahs of wudoo’ is clearly at a disadvantage, and even at a disadvantage to the fard wudoo’ that he has already done, because the Sunnahs of wudoo’ basically add to and complete the obligatory wudoo’ practices.

 

 

 

5. PROCEDURE FOR TAYAMMUM

 

If you cannot use water, it is because :

  1. Not finding water after trying to find it here and there.
  2. There is an excuse due to illness.
  3. There is an obstacle to reaching the place where there is water.
  4. Only a small amount of water is enough to quench your thirst or the thirst of your family.
  5. Someone else controls the water, and he does not want to sell it except at a very high price.
  6. The presence of wounds or illnesses that should not be touched by water.

 

If you find yourself in one of these situations, then you should be patient and wait for the time for prayer to come. Then try to find pure dust that is not mixed with anything else. Then strike your palms on the dust with your fingers together, intending to do something by which it is permissible to offer the fard prayer. After that, you should wipe your palms with the dust over your face once. In this case, do not force yourself to spread the dust over the places where there is thin or thick hair. After that, remove your ring and strike the palms again by stretching the fingers, then wipe your hands so that they reach the elbows. If this second stroke is not enough, then strike your hands again on the dust, so that it can be used to wipe the hands completely. Then wipe one palm over the other, and cross your fingers to wipe the crevices of the fingers.

 

Then perform the fard prayers with one tayammum (one tayammum for one fard prayer) and perform several voluntary prayers with one tayammum (one tayammum may be used for several voluntary prayers). If you intend to offer another fard prayer, then you have to do tayammum again, even if the first tayammum has not been invalidated.

 

 

 

6. PROCEDURE FOR GOING TO THE MOSQUE

 

When you have finished purifying yourself, then pray the two rak’ahs of the Sunnah Fajr prayer inside your house, if dawn has broken, as the Prophet did. After that, go to the mosque. Do not forsake praying in congregation, especially in the Fajr prayer, because the virtue of praying in congregation exceeds praying alone by twenty-seven degrees. If you underestimate such virtues and benefits, then what benefit will you get from studying, because the fruit of knowledge is only practicing knowledge itself. When you walk to the mosque, walk calmly, not in a hurry, and recite the du’aa’:

 

“O Allah, I ask You with the right of those who ask You and with the right of those who always hope for Your bounty and with the blessing of my journey. Indeed, I did not go out to do evil, nor to be arrogant, show off or to be recognized, but I went to this mosque solely to avoid Your wrath, and for Your pleasure. I ask You to save me from the punishment of Hell and to forgive all my sins. Indeed, no one forgives my sins except you.”

 

 

 

7. PROCEDURE FOR ENTERING THE MOSQUE

 

When you enter the mosque, put your right foot first and recite the du’aa’:

 

“O Allah, bestow Your mercy and peace upon the Prophet Muhammad, his family and companions. O Allah forgive my sins and open the door of your mercy for me.”

 

If you see someone selling something in the mosque, then say: “May Allah not profit from your trade.” And if you see someone seeking something of his own in the mosque, then say: “May Allah not return your goods.” This is what the Prophet taught.

 

“When you enter the mosque, do not sit down before praying two rak’ahs of Tahiyyatul Masjid. If you enter the mosque without wudu or do not wish to pray, then recite the noble words three times, or four times. There are also those who say that they should be recited three times for the one who has had wudoo’ and one time for the one who has wudoo’. If you have not prayed the voluntary Oabliyah Fajr prayer, then do so and it will count as the Tahiyyat Masjid prayer. If you have finished this prayer, then intend to be i’tikaf in the mosque by reciting the supplication that the Prophet always recited after he finished the Qabliyah Fajr prayer. That prayer is:

 

“O Allah, I ask You for the mercy that guides my heart, unifies my group, concentrates my mind, repels temptation, improves my religion, guards my heart, elevates my physical status, cleanses my deeds, and shines my face. And I ask You for the mercy with which You guide me, fulfill my needs and preserve me from all evil.”

 

“O Allah, I ask You for pure faith that fills my heart, and I ask You for straight belief, so that I realize that whatever befalls me is something that You have decided and am pleased with what You have given me.”

 

“O Allah, I ask You for true faith that is full of conviction. Who after believing does not commit disbelief. And I also ask You for Your hospitality in this world and in the Hereafter.”

 

“O Allah, I ask You to meet Your pleasure which leads to happiness, to be patient in the face of trials, and to have a place by the side of the martyrs. A life full of happiness inside and out, avoiding enemies and enmity and being able to carry out the sunnah of the Prophets.”

 

“O Allah, grant me sufficiency for all my needs in this world and in the Hereafter, even though my ability to reason and practice is very limited and weak. But I always expect and look forward to mercy from Your side. I ask You, O God who judges all things and O Essence who treats every heart that is troubled. Save myself from the waste of sin as you have saved the ocean from the stain of mold. Save me from the hell of Shair and the torment of the grave, and from all accidents.”

 

“O Allah, my thinking and my deeds are so limited and so weak that my intentions cannot reach to the good that you promised to one of your servants. Or to a good that you have promised to one of your creatures. Yet I love and expect Your pleasure very much. So I ask You to grant me these things, O Lord of the worlds.”

 

“O Allah, make me one who is guided and guides. One who does not go astray and does not mislead. Make me one who always fights Your enemies and who always does good to Your lovers. Make me one who loves all mankind as You have loved them. And make me one who is hostile to them as You are hostile to those who disobey Your commands.”

 

“O Allah, this supplication comes from me, and You have the right to answer it. O Allah, this supplication is a strength for me, to whom alone I surrender. Verily, I belong only to Allah, and only to Him will I return. There is no power to do worship, except with the help of Allah, the Most High, the Most Great.

 

“O Allah, the Most Powerful, the Most Righteous, save me on the Day of Resurrection and make Paradise an eternal abode with those who always worship close to You. Those who always perform the sunnah acts of worship, those who pray and those who always keep their promises. Indeed, You are the Most Merciful, the Most Loving. And indeed You are powerful to do whatever You will.

 

“By sanctifying the One Who is Victorious. With the attribute of victory, Allah defeats those who claim to be victorious. Glory be to the Most Glorious Essence. With that greatness Allah grants grace and mercy to all His servants. Glory be to the One whose sanctity is recognized by none but Him. Glory be to the One who has bestowed His favors, and the One who is generous, who gives much to His servants. Glory be to Him who, with His knowledge, can count everything in nature.”

 

O Allah, make a light in my heart and in my grave. In my ears, eyes, skin and hair. In my flesh and bones. In my right, left, back and sides. And make the light a greater light. And also make me a glittering person adorned with Your mercy, O Most Merciful One.”

 

After reciting such long prayers, if there is still time, use it for tafakkur, tashbih or reciting the Qur’an. Use the remaining time to increase the remembrance of Him.

 

When the adhan comes, listen to it carefully. Dhikr and prayer should be paused to listen to the adhan. Imitate the voice of the adhan in a low voice. When the muadzin says: Hayya ‘ala ash-shalah or Hayya ‘ala al-falah, then respond with: Laa baula wala qawwata illa billah.

 

When the muadzin comes to the lafazh:

 

“Prayer is better than sleep.” . – Then answer by saying:

 

“It’s true and good what you said, I have a witness.”

 

Similarly, when the iqamah is announced, imitate it. When the words:

 

“Indeed, prayer is about to be established.”

 

Then answer with speech:

 

“May Allah establish and perpetuate as long as the heavens and the earth last forever”). After the adhan and igamat, both the muadzin and the congregation are required to recite the prayer:

 

“O Allah, I ask You when the time for prayer comes and the call to prayer is given. When dusk approaches and dawn breaks, bestow Your blessings on Muhammad (peace be upon him) and grant him a high rank, and place him in the place You have promised. Verily, You will not break a promise O Most Merciful of all those who are merciful.”

 

After performing the congregational prayer, recite the following wirid:

 

“O Allah, shower mercy and peace upon the Prophet Muhammad, his family and companions, O Allah, You are the Savior. From You does salvation come and to You does salvation return. Therefore grant us a life of salvation. Enter us into the heaven of salvation. Glory be to You, O Great and Glorious One. I recognize the sanctity of my Lord, the Most High, the Most Sublime, who gives many gifts. There is no God worthy of worship except Allah, the One, with whom there is no partner. To Him belongs all power and all praise, who has given life and death to creatures. And lives forever, will not die. All virtues are in His power, He is over all things. There is no God worthy of worship except Allah, the One who bestows many favors and graces, and who deserves good praise. There is no God worthy of worship except Allah, whom I worship none but Him. With firmness and sincerity, I embrace His religion even though the disbelievers hate it.”

 

Then recite the supplication that the Prophet taught Aisha:

 

“O Allah, I ask You for all the good for me, both immediate and deferred, known and unknown to me. I seek refuge with You from all evil, both immediate and deferred, known and unknown to me. Grant me the way to Paradise and everything that brings it near, whether in word, deed, intention or intention. I seek refuge with You from Hell and all that approaches it, whether in word or deed, intention or intention. O Allah, I ask You for all that Your servant and messenger Muhammad (peace be upon him) has asked for, from all good I seek refuge with You as Your servant and messenger Muhammad sought refuge with You from all evil. O Allah, whatever You have ordained for me, make it a good ending that leads to a straight path.”

 

Also, read the supplication of the Prophet taught to Fatimah:

 

“O One Who is the Most Living, the Most Powerful and the Most Noble, the Most Great. There is no God worthy of worship except You. With Your mercy I seek help. And from Your punishment I seek safety. Do not leave my affairs to myself and do not leave them to one of Your creatures even for a moment. May You give me success in all my affairs, as You have given success to Your righteous servants.”

 

The recitation of the prayer can be continued as it was done by the Prophet Jesus (peace be upon him), who was also taught by the Prophet (peace be upon him):

 

“O Allah, indeed I cannot resist anything that troubles me, nor can I benefit from anything that I hope for. For everything is in Your power, not in the power of another. O Allah, indeed I am like a pledge of my deeds. No one is more in need of help than I am. And there is no one who exceeds Your wealth. O Allah, do not send calamities upon me that cause my enemies to rejoice. Do not send distress to my friends because of me, and do not let the calamity that befalls me become a calamity for my religion. Do not make my intentions, aspirations and knowledge merely a means of seeking the luxuries of this world. Do not give me power over those who do not love me, those who hate me, because of the many sins I have committed.”

 

If there is still time, it should be supplemented with recitation of memorized supplications. We have written about these supplications in Ihya Ulumuddin in the chapter on Da’wat. After performing the Fajr prayer, while waiting for the sun to rise, it should be used for four things, namely:

 

  1. Increase prayer.
  2. Increase dhikr and recite tasbih, until the supplication is answered by Allah.
  3. Increase the reading of the Qur’an. This is because by reading the Qur’an a lot, the frozen heart becomes liquid and remembers Allah. Thus, he will increase his devotion to Allah, and stay away from all his prohibitions.
  4. Meditating. Thinking about the sins that have been committed and the disobedience to Allah that has been done, both in worship and others. Also think of the evil that causes the wrath of Allah swt.

 

In navigating this life, you should be able to manage your time as well as possible. Do the practice regularly. This will make it easier to make up for the good deeds and sunnah worship that may be left behind. You should always try to avoid doing things that incur the wrath of Allah. Therefore, you should have the intention of providing help to fellow Muslims every day. Also, do your best to avoid all His prohibitions.

 

When you carry out an obligatory order, you should prioritize the more important, more obligatory ones. Then follow it up with other obligatory commands. The means to obey Allah in advance should be prepared, so that in the course of life throughout the day will belong to the group of people who always obey. Avoid all forms of disobedience.

 

In navigating the daily journey of life, every Muslim must always think about the arrival of death, which can cut off all hopes and dreams. Death will reveal two great secrets. Namely, the distress due to the lack of provision of good deeds when in the world. And regret because when in the world too much follow the deceit and seduction of Satan. Many committed sins and forgot about the provision of the hereafter.

 

Every day, Muslims should never miss an opportunity to recite dhikr and praise. This is especially true when reciting the following ten sentences:

 

“There is no God worthy of worship but Allah, the One, with whom there is no partner. To Him belongs all power and all praise. The One who gives life and death to creatures. While He is the Ever-Living One, He will not die forever. In His dominion are all virtues and He is All-Powerful over all things.”

 

 

“There is no God worthy of worship but Allah, the Almighty, the Righteous in all His power.”

 

“There is no god worthy of worship but Allah, the One, the Mighty. Who rules over the heavens and the earth. The Most Noble, the Most Forgiving.”

 

“Glory be to Allah, to whom alone is all praise. There is no God worthy of worship but Allah, the Greatest. There is no power and effort to perform worship, except with the help of Allah, the Most High, the Most Great.”

 

“Glory be to Allah who controls the angels and the spirit (the angel Gabriel).”

“Glory be to Allah, all praise be to Him alone. Glory be to Allah, the Great.”

 

“I seek forgiveness from Allah, the Great. There is no God but Him. The All-Living and All-Powerful. I ask for forgiveness and acceptance of repentance.”

 

“O Allah, nothing can prevent what You give. And nothing can withdraw what You prevent. There is nothing that can resist Your decree. And the wealth of a wealthy man will be useless in Your sight.”

 

“O Allah, bestow additional grace upon the Prophet Muhammad, his family and companions. And shower them with salvation as well.”

 

“In the name of Allah, with Whom nothing in the heavens and the earth will cause any harm. And He is the All-Hearing, the All-Knowing.”

 

It is better if you recite each of these prayers 10 times. You should always recite these supplications, and do not speak uselessly before sunrise. The time between Fajr prayer and sunrise should be devoted to worshipping Allah swt.

 

In a hadith mentioned, the virtue of reading the prayer is the reward is greater than freeing 8 slaves from the family of Ismail, the family of the Prophet Muhammad PBUH.

 

 

 

8. PRACTICE THROUGHOUT THE DAY AND NIGHT

 

When the sun has risen to the level of the pole, you should pray two rak’ahs of the sunnah /syrag prayer. This is after the time of Karahah, when it is makrooh to pray, has passed.

 

The time of Karahah is from the time of Fajr prayer until the sun reaches the height of the pole. The time of Karahah can be classified into two, namely:

 

  1. The time between the completion of Fajr prayer and sunrise is haraam for praying, except for prayers for which there is a reason. These include the funeral prayer and the like.

 

  1. The time between sunrise and sunrise is makrooh to pray.

 

When it gets a little later in the day, you should pray four, six or eight rak’ahs of the Sunnah Dhuha. This prayer is performed by saying salam every two rak’ahs. The implementation of Dhuha prayer by saying every greeting of two rak’ahs is the guidance of the Prophet Muhammad. Basically, all the numbers of rakaats of Dhuha prayer are good. But, if you want a lot of reward, then the number of rak’ahs should also be a lot. Between the rising of the sun until the time of Dhuhr prayer, there is no voluntary prayer except Dhuha prayer. Hence, Dhuha prayer is very much rewarded.

 

As for the remaining time – after being utilized for Dhuhah prayer – it should be used for:

 

  1. Seeking knowledge

This time should be used to deepen knowledge that is beneficial to religion. Of course, various ways can be taken, both formal and non-formal. Do not delve into knowledge that brings mudharat, either witchcraft or shamanism.

 

Useful knowledge is knowledge that can be used as a means of increasing faith and piety in Allah. Knowledge can be used as a means of introspecting ourselves – from all forms of shortcomings so that it can lead us to get closer to Him. Useful knowledge can also control ourselves to love the eternal afterlife more. With useful knowledge, we can also know the tricks of Satan in deceiving hypocritical, ignorant and stupid scholars, scholars who are crazy about the luxuries of the world. Satan has indeed drugged him. Such scholars have taken pride in gaining position and honor at the side of the ruler. They have traded knowledge for the temporary pleasures of this world. The pleasure they get is a momentary pleasure.

 

The ignorant and foolish cleric will not hesitate and feel ashamed to eat waqf property or orphans. All day long, all they dream of is luxury and their position among others. They have forgotten the majesty of Allah. As a result, they become arrogant and conceited. These are all characteristics of scientists whose knowledge is not useful. The discussion of this useful knowledge can be studied in the book Ihya ‘Ulumuddin – the first part.

 

If you want to have useful knowledge, you should try your best. After the useful knowledge is obtained, it should be taught and practiced to others. Thus, the knowledge will have a great beneficial value. For, whoever has useful knowledge and then that knowledge is taught to others, he will get a high and majestic position in the side of the angels and witnessed by the Prophet Isa (peace be upon him).

