MUKKADDIMAH

In the name of Allah, the Most Merciful, the Most Merciful. All praise be to Allah who has made us among those who give advice, and has given us understanding from the knowledge of the scholars who are knowledgeable. Salawat and salam (peace and blessings of Allah be upon him) be upon the great Prophet Muhammad (peace and blessings of Allah be upon him), whose religion has eradicated all the religions of the disbelievers and disobedient: and also to his family and companions who have adhered to his laws as righteous people.

And next, the (admittedly) destitute servant of Allah in need of the mercy of his Almighty Lord, Uthman bin Hasan bin Ahmad Ash Syakir Al Khaubawi, may Allah honor them with His sublime tenderness and mercy: “I used to live in a great city called Constantinople, may Allah preserve it and other cities from calamity and danger.

When I saw among my fellow scholars and honorable teachers, who in the midst of society were like lamps that illuminate in the darkness of the night, there was an adage that was favored among them and among the noble scholars, who by clinging to the source of knowledge became the heirs of the prophets. However, the teaching is not in the order of the great Qur’an, so I wanted to write it down and correct its errors under the guidance of the Most Praiseworthy Aliah.

And once, too, we found some of our fellow students saying with their tongues what is not in our Book. Thus, they have committed a fallacy and even disbelief in their advice and counsels to people who are drowning in drowsiness and hiding the devil whispering in people’s chests. We seek refuge with Allah from the evils of ourselves and the evils of our deeds. May Allah drive away the devil from stirring up fitna in our hearts.

Then, a few days ago, I was afflicted with a severe illness, by the decree of Allah, the Praiseworthy Maharaja. Therefore, for a few days, I was forced to lie in bed, unable to utter a single word. So at that time, I vowed that if Allah preserved me from disaster and calamity, I would go to my loved ones in the community, and tell them my heart as clearly as the sun and light, and I would pour into the community rainwater and sea water.

When I was granted recovery from the illness that had been transmitted, there did not remain in me the slightest infirmity, then I made good on the aforementioned words and other things that had plunged their hands into error and misguidance. Then with the guidance of Allah Maharaja the Most Gracious, I began to write. So all the issues in the writing became like gems and pearls, which have never been touched before by jinn and humans. I arranged each of the verses in the order of the noble Qur’an, and I selected those that showed the characteristics of Paradise and Hell, and I added some noble traditions and interesting stories about those who acted like the people of Luth, both men and women, and I explained what their fate would be in this world and in the Hereafter, and whether they should be subjected to punishment (had) or stoning based on kias to male and female adulterers.

When this writing came out of my mother’s womb into this mortal world, and it needed a name from the best of names, I named it DURRATUN NASIHIN (Pearl of Advice). May Allah make this writing in the hands of colleagues belong to the deeds of the righteous. However, I would like to ask the clever people, especially the scholars and prominent figures, to please correct my mistakes and remove the things that have arisen because of my negligence. For man is forgetful. And because it is reprehensible for someone like me to write like this, just as it is vain for a paralyzed person to write. And being busy doing something like this in the midst of studying is like throwing precious currency into the Nile. Forgiving and expiating sins is not possible except by Allah, the All-Forgiving, and sins and negligence cannot arise except from the disobedient.

Allah is also the One who guides whomever He wills to the straight path, and He is the One who is sufficient for me and the best of helpers. To Him be all praise for all states other than disbelief and misguidance, and Glorified be He from anything that resembles and equals Him.

PRAYERS

1. Prayer to start the recitation

Meaning: Say salawat to Muhammad, our Messenger. Say salawat to Muhammad, the healer of our hearts. Say salawat to Muhammad, the intercessor for our sins. O Allah, bestow mercy on Muhammad and the family of Muhammad. I seek refuge in Allah from the temptation of the accursed devil. In the name of Allah, the Most Merciful, the Most Merciful. And worship your Lord until death comes to you. Indeed, Allah is the Most Glorious. And His noble Messenger has conveyed (His message), and we are of those who witness and give thanks for what has been said by the Lord Who has created and provided for us, with clean hearts. After that recite:

 Meaning: In the name of Allah, the Most Merciful, the Most Merciful. Alif Laam miim. This Book (Quran) has no doubt in it, guidance for those who fear.

2. The closing prayer of the recitation:

Meaning: In the name of Allah, the Most Merciful, the Most Merciful. Praise be to Allah, Lord of the Worlds. The good end is only for those who fear. Salawat and salam may always be poured out to our Lord Muhammad the Messenger of Allah, as well as to his family and friends. O Allah, arrange our affairs, correct our deeds, save us from the pain of poverty and humiliation, preserve us from plagues and contagious diseases, and from the evils of the enemy, the devil and the passions that always urge to evil. O Allah, make order easy for us in all religious and worldly affairs, and make us successful in achieving our goals well. O Allah, keep us away from all evil and disobedience. O Allah, we seek refuge with You

from severe calamities, the abyss of misery, bad luck and the enemy’s delight in our distress. O Lord who changes the endeavors and circumstances of all, change our circumstances into the most favorable ones. O God, O Lord of many bounties. O Lord of all deeds, guide us to good intentions in all our words and deeds. O Allah, save us, and save our religion and do not take away our faith at the moment of our death, and do not hand us over to those who do not fear You and do not pity us, grant us the good of this world and the Hereafter, surely You are omnipotent over all.

3. The prayer for the completion of reading this book in its entirety:

Meaning: O Allah, our Lord, O Rabbana, accept our deeds, surely You are All-Hearing and All-Knowing. Accept our repentance, O our Lord, for surely You are the Most Accepting of repentance, the Most Merciful. And guide us and lead us to the path of truth and the straight path with the blessing of the great khatam of the Quran, and with the blessing of the honor of Your beloved and Your noble Messenger. Forgive us oh Lord of Glory, forgive us oh Lord of Mercy. Forgive us our sins with the blessings of Your grace and mercy oh Gracious Lord of all the gracious, oh Gracious Lord of all the gracious.

O Allah, adorn us with the adornment of the Qur’an, glorify us with the blessing of the glory of the Qur’an, make us honorable with the blessing of the honor of the Qur’an, clothe us with the garment of the Qur’an, enter us into Paradise with the Qur’an, avert all the calamities of this world and the punishment of the Hereafter with the blessing of the honor of the Qur’an, and be merciful to all the people of Muhammad with the blessing of the honor of the Qur’an.

O Allah, make the Qur’an our companion in this world, our comforter in the grave, our helper on the Day of Resurrection, the light that combats us on the Shirat, our escort to Paradise, our cover and barrier from the fire of Hell, our guide and leader towards all goodness, by the blessings of Your bounty, Your generosity and Your mercy, O Most Merciful of all the merciful.

O Allah, grant us sweetness with every letter of the Quran, glory with the blessing of every word, happiness with the blessing of every verse, salvation with the blessing of every surah, and reward with the blessing of every juz. May Allah continue to shower His mercy on our lord Prophet Muhammad, as well as on his holy family and his good companions, all of them.

O Allah, help our leaders, the leaders of the Muslims. And help his ministers, his deputies and his army until the Day of Judgment. Establish safety and prosperity for us and for the pilgrims, the warriors on the battlefield, the travelers and those who dwell in Your lands and Your seas who belong to the community of Muhammad, all of them.

O Allah, convey the reward of the recitation we have recited and the light of the recitation we have recited after it has been received from us by Your bounty and kindness, as a gift that reaches the spirit of our Prophet Muhammad (peace be upon him), and to the spirits of his sons, his wives, and his companions, may Allah be pleased with them all, and also to the spirits of our fathers, our mothers, our children both male and female, our brothers and sisters, the brothers and sisters of our fathers, brothers and sisters of our fathers, brothers and sisters of our mothers, friends of ours, teachers of ours, relatives of ours, clerics of ours and anyone else who has contributed to us, as well as to the spirits of all believers and believers, Muslims and Muslims, both living and dead, with the blessing of Your mercy also oh Lord Most Merciful of all the merciful.

May Allah convey the reward from us to our lord the great Prophet Muhammad, peace be upon him. With the reward that he deserves. Glory be to your Lord who is mighty from the attributes they speak of, peace be upon all the messengers, and all praise be to Allah, the Lord of the Worlds. Say the Alfatihah.

4. Supplication after the meal.

Meaning: Praise be to Allah who said in His Book (the Quran), which means: “Eat and drink and do not overdo it. Verily He dislikes those who exaggerate”. Peace and blessings be upon our Lord Muhammad the Messenger of Allah, who loved the generous and the rich who gave food, and peace and blessings be upon his family and companions, who loved the poor, the needy and those whom Allah honored.

O Allah, make our blessings last, our country established, and our children knowledgeable. And do not give power over us to the unjust.

O Allah, bestow mercy on the giver of this food and those who eat it, and bless the wealth of the giver of this food and those who attend it. Give us food from the food of Paradise, and give us drink from the drink of Kautsar. Match us with angels, and glorify us by looking at Your Jamal, O Lord of the Worlds.

O Allah, increase and do not decrease, the blessing of honor of the chief of all messengers, and all praise is due to Allah, the Lord of the universe. Say the Alfatihah.

1. VIRTUES OF THE MONTH OF RAMADAN

Allah Taala says:

Meaning: (Some of the appointed days are) the month of Ramadan, the month in which is revealed (the beginning) of the Qur’an as a guidance for mankind and an explanation of that guidance and a discriminator (between the right and the wrong), (as. Al Baqarah: 185) Interpretation :

(. ) is a mubtada (permanent sentence or subject) whose khabar (predicate) is the sentence following it. Or, the khabar (predicate) of the mubtada (subject) is mahzutf (omitted), which if shown would read : (. ). Or, the badal (substitute sentence) of the word Origin , based on hazful (missing mudhaf), which if shown would read :    The word is read as manshub on the basis that there is a hidden word, or on the basis that it is the maf’ul of the sentence, but this latter opinion is weak. Or it may be regarded as the badal (pronoun) of the sentence The word comes from the word , which means famous or well-known. The word is a masdar (root word) of the word , which means burning. The word is attributed to him, while he (. ) is made into a natural isim (name word), which is prevented from tasrif (not accepting a tannin) because it is a natural isim (name word) that ends with an alif nun (. ), (such as the name words: etc.), as is the word in the sentence, which is the name of the crow (this word is also prevented from being used as a natural isim (name word) which is muannats (female type).

As for the Prophet’s saying: ( ) which means: “Whoever fasts in the month of Ramadan”, the basis is hazful mudhaf, meaning: the word is no longer included, because the word is understood to be the name of the month, so it cannot be interpreted otherwise.

They called that month (. ) because it may have been so hot at that time that it seemed as if they were on fire, or it may have been because of the heat of hunger and thirst, or it may have been because of the burning of sins during that month, or because it was during the season of Ramadh, which is summer, when they quoted the names of the months from ancient languages.

(. ) means: the month in which the Qur’an was revealed, on the night of Lailatul Qadr. Or the month in which the Qur’an was revealed in its entirety to the lowest heaven, and then gradually to the earth, or the month in which the verse of the Qur’an that relates to the month of Ramadan was revealed, namely the words of Allah, the Almighty: (.) which means : It is obligatory upon you to fast.”

It was narrated from the Prophet (peace be upon him) that: “The Suhuf (scrolls) of Abraham (peace be upon him) were revealed on the first night of Ramadan. The Torah was revealed on the sixth night of Ramadan. The Gospel was revealed on the tenth night of Ramadan. The Zabur was revealed on the eighteenth night of Ramadan, and the Quran was revealed on the twenty-fourth night of Ramadan.”

The isim maushul (. ) and its shilah are the khabar (predicate) of the mubtada (. ), or its nature. If it is considered the nature of the mubtada, then the khabar of the mubtada is the next sentence, which is: faman shahida (. ). The letter fa (. ) in the sentence faman shahida is to characterize the mubtada with an adjective that implies a requirement, which implies that the revelation of the Qur’an in the month of Ramadan is the reason for the obligation to fast specifically in that month.

(. ) This phrase is a description of the word Quran. Meaning: The Qur’an was revealed in the month of Ramadan, and it is Allah’s guidance to mankind, with its miraculous and clear verses that point to the truth and distinguish between right and wrong, because of the wisdom and rulings contained in the Qur’an. (Aadhi Baidhawi).

It was narrated from the Companion Abu Hurairah (ra) that he said: “The Messenger of Allah said:

Meaning: “Disgraceful is the person who is called by my side but he does not say salawat for me. Disgraced is the person whose parents or one of them is with him but he does not do anything to fulfill their rights that would cause him to enter Paradise. And despised is the man who is visited by the month of Ramadan but before he is forgiven, the month of Ramadan is over”.

Because Ramadan is the month of mercy and forgiveness from Allah. So, if he is not forgiven during that month, he will be a loser. (Zubdatul Wa’izhin).

It was also narrated from the Prophet that he said:

Meaning: “Whoever recites salawat on me on Friday a hundred times, then on the Day of Resurrection he will come with a light, which if the light were distributed to all creatures, it would spread over all of them.” (Zubdatul Wa. ‘izhin)

And it is also narrated from the Prophet that he said:

Meaning: “Whoever rejoices at the advent of Ramadan, Allah will forbid his body from the fire of Hell”.

And he also said:

Meaning: When the first night of Ramadan comes, Allah says: “Whoever loves Us, We love him. Whoever seeks Us, We seek him. And whoever asks Us for forgiveness, We will forgive him for the sake of the glory of Ramadan.” Allah, the Almighty, told the angels who record good deeds to record only his good deeds in Ramadan and not his bad deeds. And Allah Taala expiates from him the sins that have passed.

It is also reported that the book of Abraham (peace be upon him) was revealed on the first night of Ramadan, and the Torah was revealed on the sixth night of Ramadan, after seven hundred years had passed since the book of Abraham (peace be upon him). The Book of Zabur was revealed on the twelfth night of Ramadan, five hundred years after the Torah. The Gospel, on the eighteenth night of Ramadan, one thousand two hundred years after the Zabur. And the Book of Alfurgan (Quran) on the twenty-seventh night of Ramadan, six hundred and twenty years after the Gospel. That is all. (From the Book of Al Hayat)

Ibn Abbas (may Allah be pleased with him) reported: “I heard the Messenger of Allah say:

Meaning: “If my people knew what is in Ramadan, they would wish that the whole year was Ramadan”.

Because in that month goodness is gathered, obedience is accepted, prayers are answered, and sins are forgiven. And Paradise longs for them. (Zubdatul Wa’izhin).

Dar Hafsh Alkabu, he said: “Daud Aththa’i said: “I fell asleep on the first night of Ramadan, then I dreamed of seeing Paradise, as if I were sitting on the bank of a river made of pearls and pomegranates. Suddenly I saw the angels of Paradise like the sun because of the brightness of their faces. Then I said: “La Ilaha Iilallaah, Muhammad Rasulullah”. The angels replied: ‘La Ilaaha Illallaah, Muhammad Rasulullah. We belong to those who praise Allah, fast, bow and prostrate during the month of Ramadan”. That is why the Prophet said:

Meaning: “Paradise is longing for four groups of people.” (1). The one who loves to read the Quran, (2) the one who guards his tongue, (3) the one who feeds the hungry, (4) and the one who fasts in Ramadan”. (Raunaqul Majalis).

And in one khabar it is stated: “When the crescent moon appears to mark the beginning of the month of Ramadan, the Throne, the Chair, the angels and all those below them will shout, saying: ‘Fortunate are the people of Muhammad (peace be upon him). With the glory that Allah has in store for them’. The sun, the moon, the stars, the birds of the sky, the fish of the sea, and all living creatures on the surface of the earth, day and night, begged forgiveness for them, except for the accursed devils. Then in the morning, Allah Taala did not spare any of them except he forgave them. Then Allah said to the angels: “Give the people of Muhammad (peace and blessings be upon him) the reward of your prayers and prayer in Ramadan”.

It is said that there was a man named Muhammad. He never prayed at all. Then, when Ramadan came, he dressed up in fine clothes and perfume, and prayed to make up for the prayers he had missed. So he was asked: “Why did you do that?” He replied: “This is the month of repentance, mercy and blessings. Hopefully, thanks to His mercy, Allah will forgive all my sins”. When that man died, someone dreamed of seeing him, and asked him: “What has God done for you?”. He replied: “God has forgiven me for my adoration of the month of Ramadan”.

And narrated from the Companion Umar bin Khattab ra. from the Prophet. He said which means :

When one of you wakes up from sleep during the month of Ramadan and moves in his bed, turning from side to side, an angel will say to him: “Rise up, may Allah bless you and have mercy on you.” If he rises up with the intention of praying, his bed will pray for him, saying: “O Allah, grant him high beds (in Paradise)”. And when he puts on a garment, his garment prays for him saying: “O Allah, grant him the garments of Paradise”. And when he puts on his sandals, his sandals pray for him by saying: “O Allah, set his feet on the path that leads from Hell to Paradise”. And when he takes a vessel, the vessel prays for him saying: “O Allah, grant him the trophies of Paradise”. And when he makes ablution, the water prays for him saying: “O Allah, cleanse him from sins and faults”. And when he stands up to begin his prayer, his house prays for him saying: “O Allah, make his grave spacious, make his burrow clear, and increase mercy for him”. While Allah looks upon him with mercy. When he prayed, Allah replied: “O my servant, from you is prayer and from Us. O my servant, from you prayer and from Us favor: from you request and from Us grant: and from you istighfar (supplication for forgiveness) and from Us ghufran (forgiveness)”. (Zubdatul Wa’izhin).

It is reported that on the Day of Judgment, Ramadan will come in his most beautiful form and prostrate himself before Allah. Then Allah will say: “O Ramadan, state your desire and take with you one who knows his duty towards you”. So Ramadan spun around in the court of the Day of Judgment, and brought with him the one who knew his duty towards him. Then he stood in the presence of Allah again, and Allah said: “O Ramadan, what do you want?”. Ramadan replied: “I want you to crown this man with a crown of greatness”.

So Allah crowned him with a thousand crowns. Then the man interceded for seventy thousand people who were the perpetrators of major sins. Then he was matched with a thousand angels, each with seventy thousand attendants. Then Allah took him up on the Burag (vehicle of Paradise) and said: “What do you want, O Ramadan?”. Ramadan replied: “Place him by the side of your Prophet”.

So Allah placed him in Paradise. Then Allah said: “O Ramadan, what more do you want?”. Ramadan replied: “You have fulfilled my wish, but where is your favor?”, So Allah gave him one hundred cities made of beautiful ruby mira and beautiful green zabarjat, and in each of them a thousand mahligai. (Zahratur Riyadh).

Ibn Mas’ud (may Allah be pleased with him) reported. From the Prophet that he said:

Meaning: “Verily, the best person by my side on the Day of Resurrection will be the one who recites the most salawat for me.”

And from the Companion Zaid bin Rafi’, from the Prophet, that he said:

Meaning: “Whoever recites salawat for me a hundred times on every Friday, Allah will forgive him even if his sins are like the foam of the sea.” (Zubdatul Wa’izhin)

Imam Bukhari narrated from the Companion Abu Hurairah (may Allah be pleased with him): “Whoever stands up during Ramadan (i.e., spends the nights of Ramadan in worship, other than the night of Qadr, or performs taraweeh prayers on these nights out of respect for them) with full faith (i.e., believing in their reward) and sincerity (in performing them), his past sins will be forgiven.” (Masyariq)

And from Ibn Abbas ra, from the Prophet, that he said:

Meaning: “When the first day of Ramadan arrives, a wind blows from under the Throne, called the “mutsirah” wind, and the leaves of the trees of Paradise shake. Because of the movement of the leaves, there is an echoing sound that no one has ever heard a more beautiful echoing sound than that. So the angels took notice and said: “O Allah, make for us this month husbands from Your servants”.

So, not even one of the servants fasts in Ramadan, but

Allah will marry him to a wife from among the angels in a mahligai. As Allah says in the Quran, which means: (Angels who are beautiful and pure white who are secluded in the mahligai). While each angel was wearing seven clothes of different colors. And for each woman there is a bed made of pomegranate mira studded with pearls, on each bed there are seventy mattresses and seventy dishes of various foods. This is all for the one who fasts in Ramadan, in addition to (the reward of) other good deeds that he has done.

Therefore, it is appropriate for the believer to honor the month of Ramadan and refrain from committing evil deeds, and to occupy himself with acts of devotion to Allah, such as prayer, reciting tasbeeh, dhikr and reading the Qur’an.

Allah said to Prophet Moses (peace be upon him): “I have given Muhammad’s people two lights so that they will not be harmed by two darknesses”.

Moses asked: “What are these two lights, O Lord?”.

Allah Taala replied: “The light of Ramadan and the light of the Quran”.

Moses also asked: “And what are the two darknesses, O Lord?”.

Allah answered: “The darkness of the grave and the darkness of the Day of Judgment”. (Durratul Wa’izhin). Anas bin Malik (may Allah be pleased with him) reported that the Prophet said:

Meaning: “Whoever attends a gathering of knowledge in Ramadan, Allah Taala will record for him for every step (he takes), one year’s worship, and he will be with me under the Throne. And whoever performs the five daily prayers in congregation in Ramadan, Allah will grant him, for every one rak’ah, a city full of the favors of Allah. Whoever does good to his mother and father in Ramadan, he will have the sight of Allah’s mercy, and I guarantee him entrance into Paradise. No woman seeks the pleasure of her husband in Ramadan, but she will have a reward like the reward of Maryam and Asiyah. And whoever fulfills the desire of his Muslim brother in Ramadan, Allah will fulfill one thousand of his desires on the Day of Resurrection.”

Abu Hurairah (may Allah be pleased with him) reported: “The Messenger of Allah said:

Meaning: “Whoever installs a lamp in one of the mosques of Allah during the month of Ramadan, he will have light in his grave, and the reward of those who pray in that mosque will be recorded for him, and he will be prayed for by the angels, and asked for forgiveness by the angels carrying the Throne, as long as the lamp remains in that mosque. (Dzakhiratul Abidin)

It was narrated from the Prophet that he said:

Meaning: When the first night of Ramadan arrives, the devils and the unjust jinn are all bound, the gates of Hell are closed without a single door being opened, the gates of Paradise are opened without a single door being closed, and Allah Taala, on every night of the month of Ramadan, says three times: “If anyone asks, will I give him what he asks for?”. If anyone repents, I will accept his repentance. If anyone seeks forgiveness, I will forgive him”. And Allah releases on every day of the month of Ramadan a million prisoners from Hell, who would otherwise be punished. And when Friday comes (in Ramadan), Allah releases, in every hour, a million captives from hell. And when the last day of Ramadan comes, Allah sets free as many people as were set free from the beginning of the month (until the end of Ramadan). (Zubdatul Wa’izhin). There are seven rulings on fasting on uncertain days: three are permissible but makrooh, three are permissible and not makrooh, and one is not permissible at all. The first three (permissible but makrooh) are:

1. Fasting the day of doubt with the intention of fasting Ramadan.
2. Fasting a day of uncertainty with the intention of fasting another day.
3. Fasting on uncertain days with the uncertain intention of fasting Ramadan, i.e. if the day is in the month of Ramadan then he intends to fast Ramadan, and if it is not in the month of Ramadan (still in Sha’ban) then he fasts Sha’ban.

All three types of fasting are permissible, but makrooh. The second three types (permissible and not makrooh) are:

1. Fasting on the day of doubt with the intention of fasting tathawwu (voluntary).
2. Or, with the intention of fasting Sha’ban.
3. Or, with the intention of an absolute fast.
4. The other one, which is not permissible at all, is : If a person fasts a day of uncertainty on the condition that if it is Ramadan then I will fast it, but if it is not then I will not fast it. This kind of fasting is not permissible. (Qadhikhan).

2. THE VIRTUE OF FASTING

Allah says:

Meaning: “O you who believe, it is obligatory upon you to fast as it was obligatory upon those who were before you, that you may be pious. (That is) in certain days. So if any of you is sick or on a journey (and he breaks his fast), then he must fast the number of days he has missed on other days…” (QS. AlBaqarah: 183-184)

Interpretation:

O you who believe, it is obligatory upon you to fast as it was obligatory upon those who were before you. That is, the prophets and other people since the Prophet Adam (peace be upon him).

The command in this verse emphasizes the law, encourages action, and is pleasing to the soul.

Shoum (fasting) according to the language is refraining from anything that lust desires. While according to shara’ (religious law) is : refraining from the three things (eating, drinking and intercourse) that break the fast, throughout the day. Because these three things are the most favored by lust.

(. ) That you may be pious, that is, against sinful deeds. Because fasting breaks lust which is the base of disobedience, as the Prophet said:

Meaning: “O young men, whoever among you is able to get married, let him get married. Because marriage is able to lower the gaze and preserve the genitals. And whoever is not able (to get married) then let him fast. For fasting is an antidote to desire”. (. ) on certain days. A certain number of days with a known number, or a few days. This is because little wealth is counted, while much wealth is hoarded.

As for the cause of the nashab (in this case the sign of nashab is fatihah), the sentence is not caused by the word (fasting), because there is a fashal between them, but by the hidden word (mudhmar), namely : (fast), because of the clue in the form of the word (fasting). What is meant is the fast of Ramadan, or the fasts that were obligatory before the fast of Ramadan became obligatory, which were then abolished by the fast of Ramadan, namely the fast of ‘Ashoora’ and the fast of the three days of each month. Alternatively, it ( ) is used as the zharaf (adverb) of the sentence or as the maf’ul tsani (second object) of the sentence to (while the original maf’ul is the word that later became the naib fa’il). But some say that the meaning is: Your fast is like their fast in number of days. This is because it is reported that the fast of Ramadan was once obligatory for the Christians. Then Ramadan fell on a very cold or very hot day, so they shifted it to spring. As expiation for that, they increased the fast by twenty days. Another view is that they increased the fast because of the calamity that befell them.

( ) So if any of you is sick with a disease that is harmful or would be worse if he fasted. or on a journey. This sentence indicates that if he starts his journey after noon, he should not break his fast. (Then he must fast the number of days that he missed on other days. This means that he must make up for the days that he was sick or on a long journey on other days (other than Ramadan), if he breaks the fast. (Qadhi Baidhawi).

Abdur-Rahman ibn Auf (may Allah be pleased with him) reported that the Prophet (peace and blessings of Allah be upon him) said:

Meaning: “Jibril (peace be upon him) came to me and said: “O Muhammad, no one prays upon you but seventy thousand angels pray for him. And whoever is prayed for by angels, then he belongs to the dwellers of Paradise.” (Zubdah) And from the Prophet (peace be upon him) that he said in the words of his Lord Most High:

Meaning: “Every deed (action) of the son of Adam (man) is for himself except fasting. Indeed, fasting is for Me and I am the one who will give the reward “”.

Karona fasting is a porbuatan hidden (secret), there is no action in fasting atu that can be witnessed by the lam. Unlike the other deeds porbuatannya And also, because fasting is a secret that is not hut by anyone except Allah Taala. So Allah also ensures its reward.

Therefore, it is narrated from the Prophet, that he said:

Meaning: “When the Day of Resurrection comes, a people will come who will have wings like those of birds. With those wings they will fly over the walls of Paradise. Then the guardians of heaven will ask them: “Who are you?”. They replied, “We are the Ummah of Muhammad (peace be upon him)”. “Have you undergone hadeeth?” asked the guardians of Paradise. “No”, they replied. “Have you seen the sirath”. Asked the guardian angels of heaven. They replied, “No”. Then the guardian angels asked, “By what did you reach this degree?” They replied, “We worshiped Allah in secret in this world, so Allah admitted us into Paradise in secret in the Hereafter”. (Zubdatul Wa’izhin).

If the fasting person fears that he will perish because of hunger and thirst, or he is sick and fears that his sickness will worsen because of the fast, then he may break his fast. That is because this is an emergency. And an emergency makes forbidden things permissible (Raudhatul Ulama).

It was narrated from the Prophet that he said:

Meaning: “My people have been given five things that have never been given to anyone before them. First, when the first night of Ramadan comes, Allah looks upon them with a look of mercy. And whoever Allah has looked upon with a look of mercy, He will not punish him thereafter for ever. Secondly, Allah Taala commands the angels to ask forgiveness for them. Thirdly, the smell of the mouth of the fasting person is more fragrant in the sight of Allah than the fragrance of musk. Fourthly, Allah says to the heavens, “Adorn yourselves”. And He said: “Blessed are My slaves who believe, they are My lovers”. Fifthly, Allah forgives them all.”

Hence, it was narrated from Abu Hurairah (ra) that he said: “The Messenger of Allah said:

Meaning: “Whoever fasts the month of Ramadan with full faith and sincerity, all his past sins will be forgiven.” (Zubdatul Wa’izhin).

It was narrated from the Prophet that he said:

Meaning: “Verily, Allah, the Almighty, releases six hundred thousand people from the Hellfire from among those who are due to be punished, until the night of Qadr (lailatul Qadr) arrives. On the night of Qadr, Allah releases as many people as have been released (from Hell) since the beginning of the month (of Ramadan). And on the day of Eid, Allah releases from the beginning of the month until the day of Eid.” (Misykat)

And from the Companion Jabir ra., from the Prophet, that he said:

Meaning: When the last night of Ramadan comes, the heavens, the earth and the angels all weep over the calamity that befell the people of Muhammad (peace be upon him). One of the companions asked: “O Messenger of Allah, what is this calamity?”. The Prophet replied: “The departure of the month of Ramadan. Because in that month prayers are answered, alms are accepted, good deeds are multiplied and punishment is withheld”.

What greater calamity is there than the departure of Ramadan? If the heavens and the earth weep for us, then we should weep and regret that these virtues and glories have been taken away from us. (Hayatul Qulub).

It is narrated from the Prophet that he said: “Allah Taala has created an angel who has four faces. The distance between one of his faces and the other is as far as the journey of a thousand years. With one of his faces, he prostrates himself until the Day of Judgment. In his prostration he says: “Glory be to You, how great is Your Jamal nature!”. And with the other face, he looked towards the hell of Jahannam, saying: “Woe to the one who enters it!”. And with another face, he looked towards Paradise saying: “Blessed are those who enter it!”. And with another face, he looked towards the Throne of Allah the Merciful, saying: “O my Lord, have mercy and do not: You punish those who fast in Ramadan from the Ummah of Muhammad (peace be upon him)” (Zahratur Riyadh). And from the Prophet that he said:

Meaning: “Allah has commanded the angels of Kiraman Katibin (the angels who record people’s deeds) during the month of Ramadan to record the good deeds of the Ummah of Muhammad (peace be upon him) and not to record their bad deeds, and to expiate their past sins”. (Zahratur Riyadh)

And the words of the Prophet :

Meaning: “Whoever fasts the month of Ramadan with full faith and sincerity (in doing so) then his past sins will be forgiven”. (Zahratur Riyadh)

It is said that there are three levels of fasting: (first) the fasting of ordinary people, (second) the fasting of the khawas (special), (third) the fasting of the khawasul khawash (especially special).

The fast of the ordinary person is to prevent the stomach and private parts from fulfilling desires.

The fast of the khawas is the fast of the righteous, which is to prevent the whole body from committing all sins. And this will not be accomplished except by always doing 5 things:

1. Turning one’s eyes away from all that is despicable according to sharee’ah.

2. Keeping the tongue from swearing, lying, backbiting and false swearing. For the Companion Anas ra. has narrated a tradition from the Prophet that he said: “Five things that nullify (the reward) of fasting, or nullify its reward, namely : (1) lying, (2) swearing, (3) complaining, (4) swearing falsely, (5) looking at the opposite sex with lust”.

3. Preventing the ears from listening to anything that is makruh.

4. Preventing the limbs from doing things that are makrooh, and preventing the stomach from eating foods that are doubtful at the time of breaking the fast. Because there is no point in fasting from halal food and then breaking the fast with haraam food. The analogy is like someone who builds a palace by destroying a city.

The Prophet said, which means: “How many people who fast, do not get from their fast other than hunger and thirst”.

5. Not to eat too much of good food when breaking the fast until you are full. Because the Prophet said: “There is no container that is more hated by Allah than a stomach filled with halal food”.

As for the fasting of the khawasul khawash, it is the fasting of the heart from low desires and worldly thoughts, and preventing it completely from everything other than Allah. If such a fasting person thinks of anything other than Allah, then he has broken his fast. This kind of fasting is the level of the prophets and siddiqin. Because the application of this magam (level) is to present oneself totally to Allah Taala and turn away from other than Him. (Zubdatul Wa’izhin).

Know that fasting is an act of worship that cannot be sensed by the five human senses. That is, it cannot be known except only by Allah Taala and the fasting person himself. Thus, fasting is between God and His servant. Because fasting is an act of worship and obedience known only to Allah, it is attributed to Him, as mentioned in one of the Qudsi traditions:

Meaning: “Fasting is for Me and I reward it”.

And there is also an opinion that states that, Allah attributes fasting to Himself, is because in the worship of fasting there is no other alliance with Allah. Some people worship idols, some prostrate themselves and pray to the sun and moon, and some give alms to idols; they are disbelievers. But there has never been anyone among the servants of Allah who fasted for the sake of idols, for the sake of the sun, for the sake of the moon or for the sake of daylight. But he fasts solely for the sake of Allah Taala. Since fasting is an act of worship that is never used to serve other than Allah, i.e. it is an act of worship that is purely for Allah alone, Allah then attributes the fast to Himself, as mentioned in the Gudsi hadith, Allah says, which means: “Fasting is for Me, and I reward it”.

The phrase “and I reward it”. It means: For his fasting, I treat that person with rububiah (divine) generosity, and not with My propriety to be worshipped.

Abul Hasan, on the other hand, said that the meaning of the phrase “and I will reward him” is: every act of obedience has the reward of Paradise. As for fasting, its reward is meeting Me. I look at him and he looks at Me. He speaks with Me and I speak with him, without a messenger or interpreter. Thus said Abul Hasan in the book Mukhtashar Ar Raudhah.

So memorize these words and advise others, and do not be among those who doubt.

According to our view, it is permissible for the fasting person to touch and kiss his wife, if he does not fear for himself. But if he fears that touching her will cause him to have intercourse, or that he will ejaculate by touching her, then it is not permissible for him to do that.

According to Said ibn Almusayib, it is not permissible for a fasting man to kiss or touch his wife, whether he is worried or not. This is because it was narrated from Ibn ‘Abbas (may Allah be pleased with him) that a young man came to Ibn ‘Abbas and asked him: “Can I kiss my wife while fasting?”. Ibn ‘Abbas replied: “It is not permissible”. Then another old man came to Ibn ‘Abbas and asked him: “Can I kiss my wife while fasting?”. Ibn Abbas replied: “Yes.” The young man returned to Ibn Abbas and said: “Why do you forbid her what you forbid me, when we are of the same religion?” Ibn Abbas replied: “Because she is old, she can control her desires, while you are young, you cannot control your desires”. That is, the desire to be benign. (Raudhatul Ulama).

Some say that the purpose of fasting is to subdue the enemy of Allah. Because the path of the devil is through lust. Whereas, the lust becomes strong katona eating and drinking. So fasting will not be useful to subdue the enemy of Allah Taala and destroy lust except by conquering lust by eating a little. Hence, it is narrated that Allah, the Almighty, created the mind and said to it: “Face up!” So it faced. Then Allah also said to it: “Turn away”. So the mind turned back. After that Allah asked: “Who are you and who am I?”, the mind replied: “You are my Lord and I am Your weak servant”. Then Allah said: “O mind, I have not created a creature more noble than you”.

Then Allah created desire and said to it: “Face up!” But it did not obey. So Allah asked him: “Who are you and who am I?”. The lust replied: “I am I and You are You”. So Allah Taala then punished him with the torment of hellfire for a hundred years. Then Allah took him out of hell and asked him again: “Who are you and who am I?”. Lust answered as it had answered before. So he was punished in the hungry hell for a hundred years. After that, Allah asked him again, and he admitted that he was a slave and Allah was Lord. Therefore, Allah then made fasting obligatory upon him. (Misykat).

Some say that the wisdom of the thirty-day fast is that our forefather Adam (peace be upon him), when he ate the fruit of the forbidden tree in Paradise, it remained in his stomach for thirty days. And when he repented to Allah, He told him to fast for thirty days and nights. Because the delights of this world are four: eating, drinking, intercourse and sleeping. All of these are obstacles for the servant towards Allah Taala. As for the Prophet Muhammad (peace and blessings of Allah be upon him) and his Ummah, Allah, the Almighty, has enjoined fasting only during the day, and allowed eating, drinking and intercourse during the night. This is a blessing from Allah and a glory for us. (Bahjatul Anwar).

It is narrated that a Magi saw his son eating in the market during the day in Ramadan, so he beat him and said: “Why don’t you protect the honor of the Muslims in Ramadan?”. Then, after the Magi died, a pious man saw him in a dream, sitting on a lion: There is glory in heaven. The pious man asked: “Weren’t you a Magi?”, the man replied: “Yes, but when I was about to die, I heard a call from above me, “O My angels, do not leave this man as a Magi. Honor him with Islam, because he has honored! the month of Ramadan”.

This shows that, just by honoring the month of Ramadan, the Magi gained faith. How much more so the one who fasts in Ramadan and honors it. (Zubdatul Majalis).

It is narrated that the Messenger of Allah (peace and blessings be upon him) spoke the words of his Lord Most High:

Meaning: “Every good deed done by the son of Adam (man) will have its reward multiplied from ten to seven hundred times, except fasting. For indeed fasting is for Me and I am the one who will reward it.”

The scholars disagree about what Allah, may He be exalted, says: “Fasting is for Me, and I will reward it”. In fact, all deeds are for Him and He is the One who rewards them.

Firstly, there is no riya in fasting, as there is in other things. Because riya (the nature of wanting to be praised) likes to occur in humans, while fasting is nothing but something that is in the heart. That is, that all charity is usually in the form of outward movements that can be seen, apart from fasting. As for fasting, it is only with the intention that is not known by others.

Secondly, the meaning of what Allah says: “And I will reward it” is that He alone knows the reward of fasting and the multiplication of its reward. As for other acts of worship, some people may know about them. Third, the meaning of Allah’s words, “Fasting is for Me and I reward it”, is that, fasting is an act of worship that is most favored by Him.

Fourth, the attribution of fasting to Him (fasting is for Me) is an attribution that means glorification and multiplication, like the phrase Baitullah (House of Allah). Fifth, that the attitude of not needing food and other desires is among the attributes of God. And because the fasting person draws closer to God in a manner that is in accordance with His attributes, it is attributed to Him.

Sixthly, that this is what it means, but in relation to angels. Because these are their attributes.

Seventhly, that the reward of all acts of worship can be reduced in order to make up for wrongdoings against one’s fellow human beings, with the exception of the reward of fasting.

However, all scholars agree that what is meant by “fasting” in the words of Allah, “Fasting is for Me, and I will reward it,” is the fast of one whose fast is free from sin, whether in word or deed. (Miftahush Shalat).

It is narrated from the Prophet that he said:

Meaning: “Whoever fasts the month of Ramadan with full faith and sincerity, his past sins will be forgiven”.

Indeed, what the Prophet said is true.

3. THE PRIORITY OF SCIENCE

Allah Taala says:

Meaning: “And He taught Adam the names of all things, then presented them to the angels and said: “Mention to me the names of these things if you are indeed the true ones.” The angels replied: “Glory be to You, we know nothing other than what You have taught us, indeed You are the All-Knowing, the All-Wise. (QS. AlBaqarah: 31-32)

Interpretation: 

(.) And Allah taught Adam (peace be upon him) the names of all things, either by creating in him the knowledge of them. Or, by conveying them directly to his mind without the need for a previous term to be continuous. Learning is an action that generally results in knowledge. Hence it is said: “Allamtuhu fata’lama”. (I teach him and he knows).

Adam is a non-Arabic name like Azar and Shalikh. Its origin is from the word or , which means :  (example). Alternatively, it could also be derived from the word (the surface of the earth) according to a narration from the Prophet (peace be upon him) that Allah Taala grasped a handful of soil from the entire surface of the earth, both from the lowlands and the highlands, then from that handful of soil, He created Adam (peace be upon him). Because of that, his children and grandchildren were born different.

  Then He revealed it to the angels.

The dhamir (pronoun of name) found in this verse (i.e. 2) refers back to objects that have names implicitly indicated by the word :  (the previous sentence). Since the discussion is about the names of things ( ), then the Mudhaf ilaih (things) is omitted (makhdzut), because the Mudhaf (names) has shown it, then (Mudhaf ilaih) is replaced by alif lam (on). As Allah said:   (Here the Mudhaf ilaih is also omitted, in its place is the Jl which is added to the word (, pent.). This is because the purpose of the statement is to ask about the names of the objects mentioned. The purpose of the statement is to ask about the names of the things mentioned, not the names themselves, especially if what is meant is in the form of phrases, but what is meant is the things themselves, or what the phrases indicate. The reason why the dhamir mudhakkar (male pronoun) is used in this sentence (i.e.: 2) is because generally what is included in the names of things is the type of ugala (intelligent).

( ) Then he said: “Give me the names of these things.” This verse is a reproach and warning to the people of the world.

This verse is a reproach and warning to the angels for their incompetence in terms of caliphate. Because controlling and organizing the existing creatures while maintaining balance before the existence of certain knowledge, being at the levels of talent and the level of truth is something that is impossible. So, this verse is not a taklif, because it belongs to the chapter of taklif with the impossible.

( ) If you are indeed people of truth. Because you think that you are more entitled to be caliphs (on earth) because of your humanity (your purity from sin).

( ) They (the angels) replied: “Glory to You, we know nothing but what You have taught us”.

This reply is an acknowledgement of their weakness and imperfection, and a statement that their question (in the previous verse) was for clarification (istifsar) and not opposition (i’tiradh). And that what they did not know has now become clear to them, namely about the superiority of humans and the wisdom of their creation. In addition, it is an expression of their gratitude for Allah’s blessing in revealing to them what they did not understand, and to maintain modesty by attributing all knowledge to Allah.

   Indeed, You are the All-Knowing, for whom nothing is hidden.

 And the Wise. Who is perfect in His perception, and Who does not do except that in which there is perfect wisdom. (adhi Baidhawi)

It is narrated from the Prophet that he said:

Meaning: “Verily, the one who will be safest among you on the Day of Resurrection from the dreadful things and the abyss, is the one who recites the most salawat for me”. (Shifa’un Sharif). And from the companion of Abu Hurairah ra. from the Prophet saw. that he said:

Meaning: “Whoever takes a path to knowledge, Allah will place him on the path to heaven. And indeed the knowledgeable person is asked for forgiveness by the creatures on earth, up to the fish in the ocean. Verily, the scholars are the heirs of the prophets.” And from the Companion Abu Dzarr ra. he said: The Messenger of Allah said:

Meaning: “O Abu Dharr, verily your going out to learn one chapter of the Book of Allah Taala is better for you than your praying one hundred rak’ahs. And indeed your leaving to learn one chapter of knowledge, whether it is practiced or not, is better for you than you praying a thousand rak’ahs”. And the Prophet’s words:

Meaning: “Whoever learns a chapter of knowledge to teach it to others will be rewarded with seventy prophets”.

And the Prophet’s words:

Meaning: “Whoever sits with a scholar for two hours, or eats with him for two meals, or listens to him speak, or walks with him for two steps, Allah will give him two paradises, each of which is twice the size of the world.” (Misykatul Anwar) Ali, may Allah bless him and grant him peace, reported that the Prophet said. He said:

Meaning: “I asked Jibril about the people of knowledge, and he replied: “They are the lamps of your Ummah in this world and the Hereafter. Fortunate is the one who knows them and woe to the one who denies and hates them.” (Kawasyi)

And it is narrated from the Prophet that he said:

Meaning: “Whoever prays in congregation and sits in the assembly of knowledge and listens to the Words of Allah and then puts them into practice, Allah Taala will give him six things: (1) sustenance from lawful endeavors, (2) safety from the torment of the grave, (3) receiving the book (record of his deeds) with his right hand, (4) passing through the shirat (bridge over hell) like a flash of lightning, (5) being gathered with the prophets, (6) Allah builds for him a mahligai in paradise from the red gem of yagut, which has forty doors.” (Zubdah).

Ibn Abbas (may Allah be pleased with him) reported: “Those who are knowledgeable have seven hundred ranks above the ranks of ordinary people, and the distance between one rank and another is as far as five hundred years”.

It is said that knowledge is superior to charity for five reasons:

1. Knowledge without charity exists, while charity without knowledge does not exist.
2. Knowledge without charity is still useful, while charity without knowledge is useless.
3. Charity is an obligation, while knowledge gives light like a lamp.
4. Knowledge is the rank of the prophets, as the Prophet said. which means : “The scholars of my people are like the prophets of the Children of Israel”.
5. Knowledge is the attribute of Allah, while charity is the attribute of Allah’s servants. And the attributes of Allah are clearly superior to the attributes of His servants. (Tafsir Al Taisir).

And from Ibn Abbas ra. He said: “The Prophet Solomon (peace be upon him) was told to choose between knowledge and a kingdom, and he chose knowledge. So he was given knowledge and a kingdom.”

Some wise men said: “The word knowledge ( ) consists of three letters: “ain ( ) lam ( ) and mim ( ). “Ain ( ) comes from the word illiyyin ( ) which means “high place”. Lam (. ) comes from the word al luthfu ( ) which means “gentleness”. And mim ( ) comes from the word al mulku ( ) which means “kingdom”. So, ‘ain will bring the pious person to a high place (degree). Lam will make him a meek person. And mim will make him the ruler of the creatures”.

And it is said that the glory of knowledge is indicated by the words of Allah Taala to the Prophet Muhammad PBUH. 

Meaning: And say: “O my Lord, increase me in knowledge!”

For Allah, the Almighty, has given him all knowledge, and He did not tell him to ask for anything more except more knowledge. (Majalisul Abrar).

It is narrated that the Prophet came to the door of the mosque. Then he saw Satan near the door of the mosque. So then the Prophet asked: “O Satan, what are you doing here?” The devil replied: “I want to enter the mosque and spoil the prayer of the person who is praying. But I am afraid of this sleeping man”.

The Prophet asked: “O Satan, why are you not afraid of the man who is praying, while he is worshiping and communing with his Lord, instead you are afraid of the man who is sleeping, while he is sleeping?”.

Satan replied: “The one who is praying is a fool, making it easier for him. However, the sleeping person is a man of knowledge, if I disturb the praying person and spoil his prayer, I am afraid that the sleeping person will wake up and correct it immediately”.

So the Prophet said:

Meaning: “The sleep of the pious is better than the worship of the ignorant”. (Minhajul Muta’allimin)

And the Prophet said:

Meaning: “Whoever wants to memorize knowledge then he must familiarize himself with five things: 1. The night prayer, even if it is only two rak’ahs. 2. Always be in a state of wuadu. 3. Fearing Allah either secretly (when alone) or openly (when in a crowded place). 4. Eating to gain energy (to be strong for worship) not (merely) to fulfill lust (delicacy/pleasure). 5. Wiping the toothpaste (brushing the teeth)”.

And the Prophet’s words:

Meaning: “The good of the world and the hereafter is with knowledge: and the glory of the world and the hereafter is with knowledge. One scholar is greater in terms of his merit in the sight of Allah Taala than a thousand martyrs”.

Similarly, the Prophet said:

Meaning: “The death of a scholar is the same as the death of nature”.

In the book of Kawashi it is stated: “Whoever criticizes a pious person with the word intercourse, then he becomes a disbeliever, and his wife is divorced with divorce bain”. This is according to Imam Muhammad and other jurists. Ash Shadru Ash-Shahid, in Fatawa Badi’iddin, said: “Whoever belittles a scholar becomes a disbeliever and his wife is divorced with a bain divorce”.

And the Prophet said:

Meaning: “There will come a time in my Ummah when they will run away from the scholars and fuqaha (jurists). Then Allah will afflict them with three kinds of calamities: (1) Allah will deprive them of the blessings of their endeavors, (2) Allah will appoint a cruel ruler over them, and (3) they will leave this world (dead) without faith.” (This is mentioned in the book Mukasyafatul Asrar).

And in another tradition it is also reported that the Prophet said: “When the Day of Resurrection arrives, four groups of people will be presented near the door of Paradise without experiencing the punishment:

First, the pious who practiced his knowledge.

Secondly, the pilgrim who did not commit any heinous act during his pilgrimage.

Third, the martyr who died on the battlefield.

Fourth, a generous person who cultivates wealth from halal means and spends it in the way of Allah without jealousy.

These four groups of people are ahead of each other to enter Paradise first. So Allah Taala sent Jibril to judge between them. First, Jibril asked the martyr who died on the battlefield, he said: “What have you done in this world that you want to enter Paradise first?”.

The man replied: “I was killed on the battlefield to achieve the pleasure of Allah.”

Jibril also asked: “From whom did you hear about the reward of the martyr?”.

“From the scholars”, he replied.

“Keep your modesty. You should not precede your teacher!”. Said Jibril decided.

Then Jibril turned to the man who had made the pilgrimage, asked him the same questions as before, and finally decided on his case the same way he had decided on the martyr. Then Jibril asked a similar question to the generous man, and got the same answer. Finally the pious man said: “My Lord, I did not acquire knowledge except by the generosity of the generous man, and by reason of his virtue”. So Allah, the Exalted, said: “It is true what the pious man said. O Ridhwan, open the gates of Paradise so that the generous man may enter, and then they will follow after him.” (This is mentioned in the book Misykatul Anwar)

And the Prophet said:

Meaning: The superiority of the pious over the abid (worshipper) is like my superiority over the lowest among you.

Also, Allah Taala revealed to Prophet Ibrahim (peace be upon him). Which means: “I am the All-Knowing One, and I love those who are knowledgeable.

Alhasan (may Allah have mercy on him) said: “On the Day of Judgment, the ink of the scholars will be weighed with the blood of the martyrs. It turns out that the ink of the scholars is heavier than the blood of the martyrs.”

Meaning: “Beware of three groups of people, namely: (1) negligent scholars, (2) arrogant poor people, (3) ignorant Sufis”. And the Prophet’s words:

Meaning: “The solidity (life) of this world is with 4 things: (1) the knowledge of the scholars, (2) the just nature of the rulers, (3) the generous nature of the rich, (4) the prayers of the poor. If there is no knowledge of the scholars then the ignorant will perish, if there is no generosity of the rich then the poor will perish, if there is no prayer of the poor then the rich will perish, and if there is no justice from the rulers then one man will indeed prey on another man as a wolf preys on a goat”. And the Prophet said:

Meaning: “Whoever gives one dirham of his money to a student who is studying, it is as if he has given yellow gold the size of Mount Uhud in the way of Allah Taala”. And also the Prophet’s words:

Meaning: “Whoever prays in congregation with the Muslims for forty days, without missing a single rak’ah, then Allah will make him free from nifak”. And another saying of the Prophet:

Meaning: “Whoever prays the Fajr prayer and then sits down to remember Allah, Allah will give him seventy mansions made of gold and silver in Paradise.”

Meaning: “Beware of three groups of people, namely: (1) ignorant scholars, (2) arrogant poor people, (3) ignorant Sufis”. And the Prophet’s words:

Meaning: “The solidity (life) of this world is with 4 things: (1) the knowledge of the scholars, (2) the just nature of the rulers, (3) the generous nature of the rich, (4) the prayers of the poor. If there is no knowledge of the scholars then the ignorant will perish, if there is no generosity of the rich then the poor will perish, if there is no prayer of the poor then the rich will perish, and if there is no justice from the rulers then one man will indeed prey on another man as a wolf preys on a goat”. And the Prophet said:

Meaning: “Whoever gives one dirham of his money to a student who is studying, it is as if he has given yellow gold the size of Mount Uhud in the way of Allah Taala”. And also the Prophet’s words:

Meaning: “Whoever prays in congregation with the Muslims for forty days, without missing a single rak’ah, then Allah will make him free from nifak”. And another saying of the Prophet:

Meaning: “Whoever prays the Fajr prayer and then sits down to remember Allah, Allah will give him seventy mahrigas made of gold and silver in Paradise”,

And the Prophet’s words:

Meaning: “Verily, the example of prayer is like a stream that flows at the door of the house of one of you. Every day he bathes in it five times. Is there any dirt left on his body?”. The Companions replied: “No”. He continued: “That is prayer, it washes away sins”. (Daqaiqul Akhbar). “

4. VIRTUES OF THE MONTH OF RAMADAN

Allah SWT. says:

Meaning: “And when My servants ask you about Me, then (answer), that I am near. I answer the petition of him who prays, if he prays to Me, so let them fulfill (all commandments), and let them believe in Me, so that they may always be in the truth”. (QS. AlBaqarah: 186)

Interpretation:

( ) And when My servants ask you about Me, then (answer) that I am near. That is, tell them that I am near. This verse is a description and perfection of Allah’s knowledge of the deeds and words of His servants, and knowing all their affairs as well as one who is close to them.

It is narrated that an A’rabi (villager) came to the Prophet and said: “O Messenger of Allah, is our Lord close enough for us to whisper to Him, or far enough for us to call out to Him?”. So this verse was revealed as an answer. 

( ) I grant the supplicant’s request, if he prays to Me.

This verse is an affirmation of Allah’s nearness, and a promise to those who pray that their prayers will be answered.

( ) then let them fulfill My commands. That is, when I call them to faith and devotion, just as I fulfill them when they pray to Me for their needs.

(. ) and let them believe in Me.

This verse is a command to be steadfast (unchanging) and always believe.

( ) that they may always be in the truth. They hope to attain arrusydu, which is to attain the truth. The shin (. ) in the word yarsyudun (. ) can also be read with fathah (. ) or with kasrah (. ).

It should be noted that after Allah, may He be glorified and exalted, commanded the Muslims to fast for one month, taking into account the number of days, and encouraged them to perform the duties of saying takbir and offering praise, He went on to say that He is the One who hears them, the One who hears their words, the One who answers their supplications, and the One who rewards them for their deeds, confirming the command to fast and encouraging them to do so. (Aadhi Baidhawi)

Anas bin Malik (may Allah be pleased with him) narrated a tradition from the Prophet (peace be upon him) that he said:

Meaning: “There is no supplication except that there is a veil between it and the heavens, until the supplicant recites the salawat for the Prophet (peace be upon him). When he recites the salawat for the Prophet (peace be upon him), the veil is broken and the supplication is accepted. And if he does not recite the salawat, the supplication returns”.

It is narrated that a pious man sat down to recite the tashahhud, but he forgot to recite the salawat for the Prophet. Then in his sleep, he dreamed that he saw the Messenger of Allah. He stood up and said to him: “Why did you forget to recite salawat for me?” The man replied: “O Messenger of Allah, I was busy praising Allah and worshipping Him, so I forgot to recite the salawat for His Majesty”.

So the Prophet said: “Have you not heard my saying: “All deeds are stopped and all supplications are withheld until salawat is recited for me. And if a servant comes on the Day of Resurrection with as much good as the people of the world, but there is no salawat for me in it, then all his good deeds will be returned to him, none of which is accepted.” (Zubdah)

And it is narrated that Prophet Musa (peace be upon him) once addressed his Lord, saying: “O Divine, do You honor a man as You have honored me, to whom You have spoken Your Words?” Allah Taala replied: “O Moses, indeed I have servants whom I bring out at the end of time. Then, I honored them with the month of Ramadan, and I am nearer to them than to you. For verily I speak to you, and between Me and you are seventy thousand veils. However, when the people of Muhammad fast and their lips turn pale, and their skins turn yellow, then I lift those veils at the time of breaking the fast. O Musa, fortunate is the one whose spleen is thirsty and whose stomach is hungry in Ramadan. I will not reward them except by meeting Me”.

So, the reasonable person should know the glory of this month, and keep his heart in that month from malice and enmity towards fellow Muslims. In addition, he should fear and tremble before Allah, whether his fast will be accepted or not. For Allah, may He be exalted, says (interpretation of the meaning): “Verily, Allah accepts only the deeds of the pious”.

Those who fast will come out of their graves and recognize their fasters who greet them with dishes, gifts and trophies. Then it will be said to them: “Eat by you, for you were hungry when others were full. And drink, for you were thirsty when others were drinking. And rest!”. So they ate and drank, while others were still facing reckoning. (Tanbihul Ghafilin)

It was narrated from ‘Ali ibn Abi Talib (may Allah be pleased with him) that he said: “The Prophet was once asked about the virtues of the Taraweeh prayer in Ramadan, and he replied :

“On the first night, a believer comes out of his sins as when he was born by his mother.

On the second night, his sins are forgiven, as well as the sins of his parents, if they both believe.

On the third night, an angel from under the Throne calls out: Start doing good deeds, may Allah forgive your past sins.

On the fourth night, he gets a reward like the reward of those who read the Torah, Injil, Zabur and Alfurgan (Quran).

On the fifth night, Allah Taala gives him a reward like the reward of those who pray at the Grand Mosque, the Medina Mosque and the Agsha Mosque.

On the sixth night, Allah Taala gives him the reward of one who circumambulates the Bayt Al-Masjid, and is asked for forgiveness by every rock and stone.

On the seventh night, it was as if he met Moses (as) and defended him against Pharaoh and Haman. | On the eighth night, Allah Taala gave him what He had given to Prophet Ibrahim (peace be upon him).

On the ninth night, it was as if he worshipped Allah Taala as the Prophet did.

On the tenth night, Allah Taala granted him the good of this world and the Hereafter.

On the eleventh night, he comes out of the world (dies) as if he had just been born from his mother’s womb.

On the twelfth night, he comes on the Day of Resurrection with a face as radiant as the full moon.

On the thirteenth night, he comes on the Day of Judgment safe from all evil.

On the fourteenth night, the angels come and testify for him that he actually prayed the Taraweeh prayer, so Allah Taala will not judge him on the Day of Judgment.

On the fifteenth night, he was prayed for by the angels, and by the bearers of the Throne and the Chair.

On the sixteenth night, Allah sets him free from Hell, and free to enter Paradise.

On the seventeenth night, he was given a reward like that of the prophets.

On the eighteenth night, an angel called out: ‘O slave of Allah, verily Allah is pleased with you and with your mother and father’.

On the nineteenth night, Allah raised his rank in Paradise.

On the twentieth night, he was rewarded with the reward of the martyrs and the righteous.

On the twenty-first night, Allah built for him a mansion of light in Paradise.

On the twenty-second night, he comes on the Day of Resurrection safe from all sorrow and distress. On the twenty-third night, Allah builds for him a city in Paradise, f On the twenty-fourth night, he has twenty-four musta. jab supplications. On the twenty-fifth night, Allah removes the torment of the grave from him. On the twenty-sixth night, Allah raised for him the reward of forty years. On the twenty-seventh night, he comes on the Day of Resurrection through the Sirat (the bridge over Hell to Paradise) like a flash of lightning. On the twenty-eighth night, Allah raises him one thousand degrees in Paradise.

On the twenty-ninth night, Allah gives him the reward of a thousand accepted Hajjs.

And on the thirtieth night, Allah said: “O My servant, eat of the fruits of Paradise, and bathe in the waters of Salsabil, and drink from the pool of Alkautsar. I am your Lord and you are My servant. (Majalis)

‘Aisha ra. reported that the Prophet said:

Meaning: “Whoever performs i’tikaf (staying for a while in the mosque) with full faith and sincerity, his past sins will be forgiven.” (Bukhari and Muslim)

It was also narrated from Aisha (may Allah be pleased with her) that she said: “The Prophet used to do iktikaf on the last ten nights of Ramadan, until Allah passed away. Then his wives observed iktikaf after him, i.e., they observed it in their own homes. (Sharhui Masyariq)

5. PEACE OF MIND BY WITNESSING ALLAH’S POWER

Allah Almighty says:

Meaning: “And (remember) when Abraham said: “My Lord, show me how You bring the dead to life”. Allah said: “Have you not believed?” Ibrahim replied: “I have believed, but in order to increase my heart”. Allah said: (Then) take four birds and tame them for you, then place each one of them on each hill. Then call them, and they will come to you quickly. And know that Allah is Mighty and Wise”. (QS. AlBaqarah: 260) Tafsir :

(And (remember) when Abraham said: “O my Lord, show me how You bring the dead to life”. Ibrahim (peace be upon him) asked this question for no other reason than to make his knowledge real.

(Allah said: “Have you not believed that I have the power to bring life by repeating the composition and life?”.    Ibrahim replied: “I have believed, but in order to increase my heart”. Meaning: Of course I have believed. But I am asking so that I may increase my knowledge and reassure my heart with more clarity in addition to revelation and proof.

(Allah says: “(Then) take four birds”. It is said that the four birds are the peacock, rooster, crow and dove.

(. ) Then tame them for you. Observe their characteristics and take care of them, so that you may know them better, so that you may not be mistaken when they are brought back to life.

( ) then place each one of them on every hill. Meaning: Then cut them into pieces. (. ) Then call them. Say to them: “Come here with the permission of Allah”. (. ) surely he will come to you quickly. Quickly and hastily, by flying or running.

(. ) And know that Allah is Mighty. He is not weak in what He wills.

(. ) Most Wise. He has perfect wisdom in what He does and what He leaves undone. (Qadhi Baidhawi).

(And remember when Ibrahim said: “O my Lord, show me how You bring the dead to life”). Alhasan said: “The reason for the Prophet Ibrahim’s (peace be upon him) question was that he once passed by a decayed animal, which Ibn Juraij said was the carcass of a donkey, on the shore of the sea. He saw it in a state where it had been scattered by the animals of the sea and land. When the tide was high, the fish and other sea animals came and ate the carcass. The parts that fell off the carcass went into the sea. When the sea receded, the wild beasts came and ate it, and the parts that fell off the carcass into the ground became earth. And when the wild beasts have departed from it, the vultures come and eat it up. The parts that fell from it were flown by the wind in the air.

When Prophet Ibrahim (peace be upon him) saw this, he was astonished and said: “O my Lord, I have known that You will reassemble the parts of this carcass from the stomachs of wild animals, the gullets of birds, and from the stomachs of sea animals. So show me how You will bring them back to life, so that I may see it, and my faith will be increased.”

Allah criticized him and said: “Have you not believed?” Ibrahim (peace be upon him) replied: “Of course, O my Lord, I know and believe. But that my heart may be at ease”. That is, to make my heart calm by seeing and witnessing it with my own eyes. Prophet Ibrahim’s intention was for him to gain ilmul yagin and ‘ainul yagin.

Allah said: “Then take four birds”. Mujahid said: “Prophet Ibrahim (peace be upon him) took a peacock, a rooster, a pigeon and a crow”. And some say: green duck, black crow, white dove and red rooster. “Then tame them to you”. Meaning: Then cut them into pieces and chop them up. And there are others who interpret it : Gather them and gather them to you. “Then place each one of them on top of each hill”. The mufassirs said: “Allah told Ibrahim (peace be upon him) to slaughter the birds and pluck their feathers and cut them into seven pieces, then he placed them on the seven hills, holding the heads of the birds. Then he called out to them saying: “Come here with the permission of Allah”. Then each drop of blood from one bird flew to another drop of blood, each bone flew to another bone, and each piece of flesh to another piece of flesh. All the while Prophet Ibrahim (peace be upon him) watched, until each part of the body met its other parts in the air, without a head. Then they came to their respective heads immediately. Every time a bird came its head flew to greet it. If it is indeed the head, the bird then approaches it, and if it is not the head, the bird retreats, until each bird meets its own head. And that is in accordance with the words of Allah Taala, which means: “Then call them, and they will come to you quickly”.

Some scholars say that what is meant by the word assa’yu in the verse above is hurrying and running. And some say that it means walking, as Allah Taala says: 

Meaning: “So hasten in remembrance of Allah”.

The use of the word “walking” as the meaning of the word assa’yu, and not “flying”, is because the word “walking” is more likely to not cause doubts. If the birds had come to Prophet Ibrahim by flying, he would have thought that his legs were not healthy.

However, there is also an opinion that says that assa’yu means “flying”.

“And know that Allah is the Mighty, the Wise”. (Tafsir Ma’alim)

It is narrated that, when Allah Taala was about to create the heavens and the earth, He created a green material, which was many times greater than the heavens and the earth. Then He looked at it with a great look, so that the material became water. Then, He looked at the water and it became turbulent and foam, smoke and vapor appeared. And the water trembled for fear of Allah. For this reason, the water is always vibrating (surging) until the Day of Judgment.

From the smoke, Allah created the heavens, and from the foam He created the earth. Then Allah sent an angel from under the Throne. Then Allah sends an angel from beneath the Throne, and he slides down to the earth until he reaches the seventh layer of the earth, and then he places the earth on his shoulders, with one of his hands in the east and the other in the west, both of them lying on their backs while holding the seven layers of the earth until it is completely stabilized. But there was no place for his feet to stand. So Allah sent down from Paradise an ox that had seventy thousand horns and forty thousand legs, and He made the angel’s feet stand on the ox’s hump, but the angel’s feet could not be steady. So, Allah sent down a green gem from the highest place in the heavens, which was as thick as a five-hundred-year journey. He placed the jewel between the ox’s hump and its tail, and the angel’s feet became steady on the jewel. And the horns of the ox went out of the borders of the earth.

But the ox was in the sea. On each day, he breathes twice. If he breathes in, the sea rises, and if he holds his breath, the sea recedes. However, the ox’s legs had no place to stand. So Allah created a rock seven times as thick as the heavens and the earth, on which the ox’s legs rested firmly. And the rock had no place to stand, so Allah created Nun, a large fish named Nun, whose call was Yalhub and whose title was Yahmut. Allah placed the rock on Nun’s back, and his whole body was empty. The Nun was in the sea and the sea was on the back of the wind, and the wind is in the power of Allah.

Ka’bul Akhbar said: “Iblis entered the body of Nun, who had the whole earth on his back, trees, animals, etc., and said to the fish: ‘Throw all these heavy burdens off your back'”. Ka’ab said: “The fish was moved to do what Iblis asked, but Allah sent an animal. It entered the fish’s nostrils and reached its brain. The fish cried out to Allah because of the animal’s intrusion. So Allah allowed the animal to come out, and it did”.

Ka’ab continued: “The fish watched the animal and vice versa. When the fish wanted to do what it had done before, the animal came back into its nostrils and into its brain as before. It is this fish that Allah Taala swears by in His word:

Meaning: “Nun, by the qalam and what they write”.

Indeed, Allah is the Most Glorious with all His words. (Tafsir Tsa’. labi rahimahullaahu Taala). These are all signs of the power of Allah, the Most Sublime, the Greatest, and the Highest.

OTHER MATTERS RELATING TO THE AFFAIRS OF THIS WORLD AND THE HEREAFTER.

In one of the reports, it is mentioned that the Prophet said:

Meaning: “Whoever has wronged his brother in honor or property, then he should ask the wronged person to give it to him or take it away from him, or he should pay him before his enemies demand it on a day when there will be no more dinars or dirhams”.

(Story).

Once upon a time, there was a fisherman who caught a fish. But a soldier seized the fish and beat the fisherman. So the fisherman complained to Allah, saying: “O my Lord, You have made me a weak man, and he a strong man, so that he mistreats me. Authorize one of Your creatures to punish him, and make it a lesson for the Muslims!”.

When the soldier arrived at his house, he grilled the fish. After that, he put the fish on the dining table. When he was about to take it, the fish, by Allah’s permission, slurped it up. So a worm appeared in his hand. The soldier could not bear it, so he cut off his hand which was covered in worms. However, the worm continued to spread to his arm, so he cut off his arm as well.

As the soldier slept, he dreamed that he saw someone who said to him: “Return the right to its owner, so that you may be saved from this disease!”. When he woke up from his sleep, he understood. Then he hurried to the fisherman, gave him ten thousand dirhams in compensation, and apologized to him for what he had done. After the fisherman accepted the compensation and apologized to him, the worms fell out of his hand and his hand returned to its original state, by the power of Allah. (Mukasyafatul Qulub)

Abu Umamah Al Bahili (may Allah be pleased with him) reported that he said: “When a man dies, and is laid in his grave, an angel comes and sits by his head. Then he tortures him and strikes him with a hammer, so that none of his limbs is left except severed and burning in his grave. Then it was said to him: “Rise up with the permission of Allah!”. When he stood up, he cried out with all his might, which could be heard by all creatures between the heavens and the earth except the jinn and humans. Then the deceased said to the angel: “Why are you doing this to me and why are you torturing me, when I pray, pay Zakat and fast in Ramadan?”. The angel replied: “I am torturing you because one day, you passed by a man who was wronged. The man asked you for help, but you did not help him. And you prayed one day, but you did not wash your urine!”.

Hence, there is a view that helping the wronged is obligatory. As narrated from the Prophet that he said:

Meaning: “Whoever sees a wronged person and asks him for help, but he does not help him, he will be beaten in his grave a hundred times with whips from hellfire.” (Mukasyafatul Qulub).

The Prophet said:

Meaning: “Whoever commits adultery with a Muslim or non-Muslim woman, free or slave, and dies before repenting, Allah will open for him in his grave a league of hundred doors of fire, and he will be tormented in his grave until the Day of Resurrection. And when the Day of Resurrection comes, he will enter the Hellfire with the others who will enter the Hellfire.” (Hayatul Qulub)

It is narrated that Hasan Albasri, Malik bin Dinar and Tsabir Albanani visited Rabiah Al Adawiyah. Hasan said: “O Rabiah. choose one of us to be your husband. Because marriage is a sunnah of the Prophet”,

Rabiah replied: “I have some questions, whoever can answer them, then I marry myself to him”.

First of all, Rabiah asked Hasan Albasri a question: “What do you think of Allah’s saying on the Day of Judgment, ‘They are in Paradise and I do not care, and they are in Hell and I do not care’, of which group am I?”. Hasan replied: “I do not know”. Rabiah also asked: “When I was formed in my mother’s womb, was I a wretched woman or a happy woman?”. Hasan replied: “I do not know”. Rabiah asked again: “If it is said to one person, ‘Do not be afraid or grieve’, and to another, ‘There is no good news for you’, to which group do I belong?”. Hasan replied: “I don’t know”. Rabiah asked: “The grave is one of the gardens of Paradise or one of the abysses of Hell. What will my grave look like?” Hasan replied: “I do not know”. Rabiah asked:

“On the day when the face is white and some faces are blackened. What will my face look like? What will my face look like?” Hasan replied: “I don’t know”, Rabtah asked again. “When a caller calls out on the heart of the Hour: “Know that so-and-so has truly attained happiness, and so-and-so has truly attained misery, to which group do I belong?”. Hasan replied: “I don’t know”. Then the three men all wept, then they went out of the woman’s place. (Bahjatul Anwar),

In another version it is told, that when Rabiah Al Adawiyah’s husband died, Hasan Albasri and his friends asked permission to see her, Rabiah allowed them to visit her, Rabiah lowered the veil and sat down behind the veil. Hasan and his friends said to her: “Your husband has passed away and you still need a husband”.

“Yes,” Rabiah replied. “But who among you is the most pious so that I may marry him?”.

They replied: “Hasan Albasri”.

Rabiah said: “If you can answer my questions regarding four issues, then I am willing to become your property”.

Hasan replied: “Ask. If Allah Taala guides me, then I will answer your questions”,

Rabiah began to ask: “What do you think, if I were to die and come out of this world, would I come out a believer or not?”.

Hasan replied: “This is a matter of the unseen, which none but Allah Taala knows”.

Then Rabiah asked another question: “What do you think, if I had been placed in the grave, and I was questioned by the angels Munkar and Nakir, would I have been able to answer their questions or not?”.

Hasan replied: “This is also a matter of the unseen, and no one knows about the unseen except Allah Taala”.

Rabiah asked another question: “When the people are gathered on the Day of Resurrection, and the record books of deeds are scattered, will I receive my record book with my right hand or with my left hand?”.

“This too is a matter of unseen”. Hasan replied.

Then Rabiah asked again: “When it is said to people, ‘A group in Paradise and a group in Hell’, to which of these two groups do I belong?”.

Hasan replied: “This too is a matter of the unseen”.

Rabiah then said: “A person who is always thinking about these four things, how can he think about marriage?”. Then she continued: “O Hasan, tell me, how many parts did Allah create the mind?”.

Hasan replied: “Ten parts. Nine parts for men and one part for women”.

Rabiah asked again: “O Hasan, how many parts did Allah create desire?”.

Hasan replied: “Ten parts, nine parts for women and one part for men”.

Rabiah said: “O Hasan, I am able to maintain nine parts of desire with one part of the mind, while you are unable to maintain one part of desire with nine minds”.

So Hasan wept and went out of the woman’s place. (Misykatul Anwar).

6. THE VIRTUE OF GIVING CHARITY IN THE WAY OF ALLAH

Allah Almighty says: 

Meaning: “The example of those who spend their wealth in the way of Allah is like a seed that grows seven spikelets, in each spikelet a hundred seeds. Allah multiplies (the reward) for whom He wills. And Allah is All-Wise and All-Knowing.” (QS. AlBaqarah: 261)

Tafsir: , 

(The example of those who spend their wealth in the cause of Allah is like that of a grain of seed. That is, the example of their spending is similar to a grain of seed. Or, their example is similar to the one who scatters a seed ( ) on the basis of hadizifi mudhaf (the omission of Mudhaf, i.e. ). which grows seven ears, in each ear a hundred seeds.

The sprouting is attributed to the seed, because it is a cause, just as it is attributed to the earth and the water, when in fact the one who sprouts is Allah. The meaning of the verse above is that from the seed comes a stem, which produces seven branches, each of which has seven ears, in each of which there are one hundred seeds. This is a simile that does not require proof of its occurrence, because it can sometimes occur in corn and barley crops, as well as in wheat crops in fertile soil on some farms.

(. ) And Allah multiplies, with such multiplicity, for whom He wills, by His bounty according to the state of the provider, i.e. his sincerity and his labor. And hence, deeds differ in the measure of their reward.

(. ) And Allah is All-Heavy, and He does not constrict the addition He grants, and He is All-Knowing of the intention of the spendthrift and the amount of his spending. (Qadhi Baidhawi).

This verse was revealed in connection with the companions of Uthman bin Affan and Abdurrahman bin Auf. The story is this, when the Prophet encouraged people to give charity when they were about to leave for the war to Tabuk. So the Companion Abdurrahman came with four thousand dirhams, saying: “O Messenger of Allah, I have eight thousand dirhams. I keep four thousand for myself and my family, and I give the other four thousand to my Lord”. Then the Prophet replied: “May Allah bless you on what you hold back and on what you give”.

While the companion of Uthman bin Affan said: “O Messenger of Allah, I bear the equipment of people who have no equipment”.

So this verse was revealed: (matsalul-ladziina yunfiquuna…) (Abul Laits).

Al-Alabi and Muqatil said: “This verse was revealed regarding the Companion Ali ibn Abitalib (ra). He only had four dirhams, and nothing else. When the recommendation to give charity was revealed, he gave one dirham secretly and one dirham openly. Then the verse was revealed: Alladziina yunfiquuna….. etc. (Abul Laits).

The Prophet said:

Meaning: “Verily the closest person to me on the Day of Judgment will be the one who recites the most salawat for me”.

Narrated Ali ibn Abitalib (may Allah be pleased with him): The Prophet said:

Meaning: “There is no supplication except that a veil is put between it and Allah, until the one who recites the supplication recites the salawat for the Prophet Muhammad, peace be upon him. When he has done that, the veil is broken and his supplication is answered.”

And Anas (may Allah be pleased with him) reported: “The Prophet (peace be upon him) said: “When Allah created the earth and it was moving, He created mountains and placed them on the earth. Then the earth became calm. The angels who witnessed this were astonished, so they said: “O Lord, is there anything among Your creatures greater than these mountains?”.

Allah replied: “Yes, iron”.

Then the angels asked again: “O Lord, is there anything among Your creatures greater than iron?”.

“Yes”. Allah replied, “fire”.

The angels asked again: “O Lord, is there anything among Your creatures greater than fire?”.

“Yes,” replied Allah, “water”.

The angels asked again: “O Lord, is there any of Your creatures greater than water?”.

“Yes,” replied Allah, “the wind.”

The angels asked again. “O Lord, is there any of Your creatures greater than the wind?”.

“Yes,” replied Allah, “the son of Adam, who spends with his right hand and conceals it from his left, is more powerful than the wind”.

But that is after taking care of the following things:

Firstly, you should conceal your charity, as Allah says (interpretation of the meaning):

Meaning: “And if we conceal our charity and you give it to the poor, then concealing it is better for you”.

Hence, the scholars of old went to great lengths to hide their charity from public view, to the extent that some of them would seek out blind poor people so that it would not be known who was giving charity. And some put their charity in the poor person’s shirt while he was sleeping. And others put their charity on the road where the poor pass, so that they can take it.

Secondly, not bringing it up and saying things that hurt the recipient of the charity. This is based on the words of Allah Taala :

Meaning: “O you who believe, do not deprive your charity of its reward by bringing it up or saying words that hurt the recipient’s feelings, such as those who spend their wealth for the sake of being praised by people”.

Thirdly, the wealth that you give in charity should be your best wealth, as Allah says:

Meaning: “You will not attain the degree of devotion (perfect) until you spend some of your wealth that you love”.

So that you do not fall into the category of those whom Allah says in His word:

Meaning: “And they give to Allah what they themselves do not like”. For this reason, the Prophet said: ,

Meaning: “Allah is good and accepts nothing but what is good”. That is, that which is lawful. As Sufyan Ats Tsauri said: “One who spends on haraam things in obedience to Allah is like one who washes a cloth with urine. The cloth will not be purified except with pure water. Similarly, sins will not be purified except with halal goods.”

Fourthly, you should give charity with a pleasant (cheerful) and radiant face, not like someone who is forced. This is mentioned by Allah in His word:

Meaning: “Those who spend their wealth in the way of Allah, then they do not accompany what they spend by bringing it up nor by hurting (the feelings of the recipient), they have a reward from their Lord, There is no fear over them nor (do) they grieve”.

Hence, the Prophet said:

Meaning: “One dirham outweighs a hundred thousand dirhams”.

This means that one dirham of lawful wealth, and the face of the person giving it is radiant, is better than one hundred thousand dirhams given under duress.

Fifthly, you should be careful in choosing the person to whom you give charity. Give it to a pious person who is pious, who can use the charity to do acts of obedience and piety to Allah Taala. Or, to a pious person who is poor. Allah’s Word:

Meaning: “Indeed, the alms (zakat) are only for the poor and needy … etc”.

And it is narrated from the Prophet that he said:

Meaning: “When the charity has gone out of the hands of the giver, then he is berbiCara with five things: (first) Formerly I was small then you raised me, (second) Formerly, you took care of me and now I am the one who takes care of you, (third) Formerly I was an enemy then you made me a lover, (fourth) Formerly I was a perishable item, then you made me eternal, (fifth) Formerly I was little then you Make me a lot. As Allah says, which means: “Whoever brings (one) good deed, then for him (the reward) ten times over”.

Rasulullah Saw said:

Meaning: “No Muslim feeds his brother until he is full, and gives him a drink until he is satisfied, but Allah will keep him away from the fire of hell, and make between him and hell seven gulfs, which between each two gulfs is as far as the distance of a journey of five hundred years. And Hellfire cries out: “O my Lord, allow me to prostrate myself in gratitude to You. I truly desire that You deliver someone from Muhammad’s people from my doom. For I feel ashamed of Muhammad for torturing a charitable person among his people. Whereas I should obey You”. Then Allah Taala commanded that the one who gives alms with a piece of bread or a handful of dates should enter Paradise.

It is said that the Children of Israel once experienced a terrible famine for several years in a row. And there was a woman who only had a loaf of bread. Just as she was about to eat the bread, a beggar came to her door and cried out: “For the sake of Allah, give me a morsel of food”. So the woman took out the bread she had put in her mouth and gave it to the beggar. Then she went out with her young son into the desert to look for firewood. Then a wolf pounced on the little boy, and dragged him away. When the mother heard the sound of her son’s screams, she went after him, following the wolf’s footprints. Then Allah sent the angel Gabriel. He took the child out of the wolf’s mouth. Then he handed the child back to his mother and said: “O servant of Allah, are you willing to pay a morsel for a morsel”. (This is mentioned in the book of tafsir Al Hanafi).

It is also narrated, that Aisha ra. said: “A woman came to the Prophet (peace be upon him) with her right hand paralyzed. She said to him: “O Prophet of Allah, please ask Ailah to heal my hand”.

The Prophet asked: “What caused your hand to be paralyzed?”.

She replied: “I dreamt that the Hour had risen, Hell had been ignited and Paradise had been brought near. Suddenly I saw my mother in the hell of Jahannam. Her one hand was holding a piece of fat (gajih) and her other hand was holding a small piece of cloth, with which she was protecting herself from the fire. So I asked: “Why do I see you in this pit of hell, when you are a woman who obeys God, and your husband is happy with you?” My mother replied: “My daughter, when I was in this world, I was a miserly woman. And this is the place of the miserly. I asked her: “And what is this fat and cloth in your hand?”. She replied: “These two things are the only things I have ever given in charity in this world. I have never given in charity in my entire life except with them.” Then I asked: “Where is your father?”. My mother replied: “He was a generous man, and now he is in the place of generous people”.

Then I went to heaven, and found my father standing by His Majesty’s lake, giving drink to the people, O Messenger of Allah. So I asked: “O my father, my mother was your wife who obeyed her Lord and my father was pleased with her. She is now in the hell of Jahannam, burning, while you are giving drink to the people from the lake of the Prophet. Please give her a sip from this lake”. My father replied: “O my daughter, Allah has forbidden the Prophet’s lake to the miserly and the disobedient”.

Then I took a glass of water from the lake without my father’s permission and gave it to my thirsty mother. Then I heard a voice declaring: “May Allah Taala paralyze your hand, because you gave a drink to a miserly, ungodly woman from the Prophet’s lake”. Then I woke up, and found that my hand had indeed become paralyzed.”

Aisha ra. further said: “After the Prophet heard the woman’s story, he placed his staff on her hand and said: “Divine, denying the truth of the dream she has told, make her hand healthy again”. So the woman’s hand was restored to its former health”.

The Prophet said:

Meaning: “Generosity is a tree in Paradise whose branches reach out to the world. So whoever takes one of its branches, it will guide him to heaven. And miserliness is a

tree in hell whose branches reach out to the world. So whoever takes one of its branches, it will lead him to hell.”

Also he said:

Meaning: “The generous person is close to Allah and His creation, while the miser is far from Allah and His creation”.

And he also said:

Meaning: “The miser will not enter Paradise, even if he is a zuhud”. .

It is narrated that an eagle came to Prophet Solomon (peace be upon him) and said: “There is a man who has a tree. And I hatched my eggs on the tree. But the man threw away my children”.

So the Prophet Solomon (peace be upon him) called the owner of the tree and forbade him to do so again. Then he said to the two demons: “I command you both, when the next year comes, and this man still throws away the bird’s young, then catch him and split him in two, then throw half of his body to the east and the other half to the west”.

When the next year came, the owner of the tree forgot the threat of Prophet Sulaiman the other day. So ta intended to climb the tree, but before that he had given alms with a morsel of food. Then he took the bird’s chicks and threw them away. Then the mother bird came back to the Prophet Sulaiman ag To complain about the actions of the owner of the tree. So the Prophet Solomon called the two devils, he wanted to punish them both, he said to both . “Why don’t you both carry out my orders?”. The two devils answered simultaneously : “O Khalifatullah, actually when the owner of the tree was about to climb the tree. we have moved to catch him. But before that, the owner of the tree had given charity to a Muslim man with a piece of bread. So Allah sent him two angels from the sky, and they caught each of us and threw us. One of us was thrown to the east and the other to the west. Our evil was repelled from the owner of the tree because of his charity.”

And it is also narrated, that during a famine among the Children of Israel, a poor man came to the door of a wealthy man’s house. He said: “Give me a piece of bread in charity, for the pleasure of Allah”.

So the rich man’s daughter took out a piece of warm bread and gave it to the poor man. Then her father came, and cut off his daughter’s hand.

So Allah changed the rich man’s fate, wiping out his wealth, so that he became destitute and finally died in a state of humiliation. Meanwhile, his daughter went around the doors of the houses begging. She was a beautiful woman.

One day, the daughter came to the door of a rich man’s house. Then the mother of the rich man came out. The mother noticed the beggar, especially her beauty, so she invited her into her house, and asked if she could marry her son.

After the woman was given in marriage to her son, the mother decorated the house and served dinner to her husband. The daughter put out her left hand to take the food, but her husband rebuked her, saying: “I have heard that poor people lack politeness. Take out your right hand!”. However, the daughter kept taking out her left hand, until her husband reprimanded her many times. Then a whispered voice from the corner of the house said: “Take out your right hand, O servant of Allah, you have given a piece of bread for Our pleasure, so now We will surely return your hand”.

Finally, the princess took out her right hand, which was whole again, thanks to the power of Allah. Then she ate with her husband.

So take a lesson, O people of understanding, and spend your wealth in the way of Allah, so that you may attain happiness in this world and the next. (This is mentioned in the book Zubdatul Wa’izhin).

The Prophet said:

Meaning: “Whoever honors a guest has honored me, and whoever honors me has honored Allah. Whoever hates a guest hates me: and whoever hates me hates Allah”.

In another tradition, the Prophet said:

 Meaning: “When a guest enters the house of a believer, he enters with him a thousand blessings and a thousand mercies.”

And the Prophet also said:

Meaning: “No one is visited by a guest and then he honors the guest with food, but Allah Taala will open for him a door in paradise”.

And the Prophet said:

Meaning: “The best deeds on earth are three: (1) seeking knowledge, (2) striving in the cause of Allah, (3) seeking lawful sustenance. The one who seeks knowledge is a lover of Allah, the one who strives is a guardian of Allah, and the one who seeks lawful sustenance is honorable in the sight of Allah”.

It is true what the Prophet said (Dagaigul Akhbar).

And the Prophet said in another hadith:

Meaning: “Guard yourself from hellfire (i.e. make between you and hellfire a protection, or veil from alms) even with half a date (i.e. half of it or half of it)”.

Because even half of it can sustain life, especially for young children. So the one who gives charity should never underestimate it.

Imam Bukhari and Imam Muslim agree on the narration of this hadith from ‘Ady bin Hatim. (This is mentioned in Al Jami’u Ash Shaghir).

Conclusion:

Spending money in the cause of Allah is a means to attain great rewards and to be saved from all that is frightening, daring, and harmful in this world and in the Hereafter, as mentioned in the Hadith narrated by al-Khathib from the Companion Anas (may Allah be pleased with him) who reported that the Messenger of Allah (peace and blessings be upon him) said: ,

Meaning: “Charity prevents seventy kinds of calamities, the mildest of which is leprosy and stripes”. (Al Jami’u Ash Shaghir).

7. THE REPROACH OF THOSE WHO EAT USURY

Allah Almighty says:

Meaning: “Those who eat (take) usury cannot stand but as one who is possessed with madness. Their condition is because they say that buying and selling is the same as usury, whereas Allah has justified buying and selling and forbidden usury”. (AS. AlBaqarah: 275)

Interpretation:

 Those who eat usury, that is, take it.

