OPENING – المقدمة

الحد لله الذي وفقنا لأداء أفضل العبادات وأوقفنا على كيفية اكتساب بأكمل السعادات

Praise be to Allah who showed us the procession for the most honorable act of worship, and dismissed us to the most perfect manner of glory.

وأشهد أن لا إله إلا الله وحده لا شريك له رب الأرضين والسموات

And I testify that there is no God but Allah, the one true God, there is no partner for him, the Lord of the earth and the heavens.

وأشهد أن سيدنا محمدا عبده ورسوله المؤيد بأفضل الأْيات والمعجزات

And I testify that our lord Muhammad is a servant of Allah, confirmed by proof of Allah’s greatness and the greatest miracle.

 صلى الله وعلى أله وأصحابه بحسب تعاقب الأوقات والساعات

May Allah have mercy on his family and his companions as times change.

وبعد فيقول العبد الفقير إلى رحمة ربه الغني أحمد بن حجازي الفشني رحمه الله تعالى له ذنوبه وستر في الدارين عيوبه

After that, then said a servant who needs the mercy of his rich Lord, Ahmad ibnu Hijazi Al Fasyni, may Allah forgive his sins, and close in the two worlds his defects.

هذه مجالس سنية في الكلام على الأربعين النووية وضعتها لتكون تذكرة لنفسي ولقاصرين مثلى من أبناء جنسي.

This is the book of Majalisu saniyyah about the explanation of the book of Arbain nawawiyah, I wrote it to remind myself and those who are less like me who are from the children of my nation.

 ضاما إليها من الفوائد الظريفة والمواعظ الشريفة والنكت اللطيفة

While adding good benefits and noble lectures and gentle benefits.

والنوادر والحكايات ما تقر به أعين أولى الرغبات

And the strangeness and stories are something that those who are fond of

خاتما لها بما يحتاج إلها قارس الميعاد وتشتاق إليه العين ويشتاق إله الفؤاد.

While ending with something that the traveler of the day of resurrection needs, and that the eye longs for, and the heart longs for

من مجلس يتعلق بالختام ليكون كفاية للواعظ في الرقائق والمواعظ

In the form of an assembly that is suitable for the end, so that it will be sufficient for the speaker in Sufism and advice.

وأرجوا من الله تعالى أن يكون خالصا لوجه الكريم وسبا للفوز بالنعيم الأبد المقيم

And I hope in Allah to be sincere for His glorious Essence and the cause of eternal and abiding enjoyment.

فإنه إلى ما يشاء قدير وبالإجابة جدير أمين

For Allah to that which he wills is omnipotent, and worthy of fulfillment. amen

THE VIRTUE OF BASMALAH

Know O my brother, may Allah guide me and you to obey Him, that bismillaahirrahmaanirrahiim is a phrase that if a person believes in it, he will get a great reward, and if he mentions it, he will get all his goals. It is the phrase that Noah used to make tawassul with. And the Queen of Balgis had said: “O princes, indeed a noble letter has fallen upon me. Verily, it is from Solomon and verily, it is “in the name of Allah, the Most Merciful, the Most Merciful.” And the Prophet Solomon did not read it, but all things bowed down to him.

An Nasafi has said in his tafsir that there were one hundred and four books sent down from the heavens to the earth. The Prophet Sheth received sixty suhufs, the Prophet Abraham received thirty suhufs, the Prophet Moses (before the Torah) received ten suhufs, then the Torah, Zabur, Gospel and Furgan (Alguran). All the meanings of these books are collected in the Alguran, and all the meanings of the Alguran are collected in surah Alfatihah, and the meaning of Alfatihah is collected in the basmalah, and the meaning of the basmalah is collected in the letter ba, which means “For I am all that has existed and will exist”. And some scholars added that the meaning of ba is gathered in the point, which indicates singularity and indivisibility. He is the One, without equal. The number of letters in the Basmalah is nineteen, and the number of angels guarding Hell is nineteen, as Allah says in the Qur’an,

“Hell is guarded by nineteen angels.” (QS. 74: 30)

Ibn Mas’ud ra. said: “Whoever wants to be saved by Allâh from the angels guarding Hell should recite the Qur’an, so that each letter will serve as a shield and protect him from one of the angels.”

And Abubakar Al Warrag (may Allah have mercy on him) said: “Bismillaahirrah. maanirrahiim is one of the gardens of Paradise. And each letter has its own interpretation.”

At Tabrani narrated that one will not enter Paradise except with a passport that reads: “Bismillaahirrahmaanirrahiim This is a letter from Allah for so-and-so, enter him by you into the high paradise where the fruit trees are easy to pick.”

And it is narrated that when the people of Paradise entered Paradise, they said: “Bismillaahirrahmaanirrahiim, praise be to Allah who has fulfilled His promise to us and has granted us this place while we are allowed to occupy a place in Paradise wherever we wish, so Paradise is the best reward for those who do good deeds.” And when the people of Hell have entered Hell, they say: “Bismillaahirrahmaanirrhiim, Our Lord has not wronged us but we ourselves have wronged ourselves.”

It is narrated that the Prophet said, which means: “When I was taken up to the heavens, all of Paradise was shown to me. In it, I saw four kinds of rivers. One river of water that does not change its taste and smell, one river of milk that does not change its taste, one river of wine that is delicious to drink and one river of clear honey. (As mentioned in the Alguran:

“… in which are rivers of water that does not change its taste and smell, rivers of milk that does not change its taste, rivers of wine that is delicious to the drinker, and rivers of honey that is filtered (QS. 47:15)

Then I asked Jibril: “Where do these rivers come from and where do they go?” Jibril replied: “They go to the pool of Kautsar, and I do not know where they come from. Ask Allah to show it to you.” So he prayed to his Lord. Then an angel came and greeted him and said: “O Muhammad, close your eyes.” The Messenger of Allah said: “So I closed my eyes. Then the angel said, “Now open your eyes. So I opened my eyes again. It turned out that I was in a large tree. I saw a dome made of white pearls. The dome had a door made of yellow gold, in another narration of green emerald, which if all the humans and jinn in the world stood on that dome, they would be like a bird perched on a mountain, or like a ball thrown into the ocean. I saw the four rivers flowing from under the dome. When I was about to turn back, the angel who had brought me said: “Why did you not enter the dome?” I replied: “How can I enter it when there is a lock made of gold on the door, and I do not know how to open it?” The angel said: “The key is in your hand. I asked: “Where is the key? The angel replied: ‘The key is bismillaahirrahmaanirrahiim.’ When I approached the lock, I said: bismillaahirrahmaanirrahiim. Then the lock was opened and I entered the dome. I saw the four rivers flowing from under the four pillars of the dome. When I was about to come out again, the angel said: “Have you seen, O Muhammad? I replied: “I have seen.” The angel said again: “Look again.” When I looked again, it turned out that on the four pillars were written the words bismillaahirrahmaanirrahiim. I saw that the river of water flowed from the letter mim bismi, the river of milk flowed from the letter ha Allah, the river of wine came from the letter mim arrahmaan, and the river of honey flowed from the letter mim arrahiim. I now know that all four rivers come from the phrase basmalah. Allah says: “O Muhammad, whoever among your people mentions Me with this asma, and says with a sincere heart bismillahirrahmaa-nirrahiim, I will surely give him to drink from these four rivers.”

FIRST ASSEMBLY

1ST HADITH

Amirilmukminin Abu Hafs Umar bin Khattab reported: “I have heard the Messenger of Allah say:

Meaning:

Verily, all deeds depend on intention. And indeed each person will attain according to what he intends. So whoever makes hijra for the sake of Allah and His Messenger, his hijra will be for the sake of Allah and His Messenger, and whoever makes hijra for the sake of the world he wants to acquire or the woman he wants to marry, his hijra will be only for the sake of what he intends to do.

This Hadīth was narrated by the two Imams of Hadīth, Abu Abdillah Muhammad ibn Ismail ibn Ibrahim ibn Mughirah ibn Bardizbah, Al-Bukhari, and Abul Hussein Muslim ibn Hajjaj ibn Muslim Al-Qusyairi Annaisaburi, in their Sahīh books of Hadīth, which are the most authentic of all books of Hadīth that have been compiled.

EXPLANATION:

Some scholars say that the axis of Islam is in the hadith innamal a’maal bin niyyaat and the hadith al halaalu bayyinun wal haraamu bayyinun and the hadith man ‘amila “amalan laisa “alaihi amrunaa fahuwa raddun and the hadith min husni islaamil mar-i tarkuhu maa laa ya’niihi, each of which constitutes a quarter of Islam.

Another scholar said: “If I were to compile a hundred books I would start each book with the hadith innamal a’maal bin niyyaat. It is a great tradition. The righteous salaf used to open their writings with this hadith to warn the students to pay attention to good intentions. This is because the intention is the greatest deed of the heart. And the acts of obedience depend on it and the intention is the pivot.” And Abu Ubaidah said: “There is no Prophetic message that is more perfect, more sufficient, more beneficial and more conveying than this hadith.

     (Innamal a’maal bin niyyaat) The majority of scholars say that the word innamaa is used to “limit” to what is mentioned only, and exclude everything else. Thus, the meaning of this Hadīth is that a deed will be counted if it is accompanied by an intention and will not be counted if it is not accompanied by an intention. Thus, there is no deed without intention. Thus the meaning of the Prophet’s words innamal amaal is that the laws relating to the body, whether in the form of actions or speech, which come out of a believer, must be accompanied by intention.

Intention according to language means gashdun (intending), while according to Shari’ah it means: intending to do something accompanied by doing it. If it is not done immediately, it is called ‘azman. This discussion of intention has been discussed at length in the science of fiqh.

It should be noted that the word innamaa, which serves to limit, does not mean the whole thing (kulli) but most of it (aktsari), because sometimes there are deeds that are still valid without intention, such as the call to prayer and reading the Qur’an. Similarly, it is valid to leave an action without the intention, such as leaving adultery. The scholars have discussed this at length.

    (Wa innama likullim-ri-in maa nawaa) refers to the reward. If the action is based on good intentions, the reward will be good and if it is bad, the reward will be bad. Thus the intention of a believer is better than his deeds. Sincere intention solely for the sake of Allah was always prescribed in general to the nations before us. Allah says,

   He has prescribed for you the religion which He commanded Noah. (QS. 42: 13)

Abul ‘Aliyah said: “Allah has commanded them to worship sincerely for the sake of Allah alone, with no partner for Him.”

It is advisable for a person who wants to perform an act of obedience that he presents the intention first. He should intend sincerely for Allah alone. The intention is the basis of all deeds, and it is the foundation upon which the pillars of a building are built. Whoever opens for himself one door to goodness, Allah will open for him seventy doors to guidance, and whoever opens for himself one door to evil, Allah will open for him seventy doors to humiliation. The door to good comes from good intentions, and the door to bad comes from bad intentions.

If a person intends to do something good, he will be rewarded even if he does not do it. As mentioned in Musnad Abi Ya’la, that the Prophet said which means: “On the Day of Resurrection, Allah will say to the angels, ‘Write down for My servant a certain amount of reward,’ and they will say, ‘O our Lord, we do not remember him, nor is it written on his sheet of deeds?’ Allah will say, ‘He intended to do it.'”

HIKAYAT:

There were two brothers, one an abid the other a wicked one. The abid wished to see Iblis. So one day, Satan actually appeared to him. Satan said to him: “Alas, you have wasted forty years of your life restraining yourself and exhausting your body. You still have some years left as you have wasted them, so use them to indulge in your lustful desires.”

The abid then said to himself: “I will go down to my brother under the house to keep him company and eat and drink for twenty years, then I will repent and return to the worship of Allah for the remaining twenty years of my life.” So he went downstairs with this intention. Meanwhile, his brother the wicked, had just woken up from his drunkenness. He found himself in a very bad state, he had urinated on his clothes and his body was lying on the ground in darkness. So he said to himself: “I have spent my life in disobedience, while my brother revels in obeying Allah and seeking Him. So one day he will enter paradise with the blessings of his obedience to his Lord, while I with the sinful deeds I have committed will enter hell.” Then he resolved to repent and intended to do good and worship Allah. So he went up to his brother’s place to perform worship with him. The wicked ascended with the intention of worship while the abid descended with the intention of sin. While descending, the abid slipped and fell on his brother who was ascending. Because death has come, both of them finally died. The abid will be resurrected on the Day of Resurrection with the intention of committing sins, while the wicked will be resurrected with the intention of committing acts of obedience.

Hence, one should always make good intentions.

HIKAYAT:

On the Day of Judgment, a person will be brought before Allah with his good deeds, which are as numerous as a mountain. Then it will be said: “Whoever has a right to so-and-so, let him come to him and take his right.” So people came to the servant and took his mountain-like good deeds until there was nothing left. The man became confused, so Allah said to him: “O My servant, you still have treasures with Me that none of My creatures have seen.” The servant asked: “What is it, O my Lord?” Allah answered: “Your intention, which you once intended to do good. I will record its reward with Me seventy times over.”

HIKAYAT:

On the Day of Judgment, a servant will be brought before Allah and the book of his deeds will be handed to him, which he will take with his right hand. He will see in the book of his deeds the rewards of Hajj, Jihad, and charity that he has never done. So he said: “O my Lord, this is not my record of deeds, for I have never done any of them.” Allah replied: “It is indeed a record of your deeds. You used to live a long life, and you used to have good intentions. You said, “If I had the money I would go on Hajj, if I had the money I would give charity,” so I knew of your sincere intentions, and I rewarded you for them.”

O my brother, from these stories it is clear, that the person who intends to do something good he will get his reward. In the hadith, the Prophet once said which means: “The intention of a believer is better than his deeds.” It is said that the reason for this hadith is that the Prophet once promised a reward for someone who wanted to dig a well. So Uthman intended to dig it. But he was preceded by a disbeliever, and this disbeliever dug it. So the Prophet said: The intention of a believer (i.e. Uthman) is better than his deed (i.e. the disbeliever). And it is said that the mere intention of a believer is better than his deeds without intention.

Some scholars say that the intention of a believer can achieve what charity cannot. This is because his intention is to worship Allah even if he lives for a thousand years, whereas his deeds cannot reach such a lifespan. This hadith was narrated by At-Tabrani in al-Mu’jam.

   (Faman kaanat hijratuhu ilallaahi wa rasoolihi) i.e. his intention and goal.

     (Fahijratuhu ilallaahi wa rasoolihi) i.e. according to the laws and regulations.

     (Waman kaanat hijratuhu lidunyaa) The world is the place we live in now. It is called the world because of its humiliation and because it comes before the Hereafter. It is a place of distress, sadness, turbidity, hardship and fatigue. It also elevates the ignorant and humbles the knowledgeable. As the poet said:

I reproach the world for its glorification of the ignorant and degradation of the pious, then it replies “Excuse me, the ignorant are my children in advance and I glorify them and the pious are my other children.”

      (Yushiibuhaa) i.e. what he will get. All the worldly desires that he wanted to achieve with the hijrah.

      (Awim-ra-atin yankihuhaa) or the woman he would marry, as mentioned in one narration. Women are specifically mentioned here even though they are part of the world, because ja is a great fitnah. In a hadith it is mentioned that the Prophet said, which means: “I have not left behind me a temptation that is more disastrous to men than that which comes from women.”

In addition, there was another incident, where a man made the migration to Madinah because he wanted to marry a woman named Ummu Qais. For this reason he was called Muhajir Ummi Oais (the one who migrated because of Ummu Qais). Outwardly he appeared to be doing hijrah, but inwardly he intended to marry a woman. Since he harbored other intentions that were different from what he appeared to be, he deserved to be censured, and made a parable for those who did something similar to what he did.

      (Fahijratuhu ilaa maa haajara ilaihi) in response to the word man.

Hijrah is an action derived from the word hajara, which means leaving. What is meant here is to leave one’s home country and move to another. Because the purpose of the initial hijrah was the hijrah from Mckah to Medina.

In general, the law of hijrah from a pagan country to an Islamic country remains valid until whenever as described in the books of fiqh in detail. Sometimes hijrah also means leaving what is forbidden by Allah, as mentioned in one of the traditions which means: The mujahid (the true warrior) is the one who fights against his lusts, and the muhajir (the true migrator) is the one who abandons what Allah has forbidden him.

So a person can also be categorized as a hijra if he leaves a country where the people are accustomed to eating haram, or hijra leaves a country where the scholars and righteous people are reviled.

CLOSING:

O my brother, a reasonable person who knows that he will die, will certainly be willing to take the world as it is, instead he will be active in doing good deeds for his afterlife. Because the hereafter is an eternal abode, while the world is a temporary abode. Imam Ali ibn Abithalib Karamallaahu wajhah said: “The world is behind and the Hereafter is ahead, so be children of the Hereafter and do not be children of the world. For today there is only charity and no account, while tomorrow there is only account and no charity.”

It is narrated that while the Prophet was sitting in the mosque, a man with fair skin, good hair and white clothes entered. The man greeted the Prophet and he greeted him back. Then the man asked him about the world, to which he replied: “The world is like a dream experienced by a sleeping person, and its inhabitants will be rewarded or tortured.” Then the man asked: “And what is the Hereafter?” The Prophet replied by quoting the word of Allah:

which means: A group will enter Paradise and a group will enter Hell. (QS. 42:7) Then the man asked: “O Messenger of Allah, what should I do to attain Paradise?” The Prophet replied: “You should leave the world in order to obtain the eternal pleasure of Paradise.” Asked: “Who is the best of this Ummah?” Answer: “He is the one who obeys Allah.” Ask: “What is the state of the people in it?” Answer: “Earnest as one who seeks a caravan.” Ask: “How many live in it?” Answer: “Like those who miss the caravan.” Ask: “What is the distance between this world and the Hereafter?” Answer: “The blink of an eye.” Then the man left, and no one saw him again. Then the Messenger of Allah said: “That was Jibril who came to make you suhud of the world.”

Ibn Abbas said: “On the Day of Resurrection, the world will be presented in the form of a decrepit and ugly old woman, whose fangs stick out. No one will see her but will hate her. Then it will be asked to the people: “Do you know who this is?” They replied: “We seek refuge in Allah from this man!” Then it was explained: “This is the world that you used to boast about and kill over.”

And in the book of Al Manhiyyaat it is mentioned: “Do not love the world, for it is not the place of the believers. Do not befriend the devil, for he is not a friend of the believers. Do not hurt people’s hearts, for this is not the work of the believers. O one before whom is the turmoil of the hadeeth and sirat. O one who is unfaithful. O one who deceives and revels. O one who is lazy in obeying his Lord, and diligent in following his lusts. O one who challenges his Lord with sinful deeds, you have exceeded the limit in committing transgressions. Raise your hands with me and let us pray: “Ilaahi, by Your mercy make it easy for us to obey You, and guide us to what You love and are pleased with at all times. Forgive all our sins with the blessings of Your mercy, O Gracious Lord. Wake us up with the blessings of the position of Your Prophet Muhammad from the slumber of negligence. Grant us awareness of what remains, and remind us of what has been missed. And save us in this world and in the Hereafter from all calamities. Amen…amen…amen. Walhamdu lillaahi rabbil aalamiin.

SECOND ASSEMBLY

2ND HADITH

From Sayyidina Umar bin Khattab.  He said:

Meaning:

One day, while we were sitting with the Messenger of Allah, there came a man wearing very white clothes and his hair was very black. There was no sign of him from a long journey, and none of us knew him. Then the man sat down in front of the Prophet, leaned his knees against his knees and put his hands on his breasts and asked: “O Muhammad, tell me about the religion of Islam? “The Prophet replied: “The religion of Islam is that you should testify that there is no god but Allah and that Muhammad is the messenger of Allah: establish prayer, pay zakat: fast in the month of Ramadan, and make the pilgrimage to the House of Allah if you are able to go there.” The man said: “You are right.” We marveled at the man, he who asked and he who confirmed. Then the man asked again: “Tell me about faith?” Beliuu answered: “Faith is that you believe in Allah, His angels, His books, His messengers, and in the Last Day, and you believe in good and bad destinies.” The man said: “You are right.”

Then the man asked: “Tell me about ihsan?” He replied: “You should worship Allah as if you see Him, for even if you do not see Him, He sees you.”

Then the man asked again: “Now, tell me about the Day of Resurrection?” The Messenger of Allah replied: “The one who is asked does not know more than the one who asks.” “Tell me about its signs only?” He replied: “When a slave girl gives birth to her master, and when a man who started out poor, dressed in rags and barefoot, as a goat herder, then becomes so rich that he competes in building luxurious houses.” Then the man left. The Prophet remained silent for a while, then he asked me: “O Umar, do you know who was the one who asked that question?” I replied: “Allah and His Messenger know better.” He then explained: “That is Jibril, who comes to you to teach you about your religion.”

This hadith was narrated by Imam Muslim.

EXPLANATION:

Know, my brother, may Allah guide me and you to obey Him, that this is a great Hadīth, narrated by Imam Muslim with the above wording, and by Imam Bukhari from the Companion Abu Hurayrah (may Allah be pleased with him) with its meaning. It includes all outward and inward worship.

(Bainamaa nahnu juluusun ‘inda rasoolullaahi & & dzaata yaumin idz thala’a ‘alainaa rajulun shadiidu bayaadhits tsiyaabi shadiidu sawaadisy sya’rilaa yuraa alaihi atsarus safari, wa laa ya’rifuhu minnaa ahadun) From the appearance of the man who came in a good appearance, it can be concluded that it is sunnah to look good in studying and meeting others. The Prophet said, which means: The best garment that you wear for the pilgrimage to Allah in your graves and your mosques is white.” And Ibn ‘Abdissalam said: “There is nothing wrong with wearing the clothing that characterizes a scholar, so that people will recognize him and ask him questions. That is because when I was in ihraam, I used to reprimand a group of people who did not know me, who were also in ihraam, for their mistakes in the manners of tawaaf, but they did not pay any attention to my reprimand. Then when I put on the clothes of the fukaha, I rebuked them again, and they listened and obeyed me.” If a person wears these clothes for such a purpose, he will be rewarded. This is because he is the cause of obeying Allah’s commands and avoiding His prohibitions.

The scholars said: “It is haraam to wear rough clothes for no purpose that is permissible in sharee’ah.” It is said that Alhasan once took off the clothes worn by Farqad, and said to him: “Hei Farqad, devotion is not wearing clothes like this, but what is in the chest and is proven by deeds.”

     (Hattaa jalasa) i.e., he came and sat near the Prophet.

     (Ilan Nabiyyi) The reason it is not said baina yadaihi is that it is said that the circumstances indicate that he came not to learn, but to teach.

      (Fa asnada rukbataihi ilaa rukbataihi) Obviously, he sat in front of the Prophet, because if he had sat next to him it would have been impossible for him to lean his knees against his knees. But this was not sitting like a student sitting before his teacher to learn. Jibril did that only to warn what a questioner should have in the form of inner strength and not be shy in asking questions even if the person he was asking was someone he respected and revered. Also, what the questioner should have in the form of humility and forgiveness towards the questioner even if the questioner lacks respect and etiquette in asking questions.

       (Wa wadha’a kaffaihi ‘alaa fakhidzaihi) i.e. the man placed his hands on the Prophet’s thighs. He did so to show familiarity because in principle there was already a close relationship between the two at the time of the revelation. This is clearly stated in the hadith narrated by An-Nasaai from the companions Abu Hurairah and Abu Dharr, which means: until he put his hands on the Prophet’s knees.

     (Wa gaala yaa Muhammad) Here Jibril addresses the Prophet by name only, as the Baduwis (rural Arabs) used to do, but this is forbidden. This is because the situation is one of familiarity, and he did not come to learn but to teach, as we have stated above, or it may have been done before the prohibition.

      (Akhbirnii Qanil islaam) i.e. about its essence.

    (Faqaala rasulullah ) answered the question.

    (Al Islaamu an tashhada al-laa ilaaha illallaah) i.e., you know that there is no God worthy of true worship in this world other than Allah, who is obligatory.

      (wa anna muhammadar rasuulullaah) i.e., and you testify that Muhammad is the messenger of Allah, and you confirm this.

    (wa tuqiimash shalaata) i.e., you perform the prayer by completing its pillars, its conditions, and you do it regularly at its times.

     (wa tu’tiyaz zakaata) i.e., you perform it according to what is prescribed.

     (wa tashuumu ramadhaana) It is called ramadhaana because the air at that time is very hot. From the fact that he only mentioned Ramadhaana without the word shahru preceding it, it can be concluded that it is not makrooh to mention Ramadhaana alone without shahru.

     (wa tahujjul baita) i.e. going to the House of Allah to perform the rituals of Hajj in a certain way.

      (What is meant by being able to do that is having the necessary provisions, vehicles and other things that are required for the Hajj journey. The reason that only the Hajj rituals are linked to ability, whereas other rituals are not, is because of the great difficulty involved in it, which is not found in other rituals.