 

If you are able to gain useful knowledge, it means that you have been able to improve yourself, both physically and mentally. The term knowledge is used with good faith and conviction, so that there is no obstacle to studying the khilafah between madhhabs, such as Maliki, Hambali, Hanafi and Shafi’i. This is so that you know about the intricacies of branches of religious knowledge that are rarely practiced in worship. This is so that you will know about the subtleties of the branches of religious knowledge that are rarely practiced in worship, in addition, of course, to resolving issues when there is khilafah between them.

 

Learning the views of other madhhabs is Fardhu Kifayah, while learning the views of a particular madhhab is Fardhu ‘Ain. Therefore, it is not permissible for you to learn other madhhabs before learning the views of your own madhhab.

 

If the lust of anger has influenced you not to do practices in the form of wirid, then it is a sign that you have been seduced by the accursed devil. Satan has planted the seed of disease in your heart. And when that happens, it is difficult to treat it. The form of disease that will emerge is the love of luxury, rank and position. When that happens then the devils will rejoice in it, they – the devils have succeeded in persuading you. Therefore, do not be proud and happy when you get flattery and praise from fellow human beings, do not be too craving and loving the luxuries of the world.

 

A person who identifies himself as a Muslim, certainly wants to practice the practices that have been stated above. Thus, little by little, the passions that reside in the soul can be subdued, at least tamed. By training oneself in doing good deeds, the feeling of heaviness and boredom will disappear, and the feeling of love for useful knowledge will be realized. Only one who practices regularly and diligently can be said to be a person who yearns for beneficial knowledge.

 

When you worship regularly and sincerely, it means that you are seeking knowledge only for the pleasure of Allah, seeking the life of the hereafter. And this is the main act of worship. The intention to seek knowledge with full sincerity is more important than doing sunnah worship. If you have a sincere intention – in doing something then get happiness physically and mentally, the world hereafter. Conversely, if it is done with a less sincere intention, you will undoubtedly fall into the abyss of humiliation. These are the people who fall into the category of ignorant and stupid people, even though in the eyes of the people, they have the title of scientists.

 

  1. Active in worship

If you can do the above well, then you should balance it with actively worshipping Allah. This can take many forms, such as dhikr, reciting the Qur’an, or performing supererogatory prayers. Also, do the deeds that were done by previous scholars, who were righteous, who were noble in the eyes of religion. This is all so that you can reach a high and lofty degree.

 

  1. Doing good deeds

Always try to give help to others. This help should be prioritized to fellow Muslims, the righteous, and the experts in jurisprudence. Be devoted to the masters of Sufism, scholars and give alms. Give food and drink to the poor, visit those who are sick, and take the body to the grave.

 

These are the good deeds that Allah swt. is pleased with. In some narrations, it is mentioned that these deeds are more important than other Sunnah deeds. This is because they are more meaningful to others and have a higher value of solidarity.

 

  1. Busy Yourself Earning a Living

If you can do all three of the above-or any of them-then choose the latter. Spend your time earning the necessities of life. Work to earn a halal livelihood, as a means of worship.

 

It is the duty of every Muslim to make a halal living. By doing so, you are saving the Muslims and the religion of Islam. If you work with a sincere basis, then you are included in Ashhabul Yamin, those who are happy in the sight of Allah.

 

Of course, you can do this fourth part if you really can’t do any of the three parts above. But you should try to be able to do one of the three parts, and this is no excuse. This is because those who can do the first, second or third practice are those who can be classified as entering Paradise first. That is the reward for those who have spent their time worshipping Allah.

 

From a religious perspective, those who are busy earning a halal living are among the lower classes. This is if we measure them against the previous three levels. As for those who are seduced by the devil – from a religious perspective, they are those who have no virtue at all. Activities that defame religion and harm others are just examples. Every Muslim should be able to maintain himself so as not to fall into destruction.

 

From a religious perspective, humans can be classified into three groups:

 

  1. Those who are saved. They are those who always fulfill the obligatory commands, and avoid all disobedience.
  2. Those who earn profit. They are those who do the obligatory commands plus the sunnah. By doing the sunnah, they can always get closer to Allah, while avoiding all disobedience.
  3. Those who are losers. They are those who underestimate all matters of worship to Allah, both the obligatory and the sunnah.

 

If you cannot reach the second level of those who profit then strive to reach the first level of those who are saved. And do not reach the third level – those who are losers because you may incur a great loss in the Hereafter. This loss is the reward for underestimating or ignoring the obligatory and Sunnah commands.

 

In our view, humans can be classified into three as well.

 

  1. Those who are like angels. In all their actions, they resemble the angel Kiramil Bararah, a noble and holy angel. They like to help when people need their help. The help given is based on compassion, and is intended to ease the burden of others. They seek Allah’s pleasure, not anything else.
  2. Those who are like animals. These people have animal-like behavior. They are not beneficial to others. In fact, the ugliness of their actions actually afflicts others. They are, of course, unlikely to be able to get along with the first type of person. Also most people are reluctant to associate with them. Because it will only cause harm.
  3. Those who are like wild animals. They – in society – are likened to wild or poisonous animals and cannot be expected to be kind. In fact, their crimes are highly recognized.

 

If you cannot reach the first level, then you should not enter the second level. Moreover, entering the third level is very dangerous. This third level should be avoided, because it only causes harm.

 

And if you have reached the first level, then do not be willing to fall into the abyss of humiliation. Do not let having reached the level of A’lal ‘iliyyin degenerate to the level of Asfala Safilin. You will certainly get mutual salvation, neither loss nor harm. It is neither profitable nor profitable. There is neither profit nor loss – in associating with others.

 

As for reaching the level of an angel, throughout the day, you should fill it with beneficial activities. Both in worldly and ukhrawi affairs. All of this can never be separated from the help of others. Because humans are social creatures, needing each other’s help.

 

When you seek a livelihood, it should be based on the intention to be more solemn in worshiping Him. Therefore, if you trade, it should be done with honesty. The same applies to other workers.

 

If you live in the midst of society and cannot keep the teachings of religion, then uzlah – isolating yourself is better. With uzlah you will achieve happiness in life and will be safe from human interference. But if you cannot bear uzlah or are hesitant, leave it instead. Because, if forced, it will invite the wrath of Allah. If in uzlah you cannot increase the worship of Allah, it is better not to do it. Just sleep at home. Indeed, rather than associating with a society full of immorality, it is better to sleep at home. If the association does not bring benefits, you should stay away.

 

From a religious perspective, if a person can save the religion, but he does not have any good deeds, then he is considered a kina. Therefore, if you sleep, with the intention of saving the religion, avoiding immorality in society, then it is an act of worship to Allah. On the other hand, if you sleep because you are too lazy to work, then it is an act of sin and an enemy of religion.

 

 

 

9. MANNERS OF PREPARING FOR PRAYER

 

Try to prepare yourself for Dhuhr prayer, before the sun leans to the west. Do Qailulah -a short nap during the day-. This is especially good for those who have a habit of getting up at night, either to pray tahajud or to read a book. Qailulah is very helpful for someone who can get up at night, so as not to get too sleepy. Oalilulah is also very helpful for those who eat Suhoor.

 

When Dhuhr time comes, you should get up immediately, take ablution water, and go to the mosque. Then pray two rak’ahs of the Sunnah Tahiyatul masjid.

 

And when the sun has leaned to the west, pray the sunnah prayer of Agibaz Zawal for four rak’ahs. This prayer can be performed by the Prophet, and in one narration, it is mentioned:

 

“The time when the sun is leaning to the west is the time when the doors of the heavens are open. Therefore, I hope that at that time good deeds will be lifted up.”

 

As for the voluntary Agibaz Zawal prayer, which is also called the Dhuhr Oabliyah prayer, it is Sunnah Muakkad. As for the reward for performing this prayer, it is mentioned in one narration:

 

“Whoever performs four rak’ahs of voluntary prayer before Dhuhr – with full reverence and perfection then, seventy thousand angels will command mercy and forgiveness for him – to Allah until the time of night comes.”

 

Then, perform the Dhuhr prayer in congregation. After performing the prayer and wirid, continue with the sunnah Ba’diyah Dhuhr prayer, two rak’ahs. The Sunnah Ba’diyah Dhuhr prayer is Sunnah Muakkad.

 

As for the free time between Dhuhr and ‘Asr prayers, it should be used to study science, help others or read the Qur’an. It can also be used to earn a living, work. And when the Asr time comes, do the gabliyah Asr prayer, four rak’ahs. This prayer is sunnah, as the Prophet said:

 

“Allah bestows mercy on the one who prays four rak’ahs before ‘Asr.”

 

It was the Prophet who always prayed for those who prayed gabliyah Asr. Every Muslim should take part in the Prophet’s prayer. Thus he will gain happiness in this world and the hereafter.

 

After the Asr prayer, there is free time until the Maghrib prayer time comes. The free time between Asr and Maghrib, you should use it to increase good deeds. Use that time to recite the Qur’an, dhikr and tasbih. Do not spend your free time talking about things that have no benefit and are wasted.

 

In waiting for prayer time, it is best to be introspective. Take into account between sinful deeds and worship performed. Also, fill it with recitations that have been taught by the Prophet Muhammad PBUH. Fill the time as well as possible, so that there is no more time that is not filled with practice and worship. If this can be done, you will definitely get success in all goals, get great benefits.

 

If time is not managed properly, everything that is done will be disorganized. Because there is no time to do something. So the possibility of delaying something becomes greater. A lot of time is missed in vain. In fact, wasting time is the same as wasting useless life. Like trading, age is the investment. A person will benefit if he is good at cultivating his investment.

 

Breathing is a gift of great value. If breathing stops, nothing can replace it. It will die, and there is no way it will come back to life. Therefore, make the best use of that breathing. Therefore, use this life to study knowledge as a provision for devotion to Him. Devotion as a realization of gratitude for the grace and blessings that have been poured out from Him.

 

In the grave, everyone’s only friends will be his knowledge and good deeds. Children, wives, relatives, wealth will simply disappear. When a person dies, he will be between three things. Two things will return without permission, while one will be a loyal friend. Treasure and family will return without permission. Wealth is distributed to the heirs who are entitled to receive it, and often becomes a dispute. Not infrequently, both husband and wife, who have pledged their lives together when they are in love, return without permission. And a promise is just a promise. Your time is your age, your age is your capital, and that is your trade. Every breath you take is a precious pearl that cannot be replaced once it has been released and cannot return.

 

Do not feel proud when the wealth of the world increases while age continues to decrease. This feeling arises from ignorant people, who cannot function their minds properly. Nor should the increase in wealth lead to the dissipation of life. Will not wealth belong to the heirs? Therefore, what is the benefit if our wealth increases but our age decreases.

 

When the sun is in the evening. When the blood-red twilight has arrived, hurry to the mosque to prepare yourself for Maghrib prayer. Increase the recitation of tasbih and istighfar. Because the virtue of this time is like the virtue of the time before sunrise. This is in accordance with His words:

 

“And praise your Lord before sunrise and before sunset.” (OS. Thaha: 130)

 

Before sunset, you should recite 4 surahs in the A-Ouran, as the Prophet has taught. The letters are Ash-Shams, Adh Dhuha, Al Falag and An Naas.

 

“O Allah, I ask You when night falls and when day has gone. When the time of prayer comes with the call to prayer, that You will bestow the wasilah, virtue and high rank upon the Prophet Muhammad. And place him in a praiseworthy place, which You have promised. Verily, You do not break the promises You have made.”

 

In response to the adhan and igamat, immediately perform the Maghrib prayer in congregation with khushu’. Then perform the sunnah ba’diyah Maghrib prayer of two rak’ahs. If there is still time, perform the sunnah prayer of Awwabin, the prayer of repentance of four rak’ahs.

 

In Islam, it is highly recommended to do ber’tikaf while waiting for the time of Isha’ prayer to come. If you can intersperse the time between Maghrib and ‘Isha’ with prayer, then do so. This practice has great virtues, which are incalculable in value.

 

The four Rak’ahs of the Awwabin prayer, which is performed after the Sunnah Ba’diyah prayer, is a confirmation of the verse of Nashiatul Lail. This is because Maghrib is the beginning of the night.

 

One day, the Prophet was asked by a companion about the meaning of Allah’s words:

 

“Their hulls are far from their beds.” (OS. As Sajdah: 16)

 

The Prophet (peace and blessings of Allah be upon him) replied that praying the voluntary prayers between Maghrib and ‘Isha’ is a means of getting forgiveness for all sins committed during the day and night. According to the Prophet, the voluntary prayers at that time can be an intermediary for getting forgiveness for all sins committed throughout the day, whether they were committed during the day or at night.

 

After answering the call to ‘Isha’, immediately offer this four-rakat Oabliyah Isha’ prayer. This is to preserve the time between the adhan and igamat. It is mentioned in a hadith that prayers between the adhan and igamat are highly answered. After performing the Isha’ prayer, immediately perform the sunnah Ba’diyah prayer of two rak’ahs. Each rak’ah, after reciting Surah Al Fatihah, is followed by reciting Surah Alif Lam Min Sajdah and Tabarak, or Surah Yasin and ad-Dukhan.

 

The prayer procedure mentioned above is as exemplified by the Prophet. This is followed by the voluntary prayer of four rak’ahs plus three rak’ahs of Witr with one salutation or two salutations.

 

Generally, when performing the Witr prayer, after reading Surah Al-Fatihah, the Prophet always read Surah Sabbihisma rabbikal a’laa. In the second rak’ah, he continued by reading Surah Al-Kafirun. In the third rak’ah, recite Surah Al-Ikhlas, Al Falag and An Naas. If you pray more than three rak’ahs, then after reciting Surah Al-Fatihah, you should recite the other surahs. Witr prayer is performed at night. It is used to conclude the night prayers, whether tahajut or hajat.

 

At night, in addition to praying the Sunnah prayers, it should be used to increase the tadarus of the Qur’an, deepen knowledge and study books. Do not fill it with entertainment or drink, so that it becomes the end of your actions before going to bed. This is because only the last good deed is judged by Allah. If the last deed is good, then all will be good. And vice versa.

 

 

 

 

10. BEDTIME

 

When you go to bed, spread your mat in the qibla direction. Arrange the bed neatly. And give your body by putting your right cheek down, like a corpse when it is laid in the grave. Sleeping is like dying. And waking up is like rising from the grave. Therefore, if Allah takes your life that night, you are ready. As a provision to meet Allah, of course, before going to bed you should purify yourself and remember Him. This way, if Allah takes your life later, you will already be in a state of purity. Thus, even sleeping has its procedures:

 

  1. At the beginning of sleep lie on the right side of the stomach, facing the qiblah.
  2. Start sleeping in a state of purity from impurity and the remembrance of Allah.
  3. Writing a will under the head.
  4. Remember that you will be put in the grave alone, have no friends except your deeds, and will not be rewarded except by your efforts.
  5. Before going to bed, repent from sins and intend not to repeat the sins committed during the day. Intend to do good to fellow Muslims, if still given a long life. Always remember, that in the grave there will be no loyal friend but good deeds. In the grave one’s own life is without friends. Only good deeds are eternal friends, so he must be diligent in finding and doing them.
  6. Do not go to bed until you feel sleepy. Do not sleep in a luxurious place. Do not sleep unless it is beneficial. For example, to prepare for sunnah prayers or other deeds. It is better to wake up than to sleep. This is because sleeping without purpose means wasting life. While sleeping with the intention of abstaining from sin, even though it wastes life, it is safer and saves religion.

 

There are twenty-four hours in a day and night. Hence one should not sleep more than eight hours in a day. If a person sleeps eight hours a day and has only sixty years of life, then he has wasted one-third of his life. That is twenty years of life wasted.

  1. Before entering the bed, you should brush your teeth first. And prepare water for ablution when you wake up. Try to wake up to perform the night prayer or prayer before the Fajr prayer. Praying two rak’ahs after waking up is one of the good deeds. Increase your provisions for the day when you need them. When you die, then the worldly vehicles are not needed.
  2. When going to sleep or waking up and then going back to sleep, it is recommended to recite a du’aa’:

 

“By mentioning Your name O my Lord, I lay down my body, and raise it up. Therefore, grant me an outpouring of forgiveness. O Allah, spare me from the fire of hell on the day You resurrect all dead creatures. O Allah, by mentioning Your name I live and die. And I seek refuge from that which can cause harm, and from the harm of the animals over which You have dominion. Indeed, You are the Lord who always points to the straight path. O Allah, You are the Beginning, before whom there was nothing. You are the Last, after whom there is nothing. You are the Inner One, with whom nothing can coexist. You are the Outward One, with whom there is nothing above You. Therefore, bestow wealth upon me, so that I can pay my debts and avoid poverty.”