In this verse, “eating usury” is mentioned because eating is one of the greatest benefits of wealth. And also because usury is generally related to food, which is the addition (ziyadah) due to the deferral of payment, by selling food for food or money for money, with a certain period of time. Or in terms of characteristics, such as selling one of these two items in exchange for a similar item of greater value. ( ) will not stand up when they are raised from their graves. (. ) They will not be able to stand up when they are resurrected from their graves, but they will be like the standing of a demon-possessed person. This statement is based on their assumption that Satan strikes people unconscious. The word means the same thing as hitting haphazardly, like blindly. (. ) because of insanity. And this is also based on their assumption that the jinn touches humans so that they confuse their minds. Hence it is said: The man is mad.

The word is related to the word , i.e. they could not stand up because of the insanity that befell them due to eating usury. Or, in conjunction with the word or , the meaning becomes: Their rising and falling like a trance is not because of the loss of their minds, but because Allah has adjusted in their stomachs what they eat of usury, so that it weighs them down.

(This is because they said that buying and selling is the same as usury. That is, the punishment is due to the fact that they equated usury with buying and selling, because they both gain profit, so they considered usury to be lawful, like selling and buying. So the original form of the sentence was :    (indeed, usury is like buying and selling), but as a form of muba aghah, the sentence It, reversed to :   (actually buying and selling is like usury), as if mg. they consider that usury is the original, then buying and selling they associate with, its. But the difference is clear, because the one who exchanges two dirhams for one dirham has lost one dirham. But the one who buys something for one dirham and buys it for two dirhams may have been compelled to do so by his desperate need for it, or by his expectation of profit from it, which forced him to make such a loss.

   Yet Allah has justified buying and selling and forbidden usury. This verse is a refutation of those who equate usury with buying and selling, as well as an invalidation of kias that contradicts the text. (Qadhi Baidhawi).

Zayd ibn Tsabit (may Allah be pleased with him) reported: “I heard the Messenger of Allah say: |

Meaning: “Whoever says: “O Allah, bestow mercy on Mu. hammad, and place him in a place that will be close to You on the Day of Judgment”, he will surely have my intercession”. (Shifa)

And from the companion Abu Hurairah ra. From the Prophet that he said:

Meaning: “There are four groups that Allah will certainly not enter them into paradise and will not feel them the pleasure of it, (1) people who continuously drink alcohol, (2) people who eat from usury, (3) people who eat from the property of orphans without right, (4) people who disobey their mothers”. (HR. Alhakim)

There are two interpretations of this Hadīth:

First, that the Hadīth is addressed to the person who commits the act and then considers it lawful.

Secondly, that initially Allah did not admit them into Paradise at the time of the entry of those who attained victory and salvation into Paradise. Sometimes Ailah rewards the person by preventing him from entering Paradise at first, but afterwards He admits him into it. And sometimes, Allah Taala does not retaliate, but rather forgives him.

Abu Hurairah (may Allah be pleased with him) reported: The Prophet said:

Meaning: “Avoid by you seven things that destroy!”. The companions asked: “What are they?” He replied: “Ascribing partners to Allah, sorcery, killing a soul that Allah has forbidden except for a just cause, consuming usury, consuming the property of orphans, turning back and fleeing while a war is raging, and accusing a good woman of adultery, who is careless and faithful”. (Alhadis)

And from the Companion Abdullah bin Mas’ud ra., he said : The Prophet said:

Meaning: “Usury is thirty-seven doors, the lightest of which is like a man having intercourse with his own mother”. (HR. Alhakim)

In another tradition, the Prophet said: –

Meaning: “The sin of usury is greater in the sight of Allah than thirty-three adulteries committed by a man in Islam”.

And he said:

Meaning: “One dirham of usury money eaten by a man while he knows it, is heavier than thirty-six adulteries”. (Hayatul Qulub).

Aisha (may Allah be pleased with her) reported: The Messenger of Allah said:

Meaning: “If a man sells a dirham for two dirhams, and a dinar for two dinars, he has indeed committed usury. Then if he does a hailah (trickery), then he has really committed usury as well as deceiving Allah Almighty, and has made the verses of Allah a plaything”. (Firdaus Akbar). Jabir ibn Abduilah (may Allah be pleased with him) reported that he said:

Meaning: “The Messenger of Allah has cursed the one who eats usury, the one who gives it, the one who writes it and the witness”. (HR. Muslim)

From the companion Abu Said Alkhudri ra. he said: In the story of Isra’ the Messenger of Allah (peace be upon him) narrated as follows:

“… So, Jibril went with me to a large crowd of men, every one of whom had a belly like the belly of a fat camel. They overlapped each other on the road that the Pharaoh’s people traveled. They were trampled by the Pharaoh’s people. Every morning and evening, the Pharaoh’s people are led to hell, they come like camels being chastised, or like camels being shouted at to hasten their way or like Dzun Nahim (a glutton for food) who is excessive in his appetite due to hunger, they hit the rocks and trees, neither hearing nor thinking. When the pot-bellied people hear them coming, they try to get up but their stomachs weigh them down and they fall down. Then one of them got up and was dragged down by his stomach. They could not leave their place until they were trampled by Pharaoh’s people, back and forth. That is their punishment in the beyond, i.e. between this world and the Hereafter.

The Prophet said: The Pharaohs prayed: O Allah, do not raise up the Day of Resurrection for ever”. But Allah Taala said: “Send out the Pharaoh to a severe punishment”. I asked Gabriel: “O Gabriel, who are they?” Jibril replied: “They are those who eat usury from among your people (they cannot stand up, except as one who is possessed by a demon due to insanity).

And from Samurah ibn Jundub (may Allah be pleased with him), who said: “When the Messenger of Allah (peace and blessings be upon him) finished the Fajr prayer with us, he turned his face to us and asked his companions: “Did any of you have a dream?”. So his companion told him about his dream at length. On another day. He also asked: “Did any of you have a dream last night?”. We answered: “No”. Then he said: “But last night I dreamt that two men (Jibril and Mikail) came to meet me and invited me to the holy land. So we set out until we came to a river of blood, in which a man was standing. And on the bank of the river there was also a man standing, and in front of him were rocks. The man in the river went forward, but if he wanted to get out of the river, the man on the bank would throw a stone at his mouth, and he would fall back to where he was standing. Thus, whenever the man in the river wanted to come out, the man on the bank would throw a stone at his mouth so that he would fall back to where he was.

So I asked: “Who is this man that I saw in the river?” Jibril replied: “It is the one who eats usury”. (HR. Bukhari).

Abu Rafi’ (may Allah be pleased with him) reported: “I sold an anklet and silver to Abubakar. He put the anklet in one hand and the dirham in the other. It turned out that the anklet was a little heavier than the dirham. So he took a pair of scissors and cut it off. I said: “The excess is for you, O Caliph Rasulillah”. But Abubakar replied: “I have heard the Prophet say. “The one who adds and the one who asks for more will both go to Hell”. (Mauizhah).

Some scholars have explained the difference between sale and riba, saying: “If a man sells a piece of cloth that costs ten dollars for twenty dollars, then the value of the cloth has become equal to twenty dollars. When there is mutual consent in this kind of exchange, then each party has agreed to take the property that will be available to them. In this way, pomulik kam atu means not taking something for nothing. If he sells ten dirhams for twenty dirhams, then it means that he has taken ten dirhams of the bill for nothing. In this case, it cannot be said that the reward was the delay in payment, because the delay in payment is not property or something that can be valued, so that the reward of the extra ten dirhams can be given. The difference between the two examples above is quite clear. (Hayatul Qulub).

There are several factors which are the reasons for the prohibition of usury:

Firstly, usury results in taking someone else’s wealth without compensation. If a person sells one dirham for two dirhams, whether for cash or at a later date, then he has gained an extra dirham, without any compensation. This is what is haraam.

Secondly, usury contracts are forbidden because they discourage people from doing business. Because if the owner of the money is able to enter into a usury transaction, it is easy for him to earn extra (profit) without any effort. Which results in the disconnection of the benefits obtained by humans through trade and profit-seeking.

Thirdly, usury is the cause of the interruption of benevolence between people, in the form of lending and borrowing. When usury is forbidden, the heart becomes happy to lend money to people in need by asking back only as much as was borrowed, in order to seek the pleasure of Allah Taala.

Fourthly, the prohibition of usury is well-established in the texts of the Qur’an, whereas the wisdom of all religious obligations does not always have to be known by creatures. Hence it is obligatory to decide that usury is prohibited, even if we do not know the wisdom behind its prohibition. This is an explanation that the text nullifies kias. This is because Allah’s prohibition of usury and His prohibition of usury are evidence for the invalidation of their conjecture. (Hayatul Qulub).

Ubaidah ibn Shamit (may Allah be pleased with him) reported. He said: The Messenger of Allah said:

Meaning: “Do not sell gold for gold, silver for silver, wheat for wheat, barley for barley, dates for dates, and salt for salt, but exactly the same amount, item for item and in cash. However, you may sell gold for silver, silver for gold, wheat for barley and dates for salt, on a cash basis and with additions as you wish”.

This is because the addition in the latter transaction does not constitute usury, because there is no longer any similarity of kind. Remember this and do not be among those who are careless.

If it is a measured item, then it must be measured, such as wheat, barley and dates. If it is something that is weighed, then it must be weighed forever, such as omas and porak, even if it is customary to use the latter method. This is because the text is certain, and it is stronger than customary rulings. The stronger ruling should not be abandoned in the presence of a weaker ruling. With regard to goods for which there is no text, they may be subject to customary rulings, such as goods other than the six mentioned above, of which the Prophet (peace and blessings of Allaah be upon him) said: Do not sell gold for gold… etc.

It should be noted that these tricks to avoid riba (usury) are permissible according to some of the fuqaha’, but they are makrooh according to others. The latter view is more correct. Example: A man wants to borrow ten dirhams from another person and pay him ten and a half dirhams for one month. Similarly, a man sells a piece of cloth that costs ten dirhams and sells it for ten dirhams to another person, then he gives the cloth to him and receives ten dirhams from him. Then the person who had bought the cloth says on the spot: “I sell this cloth for ten and a half dirhams”. Then the cloth is bought by the creditor at that price and within a certain time. Usury within a certain time. Usury in this example does not occur, but it is better not to do this kind of trick. Because piety is better than fatwa.

Another example: a mugridh (debtor) gives a piece of cloth to the mustagridh (debtor) that costs twelve dirhams. He owes the same price for a certain period of time. Then, the debtor sells it to another person for ten dirhams. Then the other person sells it back to the first person (who gave the debt) for ten dirhams as well, saying to him: “Give so-and-so the ten dirhams from which I bought this cloth”. If the first seller, the one who bought from the other person, who is also the debtor, gives ten dirhams to the debtor, then the debtor still owes the debtor twelve dirhams. In this case, the additional amount is not riba. However, a true believer should refrain from doing business that is not in accordance with sharee’ah, so that he will not be punished on the Day of Judgment.

A more detailed explanation of this issue can be found in the books of fiqh. So you should read the origin of this narration, which has been translated into Arabic. And do not forget to pray for this poor narrator with good prayers, that you may have the intercession of the chosen Prophet, having adhered to the noble Sunnah. And do not doubt the great favors of Allah, which He bestows upon His sinful servants, so that you may not be forbidden from everlasting happiness. And reflect on what I have described with great care and insight.

8. THE VIRTUE OF PRAYING IN CONGREGATION

Allah Almighty says:

Meaning: “Those who believe, do righteous deeds, establish prayer and pay the zakat, they shall have their reward with their Lord. There is no fear for them nor do they grieve”. (QS. AlBaqarah: 277) Interpretation:

(. ) Those who believe in Allah and His Messenger and what He has revealed to them.

( ) do righteous deeds, establish prayer and pay zakat. Establishing the prayer and paying the alms are attributed to the phrase that includes them, namely: good deeds, because they are superior to other good deeds. (. ) They shall have their reward with their Lord. There is no fear for them of what is to come. (. ) Nor shall they grieve for what has passed away. (Aadhi Baidhawi).

It is narrated from the Prophet that while he was sitting in the mosque, a young man came to him. He honored him and invited him to sit next to him, closer than Abubakar (ra). Then the Prophet conveyed his reason to Abubakar, saying: “O Abubakar, I have seated this young man nearer than you for no other reason than that there is no one in the world who has recited salawat for me more than him. Indeed he has said it every morning and evening:

Meaning: “O Allah, bestow Your mercy on Muhammad as much as the number of people who recite salawat for him. Bestow upon him as much mercy as the number of those who do not salute him. Bestow mercy on Muhammad as You like to have salawat recited for him. Bestow mercy on him as you have commanded us to bestow mercy on him. Bestow mercy on Muhammad as you have bestowed mercy on him.

That is why I have seated him nearer than you.

It is also narrated from the Prophet :

Meaning: “Whoever performs the five daily prayers in congregation, he will obtain five things: (First) He will not be afflicted with poverty in this world. (Second) Allah Taala removes the torment of the grave from him, (Third) He will be given a book of records of his deeds from his right hand, (Fourth) He will cross the Sirat (footbridge above hell) like a lightning bolt, (Fifth) Allah Taala enters him into heaven without being judged and punished”. (Mashaabih)

And the word of the Prophet :

Meaning: “A person’s prayer in congregation is better than his prayer alone in his house for forty years”.

And it is narrated that praying in congregation is better than praying alone (munfarid) by a difference of twenty-seven degrees. And according to another narration, from the Prophet, he said:

Meaning: “When the Hour comes, Allah will raise up a people whose faces will be like the stars. Then the angels ask them – “What was your deed?”. They replied: “Formerly, when we heard the call to prayer, we immediately rose to purify ourselves and perform ablution, and did not occupy ourselves with anything else.” And another people whose faces were like the moon. So they were asked: “What is your deed?”, they replied: “We used to perform ablution before the call to prayer”. And another people, their faces like the sun. They replied after being asked: “We used to hear the call to prayer in the mosque”. (Durratul Wa’izhin).

It is also narrated in another Hadith that the Prophet said:

Meaning: “If a slave says the takbir (Allahu Akbar) for prayer, Allah Taala believes the angels: “Take away the sins of My servant from his neck so that he worships Me in a state of purity”. So the angels take away the sins of the servant entirely. Then, when the servant had finished his prayer, the angels asked: “O Rabbana, shall we return his sins to him again?” Allah Taala replied: “O My angels, it is not worthy of My attribute of mercy to forgive. I have forgiven his mistakes”.

In another tradition, the Prophet said: “Verily, Allah will gather the mosques of the world on the Day of Resurrection as if they were white camels, whose legs are of amber, their necks of saffron, their heads of misik, and their ears of green zabarjad, while the muezzins lead them and the prayer imams lead them. They pass through the field of doomsday as fast as lightning. So the people who were on the field of doomsday wondered: “Are they among the angels who are close to Allah, or are they prophets and messengers?”. Then there was an exclamation: “No, but they are among the people of Muhammad (peace be upon him) who keep the five daily prayers in congregation”.

Hence, the Prophet said:

The water that flows and performs the prayer behind an imam whose recitation is proficient, then he is sure to obtain the mercy of Allah Al Baari”. (Zubdatul Wa’izhin)

And it is also narrated in another tradition that the Prophet said. which means : “After Allah created Jibril (peace be upon him) in the best possible form, and He made for him six hundred wings, the length of each of which is like the distance between the east and the west, Jibril looked at himself and said: “Divine, did you create a creature better than me?” Allah answered: “No”. So Jibril rose to his feet and prayed two rak’ahs as an expression of gratitude to Allah. In each rak’ah, he stood for twenty thousand years. When Jibril finished his prayer, Allah Taaia said to him: “O Gabriel, you have worshipped Me truly, and there is no one who worships Me as you do. However, at the end of time, there will come a noble prophet, whom I love, named Muhammad. He has a people who are weak and sinful. They prayed negligently and imperfectly and for a short time, with many thoughts and great sins. However, by My Might and Majesty, indeed their prayer is more pleasing to Me than yours. For their prayer is at My command, whereas you pray without My command.”

Gabriel said: “O Lord, what will you give them in return for their worship?”

Allah replied: “I will give them Paradise Al Ma’wa”,

Jibril asked Allah’s permission to visit that paradise, and Allah gave him permission. So Jibril came to that paradise, opened his wings and flew. Each time he unfolded his wings, he was able to travel three hundred thousand years, and each time he cupped his wings he was able to travel that distance. So he flew in a clear way for three hundred years, finally he felt unable, so he stopped in the shade of a tree and prostrated to Allah Taala. In prostration, he pleaded. “Divine, did I reach half of Paradise, or a third, or a quarter?”.

Allah Taala replied: “O Gabriel, even if you flew for another three hundred thousand years, and even if I gave you strength like yours and wings like yours, and you flew as you did, you would still not reach one tenth of one tenth of what I gave Muhammad’s Ummah as a reward for their two Rak’ahs of prayer.” (Misykatul Anwar).

And the Prophet said:

Meaning: “Whoever recites the salawat in honor of me, then Allah will make from that salawat an angel who has a pair of wings. One wing in the east and one in the west. His two feet are under the seventh earth, while his neck is connected to the Throne. Allah Taala said to the angel: “Pray for My servant as he has recited salawat for My Prophet Muhammad (peace be upon him)”. So the angel prayed for him until the Day of Judgment.” (Zubdatul Wa’i zhin).

In one of the Qudsi traditions, the Prophet narrated from Allah Taala, that He said:

Meaning: “Three things that whoever keeps them, he is truly one of My guardians: and whoever wastes them, he is truly one of My enemies. Someone asked: O Messenger of Allah, what are these three things?” He replied: “Prayer, fasting and junub bath”. He emphasized: “They are the amd nat between Allah and His servant. Allah has commanded that they be guarded.”

What is meant by the prayer in the above Hadīth is that it should be performed at its proper time, with the completion of its obligatory and voluntary parts, so that if a person does not perform the prayer at the proper time, he is considered to have wasted it according to one of the narrations, that the Prophet said, which means: “On the night I was taken up to heaven, I saw many men and women beating their heads, and their brains flowed like a great river. They said: “Oh wretched… Oh disgrace!” So I asked Jibril: “O Jibril, who are these people?” Jibril replied: “They are those who pray out of time”.

The evidence that supports the above hadith is the words of Allah Taala which reads:

Meaning: “So there came after them successors (generations) who wasted the prayer and followed their lusts”.

Similarly, one who does not pray in congregation is considered to have wasted the prayer, according to what is narrated in one of the traditions, which means: “A man came to the Prophet and said: “I dreamed that I had twenty dinars in one hand and four dinars in the other. The twenty denarii fell out of my hand, while the four denarii turned red.” The Prophet asked him: “What is the meaning of this dream? So the Prophet asked: “Did you pray the Isha prayer in congregation?”. The man replied: “No”. The Prophet explained: “What fell from the hand is the virtue of the congregational prayer that you have missed. While the four are the prayers that you have done in your house (in private) which are not accepted”. (Zahratul Riyaadh).

And the Prophet’s words:

Meaning: “Whoever maintains the five daily prayers, they will be a light, a proof and a salvation for him on the Day of Resurrection. And whoever does not keep them, they will not be a light, a proof and a salvation for him”. (Tanbihul Maharim).

And mentioned in one of the traditions, the Prophet said:

Meaning: “There are ten people whose prayers are not accepted by Allah? (1) the man who prays alone without recitation, (2) the man who prays but does not pay zakat, (3) the man who leads a people but they dislike him, (4) the male slave who runs away from his master, (5) a man who is a chronic drinker of alcohol, (6) a woman whose husband is angry with her, (7) a woman who prays without wearing a head covering, (8) an arrogant and despotic leader, (9) a man who takes usury, (10) a man who is not prevented by prayer from doing evil and forbidden deeds.”

In another narration, the Prophet said:

Meaning: “The man who is not prevented by his prayer from committing cruel and unlawful deeds, his prayer will not increase him in the sight of Allah except from cursing and getting farther away (from Allah)”.

And Alhasan said: “If your prayer does not prevent you from committing evil deeds, then you are not praying. And your prayers will be thrown in your face on the Day of Resurrection like a coarse, dirty cloth”. (Mukasyafatul Qulub).

Muaz bin Jabal and Jabir bin Abdullah (may Allah be pleased with them) reported: “When the Prophet (peace and blessings of Allah be upon him) was taken on the Night of the Migration to the heavens, in the first heaven, he saw the angels who had been remembering Allah since they were created by Allah. In the second heaven, he saw angels who had been bowing to Allah since they were created by Allah, since then they had never raised their heads at all. In the third heaven, he saw the angels prostrating themselves, which they have been doing since they were created by Allah, and since then they have never raised their heads at all, except when our Prophet Muhammad (peace be upon him) greeted them and they raised their heads in response to his greeting, then they prostrated again until the Day of Judgment. Hence, prostration (in the greeting) becomes two times. In the fourth heaven, he saw the angels making tashahhud. In the fifth heaven, he saw the angels reciting tasbih. In the sixth heaven, he saw the angels reciting takbir and tahlil. In the seventh heaven, he saw the angels reciting the greeting of peace, which they have been doing since they were created by Allah Taala. So the Prophet’s heart was moved and he desired that he and his Ummah should have such worship in their entirety. Allah, the Almighty, knew of the Prophet’s desire and longing, so He collected all the worship of the angels who inhabit the seven heavens, and with them He honored His Prophet, saying: “Whoever performs the five daily prayers will be rewarded with the worship of the angels of the seven heavens”. (Raudhatul Ulama).

And it is narrated from the Prophet that he said:

Meaning: “Prayer is the cause of God’s favor, the sunnah of the prophets, the love of angels, the light of realization, the basis of faith, the obligations of prayer, the acceptance of all deeds, blessings in wealth and business, a weapon against enemies.  

And the Prophet said, which means: “When the Day of Resurrection comes, a creature will come out of the Hellfire named Huraisy, from the offspring of the scorpion, whose length is like the distance between heaven and earth and his width from east to west. Then Jibril (peace be upon him) asked him: “O Huraisy, where are you going and who are you looking for?” Huraysy replied: “I am looking for five groups of people: (1) those who fail to pray, (2) those who refuse to pay zakat, (3) those who disobey their mothers and fathers, (4) those who indulge in drunkenness, and (5) those who talk in the mosque about the affairs of this world.”

Therefore, Allah says:

Meaning: “And the mosques indeed belong to Allah, so do not worship anyone in them besides Allah”.

So take heed, O people of understanding, and do not be of those who are heedless. (Zubdatul Wa’izhin).

9. THE VIRTUE OF TAWHID

Allah SWT. says:

Meaning: “Allah declares that there is no God but He (alone) Who establishes justice. The angels and the people of knowledge (also declare so). There is no God except (only) Him. The Mighty, the Wise. Verily, the only religion pleasing to Allah is Islam. There is no dispute among those who have been given the Bible except after knowledge has come to them, because of envy (that exists) among them. Whoever disbelieves in the verses of Allah, surely Allah is swift in His reckoning.” (QS. Ali Imran: 18)

Interpretation:

( ) Allah declares that there is no God but Him. In this verse, Allah explains His oneness by pointing out the proofs that indicate it, and sending down verses that speak of it.

( ) The angels also declare the oneness of Allah by means of igrar (acknowledging it).

(The angels also declare the Oneness of Allah by means of igrar (acknowledging it)) and the people of knowledge by believing in it and defending it.

Their statement in terms of clarity and openness is likened to the testimony of a witness.

(. ) Who establish justice, in the distribution of sustenance and the law.

The word read nasab (in this case the sign is fathatain) is because it is the Hal (adverb) of the word . The reason it can be pronounced mufrad (singular) when it is Hal, while in the sentence: it cannot, is because there is no doubt that it is Hal (adverb) of the word as Allah Taala said:     

Alternatively, it can also be the Hal of the word while the amil is the meaning of the number (sentence), or . He alone enforces (justice), or He is the most worthy of enforcing (justice), because it is an emphasizing Hal.

Alternatively, it could also be read nasab because it is a praise or an attribute of the negative sentence :    However, this last opinion is weak, because there is a fashal (separator), even though this fashal is included in what is stated if you make it an adjective or Hal of dhamir.

The sentence can also be read as a Badal (substitute) of or Khabar (predicate) that is mahdzuf (omitted).

(. ) there is no God but (only) Him. These words are repeated by Allah in order to emphasize the importance of knowing the proofs of Tawheed, and also as a decision after the establishment of the proof, and so that it can be a basis for the next word of Allah:

(. ) the Mighty, the Wise. So it is known that Allah is characterized by these two attributes. The reason the word comes first is because the knowledge of Allah’s power comes before the knowledge of His wisdom. The reason the two words are pronounced rafa is because they are the Badal (substitute) of the dhamir ( ), or the attribute of the fail (subject).

Regarding the virtue of this verse, it has been mentioned in one of the narrations, that the Prophet said:

Meaning: “The person who recites this verse will be brought on the Day of Resurrection, and Allah will say: “Verily, this servant of Mine has made a promise to Me, and I am most worthy to fulfill a promise. Enter My servant into Paradise”.

This verse also indicates the virtue of the science of ushuluddin and the honor of its experts.

(. ) Verily, the only religion in the sight of Allah is Islam.

This verse is a musta’nafah sentence, which reinforces the first sentence. It means that there is no religion pleasing to Allah except Islam. It is the religion of Tawheed and the implementation of the laws brought by the Prophet Muhammad (peace be upon him).

(. ) There is no dispute among the people who have been given the Bible, among the Jews and Christians, or among those to whom the previous scriptures have been revealed, about the religion of Islam. Some people say that Islam is the right religion. Others say that Islam is specific to the Arabs. Others do not recognize it at all, or do not recognize monotheism, such as the Christians who recognize the Trinity (Three Persons), and the Jews who say that Uzair is the son of Allah. It is said that what is meant by the People of the Book is the people of Prophet Moses (peace be upon him) who disputed after him. And there is also an opinion that says, that the People of the Book are the Christians who disputed in the matter of the Prophet Jesus (peace be upon him) except after knowledge came to them.

     except after knowledge came to them. That is, after they become aware of the true facts, or after they gain knowledge of them based on the verses and arguments.

(. ) because of the envy (that existed) among them. And because they want leadership, not because of doubt or uncertainty about the truth.

(. ) Whoever disbelieves in the verses of Allah then surely Allah is swift in His reckoning. This verse is a threat to whoever disbelieves among them. (Qadhi Baidhawi).

It is narrated from the Prophet that he said: “Jibril, Israfil Izrail and Mikail (as) came to me, and Jibril said: “O Messenger of Allah, whoever salawat you ten times, I will take his hand and lead him on the sirat (footbridge above hell)”. Mikai said: “And I will give him a drink from your lake”. Israfil said: “And I will bow down to Allah and will not raise my head until Allah forgives him”. Izrail said: “And I will take his life as I took the lives of the Prophets (peace be upon them)”.

Some say that the meaning of “shahidallaahu” is that Allah decides and decrees. Others say that the meaning of “shahidallaahu” is that Allah decides and decrees, and others say that Allah makes it known that there is no god but Him, by explaining the proofs that lead to the knowledge of His oneness. So, Allah Taala guides His servants to the knowledge of His oneness. (Tafsir Al Lubab).

It has also been said that the meaning of Allah’s testimony is proclamation and notification. While the meaning of the testimony of angels and believers is their statement and acknowledgment of the oneness of Allah Taala. There is a difference of opinion on the meaning of “ulul ilmi”; some say that it means those who know the most about Allah. Some say that they are the scholars of the Prophet’s companions from the Muhajirin and Ansar. And there are others who say that they are the scholars of all the believers. (Tafsir Al Khazin).

Some scholars said: “This verse indicates the equality of knowledge and the honor of the scholars. If there was anyone more noble than the scholars, Allah would have named him after the angels instead of the scholars.

Al-Bazaazi relates a hadith from the Prophet (peace be upon him) that he said: “The word of Allah (Verily, the right religion in the sight of Allah is Islam). It was revealed when the polytheists were boasting about their respective religions. Each of them said: There is no religion but ours, and our religion is the religion of Allah since He sent Adam (peace be upon him). So Allah Taala denied them with His words (Verily the right religion in the sight of Allah is Islam) which was brought by the Prophet Muhammad (peace be upon him) and it is the true religion. (Shaykh Zaadah).

And it was also narrated from the Prophet. He said, which means: “When ‘alhamdulillahi rabbil “alamin (surah Alfatihah) was revealed, the verse of Alkursi, “shahidallaahu annahu laa ilaaha illaa huwa and so on”. And “gulillaahumma maalikal mulki… until His words “bighoiri hisaab, then the verses hang on the Throne saying: “O our Lord, have You sent us down to a people who disobey You?”. Allah Taala replied: “By My Might and Majesty, not a slave recites you all after each of the five daily prayers, but I forgive him, and I place him in Paradise, and I look at him every day seventy times, and I fulfill seventy of his desires, the lightest of which is forgiveness”. Then the Prophet recited this verse:

Then he said: “And I was among those who witnessed that”. While according to Atthabrani’s lafaz : “And I testify that You, there is no God but You, the Mighty, the Wise”.

And from the companion of Ubaidah bin Ashshamit (ra), that the Prophet said:

Meaning: “Whoever testifies that there is no God but Allah and that Muhammad is the messenger of Allah, Allah has forbidden Hell for him”. (Ad Durrul Mantsur by Imam Suyuthi).

The Prophet (peace be upon him) reported that he said: “When a believing servant says: “laa ilaaha illallaah, Muhammad Rasulullah”, out of his mouth comes an angel like a green bird that has a pair of white wings studded with pearls and pomegranates. One of its wings is in the east and the other in the west. If he spread both wings, they would extend beyond the east and the west. Then the angel flew into the sky until he reached the Arsh. He made a sound like the buzzing of bees. So the angels guarding the Throne said to him: “Be silent, by the might of Allah and His majesty!”. The angel replied: “I will not be silent until Allah forgives the one who uttered those words”. So Allah gave him seventy thousand tongues to ask forgiveness for the person who recited these words, until the Day of Resurrection. Then, when the Day of Resurrection comes, the angel will take the hand of the person who recited those words, lead him through the Sirat, and admit him into Paradise.” (Raudhatul Ulama).

Jabir ibn ‘Abdullah (may Allah be pleased with him) reported that the Prophet said: “On the night of Mikraj, when I was taken up to the sky, I saw a city of light a thousand times the size of the world, which hung below the Throne with chains of light. The city had one hundred thousand separate doors. At each door was a garden filled with the grace of Allah. In each garden there is a palace of light, and in each palace there is a building of light, in each building there are seventy rooms of light, in each room there is a house of Light, above each house there is a room of light, and each room has four hundred doors, each door has two shutters, one made of gold and the other made of silver. In front of each door is a bed of light, and on each bed is a mattress of light, and on each mattress is an angel, who if she were to show her ring finger to this world, her light would beat the light of the sun and the moon. So I said: “O Rabbi, is this all for a prophet or a siddiq?”. Allah replied: “It is for those who remember in the hours of the night and at the end of the day. And surely for them there will be more in My sight, and I am All-expansive”. (Tanbihul Ghafilin).

The Prophet (peace be upon him) reported: “One day, the Prophet sat down feeling sad. Then Jibril (peace be upon him) came to him and said: “O Muhammad, why are you so sad, when Allah has given your Ummah five things that He has never given to anyone before you. (First) Allah says: “I am according to what My servant alleges”. (Second)

Whoever Allah covers his disgrace in this world, He will not uncover it on the Day of Resurrection, (Third) Allah does not close the door of repentance for your ummah while his life has not reached the throat when his life is taken, (Fourth) Whoever has a fault as full as the earth, Allah will still forgive him after he says “laa ilaaha illallaah, Muhammad rasulullah”, (Fifth) Allah lifts the punishment from the dead with the blessing of the prayers of the living”. (Zahratur Riyadh).

Ibn Abbas said: “Allah created the soul four thousand years before He created the body. And He created sustenance four thousand years before the soul. Then Allah revealed to Himself about Himself before He created the creatures, when there was no heaven, earth, land and sea. Allah Taala bertir. man, which means : “Allah declares that there is no God but He, the One Who upholds justice. The angels and the people of knowledge (also declare this). There is no God except Him, the Mighty, the Wise.” (Tafsir Alkhazin).

Said ibn Jabir (may Allah be pleased with him) reported: “Formerly, there were three hundred and sixty idols around the Ka’bah. When this noble verse was revealed, the idols fell down and prostrated themselves”. There is also an opinion that this verse was revealed in connection with the Christians of Najran regarding their confession of the Prophet Jesus (peace be upon him). (Abu Mas’ud).

Alkalabi said: “Two priests from the Levant came to Medina to meet the Prophet. When they saw the city of Medina, they said: ‘How similar this city is to the characteristics of the Prophet’s city that will appear at the end of time’.” When they met the Prophet (peace be upon him and his progeny) they recognized his nature and said to him: “Is it Muhammad Sir?”. The Prophet replied “Yes”.

They also asked: “Is Ahmad Sir?”. He replied: “I am Muhammad and Ahmad”.

Then they said: “We want to ask you about something. If you can tell us about it, then we will believe in you and will confirm you”.

“Ask”, said the Prophet.

The two priests then asked: “Tell us about the greatest creed in the Book of Allah!”. So Allah revealed this verse. Then the two priests finally believed and entered Islam”. (Abus Su’ud).

Abu Hurairah reported that the Prophet said: “On the Day of Judgment, the prayers will come to defend the one who has done them and intercede for him. The prayer comes and says: “O Lord, I prayed”. Then Allah will say: “You are in good”. Then comes charity, and he says: “O Lord, I give alms”. Allah says: “You are in good”. Then comes fasting, and he says: “O Lord, I am fasting”. Allah replied: “You are all in good”. After that, comes Islam, and says: “And You are the Most Prosperous”. Allah replied: “You come in good, with you I take and with you I give”. Allah says this because Islam encompasses all of these deeds.” (Sananiyah).

Another story: It is narrated that the Prophet Jesus (peace be upon him) once passed through a village. In that village, there was a dyer. The villagers said to Prophet Jesus (peace be upon him): “The dyer withholds water, spits on it and defiles it. So please ask Allah not to return it to its origin”. So the Prophet Jesus (peace be upon him) prayed: “O Allah, send him a snake, which will not let him return alive”.

As usual, the dyer went to the river to dye clothes, taking with him three pieces of bread. When he reached the bank of the river, he was stopped by an abid who used to worship on a hill there. The abid greeted him and said: “Is there any food that you can give me, or that you can show me so that I can see it, or smell it? For I have not eaten anything for several days”. The dyer gave him a piece of bread, so the abid said: “O dyer, may Allah forgive you and cleanse your heart”. Then he gave him another loaf, and the abid said: “O dyer, may Allah forgive you your past and future sins”. Then he gave him the third loaf, and the abid said: “O dyer, may Allah build for you a palace in Paradise”.

Then the dyer returned to his village. The villagers immediately went to the Prophet Jesus (peace be upon him). And said: “The dyer has returned to the village”. Prophet Isa said: “Call him here!”.

The people called the dyer, and he came to the Prophet Jesus (peace be upon him). The Prophet said to him: “O dyer, tell me what virtues you have done today?”. So the dyer told him about the river, the bread and the prayers that the abid had said.

The Prophet Jesus (peace be upon him) said: “Bring here your bundle of clothes”. So he took the bundle and gave it to the Prophet Jesus. When the bundle was opened, it turned out that inside was a black snake restrained with an iron bridle. So the Prophet Isa said to the snake: “O black snake!” The snake replied: “Yes, O Prophet of Allah”.

“Were you not sent to this man?”. Asked Prophet Isa.

“Yes. The snake replied: “But a beggar came from behind the hill and asked this dyer for food and he gave him food. So the beggar prayed for him with three kinds of prayers. There was an angel standing there who said ‘amen’, so Allah sent an angel to me and he put an iron bridle on me”.

So the Prophet Jesus (peace be upon him) Said: “O dyer, continue to do good deeds, for Allah has forgiven your sins”. (Tanbihul Ghafilin).

(A long time ago, Ibrahim Alwasithi, may Allah have mercy on him, performed wukuf in Arafat. He had seven stones in his hands, and he said to them: “O stones, bear witness that I have said that there is no God but Allah and that Muhammad is His servant and messenger”.

At night, Ibrahim slept. In his sleep, he dreamed as if the Hour had risen, and that he was being judged and then sent to Hell. So, the angel took him to a door of fire. However, suddenly a stone among the stones threw itself towards the door of hell. The angels of doom tried to remove the stone, but they were unable to do so. Then they led him to another door, but there was already a stone among the seven stones. And they were unable to get rid of it. The angels led him to the seven gates of hell, but at each of these gates there was already a stone among the stones that stood in the way. All the stones said: “We bear witness that this man has testified that there is no God but Allah and that Muhammad is the messenger of Allah”,

Then they led him towards the Throne, and Allah, the Glorious, the Most High, said: “You have made these stones witnesses, and they have not wasted your right. So how will I take your right for granted, when I am also witness to your creed”. Then Allah Taala said: “Enter him into Paradise”.

When the man was near Paradise, he found its doors closed. Then the shahada, that there is no god but Allah, came, and the doors were opened and he entered. (This is mentioned in the book of Al Mawa’izh).  

10. THE VIRTUE OF REPENTANCE

Allah Almighty says:

Meaning: “And (also) those who, when they do evil deeds or wrong themselves, remember Allah and ask forgiveness for their sins, and who else can forgive sins but Allah. And they do not continue in their evil deeds while they know.

Their reward is forgiveness from their Lord, and Paradise in which rivers flow, and they shall abide therein; and that is the best of the rewards of those who do good deeds”. (QS. Ali Imran: 135-136)

Interpretation:

(.) And those who, when they do evil deeds. That is a very bad deed, such as adultery.

(. ) or mistreat themselves. By committing any sin. It is said that, according to one opinion, what is meant by abominable deeds is major sins, while persecuting oneself is minor sins. And it could also be that abomination is an act that harms others, while self-molestation is an act that does not harm others but oneself.

(. ) then they remember Allah, remember His threat, or His law, or His great right.

(. ) then they ask forgiveness for their sins, with regret and repentance.

(. ) and who else can forgive sins but Allah. A question that means nafi (negating). What is meant is to characterize Allah with the breadth of His mercy and the generality of His forgiveness, as well as the suggestion to ask for forgiveness, and the promise of acceptance of repentance.

(And they did not continue in their deeds. This means that they do not continue their sins without asking for forgiveness. Because the Prophet said:

Meaning: “The one who seeks forgiveness does not continue (in sin) even if he returns (to sin) seventy times a day”.

(. ) while they know. This sentence is the Hal (explanation) of the sentence (those who do not continue in sin). That is, they do not continue their bad deeds when they know it.

(. ) Their reward is forgiveness from their Lord and Paradise in which rivers flow… and they will remain therein. This verse is the khabar (predicate) of , if it begins with it. But it can also be a musta’nafah sentence that explains the previous verse, if you put it on the word or on . And the provision of Paradise for the pious and repentant as a reward for them does not necessarily mean that it is not entered by those who continue to sin, just as the provision of Hell for the disbelievers as a reward for them does not necessarily mean that it is not entered by those other than them.

(. ) And that is the best reward of those who do good deeds. For the one who hastens to make up for his shortcomings is like one who seeks to gain some of what he has missed. In many verses, Allah often describes those who do good, those who are quick to correct their mistakes, those whom Allah loves, and those who are rewarded. Perhaps the substitution of the word “jaza” ( ) for the word “ajr” ( ) in this verse is due to this understanding. However, the purpose of the praise is not mentioned, which, if it were shown, would be :     (And that is the best reward of those who do good deeds), which is forgiveness and Paradise. (Qadhi BaidhaWi).

Said (may Allah be pleased with him) reported that the Prophet (peace and blessings of Allah be upon him) said. He said:

Meaning: “No people sit in an assembly in which the salawat of the Prophet (peace be upon him) is not said, but that assembly will be a cause of regret for them, even if they enter Paradise, because of the reward they see”.

Abu Isa Attirmidhi relates a hadith from some of the pious who said: “If a man says salawat on the Prophet (peace be upon him) once in an assembly, his salawat will expiate the faults that occurred in that assembly. (Shifaun Sharif).

It is said that this verse was revealed in connection with a man who was selling dates. A woman came to him to buy dates from him. He took her into his house and kissed her. Then he regretted what he had done. But later on, this verse applies generally to anyone who has committed a sin and asks forgiveness for it, whether it is a major sin (such as adultery) or something else.

The word of Allah :   , is attributed to the word , which means : (Paradise is) reserved for those who fear and repent. While His words:    , is an isim (sign word) that refers to the two groups. And it can also be a mubtada (subject), while the khabar (predicate) is the word (Kasysyaf).

The word of Allah:      It is an inducement to the souls of the servants of Allah, encouragement, encouragement and exhortation to repent, and prevention of discouragement and despair of Allah’s mercy, and that no matter how great the sins, Allah’s forgiveness is greater and His mercy is greater. (Kasysyaf).

Allah’s words:     That is, because of their sins, they repented of them and refrained from them, resolving not to do them again. These are the conditions of accepted repentance. (Tafsir Alkhazin).

Allah’s Word:    Ibn ‘Abbas (may Allah be pleased with him) said: “While they know that these actions are sinful”. And some say that the meaning of this verse is: “While they know that continuing in sin is harmful”. And others say: “While they know that Allah Taala has forgiveness for sins, and that they have a Lord who forgives them”. Others say that the meaning is: “While they know that Allah does not mind forgiving sins no matter how many”. And some say: “While they know that, if they ask for forgiveness, they will be forgiven”. (Tafsir Al Lubab).

Ibn Umar (may Allah be pleased with him) reported that the Prophet (peace be upon him) said:

Meaning: “Verily, Allah accepts the repentance of a slave before his life reaches his throat (at the time of death).” (From Almashaabih).

This means that the repentance of the sinner will be accepted by Allah as long as his soul has not reached his throat when he is taken by the angel of death. This is because when his soul reaches his throat, he will be able to see what will happen to him, whether he will receive the mercy of Allah or the punishment of the angels of death. At that time, his repentance and faith are of no use to him. Because one of the conditions of repentance is the determination to leave the sin and not to repeat it again. But this can only be true if the repentant person still has the opportunity. And this will not be the case, because he is no longer able to do so. (Majalisu Arrumi).

Ali ibn Abithalib (may Allah be pleased with him) reported that the Prophet said:

Meaning: “Four thousand years before the creation of Adam (peace be upon him) around the Throne it was written: “And indeed I am Forgiving to those who repent, believe and do righteous deeds”. (Tanbihul Ghafilin).

It is narrated that Jibril (peace be upon him) once visited the Prophet and said: “O Muhammad, Allah Taala sends greetings to you and says: “The one who repents among your people one year before his death, his repentance will be accepted”.

The Prophet said: “O Gabriel, one year for my Ummah is too much, because it is overcome by negligence and wishful thinking”.

So Jibril (peace be upon him) left. Then he returned and said: “O Muhammad, your Lord said: “He who repents one month before his death, his repentance will be accepted”.

The Prophet said: “O Gabriel, one month is too long for my people”.

So Gabriel went away, then came back, saying: “O Muhammad, your Lord has said: “Whoever repents one day before his death, his repentance is still accepted”.

The Prophet said: “O Gabriel, one day is too long for my people”.

So Gabriel left, and then returned and said: “O Muhammad, your Lord said: “He who repents one hour before his death, his repentance will be accepted”.

The Prophet replied: “O Gabriel, one hour is too long for my people”.

So Gabriel left again, and then returned saying: “O Muhammad, Allah, the Almighty, has greeted you and said: “He who spends all his life in disobedience, and does not return to Me within a year, or a month, or a day, or an hour, before his death, until his soul reaches his throat, and he is unable to utter words of forgiveness with his tongue, but is still able to repent with his heart, then surely I will forgive him”. (Zubdatui Wa’izhin).

Companion Umar ibn Khattab (may Allah be pleased with him) reported: “The Prophet and I once met an Ansar man who was facing death. So the Prophet said to him: “Repent to Allah”. The man could not do it with his tongue, but he could only roll his eyes towards the sky. The Prophet smiled, so I asked: “O Messenger of Allah, why are you smiling?” The Prophet replied: “This sick man could not repent with his tongue, so he signaled with his eyes to the sky and regretted with his heart. So Allah Taala said: “O My angels, surely this My servant is no longer able to repent with his tongue, but he regrets in his heart. So I will not waste his repentance and regret with his heart. Behold, I have indeed forgiven him”. (Durratul Majalis)

Allah SWT. says in surah Annur:

Meaning: “Repent ye all to Allah, O ye who believe, that ye may prosper”.

Some experts of wisdom said: “A person’s repentance can be known by four things: (First) He prevents his tongue from uttering useless words, swearing, slandering, and lying. (Second) There is no feeling of envy or enmity towards any person in his heart, (Third) He abandons evil companions and does not befriend any of them. (Fourth) He is always ready to die, regrets his sins, seeks forgiveness for his past sins, and is earnest in performing acts of devotion to his Lord”.

In another verse, Allah says:

Meaning: “O you who believe, repent to Allah with repentance nasuha”.

That is, the true repentance, and some say that it means that you repent purely for the sake of Allah. The Companion Umar ibn Khattab (may Allah be pleased with him) was once asked about nasuha repentance, and he replied: “Nasuha repentance means that a person repents of a bad deed, and does not do it again forever.”

And it was narrated from the Companion Ibn Abbas (may Allah be pleased with him) that Allah, may He be exalted, said: “Repent you all to Allah with a nasuha repentance.” He said: “Repentance nasuha is with the heart, accompanied by a request for forgiveness with the tongue, and a strong determination not to do it again forever. As narrated from the Prophet that he said:

Meaning: One who asks for forgiveness with the tongue, but continues to commit sins, is like one who mocks his Lord. (Raudhatul Ulama).

And from Tsabit Albanani, that he said: “I heard that Iblis, may Allah bless him and grant him peace, wept when this noble verse was revealed.” (Tafsir Al Lubab).

Abubakar (may Allah be pleased with him) reported that the Prophet (peace and blessings of Allah be upon him) said. He said:

Meaning: “Always recite “laa ilaaha illallaah” and istighfar. Increase your recitation of both. For verily Iblis (peace be upon him) said: “I have destroyed people with sins and sinful deeds, but they destroyed me with “aa ilaaha illallah” and istighfar. When I saw that, then I destroyed them with lust, while they thought that they were guided.” (Durrun Mantsur)

The Prophet (peace be upon him) said: “Iblis said: “O Lord, by Your might I will continue to mislead the children of Adam as long as their souls are in their bodies”. So Allah Taala replied: “By My might and majesty, O accursed creature, I will continue to forgive them as long as they ask for forgiveness”.

Atha ibn Khalid reported: “I heard that when the verse was revealed, which means : … and who else can forgive sins other than Allah. And they did not continue in their evil deeds while they knew”, then Iblis (peace be upon him) cried out and called his army, scattering earth on his head and crying woe, so that his army came from all parts of the land and sea. They said: “What is the matter, O our Lord?”. Iblis replied: “A verse has been revealed in the Book of Allah, after which none of the children of Adam will ever again be harmed by a sin”.

“What is that verse?”, asked Iblis’ army. Iblis then told them.

They said: “We will open for the children of Adam the doors of lust, so that they will not repent and ask for forgiveness, while they think they are right”.

Iblis was willing to accept this suggestion.” (Durrun Mantsur)

And the Companion of Anas bin Malik (may Allah be pleased with him) said: “I heard the Messenger of Allah say:

Meaning: “Allah says, “O children of Adam, as long as you pray to Me and hope in Me, I will forgive you whatever you have done, and I do not care. O children of Adam, if your sins reach to the corners of the heavens, and you ask Me for forgiveness, I will forgive you, and I do not care. O son of Adam, if you come to Me with the sins of the whole earth, then you meet Me without associating Me with anything, I will come to you with forgiveness of the whole earth”. (HR. Attirmidzi)

And it has been mentioned in one of the traditions, that the Prophet said:

Meaning: “Whoever makes a habit of asking for forgiveness, Allah will provide for him a way out of every opportunity, joy from every distress, and will provide him with sustenance from a way he did not expect”.

And in another hadith mentioned that, the Prophet said:

Meaning: “O people, repent to Allah. For indeed I also repent to Him a hundred times a day”,

Also in another hadith it is mentioned that he said:

Meaning: “Every child of Adam has done wrong, and the best of those who have done wrong are those who repent a lot”.

The one who procrastinates is the one who says “I will repent”, he will perish. He thinks that he will live a long life, but his long life does not depend on him; he may not live long himself. Even if he lives a long life, then just as he is unable to give up sin today, he will certainly not be able to do so tomorrow. The reason for his inability to forsake sin today is because he is overcome by his lusts. Whereas his lust will not separate from him tomorrow. In fact, it will probably become even more intense and stronger because of habituation. The lust that a man strengthens by habituation is not the same as the lust that he does not strengthen. So take note, O audience present in this assembly, and O people who are aware, when the Prophet himself begged for forgiveness and repented, even though he was certainly forgiven by Allah Taala, from the beginning to the end. So the one whose fate is not yet clear, will he be forgiven or not?. Why does he not repent to Allah Taala at all times, and does not keep his tongue busy with istighfar, and why does he not remember the All-Forgiving Lord, who is the Savior from the punishment of hell? The Prophet said:

Meaning: “If Allah Taala wills good for His servant, then He hastens the punishment of His servant in this world. And if He wills evil for His servant, then He holds back the sin, so that He will reward him on the Day of Resurrection.”

11. VIRTUES OF THE MONTH OF RAJAB

Allah Almighty says:

Meaning: “And hasten to the forgiveness of your Lord and to the sur. ga which is as wide as the heavens and the earth, which is prepared for those who do right”. (QS. Ali Imran: 133) Interpretation:

(. ) And hasten ye. Hurry up and face your….

(. ) To the forgiveness of your Lord. That is, to those things that deserve forgiveness, such as : Islam, repentance and sincerity.

(. ) And a paradise as wide as the heavens and the earth, i.e. as wide as the heavens and the earth. The mention of “earth” in this verse is for “mubalaghah” in characterizing paradise as a vast place, by way of analogy. Because width is usually shorter than length.

Ibn Abbas (may Allah be pleased with him) said: “It is like the seven heavens and the seven earths if they were connected to each other”.

(. ) Reserved for the pious. Prepared for them. This verse proves that Paradise is a created being and that it is beyond this world. (Qadhi Baidhawi)

(. ) And hasten ye. The people of Madinah read it without the waw (. ). while others read it with the waw.

(. ) to the forgiveness of your Lord. Meaning: Hurry up and compete with each other in deeds that will cause you to receive forgiveness.

What are the deeds that cause forgiveness? (pent.)

According to Ibn Abbas ra. The religion of Islam. And it was also narrated from Ibn ‘Abbas ra. repentance.

Ikrimah and ‘Ali ibn Abithalib (may Allah be pleased with him) said that what is meant is the performance of the obligatory duties.

Abul Aliyah said, hijrah.

Ad Dhahhak said, jihad.

Muqatil said, good deeds.

It was narrated from Anas ibn Malik (may Allah be pleased with him) that what is meant is the first takbeer (in the congregational prayer).

( ) and paradise. That is, and to Paradise.

( ) and Paradise, which is as wide as the heavens and the earth, as mentioned in the words of Allah in Sūrat Al-Hadid:

Meaning: “And Paradise whose width is as the width of the heavens and the earth”.

That is, its breadth. The use of the word “width” specifically in this verse is meant as a mubalaghah. Because in general, the length of everything exceeds its width. One would say: “Even if the width is like this, how much more the length?”

According to Azzuhri, this is the nature of the width of Paradise, while the length is something that no one knows except Allah. This is only a metaphor and does not mean that Paradise is like the heavens and the earth. So what it means is: as wide as the seven sevens of the heavens and the earth according to your estimation. As Allah says:

Meaning: “They will abide in it as long as the heavens and the earth.

That is, according to your perception, whereas in reality, the heavens and the earth will both perish.”

Companion Anas bin Malik ra. was once asked about the existence of heaven, is it in the sky or on earth? He replied: “Which of the earth and sky can contain heaven?”.

Then he was asked again: “Then where is heaven?”. He answered: “Beyond the seven heavens, under the Throne, while hell is under the seven earths”. (Ma’alim).

Abdurrahman ibn Auf (may Allah be pleased with him) reported that the Prophet (peace be upon him) said. He said:

Meaning: “Gabriel came to me and said: “O Muhammad, no one recites salawat on you, but he will be prayed for by seventy thousand angels. And whoever is prayed for by angels is among the people of Paradise.”

And it was also narrated from the Prophet. He said:

Meaning: “The first Takbir that a believer gets with the mam is better for him than a thousand Hajj and Umrah. And he will have the reward of one who gives as much gold to the poor as the mountain of Uhug. And it will be recorded for him that every rak’ah he performs is like a year’s worship. And Allah has established for him two freedoms: freedom from hell and freedom from impiety. And he will not come out of this world (die) but will see (be seen) his place (first) in paradise, and he will enter paradise without reckoning”.

Regarding this first takbeer, the scholars disagree. Some of them said, until the imam finished reciting surah Alfatihah. Others said it is until the imam starts reciting it. However, the majority of commentators are of the first opinion. (Majalisul Anwar).

It was narrated from the Prophet. He said:

Meaning: “Whoever enlivens the first night of Rajab (with acts of worship), his heart will not die when the hearts of many people die. And Allah pours goodness upon his head in abundance. And he comes out of his sins as when he was born by his mother. And he interceded for seventy thousand sinners who deserved hell.”

This is mentioned in the book Lubbul Albab by Maula Tajul Arifin. (A’rajiyah).

Anas ibn Malik (may Allah be pleased with him) reported that the Prophet (peace be upon him) said. He said:

Meaning: Whoever performs the (voluntary) prayer after Maghrib on the night of Rajab for twenty Rak’ahs, in each of which he recites Sūrat al-Fatihah and Sūrat al-Ikhlas, and salutes them ten times, Allah will preserve him, his family and his dependents from the calamities of this world and the punishment of the Hereafter. (Zubdah).

It is also narrated from the Prophet that he said: “Know that Rajab is a month of Allah called the month of deafness. Whoever fasts one day in this month with full faith and sincerity, then he will certainly gain the greatest pleasure of Allah. And whoever fasts two days, none of the inhabitants of the heavens and the earth can describe the glory he will attain in the sight of Allah. And whoever fasts three days, he will be saved from all the calamities of this world and the punishment of the Hereafter, as well as from madness, leprosy, and leprosy, and from the deceit of the Dajjal. And whoever fasts seven days, the seven gates of Jahannam will be shut against him. And whoever fasts eight days, eight gates of Paradise will be opened for him. And whoever fasts ten days, whatever he asks of Allah, Allah will give him. And whoever fasts fifteen days, Allah will forgive all his past sins, and replace his mistakes with good deeds. And whoever increases his fast, Allah will increase his reward (Zubdah).

It is also narrated from the Prophet that he said: “On the night of the mikraj (when he was taken up to heaven), I saw a river whose water was sweeter than honey, cooler than ice, and more fragrant than misik. So I asked Jibril: “Who is this for?” Jibril replied: “For the one who recites salawat upon you in the month of Rajab.”

Muqatil (may Allah be pleased with him) reported: “That behind the mountain of Qaf there is a white earth, the ground is like silver, seven times the size of the world, which is full of angels, who if a needle falls, it will fall on them, in the hand of each angel is a flag that reads : Laa ilaaha ilailaah, Muhammad Rasulullah. They gather around the mountain of Qaf every Friday night of the month of Rajab, pleading for the salvation of the people of Muhammad, peace be upon him, praying: “O our Lord, have mercy on the people of Muhammad and do not punish them”. They asked for forgiveness while humbling themselves until dawn. Then Allah Taala said: “O My angels, by My might and majesty, I have indeed forgiven them”. (Majalisui Abrar).

It is said that the word Rajab (. ) consists of three letters. The letter ra (.) refers to the mercy of Allah, the letter jim (.) refers to jurmil abdi (the disobedience of Allah’s servants), and the letter ba (.) refers to birrullaahi (the goodness of Allah Taala). It is as if Allah is saying: “O My servant, I have placed your sins and crimes among My goodness and mercy, so there will be no more sins and crimes left in you thanks to the glory of this month of Rajab”. (Majalisul Anwar)

And it is said, after the month of Rajab was over, he ascended to the sky. So Allah said: “He was silent and did not answer a word, until Allah repeated the question two – three times, then he answered: “Divine, You are the Lord Who covers all the disgraces of Your servants, and You have ordered Your creatures to cover the disgrace of others. And Your Messenger has named me the deaf moon. I hear their obedience and do not hear their disobedience. That is why I am called the deaf moon.” Then Allah says: “You are My moon which has the disgrace of deafness, and My servants also have disgrace. So for the sake of your glory, I accept them with their disgraces as I accept you while you have disgraces. I forgive them only one regret in you (in the month of Rajab) and I do not record for them the evil deeds they committed in you (in the month of Rajab). (A’rajiyah)

It is said that the month of Rajab is called the month of Deafness because the noble recording angels record the good deeds and bad deeds in other months, whereas in the month of Rajab, they only record the good deeds and not the bad deeds. So they do not hear of a single bad deed in Rajab that is worth noting. (Misykatul Anwar)

The Prophet said:

Meaning: “Verily Rajab is the month of Allah, Sha’ban is my month and Ramadan is the month of my people”.

Abu Muhammad Alkhallal has stated about the virtues of Rajab from the Companion Ibn Abbas ra. He said: Fasting on the first day of Rajab is an expiation for the sins of three years, the second day is an expiation for the sins of two years, and the third day is an expiation for the sins of one year. Then on the following days it is the same as the expiation of the sins of one month”. (This is as stated in the book of Al Jami’u Ash Shaghir).

The Companion Abu Hurairah (may Allah be pleased with him) said that the Messenger of Allah (peace and blessings be upon him) never fasted after Ramadan except in the months of Rajab and Sha’ban.

Bukhari and Muslim reported that the Prophet said:

Meaning: “Verily in Paradise there is a river called the river of Rajab. Its waters are whiter than milk and sweeter than honey. Whoever fasts one day in the month of Rajab, Allah will give him a drink from that river”. (A’rajiyah)

The reason this month is called Rajab is because the Arabs revere it, i.e. they revere it. As you said: “rajjabtusy shia”, meaning: “I glorify something”. The Arabs’ reverence for the month of Rajab is, among other things, that the servants of the Kaaba open the door of the Kaaba in this month all day long for a whole month, whereas in other months, they open it only on Mondays and Thursdays. They say, this month is the month of Allah, and this house is the house of Allah, and this servant is the servant of Allah. So the servant of Allah is not prevented from the house of Allah in the month of Allah. (A’rajiyah).

It is narrated that there was a woman who worshiped in Bayt al-Maqdis. When the month of Rajab arrived, she recited Sūrat Al Ikhlas twelve times each day, in honor of the month of Rajab. She exchanged her good clothes for ugly ones.

One Rajab, the woman fell ill, and she told her son that if she died, he should bury her in her ugly clothes. But because he wanted to be praised, his son shrouded her in expensive cloths. That night the son had a dream, his mother said to him: “My son, why did you not fulfill my will? Verily, I am not displeased with you”.

The son woke up frightened, so he dug up his mother’s grave, but he did not find her. Finally he became confused and cried loudly. Then he heard a supernatural voice say: “Do you not know that whoever honors Our month Rajab, We will not leave him in his grave alone and lonely”. (Zubdatul Wa’izhin).

It was narrated that the Companion Abubakar Assiddig (may Allah be pleased with him) said: “When the third third of the night of the first Friday of the month of Rajab had passed, there remained no malaika, neither in the heavens nor on earth, but all gathered at the Ka’bah. Then Allah looks at them and says: “O My angels, ask for whatever you wish!” They replied: “O our Lord, our desire is! You forgive those who fast in the month of Rajab”. So Allah Taal said: “Indeed, I have forgiven them”.

Aisha (may Allah be pleased with her) reported: “The Prophet said:

Meaning: “On the Day of Resurrection, all people will be hungry except the prophets their families and those who fasted the months of Rajab, Sha’ban and Ramadan. They will all be full and will not feel hunger or thirst. (Zubdatul Wa’izhin)

It is narrated in one khabar: “When the Day of Judgment comes, a voice will be heard calling out: “Where are those who loved the month of Rajab?”. Then a light will appear. Jibril and Mikail will follow the light and those who love Rajab will follow them. Then they crossed over the Sirat like lightning. Then they prostrated themselves to Allah Taala to express their gratitude for crossing the Sirat. Then Allah Taala said: “O you who love the month of Rajab, raise your heads on this day, for you have prostrated in the world in My month. Go to your respective places”. (Raudhatul Majalis).

Tsauban (may Allah be pleased with him) reported: “We used to go with the Prophet (peace and blessings of Allah be upon him). We used to travel with the Prophet. On the way, we passed by a grave. The Prophet stopped and wept bitterly. After that, he prayed to Allah Taala. So I asked him: “Why are you crying, O Messenger of Allah?”. He replied: “O Tsauban, they were being punished in their graves, then I prayed for them, so Allah alleviated their punishment”. Then he continued: “O Tsauban, had they fasted just one day in Rajab and not slept one night in that month, they would not have been punished in their graves”. I asked: “O Messenger of Allah, can fasting one day and praying one night in that month ward off the punishment of the grave?”.

The Prophet replied: “O Tsauban, by Allah who sent me as a prophet, no Muslim, male or female, fasts one day and prays one night in the month of Rajab for the pleasure of Allah, but Allah will record for him the reward of one year’s worship, during which he fasted one day and prayed one night”. (Zubdatul Wa’izhin)

The scholars said: “The traditions narrated about the Sunnah prayer of Raghaib are fabricated. The person accused of fabricating it is Ibn Jahm. Thus, after this explanation, it is no longer necessary to pay attention to them even if they are mentioned in some books or treatises. For we know that all matters of religion and the attainment of reward or punishment are from the legislator, as the intellect has no independence in such matters. The Raghaib prayer on this night was never performed by the Prophet or any of his companions. And he never recommended it. Hence, there will be no reward for it, rather it is a vain act for which there is a fear of punishment”. (Rumi).

And Al Mawardi in Al Igna said: “Fasting in Rajab and Sha’ban is mustahab (sunnah). As for praying during these months, there is no definite narration of a particular prayer that is specific to them. Therefore, the one who is devoted and submissive should not turn to what is practiced by the people of today, and not be deceived by the spread of the Raqhaib prayer on the night of the first Friday of Rajab in Islamic countries and cities. For it is reported that the Prophet said:

“La Na” means: “Be careful of new (invented) things. For every new thing is an innovation, and every innovation is heretical. So every new thing is a heresy and every heresy is a place in hell.”

In another tradition, the Prophet said: 

Meaning: “The worst things are those that are new (invented)”.

Each of these two traditions indicates that the existence of this prayer on this night (the first Friday of Rajab) is an innovation and heresy. This is because the prayer is a new thing, which did not occur during the time of the Companions and the Tabun or the time of the Mujtahideen Imams, but only after the fourth century of the Hijra. For this reason, it was not known to the earlier people and was never discussed by them. In fact, many of the mutaakhkhirin scholars criticized it. They said that this prayer is a bad innovation that contains evils. So abandon it, and cling to obedience, so that you may attain high heaven and great dignity and rank. (Majlis Rumi)

Similarly, the author of Majma’ul Bahrain says in his commentary: “A man, on the day of Eid, was at the graveyard. He intended to pray before the led prayer, but was prevented from doing so by Ali Karramallaahu Wajhah. So the man said: “O Amirul mukmin, I know that Allah will not punish you for praying. Ali replied: “And I also know that Allah will not reward an action until it is done by the Messenger of Allah and recommended by him. So your prayer is in vain. And vanity is forbidden. May Allah Taala punish you for it, for you have disobeyed His Messenger. Do what I have written and do not be of those who imitate.” (From Majlis Rumi in brief).

And it is mentioned in one of the reports, from the Prophet, that he said: “Allah Taala created the faces of the angels from four colors: white green, yellow and red. And created their bodies from saffron, misik, amber and kafur, and their hair from cloves. The body parts from the toes to the knees are of fragrant saffron, from the knees to the center of the misik, from the center to the neck of the amber, and from the neck to the head of the kafur. If the bidada’ were to spit a single drop into the world, it would become a fragrant misik. on her chest is written the name of her husband and one of the asmas of Allah Taala. The distance between her two shoulders is wide (plane). On each of her hands were sepv’luh gold bracelets, and on her fingers were ten rings, while on her feet were anklets of diamonds and pearls. (Daqaiqul Akhbar).

12. THE SUPERIORITY OF MEN OVER WOMEN

Allah Almighty says:

Meaning: “The men are the leaders of the women, because Allah has preferred some of them (men) over others (women), and because they (men) have spent some of their wealth. Therefore, the virtuous women are those who obey Allah and keep themselves behind their husbands’ backs (in their husbands’ absence), because Allah has taken care of them”. (QS. Annisa: 34)

Interpretation:

(The men are the leaders of the women. That is, to lead them as the government leads its people. This is because of two things that are innate and natural. Namely:

(. ) because Allah has preferred some of them (men) over others (women). This is because Allah has favored the men over the women with perfect intelligence, good leadership, and greater strength (than the women) to perform works and obedience. Hence. Men are given the privileges of prophethood, leadership, guardianship, the obligation to uphold the signs of the religion, to bear witness in the courts of law, the obligation of Jihad and Friday prayers and other such obligations, the right to be ashabah and a greater share in inheritance, and the authority to divorce (wives).

(. ) and because they (men) have spent some of their wealth, in marrying women, such as : Dowry and maintenance.

It is narrated that Saad bin Arrabi’, one of the leaders of the Ansar, was insulted by his wife, Habibah bint Zaid bin Abu Zubair, so he slapped her. Then she went with her father to the Messenger of Allah (peace and blessings be upon him) and they complained to him. The Messenger of Allah said: “Tell him to slap her back!” Then the verse as mentioned above was revealed. Then the Prophet said: “We will one thing and Allah wills another, and what Allah wills is the best”.

(. ) Therefore, the righteous woman is the obedient one. That is, obeying Allah and fulfilling the rights of her husband.

(. ) And she takes care of herself behind her husband’s back (when he is absent). This means that she takes care of what she is obliged to take care of in terms of din and wealth in the absence of her husband.

(. ) Because Allah has taken care of them, by commanding and enjoining them to take care of that which no one else knows, through promises, threats and guidance to them. Or, because of the things that Allah has preserved for the women that are the husband’s obligations, such as: dowry, alms, the obligation to look after them and defend them.

The word in the verse above is also read with di-nasabkan, becoming :      . This is based on the fact that it is an isim maushul (.). This is because even if it is masdanyah, it does not mean to maintain the file (i.e. Allah). The meaning of the thing that is maintained is the right of Allah and obedience to Him. That is by maintaining the chastity of the din and affection for men (her husband). (Qadhi Baidhawi).

This verse was revealed in connection with the case of Saad bin Arrabi Al Ansan, who had slapped his wife, the daughter of Muhammad bin Muslimah. So, the woman went to the Prophet to complain about it. He ordered her to retaliate (kisas). At that very moment, Jibril (peace be upon him) descended to meet him with this verse. (Men are rulers over women), i.e. they are in charge of women’s affairs and their education. (Abul Laits).

It was narrated from Fudail bin Ubaidah, who said: “A man entered the mosque and prayed. After the prayer he raised his hand and prayed: “O Allah, forgive me and have mercy on me”. The Messenger of Allah (peace be upon him) rebuked him: “You are too hasty, O praying man. When you have finished your prayer, sit down, then praise Allah with appropriate praise, then recite the salawat upon me, after which you should ask Him”.

Then, after that, another man prayed. After the prayer, he sat down and praised Allah and invoked salawat on the Prophet (peace be upon him). Then the Prophet said to him: “O praying man, pray, and your prayer will be answered. Pray, and your prayer will be answered. Similarly, the one who hears my name mentioned and salutes me, Allah will fulfill all his prayers.”

Narrated Abu Hurairah (may Allah be pleased with him): “The Prophet said:

Meaning: “The best of women is the woman who, when you look at her, pleases you: when you order her, she obeys you: and in your absence, she maintains your rights in terms of your property and her honor.” He then recited the word of Allah: “The best of women is the woman who, when you look at her, pleases you. Then he recited the words of Allah : (The men are the leaders of the women). That is, men are in charge of their education and their affairs.” And it was narrated from the Companion Anas bin Malik (may Allah be pleased with him), who said: “The Prophet said:

Meaning: “If a woman performs the five daily prayers, fasts during the month of Ramadan, keeps her private parts and obeys her husband, she will enter Paradise from whichever of the doors of Paradise she wishes.” (Narrated by Abu Nuaim).

Abdurrahman ibn Auf (may Allah be pleased with him) reported: “The Prophet said:

Meaning: “A virtuous woman is better than a thousand ungodly men. And whichever woman serves her husband for seven days, the seven gates of Hell will be shut against her and the eight gates of Paradise will be opened for her, which she can enter from whichever door she wishes without judgment.”

And it was narrated from ‘Aisha (may Allah be pleased with her) that she said: “The Messenger of Allah said:

Meaning: “A woman does not menstruate, but her menstruation is an expiation for her past sins. And if on the first day of her period she says: “Praise be to Allah for all things, and I seek forgiveness from Allah for all sins”. Then Allah will record for her freedom from Hell, and she will be able to pass through Sirat safely, and be safe from punishment. And Allah will raise for her in each day and night the rank of forty martyrs, if during her menstruation she remembers Allah.”

Hasan Albashri said: “All this is for pious women who are obedient to their husbands in matters of Shariah”.

(Hikayat) In the days of the Prophet, there was a man who intended to go to war. Before leaving, he told his wife: “Do not leave this house until I return”. Shortly after her husband’s departure, the woman’s father fell ill. Then the woman sent someone to the Prophet to ask for a solution. The Prophet said: “Obey your husband!”. The Prophet said: “Obey your husband.” He repeated this several times, and she did not leave her house as her husband had instructed her to do. Finally the woman’s father died, and she did not see him. She was patient until her husband returned. For her obedience, Allah Taala then revealed to His Prophet, that Allah had indeed forgiven the woman for her obedience to her husband Companion Abdullah bin Mas’ud ra, narrated a hadith, that the Prophet said:

Meaning: “When a woman washes her husband’s clothes, Allah records for her a thousand good deeds and forgives her two thousand faults, and everything that is exposed to the sun’s rays begs forgiveness for her, and is elevated for her a thousand degrees” (Hadith narrated by Abu Mansur in Musnad Al Firdausl).

As for the ugliness of women, it is narrated from Imam Ali Karramaliaahu wajhah, who said: “Fatimah and I once visited the Messenger of Allah. We found him weeping bitterly. So we asked: “What caused you to weep, O Messenger of Allah?” He replied: “On the night I was sent to the Prophet.

He replied: “On the night I was taken up to the heavens, I saw women undergoing severe punishment. I remembered their situation, so I wept.”

I asked: “O Messenger of Allah, what did you see?”.

He replied: “I saw a woman hanging by her hair while the brain in her head was boiling. And I saw a woman hanged by her tongue, while her hand was taken out of her back, and poured down her throat. And I saw a woman hanged by her breasts from behind her back, while zaqum (a thorny tree) was put down her throat. And I saw a woman hanged up, her feet and hands tied to her head, while she was surrounded by snakes and scorpions. And I saw a woman who ate her own body, and a fire was kindled beneath her. And I saw a woman whose body was cut into pieces with scissors from the fire. And I saw a woman whose face was black and who ate her own intestines. And I saw a woman who was deaf, blind and dumb in a chest of fire, her brains coming out of her nostrils, while her body emitted the foul odor of leprosy. And I also saw a woman with a head like a pig’s head and a body like that of a donkey; she received a million kinds of punishment. And I saw a woman in the form of a dog, scorpions and snakes entering through her private parts or her mouth and exiting through her rectum, while the angels beat her head with maces of fire”.

So horrified to hear the story, Fatimah got up from her seat and said: “O my father, O light of my eyes, tell me, what deeds have these women done?”.

The Messenger of Allah (saws) replied: “O Fatimah, as for the woman who was hung by her hair, she was a woman who used to not hide her hair from men. While the woman who is hanged by her tongue is the woman who used to hurt her husband with her tongue”.

Then the Prophet said:

Meaning: “No woman hurts her husband with her tongue, but Allah will make her tongue long on the Day of Resurrection, seventy cubits long, then tie it to the back of her neck”. And it was narrated from the Companion Abubakar Assiddiq (may Allah be pleased with him) that he said: The Messenger of Allah said:

Meaning: “Any woman who offends her husband with her tongue is under the curse and wrath of Allah, and the curse of the angels and all mankind”.

And it was also narrated from the Companion of Uthman (may Allah be pleased with him) that he said: “I heard the Messenger of Allah say:

Meaning: “No woman says to her husband, “I see no good in you at all,” but Allah nullifies her deeds for seventy years, even if she fasts during the day and prays at night.”

As for the woman who is hanged by her breasts, she used to breastfeed other people’s children without any order from her husband. A woman who is hanged by her feet is a woman who goes out of her house without the permission of her husband, and a woman who does not bathe after menstruation and postpartum bleeding. A woman who eats her own body is a woman who used to adorn herself for other men and swear at people. The woman whose body is cut into pieces with scissors from the fire is the woman who used to show herself to others, that is, so that they would see her adornment, and she likes every man to see her with such adornment. The woman who has her legs tied together with her hands at the crown of her head and is surrounded by snakes and scorpions is a woman who used to be able to pray and fast, but she did not make ablution, did not pray, and did not bathe from the ablutions. The woman with the head of a pig and the body of a donkey is a woman who likes to tell lies. And the woman who looks like a dog is a seductress who annoys her husband.”

Abubakar (may Allah be pleased with him) reported that he said: “I heard the Messenger of Allah say:

Meaning: “Any woman who says to her husband: “The curse of Allah is upon you!”. If she is unjust, then she will be cursed by Allah from above the seven heavens, and by all of Allah’s creatures, apart from two groups: humans and jinn.”

It was narrated from ‘Abdur-Rahman ibn Auf (may Allah be pleased with him) that he said: “I heard the Messenger of Allah, peace be upon him, say:

Meaning: “Any woman who causes grief to her husband in the matter of spending, or burdens him with something beyond his ability, then Allah Taala will not accept any of her deeds”. And narrated from Abdullah ibn Umar (ra), he said: “I heard the Messenger of Allah say:

Meaning: “If all that is on earth were gold and silver, then a woman would bring it to her husband’s house. Then one day, she boasted before her husband saying: “Who are you, surely this wealth belongs to me, while you have no wealth”. So Allah canceled all her deeds, even if they were many”.

It was narrated from Ibn Abbas (may Allah be pleased with him) who said: “I heard the Messenger of Allah say:

Meaning: “Any woman who goes out of the house without her husband’s permission is cursed by everything that is exposed to the light of the sun and the moon, until she returns to her husband’s house”.

It was also narrated by Ibn Abbas (ra), who said: “The Prophet said:

Meaning: “If a woman goes out of her house adorned and perfumed, and her husband consents, a house in hell will be built for her husband for every step she takes”.

We seek refuge in Allah, the Almighty King.

It was narrated from Talhah ibn ‘Abdullah (may Allah be pleased with him) that he said: “I heard the Messenger of Allah say:

Meaning: “Whenever a woman is gloomy in front of her husband and he is saddened by it, she will be in the wrath of Allah until she makes a joke in front of him that brings him joy.”

And narrated from the companion of Abu Hurairah ra., that the Prophet said:

Meaning: “If a man invites his wife to bed and she refuses, and he goes to bed angry with her, then the angels will curse her until morning”. (HR. Bukhari, Muslim etc.).

And narrated from the Companion Salman Alfarisi, he said: “One day Fatimah ra. met the Messenger of Allah. When she met him, Fatimah looked sad so that her eyes were filled with tears and her face changed. Witnessing this, the Messenger of Allah then asked: “Why are you, my child?”.

Fatimah answered: “Yes Messenger of Allah, last night, Ali and I were joking. From our conversation, Ali’s anger arose, because of one word that came out of my mouth. When I realized that Ali was really angry, then I was sorry and sad. Then I said to him: “O my beloved, forgive me!”. Then I circled around him seventy-two times, until he forgave me and laughed in my presence with joy. I, on the other hand, still feared my Lord”.

So the Prophet said to his daughter: “O my daughter, by Allah Who has sent me in truth as a prophet, that had you died before you could please Ali, I would not have offered your funeral prayer”. Then he continued: “O my son, do you know that the pleasure of the husband is the pleasure of Allah, and the wrath of the husband is the wrath of Allah. My son, any woman who performs an act of worship like that of Maryam bint Imran, but her husband does not approve of it, Allah will not accept her deeds. My son, the best of a woman’s deeds is to obey her husband. And after that, there is no work for women that is better than weaving. O my son, a moment’s sitting at weaving is better for a woman than a year’s worship. And it is recorded for them from every kind of cloth they weave, the reward of a martyr. O my son, surely if a woman weaves to the extent that she can clothe her husband and children, then she will surely attain Paradise. And Allah will give her from each person who wears her cloth, a city in Paradise”.

The Prophet said:

Meaning: “Whichever man has two wives and does not treat them fairly in spending and does not treat them equally in sleeping, eating and drinking, he is detached from me and I am detached from him, and he will not have any part of my intercession unless he repents”.

And the Prophet’s words:

Meaning: “Whoever has two wives, and he favors one of them more than the other: (in another narration), and he does not act justly between them, then on the Day of Resurrection, he will come with one of his ribs askew”.

This is mentioned in the book of Mursyidul Mutaahhiliin.

13. THE VIRTUE OF FILIAL PIETY

Allah Almighty says:

Meaning: “Worship Allah and associate nothing with Him. And do good to parents, relatives, orphans, the poor, neighbors near and neighbors far, friends, ibnu sabil, and slaves. Verily, Allah does not like those who are arrogant and boast”. (QS. An Nisa: 36)

Interpretation:

(. ) Worship Allah and associate Him not with anything, idol or otherwise or anything else. Associating with Him openly or secretly.

(. ) And do good to both mothers and fathers. Do good to both of them in the best way.

(. ) and to close relatives. To those who are related.

(. ) orphans, the poor and close neighbors. Those who are close to the neighborhood. There is also an opinion that what is meant is a person who, in addition to being a neighbor, is also a close relative and is still related by blood or religion. And it is also read with nashab as ikhtishash (. ) because of the importance of maintaining the rights of the close neighbor.

(. ) and distant neighbors. That is, neighbors who are not related.

The Prophet said:

Meaning: “There are three kinds of neighbors: (1) neighbors who have three rights, namely : the right of neighborliness, the right of kinship, and the right of Islam. (2) neighbors who have two rights, namely: the right of neighborliness and the right of Islam. (3) Neighbors who have one right, namely: They are polytheists from among the people of the Book”.

(3) Neighbors who have only one right: the right of neighborliness, and they are polytheists from among the people of the Book. That is, a friend in a good matter, such as: a study companion, a social companion, a work companion, or a traveling companion. Because the friend accompanies you and is next to you. But there is also an opinion that says that he means his wife.

(. ) and ibnu sabil. Travelers or guests.

(. ) and your slave. Male slaves and female slaves.

(. ) Verily, Allah does not like those who are arrogant. Who are cruel to their relatives, neighbors and friends, and will not turn their backs on them (because of their pride).

(. ) and boast. Boasting of himself against them. (Qadhi Baidhawi).

The Companion Amir ibn Rabiah reported: I heard the Messenger of Allah saying:

Meaning: “Whoever recites salawat once upon me, the angels will pray for him as they pray for me. So it is up to the servant, whether he wants to recite it a little or a lot”. (Shifaun Sharif).

In another verse, Allah SWT. says: ( ) And your Lord decreed. That is, commanded with an absolute command.

(. ) that you worship none but Him, and that you do good to your parents in the best way possible. By doing good to them, because they are the cause of your existence and your livelihood.

( ) When both of them, or either of them, grow old in your care, do not say to them “ah!”. Do not be displeased with what is disgusting in them, and do not be hard on them. What is meant here is a voice that indicates irritation.

( ) And do not yell at them. Do not rebuke them harshly for something you do not like.

(. ) And speak to them noble, kind words.

( ) And bow down to them with the wings of humility. Humble yourselves and submit yourselves to them.

(. ) out of affection. Because of your great affection for them. For they are now in great need of the one who was once the most needy of Allah’s creatures.

( ) and say: “O my Lord, have mercy on them both. Plead with Allah Taala to love them both with His everlasting compassion.

( ) as they both brought me up in my childhood. That is, love, as they both loved me, and as they both nurtured and guided me when I was a child. (Qadhi Baidhawi).

Attirmidzi narrated from the Companion Abu Hurairah ra., from the Prophet PBUH. that he said : 

Meaning: “Worship by you the Lord of Mercy”.

That is, worship Him in worship, because only Allah is worthy of worship. Whoever associates anything with the worship of his Lord, He will not accept his deeds, and in the Hereafter, he will be among the losers, as mentioned in the word of Allah:

Meaning: “If you associate partners (with your Lord), your deeds will indeed be nullified, and you will surely be among the losers”.

So for the one who is reasonable, let him purify his worship to his Lord, as Allah says:

Meaning: “Whoever expects to meet his Lord, let him do righteous deeds, and let him associate no partner in worship to his Lord”. (Zubdatul Wa’izhin)

It is said that the rights of parents over their children are ten:

1. Food, if he needs it.
2. Service, if he needs it.
3. Fulfilling the call if he calls for it.
4. Obey, if he orders other than sinful acts.
5. Speak softly to him, not harshly.
6. Giving him clothes, if he can afford them, if he needs them.
7. Walking behind him.
8. Giving up for him something that the child likes for himself.
9. Not giving up something for him that the child does not like for him. 10. Praying for forgiveness every time the child prays for him.

(Tanbihul Ghafilin).

Alfaqih Abul Laits reported that he said: “It was once asked about parents, if they die angry with their child, can the child still be pleased with them after their death?”.

Answer: Yes, on three conditions: (1) the child should be a righteous person. (2) the child should reconnect with his parents’ relatives and friends. (3) the child should seek their forgiveness, pray for them and give charity on their behalf.” (Tanbihul Ghafilin)

Anas ibn Malik reported that the Prophet said:

Meaning: “The faith of a slave will not be straight until his heart is straight, and his heart will not be straight until his tongue is straight, and a believer will not enter Paradise until his neighbor feels safe from his tongue.”

And the Prophet’s words:

Meaning: “Whoever honors his neighbor then he will certainly get heaven. And whoever harms his neighbor is cursed by Allah, the angels and all mankind”. (Hayatul Qulub).

It is also reported from the Prophet that he said:

Meaning: “Whoever spends one dirham for his guest, it is as if he has spent a thousand dirhams in the way of Allah”.

And the Prophet said:

Meaning: “No one is visited by a guest and honored by him, but Allah opens for him a door to Paradise”.

(Hikayat) In the past, when Umar bin Khattab had guests, he did the service himself. When he was reprimanded about it, he replied: “I have heard the Messenger of Allah say:

Meaning: “The angels stand in a house with guests. So I am ashamed if I sit while the angels are standing. (A’rajiyah)

From the Prophet. He said: “Jibril (peace be upon him) informed me, saying: “When a guest enters the house of his fellow Muslim, a thousand blessings and a thousand mercies enter with him, and Allah forgives the sins of the occupants of that house, even if their sins are more numerous than the foam in the sea and the leaves on the trees. And Allah gives him the reward of a thousand martyrs, and records for him from every mouthful eaten by the guest, the reward of a successful Hajj and a successful Umrah, and builds for him a city in Paradise. Whoever honors a guest is as if he honored seventy prophets. (Kanzul Akhbar).

And narrated from the Companion Abu Hurairah ra., from the Prophet. He said:

Meaning: “When a son of Adam dies, the deeds (that he can do, pent.) are cut off except for three things (which he can still get the reward), namely : (1) jariyah alms: (2) righteous children who pray for his forgiveness, (3) knowledge that people benefit from after him”. (Tanbihul Ghafilin)

The Prophet said:

Meaning: “Give charity, for it frees from the fire of hell”.

And it was narrated from some scholars that he said: “The best charity is to make hungry stomachs full by fasting. (Akhlashul Khalishah)

It is narrated that when the Messenger of Allah (peace and blessings be upon him) encouraged his companions to give charity when they were about to leave for the battle of Tabuk, Abdurrahman bin Auf (may Allah be pleased with him) came to him with four thousand dirhams and said: “O Messenger of Allah, I have eight thousand dirhams. Four thousand dirhams I keep for myself and my family, while the four thousand dirhams I owe to my Lord “. Then the Prophet replied: “O Abdurrahman, may Allah bless you on what you hold and on what you give”.

While Uthman bin Affan ra. said: “O Messenger of Allah, I bear all the costs of equipment for those who do not have equipment (war)”. Then the word of Allah Taala was revealed which reads:

Meaning: “The example of those who spend their wealth in the way of Allah is like a seed that grows seven spikelets, in each of which there are a hundred seeds. Allah multiplies the reward for whomsoever He wills. And Allah is All-Wise (in His bounty) and All-Knowing.”

Alfagih Abul Laits said: “The one who gives charity is like a farmer.

If the farmer is skillful in his work, the seed is good and the soil is fertile, then the crops he plants will grow well and produce much. Similarly, if the person giving charity is a pious person, and his wealth is good and lawful, and he gives it to those who are entitled to receive it, then the reward will be more. (Shifaun Andu’i).

Alfaqih Abu Laits also said: “Allah, the Almighty, has said in the Torah, the Gospel, the Zabur and the Qur’an, as well as in all of His books, and commanded in all of them, as well as revealed to all of His messengers, that His pleasure lies in the pleasure of the mother and father, and His wrath lies in the wrath of the mother and father”.

When the Messenger of Allah was asked, “What is the best deed?” He replied: “Prayer in its time, and His wrath on one’s mother and father. He replied: “Prayer in its due time, then doing good to one’s mothers and fathers, then striving in the cause of Allah”. (This is mentioned in the book At Tanbih).

It is said that there are three verses that contain three kinds of things that go together, and one of them will not be accepted without the other.

First, the words of Allah Taala :

Meaning: “Offer the prayer and pay the zakah.” So whoever prays but does not pay zakaah (if he is able to pay it), his prayer will not be accepted.

Secondly, the words of Allah Taala :

Meaning: “Obey Allah and obey the Messenger of Allah”. So whoever obeys Allah, but does not obey His Messenger, his obedience to Allah will not be accepted.

Thirdly, the words of Allah:

Meaning: “Give thanks to Me and to your parents”.

So whoever gives thanks only to Allah, but does not also give thanks to his parents, his gratitude to Allah will not be accepted.

The evidence for the above is the Prophet’s words:

Meaning: “Whoever pleases his parents has indeed pleased his Creator, and whoever wraths his parents has also wrathen his Creator”. (Tanbihul Ghafilin).