Warning:

This Hadīth indicates that a person is called a Muslim if he recites the two creeds, so if he abbreviates it to just one, it is not enough. And the reason the two creeds are mentioned before the others is because through them faith can be attained, which is the foundation. All worship is built on it, and faith is required, and with faith comes salvation in this world and the next. Then prayer, because it is the pillar of religion, and also because it is the difference between a believer and a disbeliever, and because it is very necessary, and because it is prayed repeatedly five times a day. Then zakaah, because it is the counterpart of prayer in most verses of the Qur’an, and because zakaah is obligatory on the wealth of the believer and others according to most scholars. Then fasting in Ramadan, because it is repeated every year and many people do it, in contrast to Hajj. Then Hajj, because of the threat to the able-bodied person who does not do it, as mentioned in the words of Allah

which means: Whoever denies (the obligation of Hajj), then surely Allah is all-sufficient (in need of nothing) from the universe. (QS. 3: 97) And as the Prophet said, which means: Then he may choose to die as a Jew or as a Christian. We will discuss this more extensively later.

    (Qaala) i.e. the person who asked the Prophet said.

     (Shadaqta) i.e., the answer you gave was correct. Sayyidina Umar said: (fa ‘ajabna minhu yas-aluhu wa yushaddiquhu) i.e., we were astonished at his justification, for it showed that he knew the answer to the question he had asked. But he did not know except from the explanation given by the Prophet. Or it could also be said that his question shows that he did not know, while his justification shows that he already knew. What is clear is that the situation was that he already knew before, not from listening to the Prophet’s explanation. The amazement of the companions finally disappeared after being told by the Prophet that the man was actually Gabriel who wanted to teach them the teachings of their religion. It was thus clear that he was a scholar disguised as a student to teach and remind them.

     (Qaala fa akhbirnii anil iimaani, gaala an tu’minu billaahi) i.e., so that you believe in His existence and attributes which no deity is complete except with them. The scholars said: “Faith in Allah, may He be glorified and exalted, implies two things: faith in His Essence and faith in His oneness. As for faith in His glorious Essence, it means that you should know with certainty that Allah’s Essence is not like the Essence of creatures, just as His attributes are not like the attributes of creatures. Whatever you imagine about Allah in your mind, Allah is different from all of them. For you are a creature, and all that you imagine is also a creature like you. For Allah is Exalted from infiltrating creatures or creatures infiltrating Him. You are matter and material while Allah is not. As for faith in the oneness of Allah, you must know with certainty that He is one in power and planning, one in His Essence, one in His Attributes, one in His deeds and one in His words.

      (Angels are the plural of malak, which is a subtle creature that can change its form according to its will. As for faith in angels, it means believing in their existence and that they are as described by Allah 4& in His word,

       (the angels) are glorified servants. (QS. 21: 26).

      The meaning of faith in the Books is that they are the Words of Allah sent down to His messengers (peace be upon them), and that their contents are true.

     (Wa rusulihi) The meaning of faith in the messengers is to believe that what the messengers brought is from Allah.

      (Wal yaumil aakhiri) is the Day of Judgment. The meaning of faith in the Last Day is to believe in the existence of the Day of Resurrection and all things related to it. It is called the Last Day because it is the last of the days of the world and the end of a limited period of time.

      (The meaning of faith in this is to believe that Allah ordained good and evil before the creation of creation, and that the entire universe came into being with His mace and gadar, and He willed it. Firm belief in this is sufficient without the need for proof. As for the meaning of good and bad destiny, it is that obedience and all good deeds are good destiny, while disbelief and all sinful deeds are bad destiny. There is also a narration that says that good destiny is all that pleases the soul, such as eating and drinking well, a healthy body, marriage and so on. While bad destiny is all that is not pleasing to the soul, such as sickness, hunger, thirst, fear and others.

       (Qaala shadata) means what was mentioned earlier.

     (Qaala fa akhbirnii nil ihsaan) i.e. sincere.

      (Qaala an ta’budallaaha ka annaka taroohu fa in lam takun taroohu fa innahu yarooka) This is the perfection of the prophet’s speech, because it includes both musyahadah magam and muragabah magam. The explanation is that a person has three modes of worship in his worship: (1) ja performs the act of worship from the point of view of fulfilling the obligation, namely by fulfilling the conditions and pillars, (2) in addition to fulfilling the conditions and pillars, he is also immersed in the sea of mukasyafat until it is as if he sees Allah. This is the magam of the Prophet, as he said which means: (3) he performs the prayer as before, fulfilling the conditions and pillars, then he is overwhelmed by the feeling that Allah is watching his prayer. This is the magam muragabah. The Prophet (may Allah’s peace and blessings be upon him) said that even if you do not see him, you should go down from the magam of mukasyafat (as if you see him) to the magam of muragabah (even if you do not see him, he sees you), i.e. even if you do not worship him like the rukyah (those who think they see him), then worship him with the belief that he sees you. These three modes are all called ihsan. This is because the ihsan, which is a condition for the validity of ibadat, is the first charter, while the other two charter are characteristics of unique people that most people find it difficult to do.

     (Fa akhbirnii “anis saa’ah) i.e. about the time of the Hour. It is called the Hour because of the speed of the Hour. And it is called saa’ah because in Allah’s sight it is only like one moment. This question is deliberately given to inform people that the certainty of when the Day of Judgment will occur is known only to Allah, so that people will not ask any more questions. This is because people often ask questions about the Hour, as Allah says,

which means: (“The disbelievers ask you about the Day of Resurrection, when will it be?” (Quran 79:42). After the answer that only Allah knows about the Day of Judgment, people stopped asking questions.

     (Mal mas-uulu ‘anhaa ) i.e. about the time of the Hour.

     (Bi a’lama minas saa-ili) i.e. you do not know it and neither do I know it. The meaning of not knowing more between the two of them is to deny knowledge of when the Day of Resurrection will occur, and not to know it equally.

     (Qaala fa akhbirnii an amaaratihaa) i.e. about its signs. What is meant here are the signs that precede the Day of Resurrection, not the signs that accompany its arrival, such as the rising of the sun from the west, and the coming out of animals from the earth.

        (Qaala an talidal amatu robbatahaa) In another narration robbahaa, there is some difference of opinion as to its meaning, the most authentic of which is that this Hadīth informs of the large number of female slaves and their children. The child that a slave girl gets from her master will eventually become her master as well. This is because a person’s property will belong to his children.

Other scholars say that because of the many lands of the disbelievers that were conquered by the Muslims, the number of female slaves increased. And the children that these slave girls get from their masters end up becoming their masters too, because of the glory of their fathers.

      (Wa an tarol hufaata) i.e. one who does not wear sandals on his feet.

      (Al “Uraata) i.e. one who does not wear any clothes on his body.

        (Al Aalata) i.e. one who is very poor.

    (ri’aa-asy shaa-i) i.e. a goat herder.

      (Yatathaawaluuna fil bun-yaan) i.e. they compete to build luxurious houses. The purpose of this Hadīth is to inform us that there will be a striking change in which people who were originally lowly and destitute will be able to acquire great wealth so that they will compete to build buildings and mansions. This is also consistent with another hadith which reads: The Hour will not come until a time comes when the most happy people in this world will be lukak bin lukak (lowly and despised people). The condition mentioned in this hadith has now become a reality.

      (Tsumman-thalaqo) i.e. the man who asked the question.

       (Falabitstu) i.e. for some time the Prophet remained silent about the matter.

        (Maliyyan) i.e. a long time. The duration here according to Abu Daud and Tirmidhi is more than three. In another narration, the word labitsa has ta fail added to it so that it becomes labits-tu, which means that Umar himself told him about it.

     (Qaala yaa “umaru atadrii manis-saail? Qultu Allaahu wa rasooluhu a’lamu, qaala fainnahu Jibriilu ataakum ywallimukum diinakum) i.e. the principles of your religion. This Hadīth indicates that religion includes three names: Islam, Faith and Ihsan.

CONCLUSIONS:

Know that Jibril is the intermediary angel between Allah and His messenger. Jibril comes from the Suryani language and means Abdullah. It is reported that Allah shapes the angels according to His will. Jibril once came to the Prophet in the form of Dahyah Alkalabi. And in one narration it is mentioned, which means: Jibril did not come to me in a form that I did not recognize, except this time.

Ibn Adil (may Allah have mercy on him) said: “It is narrated that Gabriel descended on Adam twelve times, on Idris four times, on Noah five times, on Abraham forty-two times, on Moses four hundred times, on Jesus ten times, and on Prophet Muhammad one thousand twenty-four times. “

Archangel Gabriel is a very powerful being. His great strength was proven when he lifted the country of the people of Luth to the sky with his wings, then turned it over. Also when he screeched against the people of Tsamud, so that they all lay dead. And his rise and fall met the prophets in the blink of an eye. He is also called An Naamus as mentioned in the traditions of Bukhari and Muslim.

Some scholars relate in their writings that Allah revealed to the angel Gabriel to go down to the land of so-and-so and turn it upside down and downside up, because, says Allah, I have been very angry with them. Gabriel asked: “Glory to You, O Lord, what sin have they committed?” Allah answered: “On this night there have been seventy thousand adulteries.” So Gabriel went to the land, where there were seven cities. Then he lifted up the whole country with his wings to the sky, and was about to turn it back to the earth. At that time a woman was cooking dough for her baby. While she was cooking, she suddenly heard her baby crying because she had fallen from her swing. The woman was so confused that she felt her hand touching the fire of the stove until it caught fire, then she said to her baby: “My child, my Lord, among His favors is that He is merciful; He will not hasten the punishment of those who disobey Him.” When the woman said this, Allah’s wrath subsided, and He said to Gabriel: “Put the land back in its place, for My wrath has disappeared because of what the woman said to her son. I am merciful, and will not hasten the punishment of those who disobey Me.” So the baby became a cause of intercession for those who deserved punishment, but they did not know it.

O Allah, please be pleased with us and do not be angry with us. Amen…amen Ya Arhamar raahimiin. Walhamdu lillaahi rabbil “aalamun. Wa sallaahu alaa sayyidinaa muhammadin wa ‘alaa aalihi wa shahbihi ajma’iin.

THIRD ASSEMBLY

3RD HADITH

Abu Abdurrahman Abdullah ibn Umar ibn Khattab reported: “I heard the Messenger of Allah say:

It means:

The religion of Islam is built on five things: the confession that there is no God but Allah and Muhammad is the messenger of Allah, establishing prayer, giving zakat, pilgrimage to the House of Allah and fasting in the month of Ramadan.

This hadith was narrated by Bukhari and Muslim.

EXPLANATION:

Know O my brother, may Allah guide me and you to obey Him, that this Hadīth is a great Hadīth. Imam Bukhari narrated it in Iman and Tafsir, and Imam Muslim in Iman and Hajj. This Hadīth contains the pillars of Islam, which are the great principles of the religion.

     (Buniyal Islaam) i.e. founded upon. The word buniya is derived from the word bina, which means building, indicating something tangible. The use of this word for something that is meaningless (abstract) is in terms of majas. This is a very beautiful phrase in the science of balaghah, because it has made the religion of Islam have tangible points, and made it stand on them.

   (Alaa khomsin) i.e. the five frameworks or foundations.

     (Shahandati an Ian ilaaha illallaah wa anna muhammadan rasoolullah) This is the first of the five pillars of Islam. Because faith is an inner justification that cannot be known from the outside, Allah then made it obligatory to say the two sentences of the shahada, as mentioned in His word,

which means: Say (O believers): “We believe in Allah…(QS.2: 136) And the words of the Prophet which means: I was commanded to fight the people until they acknowledge that there is no God but Allah and that Muhammad is the messenger of Allah (HR. Bukhari and Muslim).

     (Wa iqaamish shalaati) This is the second of the pillars of Islam. Salat, according to the language, means prayer for good, while according to Shari’ah, it means words and actions that begin with takbir and end with salam and with specific conditions. There are five prayers a day and night that are known from religious teachings as a must. The obligation to pray five times is based on the word of Allah

       which means: Establish prayer. Indeed, prayer is a fard that is prescribed for those who believe. (QS. 4: 103) And the words of the Prophet 85 which means: Allah made fifty prayers compulsory for my people on the night of Isra, then I kept asking Him for leniency until He made it five prayers a day and a night.

It is said that the Fajr prayer is the prayer of Prophet Adam: the Zhuhr prayer is the prayer of Prophet David: the Asr prayer is the prayer of Prophet Solomon: the Maghrib prayer is the prayer of Prophet Yakgub: and the Isyak prayer is the prayer of Prophet Yunus. This is based on a khabar report. Then Allah collected all these prayers for our Prophet Muhammad and his people, in honor of him.

In the Hadith narrated by Ibn Hibban in his Sahih from the Companion ‘Abdullāh ibn ‘Umar (may Allah be pleased with him), it is stated that when a person stands up to pray, his sins are placed on his head and shoulders. Then every time he bows or prostrates, his sins will fall off until they are completely gone.

      (Wa itaaiz zakaati) This is the third of the pillars of Islam. Zakat according to the language means growth, blessing and increase of goodness. Whereas according to Shara” is a certain name for certain assets that are donated to certain groups and under certain conditions. The reason it is called zakat is because with the blessing of issuing zakat, a person’s wealth grows, also because of the prayers of the person receiving the zakat and also because zakat purifies the person who issues it from all sins.

The obligation of zakat is based on the word of Allah,

     which means: Pay zakat (QS.2:43, 83, 110: 4:76: 22: 78: 24: 56, 58: 13 and 73:20), and the word of Allah ,

which means: Take zakat from some of their wealth (9:103). It is also based on a large number of traditions. The one who refuses to pay zakaah may be fought and his zakaah taken from him by force, as was done in the past.

For example, Sayyidina Abubakar Assiddiq did this.  .

Zakat became obligatory in the second year of Hijri after zakat fitrah. Zakat is obligatory on eight kinds of wealth, namely: camels, cattle, goats, gold, silver, agricultural products (staple foods), dates and grapes. The explanation has been mentioned in detail in the books of fiqh.

     (Wa hajjil baiti ) This is the fourth of the pillars of Islam. Hajj, according to the language, means intention or purpose, while according to Shara’ it means going to the Ka’bah to perform worship. The ruling on Hajj is fard (obligatory) for those who can afford it. This is based on the words of Allah

which means: Performing the Hajj is an obligation of man towards Allah, for those who are able to travel to the House of Allah…(Quran 3:97). It is also based on the Prophetic traditions, among which are: Go for Hajj before you cannot go for Hajj….. (alhadis).

The obligation of Hajj is so well known in the religion that anyone who denies it is considered a disbeliever, unless he has recently converted to Islam or lives in a remote area far from the scholars. This Hajj has been prescribed since time immemorial in the nations of the apostles before the Prophet Muhammad.

It is narrated that when Prophet Adam made the Hajj, the angel Gabriel said to him: “The angels used to circumambulate the House of Allah before the Lord for seven thousand years.” The author of Ta’jiz says that the first person to perform Hajj was Prophet Adam. He made Hajj for forty years from India on foot. It is said that there was no prophet but he went on Hajj. And Abu Isaac said: “Allah did not send any prophet after Prophet Abraham, but all of them went on Hajj. The scholars disagree about the time when the Hajj was first made obligatory. Some say in the fifth year of Hijri, others say in the sixth, seventh, eighth and ninth years of Hijri. In the tenth year of Hijri, the Prophet performed the farewell pilgrimage and it was called the Islamic pilgrimage. After Hijrah, the Prophet never performed Hajj other than the Farewell Hajj. As for before Hijrah and after he was appointed Prophet, he performed several Hajj services, the exact number of which is not known with certainty. And after Hijrah, he performed Umrah four times. According to sharee’ah, Hajj is obligatory only once in a lifetime. This is because the Prophet did not perform Hajj after it became obligatory except once, on the Farewell Hajj as we have mentioned above. It is also based on the Muslim hadith which means: “The Companions asked, “Is our Hajj for this year only or forever?” He replied: ‘Forever.'” As for what is stated in Baihagi’s hadith that it is commanded to perform Hajj once every five years, it may mean that it is sunnah, in accordance with the Prophet’s words, which mean: Whoever performs Hajj once has fulfilled his obligation. Whoever performs Hajj twice has paid a debt to his Lord. And whoever performs Hajj three times, Allah will forbid the thorns of Hellfire from his hair and skin. Aisha radiyallaahu anha reported that she said: “O Messenger of Allah, are women also obliged to jihad?” He replied: “Yes, jihad without fighting in it, which is Hajj and ‘Umrah. It is not obligatory throughout life except once.”

The virtues of Hajj and Umrah are mentioned in many traditions, including the Prophet’s words which mean: “Whoever goes out with the intention of performing Hajj and ‘Umrah and dies, Allah will grant him the reward of Hajj and ‘Umrah until the Day of Resurrection.” And the Prophet’s statement which means: “Verily, there are some sins that cannot be erased except by wukuf in the field of Arafat.” And the Prophet said which means: “The greatest sinner is the one who makes tawaaf in ‘Arafah and then thinks that Allah has not forgiven him.” And the Prophet said which means: “Whoever makes the pilgrimage to the House of Allah without uttering an abominable word or committing an unlawful act will come out of his sins as if he had been born to his mother.” “From one Umrah to the next is an atonement for the sins that occurred between them, and there is no reward for a successful Hajj except Paradise.” “Umrah performed in Ramadan equals Hajj.”

It is narrated that Muhammad bin Munkadar performed Hajj thirty-three times. On his last Hajj, he stood at Arafat and prayed: “O Allah, You know that I have stood at this place thirty-three times, one for my Hajj obligation, the second for my father, and the third for my mother. I testify to You, O my Lord, that the remaining thirty times I gave to the one who stood in my place but his deeds were not accepted.” As he was leaving Arafat, a voice suddenly called out to him: “O Ibn Munkadar, you are pretending to be generous to the Creator of generosity and magnanimity.

By My might and majesty, I have forgiven the one who stood in Arafat before I created Arafat itself for a thousand years.”

      (Wa shaumi ramadhaan) This is the fifth pillar of the pillars of Islam. In another narration, the fasting of Ramadan is mentioned earlier than Hajj.

Shaum according to the language means Imsaak (restraint), as the word of Allah relating to the story of Siti Maryam, which means: (Maryam said), “Verily I have fasted for the Most Gracious Lord…” That is, refraining from speaking. While the meaning of shaum according to shara’ is to refrain from anything that invalidates specifically accompanied by the intention.

The obligation of fasting is based on the word of Allah,

which means: O you who believe, it is obligatory upon you to fast, as it was obligatory upon those who were before you, that you may fear Allah. (QS. Al-Baqarah 2: 183). And the words of the Prophet, which means: Islam is founded on five foundations ………… and fasting in Ramadan.

The fast of Ramadan became obligatory in the second year of the Hijri. The pillars of fasting are three:

1. The person who is fasting.
2. The intention.
3. Refraining from everything that invalidates the fast during the day.

The obligation to fast comes into effect with two things: (1) completing the month of Sha’ban by thirty days, or (2) seeing the crescent moon.

The one who opposes the obligation of fasting becomes a disbeliever, unless he is a new convert to Islam or lives far away from the scholars. With regard to the one who does not want to fast, but does not oppose its obligation, and has no excuse for not fasting, such as sickness or a long journey, for example, he may say: “Fasting is obligatory, but I do not want to fast.” So that person is put under arrest and prevented from eating and drinking for the rest of the day, so that the image of fasting can be obtained.

There are many traditions that point out the virtues of fasting, among them is the saying of the Prophet, which means: Whoever knows the good fortune and blessings that are in fasting, they will wish that the whole year was a fast.

And he also said, which means:

Whoever fasts with faith and expectation of reward will have all his past sins forgiven. (in another narration: and those to come).

And he said:

The one who fasts will have two joys: joy when he breaks his fast and joy when he meets his Lord.

And many others.

The reason why the five pillars of Islam are summarized as mentioned in the Hadīth is that there are some acts of worship that are verbal, such as reciting the two creeds, and some that are not verbal. Some of these are “leaving”, such as fasting, and some are “doing”, and these “doing” are “bodily”, such as prayer, and some are “financial”, such as zakat, and some include both, such as hajj.

If it is asked, why is jihad not included in the pillars of Islam? The answer is that jihad is fard (obligatory), whereas the five pillars are fard (obligatory). So these are the only pillars of Islam.

CONCLUSIONS:

In one of the traditions it is mentioned that the Prophet said, which means: If Allah wills good for one of His servants, He will instill in his heart belief and faith: and if He wills evil for His servant, He will instill in his heart doubt.

As Allah says:

“Whomsoever Allah wills to guide him, He will surely make his heart wide for Islam. And whoever Allah wills to go astray, He will make his chest tight and narrow. (Al An’am 6:125)

The scholars of the Sunnah, from among the hadith scholars, jurists and naturalists, are unanimously agreed that the believer who is deemed to be a member of the Qiblah and will not remain in Hell is the one who believes in Islam in his heart with firm conviction without the slightest doubt, and utters the two creeds, which are testimonies that there is no god but Allah and that Muhammad is the messenger of Allah.

Narrated Abdulwahid ibn Zayd, who said: “I once passed a man on a mountain whose eyes were blind, his ears were deaf, his hands and feet were cut off, he was afflicted with paralysis and was unconscious all the time, insects were biting him and worms were falling from his sides. In spite of this man’s miserable condition, I heard him say: “Praise be to Allah who has saved me from the trials that befall most of His creatures. Hearing this, I approached him and said to him: “Friend, what has Allah saved you from? For I see that all these calamities have befallen you.” The man raised his head and looked at me sharply and said: “O one who minimizes the favors of Allah, get away from me. He has indeed prospered me, made my tongue glorify Him, my heart recognize Him and remember Him at all times.”

O Allah, close our lives with Your favor in prosperity without trials. Amen wal hamdu lillaahi rabbil aalmiin,

FOURTH ASSEMBLY

4TH HADITH

Abu Abdur-Rahman Abdullah ibn Masud reported:

Meaning:

The Messenger of Allah (may Allah’s peace and blessings be upon him) said to us, and he is the one who is always right and justified, “Verily, each one of you is formed in his mother’s womb for forty days in the form of sperm. Then it becomes a clot of blood during that time (40 days), then it becomes a lump like a piece of flesh, during that time. After that (after 120 days) an angel is sent to him, and the angel breathes into him the spirit and is commanded (determined) with four things: (1) his sustenance, (2) his death, (3) his deeds, (4) his harm or happiness.

So by Allah, of whom there is no god but He, there is indeed a man among you who does the deeds of the people of Paradise, so that there is nothing between him and Paradise but a hand’s breadth, so that the decree of his Lord comes upon him first, then he does the deeds of the people of Hell, and he ends up in Hell. And indeed there is among you a man who does the deeds of the people of Hell, so that there is nothing between him and Hell but an inch of loss, so he precedes the decree (destiny) of God, then he does the deeds of the people of Paradise, so he finally enters Paradise. 

Narrated by Imam Bukhari and Imam Muslim.

EXPLANATION:

Know O my brother, may Allah guide me and you to obedience, that this tradition is a great tradition that came from the lips of the Prophet.

Ibn Mas’ud said: (haddatsanaa rasoolullah sallallaahu alaihi wasallam) i.e. the Messenger of Allah told us a new news.

      (wa huwash shaadiqu) i.e., in what he conveyed.

     (al mashduuqu) i.e., always justified or believed by others. He was the one who was always true to his words and revelations. For it was Allah Himself who confirmed him in what he promised.

     (inna ahadakum) i.e., someone among you.

    (yujma’u) i.e., gathered.

       (kholquhu fii bathni ummihi arba’iina yauman authfatan) i.e., kept and nourished by the water of its creation, i.e., the water with which it was created, during that time.

       (tsumma yakuunu) i.e., after he was once nuthfah (sperm).

      (alagotan) i.e. a clot of frozen blood.

       (tsumma yakuunu mudhghatan) i.e. a small piece of flesh.

       (mitslu dzaalika) i.e., like the time mentioned (i.e. 40 days). During this time, Allah shapes its appearance and makes its mouth, ears, eyes, intestines and all other organs. Then, when it is 120 days old, then….

        (yursalu ilaihil malaku) an angel is sent, the guardian angel of the womb, as mentioned in the Hadith of Anas.

Notes:

Ibn Yunus has ruled that it is not permissible for a woman to use anti-pregnancy drugs. This is mentioned in the book Al Ajjaalah.

                (The majority of scholars have stated that the soul is a subtle substance that sticks to the body like water sticks to green wood. And some others say that the soul is the life with which the body comes to life. And according to the Sunnah, the soul is eternal, imperishable.

                (wa yu’maru) and the angel is commanded to record.

                (bi arba’i kalimaatin) that is, to record four things. Then he explained about these four things.

                (bi katbi) i.e., determined.

                (rizqihi) i.e. all that man acquires in terms of food, clothing etc., little or much, lawful or unlawful.

     (wa ajalihi) i.e. the time when in Allah’s knowledge the person should die there, or the length of his life.

     (wa amalihi) i.e., his good or bad deeds.

   (wa shaqiyyun) for disobeying Allah.

        (au sa’iidun) for obeying Him.