 

“O Allah, You have created me and will also kill me. It is only to serve You that I live and die. If You wish to kill it, then forgive it first. If You wish to bring it to life, then preserve it, as You preserve Your righteous servants. O Allah, I ask You for forgiveness and freshness in this world, in religion and in the Hereafter. O Allah, awaken me at the time that you love so much, so that I can do deeds that you are pleased with. O Allah, keep me away from Your wrath. And I ask You for grace and forgiveness. Grant me an outpouring of forgiveness from Your side and fulfill my prayer.”

 

Then, continue by reciting the verse of Kursi and the last two verses of Surah Al-Bagarah. Also read Surah al-Ikhlas, Al-Falag and An-Naas. Do not miss reading Surah Tabarak.

 

After reading these surahs, then prepare yourself to sleep soundly. At the beginning of sleep, try to be in a state of remembrance of Allah and pure from impurity. Whoever does this practice will have his soul raised to the ‘Arsh when he sleeps, and he will be rewarded with the same reward as the one who performs a night of voluntary worship.

 

Every Muslim should be patient and resilient in carrying out the practices listed above. If the feeling of laziness arises in your heart, you should take a lesson from someone who is sick. With patience and endurance he swallows a very bitter pill because he has hope for a speedy recovery. The same applies to worship. You have to be patient and enduring, because you have the hope of getting happiness in this world and the hereafter.

 

You should always think and ponder that the lifespan available is relatively very short and small compared to the afterlife. Even if one is given a hundred years, for example, it is still a small amount compared to the eternal life of the Hereafter. We should also imagine and think about the humiliation and hardship of a person who makes ends meet in this world. We work for a month or a year with the hope of enjoying the fruits for twenty years. Then, what about someone who is lazy to worship. Yet he wants eternal happiness in the hereafter. This comparison is expected to arouse the awareness of everyone who calls himself a Muslim to increase devotion to Allah, achieving eternal happiness above His pleasure. Worship diligently without putting aside the work that is the means of strengthening it.

 

Every Muslim should avoid meaningless daydreams that lead to laziness in doing good deeds. Never have the belief that his life is still long, so that everything that can be done later can be postponed until a certain time. In navigating life and life full of confidence that death is ready to approach at any time, so that it is more diligent to do good deeds. Preparing provisions that will be used to pick up the arrival of death. Namely increasing devotion to Allah.

 

The motto “Today I must increase my devotion to Allah, because maybe the night of death will come.” Every moment should be echoed in the heart of every Muslim. When night falls, you should have the feeling and awareness that tomorrow morning you might die. This method will make it easier to increase worship, that it feels light to do good deeds, Death will not come at a certain age or time, but at any time it can happen. It comes suddenly and afflicts anyone. It does not discriminate between young and old, poor and rich, commoners and rulers. Therefore, every Muslim should always prepare himself in all circumstances, anytime and anywhere. This is the most appropriate way to welcome the arrival of death, so that it can be saved from the danger of a bad ending (su’ul khatimah).

 

Preparing oneself for the coming of ajall is better than welcoming the life of the world which is filled with false happiness. A mere happiness of larihiah. Every Muslim knows that the happiness of this world is very temporary, while the life of the Hereafter is eternal for all time. Perhaps the life of this world is only a day, maybe even a minute. The feeling that death will come should be instilled in the heart, so that at any time it rises and sinks in the depths of the heart. This means giving the command to always do service to Allah swt.

 

Lust is indeed the main enemy for those who want to diligently worship Allah. Therefore, you must be able to force yourself to fight against your desires by being patient and resilient in your worship and devotion to Allah. Do worship little by little, but continuously. Thus, one’s lust will be more inclined to the habit, so that it is easy to worship God, even if the worship is hard to feel.

 

If a person has been able to make worship a good habit for fifty years, for example, of course one day the lust will rebel, no longer willing to be invited towards goodness. But if the lust is continuously trained to be invited to do virtue, of course it can automatically be overcome. Thus, when death approaches, one can gain happiness. If someone gets happiness at the time of death, then it means getting happiness for all time. It is a great happiness, because death comes to him easily.

 

On the other hand, if people make a habit of indulging in their lustful desires, feeling lazy to worship Allah, then of course great distress will be inflicted and found when death approaches. A poet said: “In the morning you all praise the journey of the night, and when you die the news will come to you.”

 

When death comes to a person, he will be able to prove all information about the unseen, which is found in the afterlife. That which is unseen they can be certain of. Allah’s pleasure can also be proven. Everything will definitely come true.

 

11. MANNERS OF PRAYING

 

When you have finished removing the hadas, and have cleaned all the dirt on your body, clothes, and the place of prayer, with your aurat covered, stand facing the qiblah. Perform the prayer.

 

For men, the limits of the aurat start from the center to the knees. While for women, the entire body, except for the palms of the hands and face.

 

After you have stood up straight, with your legs slightly spread apart (not too close together), then you should recite Surah An-Naas, to ask Allah to protect you from all the enticements of the devil, so that you can be sincere in praying. From now on, cleanse yourself of all fantasies and thoughts. Concentrate on praying with full reverence. Remember and realize, that right now you are having a direct dialogue with God, while your heart forgets Him, and your chest is full of worldly temptations and ugly sahwat.

 

Allah swt. is the One who always knows what a person keeps secret and also sees what is the reflection of his heart. Allah will give the size of the reward of someone who performs worship according to his kekhusyu’an. Similarly, in performing prayer, it will be assessed in terms of kekhusyu’an, ketawadlu’an and politeness in the implementation of the prayer.

 

In performing the prayer, one should concentrate, as if seeing and being with Allah, even though in reality one cannot see Him with one’s eyes. He should make up his mind that Allah sees and witnesses everything he does in his worship. If the heart is not in a state of reverence and the limbs are not in a state of tranquility due to lack of awareness of Allah, then realize and take into account that one’s heart is not in a state of reverence for Allah. Then realize and consider that such a person is lowly. Realize that he is only a lowly person, so that he wants to imitate the righteous. The one who performs acts of worship should have the feeling that his acts of worship are always being watched by the righteous among them. Therefore, he should be careful in performing the act of worship, so that the righteous people will not laugh at him. If such a feeling has been instilled in the heart, and has even become a habit in performing prayer, then the kekhusyu’an, ketawadlu’an of the heart will come naturally, and the limbs will calm by itself.

 

In all activities, one should always concentrate and be introspective. Return everything to yourself. Never accuse or blame others. Always speak to the passions:

 

“O ugly lust, do you not feel ashamed of the One who created you and whom you rule over? Why is it that in the sight of a lowly fellow creature, who can neither harm you nor benefit you, you are so calm and good in your prayers. When in reality, you know for sure that Allah is always watching and supervising you. Then why are you not humble and tawadlu’ to Him? Do you think that Allah is inferior to inferior creatures? If so, O lust, too foolish and too great a betrayal of yourself.”

 

Try to make your acts of worship pious and not overpowered by the influence of lust. One of the ways of treating this is to remind oneself of the passions as discussed above, or in some other appropriate way. Maybe in this way, the heart and submission, willing to perform worship with khushu’. The act of prayer will not be perfect without a basis of understanding and thought that leads to perfection. Prayers that are performed in a state of mind that is empty, lacking in concentration, lacking in khushu’, should be repented of and atoned for by paying expiation. Such prayers still have the flaw and defect of lacking khushu’.

 

When the heart is fully concentrated to perform the prayer, then call out “Igamat”, even if you are praying alone. However, if you can still wait for the congregational prayer, you should call out the adhan. Then, when the congregation comes, call out the “igamat”. Only after that pray with the intention:

 

“I intend to perform the Dhuhr prayer out of obedience to Allah’s command, and solely to seek His pleasure.”

 

The words above should be taken to heart and their meaning pondered while performing “takbiratui ihram”. Do not let the intention escape before the takbiratul ihram is completed.

 

At the time of takbiratul ihram, raise both hands parallel to the shoulders with the fingers of the open hands clasped together. Try to keep the fingers of the open hands together. Try to keep the fingers parallel to the ear holes. When you are ready as stated above, read takbiratul-ihram, namely the phrase “Allahu Akbar”. Then lower it slowly to its original state. That is, do not move too much. Then, put the hands under the chest, with the right hand placed on the left hand while the fingers of the right hand hold (part of) the arm of the left hand. After that, recite the following Iftitah prayer:

 

“Allah is the Greatest in perfection. Glory be to Allah and praise Allah as much as possible throughout the morning and evening (throughout the day). I turn my face to the One Who has created the heavens and the earth, and I incline to Islam and surrender, and I am not of the polytheists. Verily, my prayer, my worship, my life and my death are only to seek the pleasure of Allah who rules over all the worlds. There is no partner for Him. With this I am commanded, so I am among those who surrender (Muslims).”

 

After reciting the iftah prayer, continue with reciting al-Fatihah. In reciting Surah al-Fatihah, you should maintain the reading, namely by maintaining the existing tashdid and distinguishing between the readings of diat and dhat. After completing the recitation of Surah al-Fatihah, then recite the Amen, which is after a short pause from reciting waladidlaaliin. For the Fajr, Maghrib and Isha’ prayers, in the first two rak’ahs it is mustahabb to recite Surah al-Fatihah in a loud voice, except for the congregation. It is mustahabb for the person praying to recite the Amen aloud.

 

In the Fajr prayer, after reciting Surah al-Fatihah, recite one of the long surahs from the Mufashshal surahs. In the Maghrib prayer, in the first and second rak’ahs, after reciting al-Fatihah, continue reciting short surahs, and in the Dhuhr, ‘Asr and ‘Isha’ prayers, in the first and second rak’ahs, after reciting al-Fatihah, continue reciting medium surahs, neither long nor short, such as wassamaa’i dzatil buruj and the like.

 

When offering the Fajr prayer while traveling, recite Surah al-Kafirun in the first rak’ah and Surah al-Ikhlas in the second rak’ah. Between the recitation of the end of the surah and the ruku’, there should be a short pause, not to be connected, which is about the end of reciting Subhanallaah.

 

When praying, whether standing or sitting, the eyes should be directed to the place of prostration. That is more soothing to the heart and more attractive kekhusyu’an in doing prayer. When praying, do not turn your face or gaze here and there, right and left. If you do it intentionally, then the prayer is invalid.

 

After reciting what is to be recited while standing, after reciting Surah al-Fatihah and other Surahs, one should say Takbir by raising one’s hands to make ruku’. The method of saying takbir is the same as saying takbiratul-ihram. However, the recitation of takbir is extended to complete ruku’. This is so that the prayer is not devoid of remembrance of Allah. Next, place the palms of the hands on the knees with the fingers open and straight. Likewise, the state of the back, tried to be parallel to the head. In addition, the elbows must be separated from the body. After everything is done properly, recite the prayer of ruku’ three times:

 

“Glory be to my Lord, the Great, and all praise belongs to Him.”

 

If a person is praying alone, not in congregation, then it is preferable to recite the ruku’ twenty-seven times.

 

After everything is considered sufficient in doing ruku get up to do i’tidal, while standing raise both hands as when takbiratul ihram and read:

 

“Allah accepts the praise of those who praise Him.”

 

After the ber’tidal, stand up straight then recite:

 

“O our Lord, it is to You that I praise with all the praise that fills the heavens and the earth, and fills what You will thereafter (the heavens and the earth).”

 

In performing the Fajr prayer, after reciting the i’tidal prayer, it is followed by reciting the Ounut prayer, which is at the i’tidal of the second rak’ah, after the gunut, then prostration.

 

The first thing to do in prostration is to put both knees to the floor (place of prayer), then both palms, followed by the face (forehead) which is open, not covered by something, then the tip of the nose is placed on the floor. Furthermore, the elbows are stretched with the body, try not to stick to the stomach. That is how to prostrate for men. As for women, do not do what men do. Instead, place both palms on the floor, parallel to the shoulders (short). Try not to let the forearms stick to the floor.

 

Next, recite the following sajdah:

 

“Glory be to my Lord Most High and all praise is for Him.”

 

It is recited three times, or seven times and ten times, if it is not done in congregation. But if it is done in congregation, then three times is sufficient.

 

After that, raise the head, get up from prostration by saying Takbir (and not by raising the hands) so as to sit upright. Then sit on your left foot, place your right foot on the sole of your right foot, and place your palms on your thighs with your fingers straight and open. Then recite:

 

“O Lord, forgive my sins, have mercy on me, grant me sustenance and guidance. Grant me additional rewards to cover the blemishes (of my worship), grant me physical and mental health, and grant me an outpouring of forgiveness.”

 

Then do a second prostration like the first. After that get up and sit for a while, before standing up to do the next rak’ah. This is done for every rak’ah. This sitting is called the resting sitting. It is recommended that this resting sitting is in the rak’ah that does not have tahiyat. Next, place the palms of the hands on the floor to stand up for the next rak’ah. Likewise, both feet simultaneously prepare themselves to stand. While standing, recite a long takbir, which is from getting up to almost upright.

 

Resting sitting is a sitting that is only for a short time, and should not be prolonged. Therefore, be careful in doing so.

 

After standing upright, do the same as the first rak’ah, reciting Surah “Al-Fatihah” and so on. After completing the second rak’ah, make tashahhud and sit down to recite tahiyat. During tashahhud, hold the right hand, except for the index finger. While reciting illallaah, raise the index finger slightly. On the other hand, the palm of the left hand is placed on the thigh with the fingers open and tight, dissolving towards the front:

 

In the initial tashahhud, sit as if you were sitting between two prostrations, i.e. sit on your left foot with your right foot erect. In the final tashahhud, one should sit Tawaruk, i.e. sitting on the place of prayer, not on the left foot, but on the right foot, as in the initial tashahhud.

 

After reciting the final tashahhud, continue by reciting the well-known supplications of the Prophet, such as: “Allahumma inni a’uudzubika min ‘adzabi jahannama wamin ‘adzabil gabri” (O Allah I seek refuge with You from the torment of the fire of Jahannam hell and the torment of the grave), and so on.

 

The way to sit Tawaruk is to sit on the left buttock, while the left foot is placed under the right foot. While the sole of the right foot is upright with the fingers of the right foot facing towards the qibla, especially the thumb.

 

After the recitation of the prayer after the final tashahhud is considered sufficient, then recite the greeting: “Assalaamu ‘alaikum warahmatulaahi”, while turning your face towards the right with the intention of leaving the prayer, in addition to greeting the angels and the Muslims on the right. After that, say the second greeting, turning your face towards the left, and this is only Sunnah.

 

Keep in mind, that the foundation of prayer is kekhusyu’an and ketawadlu’an in the heart. For those who are praying, they should think about – and reflect on – the meaning and significance of the recitation.

 

Hasan Bashri (may Allah have mercy on him) said: “The one who prays without being sincere and submissive deserves the punishment of Allah swt. The Prophet said:

 

“Verily, a person who prays does not receive one-sixth or one-tenth of the reward. But what is recorded as a good deed that gets rewarded is his remembrance of Allah while performing the prayer.”

 

 

 

 

12. THE MANNERS OF THE IMAM AND THE CONGREGATION

 

There are eight conditions that an imam must fulfill, and they are:

 

  1. Easing or speeding up the prayer, so long as the reverence and sincerity of the prayer are maintained. Anas bin Malik, a servant of the Prophet for ten years, stated:

 

“I have never prayed behind an imam faster and more perfectly than the Messenger of Allah (peace be upon him).”

 

  1. Do not perform takbiratul-ihram before the muadzin has finished announcing “igamat”, before the rows are neat and straight. In fact, straightening and closing the rows is a perfection of the prayer itself and is highly recommended by the Prophet (peace and blessings of Allaah be upon him).

 

  1. During takbiratul-ihram, the imam should raise his voice. But he should not raise his voice unless he can hear it himself. As a result, it is sufficient for the congregation to recite the takbiratul-ihram in a low voice. This is the case with the intigal takbir, the takbir of moving from one activity – in prayer – to another. Like from ruku’ to i’tidal and others. In addition, the imam must intend to be the imam in the prayer. That is intended to get the virtue of congregational prayer. If you do not intend to be an imam, then the prayer of the mum is still valid, and gets the virtue of congregation.

 

  1. The recitation of the Iftitah and Ta’awudz should be done in a low voice, just as if one were praying alone. The same applies to the congregation. But in reciting Surah al-Fatihah and the Surahs that follow, one should raise one’s voice, namely in the first and second rak’ahs of the Fajr, Maghrib and Isha’ prayers. It is also mustahabb to raise one’s voice when praying alone. It is also mustahabb for the imam and the congregation to recite Ameen aloud when praying a jahr prayer, in which the recitation of the fatihah is loud. It is also mustahabb for the praying person to recite the Amen at the same time as or together with the imam, not before him or after him.