It is narrated that the Prophet Solomon (peace be upon him) once traveled between heaven and earth until he came to a deep sea. He saw that there were great waves in the sea. Then he ordered the wind to calm down, and it calmed down. Then he told an ifrit jinn to dive into the sea. So the ifrit jinn dived into the sea. When he reached the bottom of the sea, he saw a dome made of white pearls with no holes. Then he took it out and placed it before the Prophet Solomon (peace be upon him). Seeing it, he was astonished and amazed, then he prayed to Allah, and the door of the dome was opened. It turned out that in it there was a young man who was prostrating. So the Prophet Solomon (peace be upon him) asked him: “O young man, who are you, are you from the angels, or jinn, or humans?”.

The young man replied: “I am a human being”.

Prophet Solomon (peace be upon him) asked: “By what means have you achieved such glory?”.

The young man replied: “By doing good to both mothers and fathers. When my mother was old, I carried her on my back. And she always prayed for me: “O Allah, grant her contentment, and make her place after my death, somewhere, neither on earth nor in the sky”. After my mother passed away, I went to a beach and saw a dome made of white pearls. I approached it, and suddenly it opened for me, so I entered it. Then, with the permission of Allah Taala, the dome closed again. Since then, I do not know whether I am in the sky or on earth, but in that dome, Allah has provided sustenance for me.”

Prophet Solomon (peace be upon him) asked: “How did Allah provide sustenance in it?”.

The young man replied: “When I feel hungry, Allah creates a tree that bears fruit. From that fruit, Allah provides sustenance to me. And when I feel thirsty, then from the dome comes out a spring of water whose color is whiter than milk, and tastes sweeter than honey, and cooler than ice”.

The Prophet Solomon (peace be upon him) also asked: “How do you know the difference between night and day in it?”.

The young man replied: “When Fajr time comes, the color of the dome becomes white, so that I know that it is noon. And when the sun sets, the dome becomes dark, so that I also know that night has come”.

Then the Prophet Solomon (peace be upon him) prayed to Allah, and the dome was closed again, and the young man was in it as before. (Majma’ul Lathaif).

It is narrated that Prophet Moses (peace be upon him) once asked Allah Taala: “Divine, show me my friend in Paradise”.

So Allah said: “Go to so-and-so’s country, to so-and-so’s market, and there is a butcher who has this face. It is he who will be your companion in Paradise”.

So Prophet Musa (peace be upon him) went to the shop. He stood there until the sun set.

Then the butcher took a piece of meat and put it in a basket. When he was about to leave, Prophet Moses said to him: “Will you accept me as a guest?”.

“Yes.” He replied.

So Moses (peace be upon him) went with the butcher to his house, and they entered it.

Then the butcher took the meat that he had brought and cooked it into a delicious curry. After that, he took out a basket in which there was an old woman who was very weak, like a dove. Then the man took the old woman out of the basket, took a spoon and began to feed her with food until she was full. He washed her clothes and dried them, and then put them back on her. After that, he put the old woman back into the basket. The old woman moved her lips. The Prophet Moses (peace be upon him) said: “I saw her lips saying: “O Allah, make my son a friend of Moses in Paradise”.

Then the man took the old woman back and leaned her against a pillar. So the Prophet Moses (peace be upon him) asked: “What are you doing?”.

The man replied: “This is my mother. She is too old to sit up”.

 Prophet Moses said: “Good news for you, I am Moses, and you are my companion in Paradise”.

May Allah Taala make it easy for him with the blessings of the glory of His beautiful names, and with the blessings of the glory of man who is the most excellent of Allah’s creatures.

This interesting story is mentioned in the book of Az Zubdah, so you should confirm it and be guided by it.

It is also said that a Magi came to Prophet Ibrahim (peace be upon him) asking to be accepted as a guest. Prophet Ibrahim (peace be upon him) replied: “I will not accept you as a guest until you leave your religion, leaving the religion of the Magi”. Then the man went away.

Then Allah Taala revealed to him: “O Ibrahim, you will not accept him as a guest until he renounces his religion. What harm will it do you if you accept him as a guest tonight, when We have fed and watered him for seventy years and he disbelieves in Us?”.

The next day, Prophet Ibrahim (peace be upon him) searched for the Magi until he found them and invited them to his house. The Magi was astonished and said: “How strange your actions are. Yesterday you expelled me, and today invite me to visit?”.

Prophet Ibrahim told the Magi that Allah Taala had revealed to me about you this and this. So the Magi said: “Is it true that the Lord of all gods treats me like this, when I disbelieve in Him?”. Stretch out your hand, I testify that there is no God but Allah, and that you are the messenger of Allah”.

This is narrated in a book of advice, and mentioned by Shaykh Sa’id in Al Bustan.

The Prophet said:

Meaning: “Verily, there are five things in charity: First, it increases their wealth. Second, it is a cure for all diseases. Third, Allah Taala removes calamities from them. Fourth, they pass through the Shirat (the walkway above hell to heaven) like lightning. Fifth, they enter Paradise without reckoning and without punishment”.

It is true what the Prophet said.

And he also said:

Meaning: “The most important deed is the five daily prayers, and the most important character is tawadhu (humble)”.

Indeed, what the Prophet said is true. (Daqaiqul Akhbar).

14. THE VIRTUE OF LOVE FOR ALLAH AND HIS MESSENGER

Allah Almighty says:

Meaning: “And whoever obeys Allah and His Messenger, they will be with those on whom Allah has bestowed favor: the prophets, the siddiqin, the martyrs, and the righteous. And they are the best of friends”. (QS. An Nisa: 69)

Tafsir: ,

(. ) Whoever obeys Allah and His Messenger, they will be with those whom Allah has bestowed favor upon. This verse is a motivation to be diligent in obedience, with the promise of being friends with the noblest and most exalted creatures.

(. ) namely: the prophets, the siddiqin, the martyrs, and the righteous. This verse is an adverb for the word and is the thing (description) of it or of its dhamir (pronoun). They are divided into four groups according to their respective positions in knowledge and charity. And Aliah enjoins all mankind not to forsake them. They are: (1) The prophets who attained the perfection of knowledge and deeds, who surpassed the limits of perfection to the level of perfection. (2) The siddiqeen, whose souls sometimes rise through the stages of theories, arguments and verses, and sometimes rise through the ladders of purification of the soul, spiritual exercises, to the level of makrifat, so that they know the essence of things and tell them the truth. (3) The martyrs, who because of their desire to do obedience and strive to win the truth of the religion of Allah Taala. (4) The righteous, who spend their lives in obeying Allah, and spend their wealth for His pleasure.

(. ) And they are the best of companions. This sentence means ta’ajjub (awe). The word is read in nashab (with the nashab sign in fathah) because it serves as a tamyiz (differentiator) or hal (description). It is not pluralized because it can be used for singular or plural purposes, like the word . Or it could be because it is used to indicate each of these groups, so the sentence becomes :     (And each of them is the best of friends). (Qadhi Baidhawi).

It was narrated from the Prophet that he said : .

Meaning: “Whoever recites salawat for me ten times in the morning and Ten times in the evening, Allah Taala will give him security from the greatest fear on the Day of Resurrection, and he will be with those whom Allah has bestowed favors upon, namely the prophets and siddiqeen”. (Zubdatul Wa’izhin).

( ) is a description of those who were granted favors. As for the reason for mentioning them together with the other prophets, peace be upon them, when this is talking about the ruling of obedience to our Prophet, peace be upon him, is because of the mention of them in the reason for the revelation of this verse, in addition to indicating that obedience to our Prophet, peace be upon him, means obedience to the other prophets as well. This is because the laws of our Prophet also include their laws, which do not change with the changing times. (Abus Su’ud).

(. ) those who spend their lives in devotion to Allah, and spend their wealth to gain His pleasure. What is meant by “togetherness” here does not mean being on the same level, nor does it mean being absolutely allied in entering Paradise, but it means that they will be together in Paradise… (Abus Su’ud)

Anas ibn Malik (may Allah be pleased with him) reported that he said: “This verse was revealed in regard to one of the former slaves of the Messenger of Allah (peace be upon him) named Tsauban. He loved the Prophet very much, and could not bear to part from him.

One day, he came to the Prophet with a different face than usual, his body was rather thin and his face showed a very sad hue. So the Prophet asked him about his condition. Tsauban replied: “O Messenger of Allah, I do not suffer from any disease, it is just that when I do not see His Majesty. I feel very lonely, so I meet with His Majesty. Then I thought of the Day of Judgment, and I was worried that I might not be able to see His Majesty there. I knew that he would be taken up with the other prophets. If I were to be admitted to Paradise too, my place would be below His place. And if I do not enter Paradise, then I will certainly not see His Majesty again for all eternity. So what will be my situation!”. Then the verse was revealed: “And whoever obeys Allah and His Messenger ….) (Tafsir)

Aisha (may Allah be pleased with her) reported: “Whoever loves Allah Taala, then he will increase dhikrullah (remembrance of Allah), and the fruit is that, Allah will remember him with His mercy and forgiveness, and include him in Paradise with His prophets and saints, and glorify him by seeing His Jamal. And whoever loves the Prophet (peace be upon him and his progeny) will recite salawat for him, and the fruit of this is that he will receive his intercession and will accompany him in Paradise.” (This is mentioned in the book Jami’ush Shaghir).

Anas (may Allah be pleased with him) reported that the Prophet (peace and blessings be upon him) said:

Meaning: “Whoever loves my Sunnah has loved me, and whoever loves me will be with me in Paradise”.

Whoever wants to have the opportunity to see the Prophet should love him with all his heart. And the sign of love for him is by obeying all his noble sunnah and reciting salawat for him. In accordance with the words of the Prophet :

Meaning: “Whoever loves something will mention it a lot”. (Narrated in the book of Al Firdaus)

Albaihagi narrated from Umar bin Murrah Al Jauhanni ra. that he said: “A man from Qudha’ah came to the Prophet and said: “O Messenger of Allah, what do you think, if I testify that there is no God but Allah, and that you are the messenger of Allah: and I perform the five daily prayers, fast in Ramadan and pray on its nights, and pay the zakat, to which group would I belong?”.

The Prophet replied: “Whoever dies having done all these things will be with the prophets, the siddiqin and the martyrs on the Day of Resurrection like this (then he straightened his fingers) as long as he did not disobey his parents. For the one who disobeys his parents is far from the mercy of Allah, the Most Merciful”. (Misykatul Anwar).

Aisha (may Allah be pleased with her) reported that the Prophet (peace be upon him) said: “When Allah Taala wants to admit the believers into Paradise, He sends them an angel who brings gifts and clothes from Paradise. When they were about to enter, the angel said to them: “Stop, I have brought a gift from the Lord of the Worlds”.

The believers asked: “What is this gift?” The angel replied: “The gift is ten rings, on the first of which is written: “Peace be upon you, blessed are you, enter Paradise for ever and ever”. On the second ring was written: “Enter paradise with a sense of well-being and security”. On the third ring is written: “I take away from you distresses and sorrows”. On the fourth ring is written: “We clothe you with garments”. On the fifth ring it is written: “And We match them with angels”. On the sixth ring it is written: “Indeed, I am rewarding them today for their patience in the past. Indeed they are the fortunate ones”. On the seventh ring is written: “All of you will become young again and will not experience old age again forever”. On the eighth ring is written: “All of you will be secure and will have no fear forever”. On the ninth ring is written: “Your friends are the prophets, the siddiqin, the martyrs and the righteous”. On the tenth ring is written: “You are all in the neighborhood of the Most Merciful Lord, Who has a glorious and majestic Throne”.

So they entered Paradise saying: “Praise be to Allah, Who has removed our distress from us. Surely our Lord is indeed the Most Forgiving, the Most Merciful”. (Safinatul Abrar).

Al-Baihaqi narrated from Ibn Abbas ra. from the Prophet that he said:

Meaning: “Whoever clings to my Sunnah at the time of the destruction of my Ummah, then he will get the reward of a hundred martyrs”.

And Attirmidhi narrated from Zaid bin Talhah, from his father, from his grandfather, from the Prophet. He said:

Meaning: “Verily, this religion is a stranger and will return to being a stranger. So fortunate are the strangers who restore my Sunnah, which was corrupted by the people after me.” (Ath Tariqatul Muhammadiyah). .

Muqatil said: “Ten animals will enter Paradise: (1) the calf of Prophet Ibrahim (peace be upon him). (2) the sheep of Prophet Ismail (peace be upon him), (3) the camel of Prophet Saleh (peace be upon him), (4) the fish of Prophet Jonah (peace be upon him), (5) the heifer of Prophet Moses (peace be upon him), (6) the donkey of Prophet Uzair (peace be upon him), (7) the ants of Prophet Solomon (peace be upon him), (8) the hudhud of Queen Bilgis (peace be upon her), (9) the cave-dwelling dog (10) the burag of Prophet Muhammad (peace be upon him). Those animals will all turn into sheep. Then Allah Taala will judge His servants. On that day, there will not be an angel who draws near to Allah, or a prophet sent by Allah, or a martyr, but thinks that he is not safe, for the sake of seeing the severity of punishment and reckoning, and the horror of that day, apart from those whom Allah preserves” (Misykatul Anwar).

And from Hasan Albashri (may Allah be pleased with him) who said: “One day I saw Bahran Al Ajami breaking open graves and taking the heads of the dead and thrusting his stick into the ear holes of the dead. If his stick went through one ear hole to the other, he would throw the head away. And if the stick does not penetrate the ear-hole at all, he throws the head away; and if the stick strikes the brain, he kisses the head and implants it. So I asked him about that, and he said: “The head through which the stick passes from one ear to the other is the head of the one who hears advice and right words, but they enter from one ear and exit from the other, without settling in his brain and not being taken up by him. As for the head that the stick cannot penetrate at all, it is the head of one who does not listen to advice and right speech because he is preoccupied with the desires of his passions and lusts, so such a head does him no good at all. And the head that the stick can penetrate and hit the place of the brain is the head of the one who listens to advice and right speech and then takes it and stores it in his brain. Such a head is acceptable in the sight of Allah, so I kissed it and reburied it”. (Hayatul Qulub)

It was narrated by Ahmad, Bukhari, Muslim, Attirmidhi and Ibn Majah, from the Companion Abu Hurairah ra, as mentioned in the book Al Jami’u Ash Shaghir, that the Prophet said, which means : “Allah says: “I have prepared (meaning : I have provided. This is evidence that Paradise has now been created, says Al Manawi, for My righteous servants (i.e. those who fulfill their duties, whether they are the rights of Allah or the rights of their fellow creatures), what the eye has never seen (i.e. what the eye has never seen). This is because the word ‘ain (eye) in the nafi (negative) clause implies “all-encompassing”), and never heard by the ears (by conjoining the words ‘ain (eye) and udzun (ear), and some narrations have made both words sound), and never crossed the minds of men (meaning: that Allah Taala stores up pleasures, riches and delights: delights in Paradise that no creature has ever seen in any way).” (This is mentioned by Al Manawi). (This was mentioned by Al Manawi).

Know that a slave has three things that are types of his goodness, namely: (1) The action of his heart, which is at tasdig (justifying). This action of the heart cannot be seen and cannot be heard, but it can be known. (2) The deeds of his tongue, which can be heard. (3) the deeds of his limbs, which can be seen. If a slave does good deeds with these three organs, Allah will make for his hearing something that has never been heard by the ear, and for his sight something that has never been seen by the eye, and for the deeds of his heart, something that has never crossed the heart of any human being. Hence, a slave must be diligent in obedience, for Allah will not diminish one iota of the rewards of good deeds, rather He will reward them with Paradise and high degrees. (Sananiyah)

It was narrated from Hatim Azzahid, who said: “Whoever claims to love his Lord without being wara’ is a liar. Whoever claims to enter Paradise without spending his wealth is a liar. Whoever claims to love the Prophet without following his Sunnah is a liar. And whoever claims to love high degrees without being friendly with the poor and needy is a liar.” (Tanbihul Ghafilin).

And from Sa’dun Al Majnun, that he once wrote the word Allah on the palm of his hand. Then Sirri Assigti asked him: “What did you do, Sa’dun?”.

Sa’dun replied: “I love Allah Taala, and I have written the name of my Lord in my heart so that it is not occupied by anything other than Him. And I have also written it on my tongue, so that my tongue does not mention anything other than Him. And now I write it on the palm of my hand, so that I may see it with my eyes, then my vision will be occupied only with Him”. (Misykatul Anwar)

It is said that at the end of his life, Samnun married a woman, and she gave birth to a daughter for him. When the child was three years old, Samnun felt a great love for his child. Then he dreamt as if the Hour had risen, and the banners of the prophets and saints had been raised, and behind them was a tall flag, whose light had covered the horizon. Samnun asked about the flag, and the angel replied: “It is the flag of those who love Allah sincerely”. Samnun saw himself suddenly in their midst. But the angel came and took him out of their midst. Samnun protested: “I love Allah Taala, and this is the flag of those who love Him, why did you take me out?”

The angel replied: “Yes, indeed you are among those who love Allah. However, the love of your son has taken over your heart, so we have removed your name from among those who love Allah.”

Hearing the angel’s answer, Samnun cried and wept in his sleep, saying: “Divine, if the child is a barrier for me towards You, then remove him from me so that I can approach You with Your tenderness and mercy”.

Then he heard a cry saying: “Alas, woe!”. So Samnun awoke, and he asked: “What is this cry?”.

The people replied: “Your son fell from the attic to his death!”.

Samnun said: “Praise be to Allah Who has removed the obstacle from me”. (Misykatul Anwar).

Dzunnun Al Mishri reported that he said: “I once saw a man sitting cross-legged in the sky chanting Jalalah (Allah…..Allah), so I asked him: “Who are you?”. The man replied: “I am one of the ham. ba Allah”.

I asked him again: “By what practice did you achieve this glory?”.

He replied: “I left my desires for His desires, so Allah Taala placed me in the sky”.

Similarly, it is told of Samnun Almajnun, that he was once famous for his love of his Lord. People called him Samnun the madman, while the khawas called him Samnun the lover, and he himself called himself Samnun the liar. One day, he went up to the pulpit to give advice to the people, but the people did not pay attention to his words, so he left them and turned to the lantern of the Mosque, saying: “Hear ye, O lanterns, a strange report from the mouth of Samnun….” ….

Suddenly the people saw the lanterns wobbling and splitting, then falling down, because of the strong influence of Samnun’s words. (This is mentioned in the book of Zubdatul Wa’izhin).

As a result, obedience to Allah and His Messenger is the means by which one can befriend the prophets, saints and righteous people.

Ibn Mas’ud (may Allah be pleased with him) reported: “A man came to the Prophet and said: “O Messenger of Allah, what do you think about a man who loves a people, will he be reunited with them?”. He replied: “A man will be with whom he loves”. (This is mentioned in the book of Al Mashabih).

So whoever loves Allah Taala, he will certainly mention Him a lot, then he will be remembered by Allah Taala by giving him His mercy and forgiveness and including him in Paradise with His prophets and saints, as well as honoring him by giving him the opportunity to see His Jamal. And whoever loves the Prophet (peace and blessings of Allah be upon him) will recite salawat (blessings and peace of Allah be upon him) more and more, and the fruit of this will be that he will receive his intercession and will be with him in Paradise. (Sananiyah)

It was narrated from Said, from the Prophet that he said:

Meaning: “No people sit in a gathering without reciting salawat for me, but that gathering will be a regret for them, even if they later enter Paradise, because of the reward (of reciting salawat) that they see”. (Shifaun Sharif)

15. THE VIRTUE OF GIVING GREETINGS

Allah SWT says:

Meaning: “When you are honored with an honor, then return the honor with something better than it, or return the honor (with something similar). Indeed, Allah always makes an account of everything”. (QS. Annisaa’ : 86)

Interpretation:

(When you are honored, return the honor with something better than it, or return the honor with something similar. The majority of scholars are of the view that this verse is talking about the greeting of peace, and that it indicates the obligation to return the greeting. The reply to the greeting can be better, for example by adding the phrase “warahmatullah”, and if this phrase has already been said by the greeter, then the reply can be added with the phrase “wabarakatuh”, which is the most complete greeting. Alternatively, it can be answered in the same way as the greeter, as it is narrated that a man greeted the Messenger of Allah (peace be upon him). “Assalamu alaika”. The Prophet replied: “Wa alaikas salaam warahmatullah”. Then another said: “Assalamu alaika warahmatullah”. The Prophet replied: “Wa alaikas salaam wa rahmatullah wa baraakatuh”. Then another said: “Assalamu alaika warahmatullah wa barakatuh”. He replied: “Wa alaika”.

The man protested: “You have minimized my greeting. Which one did Allah Taala say?”. Then he recited the verse.

The Prophet replied: “Your greeting did not leave any remainder for me so I answered your greeting with the same greeting”.

That is because the greeting of this person encompasses all the desiderata of being saved from harm and benefiting from it, as well as the permanence of that benefit.

Based on this Hadīth, some say: “Or, to give a choice as to whether the one who gives the greeting should greet him with a part of it or with the whole greeting. But the obligation to answer the greeting is fardhu kifayah.

And even if the greeting is prescribed, it should not be answered while one is listening to the Friday sermon, or while reading the Qur’an, or while in the restroom, or while relieving oneself, and so on.

(. ) Verily, Allah keeps an account of everything. He makes an account of you because of the greeting or something else. (Qadhi Baidhawi)

From the Companion Abdullah bin Mas’ud ra., from the Prophet said:

Meaning: “Salam is one of the asmas (names) of Allah, so spread it among you”. In another narration:

Meaning: “When a Muslim greets another Muslim, and the other Muslim greets him. So the angels pray for the one who answered the greeting seventy times. If he does not answer, then the other creatures that are with him will answer his greeting, and they will curse him seventy times.”

Abu Muslim Al Khaulani (may Allah be pleased with him) used to walk past a people, but he did not greet them. He gave the reason: “There is nothing that prevents me from greeting them other than my fear that they will not respond to my greeting, and they will be cursed by the angels”. (Bahrul Ulum)

And it is stated in Bustanul Arifin: “When you pass by a people, greet them. When you have greeted them, they are obliged to answer you.”

It is also stated in that book: “The one who walks greets the one who sits: the younger greets the older, the one who rides greets the one who walks: the one who rides a horse greets the one who rides a donkey, and the one who comes from behind you greets you: the one who answers the greeting should make his greeting audible, otherwise it is not an answer: one should greet his family when he enters his house. If he enters a house where no one is present, then he should say: “Asslamu alaina wa ala ibadillaahish shaalihiin”. (Peace be upon us and upon the righteous servants of Allah). This is because the angels will answer his greeting, and this will result in more blessings and more perfection.

The scholars differed on the issue of greeting young children. Some scholars say that they should be greeted, others say that they should not be greeted, and some say that greeting them is better than not greeting them. It is this last view that we have adopted.

In the book Zubdatul Masail it says: “When a man says: “Assalamu alaika, Ya Zaid”. Then Amr answers him, the obligation to answer the greeting does not fall on Zayd.”

In the book of Raudhatul Ulama it says: “When a person meets another person, there is a difference of opinion among the scholars concerning this matter: some scholars are of the view that the one who came from the city should greet the one who came from the countryside first, because he came from a place of safety and security. Some of the scholars are of the view that the one who comes from the city should greet the one who comes from the city first, because he has come from a safe place, so he should greet the one who comes from the city as a sign of safety in the city. This is because the one who comes from the city comes from a better place.” (Sharhun)

The Prophet said:

Meaning: “Whoever writes salawat on me in a book, the angels will always ask forgiveness for him as long as the writing of my name remains in the book.” It is said that starting with salawat before greeting someone is the best way to greet him.

It is said that starting with the greeting of peace before speaking or addressing a person is a mustahabbah sunnah, not obligatory. But listening to the greeting is mustahabb, even obligatory according to the correct view, which is sunnah kifayah, while answering the greeting is fardhu kifayah. If there is a group of people and one of them gives the greeting, then his greeting is sufficient for all of them. But if they all greet him, that is better and more perfect. Similarly, answering the greeting is obligatory, so if the greeting is not heard by the one who gives the greeting, then the obligation to answer the greeting does not fall on the one who receives the greeting. It has been said that if the one who gives the greeting is deaf, then it is obligatory for the one who responds to the greeting to move his lips and show them to the one who gives the greeting, so that if he is not deaf, he will certainly hear it.

And it is said that if someone says: “Assalamu alaikum”. Using the pronoun mufrad ( ), then answer: “Wa alaikumussalaam”, using the plural pronoun ( ). This is because the believer is not alone, but is accompanied by angels. So it is not appropriate for a Muslim to say “alaika” in the mufrad. If he does so, he is forbidding the angels from responding to his greeting, and he is forbidding himself from responding to the angels. And even if the angels do not need our greeting, we still need their response asking for mercy.

As for the form of the reply, it should be “Wa alaikumussalam” preceded by a waw (. ). Omitting the waw (. ) is fine, but it means leaving out something that is preferable. If the waw (. ) is omitted, it is permissible, but it means leaving out something that is preferable. And if a person wants to say salam, he may paraphrase the word “salam” (. ), or he may spell it out (. ). But in prayer, the greeting must always be understood.

And it is stipulated in the case of answering the greeting that it must be answered immediately. If the answer is delayed, meaning that it is not answered immediately, then it is not called an answer. The one who receives the greeting is sinning by not answering the greeting. And also, because by not answering the greeting he has insulted the one who gave the greeting.

And if a greeting comes from someone who is conveyed by someone else, or included in a letter, then it is obligatory to answer immediately. (In the case of someone else, the response is usually : alaika wa ‘alaihis salaam, pbuh).

It is not permissible to greet innovators, disbelievers and people who play games. The scholars differed on the issue of answering the greeting of the disbelievers and starting to greet them. According to our view, it is haraam to start greeting them, but it is obligatory to answer their greetings by saying: “alaika”, without the waw, or : “alaika mitsluhu”. The evidence for not initiating the greeting of the disbelievers is the Hadith of the Prophet, which reads:

Meaning: “Do not initiate the greeting of peace to the Jews and Christians. If you meet one of them on the road, force him not to greet you. Because starting to greet them means honoring them, whereas honoring the disbelievers is not permissible.”

And Abu Hurairah (may Allah be pleased with him) reported: “The Prophet said:

Meaning: “You will not enter Paradise unless you believe with perfect faith, and you will not believe with perfect faith unless you love each other. Remember, I will show you an action, which if you do then you will love each other. Spread the greeting of peace among your neighbors.” (HR Muslim and Abu Daud)

This Hadīth contains a very important recommendation, which is to spread the greeting of peace to all Muslims, both known and unknown.

It is mentioned in the book At Tatarkhaniyah: “Greeting in the following situations is makrooh tahrim: when someone is reading the Qur’an aloud. However, it is permissible for the person who is reciting the Qur’an to respond to the greeting, because he will benefit from both reciting the Qur’an and responding to the greeting. The same applies to the person who is listening to the recitation of the Qur’an. Also, when discussing knowledge, it is not permissible to greet anyone who is discussing knowledge. If that is done, the one who gives the greeting becomes sinful. The same applies when the call to prayer or the call to prayer is being made. With regard to answering the greeting in these circumstances, according to the correct view, it is also not permissible, even if it is in a low voice.

It was narrated from Anas ibn Malik (may Allah be pleased with him) that he said: “I served the Messenger of Allah for ten years. During that time, he never said about something that I had done, why did you do it: and never said about something that I had not done, why did you not do it. He said: “O Anas, I give you one will, so remember it. Increase your prayers at night, and you will be loved by the angels of the hafazah (angels who look after the safety of people, pent.). When you see your family, greet them, and Allah will increase your blessings. And if you are able not to sleep

And if you are able not to sleep except in a state of purity, then do so, because if you die at that time, you will die as a martyr. If you go out from your family, then greet everyone you meet, and Allah will increase your good deeds. Honor the old Muslims, and pity the young Muslims, and you and I will live in Paradise like this (then he gestured by stretching his index finger from his middle finger). And know, O Anas, that Allah is pleased with a servant because of a bite he eats, then he praises Allah for it: and a sip of water he drinks, then he praises Allah for it”. And Ibn Salam (may Allah be pleased with him) reported: “I heard the Messenger of Allah saying:

“O people, spread the greeting of peace, give food, and pray at night, when others are fast asleep, and you will enter Paradise”.

And it was narrated from the Prophet that he said: “Verily in Paradise there are rooms of various colors throughout, the outside of which can be seen from the inside and the inside of which can be seen from the outside. There are pleasures that no eye has ever seen, no ear has ever heard, and no mind has ever thought of”.

The Companions asked: “O Messenger of Allah, for whom are these rooms?”.

He replied: “For the one who spreads the greeting of peace, feeds people, keeps fasting and prays at night while others are still sleeping”.

The Companions asked again: “Who is able to do that, O Messenger of Allah?”.

He replied: “I will tell you about it. The one who meets his fellow Muslim and greets him has spread the greeting of peace. The one who feeds his family and those who are his dependents until they are full, he has fed them. He who fasts the month of Ramadan and six days of Shawwal, he has kept the fast. And the one who prays the ‘Isha and Fajr prayers in congregation has prayed the night prayer while others are still sleeping, namely the Jews, Christians and Magi’. (This is what Imam Al Andalusi (may Allah be pleased with him) said).

It is also disliked to greet people when a hadith is being narrated, when the call to prayer is being made, and when people are busy answering the call to prayer. In this case, the one who gives the greeting is sinning, while the one who receives it is still obliged to respond. It is also makrooh to greet someone who is in the restroom. According to Abu Hanifah (may Allah have mercy on him), it is permissible for the person in the restroom to respond with his heart, not his tongue. Abu Yusuf said that it is not permissible to answer him at all. And according to Muhammad, it is permissible to answer him after he has finished his business. It is also disliked to greet someone who is praying. If that is done, then the one who gives the greeting is sinning, and there is no need to answer his greeting. It is also makrooh to greet a beggar. If the beggar gives the greeting, his greeting is not obligatory. It is makrooh to greet the judge in court, and he is not obliged to answer the greeting. It is also makrooh to greet a teacher who is teaching. If a student greets the teacher, the teacher is not obliged to return the greeting. It is also makrooh to greet: people who are playing chess, people who are playing dice and other games, heretics, communists, zindig people, jokers, false storytellers, people who indulge in extravagance, people who revile, people who abuse, people who sit on the side of the road looking at beautiful women or beautiful effeminate children. It is also makrooh to greet someone who is naked, whether in the bathroom or elsewhere, a jokester, a liar, an abuser, someone who is busy in the marketplace, someone who eats food in the marketplace or in a stall while people are watching him, a singer, a pigeon flier, and a disbeliever. (This is according to Ibn Kamal Basya – may Allah make it easy for him what he wants – in his commentary on the Hadīth “Greetings before Speech”).

The Prophet said:

Meaning: “Whoever speaks before greeting, should not be answered.”

Ibn Abbas (may Allah be pleased with him) reported: “The accursed devil weeps when he sees believers greeting each other, he says: “Oh wretch, do not these two believers part, but both get forgiveness”.

It is said that the Christian way of greeting is by placing the hand over the mouth, the Jewish way of greeting is by finger gestures, the Magi way of greeting is by bowing: The ancient Arab way of greeting is “hayyakallah”, and the Muslim way of greeting is “assalamualaikum warahmatullah wa barokatuh”, and this is the noblest greeting. (Al Mangulat).

Imran ibn Hushain (may Allah be pleased with him) reported: “A man came to the Messenger of Allah and said: “Assalamualaikum”, so the Prophet answered him, then said : “You will receive ten good things”. After that, another man entered and greeted him: “Assalamualaikum Warahmatullah wa barokatuh”. The Prophet responded to his greeting and said: “You will gain thirty good things”. Then another came and greeted him: “Asslamu alaikum wa rahmatullah wa barokatuh wa maghfirotuh”. The Prophet answered his greeting and said: “You have gained forty good things”. (This is stated in the book Misykatul Mashabih).

16. ABOUT THE DEATH OF THE PROPHET SALLALLAAHU ALAIHI WASALLAM

Allah Almighty says:

Meaning: “This day have I perfected for you your religion, and have made sufficient for you My favor, and have made Islam your religion”. (QS. Almaidah: 3)

Interpretation:

(This day I have perfected for you your religion, with the help and victory over all other religions: or by establishing the fundamentals of belief and determining the principles of Shari’ah and the rules of ijtihad.

(. ) and I have bestowed upon you My favors with guidance and help, or with the perfection of Islam, or with the conquest of Mecca and the destruction of the symbols of jahiliyyah.

(. ) and I have sanctified Islam, I have chosen Islam for you …

( ) to be a religion, among other religions, and it is the right (true) religion in the sight of Allah, not another. (Aodhi Baidhawi).

It is narrated from the Prophet that he said:

Meaning: “Gabriel said to me: “O Muhammad, Allah has created a sea behind Mount Qaf. In that sea there are fish that salute you. Whoever takes a fish from that sea will be paralyzed in both hands, and the fish will be turned into rocks”.

This Hadīth indicates that if a person recites the salawat on the Prophet and performs the five daily prayers in congregation, he will be saved from the hands of the Zabaniyah angels and from the punishment of Hell.

It is narrated that, at the time of the revelation of this verse, Umar (may Allah be pleased with him) was crying, so the Prophet (peace be upon him) asked him: “Why are you crying, O Umar?”.

Umar replied: “I am crying because we were always in addition to our religious affairs. I am crying because we used to add to our religion and if it were perfect, it would diminish, for nothing is perfect but it diminishes.”

The Prophet said: “You are right”. (Abu Su’ud).

The word of Allah : In it indicates time, era, epoch. What it means is the present time, or times that are related to the present time, both past and future.

It has been narrated that this verse was revealed on Friday after Asr in Arafat during the Farewell Hajj. At that time, the Prophet performed wukuf on the back of a camel. After the revelation of this verse, no more verses relating to fard matters were revealed. At the time of the revelation of this verse, the Prophet could not bear its meaning, so he leaned on his camel and the camel fell down. Then Jibril (peace be upon him) descended. and said: O Muhammad, today your religious affairs are complete, and what your Lord has commanded and what He has forbidden has been exhausted. So gather your companions and tell them that after this day, I will not descend upon you again.”

Then the Prophet returned from Mecca and arrived in Medina. He gathered his companions and recited the verse to them and told them what Gabriel (peace be upon him) had said. The Companions rejoiced and said: “Our religion has been perfected”, except for Abubakar (may Allah be pleased with him), who became sad, went back to his house and closed the doors. Then he sank into weeping day and night. The Companions heard of Abubakar’s situation, so they gathered and went to Abubakar’s house. They said: “O Abubakar, why are you crying in this joyous and pleasant atmosphere, since Allah has perfected our religion?”.

Abubakar replied: “O my friends, you do not know what calamity has befallen you. Have you not heard that when a thing is perfected, it begins to diminish?”. This verse tells us about our separation from the Messenger of Allah, about Hasan and Hussein who will become orphans, and about the Prophet’s wives who will become widows”.

There was a cry among the Companions, and they all wept. Then the other Companions who heard the crying and the noise in Abubakar’s room, went to the Prophet and said: “O Messenger of Allah, we do not know what has happened to the Companions, we only heard the sound of their crying and screaming”.

The Prophet’s mood changed and he hurriedly went to Abubakar’s house. When he arrived, he saw the state of the Companions and asked: “What has caused you to cry?”.

‘Ali (a.s.) replied: “Abubakar said, “I heard from this verse the odor of the death of the Messenger of Allah”. Is it true that this verse indicates your death?”.

The Prophet replied: “What Abubakar said is true. My departure from you is imminent, and my separation from you has arrived.” This incident shows that Abubakar was not the only one who heard the odor of the Prophet’s death.

This incident shows that Abubakar was a pious companion of the Prophet.

When Abubakar heard the Prophet’s words, he cried out with a loud voice and fell down unconscious. While Ali ra. trembled, while the other companions were shaken, they were all frightened and cried as hard as they could, so that the mountains and rocks cried with them, as well as the angels in the sky. The worms and animals of the forests and the seas also wept with them.

Then the Prophet greeted his companions one by one, and bid them farewell. He wept as he advised them.

After the revelation of this verse, the Prophet lived for eighty-one days. It is also said that after the revelation of the verse: “yastaftuunaka, gulillaahu yuftukum fil kalaalah” (the Quran), he lived for sixty days. And after the revelation of Allah’s words: “lagod jaa-akum rasuulum min anfusikum”, he lived for thirty-five days. And after the revelation of Allah’s words: “wattaguu yauman turja’uuna fiihi ilallaah”, he lived for twenty-one days. And this verse was the last verse of the Quran to be revealed, after which nothing else was revealed. After the revelation of this verse, the Messenger of Allah (peace and blessings of Allah be upon him) ascended the pulpit one day and delivered a sermon that was so impressive that it made those who heard it weep, their hearts shudder, and their bodies tremble. In his sermon, he delivered glad tidings and warnings.

It was narrated from Ibn ‘Abbas (may Allah be pleased with him) that when the Prophet’s death was near, he ordered Bilal to call the people to prayer. When he did so, he called the people to prayer. Then the Muhajirin and Ansar gathered at the Prophet’s Mosque. He prayed two light Rak’ahs with them. After the prayer, he went up to the pulpit and praised and praised Allah. Then he delivered a sermon that deeply touched the hearts of his listeners, for which all hearts trembled and all eyes shed tears. Among the contents of his speech, he said: “O Muslims, I am your prophet, advising you and calling you to Allah with His permission. And I am to you all like a compassionate brother and a loving father. Whoever has been wronged by me, let him stand up and avenge me before there is an avenger on the Day of Resurrection.”

However, no one stood up, so he repeated his words two or three times. Then a man named iJkashah bin Muhshan got up. He stood before the Messenger of Allah and said: “My father and mother are your ransom, O Messenger of Allah. Had you not called us so many times, I would not have come forward to do this at all. In the past, I was with His Majesty in the battle of Badr. My camel was close to His camel. I dismounted from my camel and approached His Majesty, and I smelled His thigh. Then he raised the stick that was used to beat camels to make them run faster, and with it he struck me on the waist. I do not know whether you hit me on purpose, O Messenger of Allah, or whether you intended to hit your camel.”.

The Messenger of Allah replied: “It is impossible, O Ukashah, that the Messenger of Allah hit you on purpose!”. However, he remained consistent, he said to Bilal: “O Bilal, go to Fatimah’s house and bring my staff”.

So Bilal came out of the mosque raising his hands above his head and saying: “This is the Messenger of Allah inviting himself to be caned”.

Bilal knocked on the door of Fatimah’s house, Fatimah asked: “Who is at the door?”.

Bilal replied: “I am Bilal, come to take the Prophet’s staff”.

Fatimah asked: “O Bilal, what does my father want to do with that stick?”.

Bilal replied: “O Fatimah, your father has invited himself to be scraped”.

Fatimah said: “Who would have the heart to cut the Messenger of Allah?”.

Bilal took the stick and brought it to the Mosque. Then the stick was handed over to the Messenger of Allah and the Messenger of Allah handed the stick to Ukashah.

When the Companion Abubakar and the Companion Umar saw this, they both got up and said: “O Ukashah, we are before you, punish us and do not punish the Prophet”.

But the Prophet said: “Sit down both of you, Allah knows you”.

Then the Companion Ali (a.s.) got up and said: “O Ukashah, all my life I have been in front of the Prophet (peace be upon him) and it does not break my heart to see you cursing the Prophet (peace be upon him); this is my back and my stomach, cursed me with your hand and whipped me with your hand!”.

The Prophet said: “O Ali, Allah knows your position and intentions”.

Then Hasan and Hussein got up and said: “O Ukashah, do you not know us? We are the grandchildren of the Messenger of Allah. The punishment of us is the same as the punishment of the Messenger of Allah”.

The Prophet said to them: “Sit down, O light of my eyes”.

Then the Prophet also said: “O Ukashah, strike, if you wish to strike”.

Ukashah replied: “O Messenger of Allah, you hit me when I had no shirt on”.

So the Messenger of Allah then took off his shirt. Then the Muslims shouted and cried. When Ukashah looked at the white body of the Messenger, he then embraced and kissed his back, saying: “I redeem His Majesty with my life, O Messenger of Allah. Who would have the heart to slice His Majesty, O Messenger of Allah? Indeed I do this for no other reason than hoping that my body will come into contact with His glorious body, and that Allah will keep me from the fire of hell, thanks to His glory”.

The Prophet then said: “Behold, whoever wants to see the inhabitants of Paradise, let him look at this man!”.

On hearing the Prophet’s words, the Muslims rose up and kissed Ukashah between the eyes and said: “Fortunate are you. You have attained a high rank, and are friends with the Messenger of Allah in Paradise”. (That is all).

O Allah, make his intercession easy for us through Your might and majesty (from the book of Al Mau’izhatul Hasanah).

Companion Ibn Mas’ud said: “When the death of the Prophet (peace and blessings of Allah be upon him) was near, we gathered at the house of our mother ‘Aisha (may Allah be pleased with her), and the Prophet looked at us, and his eyes filled with tears, and he said: “Welcome, may Aliah love you. I advise you all to be pious and devoted to Allah. Verily, the time of separation is near and I am about to return to Allah Taala and to Paradise Al Ma’wa, so let Ali bathe me, Fadhl bin Abbas pour water and Usamah bin Zaid help them. And wrap my body in my clothes if you wish, or in clothes made in Yemen. When you have washed me, place my body on my bed in this house of mine, on the edge of my bed. Then come out of my presence for a little while. For it will be Allah, the Exalted, who will first pray for me, then Gabriel, then Mikail, then Israfil, then the Angel of Death and all his host, then all the angels. After that, then you will enter group by group, and pray for me.”

When the Companions heard that they were going to part with the Prophet (peace be upon him), they all cried and cried, saying: “O Messenger of Allah, you are our Messenger, who unites us, and who leads our affairs. If you leave us, to whom will we turn?”.

The Messenger of Allah replied: “I leave you all on the hujjah and the white path, and I leave you two advisors, one who speaks and one who is silent. The one who speaks is the Qur’an, and the one who is silent is death. When you encounter a difficult matter, then return to the Qur’an and the Assunnah, and when your heart becomes hard, then soften it by thinking about the things behind death”.

The Prophet fell ill at the end of the month of Safar. He was sick for eighteen days. During his illness, people came to visit him. The sickness that finally took him away from this mortal world, at first, was in the form of headaches that he suffered. He was resurrected on a Monday and passed away on a Monday as well. When Monday came, his sickness became worse. That morning, as usual, Bilal announced the call to Fajr, then he stood at the door of the Messenger of Allah and said: “Assalamu alaikum Ya Rasulullah!”. Fatimah replied: “The Messenger of Allah is busy with himself”. So Bilal entered the mosque again. He did not understand what Fatimah had said. When the morning began to lighten, Bilal came again to the door of the Rasululiah and said as before. Rasulullah heard Bilal’s voice, then said: “Come in O Bilal. Verily I am busy with myself, because my pain is getting heavier. O Bilal, ask Abubakar to lead the people in prayer”.

So Bilal came out weeping, putting his hands on his head, and said: “Oh calamity, dashed hopes and broken backs. Oh, if I had never been born to my mother”. Then he entered the mosque and said: “O Abubakar, the Messenger of Allah told you to lead the people in congregational prayer. He is busy with himself”.

When Abubakar saw that the mihrab of the Messenger of Allah was empty of him, he could no longer control himself, so he screamed loudly and finally fell unconscious. So there was a commotion among the Muslims. When the Messenger of Allah heard the noise, he said: “Ya Fatimah, what is that screaming and commotion?”.

Fatimah replied: “The Muslims are noisy because they lost their father”.

The Messenger of Allah then called Ali and Fadhi bin Abbas, leaning on them he went out to the mosque and prayed with the people two rak’ahs of Fajr, on that Monday. After the prayer, he turned his face towards them and said: “O Muslims, you are all in the trust of Allah and His protection. You should fear Allah and be devoted to Him. Soon I will leave this world. Today is my first day in the Hereafter, and my last day in this world”. Then he got up and returned to his house.

Then, Allah Taala revealed to the angel of death: “Come down to My beloved in the most beautiful form, and be gentle in removing his soul. If he allows you to enter then enter, and if he does not allow, then do not enter, and go home”.

The angel of death came down disguised as a Bedouin, and said: “Assalamualaikum, O dweller in the house of prophethood and the source of apostasy. May I enter?

Fatimah answered his greeting and said: “O servant of Allah, the Messenger of Allah is busy with himself”.

The angel of death repeated his call once more, he said: “Assalamualaikum Ya Rasulullah, O dwellers of the prophetic house. May I enter?”. The voice of the angel of death was heard by the Messenger of Allah, so he then asked: “O Fatimah, who is at the door?”.

Fatimah replied: “A Bedouin man called out, so I told him that the Messenger of Allah was busy with himself. Then he repeated his call three times, and I kept answering like that. So he looked at me sharply, so that my skin shivered, my heart feared, my joints trembled and my romance changed”.

The Messenger of Allah asked: “Do you know who he is, Fatimah?”.

Fatimah replied: “No”.

The Messenger of Allah explained: “He is the one who cuts off all delights, grasps all desires, scatters gatherings, empties houses and enlivens graves”.

Hearing her father’s words, Fatimah cried aloud and said: “Oh… calamity, by the death of the Seal of the Prophets: oh… calamity, by the death of the best of the pious and the interruption of revelation from heaven. Indeed today I can no longer hear your words, and after today I can no longer hear your greetings!”

The Messenger of Allah comforted his daughter’s heart by saying: “Do not cry, verily you are the first of my family to follow me”. Then the Messenger of Allah said to the angel of death: “Come in, O angel of death”. The angel of death entered and said: “Assalamu alaika Ya Rasulullah!”

The Messenger of Allah replied: “Wa alaikassalam O angel of death. Have you come for a visit or to take a life?”.

The angel of death replied: “I have come to visit and take a life, if Your Majesty permits me: and if not, then I will return”.

The Messenger of Allah asked: “O angel of death, where have you left Jibril?”.

The angel of death replied: “I left him in the heavens of the world, while the angels were visiting him”.

Shortly thereafter, Jibril came down and sat beside the Prophet’s head and asked him: “Do you not know that this matter is near?”.

Gabriel replied: “Yes, O Messenger of Allah”.

The Messenger of Allah also said: “Tell me, what glory will I get in the sight of Allah?”.

Gabriel replied: “Indeed, the doors of the heavens have been opened, and the angels have lined up in rows in the sky awaiting the arrival of your soul. Similarly, the doors of Paradise have been opened and the angels have been adorned awaiting the arrival of your soul.” “Alhamdulillah”, said the Prophet (peace and blessings be upon him) and then he said: “Tell me, O Gabriel. What will be the fate of my Ummah on the Day of Judgment?”.

Gabriel replied: “I tell you that Allah says: “I have forbidden Paradise to other prophets before you entered it, and I have forbidden Paradise to other nations before your people entered it”.

So the Prophet said: “Now my heart is glad and my sorrow is gone”. Then he said to the angel of death: “O angel of death, come near me!”. So the angel of death approached him and carried out the retraction of his soul. When his spirit reached his navel, he said: “O Gabriel, how great is the pain of death!”. Jibril turned his face away from him and said: “O Gabriel, do you not like to look at my face?”.

Gabriel replied: “O lover of Allah, who can bear to look at your face when you are facing the pain of death”.

Companion Anas bin Malik said: “The spirit of the Prophet reached his chest and he said: “I entrust to you the prayer and your servant”. He continued to entrust them until his words were cut off.”

And Ali ra. said: “The Messenger of Allah (peace be upon him) in his last breath moved his lips twice, so I put my ears in, so that I could hear him saying slowly : “My people!”.

The Messenger of Allah died on Monday of the month of Rabiui Awwal.

Had the world been eternal for someone the Messenger of Allah would have been eternal in it.

It is narrated that, Ali ra. placed the noble body of the Messenger of Allah on a cot to bathe it, suddenly a loud voice was heard (but the person was not visible) from the corner of the house saying : “Do not bathe Muhammad, for he is pure and sanctified”.

Ali said: “Those words had little effect on my heart”. Then Ali said to the voice: “Who are you? Verily the Prophet has told us to do this”.

Suddenly another supernatural voice was heard saying: “O Ali, bathe him. For the supernatural voice was the accursed Iblis, because of his hatred of Muhammad. And he intends for Muhammad to go into his grave without being washed”.

Ali answered: “May Aliah reward you, for you have told me that it is the voice of the accursed Devil. Who are you?”.

There was a reply: “I am Khidir. I attended the corpse of Muhammad (peace be upon him)”.

Then Ali bathed the noble body of the Prophet while Fadhil bin Abbas and Usamah bin Zaid poured water, while Gabriel (peace be upon him) brought preservatives from heaven. Then they wrapped the Messenger of Allah and buried him in the room of Aisha ra. On Wednesday night at midnight. And some say, on Tuesday night, while Aisha stood over the Prophet’s grave saying :

Meaning: “O one who never wore silk and never slept on a soft mattress. O one who came out of the world while his stomach was never full of wheat bread. O one who prefers mats to beds. O one who never sleeps through the night for fear of hell”.

17. A REPROACH AGAINST THE ONE WHO LIKES TO GET DRUNK

Allah Almighty says:

Meaning: “O you who believe, verily (drinking) wine, gambling, (sacrificing to) idols, casting lots with arrows, are abominable deeds among the deeds of the devil. So avoid those deeds so that you may have good fortune”. (QS. Almaidah: 90)

Tafsir : )

(. ) O you who believe, verily wine, gambling, idols, i.e. statues set up for worship……

(. ) casting lots with arrows. (It has been interpreted at the beginning of this surah, (Qadhai Baidhawi)

(. ) is an abomination. The filth that reason hates. The dimufrad of this word is because it is the khabar (predicate) of the word arak 220, and the predicate of the omitted ma’thufma’thuf, or the predicate of the omitted Mudhaf. It is as if Allah said: “Verily, drinking alcohol and playing gambling are among the deeds of the devil. Because Satan is the cause of these actions and the reason they are considered good.

(. ) So avoid them. Dhamir (pronoun) refers back to the word , or to the deeds mentioned earlier, or to doing those deeds.

(. ) so that you may have good fortune, so that you may have good fortune by avoiding these abominations.

It should be noted that Allah, the Almighty, emphasized the prohibition of alcohol and gambling in this verse, starting with the word , and then linking them with idols and casting lots with arrows, all of which are mentioned as abominable deeds, which are among the deeds of the devil, as a warning that doing these two deeds (drinking alcohol and gambling) is very bad, or more bad. And Allah commanded them to abstain from alcohol and gambling, and made abstaining from them a path that they hoped would bring them good fortune. Then Allah made this clear by explaining what is contained in alcohol and gambling, which is why they are forbidden, namely worldly and religious damages. (Qadhi Baidhawi)

It was narrated from the Companion Abu Hurairah (may Allah be pleased with him) that: “The Messenger of Allah (peace be upon him) said: “When a Muslim recites salawat for me, it is caught by the angel of death, with the permission of Allah, and delivered to my grave. The angel of death says: “O Muhammaj, so-and-so, from your Ummah, has recited salawat for you”. So I replied: “Send him ten salutations from me. And say to him: “You have the intercession of Muhammad”.

Then the angel ascended, until he reached the Throne. Then he said: “O Rabbi, indeed Fulan bin Fulan has recited the salawat for your beloved Muhammad once”.

Aliah Taala replied: “Send him ten salutations from Me”.

Then Allah Taala created from that salawat, from each of its letters, an angel with three hundred and sixty heads, and on each head there were three hundred and sixty mouths, on each mouth there were three hundred and sixty tongues, with each of which the angel spoke and praised Allah Taala with three hundred and sixty kinds of praise. Then all these rewards will be recorded for the one who recites the salawat to the Prophet until the Day of Judgment.”

And it is narrated that when Noah (peace be upon him) planted a vine, it did not turn green. Then the accursed Iblis came to him and said: “O Prophet, if you want the vine to turn green, then let me slaughter on it seven kinds of animals”.

Noah replied: “Do so”.

So the cursed devil slaughtered a lion, bear, tiger, wolf, rooster dog and weasel. Then he poured the blood of these animals on the roots of the vine, and immediately the tree became green. And the vine contained seventy flavors, whereas before it contained only one flavor. Therefore, the person who drinks the wine becomes brave like a lion, strong like a bear, hot-tempered like a tiger, talkative like a wolf, warlike like anjiry, vengeful like a weasel and loud S “perti like a rooster. (Hayatul Guluk)

From the Companion Abu Hurairah ra., he said: “The Messenger of Allah said:

Meaning: “No one commits adultery while he is in a state of faith when he commits it. And no one steals while he is in a state of faith when he commits it. And no one drinks alcohol while he is in a state of faith at the time of committing it”. (HR. Bukhari)

The word of the Prophet: Ian 303, the waw (“) is hai (waw indicating a state). The meaning is approximately: the state of the person who drinks alcohol is not as a believer. This is according to Imam Shafi’i ra. Because according to him, charity is part of perfect faith. However, according to us (the authors of this book), charity is not a part of the filiality of faith, nor is it a part of perfect faith. Therefore, a person who does not do good deeds, according to us, is still considered a believer. This is because the Messenger of Allah (peace and blessings be upon him) was asked about what he said, which means: “No one who drinks alcohol, while he is drinking it, is a believer”. So he drew a large circle on the ground, then he drew another smaller circle inside the large circle. Then he said: “The first circle (the large one) is a parable of Islam, while the second circle (the small one) is faith. If a slave drinks alcohol, or commits adultery, or steals, then he goes out of the circle of faith into the circle of Islam. And he will not come out of the circle of Islam except for shirk”. We seek refuge with Allah Taala from it. Know, my brothers, that we believe that faith and Islam are one, based on the words of Allah, may He be glorified and exalted:

Meaning: “Whoever seeks a religion other than Islam, it will not be accepted from him, and he will be among the losers in the Hereafter”. That is, he is among those who are deceived, because he chose a position in Hell instead of a position in Paradise. It was narrated from Ibn ‘Abbas (may Allah be pleased with him) that he said: “The Messenger of Allah said:

Meaning: “Whoever believes in Allah and the Last Day, let him not sit at a banquet where wine is served”. (HR. Attabarani). And it was narrated from the Companion Abu Hurairah (ra), who said: “The Messenger of Allah said:

Meaning: “When a servant of Allah commits adultery or drinks alcohol, Allah takes faith away from him, just as a man takes his shirt off his head.” (HR. Alhakim) It was also narrated from the companion of Abu Hurairah ra., he said: “The Messenger of Allah said:

Meaning: “When a slave commits adultery or drinks alcohol, faith comes out of him. Then faith is above his head like an umbrella.

When he has done the deed, the faith returns to him”. (HR. Bukhari)

Alfagih Abul Laits said: “Avoid drinking intoxicants, for there are ten things that are blameworthy in drinking them:

1. When a person drinks alcohol, he becomes like a madman. So he becomes a captive of little children, and a reproach in the eyes of adults.
2. Liquor deprives the mind and wastes wealth.
3. Drinking alcohol causes enmity among brothers and friends.
4. Drinking alcohol prevents one from remembering Allah and praying.
5. Drinking alcohol can lead to committing adultery. This is because when a person drinks alcohol, he may divorce his wife in a state of unconsciousness.
6. Liquor is the key to all evil. Because when a person drinks alcohol, it becomes easy for him to commit all immoral acts.
7. Liquor disturbs the angels who are guarding them (angels hafazah, pent.), because it leads them to the place of disobedience.
8. The one who drinks alcohol must be punished with eighty lashes. If he is not punished in this world, then he will be punished in the Hereafter by being flogged with a whip made of fire in front of a large crowd of people, witnessed by their fathers and friends.
9. The door of heaven is closed to the one who drinks alcohol. Because his good deeds and prayers are not answered for forty days.
10. The one who drinks alcohol is in danger, because it is feared that his faith will be revoked at the time of his death.

All of these are punishments in this world before his death, and before he reaches the punishments of the Hereafter. So it is not appropriate for a reasonable person to choose short pleasures over long pleasures, and it was narrated from Abu Umamah (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said:

Meaning: “There are three groups of people who will not enter Paradise: people who are addicted to alcohol, people who break family ties, and people who believe in sorcerers. The one who dies addicted to alcohol, Allah will give him a drink from the river Ghauthah, which is a river that flows from the private parts of prostitutes. That river is very painful to the dwellers of Hell, because of its foul odor.” (Reported by Ahmad and Ibn Adi)

And narrated from Aisha ra., she said: “The Messenger of Allah said:

Meaning: “You should not marry someone who drinks alcohol, and you should not visit him when he is sick, and you should not pray for him when he dies. By Allah, Who has sent me by right as a prophet, no one drinks alcohol except those who are cursed in the Torah, Gospel, Zabur and Alfturgan, and whoever feeds him a morsel, Allah will send over his body a snake and a scorpion. He who fulfills his blasphemy is helping him to destroy Islam. And the one who owes him a debt has helped him kill a believer. The one who accompanies him will be raised by Allah on the Day of Resurrection blind and without a defender.” (alhadis)

It is said that the acts included in the major sins are:

1. Ascribing partners to Allah.
2. Killing people without just cause.
3. Drinking alcohol.
4. Committing adultery.
5. Liwat (homosexual)
6. Accusing an honorable person of adultery. Male or female.
7. Disobeying a Muslim mother or father, either by word or deed.
8. Fleeing from the battlefield. That is in one-on-one or one-on-two combat.
9. Eating the property of an orphan wrongfully.
10. Giving false testimony
11. Eating usury proceeds.
12. Eating during the day in Ramadan intentionally, without an excuse
13. Breaking the bonds of friendship.
14. Swearing an evil oath.
15. Eating other people’s wealth unjustly.
16. Reducing measures and scales.
17. Preferring prayer before its time. ,
18. Hitting people without just cause.
19. Insulting the Prophet and deliberately denying him.
20. Hiding testimony without an excuse.
21. Accepting a bribe.
22. Committing suicide or cutting off one of his own limbs.
23. being a prostitute.
24. Betraying one’s husband and wife.

25, Speaking out in the presence of a wrongdoer.

26. Sorcery.

27 Refusing to pay zakat.

28 Calling to evil and forbidding what is right.

29 Backbiting the pious

30 Burning animals with fire.

31 A woman who refuses to serve her husband without cause.

All of these are major sins.

It was narrated from the Companion of Uthman bin Affan (may Allah be pleased with him) who said: “I once heard the Prophet say, which means : “Abstain from strong drink, for it is the mother of all abominations. Verily, there was a man from the nation before you whose only work was worship and seclusion from the people. He was favored by a mischievous woman. She sent a servant to him with a message: “We invite you to make aliyah”.

The man responded to her call. When he entered the door of the woman’s house, the door was closed by the woman. Finally he came to a woman who was sitting, and next to her was a slave and a bottle of liquor. The woman said to him: “The truth is that we have not invited you to make Islam, but to kill this slave, or to commit adultery with me, or to drink liquor from this bottle. If you refuse, then I will shout at you and humiliate you”.

The narrator said: “When the man realized that there was no way to avoid this, he said: “Give me a glass of that liquor”. So the woman gave him a glass of liquor, and he lost his mind, and he had intercourse with her and killed her.

Therefore, stay away from intoxicants, for there does not come together in the bosom of a man faith and fondness for intoxicants forever, but one of the two almost brings out the other.” (HR. Ibn Hibban in his Sahih)

Have you heard the story of Barshishah who was cursed, that is, kept away from the mercy of Allah Taala, because of alcohol? The story goes like this:

Barshishah was an abid, and he had worshiped Allah for two hundred and twenty years, without ever disobeying Allah for an instant. He had sixty thousand disciples, some of whom could walk in the sky because of his worship, so the angels were in awe of his worship. But Allah Taala said: “What is it that you admire in him? Verily I know what you do not know. According to My knowledge, Barshishah will become a disbeliever because of alcohol”.

These words of Allah were heard by the cursed devil, and he knew that the destruction of Barshishah was in his hands. Then the devil came to the monastery of Barshishah

disguised as an abid who had been on a pilgrimage of worship. Iblis called out to him. So Barshishah asked him: “Who are you and why?”.

He replied: “I am an abid, and I have come to you to be your helper in the worship of Allah.”

Barshisha said: “If a person wants to worship Allah, He will provide for him”.

Then Iblis pretended to worship Allah Taala for three days and three hours, without sleeping, and without eating and drinking. Then Barshisha said: “I break my fast, sleep, eat and drink, while you do not eat and drink. Indeed I have worshiped for two hundred and twenty years, and I still cannot give up eating and drinking”.

Satan said: “I have committed a sin, whenever I remember my prayer, my desire to sleep and eat disappears”.

Barshisha asked: “What can I do to become like you?”.

Iblis replied: “Go and commit sins against Allah, then repent to Him. For indeed Allah is Merciful, so you will taste the sweetness of obedience”.

Barshisha asked again: “What should I do?”

“Adultery”, replied Iblis.

Barshisha replied: “I can’t do that”.

“Kill a Muslim”, said Iblis.

“That too I will not do”, said Barshisha.

Iblis said: “Drink intoxicating liquor, this is the lightest and easiest, and Allah will surely be hostile to you”.

“Where can I get the liquor?”, asked Barshisha.

The devil replied: “Go to the village of so-and-so”.

So Barshisha went to the village that Iblis had indicated. There, she saw a beautiful woman. He bought liquor from her, drank it until he was drunk and eventually committed adultery with her. Soon after, the woman’s husband came, so Barshisha beat him until he was almost killed. The devil then disguised himself as a man and went to the village chief and reported all that Barshisha had done. So the people arrested Barshisha and flogged him with whips eighty times, as a punishment for drinking alcohol, and one hundred times for adultery, and ordered him to be crucified for shedding blood.

When Barshisha was on the cross, the devil came in the same form as before, saying: “How are you?”.

Barshisha replied: “Whoever obeys a bad friend, this will be his reward”.

Satan said: “I have suffered calamity because of you for two hundred and twenty years, until I succeeded in getting you crucified. However, if you want to come down, I can help you come down”.

“I want to come down. If you can help me, then I will give you whatever you want”, Barshisha replied.

The devil said: “Just bow down to me once”.

“I cannot bow down to you on this wood”, said Barshisha.

“Prostrate yourself with a gesture”, persuaded Iblis.

So Barshisha prostrated himself and disbelieved in Allah, and left the world without faith.

We seek refuge in Allah Taala from all that. (Hayatul Qulub).

It is narrated that Abdurrahman bin Auf organized a banquet to which some of the companions of the Messenger of Allah (peace be upon him) were invited. At that time, alcohol was not forbidden. So they ate and drank. When they were staggering from drunkenness, it was time for the Maghrib prayer. Then they ordered one of them to lead the prayer. When he recited surah Alkafirun, he read: “Gul ya ayyuhal kaafiruun, a’budu maa ta’buduun, wa antum ‘aabiduuna maa a’bud”. Without “He”, the words of Allah Taala were revealed as a warning:

Meaning: “Do not approach the prayer while you are drunk”.

After this incident, they no longer drank alcohol at prayer times. When they had prayed the ‘Isyak prayer, they would drink it, so that when the time for Fajr came, the drunkenness was gone from them, and they knew what they were saying. Then the verse that forbids alcohol was revealed:

Meaning: “Verily, intoxicants, gambling… etc.

As for the meaning of “Do not approach prayer”. As mentioned in the verse above, do not do it, do not go to it, and stay away from it. As the Prophet said. Which means: “Keep children and the insane away from your mosques”. (Kasysyaf)

It is said that when the verse prohibiting alcohol was revealed, the Companions asked the Prophet: “O Messenger of Allah, what about our dead brothers who used to drink alcohol and gamble?”. Then the verse was revealed:

Meaning: “If they fear, believe and do good deeds: then fear and believe: then fear and do good deeds …. etc”.

What this means is that the believers are not guilty of any sin with regard to what they have eaten of permissible foods, if they have avoided what is forbidden, then they fear and believe, then fear and do good deeds. In other words, they are of this nature. This verse is also a flattery and praise of them with regard to their state of believing, fearing and doing good.

A case in point is as follows. If you are asked: “Is

Zayd sinned in what he did, even though you knew that it was permissible?”. You would answer: “There is no sin on a permissible matter, so long as a person avoids the things that are forbidden and believes and does good.” What you are saying is that Zayd was a person who did what is permissible. You mean that Zayd was a pious man who believed and did good, and that he was not punished for what he had done. (Tafsir Kasysyaf, summary)

18. REPROACH AGAINST ENVY

Allah Almighty says:

Meaning: “Tell them the story of the two sons of Adam (Habil and Qabil) according to the truth, when both of them offered sacrifices, one of them (Habil) accepted and the other (Qabil) did not accept. He (Qabil) said: “I will surely kill you!”. He (Abel) replied: “Verily, Allah accepts only the sacrifices of the righteous”. (QS. Almaidah: 27)

Interpretation:

(Tell them the story of the two sons of Adam (Habil and Qabil). Allah revealed to Adam (peace be upon him) to marry each of them to the other. But Abel was not willing to do so, because his twin brother was more beautiful. So Adam (peace be upon him) said to them both: “Offer a sacrifice by both of you. Then whoever of you accepts his sacrifice, he may marry her”. It turned out that Abel’s sacrifice was accepted, namely by the descent of fire that ate his sacrifice. So Qabil was even more displeased and carried out his plan.

(. ) in fact. This word is the adjective of a mashdar (original word) that is mahdzuf (omitted), which when shown reads :  

Or, it is the case of the dhamir , or of , i.e., that which is accompanied by the truth, according to what is written in the books of the ancients.

(. ) when they offered the sacrifice. This sentence is a zharaf (adverb) or hal (circumstance) of the verb or as a badal (substitute word) of the hadzful mudhaf, namely :    (Tell them the story of the two sons of Adam, that is, the story at the time of i u).

It is said that Qabil was a farmer, he offered the worst wheat he had. While Abel was a farmer, he offered a fat camel.

(It was accepted from one of them (Habil) and not accepted from the other (Qabil). Because he (Qabil) was not pleased with the law of Allah Taala, and did not intend sincerely in sacrificing. Whereas Abel had offered the best of what he had.

  Qabil said: “I will definitely kill you”. He wanted Abel to kill him, because he was very jealous of his brother because his sacrifice was accepted. So Abel replied:

(Abel said: “Verily, Allah only accepts (the sacrifices of) the righteous”. In response to his brother’s threat. Meaning: Your sacrifice is not accepted because of your own actions, because you have abandoned piety, not because of my fault, so why do you want to kill me?”.

This incident contains a wisdom, that the envious person should realize that his misfortune is caused by his own negligence, and he should try to do something that causes the person he envied to be lucky, not try to eliminate the luck of that person. For that would only harm himself and be of no use at all to him. And that, the act of obedience will not be accepted except from the one who is vuriman dar. pious. (Qadhi Baidhawi).

Abdurrahman ibn Auf (may Allah be pleased with him) reported that the Prophet (peace be upon him) said:

Meaning: “I met Jibril, and he said: “I bring you good news that Allah has said: “Whoever says salam to you, I will also say salam to him, and whoever recites Salawat to you, I will also salawat (bless) him”.

And the Prophet said:

Meaning: “Whoever says: “Allaahumma sholli ‘alaa Muhammad wa anzilhul manzilal muqorroba ‘indaka yaumal giyaamati” (O Allah, bestow mercy on Muhammad, and place him in a place close to Your side on the Day of Resurrection), then that person will definitely get my intercession on the Day of Resurrection”. (Shifaus Sharif).

As for Allah’s words:    (the two sons of Adam), it is said that what is meant is

not Adam’s two biological sons, but two men from the Children of Israel. Hence. regarding them it is said: (Therefore, We decreed upon the Children of Israel. That whoever kills …. etc.). However, the correct view is that of the majority of the commentators, that what is meant in this verse is the two sons of Adam (peace be upon him). This is indicated by the words of Allah, which mean: (then Allah sent a raven … etc.), because the murderer did not know what to do with those he killed, so he needed to learn from what the raven did. (Tafsir Al Khazin).

It is said that Abel went and took the best of his sheep and sacrificed it, hoping in his heart for the pleasure of Allah Taala. Qabil offered the worst of his wheat. They both placed their respective sacrifices on a hill. Then the Prophet Adam (peace be upon him) offered a prayer, and fire came down from heaven and consumed Abel’s sacrifice, but not Qabil’s. So Qabil was angry with Abel, and he harbored hatred for his brother. When the time came for Adam to go to Mecca to visit the Kaaba, they were left without him. Qabil used this opportunity to carry out his evil intentions. He went to Abel and threatened him: “I will surely kill you!”.

Abel replied: “What is the reason why you want to kill me?”.

Qabil replied: “Because Allah has accepted your sacrifice and rejected mine: and because you want to marry my beautiful sister, while I must marry your ugly sister. Then people will say that you are better than me, and your son will boast about my son”. (Tafsir Al Khazin).

Muhammad ibn Isaac narrated from some people who were knowledgeable about the ancient books, that Adam (peace be upon him) had married Eve in Paradise before they committed a transgression. Then Eve conceived Qabil and his brother lglima. At that time, Eve did not feel any cravings because of her pregnancy. She was neither tired nor sick, nor did she see blood when she gave birth to them. When they were brought down to the earth, Adam (peace be upon him) had sexual intercourse with Eve again, and she conceived Abel and his twin brother Layudza. When Eve conceived this second time, she felt cravings, fatigue and pain, and bled during childbirth. The male son of Adam married the female son of Adam, whichever of his brothers he desired apart from his twin sister, who was born with him. When Qabil and Habil had reached adulthood, and they were only two years apart in age, Allah Taala commanded Adam (peace be upon him) to marry Qabil to Layudza, and to marry Habil to lqlima, Qabil’s twin sister. Iglima was more beautiful than Layudza. Adam then conveyed this to his two sons. Habil accepted it willingly, while Oabii was not willing, he said: “Iglima is my brother, and I have more right to have her. We are both children born in heaven, while he was born on earth… and so on until the end of the story. (Tafsir Al Khazin).

It is mentioned in Al Akhbar, that Eve gave birth to Adam (peace be upon him) from each womb two children, a son and a daughter. The total number of children born to her was forty from twenty wombs. The first (firstborn) was Qabil and his twin brother Iglima, while the last (youngest) was Abdulmughith and his twin brother Amatulmunghith. Then Allah blessed the descendants of Adam as.

ibnu Abbas ra. said: “Adam (peace be upon him) did not die except after seeing his children and grandchildren numbering up to forty thousand”.

The scholars differed regarding the birthplace of Qabil and Abel. Some of them say that Adam (peace be upon him) married Eve a hundred years after they were revealed to the earth, and she gave birth to him, Qabil and his twin brother Iglima, in one womb: after that, Abel and his twin brother Layugdza, in another womb. (Tafsir Al Khazin).

Ibn Juraij said: “When Qabil wanted to kill Abel, he did not know how to kill him. So the accursed Iblis incarnated before him. He prepared a bird, placed its head on a stone, and with another stone, struck the bird’s head until it died. Meanwhile, Qabil was watching him. So Iblis taught Qabil how to kill. Then Qabil did as Iblis had done. It is said that Iblis taught Qabil how to kill while Abel was sleeping.

And scholars differed on the place where the murder was committed. Ibn Abbas ra. said, on top of Mount Tsaur, and another opinion said, on the slopes of Mount Hira, others said in Basrah, precisely at the location of the Great Mosque. (Tafsir Al Khazin).

After Aabil killed his brother, he became sorry for the murder. Because of the murder, he became confused about how to take care of his brother’s body, so he carried his brother’s body on his back for a year or more, according to people. And because Qabil learned from the ravens, his skin turned jet black. And his father took leave of him. As it is narrated that, after Qabil committed the murder, his body became jet black. Then he was asked by Adam (peace be upon him) about his brother, and he replied: “I was not entrusted with his care”.

Then Adam said: “You must have killed him, hence your body turned black!”. And Adam departed from him.

After that incident, Qabil lived for a hundred years never laughing. And he did not gain anything he wanted by committing the murder. (Qadhi Baidhawi)

It is said that after that Qabil fled to Aden in the land of Yemen. The accursed devil followed him there. Upon meeting him he said: “Indeed, fire ate Abel’s sacrifice because he had worshiped fire. So do likewise”. And Qabil obeyed. It was Qabillah who first made musical instruments and sank into immorality, namely drinking liquor, worshipping idols, committing adultery and other abominable deeds, so that Allah drowned them with a flood in the time of Prophet Noah (peace be upon him) and whoever commits such deeds, he will be gathered with Qabil and his sons on the Day of Resurrection. (Raunaqul Majalis).

According to one of the traditions, no one is killed wrongfully but Qabil has a share in it, that is, a share of his blood. For it was he who first initiated the killing.

It is also said that the first to envy in the heavens was the accursed Iblis. Then came what happened to him. And the first to envy on earth was Qabil, when he envied his brother Abel, then what happened to him happened. And it is enough that the fate of both of them is an admonition to those who are sensible.

The Prophet said:

Meaning: “Verily, the blessings of Allah have enemies”. The Companions asked: “Who are they, O Messenger of Allah?” He replied: “It is those who envy others for the favors that Allah has bestowed upon them”.

Some hukama said: “The mother of all evil is three envy, greed and arrogance. As for pride, it comes from the accursed Iblis. When he became arrogant and refused to prostrate himself as Allah commanded him, he was cursed. As for covetousness, it originated from Adam (peace be upon him) when it was said to him, “Paradise and all its contents are permitted to you except from this one tree”. However, he was influenced by greed, so he was expelled from Paradise. And envy, which originated from Qabil, when he killed his brother Abel, so he became a disbeliever because of his envy.”

Al Faqih Abul Laits said: “There are three groups of people whose prayers are not accepted: (1) the one who eats unlawful wealth, (2) the one who likes to speak ill of others, (3) and the one in whose heart there is envy against the Muslims.”

Athiyah bin Audzah As Sa’di reported: “The Messenger of Allah said:

Meaning: “Indeed, anger comes from the devil, and the devil is created from fire, so when one of you becomes angry, let him make ablution”. And the Prophet said:

Meaning: “Verily among you there are those who are quick to anger and quickly subside, there are those who are quick to anger and slow to subside, and there are those who are slow to anger and quickly subside. So the best are those who are slow to anger and slow to subside, and the worst are those who are quick to anger and slow to subside.” (Zubdatul Wa’izhin) Know that the envious person will suffer eight disasters: First, his obedience will be broken. For it was narrated from the Companion Abu Hurairah (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said:

Meaning: “Avoid by you the nature of envy, because envy devours good things as fire devours firewood and grass. Or, plunge him into kufr”.

Secondly, it leads to sinful deeds.

Because the envious person usually does not escape backbiting, lying, reviling and taking pleasure in the distress of others. Attabrani narrated from Dhamrah bin Tsa’labah, who said: “People will always be in a good state as long as they do not envy each other”.

Third, not getting intercession. Attabrani narrated from Abdullah bin Basyar, from the Prophet that he said:

Meaning: “The envious, the backbiter, and the busybody are not among my people, nor do I belong to them”.

Then he recited the word of Allah, which means: “And those who harm the believers, male and female, without any wrongdoing on their part, then indeed they have borne a lie and a manifest sin”.

Fourth, entering hell.

Addailami narrated from Ibn Umar (may Allah be pleased with him) and Anas bin Malik (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) said:

Meaning: “Six groups of people enter Hell before being judged because of six things. The Companions asked: Who are they, O Messenger of Allah? He replied: The leaders of the government because of their negligence: the Arabs because of their tribal fanaticism, the regional heads because of their arrogance: the merchants because of their dishonesty, the villagers because of their ignorance, and the scholars because of their malice”.

Fifth, the cause of doing something that harms others.

Hence, Allah Taala commanded us to seek refuge from the evil of envy, just as He commanded us to seek refuge from the accursed devil. This is mentioned in His words:

Meaning: “And from the evil of the envious when he envies”. And the Prophet’s words:

Meaning: “Make your silence a help in achieving your desires, because everyone who obtains favors must be envied””. Sixth, fatigue and hardship without benefit, even accompanied by sin and sin. Ibn Assammak said: “I have never seen an oppressor who is more like the oppressed than the envious one, who is always tired, confused, and in perpetual distress.

Seventh, blindness of heart, so that he hardly understands any of the rulings of Allah Taala.

Sufyan said: “Do not be envious, so that you may understand quickly”.

Eighth, there will be no success in any field.

In fact, it is always defeated, so that it hardly ever obtains what it aspires to and never wins over its enemies.

Hence, it is said:

Meaning: “The envious will not be noble”. (Tariqah Muhammadiyah).

19. ABOUT THE DESCENT OF DISHES FROM HEAVEN THANKS TO THE PRAYER OF THE PROPHET ISA AS.

Allah SWT. says:

Meaning: “And (remember) when I inspired the faithful followers of Isa: “Believe in Me and in My messenger”. They replied: “We have believed and witness (O messenger) that we are the ones who obey (your call)”. (Remember) when the followers of Jesus said: “O Jesus, son of Mary, is your Lord able to send down for us a dish from heaven?”. Jesus replied: “Fear Allah if you are truly believers”. They said: They said: “We wish to eat of it and to be at peace, and that we may be sure that you have told us the truth, and that we may be the witnesses of it”: Isa son of Maryam prayed: “O Allah, O our Lord, send down upon us a dish from the sky (whose descent) will be a feast for us, for those who are with us and those who come after us, and a sign of Your power: give us sustenance, and You are the best giver of sustenance”. Allah says: “Verily, I will send down the meal upon you, and whosoever of you disbelieves after it has been sent down, then verily, I will inflict upon him a torment such as I have not inflicted upon any of mankind.” (QS. Almaidah: 111-115).

Interpretation:

(. ) And remember, when I inspired the faithful followers of Jesus, i.e. I commanded them through the tongue: I commanded them through the tongues of My messengers.

( )i Believe in Me and in My messenger. This could be an masdariyah (. ) or it could be an mufassirah (. ).

(. ) They replied: “We have believed and bear witness (O messenger) that we are the obedient, the sincere ones.

(. ) Remember when the followers of Jesus said: “Jesus, son of Mary. This sentence is attributed to the word. or is the zharaf (adverb) of the word . Thus, it is a reminder that their sincere acknowledgment accompanied by their words : (“Is your Lord able to send down to us food from the sky?”, not because of solid and solid knowledge.

There is an opinion which says that what is meant by “able” in this verse is the ability that results from wisdom and iradat, not that which results from power. And there is also an opinion that says, that the meaning of “is your Lord able” is “does He grant your prayer?”. The word means the same as the word equals.

(.) Jesus replied: “Fear Allah”. From this kind of question.

( ) if you are truly believers, in the perfection of Allah’s power and the truth of my prophethood, or, if you are true in your profession of faith.

(. ) they said: “We want to eat that dish”. These words are the beginning of the reason and explanation as to why they asked this question. .

(. ) and so that our hearts may be at peace, with the coming together of the knowledge of musyahadah and Hmu istidlal for the perfect power of Allah.

(. ) And that we may be certain that you have spoken truthfully to us in your claim to be a prophet and that Allah has answered our prayer.

(. ) And we will be the ones who witness the meal, when you have proved it to us, or we will be the ones who witness it with our own eyes, not just hear the news.

(. ) Isa son of Maryam prayed: “O Allah, O Rabbana, send down upon us a dish from the sky (which on the day of its descent) will be a feast for us, which we will celebrate. Some say that Id means repeated joy. That is why the holiday is called Eid.

(It is for those who are with us and those who come after us. These words are a Badal (substitute) for the word , by repeating the ‘amil. That is, the feast for those who were with us and those who came after us.

( ) and be a sign. It is attributed to the word .

(. ) from You. This word is an adjective of the word . Meaning: A clear sign from You, indicating the perfection of Your power and the truth of my prophethood. –

(. ) and grant us food and gratitude for it.

(. ) And You are the best Provider. For it is Allah who creates sustenance.

(. ) Allah says: “Surely I will send down the food to you, as a reward for your request.

(. ) Whoever disbelieves among you after it has been sent down, then I will spare him with torment. That is, with torture.

(. ) which I have never inflicted on anyone. Dhamir (pronoun) x (in RIS) returns to its masdar, or to punishment.

(. ) all the people of marusia. That is, their contemporaries, or all mankind in absolute terms. (Qadhi Baidhawi).

Narrated in At Akhbar: Three things that in the sight of Allah are not worth the wing of a mosquito: (1) prayer that is not accompanied by submission and khushu’ (2) remembrance with a negligent heart. (2) remembrance with a negligent heart, because Allah will not answer the prayer of a negligent heart, (3) reciting salawat for the Prophet (peace be upon him) without reverence and without intention. As the Prophet said: “Verily, every deed must be accompanied by intention”. (Zubdah). .

And it was narrated from the companion of Ibn Abbas (may Allah be pleased with him) that the Prophet Jesus (peace be upon him) said to his followers: “Fast for thirty days, then ask Allah for what you want, and He will give it to you”. So they fasted. When they had finished fasting, they said: “If we work for someone, and we finish the job, he will feed us”. Then they asked Allah Taala for a meal. So an angel came down with a meal, consisting of seven loaves of bread and seven fish. Then the angel placed the dish before them. The last man ate as well as the first.

And towards Ka’b, the dish descended upside down, flown by angels between heaven and earth. It consisted of all kinds of food other than meat.

Qatadah said: “In that dish there was fruit among the fruits of Paradise”.

And Athiyah Al Aufi said: “A fish descended from the sky that contained the flavor of everything.”

It is disputed whether Jesus (peace be upon him) asked for the dish for himself, or asked for it for his people. Although he attributed the dish to himself on the surface, each of the two claims that the dish came down because he asked for it. (Naisaburi)

It is said that when the followers of the Prophet Jesus (peace be upon him) heard the severe threat from God, namely: “Whoever disbelieves among you after the descent of the meal, then I will surely inflict on him a torment such as I have never inflicted on any of mankind”. So they feared lest some of them should disbelieve, so they apologized and said:

“We do not want that dish”. So the dish was not brought down. This is what Mujahid and Alhasan said. But the correct view is that of the majority of the people and of the famous Imams, which is that the meal was actually sent down. It is narrated that the Prophet Jesus (peace be upon him) took a bath, put on a woolen cloth and prayed two rak’ahs. He bowed his head while squinting his eyes, then he prayed and was granted permission. Suddenly, a red cloth appeared between two clouds, one above and one below, descending slowly, witnessed by all the followers of Jesus (peace be upon him) until it finally reached them. Isa (peace be upon him) wept and prayed: “O Allah, make me from this group a mercy for all the worlds, and do not make him a torment and punishment”. Then he got up, made ablution and prayed while weeping. After that, he said to his followers: “Stand up, the best of you, and open this meal, mentioning the name of Allah and eating it.”

Sham’un, the leader of the Hawariyun, replied: “It is you who is better suited to do so”.

So the Prophet Jesus (peace be upon him) got up and made ablution and prayed while crying. Then he removed the cloth covering the dish and said: “In the name of Allah, the best giver of sustenance”. It turned out that inside was a grilled fish, without scales and without thorns, flowing with fat, its head salty, its tail vinegary, and around it a variety of vegetables other than chives. And there were also five slices of bread, one with olive oil, the second with honey, the third with ghee, the fourth with butter, and the fifth with jerky.

Sham’un asked: “O Spirit of Allah, this food, is it from the food of this world or the food of the Hereafter?”.

Jesus (peace be upon him) replied: “It is not from either of them, but it is a new food that Allah has created by His supreme power. Eat what you ask for and be grateful, and Allah will increase His favors and bounties upon you”.

The Hawariyun said: “O spirit of Allah, please show us another sign of Allah’s power other than this one”.

Prophet Isa (peace be upon him) said: “O fish, live with the permission of Allah”. So the fish moved. Then Isa said to him: “Go back to where you came from”. So the fish returned as a grilled fish. Then the dish flew away. After that, they disobeyed, so they were transformed into apes and pigs.

It is said that the dish came to them for forty days at different times. The poor, the rich, the young and the old all gathered to eat the food that was in the dish until the spoils of war came, then the dish flew while they looked at its shadow. And no poor man ate of it but became rich all his life, and no sick man ate of it but was completely cured and would not be sick again for ever.

Then Allah revealed to Prophet Jesus (peace be upon him): “Give my meal to the poor and the sick, and not to the rich and the healthy”. Because of this, the people became noisy. Then some of them were transformed into pigs that foraged in the streets and garbage dumps, eating dirt on the grass. When the people saw this, they rushed to the Prophet Jesus (peace be upon him) crying over the transfigured people.

And when the pigs saw the Prophet Jesus (peace be upon him) they cried and started circling around him. And he called out to them, mentioning their names one by one. So they cried while gesturing with their heads without being able to say a word. They lived for three days, after which they all died.

(A strange story): O my brothers, the people of Prophet Jesus (peace be upon him) have asked for food from Prophet Jesus (peace be upon him) so you ask, after fasting, for the mercy of Allah and His forgiveness. And indeed the feast is called Eid, because it is repeated twice a year. It was narrated from Ibn Mas’ud (may Allah be pleased with him): “The Messenger of Allah (peace be upon him) said:

Meaning: “When the Muslims have finished fasting during the month of Ramadan, and go to the place where they are celebrating, Allah says to the angels: “O My angels, surely everyone who works will ask for his wages. Likewise, My servants who fasted in Ramadan and went out to where they were celebrating, will also ask for their reward. So witness that I have forgiven them”. Then a call was made: “O people of Muhammad, return to your homes, for your bad deeds have been replaced by good deeds through the mercy of Allah”.

And the Prophet said:

Meaning: “When the day of al-Fitr (Eid al-Fitr) arrives, all the people go out to the place of prayer and prostrate themselves to their Lord. Then Allah says: “O My servants, you all fasted for My sake: you broke your fast for My sake, and you prayed also for My sake, so rise up all of you in a state of forgiveness of your previous and future sins”.

And the Prophet said:

Meaning: “Be diligent on the day of al-Fitr (Eid al-Fitr) in giving alms and doing good deeds and virtues such as prayer and zakat, and recite tasbih and tahlil. For it is a day on which Allah forgives your sins, accepts your supplications, and looks upon you with a look of mercy and forgiveness”.

Wahab bin Munabbih said: “On every feast day Satan grieves, so the other demons gather before him, they say: “O our leader, who has made you angry, from heaven and earth, so that we can destroy him?”

The devil replied: “Nothing. It is just that Allah has forgiven this ummah on this day. So let you all occupy them with forbidden delicacies and intoxicants, so that Allah may hate them and punish them”. (This is mentioned in Az Zubdah).

So you should be guided by what is mentioned in the book of Zubdah, so that you can get out of doing what is in the covenant of Satan nasut qalam throne of heaven.

20. THE VIRTUE OF FASTING SIX DAYS IN THE MONTH OF SHAWWAL

Allah Almighty says:

Meaning: “Whoever brings good deeds then for him (reward) ten times his deeds, and whoever brings evil deeds, then he will not be rewarded but in proportion to his evil, while they are not wronged (harmed) in the least”. (QS. Al An’am: 160) Interpretation:

( ) Whoever brings good deeds, he will be rewarded ten times his deeds. Meaning: ten similar good deeds, as a gift from Allah Taala. Ya’kub reads the word with a tannin ( ), and the word is read rafa ( ) as an attribute. This verse is the multiplication of the promised reward. Meanwhile, there are also promises of multiples of reward up to seventy to seven hundred times, and without counting. Therefore, it is said that the word “ten” means “many” and not a specific number.