The angel was ordered to record these four things because of the question asked by the angel, as mentioned in the hadith narrated from Ibn Mas’ud and Ibn Umar, from the Prophet that when the nuthfah was in the womb of a woman, the angel took it with the palm of his hand and said: “O Lord, is it a boy or a girl? Wretched or happy? How will it die? Where will it die?” Then it is said to him: “Go to the Lauh Mahfuz.” So the angel found there a complete record of that person’s life. And when the person’s death comes, his soul will be taken away and buried in the place that has been determined for him.

In one of the traditions, the Prophet said, which means: When Allah has appointed someone to die in an area, He makes it necessary for that person to come to that area.

Atturmidzi and Alhakim narrated in the book Nawaadirul Ushuul, from Abu Hurairah he said: “We went out with the Messenger of Allah around the city, until we came to the edge of Medina. There was a grave being dug. Then he approached the grave and stopped there and asked the people who were there: “Whose grave is this? The answer: “The grave of a man from Ethiopia.” He recited Laa Ilaaha Illallah, saying: “This ‘man’ has been taken from his earth and sky to be buried in the land where he was created.”

It is said that one day the angel of death entered the Prophet Solomon’s place and glared at a man, a companion of the Prophet Solomon, after which he came back out. The man became frightened, so he asked Prophet Solomon: “Sire, who was that man?” Prophet Solomon replied: “He is the angel of death.” The man said: “O Prophet, I saw him glaring at me earlier, I am afraid he wants to take my life. Please save me from him.”

“How can I help you?” Prophet Solomon asked.

The man replied: “Please Sire order the wind to take me to the land of India. Hopefully he will lose track of me and not find me.”

So the Prophet Solomon then ordered the wind to take the man to the land of India. At that very moment the wind took the man to India. Once in India, the angel of death then took his life.

After that, the angel of death returned to Prophet Solomon’s place and asked him: “What is the reason why you glared at that man?” The angel replied: “I was astonished to see that man. Because I was ordered to take his life in the land of India, even though it is very far from here. Until finally he was carried by the wind there as Allah decreed. So I took his life there.

       b (fawallahilladzii laa ilaaha ghoiruhu inna ahadakum laya’ malu bi ‘amali ahlil jannati) i.e., by carrying out all of Allah’s commands and avoiding His prohibitions.

          (hattaa maa yakuuna bainahu wa bainahaa illaa dziroo’un) This is a description of how very close to Paradise it is.

        (fayasbiqu ‘alaihil kitaabu) i.e., the decree of Allah that was recorded for him while he was still in his mother’s womb, or in the Lauh Mahfuz, based on His sound knowledge.

        (faya’malu bi “amali ahlin naari) i.e., by committing sinful acts.

      (fayadkhuluhaa. Wa inna ahadakum laya’malu bi ‘amali ahlin naari hattaa maa yakuuna bainahu wa bainahaa illaa dziroo’un, fayasbiqu :laihil kitaabu faya’malu bi “amali ahlil jannati, fayadkhuluhaa) by the decree of destiny that applies to him. So, whoever is destined by Allah to be happy, Allah will incline his heart to do good, and whoever is destined to be harmed, we seek refuge in Allah from it, and vice versa.

There are several other narrations related to the above hadith, including: Verily, every deed depends on its conclusion. So do your deeds; indeed, every person will be facilitated in doing what is prescribed for him. If he is among the happy ones he will be facilitated in doing the deeds of the happy ones. And if he belongs to the group of the wretched, then he will be facilitated to do the practice of the wretched.

We should be thankful that due to Allah’s gentleness, it is rare for a person to turn from good to evil, most of the time it is the opposite.

Mukallaf (people who are burdened with obligations) are divided into four types:

1. The group that Allah created to serve Him and earn His Paradise. They are the anbia and aulia, as well as the believers and the righteous.
2. The group that Allah created to earn His paradise and not to serve Him. They are those who live in a state of disbelief and then die in a state of faith. Or, people who throughout their lives are full of sin, then Allah gives him repentance at the time of death until he dies in a state of husnul khatimah, such as the group of Pharaoh’s magicians.
3. The group that Allah created neither to serve Him nor to gain His Paradise. They are disbelievers and die in a state of disbelief, so they never taste the sweetness of faith while in the world and in the hereafter will be tortured in a state of humiliation.
4. The group that Allah created only to serve Him but not to get His paradise. They are people who at first were diligent in their devotion to Allah, then turned to disobedience, so that they were finally expelled from the door of Allah’s mercy and died in a state of disbelief.

Sufyan Ats Tsauri used to cry and be afraid, and someone said to him: “O Aba Abdillah, hope in Allah, for His forgiveness is greater than your sin.” He replied: “O Aba Abdillah, hope in Allah, for His forgiveness is greater than your sin.” He replied: “Do I weep over my sins? If I had known that I would die in tawhid, I would not have cared about my sins.”

CLOSING:

To conclude this majlis, a true story of an abid in the days of the Children of Israel, who eventually died a disbeliever, will be presented. With the aim that this story can be used as a lesson.

In ancient times, there lived an abid among the Children of Israel, whose name was Barshisha. He had sixty thousand disciples, all of whom could fly in the clouds. In the beginning, Barshisha was such a diligent worshipper that the angels were amazed by his worship. Then Allah said to His angels: “Do not marvel at him, for I know what you do not know. In My glorious knowledge, he will die a disbeliever and remain in hell.”

The words of Allah were heard by Iblis. Then he knew that the destruction of Barshisha was in his hands. So he went to the monastery where Barshisha worshipped in the guise of an abid… Upon meeting Barhisha, Barshisha asked him: “Who are you, and what is the need?” The devil replied: “I am an abid. I want to help you worship Allah.”

Barshisha said: “Whoever wants to worship Allah does not need friends.”

Then Iblis stayed with Barshisha in the monastery. For three days and nights he neither ate nor drank nor slept, but only worshiped. Then Barshisha marveled at him, and he said: “I have worshiped God for two hundred and twenty years, but I cannot give up eating and drinking like you. How can I become like you?”

The devil replied: “Commit sins and then repent, for He is Merciful. Then you will taste the sweetness of worship.”

Barshisha said: “How can I sin against Him, when I have practiced worship for so many years?!” Iblis replied: “When man sins, he needs forgiveness.”

“What sin do you suggest I commit?” Barshisha asked.

Iblis replied: “Committing adultery.”

“No, I will not do that,” said Barshisha.

“Killing a believer,” said Iblis as well.

“No, I will not do that!” Barshisha answered firmly.

Iblis said: “How about drinking wine, it will be lighter for you, and you will have only Allah to deal with.”

Barshisha agreed, so he asked: “Where can I get it?”

“In the village of so-and-so.” The devil replied.

So Barshisha went to the village. There she met a beautiful woman, the liquor merchant. Barshisha bought liquor from her and drank it until he was drunk. Then he raped her. When her husband came, he killed him. In almost the same time, he had committed three major sins at once.

Then Satan disguised himself as a policeman, arrested Barshisha and brought him to the king. So Barshisha was sentenced to eighty lashes for drinking, one hundred lashes for adultery, and death for murder.

When Barshisha was being crucified, Satan came to him in the form of an old abid. Then he said to Barshisha: “How are you now?” Barshisha replied: “Whoever obeys an evil friend, this is how he will be.” The devil also said: “You used to worship for two hundred and twenty years, and now you are on the cross. If you want, I can let you go.”

Barshisha said: “If you can let me go, I will give you what you ask for.”

The devil said: “Bow down to me just once.”

“How can I bow down while tied to this wooden bar?” said Barshisha.

“Just bow your head,” replied Iblis.

So Barshisha bowed his head as a sign of prostration to Iblis, thus becoming a disbeliever. May Allah protect us all from such a thing. After Barshisha disbelieved, Iblis then said: “I dissociate myself from you, I fear Allah, the Lord of the Worlds.”

FIFTH ASSEMBLY

5TH HADITH

Ummul mukminin Umm Abdillah Aisha radiyallaahu anha reported: “The Messenger of Allah said:

Meaning:

Whoever invents something new (bid’ah) in our religion that we have not commanded, it is rejected.

Narrated by Imam Bukhari and Muslim. And in the narration of Imam Muslim, it reads:

Whoever does a practice that is not in accordance with our Shari’ah is rejected.

EXPLANATION:

Know O my brothers, may Allah guide us all to obey Him, that this Hadīth is one of the greatest principles of Islam. It characterizes the words of the Prophet (peace be upon him), which are short and concise but have a broad meaning. This Hadīth clearly rejects innovation and all new innovations in religious matters. It should be memorized and used in eradicating all forms of evil. It is one of the traditions that form the centerpiece of Islam.

Before we continue our discussion of this Hadīth, it is better to briefly discuss the history of ‘Ā’ishah (radiyallaahu anha) and her virtues, so as to gain blessings from her.

‘Ā’ishah (radiyallaahu anha) was a siddiq woman, the daughter of a siddiq man (i.e. Abubakar Assiddiq). And she is the mother of all Muslims, in terms of respect and honor, not in terms of muhrim. The same is true of all the wives of the Prophet. She was called Umm Abdillah. This was the nickname the Prophet gave her when she asked to be called by the son of her sister Asma, Abdullah bin Zubeir. According to the most authentic narration, ja had no children. There is also a report that says that she was pregnant, but miscarried. But this narration is not certain.

She was married by the Prophet before the hijrah. It is narrated that, when the Prophet wanted to propose to her from her father Abubakar, Abubakar said: “O Messenger of Allah, actually she is not so good for His Majesty because she is still too young. But I will send her to meet His Majesty, and if You find her good for You, then it will be perfect happiness.” The Messenger of Allah replied: “Gabriel came to me with her image painted on a leaf from heaven, Gabriel said, “Allah has married the Lord to this woman.””

Abubakar returned to his house and filled a tray with dates and covered it with a cloth. Then Abubakar called Aisha and said to her: “O Aisha, go to the house of the Messenger of Allah and hand this over to him and say, “O Messenger of Allah, this is what you mentioned to my father, if you think it is good, then may Allah bestow His blessings on you.””

Aisha was six years old at the time.

So Aisha went to the Prophet’s house with the tray. She thought that Abubakar was talking about the dates. Aisha said: “So I went to the Messenger of Allah and conveyed my father’s message to him. He replied: “I accept it, O ‘Ā’ishah.” Then I went home and told my father about the Prophet’s reply. My father said: “You are fortunate, my child, for Allah has married you to Him above the seven heavens, and I have married you to Him on earth.”

‘Ā’ishah continued: “I have never been happier than when I heard my father say that ‘I have given you in marriage to the Messenger of Allah’.”

‘Ā’ishah (radiyallaahu anha) is the only wife of the Prophet who has narrated the most traditions from him, 1210 traditions.

Let us continue talking about this hadith:

   (Qaala rasuulullaahi sallallaahu ‘alaihi wasallam man ahdatsa) i.e., inventing something new in matters of religion, which did not exist at the time of the Messenger of Allah sallallaahu alaihi wa sallam, which is called bid’ah.

     (fii amrinaa) i.e., in matters of our religion and Shari’ah.

    (haadzaa) i.e., referring to what has already been mentioned, namely the religion of the Prophet.

    (maa laisa minhu) i.e. that which is not based on the evidence of Shara’.

                (fahuwa roddun) i.e., rejected. That is, it is invalid.

Narrated by Imam Bukhari and Imam Muslim. And in the narration of Muslim it is stated:

                (man ‘amila amalan) i.e. making up something new, either by oneself or someone else.

                (laisa “alaihi amrunaa) i.e., not based on the proofs of our Shari’ah.

                (fahuwa roddun) i.e., it is rejected.

This narration is a refutation of the innovator who argues that it was not he who introduced the innovation, but someone else before him. This Hadīth makes it clear that there is no difference between an innovation that one himself has invented or that someone else has invented before him, because all actions that are not commanded by Shariah are sinful. This is based on the Prophet’s words which mean: “Whoever innovates something new or supports the innovators, the curse of Allah will be upon him.” This Hadīth includes all contracts that are corrupt, or rulings that are based on ignorance and injustice, and so on, which are not in accordance with sharee’ah.

Ibn ‘Abdissalam divides innovation into five rulings:

1. Obligatory.

It is obligatory, such as studying the knowledge of nahu, the Qur’an and the Qur’anic verses, which can help in understanding the Shari’ah.

2. Haram.

Such as the schools of Qadariah, Jabbariah, and Mujassamah.

3. Sunnah.

Such as establishing Islamic boarding schools and madrasas.

4. Makruh.

Such as decorating mosques and mushafs.

5. Permissible.

Such as shaking hands after the Fajr and ‘Asr prayers.

Note that this Hadīth encourages us to follow the Sunnah of the Prophet and warns of the dangers of innovations that are not in accordance with the Shariah. It is said that Allah revealed to Prophet Moses: “Do not associate with the followers of lust lest they instill into your hearts new things where none existed before.”

Sahl bin Abdullah said: “Whoever makes a face to the innovators, Allah will deprive him of the sweetness of the sunnah.”

Addaqqaq said: “Whoever underestimates one of the Islamic etiquettes will be punished by not receiving the sunnah. And whoever neglects the sunnah will be punished by not receiving the fard. And whoever disregards the fard, Allah will bring upon him a heretic who will tell him false things, so that doubt will arise in his heart.”

In the hadith it is stated, which means: Whoever loves my Sunnah loves me, and whoever loves me will be with me in Paradise.” And with regard to the interpretation of the words of Allah, which means: And He taught them the Bible and Alhikmah. What is meant by Alhikmah is the Asunnah.

HIKAYAT:

Narrated Imam Ahmad bin Hanbal, who said: “Once upon a time, I went with my friends to a bathing place. They were all bathing naked, while I was not naked because I was practicing the hadith of the Messenger of Allah, which means: Whoever believes in Allah and the Day of Judgment, should not enter a bathhouse except wearing quinine. That night I dreamt that someone said to me: “Cheer up, Ahmad, Allah has forgiven you because you have practiced the sunnah.” I asked: “Who are you? I asked, “Who are you?” He replied, “I am Jibril. Allah has made you an imam whom people follow.”

Another scholar narrated that he said: “I had a dream of the Prophet and I said to him: ‘O Messenger of Allah, may you intercede for me.'” He replied: “I have.” I asked, “When?” He replied, “The day you revive my sunnah when it has been killed.”

Ibn Abbas said: “There does not come a new year to the people except that in it innovations are made and the Sunnah is killed until the innovations become alive and the Sunnah dies.” And in one of the traditions it is mentioned, which means: Whoever walks with the innovators is helping to tear down Islam. Hence, it is obligatory upon every Muslim to avoid the path of innovators and to adhere to the Qur’an, the Sunnah and consensus.”

COVER:

Almaliqi relates in his Syarah that Harun Arrashid (the Abbasid caliph at the time) asked Imam Shafi’i (radiyallahu anhu) for permission to marry the jariyah (slave girl) left behind by his brother Musa Alhadi. In the past his brother had asked him to take an oath that if the caliphate fell into his hands he would not go near her. So Harun Arrasyid swore various oaths, among which, if he were to break his oath then he would walk to the holy land of Mecca barefoot. This story is quite famous among historians.

When Musa Alhadi died, Harun Arrasyid asked Imam Syafii for permission to marry the slave. But Imam Shafi’i did not allow it. So Harun threatened him. Imam Shafi’i went home with a troubled heart. That night he prayed continuously until he fell asleep in his place of prayer. In that sleep, he dreamed as if he was in the presence of Allah, then he heard a cry: “O Muhammad (Imam Shafii), stick to the religion of Muhammad, and never deviate from it as a result of which you will go astray and mislead the people. Are you not an imam who leads the people. Do not fear from him (Harun Arrashid). Recite: innaa ja’alnaa fii ‘naagihim aghlaalan fahiya ilal adzgaani fahum mugmahuun.”

Imam Shafii said: “So I woke up from sleep reciting this verse. When the Fajr prayer began, I prayed the obligatory Fajr prayer. After the prayer I felt a bit lazy so I fell asleep. Between realizing it and not, I heard a voice say: “Harun Arrasyid has sent people to fetch you so do not be afraid. If you are on your way to meet him, recite in your heart the prayer of the fearful, surely you will not encounter anything but good. Then I woke up, and I recited the dua: Allaahumma innii ashkuu ilaika dha’fa quwwatii wa qillata hiilatii wa hawaanii alan naas, yaa arhamar raahimiin. Anta rabbal mustadh’afiina wa anta rabbi, ilaa man takilunii a-ilaa aduwwin ba’iidin yatajahhamunii am ilaa shadiigin gariibin mallaktahu amrii, in lam yakun alayya ghadhabun famaaa ubaalii, walaakin ‘aafryaatuka ausa’ulii. A’uudzu binuuri wajhikal ladzee ayragat bihizh zhulmaatu wa shaluha “alaihi amrud dunyaa wal aakhirati min an yanzila bii ghadhabuka au yahilla “alayya sakhathuka, lakal hamdu hattaa tardhaa, walaa haula walaa guwwata illaa bika.”

Imam Shafii continued: “Just as I had finished reciting the prayer, suddenly someone knocked on the door. When I opened the door, I saw Rabi, the prime minister of Harun Arrashid, standing there. He said: “Sir, the caliph has asked you to come see him.” So I went with him to the caliph. When we reached the caliph he rose from his seat to greet me and smiling he said: “You are indeed a good Muslim and an exemplary imam. People like you do not fear reproach in upholding the religion of Allah. Know, O fakih, that last night I received a warning regarding you. So go home protected.”

Then Harun Arrasyid gave him a gift of ten thousand dinars. Imam Shafi’i distributed the money in the presence of the caliph and then he went home. May Allah have mercy on him, amen.

This is all thanks to adhering to the sunnah of the first of the messengers. May Allah bless us with that sunnah. All praise is due to Allah, the Lord of the Worlds.

SIXTH ASSEMBLY

6TH HADITH

Abi Abdillah Nu’man ibn Bashir reported. He said: “I heard the Messenger of Allah. Saying:

Meaning:

The lawful is clear and the unlawful is clear, and in between them are matters of doubt, which most people do not know. So whoever guards himself from the doubtful matter means he has cleaned his religion and honor, and whoever falls into the doubtful matter means he has fallen into the haraam matter. It is like a shepherd who grazes his cattle around the forbidden land (people’s yard), he will eventually enter into it. Remember, that every king’s blowing has its drawback. Remember that the prohibition of Allah is that which He has forbidden. Remember that in the body there is a piece of meat, if it is good then the whole body is good, and if it is corrupt then the whole body is corrupt. Remember, it is the heart.

Narrated by Imam Bukhari and Imam Muslim.

EXPLANATION,

Know O my brother, may Allah guide us to obey Him, that this Hadīth is a great tradition. It is one of the central traditions of Islam. Some scholars have said that it is one third of Islam. Because Islam revolves around it and the Hadith innamal a’maal bin niyaat and the Hadith min husni islaamil mar-i tarkuhu maa laa ya’niihi.

      (Alhalaalu bayyinun) i.e., halal is apparent, and does not contain in its substance the characteristics of haraam goods. According to Imam Shafi’i, halal is anything for which there is no evidence to suggest that it is forbidden, i.e. anything that is not prohibited by sharee’ah, whether there is evidence to suggest that it is permissible or it is silent. This is based on the Prophet’s hadith as mentioned in the hadith tsalaatsiin, which means: And Allah is silent about the ruling of some things as a mercy to you, not because He forgot, so do not burn them. For if it were forbidden, He would have made it clear.

   (Wa innal haraama) i.e., there is evidence against it, according to the Shafii school of thought, while according to the Hanafi school of thought, there is no evidence against it.

     (Bayyinun) i.e. it is known to everyone that it is forbidden, because it does not lose its forbidden nature from its substance, i.e. everything that is forbidden by sharee’ah muttafagun alaih, whether it is obvious in its substance, such as poison and opium and so on, or not obvious, such as the forbidding of some animals: or because there is a defect in its forbidding, such as booty, cheating in buying and selling, and usury.

     (Wa bainahumaa umuurun musytabihaat, laa ya “lamuhunna batin minan naas) i.e., because the ruling is hidden from them, while the scholars know the ruling by text or kias or istish-hab or the like.

      (Famanit-taqaa) i.e. whoever leaves.

      (Asysyubuhaati), which is the plural of shubhat.

     (faqad istabra-a) i.e., he has purified.

     (lidiinihi) i.e., from the reproach of sharee’ah.

     (wa’irdhihi) i.e., he has kept it from what people say. The meaning is lust, because it is a place of reproach and praise. In one of the atsar it is stated: “Whoever is in a suspicious place, he should not blame those who speak ill of him.”

The scholars differed on the meaning of shubhat mentioned in the above Hadīth. Some of them say that it is forbidden, based on the Prophet’s statement that whoever guards himself against shubhat is cleansing his religion and honor. Others said that it is permissible, basing their opinion on the Prophet’s statement that it is like a shepherd who grazes his cattle in the vicinity of a forbidden land (someone else’s yard); eventually he will enter into it. This indicates that it is haraam, and that abandoning it is warak. This is the correct one.

       (Wa man waqa’a fisy syubuhaati) i.e., not abandoning the shady action.

     (Waqaa fil haraam) i.e. pure haram or something close to haram. This means that whoever often does something that is doubtful will fall into haraam things, even if he does not intend to. Sometimes he may be sinning by doing that, if he takes the ruling lightly. A person who likes to take things lightly and dares to commit a doubtful act, then commits a heavier and heavier doubtful act, and so on, until finally he commits a forbidden act intentionally. In many traditions it has been mentioned that sinful acts can lead to disbelief. May Allah protect us from it.

       (Kar-ras’i yar’aa haulal himaa, yuusyaku an yaga’u fiihi), i.e., it is like a shepherd who grazes his cattle around a prohibited area, such as a person’s yard, fearing that his cattle will end up eating grass from the prohibited area,

      (Alaa wa inna likulli malikin himaan) i.e., anything that is fenced off for grazing one’s own livestock, such as horses or others, and it is forbidden for others to graze their livestock there.

      (Alaa wa inna himallaahi mahaarimuhu) i.e., this is an illustration that can be perceived, so that the intelligent soul can grasp the meaning so that he can be civil to Allah as he is civil to these rulers. For every king has a forbidden area that no one can enter, and if he violates it, he will be punished by the king. Likewise, Allah has prohibitions. And Allah’s prohibitions are all that he has forbidden.

       (Alaa wa inna fil jasadi mudhghatan idzaa shaluhat shaluhal jasadu kulluhu wa idzaa fasadat fasadal jasadu kulluhu, alaa wa hiyal qalbu). Know, may Allah guide us, that the heart is the inner organ in the human body, and it is the axis of man, and in it is the intellect which is the noblest of human organs. It is called the heart (in Arabic, it means to turn back and forth) because of the speed with which it turns back and forth (changes). As the poet said:

Man is not called man, except because he is forgetful,

And the heart is not called the heart except because it is changeable.

The reason why the goodness and corruption of the body depends on the goodness and corruption of the heart is because it is the beginning of the body’s movements and the soul’s will. If a good desire arises from the heart because it is free from mental illnesses such as envy, miserliness, resentment, pride, etc., or a destructive desire arises because it is not free from these mental illnesses, then the body will move according to the movement of the heart. The heart is like a king while the body and all its members are subjects; it will be good with the good of the king and become corrupt with the corruption of the king.

TANBIH:

It is said that the goodness of the heart is in six things: (1) reciting the Qur’an by meditating on its meaning, (2) an empty stomach, (3) waking up at night, (4) praying solemnly at suhoor, (5) being in the company of the righteous, (6) eating from halal goods, and this (eating halal) is the principal. The scholars said that food is the seed of action, if it enters halal, it also comes out halal, if it enters haraam, it also comes out haraam, and if it enters haraam, it also comes out haraam.

One of the scholars said: “I once asked a soldier for a drink, and his hard character remained in my heart for forty days.”

It should be noted that this Hadīth is also the basis for the trait of warak, which is to abandon all things that are doubtful and move on to other things that are lawful.

Hasan Albashri (may Allah have mercy on him) said: “We met a people who left seventy doors of the lawful for fear of falling into the unlawful.”

One day, Abubakar al-Assiddiq ate something that was haraam and he did not know about it. When he found out that what he had eaten was haraam, he put his hand in his mouth and spit it out.

Ibrahim ibn Adham (may Allah have mercy on him) was asked: Why do you not drink from the Zamzam water? He replied: If I had a bucket, I would drink it.

He said that if I had a bucket, I would have drunk from it, indicating that it was the sultan’s money, and the sultan’s money is dubious.

Zaid bin Tsabit said: “Nothing is easier to do than warak. If there is something you doubt then leave it, and this is easy for the one whom Allah has made easy and harder for most people than a mountain.”

Among the features of this Hadīth is also: that it encourages following the lawful and avoiding the unlawful, refraining from things that are doubtful, protecting one’s religion and honor, and not doing things that would arouse people’s suspicion and lead to committing prohibited acts. And among them is also the exaltation of the heart and the effort to improve it. This Hadīth also contains some illustrations for the meanings of the Shari’ah, and that the deeds related to the heart are more important than those related to the body. This is because the body will not be good except with the heart.