 

  1. After reciting al-Fatihah and Amen, one should remain silent for a while in order to regulate breathing, in addition to giving the congregation the opportunity to recite the Fatihah. This is done in prayers where it is recommended to recite the Fatihah aloud, so that the congregation can hear the imam reciting the Surah (after the Fatihah). As for the praying person, there is no need to recite the Surah after the Fatihah, just listen to the imam’s recitation. However, if it is not possible to hear the imam’s recitation, such as in a prayer in which the Fatihah is recited quietly, then it is still mustahabb for the congregation to recite the surah after the Fatihah.

 

  1. Do not recite tasbeeh in bowing and prostration more than three times.

 

  1. Do not add to the recitation of the initial tashahhud from what is already known. This means that after the salutation to the Prophet (peace and blessings of Allaah be upon him), i.e. reading: “Allahumma shalli ‘ala Muhammad”, it is not permissible to add any more recitations.

 

  1. In the rak’ahs after the initial tashahhud, the imam should recite Surah al-Fatihah only, and no other surahs should be recited. In addition, the imam should be able to keep the congregation from feeling restless to pray, namely by speeding up the prayer as described above. Do not add to the recitation of prayers and salutations to the Prophet in the final tashahhud. It is enough to read the recitation of the tashahhud that has been mutually understood.

 

The imam, when he finishes the prayer, recites the Salam and turns his face to the right, should intend to offer the Salam to the congregation, in addition to intending to leave the prayer. The people who are behind him should intend to respond to the imam’s greetings, as well as intending to leave the prayer.

 

After the prayer, the imam should sit for a while to recite the wirid as taught by the Prophet. It is recommended for the imam to recite the prayer together with the congregation, and to face the congregation. However, if it is a woman who is praying, it is not recommended to face the direction of the congregation. The imam should keep facing the qiblah. This is so that the women come out first.

 

The mum should never leave before the imam has left or moved from his seat. Either move to the right or to the left. This is makrooh. As for the imam, moving to the right is better, preferable and more beloved.

 

When reciting the Ounut prayer in the Fajr prayer, do not specialize the prayer for yourself, such as reciting: “Allaahummahdina”‘. The word Nii, which means “I”, should be replaced by the word Naa, which means “we”. Specializing in supplication for oneself is makrooh.

 

The recitation of the Ounut prayer should be in a loud voice. The congregation should agree (recite “Amen”) to the prayer of the imam. There is no need to raise the hands in this Ounut, as this is not taught in the Sunnah of the Prophet.

 

The mum should also recite the Gunut prayer, starting with the words: “Innaka tagdlii walaa yugdlaa “alaik”, and so on until the Ounut prayer is completed. As a result, the imam in the Gunut only reaches the recitation before the words: “Innaka tagdlii walaa yugdlaa ‘alaik.”

 

It is not permissible for a mum to stand alone from the imam during prayer. Rather, he should enter the row or pull the person in front of him to the back, making a new row.

 

It is not permissible for the mum to precede the imam, or to be at the same time as him. He should, in all his movements, follow the imam. The mum should not make ruku’ before the imam has completed his ruku’. Also, do not rush into prostration before the imam has placed his forehead on the place of prostration.

 

 

 

13. MANNERS ON FRIDAY

 

Friday is a great day for Muslims, especially for the people of the Prophet Muhammad (peace be upon him). Allah swt. has given a secret mustajab moment on that day. If Muslims ask for prayers at that time, Allah will grant them. This time is specifically revealed by Allah on Friday. There are seven manners of modesty on Friday:

 

  1. Getting ready. Pack starting on Thursday to welcome the arrival of Friday, by cleaning clothes (washing them), wearing fragrances and providing them if they happen to run out. On Thursday night recite more tasbih and istighfar. This is because there is a prime time on that night, just as there is a prime time on Friday. Intend to do a voluntary fast on Friday, but it must be accompanied by fasting on Thursday or Saturday. This is because fasting on Friday alone is haraam.

 

  1. When Fajr dawns, take a bath. Intend to take a voluntary bath for the Friday prayer. Jumu’ah ghusl – like the obligatory ghusl – is Sunnah muakad for everyone who has reached puberty.

 

  1. Adorn yourself by wearing all-white clothes, because the color white is loved by Allah swt. If possible, use high quality fragrance or perfume. Try to clean the body, such as shaving the hair, trimming the mustache, cutting the nails, brushing the teeth, and so on which are included in the category of cleaning the body.

 

  1. After that, go to the mosque at the beginning of the time slowly, not in a hurry. The Prophet said:

 

“Whoever comes to the Jumu’ah prayer at the beginning of the time is like sacrificing a camel. Whoever comes to Jumu’ah at the second time is like sacrificing a cow. Whoever comes to Jumu’ah at the third time is like sacrificing a sheep. Whoever comes to the fourth Friday prayer is like sacrificing a rooster. Whoever comes to the fifth Friday prayer, it is as if he sacrificed an egg When the imam has ascended the pulpit to deliver the sermon, then there is no more share (merit) for him. The record book of deeds is closed late and the angels (who are in charge of recording deeds) gather next to the pulpit to listen to the sermon,”

 

It is explained that on the Day of Judgment a person will be able to look directly at Allah swt. The distance between that person and Allah depends on the distance from which he or she attended the Jumu’ah prayer while in this world. If one came to the Jumu’ah prayer on time, one will see Allah swt. from a closer distance.

 

  1. When one enters the mosque, look for the first row at the front.

 

  1. When the congregation has arrived and taken their places, do not move to get the first row through their ranks.

 

  1. Do not walk in front of the person who is praying. Look for a place that is safe from the disturbance of passers-by while praying, that is, choose a place near a pole or wall. Thus the prayer performed will be more solemn”.

 

Do not sit in the mosque before praying the Sunnah Tahiyyatul Masjid, which is four rak’ahs with one salutation, each rak’ah of which after reciting Surah al-Fatihah is followed by reciting Surah al-Ikhlas fifty times. So in four rak’ahs recite two hundred times Surah al-Ikhlas.

 

In a hadith of the Prophet (peace be upon him), it has been explained that whoever prays the Sunnah Tahiyyatul Masjid as described above, Allah will not take his life before seeing his resting place in Paradise.

 

You should never leave the Tahiyyatal Masjid prayer, even if the imam has gone up to the pulpit to give the khutbah. In performing this sunnah prayer, in the first rak’ah it is recommended to recite

 

Surah al-An’am, in the second rak’ah read Surah al-Kahf, in the third rak’ah read Surah Thaha and in the fourth rak’ah read Surah Yasin. If you are unable to recite these surahs, you may choose between Surah Yasin, Surah Alif lam mim Sajdah, Surah ad-Dukhan or Surah Tabarak. If you are unable to recite any of these surahs in the Sunnah Tahiyyatul Masjid prayer, then you may recite them throughout the Friday.

 

These surahs have special features compared to other surahs. Those who are unable to recite these surahs should recite Surah al-Ikhlas throughout the night and day of Friday, as well as reciting the blessings of the Prophet (peace be upon him).

 

When the imam is ready to deliver the sermon from the pulpit, and someone is performing a voluntary prayer, he should hasten his prayer, and stop all other activities, such as dhikr, reciting tasbih or al-OGuran and so on. Furthermore, listen and answer what the muadzin says. In addition, after answering the call to prayer, listen to and reflect on the meaning of the sermon delivered by the preacher. Take the sermon as advice. When the preacher is preaching, do not talk to other people. The Prophet gave us a warning:

 

“Whoever talks to his friend while the imam is giving the sermon, even if he only says “be quiet”, will not receive the reward of a perfect Friday.”

 

This is because the word “be silent” is also an utterance, which has a meaning and gives information to the other party. Therefore, if you want to warn others, it is better to use gestures. There is no need to say it, even if it is just “shut up” and the like.

 

After the Jumu’ah prayer, sit down and do not speak. Recite Surah Al-Fatihah seven times, Surah al-Ikhlas, Surah Al-Falag and Surah An-Naas seven times each. This practice can intercede for the forgiveness of sins committed during one week. That is, from that Friday until the next Friday. Also, it can be used as an antidote to the temptation of Satan.

 

After reciting the above surahs, one should continue by reciting four supplications:

 

“O Allah, the All-Rich, the All-Praised, the All-Beginner, the All-Returner, the All-Merciful, and the All-Loving. Please suffice me with whatever You have permitted and keep me away from whatever You have forbidden. Help me by doing much obedience and avoiding Your prohibitions. Likewise, suffice me with Your grace, so that I do not associate anything with You.”

 

After that, pray the sunnah ba’dal Jumu’ah prayer of two, four or six rak’ahs. Every two hundred salams. The rak’ahs discussed above are based on the teachings of the Prophet, although they were delivered by him under different circumstances.

 

Staying in the mosque after doing the above practices is preferable, especially until Maghrib or Asr. The purpose of this silence is to be filled with i’tikaf, dhikr and other types of worship. So in this way, you are trying to get the secret time of ijabah that is found on Friday. Namely, by multiplying worship practices. Because basically, the time of ijabah is very secret from Allah, and the time is between dawn and sunset. Therefore it is appropriate throughout the day of Friday to occupy yourself with worship accompanied by kekhusyu’an and ketawadlu’an. ..:

 

In the mosque, never look at a gathering that has no benefit. This is especially true when people are telling stories or reciting tales. Instead, go to the assembly of knowledge or other assemblies that bring benefit. This will lead to devotion to Allah and less love for worldly luxuries. In fact, knowledge that does not lead to a decrease in love for the luxuries of this world and does not increase piety towards Allah will only lead one to the abyss of humiliation. So, it is not necessary to learn, let alone explore, even better not to know at all.

 

Rather than having useless knowledge, it is better to have no knowledge. Therefore, ask Allah swt. for protection by making many supplications throughout the day. In addition, make dua when the imam ascends the pulpit, during the igamat and when the people rush to stand for the Friday prayer. Try not to forget to recite supplications and other good deeds on Friday, in order to get the secret time of ijabah.

 

On Friday, one should do as much shadagah as one can, even if it is only a little. This is in order to accumulate the rewards of prayer, fasting, shadagah, reciting the Qur’an, dhikr, glorifying, ber’tikaf and maintaining prayer.

 

In addition to what we discussed earlier, Friday is made a special day every week. Specifically to increase the number of afterlife deeds that might be used as an antidote for the sins that can be committed during the week.

 

 

 

14. DUTY OF FASTING

 

It is not appropriate, if you only carry out Ramadan fasting alone, without being balanced with sunnah fasting. Sunnah fasting will lead us to a high degree, which is the highest heaven: Paradise. Those who do not carry out sunnah fasting, will later feel difficult. Because he will later see the luxury and high position of those who multiply sunnah fasting in the world.

 

They are on a high level, which others can see just as they see the star “Duriyyah”, a bright star in the sky. In reality this is so. They are in a luxurious and elevated position because of the good deeds they have done in this world. They deserve to be in Paradise in the pleasure of Allah.

 

The major days on which it is recommended to fast, in accordance with the teachings of the Messenger of Allah (peace and blessings be upon him), are: The day of Arafat (the 9th of Dhul Hijjah) for those who are not performing Hajj. The day of Ashurah (the 10th of Muharram). From the first day of Dhul-Hijjah and the first day of Muharram. From the first day of Rajab and Sha’ban until the tenth.

 

As for increasing the practice of voluntary fasting in the noble months, namely: Dhu’l-Hijjah, Dhu’l-Qa’dah, Muharram and Rajab are very important.

 

As for the mustahabbity of fasting in each month, it is at the beginning of the month, which is the first day of the month (gamariyah). In the middle of the month, namely the thirteenth, fourteenth, fifteenth of each month. This date is commonly called “Ayyamil BidI”. And at the end of each month.

 

The recommended fasts for each week are on Monday, Thursday and Friday. The sins committed during the week can be forgiven by Allah for fasting on Monday, Thursday and Friday (which is connected with Thursday or Saturday, not just Friday). Meanwhile, the (minor) sins committed during a month can be forgiven by Allah because of fasting sunnah at the beginning of the month, the middle of the month and the end of the month. As for sins committed during the year, they are erased by fasting in the noble months mentioned above, as well as on the noble days mentioned above.

 

Do not think that fasting is only about abstaining from food and drink, and not having sex with your wife during the day. However, it is also necessary to abstain from sinful or inappropriate acts in the eyes of religion. In this matter the Prophet said:

 

 

“How many people fast, but do not gain

 

its reward, except hunger and thirst.”

 

To complete the act of fasting. Avoid everything that is not loved by Allah swt. For those who do fasting must stay away from five things that can damage (virtue and reward) fasting. The five things are:

 

  1. Keeping the eyes from looking at something unloved by Allah, or looking at sinful things.

 

  1. Guarding the tongue from speaking meaningless words.

 

  1. Keeping the ears away from sounds that Allah has forbidden. This is because the one who listens to haraam things is as guilty of sin as the one who utters them.

 

The fasting person should guard his limbs from all actions that are prohibited by religion, such as preventing food and drink from entering the stomach. In addition, he should take care of his private parts. The Prophet said:

 

“There are five things that invalidate (the reward of) fasting, namely lying, swearing, complaining, swearing falsely and looking at something with lust.”

 

In addition, the Prophet emphasized with his words:

 

“Indeed, fasting is an antidote to hellfire. So when one of you is fasting, he should refrain from talking and doing filthy things that are not accompanied by knowledge. If someone comes up to you and asks you to quarrel, then say to him: “I am fasting.”

 

  1. Be careful in breaking the fast. Should look for halal food and drink, not to enter the haram.

 

  1. Do not multiply food and drink when breaking the fast, even with halal goods. Moreover, it should be more than what is customary to eat and drink when one is not fasting. If this is done, then there is no difference between fasting or not. Moreover, if it is customary to eat two meals per day, then one meal should be eaten during fasting. And so on.

 

The purpose of fasting is to reduce desire, strengthen tagwa, and reduce strength. If a person eats twice as much at night, instead of lunch, then what is the point of fasting? His fast will not be beneficial, and his reward will not be complete. This kind of action causes a person to be lazy in worship. In fact, a stomach that is filled with halal goods will be wrathful to Allah, let alone haraam ones. Eating too full brings the wrath of Allah swt.

 

After knowing the purpose and objectives of fasting, you should increase the number of times you do it. Of course, in accordance with the existing capabilities. Because fasting is the foundation of all acts of worship and is the key to getting closer to the pleasure of Allah.

 

The Prophet (peace and blessings of Allah be upon him) has given a saying that explains the words of Allah in the hadith of Oudsi:

 

“Every good deed has its reward multiplied ten times, even up to seven hundred times, except the reward of fasting. Verily, fasting is for Me and I am the only one who gives its reward.”

 

In addition to the Oudsi hadith above, the Prophet also said:

 

“By the One in whose power I am. Indeed the odor of the mouth of a fasting person is more fragrant than the oil of Kasturi.”

 

In another narration it is also explained, that Allah swt. has said in an Oudsi hadith:

 

“Verily, the fasting person gives up lust, food and drink only to seek My pleasure. Therefore, fasting belongs to Me and I am the one who gives its reward.”

 

In addition, the Prophet said:

 

“In heaven there will be a door called the “Rayyan” door. No one is allowed to enter heaven through that door, except those who fast.”

 

In closing this discussion, it should be noted that what has been described from the beginning of the discussion to the end of the article is Bidayatul Hidayah, the beginner of guidance that discusses how to do obedience to Allah, in addition to explaining the procedures for devoting oneself to Him. This discussion is deliberately presented in detail, so it can be found in the book Ihya’ Ulumuddin. Other issues such as zakat and hajj are also discussed in the book.

 

 

 

 

 

CHAPTER 2 STAYING AWAY FROM PROHIBITIONS

 

The teachings of Islam have placed restrictions on its adherents, namely, avoiding prohibitions and carrying out all His commands. Therefore, like an object, it has two positions, namely:

  1. Abandon all prohibitions.
  2. Carry out all orders.

 

Abandoning Allah’s prohibitions is harder than doing His commands. Doing the commandments, almost everyone does them. But abandoning prohibitions, such as abandoning lust, many do not avoid at all, except for the shiddigin who are serious about avoiding Allah’s prohibitions.

 

The Prophet said:

 

“Those who emigrate are those who abandon all evil, while those who strive (fight) are those who fight against lust.”

 

A. AVOIDING OUTWARD PROHIBITIONS

 

Disobedience to Allah, none other than, because of the target of the limbs. In fact, the limbs are a pleasure and a trust from Allah. It must be guarded and maintained by every human being. Therefore, if the limbs, which are a pleasure from Allah, are used to disobey Him, it means that they are the base of the peak of kufr. Meanwhile, negligence and carelessness towards Allah’s mandate that is on us, is the peak of disobedience. In fact, long before that we were warned: “Always take care of your limbs.”