(. ) And whoever brings an evil deed, he shall not be recompensed except in proportion to his evil. As an execution of justice.

(. ) and they are not wronged. Neither by diminishing their reward nor by increasing their punishment. (Qadhi Baidhawi)

It was narrated from the Prophet that he said:

Meaning: “Whoever recites salawat for me a hundred times on Friday, on the Day of Resurrection, he will come with a light, which if the light is distributed among all creatures, it will surely spread over them all”.

And the Prophet’s words:

Meaning: “Whoever recites salawat for me once, then there is no more sin attached to him one zarrah or one seed” (Zubdatul Wa’izhin).

Imam Muslim has issued a hadith from the companions Abu Hurairah and Abu Ayyub from the Prophet that he said:

Meaning: “Whoever fasts the month of Ramadan and then follows it up by fasting six days of Shawwal, it is as if he has fasted for a whole year”.

His words above are in line with the meaning of Allah’s words, which mean: “Whoever brings good deeds will be rewarded ten times as much as his deeds”. This is because a year consists of three hundred and sixty days. The fast of Ramadan is thirty days, which is equivalent to three hundred days. Then there are sixty days left. If a person fasts six days in Shawwal, which is equal to sixty days, then the total number of days is three hundred and sixty days, which is equal to one year. And that is what is meant by the Prophet’s saying: “Whoever fasts Ramadan and then follows it up by fasting six days of Shawwaal, it is as if he had fasted for a whole year.”

With regard to some scholars who regarded this fast as disliked, because they feared that it might resemble the actions of the People of the Book in adding to the obligatory fasts, this view is refuted by the argument that this resemblance is no longer possible, because there is a day of Eid between the two fasts, so they are not connected as the People of the Book do, and because one of the fasts is obligatory and the other is Sunnah. (Durratui Wa’izhin)

It was narrated from the Prophet that he said:

Meaning: “Verily, Allah has created the heavens and the earth for six days in the month of Shawwal. So whoever fasts these six days, Allah Taala records for him as many good deeds as the number of His creatures, and erases from him his mistakes, and raises his rank.”

And the Prophet’s words:

Meaning: “Verily, the dead person has six hundred organs, in each of which there are a thousand mouths except for the heart, because the heart is the place of realization. Whoever fasts these six days, Allah will alleviate for him the sacrament of death, like drinking cool water for a thirsty person”. (Durratul Wa’izhin).

It is said that whoever plants a tree expecting its fruit will water it in due time. When the leaves of the tree turn green, it is a sign that the tree no longer needs watering. If the leaves of the tree have turned green, and after a while, they are exposed to the sun and become dry, then it is known that the tree needs more water. But if it does not dry out, but becomes even greener, then it is known that the tree no longer needs water. The same is true for the servant of Allah in Ramadan. He competes in fasting, praying and other good deeds because he expects all his deeds to be accepted by Allah, thanks to the month of Ramadan. And the sign of acceptance is if after the month of Ramadan is over, the servant is still diligent in performing obedience and worship. (Hayatul Qulub)

Sufyan Ats Tsauri (may Allah be pleased with him) reported: “I lived in Mecca for three years. At that time, there was a resident of Mecca who came every day to the House of the Haram at the time of Zuhr. He would circumambulate the Ka’bah and pray. Then he greeted me and went home. Eventually I got used to him and got to know him, and so did he. One day, he fell ill, invited me, and said: “If I were to die, then bathe me by yourself and pray for me, then bury me. And don’t leave me alone in my grave that night. Stay by my grave and teach me the word of monotheism when Munkar and Nakir question me”. I promised to carry out his will. When I did what he told me to do, I spent the night beside his grave. When I was in a state between sleep and wakefulness, suddenly there was a voice: “O Sufyan, he does not need your care and teaching!”.

I asked: “Why?”.

The voice replied: “Because of the fasting of Ramadan followed by the fasting of six days in Shawwal”.

So I awoke. There was no one around. I made ablution and prayed until I fell asleep again. Then I had another dream like that three times. I realized that it was from Allah, the Most Merciful, and not from the cursed devil. So I left the grave and prayed: “O Allah, grant me the ability to fast Ramadan and the six days of Shawwaal”. So Allah, the Greatest, the Most High, was pleased to guide me.” (Badrud Durar) |

Albaihagi narrated from the Companion Ibn Abbas (may Allah be pleased with him), from the Prophet (peace be upon him):

Meaning: “The one who fasts after Ramadan is like the one who attacks after running”.

This means that the one who finishes fasting Ramadan, then fasts again, is compared to a man who runs away from the battlefield and then fights again. And what is meant by fasting after Ramadan is fasting six days in Shawwaal. Based on this, Ash-Sha’bi said:

“Fasting one day after Ramadan is preferable to fasting the whole year”.

Manawi narrated from Abdulwahab that he said: “The secret of the fasting of these days (six days of Shawwaal) is that the passions may lead on the day of the feast to desires, so that on that day he is afflicted by negligence and veiling. So fasting six days in the month of Shawwaal is like a bandage that covers the shortcomings or omissions in the Ramadan fast, such as the voluntary prayers that accompany the obligatory prayers or prostration.”

The method of doing these fasts is to fast them consecutively (mutawaliyah). Some scholars of tahkik and scholars who have reached the level of perfection said: “What is preferable is to fast the six days of Shawwaal consecutively, without separating them. This is because fasting them consecutively is closer to purifying the mind than fasting them separately.” And for this reason, Sayidi ‘Ali Zadah said: “In observing this six-day fast, one should also apply what is required in observing the fast of Ramadan, and even more so, because this six-day fast is a bandage. Talking about the virtue of fasting these six days, if a person separates them or delays them from the beginning of the month, he still has the virtue of continuing to fast. (Sunan Daruguthni)

Ibn ‘Umar (may Allah be pleased with him) reported: “The Messenger of Allah (peace and blessings be upon him) said:

Meaning: “Whoever fasts the month of Ramadan and then follows it up with fasting six days in Shawwal, then he comes out of his sins like the day when he was born by his mother.” (Attarghib wat Tarhiib)

Ka’bul Ahbar reported: “Once, Fatimah (may Allah be pleased with her) fell ill. Then Ali came and asked her: “O Fatimah, what does your heart desire from the sweetness of this world?”. Fatimah replied: “O Ali, I want pomegranates”. Ali thought for a moment, for he had nothing. Then he got up and went to the market, borrowed a dirham, and bought a pomegranate. After that, he went home to his wife. On his way back, he saw a man lying in the middle of the road. Ali stopped and asked the man: “What is your heart’s desire, O old man?”.

The man replied: “O Ali, I have been lying here for five days, and people pass me by. Yet no one has turned to me. My heart aches for pomegranates”.

Ali thought in his heart for a moment as he said to himself: “I have bought a pomegranate for Fatimah, if I give this pomegranate to this man, then Fatimah will not get it, but if I do not give it to her, then I have violated the word of Allah : (As for the beggar, then do not rebuke him). And the Prophet said: (Do not refuse a supplicant even if he is riding a horse). So he split the pomegranate, then he fed it to the old man, then immediately the old man recovered from his illness, while Fatimah ra. herself also recovered. And Ali went home ashamed. When Fatimah saw him, she immediately got up and greeted her husband, then she clutched him to her chest, saying: “You look very concerned. By the might and greatness of Allah, indeed after you gave the pomegranate to the old man, then immediately my desire for the pomegranate disappeared”. Ali was happy to hear his wife’s words. Then a man came knocking at the door. Ali asked: “Who are you?”.

The man replied: “I am Salman Alfarisi, open the door!”.

Ali got up and opened the door. Salman was seen carrying a tray which was covered:

with a piece of cloth. Salman placed the tray in front of Ali.

“Who is this from, Salman?” asked Ali.

Salman replied: “From Allah to His Messenger, and from the Messenger to you”.

Ali opened the lid and found nine pomegranates inside. Then Ali said: “O Salman, if this is for me, it should be ten, because the word of Allah : (Whoever brings good deeds will be rewarded ten times his deeds)”.

Salman laughed, then took a pomegranate out of his sleeve and placed it on the tray, saying: “O Ati, by Allah, this pomegranate does have ten seeds, but I just wanted to test you”. (Raudhatul Muttagin)

The wisdom of multiplying the reward of the good deeds of this Ummah is threefold:

Firstly, that the ages of the previous nations were mostly long and their good deeds were many, whereas the ages of this Ummah are short and their good deeds are few. Therefore, Allah has favored this Ummah by multiplying the reward of their deeds and favoring the times and the Lailatul Qadr, so that their acts of obedience will be more rewarding than those of the previous nations. As it is narrated that Prophet Moses (peace be upon him) said: “O my Lord, behold, I find in the Torah a people whose good deeds are recorded tenfold, while their evil deeds are recorded only in proportion. Make them my people”. Allah replied: “O Moses, it is the people of Muhammad who will come at the end of time”.

Secondly, the degrees in Paradise are achieved by pure obedience without any shortcomings, whereas the obedience of this Ummah is accompanied by many shortcomings. Hence, Allah, the Almighty, gave them an additional multiple of reward from His bounty and mercy, so that the shortcomings in the obedient deeds of this Ummah would be made perfect by the additional multiple of reward, so that it would be known that they achieved the heavenly degrees with the additional multiple of reward.

Thirdly, the additional multiplicity of reward is also due to the fact that the disputants on the Day of Resurrection will rely on their enemies for their rights. Then they will bring the deeds of their enemies, so that nothing remains but the additional multiples of reward. Then one of them said: “O Lord, give me the extra multiples of the reward of his deeds!”.

Allah replied: “Verily, these additional multiples of reward are not from his deeds, but from My mercy, and I will not withhold My mercy from him. But I give you only the result of his deeds”.

(O Rabbana, grant us goodness in this world and goodness in the Hereafter). (Raudhatul Ulama)

(Interesting story) Abdullah bin Mubarak said: “One year, I went for Hajj. I fell asleep at Hijir Ismail. In that sleep, I dreamed that I was visited by the Messenger of Allah. He said: “When you return to Baghdad, enter your neighborhood and look for Bahram, a Magi. Give him my greetings and say to him: “Verily, Allah is pleased with him”.

So I awoke and I said: “There is no power and no effort except with the help of Allah, the Most High, the Most Glorious. This is a dream of the devil.”

Then I made ablution and performed tawaaf as Allah willed, until finally I was struck by drowsiness and fell asleep again. In that sleep, I had the same dream again. This happened three times.

After completing Hajj, I returned to Baghdad. I immediately went to the village of Anu and looked for the house of Bahram, the Magi. I found him to be an old man. Then I asked him: “Are you Bahram the Magi?”

“Yes”, he replied, “I lend money in the community with interest. And this I think is good”.

I said: “This is forbidden according to Muhammad (peace be upon him)”. Then I continued: “Do you have any other good besides that?”.

“Yes”, he replied. “I have four daughters and four sons. The daughters I have married off to my sons”.

“This is also forbidden,” I said. Then I asked him again: “Do you have other good things besides that?”.

“Yes”, he replied. “I held a banquet for the Magi, when I married my daughters to my sons”.

I said: “This is also forbidden.” Then I asked him again: “Have you ever done anything other than that?”.

“Yes”, he replied. “I have a daughter who is the most beautiful woman. I could not find a man to match her. Therefore, I married her myself. On that night, I organized a banquet attended by more than a thousand Magi”.

“This is also haram,” I said. Then I asked: “Is there anything more to you than that?”.

“Yes”, he replied. “One night, I was having intercourse with my daughter in my bed. Suddenly a woman of the same religion as you came to light my lamp. Then she lit the lamp. I went out and put out the lamp. Then she came back in and lit the lamp. And I went out and put out the lamp. Then I said to myself: “Perhaps this man is a spy for thieves”. So I went out and followed her until she came to a house and entered it. There were four girls in the house. When she entered, they said to her: “Oh…. Mother, have you brought anything for us. We no longer have the strength and patience to endure hunger”. The woman’s eyes filled with tears, and she said to her daughters: “I am ashamed of my Lord if I ask for something from someone other than Him, and ask for something from the enemy of Allah, the Magi”.

Bahram said: “When I heard what he said, I rushed back to my house. I took a large tray and filled it with everything. Then I took it to the woman’s house and gave it to her. She accepted my gift with great joy.

Abdullah bin Mubarak said: “I said to her, “This is good, and you have good news”. Then I told her about the contents of my dream the other day. After hearing my words, Bahram, the Magi, said: “I testify that there is no God but Allah, and I testify that Muhammad is His servant and messenger”. After saying these words, he fell down and died. So I washed him, shrouded him and prayed for him.”

Then Abdullah bin Mubarak said: “O servants of Allah, be generous to the creatures of Allah. For Allah is able to raise His enemies to the rank of His lovers, and to Him belongs the great kingdom of the earth and the heavens. May Allah forgive us thanks to His most glorious asma and the blessings of all the Prophets”,

The Prophet said:

Meaning: “If any one of you performs his Islam well, then whatever good he does will be recorded tenfold. And the evil he does will be recorded as its equivalent, until he faces Allah, the Mighty and Majestic.”

21. THE VIRTUE OF PRAYING ALOUD AND SOFTLY

Allah Almighty says:

Meaning: “Pray to your Lord with humility and a soft voice. Verily, Allah dislikes those who transgress limits”. (QS. Al A’raf: 55)

Interpretation:

(. ) Pray to your Lord with humility and a soft voice. That is, with humility and a soft voice. Because a soft voice is a sign of sincerity.

( ) Verily, Allah dislikes the transgressors, those who go beyond the limits in what they are commanded to do, whether in prayer or otherwise. With these words, Allah reminds the supplicant that he should not ask for anything that is not appropriate for him, such as asking to be made a prophet, or asking to be able to ascend to the heavens and others like that. There is also a view that what is meant by “exceeding the limits” in this verse is shouting or making loud noises in prayer and prolonging it.

The Prophet (peace be upon him) said:

Meaning: “There will be a people who exaggerate in prayer. Whereas it is enough if one says: “O Allah, I ask You for Paradise and that which brings it near, whether in word or deed. And I seek refuge with You from Hell and that which draws near to it, whether in word or deed”. Then he recited the words of Allah: “Verily, Allah does not like those who exceed the limits”. (Qadhi Baidhawi)

As’ad, he said: “In the past, the Messenger of Allah (peace and blessings be upon him) used to ask Allah to “open”, i.e. ask Allah to help him and give him victory over the disbelievers with the poor Muhajirin, i.e. with the blessing of their supplication:

Meaning: “O Allah, help us against our enemies by the honor of Your poor servants who migrated”.

This shows his respect for the poor and his fondness for their supplications, and taking blessings from their existence. (Pari Hisaahul Mashaabih)

In the book Targhiibaatul Abrar it is stated: “The stability of this world is determined by four things: (1) by the knowledge of the scholars, (2) by the justice of the leaders, (3) by the generosity of the tycoons, (4) by the prayers of the poor. If it were not for the scholars, the ignorant would perish: if it were not for the justice of the rulers of the state, the fabric of society would break down, people would pounce on each other like wolves pounce on goats: if it were not for the generosity of the tycoons, the poor would perish, and if it were not for the prayers of the poor, the heavens and the earth would collapse.” (Mau’izhah)

And from the Companion Abu Hurairah ra. said: “The Messenger of Allah said:

Meaning: “There are three kinds of prayers that are mustajab, without a doubt, namely: (1) the prayer of parents for their children, (2) the prayer of the traveler, (3) the prayer of the persecuted”.

So it is narrated that the Prophet said, which means: “Beware of the supplication of the persecuted, for there is no barrier between his supplication and Allah. His prayer is lifted up by God on a cloud, and the doors of heaven are opened for him, then God says: “By My might, I will surely help you, even if it is later” Meaning : I will not waste your right and will not reject your prayer, even if a long time has passed. Because I am merciful, I will not rush to punish My servants, perhaps they return from (no longer committing) injustice sins to please their opponents (the wronged ones), and repent. (Majalis)

Regarding the virtue of this supplication, it is said that when Mansur bin Ammar was giving a lecture, suddenly a beggar asked for four dirhams. Mansur said: “Whoever is willing to give this man what he asks for, I will pray for him with four kinds of supplications”.

At that time there was a black slave sitting at the edge of the mosque, his master was a Jew, and he was carrying four dirhams that he had collected. Then the slave stood up and said: “O Shaykh, I will give him four dirhams on condition that you pray for me with four kinds of supplications as I say and want”.

“Very well”, Mansur replied.

So he gave the money to the beggar, saying: “O Sha kk I am a slave. Please pray that I may be free. And my master is a Jew, so pray that he converts to Islam. I am a poor man, so pray for me to become rich, so that Allah will give me wealth from His bounty until I no longer need the help of His creatures. And pray to Allah, that He will forgive my sins”.

So Mansur prayed for him as he had asked. When the slave returned home, he met his master, then he told him what happened earlier. It turned out that his master was happy. Then he said: “Now I free you from my property: until now I was your master, and now you are my master”. Then the Jew said: “There is no god but Allah, and Muhammad is His servant and messenger”. After that, he said back to his former slave: “I make you an ally in all my wealth. As for your fourth desire, the forgiveness of Allah, it is not in my hands. Otherwise I would have forgiven you all”.

Suddenly there came a voice from the corner of the house, saying: “Verily I have delivered you both from hell, and forgiven you both, as well as pua Mansur and you both”. (Raunaqul Majalis)

It is said that prayer is the most powerful cause in terms of the removal of dislikes and the achievement of all goals. However, the result of supplication sometimes does not come true immediately, which may be due to the weakness of the supplication itself, such as a supplication that is not worthy of being answered by Allah Taala because it contains enmity. It may also be due to the weakness of the heart and the fact that the heart is not focused on and united with Allah at the time of supplication. And it may also be due to the existence of obstacles to the fulfillment of the prayer, such as forbidden food, mistreatment, sins that pollute the heart, or because of the control of the heart by negligence, forgetfulness and lust, as the Prophet said:

Meaning: “And know that Allah Taala will not accept the prayer of a lax heart.” (From Almawahib)

It is said that four things increase life:

First, marrying a virgin.

Second, sleeping on the left side.

Third, bathing in running water.

Fourth, eating apples in the early hours of the morning.

It is said that there was a pious man who was very poor, because he had no food and shopping, even though he had a wife. One day, his wife said to him: “Pray to Allah, and He will make the world easy for us”.

So the pious man prayed, and the woman went into the house. Then he saw a brick of gold lying in the corner of his house, and he picked it up.

The righteous man said: “Spend it as you wish”. However, when the righteous man slept, he dreamed that he had entered heaven, and he saw a palace that had decreased by about one brick. He asked: “Whose is this?”. He was answered: “Yours.” He also asked: “Which brick is this?”. He was answered: “We have sent it to you”. So the pious man awoke from his sleep feeling shocked. Then he said to his wife: “Bring the bricks here”.

He took the brick and placed it on his head and prayed: “O my Lord, I return this brick to You”. So Allah returned the brick to its original place.

The Prophet said:

Meaning: “No one takes a morsel from the world, but Allah deducts from the Hereafter.

Allah deducts his share from the Hereafter”.

As the word of Allah Taala reads:

Meaning: “Whoever desires gain in the Hereafter, We will increase it for him. And whoever desires the gain of the world, We give him some of the gain of the world, and there is no share for him in the Hereafter”.

Companion Umar bin Khattab ra. said: “I saw the Messenger of Allah (peace be upon him) lying on a mat so that it was imprinted on both sides, so I said : “O Messenger of Allah, pray to Allah that He may make the world spacious for you. For the kings of Persia and Rome have been made free, while they did not worship Allah”. He replied: “Indeed this is all kept for us, O Ibnal Khattab. But these are the people to whom the good provision of the world is hastened.”

In another narration it is stated: “Are you not willing to let them have this world while we have the Hereafter?”.

Amr ibn Shu’aib (may Allah be pleased with him) reported: “The Messenger of Allah said:

Meaning: “Two traits that whoever has them, Allah Taala will record him as a grateful and patient person. They are: the one who, in his religious affairs, looks at others who are better than him and follows in their footsteps, and the one who, in his worldly affairs, looks at those who are poorer than him and praises Allah for the bounty He has bestowed upon him, as Allah says: “And do not envy what Allah has bestowed on some of you more than others. (For men have a share of what they have earned, and women have a share of what they have earned. And ask Allah for some of His bounty. Verily, Allah knows all things.” Shaqiq, a zuhud, may Allah be pleased with him, said – “The poor choose three things, and the rich choose three things.

The poor choose pleasure of the soul, leisure of the heart and a light reckoning: while the rich choose weariness of the soul, busyness of the heart and a heavy reckoning”. (so stated in the book of Zubdatul Wa’izhin)

22. EXPLANATION OF FAITH

Allah Almighty says: ,

Meaning: “Verily, the believers are those who, when the name of Allah is mentioned, tremble in their hearts, and when His verses are recited to them, their faith increases (thereby) and (only) to God do they put their trust. (That is) those who establish prayer and who spend some of the sustenance We give them. These are the ones who truly believe. They will attain some degree of elevation in the sight of their Lord, and forgiveness, and a noble sustenance”. (QS. Al Anfal: 2-4).

Interpretation:

(. ) Indeed, those who believe. That is, those whose faith is perfect. ,

(. ) are those who, when the name of Allah is mentioned, tremble in their hearts. Their hearts become fearful because they glorify Allah and tremble at His greatness. And another opinion says that what is meant is a person who wants to commit sin, then is reminded: “Fear Allah”. So he does not do it, for fear of Allah’s punishment. This word can also be read , (with fathah), which according to the language means: fear.

(. ) And when His verses are recited to them, their faith increases. This is because the believer’s faith increases, or his soul becomes more peaceful, or his conviction becomes more deeply ingrained as the proofs become more evident, or as he performs deeds that increase his faith. This is the view of those who say that faith increases with acts of obedience and decreases with acts of disobedience, based on the fact that charity is included in faith.

(. ) And it is to their Lord that they surrender. They leave their affairs to Him, and they neither fear nor hope except in Him.

(. ) Those who establish prayer and spend some of the sustenance We bestow upon them. These are the true believers. Because they have proven their faith by doing noble deeds of the heart, such as: fear of Allah, sincerity, tawakkal, and have done good deeds of the body, which are a mirror of the deeds of the heart such as prayer and charity.

Haqqan (. ) is the adjective of a mahdzuf (omitted) masdar which when shown is (with true faith). Or as a muakkad (emphasizing) masdar, as in :    (He is indeed Abdullah) i.e. really Abdullah, not someone else.

(. ) they will attain some degree of elevation with their Lord. Glory and high position. Another opinion says: heavenly degrees that they earn by their deeds.

(. ) and forgiveness, for what they have already done.

(. ) and a noble sustenance, which Allah has provided in Paradise that is uninterrupted in number and does not run out forever. (Qadhi Baidhawi).

Abu Hurairah reported that the Prophet said:

Meaning: “Whoever writes salawat for me in a book, the angels will continue to ask for forgiveness for him, as long as the writing is still in the book”. (Shifaun Sharif)

And from Hasan Albashri, he said: “I had a dream in which I saw Abu ‘Ishmah, and I asked him: “What has Allah done to you?”.

He replied: “My Lord has forgiven me”.

I asked him again: “Because of what?”.

He replied: “Because every time I mention a tradition, I say salawat for the Prophet.” (Zubdah). ” (Zubdah)

The word of Allah ( ) gives the meaning of restriction, and its meaning is : The believers are not those who disobey Allah and His Messenger, but the believers who are true in their faith are those who, when the name of Allah is mentioned, cause their hearts to fear. (Tafsir Al Khazin).

His words ( ), meaning : their hearts are afraid. One of the scholars said: “Fear is of two kinds: fear of punishment, which is the fear of the disobedient, and fear of the greatness and majesty of Allah, which is the fear of the privileged. Because they know the greatness of Allah Taala, they become very afraid. As for those who disobey, they fear Allah’s punishment. So the believer, when the name of Allah is mentioned, his heart becomes afraid according to his level of remembrance of Allah. (Tafsir Al Khazin).

His words ( ) mean that whenever something comes from Allah, they believe in it, and because of that their faith and trust increase. This is because the increase in faith is due to the increase in that thing, and there are two kinds of faith:

First, the faith that most people with knowledge have, as Al Wahidi states: “The more and stronger the proofs, the more his faith increases, because with more and stronger proofs, doubts disappear and conviction becomes stronger. So his understanding of Allah becomes stronger, and his faith grows.”

Secondly, that they believe in all that is recited to them from Allah. And because the taklifs (obligations) came successively during the time of the Messenger of Allah (peace be upon him), each time a new taklif came, they confirmed it, so with such recognition, their trust and faith increased. (Tafsir Al Khazin)

His words ( ) indicate that one should not claim to be a true believer. This is because Allah, may He be glorified and exalted, has labeled certain people with certain attributes. But it is not necessary for everyone to have these attributes. This is a matter of usool, which is that the scholars have agreed that it is permissible for a person to say “I am a believer”. But they differed as to whether it is permissible for him to say “I truly believe”, or “I believe in sha Allah”, or not.

The Hanafi scholars said: “It is better to say “I truly believe”, and it is not permissible to say “I believe in sha Allah”. To support this opinion, they used the following arguments:

Firstly, it is not permissible for a person who is moving to say: “I am moving, in sha Allah”, nor is it permissible for a person who is standing or sitting. Similarly, a believer is obliged to say: “I truly believe”, and it is not permissible to say: “I believe in sha Allah”.

Secondly, Allah says: “These are the ones who truly believe ( )” means that Allah has established for them that they are the ones who truly believe. But to say, “I believe in sha Allah,” is to doubt what Allah has decided, and this is not permissible. (Tafsir Al Khazin)

His words: Anas ibn Malik (may Allah be pleased with him) reported that the Prophet (peace be upon him) said:

Meaning: “Charity prevents seventy kinds of calamities, the mildest of which is leprosy.”

His words: ( ) Meaning: the levels of some are higher than others. The believers differ in their ability to possess the aforementioned attributes. Therefore, their levels in Paradise will also differ. Because the levels of Paradise are according to the measure of each person’s deeds.

Ibn Athiyah said: “The levels of Paradise, in which they are given sustenance, are according to their deeds”.

Attirmidhi narrated from the Companion Abu Hurairah (may Allah be pleased with him) that the Prophet said:

Meaning: “In Paradise there are one hundred degrees (levels), the distance between two levels is as far as a journey of one hundred years”.

And from Said, from the Prophet that he said:

Meaning: “Verily, there are one hundred degrees in Paradise, which if all the creatures were to gather at one of them, it would suffice them all”. (Tafsir Al Khazin)

Abu Darda reported that the Prophet said:

Meaning: “Would you like me to tell you about the best and holiest of your deeds in the sight of your Lord, which is more elevating to your degrees, and better for you than spending gold and silver, and better for you than facing your enemies, whether you cut their throats or they cut your throats?”.

The Companions replied: Of course, O Messenger of Allah.

The Messenger of Allah replied: Remember Allah.” (Mashabih)

It is said that zikrullah is superior to all other acts of worship because all other acts of worship are means to zikrullah. So zikrullah is the highest ideal and the ultimate goal. It’s just that dhikrullah is divided into two:

First, dhikr with the tongue, and

Second, dhikr with the heart

That is remembrance that is neither uttered with the tongue nor heard by the ear, but only in the form of thoughts and attention of the heart. That is the highest level of remembrance, because it is narrated in one khabar:

Meaning: “One moment of thought is better than seventy years of worship”.

And that is not attained, except by constantly remembering with the tongue and the heart, so that the remembrance becomes embedded in the heart, and it is able to turn away from anything else. (Majalis Rumi)

It is narrated from the Prophet (peace be upon him) that he said: 

Meaning: “If the faith of Abubakar were weighed against the faith of my people, it would be Abubakar’s faith that is heavier”.

Similarly narrated from the companions Abu Hurairah ra. Anas bin Malik, and Abu Said Alkhudri ra. they said: “The Prophet said:

Meaning: “There will come out of hell a person in whose heart there is faith as heavy as a dharrah”,

This indicates that faith increases and decreases. Our argument is that faith is an expression of righteousness, according to the evidence that we have mentioned above, and righteousness does not admit of addition or subtraction.

Allah, may He be exalted, says in Sūrat al-Fath:

Meaning: “That their faith may increase in addition to their existing faith”. (Sūrat al-Fath: 4)

So we say: “That is about the companions of the Prophet. For in the past, the Qur’an was revealed at all times, and they believed. So their justification in their hearts increased beyond what it was. As for us, this is not the case, because the revelation has been interrupted.

As for the words of Allah:

Meaning: “Verily, those who believe are those who, when the name of Allah is mentioned, tremble in their hearts”. (QS. Al Anfal: 2)

We say: “That is a characteristic of the believers. The believers vary in their obedience, but this is not the case with faith.”

As for the word of Ailah : ( ), it refers to belief, not faith itself.

As for the above-mentioned Hadīth of Abubakar, we say that it means “heavier in reward”, because he was the first to believe. The Prophet said:

Meaning: “The one who points out the good is like the one who does it”.

As for the Prophet’s statement which means: “He who has faith in his heart (even if it is as small as a hair) will come out of Hell”. We say: “It is also reported in one of the traditions, which means: “A person in whose heart there is faith, even if it is as small as a hair, will emerge from Hell.” So it must be interpreted in this way in accordance with the proofs that we have mentioned above. (This is mentioned in the book Bahrul Kalam)

Al-Hasan reported that a man asked him: “Do you believe?”.

He replied: “There are two kinds of faith. If you ask me about faith in Allah, His angels, His Books, His Messengers, the Last Day, Paradise, Hell, the Day of Resurrection and Judgment, then I believe. But if you ask me about the words of Allah, which mean (Verily, the believers are those who, when the name of Allah is mentioned, tremble in their hearts), then by Allah, I do not know whether I am one of them or not”.

Imam Ats Tsauri reported: “Whoever claims that he truly believes in Allah, then he cannot prove that he belongs to the dwellers of Paradise, then he only believes in half of the verses, whereas this is a must for him. That is, just as he cannot be sure that he is among those who deserve the reward of those who truly believe, so he cannot decide that he is a true believer.

This is the view of those who make exceptions in matters of faith. Abu Haneefah was among those who did not make any exceptions in this regard.

It is narrated that Abu Haneefah asked Qatadah why you make exceptions to your faith.

Qatadah replied: “Because of following in the footsteps of Prophet Abraham (peace be upon him) who said: “And all I want is for Him to forgive me”.

Abu Hanifah said: “Why do you not follow the words of Prophet Ibrahim (peace be upon him) when he was asked by Allah, “Do you not believe?”. Ibrahim (peace be upon him) replied: “Of course, I believe”. (Kasysyaf).

Note that the scholars differed on the issue of whether it is permissible to make exceptions in faith. Imam Shafi’i and the Shafiyah scholars are of the opinion that it is permissible, as they say: “I believe in sha Allah”. This difference of opinion has been explained in the previous section. They rely on the view of Ats Tsauri that although it is not permissible for a person to be certain that he believes, it is permissible for him to claim to believe. This opinion would only be valid if what is meant by faith in the above verse is simply believing. But this is not the case; what is meant is perfect faith. Because the word of Allah : (. ) gives the meaning of restriction ( ) which means ONLY . And so is the word of Allah : ( ) as has been described earlier. If what is meant is only faith, then if one of the characteristics of the believer is lost, faith will also be lost. But what Alhasan means by two kinds of faith is nothing but perfect faith. Clearly, there is no connection between the issue of exceptions and this verse. Abu Haneefah did not allow exceptions, because exceptions can lead to doubts, then negate faith, which is belief.

Exceptions have also been interpreted as tabarruk (taking blessings) as Allah says:

Meaning: “Surely you will enter the Sacred Mosque if Allah wills”.

Padaha! Allah is above doubt. Or it could be interpreted as referring to a future situation when facing death.

The conclusion to be drawn from the above difference of opinion is that faith, if it means both believing and doing good deeds, can be excluded, because it is permissible to be uncertain about doing good deeds. Doubting in part necessitates doubting in the whole. But if what is meant is justification only, then if what is meant by the exclusion is doubt, then it is not permissible. But if what is meant is not doubt, then it is permissible. So this difference of opinion is just a matter of words.

As for the words of Oatadah, “… following Prophet Ibrahim”, they mean that Prophet Ibrahim (peace be upon him) hoped for Allah’s forgiveness and was not sure of getting it. These words seem to describe the permissibility of this exception to faith, but they also describe the permissibility of this exception to faith, but they also contain a precaution. Because the lack of certainty of forgiveness does not necessarily mean the lack of certainty of faith, as was mentioned in connection with the words of Ats Tsauri.

As for the words of Prophet Ibrahim :  (Yes, I believe), this indicates certainty of faith. This is mentioned in the book Hasyiyah Al Kasysyaf. Please refer to it as proof that there is no deviation in what we have said.

Shaqiq al-Balkhi said: “Ibrahim ibn Adham (may Allah have mercy on him) used to walk in the bazaars of Basra. A large crowd gathered around him, and they asked him: “O Abu Isaac, Allah Taala has said in His book (Pray to Me, and I will grant you). We have been praying for a long time, but (why) has our prayer not been accepted?”.

Ibrahim bin Adham replied: “O people of Basrah, your hearts are dead in ten things, so how will your prayers be accepted.

First, you all claim to know Allah Taala, yet you do not give Him His rights.

Secondly, you all recite the Qur’an, but do not practice its contents.

Thirdly, you all claim to be at enmity with Satan, yet you obey and agree with him.

Fourth, you all claim to be the Ummah of Muhammad (peace be upon him) but you do not follow his Sunnah.

Fifth, you all claim that you will enter Paradise, but you do not strive to reach it.

Sixth, you all claim to be saved from hell, yet you throw yourselves into it.

Seventh, you all say that death is real, yet you do not prepare for it.

Eighth, you are all busy with the disgraces of others, but pay no attention to your own disgrace.

Ninth, you all eat the favors of your Lord, yet you do not thank Him.

Tenth, you all bury those who die among you, but you do not learn from them.

This is mentioned in the book Hayatul Qulub.

23. EXPLANATION OF THE PUNISHMENT FOR THOSE WHO ABANDON ALLAH’S COMMANDS

Allah Almighty says:

Meaning: “O you who believe, do not betray Allah and the Messenger (Muhammad) and (also) do not betray the trusts entrusted to you, while you know. And know that your wealth and your children are but a trial, and a great reward is with Allah”. (QS. Al Anfal: 27-28)

Interpretation: .

(. ) O you who believe, do not betray Allah and the Messenger (Muhammad) by neglecting (not performing) the fard and the sunnah, or by harboring something in your hearts contrary to what you declare with your tongues, or by committing fraud in the spoils of war.

(. ) And do not betray the trusts entrusted to you among your neighbors. The word 133 335 is majzum (with missing nun) because it is attributed to the first word, or mansub as an answer using wawu (.).

(. ) while you know that you are treacherous: or, while you are men of understanding who can distinguish between good and evil.

(. ) And know that your wealth and your children are but a temptation. For they may cause you to fall into sin, or into punishment, or into temptation from Allah, in order to test you with them. So do not let your love for them cause you to commit treason, like Abu Lubabah.

(. ) And indeed, with Allah is a great reward for those who prefer the pleasure of Allah to wealth and children, and keep the limits of Allah in their affairs. So hang your desires on that which drives you towards Allah. (Qadhi Baidhawi).

The reasons for the revelation of this verse are related, that the Prophet besieged the Jews of Banu Quraizhah for twenty-one nights. Then they asked for peace, as the Prophet had done with their brothers Banu Nadhir. on condition that they could go to Adzri’at and Ariha’ which belonged to the region of Sham. But the Prophet refused unless they agreed to any decision given by Saad b. Muaz. They refused and said: “Send us Abu Lubabah, Marwan b. Al Mundzir”. This Abu Lubabah was a person who was sincerely friendly with them, because his family and property were in their hands. So the Prophet sent him to them. They said to him. “What do you think, can we agree with Saad’s decision?”. Abu Lubabah pointed to his neck, meaning that if they agreed to Saad’s decision, they would be killed.

Abu Lubabah said: “The soles of my feet had not moved when I realized that I had betrayed Allah and His Messenger”. Then the above verse was revealed. Then Abu Lubabah tied himself to one of the pillars of the Mosque and said: “By Allah I will not taste food and drink until I die or Allah accepts my repentance”.

So Abu Lubabah stayed in this state for seven days until finally he fell unconscious, unconscious. Then Allah accepted his repentance. Then it was said to him: “Allah has accepted your repentance, so release yourself from this bond”. Abu Lubabah replied: “No, I will not release this bond, by Allah, unless the Prophet himself releases it”. So the Prophet came and untied the bonds with his own hands. Then Abu Lubabah said: “I will leave the land of my people, where I have committed sins, and I will give away all my wealth”.

The Prophet said: “One third is sufficient for you”. That is, give that one-third in charity, and it will suffice.

Know that neglecting the Assunnah means abandoning it.

The Prophet said:

Meaning: “Hold fast to my Sunnah and the Sunnah of the guided Khulafa Arrasyidin after me. Bite it with your molar teeth”. And the saying of the Prophet (peace be upon him) which means: “There will come to mankind a time when my sunnah will appear worn out like a worn-out shirt on the body, while bid’ah will appear new. So whoever follows my Sunnah at that time will be a stranger and will be alone, and whoever follows the bid’ah of the people will have fifty or more companions.” The Companions asked: “O Messenger of Allah, is there anyone after us who is better than us?”. “Of course there is”, replied the Prophet. The Companions asked again: “Did they see you, O Messenger of Allah?”. “No”, he replied. “Did revelation descend upon them?”. They also asked. 

“Not really”, he replied.

They asked: “So, how were they at that time?”.

He replied: “Like salt in water. Their hearts dissolve like salt dissolves.

They asked again: “How did they live at that time?”.

The Prophet replied: “Like worms in vinegar”.

They asked: “How did they maintain their religion?”.

The Prophet replied: “Like a coal, if it is put down it will go out, and if it is held and grasped it will burn his hand”.

Contemplate, O people of reason, the words of the messenger of God the Almighty and the Merciful.

In another tradition, the Prophet said:

Meaning: “Whoever clings to my Sunnah at the time of the destruction of my Ummah will have the reward of a hundred martyrs”.

And the Prophet also said:

Meaning: “There are ten things among those taught and practiced by your ancestor Ibrahim (peace be upon him). Five things are in the head and five in the body. The ones on the head are: Wiping the toothbrush, rinsing the mouth, inhaling water through the nose, trimming the mustache and keeping the beard. As for those on the body: circumcision, istihdad, plucking armpit hair, and clipping nails. Each part of the body has its own worship, even the male genitals.”

Allah, the Almighty, said to Adam (peace be upon him): “I have offered a trust to all creatures, but they could not bear it. Now, are you able to take it with all that is in it?”.

Adam asked: “O my Lord, what is there in it?”.

Allah Taala replied: “If you do well, you will be rewarded, and if you do not do well, you will be punished”.

Finally, the mandate was borne by Adam (peace be upon him).

Then Allah Taala said: “If you bear the mandate, then I will help you. I will make lids for your eyes, close them for fear of My punishment. And I have made for your tongue a door with two leaves, so if you are afraid of uttering an evil word, close the door of your tongue for fear of My punishment. And I have made for you two ears, so if you are afraid of hearing words that are not lawful for you to hear, guard your two ears from hearing them. And I have made for you a garment for your private parts, so if you are afraid of opening them, cover them with it for fear of My punishment. And keep your hands from unlawful things, and your feet from walking into places that are not lawful for you, fearing My punishment”.

Everything mentioned above is a mandate from Allah Taala. (Mau’izhah).

Wahab bin Munabbih said: “When the dirham and dinar were made, they were brought to Iblis (peace be upon him), who kissed them and put them to his eyes, saying: “Woe to the one who loves you both through lawful means, and woe again to the one who loves you both through unlawful means”.

It is said that a man from one of the countries came to the Prophet. Then the Prophet asked him about the state of his country. The Prophet asked him about the condition of his land and the number of cattle there. Then the Prophet asked: “What do you do?”.

The man replied: “We make various kinds of food and then eat them”.

Then the Prophet asked: “What do those foods become?”.

The man replied: “Into what you know, O Messenger of Allah”. That is, into urine and feces.

So the Prophet said: “That is the parable of the world”. Indeed, the Prophet was right in what he said.

And the words of Allah Taala regarding the secrets of revelation: “O Ahmad, if a person prayed like the people of the heavens and the earth, and fasted like the people of the heavens and the earth, and I saw in his heart a love for the world, even if it was only the weight of an atom, in the form of love for its leadership or its adornment, then he would not be a neighbor of My country”. (Mau’izhah).

Abdullah bin Amr bin Ash said: “The first thing that Allah created from man was his penis, saying: “This is a trust that I have entrusted to you”. So, the penis is a trust, the feet are a trust, the hands are a trust, the tongue is a trust, the eyes are a trust.

tongue is a trust, eyes are a trust, and ears are a trust. And there is no faith for the one who does not uphold the trust that is in him. Then all these trusts are offered by Allah to the things in the heavens and the earth and the mountains, as Allah Taala says:

Meaning: “Indeed, We have put forth a trust to the heavens, the earth and the mountains….”.

Allah said to them: “Can you bear this trust with all that is in it?”. They asked: “What is in it?”. Allah Taala replied: “If you fulfill it well, you will be rewarded, and if you disobey it, you will be punished”. They said: “O Lord, we are creatures subject to Your commands, we do not desire reward or punishment”. We say that their response is a reflection of their fear, worry and reverence for the religion of Allah, lest they should not be able to carry out the mandate properly, and not because they have violated His command.

It means: “So all of them were reluctant to take the trust for fear that they would betray it, so the trust was taken by man. Verily, man is very unjust and very foolish”.

The Prophet said:

Meaning: “Whoever loves his world endangers his hereafter, and whoever loves his hereafter endangers his world. So choose what is eternal over what is impermanent”. And it is narrated that one day the Prophet sat down to give advice to his companions. They all wept at his words except Usamah bin Zaid. Then he said: “I complain to you, O Messenger of Allah, about the hardness of my heart”. So he placed his hand on Usamah’s chest and said: “Come out, O enemy of Allah”. Usamah cried. Then he said:

Meaning: “The hardening of the eyes is caused by the hardening of the heart and the hardening of the heart is caused by many sins. And many sins are caused by wishful thinking. Wishful thinking is caused by love of the world. And love of the world is the principal of all sins”.

It was narrated from Fudhail bin Iyadh, who said: Evil is all put in one house, and the love of the world is made the key. And all good things are placed in one house, and zuhud is made the key. So leave the world, and you will attain lofty degrees.”

24. EXPLANATION OF THE WORDS OF ALLAAH CONCERNING THOSE WHO STORE GOLD AND SILVER

Allah Almighty says:

Meaning: “And those who store up gold and silver and do not spend it in the way of Allah, then tell them (that they will receive) a painful punishment, on the day when the gold and silver will be heated in the hell of Jahannam, and their foreheads, stomachs and backs will be burned with it, (then they will say to them): “This is your treasure which you have kept for yourselves, so feel now the consequences of what you have kept”. (QS. At Taubah: 34-35)

Interpretation:

(And those who store up gold and silver and do not spend it in the cause of Allah. Perhaps this refers to most of the priests and monks. Thus, this verse is a mubalaghah in describing them as greedy for wealth and miserly with it. It may also refer to the people of Isiam who accumulate wealth and store it up, and do not fulfill their obligations. The reason why this verse is coupled with those who accept bribes from among the People of the Book is as a strong threat.

(. ) then tell them (that they will receive) a painful punishment. That is, burning with gold and silver that has been heated.

(On the day when the gold and silver will be heated in the Hellfire. That is, on the day when a fire of intense heat is kindled over the gold and silver.

(And it will burn their foreheads, their bellies, and their backs. For their accumulation of wealth and their stinginess were for the sake of making faces with it, and for the sake of enjoying delicious food and beautiful clothes.

(. ) Then it was said to them: “This is your treasure which you have kept for yourselves. For your own benefit. But it is also the source of disaster and punishment for him.

(. ) So feel now (the consequences) of what you have kept. (Qadhi Baidhawi). From the Companion Anas bin Malik ra., he said: “The Messenger of Allah said:

Meaning: “Jibril has just come out from my side. He has informed me from my Lord, the Almighty, that He said: “No Muslim will invoke salawat upon you once, but I and my angels will invoke salawat upon him ten times”. So invoke peace upon me on Friday, and when the prayer is over, invoke peace upon me with reverence.” (Alhadis)

Abu Hurairah reported that the Prophet said: “Whoever is endowed by Allah with wealth and does not pay zakaah on it, his wealth will be presented on the Day of Resurrection as a hairless snake, i.e. a snake that has no hair on its head, meaning that its scalp is peeled off because of its many habits. The snake has two black dots above its two eyes. The snake is put around the person’s neck, then tortures him with great torment, saying: “I am your wealth that you have hoarded in this world and have not paid the zakat”. This is what Allah says:

Meaning: “Never let those who are miserly with the wealth that Allah has given them from His bounty think that miserliness is good for them. Rather, miserliness is bad for them. The wealth that they are miserly with will be hung around their necks on the Day of Judgment”. (Misykat)

Also, Abu Hurairah (may Allah be pleased with him) reported that the Prophet said: “Whoever is endowed by Allah with wealth and does not pay his zakaah, then on the Day of Resurrection a bed of fire will be spread out for him. Then they will be heated in the Hellfire and burned with them, i.e. with the wealth, the forehead of the person, his two stomachs and his back. And every time the treasure cools, it will be brought back, on a day whose size is a thousand years, as Allah Taala said: “And surely the day of your Lord’s acquisition is like a thousand years of the years that you count”. Until all of Allah’s servants are judged, then he will know his way, whether to heaven or to hell.” (Zubdatul Wa’izhin)

It is said that Allah, the Almighty, has connected prayer with zakaah in His Book, as He says:

Meaning: “Offer the prayer and pay the zakat”.

This is because they have a strong bond. Prayer is a right of Allah, while zakaah is a right of His servants. So it is obligatory for us to pay attention to both of them based on the command of Allah Taala. The basis of all worship goes back to these two things. Prayer is an act of worship of the body, while zakat is an act of worship of property. Somua ibadat torbagi kopada kodua porkara tadi. That is why it is said that three verses were revealed which consisted of three things coupled with three old things. Allah will not accept one of them without the other.

First, the statement of Allah Taala:

Meaning: “Offer the prayer and pay the zakat”.

If a person prays but does not pay zakaah, then his prayer is not accepted.

Secondly, the words of Allah :

Meaning: “Obey Allah and obey His Messenger”.

Whoever obeys Allah but does not obey His Messenger, his obedience to Allah is not accepted.

Third, the words of Allah:

Meaning: “Give thanks to Me and to your mothers”.

If a person gives thanks to Allah but does not give thanks to his parents, then his thanks to Allah is not accepted. (Tanbihul Ghafilin)

The Prophet (peace be upon him) said:

Meaning: “Whoever restrains himself from five things, Allah will also restrain him from five things. First, whoever withholds (does not pay) the zakaah of his wealth, then Allah will withhold (does not want) to protect his wealth from disaster. Secondly, whoever withholds (refuses to pay) a tenth of the produce of his land, Allah will withhold (refuse to give) the blessings of all his efforts. Thirdly, whoever withholds (does not want to spend) alms, then Allah also withholds (does not want to give) prosperity to him. Fourthly, whoever withholds (does not recite) supplication, then Allah Taala also withholds (does not want to give) his favor. Fifthly, whoever refrains from attending congregational prayers, Allah will refrain from giving him the perfection of faith, so that his faith will be less than perfect.” (Zubdatul Wa’izhin)

And also narrated from the Prophet (peace be upon him), he said:

Meaning: “Fortify your wealth with zakat, and cure your diseases with charity, and face all kinds of disasters with prayer while humbling yourself”.

Indeed, the Messenger of Allah was right with all his words.

Alhasan narrated from the Prophet that he conveyed this hadith to his companions. At that time, a Christian passed by. He heard this hadith. Then he went and paid his zakat. The Christian had a trading partner who had gone to Egypt for trade. He said to himself: If Muhammad is true in his words then the truth will appear, and my property and my allies will be preserved. And I will convert to Islam and believe in him. But if it turns out that he is lying, I will attack him with my sword and kill him”.

Not long after, a letter arrived from the trading party, informing them that a band of robbers had robbed them of all their wealth and goods. When the Christian heard the news, his heart was shaken and he thought ill of him. Then he came to the Prophet with his sword drawn, intending to kill him. But before he could carry out his intention, he received a letter from his ally telling him: “Do not be sad and do not be anxious. I was at the back of the caravan. They were attacked by robbers but I am safe. All our treasures are still with me”.

After he had read the letter from his trading partner, the Christian said: “Surely Muhammad has spoken the truth, and he is truly a Prophet”. Then he went to him and said: “O Messenger of Allah, explain Islam to me”. Then he believed and became honored with the glory of Islam. (Raudhatul Ulama)

The Prophet (peace be upon him) reported that he said: “When the Day of Judgment comes, an animal will come out of Hellfire named Huraisy, a type of scorpion. Its length is equal to the distance between heaven and earth, and its width is equal to the distance between east and west. Then Jibril (peace be upon him) asked him: “O Huraisy, where are you going?”.

“To Arashat”, he replied.

Jibril asked him again: “Who are you looking for?”.

Huraysh replied: “I am looking for five people: first, the one who neglects prayer, second, the one who does not pay zakat, third, the one who disobeys his parents, fourth, the one who drinks alcohol, fifth, the one who speaks in the mosque”.

Allah says:

Meaning: “And verily, the mosques belong to Allah, so worship none in them but Allah” (Zubdatul Wa’izhin).

Abu Darda (may Allah be pleased with him) reported: “If I were to be pushed off the top of a building and fall to the ground, I would prefer to be friends with a rich man, for I have heard the Messenger of Allah (peace be upon him) say: “Avoid the company of the dead”. It was asked: “O Messenger of Allah, who are the dead?” He replied: “The rich”.

Also, he said:

Meaning: “I looked into Paradise and found that most of its inhabitants are poor people. And I looked into Hell and found that most of its inhabitants are rich people.” This Hadīth is similar to the Hadīth reported by the Prophet (may Allah’s peace and blessings be upon him).

This Hadīth is similar to the Hadīth narrated from Aisha (may Allah be pleased with her) that the Messenger of Allah (saw) said:

Meaning: “I looked at Paradise, and I saw poor people from among the Muhajirin and other Muslims rushing to enter Paradise. And I did not see rich people entering it with them other than Abdurrahman bin Auf, while he was among the ten who had been guaranteed to enter Paradise”.

The ten people who have received the good news of entering Paradise are: Abubakar, Umar, Usman, Ali, Talhah, Zubair, Abdurrahman bin Auf, Saad bin Abi Waggash, Said bin Zaid and Ubaidiliah Ibn Jarrah, may Allah be pleased with them all.

Anas bin Malik (may Allah be pleased with him) reported: The Messenger of Allah said:

Meaning: “On the Day of Resurrection, the poor will reproach the rich, saying: “O our Lord, the rich have wronged us in the matter of our rights that have been imposed upon them”. Then Allah will say: “By My might and majesty, I will indeed draw them away (from My mercy), and I will draw you all near”.

Then the Prophet recited the words of Allah Taala which reads,

Meaning: “And those in whose wealth there is a certain share for the poor who beg and for those who have nothing”.

It is narrated that a wise man was once asked: “How much zakaah is due on two hundred dirhams?”.

The wise man replied: “As for the common people, the Shariah orders that for every two hundred dirhams, the zakaah is five dirhams. As for us, we are obliged to give zakaah on everything. Because Allah says:

Meaning: “And spend of what We have granted you”.

Once, Ash-Shibli was asked: “What are the fard things?”.

He replied: “Love of Allah”.

“And what are the things that are Sunnah?”.

His answer: “Abandoning the world.”

He was also asked: “And what is the measure of zakaah?”.

“Spending everything,” he replied.

It was asked again: “Isn’t five dirhams out of every two hundred dirhams sufficient?”.

He replied: “That is for those who are miserly”.

The questioner asked again: “Who is your role model in this matter?”.

Ash-Shibli replied: “Abu Bakr Assiddig (may Allah be pleased with him), who gave up all of his wealth. Then he sat on a piece of cloth until Jibni came and brought him a similar piece of cloth”.

The questioner then asked: “Do you have the reason and the Qur’an?”,

“Yes,” he replied. “It is the word of Allah, which means: “Verily, Allah has purchased from the believers their selves and their wealth”. Whoever sells his property is obliged to give it up. But wealth is a general name.”

It is also narrated that Oarun bin Yashar bin Qahita bin Lawi bin Ya’kub bin Ishag bin Ibrahim was the cousin of Prophet Musa (peace be upon him). He had memorized the entire Torah. However, he was hypocritical towards Prophet Moses (peace be upon him), just as Samiri was towards him. Qarun was a servant of Pharaoh, and at all times always hurt the Prophet Moses (peace be upon him) while he always treated him well because of his kinship with him. When the verse about zakat was revealed, Prophet Moses (peace be upon him) made peace with him, so that he would give one dinar out of every thousand dinars, and one dirham out of every thousand dirhams. When the zakat for the Children of Israel was to give one-fourth of all their wealth, Oarun collected his zakat so that it became like a hill. He saw that it was a lot, so he withheld it because of his miserliness. For this reason it is said that the keys of his storehouses were carried by sixty baghals, each of which had a key no larger than a finger’s breadth. Then Oarun said to the Children of Israel: “Behold, Moses is about to take away your treasures”.

They replied: “You are our leader, so command what you will”.

Oarun said: “Bring me so-and-so, the prostitute, so that she may accuse Moses of having committed adultery with her”.

So they brought the prostitute to him. Oarun gave her a thousand dinars and said to her: “Tell me that Moses has impregnated me and that I am pregnant with him”.

Then Oarun gathered the people together. That day was a feast for the Children of Israel. Garun said to Moses (peace be upon him): “Counsel us succinctly”. So Moses gave advice, among which he said: “Whoever steals, we cut off his hand. Whoever accuses another person of adultery, we whip him. And whoever commits adultery while he has a family, then we stoned him”.

“And if it’s you?” Garun asked. Moses (peace be upon him) immediately replied: “Even if it is myself”.

Then Garun got up and said: “The Children of Israel accuse you of committing adultery with so-and-so”.

Prophet Moses said: “Call her here”.

So the woman was presented. Prophet Moses (peace be upon him) took an oath and said: “By Allah who created you, and created the sea, and sent down the Torah, tell the truth”. So Allah Taala corrected the woman’s attitude and gave her guidance, so that she finally said : “O Moses, you are clear of all that he accuses you of. The truth is that Garun gave me a thousand dinars so that I would accuse you of committing adultery with me. But I fear Allah Taala to accuse His Messenger”. So Moses prostrated himself with tears in his eyes and said: “O my Lord, if I am truly Your Prophet, then help me”.

Then Allah revealed to him: “O Moses, indeed I have made the earth obedient to your commands, so command it as you will”.

So Moses (peace be upon him) said to his people: “Whoever sides with Oarun, then stay with him. And whoever sides with me, then get away from him”. The people all left Oarun except for two people who remained with him. Then Moses (peace be upon him) said: “O earth, swallow them up!”. So the earth swallowed them up to their knees.

Then Moses said again: “Swallow them up!”. So the earth swallowed them up to their waists, while they begged Moses (peace be upon him) for mercy.

Then Prophet Moses said again for the third time: “Swallow them up!” So the earth swallowed them up to their necks, and they begged for mercy, but he paid no attention to them because of his anger towards them. And He said again for the fourth time: “Swallow them up”. So the earth fell upon them.

After that incident, the Children of Israel whispered to each other. They said: “Moses prayed for the destruction of Oarun so that he could inherit his buildings and storehouses”. This rumor was heard by Musa (peace be upon him), so he asked Allah to let Qarun’s buildings and storehouses be buried as well. This is alluded to by Allah in His word:

Meaning: “So We immersed Qarun and his house in the earth.”

Oarun moves into the earth every day at about the height of a foot, so that when he reaches the lowest part of the earth, he remains there until the trumpet is blown for the Day of Judgment. (Misykat)

It is said that Dahutu Oarun came out with his jewelry riding a white bighal dressed in pure gold. He was accompanied by four thousand bodyguards similarly dressed. Some say that their horses were adorned with red silk. On his right side were three hundred male slaves, while on his left side were three hundred white female slaves. They all wore jewelry and silk. So Oarun was arrogant towards Prophet Mua as. by denying him and disobeying his orders. So Allah buried him and his house in the earth. (Mau’izhah)

The Prophet said, which means: “On the night of the mikraj, I saw behind Mount Oaf a city full of people. When they saw me, they said: “Praise be to Allah for showing us your face, O Muhammad”. Then they believed in me and I taught them the laws of Shari’ah. After that I asked them: “Who are you?”. They replied: “O Muhammad, we are a people from the Children of Israel. After Prophet Moses died, there was a dispute among the Israelites and corruption arose. Within an hour, they had killed forty-three prophets. And after the killing of the prophets there appeared two hundred zuhud abid people. They enjoined the people to do good and forbade them to do evil.

from evil. However, on that day, they were also killed by the Children of Israel, all of them. So there was great corruption among them. We went out from among them and went to the seaside, where we prayed to Allah to deliver us from their corruption. As we were praying, suddenly the earth gave way and we fell into it. We stayed for eighteen months in the bowels of the earth. Then we came out to this place. In the past, Prophet Musa (peace be upon him) had told us: “When one of you sees the face of Muhammad (peace be upon him), then convey my greetings to him”.

So, they said: “Praise be to Allah for showing us your face. Give us a lesson”.

So the Prophet taught them the Qur’an, prayer, fasting, Friday prayer and other rulings of the Shari’ah. (Hamamiyah, from Yasin Sharif)

25. VIRTUES OF THE MONTH OF RAJAB

Allah Almighty says:

Meaning: “Verily, the number of months in the sight of Allah is twelve months, in the decree of Allah when He created the heavens and the earth, of which four months are unlawful. So do not wrong yourselves in these four months, and fight the polytheists as they fight you, and know that Allah is with those who fear”. (QS. At Taubah: 36)

Tafsir: ,

(. ) Indeed, the number of months. That is, the number of its number.

(. )on the side of Allah. Ma’mul from the word , because Aa is masdar.

(. ) twelve months in Allah’s decree. In Lauhul Mahtfuz, or in the law of Allah.

And he (. ) is an attribute of  

While His words: ( ) when He created the heavens and the earth. This sentence relates to something that contains a fixed meaning, or relates to the word , if it is considered masdar. The meaning of this verse is: Verily, this is a matter that has been permanent in itself since Allah created the heavenly bodies and the times.

(. ) Among them are the four forbidden months. One is alone, Rajab, while the other three are consecutive, Dhulgaidah, Dhul Hijjah and Muharram.

(That is the straight religion. This means that the forbidding of the four months is a decree of the straight religion, which is the religion of Abraham and Ishmael (peace be upon them), and the Arabs have inherited this religion from them. Hence, they honored the haraam months and forbade warfare during them, to the extent that if a man met the murderer of his father or brother, he would not attack him.

(. ) So do not persecute in the four months. That is, in the forbidden months.

(. ) yourselves. That is, by violating their honor and doing things that are forbidden at that time. The majority of scholars are of the view that the prohibition of war during these months has been abrogated. But those who do wrong by committing immoral acts during these months are greatly sinning. It is the same as committing sinful acts in the Haram during ihram.

‘Atha’ said that it is not permissible for people to travel in the Haram land and during the Haram months, unless they are first fought. As for the first view, it is supported by the narration that the Prophet (peace and blessings of Allaah be upon him) besieged Thaif and fought Hawazindi Hunain during Shawwaal and Dhulgaidah.

(. ) And fight the polytheists all of them as they fight you all of them. The word is masdar from (prevent from something), because the word ‘all’ means prevented from adding. This word (. ) acts as a condition word (. ).

(. ) and know that Allah is with those who fear. A testimony and assurance of victory for the pious on account of their piety. (Qadhi Baidhawi)

It is narrated from the Prophet that he said: “I saw on the night of the mikraj a river whose waters were sweeter than honey, cooler than snow, and more fragrant than myrrh. Then I asked Jibril: “O Jibril, who is this for?”. Jibril replied: “For the one who sends blessings on the young lady of the month of Rajab.

And the saying of the Prophet, which means: “Return all of you to your Lord, ask forgiveness for your sins, and avoid sinful deeds in the holy month of Rajab”.

As Allah Taata said:

Meaning: “They ask you about the unlawful month, namely fighting in it. Say: “Fighting in that month is a grave sin.”

In this verse there is a request and a delay. That is, they ask you, O Muhammad, about fighting in the unlawful month, whether it is permissible or not.

(Say: Fighting in the month is a grave sin) while treason in the month is even worse, because of the honor of the month in the sight of Allah. As well as obedience, the reward of that month is multiplied. Allah named these months the unlawful months, because war is forbidden during them. But then war in these months was canceled (mansukh) with the words of Allah Taala :

Meaning: “And destroy them wherever you meet them.”

However, the honor of the month remains, sins are forgiven deeds are accepted, and in this unlawful month the reward is doubled Because one good deed in another month is equal to ten good deeds in the month of Pararr Sobagamana says Allah Taala:

Meaning: “Whoever brings a good deed will receive ten times its weight in reward”.

While in the month of Rajab it is rewarded with seventy times that In the month of Sha’ban with seven hundred times. And in the month of Ramadan with a thousand times. And the multiplication of this good reward is only for this ummah. (Khazinatul Ulama)

The Prophet said:

Meaning: “If you want to escape thirst at the time of death, come out of the world with faith, and be saved from the devil, then honor all these unlawful months by increasing fasting and regretting past sins. And remember the Creator of mankind, and you will enter the paradise of your Lord in safety.” (Zahratur Riyadh)

Anas bin Malik (may Allah be pleased with him) reported: “I once passed by the Companion Muadz bin Jabal (may Allah be pleased with him), and I asked him: “Where did you come from, O Muadz?”, He replied: “From the side of the Prophet.”. I asked him: “What have you heard from him?”. He replied: ‘I heard that whoever says La Ilaaha Illailah with sincerity will enter Paradise. And whoever fasts a day in the month of Rajab seeking the pleasure of Allah will also enter Paradise’.

Then I went to the Messenger of Allah and asked him: O Messenger of Allah, Muadz had told me this and that. He replied: “You are right.” (Zahratur Riyadh)

And know that the interesting stories and noble sayings that will be presented are from the Seal of Prophethood, peace be upon him.

The Prophet (peace and blessings of Allah be upon him) gave a sermon on Nahardari Day during the Farewell Hajj, saying:

“Know that the time has rotated as it was when Allah created the heavens and the earth. One year is twelve months. Among them are four forbidden months. Three consecutive months, namely: Dhulgaidah, Dhul Hijjah and Muharram, and the month of Rajab of the Mudhar people, which lies between Jumada and Sha’ban.

And the meaning of the months returning to their original state, and the Hajj returning in Dhul-Hijjah is that the period consisting of these months and years returns to its original state. The year returns to the original calculation that Allah, may He be glorified and exalted, chose when He created the heavens and the earth, and the Hajj returns to the month of Dhu’l-Hijjah after the Jahiliyyah moved it from its original position with their delay. That is the postponement that Allah Taala mentioned in His words:

Meaning: “Indeed, postponing the month increases disbelief”.

This means postponing one of the haraam months to another month. This is because the Arabs of the pre-Islamic era were very respectful of the holy months, which they inherited from Prophet Abraham and Prophet Ishmael (peace be upon them), and they forbade war during these months, so they postponed them and changed the prohibition. They are a nation that likes to fight and attack. When the unlawful months came and they were fighting, it was hard for them to leave the war. So, they made it permissible, and in return, they made another month forbidden. Eventually, they rejected the specialization of the haram months as honorable months. However, they continued to forbid four months among the months of the year. And this is what is meant in the word of Allah:

Meaning: “That they may adjust to the months which Allah has forbidden”.

That is, so that they can adjust the number, which is four months, and not violate it. But they have violated the exception, which is one of the two obligations.

And sometimes they would increase the number of months. They made them thirteen and fourteen months. It is reported that this happened among the Banu Kinanah. Because they were a poor people, who needed to make raids.

Junadah bin Auf Al Kinani was a respected person during the Jahiliyyah. Once during the Hajj season, he stood on the back of a camel and said in a loud voice: “Verily your gods have made the month of the haram lawful for you, so make it lawful”.

The postponement of the month is regarded as adding to disbelief, because the disbeliever, every time he commits a sin, increases his disbelief:

Meaning: “So it adds to their disbelief in addition to their existing disbelief”.

Just as a believer, if he does an act of obedience, his faith increases.

Meaning: “Then it increases their faith, while they are happy”. (Kasysyaf)

In order to give them enough time, the Quran and the Hadith have prescribed this number. In the Qur’an, there is the verse mentioned above where Allah says (Verily, the number of the months…. etc.), while in the Hadith, the Prophet (peace and blessings of Allah be upon him) explained that there are twelve months in a year, which are determined by the circulation of the sun, as is practiced by the People of the Book. And of these Qamariah months, there are four forbidden months, three of which are consecutive, namely : Dhul-Qaidah, Dhul-Hijja and Muharram, and one alone, the month of Rajab. The month of Rajab is attributed to the Mudhar tribe, as mentioned in the hadith, because the Mudhar tribe revered and respected the month of Rajab. Hence, this month was attributed to them.

In this month of Rajab, for the Jahiliyyah, there were laws that had to be observed, among them: that they forbade war in this month of Rajab, as mentioned earlier. This prohibition of war was still in effect at the beginning of Islam. However, thereafter the scholars disagreed about its continuance. The majority of scholars are of the view that it has been abrogated (mansukh). They argued that the Companions after the death of the Prophet (peace and blessings of Allaah be upon him) were busy with conquering lands and continuing their wars and struggles. There is no news from any of them that he stopped fighting during any of these forbidden months. And this shows that they agreed on the abolition of it.

Among other things, the Arabs used to slaughter an animal on the month of Rajab, which they called Athirah. The scholars disagreed about the ruling on Athirah after Islam. However, the majority of scholars are of the view that Islam abrogated it. This is because it is definitely mentioned in Sahih Bukhari and Sahih Muslim in the hadith from the source Abu Hurairah (may Allah be pleased with him):

Meaning: “There is no Fara and no Athirah”.

Fara (with two fathahs) is the first born of a camel. The people of Jahiliyyah used to slaughter it for their gods in Jahiliyyah, and took blessings from it. Athirah is a sacrifice that is slaughtered on the first ten days of the month of Rajab, and is also called Rajabiyah.

It used to be sacrificed by the Jahiliyyah and also by the Muslims at the beginning of Islam. It was later annulled by the hadith: “There is no Fara and no Athirah”.

It has also been narrated from Alhasan (may Allah be pleased with him) that he said: “There is no Athirah in Islam. Athirah only existed during the Jahiliyyah. One of them used to fast Rajab, then he would make Athirah for him. But slaughtering at that time is similar to making it a holiday.”

In the hadith narrated from Thawus ra. that the Prophet said:

Meaning: “Do not make a month a feast day and do not make a day a feast day”.

The basis of this prohibition is that Muslims should not take any day as a holiday other than those that are prescribed by sharee’ah as holidays, namely Friday in one week, and the days of al-Fitr, al-Adha and the days of Tasyrig in one year. Anything other than that is an innovation that has no basis in the sharee’ah of Muhammad (peace and blessings of Allaah be upon him); rather it is a kind of polytheistic holiday. They did have feast days that were specific in time and place. After Islam came, Allah, may He be glorified and exalted, abolished them and replaced their feast days related to time with the days of Eid al-Fitr, Eid al-Adha and the days of Tashreeq, and their feast days related to place with the Ka’bah, Arafat, Mina and Muzdalifah. May Allah make it easy for us to visit there. But in Rajab there is a duty of obedience to Allah Taala which is used to draw closer to Him, and one of His subtle bounties which He gives to whomever He wills among His servants with His grace and mercy The lucky one is the one who uses these times and places, to draw closer to his Lord, with the duties of obedience devoted to the occasion, so that Allah grants him one of these gifts, and with it. He is saved from the punishment of Hell with all its punishments.

As for the fasting of the month of Rajab, several traditions have been reported, among which is the tradition reported by Albaihagi in Sha’bul Iman from Anas (may Allah be pleased with him) that the Prophet said:

Meaning: “In Paradise there is a river called Rajab, which is whiter than milk and sweeter than honey. Whoever fasts one day in the month of Rajab, Allah Taala will give him a drink from that river”.

This is about fasting during part of the month of Rajab. As for fasting the entire month of Rajab, there is no specific report about it from the Prophet or his Companions. Rather, it is only about fasting all of the haraam months, of which Rajab is one of them. Therefore, it is not forbidden to fast in the month of Rajab.

And it was narrated from the Companion of Abu Qllabah (may Allah be pleased with him) that he said: “In Paradise there is a mahligai for those who like to fast in the month of Rajab”.

Al-Baihaqi said: “Abu Qllabah (may Allah be pleased with him) was one of the prophets. He did not say this except from the traditions transmitted to him by those who had heard it directly from the Prophet (peace be upon him and his progeny). It has been narrated and Ibn ‘Abbas (may Allah be pleased with him) that he did not like the month of Rajab to be completely occupied. And it was also disliked by Imam Ahmad, who said: “One or two days of the month should be broken (not fasted)”. He narrated this from ‘Umar and Ibn ‘Abbas (may Allah be pleased with him). But the impossibility of fasting during Rajab is removed if it is shared with another month. Al Mawardi said in al-Tana: “It is mustahabb to fast during the months of Rajab and Sha’ban”.

With regard to praying in the month of Rajab, there is no definite report that specifically talks about that, as we have mentioned in the previous chapter. (From Majalis Ar Rumi)

Ibn Hammam (may Allah be pleased with him) said: “An act of worship that is in doubt as to whether it is obligatory or bid’ah should be done out of prudence. But the worship that is doubtful between sunnah and bid’ah should be abandoned. Abandoning an innovation is obligatory, while performing a Sunnah is not obligatory. As for the prayer (in Rajab), it is an act of worship that is doubtful between sunnah and innovation. So it must be abandoned and no one should do it, either alone or in congregation. The congregation in prayer is an innovation.” (This is also from Majalis Ar Rumid in another place).

It was narrated from the Companion Abubakar al-Assiddiq (may Allah be pleased with him) that when the third of the night of the first Friday of Rajab passes, none of the angels of the heavens or the earth gather at the Ka’bah. Then Allah Taala looks at them and says: “O My angels, ask for what you desire”. They replied: “O our Lord, our desire is that You forgive those who fast during the month of Rajab”. So Allah Taala said: “Indeed, I have forgiven them”.

And Aisha (may Allah be pleased with her) reported: “The Prophet said:

Meaning: “All mankind will feel hunger on the Day of Resurrection except the prophets, their families and those who fast in the month of Rajab, the month of Sha’ban and the month of Ramadan. Then indeed they will all be full, not feeling hunger and thirst”. (Zubdatul Wa’izhin)

It is said that there was a woman who was a servant of Bait al-Maqdis. When the month of Rajab came, every day she recited Qul huwallaahu ahad (surah Al Ikhlas) eleven times, out of respect for the month. And he would take off his good clothes and put on his bad ones. One Rajab, he fell ill. Then he told his son that if he died, he should bury him in that ugly cloth. However, because he wanted to be praised by people, his son buried him in a cloth that was expensive. Then the son dreamed of seeing his mother, she said: “My son, why did you not fulfill my will, I am not pleased with you”. He woke up surprised. Then he dug his mother’s grave, but he could not find her body there. So he became confused and cried as much as he could. Then he heard a supernatural voice say: “Don’t you know that, whoever glorifies our month of Rajab, he will not be left alone and lonely in his grave”. (Zubdatu! Wa’izhin)

26. THE VIRTUE OF GENEROSITY

Aliah SWT. says:

Meaning: “And among them were those who had pledged to Allah, ‘Surely if Allah gives us some of His bounty, we shall give in charity and we shall be among the righteous'”.

But when Allah gave them some of His bounty, they were miserly with it and turned away, and they were indeed those who always turned away from the truth.” (QS. At Taubah: 75-76)

Tafsir: ,

(. ) And among them were those who pledged to Allah that if Allah would give us some of His bounty, we would certainly give in charity, and we would certainly be among the righteous”.

This verse was revealed in connection with Tsa’labah bin Hathib. He once came to the Prophet and said: “Pray to Allah that He may grant me wealth”.

The Prophet replied: “O Tsa’labah, a little that you are grateful for is better than a lot that you cannot bear”.

However, Tsa’labah insisted on being prayed for too. He even vowed: “By Allah who has sent His Majesty with the truth, indeed if Allah grants me wealth, I will certainly give the right to everyone who is entitled to receive it”.

So the Messenger of Allah then prayed for him.

Then Tsa’labah raised goats. His goats multiplied like the growth of caterpillars, so that the city of Medina was crowded with his goats. So he moved to a valley outside the city of Medina. Because he was busy taking care of his livestock, he no longer performed the fard prayers in congregation and Friday prayers. When the Prophet asked him about his situation, he was told: “His wealth was so abundant that it could not fit in one valley”.

“Oh, woe to Tsa’labah”, said the Prophet. Then he sent two officers to collect the zakat. The two officers were welcomed by the people with their zakat. When they arrived at Tsa’labah’s place, they asked him for his zakaah and read to him the note listing what was due. But Tsa’labah said: ‘This is nothing but jizyah’, or. “This is nothing but a kind of jizyah. Go home and let me think about it”.

Then this verse was revealed.

So Tsa’labah came with his zakat, but the Prophet said: “Allah has forbidden me to accept your zakat.”

Because of his regret, Tsa’labah then sprinkled earth on his head, but the Prophet could only say : “This is your reward. Indeed I have told you, but you disobeyed me”.

Until finally the Prophet passed away. Then Tsa’labah came with his zakat to Caliph Abubakar. But he did not want to accept it. Then during the time of Caliph Umar, he came again to give his zakat, but Umar also refused it. Until finally Tsa’labah died during the time of Caliph Uthman

(. ) So after Allah gave them some of His bounty, they were miserly with it. They were unwilling to give Allah His due.

(. ) and turned away, from obeying Allah.

(. ) And they are indeed those who always turn away from (the truth). And they are indeed a people who have a habit of turning away from obedience. (Qadhi Baidhawi)

It was narrated from the Prophet that he said to ‘Aisha (may Allah be pleased with her): “O ‘Aisha, do not sleep until you have done four things: until you have completed the Qur’an, before you make the prophets intercede for you on the Day of Resurrection, before you make the Muslims pleased with you, and before you perform Hajj and ‘Umrah”.

Then the Prophet prayed. Aisha said: “I remained in my bed until he finished praying”.

After the Prophet finished praying, Aisha said: “O Messenger of Allah, my father and mother are your ransom. You have asked me to do four things that I am unable to do at this time”.

He smiled and said: “When you recite Qul Huwallaahu Ahad (surah Al Ikhlas) three times, it is as if you have completed the Aiguran. When you recite salawat to me and to the prophets before me, we will intercede for you on the Day of Judgment. When you ask forgiveness for the believers, they will all be pleased with you. And when you say Subhanallah wal hamdu lillah, walaa ilaaha illallaah wallaahu akbar, then you have performed Hajj and Umrah”. (Tafsir Haggi)

It was narrated from Abu Umamah Al Bahili (may Allah be pleased with him) about the reason for the revelation of this verse that Tsa’labah bin Hathib Al Anshari used to go to the Prophet’s mosque day and night. His forehead was rough like a camel’s knee, so much so that he prostrated himself on the ground and stones. One day, he came out of the Mosque without praying and praying sunnah first as usual. So the Prophet asked him: “Why do you act like the hypocrites who rush out?”.

Tsa’labah replied: “O Messenger of Allah, I came out because my wife and I have only one cloth, which is the one on my body. I prayed with this cloth while she was naked in the house. Then I returned to her, took off this kam and ate it, and she prayed with it. So pray to Allah that He grants me wealth”.

The Prophet advised him: “O Tsa’labah, a little that you are grateful for is better than a lot that you cannot bear”.

After that, Tsa’labah came to him again and said: “O Messenger of Allah, pray to Allah to grant me wealth”.

He replied: “Do you not follow the Messenger of Allah as a good example? By Allah, in Whose hand is my soul, if I wanted these mountains to become gold and silver, it would be so”.

Then after that, he came again to the Prophet, saying: “O Messenger of Allah, pray to Allah to grant me wealth. By Allah, Who sent you with the truth as a prophet, if Allah had granted me wealth, I would have given it to everyone who deserved it.” So the Prophet prayed for him, saying. So the Prophet prayed for him, saying: “O Allah, grant Tsa’labah wealth”.

Shahdan, then Tsa’labah went on to breed goats. In a short time, his livestock multiplied like the breeding of worms, so that the city of Medina was overrun by his livestock. So Tsa’labah moved outside the city to a large valley. Meanwhile, his cattle continued to multiply like caterpillars. In the beginning, Tsa’labah was still able to pray the Zuhr and ‘Asr prayers in congregation with the Prophet, and perform other prayers on his farm. Then his livestock increased and grew so that he was farther and farther away from the city of Medina. Therefore, now he could only attend Friday prayers. Then his livestock grew more and more too, so Tsa’labah was farther and farther away. And finally, he no longer attended either the congregational or Friday prayers. When Friday came, he would go out and meet people and ask them for news.

One day, the Prophet mentioned Tsa’labah. He asked: “What is Tsa’labah doing now?”. The people replied: “O Messenger of Allah, he keeps sheep that cannot fit in one valley”.

“Woe to Tsa’labah”, said the Prophet.

Then Allah Taala revealed the verse about the obligation to pay zakat. Then the Prophet sent two men to collect the zakat. The people welcomed the two officers with their zakat. Eventually, the two men came to Tsa’labah and asked for his zakaah, reciting the Prophet’s letter that mentioned what was obligatory. However, Tsa’labah did not want to give zakat, instead he said: “This is nothing but jizyah, or a kind of jizyah”. Then he said: “Go home, I will think about this matter and consider it first”.

When the two officers returned to the Messenger of Allah, and before they could say anything, he said: “Oh wretched Tsa’labah”, twice. Then Allah revealed the above verses (surah At Taubah verses 75 and 76). At that time, next to the Messenger of Allah was a man who was a relative of Tsa’labah. He heard about it, then went to meet Tsa’labah.

“Woe to you, Tsa’labah”, he exclaimed. “Verily Allah has revealed such and such a verse about you”.

So, Tsa’labah went to the Prophet (peace be upon him) with his zakat to hand over to him. But the Prophet said: “Allah has forbidden me to accept your Zakat”.

Then Tsa’labah sprinkled earth on his head (as a sign of regret), but the Prophet still did not want to accept it, instead he warned : “This is what you have done. The other day when I told you, you did not want to obey”.

Until finally the Prophet passed away. So Tsa’labah brought his zakat to Abubakar, saying: “Accept my zakat”. But Abubakar refused, saying: “The Messenger of Allah (peace be upon him) would not accept it from you, should I accept it?” So he did not want to accept the zakat.

Then during the time of Caliph Umar, he also brought his zakat to Umar ra. saying : “Accept my zakat”. But Umar replied: “My two predecessors did not accept your zakaah, should I accept it now?”. And he did not accept it.

Then Tsa’labah brought his zakat to ‘Uthman, saying: “Accept my zakat”. Uthman refused to accept it, saying: “My predecessors were all unwilling to accept your zakaah, should I accept it”. So he refused the zakat.

Finally, Tsa’labah died during the caliphate of Uthman. All these punishments were due to his stinginess, love of wealth and unwillingness to pay zakat. And since breaking a promise is a cause of hypocrisy, he is considered to be one third of a nitak. As stated in one of the traditions, which means: “The sign of a hypocrite is threefold: When he speaks he lies, when he promises he reneges, and when he is trusted he betrays”. (Ibn Kamal Basya and Hayatul Qulub)

It is narrated that the Companions once asked the Messenger of Allah (peace be upon him), they said: “O Messenger of Allah, when you leave this world, which will be better for us, the surface of the earth or the bowels of the earth?”.

He replied: “If your leaders are the best of you, and the rich among you are generous, and your affairs are conducted in consultation among you, then the surface of the earth is better for you than the belly of the earth, but if your leaders are the worst of you, and your rich among you are miserly, and your affairs are handed over to your women, then the belly of the earth is better than the surface of the earth”. (Mau’izhah)

‘Aisha (may Allah be pleased with her) reported that the Prophet (peace be upon him) said:

Meaning: “Generosity is a tree whose roots are in Paradise, while its branches reach out to the world. So whoever clings to one of its branches, surely he will be pulled by it into paradise. And miserliness is a tree whose roots are in Hell, while its branches reach out to the world. So whoever clings to one of its branches will be pulled by it into hell.”

And the Prophet also said:

Meaning: “Give alms for yourselves and for those who have died from you, even if it is only with a sip of water. If you cannot do that, then with a verse from the Book of Allah. If you know nothing of the Book of Allah, then pray for forgiveness and mercy. For indeed Allah has promised you that He will answer prayer.” (Hayatul Qulub)

Abu Hurairah (may Allah be pleased with him) reported: The Messenger of Allah said:

Meaning: “Whoever gives in charity the size of a date seed from a good endeavor, and Allah does not accept except what is good, then Allah will accept it with His right hand, then nurture it for its owner, as one of you nurtures his foal, until it becomes like a mountain”.

This means that the thing given in charity is enlarged and blessed and increased by Allah from His bounty, so that it becomes heavy in the scales. Justifying this Hadīth are the words of Allah in Sūrat al-Baqarah:

Meaning: “Allah abolishes usury…”

That is, Allah removes the blessing and destroys the property into which usury has entered, and does not accept the good that comes from the usury.

Meaning: “And He makes charity fertile”.

That is, He increases it and blesses it in this world and multiplies its reward in the Hereafter.

Question: Why is the reward of charity considered the most important of all other deeds?

Answer: Because giving away wealth is the hardest thing for the passions compared to all other deeds, and any deed for which the passions are more, the reward is more. This is based on the Prophet’s hadith:

Meaning: “The best of deeds is the hardest”. As Allah Taala says in surah Ali Imran :

Meaning: “You will not attain devotion…” This means that you will not attain true devotion.

Meaning: “So that you spend some of what you love” means that you spend some of your wealth that you love.

Meaning: “And whatever you spend, Allah knows it”. This means that Allah knows it and gives its reward. Ibn Majah (may Allah be pleased with him) reported a hadith from Jabir (may Allah be pleased with him): The Messenger of Allah (peace and blessings be upon him) delivered a sermon in front of us, saying:

Meaning: “O people, repent you all to Allah before you die, and hurry to do good deeds before you are busy, and connect between you and your Lord by remembering Him Most High, and give alms both secretly and openly, surely you will be given sustenance, victory and wealth”. (Khadim) From the Prophet, he said:

Meaning: “Charity closes seventy doors of evil”. There are four kinds of charity: (1) one in return for ten, (2) one in return for seventy, (3) one in return for seven hundred, and (4) one in return for seven thousand.

The one reward of ten is charity given to the poor, the one reward of seventy is charity given to relatives, the one reward of seven hundred is charity given to relatives, and the one reward of seven thousand is charity given to those who study. This is confirmed by the words of Allah Taala which reads:

Meaning: “The example of those who spend their wealth in the way of Allah is like a seed that grows seven spikelets: in each spikelet is a hundred seeds. Allah multiplies (the reward) for whom He wills. And Allah is Most Gracious, Most Knowing.” Anas (may Allah be pleased with him) reported: The Messenger of Allah said:

Meaning: “Whoever has wealth, let him give in charity with his wealth. Whoever has knowledge, let him give in charity with his knowledge. And whoever has strength, let him give in charity with his strength”. (Jami’ul Azhar)

Also from the Companion Anas ra., he said: The Messenger of Allah (peace be upon him) said: “After Allah created the earth, it moved and shook. Then Allah created the mountains and set them on the earth, and the earth became calm. The angels were astonished at the greatness of the mountains. So they asked: “O Lord, is there anything among Your creatures that is greater than these mountains?”.

Allah replied: “Yes, iron”.

They asked again:

“O Lord, is there anything among Your creatures greater than iron?”.

“Yes, fire”, Allah replied. “

“O Lord, is there anything among Your creatures greater than fire?”. They asked.

Allah replied: “Yes, water”.

They asked again: “Is there anything among Your creatures greater than water?”.

“Yes, wind”, answered Allah.

“Yes Rabb”, they asked again. “Is there anything among Your creatures greater than the wind?”.

“Yes, man”, replied Allah. “He gives charity with his right hand, which he hides from his left. He is greater than the wind.”

The reason that the charity mentioned is greater than the wind, which is the greatest of all creatures, is because this secret charity can quench the wrath of God, which nothing else can match.

As Allah Taala says:

Meaning: “And if you conceal your charity and give it to the poor, concealing it is better for you”.

For this reason, the ancients went to great lengths to hide their charity from public view. To the extent that some of them would deliberately seek out blind poor people, so that no one would know who the giver was. And some of them tied their alms to the clothes of a sleeping poor person. And some of them throw their charity on the road where the poor person walks, so that he will pick it up later. (Mau’izhah)

It is said that at a time when the Children of Israel were experiencing a severe famine, a poor man came to the house of a rich man. He said: “Give me a piece of bread in charity for the sake of Allah”. The rich man’s daughter gave him a piece of bread that was still warm. When her father came, he scolded him and cut off his daughter’s hand.

Then Allah, the Almighty, changed the rich man’s situation; all his possessions were destroyed, so that he became destitute and eventually died in a state of humiliation. His daughter, on the other hand, became a beggar, begging from house to house. In fact, she was actually a beautiful girl.

One day, she came to the house of a rich man. Then the rich man’s mother came out. She noticed her, especially her beauty. Then she took the girl into her house. She intended to marry her off to her wealthy son.

After the girl was married to her son, she adorned the girl and prepared a dinner for the bride, but while eating with her husband, the girl took out her left hand. So her husband said: “I’ve heard that poor people are rude. Use your right hand!”. But the girl kept extending her left hand, so her husband repeated his admonition many times. Finally, there was a whisper from the corner of the house: “Extend your right hand, My servant. You once gave a piece of bread for My sake, so We will surely restore your right hand as good as before”.

Finally, by the power of God, the girl got her right hand back, and she ate with her husband happily.

And it is also told that there was once a long drought among the Children of Israel, for several years. There was a poor woman who had only a piece of bread to eat. Just as she was about to put the bread in her mouth, suddenly at the door of her house stood a beggar begging, saying: “For the sake of Allah, give me a bite”. So the woman took out the bread she had just put in her mouth and gave it to the beggar. After that, she went into the forest to look for firewood.

The woman had a young child who went with her to the forest. Suddenly a wolf came and took the child away. When the mother heard the scream of her child, she immediately chased the wolf.