CLOSING:

To conclude this assembly, let us examine the words of Allah, which mean:

     Has the time not come for those who believe to submit their hearts to the remembrance of Allah…?

Ibn Mas’ud said: “We were rebuked by Allah with this verse after we had been in Islam for seven years.”

It is reported that some people were afflicted with weakness in their hearts, so Allah revealed this verse.

Some scholars of Ma’ani say that this is a rebuke to one’s carelessness. The meaning of this verse is: Has the time not come for solemnity? Hasn’t the time come to return? Hasn’t the time come for the transgressor to shed tears? Isn’t this the time to humiliate and humble oneself?

The mention of the word faith at the beginning of this verse is to identify the gift of God (because faith is the greatest gift of God), and to remind us of the slowness of the fruit of faith. And the fruit of faith is an takhsha’a guluubukum (submission of your hearts to that faith), and the fruit of faith is an tabkuu ‘alaa maa salafa min dzunuubikum (you weep for your past sins).

The Prophet said, which means: Verily Allah has vessels, which are hearts. The hearts closest to Allah are those that are soft, clean and strong. Abu Abdillah Atturmidzi said: “The soft heart is the heart that fears Allah, the clean heart is for companions in the way of Allah, and the strong heart is in adhering to the religion of Allah.

It is said that the heart is like a vessel; the heart of a disbeliever is like a vessel that is broken and turned upside down so that no good can enter it at all; the heart of a hypocrite is like a leaky vessel, whatever enters from the top immediately comes out from the bottom; and the heart of a believer is like a good vessel, if filled with good it will be stored in it.

It is said that the heart becomes hard because of its deviation from muragabah to God. And some say, the heart becomes hard because it follows the urges of lust. This is because lust and shafwah (cleanliness of heart) cannot be united.

The first thing that arises in the heart is negligence, if Allah does not make it aware of it then it will become a whisper of the heart. If this whisper is not rejected by Allah, it will become bad thoughts. If these bad thoughts are not turned away by Allah, they will become strong desires to do bad deeds. If this bad desire is not blocked by Allah, it will fall into sinful deeds. If the sinful act is not saved by Allah through repentance, it will become hard. If the hardness of the heart is not softened by Allah then it will become a character and a black spot in the heart. Allah says in Alguran,

which means: Actually, what they always try to do is to close their hearts. (OS. 83: 14)

Ibrahim bin Adham (may Allah have mercy on him) said: “The believer’s heart is like a clean mirror, if the devil comes he will be seen. If the owner of the heart commits a sin then a black spot will appear in his heart. If he repents, the black spot will disappear. If he sins again and does not repent, the black spot will increase until finally his heart becomes pitch black. If that is the case, then no advice will work on him.

Hasan Albashri (may Allah have mercy on him) said: “Sin on top of sin will darken the heart until finally it becomes pitch black.”

Atturmidzi (may Allah have mercy on him) said: “The life of the heart is due to faith, its death is due to disbelief, its health is due to obedience, its sickness is due to constant disobedience, its consciousness is due to remembrance, and its sleep is due to negligence.

In one khabar it is mentioned: Do not speak much except in sikrullah, so that your heart does not become hard.

SEVENTH ASSEMBLY

7TH HADITH

Abu Ruqayyah Tamim ibn Aus Addaari reported: “The Prophet said:

Meaning:

Religion is advice. We asked: To whom, O Messenger of Allah? To Allah, His Book, His Messenger, the leaders of the Muslims and the Muslim community in general. Narrated by Imam Muslim.

EXPLANATION:

Know O my brothers, may Allah guide us to obey Him, that this Hadīth is a great Hadīth, which is also the center of Islam, due to the breadth of its meaning.

 (Ad-diinu) i.e., as mentioned in Jibril’s hadith, it includes the three elements of Islam, Faith and Ihsan.

Some scholars say that it is the laws that Allah has prescribed for His slaves.

   (An-nashiihatu) This is similar to what the scholars of al-hajju’araafah said.

     (Qulnaa liman? Qaala lillaahi) in the sense that, faith and obeying Allah with the heart and body and others as mentioned above is essentially back to the servant himself. Allah does not need any of that.

   (Wa likitaabihi) that is, by glorifying it, believing in it and practicing its contents, and the like.

     (Wa lirasuulihi) i.e. confirming what he teaches, helping him in upholding the commands of his Lord, by speech, deed and belief.

      (Wa li-aimmatil muslimiin) i.e., their leaders, by obeying them, warning them with what will make them good, and praying for them to be guided. It is also said that this means the scholars, by accepting what they narrate and following them in religious rulings, and being kind to them.

      (Wa ‘aammatihim) i.e. by liking for them what he likes for himself, and disliking for them what he dislikes for himself.

NOTES:

Asnawi (may Allah have mercy on him) said in part of his book relating to this hadith: “If Allah wills good for a servant then He will send him one who will remind him when he is negligent: and if He wills evil for a servant then He will send him an evil companion who will prevent him from listening to advice.”

When Harun Arrashid was in charge of the government, he held a public meeting for the people. Then Bahlul Almajnun came and said: “O amirilmukminin, beware of evil friends and befriend righteous friends, who will remind you by their good manners if you are negligent and by looking at them if you are careless. For this is more beneficial for you and for many people, and its reward is greater than the Sunnah fasting, Sunnah prayers, reading the Qur’an and the Sunnah Hajj. For if someone says something bad to the sultan and the sultan does it, then there will be corruption on earth. The Prophet (peace and blessings of Allah be upon him) said: Verily, a man will be thrown into Hell for seventy years because of his useless words. And let not you, O amirilmukminin, be like the man to whom Allah alludes in His words,

And when it is said to him, “fear Allah,” his pride rises up and causes him to sin. Then his recompense will be Hellfire. And surely Hell is the worst abode.” (QS. 2: 206)

Then Harun Arrasyid said: “Increase your counsel!”

Bahlul replied: “O amirilmukminin, verily Allah has subdued the people for you and made your commands to be obeyed by them, it is none other than that you should lead them to obey Allah’s commands and shun His prohibitions, giving from this wealth to orphans, widows, and helpless old men and wandering travelers. O amirilmukminin, so-and-so bin so-and-so has informed me from the Messenger of Allah that he said: When the Day of Resurrection arises and Allah gathers all mankind in a large field, the kings and rulers of the people will be brought, and Allah will say to them: “Have I not given you dominion in My land and made My servants obedient to you, not so that you may accumulate wealth and armies, but so that you may gather them to obey Me and apply to them My commands and prohibitions, honor My guardians and humiliate My enemies, and help the oppressed from the oppression of the despots. O Aaron, think, what answer will you give to all the questions about Allah’s servants that will be asked to you later on in that place, when you are presented with your hands bound with chains around your neck, the hell of Jahannam is in front of you, and the angels of Zabaniah surround you, while waiting for what will be ordered against you?!”

Aaron was crying with sobs. Some of the people present said to Bahlul: “You have spoiled the atmosphere of this session!” Then Harun said to them: “Woe to you, the one who is deceived is the one you deceive, and the one who is fortunate is the one who is far from you.”

Then Bahlul left the place. Look brother, how great this advice is.

In the past, the Messenger of Allah often gave his companions advice that was beneficial for them and for those who came after them. Among his advice is that narrated by Anas (may Allah be pleased with him), who said: “The Messenger of Allah (may Allah’s peace and blessings be upon him) said to me: “Complete your ablution and it will increase your life; greet those whom you meet and they will do you much good; when you enter your house, greet your family and they will do you much good; perform the Dhuhaa prayer because it is the prayer of those who were before you; and love the younger and respect the older and you will be my companion on the Day of Resurrection.”

Among the Prophet’s advice to some of his family: Do not associate partners with Allah with anything even if you are cut and chopped, and do not leave the obligatory prayers intentionally, because the one who leaves the obligatory prayers intentionally is detached from the guarantee of Allah, and avoid sin, because sin can bring the wrath of Allah.

The will and advice of the Prophet are countless.

CLOSING:

Umar bin Khattab said to some of his brothers: “I advise you with six things: (1) If you want to reproach someone then reproach yourself first, because you do not know a person who is more disgraced than him, (2) If you want to antagonize someone then antagonize your stomach, because there is no greater enemy for you than him, (3) If you want to praise someone then praise Allah first, because there is no one more bountiful and gentle to you than Him, (4) If you want to leave something then leave the world, (5) If you want to prepare for something then prepare for death, because if you do not prepare for it then you will lose and regret, (6) If you want to demand something then demand the hereafter, because you will not get it unless you demand it.

This is enough, may Allah give us His afiat and inayah. Amen, walhamdu lillaahi rabbil “aalamiin.

EIGHTH ASSEMBLY

8TH HADITH

Ibn Umar reported that the Messenger of Allah said:

Meaning:

I have been commanded to fight the people until they confess that there is no God but Allah, and that Muhammad is the messenger of Allah, and that they should pray and pay the Sakat. When they do so, their blood and property will be protected from me, except according to Islamic law, and the reckoning of their deeds is up to Allah.

Narrated by Imam Bukhari and Imam Muslim.

EXPLANATION:

Know O my brothers, may Allah guide us to obey Him, that this Hadīth is a great Hadīth and one of the main points of Islam.

    (Umirtu) is in the maf’ul form, meaning that I am commanded by my Lord, for no one commands the Messenger of Allah except Him.

     (An uqaatilan naasa) This refers to fighting humans only, although the word an naas includes the jinn as well, because there is no report that he ever fought the jinn. Although there were jinns who converted to Islam at his hand. His message was indeed general, both among humans and jinn. Some say that the meaning of “people” in this Hadīth is the idolaters only, excluding the people of the Book (Christians and Jews), because the war against them was canceled by the acceptance of the jizyah. Other scholars say that it is possible that the acceptance of the jizya from them comes after the command to fight them as well.

        (Hattaa yasyhadu an Jaa ilaaha illallaah wa anna muhammadan rasoolaullaah) in another narration hattaa yaguuluu laa ilaaha illallaah without the shahada of the messenger, even if it is accompanied by acknowledgment of it, that is, so that they believe that Allah is One with no partner, and Muhammad is His messenger.

      (Wa yuqiimush shalaata wa yu’tuz zakaata) i.e., by fulfilling the conditions and pillars of both. Fasting and Hajj are not mentioned in this Hadīth, perhaps because they were not yet obligatory at that time, or perhaps because those who abandon them are not subject to war. Fasting and Hajj are not mentioned in this Hadīth, perhaps because they were not yet obligatory at that time, or perhaps because the one who abandons them is not to be fought.

    (Fa-idhaa fa’aluu dzaalika) i.e. the things mentioned above.

     (Ashamuu) i.e., prevented and preserved.

       (Minnii dimaa-ahum wa amwaalahum) i.e. goods such as livestock, money and so on.

     (Illaa bihaqqil islaam) i.e., such as kisas in murder and stoning in adultery, but those who kill and commit adultery do not have their wealth forbidden, unlike the disbelievers.

      (Wa hisaabuhum ‘alallaah ta’aala) i.e. the affairs of their hearts are up to Allah, while we treat them according to what is apparent from their words and deeds. It may be that a person who is outwardly sinful but inwardly obedient will find favor with Allah, and vice versa. We have mentioned the pronunciation of this creed elsewhere, so please check back.

NOTICE,

Shaykh Islam Al Asqalani has narrated several traditions on this subject, some of which have been suppressed and some of which have been added. As in the tradition of Abu Hurairah . Only the phrase Jaa ilaaha illallaah is abbreviated. And in another tradition it is mentioned hattaa yasyhaduu an laa ilaaha illallaah wa anna muhammadan rasoolaah. And in the hadith of Ibn Umar there is the addition of igaamush shalaati wa iitaauz zakaati. And in the hadith of Anas ra. Fa idhaa shalluu was-tagbaluu wa akaluu dzabiihatanaa. Qurtubi and other scholars said: “The first statement was said by the Prophet when he was fighting the idolaters who did not recognize the oneness of God. The second word was spoken by him to the people of the Bible who recognized the oneness of God but did not recognize the Prophet’s prophethood. And the third word he said to those who have converted to Islam, recognizing the oneness of God and the Prophet’s prophethood, but do not carry out obedience, then their laws must also be fought until they submit and obediently implement Islamic law. That is why his first statement only mentions the phrase laa ilaaha illallaah, without mentioning the Message.

ARTICLE:

The virtue of the phrase Laa Ilaaha illallaah.

It should be noted that Allah has commanded His slaves to believe in and say the phrase Laa ilaaha illallaah, as mentioned in His words,

which means: So know that there is no god but Allah (QS 47: 19). And He denounced the Arab polytheists in His word,

which means: Verily, they used to boast when it was said to them, “There is no god but Allah”. (QS. 37: 35)

In the hadith of ‘Uthman, he said: “I heard the Messenger of Allah say: “I know of a phrase that no one utters correctly from his heart except that Allah will forbid him from Hellfire.” Then the Companion Umar . Said: “I will tell you what that sentence is. It is the phrase of sincerity that Muhammad and his companions adhered to.”

Sahl Attusturi said: “There is no reward for the one who utters the phrase laa ilaaha illallaah, but looking at the face of Allah, while heaven is the reward of charity.”

It is said that when the word Tawheed is uttered by a disbeliever, the darkness of his disbelief is dispelled, and the light of Tawheed remains in his heart. And if it is said by a believer, every day a thousand times, then in each time it erases from his heart something that was not erased the first time. And this phrase is the best remembrance.”

Ibn Abbas reported that he said: “Allah opened the doors of Paradise, then called out from under the Throne, “O Paradise, you and all the pleasures you have, for whom?” Paradise replied, “We are for the people of laa ilaaha illallaah, we demand only people of laa ilaaha illallaah, only people of laa ilaaha illallaah enter us, and we are forbidden to those who do not say laa ilaaha illallaah.” At that time hell and all the punishments in it said, “I will not enter except for the one who denies the phrase laa ilaaha illallaah: I do not demand except for the one who denies the phrase laa ilaaha illallaah, I am forbidden to the one who says the phrase laa ilaaha illallaah, will not fill me except for the one who opposes the phrase laa ilaaha illallaah: my annoyance and my fierceness are only for the one who denies the phrase laa ilaaha illallah.'”

Then Ibn Abbas continued: “Then came the mercy and forgiveness of Allah, saying: ‘I am for the one who says laa ilaaha illallaah, I am the helper of the one who says laa ilaaha illallaah, I love the one who says laa ilaaha illallaah, Paradise is permissible for the one who says laa ilaaha illallaah, Hell is forbidden for the one who says laa ilaaha illallaah, forgiveness for every sin is only for the one who says laa ilaaha illallaah, and mercy and forgiveness are not withheld from the one who says laa ilaaha illallaah.”

It is reported that when a person utters the phrase “Jaa ilaaha illallaah”, Allah will reward him as much as the number of male and female disbelievers. It is said that the reason for this is that when he utters this phrase, it is as if he has refuted every male and female disbeliever, so it is not strange that he deserves as much reward as their number.

Some scholars were asked about the meaning of Allah’s words: wa bi’rin mw’aththalatin wa qashrin musyayyadin (and how many abandoned wells and tingsi palaces), the scholar replied: “The abandoned wells are the hearts of disbelievers that are empty of the phrase laa ilaaha illallaah: and the lofty palaces are the hearts of believers that are full of the creed laa ilaaha illallaah.”

And some say that the words of Allah : wa quuluu qaulan sadiidan (and say the right words) means that it is narrated that the Prophet walked in the streets saying: “Say by you laa ilaaha illallaah, and you will be saved.”

Sufyan bin Uyainah said: “There is no favor that Allah has bestowed upon His slaves that is greater than introducing them to the phrase laa ilaaha illallaah. Indeed, laa ilaaha illallaah is to them in the Hereafter what water is to them on earth.”

It is reported that Allah said: “Laa ilaaha illallaah is My fortress; whoever enters My fortress will be safe from My punishment.”

It is said: The sentence Laa ilaaha illallaahu Muhammadur Rasoolullah consists of seven times, and man has seven limbs, while hell has seven doors, so each word of the seven words will close each door of the seven doors of hell from each of the seven limbs.

Imam Arrazi relates that a man stood in the field of Arafat with seven stones in his hand and said: “O stones, bear witness that I testify that there is no God but Allah and I testify that Muhammad is the messenger of Allah.” After that he fell asleep. In his sleep he dreamed as if the Hour had risen, and the man was being judged, only to find that he had to go to Hell. When the angels dragged him to one of the doors of Hell, suddenly a stone from the seven stones came, and it closed the door of Hell. The angels of doom tried to remove the stone, but they were unsuccessful. Then the man was taken to the second door of Hell, and the same thing happened as mentioned above. Finally he was taken by the angels to the Throne, and Allah said: “O My servant, you have asked the stones for testimony and they have not wasted your right. I have witnessed your shahada (creed) that confirms Me. Enter Paradise.” When the man was close to the door of Paradise, the doors were closed, then came the shahada laa ilaaha illallaah, so the doors of Paradise were opened, and he entered Paradise.

In one hadith it is mentioned, which means: Whoever at the end of his life utters the phrase laa ilaaha illallaah, he will definitely enter Paradise.

There are many other traditions that mention the virtues of the phrase laa ilaaha illallaah.

CLOSING:

To conclude our discussion, we present a narration from Albaihagi from Bakar bin Abdullah Almazani (may Allah have mercy on him).

It is said that there was a king who was very proud of his Lord. Then his people rebelled against him. And they managed to capture him alive. Then they discussed what method should be used to kill the arrogant king. Finally they agreed to put the king in a large copper urn and lock him up in it. Then under the urn they lit a fire. The king begged his gods one by one to be saved from the painful torture. When he felt that none of his gods could help him, he raised his head towards the sky and said: “Laa ilaaha illallaah there is no God but Allah.” Then he prayed to Allah while continuing to say the words of monotheism. Then Allah sent down rain from the sky until the fire was extinguished. After that, a strong wind blew the urn so that it floated between heaven and earth, while the king continued to say the phrase laa ilaaha illallaah. Finally the urn fell into the midst of a people who did not know Allah at all. They took the king out of the urn, while he continued to chant laa ilaaha illallaah. They asked him why he had done so. The king told his story from beginning to end. After hearing the king’s story, the people all finally said laa ilaaha illallaah. Wallaahu a’lam.

NINTH ASSEMBLY

9TH HADITH

Abu Hurairah Abdurrahman ibn Shakhr reported: I heard the Messenger of Allah say:

Meaning:

Whatever I forbid you, avoid it: and whatever I command you, do it to the best of your ability. For indeed what has harmed the people before you is their many questions and disputes with their prophets.

Narrated by Imam Bukhari and Imam Muslim.

EXPLANATION:

Know O my brothers, may Allah guide us to be obedient to Him, that this Hadīth is a great Hadīth that has been narrated by Imam Bukhari and also by Imam Muslim with a somewhat longer wording and added at the beginning with the phrase: The Messenger of Allah addressed us, saying: “O brothers, Allah has made Hajj obligatory upon you, so perform it.” Then a man asked: “O Messenger of Allah, is Hajj obligatory every year?” The Messenger of Allah remained silent until the man repeated himself. The Messenger of Allah remained silent until the man repeated his question three times. The Prophet replied, “If I said yes, then it would be obligatory, but you would not be able to do it. After a short silence, he continued, “Leave what I have left for you, for indeed what has harmed the people before you is their many questions and disputes with their prophets. What I command you to do, do as much as you can, and what I forbid, avoid.”

   (Maa nahaitukum ‘anhu) i.e., what I forbid you to do.

     (Fajtanibuuhu) i.e., in another narration fada’uuhu, i.e. entirely, because it is not considered following the command except by avoiding it entirely.

      (Wa maa amartukum bihi) i.e., the obligatory as well as the Sunnah.

      (fa’tuu minhu) in another narration faf’aluu minhuu.

     (Masta-that’tum) i.e. to the best of your ability. It should be noted that this Hadīth is one of the most perfect sayings of the Prophet, and is one of the main points of Islam. Many Islamic rulings come under the scope of this Hadīth, such as prayer and all the rulings related to it. If a person is unable to fulfill some of the pillars or some of the conditions, or is unable to wash some of the parts of ablution, or is only able to find some water for purification or removal of impurities, and so on, or is only able to cover some of his ‘awrah, or has only memorized some of Sūrat al-Fatihah, then it is permissible for him to do so to the best of his ability. There are many other examples like this mentioned in the books of fiqh. We only briefly mention them here for the sake of reminder.

This Hadīth is confirmed by the words of Allah, as mentioned in His words,

So fear Allah according to your ability (Sūrat 64:16),

     (Fa-innamaa ahlakal ladziina min qablikum katsratu masaa-ilijim) i.e. unimportant questions.

   (Wakhtilaafihim “alaa anbiyaa-ihim) because strife leads to division. Whereas the aim of the legislator is unity.

ATTENTION:

On this occasion it is worth mentioning what the commentators have said about the words of Allah,

which means: And (remember) when Moses said to his people, “Verily, Allah has commanded you to slaughter a cow.” (QS. 2: 67) and so on.

Had they simply looked for any cow and slaughtered it, they would have been done. But they made so much noise and asked so many unimportant questions about the cow that they ended up getting themselves into trouble and almost couldn’t do it.

This story is related by Imam Baghawi and others as follows:

Once upon a time among the Children of Israel there was a wealthy man, and he had a poor cousin who was his only heir. When the death that his poor cousin had hoped for did not come, he was killed by his poor cousin in order to claim his inheritance. Then his body was taken by his cousin to another village and dumped in a vacant lot there. The next day, he acted as if he wanted to avenge his brother’s death. So the people went to Prophet Moses to report the murder. They asked Prophet Moses to pray to Allah to tell them who the murderer was.

Then Prophet Musa told them to slaughter a cow. Prophet Moses said (as mentioned in the Qur’an): “God told you to slaughter a cow!” They replied: “Do you want to make fun of us?” (We asked about who the murderer was, instead we were told to slaughter a cow). Moses replied: “I seek refuge with Allah from being among the ignorant.” This means that he was ignorant for making fun of the believers; some say that he was ignorant for giving an answer that was not in accordance with the request.

When the people realized that the command to slaughter the heifer was indeed a command from Allah, they asked for an explanation of the characteristics of the cow that was to be slaughtered. There is great wisdom behind this incident, namely: There was once a righteous man among the Children of Israel. He had an infant son, and he also had a calf. He took the calf to the forest and let it go, praying: “O Allah, I entrust this calf to You for my son when he grows up.” Shortly after that, the righteous man died. So the calf stayed in the forest. If anyone saw him, he would run to the middle of the forest.

The righteous boy eventually grew up to be a young man who was devoted to his mother. He divided his night time into three, partly to worship his Lord, partly to sleep, and partly to sit by his mother’s head. When morning came, he went to look for firewood, which he took to the market and sold there. He divided the money from the firewood into three: one-third he gave in charity, one-third for his food, and one-third he gave to his mother.

One day his mother said to him: “Your father bequeathed to you a calf which he entrusted to Allah in the middle of the forest of Anu, so go there and ask Ailah with the blessings of Prophet Ibrahim, Prophet Ismail and Prophet Isaac that He return the calf to you. The characteristics of the calf are that when you see it, its skin will appear golden yellow.”

So the young man went to the forest. There he saw a cow whose characteristics were exactly as described by his mother. So the young man said: “I invite you in the name of the God of Abraham, Ishmael, Isaac and Jacob.” So the cow approached the young man and stood in front of him. The young man took the cow by the neck and led her home: By the power of God, the cow spoke: “O young man who is devoted to his mother, ride me for it will be more pleasant for you,” The young man replied: “My mother did not tell me to do that, she only told me to hold your neck.” The cow then said: “By the Lord of the Children of Israel, if you ride me then you will no longer be able to rule over me forever. Let’s go; if you tell the mountain to break off from the earth and walk after you, it will do so, because of your devotion to your mother.” So the young man walked with the cow until he reached his house.

His mother then said to him: “My son, you are a poor man and have no wealth at all. It is hard for you to find firewood by day and worship by night. So take this cow to the market and sell it there.” The young man replied: “How much should I sell it for?” His mother replied: “Three dinars. And don’t sell it except after consulting me!” The price of a cow at that time was indeed three denarii.

So the young man went to the market leading the cow. Then Allah sent an angel to show His power to His creatures, and to test the young man’s devotion to his mother, for He knows everything. The angel then asked the young man: “How much did you sell this cow for?” The young man replied: “Three dinars, on condition that I ask for my mother’s favor first.” The angel said: “I will pay you six denarii, but you must not ask for your mother’s favor again.” The young man replied: “Even if I am paid gold as heavy as the body of this cow, I will not sell it except with the pleasure of my mother.” Then the young man went home and told his mother about the angel’s offer. His mother then said: “Sell it for six dinars, on condition that I am pleased.”