 

In light of the above, reflect and correct yourself. How do we maintain these fortresses? In fact, it is an absolute certainty, that we will not be separated and must have responsibilities that will be taken care of and prosecuted in the future.

 

Think about it, all our limbs will one day become witnesses who will not lie, and will report everything we have done, in the view of Mahshar, which is the Court of the Day of Judgment, with a loud, critical and correct voice. Thus, we will definitely be reprimanded and complained about, so that all the deeds that have been done will appear, because at that time all deeds will be displayed in public.

 

Allah swt. emphasizes in His word:

 

“On the day when their tongues, hands, and feet will bear witness against them as to what they have done.” (OS. An Nuur: 24)

 

In another verse, Allah swt. has emphasized:

 

“On the Day of Resurrection We will shut their mouths, and their hands will speak to Us, and their feet will bear witness to what they used to do.” (OS. Yaasiin: 65)

 

Therefore, O dla’if man, take care and keep all the limbs, especially the seven limbs from disobedience. Because Hell Jahannam has seven doors, each of which is arranged and prepared for people who make mistakes. Those who are admitted to Hell are those who disobey and disobey Allah swt. by using their seven limbs, namely: Eyes, ears, mouth, stomach, genitals, hands, feet.

 

So, let the seven limbs be guarded as well as possible, not to be used to obey the desires of lust. Indulging in lust is among those who are plunged into the abyss of Hell Jahannam.

 

Therefore, the seven limbs need to be taken care of for the sake of personal safety. We should contemplate and pay attention to them, so that we can take care of them in accordance with the teachings of Islamic law, so that we can truly be pure from all stains of sin. As for how to protect the seven members, please follow the description or discussion contained in this booklet. The intention is that we will be saved from the very painful fire of Hell Jahannam and be classified as “Zumratul Muttagin”, belonging to the group of honest and righteous people.

 

1. Nourishing the Eyes

 

Eyes were created so that we can get guidance in the darkness. With the help of the eyes we can witness the life of nature, see all kinds of things created by Allah. We can see beautiful women and handsome young men, and many more, all of which are signs of the verses of the majesty and power of Allah swt.

 

Because of the great pleasure that is obtained through the eyes, we must be grateful. This is so that we can be saved from any harm or disobedience committed by the eye, which has very fatal consequences. We must be aware and realize, and always think about the secret of what our eyes are ordained for. What we use both eyes for. Basically, Islam has provided guidance to us in using or utilizing the eyes. Allah swt. has ordered the eyes to be used:

 

a,. Obtaining guidance in the darkness.

b, To obtain help in demanding all the necessities of life in navigating life.

  1. To see and witness all the beauty that Allah swt. has created, both the beauty in the heavens and on earth. Furthermore, so that we can take i’tibar and lessons and knowledge of the power, majesty and greatness of Allah swt.

 

Therefore, we should always guard and protect our eyes from four kinds of things, namely:

  1. Do not use it to look at other people who are not mahrams.
  2. Do not look at the various beauties of form and shape, so as to attract and arouse desire.
  3. Do not be used to seeing and looking at Muslims in a cynical and dismissive manner.
  4. Do not use looking at others so as to cause fear in them.

 

Thus, the eyes must be nurtured, which will always lead to good morals, according to what has been outlined by Islamic law. Therefore, as people who claim to be Muslims, we should always seek protection from Allah swt. so that our eyes, which are a mandate and a gift from His side, can be maintained and kept away from all acts of sin and sin. Immorality and sin can pull us into the abyss of misery and destruction. After we can take care of the limbs in the form of eyes, then we should take care of the other limbs, so that we are truly safe from the wrath and threats of Allah swt.

 

2. Nourishing the Ears

 

The ear is one of the seven limbs that we must protect. Hence, after discussing the issue of protecting the eyes, we also discuss how to protect the ears from any sinful deeds that Islam prohibits.

 

Of course we have understood, the ear is a blessing and a mandate from Allah swt. which every human being must be grateful for and maintain. How happy it is for people who have ears that can be used to hear the verses of Allah, listen to the solemnity and melodiousness of music, hear the song of tongues, hear the guidance and guidance of religious teachings. However, Allah did not give human ears to hear every sound. However, Islam has given order in the use of these ears, namely

  1. Listening to the words of Allah swt.
  2. Listening to the Prophet’s words.
  3. Listening to the wisdom of the lovers of Allah.

 

In addition, it should be used as a means to gain knowledge that can lead to eternal happiness and eternal pleasure, which Allah has provided in the hereafter, in the form of heaven.

 

Therefore, we should not listen to bid’ah, gossip, gossip, provocation, vile speech, divisive speech, and listening to other people’s bad words. All of these should be avoided as much as possible, especially for those of us who claim to be Muslims who submit and obey religious teachings. In addition to avoiding listening to these words, we must also avoid saying them.

 

If our ears are used to hearing something hated by Islam, which should bring benefit, it turns into something harmful. And something that is supposed to bring virtue, turns into something that brings damage and destruction. The result will be a great loss.

 

Do not think that the one who speaks is the only one who is sinning, while the one who listens is not sinning. This is because the Messenger of Allah (peace and blessings be upon him) explicitly stated the following:

 

“Indeed, the one who listens is an ally of the one who speaks (in sin), and he is one of the two who commit ghibah (swearing).”

 

Therefore, we should always be careful to listen to what is said, and not to listen to anything that is forbidden by Islamic law. May Allah give us protection and help, so that we can keep our ears away from anything that has no benefit. So that we can be safe throughout the ages.

 

3. Oral Preservation

 

It is also important to consider what is the purpose of Allah swt. creating the tongue for us, so that we will realize from negligence and from sinful actions, in addition to being a sign of gratitude to Him.

 

How much pleasure we have received through the tongue. Therefore, we should be grateful by using it for:

  1. Increase dhikr to Allah swt. who has created him.
  2. Read more of the Qur’an.
  3. Lead others to the teachings of God’s religion.
  4. Expressing what is in the heart, of all the needs that pertain to our religious and worldly affairs.

 

If our tongues are not used for something good, but instead are used to say something inappropriate, then we have disbelieved in Allah swt. It should be noted that the tongue is actually one of the most dominant limbs and plays the most role in defeating a person.

 

A person being thrown into the fire of Hell Jahannam and being overturned is also a result of the tongue. Therefore, we should be able to guard and maintain the tongue. It should be guarded earnestly and with all our might, according to our abilities. So, the tongue will not plunge us into the fire of Jahannam hell which is very vile and despicable. For this reason, pay attention and reflect on the hadith of the Prophet below:

 

“Verily, a man who, because of a word uttered in disparagement of a friend, is put into the hell of Jahannam for seventy years.”

 

In addition to the above hadith, it is also worth noting the following hadith narration:

 

“It has been narrated that a man was killed in a battle that took place at the time of the Prophet. There was one who said: “If only the martyr had died in battle, he would have gone to Paradise.” So the Prophet said: “How do you know that he is in Paradise? He may have said something that did not benefit him, and he may have been stingy with something that could not provide for him.”

 

Based on the two hadith statements above, it can be understood that the tongue is very potential to cause harm, especially if it cannot be properly guarded and good. Therefore, we should be able to protect ourselves from eight things that are very dangerous for the safety of the soul, both in this world and in the hereafter. The eight things are:

 

  1. Lying

What we mean here is real lying or just playing around. This is because lying is the worst of sins.

 

Let us not make a habit of lying carelessly. Because it will lead us to commit a real lie, or in other words, it will lead us to become a liar. Because, the habit of playing with lies will lead to real lies.

 

It should be noted that lying is the mother of all major sins. Therefore, if you know the evil of lying, you should avoid it. If we continue to do so, we will certainly lose our sense of justice, and people will lose their trust in our words. If this happens, people will no longer trust our words or actions forever.

 

If a person wants to know the ugliness of the lies that come out of his mouth, he should look at the actions or false speech of others. Then reflect on how it feels to be lied to, and how he feels about the person who lied. If a person despises lying, it means that he feels humiliated when he lies.

 

If a person can draw conclusions from the problem of lying by others, then he should introspect, guard himself against all the disgraces that are found in himself. Because we cannot see and know our own disgrace, without this method. It is like a person who cannot see his own face, so to see it requires a mirror. Therefore, something that we consider bad that arises from others, will certainly be considered bad or bad by others if we do it. Therefore, do not want to be infiltrated or occupied by despicable traits, which according to the general view are not good. Thus Islam teaches its adherents to have good behavior, which leads them to the salvation of the world and the hereafter.

 

  1. Ingkarjanji

If we cannot keep a promise, it is better not to promise. Because breaking a promise is a religious prohibition that every Muslim should avoid. If you want to do something for others, it is better to do it right away, not to make a promise first.

 

If you are forced to make a promise, you should keep it and not break it. It is permissible to break a promise if one is weak or in an emergency. Because, breaking a promise with no reason is part of the sign of a hypocrite, in addition to including bad character. The Prophet said:

 

“There are three things that if a person has, he is a hypocrite, even if he prays and fasts. These three things are: When a promise is broken, when a lie is spoken, and when a trust is betrayed.”

 

  1. Ghibah (swearing)

We must be good at controlling our tongues, so that we don’t use them to curse or talk about other people’s faults. Keep in mind, the sin of speaking ill of others is greater than the sin of committing adultery thirty times in the view of Islamic teachings. As explained in a hadith of the Prophet.

 

Ghibah is talking about someone else’s situation in a way that does not make them feel good. If we do this, we are committing gossip, persecuting ourselves, even though what we are talking about actually happened. What we say is the reality of the situation of the person we are talking about.

 

Never backbite a Qur’an scholar, or any other person who is considered to be riya’ (showing off). Backbiting of the Qurra’, i.e. giving an understanding with a specific intent and purpose in a vague manner, For example, we say: “May Allah improve the Qurra’, for his actions only trouble and harm me. May Allah improve my deeds and his deeds.”

 

The above statement contains two evils, namely:

 

  1. Gossip, because such speech can give meaning to what is meant, so that the listener understands the content.
  2. Thinking well of oneself and flattering oneself, which indicates feeling sad and praying for the Qurra’ by saying: “May Allah correct his deeds.”

 

Basically it is wishing well to the Qurra’, when praying for him after every prayer. And if we were made to feel bad about Qurra’, we would not want to expose his defects and faults. This is forbidden by religion.

 

It is clear now that when someone expresses distress because of the Qurra”s defect, it means that he has exposed and exposed the Qurra”s defects and faults. To prevent such gossip, it is sufficient for us as Muslims who claim to be devoted to Allah to review and reflect on the meaning of the words of Allah swt:

 

“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.” (OS. Al Hujaraat: 12)

 

In the verse above, Allah swt. is the one who ate his brother’s rotting flesh. Therefore, we should realize that talking about other people’s evil is very dangerous. Therefore, try as much as possible to stay away from it. Do not talk about the disgrace of fellow Muslims. If you are willing to think and reflect for a moment, you will realize that there are many defects and blemishes in our personalities. Think about it and investigate whether or not we have many faults and blemishes, both physical and mental, of course we do. Do we commit sins secretly or openly. Once we know that we have weaknesses, then we should know that other people also face difficulties in avoiding their weaknesses. Similarly, we cannot avoid committing sins altogether.

 

The other person’s situation, which has many defects and faults, is the same as ours. Likewise, we certainly do not feel happy if our ugliness or secrets are revealed to others. Vice versa, other people also feel happy when their defects and defects are exposed. Therefore, avoid ghibah, talking about the badness of others. Therefore, let us always remember, if we are willing to cover and keep other people’s defects secret, Allah promises to cover and keep our defects and defects secret, both in this world and in the hereafter. On the other hand, if we reveal the secrets of others, Allah will also reveal our secrets in public, both in this world and in the Hereafter. Allah will order those who have sharper tongues to expose our secrets on the surface of the earth. In the hereafter, the secrets will also be revealed in public, witnessed by all creatures.

 

If we have corrected ourselves inwardly and outwardly, but have not been able to find any faults, defects or shortcomings, whether in worldly or religious affairs, then know: “Surely we are the worst of fools, and there is no disgrace worse than ignorance.”

 

If Allah wants us to be a good person, He will certainly be pleased to show us all the defects and shortcomings that exist in us. So if we assume that we are in a good state, such as having no defects and blemishes, and are content, that is the height of our own ignorance. But if the assumption is correct, and it matches the wishful thinking that we are really in a good state, then we should thank Allah. For this is better. Furthermore, do not let the good that we have obtained be damaged because we criticize or despise others, vilify, and expose the defects and faults of others. This is because such an act is a true reproach.

 

  1. Debate and talkative

The act of arguing, debating and talking too much is hurtful to the person being talked to. They also make fools of him and criticize him. Such actions, whether or not they are justified, flatter oneself, and think oneself to be more clean, clever and astute. Such behavior can lead to the defilement of life and living.

 

If we have a verbal argument with an ignorant person, it will only lead to enmity, which is always irritating. On the other hand, if we have a verbal argument with a wise person, someone who is more knowledgeable, we will not get any results, but will be hated by them. We are considered impolite or even considered to have low knowledge. It is explained in a hadith of the Prophet:

 

“Whoever gives up verbal arguments and is in the wrong, Allah builds him a house in Paradise, and whoever gives up verbal arguments and is in the right, Allah builds him a house in Paradise.”

 

Therefore, be vigilant, do not be exposed to the seduction of the devil who always whispers to us. Show the right and the truth, do not lose in upholding the truth, under any circumstances. Because, in fact, Satan is always trying to attract stupid people to be plunged into the abyss of evil. Therefore, do not become the laughing stock of Satan, because Satan can persuade and seduce us, plunging us into the abyss of humiliation and misery. Therefore, the truth needs to be upheld and defended, even if it is hard.

 

Pointing out the right and the truth is a good action, if it is aimed at people who are likely to accept and follow the invitation. This should be done by giving advice in a subtle way and in a private place, not in public. We need to know that there is a way to give advice to others. He must be able to take a wise path. Therefore, advice requires subtlety, both in manners and in speech. In addition, it must be delivered in an appealing language. If this is not possible, the advice will be useless. In fact, it may even become Fadlihat, which means exposing the defects and faults of others. If this happens, then the harm caused by the advice is greater than the benefit. If this happens, then the harm caused by the advice is greater than the benefit, so that the intention to bring about good will instead bring about evil, because there is no good way to give advice.

 

Then, if you hang out with the jurists of this era – the era in which al Ghazali lived and even the era in which we live today – then most of them are fond of verbal arguments and neck-breaking. They are selfish in all matters, unwilling to budge. This is because they are fanatical about the fatwa of su’ scholars. Hypocritical scholars who explain that being good at arguing and debating is a virtue. Thinking that being good at arguing and provocation is a very commendable ingenuity.

 

Therefore, we should run away from the influence of the scholars of su’, just as we run away from the threat of a tiger. It is important to know that verbal quarrels are a cause of Allah’s wrath and are hated by all creatures. Therefore, it is necessary to be careful in maintaining the tongue.

 

  1. Self-praise

What is meant in this discussion is offending oneself, as if one feels that one has no sins. This is intended to show off (riya’) to others. On the other hand, feeling that one is free from sin in order to acknowledge the blessings that Allah has bestowed upon one is part of thanking Allah and is not prohibited by Islam.

 

In this matter, Allah swt. says:

 

“So do not call yourselves pure. It is He who knows best about the pious.” (OS. An Najm: 32)

 

Because of the above information, we should not make a habit of flattering ourselves. You should know that flattering oneself can reduce one’s standing in front of one’s fellow human beings and cause one to incur the wrath of Allah. Furthermore, if we want to see and know that flattering ourselves will not increase our position, then look and feel at our friends. When they flatter themselves and think well of themselves by claiming to be first, claiming to be great and claiming to have a lot of wealth.

 

How would our hearts feel and the incompatibility of our thoughts, and how would we reproach them after parting, because of their self-flattering words or actions? Therefore, others will also feel as we do.

 

Of course, they will think it is not good, just as we think when we see them doing the same thing. And these bad feelings, especially after parting with us, will certainly be expressed in words.

 

  1. Cursing

We should avoid cursing Allah’s creatures, whether it is animals, food, or anything else. Similarly, we should never curse other people.

 

Do not speak to Muslims as shirkers, disbelievers or hypocrites. This is because it is only Allah who knows one’s inner self. Therefore, we should never enter into matters that are between the servant and Allah.