Then Allah sent the angel Gabriel. Jibril took the child out of the wolf’s mouth and handed it over to the mother, saying: “O servant of Allah, are you satisfied with a morsel for a morsel”.

(This is mentioned in Tafsir Al Haqqi).

27. EXPLANATION OF SUSTENANCE

Allah SWT. says:

Meaning: “And there is not a creeping thing on the earth but Allah provides for it. And He knows the place where the animal dwells and the place where it is kept. Everything is written in a book that is manifest (Lauhul Mahfuz) “. (QS. Hud: 6)

Interpretation: .

(And there is not an animal that roams the earth but Allah provides for it. In the form of food and livelihood, because Allah has guaranteed it with His bounty and mercy. The reason why in the verse above, Allah expresses the guarantee in the expression obligatory, is none other than as a certainty of the coming of the sustenance to the servant, and also an invitation that in the matter of sustenance people should be tawakkal.

(He knows where the animal dwells and where it is kept. That is, its places when it is alive and dead, and when it is still in the sulbi and the womb: or its residence on earth when the animal has become a form, and its storage places in the form of materials, when it is still in the form of energy.

(. ) everything. Each animal with its own particulars.

(. ) written in a book that is manifest. It is mentioned in the Lauhul Mahfuz.

This verse seems to be intended to explain that Allah is the Knower of all knowledge, while the verse after it is an explanation of His power over all possible things, as a reinforcement of tawhid and the promises and threats mentioned earlier. (Qadhi Baidhawi).

May Allah prevent us from real and hidden disasters.

In one of the traditions it is mentioned:

Meaning: “There is no prayer for the one who does not borsalawat me.”

According to Ibn al-Qassar, the meaning of the Hadīth is that the prayer is incomplete for the one who does not send blessings upon me during his lifetime.

According to another Hadith narrated by Abu Ja’far and Companion Mas’ud, the Prophet said:

Meaning: “Whoever offers a prayer in which he does not offer salawat to me and to my family, his prayer will not be accepted.”

Ad Daruguthni says that the correct version of this Hadith is the saying of Abu Ja’far Assadig himself, Muhammad ibn ‘Ali ibn Husein, radiyallaahu anhum, who said: “If I pray a prayer in which I do not recite salawat (blessings) on the Prophet and his family, then I consider my prayer to be incomplete”. (Shifaus Sharif)

Ash-Shaykh Al Ustaz Al Imam Ahmad said: “Once, the Prophet married a woman. Then he took her to his house. Then he organized a banquet for his companions. However, the food was small, so the Companions had to sift it, because it was too liquid due to lack of flour.

After that the companions sat down to talk, while the Prophet prayed When he finished praying, he asked his companions : “What are you talking about?”.

They replied: “The matter of sustenance”.

Then he said: “Would you like me to tell you an incident that Jibril told me?”.

“Of course, I will, O Messenger of Allah”, they replied.

So the Messenger of Allah told them: Gabriel told me that my brother Solomon (peace be upon him) used to pray by the sea. Then he saw an ant walking, while in its mouth was a green leaf. Then the ant wandered to the edge of the sea, and a frog appeared and carried it on its back and dived.

After a while, the ant came to the surface of the water and went ashore. So Solomon asked him: “O ant, tell me your story”, the ant said: “At the bottom of the sea there is a hard piece of rock in the center of which is a worm. Allah has entrusted its sustenance to me. So every day, I bring him the sustenance that Allah has given him twice. And Allah created for me in this sea an angel in the form of a frog. It was he who took me by the shoulders and led me down to the bottom of the sea, until he placed me on a piece of coral. Then the rock split open and the worm came out of it. So I gave him the food that I had brought with me. After that, the frog brought me back to the surface of the water. Each time the caterpillar finished its meal, it said: “Glory be to Allah who has created me and placed me at the bottom of the sea, while He has not forgotten to provide for me”.

So should the people of Muhammad forget about mercy? But whoever puts his trust in Allah, Allah will provide for him.” (Raunaqul Majalis)

It should be noted that after Allah, the Almighty, mentioned in the previous verse that He knows what they keep secret and what they reveal, He went on to say that He also knows the creatures and their respective duties.

There are several problems with this verse

The first problem is that Aszznyany said: “The word Addahbah is a name for all animals, because it is an isim taken from the word addabib and addabbah is formed with the ending ha ta’nits, and it is interpreted for every animal with life, whether male or female. However, according to the custom of the Arabs. this word is specific to the meaning of horses (alfarsas). Whereas what is meant by this word in the verse is its original and linguistic meaning. So it includes all animals, and this is the meaning agreed upon by the mufassirin.

It is not suggested that there are many kinds of animals, such as those that live on the land, in the sea, and on the mountains. Allah is the only One who knows all this, and He does not. And Allah knows their dispositions, their members, their conditions, their food, their poisons, their dwellings, and what suits them and what does not. And He also controls the layers of the heavens and the earth.” (From Tafsir Alkabir)

The question arises: sustenance is a gift from Allah, while the word ‘ala means obligatory. So these two words are contradictory.

Answer: In the first stage, sustenance is indeed a gift, but in the next stage, after Allah guarantees and bears it, it becomes obligatory. So, there is no contradiction. The same applies to vows that people make. For example, a voluntary fast is not obligatory in principle, but if a person vows it, it becomes obligatory.

Imam Zamakhshari said: “Sustenance is obligatory according to the promise, bounty and benevolence of Allah. This means that sustenance remains a gift from Allah. However, after He has promised it, and He is never stingy with what He has promised, it is described as obligatory, for two reasons: Firstly, to ensure that it is delivered, and secondly, to encourage people to put their trust in Allah with regard to it.” (Hasyiyah Al Kasysyaf).

It is said that Imam Azzahidi wanted to convince himself of the assurance of sustenance from Allah. So he went to the jungle with the aim of going to a mountain there. When he arrived, he entered a cave and sat in the corner of the cave. In his heart he said: “I want to know how my Lord has provided for me here”.

Shahdan, there was a caravan that strayed from its path. Then a heavy rain fell on them. So they looked for a place to take shelter. Unintentionally, they entered the cave where the imam was, and they saw him.

“O servant of Allah,” they called out. But the priest did not respond. So they said among themselves: “Perhaps he is so cold that he is unable to speak”.

So they lit a fire near him, so that he could warm up and talk. But he remained silent, not responding to them.

“Perhaps this man is hungry”, they said. So they brought him food and invited him to eat. But the priest did not move at all.

“This man has not tasted anything for a long time”, they said. “They put some hot milk in for him, so that he can eat it”. Then they made a cake of sugar and gave it to him. But he would not touch it.

“His teeth are really clenched,” they said.

So two of them got up. They took a knife to open his mouth. They forced the priest’s mouth open, and then they stuffed food into his mouth. Then the priest laughed.

“Are you crazy”, the two men cried in surprise.

“No”, he replied. “But I wanted to try my Lord about my sustenance. Then I know that He will still provide for me and for all His servants, whatever they are, wherever they are, and whatever their circumstances”. (Raunaqul Majalis)

Story:

The cause of Ibrahim bin Adham’s repentance.

One day, Ibrahim bin Adham went hunting. On the way, he stopped somewhere to rest for a while. Then he opened his pack to eat some food. When he was in this state, suddenly a crow came and snatched a piece of bread that was in the bundle with its beak and flew away. Ibrahim was astonished, so he got on his horse and went after the bird, until finally it flew to the top of the mountain and disappeared from his sight. So Ibrahim climbed the mountain to look for the crow. He saw the bird in the distance. When he approached, the bird was cut down. In the place where the bird had been he saw a man bound hand and foot on his back. Seeing the man in this terrible condition, Ibarahim dismounted from his horse and untied the ropes that bound him. Then he asked him about his situation and story.

“Actually, I used to be a merchant”, the man said. “I was robbed by robbers, they took all my wealth and goods. They did not kill me, but tied me up, then threw me in this place, for seven days. Every day this crow comes with bread. It perched on my chest, crumbled the bread with its beak, and fed it into my mouth. Apparently, Allah did not let me starve all this time”.

After hearing the man’s story, Ibrahim got back on his horse, carrying the man behind him. He took the man back to the place where he was staying. Once there, Ibrahim bin Adham repented. He took off his luxurious clothes and put on coarse woolen cloth. Then he freed all his slave laborers, and endowed his lands and all his possessions. Carrying a staff in his hand, he set out for Mecca without provisions and mounts. He only put his trust in Allah, not caring about provisions. However, he never went hungry until he arrived at the Ka’bah. So he thanked Allah. (Hadith Arba’in)

Hatim Al Asham said: “Tawakkal is of four kinds: (1) trust in creatures, (2) trust in wealth, (3) trust in oneself, and (4) trust in Allah. The person who puts his trust in creatures will say: “As long as there is so-and-so, I will not be in trouble”. The person who puts his trust in wealth will say: “As long as I have a lot of wealth, nothing will harm me.” The one who puts his trust in creatures will say: “As long as there is so-and-so, I will not be in trouble. The one who trusts in himself will say: “As long as my body is healthy, I will not lack anything”. These three kinds of trust are the trust of the ignorant. But the one who trusts in Allah will say: “I do not care whether I become rich or poor. Because Allah is always with me. He holds me as He wills.” (Hadith Arba’in)

Allah says:

Meaning: “Eat of the sustenance of your Lord, and give thanks to Him.”

The essence of gratitude is not to use the blessings of Allah to disobey Him. And you should use each of your limbs to perform appropriate acts of obedience. Then you should guard your seven limbs from everything that is forbidden and disliked, so that the seven gates of Jahannam, which have deep chasms, will be closed from you. If you use your limbs to perform the worship and obedience for which they were created, with the presence of their leader, the clot of the heart, and in a sincere manner, then the eight doors of Paradise will be opened to you. (Syarah Al Mashabih)

When you have understood that the one who puts his trust in Allah will not go hungry, and that the sustenance of every creature is at the disposal of Allah Taala as stated by the text in the noble book of Allah, then know what will be read to you, namely the traditions that came out from the Seal of the Prophets about the permissibility of begging.

The Messenger of Allah said:

Meaning: “A man would beg people so much that on the Day of Resurrection, he would come with not a single piece of flesh on his face”. (Narrated by Ibn Umar).

What is meant by the phrase “there will not be a single piece of meat on the face of the beggar on the Day of Resurrection” is the disgrace and humiliation that he will encounter in the Hereafter. In principle, begging is haraam and is not allowed except in times of emergency. As for why begging is haraam, it is inseparable from a number of things: (Firstly) it is an act of complaining against Allah. That is, just as a slave who begs worsens the image of his master, so does a servant of Allah who begs. This is why begging is haraam and not permissible except in cases of emergency, just as it is not permissible to eat carrion except in cases of emergency. (Secondly) it is humiliating oneself to other than Allah, whereas a believer should not humiliate himself to other than Allah. (Thirdly) Begging generally hurts the heart of the one who is asked. Perhaps he does not want to give, but he feels ashamed of appearing to be a miser if he does not give. By giving, his wealth will be reduced, while if he does not give, his honor will be damaged. And each of these two causes hurt. But hurting the hearts of others is haraam, not permissible except in cases of emergency. In addition, even if he gives, then his giving is only out of shame or jealousy, so it is haraam for the recipient to take it.

If you understand these prohibitions, then you will understand the meaning of the following saying of the Prophet: 

Meaning: “Begging is an abominable deed, and I have not prohibited any of the abominable deeds other than it”.

Notice how the Prophet calls begging an abominable act and there is no doubt that it is not allowed except in times of emergency. However, the scholars disagree as to when begging is permissible. Some of them said that if a person has food for the day and food for the night, then it is no longer permissible for him to beg. Others say that if a person is able to work, he should not beg unless he spends his time studying. Others say that it is not possible to determine the amount of begging, but we can only know it through revelation. In the hadith it has been stated that the Prophet said

Meaning: “Be content with what Allah is content with”. The companions asked: What is that, O Messenger of Allah? He replied: The food of the day and the food of the night”.

And in another tradition, the Prophet said:

Meaning: “Whoever begs when he has fifty dirhams or gold equivalent to it has begged by force.”

According to another narration, “forty dirhams”.

These differences in the narrations regarding the permissible limits of begging must be attributed to a variety of different factors. Whatever the beggar needs at the moment, such as food for today and tonight, clothes to wear and shelter to stay in, there is no doubt that it is permissible for him to beg. But if he is asking for the future, then it is not permissible. This is because there are three kinds of requests: (1) what he needs for tomorrow, (2) what he needs after forty or fifty days, (3) what he needs after one year.

Then we decided that if a person has something that will suffice him and his family for one year, then it is forbidden for him to ask for it. Because that is the peak of wealth. But if he needs something before the year is up, but he is able to ask for it at that time and has another opportunity to ask for it, then in that case it is not permissible for him to ask for it. This is because he does not need to ask for it at that time. In fact, he may not even have time to live until tomorrow. In that case, he is asking for something that he does not need. If he still has enough for his lunch and dinner, if he is going to miss the opportunity to ask, and if he delays his request then there will be no one to give it to him, then it is permissible for him to ask. Because a year’s stay is not long, but by delaying his request, he fears that he will be miserable and unable to get something that will suffice him.

As for delaying the time for which he should ask, that is not certain, and it depends on his own ijtihaad and his view of himself. So he can ask his own heart, then do what his heart says without listening to the whispers of the devil. This is because the Shaytaan likes to frighten people with poverty and encourage them to commit crimes that are only permissible in cases of emergency. If a person is no longer able to work, and he is hungry and fears for his safety, then he is obliged to ask. This is because begging is one of the kinds of effort, according to a report in which the Prophet (peace be upon him) said:

Meaning: “Asking is the last resort”

If a person does not ask in such a situation until he dies, then he is sinning. This is because he is plunging himself into destruction. But if asking can lead to something that will uphold one’s life, then asking in that case is like making an effort (kasab). And it is not disgraceful to ask in such circumstances. The only disgrace is for the one who asks without a need. If a person has food for the day, it is not permissible for him to ask. This means that he is humiliating himself without a need, and he is violating the above Hadīth. (From Majlis Ar Rumi in brief).

28. EXPLANATION OF THE REPROACH AGAINST THE ONE WHO HELPS THE WRONGDOER

Allah Almighty says:

Meaning: “And do not incline to the wrongdoers who cause you to be touched by the fire of hell, and you will have no helper but Allah, then you will not be helped”. (QS. Hud: 113).

Tafsir: ,

(. ) And be not inclined to the wrongdoers. Do not incline to them even a little. Because Ar Rukun means, leaning a little. Such as, dressing in imitation of their clothes and honoring their names.

(. ) which causes you to be touched by the fire of hell. Because of your inclination towards them. If your inclination towards any of them is called wrongdoing, then how much more inclination towards the wrongdoers themselves, i.e. those who have the title of wrongdoers. Then leaning towards them completely, then about the injustice itself and wallowing in it?.

Perhaps this verse is the most telling description of prohibiting injustice and threatening those who commit it.

And the target of the verse’s address to the Messenger and those who were with him was to establish istigamah, which is fairness (balance). Because straying from istigamah, by leaning towards one end of the two traits, exaggeration (ifrat) and negligence (tafrit) is injustice against oneself or others, rather it is injustice in itself.

The word in the verse is also pronounced with the letter ta, according to the Tamim dialect, as . It is also read as the mabni majhul of the word .

(. ) And you have no helper except Allah, that is, a helper who can ward off the punishment from you. The waw in this verse is Wawul Hal (.), which indicates the situation.

(. ) then you will not be helped. That is, then you will not be helped by Allah. For it is His decree that He will punish you and not leave you alone.

The word here means that it is impossible for Allah to help them when He has threatened them with punishment for their wrongdoing and has made sure that this punishment is upon them. It can also be used to mean that it is impossible. This means that after Allah will punish them, and that no one other than Allah will be able to help them, then it can be concluded that they will not be helped at all. (Qadhi Baidhawi).

Abu Talhah (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings be upon him) came one day and his face was radiant with joy. Then the companions asked : “O Messenger of Allah, we really see joy on your face”. He replied: “An angel came to me and said: “O Muhammad, would you not be pleased if your Lord, the Mighty and the Majestic, said that no one of your Ummah sends blessings on you except that I bless him ten times, and no one of your Ummah sends greetings on you except that I greet him ten times”. The Messenger of Allah said: “So I said, “Of course, I like it”. (HR. Ahmad, Ibn Hibban etc.)

And it is also narrated, that there was a wrongdoer who wanted to visit a zahid pious person. When the wrongdoer approached, the zahid covered his face. His son told him the reason, saying: “My father is very sick, so he covered his face.” The zahid’s son told him why. But the zahid replied: “I am neither sick nor in pain, but I wish not to see your face”. So the wrongdoer went home, repented and asked Allah for forgiveness. So Allah forgave them both. As for the zahid, it was because he did not want to look at the face of the wrongdoer, and as for the wrongdoer, it was because he repented of his wrongdoing. Thus I heard from my teacher, may Allah have mercy on him.

And the Prophet said:

Meaning: “Whoever prays for an oppressor to live a long life is wishing for Allah to be disobeyed on His earth.”

Once, Sufyan was asked about a wrongdoer who was about to die in a forest, should he be given a sip of water? He replied, “No”.

“He could die”, said the questioner.

Sufyan firmly replied: “Let him die”.

(This is mentioned in Arrajabiyah)

And from Maimun ibn Mahran, who said: “Being friends with a ruler has two dangers: if you do what he says, it will harm your religion, and if you disobey him, it will harm your soul. It is best that you do not know him and he does not know you.” (Tanbihul Ghafilin).

(It is said), a wrongdoer mistreated a weak person for years. When the persecution continued for a long time, then one day, the persecuted man said to the wrongdoer: “Verily, your ill-treatment of me relieves me because of four things: death will greet us, the kulur will crush us, the Hour will gather us, and God will judge between us”. (From Akhlashul Khassah)

And the Prophet said:

Meaning: “Whoever makes a good tradition (i.e. in Islam), and his tradition is followed by many people. He will get his reward and the reward of those who follow him.”

Meaning: the reward of those who follow the tradition after his death will be recorded for him as well.

“And whoever makes a bad tradition, and he becomes a role model for people in doing that tradition, then he will receive his sin and the sin of everyone who imitates him”.

That is, anyone who follows this bad tradition will have his sin recorded for him and the sin of anyone who follows him. (From the traditions of Bukhari and Muslim)

Companion Umar (may Allah be pleased with him) reported: “The Prophet was asked about the most beloved servant of Allah. He replied: “The one who is most useful to others”. He was also asked about the best deed, and he replied: “Putting joy into the heart of a believer, by taking away his hunger, or relieving his distress, or paying off his debt. And whoever walks with a Muslim in fulfillment of his desire, it is as if he fasted and circumambulated for one month. And whoever walks with a persecuted person whom he helps, Allah will set the soles of his feet on the sirat (footbridge above hell) on the day when many feet will slip. And whoever restrains his anger, Allah will cover his disgrace. And indeed, bad manners will corrupt faith as vinegar corrupts honey.”

From this Hadīth, it can be seen that the most favored servant of Allah is the one who is most useful to others. The best deed is to bring joy to the heart of a believer by relieving his hunger, or relieving his distress, or paying off his debt. And whoever goes with his Muslim brother in fulfilling his desire is like fasting with iktikaf for one month. And whoever walks with the wronged person whom he is helping, Allah will establish the soles of his feet on the Sirat, as explained earlier. This is corroborated by the hadith narrated from Anas bin Malik (may Allah be pleased with him) who said: The Messenger of Allah (peace be upon him) said:

Meaning: “Whoever helps a persecuted person who is sad and outcast, Allah will record for him seventy-three pardons, one of which is the improvement of his fate in this world, and the seventy-two are degrees in the hereafter.”

Also still the companion of Anas ra. said: The Messenger of Allah said:

Meaning: “Whoever in the morning does not harbor the intention of oppressing anyone, the evil he has done will be forgiven. And whoever in the morning harbors the intention to help the wronged and fulfill the needs of Muslims, then he will get a reward like the reward of a successful Hajj.

Similarly, it was narrated from the Companion Abu Hurairah ra. said: The Prophet said:

Meaning: “Whoever removes from a Muslim a hardship in this world, Allah will remove from him one of the hardships and distresses on the Day of Resurrection. And Allah always helps his servant as long as his servant helps his brother.

It is also narrated from the Prophet that he said:

Meaning: “Whoever helps a persecuted person, Allah will help him on the Day of Resurrection when he crosses the Sirat, and include him in Paradise. And whoever sees a wronged person and asks him for help, but he does not help him, then he will be flogged in his grave with one hundred whips from the fire.” (Majalis Al Bashri)

And it is mentioned in the atsar:

On the Day of Resurrection, a cry will be heard: “Bring me Pharaoh!”. Pharaoh will be brought before them, wearing a cap made of fire, wearing clothes made of hot tar, and riding a pig, and the call will be made: “Where are the arrogant people?”. So they were also confronted. Then all of them were dispatched to hell, led by Fir’aun.

Next it was called out: “Where is Qabil?”. Then Qabil was brought to face. Then it was cried out again: “Where are the envious, let me join them with him, for he is their leader to hell”.

Next it was called out: “Where is Ka’ab bin Asyraf, the leader of the Jewish scholars?”. As reported in a report: “If he had believed, all the Jews would have believed too”. So Ka’ab b. Asyraf was also brought forward. Then it was called out: “Where are those who hide truth and knowledge?”. So the angels led them with him to hell, for Ka’ab was their leader. Then it was called out again: “Where is Abu Jahal?”. So he was brought forth. After that it was also called out: “Where are those who denied Allah and His Messenger?”. So Abu Jahl became their leader to hell.

Next it was also called out: “Where is Walid bin Mughirah?”. He was then confronted.

Then it was called again: “Where are those who like to make fun of the poor Muslims?”. He is their leader to hell.

The next call was made: “Where is Ajda, the Luthite who modeled liwath?”. Ajda was brought forward. Then it was called out again: “Where are the people who like liwath?”. They were also brought forward. And Ajdah became their leader to hell.

Then it was called out: “Where is Umru Al Oais?”. He was brought in. Then the other poets who had lied were also gathered. And Umru Al Qais became their leader to hell.

Next it was called out: “Where is Musailmah Al Kazzab?”. After Musailimah was confronted, it was also called out: “Where are those who have denied the Bible?” Moses: send their leader to hell.

And finally it was called out: “Where is the accursed Iblis?” then Iblis was brought forward. Then Satan said: “O Most Just Judge, hand over to me my army, my azans, my gnostics, my scribes, my ministers, my jurists, the locksmiths of my storehouse, my brothers, my drummers and my guards”.

Satan was asked: “O cursed one who is expelled, who is your army?”.

Iblis replied: “My army is those who are greedy. My musicians are the musicians. My gnostics are the singers. The writers of my Mushaf are the tattooists and those who ask to be tattooed. My jurists are those who like to make fun of others who are afflicted with calamities, while they are eating delicious food. The keepers of my storehouse are those who come to the table of liquor and refuse to pay zakat. My merchants are those who sell musical instruments. My drummers are those who beat drums and tambourines. And my guards are those who grow grapes for liquor”.

Then a serpent came out, its neck as long as a seventy-year journey. It gathered them together and led them to hell. After that, all creatures will be summoned to be judged. Allah says: “O Gabriel, the first to enter my heaven is Muhammad”.

Then a crown made of light was placed on his head. He was dressed in green silk, and before him were seventy thousand banners carried by people. And he himself held the Liwaul Hamdi. Then it was called out: “Which of the people used to prefer a life of poverty and benevolence to the poor, while they traveled the path of Muhammad and followed his sunnah? Depart with your Prophet to Paradise”.

After that, the Prophet Adam (peace be upon him) was brought and on his head was a crown of light and before him were eight thousand banners. He was asked: “Where are those who have performed Hajj and Mumrah?”. Adam (peace be upon him) was their leader to Paradise.

Then the Prophet Abraham (peace be upon him) was brought, and before him were twenty thousand banners. Then it was called out: “Where are those who love guests and love to do good to strangers?”. Ibrahim was their leader to heaven.

Then the Prophet Joseph (peace be upon him) was brought, and there were ten thousand banners before him. Then it was cried out: “Where are those who did not indulge in their lusts when they could?”. Prophet Yusuf was their leader to heaven.

Then the Prophet Ya’kub (peace be upon him) was brought, and it was said: “Where are those who love to do good to their neighbors?”. Prophet Ya’kub was their leader to heaven.

Then the Prophet Moses (peace be upon him) was brought in, and it was said: “Where are the people who dare to say what is right for the pleasure of Allah Taala alone?”. Prophet Moses was their leader to heaven.

Next, the Prophet Aaron (peace be upon him) was brought forward, and it was said: “Where are the people who are just when they are leaders?”. Prophet Aaron was their leader to heaven.

After that, the Prophet Ayyub (peace be upon him) was brought forward and it was said: “Where are those who are patient in the face of illness and calamity?”. Prophet Ayyub was their leader to heaven.

Then Abubakar Assiddiq (peace be upon him) was brought, and on his head was a crown of light, clothed in fine silk and thick silk. Then it was called out: “Where are the siddiqs?”. Abubakariah led them to Paradise.

After that, Umar bin Khattab ra., then called out: “Where are those who enjoin virtue and forbid evil?”. Imariah was their leader to heaven.

Next, Uthman bin Affan (may Allah be pleased with him) was brought forward, and it was said: “Where are those who do not commit sinful acts out of shame of Allah?”. Uthman was their leader to heaven.

Then Ali bin Abi Talib (may Allah be pleased with him) was brought in, and it was said: “Where are those who fight in the way of Allah?”. Allah is their leader to heaven.

Then Hasan and Hussein (may Allah be pleased with them) were brought in and it was said: “Where are those who were persecuted and killed in obeying Allah?”. They were both their leaders to Paradise.

After that, Muaz bi Jabal (may Allah be pleased with him) was brought forward and said: “Where are the jurists?”. Muezz was their leader to Paradise.

Then, Bilal Alhabshi (may Allah be pleased with him) was brought in, and it was said: “Where are the callers to prayer?”. Bilallah is their leader to Paradise. (Tafsir Attaisir).

In a hadith it is mentioned:

Meaning: “Whoever harms a believer harms me, and whoever harms me harms Allah: and whoever harms Allah, let him take his seat in Hell”.

That is, changing places from Paradise to Hell.

When the Day of Resurrection arises, the oppressed will take the hand of the oppressor, and the disputant will take the hand of his enemy, saying: “Between me and you there is One who is just in His law”. The wrongdoers will know what is done to them when some of their good deeds are taken away and given to those whom they have wronged. (This is mentioned in Zubdatul Wa’izhin)

(Narrated) from the Companion of Bila! ra. who said: “We used to be with the Messenger of Allah (peace and blessings be upon him) in the house of Abubakar Assiddig (peace be upon him) in Mecca. Suddenly someone knocked on the door. So I went out, and there was a Christian man. He asked: “Is there Muhammad bin Abdullah here?”.

I invited him to enter. Then he said: “O Muhammad, you claim that you are the messenger of Allah. If this is so, please help me face the one who has persecuted me”.

“Who persecuted you?”. Asked the Messenger of Allah.

“Abujahal bin Hisham”, he replied. “He has taken away my wealth”.

So the Messenger of Allah got up, it was already midday.

Bilal continued his story:

We said to him: “O Messenger of Allah, Abujahal is still taking a nap. This will burden him. And we fear that he will get angry with you and hurt you”.

But He did not pay any attention to what we said. He still went to Abujahal and knocked angrily on the door of Abujahal’s house. Then Abujahal came out angrily as well. It turned out that it was the Messenger of Allah standing at his door. So Abujahal said in a soft tone: “Please come in. Shouldn’t you send someone to me, so that I can come to you?”.

The Messenger of Allah said: “You have robbed this Christian of his property. Give him back his property!”.

“Is this what you came for?” Abujahal said. “If you had sent someone to me, I would have returned his property to him”.

“Do not linger”, said the Prophet. “Quickly hand over the property to him”.

Then Abujahal said to his slave: “Take out all that I have taken from him, and return it to him”.

The Messenger of Allah asked: “O man, have you received all your property?”.

The Christian man replied: “Yes, except for a basket”. Take out the basket”, the Prophet ordered Abujahal. So he looked for the basket in his house, but did not find it. Abujahal then handed over another basket to the Christian, which was better than his own.

Then Abujahal’s wife said to her husband: “By Allah, you have truly humbled yourself to the orphan of Abu Talib!”.

Abujahal replied: “Had you known what I know, you would not have said so!”.

“What do you know?”. Asked the woman.

Her husband replied: “You should not make me ashamed in the midst of my people. I saw on both shoulders of Muhammad two lions. Every time I was about to say: “I will not give it”, they almost pounce on me. Therefore, I obeyed”.

Bilal continued his story:

“When the Christian saw what had happened to Abujahal, he said: “O Muhammad, you are indeed a messenger of Allah, and your religion is true”. Then he converted to Islam, and his Islam was good, with the blessing of helping the persecuted. (Zubdatul Wa’izhin)

29. EXPLANATION OF THE STATES OF MAN ON THE DAY OF JUDGMENT

Allah Almighty says:

Meaning: “And warn the people of the Day when their torment will come upon them, and the wrongdoers will say: “O our Lord, give us respite (return us to the world) even for a little time, surely we will obey Your call, and will follow the messengers”, (to them it is said), “Did you not swear before (in the world) that you would never perish.

And you have dwelt in the dwellings of those who wronged themselves, and it has become clear to you how We have dealt with them and We have given you some parables”. (QS. Ibrahim: 4445)

Interpretation:

(. ) And warn the people, O Muhammad.

(. ) about the day when their punishment will come upon them. This means the Day of Resurrection or the Day of Death. Because it is the beginning of the days of their punishment. And the word is the maf’ul tsani of the word .

(So the wrongdoers said, committing shirk and lying.

(O our Lord, grant us respite, even for a little while. End the punishment from us and return us to the world, then give us a respite, even if it is for a short time. Or, postpone our death and let us live just to believe in You and fulfill Your call.

(. ) surely we will fulfill Your call and follow the messengers. This is the answer to the amr (.). Similar to this verse is what Allah says in another verse, which means: “Why do you not retire me until the time is near, so that I may give in charity and become a righteous man”.

    Did you not swear in the duma that you would never perish?”. What this means is that it was said to them as an answer to their question. While the word . is an answer to an oath (jawabul gasam) that is conveyed with the phrase khitab for adjustment, and not a hikayat. It means: You have sworn that you will live forever in the world, not perishing by death.

      And you have dwelt in the abodes of those who wronged themselves. That is, by disbelief and disobedience, such as the people of Ad and the people of Tsamud.

     And it has become evident to you how We have dealt with them, by what you have seen in their dwellings, the traces of the calamity that has befallen them, and the news about them that is widespread among you.

    And We have given you some parables, and their affairs. That is, We have explained to you that you are similar to them in the matter of disbelief and deserving punishment, or the characteristics of what they have done and what should be done to them, which in terms of their peculiarities are like the parables that have been given. (Qadhi Bajdhawi).

Anas (may Allah be pleased with him) reported: The Messenger of Allah said:

Meaning: “Whoever salutes me once, Allah will salute him ten times. Whoever salutes me ten times, Allah will bless him a hundred times. And whoever salutes me a hundred times, Allah will record between his eyes two freedoms: freedom from nifak and freedom from hell. And Allah will place him on the Day of Resurrection with the martyrs”. (Hayatul Qulub)

And it was narrated from the Companion Abu Hurairah ra. said: “The Messenger of Allah said:

Meaning: “On the Day of Judgment, people will be resurrected in three types. The first type walks, the second rides, and the third walks on their faces. Someone asked. O Messenger of Allah, how do they walk on their faces?.

He replied: Verily, Allah, who carries them on their feet, may also carry them on their faces. As for them, they descend quickly on their faces from high places and rocks”. (HR. Tirmidhi)

The walkers are the sinners among the believers. Those who ride on vehicles are the pious ones Assabigun, who have no worries and sadness in their hearts. While those who walk on their faces are the disbelievers.

And it is also possible that the people are divided into three groups: one group is from the Muslims, those who ride. And the other two groups are from the disbelievers. One of them is the arrogant, haughty and defiant disbeliever, who does not take advice. These will be raised on their faces. While their followers walk. (Alhadis)

The Prophet said: “Those who are hopeful and fearful of what is to come are the common people of the believers, who mix up good and bad deeds. Perhaps they are the ones who commit immoral acts. And they belong to the first group. As for the second group, they are those who ride, who rush towards what has been prepared for them in Paradise. They are those who have avoided the things that are doubtful. Perhaps they are the ones who are called Assabigun. (Ibn Malik)

The scholars have agreed on a narration from the Companion Abu Hurairah (may Allah be pleased with him) who said: “People will be resurrected in three ways: people of hope, people of fear, two people on a camel, three people on a camel, four people on a camel, and ten people on a camel”.

These numbers are the details of their ranks figuratively and metaphorically. The one who is higher in rank, has fewer allies (in riding the camel), and reaches Paradise sooner and earlier.

If you ask me about the riding of two people, etc., together or alternately? I would answer: By taking turns. But it is better to interpret it as taking turns. This is because taking turns does not mean that two or three people ride together on a camel.

As for the specific mention of the number ten, it is nothing but a sign that ten is the largest number of riders on a camel. And a camel that is capable of amazing. Like the camel of Prophet Saleh (peace be upon him), which could carry loads that other camels could not carry. Not mentioning the numbers five, six and so on up to ten is only for brevity. Also, there is no mention of anyone riding a camel alone among the people mentioned above. This is because they are not meant to be khawas, but ordinary people.

But it may also be the rank of prophets or saints. While the rest of the people are led by fire, which is the third group. The one who naps as they sleep. Night like them, morning like them, evening like them. This means that the fire is always with this group in all their circumstances. These are the disbelievers.

Some commentators have said: this gathering takes place before the Day of Judgment. While they are still alive, they will go to the Levant. This is because there is a connection between them, which is that they take naps and spend the night. This is because such things only happen in this world. Also, the man will be brought up from the grave with no feet, and will not be identified with riding on a vehicle or taking turns riding on a vehicle. And this is the last sign of the Hour, as stated in a hadith: “And the end of it all will be the fire that rises from the bottom of the ravine of Aden, which drives people to their place of gathering”.

Others, however, say that the gathering will take place after the Day of Resurrection. This is because when the gathering is mentioned in mut ak, the meaning is directed to the time after death. And it is this view that Imam Atturbusyi adopts because the above tradition narrated from Abu Hurairah (may Allah be pleased with him) reads: People will be gathered into three groups …. etc. until the end of the Hadith.

As for the wrongdoers, it is based on the narration of the Companion Abu Hurairah (may Allah be pleased with him) from the Prophet (peace be upon him) in a hadith that he reported from his Lord Most High that He said: ,

Meaning: “O My servants, indeed I have forbidden oppression upon Myself and upon My servants, so do not oppress one another.” (Muslim and Attirmizi) (HR Muslim and Attirmizi)

The meaning of this Hadīth is that I am the Most Holy and the Most High and I do not do injustice to one another.

And from the companion of Jabir ra., that the Prophet said:

Meaning: “Avoid injustice, for injustice will be the darkness of the Day of Judgment. And avoid by you stinginess, because it has destroyed the people before you. It caused them to shed the blood of their fellow men and made their honors lawful.”

Al Qadhi Iyadh said: “This Hadīth is interpreted according to its plain meaning, i.e., injustice will be darkness for the one who commits it, and he will not know the way on the Day of Resurrection, when the light of the believers will shine before him and to his right. But darkness here can also mean distress. As for the meaning of the Prophet’s statement, which means: “… because miserliness has destroyed – here is the destruction that has been announced, both in this world and in the hereafter”.

Some scholars said that the meaning of miserliness is miserliness, while others said that miserliness is greed for that which does not belong to him, while miserliness is greed for that which belongs to him.

And from the companion of Abu Hurairah ra., that the Prophet said:

Meaning: “Whoever has wronged his brother, whether it concerns his honor or something old, then he should apologize to him han im. before the time comes when there are no more dinars or dirhams If he has good deeds, then his deeds are taken partly in proportion to his wrongdoing ilu And if he has no good, then part of the badness of his friend is taken, then charged to him “. (HR. Bukhari and Attirmizl)

If you say that this contradicts the words of Allah, may He be glorified and exalted, which read: “And a person does not bear the burden of the sins of others,” then we reply: “The wrongdoer is rewarded according to his wrongdoing. As for taking away some of the wrongdoer’s sins, it is for the sake of the wrongdoer and justice. So, what this verse means is that if someone says to another person: “I bear your sin”, then he will not be punished with that sin in the Hereafter.

Al Fagih Abul Laits said: “There is no greater sin than wrongdoing. For that (other) sin, if it is between you and Allah Taala, then surely Allah Taala is gracious to forgive you. But if these sins are between you and your fellow human beings, then there is no way but to ask your neighbor for forgiveness. If that is not possible, then he should ask forgiveness and repent of his wrongdoing and apologize to the person he wronged in this world, and if he cannot do that, then he should ask forgiveness for the person he wronged and pray for him. By doing so, it is hoped that he will be willing to forgive.

And Maimun ibn Mahran said that if a man wrongs another person, then if he wants to apologize to him but is unable to do so, then he should ask forgiveness for him after every obligatory prayer, then he will, in sha Allah, be free from his wrongdoing.

Another said: “There are three kinds of injustice: injustice that Allah will forgive, if He wills. The injustice that Allah does not forgive, and the injustice that will be judged by Allah.

The injustices that Allah forgives are those that occur between people and their Lord, such as forsaking prayer, fasting, zakat, hay and doing haraam things. The injustice that Allah does not forgive is shirk, as Allah says in Surah Annisa: 

Meaning: “Verily, Allah will not forgive the sin of shirk, and He forgives all sins other than that, for whom He wills.”

This verse proves that if a person has committed a major sin, if he dies before repenting, then he is totally at the mercy of the Divine will. If Allah wills, then He will forgive him and admit him to Paradise by His mercy. But if He wills, He may also punish him, then admit him to Paradise with His mercy and benevolence, because Allah has promised forgiveness for the jam shink. As for the synik, then he is indeed the cause of eternity in hell.

As for the injustice that will actually be judged by Allah Taala, it is the injustice of people among themselves. Such as: swearing, backbiting, slander, killing people without just cause. Eating ill-gotten wealth, beating, criticizing and other human rights.

Good advice:

It is told that Ad had two sons, one named Shadad and the other named Shadid. Both of them became kings by force. But Shadid later died, so it was Shadad who eventually ruled the world.

Shadad had read the holy books, so he heard stories about heaven. So he said: “I will make heaven on earth like heaven on earth”. Then he called the other kings together, saying: “I want to build the paradise that Allah has told us about in His Book”.

The other kings said: “This matter is up to your majesty, for the whole world is in your power”.

So he ordered them to gather gold and silver from the east and west. Then they gathered the builders. They selected three hundred builders, each of whom was in charge of a thousand craftsmen.

They traveled around for ten years looking for the right location. Finally, they found an area where the land was very fertile, with many trees and rivers. Then they began to build Paradise, one farsakh after another, with bricks made of gold and bricks made of silver. When they had built the paradise, they made rivers flow through it and planted trees with trunks of silver and branches of gold. And they built there mahligas made of red jagut and white alabaster, and they hung diamonds and jagut on the branches of the trees. Then they scattered diamonds and pearls in its rivers, and myrrh and amber on the banks between the rivers and the trees.

When the construction of the paradise (Shaddad’s version) was fully completed, they sent someone to inform Shaddad that it was finished. So, Syaddad went to the paradise with all the people of his kingdom. In the construction of that paradise, the kings and servants of Shaddad plundered gold and silver unjustly, so that not a bit of gold and silver was left except for the weight of two dirhams around the neck of a young orphan, and that too they plundered from him. So the little boy raised his face to the sky and prayed: “My Lord, You know what these unjust people have done to Your male and female servants, so save us, O Lord, the Helper of those who ask for help”.

The orphan’s prayer was agreed upon by the angels in the sky. So Allah Taala then sent the angel Gabriel (peace be upon him). When the journey of Shaddad and his entourage was still a day and a night’s journey from heaven, Gabriel shouted from the sky. Immediately, all of them perished before they could enter Paradise. So there was not a single one of them left, whether rich, poor or king, all of them perished, because of the prayer of the persecuted orphan. (Zubdatul Wa’izhin)

Know, O brother, what I have told you. Do not walk towards the door of kings, for doing so, if not for an emergency, is darkness and is like committing a sinful act. For it is akin to humbling oneself and honoring them. Yet Allah has commanded us to turn away from them. As mentioned in His words:

Meaning: “So turn away from those who turn away from Us and do not desire the life of this world”.

And turning to the door of kings means increasing their numbers and helping them in their oppression. And if it is done with the intention of asking for their wealth, then it is asking for haraam wealth. Whereas the Prophet said:

Meaning: “Whoever humbles a rich man because of his wealth has lost two-thirds of his religion”.

This is against a pious rich man, let alone against an unjust rich man.

The Prophet (peace be upon him) said this because a person is dependent on his heart, tongue and din. If he denigrates the din of a rich man with his din and tongue, then two-thirds of his religion is lost. Then, if he also believes in the virtues of the rich man with his heart as he has denigrated din with his tongue and din, then his religion disappears entirely.

So in conclusion, all your movements and movements with your limbs are dependent on you. So do not move any of them to disobey Allah, rather use them to obey Him.

And remember that if you are negligent in taking care of yourself, it is to you alone that the consequences, i.e. the punishment, will return. And if you are vigilant, the fruits and rewards will also return to you. But Allah has no need of you and your deeds. Verily, everyone is responsible for what he does.

And you should never say that Allah is gracious and merciful. He forgives the sins of those who transgress. This is because even if it is true, it should not be used in the case of something that is false. The one who says this, if he says it in accordance with his state of din, is labeled a fool, according to the Prophet’s words:

Meaning: “The intelligent person is the one who subdues his nafs and prepares his din for life after death. While the foolish person is the one who obeys his lusts (i.e. his shahwat), and expects from Allah various wishes. (i.e. hope without effort).

You should know that his words are like those of a person who wants to be a scholar in religious sciences, but his din is occupied with falsehood. And like the one who wants wealth but does not want to farm, trade and work. (Bidayatul Hidayah by Imam Alghazali).

30. EXPLANATION OF FORGIVENESS FOR THOSE WHO REPENT

Allah Almighty says:

Meaning: “Say to My servants that indeed I am the Most Forgiving, the Most Merciful, and that indeed My punishment is a painful punishment”. (QS. Ahhijr: 49-50)

Interpretation:

(. ) Say to My servants that indeed I am the Most Forgiving, the Most Merciful, and that indeed My punishment is a painful punishment. This verse is a conclusion to the previous promises and threats and an affirmation of them.

The mention of forgiveness in the verse is a proof that what is meant by the pious person is not the one who avoids sin entirely, both major and minor sins. And by characterizing Himself with the attributes of Forgiveness and Mercy, and not the tormentor, it is an affirmation and solidification of that promise.

The reason for the revelation of this verse is related to an incident:

It means: “That the Prophet went out to meet his companions while they were laughing, so he said: “Are you still laughing, while there is hell in front of you?” Then Jibril (peace be upon him) came and said: “Your Lord said to you: “O Muhammad, do not discourage My servants. For indeed I am Forgiving of their sins and Merciful to them”.

Compassionate towards them”. (Uyun)

The Prophet said:

Meaning: “Remember, I will inform you of the most miserly person Remember, I will inform you of the most lenient person (i.e. the weakest in moncan mercy and forgiveness by way of reciting salawat upon me), i.e. the person who I am mentioned by his side, but he does not salawat upon me.”

O Allah, bestow salawat and salam on Muhammad, his companions and family, and on all the prophets and messengers.

From this Hadīth, it is known that no one will neglect the recitation of salawat to the Prophet whenever his name is mentioned at his side except a weak person who will not attain any good at all.

The Prophet said:

Meaning: “If a believer knew the punishment that is with Allah, no one would hope to attain his paradise. (Here is a description of how many punishments Allah will inflict, lest any believer be deceived by the existence of Allah’s mercy and feel safe in sinning).” And if the disbeliever knew the mercy that is with Allah (i.e., if he did not pay attention to His punishment), no one would despair of obtaining His mercy. (Here there is an explanation of how much mercy Allah has, so that no disbeliever would be afraid of believing after many years of disbelief).

So one should always have a feeling of fear and hope in Allah. Fear and hope are like wings for the believer, with which he will reach what he hopes for from Allah, and be safe from whoever he fears.

Lukman once said to his son: “O my son, hope in Allah with a hope from which you are not secure. And fear Allah with a fear that you do not despair of His mercy”.

Alfagih Abul Laits (may Allah be pleased with him) said: “The sign of fear of Allah is seen in eight things:

First, it appears on his tongue, by preventing his tongue and lying. He should avoid backbiting and idle talk, and should keep his tongue busy with Zikrilah, reciting the Qur’an and discussing knowledge.

Secondly, fearing Allah in the matter of his stomach, by not putting into his stomach except halal food and a little. And from the halal food he only eats in moderation.

Thirdly, he should fear Allah with regard to his eyes, by not using them to look at the unlawful or to look at the world with the eyes of love, but to look at it to learn from it.

Fourth, to fear Allah in the matter of his hands, by not extending his hands to what is unlawful, but extending them to something that contains obedience.

Fifth, to fear Allah in the matter of his feet, by not using them to walk in disobedience to Allah Taala, but to walk in obedience to Him.

Sixth, fearing Allah in the matter of his heart, by removing from his heart the enmity, hatred and envy towards his fellow brothers, and inserting into it the advice and compassion for fellow Muslims.

Seventh, fearing Allah in the matter of his obedience, by making his obedience solely for the pleasure of Allah Taala alone, and fearing riya and nifak.

Eighth, fearing Allah in the matter of hearing, by not listening to anything other than the truth. (Saniyah)

Imam Al-Gusyairi, may Allah purify his heart, said:

After Allah mentioned the news of the pious in the verse before this verse, which is :

     Meaning: “Verily, the pious are in gardens and near springs of water.

Because of the height of their status, they do not know how broken the hearts of those who disobey. So Allah Taala then said to His Prophet: “Tell My disobedient servants that I am Forgiving and Merciful”. Meaning: If I am merciful to those who obey, then I am also merciful to those who disobey.

It is also mentioned in a report attributed to the Messenger of Allah (peace be upon him) that he said: “A man was ordered to be put into hell. When he reached one-third of the way, he turned back: when he reached halfway, he turned back: when he reached two-thirds of the way, he turned back. So Aliah Taala said: “Return him!” Then Allah questioned him, saying: “Why did you turn back?”. The man replied: “O my Lord, when I reached one-third of the way, I remembered Your words :

Meaning: “And your Lord is the Most Forgiving, the Most Merciful”.

So I hoped that You would forgive me. Then when I reached halfway, I remembered Your words:

Meaning: “And who else forgives sins but Allah?”

So I hoped that You would forgive me. Then when I reached two-thirds of the way, I remembered Your words:

Meaning: “O My servants who transgress against themselves, do not despair of the mercy of Allah”.

So I became even more hopeful.

Then Allah Taala said: “Go, indeed I have forgiven you!”.

So the one who is reasonable should seek Allah’s forgiveness for his sins, weep out of fear of Allah, and confess his negligence and repent to Him. Indeed, Allah is the Recipient of Repentance. He will not reject a repentant person who brings disappointment from His door.

It is narrated that a pious man who had passed away was dreamt of by people, so he was asked about his condition. He replied: “I survived after a great struggle”. Then he was asked: “By what deed did you attain salvation?”. He replied: “By weeping out of fear of Allah, and by saying a lot of istighfar”. (This is mentioned in Al Khalishah)

The Prophet said: 

Meaning: “Paradise is closer to a person than the strap of his sandal”.

And so is Hell, referring to what is mentioned. That is, Hell is like Paradise in that it is closer to a person than the strap of his sandal. The reason heaven and hell are said to be like this is because the way to enter them comes from one’s own deeds, namely good deeds or bad deeds. And they are closer to him than the strap of his sandal. (Sharh al Mashabih)

What is meant by “cause” here is an external cause, because the Prophet (peace be upon him) said:

Meaning: “None of you is admitted to Paradise or saved from Hell by his deeds, nor did I enter Paradise by my deeds, but by the mercy of Allah Taala”.

That is, it is the mercy of Allah that enters Paradise. And this is not meant to belittle the meaning of charity, but to prevent people from being deceived by their charity, and to indicate that charity itself is only accomplished by the grace of Allah.

It is narrated from the Prophet that he said: “Jibril just came out and was by my side. He said: “O Muhammad, by Allah who has sent you by right as a prophet, that there was a servant among the servants of Allah, he had worshiped Allah Taala for five hundred years on the top of a mountain surrounded by the sea. Then Allah brought forth a fresh spring of water at the foot of the mountain.

and a pomegranate tree that produced a pomegranate every day. When twilight came, the servant went down to take ablution water from the spring, and picked a pomegranate and ate it. Then he prayed.

The servant of Allah asked his Lord to take his life in prostration, and not to allow the earth or anything else to touch his body, so that Allah would resurrect him in prostration. And Allah fulfilled his request.

Gabriel continued: “We pass by him when we descend and take narcotics, while he is still in prostration. But we found him in the knowledge of Allah, that when he will be resurrected by Allah on the Day of Resurrection, then he will be brought before Allah. Then the Lord, the Glorious, the Most High, will say to him: “Enter My servant into Paradise by My mercy”.

The man replied: “In fact, because of my deeds”.

Then Allah Taala said: “Weigh the worship of My servant with My favors to him”. And it turned out that after being weighed, the favor of the eyes alone had completely covered all his worship during those five hundred years, and left other favors over him without any worship that compared to it. Therefore, Allah then said: “Cast My servant into hell!”.

Jibril continued his story: “So the angels dragged him to hell. The servant cried out: “By Your mercy I beg to be admitted to Paradise”.

“Return him to Me”, said Allah.

So the servant was brought back before Allah. Then Allah said: “O My servant, who created you when you were nothing?”

“You, O my Lord”, replied the servant.

“Was it because of your deeds or because of My mercy?”. Allah also asked.

The servant replied: “In fact, by Your mercy”.

Allah asked again: “Who has given you the strength to worship for five hundred years, and who has also given you a place on a mountain in the middle of the sea, and brings out fresh water among salty water, and brings out pomegranates every night. Yet the tree bears fruit only once a year. And who took your life in prostration?”.

The servant replied: “You, O my Lord”.

Allah said: “It is all because of My mercy, and by My mercy, you will enter Paradise”.

The Prophet said: “Verily there is before you a path of ascent, which the sin-obliged cannot pass but with great difficulty.

And the path of ascent is the terrible circumstances after death, such as the grave, the resurrection, standing before Allah Taala in Mahshyar, hyab, sirat and scales. And whoever believes with certainty in the occurrence of these things, then he can reduce his burden by obeying Allah’s commands and avoiding His prohibitions, and by not loving the world. For a little of this world is pure gain for its possessor, and is the cause of the elevation of his dignity and the increase of his rewards.

Don’t you know about an incident narrated from the Companion Anas (may Allah be pleased with him) who said: “The poor people sent a delegation to the Messenger of Allah. When they were confronted, the delegation said: “O Messenger of Allah, I am the messenger of the poor people to you”.

“Congratulations on your arrival and those who have sent you”, greeted the Prophet. “You have come from the people whom Allah loves”.

“Yes Messenger of Allah”, said the messenger. “Those poor people say that the rich people have brought misfortune upon all of them They go on pilgrimage, while we are unable to do so. They give in charity, while we are unable to do so. They free slaves, while we are not able to do so, and when they are sick, they send their savings because of their excess wealth.”

The Prophet replied: “Tell me to those poor people that whoever is patient and sincere among you, he will get three things:

First, that in Paradise there are high places made of red gems, which the inhabitants of Paradise look at as the inhabitants of this world look at the stars. These places will not be entered except by a prophet, or a martyr, or a poor believer.

Secondly, the poor will enter Paradise half a day (which is equal to Ima hundred years of worldly time) ahead of the rich. Sulaiman b. Daud (peace be upon him) entered Paradise only forty years after the entry of the other prophets. This was because of the kingdom that Allah had given him.

Thirdly, when a poor person says: “Subhanallah, waihamdu lillah, walaa ilaaha illallaah, wallaahu akbar”, then he will get something that the rich man does not get, even if the rich man spends ten thousand dirhams. And so are other good deeds.

So the messenger went back to his companions and told them about it. They replied: “We are pleased, O Lord”. (Tanbihul Ghafilin)

The Prophet said:

Meaning: “O people, repent to Allah, for I myself repent to Him a hundred times a day.” This Hadīth encourages all of you to repent to Allah.

This Hadith encourages people to be diligent in repenting. For if the Prophet himself repents a hundred times a day with his high position and is also preserved from all sins, then why is it that people who defile the pages of their deeds with repeated sins do not repent day and night?

Based on this, a person who continually commits various sins does not have complete faith, rather his faith is diminished. And that is because giving up sins is not possible except with patience, and patience is not easy except with fear of Allah, and fear is not realized except by knowing how great the danger of these sins is, and knowledge of the great danger of these sins is not obtained except by believing in Allah Taala and His Messenger, peace be upon him. So whoever does not give up sins and continues to commit them, it is as if he does not justify Allah and His Messenger. So it is feared that he will face a great matter at the time of death. For he may die while continuing to commit sins, which are the cause of loss of faith. So that his life is closed with a bad death (suul khatimah) may Allah protect us from it. And he will remain in Hellfire for all eternity.

Even if he does not die in suul khatimah, but dies in faith, it still depends on the will of Allah Taala. If Allah wills, then He will put that person in Hellfire, then punish him there according to his sins. Then He will bring him out of Hell and admit him to Paradise, even if the time has passed. And if He wishes, He may also forgive him and admit him to Paradise without punishing him first. This is because it is possible that the person may be included in His general forgiveness, for hidden reasons that are not known except to Allah Taala. (Majalis Rumi)

The closer a person is to Allah Taala, the more calamities befall him and the more severe his trials. Have you not heard the Prophet’s words:

Meaning: “The most severely tried people are the prophets, then the scholars, then the superior people and the next superior people”.

And Allah SWT. says :

Meaning: “And indeed We will give you trials with little fear, hunger, lack of wealth, soul and fruit. And give good news to those who are patient. (Namely) those who when they are afflicted by calamity, they say: Inna lillaahi wa innaa Ilaihi rooji’uun (Surely we belong to Allah, and surely we will return to Him). They are the ones who will receive complete blessings and mercy from their Lord, and they are the ones who are guided”.

And whenever the possession of this world becomes great in the sight of your heart, then indeed you have fallen in the sight of Allah Taala. And never should you sacrifice your religion to gain their world. For no one does that, but he will become small in their sight.” (Bidayatul Hidayah by Imam Al Ghazali)

Thus, the poor are dead except for those whom Allah revives with the nobility of the trait of gana’ah (content to accept what is). Thus, gana’ah is the comfort of the body and the health of the heart. Whoever is content with the sustenance he receives has indeed attained good fortune in the hereafter and will be happy with his life. Thus, tawakkal to Allah is being content with Allah and removing all feelings of fear and hope from other than Allah. So, a free man will become a slave if he is greedy, and a slave will become a free man if he is qanaah. (From the book of Al Majmu’ah)

Meaning: “O you who have believed, spend some of the sustenance which

We have given you”. Assadi said: “The meaning of this verse is that zakaah is obligatory. Other scholars said: “It refers to voluntary charity and spending on good causes.”

Meaning: “Before the day comes when there will be no more buying and selling”.

The day when you will no longer be able to pursue what has escaped you, namely spending. Because at that time there will be no more buying and selling, so you will not be able to sell what you spend.” (Kasysyaf)

Or, to put it another way: at that time there is no more ransom. Ransom is called buying and selling, because it means buying oneself.

“And there will be no more friendship”. That is, there is no more friendship. :,

“And no more intercession”.

Except with the permission of Allah.

“And those who disbelieve are the wrongdoers”.

That is, they are the ones who are truly perfect injustices. This is because they have put worship out of place, as they seek the intercession of idols that cannot intercede for them. (Ma’alimut Tanzil).

31. EXPLANATION OF BEING JUST AND DOING GOOD

Allah Almighty says:

Meaning: “Verily, Allah enjoins (you) to be just and to do good and to give to one’s relatives, and Allah forbids evil deeds, wrongdoing and enmity. He teaches you that you may remember”. (QS. An Nahl: 90)

Interpretation:

(. ) Indeed, Allah enjoins you to be just, that is, to be moderate in matters of belief, such as the issue of monotheism, to be moderate between atheism and polytheism. And in matters of opinion relating to effort, one should be moderate between the Jabariyah school and the Qadariyah school. And in matters relating to the obligatory acts of worship, there should be a middle ground between bathalah (not doing the obligatory acts at all) and tarohhub (kahib-rahiban). And in matters of morals, such as generosity, there should be a middle ground between miserliness and extravagance.

(. ) and doing good, which is the virtue of obedience. This, both in terms of quantity, such as performing the recommended prayers, as well as in terms of strength (quality), as the Prophet said:

Meaning: “Ihsan is that you should worship Allah as if you see Him. Because even if you do not see Him, then surely He sees you “.

(. ) and giving to relatives. Giving to relatives what they need. This sentence is a takhsish (specialization) after the general statement (ta’mim) as mubalaghah.

(. ) and Aliah forbids from abominable acts, from exaggeration in following the power of lust, such as adultery. Because adultery is the worst and most disgusting human behavior.

(. ) and wrongdoing, which is an action that causes the perpetrator to be hated by people, in the form of actions that can arouse the power of anger.

(. ) and enmity, being arrogant, domineering and cruel to one’s fellow man.

(. ) Allah teaches you, in the form of commands and prohibitions and the ability to distinguish between good and bad.

(So that you may remember and learn. (Qadhi Baidhawi).

The Prophet said:

Meaning: “The miserly person (i.e. the one whose miserliness is complete, as can be understood from the dima’rifat of the mubtada) is the one by whose side I am mentioned (i.e. the one who hears my name mentioned) but he does not send blessings on me”.

Because this kind of miserliness is the same as miserliness towards oneself. It is the same as forbidding oneself from receiving Allah’s mercy on him ten times, if only he would invoke Allah’s blessings on the Prophet (peace and blessings of Allah be upon him) once. (This is mentioned in Al Jami’ush Shaghir)

And the Prophet also said, which means:

“The inhabitants of Paradise are three”.

First, the ruler, that is, the one who holds the reins of government and power, who is not one-sided, that is, just, who gives alms, that is, does good to the poor, who gets taufik, that is, the one who is blessed with obedience to Allah and is fair in ruling.

Secondly, the compassionate person, i.e. the one in whose heart there are feelings of tenderness, compassion and mercy towards everyone who is related to him and every Muslim, i.e. towards relatives and others.

Thirdly, the pious person, who takes care of himself, i.e. who prevents himself from doing things that are not lawful and inappropriate, who has a large family, but he is not influenced by his love for his family to take unlawful property. Rather he prefers love of Allah to love of family.

And the inhabitants of hell are five:

First, the weak person who lacks patience, i.e., the person who cannot restrain himself when lust comes, then he does not prevent himself from the haram. The word “who” in this sentence is plural, which means: those who only follow among you. Another view is that they are unemployed people who have no desire to do good deeds in the Hereafter, and have no desire for family life, so they avoid marriage and then commit immoral deeds. And they also do not want wealth, that is, they do not want to seek wealth from lawful endeavors, because they do not like to work with their hands. Another view is that they are those who surround kings and serve them without caring where they eat and dress, whether from lawful or unlawful means. They do not want to have a family and seek wealth, and their desires are limited to eating and drinking.

Secondly, the traitor who does not hide his greed, i.e. who does not hide his greed for anything no matter how small unless it is betrayed, i.e. unless he tries to obtain it so that he gets it and then he betrays it. Or in other words, he has no desire in any place of betrayal unless he betrays what he wants, even if what he wants is small.

Thirdly, the one who is not in the morning and evening unless he deceives you, i.e. he does not leave deceiving you with regard to your family and property. The meaning of ‘morning and evening’ here is that he deceives most of the time.

Fourthly, it is mentioned by the narrator that the Prophet (peace and blessings be upon him) mentioned that among the five kinds of people who will be residents of Hell are the miser and the liar.

Fifthly, a person with bad manners and very vile, that is, in addition to bad manners, he is also very dirty in his speech.

(This is mentioned in the book Al Mashabih by Ibn Malik).

Imam Qusyairi (may Allah purify his soul) said: “Allah has enjoined His servant to be just in his relationship with Allah, in his relationship with himself, and in his relationship with his fellow creatures. To be just with one’s Lord means to give preference to the rights of Allah over one’s own interests, to abstain from all prohibitions, and to be fully prepared to carry out Allah’s commands at all times. To be just in one’s relationship with oneself is to refrain from those things that lead to one’s destruction. And fairness in one’s dealings with his fellow creatures means giving them advice, not betraying them, whether a little or a lot, being fair to them in all respects, and not harming anyone, whether by word, deed or intention.

It should be noted that Allah’s commands to do these three things include everything that Allah has commanded in the Quran. And likewise, Allah’s prohibition of these three things includes everything that Allah Taala has prohibited in the Qur’an. Therefore, every Friday preacher recites this verse on the pulpit at the end of his sermon so that it becomes a general lesson for everyone.

Ibn Mas’ud (may Allah be pleased with him) reported: “The verse that covers everything in the Qur’an is this verse”.

Companion ‘Ali (may Allah be pleased with him) said: “The conclusion of piety is contained in the word of Allah, which means: “Verily, Allah enjoins (you) to be just and to do good, and to give to your relatives, and Allah forbids evil deeds, wrongdoing, and enmity”. (From Al Uyun wat Taisir)

It was narrated from the Companion of Uthman bin Mazh’un (may Allah be pleased with him) who said: “The Messenger of Allah (peace and blessings of Allah be upon him) invited me to embrace Islam, so I embraced Islam because I was ashamed not to fulfill his invitation, even though Isiam had not yet been established in my heart. One day, I was present in his presence. While he was speaking to me, I suddenly saw his eyes gazing at the sky, then he raised his head once more from the right side, then he tilted it to the left side, after which he turned his face towards me with a red and sweaty look.

So I asked him about the situation that had befallen him. He explained: ‘While I was speaking to you, I suddenly looked up at the sky, and I saw Jibril (peace be upon him) descending to my right and saying: “O Muhammad”, then he recited the verse : ….. innallaaha ya’murukum bil ‘adli… (until the end of the verse)

Uthman said: “So at that time, faith became firm in my heart”.

The revelation of this verse was the reason for the strengthening of ‘Uthman ibn Mazh’un’s faith, as Ibn Ash-Shaykh said. Thus, whoever has a perfect intellect will be able to learn from the lessons of Allah, may He be glorified and exalted, and will benefit from the advice of the Messenger of Allah, and will become aware of His warnings.

The Messenger of Allah once asked the Companions “Do you know who is bankrupt?”.

The Companions replied:

“The bankrupt, according to us, is the one who has no more dirhams or property”.

He explained:

“The bankrupt of my Ummah is the one who will come on the Day of Resurrection with the rewards of prayer, fasting and zakaah. But he will also come with the sins of having criticized so-and-so, accused so-and-so, eaten the wealth of so-and-so, shed the blood of so-and-so, and beaten so-and-so. So it is given to so-and-so from his good deeds, and to so-and-so from his other good deeds, so that when his good deeds are exhausted before his debts are paid off, their sins are taken away and placed in the balance of his deeds. Then he will be thrown into hell”.

Hence, in another tradition, the Prophet said:

Meaning: “Whoever has wronged his brother in honor or something else, let him apologize to him today (in this world) before there are no more dinars or dirhams (in the hereafter). If he has any good deeds, then the reward of his good deeds shall be taken from him in proportion to the wrong he has done. And if he has no good deeds, then the bad deeds of the one whom he wronged will be taken from him and charged to him. (Misykatul Mashabih)

Abu Hurairah reported that Sahl ibn Mu’adz reported that the Prophet said:

Meaning: “Whoever holds back his annoyance, while he is able to vent it, then on the Day of Resurrection, Allah will call him in the presence of all creatures, until he is told to choose whichever angel he wants.” (This is mentioned in Al Lubab).

It is narrated that Allah said to Prophet Moses (peace be upon him): “Whoever is able but forgives. Then I will look at him every day seventy times. As for the one whom I look at once, I will not torment him in My hell”. (Raudhatul Mughni)

So the reasonable person should make it a habit to forgive others and do good to them and keep himself from feeling irritated and angry, because that will lead to entering hell. May Allah preserve us from Hell and admit us to Paradise with the good people.

It was narrated from Maimun bin Mahran that his slave girl came with a bowl of curry. Unintentionally, she stumbled and spilled the curry on Maimun. So Maimun wanted to hit her, but she said: “O my Lord, fulfill the words of Allah Taala:

Meaning: “And those who restrain their irritation”.

Maimun replied: “I have done so”.

The slave said:

“Execute also the following words of Allah:

“And those who forgive people”.

Maimun replied: “Indeed I have forgiven you”.

And the slave said again:

“And Allah loves those who do good”.

Maimun replied: “I will certainly do you good. You are free for the pleasure of Allah Taala”. (Raudhatul Muttagin)

( ) those who spend their wealth in times of plenty and want, i.e. in times of ease and hardship.

The first two things mentioned about the character of the righteous, which can be the cause of entering Paradise, are generosity. It is also mentioned in one of the traditions narrated from the Companion Abu Hurairah (may Allah be pleased with him) who said: “The Messenger of Allah sailailaahu alaihi wasallam said :

Meaning: “The generous person is close to Allah, close to heaven, close to people, and far from hell. While the miser is far from Allah, far from Paradise, far from people and close to hell. And the generous fool is more favored by Allah than the miserly scholar.

( ) And those who restrain their irritation, i.e. they swallow their irritation when their hearts are filled with it.

Al Kazhmu (. ) means: holding something back when it is full. Whereas Kazhmul Ghoizhu ( ) means: full of annoyance. But he puts it back into his stomach and does not let it out.

The Prophet said:

Meaning: “Whoever holds back his resentment, while he is able to vent it, Allah will call him on the Day of Resurrection witnessed by all creatures, so that he chooses whichever angel he wishes.”

(. ) And those who forgive those who have wronged them.

(. ) And Allah loves those who do good. (Ma’alimut Tanzil)

The Prophet said:

Meaning: “A person always follows the religion of his companion. So let one of you pay attention (i.e. let a friend pay attention) to the one he is with”,

So look for a friend who will be your ally in learning and a friend in your religious affairs, that is, in fulfilling your religious and worldly affairs. This is because religious benefits, such as knowledge, charity, prayers and intercession in the Hereafter, as well as worldly benefits, such as rank, affection, companionship and so on, will be gained from a friend.

From this Hadīth, it can be understood that it is not permissible to befriend a person with bad manners, i.e. one who is unable to control his passions when he is angry and desirous, so that he will fall into the abyss of sin.

(This Hadith is mentioned in the book Bidayatul Hidayah by Imam Al Ghazali).

32. EXPLANATION OF THE MIKRAJ OF THE PROPHET MUHAMMAD PBUH.

Allah SWT. Says:

Meaning: “Glory be to Allah, Who made His servant travel one night from the Sacred Mosque to the Mosque of Agsa, which We have blessed around it, that We might show him some of the signs of Our power. Indeed, He is the All-Hearing, the All-Knowing.” (QS. Al Isra: 1)

Interpretation: .

(Glory be to Allah, who made His servant travel by night. Subhana ( ) is an isim with the meaning of tasbih, which means to purify Allah. Sometimes it is also used as the name of Allah, so it is cut off from idhafah and not subject to disharaf. But it is pronounced nasab (ending in a) because of the fiil that is left behind (not mentioned). As for the sentence that begins with this word (. ) is to sanctify Allah about the miracle of what will be mentioned afterwards.

Asra (.) and sara (.) mean walking.

Lailan ( ) is pronounced nasab ( ) because it serves as a zharaf (description of time). The meaning of this word is that it indicates that the time of ‘isra’ was short. Therefore, some people read it as minal laili ( ), meaning part of the night. As Allah Taala says in the lam verse: wa minal laili fatahajjad bihi (and in part of the night, pray tahajjudiah you).

(. ) from the Grand Mosque, i.e. from the Grand Mosque itself. This is based on a tradition in which it is reported that the Prophet said: “When I was in the Grand Mosque, at Hijir Ismail on the side of the Kaaba, between sleep and watch, suddenly Jibril (peace be upon him) came with the Burag”. Or it could also mean, from the Haram. Allah named the Haram Land Al Masjidil Haram, because the Haram Land is entirely a Mosque, or because the Haram Land surrounds the Mosque, so that its beginning matches its end. This is based on a narration that the Prophet slept in the house of Umm Hani after the ‘Isyak prayer. Then he was ordained, and returned that same night. He then narrated the story of his journey to Umm Hani. He said: “The Prophets were brought before me, then I prayed with them”. After that he went out to the Mosque and told the people of Auraish about it. So they were astonished to hear it, because they thought it was something impossible. Even those of them who had believed eventually turned apostate. Some people came to Abubakar ra. asking for an explanation, to which Abubakar replied: “If that is what he said, then what he said is true”.

The people asked: “Do you agree with him on this matter?”.

Abubakar replied: “I am justifying him for more than that”.

For this reason, Abubakar was called Assiddig. This incident occurred one year before the hijrah.

The scholars disagree as to whether the Prophet experienced the isra while he was asleep or awake. And whether with his spirit only or with his body too?. The majority of scholars are of the opinion that the Prophet was taken to Bayt al-Maqdis with his body, and after that he was taken to the heavens until he reached Sidratul Muntaha. That is why the Ouraisy were astonished and considered it impossible.

   to a distant Mosque, namely Bait al-Maqdis. For at that time, besides Bait al-Maqdis, there was no other Mosque.

      We blessed its surroundings with religious and worldly blessings. For it was the place of revelation and the place of worship of the prophets since Moses (peace be upon him) and was surrounded by rivers, trees and fruit trees.

(. ) that We may show him some of Our signs, such as his traveling in a moment of time during part of the night over a distance of one month’s journey under ordinary circumstances, seeing Bayt al-Maqdis which he had never visited before, the presence of the prophets before him and knowing their positions. .

The reason why the sentence in the verse above was transferred from the form of ghaibah (. ) to the form of takallum (. ) is to show the greatness of these blessings and signs of power. It is also read :. with a ya ( ).

(. ) Indeed, He is the All-Hearing, the words of the Prophet Muhammad.

(. ) and He is the Knower of his deeds. So Allah honored him and brought him closer according to his words and deeds. (Qadhi Baidhawi)

Alhasan ibn ‘Ali reported that the Prophet said:

Meaning: “Increase by you the recitation of salawat to me, because your salawat is forgiveness for sins.

Your salawat is forgiveness for your sins. And ask for my intercession and high status, for indeed my intercession in the sight of my Lord is intercession for all of you”. (Al Jami’ush Shaghir)

And from the Companion of Jabir bin Abdillah (may Allah be pleased with him), the Prophet (peace be upon him) said: 

Meaning: “Whoever, when he hears the call to prayer, says: “O Allah, Owner of this perfect call and this established prayer, grant the Prophet Muhammad wasilah, longevity and high rank. And place him in a praiseworthy place which You have promised him, surely You will not violate Your promise. Then he will have my intercession on the Day of Resurrection.” (Shifa’un Sharif)

The reason for the revelation of this verse is that after the Prophet (peace and blessings of Allah be upon him) told the people of Quraysh about the isra’ and they denied it, Allah revealed this verse to vindicate His Prophet.

Burhan Annasafi said: “When the Prophet had reached high degrees and lofty levels, Allah revealed to him: “O Muhammad, with what do I honor you?”. The Prophet replied: “You honor me by attributing myself to You as Your servant”. Allah Taala then revealed the verse (subhaanal ladzii asraa bi’abdihi lailan). (Mi’rajiyyah)

The fact that this surah begins with a word of awe (ta’aajub) indicates that what follows is something extraordinary and a sign of divine power: something that no one but Allah could have done. Then when the word lailan ( ) is mentioned, it becomes clear from this that what is meant is part of the night. This is because tab’idh (some) is similar to taglil (a little). So, it is as if it says: “Allah traveled with His servant part of the night from Mecca to Bayt al-Maqdis”, covering a distance of forty nights (under normal circumstances). With this information, it becomes clear that the period of ‘Isra’ was short. And it also shows that it happened during part of the night (Shaykh Zaadah).

If Qanda says: “The word min in the word of Allah : min aayaatinaa ( ) should be interpreted as meaning ‘part of’, whereas the word of Allah Taala regarding Prophet Ibrahim (peace be upon him) reads :

Meaning: “And thus We showed Abraham the kingdom of the heavens and the earth”.

On the face of it, this verse suggests that Prophet Ibrahim (peace be upon him) is preferred over Prophet Muhammad (peace be upon him), but no one has said so. So what does it mean?

I answer: “The kingdoms of the heavens and the earth are only some of the signs of Allah’s power. The signs of Allah’s power are greater than that. Therefore, the signs of Allah’s power and the wonders seen by the Prophet Muhammad (peace be upon him) are greater than the kingdoms of the heavens and the earth, so it is clear that the Prophet Muhammad (peace be upon him) is greater than the Prophet Abraham (peace be upon him)”.

The wisdom of starting this surah with tasbih ( ) is due to two reasons:

First, Arabs usually say tasbih when they see something amazing. So here, it is as if Allah was astonished to see His creatures mocking and abusing His Messenger Muhammad (peace be upon him).

Secondly, the tasbih came out as a rebuttal to them. For when the Prophet had told them about the isra’, they denied it. Thus the meaning is: Glory be to Allah from appointing a messenger who likes to lie. (Imam Abu Harith)

If you ask me what wisdom there is in starting Sūrat al-Isra’ with tasbih (praise) and Sūrat al-Kahf with tahmid (praise), I will answer: tasbih comes before tahmid, as Allah says:

Meaning: “So glorify and praise your Lord”.

And the sentence of Al Baqiyaatush Shaalihaatu reads:

Meaning: “Glory be to Allah and all praise be to Allah … etc”.

Because tasbih means tanzih (purify Allah). While tahmid is tsana (praising Him). Sanctification is the same as takhalliyah (cleansing), while praising is the same as tahalliyah (adorning). And purification should take precedence over adornment. (Mi’rajiyah)

And some scholars said that what is meant by Al Masjidil Haram is the Mosque of Mecca. The Prophet said:

Meaning: “The first mosque to be built on earth is the Grand Mosque”.

That is, the Mosque of Mecca, may Allah honor it.

And Allah Taala says:

Meaning: “Verily, the first house built for mankind is the House of Allah in Bakkah (Mecca), which is blessed and a guide for mankind”.

And it is mentioned in two sahih books, from the Companion Abu Dzar ra. from the Prophet (peace be upon him) that he said:

Meaning: “The first mosque to be built on this earth was the Grand Mosque, and after that was the Aqsa Mosque, which was built by Prophet Ya’qub ibn Ishaq (peace be upon him). After Prophet Abraham (peace be upon him) built the Kaaba”. (Mi’rajiyah)

If you say: “According to the text, this verse indicates that the isra is to Bayt al-Maqdis, whereas the sahih traditions indicate that the Prophet was taken up to the heavens. So how can the combination of these two propositions be correct. And why is only Al Agsha Mosque mentioned?”. I replied: “The Prophet traveled on a Burag to Masjid Al Agsha and from there he was taken up to the sky on a ladder (mi’raj). The reason why only the Masjid al-Aqsa is mentioned is because if the Prophet had told about his ascension to the sky earlier, the Auraish would have denied him even more. Therefore, after the Prophet informed that he had been ordained to Bayt al-Maqdis. And from the signs it became clear to them that he was right about what he had announced and they believed him. Only then did he tell them that the Aqsa Mosque was the base for his mikraj to the sky.

Dus, the isra to the Al Aqsa Mosque seemed to be the base for his mikraj to the sky “. (Tafsir Al Khazin)

And from Azzuhri and Urwah, that on the morning of the night of the Prophet’s isra’k. He announced the event to the people. Among the people, there were those who had previously believed in him and then became apostates and experienced great trials. And there were some polytheists who went to Abu Bakr and said to him: “Your companion claims that last night he was taken to Bait al-Maqdis, and from there to the heavens, and he came back before dawn”.

Abubakar ra. replied: “If he says so, then he is right”.

They asked: “Do you confirm him in this news?”

Abubakar replied: “Yes, I confirmed him about something more astonishing than that”.

Therefore, Abubakar ra. was then called As Siddiq.

And one of the polytheists came to the Prophet. And said: “O Muhammad, stand up!”. So the Prophet stood up.

The man also said: “Raise one of your legs”. So the Prophet raised one of his legs.

Then the man said: “Raise the other leg”.

The Prophet replied: “If I lift it, I will fall”.

The man then said: “If you cannot rise from the earth an inch, then how can you rise to the sky to Sidratul Muntaha?”.

The Prophet replied: “Come out of the Mosque and tell your words to Ali. For he is the one who can give you an answer.”

So the man went out of the Mosque and met Ali. Then he told him about the incident. Suddenly Ali drew his sword and cut the man’s neck to death. The companions who witnessed the incident did not approve of Ali’s action, they said: “Why did you kill him? Whereas the Prophet’s words make sense, which is to tell you to answer, and not kill!”.

Ali replied: “The answer to dissenters is like this. Because the Prophet was not unable to answer him, but he knew that this man would not accept an answer, so he sent him to me to kill him.” The answer to the man’s question was that he was unable to answer him.

The answer to the man’s question is that the Messenger of Allah (peace and blessings be upon him) would not have been able to go up even an inch by himself. However, the Mikraj event took place by the power of Allah, the Almighty, the All-Powerful, in whose dominion all power is, like an atom compared to the sun and a drop of water compared to the ocean.

Then the people gathered before the Prophet and sat around him. They asked him about some matters relating to Bayt al-Maqdis. They said: “Tell us about our caravan, that is, our merchants who have gone to the Levant; did you meet any of them?”.

“Yes”, replied the Prophet. “I passed by the caravan of Banu Fulan while they were in Rauha. They had lost a camel, and they were searching for it, while there was a glass of water in their vehicle. I took it and drank it, then I put the glass back in its place. So ask them, did they find the water in the glass when they returned?”.

They said: “This is one of the signs”.

Then they asked:

“Tell us about our caravan, when will they arrive?”.

The Prophet replied: “I passed them at Tan’im”. That is a place near the Haram.

They asked again:

“How many were there in the caravan? What were the goods it was carrying? What was its appearance and who was in the caravan?”.

“The caravan is so many, so many”, replied the Prophet. “In the caravan were so-and-so and so-and-so. At the head of the caravan was a gray camel, the color of whose skin was like the color of dust. On its back were two sacks. The caravan will be visible to you at sunrise”.

wi is another sign,” they said.

Then they went out at the end of the night to await the arrival of the caravan in order to prove the truth of the Prophet’s words regarding the celestial news, should it prove to be true. One of them said:

“The sun has risen”.

Another said:

“By Allah this is the caravan, it has indeed been seen, guided by a gray camel”.

And in the caravan were so-and-so and so-and-so, exactly as the Prophet had told them. But alas, they still did not believe. In fact they said: “This is nothing but real magic”. (Mau’izhah)

Abu Said Alkhudri (may Allah be pleased with him) reported that he asked the Prophet (peace and blessings of Allah be upon him) about the night he was ordained, and he replied:

“An animal was brought to me, which resembled a bighal. That is the Burag on which the prophets rode”.

He continued:

“So, the beast took me away. He treaded his front feet as far as he could see. Suddenly I heard a call from my right: ‘O Muhammad, wait a moment!’ But I continued on my way without paying any attention to it.

Then I heard another call from my left, but I also paid no attention to it. After that I was stopped by a woman wearing full jewelry. She held out her hand and said: “Wait a moment”. But I continued on my way without turning to her.

Finally I arrived at Baitul Maqdis, or Al Agsha Mosque, then I dismounted and tied the Burag to a rope where the prophets used to tie it there. Then I entered the Mosque and prayed.

After that, I asked Gabriel:

“O Gabriel, earlier on the way, I heard a cry from my right”.

Gabriel replied: “It was the caller of the Jewish religion. Had you stopped following his call, your people would have become Jews.”

I asked:

“Earlier, I also heard a call from my left”.

Gabriel replied: “It was the caller of the Christian religion. Had you stopped following his call, your people would have become Christians. As for the woman who confronted you, she is the world. She has adorned herself for you. If you had stopped following her call, your people would have preferred the world to the Hereafter.”

Then I was given two vessels, one filled with milk and the other with wine. Gabriel said to me: “Drink whichever of the two you wish”.

So I took the vessel containing milk and drank it, while I left the vessel containing wine.

Gabriel said:

“You have rightly chosen purity (i.e. you have given Islam to your people). Had you taken wine, your Ummah would have gone astray”. (Oishash)

It is also narrated that the Prophet said:

“On the night I was ordained, while I was in Mecca between sleep and wakefulness, Gabriel came to me and said: “O Muhammad, wake up”.

So I woke up. Next thing I knew, Jibril was there with Mikail. Then Gabriel said to Mikail: “Give me a glass of Zamzam water, so that I may purify his heart and make his chest wide”.

The Prophet continued: “So Gabriel cut open my stomach, then washed it three times, while Mikail went back and forth to him with three glasses of water. Then Gabriel expanded my chest and removed the envy that was in it and filled it with wisdom, knowledge and faith. Then he stamped between my shoulders with the seal of prophethood. After that Jibril took me by the hand until he had finished the pencu: cian with the Zamzam water, or with the Alkautsar water. Then Gabriel said to me: “Make ablution!”, so I made ablution.

Then Gabriel said: “Depart, O Muhammad!”.

I asked: “Where to?”.

“To your Lord and the Lord of all things”, replied Gabriel.

Then Gabriel took me by the hand and led me out of the Mosque. It turned out that outside was waiting for a Buraq, whose body shape was larger than a donkey and smaller than a baghal. Its cheeks were like human cheeks. Its tail was like the tail of a camel. Its neck hair was like the neck hair of a horse. Its legs are like the legs of a camel. Its nails are like the nails of a cow. And his back is like a white pearl. On his back is a saddle from heaven. He has a pair of wings on his thighs. He traveled like lightning. His steps tread as far as his sight. Gabriel said: “Go up”.

This burag was the vehicle of Prophet Ibrahim (peace be upon him), which he used to ride when he visited Baitulharam. So I got on it. Then the Prophet departed accompanied by the angel Gabriel (peace be upon him) and in the middle of the journey, Gabriel said: “Get down and pray!”. The Prophet said: “So I got down and prayed”. Then Gabriel asked: “Do you know where you prayed earlier?”. “No”, I replied. Gabriel explained: “You prayed in Thaibah, and that is where the hijrah will take place, God willing”. Then we continued our journey. In the middle of the journey, Jibril said: “Get down and pray!”. So I got down and prayed. After that Jibril asked: “Do you know where you prayed earlier?”. “No”, I replied. Gabriel explained: “You prayed at Thursina, where Allah spoke to Prophet Moses (peace be upon him)”. Then we continued our journey. In the middle of the journey Gabriel said: “Come down and pray!”. So I went down and prayed. “Do you know where you prayed earlier?”. Jibril asked. I replied: “No”. Gabriel explained: “You prayed in Baitlehm, the birthplace of the Prophet Jesus (peace be upon him)”. After that, we continued our journey until we reached Baitulmaqdis. When I arrived there, I found waiting for me some angels who had come down from heaven to welcome me. They welcomed me with glad tidings and glory from the side of Allah Taala. They said:

“Peace be upon you, O beginning, O end, O gathering”.

The Prophet said: “I asked Gabriel: “What is the meaning of their salutation to me?”.

Gabriel replied: “Verily you are the one who first made the earth split (on the Day of Judgment, pent.) as well as your people. And you are the first to intercede, and the first to receive intercession. And indeed you are the last prophet. And indeed the gathering (on the Day of Resurrection) will be for your sake and that of your people.”

Then we continued our journey until we reached the door of the Mosque. Then Gabriel told me to get down. Then he tied the Burag to the rope, where the prophets used to tie it, with a harness of heavenly silk.

When I entered the door, I suddenly saw the prophets and messengers (according to the hadith narrated by Abul Aliyah: the spirits of the prophets whom God had sent before me, from the time of Prophets Idris and Noah (peace be upon them) to the time of Prophet Jesus (peace be upon him)), God Almighty had gathered them together. Then they greeted me and honored me as the angels had honored them. I asked Jibril: “O Jibril, who are they?”.

Jibril replied: “They are your brothers, the Prophets (peace be upon them)”.

Then Gabriel took me by the hand and took me to a hard rock and climbed with me.

The Prophet continued:

“Suddenly I saw a ladder to the heavens that I had never seen such a good and beautiful ladder, and no one had ever witnessed a better and more beautiful ladder than that. It is through that ladder that the angels ascend to the sky. Its base is on a large hard rock in Bayt al-Maqdis, while its end is attached to the sky. One of the posts is yagut, while the other is zabarjad. One step is made of silver, while the other step is of emerald studded with pearls and yagut. That is the ladder by which the angel of death descends to take life. So if you see the one who is about to die among you fix his gaze, it means that his consciousness has been cut off from him. That is, if he has clearly seen the ladder, because of its beauty.

Then Gabriel lifted me up and placed me on his wings. Then he ascended to the lowest heaven through the ladder. Jibril knocked on the door of the sky, then the question was heard:

“Who is it?”.

Jibril replied: “I, Jibril”.

He was also asked:

“Who is with you?”.

“Muhammad”, replied Gabriel.

Then the door of the sky was opened, and we entered it. As we were walking in the lowest heaven, I suddenly saw a rooster with very white feathers. He had fine green feathers under his very white feathers, which I had never seen such a beautiful shade of green. And it turned out that his feet were at the bottom of the earth, while his head was below Arsh. He had a pair of wings on his shoulders, which, when flapped, would reach the east and the west. When half of the night has passed, the hen spreads its wings and flaps them, then it cries out to Allah, the Exalted, which means: “Glory be to the holy Maharaja. The Greatest and the Highest. There is no God but Allah, the Ever-Living, the Self-Sustaining”. When he does that, all the chickens on earth will also glorify him while flapping their wings. Likewise, if the chicken in the sky is silent, then all the chickens on earth will also be silent.

The Prophet said, which means: “Ever since I saw that rooster, I have longed to see it again”.

He continued his story:

“Then we ascended to the second heaven. Then Jibril asked to open the door. And so on there was a dialog like in the first sky. Then we ascended to the third heaven, where Jibril asked for the door to be opened… and so on. Then we ascended to the fourth heaven, then Jibril asked for the door to be opened… and so on. Then we ascended to the fifth heaven, then Jibril asked for the door to be opened… and so on. Then we ascended to the sixth heaven, then Jibril asked for the door to be opened…. …. And so on. Then we went up to the seventh heaven, and Jibril asked to open the door… and so on. As we entered, I saw a man with gray hair sitting on a chair by the door of Paradise, while many people were sitting around him, all with white faces.