When the young man returned to the market, the angel asked: “Have you asked for your mother’s approval?” The young man replied: “I did. She told me not to sell it for less than six dinars, on condition that I ask for her pleasure first.” The angel said: “I will pay you twelve denarii.” The young man did not want to accept it, so he went home to tell his mother. His mother said: “Actually that man was an angel disguised as a human being, sent by Allah to test you. When you see him again, tell him, “Did you tell me to sell this cow or not?” The young man went to the market again. When he met the angel again, he told him his mother’s message. The angel said: “Tell your mother to keep this cow, because Musa bin Imran is going to buy it from you for a murder case that occurred among the Children of Israel. Do not sell it except for the weight of gold.” So they did not sell the cow. Allah ordained the Children of Israel to slaughter the cow themselves, not others. The Children of Israel continued to ask for an explanation of the characteristics of the cow they were to slaughter, until finally Allah decreed that they slaughter a cow with the characteristics of the cow that the young man had. As a reward for his devotion and love for his mother. This incident is mentioned in the words of Allah in surah Albagarah (2) verses 67 to 74.

The Children of Israel traveled around looking for a cow like the one described by Allah, they did not find it except in the cow of the young man. Finally they were forced to buy it for the price of gold weighing as much as the cow. Then they slaughtered the cow and the pieces of meat, they struck the slain corpse. So by Allah’s permission, the dead man came back to life with his neck veins covered in blood, saying: “My murderer is so-and-so.” After that he died again.

So his cousin ended up inheriting nothing.

TENTH ASSEMBLY

10TH HADITH

Abu Hurairah reported: The Messenger of Allah said:

Meaning:

Verily, Allah is good and accepts nothing but that which is good. And indeed Allah has commanded the believers (similarly) to what He commanded the messengers. Allah says: “O messengers, eat of all that is good and work with good work.” And He said: “O you who believe, eat of that which is good which We have provided for you. “Then Beliay told of a man who traveled a lot, with matted hair and dust. The man raised his hands to the sky and prayed: “Oh God…oh God!” While his food is haram, his clothes are haram and he is nourished with haram goods, so how will his prayer be answered?!” Narrated by Imam Muslim.

EXPLANATION,

This Hadīth is one of the foundations on which the principles of Islam and the rulings are built. It contains several principles, namely:

     (Innallaaha ta’aalaa thayyibun) i.e., free from all forms of deficiency and ugliness, which means purity. There are also those who say that the word thayyib is a praise, thus it becomes one of the beautiful names of Allah (Asma-ul Husna) taken from His attributes like the word jamiil according to slang which expresses its validity.

     (Laa yaqbalu illaa thayyiban) i.e., He does not accept deeds, whether deeds done with the limbs or deeds of wealth, except those that are good. Good wealth is originally that which is pleasant, as this is the meaning of Allah’s saying: fankihuu maa thooba lakum minan nisaa-i (QS. 4: 3). It can also mean pure, as in Allah’s word: sha’iidan thoyyibaa. (QS.4: 42). And Allah is thayyiban (good) in this sense (i.e. pure), He does not accept deeds except those that are pure from all destructive forms, such as riyak, ujub, and the like. And He does not accept deeds of wealth except those that come from wealth that is free from haraam goods. What is meant by good here is what is considered good by sharee’ah, not what is considered good by taste if it is not from permissible things and the one who does it will be punished severely.

In one khabar it is stated, which means: Whoever does a good deed in which he takes other than Me as an ally, then I leave that deed for him and his ally. (That is, I do not care and I do not accept it). And in another khabar it is mentioned: “Any meat that grows from haraam things, Hell is more suitable for it.”

      (Wa innallaaha) i.e. when He had created for His servants all that is on the earth, and He made available to them other than what He had forbidden.

      (Amaral mu’miniina) i.e., specifically the believers among all the people.

       (Bimaa amara bihil mursaliin) i.e., Allah equalized His command among them so that they choose lawful food and practice righteous deeds. This is because they are all His servants and have been commanded to worship Him, unless there is a special case for the prophets and not for their people.

       (Faqaala ta’aala yaa ayyuhar rusulu kuluu minath thayyibaati wa’maluu shaalihaa, wagaala yaa ayyuhal-ladziina aamanuu kuluu min thayyibaati maa razaqnaakum) i.e. Allah commands the believers to choose halal food, just as they are warned to uphold the rights of Allah. His words, which mean:

Give thanks to Allah (i.e. for what He has made lawful for you), if you truly worship Him. (i.e. if you truly devote your worship to Him, for your worship is not complete except with gratitude).

TANBIH:

The invocation of all the prophets does not mean that they were all invoked at the same time, because their times were different. And the apostles are singled out here to honor them. This verse is a warning that the permissibility of good food for them is an old law, and to refute the notion of the monks who rejected good food, and that a person will be rewarded if he eats good food with the intention of being strong in worship and to support himself. It is different if he eats only to satisfy his appetite or for pleasure.

      (Tsumma dzakara) i.e., Abu Hurairah , i.e., after stating the above-mentioned hadith, said:

     (Arrajula yuthiilus safara) i.e., the journey of obedience, such as pilgrimage, jihad and others.

      (Ash’atsa) i.e., his head is dusty.

      (Aqhbara) i.e., his body and clothes are also dusty.

    (Yamuddu) i.e. at the time of prayer.

    (Yadaihi ilas samaa-i) i.e. towards the sky.

      (Yaa rabb Yaa Rabb) mentioned above is among the manners of prayer, as mentioned in another hadith that, the Prophet raised his hands in istisga prayer until the white of his armpits appeared. And also based on the words of the Prophet which means: Verily, Allah is the Most Living and the Most Gracious, He is ashamed of His servant who prays while raising his hands and then returns empty.

      (Wa math’amuhu haraamun, wa masyrabuhu haraamun, wa malbasuhu haraamun, wa qhudziya bil haraam, fa annaa) that is, how.

   (Yustajaabu lahu) i.e. there is no way that a person who has these characteristics will have his prayer answered.

This Hadīth contains several benefits, among which are: An explanation of the conditions of supplication, its prohibitions and its manners. One should not pray for disobedience or something that is impossible. It must be with a present heart, because it is forbidden to pray in a state of heedlessness. Have a good expectation that his prayer will be answered by Allah. He should not be in a hurry to have his prayer answered, saying, “I have prayed many times but it has not been answered yet.” This is bad manners, which is why he should not be in a hurry to have his prayer answered. This is bad manners, which will cause him to be cut off from prayer and not have his prayer answered. The Prophet said, which means: The most sinful person is the one who stands in Arafat and thinks that Allah does not forgive his sins.” It is also not permissible to supplicate for something that violates custom (khawariqul “aadah), because this violates destiny (such as asking for a stone to turn into gold etc.) unless supplicating using Ismul A’zham, which is based on an incident during the time of Prophet Solomon, where there was a scholar who could move the throne of Queen Balgis in the blink of an eye.

In addition, food, drink and clothing must also be from halal, and not shubhat. Wahab bin Munabbih recounted that, at the time of Prophet Musa there was a man standing praying while wailing. The Prophet Musa saw him, then he said: “O Rabb, do You not want to fulfill the prayer of Your servant!” Allah revealed to him: “O Moses, even if that man cries until his soul is gone, or raises his hands to the heavens, I will not fulfill his prayer!” Musa asked: “For what reason, O Lord?” Allah answered: “Because he has haraam things in his stomach, haraam things on his back and haraam things in his house!”

One day, Ibrahim bin Adham was walking in the marketplace of Basrah when people gathered around him. They said to him: “O Aba Isaac, why are our prayers not answered?” Ibrahim bin Adham replied: “Because your hearts are deadened by ten things, (1) You know Allah but you do not fulfill His rights, (2) You claim to love the Messenger of Allah, but you leave His sunnah, (3) You read the Qur’an but you do not practice its contents, (4) You eat the sustenance of Allah but you do not give thanks, (5) You say that Satan is your enemy but you agree with him and do not challenge him, (6) You say that paradise is true but you do not act to get it, (7) You say that hell is true but you do not run away from it, (8) You say that death is true but you do not prepare for it, (9) As soon as you wake up you are busy looking for other people’s faults and forgetting your own, (10) You bury the dead but you do not draw lessons from it. “

Imam Ghazali said: “If it is said, what is the use of praying when destiny cannot be denied? You should know that one of the things that is included in destiny is to ward off calamities by supplication. So prayer is the cause of the repelling of calamity and the existence of mercy, just as the shield is the cause of repelling weapons and the water is the cause of plants coming out of the ground.”

ELEVENTH ASSEMBLY

11TH HADITH

Abi Muhammad Hasan ibn ‘Ali ibn Abithalib, the grandson of the Messenger of Allah, reported: “I memorized one sentence from the Messenger of Allah:

Meaning:

Abandon that which doubts you and do that which does not doubt you.

Narrated by Atturmidzi and Annasaa-i, and Atturmidzi says it is a Hasan Sahih tradition.

EXPLANATION:

O my brother, may Allah guide us to obey Him, this is a great Hadīth, the meaning of which is to leave whatever is permissible that you have doubts about for that which you have no doubts about, in order to protect your religion and honor. And the meaning of this Hadīth can also go back to the Hadīth innal halaala bayyinun wa innal haraama bayyinun….. as stated earlier, what is discussed there is the same as what is discussed here.

TWELFTH ASSEMBLY

12TH HADITH

Abu Hurairah reported: The Messenger of Allah said:

Meaning:

Among the great virtues of Islam is that a person abandons what does not benefit him.

Hasan Hadith, narrated by Atturmidzi and others as follows.

EXPLANATION:

Know O my brother, may Allah guide us to obey Him, that this Hadīth is a great Hadīth which is one of the essentials of Islam.

       (Min husni islaamil mar-i tarkuhu maalaa ya’niihi) means that which is not related to his attention. The things that are useful to man are those that are related to his interests, such as his livelihood and safety in the Hereafter. This is small compared to what is not useful to him. If man limits himself to what is useful, he will be saved from great evil. And to be saved from that evil is a great deal of good. Among the sayings of the early salaf scholars is: “Whoever knows that his words are part of his deeds (for which he will be held accountable in the Hereafter), then he will reduce his words to only those that are useful to him. And whoever asks what does not benefit him will hear what does not please him.”

Ibn Abdilbarr said: “This saying of the Prophet is one of the jami’ sayings, which are short and concise but contain a wide range of meanings, which no one before him had ever uttered.”

TANBIH:

People should occupy themselves only with things that are useful, such as reading the Qur’an, making istighfar and dhikr and the like. This is because the devil is pleased when people waste their life without any benefit, because he knows that life is a precious jewel, and every breath of it is priceless. If man uses his life to do obedience, he will be safe and fortunate.

It has been narrated that every single tasbih is equivalent to charity, and that the one who recites surah Al-Ikhlas ten times, will have a mahligai built for him in Paradise. And the one who recites subhaanallaahi wal hamdulilluahi and so on, trees will be planted for him in Paradise.

The hadith of Ibn Umar states: Do not talk much other than dhikrullah, lest your hearts become hard. For the heart that is farthest from Allah is a hard heart.

THIRTEENTH ASSEMBLY

13TH HADITH

Abu Hamzah Anas ibn Malik, a servant of the Messenger of Allah, reported: The Messenger of Allah said:

Meaning:

The faith of any of you is not complete until he likes for his brother what he likes for himself. Narrated by Imam Bukhari and Imam Muslim.

EXPLANATION:

Know, my brother, may Allah guide us to obey Him, that this Hadīth is one of the main points of Islam, which Allah has commanded in His words, which mean: Hold fast all of you to the rope of Allah and do not be divided. There is no doubt that the noble soul loves good and avoids harm. If this is done, there will be harmony and order.

     (Laa yu minu ahadukum) that is, perfect faith.

      (Hattaa yuhibbu li akhiihi) i.e., brothers in faith, without singling out one for the other. This is based on the words of Allah, which means: Verily, the believers are brothers. In addition, the mufrad word that is mudhaf’kan becomes general.

      (Maa yuhibbu linafsihi) i.e. what he likes for himself. What is meant here is things that are good and useful, because people do not like for themselves other than what is good. In the narration of Annasaa-i it says: hattaa yuhibba li akhiihi minal khairi maa yuhibbu linafsihi (so that he likes good for his brother as much as he likes it for himself). And in the narration of Muslim it says: walladzii nafsii biyadihi, laa yu’minu ahadukum hattaa yuhibba li akhiihi au gaala lijaarihi maa yuhibbu linafsihi (By the One in Whose hand my life is, the faith of any one of you is not complete unless he likes for his brother, or the Word for his neighbor, what he likes for himself).

Note that kindness is an isim jaamik, which includes all acts of obedience and permissibility, whether they relate to the affairs of this world or the Hereafter.

HIKAYAT:

Here is an anecdote that relates to the trait of putting others before oneself. This trait of putting others before oneself is so noble that Allah praises it in the Qur’an,

which means: And they preferred (the Muhajirin) over themselves, even though they were in distress. And whoever is preserved from selfishness, they are the fortunate ones. (QS. 59: 9)

The scholars said: “There are different types of giving preference to others: some people give preference to others in matters of food, others in matters of drink, life and soul.

As for food, it has been narrated that one of the Prophet’s companions was given a gift of roasted meat, and he said: “My brother so-and-so and his family need this more than we do.” Then he sent the roast to the house of the brother he was referring to. He sent it back to another brother who he thought was more in need than he was, and so on until it circulated through seven houses, and finally it came back to the one who had received it in the first place. So the word of Allah was revealed as mentioned above.

CLOSING:

To conclude this assembly, we will tell you an interesting story about doing good deeds, and how they will not be in vain even if they are given to someone who is not an expert.

Once upon a time, there was a righteous man named Ibn Hamir, who fasted by day and prayed by night. One day, he went hunting in the forest. Suddenly, a snake approached him and said: “Help me, may Allah help you too.” Ibn Hamir then asked the snake: “Who are you helping?” The snake replied: “From an enemy who has wronged me.”

“Where is your enemy?”

“Behind me.

“Whose Ummah are you?”

“I am from the Ummah of Muhammad.”

Ibn Hamir said: “Then I spread out my sacrifice and told the snake to hide in it. The snake refused on the grounds that its enemy could still see it. So I asked him: “What can I do to help you?”

The snake replied: “If you really want to do good, then open your mouth so that I can hide inside.”

“I am afraid that you will kill me.”

“No, by Allah, I will not kill you. Allah will be the witness, and the angels, prophets, messengers and bearers of the Arsh will all be witnesses if I kill you.”

Ibn Hamir said: “So I opened my mouth, and the snake entered it. Then I continued my journey. On the way, I met a man who was holding a small spear. The man asked: “Have you seen my enemy?” I asked back: “Who is your enemy?” The man replied: “A snake.” I replied: “No.” Then I recited istighfar a hundred times for saying no, when in fact I knew where the snake was. After the man left, the snake reared its head and said: “See if that man has really gone!” I looked to my left and right and there was no longer any shadow of the man. Then I said to the snake: “Now you can come out, because I don’t see anyone here anymore.

The snake said: “Sir, now choose how you want to die, whether I break your heart or pierce your heart.”

“Subhanallah, where is the promise you made earlier. How quickly you have forgotten your own vow!” I said in surprise.

The snake replied: “Why have you forgotten the enmity between me and your grandfather Adam, whom I have expelled from heaven? It is your own fault why you do good to those who are not experts. |

“Do you really want to kill me?

“I do,” replied the snake.

“Then give me a moment so I can find a good place for me.

“As you wish, sir.”

And so I walked on without knowing where to go, my hopes of survival slim. Finally I raised my hands to the sky and prayed: Ya lathiif yaa lathiif ulthuf bii biluthfikal khofiyyi, yaa lathiif, bil qudratil-latii istawaita bihaa ‘alal ‘arshi, falam ya’lamil ‘arshu aina mustagarraka minhu, illaa maa kafaitanii haadzihil hayyata. Then I walked. On the way, I met a man who was handsome in appearance, fragrant in body and clean in clothing. The man greeted me, “Assalamu alaika.’ I replied, “Wa’alaikassalaam, O brother.”

Then the man asked me: “Why do I see your face changing?” I replied: “Because of an enemy who has wronged me.”

“Where is your enemy?

“In my stomach,” I replied.

“Try opening your mouth,” he said.

So I opened my mouth, and the man placed a leaf in my mouth, similar to a green olive leaf. Then he said, “Chew it and swallow it.” I chewed and swallowed it. Just as I swallowed it, I suddenly felt a knot in my stomach, and I took out the snake, which was already dead and cut into pieces. I asked the man, “Who are you?” The man laughed and replied: “Don’t you know me?” I replied: “No.”

The man explained: “When the incident between you and the snake happened, and you prayed that prayer, the angels in the seven heavens were in an uproar. They complained about it to Allah. Allah replied: “I know what the snake did to my servant.” Then Allah commanded me to come to your aid. I am an angel named Alma’ruf, my place is in the fourth heaven. Allah said to me, “Go to heaven and take a green leaf, then help My servant Muhammad bin Hamir. O Muhammad bin Hamir, do good deeds, for they guard against dying badly. It will not be wasted in the sight of Allah, even if it is wasted by the one to whom it is given.

FOURTEENTH ASSEMBLY

14TH HADITH

Ibn Mas’ud reported: The Messenger of Allah said:

Meaning:

The blood of a Muslim is not lawful unless it is caused by one of three things: (1) A widower who commits adultery, (2) Murder avenged by killing, (3) One who abandons his religion, separates himself from the congregation (apostates).

Narrated by Imam Bukhari and Imam Muslim.

EXPLANATION:

Know, my brother, may Allah guide us to obey Him, that killing a human being intentionally without a valid reason is a major sin after the sin of disbelief in Allah. The Messenger of Allah was asked, what is the greatest sin in the sight of Allah? He replied that you associate something with Allah when He is the One who created you. Then he was asked again, then what? He replied, you kill your child because you are afraid he will eat with you. (Narrated by Imam Bukhari and Imam Muslim).

In another hadith, the Prophet said, which means: Stay away from the seven things that destroy! The companions asked: What are they, O Messenger of Allah? He replied: Ascribing partners to Allah, sorcery, killing a soul that Allah has forbidden except for a reason justified by Shara’, consuming usury, consuming the property of orphans, fleeing from the battlefield, and accusing a good woman of adultery. And in another tradition, the Prophet said, which means: Whoever assists in killing a Muslim even with a single sentence, when he meets Allah, the words “This is the one who despaired of Allah’s mercy” will be written on his forehead. The Hadiths relating to this issue are numerous.

TANBIH:

Before we continue to discuss this Hadīth, it is good to know that the one who kills intentionally, if he repents, his repentance is valid, because even the disbeliever’s repentance is valid. It is only that he is in two possible states of masyiatullah meaning that if Allah wills, He will forgive him and if Allah wills, He will torment him. But ja does not remain in torment like those who disbelieved. As for the words of Allah,

which means: And whoever kills a believer intentionally, his recompense will be Jahannam, and he will remain therein. (Quran 4:93) The meaning of “eternal” here is to stay for a long time and not forever.

      (Laa yahillu damu-mri-in) i.e. it is not permissible to shed his blood. This is because the blood is to be protected, both according to sharee’ah and reason.

                (Illaa bi ihdaa tsalaatsin: atstsayyibuz zaanii) i.e. widower or widow. What is meant here is stoning them to death. This is because the widower or widow who commits adultery has uncovered a shame that is covered by Allah, so his blood becomes lawful. And also in this act there is great damage, so it needs to be stemmed.

It should be noted that adultery is a major sin after murder, which is why Allah combines it with the sins of shirk and murder, as mentioned in His word which means: And those who do not worship other gods besides Allah, nor kill a soul whom Allah has forbidden except with a just cause, nor commit adultery, whoever does such a thing will have his sin (punished), (i.e.) the punishment will be multiplied for him on the Day of Resurrection, and he will remain in that punishment, in a state of humiliation, except those who repent. (QS. 25:68-70).

In one of the traditions mentioned, the Prophet said, which means: Fear the act of adultery, for it has six characteristics, one in this world and three in the Hereafter. The three in this world are: (1) it destroys authority, (2) it brings poverty, (3) and reduces life span. While the three in the hereafter are: (1) earning the wrath of Allah, (2) a heavy reckoning, and (3) receiving the punishment of hell.

It should also be noted that the punishment for an adulterer, if he is single, is to be flogged one hundred times and exiled outside the city for one year. As for those who have been married, the punishment is stoning to death, as mentioned above.

      (Wan nafsu bin nafsi) i.e. killing by means of persecution and enmity. The conditions of this ruling are clearly mentioned in the books of fiqh.

      (Wat taariku lidiinihi) i.e. apostasy, as long as he does not return to Islam. This is in accordance with the Prophet’s words in another hadith, which means: Whoever changes his religion, then kill him. This apostasy is one of the worst types of kufr.

     (Almufaariqu lil jamaa’ati) This is a general description of those who leave their religion.

CONCLUSIONS:

Imam Ghazali (may Allah have mercy on him) said: “If someone claims that the obligation of prayer has been waived for him and that it is permissible for him to drink alcohol and eat the wealth of the sultan, as some people who claim to be Sufis like to claim. There is no doubt that such a person must be killed, and killing such a person is better than killing a hundred disbelievers, because the harm is greater.”

FIFTEENTH ASSEMBLY

15TH HADITH

Abu Hurairah reported that the Messenger of Allah said:

Meaning:

Whoever believes in Allah and the Last Day should speak kindly or keep silent: and whoever believes in Allah and the Last Day should honor his neighbor, and whoever believes in Allah and the Last Day should honor his guest.

Narrated by Imam Bukhari and Imam Muslim.

EXPLANATION:

Know O my brother, may Allah guide us to obey Him, that this Hadīth is a great Hadīth and all good manners branch out from it, as mentioned by some scholars (rahimahumullaah).

    (Man kaana yu’minu billaahi wal yaumil aakhiri) i.e., the Day of Resurrection. It is called the Last Day because there is no more night after it. What is meant here is the perfection of faith,

    (Falyaqul khairan) i.e., rewarding speech.

    (Silence refers to the silence of those who are able to speak, not the silence of those who are unable to speak or are mute. Allah says,

which means: And say the right words.(QS. 33: 70) And Allah also says,

 which means: There is not a word that he utters, but there is with him an ever-present guardian angel. (QS. 50: 18) And the Prophet said, which means: Hold your tongue, because people do not crawl on their faces or on their foreheads but because of their tongues. And the Prophet said, which means: All the words of man are his responsibility, except zikrullah, enjoining good and forbidding evil. And many other traditions that discuss this issue.

O my brother, how many disasters the tongue causes, I myself have counted more than twenty kinds of disasters. Imam Shafi’i (may Allah have mercy on him) said: “If a person wants to speak, then he should think about it before he speaks and think about the content of his speech.”

      (Waman kaana yu’minu billaahi wal yaumil aakhiri falyukrim jaarahu) Allah says, which means: Worship Allah and associate nothing with Him. And do good to the two parents, the close relatives, the orphans, the poor, the near neighbor and the distant neighbor…. And the Prophet said, which means: By Allah, do not believe: By Allah, do not believe: By Allah, do not believe. The Companions asked: O Messenger of Allah, what a loser is that person, who is he? He replied: One whose neighbor does not feel safe from his evil. (This Hadith narrated by Imam Bukhari)

And the words of the Prophet, which means: Whoever hurts his neighbor means he has hurt me, and whoever hurts me means he has hurt Allah. Dun whoever fights his neighbor means he has fought me, and whoever fights me means he has fought Allah. (Narrated by Abusy Shaykh).

And narrated from Abdullah bin Umar, he said: “The Messenger of Allah once went out for a battle, then he said, “The one who has harmed his neighbor, do not accompany us. Someone replied, “I urinated on my neighbor’s fence. So he said, “You should not accompany us today.” Narrated by Attabrani.

And the Messenger of Allah said: “Whoever learns these words from me, let him practice them, or teach them to someone who will practice them.” Abu Hurairah said: “I said, “I am, O Messenger of Allah. Then the Messenger of Allah took my hand and mentioned the five sentences, saying: “Guard yourself from what is forbidden and you will be the most abiding of men; be content with what Allah distributes to you and you will be the richest of men; be kind to your neighbor and you will be a true believer; like for others what you like for yourself and you will be a true Muslim; and do not laugh much, for laughter deadens the heart.” Narrated by Atturmidzi and others.

The Prophet said, which means: There are three kinds of neighbors: (1) Neighbors who have only one right, (2) Neighbors who have two rights, and (3) Neighbors who have three rights. The neighbor who has only one right is the simmi kafir, he only has the right of neighborliness. The neighbor who has two rights is the Muslim neighbor, he has the right of neighborliness and the right of Islam. The neighbor who has three rights is the Muslim neighbor who is a relative, he has the right of neighborliness, the right of Islam and the right of kinship.

It should be noted that the neighbor who is closer to his house is more important than the others, this is based on the hadith reported by Bukhari, from ‘Aisha radiyallaahu anha, who said: “I asked the Messenger of Allah, “O Messenger of Allah, I have two neighbors, to whom should I give the gift? He replied: “The one whose door is closest to you.”