 

Know that on the Day of Judgment you will not be asked: “Why did you not curse so-and-so, and why did you keep quiet about him?” Even if you had never cursed Satan in your entire life, and had not occupied your tongue with mentioning him, you would not be asked about it.

 

But on the contrary, if we curse one of Allah’s creatures, we will be prosecuted accordingly on the Day of Judgment. Therefore, we should not criticize Allah’s creatures, because the Prophet (peace and blessings of Allah be upon him) never criticized despicable food. If he wanted to, he would eat it; if not, he would keep quiet and not criticize.

 

  1. Praying Badly for fellow creatures

We should refrain from praying for the evil of creatures, even if they have wronged us or hurt us. It is enough that the matter is left to the court of Allah swt. Allah will give punishment and retribution to the creature who did wrong. The Prophet once emphasized:

 

“Verily, the wronged person, if he prays for the wrongdoer, will be granted (by Allah), thus offsetting the persecution of the wrongdoer. If there is anything left, then on the Day of Resurrection the wronged person will be asked for it.”

 

People went overboard in recounting the vices and abominations of al-Hajjaj b. Yusuf, so one of the Salaf said: “Verily, Allah will avenge al-Hajjaj for those who vilified him, just as Allah will torment al-Hajjaj for those whom he wronged.”

 

  1. Reproachful, Cynical and Insulting

We should be good at taking care of ourselves, lest our tongues be used to ridicule, demean and play tricks on others. Either seriously or playfully. This is because all these things can humiliate people, take away their dignity and honor, and cause anxiety and even pain.

 

The three things mentioned above are the source of quarrels, anger, division and malice. Therefore, we should take care not to ridicule anyone.

 

If we are needed by someone else carelessly, there is no need to respond. Then stay away from them so that they engage in other conversation. And be like those who if they encounter a futile act, they avoid it nobly.

 

The eight things mentioned above are the center of spoken language. We will not be able to avoid or save ourselves from these eight things, except by uzlah (seclusion). Or there is no need to speak if there is no urgent need.

 

That is why the Companion of Abu Bakr Shidig once covered his mouth with a stone, so as not to speak uselessly, and to reduce speech. Abu Bakr pointed to his mouth and said: “This is my tongue that can cause harm.”

 

Therefore, we should be able to maintain and guard the tongue as well as possible. The tongue should not be used to do something that does not bring benefit, which leads us into the abyss of disgrace and humiliation. The tongue is the limb that causes the most damage to a person both in this world and in the Hereafter.

 

4. Nourish the Stomach

 

Islam has given teachings to its adherents in the search for sustenance that will be put into the stomach. Therefore, we, as good Muslims, should be able to protect ourselves so that our stomachs are not filled with haram and shubhat goods.

 

Every Muslim must be careful, vigilant and thorough in obtaining halal sustenance. If you have received halal sustenance, you should restrain your stomach from overeating. Because basically, too full will bring the following consequences: Hard of heart, damage to ingenuity and dexterity, eliminate memorization and memory, hard to perform worship, lazy to learn, cause and strengthen lust, help the devil’s friends. If satiety is from halal goods will be the source of all evil, then how can satiety be obtained from haram goods.

 

Seeking halal goods is an obligation for every Muslim. Because, for those who perform worship and seek knowledge, but eat haraam goods, is like building a mewab building on animal dung. If you have been satisfied with one coarse clothes (simple) for each year, and every day then “ala kadarnya, enough with a piece of coarse bread and sober side dishes are not luxurious, then of course we will have no difficulty in obtaining halal goods. Because actually halal goods are many, and the ways to get halal are many.

 

We are not obliged to be certain about the exact nature of things, but we are obliged to keep things that are known to be haraam, or to assume that they are haraam by the obvious signs that accompany them.

 

As for what is known, the ruling is clear, and the wealth that is presumed to be haraam based on signs is the wealth of the ruler and his officials, the wealth of people who have no occupation except that of niyahah (mourning the dead), selling alcohol, usury, gambling and other types of haraam music.

 

To summarize, the person we have understood that most of his wealth comes from haram goods. Although, it is also possible that some of his wealth comes from halaal goods, still the wealth we receive is haraam. Because, basically, haram is the strongest in estimation.

 

One of the most obvious haram things is that which is eaten or used from waqf goods, by breaking the promise of the person who endowed it. Islam has taught every Muslim to keep promises.

 

For someone who is not involved in religious education, the wealth he takes from the educational institution is haraam, and for someone who is sinful so that his testimony is doubtful, the wealth he takes from waqf property in the name of Sufis or otherwise is haraam.

 

To know about halal goods and to acquire them is an obligation. Just as the five daily prayers are obligatory. Finally, may Allah swt. protect us from haraam food and drink and anything else that enters the stomach. Thus, we can get salvation from His side. Happy in the worldly and ukhrawi life.

 

5. Keeping the private parts

 

Guard your farji from all that Allah has forbidden, and be the kind of person described in His words:

 

“And those who guard their private parts. Except with regard to their wives or the slaves they own, they are not blameworthy in this regard.” (OS. Al Mu’minun: 5-6)

 

It should be noted that we will not be able to protect the farji from immoral acts without first restraining three things, namely:

 

  1. Restraining the eyes from looking at something haram.
  2. Restraining the heart from thinking about something haram.
  3. Restraining the stomach from food that is shubhat, haram and always full.

 

These three things are the drivers of desire. They are the source of all lust. Hence, before addressing the issue of the farji, it is these three limbs that must first be dealt with.

 

6. Keeping Hands

 

Take care of your hands, don’t let us use them to do things:

 

  1. Beating fellow Muslims.
  2. Obtaining illicit goods.
  3. Hurting fellow creatures.
  4. Betraying a trust or entrustment.
  5. Writing something that should not be spoken. For the pen is the tool and servant of the mouth. Therefore, guard it as you would your tongue.

 

  1. Foot Care

 

Keep your feet from walking up to an unjust ruler, without any necessity, because it is a major sin. Doing so is tawadhu’ and honoring them for their injustice. In the Qur’an Allah swt. has emphasized with His words:

 

“And do not be inclined to the wrongdoer who causes you to be touched by the fire of hell.” (OS. Huud: 113)

 

Obviously, going to the wrongdoer without a legitimate excuse is adding to the ranks of the wrongdoer and strengthening his influence. If one goes to the wrongdoer because one hopes to gain wealth from his side, then such an act is haraam. The Messenger of Allah (peace and blessings of Allaah be upon him) said:

 

“Whoever humbles himself to a righteous rich man because of his wealth has lost two-thirds of his religion.”

 

This ruling applies to the one who comes to a righteous rich person, let alone to an unjust rich person. Coming to a righteous rich person because of his wealth is prohibited by religion, but coming to him because of his righteousness, to emulate him, is permissible. Of course, going to an unjust rich person is more forbidden, which means it is forbidden by religion. In conclusion, the movement and stillness of our limbs is a blessing given by Allah. Therefore, our movements and silence should never be directed towards disobeying Him; rather, we should concentrate on doing things that earn His pleasure. By doing so, we will be grateful for the blessings that He has bestowed upon us, as well as maintaining His trust.

 

Please note, if we underestimate the problem of obedience to Allah, then the consequences will befall ourselves. But if we really obey and use all our limbs to do mujahadah, approach Allah as a sign of gratitude for the blessings that Allah has bestowed, then the benefits will certainly return to us, and we can feel it clearly. This is because Allah does not need us. But all deeds will be rewarded. On the contrary, we always need Allah.

 

Furthermore, to protect oneself from Allah’s terrible threat, one should never say: “Allah is the Most Generous and Compassionate, and forgives the sins of His disobedient servants.”

 

This is because such words are often misused. The above sentence is basically correct. However, because it is often misused, it should not be done. Such actions are not correct, so the Prophet (peace be upon him) called people who often say it stupid or weak-minded. As stated in a hadith:

 

“A clever person is one who humbles himself and does deeds that will benefit him after he dies. The fool, on the other hand, is the one who indulges in his lusts and desires the favors of Allah.”

 

Such speech is that of a person who is delirious in a dream. It can also be like a person who wants to be pious but does not want to study and study religious books. Instead, he lazes around and says:

 

“Allah is the Most Generous and Compassionate and the Most Powerful and can bring His knowledge that has been given to the Prophets and the Saints, given to me without difficulty shopping and studying religious knowledge.” It is like a person who trades but does not want to sell his wares. Of course that is impossible to achieve. Remember, there will never be a boat sailing on land! Even if the times are advanced. If there is one, it is a toy boat, not a real one. Then he said:

 

“Allah is the Most Generous and Compassionate, all His stores of wealth as numerous as the seven heavens and the earth belong to Him. He has the power to show me one of the stores that will make me rich without working. Allah has done this to some of His servants,” including a daydream or mirage when the sun is fiercely shining in the middle of the Sahara.

 

Furthermore, if we listen to the words of someone who wants to be clever and rich, but does not want to study and work hard, we will consider him a fool. In addition, the person who laughs at him, even though he relies on the attributes of the Most Generous, the Most Compassionate and the Almighty Allah, is right. But a wish without effort cannot be realized.

 

Remember, people who know the ins and outs of religion will laugh at you if you expect forgiveness from Allah but are not willing to take the path to get it.

 

In this regard, always remember the words of Allah swt. which reads:

 

 

“And that no man gets but what he has labored for.” (OS. An Najm: 39)

 

In another verse Allah swt. also says:

 

“Indeed, you are only rewarded according to what you do.” (OS. At Tahrim: 7)

 

In another verse, Allah swt. has also said:

 

“Indeed, those who are good are in pleasure. And indeed, those who disobey are in hell (Jahim).” (OS. Al Infithaar: 13-14)

 

Therefore, we should not abandon the pursuit of knowledge and seek halal sustenance, relying solely on the mercy, compassion and grace of Allah. We must try and make efforts to realize this. Likewise, we should not abandon efforts to get provisions for the hereafter by multiplying good deeds. This good deed, which leads to the happiness of the hereafter, should not be forgotten.

 

Remember that there is only one Lord who rules the world and the Hereafter, Allah, the One. Since Allah’s mercy is all-encompassing, both in this world and in the Hereafter, it follows that our mere obedience is not a reason to add anything to what Allah has given us.

 

The gifts that Allah has given us include: We are able to do righteous deeds with ease and ease, which leads us to attain inner and outer happiness and eternal bliss in the Hereafter. In addition, we steadfastly and patiently abandon all the pleasures and desires of the lusts while navigating life and life in the world. This is the ultimate gift from Allah swt.

 

Therefore, we should try not to let our hearts and lusts be susceptible to the seduction of the devil, slipping to the people of falsehood, namely those who do not want to do good deeds. We should always follow those who are firm and steadfast, and strong in mind in devoting themselves to Allah, namely the Prophets and the righteous.

 

If we are not willing to plant good deeds while in this world, then do not expect its fruits in the hereafter. This is because this world is a place to grow crops, the results of which can be harvested in the hereafter. Allah swt. has emphasized that whoever wants to meet His pleasure should multiply good deeds.

 

Therefore, may those who diligently continue to pray, fast, multiply mujahadah and are strong in facing trials, challenges of faith and tagwa always get forgiveness from His side. May all their deeds be accepted by Him.

 

Furthermore, the information given above is a call for us to guard our limbs from all immoral actions, which can destroy all good deeds. The visible actions of the limbs are the realization of what is contained in the heart. The heart is the center of all deeds, actions and behavior of mankind.

 

To maintain the heart from the taint of sin, some scholars have said that the heart can be good if it does five things, namely:

 

  1. Resist hunger.
  2. Reciting the Qur’an by understanding its meaning.
  3. Betadharru’ to the point of tears in the middle of the night, when everyone is fast asleep.
  4. Performing (sunnah) night prayers.
  5. Associating with the righteous.

 

The heart, which in Arabic is called Oalbun, is a lump of flesh. Although its shape is small, its rank and position are very great. Because of its greatness, it is said:

 

“When the heart is good, the whole body is good. But if the heart is corrupt, the whole body is corrupt.”

 

Therefore, we should always try to improve our hearts seriously, so that all the deeds done by the limbs will be good. Thus, inner and outer happiness can be achieved properly.

 

It is important to remember that the best activity of the heart is to always feel that Allah is watching over all our actions. Whether in any situation and wherever we are. Let all actions and efforts be solely aimed at seeking the pleasure of Allah, because we realize that Allah is always watching over us.

 

B. AVOIDING THE SINS OF THE HEART

 

It is important to know that there are many types of faults in the heart. It takes a long time to clean them. Basically, humans have four traits collected in the heart, namely: the traits of shabu’iyyah (beast), bahimiyyah (animalism), setaniyah and rabbaniyyah (divinity).

 

Therefore, to treat it is not easy. This is because many humans neglect to introspect themselves. Many humans are carried away by worldly luxuries and forget the hereafter. Their hearts are full of disease. The medicine has run out, but still not cured. About the diseases of the heart and how to treat them, you can read in the book Ihya’ Ulumuddin in the chapter Rubu’ul Muhlikat and Rubu’ul Munjiyat.

 

There are three main causes of liver disease, namely:

 

  1. Hasud (envy). Feeling envy and hatred when someone gets pleasure. And feel happy when someone is hit by a disaster.

 

  1. Riya’ (showing off), doing an activity not for the sake of Allah, but expecting flattery and praise from others.

 

  1. Ujub (self-praise). Assuming that one is the most noble in all things.

 

Therefore, purify yourself of these traits. If we cannot cleanse our hearts of these three traits, it will be difficult to treat other diseases of the heart.

 

Even though the pursuit of knowledge is sincere, don’t assume that it is free from stains and sins. Especially if the nature of hasud, riya and ujub is still attached to us. The Prophet once said:

 

“Three things can spoil charity, namely: covetousness (miserliness) that is indulged in, lust that is followed and self-admiration.”

 

The three things mentioned in this hadith are destructive to a person’s morals. They can also damage one’s mentality and self-esteem.

 

Hasud is an offshoot of Shukh, and Shukh is worse than haggard. The reason is that the haggler is only trying to keep his possessions from being owned by others, but the haggler is the one who is not willing to let any of Allah’s favors go to others. In fact, Allah’s favors are provided for all His servants.

 

As for those who have envy, they are those who are unhappy when others receive favors from Allah. He also hopes that the favor will move into his hands. This trait is the pinnacle of ugliness and moral evil. About this, the Prophet said:

 

“Guard yourself against envy. For hasud will destroy good deeds, just as fire consumes firewood.”

 

This trait of hasud is not beneficial at all, either in the hereafter or in the world. In the Hereafter, it is clear that he will receive a very painful punishment. While in the world, he cannot escape seeing the reality of Allah’s favors given to others. These favors can be in the form of knowledge, wealth, and position. Therefore, the person who hasud, of course, will feel tormented seeing this reality.

 

It should be noted that man will not reach the essence of faith until he loves his fellow Muslims as he loves himself. This affection can be shown, whether a person receives favors or calamities from Allah. Aren’t fellow Muslims like a solid building, which strengthens each other? Also like a body when one member is sick, the whole body feels it?

 

As for what is meant by riya’, it is all the activities that are done, in order to get praise and adulation from them. Riya’ is shirk sirri (secret). Such honor crazes are among the lusts that are followed. It is because of this madness of honor that many people are corrupted. Because, basically what corrupts mankind is man himself. Not others.

 

In a hadith it is stated:

 

“Tomorrow on the Day of Judgment, a martyr is ordered to be taken to Hell. Then he protests: “O Allah, why am I being taken to Hell? Didn’t I fight in defense of Your religion, and I died on the battlefield?” Then, Allah replied: “That was not your intention. You did that to be called a brave man, a hero. Then that heroism is the reward for you when you die in battle.”

 

The same applies to the pious, those who perform Hajj, and those who recite the Qur’an.”

 

1. Prohibition of Ujub, Takabur and Fakhru

 

Three traits are forbidden by Islam. Therefore, they must be avoided. These three traits are diseases that are difficult to cure. Even doctors will find it difficult to cure. This disease is in the heart, which feels more than others.

 

People who are afflicted with this disease usually have a sense of entitlement. They often say: “That’s me, if not me, if not me ….” This is the same as what Iblis said, when he disobeyed Allah’s command to bow down to Adam, when Iblis said:

 

“I am better than him. You created me from fire, while you created him from earth.” (OS. Al A’raaf: 12)

 

The characteristics of being arrogant include feeling superior – in every way – to others. In the majlis, they feel embarrassed if their opinion is challenged, especially if it is not used. Also, when advice is given and rejected, they get angry.

 

The fact that we think others are inferior is just showing our own ignorance. We are human beings, who are fallible and fallible. Therefore, we should have tolerance and respect for others. For this purpose, it is necessary to pay attention to the following points:

 

  1. When looking at a child, let it be seen that it has not sinned at all. However, we have certainly committed many sins. Thus, the child is better than us.