Then I asked:

“O Gabriel, who is this white-haired man, and who are the people around him, and what are these rivers?”.

Gabriel replied: “This is your father, Prophet Ibrahim, the first gray-haired man on earth, and the white-faced people sitting around him are those who do not mix their faith with injustice”.

The Prophet continued:

“And it turned out that Prophet Ibrahim was leaning against a house. Gabriel said: “This is Baitul Ma’mur. Every day, it is entered by seventy thousand angels. When they leave it, they will not enter it again”.

He continued his story:

“Then Gabriel took me to Sidratul Muntaha, which turned out to be a tree with many leaves. A single leaf from that tree could cover this world and all that is in it. And as it turned out, its fruits were like the peaks of the mountains in Hijr. Four rivers came out of it: two were visible, and two were invisible. So I asked Jibril about it and he replied: “The two rivers that are not visible are the two rivers in Paradise, while the one that is visible is the Nile Jan Euphrates”.

The Prophet continued:

“Then I reached Sidratul Muntaha. I recognized its leaves and fruits. The tree was covered with the light of Allah in such a way that it was clearly visible and covered by angels, as if they were locusts of gold, out of fear of Allah Taala. When it was overwhelmed by what was covering it, it changed its appearance so that no one could characterize it”.

He also said:

“There are angels whose number is not known except by Allah, the Most High, the Mighty, the Majestic. Gabriel is in the midst of them. Then Gabriel said to me: “Come forward”. But I replied: “O Gabriel, you alone come forward”. Jibn! said: “But you go forward, O Muhammad, for you are more honorable in the sight of Allah than I am”.

So, I went forward, while Gabriel followed behind me, until we came to a veil of gold. Gabriel shook the veil and asked: “Who is this?”.

Gabriel replied: “I am Gabriel with Muhammad”.

“Allahu Akbar”, said the guardian angel. Then he extended his hand from under the veil, and took me. Gabriel was left behind. So I asked: “Where to?”.

Gabriel replied: “O Muhammad, there is none of us except for a certain position. Verily this is the last limit of all creatures. I was allowed to approach this veil for no other reason than to honor and glorify you”.

The guardian angel took me away faster than a glance, to the pearl veil. Then he shook the veil, so the guardian angel asked from behind the veil: “Who is this?”,

The angel who brought me replied: “I am the guardian of the golden expanse. And this is Muhammad, the Messenger from Arabia with me”.

“Allahu Akbar”, said the guardian angel. Then he extended his hand from under the veil until he placed me before him.

And so on, I passed from one veil to another, each of which was as far as the journey of Ima hundred years. And the distance between one veil and another was a journey of five hundred years.

Then a green carpet was spread out for me. Its light was like the light of the sun, so that my vision became dazzled. And I was placed on that carpet, then the carpet carried me.

So when I saw the Throne, I found it larger than all things. Then Allah, the Exalted, drew me close to the back of the Throne, and a drop from the Throne fell on my tongue, the sweetness of which no one has ever tasted, and nothing tastes sweeter than it. Then Allah, the Exalted, told me the news of those who were before and those who were after, and He freed my tongue from confusion because of His greatness. Then I said:

“All honor, mercy and goodness belong to Allah”.

“Welfare upon you, O Prophet, and Allah’s mercy and blessings”.

Then I replied:

“Prosperity be upon us and upon the righteous servants of Allah”. Then Allah, the Exalted, said:

“O Muhammad, I have appointed you as a lover, just as I appointed Ibrahim as a khalil. And I invited you to speak as I had invited Moses to speak. And I have made your Ummah the best Ummah that has been created for mankind, and I have made them the middle Ummah. And I made them the first and the last. Therefore, take what I have given you and be among the grateful ones.”

Then Allah explained to me some things that I was not permitted to tell you. And it was made obligatory upon me and upon my people to pray 50 times every day.

After Allah had given me His promise and left me for as long as He wished, then He said to me: “Return to your people, and convey My words to them”.

So the rug that had carried me earlier now carried me back. So I was carried up and down until I finally arrived at Sidratul muntaha. It turned out that Jibril was waiting for me there. I saw Jibril with my heart as I saw him with my eyes before me. He greeted me and said:

“May Allah bestow upon you a prosperity that He has never bestowed upon any of His creatures, neither an angel brought near nor a prophet sent. And indeed Allah has conveyed you to a place that none of the inhabitants of the heavens and the earth has ever reached. So be happy with the high position and lofty glory that Allah has bestowed upon you. Therefore, give thanks to Him, for indeed Allah is the Bestower of bounty and loves the grateful”.

So I praised Allah for that.

Then Gabriel (peace be upon him) said:

“Depart, O Muhammad, for Paradise, so that I may show you what you will find there. By so doing, you will increase your reverence for the world in addition to your existing reverence, and your love for the Hereafter will increase in addition to your existing love”.

So we set out, and by Allah’s permission we reached Paradise. Jibril did not leave any place in Paradise but showed it to me and explained about it. I saw mahliyai made of pearls, yagut and zabarjad. And I saw trees of yellow ernas. And I saw in that heaven what no eye has ever seen, no ear has ever heard, and no human being has ever thought of. And they have been made and prepared. And indeed it can only be seen by its owner from among the saints of Allah. So it became very important what I had seen. And I said: “It is for such things that people should do good”.

Then hell was shown to me, so that I could see its shackles and chains.

After that, Jibril took me out of the sky. So we both passed through heaven after heaven, descending from one sky to another until finally I arrived at the sky inhabited by the Prophet Moses. He asked:

“What has Allah enjoined upon you and upon your people?”,

I replied: “Fifty prayers”.

Prophet Moses responded:

“Your people will not be able to perform fifty prayers every day. For indeed I too have tried the people and have endeavored with the Children of Israel. So return to your Lord, and ask Him for relief”.

So I returned again, and Allah reduced ten prayers from me. Then I met Prophet Moses again, and he said as before. So I returned, and Allah reduced ten prayers from me again. Then I met Prophet Moses again, and he said again as before. So I returned, and Allah deducted ten more prayers from me. Then I met Prophet Moses again, and he said as before. So I returned, and Allah deducted ten more prayers from me. Then I met the Prophet Moses again, and he said again as before. So I returned, and I was ordered to perform five prayers every day.

Then I met Prophet Moses again, and he said:

“Verily your people will not be able to pray five times every day. And indeed I too have tried people and have tried hard on the Children of Israel. So return to your Lord and ask Him for relief”.

I replied:

“I have asked Him for leniency so many times that I am ashamed. But now I am willing and I accept His decree”.

When I left him, there was an exclamation: “I have decreed my duty, and I have granted relief to my servants”. In another narration: “And I reward every good deed tenfold”.

The Prophet continued his story:

“Then I returned with my brother Gabriel. He did not leave me and I did not leave him, until we came back to my bed. And it all happened in one night of your nights”.

He (peace be upon him) said:

Meaning: “I am the chief of the children of Adam, and I am not arrogant. And I am the holder of the banner of Alhamd, and I am not arrogant”.

Ibn Abbas ra. and Aisha ra. said: “The Messenger of Allah said, which means: “After the night of the incident of ‘Isra’ upon me, and the morning I was kem. “I realized that people would not believe me”, so he sat down with a sad heart. Suddenly Abu Jahl, the enemy of Allah, passed by him. He came near him and sat in front of him. Then he said, making fun of him:

“Is there anything that you have earned?”.

“Yes”, replied the Prophet. “Last night I was ordained”.

“Where”, asked Abu Jahal.

The Prophet replied: “To Bait al-Maqdis”.

“Then this morning you are back in our midst?”. Asked Abu Jahal in a cynical tone.

Abu Jahal asked:

Do you dare to say to your people what you said to me earlier?”.

“Yes”, replied the Prophet firmly.

Then Abu Jahai called out: “O Banu Ka’ab bin Luay, come here!”. Hearing the call, the people came, until finally they gathered in front of the two.

Then Abu Jahal said to the Prophet:

“Say to your people what you have said to me earlier”.

“All right”, replied the Prophet. “Last night I was ordained”.

“Where?”, they asked.

The Prophet replied:

“To Bayt al-Maqdis”.

They also asked: “Then this morning you are back in our midst?”.

“Yes”, he replied.

So some of them went to look for Abubakar. When they found him, they asked him: “Have you heard the news from your friend?”. He said that he had been ordained last night”.

“Did he really say that?”. Abubakar asked.

They replied: “He did say so”.

Abubakar said: “Well, he has indeed spoken the truth”.

“Do you confirm him?”, they asked.

Abubakar replied:

“I confirmed him about something further than that”.

This is the story in brief.

As for the Prophet seeing his Lord, the salaf scholars differed on whether he saw his Lord, the Glorified, with his own eyes. This was not acknowledged by ‘Aa’ishah (may Allah be pleased with her).

From “Amir, from Masruq, that he once asked ‘Ā’ishah (may Allah be pleased with her): “O Ummul mukminin, is it true that the Prophet (peace be upon him) saw his Lord, i.e. on the night of Isra’, while he was awake?”.

‘Ā’ishah replied: “My hair trembles at what you say”. Meaning: my hair stood on end at your question to me. “There are three things that whoever tells you about them has lied. Whoever tells you that the Prophet Muhammad has seen his Lord, he has indeed lied”. Then he recited the word of Allah which reads:

Meaning: “He is invisible to the sight of the eye, while He is visible to all that is visible”.

Then he recited the hadith until it was finished.

There is a group of scholars who agree with ‘Aa’ishah, and this seems to be the view of Ibn Mas’ud (may Allah be pleased with him). And similar to this is the report of Abu Hurairah (may Allah be pleased with him) who said: “The Prophet saw only Jibril”. However, this is also disputed. There is a group of scholars of hadith, kalam and jurisprudence who deny this, and they consider it impossible to see Allah in this world.

Ibn ‘Abbas (may Allah be pleased with him) reported that the Prophet saw Allah with his own eyes.

And Atha narrated from Ibn ‘Abbas (may Allah be pleased with him) that he said: “The Prophet saw Allah with his heart”.

And Abul ‘Aliyah reported from Ibn ‘Abbas that the Prophet saw Him twice with his heart.”

Therefore, Ibn Isaac mentioned that, Ibn Umar ra. once sent someone to Ibn ‘Abbas to ask whether the Prophet had seen his Lord. He replied: “Yes”.

Indeed, the most well-known narration from Ibn ‘Abbas (may Allah be pleased with him) is that the Prophet saw his Lord with his own eyes. It was narrated from Ibn ‘Abbas from various sources. He said: “Allah has favored Prophet Moses with kalam (speaking with Him), Prophet Abraham with khulla (as a companion), and Prophet Muhammad with ru’yah (seeing Him with his eyes)”. His proof is the word of Allah which reads:

Meaning: “His heart does not deny what he sees. So, do you want to deny him what he has seen?”. And indeed he (Prophet Muhammad) has seen Him at another time “.

Al Mawardi said: “It is said that Allah has divided His kalam and ru’yah between Prophet Moses and Prophet Muhammad. Prophet Muhammad (peace be upon him) saw Him twice and Prophet Moses (peace be upon him) spoke with Him twice.”

And Assamargandi narrated from Muhammad bin Ka’ab Al Qarzhi and Rabi’ bin Anas, that the Prophet was once asked: “Have you seen your Lord?”. He replied: “I have seen Him with my heart, and not seen Him with my eyes.” etc. (Shifa’un Sharif).

The reason for the mikraj is that the earth once boasted to the heavens. The earth said: “I am better than you, because Allah has adorned me with lands, seas, rivers, trees, mountains and so on”.

Then the heavens replied: “I am better than you, because the sun, moon, stars, planets, star clusters, Arsh, Kursi and heaven are with me”.

Earth was not to be outdone, she said: “I have a house that is visited and surrounded by prophets, apostles, saints, and all believers”.

Heaven replied: “I have a prosperous temple surrounded by the angels of heaven. And I also have Paradise, which is the abode of the spirits of the prophets, apostles, saints and righteous people.”

Then the earth said: “Surely the chief of the messengers, the Seal of the prophets, the beloved of the Lord of the Worlds, and the most excellent of creatures, to whom the most perfect honor is due, dwells with me, and his laws are upon me.”

When the earth heard these words, the heavens were unable to respond. Then he supplicated to Allah, saying: “O my Lord, You fulfill the prayer of Your servant who is in trouble, when he prays to You. But I am unable to answer the words of the earth. Therefore, I ask You, raise the Prophet Muhammad to me, so that I become noble because of him, just as the earth becomes noble with its beauty and boasts of it”.

So Allah granted the prayer of the heavens. Then He revealed to Gabriel (peace be upon him) on the twenty-seventh night of the month of Rajab: “O Gabriel, do not walk far on this night. And you, O Izrail, do not take a life this night”.

Gabriel asked: “Has the Hour come?”.

“No, O Gabriel”, replied Allah, “But go to heaven, and take the Burag and bring it to Muhammad”.

So Gabriel went to heaven. There he saw 40,000 burags roaming in the gardens of Paradise. While on their foreheads was written the name of Muhammad, Gabriel saw among the burags a burag who bowed his head weeping, while from his eyes flowed tears.

“Why are you, O Burag?”, asked Gabriel.

The burag replied:

“O Gabriel, I have heard the name of Muhammad since 40,000 years ago. So there was instilled in my heart a feeling of love for the owner of that name, and I longed for him. After that I no longer needed food and drink, while I was burning with the fire of longing”.

So Gabriel said: “I will bring you together with the one for whom you long”.

Then Gabriel gave him a saddle and bridle and brought him to the Prophet (peace be upon him) and so on until the end of the story. (A’rajiyah)

33. EXPLANATION OF THE VIRTUES OF MAN

Allah Almighty says:

Meaning: “And indeed We have honored the children of Adam. We carried them on land and sea. We gave them good sustenance. And We have favored them with perfect advantages over most of the creatures We have created”. (QS. Al Isra: 70)

Interpretation:

(We have honored the sons and daughters of Adam with a beautiful appearance, a balanced character, a moderate stature, the ability to distinguish with their intellect, to understand with tongues, signs and writing, guidance to the ways of livelihood in this world and the Hereafter, the ability to control the earth, intelligence in science, connecting causes and effects, both from the heavens and the earth, so as to produce benefits for them, and others that it is impossible to mention all of them one by one. Among these is what Ibn ‘Abbas (may Allah be pleased with him) mentioned, namely that every animal takes its food with its mouth except man. Man brings his food to his mouth with his hands.

(. ) And We transported them on land and sea, on land and sea vehicles. This sentence is derived from: (I gave him a vehicle on which he rides), or from :   (And We transported them in land and sea vehicles), so that they were neither buried by the earth nor drowned by the waters.

(. ) And We gave them sustenance from good, delicious things, whether produced by their labor or by other than their labor.

     And We enhanced them with perfect advantages over most of the creatures We have created, with victory and mastery, or with honor and glory. What is excluded are the angels or special people from among the marfus. And the exclusion of a species does not necessarily mean the exclusion of some individuals of that species. (Qadhi Baidhawi).

It was narrated from Wahab bin Munabbih that the Prophet said:

Meaning: “Whoever says salam to me ten times, it is as if he has freed a slave”. (Shifa’un Sharif).

And it is also narrated, that Amr bin Ka’ab and Abu Hurairah ra. Once came to the Prophet and asked: “O Messenger of Allah, who is the most knowledgeable person?”.

The Prophet replied: “The man of reason”.

They also asked: “Who is the most diligent worshipper?”.

The Prophet replied: “The one who is reasonable”.

They also asked: “Who is the most excellent person?”.

The Prophet replied: “The one who uses. Everything has a weapon, and the believer’s weapon is reason. Every nation has a leader, and the leader of the believer is the mind. And every nation has an ideal, and the ideal of man is reason”. (Hayatul Qulub)

Aisha (may Allah be pleased with her) reported that she said: “The mind has ten parts. Five of them are visible, and the other five are invisible. The parts that are visible are:

First, silence.

As the Prophet said:

Meaning: “Whoever is silent is safe”. And his words:

Meaning: “Whoever speaks a lot, then often he falls”.

Second, polite.

Third, humble

As the Prophet said:

Meaning: “Whoever is humble, then Allah will elevate (degrees) and whoever is arrogant, then Allah will humiliate him”.

Fourth, enjoining virtue and preventing evil.

Fifth, doing righteous deeds.

The invisible parts of the mind are: First, tafakkur (thinking). Second, ibrah (taking lessons from an event).

Third, feeling heavy with sins.

Fourth, fear of Allah Taala.

Fifth, feeling himself despicable (Hayatul Qulub).

According to a report, beauty is created with seven parts: softness, sweetness, light, radiance, darkness, friendliness and smoothness. When all creatures and things were created, each thing was given one of these parts. Softness was given to heaven, sweetness to angels, light to the sun, light to the moon, darkness to the night, gentleness and delicacy to the wind. The great realm, the heavens and the earth, is adorned with all these. And when Allah created Adam (as) and Eve, the small world, He adorned them with these things as well. He gave softness to his soul, sweetness to his tongue, light to his face, light to his eyes, darkness to his hair, friendliness to his heart and subtlety to his conscience. Thus, man became the best of all creatures. As Allah Taala said:

Meaning: “In whatever form He willed, He arranged your body”. (Majalis)

There is no disagreement that the prophets, peace be upon them, are superior to the angels of the lower realms, but there is disagreement about the angels of the upper realms, and most of the Companions are of the opinion that the prophets are superior. The same opinion is held by the Shi’a and the adherents of other groups. While the Mu’tazilah group argued that the angels were superior, this opinion was also adopted by the philosophical group (philosophers).

There are several factors that our friends cite as reasons for this:

First, the word of Allah Taala which reads:

Meaning: “And (remember) when We said to the angels: Prostrate yourselves to Adam…”

The angels were told to bow down to Adam (peace be upon him). From this it can be immediately understood that it is the lower party who is usually told to prostrate (pay homage) to the higher party.

Secondly, the words of Allah Taala which reads:

Meaning: “And Allah taught Adam the names of all things….”… Until His words: “Glory to You, we know nothing except what You have taught us. Indeed, You are the All-Knowing, the Wise”.

This shows that Adam (peace be upon him) knew the names of all things, while the angels did not. The one who knows is certainly better than the one who does not know. As mentioned in the word of Allah Taala which reads:

Meaning: “Are those who know equal to those who do not know?”

Thirdly, human beings have obstacles that prevent them from doing acts of worship, such as their desires, anger, and desires that occupy their time. The angels, on the other hand, do not have any of these obstacles. There is no doubt that the worship that is performed despite these obstacles is more sincere and more strenuous.

Therefore, it is better. For more details on this issue

You can find more details on this issue in the book Syarah Al Agaid by the great scholar At Taftazani.

Please look it up.

In one of the traditions, the Prophet said:

Meaning: “The best of deeds is the hardest”.

That is, the most difficult. Thus, the reward will be more.

Fourthly, human beings are composed of angels who have reason without desire and animals who have desire without reason. With his intellect, man tends to become an angel, and with his lust, man tends to become an animal. Furthermore, if his lust overcomes his reason, then man will be more evil than animals. For Allah Taala says:

Meaning: “They are like cattle, but they are more perverse. . They are the ignorant ones.”

And His words:

Meaning: “Verily, the worst of animals in the sight of Allah is the deaf”.

Thus, the one whose intellect overcomes his desires is better than the angels. (This is mentioned in the commentary of Al Mawaqif)

Al-Baihaqi narrated that the Prophet said:

“When Allah Taala created Adam and his children, the angels said: “O Lord, You have created mankind with some advantages; they eat, drink, marry, ride, wear clothes, sleep and travel freely. As for us, You have not given us any of these things. So make for them this world, and for us the Hereafter”.

Allah Taala replied:

“I will not make a creature that I have created with My hands and breathed into it My spirit like the creature that I created with one word “KUN” and it became ta”.

Meaning: like the creatures that I created with a single command, namely angels. This means that man is not equal to angels in terms of his honor and closeness (to Allah), but man’s honor is more and his position is higher. (Al Mashabih)

It is said that the structure of the heaven and the stars is like the structure of man. So just as there are seven phalaxes, so are the members of the human body. Just as the phalak is divided into twelve star clusters, so too are there twelve orifices in the human body: two eyes, two ears, two nostrils, the mouth and rectum, two milks, the mouth and the navel. Six of the star clusters are in the south, and the other six are in the north. Similarly, the six orifices are in the right hemisphere of man, and the other six are in his left hemisphere. And as there are seven stars in the phalac, so there are seven powers in the human body: hearing, sight, smell, taste, touch, thinker and talker. So, your movements are like the movements of the stars, your birth is like the rising of the stars, and your death is like the sinking of the stars. And this is a simile in the upper realms.

As for the simile in the lower realms, your body is like the earth, your bones are like mountains, your brain is like mineral matter, your sweat is like rivers, your flesh is like soil. Your hair is like vegetation, your face is like the east, your back is like the west, your right hand is like the south, and your left hand is like the north, your breath is like the wind, your talk is like thunder, your laugh is like lightning, your cry is like rain, your anger is like clouds, your sleep is like death, your watch is like life, your youth is like summer, and your old age is like winter (so Glory be to Allah, the best of Creators). In the palm of the hand, Allah created thirty-five bones, as well as in the foot. (Zahratur Riyadh)

It was narrated from the Companion Abu Hurairah (ra) in interpreting the words of Allah Taala :

 Meaning: “Lord of all worlds”.

Allah, the Almighty, created the creatures and divided them into four types: angels, devils, jinn and humans. Then He divided them into ten parts, nine of which are angels, and one part is devils, humans and jinn. Then the last three types, He subdivided into ten parts, nine of which were demons, and the other parts were humans and jinn. These last two types He divided into ten parts, nine of which were jinn, and one of which was man. Then He divided mankind into 125 parts, of which one hundred parts He placed in the countries of the Indies, all of whom will go to hell. Twelve parts He placed in the Roman countries, they will also go to hell. Six more He placed in the East, they too will enter hell. And six more He placed in the West, they too will go to hell. And that leaves one section, which is divided into 73 groups. 72 of them are the adherents of bid’ah and misguidance, while the one group is the survivors, namely the Ahlu Sunna wal Jama’ah group. Their account is up to Allah Taala. He will forgive whomever He wills, and punish whomever He wills. (Tafsir Al Wasith) 

Abubakar al-Balkhi was asked about a poor man who accepts a gift from a king, knowing that the king has taken it from him. Is that permissible? Al-Balkhi replied: If the king mixed the dirhams with one another, then there is nothing wrong with it. But if he gave the poor person the booty before it was mixed with the others, then it is not permissible.”

According to Alfakih Abul Laits, this answer is correct based on the opinion of Abu Han far, because according to him, the one who seizes the dirhams of a people, then mixes them with others, then the dirhams belong to the seizer, but it still means that he owes it to that people.

Bustanul Arifin states that the scholars disagree about accepting gifts from a king. Some of them say that it is permissible, so long as the recipient does not know that the king is giving him haraam goods. Others said that it is not permissible. The scholars who said that it is permissible agree with what was narrated from ‘Ali ibn Abi Talib (may Allah be pleased with him) who said: “Verily, the king earns both lawful and unlawful wealth. So whatever he gives you, take it. Verily he gives you from the lawful”.

And also narrated from Umar ra., he said: “The Messenger of Allah once said:

Meaning: “Whoever is given something without asking, then accept it. Indeed it is the sustenance that Allah Taala has granted him”.

And narrated from Habib bin Abi Tsabit, that he said: “I once saw Ibn ‘Umar (may Allah be pleased with him) and Ibn ‘Abbas (may Allah be pleased with him) being given gifts from Al-mukhtar. They accepted the gifts, even though the Almukhtar was known as a wrongdoer.”

Muhammad bin Alhasan also narrated from Abu Hanifah ra. from Hammad, that Ibrahim An Nakha’i had gone to see Zuhair bin Abdillah Al Uzdi, who was the Governor of Hulwan. At that time, Ibrahim, accompanied by Abu Dzarr Al Hamdani, asked for a gift from Al Uzdi. Muhammad bin Alhasan said: “This is our view, so long as we do not know of anything obviously haraam in his gift. This is also the view of Abu Haneefah.” (Mauizah)

I say that in this day and age it is no longer possible to adhere to the most cautious opinion in terms of fatwas, because seeking excessively to find things that are permissible according to the highest rules of prudence is something that leads to hardship, especially for students. But hardship is rejected in Islam. In fact, it is the Shari’ah that is the straight balance. So whatever is not condemned by sharee’ah is permissible and is a mercy from Allah Taala on His slaves. So if someone has adhered to sharee’ah, it is not permissible for others to disbelieve in it. Because denying it means belittling the Shari’ah. And whoever underestimates the Shari’ah, it is feared that he will lose his faith.

If this is firmly established, then wara and piety in our time is to regard whatever a person has in his possession as his own, so long as it is not known with certainty that it is actually looted or stolen, even if it is known with certainty that it contains haraam goods. Because in his fatwa, Qadhi Khan said: “A man went to the king. Some food was served to him. If the guest does not know that it is obviously booty, then he may eat it, because everything is permissible in principle. But if this is not the case, then it is not permissible. (From our notes, which are humble) 

Allah Taala says in surah Yaasiin :

( ) And a sign, a great sign from Us, showing Our complete power and Our oneness.

(. ) that We, i.e.: by the state of Our greatness. .

(. ) We carried their dzurriyah on the ark. What is meant by dzurriyah is their fathers and ancestors, although the word dzurriyah can also mean children and grandchildren.

(. ) which is crowded, i.e. fully loaded.

While what is meant by the ark here is the ship of Noah (peace be upon him). And they are the descendants of those who were transported with Noah (peace be upon him) when they were still in the bones of their ancestors.

Some scholars are of the opinion that what is meant by the laden ark in this verse is that the ship sailed on the sea, even though it had no arms and legs, yet it was able to cover the distance of twenty days’ journey in just one day. This all shows Our perfect power.

(.) And We created for them a vehicle on which they would ride like the ark. Some say that what is meant in this verse are the ships that were made after the ship of Noah (peace be upon him), which were similar in shape. Another opinion is that the verse refers to small ships that sail on the rivers, just like the big ships at sea. This is the view of Gatadah, Adh Dhahak and others.

And it was narrated from Ibn ‘Abbas (may Allah be pleased with him) that what is meant by ‘like the ark’ is camels on land, like ships at sea. That is, We created for them ships at sea, which they drove, and We also created for them on land: camels, horses and donkeys, which they drove. And this all shows Our power and might. (from Ma’alimut Tanzil and others)

34. EXPLANATION OF TAHAJJUD PRAYER

Allah Almighty says:

Meaning: “And in some parts of the night pray tahajjud as an additional worship for you. May your Lord raise you to a praiseworthy place”. (AS. Al Isra: 79)

Interpretation:

(. ) And in some parts of the night pray tahajjud for you. That is, in some parts of the night, rise from sleep to pray. While the dhamir (pronoun, i.e.: back to the word (mentioned in the previous verse).

(. ) as an additional worship for you, in addition to the obligatory prayers, or as a virtue for you, because this Tahajjud prayer is only obligatory on you (Prophet Muhammad).

(. ) May your Lord raise you to a praiseworthy place. A place that is praised by those who live there, and by anyone who sees it. This place means any place that contains glory. But it is well known that what is meant by magam (place) here is the magam of intercession. This is because of a hadith narrated by Abu Hurairah (may Allah be pleased with him) from the Prophet (peace be upon him) who said:

Meaning: “It is the place where I intercede for my people”.

And because it was told to him that people praised him because he lived there. And it is none other than the Magam of Intercession.

As for the reason for the attribution of the word Magaaman (. ) is because it becomes a zharaf (adverb) by hiding the fiil (verb), namely : fayuqiimaka maqooman (.). Or, because the word yab’atsaka ( ) already contains the meaning of the fiil (verb). Alternatively, the word maqooman (maqooman) may be a state, meaning: an yab’atsaka dzaa maqooman (maqooman). (Qadhi Baidhawi)

Anas ibn Malik reported that the Prophet said:

Meaning: “No two Muslims meet and shake hands and say salawat to me, but Allah forgives their sins, past and future, by His mercy, before they part”.

It is also narrated from the Prophet that while he was sitting in the Masjid, a young man came to meet him. He welcomed him respectfully and seated him at his side, higher than Abubakar’s seat. Then he explained the reason, saying: “Indeed, I seated him higher than you, because in this world there is no one who recites salawat for me more than him. Every morning and evening, he says :

Meaning: “O Allah, bestow upon our Lord Muhammad as much mercy as the number of people who salawat him. And bestow upon our Lord Muhammad, as much mercy as the number of people who do not invoke peace upon him. And bestow mercy on our Lord Muhammad, as You like it when salawat is recited for him. And have mercy on our Lord Muhammad, as You commanded that salawat be recited for him.

It is for this reason that I have seated him higher than you.”

(Zubdatul Wa’zhin) Allah’s Word: wa minal laili ( ) is related to the word: tahajjada ( ). It means:

Meaning: “Make your Tahajjud at the break of dawn in part of the night. Then give up sleep.

But what is more evident is that this word is related to the fiil mugaddar to which the word tahajjad is applied, because the letter fa (.) must have a ma’thuf ‘alaih. The translation is:

 Meaning: “Get up during part of the night and do tahajjudiah while reciting the Qur’an”. (Shaykh Zadah)

Allah’s Word.

Meaning: Get up after you have slept, then do tahajjud. Because tahajjud is only done after waking up. The meaning of this verse is to wake up in the morning and pray.

The night prayer was originally an obligation upon the Prophet (peace and blessings be upon him) and upon his Ummah at the time of the beginning of Isiam, according to the words of Allah:

Meaning: “O you who are covered, rise (for prayer) at night”. Then a concession came down, so that the obligation was abrogated (mansukh for his people), with the five daily prayers, but the night prayer was still mustahab (recommended) for them, according to the words of Allah Taala :

Meaning: “So recite what is easy from the Qur’an”.

However, the obligation still applies to the Prophet (peace be upon him), as Allah says: 

Meaning: “As an additional worship for you”.

That is, it is an additional obligation to the other obligations that Allah has enjoined.

Others say that the obligation to pray tahajjud was abrogated for the Prophet just as it was abrogated for his Ummah. Therefore, the night prayer is only Sunnah for him. This is because Allah says:

Meaning: “As an ibadat nafilah for you”.

In this verse it is mentioned for you (. ) and not upon you (. ). (From Tafsir Al Khazin)

What is meant by nafilah ( ) is tadhilah ( ) or virtue. This is because of the Prophet’s superiority over his Ummah by making the night prayer obligatory upon him and increasing its reward. Nafilah is a virtue for him and does not mean expiation of sins. Because He is a person who has been guaranteed to be clean from all sins. Both past and future. (Shihab)

If you ask, what is the meaning of the takhsis, if the night prayer is additional for the Muslims and also for the Prophet (peace be upon him), then I answer: The point of the takhsis is that these nafilah acts of worship are expiation for the sins of people in general, whereas the Prophet (peace be upon him) is a person who is guaranteed to be free from sins, both past and future. As for the matam prayer, it is a virtue and an addition for him in raising the lofty degrees. It is different with his people, because they have sins that require expiation. So they need nafilah prayers to expiate their sins and mistakes, not merely to increase their reward. The conclusion from your explanation is that the tathawwu prayers performed by the Prophet (peace and blessings be upon him) were an addition to his reward, unlike his Ummah. (Shaykh Zaadah)

Ibn Abbas (may Allah be pleased with him) reported: “The Prophet (peace and blessings of Allaah be upon him) enjoined the night prayer, and it was obligatory upon him, but not upon his Ummah”.

However, Albaghawi corrects that the obligation to pray tahajjud was revoked from the Prophet (peace be upon him).

The Prophet (peace be upon him) reported that he said:

Meaning: “Allah loves the man who wakes up at night and prays and wakes up his wife, and if she does not wake up, he sprinkles water on her face. And Allah has mercy on the woman who wakes up at night and prays and wakes up her husband, and if he does not, she sprinkles water on his face”. (Mau’izhah)

‘Aisha (may Allah be pleased with her) reported that the Prophet (peace and blessings be upon him) said:

Meaning: “There are three things that are obligatory on me and sunnah for you: the Witr prayer, the toothbrush, and the night prayer.” (Shihab)

Umar ibn Khattab (may Allah be pleased with him) reported that the Prophet said:

“Whoever performs the night prayer and does it well, Allah will honor him with nine things, five in this world and four in the Hereafter. The five in this world are: (1) Allah preserves him from various calamities, (2) the marks of his obedience appear on his face, (3) he is loved by the hearts of His pious servants and all people, (4) his tongue speaks with words of wisdom, (5) he is made a wise man, i.e. endowed with understanding.

While the four things that exist in the hereafter are: (1) he will be resurrected from his grave with a radiant white face, (2) his hizab (calculation of good and bad) will be facilitated, (3) he will pass through the shirat (the footbridge above hell) like lightning, (4) he will receive the book of his deeds from his right side on the Day of Judgment. (Raudhatul Ulama)

The Prophet (peace be upon him) said:

“On the night I was taken up to the heavens, my Lord bade me five things, He said: Do not attach your heart to the world, for I did not create it for you. Make your love only for Me, for surely your return is to Me. Earnestly ask for Paradise. Despair of the creatures, for verily there is nothing in their hands. And always pray the tahajjud prayer, for help is with the night prayer.” (Shir’atul Islam)

The Prophet (peace be upon him) said: “Whoever wakes up and says :

Meaning: “There is no god but Allah, the One, there is no partner for Him, to Him belongs the kingdom and to Him belongs the praise, and He is omnipotent over all things. Glory be to Allah, all praise be to Allah, there is no God but Allah, Allah is the Greatest. And there is no power and no strength except with the help of Allah, the Most High, the Most Glorious. O my Lord, forgive me, my parents, and the believers, male and female. So he has indeed been forgiven by his Lord”. (Zubdatul Waa’zhin)

Ibrahim bin Adham said: “There were some guests staying in my house. I knew that they were the guardians of Abdal. Then I said: “Give me advice so that I may fear Allah as you fear”. They replied: “We advise you seven things:

First, whoever talks a lot, do not expect his heart to be guarded.

Secondly, whoever eats much, you should not expect him to have wisdom.

Third, whoever associates much with people, then you should not expect him to taste the sweetness of worship.

Fourth, whoever loves the world, then you should not expect him to obtain husnui khatimah.

Fifth, whoever is ignorant, then do not expect his heart to live.

Sixth, whoever prefers to be friends with the wrongdoer, then don’t expect his religion to be straight.

Seventh, whoever desires the pleasure of men, then you should not expect him to gain the pleasure of Allah”. (Hadith Arba’in).

Attirmidhi narrated from Abu Umamah, from the Prophet, that he said:

Meaning: “You should perform the night prayer. For the night prayer is the custom of the righteous before you, that is, of the prophets and saints, and it brings you closer to your Lord, dissolves vices and expiates sins and reproaches, and prevents sins”.

Description:

“You should perform the night prayer, for it was the custom of the righteous before you, the prophets and the saints.” It is reported that the family of the Prophet David (peace be upon him) also prayed the night prayer, and this is a reminder that you should do so because you are the best of the people, and it also implies that those who do not pray the night prayer are not among those who are perfect in piety.

“And bring you closer to your Lord”, meaning: the night prayer is the worship that is most capable of bringing you closer to the love of your Lord than anything else that you use to draw closer to Him. In this sentence there is a hint to a hadith gudsi, which is what Allah says:

Meaning: “A slave always draws close to Me with nafilah ibadatibadat, so that I love him”.

“It dissolves vices and removes sins and blemishes”. The words makfarah ( ) and mamhah (. ) are both masdar mim, like the word mahmadah (. ), which means the same as its isim fail, which is redeemer. The one who atones for sins and removes all blemishes. Allah says:

Meaning: “Indeed, good deeds remove bad deeds”.

“And prevents sin”, Allah says:

Meaning: “Verily, prayer prevents evil and unlawful deeds” (Ali Al Qaari, may Allah have mercy on him).

The Prophet said:

Meaning: “I interceded for my people when I was called by my Lord, then He said: “Are you pleased, O Muhammad?”. So I replied: “O my Lord, I am pleased”. (Hadith Al Arba’in)

As for Umar ibn Abdul Aziz (may Allah be pleased with him), he was a caliph, and he was also a zuhud person. One day, his wife said to him: “O Amirilmukminin, I have dreamt of seeing something strange”.

Umar asked: “What did you see?”.

His wife replied:

“I saw as if the Hour had risen, and all people had been gathered. The balance had been set up and the footbridge had been stretched over hell. And first the angels brought Abdulmalik bin Marwan, and they said to him: “Cross over from here”. When he put his feet on the footbridge and was about to cross over, he had only taken a step or two, when suddenly he fell into Hell. Then the angels came with his son Alwalid bin Abdulmatik, and they said: ‘cross over’, so just as he stepped on the footbridge, he suddenly fell into hell. And the caliphs, they all did the same. Then the angels came to take you, O Amirilmukminin”.

When the woman said this, Umar bin Abdulaziz cried out loudly. loud and his body trembled violently, like a fish in a net And he began to bang his head against the floor and against the wall, while the woman also screamed, saying : “By Allah, I see that you are in paradise, and that you can pass over the footbridge safely”.

Umar, however, was no longer listening to the woman’s words, because of his trembling. And when her trembling had subsided, they found her dead. (Mau”zhah)

The Prophet said: 

Meaning: “Satan ties three moons to the crown of the head of one of us while he is sleeping. Then, when he wakes up and mentions the name of Allah Taala, one month is removed. Then, when he performs ablution, the second moon is removed. And then, when he prays, the third month is removed, and he is refreshed. But if he does not, then the devil will urinate in his ears. (This is mentioned in the book of Al Misykaat)

Imam Alghazali said: “When the beginning of the night comes, an angel calls out from under the Throne, “Remember, let the worshipers wake up”. So they wake up and pray as many times as Allah wills. Then in the middle of the night, another angel calls out: “Remember, awake those who fear Allah, who prolong their standing in prayer until the early hours of the morning.” Then in the last third of the night, another angel calls out: “Remember, awake those who fear Allah, who prolong their standing in prayer until the early hours of the morning. Then in the last third of the night, another angel calls out from under the Throne: “Remember, awake those who seek forgiveness”. And when dawn breaks, the angel calls out: “Remember, awake those who are heedless”. So they rose from their beds like corpses being raised from their graves”.

Therefore, Lukman advised his son, saying: “O my son, do not sleep while the rooster crows in the early hours of the morning and you are content to sleep”.

Shaykh Muhyiddin Ibn al Arabi, may Allah purify his soul, said: “You should pray as many night prayers as will remove the word negligence from you, at least by reciting ten verses.” That is, in prayer. That is, in the prayer.

Similarly, ‘Abdullah ibn Amr ibn Ash reported: “The Messenger of Allah said:

Meaning: “Whoever stands up in prayer and recites ten verses is not counted among the negligent. And whoever stands up in prayer and recites one hundred verses is counted among the obedient ones. And whoever stands (in prayer) reciting a thousand verses, then he will be counted among those who increase their reward, and it will be as if he gave in charity seventy thousand dinars. (This is mentioned in the book of Zubdatul Wa’izhin)

It is narrated that one day, the Prophet Moses (peace be upon him) walked past a man who was praying with great solemnity, and he said: “O my Lord, how good is that man’s prayer”. Allah Taala replied: “O Moses, even if he prayed a thousand rak’ahs every day and night, freed a thousand slaves, prayed for a thousand corpses, made a thousand Hajj pilgrimages, and fought a thousand wars, none of these would be of any use to him, until he paid zakat on his wealth”.

The Prophet said:

Meaning: “The love of this world is the base of all sins, and the reluctance to give zakaah arises because of the love of this world”. (Mau’izhah)

And the word of the Prophet: |

Meaning: “Whoever among you maintains the prayer in any circumstances and anywhere, then he will pass through the shirat (the footbridge that is above hell) like lightning that strikes with the first group of Assabigun (people who first entered Islam). And he will come on the Day of Resurrection with his face like the moon on a full night. And every day-night, he will get a reward like the reward of a thousand martyrs”.

And the Prophet also said:

Meaning: “Two rak’ahs of dawn prayer are better than the world and everything in it”.

If you ask, why is there such a great reward for such a small and light deed? Then we answer:

“Have you not heard the story of Imam Shafi’i (peace be upon him)?”. It is said that one day, his whip fell from his hand. Then, someone rushed to him and picked up the whip and gave it to him. Imam Shafi’i thanked him, then handed him a bag of money that contained a lot of money. When he was asked, why did you give him so much money for such a small amount of work, Imam Shafi’i replied: “to help me, he has done all he could, while I only used part of my ability”.

That is how Imam Shafi’i was treated, so how will the Lord of the Worlds be treated. And in fact Imam Shafi’i has narrated a hadith about it from the Messenger of Allah, peace be upon him, that he said:

Meaning: “For one reason only, my Lord accepts two thousand major sins especially the first takbir in the prayer. The Prophet said:

Meaning: “The first takbir is better than the whole world”.

What this means is that if you had the world and spent it in the cause of Allah, you would not have gotten what you got with that first takbir.” (Maw’izhah)

35. EXPLANATION OF THE VIRTUES OF THE COMPANIONS

Allah Almighty says:

Meaning: “And be patient with those who call upon their Lord in the morning and evening, seeking His pleasure. And let not your eyes be turned away from them, while you hope for the adornment of the life of the world, and follow not him whose heart We have turned away from remembering Us, and obey his lusts, and his state is beyond the pale”. (QS. Al Kahfi)

Interpretation:

(And be patient. Restrain yourselves and be steadfast.

(. ) with those who call upon their Lord in the morning and evening. At most of their times, or at both ends of the day.

(Hoping for His face, the pleasure of Allah, and obedience to Him. “

(. ) And do not turn your eyes away from them. Do not let your sight pass from them to other than them. The use of the word ta’du ( ) as a muta’addi fiil with ‘an ( ) is because it implies naba (not hitting the target).

(. ) while you seek the adornment of the life of the world. According to a well-established narration, this sentence is the Hal (state word) of dhamir kaf (. ).

(. ) And follow not him whose heart We have made heedless. One whose heart We have made negligent.

(. ) from remembering Us. Like Umayyah bin Khalaf, when he asked you to expel the poor from your assembly in favor of the Quraish leaders.

(. ) and indulged in his lusts. The answer to this demand is what has been explained several times before.

(. ) And it is his state to go beyond the limit, i.e. to go beyond the truth and throw it behind his back. In Arabic there is the term : farasun furuth ( ) which means: From this word (. ) also comes the word (negligence). (Qadhi Baidhawi)

Anas ibn Malik (may Allah be pleased with him) reported: “The Messenger of Allah said:

Meaning: “Whoever salutes me once, saying Allaahumma shalli alaa Muhammad (meaning : O my Lord, bestow honor and glory on Muhammad, as You have bestowed), then Allah will bless him ten times (the meaning of Allah’s salutation for His servant is to give him mercy), and remove from him ten faults, and raise him Ten degrees”.

It is said that this verse was revealed when the leaders of the disbelievers asked the Messenger of Allah (peace be upon him) to expel the poor from his assembly, such as Companion Suhaib, Companion Ammar, Companion Khabbab, Companion Salman and others. They said: “O Muhammad, expel these people from your assembly, so that we may sit with you. For they are despicable people. Their odor is like that of goats, while we are the leaders of the nation. We do not want to sit with them. If you will drive them away, then we will only believe in you”.

Presumably the Prophet wanted to do that, because he really wanted them to believe. Then Jibril (peace be upon him) descended with the words of Allah:

Meaning: “And do not drive away those who call upon their Lord in the morning and evening, while they seek His pleasure”. The Messenger of Allah (peace be upon him) replied: “Allah forbids me to drive them away”. The disbelievers said: “Give us one day, and them another”. The Prophet replied: “I will not do that”. Then they said: “Then let the assembly be the same, but face us with your faces, and turn your backs to them”. So the words of Allah Taala were revealed:

Meaning: “And be patient with those who call upon their Lord… (and so on, as above). (Ma’alimut Tanzil) Qatadah said: “This verse was revealed concerning the Companions who lived in the porch of the Mosque (ahlus suffah).

There were 700 of them, all of whom were poor people. They lived in the Prophet’s Mosque. They were no longer engaged in trade, agriculture or livestock. Their only work was praying, from time to time. When this verse was revealed, the Prophet said: “Praise be to Allah, who has made among my people those with whom I was told to be patient”. (Ma’alimut Tanzil)

Anas (may Allah be pleased with him) reported: “These poor people sent someone to the Messenger of Allah. He said: “O Messenger of Allah, I am a messenger of the poor people to meet you”.

“Welcome to you and to those who have sent you,” he greeted him happily. “You have come from those whom Allah loves.”

The man said: “O Messenger of Allah, the poor say that the rich have bought up all the good things. They perform the Hajj, while we are unable to do so. They free slaves, while we are unable to do so. And when they are sick, they spend their surplus wealth as savings”.

So the Prophet said: “Give my greetings to those poor people, and also give them my message : that whoever among you is patient and willing to accept his fate, he will obtain three things that are not given to the rich:

First, that in Paradise there is a mahligai made of red pomegranate mira, which the dwellers of Paradise look at as the people of the world look at the stars. No one will reach that place except a prophet, or a saint, or a martyr, or a poor believer.

Secondly, the poor will enter Paradise half a day earlier than the rich, which is equal to 500 years. They can enjoy the contents of Paradise wherever they wish. The Prophet Sulaiman b. Daud (peace be upon him) will enter Paradise 40 years after the other prophets, due to the wealth and kingdom that Allah Taala has given him in this world.

Furthermore, the Prophet PBUH. Said, which means: “Verily, the poor of the muhajirin will enter Paradise forty autumns before the rich on the Day of Judgment”.

If you ask: “How can we reconcile these two traditions?”, we will answer: “The poor of the muhajirin will enter Paradise forty autumns before the rich. Then we answer: It may be that the one who enters Paradise first in five hundred years is a patient poor person. While the one who enters Paradise first in forty years is an impatient poor person. But it is also possible that the first to enter Paradise in forty years will be the poor of the Muhajirin who preceded the rich of the Muhajirin.

who preceded their rich counterparts. So it is not the poor or the rich in absolute terms.

(Narrated) A man asked Abdullah ibn Umar (may Allah be pleased with him), saying: “Are we not among the poor of the Muhajirin?”.

Ibn Umar asked back: “Do you have a wife whom you love?”. The man replied: “Yes”.

Ibn Umar asked again: “Do you have a house that you live in?”. “Yes”, the man replied.

Ibn Umar said: “You are a rich man”.

“I also have a servant”, the man said.

Ibn Umar said: “Then you belong to the kings”.

Thirdly, when a poor person says: “Subhanallah walhamdu lillah wa aa Ilaaha illallaah, wallaahu akbar, with sincerity, and there is also a rich man who says. say these words with sincerity as well, then the reward obtained by the rich man, can not reach like the reward of the poor man, even if (in addition to merg. say these words) the rich man spends his money thousands of dirhams And the same is the case with other good deeds.

So the messenger of the poor returned to his messengers. Then he told them about it. They were pleased and said: “We re a with this poverty, O Lord”. (From Ibn Malik in his commentary on the book of Aj Masyrig)

Abul Laits said: “There are five glories for those who are poor:

Firstly, that the reward of their deeds is more than the reward of the deeds of the rich, whether in prayer, charity or anything else.

Secondly, that when a poor person wants something that he cannot get, his reward is recorded for him.

Thirdly, that they enter Paradise first.

Fourthly, that their account of good and bad deeds in the Hereafter is lighter.

Fifthly, that their regret is lighter. Because the rich in the Hereafter

Hereafter, they will wish that they had been poor.”

And it was narrated from the Companion Umar (may Allah be pleased with him) who said: “One day I saw the Messenger of Allah (peace and blessings be upon him) lying on a mat. And it turned out that the mat had imprinted on his stomach. Then, I checked his cupboard and saw that there was about one saa of wheat. So I cried because I was moved.

“Why are you crying?”. Asked the Messenger of Allah.

I replied:

“Kisras and Emperors sleep on silk mattresses, while you are a messenger of Allah. I see such poverty in you”.

“O Umar”, he said. “Are you not willing that we will have the Hereafter and they the world?”.

The Messenger of Allah said: “We attain” and not “I attain”, even though Umar’s question was about him. This shows that the Hereafter is also for his followers.

According to another narration, the Prophet replied:

“O Ibn Khattab, these are the people to whom the delights of this world are hastened”.

This means that the share of the disbelievers is only the pleasures of this world that they get, while in the Hereafter, they do not get any share. (From Ibn Malik in his commentary on Al Masyrig)

And the Prophet said, which means:

“The poor of my Ummah will rise on the Day of Resurrection with faces like the moon, their hair encrusted with pearls and rubies, their hands holding goblets of light, They sit on pulpits of light, while others are still in reckoning. The dwellers of Paradise looked at them and asked: “Are they angels?”. They replied: “No”. And the angels looked at them and asked. “Are they prophets?”. They replied: “No. But we are from the Ummah of Muhammad (peace be upon him)”.

The angels asked: “By what deeds has Allah Taala bestowed these degrees upon you?”.

They replied: “Our deeds are not many, nor do we fast for the whole year, nor do we rise for worship at night. But we always keep the five daily prayers in congregation. And when we heard the name of Muhammad (peace be upon him), our eyes flooded with tears. And we used to pray with a solemn heart, and we used to be grateful for the poverty that befell us.”

And from Amir bin Shu’aib he said: The Messenger of Allah said:

Meaning: “There are two qualities that whoever possesses them, Allah Taala will record him as a grateful and patient person. (The one who, in his religious affairs, looks up to those who are superior to him and imitates them. And the one who, in his worldly affairs, looks at those who are inferior to him, and praises Allah for His bounty on him.”

As Allah says:

Meaning: “And do not envy what Allah has granted some of you more than others. (For) for men there is a share of what they have earned, and for women (also) there is a share of what they have earned. And ask Allah for some of His bounty. Verily, Allah knows all things.”

Shaqiq Az Zahid (may Allah be pleased with him) reported: “The poor have chosen three things, and the rich have chosen three things. The poor have chosen peace of mind, tranquility of heart and a light reckoning. While the rich have chosen weariness of soul, busyness of heart, and heavy reckoning”. (Zubdatul Wa’izhin)

And Junaid Albaghdadi said: “The word fakru ( ) consists of three letters. The letter fa (.) is Fana (disappearance), the letter Qaf (.) is Ganaah (contentment), and the letter ra (,) is Riyadhah (mental exercise). If these qualities are not present in a fakir, then he is not a fakir”.

And it is said that the maula, i.e. the rich, will enter Paradise five hundred years after their servants. And the poor of the disbelievers will enter Hell five hundred years after their rich counterparts. However, it should be noted that those who enter Paradise first do not necessarily mean that they will be superior to those who enter Paradise later. Rather, it is possible that some people who enter Paradise later, such as those who spend their wealth on social causes, will be higher in rank than those who enter Paradise earlier. (From Ibn Malik).

It is said that after Junaid Albaghdadi died, his position was succeeded by a man named Muhammad Alhariri. He stayed in Mecca for one year, neither breaking his fast, nor sleeping, nor leaning his back against the wall, nor stretching out his legs. When he reached the age of sixty, he assumed the position of Wali Qutub, Once, it was asked of him: “What miracle have you experienced?”

He replied:

“One day, while I was sitting in a corner of the Mosque, a young man came in wearing no headdress, no shoes, his hair matted and his face pale. He made ablution and prayed two rak’ahs. After that, he sat down while lowering his head until it almost touched his chest. This was the case until Maghrib time arrived. So he prayed in congregation with us. After the prayer, he again bowed his head as before.

It so happened that on that night, the caliph of Baghdad invited the Sufis for advice. So we got ready to leave to fulfill the invitation. I asked the young man: “O fakir, will you go with us to fulfill the caliph’s invitation?”.

“I have no desire for the caliph”, he replied, “but I would like you to give me some warm flour porridge”.

I said to myself, “He does not approve of me fulfilling the invitation, but wants something from me”.

So I left him, and went to the khalifah’s assembly.

Then I went back to the corner of the Mosque. I saw that the young man seemed to be asleep. So I went to sleep too. Suddenly, I dreamed that I saw the Messenger of Allah. Accompanied by two luminous old men. While behind them was a large group of people, whose faces glittered with light. Then they introduced me:

“This is the Messenger of Allah, while to his right is Prophet Ibrahim, Khalilullah, and to his left is Prophet Musa, Kalimullah. The people behind them are 124,000 prophets, salawatullah “alaihim”.

So, I went to the Messenger of Allah to kiss his hand. But he turned his face away from me. I did that two or three times, but he still turned his face away from me. Finally I asked: “O Messenger of Allah, what is it that I have done, so that His Majesty turned His noble face away from me?”.

He looked at me with a face reddened like a pomegranate mira because of his majesty, then he said: “Verily one of our poor wanted warm flour porridge from you, but you have been miserly with him, and you have left him to starve tonight”.

So I awoke with fear and trembling. I looked for the young man, but he was nowhere to be seen. I did not find him where he was. So I went outside. I saw the young man walking away.

“Young man,” I called out, “By Allah who created you, be patient for a while until I bring you the flour porridge you asked for.” The young man looked at me with a smile and said, “I’m sorry.

The young man looked at me with a smile, then he said: “Old man, who wants a bite of food from you?”. If so, where will he find the 124,000 prophets who have come to you as intercessors for a morsel of flour?”. After saying those words, he disappeared. (Misykatul Anwar)

Allah Almighty says:

(. ) The example of those who spend their wealth in the way of Allah. The example of those who spend their wealth in obedience to Allah.

( ) is like a grain of seed, which a farmer planted in a fertile soil.

(It grows seven ears, more or less. The one who brings forth the seed is Allah. The soil is the cause of the growth of the seed. That is, seven branches emerge from the tree, because of the excellence of the seed, the skill of the cultivator, and the fertility of the soil. Here the plural katsrah is placed in the position of the plural gillah, the sunbulat (. ).

(. ) in each ear there are one hundred seeds, so that the number becomes seven hundred seeds. Such is the giver of good charity, who gives good wealth, if he gives it to the rightful recipient with the permission of the Shariah, then from each charity, Allah gives him seven hundred good things or more.

(. ) And Allah multiplies, i.e. increases the reward.

(. ) for whom He wills, among those who spend their wealth, so not for everyone who spends. Because of the different attitudes among them.

( , ) And Allah is Generous, i.e., He is Generous in His bounty to multiply like that.

( ) And He is All-Knowing about their giving and their intentions.

Furthermore, Allah explained to them how to spend money in the way of Allah, in order to gain His reward.

Allah says:

(. ) Those who spend their wealth in the way of Allah, i.e. spend it in its proper place.

( ) Then they do not accompany what they spend of it.

( ) by mentioning their gifts. That is, not mentioning to the recipient what he has given in charity (or, not bringing it up, pent.) For example, the giver of charity who likes to bring it up says: “I did such-and-such for you”. Or, “I have done you such-and-such a favor”.

(.) And not by hurting. This means not hurting the recipient. For example, the hurtful giver of charity says: “I gave to you, but you did not thank me”, or : “How many times have you come to me and hurt me”, or “How many times have you asked, are you not ashamed”.

(. ) They obtain their reward, their recompense is provided.

( ) with their Lord, and there will be no fear for them in the Hereafter. “

( ) Nor do they grieve for the things of this world which they have left behind.

It is said that this verse was revealed about Uthman, when he bought the well of Raumah, then he used it as a means to hurt the Muslims. Furthermore, Allah, the Almighty, says that it is not permissible to bring up gifts and hurt the recipient.

It means: “A good word… etc”. (Tafsir Uyun)

The Prophet said:

Meaning: “A guest is a blessing from Allah and a favor from Him. Whoever honors a guest will be with me in Paradise. And whoever does not honor the guest, then he is not among my people.

And the words of the Prophet :

Meaning: “Whoever wants to be loved by Allah and His Messenger, then let him eat with his guests”. And he also said about charity and its virtues:

Meaning: “Charity is a screen against hell. When the Day of Resurrection comes, people will take shelter in the shadows of their charity.” (Zahratur Riyadh)

36. EXPLANATION OF THE CONDEMNATION AND IMPERMANENCE OF THIS WORLD

Allah Almighty says:

Meaning: “And give them a parable (of) the life of the world (which is compared) to the rain which We send down from the sky, so that the vegetation on the earth becomes luxuriant (fertile). Then the vegetation is destroyed by the wind. And Allah is omnipotent over all things. Wealth and children are the adornment of the life of the world, but lasting and righteous deeds are better in reward with your Lord, and better to hope for”. (QS. Alkahti 1 45-46)

Interpretation:

(. ) And give them a parable of the life of the world, remind them of something that resembles the life of the world in terms of its splendor, or in terms of its impermanence, or in terms of its unique nature.

(. ) which is compared to water. The life of the world is like water. The word ‘kamaain ( ) can also be the maf’ul tsani of the word ‘idhrib’ (. ), provided that the word idhrib means the same as the word ‘shayyir (. ).

(The water that We send down from the sky, the vegetation of the earth becomes luxuriant because of it, and the vegetation becomes lush because of it, some of it mixing with others because of its abundance and thickness. Or, the water infiltrates the vegetation so that it becomes watery and leafy. Thus, the actual meaning is : The water mingled with the vegetation of the earth, but because each of the two things that mingled was attributed with another attribute, the order was reversed to express the mubalaghah (argument) about the abundance of the vegetation.

(Then the vegetation was destroyed. Destroyed and scattered.

(. ) blown by the wind. Scattered by the wind. Others read: tudzrihi ( ) from the word adzraa ( ). As for the musyabbaha bihinya, it is not the water or the condition of the water, but the atmosphere that can be inferred from the arrangement of the times. mat, namely the condition of the plants that are grown by the cause of the water so that they become green and leafy, then they are destroyed by the wind, then they become like they never existed.

(And Allah is over all things, such as creating and negating.

(. ) Omnipotent, capable.

(. ) Property and children are the adornment of the life of the world. With them man adorns himself in this world, and soon passes away from it.

(. ) But everlasting, righteous deeds, deeds of virtue whose fruits last for man forever, and including those used to interpret this verse, such as the five daily prayers, pilgrimage practices, Ramadan fasting, subhanallaah waihamdu lillah walaa ilaaha illallaah wallaahu akbar, and good speech.

(. ) are better in the sight of your Lord, than wealth and children …

(. ) its reward, which returns.

(. ) and better to hope for. Because with these deeds, the one who does them will get in the hereafter what he hoped for while in the world. (Qadhi Baidhawi) |

Abu Hurairah and Ammar bin Yasir reported that the Prophet said:

Meaning: “Verily Allah Taala has created an angel and given him the ability to listen to all creatures. That angel stands over the grave: 4: me until the Day of Resurrection. So it will not be until one of my people says salawat to me that the angel will mention to him his name and the name of his father, saying: “O Muhammad, indeed Fulan bin Fulan has saluted you”. (Abu Su’ud)

Prophet Isa (peace be upon him) said: “There are three days in this world: Yesterday, which has passed, and you have nothing left in your hands from yesterday: tomorrow, which you do not know whether it will reach you or not: and the day that you are experiencing, so make the most of it.

And there are three moments in the world: the past moment: there is nothing left in your hand from the past moment: The moment that is coming, the moment that you do not know whether you will reach it or not, and the moment that you are experiencing, so use it well, because in essence you only have one moment, because death can approach at any time.

The world has three breaths: the breath that has passed, which you have used to do what you have done: the breath that you do not know whether you will reach it or not: and the breath that you are experiencing. So, you only have one breath, not one day or one hour. So hasten in this one breath to obedience before it passes, and to repentance before you die, for you may die in the second breath. And the best of deeds is to preserve time with every breath. For he who wastes his time wastes his life.” (Tanbihul Ghafilin).

In one of the reports from the Prophet, that he advised a man, he said:

Meaning: “Use the opportunity in five things before five other things come: (1) your youth before your old age, (2) your wealth before your poverty, (3) your free time before your busy, (4) your health before your illness, (5) your life before your death.

Because man’s ability to do charity in his youth will not be the same as his ability after he is old. Therefore, he should be diligent in doing all good deeds in these five situations, and use the opportunity of his health and leisure time while he is still alive. Whoever longs for Allah Taala will certainly hasten to good deeds. And whoever fears the Fire will certainly restrain himself from various desires. (Tanbihul Ghafilin)

It is narrated that Umar’s son once came home from school crying. Umar asked him:

“Why are you crying, my son?”.

His son replied:

“The children at school counted the patches on my shirt, and they said, “Look at the son of the emirilmukminin, how many patches are on his shirt”.

Indeed, Umar’s own shirt was patched in fourteen places, and some of the patches were leather. So Umar wrote to the keeper of Baitulmal, saying: “Borrow me four dirhams from Baitulmal with a maturity of four dirhams until the beginning of next month, and deduct it from my monthly salary”.

Meaning, the monthly salary that I take from Baitulmal every month because of my duties.

The bailiff wrote back saying: “O Umar, do you feel secure about your life for a month, that I should give you a loan. What can you do with the dirhams of the Baitulmal should you die, while the money is still with you?”.

When Umar read the reply of the keeper of the treasury, he was overcome and said: “My son, go back to school. Verily, my father does not feel secure in my life for a moment”. (Misykatul Anwar).

Aisha (may Allah be pleased with her) reported that she said: “The Messenger of Allah (peace and blessings of Allah be upon him) was never full of bread for a league of consecutive days until he died”.

And according to another narration : … from wheat bread for two consecutive days, whereas if he had wanted, Allah would have given him what never crossed his mind.”

And in another narration: “… never did the family of the Messenger of Allah get full of barley bread, until he met Allah Taala””.

And Aisha ra. also said: “The Prophet did not leave behind dinars, dirhams, goats or camels.”

According to the Hadith of Amr ibn Harith (may Allah be pleased with him): “The Prophet (peace be upon him) left nothing but his weapons, a donkey and a piece of land which he gave in charity”.

Aisha ra. also said: “The Prophet died and there was nothing in my house that could be eaten by a living creature other than half of the wheat in a shelf that I had. Yet he once said to me: “Verily it was once offered to me that the valley of Mecca should be made into gold for me, but I said, no O my Lord, let me be hungry for a day and full for a day. On the day I am hungry, I will humbly supplicate to You and pray to You, while on the day I am full, I will praise and adore You'”.

In another tradition, Jibril (peace be upon him) came down to the Prophet and said: “O Muhammad, the Almighty has greeted you and said to you: ‘Would you like it if I made these mountains gold for you and accompanied you wherever you are’?” The Prophet looked down for a moment, then he replied: “O Gabriel, indeed this world is the land of the landless, and treasure for the treeless, it is only collected by the mindless. Then Jibril (peace be upon him) said: “May Allah establish you, O Muhammad, with a firm word.

Muhammad, with a firm word”. And ‘Aisha (may Allah be pleased with her) reported that she said: “Indeed, in the past. We, the family of Muhammad, actually lived for a month without lighting a fire. There was nothing but dates and water”. (Shifa’un Sharif) ‘ At Tabrani narrated from Sa’id, from the Prophet, that he said to Bilal:

Meaning: “O Bilal, die poor, and do not die rich”.

Aisha ra. said: “The Prophet’s stomach was never full, and he never complained to anyone. Poverty he preferred to wealth. And indeed once he was so hungry that he wrapped himself around himself all night because of hunger. But that did not prevent him from fasting that day. If he had wanted to, he could have asked his Lord for all the treasures of the earth, its fruits and the prosperity of his life. I once wept for him out of compassion for his suffering. I rubbed my hand over his stomach because of his hunger, saying: “I am your ransom. Suppose you take from this world only that which will fulfill you”. But He replied: O ‘Ā’ishah, what need is there of this world for me?. My brothers, the messengers ulul azmi, have endured what is even more terrible than this. They continued in this state until they finally appeared before their Lord, and He honored them and increased their reward. So I feel ashamed that if I am abundant in my livelihood, lest He reduce my position from theirs. Yet there is nothing I would prefer more than to follow my brothers and companions.”

‘Ā’ishah further said:

“Only a month after that, he passed away”. (Shifa’un Sharif)

Jabir bin Abdullah (may Allah be pleased with him) reported: “I was with the Messenger of Allah. Then there came to him a man whose face was white and his hair was beautiful and he was wearing white clothes. The man greeted him. “Assalamu alaika, Ya Rasulullah. What is the world?”

The Messenger of Allah replied: “Like a dream of a sleeping man”.

“And what is the hereafter?”, he also asked.

The Messenger of Allah answered: “A group goes to heaven and a group goes to hell”.

The man also asked: “Then what is Paradise?”.

The Prophet replied: “In exchange for the world for those who leave it. Because the price of heaven is to leave the world”.

Then he asked again: “Then, what is Jahannam?”.

The Messenger of Allah answered: In exchange for the world for those who pursue it”.

“Who is the best of this Ummah?” he asked.

The Prophet replied: “The one who obeys Allah”.

The man also asked: “How should a person be in this world?”.

The Messenger of Allah replied: “Be prepared, like one who seeks a caravan”.

The man asked again: “How long should one stay in this world?”.

The Messenger of Allah replied: “Like the length of time of the one who is left behind from the caravan”.

“So, how long is the distance between this world and the hereafter?”, he also asked.

The Prophet replied: “The blink of an eye”.

Companion Jabir said: “Then the man left, and we did not see him again. Then the Prophet said: “That was Jibril. He came to you to urge you to be zuhud of this world, and to love the Hereafter”. (Zubdatul Waa’izhin)

The Prophet said:

Meaning: “Verily Allah has not created a single creature that He hates more than this world. And indeed He has never looked at it since He created it”.

And the Prophet also said:

Meaning: “If you seek something from the world and it becomes difficult for you, and if you seek something from the Hereafter and it becomes easy for you, then know that Allah loves you”,

And he also said: 

Meaning: “Whoever is in the morning, and the world is his main goal, then he is not guaranteed by Allah at all, and Allah instills in his heart four things: (first) anxiety that cannot be interrupted from him forever, (second) busyness that cannot be completed from him forever, (third) poverty without being able to achieve wealth forever, (fourth) wishful thinking without being able to achieve results forever”. (Zubdatul Waa’izhin)

The Prophet said:

Meaning: “Love of this world is the base of all sins, so turn away from it”.

And Ibn Sammak said: “Whoever gets the sweet taste of this world because of his inclination towards it, will get the bitter taste of the Hereafter because of his avoidance of it”.

It is said that the example of the world is that of a snake, which has poison and an antidote. The benefits of the world are its antidote, while the harms of the world are its poison. So whoever knows the world will only benefit from its antidote and avoid its poison. (From the book of Al Mau’izhatul Hasanah)

It is narrated that Abubakar Assiddig (may Allah be pleased with him) spent forty thousand dinars in the cause of Allah in secret. And forty thousand dinars openly, so that there was nothing left of it. And because there was nothing to cover his nakedness, for three days he did not go out of his house, and could not attend the assembly of the Messenger of Allah. Then the Messenger of Allah went to the houses of his wives to see if there was anything that could be given to his friend Abubakar, but unfortunately, he did not find anything that exceeded their needs. So he went to the house of his daughter Fatimah. He was sad thinking about Abubakar. It turned out that Fatimah’s situation was the same, she had nothing. He said: “We have nothing that we can give to Abubakar”. And Fatimah was also sad thinking about it. Then the Prophet went out of his daughter’s house with a sad feeling, and Fatimah stayed with a sad feeling too, because there was nothing she could give.

In the past, when Fatimah was married off by the Prophet to Ali, he invited Abubakar, Umar, Uthman and Usamah, radiyallaahu anhum, to bring Fatimah’s furniture. They brought Fatimah’s belongings: a flour pound, a samakan skin, a pillow filled with date palm bark, a necklace of beads made of date palm kernels, a dipper and a pasu. Then Abubakar cried and said: “O Messenger of Allah, is this the furniture of Fatimah?”.

The Prophet replied: “O Abubakar, this is enough for the people of the world”.

Fatimah came out as a bride, wearing a blanket of fur cloth that was patched in twelve places.

And this woman pounded wheat with her hands while reciting the Quran with her tongue and interpreting it with her heart, while moving the cradle with her feet and crying with her eyes. Compare her situation with the women of today, who beat tambourines with their hands while gossiping with their tongues, and love the world with their hearts, while playing at love with their eyes. So how can they enter Paradise?

Shahdan, after the Prophet (peace and blessings of Allah be upon him) had left Fatimah’s house feeling sad, Fatimah took a pillow that had been part of her bridal furniture, and a blanket that she had woven herself. Then she sent one of her attendants with the message: “Go to Abubakar’s house and say to him, : “We have understood what you have done out of obligation to our father. But we have nothing other than this pillow that my father prepared for me on my wedding day, and a blanket”.

When the slave arrived at the door of Abubakar’s house, he called out: “Assalamu alaika, O one who has true faith, verily my lord Fatimah, the daughter of the Prophet (peace be upon him) sent greetings to you, saying. “.

“Wa alaihassalam”, Abubakar replied.

Then he took the blanket, then wrapped it around his body without sewing, because he was in a hurry to see the Prophet’s face. He pinned the blanket with a pin from the thorn of a date palm tree, so that it would not open while walking.

So with haste, Abubakar set out for the Prophet’s house on foot and barefoot. In the meantime, Jibril (peace be upon him) came to see the Prophet. He saw him wearing a blanket with pins made of date palm thorns. Then he asked:

“O my brother Jibril, I have never seen you in this form before!”

“Yes Messenger of Allah”, replied Gabriel. “You are astonished to see me like this, whereas today in all the kingdoms of the heavens, there is not a single creature except wearing this garment, out of love for Abubakar and imitation of his deeds”.

Then Gabriel also said: “O Messenger of Allah, verily Allah sends greetings to you, and says: “Tell Abubakar, is he pleased with Me as I am pleased with him?”.

So the Prophet informed Abubakar of the revelation. Abubakar wept and said: “My Lord, I am pleased with You and You are pleased with me”. He repeated these words three times. (Tanbihul Ghafilin)

The Prophet said:

Meaning: “There are four things that are wretched: frozen eyes, a heart that is stagnant, wishful thinking and love of the world”.

And he also said:

Meaning: “If the world were as precious in the sight of Allah as the wings of a mosquito or the wings of a bird, He would not give the disbeliever a sip of water to drink”. (Zubdatul Waizhin)

37. EXPLANATION OF THE ENORMITY OF DEATH

Allah Almighty says:

Meaning: “And tell us the story of Idris (which is mentioned) in the Quran. Verily, he was a righteous man and a prophet. And We have raised him to a high place”. (AS. Maryam: 56-57) Interpretation:

And tell the story of Idris, who is mentioned in the Qur’an. He was the grandson of Shith and the paternal grandfather of Noah (peace be upon him), and his original name was Ukhnukh. Idris (.) is the word (.) from the word ‘darsun’ (.). He was called by this name because he learned a lot. It is reported that Allah Taala revealed 30 sahufah to him, and that he was the first to write with a pen, and to pay attention to astrology and mathematics.

(. ) Indeed, he was a very righteous man and a prophet. And We have raised him to a high place. That is, the glory of prophethood and nearness to Allah. However, some say that it means the heavens. And some say, the sixth or fourth heaven.” (Qadhi Baidhawi).

It was narrated by Abdurrazzag from the Companion Abu Hurairah (may Allah be pleased with him) that he said: “The Prophet said:

Meaning: “Salute the prophets and messengers of Allah, for He has sent them as He has sent me”.

It is also reported that Allah revealed to Prophet Moses (peace be upon him) that: “Would you like it if I were closer to you than your speech is to your tongue, than your spirit is to your body, than the light of your sight is to your eyes, and than your hearing is to your ears?”. So, send blessings upon Muhammad.”

There is a lot of disagreement among the scholars concerning this matter. The author of Ash-Shifa said: “The scholars are unanimously agreed that it is permissible to invoke blessings on other than the prophet.”

Ibn Abas (may Allah be pleased with him) reported that he said: “It is not permissible to send blessings on other than the prophet. And he also said: “It is not proper to send blessings on anyone other than the prophets”.

There are many different opinions. It is not permissible to invoke blessings upon all the prophets or upon any other than them. The reason for this is the hadith of Ibn ‘Umar (may Allah be pleased with him) and the statement in one of the traditions in which the Prophet (peace and blessings of Allah be upon him) teaches how to send blessings upon him. There it says: … wa ‘ala azwaajihi, … wa ‘ala aalihi (and on his wives, and on his family etc.) while the Prophet also said: “O Allah, add salawat (mercy) on the family of Abu Autfa”.

Also, when the Messenger of Allah (peace and blessings be upon him) came to a people bringing their zakat, he would say: “O Allah, bestow salawat (mercy) upon the family of so-and-so”.

While in the hadith about salawat, there are :

It means: “O Allah, bestow the salawat (mercy) upon Muhammad, as well as upon his wives and his children and grandchildren”. (From Shifa Qadhi).

What is meant by Aali is said to be his followers, and is said to be his Ummah, and is said to be his ahlu bait, because it is said: A person’s Aalu is his son, and it is said that it is his people, and it is said that it is his family who are forbidden to receive zakaah.

While according to the narration of Anas, once the Prophet was asked : “Who is the aalu of Muhammad?”. He replied: “Every pious person”.

And there is also an opinion according to the school of Alhasan, that what is meant by aalu Muhammad is himself. Because he said in his salawat:

Meaning: “O Allah, bestow Your salutations and blessings on Muhammad”.

What he meant was himself. (Shifa’un Sharif)

And according to a report:

When Allah Taala wants to take the life of a believer, the angel of death comes from the mouth to take his life. But the dhikr (which he used to recite) comes out, saying: “There is no way for you from this direction. For he has flowed into him the remembrance of my Lord”.

So the angel of death returned to his Lord and reported that the man had said this and that. Then Allah said: “Take his life from another direction”.

The angel of death came to him again from the hand. So out of that hand came his charity, the rubbing of an orphan’s head, the writing of knowledge, and the slashing of a sword in a war of attrition. They also said this.

Then the angel of death came to him from the direction of his feet, but his feet said: “This man walked with me to the congregational prayers, the prayers on festivals, and the gatherings of knowledge”.

After that, he came to him from his ears, but the ears said: “This man has listened to the Qur’an and dhikr with me”.

The angel of death came to him from his eyes, but the eyes said: “This person has looked with me at the Mushaf and the Books”.

So the angel of death went back to Allah and said: O my Lord, I have been overcome by the servant’s limbs and their excuses. How can I take his life?”.

So Allah said: “Write My name on the palm of your hand and then show it to the life of the believer”.

When the life of the believer saw the name of Allah, he loved it, so he let it out through his mouth.

And because of the name of Allah, the pain of the extraction was gone. So why should not the torment, the withdrawal of mercy, and the revelation of disgrace also cease from him?

And likewise, in your breasts is the name of Allah.

Meaning: “Those are the ones in whose hearts Allah has implanted faith”.

Meaning: “So are those whose hearts Allah opens to accept Islam, and they receive light from their Lord (the same as those whose hearts are petrified?). Then, will not the torments and horrors of the Day of Resurrection be removed from you?”. (Mau’izhah Hasanah).

It is reported that some wise men wondered whether there was any evidence in the Qur’an to support the Prophet’s statement, which means: The life of a believer comes out of his body like a hair out of a flour mixture. So he read the Quran until the end while thinking and contemplating its contents, but he did not succeed in getting an answer to his question. Then one night, he dreamed that he saw the Prophet and asked: O Messenger of Allah, Allah Almighty says that (Nothing wet or dry is written in a Book), but I cannot find the meaning of this hadith in him.

The Messenger of Allah replied: “Look for the meaning in Surah Yusuf”.

When the wise man woke up from his sleep, he immediately opened the Quran and read Surah Yusuf. He found the meaning of the Hadith in the words of Allah:

Meaning: “And Zulaikha said to Joseph: “Go out to the women”. So when the women saw him, they marveled at him, and they cut off the fingers of their hands… etc.”

When the women saw Joseph’s good looks, they were so busy looking at him that they did not feel the pain of the cut finger. Likewise, a believer, when he sees an angel and sees his place in heaven with all its contents in the form of pleasure, angels and beautiful mahligai, then his heart will be busy admiring him, so that he will not feel the pain of death, Insha Allah, as confirmed by Allah in His word:

Meaning: “Then the angels will descend upon them saying: “Fear not, nor be grieved. And rejoice in the paradise that has been promised to you”. (Shir’atul Islam)

And in one khabar it is mentioned:

When a servant of Allah is being deprived of his life, there will be a call: “Let him rest”. This is also the case when the life reaches the knees and the navel. And when it reaches the chest, there is another cry: “Let him rest”. And likewise, when it has reached his throat, the cry is heard again, saying: “Let him so that his limbs may bid farewell to each other”. Then the eyes say goodbye to the eyes, saying: “Prosperity be upon you until the Day of Resurrection”. And so do his ears, hands and feet. But the life says goodbye to the breath.

So we seek refuge in Allah from the farewell of faith with the tongue, and the farewell of the heart with understanding.

Then his hands would be left without movement, his feet without movement, his eyes without sight, his ears without hearing, and his body without life. If the tongue is left without confession (iman) and the heart without makrifat (belief in Allah) and tasdig, then what will be the fate of the servant in his grave? He can no longer see anyone, neither father, mother, children, brothers and sisters, friends, mattresses or curtains. So if he does not see the Most Gracious Lord, he has indeed lost a great loss. (Daqoiqul Akhbar).

It is said that the reason why Prophet Idris (peace be upon him) was taken up to heaven was because every day and night his deeds were taken up as much as the deeds of all the inhabitants of the earth, so the angel of death missed him. Then the angel of death asked Allah Taala to give him permission to visit him. So Allah granted him permission.

Shahdan, the angel of death came to the Prophet Idris (peace be upon him) disguised as an ordinary human being. He greeted him and then sat down beside him. At that time, Prophet Idris was fasting dahr (the whole year). When the time for breaking the fast approached, an angel came to him with food from heaven, which he ate.

Prophet Idris said to his guest, the angel of death: “Let’s eat together”. But the angel of death did not want to eat. So the Prophet Idris got up and got busy in worship. Meanwhile, the angel of death continued to sit beside him, until dawn broke and the sun rose, but he was still sitting beside him. Prophet Idris became astonished and said: “Friend, would you like to take a walk with me so that you can be comforted?”.

“Yes”, replied the angel of death. .

So the two of them got up and took a walk until they reached a field. Then the angel of death asked: “Would you allow me to take from this field a few grains of crops for us to eat””.

“Subhanallah”, replied Prophet Idris in a surprised tone. “Yesterday you did not want to eat halal food, instead today you want to eat the haram?!”.

The two of them continued their journey until four days had passed, while the Prophet Idris saw in his friend things that were different from human nature, so he then asked him: “Who are you?”.

“I am the angel of death”, he replied.

Prophet Idris was surprised and said:

“Apparently you are the one who revoked the spirits?”.

“Yes”, replied the angel of death.

Prophet Idris asked again:

“You have been with me for four days. Did you take someone’s life during that time?”.

The angel of death replied: “Yes. I have taken many lives. The lives of all creatures are like a dish to me, and I can take them as you take food.”

“O angel of death”, said Prophet Idris. “Have you come for a visit, or to take a life?”.

The angel of death replied: “I have come to visit with the permission of Allah Taala”.

Then Prophet Idris made a request:

“O angel of death, I have a wish for you”.

“What is your desire?”, asked the angel of death.

Prophet Idris explained: “I want you to take my life now, and then Allah will bring me back to life, so that I can truly serve Allah Taala after I have tasted the pain of death”.

The angel of death replied: “I will not take the life of anyone unless Allah permits me to do so”.

So Allah revealed to him: “Take the life of Idris”.

Immediately, the life of Idris was taken from him, and he died.

The angel of death wept and humbly begged Allah to bring his friend Idris back to life. And Allah granted the angel of death’s request. Then He brought Prophet Idris (peace be upon him) back to life. After that, the angel of death asked Prophet Idris:

“O my brother, how do you feel the pain of death?”.

The Prophet Idris replied: “Indeed, if an animal is stripped of its skin alive, then the pain of death is still greater a thousand times”.

The angel of death said: “The gentleness that I have done to you at the time I took your life, I have never done to anyone”.

Then Prophet Idris (peace be upon him) said: “O angel of death, I still have one more desire for you. I want to see the hell of Jahannam, so that after witnessing the torments and fetters and other punishments in that hell, then I can really increase my devotion to Allah”.

The angel of death replied: “How can I take you to Hell without the permission of Allah”.

So Allah revealed to him: “Take Idris to hell”.

The angel of death took Prophet Idris to hell. There he witnessed all that Allah had created for His enemies, in the form of: chains, shackles and other instruments of torture, such as snakes, scorpions, fire, pelangkin, zaggum and hamiim. After that, they went home.

However, Prophet Idris said: “I still have one other desire. I want you to take me to heaven, so that I can see everything in it that Allah has created for His servants, so that I can become more obedient”.

“How can I take you to heaven without Allah’s permission?” the angel of death asked. So Allah revealed to him: “Take him to heaven.”

So the two of them went to heaven. When they came to the door of heaven, they stopped. From there, Prophet Idris saw the contents of heaven in the form of: pleasures, great kingdoms, abundant gifts of Allah, trees, fruits and other plants. Then Prophet Idris said: “O my brother, I have tasted the pain of death, and have witnessed the horrors and frightening things in hell. So, would you please ask Allah to allow me to enter Paradise and drink its water, so that the traces of the pain of death and the frightening things of hell will disappear from me?”.

Then the angel of death asked Allah Taala for permission, and Allah was pleased to allow him, on condition that he entered and then came out again”.

So the Prophet Idris (peace be upon him) entered Paradise. Then he placed his sandals under a tree among the trees of Paradise and came out.

Then Prophet Idris said: “O angel of death, I have left my sandals in Paradise. Return them to me!”.

Then he went back into Paradise. But after being in it, he did not want to come out of it. So the angel of death shouted: “Idris, come out!”.

“I do not want to come out”, replied Prophet Idris. “Because Allah Taala has said: (Every living thing will taste death), and I have tasted it. And Allah Taala said: (And there is none of you, but will come to hell), and I have come to it. And Allah has said: “And they will never be taken out of Paradise, so who will take me out of it?”.

Finally, Allah revealed to the angel of death:

“Leave him alone, for I have decided in the Eternal, that he belongs to Paradise”.

And Allah informed His Messenger (Muhammad PBUH) about this story of Prophet Idris in His words: 

Meaning: “And tell me the story of Idris (which is mentioned) in the Quran…etc.”

So wake up from your slumber, brother, and do your deeds with sincerity for the pleasure of Allah. For any deed that is not sincere for the sake of Allah is riya, and riya is hidden shirk. Allah Taala will not accept the deeds of those who are riya.

Shaddad bin Aus said: “I once saw the Prophet crying, so I asked : “Why are you crying, O Messenger of Allah?”. He replied: “I fear that my people will associate partners with Allah. They will not worship idols, but they will show off their deeds”.

The Prophet said: “The angels guarding charity ascend with the deeds of a servant, such as: fasting, prayer, almsgiving and others. The angels sound like bees and shine like the sun. He is accompanied by three thousand angels. They carry the charity through the seventh heaven. Then the guardian angel of the sky said to the guardian angel of charity: “Go back and strike this charity on the face of the doer and his limbs and close his heart. Verily, I hinder, i.e. I refuse to accept any deed that is intended not for my Lord, but for other than Him. For with his deeds, that person wants prestige and praise among the jurists, and mention among the scholars, and fame throughout the city and society. I have been commanded by my Lord not to let his deeds pass through me to other than me”.

And the angels of the guardians of charity ascend with the man’s good deeds, escorted by the angels of heaven, so that they pass through the veils all the way to Allah. Then the angels stopped in the presence of Allah, and they all testified for the man that his deeds were good and sincere for the sake of Allah. But Allah says: “You are the guardians of My servant’s deeds, while I am the Guardian of his heart. Indeed, with this deed, he does not seek Me, but seeks other than Me. So, he will receive My curse, the curse of the angels and the heavens with everything in them.”

The Companion Mu’az (may Allah be pleased with him) said: “I said: “O Messenger of Allah, you are the Messenger of Allah, and I am Mu’az”.

The Messenger of Allah replied: “Follow in my footsteps, O Mu’az, even if there are shortcomings in your deeds, O Mu’az, keep your tongue from falling into gossip about your fellow Muslims, namely by reading the Koran. And bear your own sins, do not lay them on them. And do not consider yourself holy by reviling them. And do not exalt yourself over them. And do not incorporate your worldly deeds into your hereafter deeds. And thou shalt not be arrogant in thy assembly so that people fear the ugliness of thy manners. And thou shalt not whisper with a man when another is beside thee. And do not divide people with your tongue, so that you will be torn apart by the dogs of Hell on the Day of Resurrection in Hell. Allah says: “… wan naasyithaati nasythan…”. Do you know what ‘naasyitaahti’ is, O Mu’az?

I (Mw’az) asked: “What is that, I ransom His Majesty with my father and mother, Ya Rasululiah?”.

The Messenger of Allah replied: “Those are the dogs in hell that will tear the flesh of those who tear the flesh of their fellow human beings with their tongues, and tear their flesh and bones apart”.

Mu’az asked: “I ransom you with my father and mother, O Messenger of Allah. Who is capable of these things and who can be saved from them?”.

The Messenger of Allah replied: “O Mu’az, indeed it is easy for those whom Allah enables to do it”.

A man named Khalid bin Migdad said: “I have never seen anyone recite the Qur’an more than Mu’az, because of this Hadith.” (Bidayatul Hidayah)

38. EXPLANATION OF THE ONE WHO LEAVES THE PRAYER

Allah Almighty says:

Meaning: “Then there will come after them a successor (generation) who wastes prayer and indulges in their lusts, and they will meet Al Ghoyyu. Except for those who repent, believe and do righteous deeds, they will enter Paradise and will not be wronged in the least”. (QS. Maryam: 59-60) Interpretation:

(. ) So there came after them a successor, who replaced them, and there came after them a bad generation.

(Those who waste the prayer. That is, they left or delayed it from its time.

(. ) and indulge in lusts, such as drinking alcohol, considering it lawful to marry one’s sister in law, and indulging in other sins.

‘Ali (may Allah be pleased with him) reported: “Indulging in lust is like building a magnificent building, driving a luxurious vehicle, and wearing glamorous clothes”.

(. ) Then they will meet Al Ghayyu, which is badness, or Al Ghayyu’s reward. As Allah says: …. Yalqoo atsaaman (… to be avenged), or, to be led astray from the path to Paradise. But some say that Al Ghayyu is a valley in the hell of Jahannam, which the other valleys there ask to be protected from its evil.

(. ) except. The letter of istitsna (exception).

(. ) those who believe and do righteous deeds. These words indicate that this verse relates to the disbelievers.

(. ) they will enter Paradise and will not be wronged in the least, nor will the reward of their deeds be diminished in the least.

It is possible that the word shayian (. ) is pronounced nashab, because it is a masdar.

These words are also a warning that their former disbelief will not harm them nor diminish their reward if they repent and do righteous deeds. (Qadhi Baidhawi).