Among the respect for neighbors is what is mentioned in the hadith narrated by Muslim, from the Companion Abu Dharr , that the Messenger of Allah said, which means: “O Abu Dharr, if you cook soup, then increase the water, and taste your neighbor.” In this Hadīth, the Messenger of Allah (may Allah’s peace and blessings be upon him) encourages good manners, because these actions are characterized by love, good social relations, covering needs and rejecting harm. The neighbor may be bothered by the smell of cooking from his neighbor’s house. Perhaps he has young children who, when they smell the food, become cranky and want to taste it. This, of course, will inconvenience him, because he will be forced to buy such dishes to appease his children’s fussiness. Especially if the neighbor is a poor person or a widow with orphans.

If your neighbor, friend or relative gives you a gift, you should accept it kindly and not abuse it, in accordance with the words of the Prophet, which means: O women of the believers, in another narration, O women of the Ansar, never despise the gift of your neighbor, even if it is only a leg of a goat.

      (Waman kaana yu’minu billaahi wal yaumil aakhiri falyukrim dhaifahu) i.e., because it is the character of the prophets and the righteous and the manners of Islam. In the past, Prophet Ibrahim was called the father of guests (Abudh Dhaifan). Because he liked to look for guests to the point of having to walk a mile or two, to be invited to have lunch with him.

Many traditions have been narrated about the virtue of honoring guests, one of which says that the guest enters with grace and leaves with the sins of the occupants of the house.

CLOSING:

We close this session with a narration about the recommendation to love and care for the poor.

Atturmidzi relates a hadith from Anas radiyallahu anhu who said: “In the past, the Messenger of Allah used to pray: ‘O Allah, make me a poor man, make me a poor man, and raise me up in the company of the poor. ‘Ā’ishah asked: “Why is that, O Messenger of Allah?” He replied: “Because they enter Paradise before the rich for forty years. O ‘Ā’ishah, do not refuse a poor man’s request even for a single date. O ‘Ā’ishah, love the poor and be close to them, surely you will be close to Allah on the Day of Judgment.”

And in another tradition, also narrated by Atturmidzi, from the Companion Abu Hurairah, he said: The Messenger of Allah said, which means: The poor will enter Paradise before the rich for five hundred years and half a day.

It is narrated that the Prophet Solomon, even though Allah had given him a great kingdom, if he entered a mosque and saw poor people, he would sit with them and say, “The poor sit with the poor.”

SIXTEENTH ASSEMBLY

16TH HADITH

Abu Hurayrah (may Allah be pleased with him) reported:

Meaning:

A man said to the Prophet: “Make a will for me.” He replied: “Do not be angry.” So he repeated it many times, he still answered: “Do not be angry.”

This hadith was narrated by Imam Bukhari.

EXPLANATION,

Know, my brother, may Allah guide us to obey Him, that this Hadīth is a great Hadīth, because it contains a way of rejecting most of the evils of mankind. In his life, man recognizes only two conditions: good feelings and bad feelings. Feelings of pleasure are caused by the fluctuating desires of eating, drinking, intercourse and the like. Painful feelings are caused by the fluctuation of anger. If anger is avoided, half of the evil will be rejected, even most of it. That is why the angels are safe from all the evils of humanity, because they do not have anger and lust.

The scholars differ on the man who asked the Prophet, some say he was Harithah bin Quddamah, or Abud Darda, or Abdullah bin Umar or others. When the man asked the Prophet, the Prophet answered him: “Do not get angry.”

      (Laa taqhdhab, faraddada) i.e., the man then repeated his question.

     (Miraaran) i.e., saying, “Give me a will, O Messenger of Allah!” Because apparently he was not satisfied with His answer “Do not get angry,” which he considered too short. So he then asked for more than that.

     (Qaala laa taqhdhab) But he did not add more than that, because he knew the generality of the benefit. Similar to this is what happened to Abbas, when he said to the Prophet: “Teach me a supplication so that I can pray with it, O Messenger of Allah.” He replied: “Ask Allah for afiat.” Abbas then repeated his words many times, to which the Prophet finally replied: “O Abbas, O uncle of the Messenger of Allah, ask Allah for good health in this world and the hereafter. For if you are given afiat (well-being), then it means that you have been given all the goodness.”

Anger that afflicts humans is the churning and boiling of the blood of the heart when facing something that is disliked to someone. The hadith says that anger is a burning ember in the heart of man. Isn’t it true that when a person is angry, the veins in his neck swell and his eyes turn red? Anger is despicable if it is not for the sake of Allah, whereas anger for the sake of Allah is praiseworthy. For this reason, the Prophet used to be very angry when Allah’s prohibitions were violated. Among the prayers of the Prophet used to be: O Allah, I ask for the right sentence in a state of anger or willingness.

NOTES:

One of the most powerful reasons for removing and rejecting anger is true monotheism, which is believing that there is no real agent in this life except Allah, and that creatures are mere instruments and intermediaries. If a person encounters something that he dislikes in another person, and he witnesses the true monotheism with his heart, the effect of anger will be removed from him. This is because anger may be towards the Creator, which is a terrible impudence that can negate ubudiah. And it can also be towards the creature, this is shirk that can deny the tawhid. That is why Anas served the Messenger of Allah for ten years, but he never saw the Messenger of Allah utter words of anger, such as why did you do that? For the things he did, and why didn’t you do that? For the things he did not do. He only said: Qadarallaahu maa shaa-a, wamaa shaa-a fa’ala, walau gadarallaahu lakaana (Everything is according to the will of Allah, what Allah wills must happen). This is all due to the perfection of his understanding, that there is no doer, giver and preventer other than Allah.

CURE FOR ANGER:

The cure for the despicable anger is to say the phrase isti’adzah, seek refuge with Allah from the disturbance of the accursed devil, and make ablution. This is based on a saying of the Prophet, which means: If someone is angry, then let him make ablution with water, because anger comes from fire, and fire can only be extinguished with water. In another narration it is stated: Indeed, anger is from the devil and the devil is created from fire. And fire can only be extinguished with water. So if one of you becomes angry, let him make ablution.

Another remedy for anger is to move from the place where the anger arose to another place, while contemplating the words of Allah who praises those who are able to restrain their anger: Wal kaahimiinal ghizha wa ‘aafiina ‘anin naas (And those who are able to restrain their anger and forgive people). (QS. 3: 134) And other verses related to this issue. In the hadith, the Prophet said, which means: Whoever restrains his anger, Allah will also restrain His punishment on him.

In another hadith it is mentioned: Allah says: “O son of Adam, if you remember Me when you are angry, I will remember you when I am angry and I will not destroy you with those who perish”.

And the words of the Prophet, which means: The brave man is not the one who is good at wrestling, but the real brave is the one who can restrain himself when angry.

And his saying, which means: Whoever restrains his irritation while he can retaliate, Allah will fill his heart with security and faith.

And the Prophet said, which means: Whoever wants to build a mahligai and be elevated in rank should forgive the one who wronged him, give to the one who did not give to him, and connect the one who disconnected him. And he said, which means: On the Day of Resurrection, there will be a caller who will say: “Those who forgive people, hasten to your Lord and take your reward”. The right of every Muslim who forgives is to enter Paradise.

The Hadiths narrating this are quite numerous.

HIKAYAT:

A man was served food on a tray by his servant, when suddenly the servant slipped and the whole tray spilled on the ground. The man’s face turned irritated, and the servant said: “Sir, apply the word of Allah.” The man asked: “What word of God?” The servant replied: “Allah says: “Wal kaazhimiinal ghaizha (And those who restrain their irritation).” The man replied: “I have restrained my irritation.” The servant said: “Wal ‘aafiina ‘anin naas (And those who forgive people).” The man replied: “I have forgiven you.” The servant also said: “Wallaahu yuhibbul muhsinii (Allah loves those who do good).” The man said: “I set you free for the sake of Allah and this one thousand dinars is a gift for you.”

CONCLUSION:

Wahab bin Munabbih said: “Once upon a time, there was an abid in the Children of Israel. Satan wanted to mislead him but was unsuccessful. One day, the abid went out to fulfill his desire. Satan went out with him to find an opportunity to mislead him. Satan tried to tempt him in terms of lust and anger, but to no avail. Then he tried again from the aspect of fear, Satan dropped a large stone from the top of the mountain, when the stone almost hit the abid, he then recited the name of Allah, so the stone did not hit him at all. After that, Satan tried again in the guise of a snake. When the abid was praying, the snake wrapped around his legs and body until it reached his head. When the abid was about to prostrate, the snake twisted around his head, and when he prostrated, the snake opened its mouth to swallow him. The abid chased the snake away until he was able to prostrate.

When the abid finished praying, Satan came to him and said: “I have tempted you in many ways, but none of them worked. From now on, I no longer want to mislead you, I choose to be your friend.” The abid replied: “The day you frightened me I was, thank God, not afraid of you at all. And now, I do not need your friendship.”

Exasperated the devil said: “Will you not now ask about your family, what will happen to them after you?”

“They all died before me,” replied the abid calmly.

Satan asked again: “Do you not want to ask how I mislead people?”

“Yes, how do you mislead people?” Satan replied:

“By three ways: miserliness, anger and drunkenness. If a man is miserly, then we make his wealth small in his sight, so that he withholds the rights that are due to him and covets the wealth of others. If he is angry, then we play with him as a boy plays with a ball. Even if he could bring the dead to life with his prayers, we would not despair of him. For we build up and tear down with a single word. And if he is drunk, then we drag him towards evil as you drag a goat wherever you like.”

Satan tells us that an angry person becomes his plaything like a ball in the hands of a child. May Allah protect us from that.

SEVENTEENTH ASSEMBLY

17TH HADITH

Abu Ya’la Shaddaad ibn Aus reported that the Messenger of Allah said:

Meaning:

Verily, Allah has enjoined good treatment of all things. If you kill, then kill in a good way: and if you slaughter, then slaughter in a good way, and sharpen the knife and please the slaughtered animal (do not step on it or slam it).

Narrated by Imam Muslim.

EXPLANATION,

Know, my brother, may Allah guide us to obey Him, that this Hadīth is a great Hadīth that gathers the general principles of religion, as we will explain below:

     (Innallaaha katabal ihsaan) i.e. Allah commands it and encourages it. The meaning is to do it perfectly.

      (Alaa kulli syai-in) i.e., it is obligatory to treat well in the dominion over all things.

      (Fa-idzaa qataltum fa-ahsinul qitlata) can be read as gitlah and gatlah. If it is pronounced gitlah then it refers to the condition, and if it is pronounced gatlah then it refers to the action.

    (Wa idhaa dzabahtum fa-ahsinudz dzibhata) in another narration: fa-ahsinudz dzibha.

     (Walyuhidda ahadukum shahfratahu) i.e., the large knife used for slaughtering.

    (Walyurih dzabiihatahu) i.e., the animal is slaughtered with a sharp knife and in a quick manner.

It has been mentioned above that this Hadīth encapsulates the general principles of religion and is explained as follows:

A good deed is one that is in accordance with the Shari’ah and reason. This relates to the life of the doer in this world and the Hereafter. The first is wisdom towards himself, his body, his family, his relatives, his property and people. The second is faith, which is the deed of the heart, and Islam, which is the deed of the limbs.

The reason for the issuance of this Hadīth is to correct the actions of the people of the Jaahiliyyah who used to be cruel in killing by cutting off the nose, hands and feet, and the like. They used to slaughter animals using blunt knives, bones, bamboo and the like, which would hurt the slaughtered animal. For this reason, the Prophet then ordered to be gentle in everything.

O my brother, be gentle, for it is not in anything but will make it good, and it is not taken away from anything but will make it bad.

NOTES:

Reflect on Allah’s wisdom in enacting the laws of Shari’ah. Why the fard prayer was not made obligatory at the beginning of Islam, but only after the night of Mikraj. The same applies to fasting, which only became obligatory after the second year of Hijri. Similarly, the prohibition of alcohol was only given after the battle of Uhud. All of this is to teach His slaves to be courteous and patient, and to do things gradually, and to avoid haste in all their affairs. This is because haste can lead to regret.

HIKAYAT:

Abu Sulaiman Addarani (rahimahullaah) reported: “On one occasion, I was riding my donkey, and I hit it two or three times. Suddenly the donkey raised its head towards me saying: “O Solomon, remember the punishment on the Day of Judgment. It is up to you whether you choose a little or a lot.” This is a strong warning to the one who harms his livestock with blows, or burdens them with heavy loads, or deprives them of food, and the like. And that he will be asked about it on the Day of Resurrection, so let him fear Allah, his Lord, and let him be kind to it as Allah has been kind to it, and let him fear the Kisas on the Day of Resurrection between him and the animal he harmed. O my brother, fear Allah and do not disobey Him.

Wahab bin Munabbih reported: “Allah in some of His words to the Children of Israel said: “If I am obeyed then I will be pleased: If I am pleased then I will bless, and My blessing has no limit. If I am disobeyed then I will be angry, and if I am angry then I will curse, and My curse will continue until the seventh generation.”” This is the ugliness of that sin.

COVER:

It was narrated by Ibn Asaakir in his Tarikh from some of the companions of Asshibli who said: “I dreamed that I saw Assyibli after he had passed away, so I asked him: “What did Allah do to you?” He replied: “I was brought to His glorious presence and asked: “O Abubakar, do you know why I forgave you?” I replied, “Because of my good deeds?”

“No.

“Because of my sincerity in my worship?” I said.

“No.

“Because of my hajj, fasting and prayers?

“I forgive you not for that.”

Because of my migration to the righteous and my frequent travel for knowledge,” I said.

“No.”

“O Rabb, this is a munjiyat that I believe can earn Your forgiveness.”

“It is not because of any of this that I forgive you.

“Then, for what?” I asked.

Allah said:

“Do you remember when you were walking in an alley in Baghdad, and you found a little kitten sheltering behind a wall because it was cold from the snow. Then you picked it up out of pity for it, and put it inside your coat to protect it from the cold?

“Yes, I remember.”

“Because of your compassion for the kitten, I also love you.'”

May Allah love us all with the blessings of His mercy, amen.

EIGHTEENTH ASSEMBLY

18TH HADITH

Abu Dharr Jundub bin Junadah and Abu Abdirrahman Mu’az bin Jabal reported that the Messenger of Allah said:

Meaning:

Fear Allah wherever you are, and accompany evil deeds with good deeds, so that they will be erased, and deal with people with good manners…. Narrated by Atturmidzi, and he said: “This is a hasan hadith,” and in some books it is stated: “Hasan Sahih.”

EXPLANATION:

O my brother, may Allah guide us to obey Him, this is a great Hadīth that covers three rulings at once: the right of Allah, the right of the believer, and the right of the slave. The right of Allah is that wherever you are you should fear Him. Because He is always watching and watching over you. The right of the mukallaf is that bad deeds are expiated by good deeds. And the right of the servants is to treat them with good manners. All of this will be explained below:

NASIHAT:

The mother of Abu Dzar, the narrator of this hadith, was once asked about her son’s worship and she replied: “All day long he sits in a corner thinking.”

Sufyan Atstsauri reported: “Abu Dharr came and was greeted by a large crowd, so he asked: “Don’t you see that when a man sets out on a long journey, he prepares enough provisions to reach his destination? They replied: “Yes, he does. He said: “The journey to the Hereafter is the furthest you will ever go, so prepare enough provisions for it! They asked, “What is the provision?” He said, “Perform the pilgrimage for the great things of the Day of Resurrection. Fast on a very hot day to face the length of the Day of Resurrection. Pray two rak’ahs in the middle of the night to face the horror of the grave. The good words you say and the bad words you don’t say will be the provision for the day when all humans stand in the field of Mahshar. And give charity with your wealth, may you be saved.”

ANOTHER PIECE OF ADVICE:

It was narrated from Anas bin Malik that Mu’az bin Jabal came to the Messenger of Allah and the Messenger of Allah asked him: “How are you?” Mu’az replied: “I am in a state of faith in Allah.” The Messenger of Allah also said: “Every word must have proof, what is the proof of your words?” Mu’az replied: “O Messenger of Allah, I was not in the morning but I thought that I would not live until the afternoon. And I was not in the evening, but I thought that I would not live until the morning. And I do not step on one foot unless I think that the other foot will not follow. And it was as if I saw every nation coming on the Day of Resurrection with its book, some with its prophets, and some with the idols it worshipped besides Allah. And it is as if I see the punishment of the people of Hell in Hell and the reward of the people of Paradise in Paradise.” The Prophet said: “You have indeed come to know, so hold on to it.”

Back to the explanation of the above hadith:

    (Ittaqillaaha haitsumaa kunta) the reason is that Abu Dharr, when he had converted to Islam in the city of Mecca. The Prophet then said to him: “Go to your people, may Allah benefit them by your intercession.” When he saw his strong desire to remain with him in the city of Mecca, and he knew that he was unable to do so, he said: “Fear Allah wherever you are…(Alhadith) Surely that is better for you than remaining in the city of Mecca.

This Hadīth is not specific to Abu Dharr, but can apply to anyone. What it means is: Perform all the commands of Allah and avoid all His prohibitions, in every place and time. For He is always with you wherever you are, looking at you and watching over you, as mentioned in the verses and hadiths.

Know, O my brother, that piety is a short, concise word that encompasses all goodness. A man came to the Messenger of Allah and said: “Give me a will.” The Prophet replied: “Fear Allah for it is the gathering of all good, and engage in Jihad for it is the rahbaniah of the Muslims, and remember Allah a lot for it is your light on earth and your mention in the heavens, and guard your tongue except to say only what is good, for then you can defeat the devil.” In another hadith, the Prophet said.

In another tradition, the Prophet said, which means: Whoever fears Allah will be strong and walk the earth safely. Piety has many benefits, including:

1. Guarding and maintenance against enemies.

This is based on the words of Allah,

If you are patient and pious, surely their deceit will not cause you the slightest harm (QS. 3: 120).

2. Help and assistance from Allah.

This is based on the words of Allah,

Verily, Allah is with those who fear and those who do good. (QS. 16: 128)

3. Being saved from danger and getting halal sustenance.

This is based on the word of Allah

Whoever fears Allah, He will surely make for him a way out (of every difficulty), and provide him with sustenance from where he does not expect it. (QS. 65: 2-3)

4. Improvement of deeds and forgiveness of sins.

This is based on Allah’s words,

O you who believe, fear Allah and speak the truth, and Allah will reform your deeds and forgive you your sins. (QS. 33: 70-71)

And many other benefits.

  (Wa atbi’is sayyiatal hasanata tamhuhaa) What is meant by hasanah in this hadith is the five daily prayers. This is based on the words of Allah which means: And pray in the two parts of the day (morning and evening) and in the first part of the night. Verily, the good deeds expiate the bad deeds. (QS. 11: 114) This verse was revealed in connection with a man kissing another woman.

The Prophet said, which means: The five daily prayers, Friday prayer to another Friday prayer, and Ramadan fasting to the next Ramadan fasting, make up for the sins committed in between, provided that major sins are avoided. And in another tradition, the Prophet said, which means: What would you think if a stream flowed from the door of a man’s house, and he bathed in it five times every day, would there still be dirt on his body? The companions replied: No. He then said: Well, so is the five daily prayers, Allah blots out all sins with them. (Reported by the Imams of Hadith).

It was narrated from Abu Umamah Albahili that while the Messenger of Allah was sitting in the mosque, and we were sitting with him, a man suddenly came and said: “O Messenger of Allah, I am subject to the hadd punishment, so punish me.” The Messenger of Allah remained silent. Then the man repeated his words, “O Messenger of Allah, I am subject to the had ruling, so punish me.” The Messenger of Allah remained silent and did not answer. Then the man repeated his words for the third time, but he still did not answer. Then the iqamat was announced for prayer. After the prayer, the Messenger of Allah went home. Abu Umamah said: “When the Messenger of Allah returned, the man followed him, and I also followed to listen to what the Messenger of Allah would say to the man. When he was near, the man said: “O Messenger of Allah, I am subject to the hadd punishment, so punish me.” The Messenger of Allah (peace and blessings of Allah be upon him) replied: “Have you performed ablution properly?” The man replied: “Yes, O Messenger of Allah.” The Messenger of Allah asked again: “Then did you pray with us?” The man replied: “Yes, O Messenger of Allah.” So the Messenger of Allah said to him: “Verily, Allah has forgiven your hadanaat (sin).”

From the above traditions it is clear that hasanaat is the five daily prayers, while sayyi-aat are minor sins. It is also possible that it is an absolute good, and that abrogation is by its very nature what is evident in the hadith. Allah’s bounty is vast and the report of Abi Umamah supports this.

And some say that the hasanaat are the words: subhaanallaah, walhamdu lillaah, walaa ilaaha ilallaah, wallaahu ‘kbar, walaa haula walaa quwwata Iaa billaahil “aliyyil “ashiim. Imam Qusyairi (may Allah have mercy on him) said: “A slave should fill all his time with worship. For if even a little of his time is devoid of fard or sunnah deeds, it will be a great regret and a real loss. “

Assalmi said: “Alwaasithi said that the light of obedience dispels the darkness of sin.”

Assalmi also said: “Allah does not punish a person except for his sins. So whoever makes a habit of doing righteousness and obedience. Allah will protect him from calamities in this world and the Hereafter.” That is why Allah says, which means: And your Lord will not destroy the countries of salvation, while their inhabitants are people of good deeds. (QS. 11: 118)

Imam Al Qusyairi rahimahullaahu said: “Out of His mercy, Allah does not destroy those who do good, but He destroys the wrongdoers.”

    (Wa khaaliqin naasa bikhuluqin hasanin) i.e., deal with them with good manners. That is, treat them with what you would like them to treat you with, such as not hurting them, having a sweet face and so on.

CLOSING:

In the past, the Messenger of Allah was very gentle with women. He said: Whichever man is patient with his wife’s misbehavior, Allah will give him a reward like the reward given to Prophet Ayyub in his calamity. And whichever woman is patient with her husband’s misbehavior, Allah will reward her as He rewarded Asiah bint Muzahm, the wife of Pharaoh.

It is narrated that a man came to Umar bin Khattab to complain to him about his wife’s misbehavior. He stood at the door of Umar’s house waiting for him to come out. Then he heard Umar’s wife angry with Umar, while Umar did not reply to her. So the man said to himself: “If ‘Umar is in this state, how much more will I be.” So the man finally gave up his intention to complain to Umar. As the man was about to leave, Umar happened to open the door and saw him. He called out to him to come back. Then he asked: “What do you need?”

The man replied: “I wanted to complain to you about my wife’s bad behavior. But when I heard that my wife was angry and scolding you, I decided against it and said to myself: ‘If the amirilmukminin is like this, how much more so am I.'”

Umar said to the man: “I am bearing all this because of the rights she has over me; she is the one who cooks food for me, she is the one who bakes bread for me, she is the one who washes my clothes, she is the one who breastfeeds my child, even though none of this is obligatory upon her. And she is also the one who calms my heart so that I avoid doing haraam deeds. Because of all this, I am bearing the brunt of her misdeeds.”

The man said: “O amirilmukminin, so is my wife.”

“Therefore, bear with your wife’s misbehavior. Remember, this is not long.”

Look O my brothers at these noble manners.

O Allah, improve our manners and expand our sustenance, O Most Gracious One.

NINETEENTH ASSEMBLY

19TH HADITH

Narrated Abdul Abbad, Abdullah ibn Abbas. He said:

Meaning: I was behind the Prophet one day and he said: “Son! I will teach you a few sentences: Guard Allah (i.e. His boundaries) then surely He will guard you. If you want to ask, then remember Allah. And if you want to ask for help, then ask Allah for help. Know that if all mankind were to unite to benefit from something, they would not be able to do so except with that which Allah has decreed upon you. And if they were to unite to harm you with something, they would not be able to do so except by something that Allah has decreed over you. The word has been lifted up and the ink has dried.

Narrated by Imam Atturmidzi, and he said: This is a Hasan Sahih Hadith. And in a narration other than Atturmidzi it is mentioned: Guard Allah (i.e. His boundaries), and you will find Him before you. Recognize Allah in your time of need, and He will recognize you in your time of need. Know that what is wrong with you will not be wrong with you, and what is wrong with you will not be wrong with you. And know that with patience there is victory, with hardship there is a way out, and with difficulty there is ease.

EXPLANATION:

Indeed, what the Prophet said is true. Know O my brothers, may Allah guide us to obey Him, that the hadith is a tradition of great significance and is the main point in preserving the rights of Allah and depending on Him.

 (Kuntu khalfan nabiyyi sallallaahu ‘alaihi wasallam) i.e. on a camel, as mentioned in another narration. This Hadīth also indicates that it is permissible to ride on a riding animal if the circumstances permit.

   (Faqaala yaa ghulaam) He was nine years old at that time.

    (Innii wallimuka kalimaatin) i.e., with which Allah will benefit you. Although these words are short, their meaning is broad.

      (Ihfazhillaah) i.e., by keeping the obligations He has commanded, His restrictions, practicing piety, and avoiding His prohibitions and that which He does not approve of.

      (Yahfazh-ka) i.e., then He will surely take care of you in the affairs of yourself, your family, your world and your religion, especially at the time of death.

     (Ihfazhillaaha tajid-hu tujaahaka) i.e., you will find Him with you with care, protection and help wherever you are, so that you will be at ease with Him and feel sufficient from needing the help of His creatures.