 

  1. When you see your parents, you should have the feeling that they are the first and foremost to worship Allah. Then, of course, the parents are nobler and better than us.

 

  1. When we see a scientist, we should see that he is smarter than we are.

 

  1. And when you see ignorant people, you should see that they commit sin and disobedience because of their ignorance. But we, who have been given knowledge by Allah, still commit sins. Surely, Allah’s punishment is greater than His punishment on those fools.

 

  1. When we see a disbeliever, we should not be certain. He may convert to Islam tomorrow morning. Then he may do good deeds that cause his sins to be forgiven. As for us, it could be a crime that closes the age, which ultimately becomes a loser.

 

And if we have the above feeling, then the trait of arrogance will disappear. In the view of Allah, the glory of a person, is those who get a good ending, khusnul khatimah. In fact, about khusnul khatimah itself, no one knows.

 

Therefore, there is no need for us to be arrogant. What does it mean to be arrogant, when the fate that will befall us is not known with certainty. Doesn’t Allah have the nature of Muqallibal-Qulub, turning around – the human heart? Allah is indeed willing to guide those who are desired. Also, deigns to mislead those whom He wills as well.

 

  1. The Prophet’s advice to Mu’adz

 

There are many hadeeths of the Prophet (peace and blessings be upon him) that talk about arrogance, envy and ujub. But just one is presented here. It was narrated by Abdillah bin Mubarrak, in the form of a speech. It was the Prophet who gave advice to Mu’adz. This is the story.

 

One day Mu’adz bin Jabal was visited by Khalid bin Ma’dan: “O Mu’adz, tell me one hadith that you heard directly from the Messenger of Allah?” Hearing such an order, Mu’adz wept bitterly. He missed the Prophet and wanted to meet him immediately. Because, when Mu’adz read the hadith that would be delivered, it was as if he had met his lord. “As if he was present directly giving his advice.”

 

“I did hear a hadith,” said Mu’adz. To Khalid, Mu’adz said: “O Mu’adz, I will give you advice. If you cling to it, then you will benefit in His sight. If you ignore it or make it easy, then on the Day of Resurrection, your proof before Allah will be cut off.”

 

“O Mu’adz, verily, before Allah created the heavens and the earth, He had created seven Angels. After Allah created the seven heavens and seven earths, the Angels were appointed. They were assigned to guard every door of the sky. The Hafazhah angels are in charge of controlling and supervising human deeds. They carry people’s deeds from morning to evening. The deeds shine, like the sun. After the deeds are brought up to the world sky (sky I), the Hafazhah angels praise and flatter them. They – the angels – also counted the deeds as a lot of deeds.”

 

“However, after the deed was seen by the guardian angel of the first heaven, he spontaneously said to Angel Hafazhah: “This deed does not need to be continued upwards. I am the one who watches over ghibah (swearing). Allah has commanded me to strictly forbid that the deeds of someone who likes gossip should not pass my place at all. Let alone be elevated.”

 

The Hafazhah angels come with a person’s good deeds and righteous deeds. The Hafazhah Angels adored and praised these deeds. They also counted, as a good deed that can be presented to Allah, can successfully pass through the world sky. Arriving in the second heaven, the angel in charge said to the Hafazhah Angels: “This charity ends here. Don’t continue upwards. Strike this charity on its owner! He does charity insincerely, flaunts himself, is a liar and wants worldly pleasures! I am the angel who was given the task of watching for lies. Allah commands to forbid such deeds from being brought up. This kind of charity is not allowed to pass through this place of mine, because, the owner of the charity, when gathering with fellow humans, he feels high in his heart.”

 

The angel Hafazhah comes carrying one’s deeds with a sparkling light. It comes from charity, prayer and fasting. Hafazhah’s angels were amazed. In the second heaven, he released the censor. But after reaching the third heaven, he was stopped. “Strike this charity on its owner. He is arrogant when accumulating with fellow humans. I was assigned to control the problem of arrogance. Allah commanded me that the one who is arrogant should not be elevated.” The third guardian angel of heaven said to the angel Hafazhah.

 

The practices of reciting tasbih, prayer, fasting, Hajj and Umrah, are carried by the angel Hafazhah with bright light and thunderous sound. He passed through the first, second and third heavens successfully. However, upon entering the fourth heaven he was stopped by the guardian angel. “This charity cannot be continued upwards, return it and strike it to its owner. He did his deeds with ujub. Allah forbids the deeds of those who are ujub, also to get to the top.

 

Angel Hafazhah also brought the good deeds of humanity. It is like a new bride who is being paraded. This charity can be carried up to the fourth heaven successfully. However, when he reached the fifth heaven, he was stopped by the guardian angel. In fact, the angel Hafazhah was told to hit the charity to its owner. Also hit on his shoulder. Apparently, the owner of the charity has resentment against people who match the good deeds he has done. Whether the charity is in the form of studying, worship and so on. In fact, he is not willing to worship other people. He is always resentful and hurtful. “I am the one who has been commanded by Allah to correct the one who is resented. Allah has commanded me to forbid the charity of the resentful to be brought up, past this place of mine. Strike the charity at its owner.”

 

There is another angel Hafazhah ascending carrying human deeds in the form of prayer, fasting, zakat, hajj, umrah and jihad in the way of Allah. The luminous charity is like the sun. When it wants to enter the VI sky, it stays. Not allowed to rise, even – by the guardian angel told to hit the owner. The owner of this charity, apparently has no compassion for others. In fact, when someone is hit by a disaster, he is even happy. “I am watching over compassion. Because of Allah, I am ordered to watch over the deeds of people who have no compassion for others. He should not pass through this place of mine.” said the guardian angel of the sky IV to the angel Hafazhah.

 

Angel Hafazhah ascended again. This time he brought a person’s deeds from fasting, prayer, zakat, maintenance, jihad and wira’i. His voice was loud and his light was bright. Because of the goodness of the charity, 3000 angels were guarding him. With optimism, Angel Hafazhah ascended to the seventh heaven. The first to seventh heaven was passed smoothly, without obstacles. Apparently, when he reached the seventh heaven, this charity was stopped by the guardian angels. In fact, Angel Hafazhah was told to hit the charity to its owner, and peeled off his heart. “I am the one who was given the task by Allah to restrain and prohibit someone’s deeds from being taken to the higher heavens. Because, what he did was not solely for the pleasure of Allah. Rather, it is with the intention of gaining the rank of Fugaha (scientist), and flattery. This charity is riya’ charity. Not Lillaahi Ta’ala. Allah does not accept such deeds.” Said the guardian angel giving his explanation.

 

Once again, the Angel Hafazhah carries a person’s good deeds, which come from prayer, zakat, fasting, hajj, umrah, being moral, quiet, dhikr and so on. Because these deeds are complete and good, the angels in the seven heavens and seven earths accompany them. The angel Hafazhah and her companions were successful, able to face Allah. To Allah, the good deeds are submitted. The charity of a sincere servant. After Allah examined it, he said: “O Angels (Hafazhah), you know and see the deeds of My servants. While I always know what is going on in his heart. And know, that this My servant does good deeds not because of seeking My pleasure, but because of others. Therefore, the servant who does this good deed is still cursed by Me.” For that reason too, the angels pledged: “O Allah, may Your curse remain on the owner of this deed. We will also curse him. The angels of the seven heavens and seven earths will also curse him.”

 

Hearing this narration from the Messenger of Allah, Mu’adz bin Jabal burst into tears. “O Messenger of Allah, you are His messenger, so you are obviously saved. But what about me?” Asked Mu’adz to the Messenger. “The way that can save you, follow me, even though my deeds are still lacking,” replied the Prophet wisely. For that – still said the Messenger of Allah, O Mu’adz, pay attention to this:

 

  1. Guard your tongue. Do not speak ill of your brothers, fellow Muslims, especially those who are experts in reading the Qur’an.
  2. Your sins are your own. Don’t let your sins fall on others.
  3. Do not flatter and praise yourself. Do not ridicule or criticize your fellow human beings.
  4. Do not be proud and look down on others.
  5. Do not mix the deeds of the Hereafter with the deeds of this world, such as studying for the sake of worldly benefits.
  6. When associating with people, do not be arrogant, so that they can guard against your badness.
  7. Do not whisper, which may cause others to be suspicious.
  8. Even if you are rich and knowledgeable, don’t feel big, and consider others beneath you. If this happens, you will be cut off from the good of this world and the next.
  9. Do not revile others. This will cause you to be mobbed by the dogs of Hell Jahannam on the Day of Judgment.

 

Remember the words of Allah:

 

“And (angels) who take life with gentleness.” (OS. An Nazi’at: 2)

 

“Do you know what Nashthath is?” The Prophet asked Mu’adz.

 

“I do not understand, what is Nashthath, O Messenger of Allah?” Mu’adz asked back.

 

“The Nasythath are the dogs of hell, which gnaw at the flesh of men, until only bones remain.” The Prophet replied with an explanation.

 

“O Messenger of Allah, who is strong enough to feel, and survive that?”

 

“It is easy, for one whom Allah has made easy. You don’t need to be concerned,” the Prophet replied. If you want to be saved, still said the Prophet, love what you and others love.

 

Conversely, what you do not like, do not impose on others. “O Mu’adh, if you can do this, then you will be saved.”

 

From the above story, Khalid bin Ma’dan commented: “To my knowledge, there is no one who recites the Qur’an as earnestly as Mu’adz. He recited the hadith of the Prophet over and over again, just as he recited the Qur’an.

 

Therefore, O seeker of knowledge! Reflect deeply on the hadith. Know, that the bad trait in the heart is because of studying knowledge for the sake of it. To get flattery and fame. For the ignorant, this is unlikely. But for those who are clever, it is an easy target. So, damage is the result. Avoid corruption by doing tadharru’ to Allah, all day and night.

 

Therefore, be introspective in all matters. Avoid the things that lead to corruption. Traits such as: arrogance, riya’, hasud and ujub, are some of the mother traits of a bad heart. Like a tree, one tree has three branches. The tree in question is the love of the luxuries of this world. Therefore, the Messenger of Allah (saw) emphatically said:

 

“Love of the world is the beginning of all mistakes.”

 

It should also be remembered that this world is a field to get fruit in the hereafter. That is, whoever uses the world just to gain the interests of the hereafter, then the world is his field. Meanwhile, if he pursues worldly interests, then the world is a medium for self-destruction. Therefore, be careful in seeking the interests of the world.

 

What is mentioned above is an explanation of outward tagwa, which is called Bidayatul Hidayah. If we can enliven the inner heart with piety, then the veil between us and Allah will be widely opened. The light of ma’rifah, in addition to the source of wisdom, is like water gushing from the heart. Once this is in place, we will be able to see clearly the secrets of Allah that are hidden in the heavens and the earth, and thus success will unfold brilliantly.

 

All the knowledge that has been interpreted by the scholars – which at the time of the Companions and Tabi’in was not mentioned – such as the science of Figih, Nahwu, Sharaf and so on, all of which we seem to consider easy.

 

If we seek knowledge through talking, debating and discussing, then we are the ones who have suffered a great calamity. Unfortunately, we have indeed suffered a great hardship, namely, defending our opinions but gaining nothing, except only loss. If we do not want to feel any objection to exercising vigilance and thoroughness in all matters, then, by all means, do so, but know that worldly pleasures are temporary. And if we seek them by selling religion, we will not be saved at all. In fact, the afterlife that we have been hoping for will become empty, completely lost.

 

Whoever seeks the luxuries of this world under the guise of religion has ruined both the world and religion! In the Hereafter, there will be no reward and in the world, there will be no lasting worldly luxury. On the other hand, whoever leaves the world with the aim of upholding religion will be blessed in this world and the Hereafter.

 

CHAPTER 3 RELATIONSHIPS WITH GOD AND FELLOW CREATURES

 

  1. Be aware that in your existence there is someone who accompanies you who is never separated from you, whether you are at home, traveling, sleeping or when you are awake, even as long as you live and die. He is your Lord, your punisher, helper and creator. Whenever you mention Him, He will be with you, as He says in the Hadith Qudsi:

 

“I am the seatmate of the one who mentions (dhikr) Me.”

 

He is also faithful to accompany you, when you are in a state of anxiety and sadness, because you have neglected to fulfill religious obligations. As He says in the hadith gudsi:

 

“I will always be by the side of those who are anxious and sorrowful, because they remember Me.”

 

If you know your Lord truly, then you will strive to make Him your companion, and you will put aside those other than Him. If you are unable to do so at all times, then spend some of your time during the day or night, specifically to seek the pleasure of your Lord. When you are in the presence of Allah, you are in the presence of Allah. Therefore, you must learn the procedures and politeness of associating with Him. The procedures are:

 

  1. Bow your head.
  2. Lowering the gaze.
  3. Full of concentration.
  4. Always silent, not speaking.
  5. Silencing the physical members.
  6. Execute commands quickly.
  7. Immediately avoid the prohibition.
  8. Not protesting against Allah’s decisions (destiny).
  9. Be active in dhikr.
  10. One thinks about the blessings of Allah.
  11. Choosing what is right and forsaking what is wrong.
  12. Not expecting too much or depending on other than Allah

13.Humbled by the fear of Allah.

14.Being anxious or sad because of shyness towards Allah.

15.Not be swayed by any kind of working pattern, having trusted in God’s assurance.

16.Resigning oneself to God’s grace without giving up good works.

 

Those are all the manners or courtesies that you should make your syiarm throughout the night and day in associating with the Lord Who accompanies you who never part with you when people leave you.

 

  1. Manners of a Scholar (Teacher)

 

If you become a scholar or teacher, then you must pay attention to the manners below:

  1. Responsible.
  2. Patience.
  3. Sit quietly with dignity.
  4. Not to be arrogant towards everyone, except to the wrongdoer in order to stop his injustice.
  5. Prioritizing tawadlu’ in gatherings.
  6. Does not like to joke or joke.
  7. Friendly to students.
  8. Thoroughly and faithfully supervise unruly children.
  9. Faithfully guiding an ignorant child.

10.Not getting angry with students who are ignorant or slow-minded.

  1. Not ashamed to say: “I don’t know,” when asked about an issue that he or she has not studied.

12.Pay attention to students who ask questions and try to answer them well

13.Accept the reasons submitted to it.

  1. Submit to the truth, by returning to it when it is wrong.

15.Forbidding students who study harmful knowledge.

16.Warns the student of studying religious knowledge but for the sake of other than Allah.

17.Reminding the students not to get busy studying fardlu kifayah knowledge before they have finished studying fardlu ‘ain knowledge.

  1. Improving his devotion to Allah both outwardly and inwardly.
  2. Practicing the meaning of tagwa in his daily life before instructing students so that the students imitate his actions and benefit from his words.

 

  1. Manners of a Disciple

 

If you are a student, then pay attention to the following manners of politeness towards the teacher:

  1. Greet the teacher first.
  2. Do not talk much in front of him.
  3. Does not speak unless asked by the teacher.
  4. Not asking questions before asking permission first.
  5. Not contradicting the teacher’s speech with the speech (opinion) of others.
  6. Not showing opposition to his teacher’s opinion, let alone considering himself to be smarter than his teacher.
  7. It is not permissible to whisper to the person sitting next to you when the teacher is in the assembly.
  8. Not to turn his head when he is in front of his teacher, but to bow his head and be calm as if he were praying.
  9. Does not ask the teacher many questions when he/she is tired.

10 – He should stand up when the teacher stands up and not talk to him when he has moved from his seat.

  1. Does not ask questions to the teacher halfway through.
  2. Not to be prejudiced against the teacher when he does something that may appear to be wrong, because he knows better than anyone else the secret of what he is doing.

 

In this case the student should remember the words of Prophet Moses to Prophet Khidr (peace be upon him) as described in the Qur’an:

 

“Moses said: “Why did you cut a hole in the boat which resulted in the drowning of its passengers, surely you have committed a great wrong.” Prophet Musa in this case denied the actions of prophet Khidr because prophet Musa saw from the external side what prophet Khudr did.

 

  1. Children’s Manners to Parents | If you have both parents, then you should pay attention to the manners of getting along with them, including:

 

  1. Listen to what they say.
  2. Stand when they stand, in their honor.
  3. Obey all their orders.

4, Not walking ahead of them.

5: Not to speak loudly to him, or yell at him, even if it is only with hus words.

  1. Fulfill the call.
  2. Make a pleasant noise to them.
  3. Be friendly (tawadlu’) towards them.
  4. It is not permissible to bring up the kindness that has been given to them.
  5. Not to glance at them or offend them.
  6. It is not permissible to be sullen in their presence.
  7. No traveling except with their permission.