This verse was revealed in relation to the people who abandoned prayer and indulged in their lusts. Hence, Allah, the Almighty, characterized them with His words:

Meaning: “Who waste the prayer”.

Hasan ibn ‘Ali (may Allah be pleased with him) reported that he said: “When you enter the mosque, greet the Prophet (peace be upon him), because the Prophet (peace be upon him) said:

Meaning: Do not make my house a place of celebration, and do not make your house a grave. Salute me wherever you are, for your salutation will reach me”.

And in another hadith narrated from Aus ra. from the Prophet, that he said:

Meaning: “Recite salawat on me on Friday, because your salawat will reach me”.

Salman bin Suhaim (may Allah be pleased with him) reported: “I had a dream in which I saw the Messenger of Allah and I asked him: “O Messenger of Allah, those who came to you and greeted you, did you understand their greeting?” He replied: “Yes, and I answer their greetings”. (Shifaus Sharif)

Allah’s Word:

Meaning: “(Those who) waste the prayer.”

This means that they do not believe that prayer is obligatory. And some say that what it means is that they abandon the prayer and do not keep it. Another says that they tear down their places of worship and mosques by not going to them and not taking lessons. And some say that they waste the prayer after performing it by gossiping and joking, and some say that they waste the prayer by not fulfilling its conditions and pillars at the time of performing it. It has also been said that they abandon the prayer by neglecting it, and afterwards they do not perform it.

The scholars disagree on the meaning of Al Ghayyu. According to Wahab ibn Munabbih, Al Ghayyu is the name of a river in Hellfire that is very deep, extremely hot, and very unpleasant. If even one drop from that river were to drip into this world, all the inhabitants of this world would perish.

Ibn Abbas said: Al Ghayyu is the name of a valley in the Hellfire, from which other valleys seek refuge with Allah every day a thousand times, because it is very hot. This valley is reserved for those who neglect prayer and congregation.

And according to Atha: Al Ghayyu is the name of a valley in the hell of Jahannam that flows blood and pus.

And according to Ka’ab: Al Ghayyu is the name of a valley in Hellfire which is very deep and very hot. There is a well there called Al Habhab. Whenever the heat of Hellfire subsides, Allah opens the well, and it flares up again.

As according to Adh Dhahhak: Al Ghayyu is loss and destruction. (This is mentioned in the book of Lubabut Tafsir)

It is narrated that there was a man walking in a sahara. One day, he was accompanied by the devil. And he did not pray Fajr, Zuhr, ‘Asr, Maghrib and ‘Isyak. When bedtime came, the man was about to sleep. Then the devil ran away from him. So the man asked: “Why did you run away from me?”. Satan replied: “I have disobeyed Allah only once in my life, and I was cursed. But you have disobeyed Allah five times in one day. Therefore, I fear Allah in case He is angry with you and punishes you, and punishes me along with you because of your disobedience”. (Tafsir Alfatihah).

And from the Prophet (peace be upon him) that one day he was talking about prayer, he said:

Meaning: “Whoever maintains the prayer, it will be a light, evidence and salvation for him on the Day of Resurrection. And whoever does not keep it, it will not be his light, evidence and salvation. On the Day of Resurrection, he will be with Garun, Pharaoh, Haman and Ubai bin Khalaf. (From Sharh Al Maniyah by Alhalabi)

And it was narrated from the Prophet that he said:

“Whoever disdains the congregational prayer, Allah will punish him with twelve calamities: three in this world, three at the time of death, three in the grave and three on the Day of Resurrection.

The three disasters in this world are:

First, Allah takes away the blessings from his efforts and sustenance.

Secondly, Allah deprives him of the light of the righteous.

Third, he is hated in the hearts of the believers.

The three calamities at the time of death are:

First, he is deprived of his life in a state of great thirst, even if he drinks from several rivers.

Second, it is burdensome for him to be deprived of his life.

Third, there is the fear that he will die without faith -nau’dzu billaahi min dhalik-.

As for the three calamities in the grave, they are:

First, the angels Munkar and Nakir will question him.

Second, the darkness of his grave will be increased.

Third, the narrowing of his grave so that his ribs meet together.

The three disasters on the Day of Judgment are:

First, his reckoning will be aggravated.

Second, the wrath of his Lord.

Third, Allah punishes him with hell. May Allah protect us all from it.

(Kanzul Akhbar)

Hence, it is said that there is no concession (rukhsah) for the one who hears the call to prayer not to join the congregation. This is because congregation is Sunnah muakkad, which is strongly enforced. So if it is not done by all the people of a place, then they must be fought with weapons. This is because the congregational prayer is one of the signs of Islam. If it is omitted by one of them without an excuse, then he is liable to the punishment of admonition and his testimony is not accepted, and his neighbors, the imam and the muezzin are also guilty of keeping silent about it. The punishment is at least three strokes of the whip.

The author of Khulashatul Fatawa said: “I heard from a trustworthy person that it is permissible to carry out the punishment of ta’zir by taking away the property of the offender, if this is done with the knowledge of the judge or the government. And among those who are subject to this punishment is a man who does not attend the congregational prayer; he may be punished by having his wealth taken from him. This has more effect on him than beating him with a whip.” (This is mentioned in al-Jawahir and Shir’at al-Islam).

There is also a view that studying books of jurisprudence is an excuse for not joining the congregation, if he is not lazy and does not usually leave the congregation, but he only leaves the congregation occasionally because he is busy with the books of jurisprudence, both for himself and for the Muslims. Sickness, rain, cold, darkness, fear and detention are all excuses for the congregation. Traveling, on the other hand, is not an excuse, as stated in the book of At-Tabyin, and this is the correct view.

The Prophet (peace and blessings of Allaah be upon him) said:

Meaning: “Indeed, the one who leaves the congregational prayer is cursed in the Torah, the Gospel, the Zabur and the Alfurgan. And the one who leaves the congregation walks on the earth while the earth curses him. And the one who leaves the congregation is hated by Allah, and hated by the angels and whatever Allah put life in, and cursed by all the angels between heaven and earth, as well as the fish in the sea”. And in another tradition, the Prophet said:

Meaning: “Whoever prevents himself from five things, Allah will also prevent him from five things: First, whoever refuses to pray, Allah will not grant him anything. Secondly, whoever refuses to give charity, Allah will also prevent him from being blessed. Thirdly, whoever refuses to give Zakat, Allah will not protect his wealth. Fourth, whoever refuses to give a tenth (of the produce of the land), Allah will also prevent the blessing of the fruits of his labor. Fifth, whoever does not want to attend (prayer) the congregation, then Allah will reject his shahada, namely laa ilaaha illallaah, Muhammad rasulullah. And the Prophet’s words:

Meaning: “Jibril and Mikail as. came to see me and said: “O Muhammad, Allah has greeted you and said: “The one who leaves the congregation of your people will not smell the smell of heaven, even though his deeds are more than the deeds of all the inhabitants of the earth. And the one who leaves the congregation is cursed in this world and in the hereafter”.

If the fate of the one who leaves the congregation is such (while he is still praying), then how much more is the fate of the one who leaves the prayer (who does not want to pray at all). The Prophet said:

Meaning: “If you see someone constantly going to the Mosque, then testify for him, that he believes” As Allah Taala said:

Meaning: “Only those who believe in Allah and the Last Day should use the mosques of Allah”.

And as he said:

Meaning: “And who is more unjust than those who prevent the name of Allah from being mentioned in His Mosques, and seek to tear them down? They should not enter them except with fear (of Allah)”.

Similarly, it was narrated from Mujahid (may Allah be pleased with him) that a man came to Ibn Abbas (may Allah be pleased with him) and asked: “What do you think of a person who is diligent in the night prayers and fasts during the day, but he does not pray in congregation and dies in this state? Where will he go?” Ibn Abbas replied: “He will go to Hell”.

The Prophet said:

Meaning: “Greet the Jews and Christians, and do not greet the Jews of my people”. Then he was asked. “Who are they O RaSulullah?”. He replied: “Those who hear the call to prayer and the igamat, but do not attend the congregation”.

The Companion Abu Hurairah (may Allah be pleased with him) said: “A blind man came to the Prophet, who was said to be Abdullah bin Ummi Maktum. The man said: “O Messenger of Allah I do not have a guide to lead me to the Mosque”. He then asked the Prophet to allow him to pray in his house. So he granted his request. However, when the man was about to leave, he called him back and asked: “Can you hear the call to prayer?”. The man replied: “Yes”. So He said: “Then come to the congregation”.

As the Prophet said:

Meaning: “The prayer of the neighbor of the mosque is not complete except in the mosque.” And also the word of the Prophet :

Meaning: “Give good news to the one who likes to walk in the darkness of the night to the Mosque, that he will have perfect light on the Day of Judgment”. (This is mentioned in the book of Zubdatul Wa’izhin).

And the Prophet said:

Meaning: “The prayer is the pillar of religion, so whoever establishes it has

“Prayer is the pillar of religion, so whoever establishes it has established religion, and whoever abandons it has destroyed religion”.

The Prophet (peace be upon him) reported that he said:

“Verily, the evil of the one who neglects prayer spreads to seventy of his relatives and neighbors, even from today to the time of the Prophet Adam (peace be upon him). That is because, when the praying person sits in tashahhud, he recites: assalamu alaina wa ‘alaa ibaadillaahish shaalihin (Peace be upon us and upon the righteous servants of Allah). With this statement, the reward reaches the souls of believers from now until the time of the Prophet Adam (peace be upon him). So, the one who leaves the prayer means that he has prevented that goodness. Thus, he is like a person whose evil befalls all Muslims, as Allah says:

Meaning: “The one who prevents many good deeds, who transgresses and sins much”. (Anisul Majalis).

It was narrated from Agil ibn Abithalib (may Allah be pleased with him) that he said: “I was traveling with the Prophet (peace be upon him and his progeny) and I saw from him three things that made Islam firmly established in my heart.

The first was that the Prophet was about to relieve himself and there were some trees opposite him. So he said: “Go to the trees and tell them that the Messenger of Allah said : “Come and cover me, for I want to make ablution”. So I left. However, before I had conveyed his message, the trees were cut from their roots and moved to cover the Messenger of Allah until he finished his ablution. Then the trees returned to their original places.

Secondly, I was struck by thirst, so I looked for water. But I did not find any. So the Prophet said: “Go up to this mountain, and convey my greetings, then say to it : “If you have water, then give me a drink”. Agil said: “So I climbed the mountain, and I told him what the Prophet had said. Before I had finished speaking, the mountain suddenly said in a clear voice: “Tell the Messenger of Allah that since Allah revealed the verse : (“Tell the Messenger of Allah that ever since Allah revealed the verse: ‘O you who believe, protect yourselves and your families from the fire of hell, whose fuel is men and stones,’ I have been crying out of fear lest I become a stone in the fire of hell, so that there will be no water left in me.” The third time was when we were walking, and I was crying out of fear.

Thirdly, while we were walking, suddenly a camel ran to us until it reached the Messenger of Allah, then it said: “O Messenger of Allah, help me”. Not long after, a Bedouin came with a drawn sword. So the Messenger of Allah asked him: “What do you want to do with this poor animal?”. The man replied: “O Messenger of Allah, I have bought it at a great price, but it does not obey me. So I want to slaughter it, then I will utilize its meat”.

“Why did you disobey him?”, asked the Prophet to the camel.

The camel replied: “O Messenger of Allah, I did not disobey him to do work. But I disobeyed him because of his bad deeds. Because his people sleep at the time of the ‘Isyak prayer, without praying the ‘Isyak prayer, if he would promise His Majesty to pray the ‘Isyak prayer then I would promise His Majesty not to disobey him again. Because I am afraid that they will be punished by Allah while I am in their midst”.

So the Prophet took a pledge from the Bedouin not to forsake the ‘Isyak prayer. So the man returned to his family. (Raunaqul Majalis)

It is narrated that, one day, Prophet Isa (peace be upon him) was traveling. He saw a people who worshipped Allah diligently and earnestly. They were gathered in a high place. The Prophet greeted them and sat with them. He saw that they had plenty of food, clean drinks, a variety of fruits, children and beautiful wives, the Prophet Jesus (peace be upon him) observed, and it appeared to him that their village was adorned with beautiful jewelry, which cannot be described.

After that, the Prophet Jesus (peace be upon him) left them. After some time had passed. He returned to the place. It turned out that they had all perished along with their children and wives. While their village has also been destroyed. So the Prophet Isa was astonished to see their fate, then he prayed to Allah, he said: “Oh my Lord, why did they perish?. Did they abandon prayer and no longer want to obey?”.

Allah Taala answered: “No. Rather, they were visited by someone who left the prayer. That man washed his face with their water. Then the traces of his washing fell on their fields and villages. As a result, they also perished.” (Anisul Majalis)

It is narrated that one day the Prophet was sitting with his companions. Then a young Arab came to the door of the mosque crying. The Prophet asked him: “Why are you crying, young man?”.

The young man replied: “O Messenger of Allah, my father died and he had no cloth to wrap him in and no one to bathe him”. So the Prophet told his companions Abubakar and Umar to help him.

The two companions went to visit the deceased, but when they saw him, he looked like a black pig. So the two returned to the Messenger of Allah, saying: “We saw him like a black pig, O Messenger of Allah”.

So the Messenger of Allah went to the place where the corpse was. Then he prayed, then the corpse changed back to its original appearance. And he prayed for him. When the Companions were about to bury him, they saw that the corpse had turned back into a black pig. So the Prophet asked: “Young man, what deeds did your father do in this world?”.

The young man replied: “He was a man who did not pray”.

So the Prophet said: “O my friends, consider the fate of the one who does not pray, Allah will raise him up on the Day of Resurrection in the form of a black pig”. May Allah protect us all from him. (Bahjatul Anwar)

During the reign of Abubakar Assiddig, a man died. So the people stood up to pray for him. However, suddenly his shroud moved. When they examined it, it turned out that there was a snake wrapped around the neck of the deceased while eating his flesh and sucking his blood. So they wanted to kill the snake, but suddenly the snake said :

Laa ilaaha illallaah, Muhammad Rasulullah. Why do you want to kill me? I am neither sinful nor guilty. Verily, Allah has commanded me to punish this man until the Day of Judgment.”

“What are his faults?”, they asked.

The snake replied: “There are three faults: (first) when he hears the call to prayer he does not go to the congregation, (second) he does not pay zakat from his wealth, (third) he does not listen to the words of the scholars. And this is his reward.” (From Al Marsum)

39. EXPLANATION OF THE CRITICISM OF THOSE WHO TURN AWAY FROM THE QUR’AN

Allah Almighty says:

Meaning: “And whoever turns away from remembrance, then surely for him is a ‘dhankan’ life, and We will gather him on the Day of Resurrection blind. He will say: “O my Lord, why have You gathered me blind, when I was once one who saw?”. Allah said: “Thus, there came to you Our verses, and you forgot them. So also on this day you are forgotten.” And thus We recompense those who transgress and do not believe in the verses of their Lord. And surely the punishment in the Hereafter is more severe and more lasting. (QS. Thahaa: 124-127)

Interpretation:

(. ) And whoever turns away from ‘remembrance’, from the guidance that reminds and invites worship of Me.

(. ) Then surely for him is a life that is dhankan, i.e. narrow.

The word dhankan (. ) is a masdar, which is used to denote. Therefore, its form is the same for both muzakkar (male type) and muannats (female type). It is also pronounced , (dhankaa) like the word.   (sakraa).

And the narrow life is because all his desires and ambitions are only focused on the wealth of this world, which he desperately tries to increase and worries if it decreases. This is in contrast to the believer who desires the Hereafter. In fact, sometimes Allah Taala constricts by reason of the misfortune of poverty and expands by reason of the blessing of faith, as the following words of Allah:

Meaning: “Then disgrace and disgrace will be upon them… etc”. And His words:

Meaning: “And if only they had truly observed the Law and … etc.”

And His fiman:

Meaning: “And if the inhabitants of those countries had believed …. etc”.

(. ) And We will gather them on the Day of Resurrection blind, blind in eyes or blind in hearts. The former (blindness) is confirmed by His words:

(. ) He said: O my Lord, why have You gathered me blind, when once I was one who saw? Allah says: Thus, that is, such is what you have done. Then it is interpreted by Allah in His words:

(. ) there have come to you Our verses, clear and bright.

(. ) then you forget them, immersed in disobedience, until you are blind to them and leave them unheeded.

(. ) And so, just as you have neglected Our verses in the world.

(. ) on this day too, you are forgotten. Left blind and tormented.

(. ) And thus do We recompense the transgressor, who drowns in lust and turns away from the verses of Allah.

(. ) And believe not the verses of their Lord, but deny them, and disobey them.

(. ) And verily the punishment of the Hereafter is to be gathered blind. And some say, the punishment of hell. Meaning: And the punishment of the Hellfire after that…

(. ) are more severe and more lasting than the narrowness of life and the gathering in blindness. It is possible that when a person enters Hell, he will no longer be blind, so that his place and condition will be shown to him. Or, it is more severe and more eternal than what he did, which was to ignore the verses of Allah and disbelieve in them. (Qadhi Baidhawi).

Ibn Umar (may Allah be pleased with him) reported that the Prophet said:

Meaning: “You should recite the salawat to your Prophet every Friday, for indeed I witness it from you on every Friday”.

And in another narration it is mentioned :

Meaning: “For no one who invokes salawat on me, but his salawat is conveyed to me when he finishes saying it. (Shifaus Sharif)

Ali ibn Abi Talib (may Allah be pleased with him) reported that the Prophet said:

Meaning: “Whoever recites the Qur’an until he knows it by heart, then he makes lawful what it makes lawful and forbids what it makes unlawful. Allah will admit him to Paradise and accept his intercession against ten of his family members, all of whom deserve to enter Hell.” And it was narrated from the Prophet that he said: ? 0. ant PAN NP BEP 0… ie AN NS “A APE Pra ME SAN SAS EL 2 ISON Pra 3 835 (AIM Sha ae, -29 – 2, y ” at. -Ag Pad. 7″ – 229 2 AE EN, GULA Ha gg Pn . 2″ . ” AE EN AN SA Et IR ISA ENG PA Cena OUR ANA, DES Pine Ae yo Meaning: “Whoever recites the Qur’an in his prayer will receive a hundred good deeds for every letter. And whoever recites the Qur’an outside of prayer while in a state of ablution, he will receive twenty-five good deeds for each letter. And whoever recites the Qur’an without ablution, for each letter he will receive ten good deeds.” (Majalisul Anwar) Regarding the interpretation of Adz Dzikru ( ) in the above verse, there are several opinions.

1. Adh Dhikru is the Qur’an. Based on the words of Allah Taala :

Meaning: “As for those who disbelieve and deny Our verses and the meeting of the Hereafter, then they remain in torment”.

2. Turning away from reading the Quran and forgetting it.

3. Idolizing Allah. Based on the words of Allah:

Meaning: “Until they forgot to glorify (You).”

4. Turning away from obeying and glorifying Allah. Based on the word of Allah:

 Meaning: “Obey Allah and obey His Messenger”.

5. Turning away from knowledge Based on the word of Allah:

Meaning: “So ask the people of knowledge, if you do not know.

6. Turning away from mentioning with the tongue. Based on the word of Allah:

Meaning: “Mention Allah with remembrance as much as possible”.

7. Turning away from prayer. Based on the word of Allah:

Meaning: “So hasten to the remembrance of Allah” (prayer).

And His words:

Meaning: “Men who are not distracted by commerce nor by buying and selling from the remembrance of Allah (prayer). (Tafsir Hanafi)

Jbnu Abbas (may Allah be pleased with him) reported that he said: “Adh Dhanku (BEN) is Ash Shaga (misfortune).

And it was also narrated from him that he said: “If a servant is given a little or a lot but he is not satisfied, then there is no good in him. That is the narrowness of life. And indeed there is a people who turn away from the truth while they are in the spaciousness of the world (wealthy), so their situation is also called dhankun (narrow). This is because they think that Allah, the Almighty, is not their Creator, which makes it harder for them to live even when they are well-off. This is because they are prejudiced against Allah.” (Bahrul Ulum)

And some are of the opinion that the one who turns away from the remembrance of Allah is the one who is controlled by the devil, who is his enemy, who wants him to be afflicted with all destruction and misguidance, so that there is no one who is more difficult in life, more misguided and more wretched than him. (Bahrul Ulum)

Allah says:

Meaning: “O you who believe, let not your wealth and your children distract you from the remembrance of Allah”.

This means that you should not be so preoccupied with managing and caring for your wealth and children that you do not remember Allah, such as praying and other acts of devotion. The intention is to forbid them from being preoccupied with wealth and children. The reason why Allah, may He be glorified and exalted, says (interpretation of the meaning): “The prohibition is directed at property and children, for the sake of mubalaghah. That is why Allah says: 

Meaning: “And whoever does so…”.

That is, he is preoccupied with these things.

Meaning: “Then they are the losers”.

Because they have exchanged something great and eternal for something lesser and impermanent. (Qadhi Baidhawi)

The Companion Muaz bin Jabal (may Allah be pleased with him) reported: “I was traveling with the Messenger of Allah. Then I said to him: O Messenger of Allah, say something that we can benefit from.

He then said:

Meaning: “If you want to live a happy life, die as a martyr, be safe on the Day of Judgment, shelter on the Day of Judgment, and guidance from misguidance, then always read the Quran. Because the Koran is the word of God the Merciful fortress against the devil and heavy in the scales “.

And similarly, the Prophet said:

Meaning: “The most important act of worship of my Ummah is the recitation of the Qur’an”.

So let the people who are mukallaf be busy studying it and reading it. (Badrur Rashid)

Abu Hurairah (may Allah be pleased with him) reported that he said: “A man died at the time of the Prophet. He went to his body to pray over it. However, suddenly the shroud of the deceased moved. When the Prophet examined it, he found that a snake was sucking his blood and eating his flesh. Abubakar was about to strike the snake, but by the power of God, the snake spoke in an eloquent voice: “I testify that there is no God but Allah, and I testify that Muhammad is the messenger of Allah”. And he also said: “O Abubakar, why do you want to strike me when I have not sinned and when I have been commanded to do this? Allah has commanded me to punish this man until the Day of Resurrection.”

Abubakar asked: “What are his faults?”.

The snake replied: “He has three faults: (First) not praying, (Second) not giving alms, (Third) not listening to what the scholars say”. (Hayatul Qulub)

And the Prophet said: “Allah says: “By My might and majesty, I will not put together two fears and two feelings of security. If I have made him fearful in this world, I will make him secure on the Day of Resurrection: and if I have made him secure in this world, I will make him fearful on the Day of Resurrection”.

It was narrated from Abubakar Assiddig (may Allah be pleased with him) that Dihyah Alkalabi was a disbelieving Arab king. The Messenger of Allah (peace and blessings of Allah be upon him) wanted him to be safe, because there were seven hundred people from his family under his rule. He always prayed for him: “O Allah, grant Islam to Dihyah Alkalabi”.

When he was about to convert to Islam, Allah Taala revealed to the Prophet after the Fajr prayer: “O Muhammad, I have instilled the light of faith into the heart of Dihyah Alkalabi. He will now come to you”.

As soon as Dihya Alkalabi entered the Masjid, the Prophet took off his sash and his back and spread them on the floor. He then invited Dihyah to sit on it. When Dihyah witnessed this great honor from the Prophet, he wept, picked up the sash and kissed it, then placed it over his head and eyes and said: “O Prophet of God, what are the conditions of entering Islam. Tell me”.

The Prophet replied: “You should say : La Ilaaha lilallaah, Muhammad the Messenger of Allah.

Then Dihyah cried. So the Prophet asked him: “Why are you crying like this, Dihyah?”. Is it because of your entry into Islam, or is there some other reason?”.

Dihyah replied: “O Messenger of Allah, indeed I have committed very great sins. So, ask your Lord what is the expiation. Had He told me to kill myself, I would have killed myself. And had He commanded me to give charity out of my wealth, I would have done so?.

“What are your sins, Dihyah?”, asked the Prophet.

Dihyah replied: “I was one of the kings of Arabia. I would be ashamed if I had daughters with husbands. So that no one would say : Fulan bin Fulan, son-in-law of Dihyah Alkalabi. So, seventy of my daughters I have killed with my own hands”.

Hearing Dihyah’s words, the Prophet became confused, not knowing what to answer. Then the angel Gabriel (peace be upon him) descended and said: “O Messenger of Allah, say to Dihyah Alkalabi, “By My might and majesty, indeed after you uttered the phrase Laa Ilaaha Illailaah Muhammad Rasulullah. then I have forgiven your disbelief for sixty years, and your reproach against Me for sixty years as well. So how could I not forgive the killing of your daughters when they belong to you?”.

The narrator of this hadith continues: “So the Prophet and his companions wept. Then he said: “My Lord, You have forgiven Dihyah for his sin of killing his daughters with just one utterance of the creed. So, how can You not forgive the believers for their minor sins with many shahada?”.

Dihyah or Dahyah, by fathah-ing the dal or kasrah-ing it, are two kinds of dialect. There is a difference of opinion as to which of the two is stronger. He was Dihyah ibn Khalifah ibn Farwah Alkalabi, who was the most beautiful of men. When he came to Madinah, there was not a single woman left in seclusion but came out to see him. And because of his beautiful appearance, Gabriel once came to visit the Prophet in the guise of Dihyah. She converted to Islam a long time ago, and participated in the battles that followed the battle of Badr with the Prophet. He lived until the reign of Muawiyah and also fought. He settled in the city of Al Mizzih, near Damascus. He was sent with the Prophet’s letter to the ruler of Bushra to be delivered to Heraklius at the end of the sixth year of the Hijri. (Karmani)

It was narrated from the Companion Abu Darda (may Allah be pleased with him) that he said: “Whoever says La Ilaaha lilallaah Muhammad Rasulullah, an angel comes out of his mouth like a green bird. He has a pair of wings, one in the east and the other in the west, both white, studded with diamonds and pomegranate mira. When he reached the Throne, he made a sound like the buzzing of bees, and the angels who carried him said to him: “Be silent, for the sake of the might of Allah”. But he replied: “I will not be silent until Allah forgives the reader of that sentence”.

So Allah said: “Indeed I have forgiven the reader of that sentence”.

Then Allah, the Almighty, created seventy tongues for the angel who flew, each tongue asking forgiveness for the one who recited the shahada until the Day of Resurrection. On the Day of Resurrection, the flying angel will come to the person and guide him, acting as a guide and guide to lead him to Paradise. (Raunaqul Majalis)

Ali Karramallaahu wajhah reported: “I have heard the master of all creatures, Muhammad (peace be upon him) say: “I have heard the master of the universe, Jibril (peace be upon him). Said: “I have never descended with a sentence more noble than that of Laa Ilaaha Illallaah Muhammad Rasulullah, upon the earth, with which the heavens, the earth, the mountains, the trees, the lands and the seas are established. And know, it is the sentence of sincerity. Know, it is the sentence of Islam. Know, it is the sentence of closeness to Allah. Know, it is the sentence of piety. Know, it is the sentence of salvation. And know, it is a noble sentence. If it were placed on a scale, and the seven heavens and seven earths were placed on another scale, it would be heavier than all of them”. (Zubdatul Wa’izhin)

(It is narrated that a man was performing wukuf in Arafat. In his hand were seven grains of one. Then he said: “O stones, bear witness that I testify that there is no God but Allah and Muhammad is the messenger of Allah”. Then he placed the stones under his head and slept. In his sleep, he dreamed as if the Hour had actually risen. And that he had been judged, which turned out that he had to go to hell. So the angels took him to the door of hell. However, suddenly a stone from the stones fell on the door of hell. Then the angels of doom gathered to lift it up, but they were unable to. Then they went to the other door of hell, and there was already a stone from the seven. So they gathered to lift it, but they could not. So they took the man to the seven gates of hell, and at each of them there was a stone of the seven stones. Finally the angels took the man to the Throne. There Allah Taala said: “O My servant, you have taken the stones as witnesses, and they have not wasted your right. So, how could I have wasted your right, when I also witnessed your shahada?”. Enter him into Paradise”.

When he is close to Paradise, suddenly the doors are opened with a key in the form of the phrase Laa ilaaha Illallaah Muhammad Rasululiah. (Thus stated in the book of Zubdatul Waizhin)

The Prophet said:

Meaning: “I entered Paradise, then I saw on the door of Paradise three sentences written: First, There is no God but Allah and Muhammad is the messenger of Allah. Second, we have earned what we have done. We have gained from what we ate. And we have lost what we have left behind. As Allah says which means: “On the Day when every man will find all his good deeds brought before him, as well as the evil he has done. He will wish that there were a long time between him and that day”. Thirdly, the sinful people and the Forgiving God.

Forgiving. (Zubdatul Waizhin)

40. EXPLANATION OF THE PAIN OF DEATH

Allah SWT. says:

Meaning: “We have not made eternal life for anyone before you (Muhammad). So if you die, will they be immortal. Every soul will taste death. We will test you with evil and good, as a trial. And it is to Us that you will return”. (QS. Al Anbiya: 34-35) Interpretation

(. ) We have not made eternal life for anyone before you (Muhammad). So if you die, will they be immortal. This verse was revealed when the disbelievers said: 

Meaning: “We are waiting for an accident to happen to you”.

The letter fa (. ) is to link the condition with the previous sentence. And the hamzah (.) means the refutation of Allah, after He has stated the previous statement.

(. ) Every living thing will taste death, will feel the pain of the separation of the soul from the body. Which is a proof of what they deny.

(. ) We will test you. Will treat you in the manner of a tester.

(. ) with evil and good, with calamities and pleasures.

(. ) as a trial, a test. This is masdar from a different word.

(. ) And to Us alone are you returned. Then We will reward you according to what you have earned, whether through patience or gratitude. This implies that the purpose of this life is to be tested and faced with reward and punishment, as a confirmation of the previous statement. (Qadhi Baidhawi)

The Companion Abubakar Assiddig (may Allah be pleased with him) reported: “The salutation of the Prophet is more capable of expiating sins than cold water against fire. And greeting him with peace is better than freeing a slave”. (Shifaun Sharif)

It is said that the angel of death is accompanied by seventy angels of mercy and seventy angels of doom. If he has taken the life of a believer, then he hands him over to the angels of mercy. Then the angels of mercy give him glad tidings of paradise and reward, then they take him up to heaven, the highest place. And when he has taken the life of a disbeliever, he hands him over to the angels of punishment, then they return him to Sijjin, the lowest place. (Mathaali’ul Anwar)

The Prophet (peace be upon him) reported that he said:

Meaning: “If the anguish of a hair from the pain of the dead were placed on the heavens and the earth, all its inhabitants would die with the permission of Allah. For in every hair there is death. And death does not come upon anything, but it dies along with all its members.”

It is said that the angel of death has four faces. The first is on his head. The second, in front of him. The third, behind his back. The fourth is under the soles of his feet. He takes the lives of prophets and angels from the face on his head, takes the lives of believers from the face in front of him, takes the lives of unbelievers from the face behind his back, and takes the lives of jinn from the face under the soles of his feet. One of the angel of death’s feet is on the bridge of Jahannam, while the other is on the throne of heaven. The angel of death is so big that if all the water of the seas and rivers were poured over his head, not a single drop would fall to the earth.” (Mathaali’ul Anwar)

It is narrated that the Prophet Jesus (peace be upon him) used to bring the dead back to life with the permission of Allah. So some disbelievers said to him: “You are bringing a dead person back to life when his death is recent and he may not be dead. Therefore, bring to life before us those who have died in the past”.

“Choose as you like”, challenged Prophet Isa (peace be upon him).

They said: “Bring to life before us Sam bin Noah”.

So the Prophet went to Sam’s grave. He prayed two rak’ahs there and then prayed to Allah. Immediately, Sam came back to life. But it turned out that his head hair and beard had all turned white. So Prophet Isa asked: “O Sam, why is there gray hair like this, when in your time there was no gray hair?”.

Sam replied: “I heard your call, so I thought the apocalypse had risen, so my hair and beard immediately became white because of the horror”.

Prophet Isa asked him again: “How many years have you been a corpse?”.

Sam replied: “It has been four thousand years, yet the pain and anguish of death has not gone away from me”. (Durratul Waaizhin).

It was narrated from the Prophet that he said:

“The life of a believer will not leave until he sees his place in Paradise. And the life of a disbeliever will not leave until he sees his place in Hell”.

The Companions asked: “O Messenger of Allah, how can a believer see his place in Paradise, and a disbeliever see his place in Hell”.

The Prophet replied: “Verily, Allah Taala created Jibril in the most beautiful form. He has six hundred wings. Among his wings are two wings that are green in color similar to the wings of a peacock. When he spreads his wings, they fill the space between the heavens and the earth. On his right wing is a picture of Paradise with all its contents, such as: jelly-eyed angels, mansions, degrees, servants, children and youths. While on its left wing is painted a picture of Hell Jahannam with all its contents, such as: snakes, scorpions, abysses and tormentors”.

When a person’s death comes, a group of angels enter his veins and squeeze his life from the soles of his feet to his knees. Then the first group comes out and the second group enters. They squeeze the life out of him from his knees to his navel. The second group leaves and is replaced by a third group, who squeeze the life out of him from his stomach to his chest. Then the third group left and the fourth group entered. They squeezed the servant’s life from the chest to the neck, as Allah explained in His word:

Meaning: “So why is it when the life reaches the throat, while you are looking?”.

At that moment, if he is a believer, Jibril (peace be upon him) expands his right wing, so that the person is able to see. expands his right wing, so that the person can see his place in Paradise, then longs for it and looks at it without looking at anything else, whether his father his mother or his children, because of his longing for that place. And if he is a hypocrite, then Jibril expands his left wing, so that he can see his place in hell. Then he looks at him without looking at others, neither at his father, nor at his mother, nor at his children, because of his horror at seeing that place. Fortunate indeed is the one whose grave is one of the gardens of heaven, and woe to the one whose grave is one of the abysses of hell. (Kanzul Akhbar)

There are three kinds of spirit:

First, the spirit of sulthaniyah.

Second, the ruhuhaniyah spirit.

Third, the physical spirit.

The location of the sulthaniyah spirit is in the heart, namely the heart. The location of the spirit is in the spleen, which is the chest. And the location of the physical spirit is between the flesh and blood, and between the bones and veins.

If it is asked, if a person sleeps, does his soul come out or not? If someone answers that his soul comes out, then he is wrong. And if he says that his soul does not come out, then he is also wrong. The correct answer is that when a person sleeps, his spirit comes out with his mind and travels between the heavens and the earth. If the mind accompanies the spirit, then he sees various experiences in his sleep, which are called dreams. But if the mind is not with him, then he also dreams, but he does not understand. (Tafsir)

If it is asked, what is the difference between the spirit ( ) and the prone ( )? Then we answer: the spirit does not go and does not come, while the prone goes and comes. When the prone is gone, one sleeps, but when the spirit is gone, one dies.

As for the analogy of faith between the spirit and the body, it is like the matahan between the heavens and the earth. If a person dies, laa laaha Illalaah goes with his spirit, while Muhammad the Messenger of Allah remains with his body. And if the two come together, then both become faith.

(It is narrated) that one day Prophet Ilyas (peace be upon him) was sitting when suddenly the angel of death came to take his life. So Prophet Ilyas became agitated and cried loudly. Then the angel of death asked him: “Why are you agitated and crying like this, O Prophet?. Are you worried about duma or worried about dying?”.

“No”, replied Prophet Ilyas, “But I am worried about the remembrance of Allah. Because there will be a people after me who gather while remembering Allah Taala, while I can no longer remember Him”.

So Allah revealed to the angel of death not to take his life “Because he asked to live for the remembrance of Me, not for himself. Leave him, O angel of death, so that he may live in remembrance of Me and delight in the garden: the garden of My remembrance until the end of this world”.

Uthman (may Allah be pleased with him) reported that when he passed by a grave, he stopped and wept until his beard became wet. Then he was asked: “O amirilmukminin, why is it that when you remember Paradise, Hell and the terrible things of the Day of Judgment. You do not cry, but when you remember the grave, you cry?”.

Uthman replied: “The Prophet said:

Meaning: “The grave is the first stopover among the stopovers of the Hereafter, and the last stopover among the stopovers of the world. Whoever survives it, the next will be easier. And whoever does not survive it, the next one will be harder.

Then Uthman continued: “If I am in hell, then I am with the people, and if I am on the Day of Judgment, then I am also with the people. But, if I am in the grave, then there is no one to accompany me. That is why I cry.” (Mizykatul Anwar).

It was narrated from Wahab bin Munabbih, from his grandfather Idris, who said: “I found in a book that the Prophet Jesus (peace be upon him) once said to his mother: “Verily this land is an impermanent land, a land that is not eternal, while the Hereafter is an eternal land. So, come O mother”.

Then the two human children went to Mount Lubnan. There they worshiped, fasting during the day and praying at night. They ate from the leaves of trees and drank from rainwater. Thus they survived for some time.

One day, the Prophet Jesus (peace be upon him) came down from the mountain to the valley floor to pick leaves for the two of them to break their fast. When he had gone, the spies of death came and said: “Assalamualaiki, O Maryam, who is fasting and worshiping”.

“Who are you?”, Maryam asked. “My skin crawls at the sound of your voice and my mind flies at your greatness”.

The angel of death replied: “I am the being who does not love the little one because of his smallness, and does not start the great one because of his greatness. I am the one who takes life.”

“O angel of death,” said Maryam. “Have you come to visit or to take life?”

“Prepare to die,” said the angel of death.

Maryam said: “Will you not allow me to wait a moment for the return of my beloved, my eyeballs, the fruit of my heart and the fragrance of my heart?”,

The angel of death replied: “I was not commanded to do so. I am just a servant who is ordered. By Allah, I cannot take the life of even a mosquito. My Lord has commanded me not to step foot until I take your life in your place”.

“O angel of death,” said Maryam. “I surrender to the command of Allah. So fulfill the command of Allah”.

So, the angel of death approached him and took his life. Meanwhile, Prophet Isa was a little late in returning home until the last Isyak time. When he had climbed back up the mountain while carrying leaves and vegetables. He saw his mother sleeping in her place of worship. He thought that his mother had performed the fard prayers. Therefore, he put down his luggage, went to her place of prayer, and prayed until late at night.

After that. He took another look at his mother, then called out to her in a plaintive voice that came from a solemn heart: “Assalamu alaiki. O mother. The night is late, the fasting people have broken their fast, and the worshipers have stopped, why doesn’t your mother wake up to worship the Merciful Lord?”.

However, He said back: “Sleep is sometimes a blessing”.

Then he went to his place of prayer, even though he had not eaten anything, until two-thirds of the night had passed. He did this out of devotion to his mother, so that he could break his fast with her.

Prophet Isa was still standing when with a sad voice and a sad heart, he called out: “Assalamu alaiki, O Mother”. Then he returned to his place of prayer until dawn broke. After that he returned to his mother, then he put his cheek on his mother’s cheek, and his mouth on his mother’s mouth while calling her with a sobbing cry: “Assalamu alaiki, O mother. The night has passed and day is coming soon. Now is the time to fulfill obligations to the Most Merciful”.

So, the angels of the sky wept, and the jinn around them wept, while the mountain below trembled. Then Allah revealed to the angels: “Why do you weep?”.

“O our Lord, You know better”, they replied.

Then Allah revealed: “Indeed I know better, and I am the most merciful of all the merciful”.

Suddenly a call was heard: “O Isa, raise your head. Verily your mother has passed away. May Allah increase your reward”.

Prophet Isa (peace be upon him) raised his head and wept, saying: “Who will comfort me in my solitude? Who will accompany me in my solitude. Who will reassure me in my isolation. And who will help me in my worship?”.

So Allah Taala revealed to the mountain: “Take counsel with my spirit”,

The mountain then said: “O Spirit of Allah, why are you so upset? Or, do you want Allah’s sole lover?”.

Then the Prophet Isa descended from the mountain to a village of the Children of Israel, he called out: “Assalamu alaikum, O Children of Israel”.

They meant: “Who is the Lord, the servant of Allah, the beauty of your face has really illuminated your houses?”.

Prophet Isa replied: “I am the Spirit of God. My mother has died in exile so help me bathe her, wrap her up and bury her”.

“Hal Ruh Allah”, they said. “Indeed this mountain has many snakes, both small and large. And it has never been trodden by our fathers or grandfathers since three hundred years ago”.

So the Prophet returned to the mountain, and there he found two stout young men. He greeted them both, and they greeted him back. Then Prophet Isa said to both of them: “My mother has died in isolation on this mountain. Please help me prepare her body”.

One of the two young men said to the Prophet: “This is Mikail and I am Gabriel. And this is preservative oil and shroud from your Lord. Indeed, a clear-eyed angel has now come down from heaven to bathe your mother and shroud her”.

Meanwhile Jibril had made her grave on the top of the mountain, so they buried Mayam there, after they had prayed for her and delivered her body.

After that, Prophet Isa asked Allah: “O Allah, surely You know my place and hear my words, and nothing is hidden from You of my affairs. Verily, my mother died and I did not see her when she died. So let her speak to me.”

Allah Taala revealed to him: “Indeed I have permitted your mother”.

Then Prophet Isa went to his mother’s grave and stood there and called out to her in a low voice: “Assalamu alaiki, O mother”.

His mother replied from beyond the grave: “O my beloved. O my eyeballs”.

“O mother”, he also said. “How did I find your place of return and your bed. And how do you see your presence before your Lord?”.

His mother replied: “My bed is the best of beds, and my return is the best of returns. I came before my Lord, and I found Him pleased, not displeased”.

“O mother”, said Prophet Isa also. “How do you feel the pain of death?”.

His mother replied: “By God who has sent you rightly as a prophet, the pain of death has not yet disappeared from my throat, and the greatness of the angel of death has not yet disappeared from before my eyes. So peace be upon you, O my beloved, until the Day of Resurrection”.

(It is narrated that when Fatimah Azzahra, the Prophet’s daughter, died, her body was carried by four people: her husband Ali, her two sons Alhasan and Alhusien, and Abu Dhar Al Ghiffari, may Allah be pleased with them all. After they had placed the body at the edge of the grave, Abu Dhar said: “O grave, do you know who we have brought to you?”. She is Fatimah Azzahra, daughter of the Messenger of Allah, and wife of Almurtadha, and mother of Alhasan and Alhusein”.

Then they heard a cry from the grave saying: “I am not a place of descent and lineage. I am nothing but a place of good deeds. I am nothing but a place of good deeds, so no one will be saved except the one who does much good, whose heart is safe, and whose deeds are sincere”. (This is mentioned in the book Misykatul Anwar)

Al Faqih Abul Laits Assamarqandi said: “Whoever wants to be safe from the punishment of the grave should make a habit of four things and avoid four things. As for what he must familiarize himself with, they are: Maintaining prayer, giving alms, reciting the Qur’an, and saying a lot of exhortation. All of these things will make the grave difficult and spacious. What he must avoid are: lying, betrayal, backbiting and urinating while standing. The Prophet said:

Meaning: “Rid yourself of urine, for most of the punishments of the grave are caused by it”. (Misykatul Anwar)

Some scholars say that the punishment of the grave is for the soul, not the body. But some other scholars said that the punishment of the grave befalls the body, not the soul. And there are also those who say that the punishment of the grave befalls both the soul and the body.

If it is said that it is not possible to torture the body because it is lifeless, so it cannot be tortured, then I answer that Allah has the power to create the body. I answer that Allah has the power to create life in the body, just to allow for pain and pleasure, without returning the soul to it, so that there is no need for a new revocation.

On the other hand, some scholars say that the soul is returned to the body as it was in the world, then it is seated and questioned. And some say that the questioning is addressed to the soul, not to the body. Others say that the soul enters the body up to the chest. And still others say that the soul is between the body and the shroud. There are reports of each of these opinions, but what is correct according to the scholars is that the soul enters the body up to the chest. But what is correct according to the scholars is that one should acknowledge the punishment of the grave and its blessings, and not bother to think about how to do that. (From the abridged syarah of Al Aqaid)

Abubakar (may Allah be pleased with him) was once asked about the souls when they leave the body. Where do they go? He replied: “They are in seven places. As for the spirits of the prophets and messengers, their place is in Paradise Aden. The spirits of the scholars are in Paradise. The spirits of the happy people are in Paradise Illiyin. The spirits of the martyrs are free; they fly like birds in Paradise, wherever they wish. The spirits of the sinful believers are suspended in the sky, neither on earth nor in the sky until the Day of Judgment. The spirits of the children of the believers are on a mountain made of mystic. While the spirits of the disbelievers are in Sijjin, they are tormented with their bodies until the Day of Resurrection. Allah Taala says in His Noble Book:

Meaning: “Never cheat, for verily the decree of the disobedient is indeed in Sijjin”.

But Allah is the One who knows better, and to Him belongs the praise of every word, except disbelief and misguidance.

So you should obey all commands, and Allah is Exalted from rivalry and competition. “Do not punish us for our sins, O Lord of Glory and Majesty.

And it is said that when all creatures are resurrected from their graves, they stand still in the place where they were resurrected for forty years, without eating, without drinking, without sitting, and without speaking. Someone asked the Messenger of Allah: “O Messenger of Allah, by what will you know your Ummah on the Day of Judgment?”. He replied: “Verily, my Ummah on the Day of Judgment will be brilliantly white because of the traces of ablution”.

According to one report:

“When the Day of Resurrection occurs, Allah will raise all creatures from their graves. Then the angels will come to their graves. The angels will come to the graves of the believers and wipe the dust from their heads and shake off the dust from them, except for the places where they performed ablution. The angels also wiped those places, but the dust would not be removed from them.

Then there was a cry: “O My angels, it is not the dust of their graves, but the dust of their places of worship. Leave what is on them until they cross the shirat and enter Paradise. Then everyone will know that they are My servants and My handmaidens”.

And narrated from the Companion Jabir bin Abdullah ra. said: “The Messenger of Allah said: “When the Day of Resurrection comes, and those in the graves are resurrected, Allah will reveal to the angel Ridhwan: “Verily, I have brought out the fasting people from their graves hungry and thirsty. So welcome them with their pleasures in Paradise”. Then Ridhwan cried out: “O Ghilman (youngsters), O Wildan (boys), come here!”.

So the young men and boys came with bowls of light and assembled before Ridhwan, who was more numerous than the dust, the raindrops, the stars of the sky and the leaves of the trees, bringing abundant fruits, delicious food and delicious drinks. They welcomed and applauded the fasting people in this way. And to those people it is said:

Meaning: “Eat and drink deliciously, because of the deeds you have done in the past days”.

It was narrated from Ibn ‘Abbas (may Allah be pleased with him) that he said: “The Messenger of Allah said:

Meaning: “There are three groups of people whom the angels shake hands with when they come out of their graves: the martyr, the one who performs the night prayer in Ramadan, and the one who fasts on the day of Arafat”.

A’isyah (may Allah be pleased with her) reported: “The Messenger of Allah said to me: “O ‘Ā’ishah, verily in Paradise there are mansions made of pearls, yaqut, zabarjad, gold and silver”. I asked: “O Messenger of Allah, who is it for?”. He replied: “For the one who fasts on the day of Arafat. O ‘Ā’ishah, surely the most favored days of Allah are Friday and the day of ‘Arafah, for they contain mercy. And indeed the days that Satan hates the most are Friday and the day of ‘Arafah. O ‘Ā’ishah, whoever fasts on the day of Arafat, Allah will open for him thirty doors of good and close against him thirty doors of evil. When he breaks his fast and drinks water, every sinew in his body begs forgiveness for him, saying: “O Allah, have mercy on him”. Until dawn breaks.”

According to another report:

“Those who fast will come out of their graves, while they can be recognized by the fragrance of their fast. They will be greeted with dishes and jugs, and it will be said to them: “Eat, indeed you have endured hunger when others were full: and drink, indeed you have endured thirst when others drank, and rest”, So they ate, drank and rested, while others were still being judged”.

And it was also narrated in a report: “There are ten classes of people whose bodies are not damaged: the prophet, the one who fights in the cause of Allah, the scholar, the martyr, the one who memorizes the Qur’an, the caller to prayer, the woman who dies in puerperium, the one who is killed unjustly, and the one who dies on the day or night of Friday”.

It is also mentioned in the khabar, from the Prophet: “People will be gathered on the Day of Resurrection as they were when they were born by their mothers, barefoot and naked”.

“Men and women?”, asked Aisha.

“Yes”, he replied.

“Oh the shame”, said Aisha. “Some of them look at others”.

Then the Prophet laid his hand on her shoulder and said: “O daughter of the son of Abu Qahafah, people at that time were too busy to look at each other, while their eyes were gazing at the sky. They stood for forty years without eating or drinking. Some of them had sweat that reached their feet, some of them had sweat that reached their calves, some of them had sweat that reached their stomachs, and some of them had sweat that reached their chests. And the sweat was due to the length of time they stood.”

‘Ā’ishah continued: I asked: “O Messenger of Allah, will anyone be gathered on the Day of Resurrection clothed?”.

The Prophet replied: “Yes, the prophets and their families, and those who fasted Rajab, Sha’ban and Ramadan faithfully. And all people on that day will experience hunger except the prophets and their families, and those who fasted in Rajab and Sha’ban. Then they will be full, not experiencing hunger or thirst. All people will be led to Mahshar (the gathering place) in Bait al-Maqdis, in a place called Sahirah, as Allah Taala says:

Meaning: “Verily, the return is only by one blast, and immediately they are in Sahirah”.

It is said that the creatures on the Day of Judgment are divided into 120 rows. The length of each row is as far as a journey of 40,000 years, while the width of each row is as far as a journey of 20,000 years.

pan It is also said that among those creatures, the believers are three rows, while the rest are disbelievers. But there is also a narration that mentions that the Prophet said:

Meaning: “Verily my Ummah consists of 120 ranks”. And it seems that this is more valid. The attribute of the believers is that they are white-faced and radiant, while the attribute of the disbelievers is that they are jet-black, combined with the devils.” (Daqaiqul Akhbar)

41. EXPLANATION OF THE HOUR

Allah Almighty says:

Meaning: “O people, fear your Lord. Verily the shaking of the Day of Resurrection is a great event. On the day you see the shaking, all breastfeeding women neglect their babies, and every pregnant woman aborts her pregnancy. And you will see people drunk, but they are not drunk, for the punishment of Allah is very severe.” (QS. Al Hajj: 1-2)

Interpretation:

(O mankind, fear your Lord, for indeed the shaking of the Day of Resurrection. This means that its vibrations will affect everything, according to the majazi isnad. Some say that the shaking is the shaking that occurs before the sun rises from the west. The reason why the word zalzalah (. ) is applied to the word Assa’ah (. ) is because the shaking (. ) is one of the signs of the coming of Assa’ah (doomsday).

The word zalzalah (. ) is an event of great magnitude, or greatness.

Allah, the Almighty, has commanded people to fear Him by making the awfulness of the Day of Resurrection a matter of fear, so that they can imagine it with their minds and realize that there is nothing that can save them from the awfulness of the Day of Resurrection unless they put on the shield of piety. In other words, they should fortify their souls and strengthen them with piety.

(On the day you see the shaking, all the nursing women will neglect their babies. This is a description of the awfulness of the Hour. The dhamir ha (.) in the word tarounahaa (.) goes back to the word zalzalah (.). And then the word yauma (. ) is transubstituted by the word tadzhalu (. ).

(. ) and every pregnant woman aborts her womb, that is, her fetus.

(. ) And you see the people all drunk, that is, as if they were drunk.

(. ) But they are not drunk, in truth.

(. ) but because the punishment of Allah is so severe that they are overwhelmed by its severity, their minds and their Ihlarngiah pr.rar fly away. (Qadhi Baidhawi).

The Prophet (peace and blessings of Allah be upon him) reported that the Prophet (peace and blessings of Allah be upon him) said:

Meaning: “No people sit in an assembly, then they disperse without reciting salawat for me, but they disperse in a state of stench that is worse than the smell of carrion”. And from the companion of Abu Hurairah ra., he said : The Prophet said:

Meaning: “Whoever forgets to salute me has forgotten the way to Paradise”. (Shifaun Sharif) Ali ibn Abi Talib (may Allah be pleased with him) reported that the Prophet said:

Meaning: “There will come to mankind a time when Islam will be in name only, religion will be only its traces, and the Qur’an will be only its lessons. They will fill the mosques while they are empty of the remembrance of Allah. The worst people at that time were the ulema. From the scholars comes the fitnah and to them also returns. These are the signs of the Hour.

Hudhayfah bin Usaid Al Ghiffari (may Allah be pleased with him) reported: “The Prophet came to us while we were talking. Then he asked: “What are you talking about?”.

“We are talking about the Hour”, we replied.

He commented:

“The Hour will not come until you see ten signs”. Then he mentioned them: “Smoke, Dajjal, a creeping thing of the earth, the rising of the sun from the west, the descent of the Prophet Jesus (peace be upon him), Yakjuj and Makjuj, three eclipses: an eclipse in the east, an eclipse in the west and an eclipse in the Arabian Peninsula. And the last of these will be a fire coming out of the land of Yemen, which will drive people to their gathering place.” (Zubdah)

Dajjal is the greatest calamity, there is no calamity like him from the time of Prophet Adam (peace be upon him) until the Day of Judgment. Because he has istidraj, he can do countless extraordinary things. He claimed to be a god. One of his eyes is blind, and it is written between his eyes “this is disbelief”. (Syarah Barkawi by Al Qanwi)

Smoke fills the space between the east and the west, and remains there for forty days. The state of the believers will be like that of a person afflicted with colds, while that of the disbelievers will be like that of a drunkard, with smoke coming out of their noses, ears and rectums. (Syarah Barkawi by Al Qanwi)

A slithering earth beast will appear in the city of Mecca, on the hill of Safa, speak with an eloquent tongue, and will fill the surface of the earth with justice. He will carry the staff of Prophet Moses (peace be upon him) and the ring of Prophet Sulaiman (peace be upon him). If he strikes his staff on the forehead of a believer, the words “This is a believer” will be written. And if he strikes his ring on the forehead of a disbeliever, it will be written “This is a disbeliever”. (Syarah Barkawi by Al Qanwi)

The descent of Prophet Jesus (peace be upon him) will be in the land of Damascus (Syria), in the White Tower. He will kill the Dajjal, who would have melted like salt had he not killed him. Then Prophet Isa implemented the laws of Prophet Muhammad (Syarah Barkawai).

The exit of Yakjuj and Makjuj, split into two groups: one group was very small, while the other group was very large. Now they are behind the wall built by Iskandar Zulkarnain. When the time comes, they will come out in droves like a flood. Their number is incalculable and unpredictable, so much so that there will not be a drop of water left in the lake of Thabariyah because they will have drunk it all. (Syarah Barkawi)

The Prophet said:

Meaning: “The Day of Judgment will have its signs, namely: the loneliness of the market, i.e. the lack of sales: the lack of rain and vegetation: the spread of gossip, usury (bank interest) is eaten, the birth of adulterous children: the number of capitalists: the loud voice of the wicked in the Mosques: and the victory of the wrongdoers over the righteous”. (Tanbihul Ghafilin)

Abu Hurairah reported that he said: “The Prophet said:

Meaning: “When the wealth of fa’i is considered a victory, trust as a gain, zakat as a loss, learning aims other than religion. Men obey their wives, disobey their mothers, are close to their friends but far from their fathers, the voices in the Mosque are loud, the chief of the tribe is the wicked among them, men are honored out of fear of their evil, not honored for something that is with Allah (i.e. out of fear of Allah’s punishment), these are all signs of the Hour. (Mau’izhah)

Ibn Abbas reported that the Prophet said:

“After Allah created the heavens and the earth, He created the trumpet. The trumpet had eleven holes, and Allah gave it to Israfil (peace be upon him), and he put it in his mouth, his eyes gazing at the Throne, waiting to hear when he would be commanded to blow it”.

Abu Hurairah asked: “What is the trumpet, O Messenger of Allah?” The Messenger of Allah replied: “The trumpet is like a large horn made of light. By the Lord who sent me as a prophet, the size of each hole in the trumpet is as large as the heavens and the earth, and the trumpet is blown three times: a shocking blow, a killing blow, and a resurrecting blow.

Allah Taala ordered the angel Israfil to blow the first blow, and Israfil blew the trumpet. All the creatures in the heavens and the earth were startled, as Allah Taala explains in His word: l

Meaning: “And (remember) the day (when) the trumpet was blown, and all that is in the heavens and all that is on the earth were startled”.

That is, every creature in the heavens and the earth called out for help out of fear, to the extent that (every breastfeeding woman became neglectful of the baby she was nursing and every pregnant woman miscarried…), and the children became gray-haired. They remained in this state for as long as Allah willed.

Then Allah Taala commanded the angel Israfil to blow a deadly blast. Then Israfil blew the trumpet. Then all creatures in the heavens and the earth died, as Allah Taala explained in His words:

Meaning: “And the trumpet was blown, and whoever was in the heavens and whoever was on the earth died, except those whom Allah willed”.

That is, Jibril, Mikail, Israfil, the angel of death and the angels who carry the Arsh.

Then Ailah Taala ordered the angels of death to take their lives. So the angels of death took the lives of all of them, and now he alone was not dead. Then Allah Taala said “O angel of death, who is still alive among My creatures?”, The angel of death replied: “O my Lord, there remains only Your weak servant, the angel of death”. .

Allah says: “O angel of death, have you not heard My words, “Every soul shall taste death”. Take your own life!”.

So the angel of death came to a place between heaven and hell, and he took his own life. Then he screamed with a loud voice, which if all creatures were still alive, they would all die from hearing his scream. He said: Had I known the severity and pain of death, I would not have taken the lives of the believers except in a gentle manner.” After that, he died.

After that, he died.

Then there was no longer a single living creature. And now there remained an empty earth without inhabitants for forty years. Then Allah Taala said: “Low world, where are the kings? Where are the princes? Where are the arrogant people? Where are those who eat my sustenance and worship other than me? To whom does the kingdom belong today?”.

However, no one answered him, so Allah answered Himself with His words: “It belongs to Allah, the Glorious, the Victorious”.

Then Allah sent the dry wind that He had sent to the people of Ad, as big as a thread coming out of the eye of a needle. It did not leave on the earth, a mountain or a hill, but destroyed it and made it like tanned leather. This is described by Allah in His word:

Meaning: “You will not see in it any low or high places”.

After that, Allah commanded the heavens to send down rain. So the sky sent down rain like a man’s semen for forty days, so that the water inundated everything 12 cubits high. Then all creatures grew like vegetables, until their bodies were as perfect as before.

Then Allah, the Exalted, revived the angels who carried the Arsh, after which He also revived the angels Israfil, Mikail, Izrail and Jibril (peace be upon them). So they lived with Allah’s permission. Next, Allah told the angel Ridhwan to hand over to them the Burag. The crown, the garment of honor, the mantle of greatness, the sheath of might and the flag. Then they stopped between heaven and earth, and Gabriel said: “O earth, where is the grave of Muhammad?”.

The earth answered: “By Allah who sent you with the truth. Allah has sent me a very strong wind, and He has made me crumble. Therefore, I do not know where his grave is”.

Then a pillar of the Prophet’s light was raised from the grave. So the angels went there. Arriving at the place, they stood up, while Gabriel was sobbing. The other angels asked: “Why are you crying?”.

Gabriel replied: “How can I not cry, for later Muhammad will rise up and ask me about his people, while I do not know where his people are”.

Suddenly, the grave of the Prophet Muhammad (peace be upon him) shook, the earth split open and he rose up. He brushed the dust from his head and looked to the right and left,

but he did not see any crowd. He only saw Jibril, Mikail, Israfil and Izrail, so he asked: “O Jibrit, what day is this?”.

Jibrit replied: “This is the day of sorrow and regret. And this is the Day of Resurrection and the day you intercede”.

“O Gabriel”, said the Prophet. “Where are my people, perhaps you have left them on the lips of the hell of Jahannam, then you have come to tell me about their condition”.

Gabriel replied: “May Allah protect me from doing so. By Allah who sent you as a prophet indeed. The earth did not split for anyone before you”.

Then Gabriel put a crown on the Prophet’s head, then he put on the garments of Paradise and rode on the Burag.

“Hi, my brother Gabriel”, said the Prophet. “Where are my companions Abubakar, Umar, Uthman and Ali?”.

Then suddenly the people who were asked rose up by the permission of Allah Taala. Then an angel came and brought them clothes and burdens. They put on their clothes and rode on their Burags. After that, they stood by the Prophet’s side. Then the Prophet prostrated himself weeping and said: “My people… my people!”.

Then there came from the presence of Allah a call to Israfil: “Blow the trumpet!” So, the souls came out like bees, filling the space between the heavens and the earth, then entered their respective bodies. This is as described by Allah Taala in His word:

 Meaning: “Then the trumpet was blown again, so suddenly they stood waiting (for their verdict)”.

Then those creatures, the jinn and humans, in addition to the angels, were raised to the Mahshar field”. (Zubdatul Waaizin)

Muaz bin Jabal (may Allah be pleased with him) reported that he said: “I asked the Messenger of Allah (peace be upon him): “O Messenger of Allah, tell me about the words of Allah :

Meaning: “The day the trumpet is blown, then you will come in groups”.

So, he wept until his clothes were wet with tears. Then he said: “O Muaz, you have asked me about a very great matter. My people are gathered in twelve groups:

The first group, those who are gathered from their graves in a form without having hands and feet. Then there was a cry from the presence of Allah the Merciful: “They are those who like to hurt their neighbors. So this is the recompense for them, and their return is Hell. For Allah says (regarding the rights of the neighbor):

Meaning: “…near neighbors and far neighbors…etc.”

The second group is those who are gathered from their graves in the form of pigs. Then there is a cry from the presence of Allah the Merciful: “These are the ones who disdained prayer. So this is their recompense, and their return is Hell. For Allah, the Exalted, has said (concerning those who disdain prayer):

Meaning: “So misfortune is for those who pray. (Those who neglect their prayer”.

The third group are those who are gathered from their graves, and their bellies are like mountains, filled with snakes and scorpions as big as bighals. Then there was a cry from the presence of Allah the Merciful: “These are the ones who refused to pay zakat. So this is their recompense, and their return is Hell. For Allah, the Exalted, has said (concerning those who do not give zakaah):

Meaning: “And those who store up gold and silver…”

The fourth group are those who will be gathered from their graves with blood coming out of their mouths. Then there will be a cry from the presence of Allah the Merciful: “These are the ones who lied in buying and selling. So this is their recompense, and their return is Hell. For Allah taala has said (regarding those who lie):

Meaning: “Verily, those who exchange the promise of Allah and their oaths for a small price…”

The fifth group are those who will be gathered from their graves in a swollen state, and their odor will be worse than carrion among the people. Then comes the cry from the hadrat of Allah the Merciful: “These are they who committed evil in secret out of fear of men but not of Allah, and then died. So this is the recompense for them, and their return is Hell. For Ailah Taala has said:

Meaning: They hide from men, but they do not hide from Allah … etc.”

The sixth group are those who will be gathered from their graves with their necks and throats cut. Then there is a cry from the presence of Aliah Taala: “These are the ones who gave false testimony. So this is their recompense, and the place of their return is Hell. For Allah has said:

Meaning: “And those who do not give false testimony… etc.”.

The seventh group are those who will be gathered from their graves with no tongue, and blood and pus flowing from their mouths. Then there is a cry from the presence of Allah Taala: “These are the ones who did not bear witness. So this is the recompense for them, and their return is Hell. For Allah has said:

Meaning: “And conceal not the testimony, and whosoever conceals it, then surely he is a sinner in heart”.

The eighth group are those who will be gathered from their graves with their heads bowed and their feet raised up to them. Then there is a cry from the presence of Allah: “These are the ones who were prostitutes and died before they could repent. So this is their recompense, and the place of their return is Hell. For Allah says! 

Meaning: “And do not approach adultery. (For) verily, adultery is an abominable deed and an evil way”.

The ninth group are those who will be gathered from their graves with jet-black faces and blue eyes, and their bellies full of fire. Then there is a cry from the presence of Ailah Taala: “These are the ones who used to eat the wealth of orphans unjustly. For Allah Taala has said:

Meaning: “Verily, those who eat orphan’s wealth unjustly are swallowing fire in their bellies, and they will enter into a blazing fire”.

The tenth group are those who are gathered from their graves full of leprosy and leprosy. Then there is a cry from the presence of Allah Taala: “These are the ones who have disobeyed their mothers and fathers”. For Allah has said:

Meaning: “And do good to your mothers and fathers”.

The eleventh group are those who are gathered from their graves blind in heart and eyes, and their teeth are like the horns of an ox, and their lips extend to their breasts, and their tongues extend to their bellies and thighs, and dung comes out of their bellies. Then there was a cry from the presence of Allah: “These are the people who used to drink alcohol. For Allah says:

Meaning: “Verily (drinking) wine, gambling, sacrificing to idols, casting lots with arrows, are abominable deeds of the devil, so avoid them”.

The twelfth group are those who are gathered from their graves with faces like the moon on a full night. They walk on the shirat (the bridge that spans hell) like lightning. Then there is a cry from the presence of Allah Taala: “These are the people who have done good deeds and virtues, and avoided disobedience and kept the five daily prayers, and they died repentant. So, their reward will be Paradise, forgiveness, mercy and the pleasure of Allah. For Allah has said:

Meaning: “Do not fear nor grieve… etc.”. (Tanbihul Ghafilin)

42. EXPLANATION OF HUMBLE ATTITUDE

Allah SWT says: ,

Meaning: “And the servants of the Most Merciful, who walk on the earth humbly, and when the ignorant greet them, they speak words of salvation”. (QS. Al-Furqan: 63).

Interpretation:

(. ) And the servants of the Most Merciful Lord. This sentence is the mubtada (subject), whose khabar (predicate) is : ulaaika yujzaunal ghurfata ( ) in the next verse.

(The word ibad (. ) is applied to the word arrahman (. ) in order to specialize (. ) and prioritize (. ) them, and also because they are people who are steadfast in worshiping Him. Note that the word ibad is the plural of abid (. ), just like tajir (. ) and tujjar (. ).

(The word ibad is used in a humble manner, as one who is modest (not arrogant), or with a modest walk. This word (. ) is a masdar that is used to characterize. What it means is that they walk quietly and humbly.

(. ) And when the ignorant greet them, they say words of salvation. “It is up to you, there is no good or evil between us,” or other words of truth, by which the servants of Allah are saved from harm or sin. And these words of Allah do not contradict the verse about war, because they have been abrogated. This is because the intention is to turn away from the ignorant and not to listen to their talk. (Qaadhi Baidhawi)

It was narrated from the Prophet that he said:

Meaning: “Whoever is mentioned in my presence and does not salute me will go to Hell”.

Because saying salawat on the Prophet. When his name is mentioned, it is obligatory according to Inam At Ihahawi, for every time it is mentioned. But according to some of the scholars, it is sufficient to say the salawat for the Prophet (peace and blessings of Allaah be upon him) once in the majority of cases, even if his name is mentioned repeatedly, in the same way as prostrating oneself and praying for those who sneeze, and this seems to be the correct view, although it is preferable to say the salawat for him every time his name is mentioned. That is all.

It was narrated from Ibn ‘Abbas (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said.

Meaning: “There is no one except on his head there are two chains, one connected to the seventh heaven, while the other is connected to the seventh earth. If a person is humble, Allah will lift him up with a chain connected to the seventh heaven, and if he is arrogant, Allah will bring him down with a chain connected to the seventh earth.”

Meaning: “Allah says: “Pride is My sling, majesty is My sheath. Whoever rivals Me in either of them, I will send him to Hell, and I do not care”. (Narrated by Ibn Majah)

Allah says: “Pride is My uniform and majesty is My sarong” means that these two attributes are among the attributes of Allah, so it is not appropriate for a weak servant to be arrogant.

It was narrated from Amru bin Shuaib, from his father, from his grandfather, from the Messenger of Allah:

Meaning: “Those who are arrogant will be gathered on the Day of Resurrection like small ants in human form. They will be overwhelmed by humiliation from all directions. They will be herded into a prison in the hell of Jahannam called Bulas. They are enveloped by a very hot fire, and are given drink from the soil of Khabal, which is the liquid of the dwellers of Hell”. (HR. Al Qudhai),

Regarding his words: “Adz-dzarru or Adz-dzaaratu”, which means: little ants. The meaning is that the arrogant people will be so despised on the Day of Resurrection that they will be trampled by the feet of the dwellers of Hell.

He said: “… they will be overwhelmed with humiliation…” What this means is that they will be afflicted with humiliation from every place. He said: “Naarul Anyar”, meaning: the hottest of all fires. He said: “Bulas”, with the lower dotted Ba, the lower dotted Wawu, and the lower dotted Fa, which is followed by Sin without a dot. And he said: “Al Khabal”, with the upper dotted Kha and lower dotted Ba, is the name of a place in the hell of Jahannam, where the pus of the inmates of hell is collected. It was narrated from the Companion Abu Hurairah (may Allah be pleased with him) who said: “The Prophet said:

Meaning: “There are three groups of people whom Allah will not speak to on the Day of Resurrection, nor will He purify them, nor will He care for them, and they will be subjected to a terrible torment : (1) adulterous parents, (2) lying kings, (3) arrogant poor people”. (HR Muslim)

His words:

meaning: the poor. And some say that the meaning is: a person who has family dependents, but he is unable to meet their needs, and he himself, because of pride, does not want to ask, that is, ask for zakat or alms, nor is he willing to ask from the Baitulmal. Such a person is sinning, because he is causing harm to his family. That is all.

It was narrated from the Prophet that he said:

Meaning: “Whoever is humble, Allah will lift him up, and whoever is arrogant, Allah will bring him down”.

And the Prophet also said:

Meaning: “He will not enter Paradise who has arrogance in his heart, even if it is the size of an atom. And indeed his arrogance is an obstacle to Paradise. It is a barrier between a person and all the morals of the believers. And these manners are the gates of Paradise.” (Al Hadith)

It was narrated from Ibn ‘Abbas (may Allah be pleased with him) that he said: “The Messenger of Allah said:

Meaning: “It is an act of humility if a person is willing to drink the rest of his brother’s drink. And no one drinks his brother’s leftover drink but seventy good deeds are recorded for him, seventy evil deeds are expunged from him, and his rank is raised in the highest of the Illiyin Paradise.” (This Hadith was narrated by the Author of the Book of Paradise).

It was also narrated from the Companion of Jabir (may Allah be pleased with him) that he said: “Prophet Noah (peace be upon him) said to his son: “I will tell you some behaviors that whoever does them will not be one of the arrogant. Tying a sheep to a donkey, wearing a fur cloth, associating with poor believers, and eating with his family”. (Narrated by the author of Aj Firdaus)

And narrated from the Companion of Umar (may Allah be pleased with him), he said: “The point of being humble is that you begin by greeting the Muslim you meet, that you sit low in a gathering, and that you do not like your name being mentioned as a good and pious person”.

Alhasan narrated from the Prophet that he said:

Meaning: “Whoever stitches his sandals, patches his clothes, and leaves his face exposed to the dust in prostration for the sake of Allah, then he has truly escaped from arrogance”.

And it was narrated from Gais bin Hazim, that he said: “When Umar bin Khattab set out for the Levant, he took turns riding with his slave. Umar rode a camel, while his slave held the camel’s reins while walking for one farsakh. After that, Umar dismounted and his slave mounted, while Umar held the reins of the camel while walking for one farsakh. Then the slave dismounted, and Umar mounted. Thus they took turns riding the camel.

When the distance to the Levant was near, the turn to ride the camel fell on the slave. So he mounted, while Umar held the reins of the camel. On the way. he found water, so Umar threw himself into the water, while he was still holding the reins of his camel, while his sandals were clamped under his left armpit.

Umar was greeted by Abu Ubaidah Ibnul Jarrah, who was the Governor of Sham, and one of the ten people guaranteed entry into Paradise. Abu Ubaidah said: “O amiril mukminin, the rulers of Sham will welcome you, so it is not appropriate that they see you in this state” Umar replied: “Indeed Allah has honored us with the religion of Islam, so I do not care what people will say”. (That’s all)

It is narrated that Mutharrif bin Abdullah once saw Almuhallab walking proudly in his robe. So he rebuked him: “O servant of Allah, this is a way of walking that is hated by Allah and His Messenger”.

Almuhaliab asked back: “Do you know me?”,

“Of course I know you”, Mutharrif replied. “In the beginning, you were a disgusting sperm, eventually you became a filthy carcass, and in between you carried feces”.

So away went Almuhallab, and from then on he no longer walked in the style of som: bong, and he repented.

And narrated from the Companion Abu Hurairah ra., he said: “Umar bin Khattab once sent a governor to Bahrain, while he was riding a donkey, then began to say : “Bow down!”.

Indeed, they were the Companions of the Messenger of Allah (peace be upon him) and their character was that of humility. And they are the most honorable people in the sight of the creatures, in the sight of the angels and in the sight of Allah Taala.

And in one khabar it is mentioned : When the Messenger of Allah (peace and blessings of Allah be upon him) traveled from Mecca to Medina, upon his arrival, the rich people of the city clung to the reins of his camel (expecting him to stop at their homes). But He said: “Leave him alone, he is commanded”. So they let go of the camel’s reins. Meanwhile the camel continued to walk in front of the army. Every time the camel passed by someone’s house, the owner of the house would sadly say: “If I had a country, Muhammad would have been my guest”.

Then, when he reached the door of Abu Ayyub Al Ansari’s house, the camel roared. The people woke it up, but it would not rise. Then Jibni (‘a) came down and said: “Come down here. Verily Abu Ayyub has humbled din for the sake of Allah. When you arrived at the door of the city, the people took notice and decorated their houses, saying: “The Messenger of Allah will stop at our house”. While Abu Ayyub said in his heart: “I am a poor man. From where will I gain glory in the sight of Allah, so that Muhammad will stop by my house?”.

So Aliah told his Prophet to stop by his house, because of his humility.

It was narrated from Wahab bin Munabbih, who said: “In ancient times, there was a man among the Children of Israel, who worshiped Allah Taala for seventy years, without breaking his fast except once a year, at the turn of each year. Then he asked Allah Taala for a wish, but Allah did not fulfill his wish. So the abid said to himself: “If you had a position with Allah, Allah would have fulfilled your wish”. Then Allah sent down an angel who said to him: “O son of Adam, your humble attitude today is better in the sight of Allah than your worship for seventy years, so Allah fulfills your desire because of your humility towards Him”.

So take heed, O people of understanding, and be of a humble disposition.

And it was narrated from Ka’bul Ahbar, who said: “Allah revealed to Prophet Moses (peace be upon him), saying: “O Moses, do you know why I took you as an interlocutor without an intermediary?”.

Prophet Moses replied: “You know better, O my Lord”.

Allah says: “Verily, I watch the hearts of My servants, and there is no heart that I have seen more humbled than yours. Therefore, I have made you My interlocutor.”

And it is said that there are six creatures who humbled themselves to Allah Taala, so Allah exalted them among other creatures similar to them.

First, that Allah revealed to all the mountains, saying: “I was about to anchor Noah’s ark and those who believed with him on one of the mountains among you”. So the mountains became proud except for the mountain of Judi who humbled herself, saying: “Where did I get the glory that Allah would anchor Noah’s ark on me?”. So, Allah elevated it above the other mountains, and landed Noah’s ark on it, because of his humble attitude, as Allah said in surah Hud:

Meaning: “And anchored the ark (i.e. landed) on the mountain of Judi”.

That is a mountain in the Jazirah (Mesopotamia) near Mausil. Then said the other mountains: “O Our Lord, why have You favored Judj over us, when it is the smallest of us?”. Allah answered: “Indeed, he has humbled himself before Me, while you all are arrogant. But I have made sure that whoever humbles himself for My sake, I will exalt him, and whoever is arrogant, I will humble him”.

Secondly, Allah revealed to all the mountains, saying: “I am about to speak with one of My servants above you”. So the mountains became proud except for Mount Thursina. Only he humbled himself to Allah, saying: “Who am I that Allah should speak with one of His servants above me?”. For this reason, the conversation between Allah and Prophet Moses (peace be upon him) took place on top of Mount Thursina.

Thirdly, Allah revealed to all the fishes, saying: “I am about to put Jonah in the belly of one of you”. Then the fish became proud, except for one fish. He said to himself: “Who am I that Allah is pleased to make my stomach a vessel for His prophet?”. So Allah raised the rank of the fish and honored it because of its humility.

Fourthly, Allah revealed to all birds His words: “I am about to put a drink in one of you, which contains medicine for man.” Then the birds became arrogant. Then all the birds became proud except the bee. He said to himself: “Who am I, that Aliah should put this drink on me?”. So Allah raised his rank, and placed the drink on him, because of his humility.

Fifthly, Allah revealed to Prophet Ibrahim (peace be upon him) His words: “Who are you?”. Prophet Ibrahim replied: “I am Al Khalil”. To Prophet Musa (peace be upon him), Allah asked: “Who are you?”. Prophet Moses replied: “I am Al Kalim”. To Prophet Isa (peace be upon him). Allah asked: “Who are you?”. Prophet Isa replied: “I am Ar Ruh”, and to Prophet Muhammad (peace be upon him), Allah asked: “Who are you?”. Prophet Muhammad replied: “I am an orphan”. So Allah also raised the degree of Prophet Muhammad PBUH. above other prophets, as Allah Taala said:

Meaning: “And your Lord will surely give you His bounty, then you will be satisfied”.

Sixth, the believer who humbles himself to Allah by prostrating and glorifying Him, then Allah also honors him by expanding his chest to accept Islam, while he is always under the shade of his Lord’s light. That’s all (from the book Al Mau’izhatui Hasanatul Marghubatu)

Prophet Ibrahim’s meeting with the king of Egypt

The story goes that after Allah Taala made the fire cool and prosperous for Prophet Ibrahim (peace be upon him), he went to Egypt. Prophet Ibrahim said: “Indeed I go to my Lord. He will surely guide me”.

Prophet Ibrahim (peace be upon him) set out with his wife Sarah (peace be upon her) and someone told him that there was an unjust king in Egypt. He seized other people’s wives by force, and on every street there was the king’s tax officer. While Prophet Ibrahim (peace be upon him) was a jealous man, and Sarah was the most beautiful woman of her time, so that no woman could match her beauty. Therefore, Prophet Ibrahim took a chest, then put Sarah in it, then the chest was padlocked, then he put it on a camel. After that, he left for Egypt.

When Prophet Ibrahim reached the place of the tax officer, he was asked to stop. Then the tax officer wanted to check the contents of the chest, but Prophet Ibrahim refused. The tax officer did not give up so easily, along with his friends, he forced open the chest. Then he saw Sarah who had perfect beauty. Then he said to Prophet Ibrahim: “Is this your wife?”.

Prophet Ibrahim replied: “She is my sister”.

The tax officer said:

“I think she is fit for the king”.

So they brought Sarah to the king. Meanwhile, Allah removed the veil from Prophet Ibrahim (peace be upon him), so that he could see Sarah clearly from outside the palace.

Then the king approached Sarah and extended his hand to her. But suddenly his hands and feet became paralyzed. So he said:

“Apparently you are a sorceress, you have made my hands and feet paralyzed”.

Sarah replied: “I am not a sorceress, but I am the wife of Allah’s beloved. He has prayed for your misfortune, so Allah has paralyzed your hands and feet. Therefore, repent to Allah, so that He may heal your hands and feet”.

The king repented. Immediately, Allah healed his hands and feet.

Then the king looked at Sarah, he could not bear to look at her. So for the second time, he approached her. So Allah blinded both his eyes. Then he repented, and Allah made him see again. Then, for the third time, he approached her again, so Allah paralyzed all his limbs. Then he repented again truly. Sarah, on the other hand, was handed back to Prophet Ibrahim (peace be upon him) and apologized to him profusely. Then she said to him: “Punish me as you wish”.

“This is a matter for my Lord”, replied Prophet Ibrahim. “I cannot pass judgment except by what my Lord has commanded me”.

Then the angel Gabriel (peace be upon him) descended upon him, saying: “Allah says to you: “Tell the king to take out of all his kingdom and storehouses his treasures, and give them to you. After that, pray for him”.

Prophet Ibrahim (peace be upon him) informed the king of God’s decision. So the king was willing to accept God’s decision, then Prophet Ibrahim prayed for him, so God healed his sick limb.

(Important note):

Sarah was a beautiful woman. She was loved by Prophet Ibrahim Khalilullah, so Aliah kept her from others, so that no one found a way to disturb her. And the word of monotheism that is in the heart of a believer. j ir is loved by God the Most High. So, if the enemy cannot find a way to disturb the one who is loved by His beloved, then how can the devil find a way to disturb the one who is loved by God Almighty?.

Back to the storyline:

When the king was well again, he brought Hajar and gave her to Sarah. But Sarah said: “I give Hajar to Prophet Ibrahim, because he has been saddened by the thought of me”.

Sarah handed over Hajar to Prophet Ibrahim while apologizing and saying: “You should not grieve anymore, for Allah has removed the veil between me and you”.

(Narrated from As Sab’iyat)

Abu Hurairah reported that the Prophet said:

Meaning: “Whoever honors a scholar has honored seventy prophets. And whoever honors a scholar has honored seventy martyrs. And whoever loves a scholar, his faults will not be recorded for the rest of his life”. And from the companion Abu Musa Al Ash’ari ra., he said: “The Messenger of Allah said:

Meaning: “Allah will raise His servants on the Day of Resurrection, then privilege the scholars, then say: “O scholars, indeed I have not imparted My knowledge to you but because I know you. I did not put My knowledge on you to torment you. Go, verily I have forgiven you all. (Tatarkhaniyah)

43. EXPLANATION OF THE CONDEMNATION OF IMMORALITY AND WRONGDOING

Allah Almighty says:

Meaning: “There is corruption on the land and in the sea because of the deeds of men, so that Allah may give them some of the consequences of their deeds” (QS. Ar Rum: 41)

Interpretation:

(. ) Damage has appeared on land and sea, such as: drought, infectious diseases, frequent fires and drowning hazards, accidents in diving, disappearance of blessings, frequent disasters, misguidance and injustice and others.

(. ) because of the deeds of men, because of the misfortune of their sinful deeds, or because they commit these sinful deeds.

(. ) so that Allah may taste to them some of what they have done, in return, because of the perfect retribution in the Hereafter. The letter lam (. ) here means reason, or it also means effect. (Qadhi Baidhawi)

Fudhalah bin Ubaid said: “The Prophet (peace be upon him and his progeny) once heard a man praying, but he did not recite the salawat for him, so the Prophet said: “This man is in a hurry”. Then he called him and said to him and to others:

Meaning: “When any one of you prays, let him begin by praising and adoring Allah, then say salawat on the Prophet (peace and blessings of Allah be upon him), and only then should he pray as he wishes”.

And from the Companion Umar bin Khattab ra. said. “The supplication and prayer are suspended between the heavens and the earth, neither of which rises to Aa Taala, until the salutation of the Prophet (peace and blessings of Allah be upon him) is said”. (Shifaun Sharif)

And it was narrated from Ibn Mas’ud (ra), who said: “The Prophet said to a group of his companions, which means : “Verily, among my Ummah there are some people, who on the Day of Resurrection, Allah will say to them: “O My servants, enter ye all into Paradise”. But they will be confused on the Day of Judgment, until Allah guides them to Paradise. Someone asked: “Who are they, O Messenger of Allah?”. He replied: “They are those who, when my name is mentioned in their presence, do not say salawat for me, out of forgetfulness and negligence. (Raunaqul Majalis)

In the beginning, the earth was green and beautiful. There was not a tree that a man came to, but he found fruit on it. And the waters of the sea were fresh, and the lion did not devour the ox, and the wolf did not devour the goat. But after Qabil killed Abel, the earth became a mess, the trees became thorny, the ground became black, and the sea became bitterly salty, so it was said: The land was corrupted by Qabil killing his brother Abel, and the sea by Jalandi, a pagan king who seized every ship.

The mufassir said: “…because of the misfortune of their sinful deeds”. Meaning: Because of the misfortune of those who neglect prayer, there is destruction on land and sea. In the Assunnah it is stated that any place where there are people who neglect prayer, that place will be afflicted with seventy curses every day.

If you ask: “What is the wisdom of imposing a curse on all the inhabitants of that place, and not on the one who does it?”. I would answer: “It is that the people knew who had left the prayer, but they did not want to prevent it. Therefore, Allah, the Almighty, inflicts a general punishment from His side. As stated in one of the traditions:

Meaning: “The one who is silent from (defending) the truth, is a dumb devil”. (Mau’izhah)

Allah says: “….so that Allah may feel upon them… etc.”. The letter lam (.) here is lamut ta’lil, when it means : Allah spoils the way of life of mankind. Or lamul agibah, if it means : People do corrupt deeds and morals. Since their aim in committing these corrupt deeds and morals is not to make Allah feel the punishment for what they have done, but because this aim results in doing the deed, the punishment resulting from the deed is likened to an unseen reason, so it is entered by Lamul Agibah, as in the word of Allah which reads:

Meaning: “So the family of Pharaoh took Moses, and he became an enemy and a grief to them”. (Shaykh Zaadah)

The Prophet said:

Meaning: “O people, fear your Lord, and let none of you wrong a believer. And no one wrongs a believer, but Allah will repay him on the Day of Judgment. (Hayatul Qulub)

Someone asked, what is the most feared sin that can rob faith?. The answer: Not being grateful for faith, not worrying about the end of life, and mistreating fellow servants of Allah.

And then he said – Allah bless him and grant him peace: Whoever has these three attitudes, then in general, he comes out of this world in a state of disbelief, may we be protected by Allah, unless happiness accompanies him. (Daqoiqul Akhbar and Al Mau’izhatul Hasanah)

In one of Gudsi’s traditions it is mentioned: “O Son of Adam, death will reveal your secrets, the Hour will reveal your news, and the record book of deeds will reveal your secrets. So when you commit a sin, do not look at the smallness of the sin, but look at whom you disobeyed. And when you are blessed with a little provision, do not look at the little, but look at who has blessed you with it. Do not despise a small sin, for you do not know with which sin I am angry with you. And do not feel safe from My deceit, for My deceit is more hidden than the steps of an ant on a rock in the pitch-black night.

O son of Adam, after you have committed a sinful act, do you remember My wrath, and cease from it?

Did you fulfill the trust of the one who entrusted it to you?

Did you do good to those who did evil to you?

Did you forgive those who wronged you?

Did you speak to the one who silenced you?

Did you contact the person who cut you off?

Have you been fair to the one who betrayed you?

And did you ask the scholars about your religious and worldly affairs?.

Verily, I do not look at your appearance, but at your heart and intentions, and it is with these qualities that I am pleased with you”. (Al Maw’izhatul Hasanah)

Such is the state of the wrongdoer. Then know also about the state of the just person, may Allah guide us and all of you:

It is narrated that Umar ibn Khattab (may Allah be pleased with him) was walking one night. When he passed the door of a house, he heard the sound of crying, so he stopped. Then he heard a woman’s voice saying to her children: “Allah will judge between me and Umar bin Khattab!”