       (Idzan sa-alta fas-alillaah) i.e., if you are going to ask for something, then ask Allah to give it to you, and do not ask for anything other than Him, for He is the All-Powerful, and no one gives gifts other than Him. He is the one who deserves to be addressed. Moreover, He has divided the sustenance and determined it for each person. What He wills for a person will neither advance nor retreat, neither increase nor decrease, according to His immutable and eternal knowledge.

In the hadith it is mentioned, which means: “Whoever does not ask Allah, Allah is angry with him.”

And in another hadith, it is stated: Verily, Allah loves the one who is insistent in his supplication.”

      (Wa idzas-ta’anta fasta’in billaah) i.e. if you want to ask for help for the affairs of this world and the hereafter, then ask Allah for help. For He is over all things, and He is incapable of anything other than Him, even if it is for his own benefit or to ward off calamity from him.

How beautiful was the answer given by Prophet Ibrahim to Jibril’s question, “Do you have a desire?” When he was thrown into the lake of fire. Prophet Ibrahim replied: “Not to you!” Jibril also said: “Ask your Lord.” Prophet Ibrahim replied: “I do not need to ask Him, for He knows my situation.” These words of Prophet Ibrahim mean that it is only Allah who saves from danger and who grants requests, not others.

      (Wa’lam annal ummata) i.e., all creatures.

     (lawij-tama’at) that is, if they were all gathered together.

      (An yanfa’uuka bisyai-in) i.e., with the good of this world and the Hereafter.

    (Lam yanfa’uuka) i.e., they would not be able to benefit you with anything.

     (Illaa bisyai-in qad katabahullaahu laka) i.e., in the mu Nyu or in the Lauh Mahfuz.

    (Wa inij-tama’uu) i.e., all creatures.

      (Alaa an yadhurruuka bisyai-in) i.e., with calamities” of this world and the Hereafter.

    (Lam yadhurruuka) i.e., they will not be able to harm you with anything.

    (Illaa bisyai-in qad katabahullaahu ‘alaika) This is corroborated by the word of Allah, which means: If Allah afflicts you with evil, no one can remove it but Him. And if Allah wills good for you, then no one can refuse His bounty. (Quran 10:107) This verse encourages us to put our trust in Allah in all matters and to turn away from other than Him.

NOTE

The above words of Ailah are not denied by the saga about Prophet Moses who said: I was afraid they would kill me. (QS. 26: 14) And: O our Lord, indeed we fear that he will soon torment us or will increase in transgression. (QS. 20: 45) Because man is commanded to flee from causes that will bring disaster to causes that will bring salvation, even if he is not saved in the end, as Allah says, which means: Be on the alert! (QS. 4: 71) And His word, which means: And do not bring yourselves down to destruction. (QS. 2: 195) And the words of Umar : “Verily, the finger is running away from the destiny of Allah to the destiny of Allah.”

  (Rufi’atil aglqlaamu) i.e. the writing in the Lauh Mahfuz of what has and will happen until the Day of Resurrection has been completed.

      (Wa jaffatish) i.e., it has dried up.

     (Shuhufu) i.e., that in which is contained the destiny of all beings, like the Lauh Mahfuz. There is no change after that, nor is there any erasure of what is written therein. Sometimes they are erased or replaced according to what is in Allah’s knowledge. This is confirmed by the words of Allah: Allah abolishes what He wills and establishes what He wills, and with Him is the Book (Lauh Mahfus). (QS: 13: 39)

NOTES:

Whoever knows this will find it easy to be submissive to his Creator and turn away from others. Ibn ‘Arabi narrated that the Prophet said: The first thing that Allah created was Qalam, then Nun, which is tinza, as mentioned in Allah’s words: “Nun, by Qalam and what they write.” (QS. 68: 1) Then Allah said to the Oalam: “Write!” Qalam replied: “What do I write?” Allah said: “Write what has happened and what will happen until the Day of Resurrection in the form of deeds, death, fortune and the traces left behind.” Qalam moved to write what happened until the Day of Resurrection, then in ending his writing, he no longer wrote, no longer spoke and no longer moved until the Day of Resurrection.

In the narration of Muslim it is stated: Verily, Allah decreed the destiny of creatures fifty years before He created the heavens and the earth.

    (Wa fi riwanyati ghairi attirmidzi: ihfazhillaaha tajid-hu amaamaka, ta’rif ilallaahi fir rakhaa-i) i.e., seek the love of Allah by being diligent in worship until you become known to Him.

    (Ya’rifka fisy shiddati) i.e., by releasing it from you and making a way out for you from every hardship and distress. It is said that if a slave knows Allah in his field, then he prays in times of hardship, Allah says: “This voice I know.” And if not, then Allah answers: “This voice I do not recognize.”

   (Wa’lam maa akhtha-aka) i.e., that which does not reach you.

    (Lam yakun) i.e., that which is not destined for you.

   (Liyushiibaka) because it is not destined for you.

    (Wa maa ashaabaka) that which is destined for you. ,

     (Lam yakun) not destined for anyone else.

     (liyukhthi-aka) because man is not afflicted by anything except what has been destined for him or upon him. For destiny is like a well-aimed arrow that is aimed from Azal, so it will surely hit the target.

       (Wa’lam annan nashra) i.e., the help from Allah for the servant in facing his enemies is due,

     (Ma’ash shabri) accompanied by patience in obeying Allah and patience in avoiding disobedience to Him.

   (Wa annal faraji ma’al karbi) i.e., quickly finding a way out, so as not to endure hardship for long.

    (Wa anna ma’al “usri yusran) as mentioned in the word of Allah surah Alam Nasyrah.

CLOSING:

It is said of some of the scholars that if he was asked for something, he would put his hand in his pocket and take out what he had asked for. His friends who witnessed this knew that there was nothing in his pocket originally, so they then questioned him about it, so he explained that it was the Prophet Khidir who gave him what he asked for. So it is strange that a man should put his trust in Allah in the matter of being saved from Hell, crossing the Shirat, drinking from the pool of Kautsar and entering Paradise, but not put his trust in a few pieces of bread that will straighten his back and clothes that will cover his nakedness!!!

TWENTIETH ASSEMBLY

20TH HADITH

Abu Mas’ud, Ugbah ibn Amr Al Anshari Albadri reported: The Messenger of Allah said:

Meaning:

 Indeed, of what people have gotten from the first prophetic words is: If you have no shame, then do what you want. Narrated by Imam Bukhari.

EXPLANATION:

 Know O my brother, may Allah guide us to obey Him, this is a great hadith.

     (Inna mimmaa adrakan naasu min kalaamin nubuwwatil uulaa) i.e., that which is agreed upon by the laws. This is because it came in the earlier Shari’ah and was followed by the later Shari’ah. This is because shyness has always been taught in the laws of the previous prophets, praised and commanded, and has never been abrogated in any of the laws. In the hadith: People did not get from the first prophetic words but only this: ‘If you have no shame, then do as you please.’

The scholars disagree about its meaning, some of whom say that it means news even though it is in the form of an amr (command). It is as if he said: If shame does not prevent you, then you do as you please. If one is not fortified by shame from what Allah has forbidden, then it is the same as committing a minor or major sin.

Other scholars said that the meaning is wa’iid (threat), as Allah said

which means: “Do what you will” (Sūrat 41:40) means: Do what you wish, and Allah will surely reward you. Some scholars said: “Look at what you want to do, if it does not cause shame, then do whatever you want.

You can do whatever you want. If it does not cause shame, then do whatever you want, because such actions are usually based on righteousness. And if it causes shame, then abandon it.

And this Hadīth also implies a warning and threat from the lack of shame. And that shame is the noblest behavior and the most perfect thing. That is why the Prophet said, which means: Shame is all good. Shame brings nothing but good. And it has been mentioned that, shyness is a branch of faith. And the Prophet was more shy than a virgin in her purgatory. In one of the traditions, it is mentioned that if Allah wills the destruction of a servant, then He removes shame from him.

It should be noted that there is a difference between shyness that is appropriate and shyness that is despicable. There is shame that is reprehensible according to sharee’ah, such as being ashamed to do good and forbid evil, even though the conditions have been fulfilled. This is not shyness but timidity. And there is also shyness to ask questions about religious matters that are important to know. Hence ‘Ā’ishah (radiyallaahu anha) said: “The best of women are the Ansar women, because they are not prevented by shyness from asking about their religious affairs.”

Bukhari and Muslim reported: Umm Salmah (may Allah be pleased with her) said: “Umm Salim came to the Messenger of Allah and said: “Allah is not ashamed of what is right. Is it obligatory for a woman to take a bath if she has a wet dream? The Messenger of Allah replied: “Yes, if she sees water.” Umm Salim was not shy to ask about her religious affairs.

The Messenger of Allah once saw a man scolding his brother over a matter of shame. Then he said: “Leave him alone, because shyness is part of faith.” It is part of the origin of faith and morals, because it prevents one from committing evil deeds and encourages him to do good and virtuous deeds, just as faith prevents the one who has it from committing such evil deeds.

The ultimate shame is shame of Allah, lest He should see you doing what He has forbidden and lest He should not find you doing what He has commanded. The perfection of shame grows out of the realization of Allah and His muragabah.Rasulullah once said to his companions: “Shame yourselves upon Allah in truth. “They replied: “O Prophet, we have all been ashamed, thank God.” He said: “That is not so, but the real shame of Allah is that you should take care of the head and its cargo, take care of the stomach and its contents, and you should remember death and carcasses. Whoever does that has truly shamed Allah.”

You should know that the people of shyness vary in degree according to their different circumstances. Allah has collected in the person of the Prophet Muhammad an instinctive shyness greater than the shyness of a virgin girl in her seclusion, and in a shyness that seeks to convey the ultimate goal.

     (Idhaa lam tastahii fashna’ maa shi’ta) includes the five commandments, which is why it is said to be the pivot of Islam.

PROBLEM:

It is haraam to uncover the ‘awrah in front of a crowd, but if it is not in front of a crowd then Imam Nawawi (may Allah have mercy on him) said in Sharh Muslim: “It is permissible to uncover the ‘awrah in the restroom, or when bathing, urinating and when mixing with one’s wife. With regard to going into a public bath, shyness is required. The scholars said: It is permissible for men to enter public baths, and they should keep their eyes closed to what is not permissible for them, and take care not to expose their ‘awrah in the presence of those who are not permissible for them to look at.” It has been narrated that if a man enters a public bath naked, he will be cursed by the angels.

CLOSING:

We conclude our discussion with a few issues related to etiquette. Allah says,

which means: O you who believe, protect yourselves and your families from the Fire. (OS. 66: 6) Imam Ali said: “The meaning of this verse is to educate and teach them manners.”

The Prophet said, which means: Honor your children and correct their manners. (Narrated by Ibn Majah)

And the Prophet said, which means: A person who teaches his child good manners is better than giving one saa of food in charity. He made educating a child in manners better than giving charity. This is what Abu Hamza said in his commentary on al-Bukhari.

And Abu Ali Arrudzanari said: “A slave will reach his Lord by his manners, and will reach Paradise by his deeds.”

And Sirri Assagathi rahimahullaahu said: “One night I was praying and I put my feet down in the mihrab, and I thought to myself: “This is how you sit in the presence of the Maharaja. So I replied to myself: “No, for the sake of your glory, I will not extend my legs again forever.”

One of the wise men said: “I once stretched out my foot in the Masjid al-Haram. Then a slave girl said to me: “Do not sit before Him except with etiquette, otherwise He will remove you from the list of those who are close to Him.”

Some Sufis say: “Not using etiquette can lead to expulsion. Whoever has bad manners in the parlor will be expelled to the door. Whoever has bad manners at the door will be expelled to the buffalo pen.”

Abu Yazid Albusthami said: “I had heard about an abid who was of this nature, so I was interested in making a pilgrimage to him. When I arrived at his place, I saw him spitting in the direction of the qiblah. So I abandoned my intention to visit him. This is because a person who cannot be trusted with the manners of the Shari’ah, how can he be trusted with divine secrets? Prophet $# said, which means: “Whoever spits in the direction of the Qiblah will come on the Day of Resurrection with his spittle in his eyes.” Narrated by Abu Daud.”

Abu Umamah reported: The Prophet said, which means: If a slave prays, the gates of Paradise will be opened for him, and the veil will be lifted between him and his Lord, and he will be welcomed by angels, as long as he does not blow his nose or spit. Narrated by Attabrani.

And the Messenger of Allah said, which means: Honor the assemblies and face the qiblah. And he said: Verily, everything has a leader, and the leader of the assembly is the Qiblah. And he said: All things have their honor, and the adornment of the assembly is the direction of the qiblah.

One of the scholars said: “Allah does not open the door for a guardian except when he is facing the qiblah.

HIKAYAT:

There was an ustaz who taught Alguran to two children simultaneously. One of the two children recited Alguran while facing the qiblah, while the other did not. So he managed to memorize the Alguran one year earlier than his friend.

TWENTY-FIRST ASSEMBLY

21ST HADITH

Abu Amrin reported that Abu Amrah Sufyan ibn Abdullah cl said:

Meaning:

I said to the Messenger of Allah: “O Messenger of Allah, tell me something about Islam that I cannot ask anyone else except you.” He replied: “Say by you, I believe in Allah, then be steadfast.”

Narrated by Imam Muslim.

EXPLANATION,

Know O my brother, may Allah guide me and you to obey Him, that this Hadīth is a great Hadīth.

                (Qultu yaa rasulallaah, qul lii fil islaam) i.e., in its laws.

                (Qaulan) i.e., speech that encompasses the entire meaning of the religion so clearly that it no longer requires interpretation from anyone other than His Majesty. Which I would practice and be content with, if….

                (Laa as-alu) I do not need to ask about it….

                (Anhu ahadan qhairaka, qaala qul aamantu billaahi) i.e., renew your faith with your heart and your tongue, to bring out the full meaning of Islam and faith in accordance with the Shari’ah.

                (Tsummas-taqim) then be istiqamah (steady) in obeying and ending all transgressions. Because it is impossible to be istigamah if there is deviation. The peak of istiqamah is when a servant no longer turns to other than Allah.

Abulqasim Al Qusyairi (may Allah have mercy on him) said: “If a person is not able to maintain istigamah in his situation, his efforts are lost and his hard work is in vain.” That is why it is said that istigamah is not attainable except by great people, because it cannot be attained except by departing from what one is accustomed to doing and separating from one’s customs, and standing upright before Allah with a true stance.

Imam Ahmad issued a hadith which means: The faith of a slave will not be upright until his heart is upright, and the heart of a slave will not be upright until his tongue is upright. Know that the tongue is in some places more dangerous than a sharp sword and a pointed arrow.

Istigamah is better than a thousand karomahs, and Allah does not honor a person with a better honor than istigamah. It is for this reason that there are very few reports of the sacredness of the companions of the Prophet, whereas there are more reports of the Sufi figures who came after them. Because the Companions. Because of the blessings of the Prophet and their friendship with him, and because they often witnessed the ascension and descent of angels in his presence, their hearts became luminous and their souls became clean, so that they were able to see the Hereafter. And with what they had been given, they no longer needed to witness the karomah. They only occupied themselves with worship, and were steadfast and zuhud towards the despicable world.

In interpreting the words of Allah ,

which means: And indeed those who say “Our Lord is Allah,” then they are steadfast. (Sūrat 41:30) Some scholars say that what this means is that they utter these words with their tongues and then make istigamah, i.e., confirm them with their hearts. Others interpreted it this way: They confirmed it with their tongues, then they did istigamah, i.e. they remained steadfast in their justification, until they died in a state of Islam. And some say that the meaning is: They said it with faith, then they did istigamah, i.e. they confirmed it with obedience and good deeds. Know, O my brother, that he who obeys Allah will be obeyed by all things, and he who fears Allah will be feared by all things.

HIKAYAT:

Auf bin Abi Shaddad Al “Abdi said: When Hajjaj bin Yusuf heard about Said bin Jubair, he sent a commander named Mutalammis bin Akhwas along with twenty soldiers from the land of Syria, who were among his personal bodyguards. As they were traveling in search of Said, they came to a monastery, and met a monk. Then they asked the monk about Said. The monk said: “Describe to me the characteristics of the person you are looking for.” They then mentioned his features. The monk then pointed out the place where they were looking for him. So they went there and found Said prostrating himself and praying in a loud voice. They approached him and greeted him. Said raised his head and finished his prayer and returned their greetings. They said: “We have been sent by Hajjaj to take you, so come with us.” Said answered: “Do you have to?” They answered: “Yes, you must.” Then Said praised Allah and praised Him and saluted the Prophet. Then he stood up and walked with them until he reached the monk’s monastery.

The monk then asked: O horsemen, have you found the one you were looking for?” They replied: “Yes, we have.” The monk said: “Come up to the monastery, for it is getting late. Every night there are male and female lions roaming around this monastery.” So they all rushed into the monastery, only Said didn’t want to go in. They said to him: “We thought you wanted to escape from us!” Said answered: “No, but I will not enter the house of a polytheist forever.” They said: “We will not let you, for the wild beasts will certainly devour you.” Said: “My Lord is with me, He will drive the beast away from me, and will set a guard around me that will protect me from all harm, God willing.”

“Are you a prophet?” They asked.

“No, I am not a prophet. But I am a servant with many faults and sins.”

“Swear that you will not run away,” they said. Said then swore.

“Go inside quickly and ring the bell to drive the beast away from the righteous servant, for he will not enter this monastery.” The monk warned.

Suddenly, a lioness emerged from behind a bush and approached where Said was. The lion sniffed Said’s body, rubbed his head and then lay down beside him. Shortly afterwards, a male lion also appeared and did the same as the lioness, and then lay down beside Said.

When the monk saw this, he was amazed. So the next day, he went to Said and asked him about the laws of his religion and the sunnahs of his Messenger. Said then explained to him satisfactorily, so that the monk finally converted to Islam and became a good Muslim. As for the men, they apologized to Said, kissed his hands and feet and said: “Forgive us, for we were forced to bring you. For we swore to Hajjaj that we would not let you see us until we had brought you to him. Now you may order us as you wish.”

Said replied: “Continue with your task, for I surrender to my Creator, and no one can resist His decree. “

So they set out until they reached Wasith. Arriving there, Said said to them: “O brothers, I have been with you on this journey, and I have no doubt that my end is near, my time in this world has come to an end. So allow me this night to prepare myself for death and get ready to face Munkar and Nakir, and remember the torment of the grave. Tomorrow, we will meet again at so-and-so’s place.”

They looked at Said, tears in his eyes and a change in his face. He had not eaten, drunk or laughed since they found him. So in unison they said: “O best of the dwellers of the world, it would have been better if we had not known you and had not been sent to you. Woe to us, why did we have to bring you. Forgive us before our Creator on the day of resurrection. For He is the Greatest and Most Just Judge who will not do wrong.” Then they wept.

When their weeping subsided, they said: “We ask you, by Allah, Ya Said, to give us your prayer and your advice. For it is impossible to meet such a person again forever.” So Said prayed for them. Then they let him go. Then Said washed his head, his robe and his blanket.

The next morning, as dawn broke, Said knocked on the door of the place where they were staying. They asked: “Who?” Said answered: “Your friend.” They went downstairs and opened the door. Then they wept.

Then they brought Said to Hajjaj. Mutalammis went in to Hajjaj and informed him that they had brought Said b. Jubayr. When Said confronted him, Hajjaj asked: “What is your name?”

“Said b. Jubair,” he replied.

Hajjaj said: “You are Shagi b. Kasir!”

“My mother knows my name better than you.” Said replied.

“Woe to you and woe to your mother!” Hajjaj said.

“The affairs of the unseen are known to others than you.” Said replied.

Hajjaj said: “I will replace your world with the hell of Lazo.” Said replied: “If I knew it was in your hands, then I would make you a god.”

Hajjaj asked: “What do you say about Muhammad?”

“He is the prophet of mercy.” Said.

“What do you say about Ali, is he in heaven or hell?” Hajjaj asked.

Said replied: “When I have entered into both, then I will know who the inhabitants of both are.”

“What do you say about the caliphs?” Hajjaj asked.

“I have no authority over them,” Said replied.

“Which of them is more admirable?” Hajjaj asked.

Said replied: “The one most favored by the Khalig.”

“Who is most favored by the Khalig?” Hajjaj asked.

“That is known only to God Who knows their inner and outer secrets.” Said replied.

Hajjaj asked again: “Why do you never laugh?”

“Would a creature created from earth laugh and fall prey to fire?” Said asked back.

“And why do we laugh?” Hajjaj asked.

“Human hearts are not the same,” Said replied.

Then Hajjaj ordered the gold jewel to be taken out and placed before Said. Said said to him: “If you collect this to redeem yourself from the fear of the Day of Judgment, then it is good. If not, then only one fear can make a woman who is nursing her baby forget her baby. There is no good in anything gathered from the world except that which is good and clean.”

Then Hajjaj ordered the instruments to be taken out, and Said wept. Hajjaj then said: “Woe to you, Said, in what way do you wish to die?”

“Choose for yourself O Hajjaj, by Allah, you have not killed me in any way, but on the Day of Resurrection you will be punished in that way too.”

“Will you forgive me?” Hajjaj asked.

“If the forgiveness comes from Allah, I don’t like it from you!” Said replied firmly.

Hajjaj then ordered his executioners: “Take him and kill him!”

When Said was out the door, he laughed. So people told Hajjaj about it. Hajjaj had him brought back in, then he asked: “Why are you laughing?”

Said replied: “Because of your impudence toward Allah and Allah’s politeness toward you.”

So Hajjaj had the scaffold spread out before him, then he said: Kill him!”

Said: “I turn my face to the Creator of the heavens and the earth in a state of uprightness and submission to Him.”

“Turn him away from the qiblah,” said Hajjaj.

Said said: “Wherever you face, there is the face of Allah.”

“Turn him upside down!” said Hajjaj.

Said replied: “From him We created you, and into him We return you, and from him We bring you out.”

“Slaughter him!” Hajjaj shouted.

Said said: “I testify that there is no God but Allah, the One, with whom there is no partner. And Muhammad is His servant and

His messenger.” Then he prayed: “O Allah, give him no power to kill anyone after me.”

So Said was beheaded on the expanse. May Allah be pleased with him.

When his head was severed from his body, he uttered the words: Laa Ilaaha Illallaah, there is no God but Allah.

Hajjaj only survived the murder for fifteen days. This was in the year 95 AH. And Said’s age at the time was forty-nine years…

O Allah, grant us what we want and do not leave us to those who do not love us.

Amen, amen, wal hamdu lillaahi rabbil ‘aalamiin.

TWENTY-SECOND ASSEMBLY

22ND HADITH

Abu Abdullah Jabir bin Abdullah Al Anshari reported:

Meaning:

A man asked the Messenger of Allah, saying: “O Messenger of Allah, what do you think, if I perform the obligatory prayers, fast in Ramadan, and make lawful what is lawful and forbid what is unlawful, and I do not add anything to them, will I enter Paradise?” The Messenger of Allah replied: “Yes.”

Narrated by Imam Muslim.

EXPLANATION:

The meaning of “forbidding the unlawful” in this Hadīth is “avoiding” it, and the meaning of “making lawful” is “doing it with the belief that it is lawful.”

Know, my brother, may Allah guide me and you to obey Him, that the questioner in this Hadīth is Nukman ibn Qauqal.

    (Araita) from the word ra-aa, meaning: what is His Majesty’s opinion….

    (Idhaa shallaitul maktuubaati wa shumtu ramadhaana wa ahlaltul halaala wa harramtul haraama) i.e., keep away from it.

      (Walam azid @alaa dzaalika syai-an) from practices that are Sunnah.

      (Adkhulul jannata) i.e. without being punished. It has been validly stated that there are some major sins that will delay one’s entry into Paradise: the sin of breaking ties of friendship, the sin of pride and the sin of debt, until the trial is completed. It has also been proven that the Muslims, once they have crossed the Sirat, are detained in Gantarah until the punishment for their wrongdoings in this world is completed.

    (Qaala na’am) i.e., you enter into it. In this Hadīth, there is no mention of zakat and hajj, either because they were not obligatory at that time or because the Prophet was not spoken to about them.

This Hadīth indicates that it is permissible to abandon the Sunnah practices altogether, even if abandoning them means missing out on great benefits and rewards. Unless the reason for abandoning them is disdain for them or dislike for them, then this is disbelief.

SOME OF THE WISDOM OF THE FIVE DAILY PRAYERS,

The wisdom of the five daily prayers is that the five daily prayers are obligatory for a person to be grateful for the blessings of the body, and the blessings of the body are the five senses: taste, smell, hearing, sight and touch. And from each of these five senses, several things can be known according to the function of the sense.

The sense of touch, for example, favors the sense of touch. If you put your hand on an object, you will know whether the object is rough or smooth. So as an expression of gratitude is the two rak’ahs of the Fajr prayer.

The sense of smell, with this sense you can smell odors from four directions. An expression of gratitude is four rak’ahs of the Zuhr prayer.

The sense of hearing, with this sense you can hear from the four directions. The four rak’ahs of the ‘Asr prayer are an expression of gratitude.