 

  1. Manners of Intercourse with the Commoners

 

If you are in the midst of people you do not know well, then you should pay attention to the following procedures or manners:

 

  1. Do not interfere in their conversation.
  2. Not listening or paying much attention to their false stories or bad words.
  3. Forgetting their bad words.
  4. Try not to meet them often.
  5. Remind them gently when they make mistakes.

 

  1. How to Get Along with Close Friends There are two important things that you must pay attention to in friendship, namely:
  2. Choosing companions.
  3. Friendly manner.

 

  1. Choosing a friend

Before you associate with friends, you must pay attention to the conditions of friendship and friendship, not just anyone you can make friends, for that you should not be friends except with people worthy of being friends. The Prophet said:

 

 “A person follows or conforms to the religion (way of life) of his companion, so let one of you first see who is a suitable companion.”

 

If you are looking for a companion in study or a companion in religion or work, then choose someone who fulfills five conditions:

 

  1. People who are intelligent (intelligent). Because associating with an ignorant person only leads to quarrels and rifts that eventually become enemies. He will make things difficult for you. Actually, a reasonable enemy is better than a stupid friend. Ali bin Abi Talib said:

 

“Do not befriend the foolish, nor do you associate with fools. Many a pious person has become despised and inferior because of associating with fools. A person is considered equal to someone when walking together. Like two pairs of sandals that are certainly similar to one another. Everything has similarities and resemblances to something else. A person’s heart is considered the same as another person’s heart, when one meets the other (in friendship).”

 

  1. People with good morals.

Do not befriend someone with bad manners, someone who cannot control himself when angry and cannot restrain his desires. In this regard, Algomah Al-Tharidy before he died advised his son:

 

My son, if you want to form a friendship with someone, choose people who have the following qualities:

 

– It can take care of you, if you are devoted to it.

 – It may improve you, if you befriend him.

-. “Can help you, if you need help.

– Always repay your good deeds with good deeds.

– Always recognize your kindness.

– Always cover up your ugliness.

– Can respect or trust your words.

– Always give help when you are doing something.

– Willing to give in when fighting over something with you.

 

Ali ibn Abi Talib said:

 

“Your true friend is the one who is always with you (in good times and bad) and the one who is willing to sacrifice himself for your sake. And one who is able to solve all his affairs, to help you when you are afflicted.”

 

  1. The Righteous.

Do not befriend the fasiq, the one who continually commits major sins.

 

The one who fears Allah will not commit major sins on a continuous basis, and the one who does not fear Allah cannot be fully trusted, and his stance always changes according to his circumstances and needs. Allah says in the Qur’an:

 

“And do not follow the one from whom We have withdrawn Our remembrance, and follow his lusts, and his state is a transgression.”

 

You should not associate with the unfaithful, because seeing the unfaithful all the time may cause you to lose your hatred for sin, so you will take it lightly, and you will end up doing it easily.

 

  1. Not greedy for wealth. Do not be friends with people who are greedy (love) of wealth, because friendship with people who love the world is a vicious poison, because human nature always wants to imitate and follow the character of others, even that character can be contagious without realizing it. Thus, associating with people who are greedy for wealth will increase your love for wealth and associating with people who do not love wealth will also reduce the love of wealth.

 

  1. An Honest Person. Do not befriend a liar, for he may deceive you with the slipperiness of his tongue. .

 

These are the five conditions that you need to pay attention to in choosing friends. But if you find it difficult to find people who have all of these qualities in the boarding school or mosque, then you can choose one of two things, namely:

 

First: Uzlah, meaning seclusion, not associating with anyone, because with this uzlah you will be saved.

 

Second: Associating according to the circumstances of the person concerned. This means that if you are making friends for the purpose of being happy in the hereafter, then you should take religious matters into consideration. If you are making friends for the sake of the world, then you should consider moral goodness, and if you are making friends so that your heart will be at peace, then you should consider safety from evil.

 

The kinds of people can be compared to objects, namely:

 

  1. A person who is like a staple food, meaning that this is the kind of person you definitely need and of course you have to be friends with every day. ..:

 

  1. People who are like medicine, meaning that people like this need to be interacted with but only when necessary, not every day.

 

  1. A person who is like a disease, which is always avoided. But sometimes that person is also afflicted by disease. Everyone tries hard to avoid a dangerous person like a disease, but sometimes he is approached and accompanied by a dangerous person, even though he hates him. To deal with such a person you are required to try to be free and safe from him. Nevertheless, such a person can be of great benefit to you, if you are able to deal with him, by observing his ugliness and wickedness, which you hate, and avoiding them.

 

The fortunate person is actually the one who can take lessons from others and the believer is a mirror for other believers. Prophet Isa (peace be upon him) was once asked by someone: “Who taught you politeness or manners?” He replied: “No one has taught me that. But if I know the bad behavior of an ignorant person, then I should not act like that.” He then said: “If these people would refrain from doing something that they do not like, when it is done by others, their modesty would be perfect and they would no longer need a teacher.”

 

  1. Friendly manner

 

Now that you know how to choose your friends, you should know the rights of friendship. If a friendship has been established between you and your friend, then you are obliged to fulfill the rights of friendship. In carrying out these obligations there are some procedures that you must also pay attention to. The Prophet said:

 

“The example of two friends is like two hands, one washing the other.”

 

In one narration it is explained, that at one time the Prophet entered the forest. He then picked two pieces of miswak wood, one bent and the other straight. Then the straight wood was given to a companion who accompanied him. The crooked one he took for himself. The companion then asked the Prophet: “O Messenger of Allah, you are more entitled to take this straight piece of wood than I am.” He then replied:

 

“The one who makes friends, even for a moment during the day, will be questioned about his friendship. He will be asked about his friendship, whether he fulfilled the rights prescribed by Allah or wasted them.” He said:

 

“The two friends most favored by Allah are those who love their friend the most.”

 

The manners or politeness in friendship are:

 

  1. Preferring a friend in matters of wealth. If he is unable to do so, then he should give the friend the surplus wealth that he needs.
  2. Immediately give energy to a friend who is in need before being asked.
  3. Keeping a friend’s secret.
  4. Covering up a friend’s defects or shortcomings.
  5. Not telling friends the negative things people say about her.
  6. Always pass on other people’s compliments to friends.
  7. Listen carefully to your friends when they are talking.
  8. Avoiding arguments with friends.
  9. Calling friends with the most favorite nickname.
  10. Praising a friend’s kindness.
  11. Thanking friends for their good deeds.

12.Defending a friend’s honor just as he defends his own.

13.Giving advice to friends in a subtle and wise manner.

14.Always forgive friends’ mistakes and errors.

  1. Always wish well to a friend, both while they are alive and after they die.
  2. Maintain a good relationship with a friend’s family, even if the friend has passed away.

17.He should not burden a friend with responsibilities; rather, he should try to lighten a friend’s heavy burden or responsibility so that he can live happily.

18.Showing joy when a friend is having fun and sympathizing when a friend is in distress.

19.Equalizing feelings towards friends between inner and outer.

20.Greeting friends first.

21 – Trying to make room for his friend when he enters the gathering. If this is not possible, then he should move from his seat and allow his friend to sit in his place.

  1. Escorting a friend when he stands up to leave his house.

23 He should be quiet when a friend is talking and not respond to what a friend says.

 

The conclusion is that a person should treat his friends with kindness, just as he would like to be treated by others. If a person cannot love his friends as he loves himself, then the friendship of such a person is not sincere and will bring disaster in this world and in the Hereafter. This is the manner or courtesy that you should observe in fulfilling the rights of friendship with ordinary people and close friends.

 

  1. How to Get Along with Acquaintances In dealing with these acquaintances, you must be more careful, and you must be able to guard against the evil of acquaintances. If it is a close friend, it is not a difficult matter; there is no need to be suspicious of him because his character and nature are well known, and he will help you. As for ordinary people or people you don’t know, they won’t bother you, disturb you or hinder you. But it is these acquaintances who often bring evil, especially acquaintances who show friendship through their words, but whose essence is never known. Therefore, do not make many acquaintances. But if you are forced to have acquaintances, whether in school, mosque or college, city or market, then you must know how to deal with them. The procedure is:

 

– Do not disparage or insult any of them. For you do not know him well. Perhaps he is better than you.

 

– Do not look upon them as great or noble, if they have wealth, for this will destroy you. This world is insignificant in the sight of Allah, and so is everything in it. And when your heart looks up to the owners of the world’s wealth, then your worth in the sight of Allah falls.

 

– Do not sacrifice your religion just to get something from wealth. For whoever does so will be humiliated and worthless before them, and will even be mocked by them.

 

– If they are hostile to you, then do not return their hostility. For you will not be able to match them, rather your religion will be corrupted by their hostility, so that you will suffer long and in vain.

 

– Do not be pleased if they honor you, praise you and show their love for you. For if you examine the nature of all that you will find no more than one percent of it, and do not expect their kindness to be inward and outward.

 

– Do not be surprised if your acquaintances speak ill of you in your absence, nor be angry with them. For if you are willing to realize or be fair, you yourself have also done so, whether to close friends, family, even to your teachers and parents. You have also dared to speak ill of those who are close to you and have contributed greatly to you behind their backs.

 

– Do not have hopes or desires for wealth, positions and favors from your acquaintances. For one who is always eager to get the gifts of others will surely be disappointed, lose and become a despised person.

 

– If you ask one of your acquaintances for something you need and he fulfills it, then thank Allah and thank him. But if he is unable to fulfill your request, then do not scorn him and do not tell others about it, for that will cause enmity. Be like a believer who understands and accepts the excuses of others, and do not be like a hypocrite who is always looking for faults in others. Then say to yourself: He is not able to fulfill my needs, because there may be something that he cannot avoid that I do not know about.

 

– Do not give advice to anyone of your acquaintances until you have seen signs that they will accept your advice. Otherwise, they will not listen to your advice and they will be hostile to you.

 

If they make a mistake in a matter, and they do not want to learn from you, then do not patronize them, because they will take knowledge from you and become hostile to you. Unless the mistake they make is a sinful act of which they are unaware. If this is the case, then tell them the truth in a gentle way. If they seem to appreciate your advice, then thank Allah, and if you see their displeasure with you, then leave their affairs to Allah, and ask Him for protection from their evil, without mocking them and not saying to them with the words: You don’t know who I am! I am the ….! I am an expert in such and such a field. This is because such words show ignorance and have the effect of making oneself look clean. The most ignorant person is the one who thinks he is clean and praises himself. Know that Allah swt. does not encourage them to do evil to you except because of your previous sins or mistakes, and this is a punishment from Allah swt. for the sins and mistakes you have committed.

 

– Listen to their good words and ignore their false ones. Speak of their good deeds and never speak of their bad deeds.

 

This is the etiquette of associating with acquaintances, and if we follow these instructions, we will, insha’Allah, be saved from their evil and mischief.

 

Then we also advise you: Beware of associating with the jurists of today, especially those who are preoccupied with matters of khilafiyah and engage in debates and polemics. Avoid them, for they are always looking forward to your destruction, due to the envy that is in their hearts. They are quick to judge you on the basis of mere conjecture, and when they are behind you, they try to demonize you and reproach you, and then they and their friends find fault with you, so that one day they openly revile and condemn you, in order to vent their anger and annoyance at you. At that time they will not accept your faults, they will not forgive them, they will not make up for your shortcomings, they will not forget your faults, they are very resentful of you, whether it is because of a trivial or major matter, and they even encourage their friends to be hostile to you, to stir up slander and false news. When their hearts are at ease with you, their outward appearance is sweet. When they are angry with you, their hearts boil, and they are fiercer than they appear. Their bodies are wrapped in fine clothes but their hearts are like wolves.

 

What we have mentioned is a fact that is apparent in most of them, except for a few who are guarded by Allah. Whoever befriends such people is bound to lose and become despised.

 

This is the situation with most of the people who appear to be friendly to you, who need to be cautious, and need to be careful by using certain procedures when approaching or being approached by them. So how do you deal with someone who is openly hostile to you? Ibn Ma’ruf the prosecutor said:

 

Beware of your enemy once and beware of your friend a thousand times. Perhaps your friend will turn out to be your enemy, and he will certainly know better how to hurt you.

 

You should be wary of enemies who come from friends, and you should not make many friends.

 

Indeed, the illnesses you see are mostly from your own food and drink.

 

Be you like what Hilal bin Al-‘Ala said in his sya’ir:

 

When I forgive someone and don’t hold a grudge against anyone, I feel that I have saved myself from all sadness and hostility.

 

I always pay homage to the enemy when I see you. In this way I reject their evil.

 

I always show joy to the person I am about to anger, so my heart is always full of happiness.

 

I can’t actually be saved from the evil of someone I don’t know, so how will I be saved from the evil of someone I love.

 

People are actually a disease and the cure is to not involve oneself in their affairs. But to avoid them is to break ukhuwah.

 

Therefore, the most important thing is not to disturb them, and you will be safe from their interference. You should seek peace and harmony.

 

Associate with people, but be patient with their behavior. Make yourself unhearing, mute and blind to their faults.

 

And make yourself like what a philosopher says.

 

Meet friends and foes with a sweet face, but not out of humility and fear. Strive to be firm and resolute, but not out of pride, and be gentle with them, but not in humiliation. Strive to be modest in all things.

 

It is mentioned in the sha’ir:

 

You should always be simple in all your affairs, for simplicity is the best path to happiness.

 

Do not be careless or rash, for both are reprehensible.

 

Do not think highly of yourself by looking left and right and looking back when you are walking and do not stop to meet those who are gathered in one place, unless you have an interest.

 

When you are sitting with people, do not raise your legs, do not cross your fingers, do not play with your beard or ring, do not clean your teeth with a toothpick, do not clean your nose with your index finger, and do not spit or clear your throat. Do not wriggle and yawn when in the presence of people or when praying. You should sit quietly, be organized in your speech, listen to the speech of the person who is speaking without showing excessive admiration and do not ask the person who is speaking to repeat what he has said. You should not speak in a humorous manner, nor should you speak in a manner that admires your children, your speech, your work, or your personal matters.

 

You should not dress like a woman, nor should you be groomed like a slave. Do not overdo the kohl and hair oil.

 

Be careful in your dealings with people and families. You should not be in the habit of pressuring anyone to fulfill your needs and should not encourage anyone to do wrong. As for your family, you should not tell your wife or children, let alone anyone else, about the amount or value of the money that you have. If they know a little, they will mock you, and if a lot, they will not be satisfied with what you have given them. Be firm with them without violence and be friendly but firm.

 

You should not be fond of joking with your helpers, lest your authority fall. When you quarrel, be self-controlled and careful in your speech and actions, so that you do not appear foolish and rash by thinking before you speak, and do not point fingers too often. If your anger has subsided, then speak kindly.

 

If you are approached by a government official, then consider that you are on the edge (must always be vigilant), Avoid making friends with people who are close to you when you are healthy and wealthy and will abandon you if you fall ill or are poor, because such people are your most dangerous enemies.

 

You should not make wealth more noble or more valuable than your tone of honor.

 

 

 

 

CLOSING

 

We think this description is sufficient for all of you young people who are studying Sufism to serve as a basic guideline in your journey towards achieving hidayat (Allah’s guidance). And put the information into practice for yourselves. We say that this book is sufficient to serve as a guide for young people who are beginning to study Sufism, because it contains three chapters: Chapter I: How to fulfill the commands of Allah Chapter II: How to avoid what Allah has forbidden Chapter III: How to get along with your fellow human beings

 

Thus, the book “Bidayah Al-Hiadayah” has covered all the ways of socializing that are necessary for all people, both with their Creator and with their fellow human beings. If you find this book suitable for you and you feel that your heart is inclined towards it and you are eager to practice it, then know that your heart has been given the light of faith by Allah. This is only the beginning, and of course the beginning must have a conclusion, behind which there are many secrets, subtle matters, deep knowledge and almukasyafah, all of which we have described in Al-Ihya Al-Ulumuddin:

 

When you see that your heart is heavy with all the practices and recitations mentioned in this book and you put aside this field of Sufism, then your heart says: What benefit will this knowledge bring to you, especially if you sit with the scholars? How will you get ahead if you learn this knowledge, how will this knowledge raise your position and increase your income, how will you get a position, then know that you have been deceived by the shaitan. The shaytaan has succeeded in misleading you and forgetting you about your Hereafter. If that is what you think, then try to find what you think will benefit you and lead you to a position of honor. Indeed, you will not be able to obtain the pure position and glory that you desire, and in the Hereafter you will lose the blessings of eternal paradise in the sight of your Lord of the worlds.