So Umar intended to console her from her grief, so he knocked on the door of the house.

When the door was opened, Umar asked her: “What has Umar done to you?” The occupant of the house did not know that it was Umar himself who was asking:

“He has sent my husband to the battlefield, leaving me, my young children, while I have nothing to support them”.

Then the children cried and said: “Amirilmukminin has really neglected us”.

Then Umar went out and took a large sack of flour and meat and carried it on his shoulders. Then the man who was with him said: ‘Le. don’t carry that sack, let me carry it”.

Umar replied: “If you carry this sack in this world, then who will carry my sins on the Day of Resurrection?”. Umar said this while crying and continued crying until he entered the woman’s house. When he got there, he kneaded the flour with his own hands, lit the fire, cooked the bread and meat, woke up the children, and fed them with his hands until they were full. Then he said to them: “Forgive me, and do not bring charges against me on the Day of Judgment”.

“All right”, they replied.

Umar’s heart was relieved, and he went out with his sack.

Fifteen years after Umar’s death, someone dreamed of him. He was asked: “What has Allah done to you, O Umar?”.

He replied: “Now, I have just finished calculating the words of Allah : 

Meaning: “Verily, Allah enjoins justice and righteousness… etc.” (From the book of Raunaqul Majalis)

It is said that it is written on the wings of locusts: “We are one of the armies of Allah. We are authorized by Allah to destroy entire regions and countries, when there is arbitrariness and depravity”. (Quoted from Al Misykat)

It has also been narrated from previous scholars that injustice and knowledge are in the cities, while ignorance and blessings are in the villages. Then knowledge attracts blessedness to the city, because there is congruence between the two, while ignorance attracts injustice to the village, because there is congruence between the two. But now it is this: the city people complain about the city people and do not complain about the village people. The villagers complain about the villagers and do not complain about the travelers. And the travelers complain about Islam and do not complain about other religions.

It is said that one year, the people of the city of Mecca were experiencing a long season of famine. Then they went out to the fields to pray istisga for three consecutive days, but the rain did not come to them.

Abdullah bin Mubarak said: “So I said to myself: “I will go out from among the people, and will pray to Allah Taala. I hope that He will love me and grant my prayer.” Then I went away from them, and entered into a cave. Not long after, a black slave also entered the cave, and he prayed two rak’ahs. At the end of the prayer, he put his head on the ground and prayed to Allah. I heard him say – “My Lord, surely these people are Your servants. For three days they have been asking You for rain, but You have not sent any rain for them. So, by Your might, I will not lift my head until You give us rain”.

Ibn Mubarak continued: “Before he could raise his head, it suddenly rained. Then he got up and walked away.

I followed the slave until he entered the village, then entered a house. I stopped at the door of that house and sat there until someone came out, then I asked him: “Whose house is this?”.

“So-and-so’s house”, he replied.

Then I entered and said: “I want to buy a slave.

The master of the house offered me a slave, but I objected and said: “I want another. Do you have any others?”.

He replied: “I have another slave, but it is not suitable for you”.

“Why?”, I asked.

He replied: “Because he is lazy”.

I said: “Show him to me”.

So the master of the house called the slave, and I recognized him, and I said: “I like him. How much did you sell him for”.

“I bought him for 20 dinars”, he explained. “But he is not worth ten denarii. Okay, I’ll sell him to you for 10 dinars”.

I replied: “I bought him from you for 20 denarii.

Then I paid the price, and I received the slave from him. Then the slave said to me: “O Ibnul Mubarak, why did you buy me when I will not serve you?”.

I did not answer his question, but asked him back: “What is your name?”.

He replied: “The lovers of Allah will certainly know other lovers of Allah”.

Ibnul Mubarak continued his story: “Then I took the slave back home. When the slave wanted to make ablution, I helped bring him a vessel of water, and I placed his sandals in front of him. So he made ablution, prayed and prostrated”.

Ibnul Mubarak said: “So I approached him to listen to what he said in prostration. I heard him say: “O Lord of secrets, surely this secret has been discovered. And I do not want to live anymore, after this secret is known to people”.

Then he was silent for a moment. Then I moved his body, but it turned out that he was gone. So I took care of his body as well as possible, then buried it. Later that night, I dreamt that I saw the Prophet (peace be upon him and his progeny) with a radiant and pleasant old man on his right and the black slave on his left. He said to me: “May Allah reward you for your service to us, and may I not see you destitute because of your kindness to our beloved”.

I asked: “Is he your beloved, O Messenger of Allah?”.

“Yes”, he replied: “He is my beloved and the beloved of Khalil Allah the Merciful”. (Raunaqul Majalis).

Companion Jabir (may Allah be pleased with him) reported: “Avoid injustice, for injustice will be the darkness on the Day of Resurrection”. (Mashabih)

Ibn Abbas reported that the Prophet said:

Meaning: “There are six groups of people who will enter hell because of six things: The rulers because of tyranny. The Baduwi people because of tribal faratics. Villagers because of ignorance. Local chiefs because of arrogance. The merchants for treachery. And the scholars because of envy”.

And it is said that Prophet Adam (peace be upon him) once said: “Verily, Allah has given the Ummah of Muhammad (peace be upon him) four glories that He did not give me:

First, that the acceptance of my repentance was in the city of Mecca, while the people of Muhammad, can repent in any place, and Allah will still accept their repentance.

Secondly, that I used to be clothed, when I transgressed the command of Allah, then He made me naked. Muhammad’s followers, on the other hand, transgressed the command of Allah while naked, and Allah gave them clothes.

Thirdly, after I disobeyed Allah, He separated me from my wife. Whereas the people of Muhammad, peace be upon him, transgressed the command of Allah, yet He did not separate them from their wives.

Fourthly, that I transgressed the command of Allah in Paradise, then He took me out of it. Whereas the people of Muhammad (peace be upon him) transgressed Allah’s commands outside Paradise, then He admitted them into it, if they repented. (Tanbihul Ghafilin).

44. EXPLANATION OF REMEMBERING ALLAH AND RECOGNIZING HIM

Allah Almighty says:

Meaning: “O you who believe, remember (by mentioning the name of) Allah with as much remembrance as possible. And glorify Him in the morning and evening. It is He who sends peace upon you and His angels, that He may bring you out of darkness into light. And He is most merciful to those who believe.” (QS. Al Ahzab: 41-43)

Interpretation:

(. ) O you who believe, remember Allah with as much remembrance as possible, occupying most of the time and with whatever words are proper to Allah, such as purifying (subhanallah), praising (alhamdulillah), glorifying (laa ilaaha illallaah), and exalting (Allaahu akbar).

(. ) and glorify Him in the morning and evening. The beginning and end of the day in particular. The mention of morning and evening in particular is to show the superiority of these times compared to other times. This is because these are the times that are witnessed by the angels. So, just as tasbih is favored over other dhikr, because tasbih is the base of all dhikr. It is said that both actions (dhikr and tasbih) are directed towards these two times. It is also said that what is meant by tasbih here is prayer.

(. ) He is the One who sends blessings upon you, with mercy.

(He is the One who blesses you with mercy, as well as His angels, asking forgiveness for you and looking after your interests. What is meant by salawat is gadrun musytarak, which is Allah’s concern for your well-being and your seeming glory, as a loan word (isti’arah) from the word salat.

(. ) That He may bring you out of darkness into light, from the darkness of disbelief and disobedience into the light of faith and obedience.

(…) And He is most merciful to those who believe, so that He watches over their well-being and the elevation of their status, in which He makes use of the angels who are close by. (Qadhi Baidhawi)

From the Prophet, he said:

Meaning: “Whoever recites salawat on me five hundred times every day, he will not be poor forever. (i.e. he will not need anyone’s help forever).

Allah Taaia says:

Meaning: “So, remember Me”. That is, with obedience.

Meaning: “Then I will remember you”.

Or, then remember Me by repenting, I will remember you by accepting your repentance and forgiving you.

Or, then remember you to Me by praying, surely I remember you by granting it. as His word which means : Pray to Me, and I will grant you.

Or, then remember you to Me during your life, I will remember you in your grave, namely by the establishment of the right speech when a corpse is asked by two angels in his grave about his Lord, his religion and his prophet.

Or, then remember Me with trust, and I will remember you and provide for you. Based on the evidence of the word of Allah Taala which means : And whoever puts his trust in Allah, He will provide for him.

Or, if you remember Me by doing good deeds, I will remember you by giving you mercy, as Allah’s word means: Verily the mercy of Allah is very near to those who do good. (Bahrul Hagaia)

Allah’s Word:

Meaning: “He is the one who sends peace upon you…”

This is a musta’natah number that serves as an excuse for the previous two things (dhikr and tasbih). This is because Allah’s salutation upon them, which they do not deserve and He is not in need of it in all the worlds, is something that obliges them to always do what Allah has obliged them to do, which is to remember and glorify Him, the Most High.

While His words:

Meaning: “…. And His angels…”

This word is attributed to the hidden dhamir in the word yusholli ( ) because of the separation, which makes it unnecessary to reinforce it with dhamir munfashil. But on condition that the first prayer does not mean mercy, and the second does not mean asking for forgiveness. This is because using one word for two different meanings is not allowed. Rather, it should be interpreted with the general majaz meaning, which includes both meanings, where each of them is a separate meaning that is essential to the majaz meaning. That is, concern for what is good and beneficial for the lives of the believers. For, each of mercy and asking for forgiveness is a separate and essential meaning of attention to these things. (Abus Su’ud)

His words:

Meaning: “It is He who sends peace upon me, and upon His angels… until the end of the verse”.

The salutation of Allah means forgiveness and mercy for His creatures, while the salutation of the angels means prayer and asking for forgiveness for the believers. Since they, the angels, are creatures whose prayers are answered, they are regarded as if they were the givers of mercy. That is why it is permissible to attribute al-malaikah to Allah. Otherwise, there would be no generalization of a musytarak phrase in either of its meanings, the essential or the majaz. (Shaykh Zaadah)

The Prophet said:

Meaning: “Do not speak much other than the remembrance of Allah. Because talking with other than the remembrance of Allah will make the heart hard. In fact, the one who is farthest from Allah is the one who has a hard heart” (Mashabih Sharif).

It is said that a man who was an expert in the worship of Allah died, so someone dreamed of seeing him. The man asked him about his condition, and he replied: “I was visited by two angels whose faces were very beautiful and smelled very sweet. They said: “Who is your Lord?”. Then I answered: “If you ask to test, it is forbidden. But if you are asking just to know, then my Lord is Allah Taala”. So the two angels intended to leave, but I said: “Do not leave until you tell me about my Lord”. Immediately there was an exclamation: “He is my servant”. Then the two angels departed from my presence.” That is all.

Abu Hurairah (may Allah be pleased with him) reported: The Messenger of Allah (peace be upon him) said.

“On the night of the mikraj, I saw a sea that no one knows the extent of except Allah. On the shore of the sea was an angel in the shape of a bird with 70,000 wings. When a servant said “Subhanallah” then the bird moved from its place. And when the servant said “wa hamy, lillah”, the bird spread its wings. And when he says “Wala ilaaha illallaah”, the bird flies. And when he says “Wa. laahu akbar”, the bird throws itself into the sea. And when he says “walaa haula alaa guwwata illaa billaahil aliyyil azhiim”, the bird comes out, then flaps its wings. Then 70,000 drops dripped from each wing, from each of which Allah created angels, and they recited tasbeeh, dance, and asked forgiveness for the one who said these words, until the Day of Resurrection”. (Zubdatul Waizhin)

The Prophet (peace be upon him) said:

Meaning: “Verily, Allah has created a pillar before the Throne. So when a slave says “laa ilaaha illallaah Muhammad rasulullah”, the pillar sways. Then Allah Taala said: “Calm down, O pillar!”

But the pillar replied: “How can I be calm, when You have not forgiven the one who uttered those words!” So Allah said: “Indeed, I have forgiven him”. Only then did he calm down.” (Zubdatul Waizhin)

It is said that the Prophet Musa (peace be upon him) once passed by a road. He saw an old man who had a crooked back due to old age. He was wearing a girdle, and in front of him was a fire which he was worshipping. Then Prophet Moses greeted him: “O old man, since how many years have you been worshiping fire?”.

The old man replied: “Since 490 years ago”.

Prophet Moses also asked: “Has the time not come for you to repent from worshipping this fire, and return to Allah, the Almighty King?”.

“O Moses”: he said. “Do you think that Allah will accept me if I return to Him?”.

Moses (peace be upon him) replied: “Why would He not accept you, when He is the Lord of Mercy?”.

The old man said: “O Moses, if you think that Allah Taala will accept those who flee with His mercy and tenderness, then explain Islam to me”.

So the Prophet Moses explained the religion of Islam to him, then he converted to Islam and said : Laa ilaaha illallah, Musa Rasulullah”. After that he screamed and shouted, so that it was feared that he would die, because of the excitement of entering Islam.

Then the Prophet Musa moved his feet, but it turned out that he had died. So the Prophet Moses took care of his body and buried it. After that, Prophet Moses stood by his grave and said: “My Lord, I want You to tell me, how do You treat this servant of Yours who has just uttered the word of monotheism?”.

Then the angel Gabriel (peace be upon him) descended and said: “O Moses, your Lord greeted you and said: “Do you not know that whoever makes peace with Us by uttering the words Lailaha Ilallaah, Musa Rasulullah, it will bring him closer to Our presence and clothe him with the garments of Paradise”.

Then Prophet Musa returned to his people and told them the story. So they counted the letters in the sentence La ilaaha illallaah, Musa Rasulullah, it turned out that there were 24 letters. This means that Allah forgives with each letter the sins for 27 years. (Raunaqul Majalis)

And in one of the khabar mentioned: a servant is brought on the Day of Judgment to the presence of Allah Taala to be judged. After being judged, it turned out that he had to go to hell, because of his sins that had accumulated, while his good deeds were very few. He was about to perish, and his body was trembling. Then Allah said: “O My angels, examine the record of his deeds, do you find one good deed in it?”.

Then Allah said:

“He has something with Me. Indeed, one night, he slept. Then he awoke from sleep and was about to remember Me, but he was seized with such drowsiness that he fell asleep again. Verily, with that, I have truly forgiven him.” (Tanbihul Ghafilin)

Said reported that the Prophet said: “Satan once said to his Lord: “By Your might and majesty, O my Lord, I will surely mislead Your servants and make them disbelieve and disobey as long as their lives are in their bodies”.

So Allah Taala replied: “O accursed creature, by My might and majesty, I will indeed always forgive them, as long as they remember Me and ask Me for forgiveness”. (Majalisul Anwar)

From the Prophet, peace be upon him, he said:

Meaning: “On the Day of Resurrection, a man will be brought to the Scale, and 99 records of his deeds will be issued to him, each record as long as the eye can see. In it are recorded his mistakes and sins. Then the record of his deeds is placed on one of the plates of the scales. Then a piece of paper as small as an ant is taken out, on which is written the creed that there is no God but Allah and Muhammad is the messenger of Allah. The paper was placed on the other disk of the scales, and it was found to be heavier than the mistakes of the person. So by his monotheism, Allah Taala saved him from hell and admitted him into paradise.” (Tanbihul Ghafilin)

Alfaqih Abul Laits said: “Whoever keeps seven sentences will be honorable in the sight of Allah and the angels, and Allah will forgive his sins, even if they are as numerous as the foam in the sea, and he will taste the sweetness of obedience, and his life and death will be better.

First, when starting any work, one should say “bismillah”.

Secondly, after finishing any work, he should say “alhamdulillah”.

Thirdly, if his tongue has already said something useless, he should say “astaghfirullah”.

Fourthly, if he wants to do something in the next day or time, he should say “Insha Allah”.

Fifthly, when facing a job that you dislike, you should say: laahauia walaa quwaata illaa billaahil aliyyil azhiim”.

Sixth, when a calamity strikes, one should say “inna litlaahi wa inna ilaihi raji’ un”.

Seventh, both day and night from his mouth should always flow the words “laailaaha illailaah, muhammad rasulullah”.

(From Hanafi Tafsir) So carry out what we have mentioned to you, O Sufi.

It is said that there are seven things that will illuminate the grave, and each of these things has evidence from the Book of Allah:

First, sincerity in worship. For Allah Taala says:

Meaning: “And they were not enjoined except that they should worship Allah with pure obedience to Him in religion”.

Secondly, filial piety to one’s parents. Because Allah Taala has said:

Meaning: “Worship Allah and associate nothing with Him, and be kind to your mothers and fathers”.

Thirdly, doing tithing. Because Allah says:

Meaning: “And give to close relatives their due”.

Fourthly, not wasting your life in sin. Because Allah says: 

Meaning: “And guard yourselves from the day when you are returned to Allah”.

Fifth, not indulging in lust. Because Allah says:

Meaning: “O you who believe, protect yourselves and your families from the Fire”.

And His words:

Meaning: “And as for those who fear the charity of their Lord and refrain from following their lusts, then surely paradise will be their abode”.

Sixth, be serious in obeying Allah. Because Allah says:

Meaning: “And hasten to Paradise, as wide as the heavens and the earth, which is prepared for the pious”.

Seventh, increase the remembrance of Allah. Because Allah says:

Meaning: “O you who believe, remember (by mentioning the name of) Allah with as much remembrance as possible, and glorify Him in the morning and evening”. (Tanbihul Ghatfilin) The Prophet said:

Meaning: “The best remembrance is “laa ilaaha illallaah”, and the best supplication is “alhamdu lillah””. (This Hadith is from Hisaanul Mashabih, narrated by Companion Jabir).

The reason why alhamdulillah, in this Hadīth, is considered the most excellent supplication is because supplication is the remembrance of a slave to his Lord and the slave’s request for His bounty. Alhamdulillah contains both of these meanings. This is because it contains both remembrance of God and supplication for more bounty, as it is the culmination of all gratitude, as the Prophet said:

Meaning: “Alhamdulillah is the culmination of gratitude. He does not thank God who does not praise Him”.

And this gratitude ensures that more is given. For Allah says:

Meaning: Indeed, if you give thanks, We will surely increase your blessings.”

So whoever says “alhamdulillah” is as if he is asking Allah for more of His bounty, after praising Him.

The reason why the phrase “laa ilaaha illailaah” is called the most important dhikr is because it contains a meaning that is not found in other words of dhikr. By knowing this meaning, the believer will acquire all that is required to know about the rights of Allah Taala. That is the meaning of the establishment of deity for Allah and the negation of other than Him.

It includes all that is obligatory for the believer to know about what is obligatory for Allah, what is impossible for Him, and what is permissible. This is because divinity has two meanings:

Firstly, that Allah has no need of anything other than Him.

Secondly, that everything other than Allah is in need of Him.

Thus, the meaning of the phrase tawhid is: There is nothing that does not need Allah except Allah Himself. Therefore, Allah must exist, be immortal and eternal. If Allah is not obliged to have these attributes, it means that He needs something that makes Him. For the loss of one of these attributes would make God new. And anything that is new requires something that made it.

And similarly, Allah Taala must be pure from all defects. And included in Allah’s purity from all defects is the necessity for Him to hear, know and speak. (Majalisu! Rumi, in brief).

45. EXPLANATION OF THE VIRTUE OF DHIKR

Allah Almighty says:

Meaning: “Verily, Allah and His angels bless the Prophet. O you who believe, bless the Prophet and greet him with peace”. (QS. Al Ahzab: 56)

Tafsir: ,

(. ) Indeed, Allah and His angels invoke peace upon the Prophet, intending to reveal his honor and exalt his position. ,

(. ) O you who believe, invoke peace upon the Prophet, and be diligent in doing so, for you are more worthy of it, and say: allaahuma shalli ‘alaa Muhammad.

(. ) And greet him by saying: assalaamu alaika ayyuhan nabiyyu.

But there are also those who interpret the salam as obeying, submitting and surrendering, so that the meaning becomes : You should obey his commands.

This verse generally indicates the obligation to say salawat and salam to the Prophet. And some are of the opinion that, reciting salawat is obligatory whenever hearing the name of the Prophet mentioned. Because he said:

Meaning: “Woe to the one whose name is mentioned by his side, but he does not send salawat to me. He will enter Hell and be kept away from the mercy of Allah”.

It is permissible to send blessings on other than the Prophet if they are mentioned together with him, but if they are mentioned separately, it is makrooh. This is because it is customary to invoke Allah’s blessings when the Prophet’s name is mentioned, so it is makrooh to say Muhammad (peace be upon him), even if he is a great and mighty person. (Qadhi Baidhawi)

Abu Hurairah (may Allah be pleased with him) and Ammar bin Yasir (may Allah be pleased with him) reported that the Prophet said:

“Verily, Allah has created an angel whom He has given the ability to hear the voices of all creatures. The angel will stand over my grave until the Day of Resurrection: “O Muhammad, indeed so-and-so has saluted you.”

The Companions asked the Messenger of Allah: “O Messenger of Allah, how do you understand the statement of Allah which means: “Verily, Allah and His angels will bless the Prophet…”.

He replied: “This is hidden knowledge. If you had not asked me about it, I would not have told you about it.”

Then he said: “Verily, Allah has assigned two angels to watch over me. So my name is not mentioned in the presence of a Muslim and he says salawat to me, but the two angels say “May Allah forgive you”. To which the angels replied with “Amen”.

And if my name is mentioned in the presence of a Muslim and he does not salute me, then the angels will say: “May Allah not forgive you”. Then the other angels will answer by saying “Amen”.

(Abu Suud rahimahullah).

Anas ibn Malik (may Allah be pleased with him) reported that the Prophet (peace and blessings of Allah be upon him) said:

Meaning: “There is no supplication, but there is a veil that prevents it from the sky, until the supplicant says salawat on the Prophet (peace be upon him). when the person has recited salawat on him, then the veil is broken, and the supplication enters. And if he does not say the salawat, then the supplication returns”.

It is said that a pious man sat down to recite tashahhud, but he forgot to recite salawat for the Prophet. Later that night, he dreamt of seeing the Prophet.

“Why did you forget to recite salawat on me?” the Prophet asked. The man replied: “O Messenger of Allah, I was busy praising Allah Taala and worshipping Him, so I forgot”. Then the Prophet said: “Have you not heard me say that all deeds are withheld and prayers are withheld until the salawat for me is recited first?”. And he said:

Meaning: “If someone comes on the Day of Resurrection with the good deeds of all the people of the world, but there is not a single salawat for me in it, then all that good deed will be rejected and not accepted. (Zubdatul Wat zhin) Attirmizi narrated a hadith from the Prophet (peace be upon him):

Meaning: “Verily the closest person to me on the Day of Judgment will be the one who recites the most salawat for me”.

It is narrated that a zahid had a dream of seeing the Prophet in his sleep. Then he went to him, but he ignored him. Then the zahid asked: “O Messenger of Allah, are you angry with me?”.

“No”, replied the Prophet.

He also asked: “Does Your Majesty not recognize me?”. I am so-and-so Azzahid”.

The Prophet replied: “I do not recognize you!”.

“O Messenger of Allah”, he said. “I have heard scholars say that the Prophet knows his people as mothers know their children”.

The Prophet replied: “What the scholars say is true, that the Prophet knows his people better than mothers know their children”.

The point is: regarding the one who salutes his Prophet, according to the degree of his salutation. (Zahratur Riyadh)

It is narrated that a woman came to Hasan Albashri (may Allah be pleased with him) and said: “O Ustaz, I have a daughter who recently passed away. I want to see her in a dream. So teach me a special practice, so that I can dream of her”.

Hasan Albashri taught her the salawat, and she dreamt of her daughter. In the dream, she saw her son wearing a garment of tar, his neck bound, and his feet bound by a rope of fire. So the woman was awakened from her sleep with fear. Then she hurriedly went to Hasan Albashri, and weeping she told him her dream. So Hasan and his friends who were present also wept.

Not long after that, Hasan Albashri dreamt that he saw the girl in Paradise sitting on a throne, and on her head was a crown whose light shone from east to west.

“O Ustaz, do you know me?”, the girl asked.

“No”, replied Hasan Aibashri.

Then the girl introduced herself: “I am the daughter of the woman you taught to recite the salawat”.

Hasan Albashri was astonished at her current situation, so he asked her: “By what means have you attained this position?”.

The girl replied: “Yes Shaykh, there was a man walking past our graveyard. Then he recited the salawat on the Prophet once, and then his reward was given to us. At that time, in our cemetery there were 500 people who were being tortured. Then there was a cry: “Stop the torment on them with the blessing of the salawat that this man recited for the Prophet.”. (Zubdatul Waizhin)

Abdurrahman ibn Auf (may Allah be pleased with him) reported that the Prophet (peace be upon him) said:

Meaning: “Jibril came to me and said: “O Muhammad, no one recites salawat for me, but he will be saluted (asked for forgiveness) by 70 thousand angels. And whoever is saluted by the angels, then he belongs to the inhabitants of Paradise.”

And it was narrated from Hasan Albashri, who said: “I once dreamt that I saw Ab. Ishmah in my sleep, and I asked him: “O Abu Ishmah, what has Allah done to you?” He replied: “Allah has forgiven me”.

Then I asked him: “For what reason?”.

He replied: “Whenever I mention a tradition, I always say salawat on the Prophet.”. (Zubdatul Waizhin)

From the Prophet, he said: “I was visited by Gabriel, Mikail, Israfil and Izrail alaihi mussalam. Then Gabriel said: “O Messenger of Allah, whoever salutes you ten times every day, I will guide his hand and cross him over the Shirat like lightning”.

Mikai! replied: “And I will give him a drink from your lake”.

Then Israfil said: “I will continue to prostrate to Allah and will not raise my head until Allah forgives him”.

And Izrail also said: “I will take his life as I took the lives of the prophets (peace be upon them)”.

(Narrated) from ‘Abdullah, who said:

“We once had a servant who served the king, and he was known as a wicked man. However, one night, I dreamed that I saw him, his hand was held by the Prophet (peace be upon him). So I asked him: “O Prophet of God, this man is known as a wicked person, but why is he holding hands with His Majesty?”.

The Prophet replied: “He has been forgiven and I am interceding for him with Allah.” The Prophet said.

“O Prophet of God, by what means did he attain such a position?”, I asked.

He replied: “By reciting a lot of salawat for me. Indeed, every night, when he goes to sleep, he recites salawat a thousand times for me.” (Tuhfatul Muluk).

And from Kaab (may Allah be pleased with him), he said: “When the Day of Resurrection came, the Prophet Adam (peace be upon him) saw a man from the Ummah of Muhammad (peace be upon him) being led to Hell. Then he will call out: “O Muhammad!”.

The Prophet replied: “Labbaik, O Father of mankind”.

Prophet Adam said: “One of your people is being led to nearka”.

So the Prophet ran after him until he finally caught up, then he said: “O angels of my Lord, stop for a moment!”. They replied: “O Muhammad, have you not read the words of Allah concerning us :

Meaning: “They (the angels) do not disobey Allah in what He commands them, and always do what is commanded them.” But then they heard the call: “Obey Muhammad!”

So he said: “Return the man to the Scale”.

Then his deeds were weighed again. It turned out that his mistakes outweighed his good deeds. Then the Prophet (peace be upon him and his progeny) took out a piece of paper from under his sleeve, on which was written the salawat that the man had said to him during the worldly life. He placed the paper on the disk that contained his good deeds, so that the scales became heavier. The man was delighted and said: “I redeem my father and mother, who are you?”.

He replied: “I am Muhammad”.

So the man kissed the feet of the Prophet and said: “O Messenger of Allah, what is that paper?”

The Prophet replied: “It is your salawat that you said to me while in the world, then I kept it for you”.

So the man said: “How great is my regret for having neglected my obligations to Allah”. (Kanzul Akhbar)

It was narrated from the Prophet that he said:

Meaning: “Verily, Allah has created some angels who hold pens of gold and papers of silver. They do not write anything other than salawat for me and for my family”.

(It is narrated that a Jew claimed that his camel was stolen by a Muslim man. His claim was witnessed by four witnesses from the hypocrites by lying. So, the Prophet decided that the camel belonged to the Jew and the Muslim should have his hand cut off.

The Muslim was confused, so he raised his head to the sky and prayed: “O my Lord and Master, You know that I never stole this camel”.

Then he said to the Messenger of Allah: “O Messenger of Allah, indeed your decision is correct, but ask this camel about me”.

So the Prophet asked the camel: “O camel, to whom do you belong?”.

The camel replied with an eloquent tongue: “O Messenger of Allah, I belong to this Muslim. And indeed the witnesses have spoken falsely”.

Then the Prophet said: “O Muslim, tell me, what have you done, so that Allah Taala is pleased to make this camel speak of you?”.

The Muslim replied: “O Messenger of Allah, at night I do not sleep until I have recited the salawat for you ten times”.

So the Prophet said: “You have been saved from the punishment of cutting hands in this world, and will be saved from the punishment in the hereafter, thanks to your recitation of salawat for me”. (Durratul Waaizhin)

It was narrated from the Prophet that he said:

Meaning: “Whoever recites salawat on me ten times in the morning and ten times in the evening, Allah will save him from the greatest fear on the Day of Resurrection, and he will be with those whom Allah has blessed with pleasure, the prophets and the Siddiq.”

(Narrated) from Fudhail ibn Iyadh, from Sufyan Ats Tsauri (ra), that he (Sufyan) said: “I once went for Hajj. In the Haram, I saw a man who always recited the salawat for the Prophet (peace be upon him) wherever he was in the Haram, while circumambulating the Ka’bah, while in Arafat and in Mina. So I rebuked him: “O so-and-so, each place has its own prayer, but why are you not busy praying or reciting the salawat for the Prophet?”.

The man replied: “Regarding this, I have a story”.

“Tell me the story”, I asked.

So the man told me: “I set out from Khurasan for the pilgrimage to this House. I was accompanied by my father. When I arrived in Kufa, my father fell ill and died. I covered his face with a kam. When I uncovered his face, I saw that it had changed into the form of a donkey. I became very sad and said to myself: “How can I tell people about this, when my father has changed his face like this?”.

Then I was struck by drowsiness and fell asleep. In my sleep, I dreamt that I was visited by a man with a bright face. He put on a headdress, then uncovered his face and said: “Why do you look so sad?”.

I replied: “How can I not be sad in the face of such an ordeal?”.

The man approached my father and rubbed his face. Suddenly my father recovered instantly from the calamity that had befallen him. I approached him and uncovered his face and looked at it and saw that it was as bright as the full moon at night. I then asked the man: “Who are you?”.

The man replied: “I am the chosen Prophet”.

So I took hold of the hem of his cloak and said: “By the truth of Allah Taala, tell me his story!”.

So the Prophet told me: Your father was a usurer, and according to the law of Allah, whoever eats usury, He will make his face look like the face of a donkey, either in this world or in the Hereafter. And it turns out that Allah has made your father’s face look like a donkey in this world. However, your father during his lifetime used to recite salawat for me every night before going to bed a hundred times. When he experienced this, the angel who used to convey the deeds of my Ummah came to me, and he told me about your father’s condition. So I asked Allah Taala, and He allowed me to intercede for him”.

(This concludes the story)

The Prophet’s words:

Meaning: “The miser is the one whose name is mentioned at his side, but he does not say salawat for me”. (Masyriq)

And he also said:

Meaning: “Whoever recites salawat for me once, there will not remain an atom of his sins”.

The stories and traditions related to this are quite numerous, but we will summarize them so as not to fall into a long-winded discussion.

It was narrated by Ahmad, Ibn Abi Shaibah, Annasai and Ibn Hibban in their sahihs, according to what Majdul Lughawi quoted from the Companion Anas (ra), who said: The Messenger of Allah (saw) said:

Meaning: “Whoever invokes salawat on me once, Allah will invoke salawat (mercy) on him ten times, his ten faults will be erased from him, and he will be elevated ten degrees”. (This is mentioned in Al Mashabih)

Shaykh Al Muzhir said: “Among the customs of kings and generous people is to honor the one who honors his lovers and to honor the one who honors his intimate friends. Indeed, Allah is the King of kings and the Most Generous of the generous, so He is certainly more deserving of such generosity. So indeed, the one who honors His beloved and His Prophet (peace and blessings be upon him) by reciting salawat for him will receive from Allah Taala mercy, expiation of sins and elevation of status.” (These are his words)

A great scholar said: “This Hadīth indicates that the blessings of the Almighty Allah can only be obtained through the intercession of the spirit of Muhammad, for he is the supreme of all supreme, from the beginning and forever. It is therefore incumbent upon the disciple to seek the opportunity to be by the side of the most exalted, by following his sunnah. So whoever is devoted to him by reciting one salawat, he will obtain from the presence of Allah by following his footsteps, ten mercy, remove ten veils (barriers) that prevent him from Allah the Almighty, and raise for him Ten degrees among the degrees of Alqurbi in the sight of Allah. Allah says:

Meaning: “Whoever brings good deeds, then for him (the reward) is ten times his deeds”.

The meaning of our saying “allaahumma shalli alaa muhammad” is: May Allah glorify Muhammad in this world by honoring his name and favoring his laws, and in the Hereafter by allowing him to intercede for his Ummah.

Alhusaini said: “What is meant by salawat is drawing closer to Allah by obeying His commands and fulfilling the rights of His prophet, which are our obligations.

Abdussalam said: “Our salawat to the Prophet does not mean interceding for him. Because people like us cannot intercede for people like him. Rather, Allah has commanded us to return the favor to those who have done us good and given us pleasure. Even if we are unable to do so, we should repay them with supplication. Since Allah, the Almighty, knows that we are unable to return the favor to our Prophet (peace and blessings be upon him), He has guided us to recite salawat for him, so that our salawat for him can be a return for his kindness to us and his favor to us.” That is all.

Ibnusy Shaykh (ra) said: “The prudent attitude in reciting salawat for the Prophet (peace and blessings of Allaah be upon him) is to do what the majority of scholars prefer, which is that it is obligatory to recite salawat whenever one hears his name mentioned. Even if in one gathering his name is mentioned a thousand times.” That is all Ibnusy Shaykh said.

This is because of several traditions, among which is what the Prophet (peace and blessings of Allaah be upon him) said:

Meaning: “Whoever’s name is mentioned at his side but he does not recite salawat for me, then he enters hell and is kept away from the mercy of Allah. So let him blame no one but himself.” (Hadith narrated by Ibn Huzaymah and Ibn Hibban from the Companion Abu Hurayrah (may Allah be pleased with him). This is mentioned in At-Targhib)

There are many traditions in this chapter. So whoever has a sound mind, what has been mentioned is sufficient for him. Hence, those who are sensible should recite the salawat for the Prophet (peace and blessings of Allah be upon him) night and day, especially on Friday and Friday night. That is all.

46. EXPLANATION OF THE ACT OF BETRAYING THE TRUST OF ALLAH

Allah Almighty says:

Meaning: “Verily, We have revealed a trust to the heavens, the earth, and the mountains, and all of them were reluctant to take the trust, fearing that they would betray it. And man took the trust, but man is indeed very unjust and very foolish”. (QS. Al Ahzab: 72)

Interpretation:

(. ) Indeed, We have revealed a trust to the heavens, the earth and the mountains, and all of them were reluctant to take up the trust, fearing that they would betray it. And man took up the trust. This is a confirmation of Allah’s previous statement (in the previous verse) about how heavy the act of obedience is, which Ailah calls a trust, because the act of obedience is obligatory. The meaning of this verse is that due to the severity of the act of obedience, if it were to be imposed on the creatures, which are great in size, and they have feelings and minds, they would be reluctant to bear it, and would be afraid of betraying it.

Yet it is borne by man, even though his body is weak and his strength frail. Of course, the one who is able to maintain that obedience and is able to fulfill his obligations, will gain good in this world and in the Hereafter.

(. ) Indeed, man is very unjust. If he does not fulfill this obedience and does not maintain his obligations.

(. ) And he is ignorant of the true consequences. And this is the nature of man from the most part.

And some are of the opinion that what is meant by trust is the act of obedience, which includes natural and voluntary obedience. “Issuing a commission” means demanding that it be fulfilled, which includes commanding those creatures who can make an effort to fulfill it. As for the creatures that do not make the effort, it is Allah Himself who wants to make them capable of doing so. And what is meant by “bearing the trust” is betrayal of the trust and unwillingness to fulfill it.

But some say that after Allah, the Almighty, created these huge creatures, He also created in them understanding, and then He said to them: “Verily, I have obliged you to fulfill your obligations. And I have created paradise for those who obey Me and hell for those who disobey Me”. Then they replied: “We are creatures subdued according to the nature You have created in us. We cannot bear any obligation, nor do we desire reward or punishment”.

When Allah created Adam (peace be upon him), He presented him with the aforementioned case, and he accepted it. He was very unjust to himself by taking on this burden, and was ignorant of its unfavorable consequences.

However, it is also possible that what is meant by trust in this verse is reason or religious burden (. ). And their reluctance is a natural reluctance, which means a lack of compatibility and readiness. And their reluctance is a natural reluctance, which means the absence of suitability and readiness to fulfill the trust. And what is meant by the fact that man is very foolish and ignorant is that there are forces of anger and lust that can drive him. (Qadhi Baidhawi)

The Prophet (peace be upon him) said:

Meaning: “Verily, Allah has angels who roam the earth conveying greetings to me from my people. If one of my people salutes me one hundred times a day, Allah will fulfill one hundred of his desires, seventy of which will be in the Hereafter, and thirty in this world.”

Some scholars say that what is meant by trust in the verse above is tawhid, namely the creed, faith, light and piety. These words are called trusts to remind us that they are obligations that must be maintained. Allah entrusts these words to the believers and entrusts them to them, and obliges them to accept them by doing the best possible obedience and obedience and tells them to pay attention to them, protect them and fulfill them, without reducing their rights in the slightest. (Abus Suud)

And from Abdullah ibn Umar (may Allah be pleased with him) who said: “The sentence laa ilaaha illallaanh Muhammad rasulullah consists of 24 letters. While the night and day consist of 24 hours. If a person utters this phrase sincerely for a short period of time, then

Allah says: “Verily, I have forgiven your sins, small and great, hidden and apparent, intentional and forgetful, for the honor of this phrase.” (Hayatul Qulub)

It is said that after the mandate was presented to Prophet Adam (peace be upon him), he said: “O my Lord, indeed the heavens, the earth and the mountains, with their greatness and vastness, are not able to bear the mandate and they are reluctant. So how should I bear it, when I am weak?”. So Allah Taala said: “You bear it, but the ability is from Me”. Therefore, Adam (a.s.) was willing to bear it. (Tafsir Hanafi)

Allah said to Prophet Moses (peace be upon him): “Take hold of the snake and do not be afraid”. (Quran). Allah Taala showed Prophet Moses’ staff to Pharaoh’s eyes as a large snake, so he was afraid. But in the eyes of Prophet Moses, He appeared as an ordinary wood, so he was not afraid. And so was the mandate. Allah showed it to the heavens and the earth as something heavy, so they were reluctant to carry it and worried about betraying it. But in the eyes of human beings, Allah shows it as something light, so that people are willing to carry it. (Zahratur Riyadh)

If someone asks: What is the wisdom in the creatures’ refusal to accept the mandate, even though they are strong and large, while man, who is weak, is able to accept and bear it? We answer: It is because the creatures have never tasted the pleasures of Paradise, while man has tasted them, so he is able to bear them in order to reach there.” (Tafsir Hanafi)

Some scholars said that what is meant by trust in the verse above is the five daily prayers. Allah Taala says:

Meaning: “Keep all your prayers and (especially) the wustha prayer. Stand before Allah (in your prayers) with solemnity”.

The Prophet said:

Meaning: “Prayer is the pillar of religion. Whoever upholds it has upheld the religion, and whoever abandons it has torn down the religion”.

It is narrated that, whenever the time for prayer came, Imam Ali Karramallaahu wajhah seemed to change his face into a pale pallor. Then someone asked him about the reason for this. He replied: “Verily, the time has come for the fulfillment of the mandate that Allah had revealed to the heavens, the earth and the mountains, but they were reluctant to carry it. Then I took up the commission, though I was weak. I do not know whether I can fulfill it or not.” (Bahjatul Anwar)

And some other scholars said that what is meant by trust in the verse is the members of the body. The eye is a trust, so it must be prevented from haram things, as Allah explained in His word :

Meaning: “Say to the believing men, let them restrain their gaze”. And the stomach is also a trust, it must be prevented from consuming forbidden food, as Allah says:

Meaning: “And do not feed on usury”. And His words:

Meaning: “Indeed, those who eat the property of orphans socara unjust, in fact they swallow fire sopenuh belly, and they will enter ko in a blazing fire”.

And the tongue is also a mandate, it must be prevented from backbiting and speaking wedges. as Allah says:

Meaning: Do not backbite some with others”.

And the ear is also a mandate, it must be prevented from listening to things that are forbidden and forbidden, as Allah says:

Meaning: “And do not follow what you do not know”.

The same applies to the hands, feet and private parts, all of which are trusts, which must be prevented from all unlawful things. (Bahjatul Anwar).

And some other scholars said that what is meant by the trust in the verse above is the Qur’an, which you are obliged to read, study and teach. According to a report, on the Day of Judgment, Allah will ask the Book of Allah: “O Lauh, where is the trust that I entrusted to you, the Qur’an, and what have you done with it?”.

It replied: “O my Lord, I have entrusted it to Isratil, and I have entrusted it to him”.

Then Allah Taala said to Israfil: “O Israfil, what have you done with My mandate?”.

Israfil replied: “O my Lord, I have given it to Mikail, and Mikail has given it to Gabriel”.

Then Allah asked Jibril, saying: “What have you done with My mandate?”.

Gabriel replied: “O my Lord, I have handed it over to Your beloved. Muhammad”.

“Bring my beloved Muhammad here gently”, said Allah.

So Jibril (peace be upon him) went to fetch Muhammad, saying: “O Muhammad, come quickly”.

Then Allah Taala asked: “O My beloved, is it true that Gabriel has conveyed My message to you?”.

“Yes”, replied the Prophet.

“What have you done with My message?”, asked Allah Taala as well.

The Prophet replied: “O my Lord, I have conveyed it to my people”.

Then Allah Taala said: “O My angels, bring here the people of My beloved Muhammad so that I may question them about My message”.

However, the Prophet said: “O my Lord, my people are weak. They are unable to come to Your presence”.

Then he said: “O my Lord, allow me to go to Prophet Adam (peace be upon him)”.

After receiving permission from Allah, the Prophet went to meet Prophet Adam (peace be upon him). After meeting him, he said: “O Adam, you are the father of all people, and I am their Prophet. When they are afflicted with calamities, we are certainly saddened. So take away half the sins of my people and me the other half, so that they are free from questioning and reckoning”.

Prophet Adam replied: “O Muhammad, I am busy thinking about myself, so I cannot”.

So the Prophet went back under the Throne, then he put his head down in prostration, and wept bitterly, and humbled himself to Allah as he pleaded: “O my Lord, I ask You, not for myself, not for Fatimah my daughter, and not for Alhasan and Alhusein, but I mean my people”.

Then with His gentleness and mercy, Allah said: O Muhammad, raise your head and ask, and you will be given. And ask for intercession, and you will be interceded for. I give your people that which satisfies your heart, even that which satisfies your heart more”.

Allah Taala says:

Meaning: “And your Lord will surely give you His bounty, and then you will be satisfied”. (Tafsir Hanafi)

Meaning: “I am the one who is asked, so ask Me. You will surely find Me. If you ask for other than Me. You will not find Me.”

There are also some scholars who say, that what is meant by the mandate in the verse above is fasting. Because fasting is a pillar of Islam. So whoever upholds it, means he upholds the religion, and whoever nullifies it, means he tears down the religion. Allah Taala says:

Meaning: “O you who believe, it is obligatory upon you to fast as it was obligatory upon those who were before you, so that you may be pious”.

And the Prophet’s words:

Meaning: “It is obligatory upon all of you to fast in the month of Ramadan”. Abu Hurairah reported that the Prophet said:

Meaning: “Whoever fasts the month of Ramadan with faith and sincerity, his previous sins will be forgiven. (Mathali’ul Anwar)

And some other scholars said that what is meant by trust in the verse above is zakat. This is because zakaah is a cleansing of the body and wealth. Allah says:

Meaning: “Take zakaah from their wealth, with which you cleanse and purify them”.

And His words:

Meaning: “Offer the prayer and pay the zakat”.

It is narrated that one day the Prophet Moses (peace be upon him) passed by a man who was praying solemnly and submissively. Then he said: “O Lord, how good is this man’s prayer”. Allah Taala replied: “O Moses, even if he prayed every day and every night a thousand rak’ahs, freed a thousand slaves, went on Hajj a thousand times, and delivered a thousand corpses, none of that would be of any use to him until he paid zakat on his wealth”. (Tafsir Qurtubi)

And some other scholars are of the opinion that what is meant by trust in the verse above is Hajj. This is because Hajj is one of the pillars of Islam. Allah, may He be glorified and exalted, says (interpretation of the meaning)

Meaning: “It is obligatory upon mankind to perform Hajj to the House of Allah for the sake of Allah, that is, upon those who are able to travel there”.

The Prophet (peace be upon him) said:

Meaning: “Whoever has provisions and a vehicle, but he does not want to go for Hajj, then let him die in whichever state he likes, Jew or Christian.” (Majma’ul Lathaif)

And there are some scholars who say that what is meant by “trust” in the verse above is all trusts, whatever they may be. Allah says:

Meaning: “Verily, Allah enjoins you to deliver the trusts to those who are entitled to them”.

While the Prophet said:

Meaning: “There is no faith (perfectly) for the one who cannot be trusted”.

It was narrated from Malik bin Shafwan, he said: “My brother died and I dreamed that I saw him. Then I asked him: “O my brother, what has Allah done for you?”.

“My Lord has forgiven me,” he replied.

But I saw a black spot on his face. So I asked him about it, and he replied: “A Jew entrusted some dirhams to me, but I have not returned them to him. So, this stain is because of that entrustment. So, I ask you, my brother, to take the deposit from so-and-so’s place and give it back to the Jew”.

So the next morning, I carried out his message. Then I dreamt that I saw him again, and the black spot had disappeared from his face. He said: “May Allah have mercy on you, my brother, just as you saved me from Allah’s punishment”. (Tafsir Uyun)

Some scholars say that what is meant by trust in the verse above is the wife and children. So you must enjoin them to pray, as Allah says (interpretation of the meaning):

Meaning: “And command your family to pray”.

The Prophet said:

Meaning: “Tell your children to pray when they reach the age of seven, and beat them when they reach the age of ten”.

Likewise, you are obliged to keep them from all things that are forbidden by religion, because you will be held accountable for them, as the Prophet said:

Meaning: “Every one of you is a leader, and every one of you is responsible for what he leads”. (Tafsir Uyun)

It is said that there was an abid who had been worshiping Allah Taala for a long time. One day, he made ablution, then prayed two rak’ahs. After the prayer, he lifted his head and raised his hands to the sky, saying: “O my Lord, accept from me!”. Then there was a cry from the Compassionate Lord’s side: “Do not speak, O accursed one, surely your obedience is rejected!”

“What is the reason, O Rabb?” asked the abid.

There was a reply: “Verily your wife has committed an act that is contrary to My command, and you approve of it”.

So the abid went to his wife and asked her about her situation. She replied: “I have gone to an indecent place, listened to a song and not prayed”.

“You are rejected from me”, the abid said loudly. “Because I am not willing to accept you again forever”.

So he separated from his wife. Then he made ablution and prayed two rak’ahs. After that, he raised his head and his hands and said: “O Allah, accept it from me!”. Then the exclamation was heard: “Now, I truly accept your obedience!”. (Uyun)

Imam Bukhari has narrated a hadith from the companion of Abu Hurairah ra. he said: The Messenger of Allah said:

Meaning: “The sign of a hypocrite is three”.

That is: three behaviors.

Meaning: “When he speaks, he lies”.

So, for a true believer, it is obligatory for him to refrain from telling lies. This is because lying is the cause of the blackness of the face on the Day of Judgment, as stated in the Hadith narrated by Albaihagi from Abu Bardah (may Allah be pleased with him), who said: “The Messenger of Allah said:

Meaning: “Lying blackens the face”.

That is, on the Day of Judgment.

This is because when a person says something, he will not be denied by Allah Taala, but his faith will be denied from within his heart, so that the marks will appear on his face (on the day when some faces will turn white and some faces will turn black).

Attirmidhi and others have narrated a hadith from Ibn ‘Umar (may Allah be pleased with him) who said: “Allah’s Apostle said:

Meaning: “If a person tells a lie even once, then avoid him a mile away, because of the foulness of what he said”.

This is mentioned in the book of Al Jami’ush Shaghir.

Meaning: “And when he makes a promise, he breaks it”.

That is, he does not fulfill his promise.

Meaning: “And when trusted…”

That is, when he is made a confidant and entrusted with a trust.

Meaning: “…. then he betrays”.

Some say that this Hadīth is meant to warn the Muslims and frighten them so that they do not make a habit of committing these despicable acts that will lead them to hypocrisy.

And these behaviors, just as they can occur between people, can also occur between a person and the Lord Most High. For, after Allah Taala spoke to the souls in the spirit world with His words: “Am I not your Lord?”. They recognize the divinity of Allah. Then Allah took their pledge and oath. And they promised to uphold that promise. Thus, if someone in this world fails to acknowledge this, he has lied and broken his promise.

Likewise, the trust, just as it can be between one’s neighbor, can also be between oneself and the Lord Most High. This is because Allah, the Exalted, has given mankind a commission, which is His command for them to perform obedience and worship. So, whoever fulfills it has fulfilled the trust, and whoever does not fulfill it has betrayed the trust. That is all.

47. THE VIRTUE OF READING THE QURAN

Allah Almighty says:

Meaning: “Indeed, those who always read the Book of Allah and establish prayer and spend some of the sustenance We bestow on them secretly or openly, they are hoping for a business that will not lose. That Allah may perfect for them their reward, and increase for them from His bounty. Verily, Allah is Oft-Forgiving, Most Grateful.” (QS. Fathir: 29-30)

Tafsir: |

(. ) Those who read the Book of Allah read it constantly, or examine its contents, so that their work becomes a sign for them.

What is meant by the Book of Allah is the Qur’an, or any of the other Scriptures of Allah. So this verse is a praise of the justifiers among the previous ummah after speaking specifically about those who denied it.

(. ) and establish prayer and spend some of the sustenance We bestow upon them, secretly or openly. How could he have done both without intending to do so?

(. ) they are looking for a trade. Wanting to gain reward by doing obedience. This sentence becomes khabar inna.

(. ) who will not suffer loss, who will not perish from loss. This sentence is an adjective of the word tijaratan (. ).

While His words:

(. ) that Allah may complete for them their reward is the illat (. ) for the madlul (. ), which is lan tabuur (. ). Meaning: The loss of the trade is removed, and it becomes profitable in the sight of Allah, so that Allah may perfect for them the reward of their deeds by the success of the trade.

Or, it is the illat ( ) for the madiul ( ) by what is provided as a reward for their obedience, like the sentence:     They did that so that Allah would perfect them…. Or, as a result of the word Yarjuuna (.).

(. ) and increase for them from His bounty, more than a reward commensurate with their deeds.

(. ) Indeed, Allah is Forgiving of their negligence. ,

(. ) and Most Grateful for their obedience. That is, rewarding them for their obedience.

This last sentence ( ) is an illat for the completion and increase of reward. Or, as a khabar inna, while yarjuuna (. ) becomes the thing of its wawul jamaah wa anfaquu ( , ). (Qadhi Baidhawi).

A man came to the Prophet and said: “O Messenger of Allah, I recite a lot of salawat for His Majesty. How much should I give him from the salawat?”.

“As you wish”, the Prophet replied.

“A quarter?”, the man asked.

He replied: “It is up to you, but if you increase it, then it is better for you”.

“Half?”, he asked.

“It is up to you”, replied the Prophet. “But if you increase it, it is better for you”.

“Two-thirds?”, he asked.

“It is up to you”, replied the Prophet. “But if you increase it, it will be better for you”.

Finally the man said: “O Messenger of Allah, then, I give my salawat entirely to His Majesty”.

The Prophet replied: “Then your salutation will fulfill your desire, and your sins will be forgiven”. (Shifaun Sharif).

During the reign of Caliph Umar (may Allah be pleased with him), there was a man who was rich in worldly terms, but his behavior was bad. However, he loved to recite the salawat for the Prophet (peace and blessings of Allah be upon him), and he never stopped reciting it for a single moment. When he was about to pass away, he had a hard time and his face became jet black. And those who witnessed it were horrified by it. When he began to feel the pain of death, he cried out: “O Abalgasim, indeed I love you and recite many salawat for you!”.

Before he had finished speaking, suddenly a bird swooped down from the sky and rubbed its wings on the man’s face. So his face turned white again, and there was a fragrant smell from him like the fragrance of musk oil. And the man finally died reciting the shahada.

When the people carried his body to the grave and placed it in the pit, they heard a voice from the sky: “Verily, this servant of Allah, what was placed in his grave was only his shroud. And indeed his salawat, which he had been reciting to the Prophet, has been taken from his grave and placed in Paradise”.

The people who witnessed the event were stunned with astonishment, so they went home. When night fell, this man was seen in a dream walking between the heavens and the earth reciting the words of Allah which mean: “Verily, Allah and His angels send blessings upon the Prophet. O you who believe, bless the Prophet and give him peace”. (Mau’izhah)

And the companion of Abu Hurairah ra, he said: “I heard the Messenger of Allah (peace and blessings be upon him) say.

“Whoever hopes to meet Allah, let him honor the family of Allah”.

A companion asked: “O Messenger of Allah, does Allah Almighty have a family?”,

“Yes”, he replied.

“Who are they, O Messenger of Allah?”, he asked.

He replied: “The family of Allah in this world are those who recite the Qur’an. Know that whoever honors them will be honored by Allah and rewarded with Paradise. And whoever despises them, then he will be despised by Allah and entered into hell. O Abu Hurairah, there is no one in the sight of Allah more noble than the memorizer of the Qur’an. And know that the memorizer of the Qur’an is more honorable in the sight of Allah than anyone other than the prophets.”

Anas ibn Malik (may Allah be pleased with him) reported that the Prophet (peace be upon him) said one day:

“Shall I tell you about the best of my people on the Day of Judgment?”.

The Companions replied: “I will, O Messenger of Allah”.

The Messenger of Allah said: “They are those who read the Qur’an. When the Day of Judgment comes, Allah, the Almighty, will say: “O Gabriel, call out in Mahshar “Know that whoever used to recite the Qur’an, then pray!””.

Jibril called out two or three times, then they stood in rows before the Lord of Mercy, without any of them speaking, until

the Prophet of God, David (peace be upon him) stood up. So God said: “Read by all of you and make your voices heard!”.

So each of them read what Allah Taala inspired him to read from His word. Then each of those who read was elevated in rank, each according to the beauty of his voice, his song, his solemnity, his contemplation and observation.

Then Allah says: “O My family, do you recognize those who did you good in the world before?”.

They replied: “Yes, O our Lord”.

Allah said: “Go you to Mahshar, then whoever you recognize, he may enter Paradise with you”.

And from Ali Karramallaahu wajhah, he said: “I was once sitting with the Prophet in a group of companions. Suddenly a man from the village came and said: “Peace be upon you, O Messenger of Allah, and upon you, all of you who are sitting”.

After that, he said: “Let it be known to you that Aliah Taala has enjoined: Jibkan on us five prayers, and He has tested us with this world with all its fears. So by your honor, O Messenger of Allah, we do not pray a single rak’ah, but the busyness of the world enters into it, so how will our prayer be accepted by Allah, when it is mixed with the busyness of the world?”.

Ali Karramailaahu wajhah said: “This kind of prayer is a prayer that Allah does not accept and does not honor.”

Then the Prophet asked: “Can you, O Ali, pray two rounds of prayer directed to Allah alone without being possessed by any thoughts, preoccupations and temptations? If you can, I will give you my burdah cloth from the land of Sham”.

Ali replied: “I can do that”.

Then he rose from the midst of his companions, performed ablution perfectly, and then began his prayer. He intended it for the sake of Allah with sincerity in his heart. He completed the first rak’ah purely, then entered the second rak’ah. After bowing, he rose to his feet and said “samiallaahu liman hamidah”, remembering that if the Prophet had given me the burdah cloth from Qathwan, it would have been better for me than the one from Sham.

Then he prostrated, recited the tashahhud and greeted. Then the Prophet asked him: “What have you said, Abu Hasan?”.

“By your glory, O Messenger of Allah”, Ali replied. “In the first rak’ah, I did it clear of all thoughts and temptations. Then I continued with the second rak’ah, then I thought to myself, “If Your Majesty had given me the burdah cloth from Gathwan, it would have been better for me than the one from Sham”. By your glory, O Messenger of Allah, it is true, no one will be able to pray two clean rak’ahs solely for the sake of Allah Taala”.

So, the Prophet said: “Perform your obligatory prayers, and do not speak in your prayers. For Allah Taala will not accept a prayer that is mixed with the cares of this world. But pray, and seek forgiveness from your Lord after you have prayed. And I give you glad tidings that Allah has created a hundred mercies which He will spread among my Ummah on the Day of Resurrection. No servant, male or female, will perform a prayer but he will be under the shade of that prayer on the Day of Resurrection”. (Mau’izhah)

And the Prophet said, which means: “On the night I was ordained, I heard Allah say: “O Muhammad, tell your people to honor three people: the parents, the scholars and the one who memorizes the Qur’an. O Muhammad, warn them not to anger these people, for indeed I am very angry with the one who angers them. O Muhammad, the Algurans are My family, I placed them with you in the world as a tribute to its inhabitants. And had the Quran not been preserved in their hearts, this world and its contents would have perished. O Muhammad, the memorizers of the Quran will not be tortured and will not be judged on the Day of Resurrection. O Muhammad, when a

memorizer of the Quran dies, he will be mourned by all My heavens, My earth and My angels. O Muhammad, verily, Paradise longs for three people: yourself, your two companions Abubakar and Umar (radiyallaahu anhuma), and the one who memorizes the Qur’an”. (From Al Mau’izhatui Hasanah)

The Prophet said:

Meaning: “The best among you is the one who learns the Quran and teaches it”. Indeed, what he said is true. This hadith was narrated by Uthman bin Affan radiyallahu anhu. Abdullah ibn Mas’ud (may Allah be pleased with him) reported: “The Prophet said:

Meaning: “Whoever reads one letter from the Book of Allah, he will gain one good, and every good is rewarded tenfold. I did not say that alif lam mim (. ) is one letter, but I said that it is one letter, lam is one letter and mim is one letter.” This Hadith was narrated by Attirmidhi, and he said that it is a sahih hasan Hadith from the Companion ‘Umar ibn Khattab (may Allah be pleased with him), who reported that the Prophet (peace and blessings of Allah be upon him) said:

Meaning: “Verily, with this Qur’an Allah elevates some people and with it He degrades others.” (HR Muslim and Ibn Majah) And from Abu Said Alkhudri ra., he said: “The Prophet said:

Meaning: “Allah, the Glorious, the Most High, says: “Whoever is preoccupied by the Qur’an from remembering Me and asking Me, then I will give him better than what I give to the one who asks. And the superiority of the Qur’an over all other words is like the superiority of Allah over all His creatures.” Hadith narrated by Attirmidhi, and he says it is a hasan gharib Hadith. Abu Musa al-Ash’ari (may Allah be pleased with him) reported that he said: “The Prophet said:

Meaning: “The example of a believer who recites the Qur’an is like an orange; it smells good and tastes sweet. And the example of a believer who does not recite the Qur’an is like a date, which has no smell but tastes sweet.” The example of a hypocrite who reads the Qur’an is like sandalwood, which smells good but tastes bitter. And the example of a hypocrite who does not read the Qur’an is like a hanzalah (a type of bitter gourd), which has no smell and tastes very bitter.” Another narration states: “And the example of the wicked…” Instead of “And the example of the hypocrite ….”. This hadith was narrated by Bukhari, Muslim, Ahmad, Abu Daud, Attirmidhi, Annasai and Ibn Majah.

And Anas (may Allah be pleased with him) said: “The Prophet said:

Meaning: “The example of a believer who recites the Qur’an is like a citron fruit; it smells good and tastes good. And the example of a believer who does not read the Qur’an is like a date, it has no smell but tastes good. The example of an evil person who reads the Quran is like sandalwood, which smells good but tastes bitter. And the example of an evil person who does not read the Quran is like a hanzalah (bitter gourd), bitter in taste and odorless. The example of a righteous friend is like one who puts on musk, even if nothing of it touches you, you feel its odor. And the example of a bad friend is like that of a blacksmith; even if nothing of his sparks touches you, you feel the fumes. (HR. Abu Daud). And from Abu Umamah ra., he said: “I have heard the Prophet say:

Meaning: “Recite the Qur’an, for it will come on the Day of Judgment as an intercessor to its readers.” (Muslim also narrated from Abu Hurairah, as mentioned in Misykatul Mashabih, that he said: The Prophet said:

Meaning: “Whoever removes a distress from a believer…”

This means that he removes his grief, because al kurbatu (. ) with the dhammah of kaf means al hazanu (. ).

Meaning: “From the troubles of this world…”

With his wealth or his help, or his mind or his guidance. Here, the distress is attributed to a believer, because believers are considered to be often subjected to various distresses of the world.

Meaning: “Then Allah will remove from him distress…”

The anchoring of the word kurbatan ( ) here indicates the magnitude of the distress.

Meaning: “from the distresses of the Hereafter”.

Meaning: “And whoever makes things easy for those who are in difficulty….”

This means the poor, whether they are believers or disbelievers. That is, whoever makes a loan to a poor person, then makes it easy for him by giving him a respite or waiving part of his debt.

Meaning: “Then Allah will make it easy for him in this world and in the Hereafter”.

Meaning: “And whoever covers a Muslim …”, who has committed a bad deed, by not exposing his disgrace, or covers a naked person by giving him clothes.

Meaning: “Then Allah will cover him in this world and in the Hereafter”.

Meaning: “And Allah always helps His servant…”

The servant is (busy) helping his Muslim brother (and fulfilling his needs).

Meaning: “And whoever goes…”

Meaning: goes.

Meaning: “A path while seeking…” |

That is: to demand. This word becomes a thing or characteristic.

Meaning: “There will be knowledge…”

The word knowledge ( ) is transliterated to include all kinds of religious knowledge, both a little and a lot. It is also a suggestion to travel for knowledge. And this was exemplified by Prophet Moses (peace be upon him), who went to study with Prophet Khidir (peace be upon him), who said: “May I follow you so that you teach me the true knowledge among the sciences that have been taught to you?”.

Whereas Jabir bin Abdullah traveled a month’s journey to study with Abdullah bin Anis, may Allah be pleased with both of them, just for the sake of a hadith. 

It means: “Then Allah will make it easy for him…”

Masudnya, with such a cause. 

Meaning: “The way to Paradise”,

The meaning is that Allah made his going to study knowledge a means of reaching Paradise without difficulty, and he was rewarded by being made to pass through difficult obstacles, such as standing on the Plain of Mahshar and crossing the Shirat and so on.

Meaning: “And not a group of people gather in one of the Mosques of Allah….”,

This statement does not include the mosques of the Jews and Christians, because entering their mosques is makrooh.

It means: “While reciting the Book of Allah…”. That is, reading the Qur’an.

Meaning: “And reciting to each other…”.

That is, some recite to others, so that they correct the words or explain their meanings.

Meaning: “But there came down upon them tranquility…”

In Mazh-harul Mashabih, As Sakinah means something that gives a person pleasure. What is meant here is the feeling of pleasure and longing to recite the Qur’an, and the clearness of one’s heart due to the light of the Qur’an, the removal of the darkness of one’s desires and heart, and the descent of Rahmani light into it. But there are also those who say that it means the name of the angel who descends into the heart of a believer and enjoins him to do good, encourages him to do obedience, and brings peace and tranquility to his heart in fulfilling obedience. That’s all.

Meaning: “And they are overwhelmed with mercy”.

This means that mercy covers them. That is, Allah’s mercy and blessings descend upon them.

Meaning: “And they are surrounded by angels…”

Meaning: The angels circled around them, listening to the recitation and recitation of the Qur’an, and protecting them from calamities, greeting and visiting them.

Meaning: “And Allah mentioned them among the angels who are with Him”.

What is meant by “indahu” (at his side) is position. So it means: among the angels who are close to Him. He said to them: “Pay attention to My servants, they mention Me and recite My Book”. What greater honor can there be than for Allah to mention the state of His servants among His angels.

Meaning: “And whoever is hindered…” That is, whoever is hindered in the Hereafter.

Meaning: “By his deeds…”.

Which are bad, or by failing to do good deeds.

Meaning: “His lineage will not hasten him”.

This means that the glory of his lineage is of no use to him, and his lack of pu’ will not be made up for by it. This is because a person’s nearness to Allaah is not achieved through his lineage or the number of his relatives, but through righteous deeds. (This is mentioned in Sharh Al Mashabih).

48. EXPLANATION OF THE DISBELIEVERS IN HELL

Allah Almighty says:

Meaning: “And part ye this day, O evildoers. Have I not made a covenant with you, O Children of Adam, that you should not worship the devil? Indeed, Satan is a real enemy to you. And you shall worship Me. This is the straight path. Verily, the devil has led many of you astray. This is the Jahannam of which you were threatened. Enter into it today, because you used to deny it.” (QS. Yaa siin: 59-64)

Interpretation:

(. ) And separate yourselves this day, O evildoers. Get away from the believers.

These words were said when the believers were being escorted to Paradise, as in the word of Allah:

Meaning: “And on the Day of Resurrection, on that Day they will be separated”.

(.) Have I not made a covenant with you, O Children of Adam, that you should not worship the devil? This is one of the words spoken to the sinners, as a censure and a covering of the mouth (so that they cannot argue). As for the promise that Allah has made to them, it is in the form of the proofs that have been given, which command them to worship only Allah and forbid them to worship anything other than Him. Worshipping other than Allah is regarded as worshipping the devil. This is because it is the devil who enjoins it and adorns it.

(This is the reason for the prohibition of worshipping Satan by obeying what will lead them to him.

(. ) and you shall worship Me. This sentence is attributed to the sentence an laa ta’buduu.

(. ) This is the straight path. This sentence is an indication of what Allah has promised (ordered) to them, or to worship Him. But this sentence is a musta’nafah sentence, to explain the reason for Allah’s promise. As for the nakirah, the words are used as mubalaghah, or exaltation, or happiness. Because to glorify Allah is to take part of the straight path. ,

(. ) And indeed the devil has misled many of you. This is a reiteration of Satan’s enmity, with an explanation of how obvious his enmity is and how clear his misdirection is to even the simplest of minds.

(. ) This is the Jahannam of which you were threatened. Enter into it today, because you used to deny it. Feel its heat today, because of your denial in the world. (Qadhi Baidhawi).

Alhasan ibn ‘Ali (may Allah be pleased with him) reported: “When you enter the mosque, greet the Prophet (peace be upon him), for he said:

Meaning: “Do not make your houses graves, and send blessings upon me wherever you are, for your salawat will reach me wherever you are”.

While in the hadith narrated by Aus (ra), it is mentioned:

Meaning: “Recite salawat for me on Friday, for your salawat will reach me”. (Shifaun Sharif)

Regarding the words of Allah:

Meaning: Get you disbelievers away from the believers, for they have suffered much for you in the world. So remove yourselves from them so that they may be safe from you.

And some say that the meaning is :

O sinners, remove yourselves, for the believers have won. O hypocrites, flee from them, for the sincere have won. O wicked ones, flee, for the righteous are victorious. O you who disobey, turn aside, for those who obey are victorious.

As Allah Taala says:

Meaning: “Whoever obeys Allah and His Messenger, then indeed he has won a great victory” In this world a praiseworthy life while in the hereafter happy. (Qadhi Baidhawi) Also as Allah says in another verse: 

Meaning: “Verily, Satan is an enemy to you…”.

With a comprehensive and long-standing enmity.

Meaning: “So make him your enemy”.

With regard to your beliefs and deeds. And beware of him in all your circumstances.

Meaning: “For verily, the devil only invites his people to become the inhabitants of the Hell of Sa’ir”. (Qadhi Baidhawi)

Ibn Abbas (may Allah be pleased with him) reported: One day, the Messenger of Allah came out of the Mosque. Suddenly he saw Iblis. Then he asked him: “What is the reason you came to the door of my mosque?”.

Iblis replied: “O Muhammad, I came here because Allah told me to”.

“For what?”, asked the Prophet.

Iblis replied: “So that you can question me about anything you want”.

Ibn Abbas said: “The first question the Prophet asked Iblis was about prayer. He said: “O Satan, why do you prevent my people from praying in congregation?”.

Iblis replied: “O Muhammad, if your people go out to pray in congregation, then I immediately get a fever, and it does not go away until they disperse.”

“O Iblis”, the Prophet asked. “Why do you prevent my people from reading the Quran?”

Iblis replied: “When they read, I melt like lead”.

The Prophet asked again: “O Satan, why do you prevent my people from jihad?”.

“When they go for Jihad”, replied Iblis, “then my feet are bound with very strong bonds, until they return”.

The Prophet asked: “O Iblis, why do you prevent my people from going on Hajj?”.

Iblis replied: “When they go for Hajj, then I am chained and bound. And when they want to give charity, then a saw is put on my head, then he saws me like sawing wood”. (Zahratur Riyadh)

According to one report, when all the inhabitants of Hell had entered Hell, a pulpit of fire was built for Iblis. He was clothed and dressed in fire, crowned with a crown of fire and tied with a rope of fire, and it was said to him: “O Satan, ascend the pulpit, and speak to the inhabitants of hell!”

So the devil climbed the pulpit, then he addressed the inhabitants of hell ‘ “O inhabitants of hell…”.

His voice could be heard by all the creatures in hell. Then they all faced him. They looked at him. Then Iblis continued to say:

“O assembly of disbelievers and hypocrites, verily Allah promises you a true promise, that you will all die, then be gathered, then judged, after which divided into two groups: a group to enter heaven and a group to enter hell. Indeed, you all think that you will not leave this world and will remain there. Yet I have no power over you except that I tempt you. But you accepted my invitation and followed me. The sin, then, is yours alone. Therefore, do not reproach me, but reproach yourselves. For it is you who are to be reproached, not I. Why do you not worship Allah, when He is the Creator of all things?”.

After a pause, Iblis continued his speech: “I cannot save you all from the punishment of Allah, nor can you save me. Verily, today I renounce what I said to you. For indeed, I am expelled and rejected from the presence of the Lord of the Worlds”.

When all the inhabitants of hell heard Iblis’ words, they cursed him. Then Iblis was struck by the angel Zabaniyah with a spear of fire, then thrown from his pulpit into the lowest hell, for eternity there with the other inhabitants of hell who had followed him. Then the angel Zabaniyah said to them: there is no more death for you and no more pleasure. You will remain in it forever”. (Zahratur Riyadh)

It is narrated that Abu Zakariya Az Zahid, when the signs of death came to him, one of his friends met him while he was facing death. Then his friend taught him to say the words of monotheism “Laa ilaaha illallaah, Muhammad Rasulullah”, but Az Zahid turned his face away and did not want to say these words. For the second time, his friend said the phrase to him. But he again turned his face away, unwilling to say it. Then his friend said the phrase a third time, to which he replied: “I do not want to say it”.

Seeing this, his friend became worried. But a moment later, Abu Zakariya felt at ease, so he opened his eyes and said: “Did you say something to me?”.

“Yes”, replied those present. “We taught you the shahada three times, but you turned away three times, and on the third time, you said : “I do not want to say it”.

So, Abu Zakariya explained: “Iblis had come to me with a glass of water, and he stood to my right and moved the glass, saying: “Do you need water?”. I replied: “No”. Then he said: “Say that Jesus is the son of God”.

So I turned away from him. Then he came to me again from the direction of my feet, saying the same thing as before. And the third time he said: “Say that there is no God”. So I replied: “I will not say it”.

Then he threw his glass to the ground and left running. So I was answering to Satan, not to you. Now I testify that there is no God but Allah, and I testify that Muhammad is His servant and messenger.” (Zahratur Riyadh)

It is said that in ancient times, Satan could be seen in the flesh. Then someone rebuked him: “O Abu Mirrah, what should I do to become like you?”.

“Woe to you!”, replied Iblis. “No one has ever asked this of me. But why are you asking for it?”.

The man replied: “Because I like it”.

Then the Devil suggested: “If you want to be like me, then take prayer lightly, and don’t bother with oaths, whether true or false”.

The man said: “Verily, I have promised Altah not to neglect prayer and not to swear at all”.

Satan said: “No one has ever learned a piece of advice from me by deceit except you. Yet I have made a covenant that I will not give advice to any of the children of Adam”. (Kanzul Akhbar).

The wise men said: “Whoever wants to be classified as wise and safe from the temptation of the devil, then he must eliminate four things that prevent him from realizing, namely : (1) the devil and what the devil wants, (2) lust and what lust wants, (3) romance and what romance wants, (4) the world and what the world wants.

The devil wants you to lose your religion, so that you accompany him in hell forever, as mentioned in the words of Allah Taala :

Meaning: ‘It is like the devil when he says to man: “Disbelieve you!”‘

And His words:

Meaning: “The devil frightens you with poverty”.

While lust desires disobedience and abandons obedience. Lust is despicable. Allah Taala has explained about the disgrace of lust through the mouth of the Prophet Yusuf as. he said:

Meaning: “Verily, lust always urges to evil”.

As for romance, it is actually desiring lusts and forsaking devotion to Allah. In this regard, Allah Taala has said:

Meaning: “And as for those who fear the greatness of their Lord, and restrain themselves from their lusts… etc”.

And the world wants you to prefer the works of this world over the deeds of the Hereafter. This has been alluded to by Allah in His word:

Meaning: “As for those who transgress the limits, and prefer the life of the world, then surely hell is their abode”.

If these four things can be eliminated, then the sickle will reach the one he is looking for, namely Allah Taala. As for the one who obeys the will of Satan, it means that he has tried to eliminate his religion, so that his punishment will be perpetuated, like the punishment of Satan.

And whoever obeys the will of his lust, which is to commit sin, then his punishment is up to Allah. And whoever obeys the will of his love, which is shahwatsyahwat, then he will receive a very heavy punishment. But the one who obeys the will of the world, i.e. prefers this world to the Hereafter, will be separated from this world and the Hereafter, as Allah says:

Meaning: “He loses this world and the Hereafter”.

Whoever fulfills Satan’s invitation will be forsaken by God. For Allah has said:

Meaning: “Whoever turns away from the teaching of God, the Most Gracious. We make for him a devil, and that devil is his constant companion”.

And whoever complies with the invitation of his lust, then the trait of piety disappears from him. And whoever fulfills the invitation of romance, reason disappears from him. And the one who gives in to the worldly temptation will lose the Hereafter from him. For Allah has said:

Meaning: “Very bad is he as a substitute for the wrongdoers”. (Zahratur Riyadh).

It was narrated from Abu Said Al Khudri (may Allah be pleased with him): The Messenger of Allah (saw) said, which means: “When the believers are freed from Hell and saved from it, then the argument of one of you with his companion about something that belongs to him in this world will not be greater than the argument of the believers with their Lord about their brothers who are in Hell. They said: “O our Lord, our brothers used to pray with us and fast with us, yet You put them in hell?”.

The Prophet said: “So Allah Taala said: “Go and take out whomever you know among them!”.

The Prophet said: “So, they came to hell, they recognized their brothers by their looks. Indeed, their forms were not entirely engulfed in flames. Some of them were only burnt to the middle of their calves, and some of them were burnt to their shoulders and then they were taken out of hell. Then the believers who brought them out said: “O our Lord, You have sent us to bring out whomever we know”.

So Allah said: “Bring out anyone in whose heart there is faith, even if it is only an atom’s weight”.

What Allah means is certainly complete faith. This is because sometimes something is referred to only by its partial name, as mentioned in the word of Allah:

“…. and pork….”.

Of course what is meant is the pig as a whole, not just its meat (which is haram).

And as He says:

Meaning: “…and free the necks of the believers…”.

Of course what is meant in this verse is freeing the slave as a whole (not just the neck).

Abu Said said: “Whoever does not believe this, then please read the following verse:

Meaning: “Verily, Allah does not wrong anyone, even by an atom”.

The Prophet said: “The believers said again: “O our Lord, we have brought them out of hell. So no one who has any good in him remains in that hell”.

Then Allah Taala said: “The angels, the prophets and the believers have given their intercession, so now remains the intercession of the Merciful Lord”.

The Prophet said: “So Aliah grasped a handful or two of human beings who had been roasted in the fire, which Allah certainly knew that there was no good in them at all. They were completely charred. Then they were brought to a spring called Ainul Hayat (the spring of life). Then they bathed there”.

The Prophet continued: “Then they came out of the spring, while their bodies were like pearls, and on their necks there was a stamp that read : “Haulaai Utaqour Rahman” (these are the freed captives of Allah). Then it is said to them: “Enter Paradise. What you desire then it is yours!”. They replied: “O our Lord, You have given us what You have never given to anyone among all the worlds”.

The Prophet continued: “Then Allah Taala said: “Verily for you there is something more excellent in My sight”.  The Prophet said: “So they asked: “O our Lord, what is better than that?”. Allah answered: “My pleasure, so that I will not be angry with you for ever”. (Zahratur Riyadh)

In humiliating the sinners, in retaliation for their sins and their great vices, Allah Taala says:

Meaning: “And We will drive away the wrongdoers…”

Like driving away an animal.

Meaning: “to the hell of Jahannam in a state of thirst”.

The word wirdan (. , ) is the plural of the word warid ( ). So they were driven to Hellfire on foot and thirsty. They felt their stomachs being torn apart because of their thirst. While the word Alwirdu (.) itself comes from al wurud ilal maa (coming to water). The one who comes to the water (spring) is the one who is thirsty. This is mentioned in the book of Al Uyun.

It means: “They cannot intercede…”

“They” refers to believers and sinners alike. This sentence is in the place of mansub because it serves as a thing.

It means: “Except those who have made….”

In the past world, this phrase was in the place of rafa as the badal of wawnya yamiikuun ( ). This is mentioned in the book of Al Uyun.

It means: “Covenant with the Most Gracious Lord”.

That is, he has said the phrase Laa Ilaaha Iilailaah. This means that no one can intercede for him except those who believe.

There is also the view that those who are entitled to intercede cannot intercede except for those who have made a covenant with the Most Gracious Lord, i.e. for the believers, as mentioned in the book of Ma’alaim.

Or, he cannot intercede except for those who have obtained permission to do so, as Allah says:

Meaning: “Intercession is of no avail except that of one whom God, the Most Gracious, has permitted”. It is derived from the word :

Meaning: “The king told so-and-so to do this”. (Qadhi Baidhawi) Meaning: intercession is useless except for the one who is told to intercede among the believers. (This is mentioned in the book of Al Uyun). In Al Ausath, Attabrani has issued a hadith narrated from Abu Hurairah (may Allah be pleased with him) who said: The Messenger of Allah said:

Meaning: “If a person comes on the Day of Resurrection with the five daily prayers, and he has actually kept his ablutions, the times, the bowing, and the prostration, without shortening any of them, then he will have a covenant with Allah that He will not punish him. But if someone comes with it and he has subtracted something from it, then he has no covenant with Allah. If Allah wills, He will have mercy on him, and if He wills, He will punish him. (This is one of the commentaries in the book of Ad Durr).

49. THE STORY OF PROPHET IBRAHIM (PEACE BE UPON HIM). SLAUGHTERING HIS SON ISHMAEL (PEACE BE UPON HIM).

Allah Almighty says:

Meaning: “And Ibrahim said: “Verily, I go to my Lord. He will guide me. O my Lord, grant me (a child) who is among the righteous”. So We gave him the good news of a child who would grow up. So when the boy reached the age of endeavor with Ibrahim, Ibrahim said: “O my son, I saw in a dream that I would slaughter you. So, think about what you think’. He replied: “O my father, do what you are commanded. God willing, you will find me among those who are patient”. When they had surrendered, Ibrahim laid his son on his temple and We called him: “O Ibrahim, verily you have confirmed the dream”. Indeed, this is how We reward those who do good.” (QS. As Shaffat: 99-105)

Interpretation:

(And Ibrahim said: “I went to my Lord. To the place which my Lord has commanded me, which is the land of Sham.

(. ) He will guide me. To that which is good for my religion.

(O my Lord, grant me from among the righteous. A son from among the righteous, who will help me in my preaching and filial piety, and comfort me in my sojourn.

(. ) So We gave him the glad tidings of a child who would grow up. We gave him the good news of a child, and that the child was a boy who would reach the age of maturity.

(. ) So when the child had reached the age of endeavor with Ibrahim. That is, when the boy attained the ability to work with his father in his work.

The word ma’ahu (. ) relates to the fiil mahdzuf (omitted verb) indicated by the word as sa’yu ( ) and not to the word as sa’yu itself. Because the shilah of the mashdar does not precede it. And it ( ) is not related to the balagha (.) because Ishmael’s maturity certainly did not coincide with his father’s maturity. So, it is as if Allah said: “So when the child reaches the ability to do business”, then he is asked: “With whom?”. The answer: “With his (father)”.

(Ibrahim said: “O my son, indeed I saw in a dream that I slaughtered you”. It is possible that Ibrahim saw this event himself, but it is also possible that he saw another event with such a takbir.

(. ) So, think about what you think about the content of the dream.

Ibrahim asked his son’s opinion about his dream, even though it had to be done, for no other reason than to find out what his son thought about the descent of this trial of Allah. So that he can be confident if his son is afraid, and calm if he accepts, and to set the day over his son so that the work is easy for him to carry out. The son himself would be rewarded for obeying his father before the slaughter took place.

(Ismail replied: “O my father, do what you are commanded. That is, what you are told to do.

(. ) God willing, you will find me among those who are patient, facing the slaughter, or facing Allah’s decree.

(. ) When both of them have surrendered. Surrendered to Allah’s command, or, the one to be slaughtered had surrendered himself, while Ibrahim (peace be upon him) had surrendered his son.

(. ) And Ibrahim laid his son on his temple. He laid him on his side, so that his temple rested on the ground. The temple referred to is one of the two sides of the forehead.

(.) And We called him: “O Ibrahim, you have indeed confirmed the dream”. He was determined and had done the things leading up to it.

(. ) Indeed, We reward those who do good. This is the reason for the heavy task being removed from both of them, due to the good deeds they had done.

It is said that the reason for Prophet Ibrahim (peace be upon him) slaughtering Prophet Ismail (peace be upon him) was : that Prophet Ibrahim (peace be upon him) had sacrificed 1000 goats, 300 oxen and 100 camels in the way of Allah. So the people and the angels who witnessed it were amazed at him. But he said: “All that has been sacrificed means nothing to me. By Allah, if I had a son, then I would slaughter him in the way of Allah, and I sacrifice him to Allah Taala”.

When Prophet Ibrahim had finished saying these words, a long time passed until he could no longer remember what he had said.

Syahdan, when he came to the sanctified land (Baitul Maqdis), he asked Allah to be blessed with a child. So Allah granted his prayer and Allah gave him good news about the child. Then the child was born to his mother.

So, when the child reached the ability to work with Ibrahim. That is, when the child was able to walk with him, when he was seven years old, and some say thirteen years old.

The word ma’ahu (with him) is to explain. Meaning: after Ishmael a48, reached the age where he was able to work, it was said to Ibrahim in his dream: “Fulfill your vow!”.

Ibn Abbas ra. said: “When the night of Tarwiyah arrived, Prophet Ibrahim fell asleep. In his sleep, he dreamed that someone said to him: “Hat Ibrahim, fulfill your vow!”. The next morning, Prophet Ibrahim began to ponder (yatarawwa), i.e. think, whether his dream was from Allah, or from the devil. Hence, that day was called the day of Tarwiyah.

In the evening, he had another dream like the previous night. And the next morning, he knew that his dream was from Allah. Therefore, that day was called the day of Arafat. And the place was called Arafat.

Then, the next night, the third night, he had another dream like that, so he was determined to slaughter (nahara) his son. And therefore, that day was called the day of Nahar’.

Shahdan, when Prophet Ibrahim (peace be upon him) was about to bring Ishmael (peace be upon him) to be slaughtered, he said to Hajar, Ishmael’s mother: “Put good clothes on Ishmael, for I am about to take him to a banquet”. So Ismail was given good clothes by his mother, oiled and combed his head hair. Meanwhile Ibrahim took a rope and a knife and went with his son to the edge of Mina. While Ibils laknatullah alaihi, from the moment he was created by Aliah, had never been as busy and troublesome as that day.

Ismail (peace be upon him) was running around in front of his father. Then Iblis came and said to his father: “Don’t you see his sturdy stature, his capable appearance and his polite behavior?”.

“Yes”, replied Ibrahim. “But I have been commanded to do that”.

When Iblis had despaired of Prophet Ibrahim (peace be upon him), he came to Hajar and said: “Why are you sitting around, when Ibrahim brought your son to be slaughtered”.

She replied: “Don’t lie to me. Have you ever seen a father slaughter his son?”.

Iblis said: “That’s why he brought a rope and knife”.

“Why would he slaughter his son?”. The woman asked.

Iblis replied: “He thought that he was commanded by his Lord to do so”.

to do so”.

However, the woman flatly refused, saying: “A Prophet will not be commanded to do falsehood. And to carry out the command of Allah, I am willing to sacrifice my life, let alone my son”.

Getting a firm answer from Hajar, Iblis became desperate. Then he came to Ismail and said: “You are having fun and playing around, while your father has brought a rope and knife to slaughter you”.

“Don’t lie to me!”, Ismail snapped. “Why does my father want to slaughter me?”.

Iblis explained: “Because he thought that his Lord had commanded him to do so”.

to do so”.

But Ismail said firmly: “We hear and we obey the command of our Lord”.

When Iblis was about to say another word, Ismail picked up a stone from the ground and threw it at Iblis until his left eye was cut out. So Iblis left feeling disappointed and lost. For this reason, Allah obliged us to throw stones in that place to ward off Satan, and to follow in the footsteps of Prophet Ismail son of Khalil Arrahman.

After both of them arrived at Mina, then Ibrahim as. said to his son : “O my son, indeed I saw in a dream, that I slaughtered you. So think, what do you think?”.

Meaning: Explain to me what you think, will you be patient with this command of Allah, or will you apologize before this command is carried out?”.

This was Ibrahim’s test to his son, whether he would fulfill the command with an attitude of listening and obedience, or not.

Ismail replied: “O my father, do what you have been commanded to do, and God willing, you will find me among the patient ones, for the slaughter that you have been commanded to do”.

When Ibrahim (peace be upon him) heard his son’s reply, he knew that Allah had answered his prayer, when he prayed: “O my Lord, grant me a son who is among the righteous”. So he praised Allah a lot.

Then Ismail (as) said to his father: “O my father, I would like to suggest to you a few things: Tie my hands so that I do not flounder which will only grieve you. Face my face to the ground, so that you do not look at my face, which will only make you feel sorry for me. Roll up my father’s shirt from me so that it will not be stained with my blood, which will only diminish my merit, and so that it will not be seen by my mother, which will only grieve her.