The sense of sight, if you are standing in a place for example, then you can see in front of you, right and left, and cannot look behind you. So the expression of gratitude is three rak’ahs of Maghrib prayer.

The sense of taste, with this sense you can feel hot, cold, sweet and sour. The four rak’ahs of the ‘Isyak prayer are an expression of gratitude.

Ibn Athaillah in his book entitled Lathaaiful Minan said: “If a believer prays and his prayer is accepted by Allah, then Allah creates from that prayer a form of Tupa in the spirit world that performs bowing and prostration until the Day of Resurrection.

And the reward is given to the one who prayed…

Look O my brother to this great reward, so perform the five daily prayers on time, Insha Allah you will get this reward.

From the above Hadīth, wa shumtu ramadhaana, it is clear that it is not makrooh to mention Ramadan alone without mentioning the shahr (month) first. As for the Hadīth that states that it is makrooh, it is a dhaif Hadīth. Ramadan is the most excellent month, as mentioned in the hadith: Ramadan is the chief of the months. And the Prophet’s statement, which means: Whoever fasts in Ramadan out of faith and in hope of reward will have his past sins expiated. And in another narration: and the later ones. In this month of Ramadan, Allah also revealed the Qur’an. The Hadiths that mention the virtues of this month are numerous, as mentioned in my book Tuhfatul Ikhwan.

COVER:

The author of Dzakhiiratul “Aabidiin said: “I see a group of people who deny the traditions narrated about the virtue of the five daily prayers in terms of the number and magnitude of the rewards provided for those who pray them. They say that it is too much for too little.

Why do they not believe in the great reward, whether Allah’s power is not sufficient to do so, or His vast mercy is narrow. If Allah’s power encompasses all that is destined, and His mercy is wider than the ink of the sea, then it is possible for Him to promise many degrees and rewards for few good deeds, so that His power, majesty and mercy may be known. However, the verses of the Qur’an and the authentic traditions have made this clear. Like the words of Allah

which means: And My mercy encompasses all things. (QS. 7: 156) And in a noble hadith mentioned, meaning: Verily, Allah gives to a believing servant for one good deed the reward of a million good deeds. Then he recited the words of Allah

which means: Verily, Allah does not wrong anyone even by a zarrah, and if there is a good deed as small as a sarrah, Allah will surely multiply it and give from His side a great reward. (QS. 4: 40) If Allah has said “great reward”, then who will know the level of the great reward given by Allah!

TWENTY-THIRD ASSEMBLY

23RD HADITH

Abu Malik Alharith bin Ashim Al Ash’ari reported: The Messenger of Allah said:

Meaning: Cleanliness is part of faith, and (the remembrance of) alhamdulillah fills the scales, and (the remembrance of) subhanallah and alhamdulillah both fill the space between the heavens and the earth. And prayer is light, charity is proof, patience is light, and Alguran is an argument in your favor or against you. Everyone goes out in the morning, then there is one who sells himself by working hard to save him or harm him. Narrated by Imam Muslim.

EXPLANATION:

Know O my brother, may Allah guide me and you to obey Him, that this Hadīth contains important matters of religious principles.

        (Cleanliness is half of complete faith, which consists of justification with the heart, confession with the tongue, and performance with the limbs.

Ibn Majah and Ibn Hibban narrated a hadith which means: Perfect ablution is half of faith. Atturmidzi narrated a hadith which means: Ablution is half of faith.

The Imams said that thaharah (purification) is divided into (1) obligatory, such as purification from impurity, and (2) Sunnah, such as repeating ablution and taking a Sunnah bath. Then the obligatory thaharah is further divided into: (a) Bodily, and (b) Qalbi. The bodily thaharah is like cleansing the heart from envy, ujub, riyak and pride. Imam Ghazali said: “Knowing about its limits, causes, methods of treatment and cure is fardu ain, which every Muslim must learn.” With regard to purification of the body, it may be with water or with pure soil, or with both, such as purification from a dog’s lick, or with something other than both, such as hirrif in tanning leather, or it may become pure by itself, such as the conversion of wine into vinegar. All this is clearly explained in the books of fiqh.

SOME OF THE VIRTUES OF ABLUTION:

It is narrated that, when the angel said: “Are you going to make on the earth people who will only do damage to it?” So Allah became angry, so He destroyed some of them and forgave others, among whom were Munkar and Nakir. And Allah told them to make ablution at the spring under the Throne. Then Jibril led them in praying two rak’ahs. This is the origin of ablution and praying in congregation.

Uthman bin Affan said: “I heard the Messenger of Allah say, which means: No servant completes his ablution, but Allah will forgive his past and future sins. (Narrated by Albazzar with a hasan chain).

And the Prophet said, which means: A Muslim does not rinse his mouth except that Allah will forgive him of every sin he committed with his tongue that day. And he does not wash his hands except that Allah will forgive him of every sin he committed with his hands that day. And he does not wipe his head, except that it will be like the day when he was born to his mother. (Narrated by Attabrani)

And the word of the Prophet, which means: When a Muslim performs ablution, his sins come out of his hearing, his sight, his hands and his feet. And if he sits down, then he sits down in a state of forgiveness. (Narrated by Imam Ahmad and Attabrani)

It is recommended to maintain ablution, based on a report in khabar, that Allah said, which means: Whoever has an impurity and does not perform ablution has turned away from Me. Whoever has an impurity and performs ablution, but does not pray, has turned away from Me. And whoever has an impurity, and he performs ablution and prayer, but does not pray, has turned away from Me. And whoever has an impurity and performs ablution and prayer and prays to Me, but I do not answer him, then I have turned away from him, and I am not a God who likes to turn away from His servants.

HIKAYAT:

It is narrated that Umar bin Khattab sent a messenger to the land of Sham (Syria). He passed by the house of a monk. Then he knocked on the door. After a while of waiting, the door was finally opened by the monk. When the messenger asked about it, the monk replied: “Allah revealed to Prophet Moses that if you fear a ruler, then perform ablution and tell your family to perform ablution. For whoever performs ablution will be saved from that which he fears. I deliberately did not open the door for you until we had all performed ablution first.”

In the book of Thabagat Ibni Subki it is stated:

“Allah said to Prophet Moses: “O Moses, perform ablution, for if you are afflicted by something while you are without ablution, then blame none but yourself. “

And the Prophet said to the companion Anas: “O Anas, if you are able to remain in a state of ablution forever, then do so. For if the grim reaper takes the life of a servant while he is in a state of ablution, it will be recorded for him as a martyrdom.”

HIKAYAT:

It is narrated that in the time of Prophet Jesus, there was a righteous woman who put a pot of dough on the stove and stood up to pray. Then Satan came disguised as a woman and said to her: “The dough is burning!” The righteous woman paid no attention to him. Then Iblis took her young son and put him in the furnace. The virtuous woman still did not look at him. Soon her husband came in and saw her baby in the furnace, playing with the coals that had all turned into diamonds. Then her husband told the Prophet Isa (peace be upon him) what had happened and he said: “Call your wife here!” When the righteous woman came forward, Prophet Isa asked her: “What have you been doing?” The woman replied: “O Ruh Allah, every time I have an impurity, I perform ablution. Whenever anyone has a need for me, I give. And I bear the harassment of the living as the dead bear it.”

One day Gabriel came to meet the Messenger of Allah on a couch made of gold, its legs made of silver inlaid with pomegranate mira, pearls and zabarjad, and covered with fine and thick silk. Then he stopped at a wide, sandy waterway in the city of Mecca. Then Gabriel greeted the Prophet and seated him with him on the couch. Jibril had four wings, one made of pearl, the second made of mira pomegranate, the third made of emerald and the fourth made of the light of the Lord of the Worlds. The distance between each wing is five hundred years of travel. And on his head were two crests, one colored like the sun and the other like the moon, studded with gems and smelling of misik and kafur. With Jibril also came seventy thousand angels.

Then Jibril tapped his wings on the ground, and a spring of water appeared. Then he made ablution, and washed his limbs three times, rinsed his mouth three times and put water into his nose and then took it out again three times. After that he said: “I testify that there is no God but Allah, the One, with whom there is no partner, and that you are the Messenger of Allah, rightly sent by Allah as a prophet. O Muhammad, arise and do as I did.” So he did as Jibril had modeled. Then Gabriel said: “O Muhammad, Allah has forgiven you of all past and future sins, and Allah will forgive the one who does what you did all his sins, new and old, committed secretly or openly, intentionally or unintentionally, and Allah will forbid his flesh and blood from the fire of hell.”

Let us return to the point of the hadith:

   (Wal hamdu lillaahi) i.e., this phrase alone, or this sentence alone, or some say that it means surah Alfatihah.

    (Tamla-u) i.e., to fulfill.

     (Almiizaana) i.e. the reward of reciting this sentence while presenting its meaning and adhering to its arguments, will fill the scales of goodness that are as vast as the layers of the sky. The nature of these scales will be further explained at the end of this exposition, Insha Allah.

      (Wa subhaanallaahi wal hamdulilaahi yamla-aaniau tamla-u) the doubt of the narrator.

      (Maa bainas samaa-i wal ardhi) This is because when a person says tahmid while bringing the meaning of praise and what it implies of dependence on Allah, the scales of his deeds will be filled with goodness. And if he adds tasbih (subhaanallaah), which is the purification of Allah from all that is unworthy of Him, then his good deeds will be as full as the heavens and the earth. The mention of the words “heavens and earth” here is in accordance with the custom of the Arabs to indicate very much. The point is that the reward is so great that it would fill the heavens and the earth,

It is narrated that tasbih (subhanallah) is half of the balance of deeds, and hamdalah (alhamdulillah) fills it. And the phrase Laa Ilaaha Illallaah has no veil between it and Allah until it reaches Allah, i.e. there is no barrier that prevents its fulfillment.

     (Wash shalaatu nuurun) i.e., it has light, or shines, or the substance of prayer itself is light, and it illuminates the face of the one who performs it, as can be witnessed in the world. In one of the traditions it is mentioned that whoever prays at night, his face will be good during the day.

Abud Dada said: “Pray two rak’ahs in the darkness of the night in order to face the darkness of the grave, and to enlighten the heart with the light of realization and the revelation of the essence. In that prayer, the heart should be emptied of all that preoccupies it, turned away from everything that would distract it, and turned towards Allah with the whole soul, so that it will give him His testimony, His nearness and His love.” That is why the Prophet said, which means: “And my delight is in prayer.” And it is also narrated: A hungry man may be satiated and a thirsty man may be quenched, but I am never satiated from the love of prayer.

And prayer pleases the heart and removes its restlessness. That is why, in one of the traditions, the Prophet said to Bilal: “O Bilal, call the Iqamat for prayer and please our hearts with it.”

The Prophet once talked about prayer, he said, which means: Whoever maintains it will have light, evidence and salvation on the Day of Resurrection. And whoever does not keep it, there will be no light, evidence and salvation for him. And on the Day of Resurrection he will be with Pharaoh, Haamaan, Oarun and Ubai bin Khalaf. Narrated by Imam Ahmad.

The reason why these four people are specifically mentioned in this Hadīth is because they are the leaders of the kuffar. The one who leaves the prayer because of his trade will be with Ubai bin Khalaf. The one who abandons prayer because of his power will be with Pharaoh. The one who leaves the prayer because of his wealth will be with Oarun. And the one who leaves prayer because of politics will be with Haamaan.

Abul Laits Assamarkandi said: “A man in ancient times said to the Devil, “I want to be like you.’ The Devil replied, “Abandon prayer and do not swear the truth.””

MYTH:

Once upon a time, the Prophet Jesus passed through a country that was prosperous, its rivers flowed with clear water, and its trees grew lush and luxuriant. The people were hospitable, and they respected him greatly. Prophet Isa was amazed at their obedience.

After three years had passed, the Prophet Isa again passed through the land, and he saw that the trees were bare, the rivers were dry, and many of the buildings had collapsed. Prophet Isa was astonished. Then Allah revealed to him: “A man who forsook prayer once passed through this land and washed his face with the water of the source there, and it was his washing that caused the river water to dry up and the trees to become bare, and the land eventually became desolate without inhabitants. O Isa, just as abandoning the prayer is a cause of the collapse of religion, so it is also a cause of the destruction of the world…”

ANOTHER STORY:

Once upon a time, a great man was on a ship. In the middle of the sea he saw the fishes attacking each other, devouring each other. The man thought that there was a famine in the sea. Then he heard a supernatural voice saying: “A man who had forsaken prayer once drank from the water of the sea, and when he found it salty, he vomited it back out. It was because of his unclean mouth that there was a famine in the sea.”

Attabrani relates the hadith that the Prophet said, which means:

Whoever performs the five daily prayers in congregation, he will pass like a luminous lightning, in the ranks of the ancients. And he will come on the Day of Resurrection with a face as bright as the full moon.

And prayer prevents sinful deeds and hinders evil and unlawful deeds, as Allah says,

    Verily, prayer prevents from evil and unlawful deeds. (QS. 29: 45)

In connection with this verse, Atstsa’labi narrated a hadith from the Companion Anas, that there was a man who always participated in congregational prayers with the Prophet, but he still committed all immoral acts. When people told the Prophet about it, he said: One day, his prayers will prevent him from committing these sins.” It turned out that shortly after that, the person repented and became good. So the Prophet then said: “Didn’t I tell you that his prayer will one day prevent him from committing these sins?”

     (Wash shadagatu burhaanun) i.e. zakaah, as mentioned in the narration of Ibn Hibban. It may also be considered general, so that it includes all acts of tagarrub with wealth, whether obligatory or voluntary.

In one of the traditions it is mentioned: The one who does not pay zakaah will enter Hell.

HIKAYAT:

During the time of Ibn Abbas, there was a man who was very rich. When he died, a grave was dug to bury him. When the man’s body was about to be put into the grave, there was a huge snake in it. The people told Ibn Abbas about it and he suggested that they dig another pit. When they dug in another place, it turned out that there was also a snake in it, to the extent that they dug seven times in different places, but there was still a snake. Ibn Abbas then asked his family about the man’s condition during his lifetime, and he got the answer that the man did not like to give zakat. Finally, he was forced to be buried with the snake.

ANOTHER STORY:

Once upon a time, a man entrusted two hundred dinars to another man. Then the man who entrusted it died. Then his son came to the man asking for the money. The son demanded more than that, and the case went to court. Then the judge ordered the grave of the deceased to be dug up, so they dug up the grave and found on the deceased a stamp of fire equal to the amount of the entrusted money. The judge said: “This stamp is the amount of the deposit; if the deposit had been more, then the stamp would have been more.”

As for voluntary charity, there are many narrations that mention its virtues. Among them are:

“Allah will remove the punishment from a people because of the charity given by a man among them.”

“Verily, a slave who gives in charity a single loaf of bread will increase his reward with Allah to the size of Mount Uhud.”

“Verily, secret charity will quench the wrath of God.”

MYSTERY:

Once upon a time, there was a man who was an abid. He had worshiped Allah for seventy years and had never committed any sin. One night, while he was in his place of worship, a beautiful woman came asking to be allowed to stay with him. It was a cloudy night. But the abid did not care about her, he continued his worship. So the woman left the place.

The abid saw her leaving and suddenly felt attracted to her, so he left his worship and followed her. Then he asked: “Where are you going?”

“Where my feet will take me,” she replied. “Come with me,” said the abid to the woman.

He took her by the hand and led her into his house. So she stayed with him in the house. Seven days had passed, when suddenly the abid remembered his worship. Why would he sacrifice seventy years of worship for seven days of sin? So he cried and regretted his sins until he collapsed. When he regained consciousness, the woman said to him: “Sir, by Allah, I have never sinned against Allah with anyone other than you. I see in your face the signs of a good man. I ask you in the name of Allah, if Allah accepts your repentance then remember me.”

Then the man left his house without knowing where he was going. One night, he came to an old house in which there were ten blind men. Every night, these blind people received bread from a monk who lived nearby. That night, as usual, the monk sent his servant to deliver ten loaves of bread to the old house. The abid stretched out his hand to take a piece of bread. The blind man was left with no bread. The blind man then said: “Where is my bread?” The servant replied: “I have put ten pieces there.” The blind man then said: “I am forced to endure hunger tonight.”

Hearing the blind man’s words, the servant wept and handed the bread to the blind man, saying to himself: “I am more deserving of hunger, for I am a disobedient person, whereas this man is obedient.” Then he fell asleep hungry. Because he was so hungry, he eventually died.

After he died, the angel of mercy and the angel of doom fought over him. The angel of mercy argued that this man had run away from his sins and had come as an obedient person. The angel of doom argued that he was a disobedient person. So Allah then revealed to both of them, try to weigh the man’s worship for seventy years with his sin for seven days, which one is heavier! When weighed, it turned out that his sin of sin for seven days was heavier than his worship for seventy years. Then Allah revealed again to both of them, now try to weigh between his sin for seven days and a piece of bread that he gave to a blind man while he himself was willing to endure hunger. When weighed, it turned out that the reward of the piece of bread was heavier than his sins during those seven days. So he was taken by the angel of mercy and Allah accepted his repentance.

    (Wash shabru dhiyaa-un) i.e., patience in enduring the severity of worship and the pain of calamities and refraining from what is forbidden and the delights of lust. The best patience is the last patience. Ibn Abid dunyaa narrated a report, which means: Patience for calamity is recorded as a reward for the servant of three hundred degrees. Patience in doing an act of obedience has a reward of six hundred degrees. And patience in refraining from disobedience is recorded as a reward for the servant as many as nine hundred degrees.

Prophet Moses said: “O Lord, which place in Paradise do You love the most?” Answer: “Hazhiratul qudsi.” Musa asked: “Who will inhabit it?” Answer: “Those who are afflicted with calamities.” Prophet Musa asked: “Who are they O Lord?” Answer: “Those who, when I test them, are patient, and when I favor them, they are grateful, and when I afflict them with calamity, they say innaa lillaahi wa innaa ilaihi raaji’uun.”

 (Wal ur-aan) i.e., the Book that was revealed to the Prophet Muhammad (peace be upon him).

    (Hujjatun laka) i.e., in the places where the Qur’an is asked of them, such as in the grave, at the mizan and on the sirat, the Qur’an will be a proof that helps you if you used to follow all its commands, take guidance with its light, and adorn yourself with its noble character.

    (Au) i.e., that proof.

    (Alaika) i.e., in the aforementioned places, the Alguran will be your opponent, if you turn away from fulfilling the obligations contained therein. One of the salaf said: “No one sits with the Alguran and then stands up, then he may be fortunate and he may be a loser. Then he recited the words of Allah ,

“And We have sent down from the Qur’an an antidote and a mercy for those who believe, and the Qur’an does not add to the wrongdoers anything but harm. (QS. 17:82)

     (Kullun naasi yaghduu) i.e., striving to obtain his desire, hastening in search to produce his desire.

    (Fabaa-i’u nafsahu) i.e. selling himself to Allah by devoting all his energy to freeing himself from Allah’s wrath and the severity of His punishment, while exposing himself wholeheartedly to the Hereafter and his deeds, by turning away from the glitter of the world, worshiping with Shara’i manners, both in deeds and words, carrying out commands and avoiding prohibitions.

     (Famu’tiquhaa) i.e., freeing him from slavery to sin and transgression, and from the wrath of Allah and the pain of His punishment.

      (Au muubiquhaa) i.e., or selling himself by devoting all his energy to things that damage him. In this case it means that he destroys him or plunges him into punishment.

CLOSING:

To conclude this discussion, we will mention three insights.

First, it was narrated by Attabrani and Alkharaiti: Whoever says in the morning subhaanallaahi wa bihamdihi a thousand times has bought himself from Allah. And at the end of the day, he is free from hellfire.

Secondly, it was narrated from the Companion Anas bin Malik , he said: The Messenger of Allah said, which means: Whoever says every morning: Allaahumma innii ashbahtu usyhiduka wa usyhidu hamalata ‘arshika wa malaaikatika wa jamii’I kholqika biannaka antallaahu laa ilaaha illaa anta wahdaka laa shariika lahu, wa anna muhammadan ‘abduka wa rasooluka 4 times, then Allah will free him on that day from hellfire.

As for the wisdom of repeating the recitation four times, according to one slang, it is because he has testified to Allah, the bearer of the Throne, the angels and all creation, so Allah will free him with each of the four witnesses. Also, because a person’s blood becomes lawful with the testimony of four people in adultery, his blood is also protected from Hellfire when there are four witnesses to his faith.

Some scholars said: “By repeating this sentence four times, the number of letters becomes 360 letters, while humans consist of 360 organs, so Allah exempts from each of these letters for one organ of the body.”

Thirdly, Sufi leaders state that whoever recites Laa ilaaha illallaah 70,000 times, Allah will free himself and the person for whom he recites it from Hellfire.

MYTH:

Once upon a time, there was a righteous young man, who belonged to the class of kasyaf (able to penetrate the unseen world with his inner eye). One day his mother died, so the young man screamed and cried out and finally fell unconscious. When he regained consciousness, then asked him scbab he did so. The young man replied that he saw his mother go to hell. At that time a habaib figure was present, he had previously recited tahlil 70 thousand times that he prepared for himself. When he heard the young man’s answer, the habaib said in his heart: “O Allah, You know that I have recited the tahlil 70 times that I kept for myself. And now I testify to You that I have redeemed this young man’s mother from hellfire.” Just as the habaib was finishing his sentence, the young man smiled and rejoiced, saying: “Alhamdulillah, all praise be to Allah who has shown me that my mother has escaped from the fire of hell and has been ordered to enter paradise.” The Habaib said: “This incident provides two benefits at once, firstly the truth of the news about the virtue of tithing seventy thousand times to redeem oneself from the fire of hell, and secondly, the truth of the news about the young man’s revelation.”

TWENTY-FOURTH ASSEMBLY

 24TH HADITH

Abu Dharr Alghaffaari reported from the Prophet according to what he narrated from his Lord: Allah has said:

Meaning:

O My servant, indeed I have forbidden upon Myself (the treatment of) salim and I have made it unlawful between you, so do not oppress one another. O My servant, verily you are all misguided except those whom I guide, so ask Me for guidance, surely I will guide you. O My servant! You are all hungry except the one whom I feed, so ask Me for food, surely I will feed you. O My servant! You are all naked except the one whom I have clothed, so ask Me for clothes, surely I will clothe you. O My servants, you all commit sins throughout the night and day, while I forgive the sins of all, so ask Me for forgiveness, surely I will forgive you. O My servant! Verily your kumu will not come to harm Me and no account will come to benefit Me. O My slave! As long as the first and the last among you, whether from among men or jinns, have piety like that of the most pious among you, then it will not increase My kingdom in the least. O My servant! If the first and the last among you, whether from among men or jinns, had an evil heart like the evil heart of the most evil among you, then it would not diminish My kingdom in the least. O My servant! Suppose the first and the last among you, both from among men and jinns, were all gathered in a large field, and they asked Me, then I gave to each of them his request, then it would not diminish what is with Me except as a needle put into the sea. O My servant! Indeed it is only your deeds, which I record for you, then I reward you. Whoever finds good, then let him praise Allah, and whoever finds other than that, then let him blame no one but himself.

Narrated by Imam Muslim.

EXPLANATION:

Know O my brother, may Allah guide me and you to obey Him, that this Hadīth is an Oudsi Hadīth, which is a great divine tradition. It covers matters relating to the fundamentals of religion and its branches, its manners and the secrets of the heart. Imam Nawawi in his book Adzkar mentions that the narrator of this Hadith, Abu Dharr, when he narrates this Hadith, kneels down on his knees in honor and exaltation of him.

      (Yaa’ibaadii), the plural of abdun, includes free and bonded persons, both men and women in general.

       (Innii harramtuzh zhulma) zalim is to put something out of place.

   (Alaa nafsii) this is impossible in the right of Allah as He says,

Verily, Allah does not wrong anyone even by an atom. (QS. 4: 40)

      (Wa jaaltuhu baikum muharraman) and I have made it unlawful for you to do wrong. And the pinnacle of wrongdoing is shirk, as Allah says:

Indeed, associating partners with Allah is a great injustice. (QS. 31: 13)

       (Yaa ibaadii, kullukum dhallun) i.e., forgetting the laws before the messengers were sent.

      (Illaa man hadaituhu) i.e., the one whom I guided to believe in what the messengers brought.

      (Fastahduunee) i.e., seek guidance from Me, meaning guidance to the path of truth and those who convey it, believing that it cannot be obtained except by My mercy and by My command.

        (Ahdikum) i.e. I make the guidance clear to you. The wisdom of Allah in telling us to ask Him for guidance is to show our need and submission, and to let us know that if He gave us guidance before we asked Him for it, you would think that you got it through your knowledge, and you would go astray. If we ask Him for guidance, then we have acknowledged ourselves with ‘ubudiyah (servitude) and God with rububiyah (deification). This is a noble charter, known only to the wise.

     (Yaa ‘ibaadii, kullukum jaa-i-‘un illaaa man ath’amtuhu) This is because human beings are all slaves who essentially own nothing. The treasury of sustenance is in the power of Allah alone. If Allah does not feed someone from His mercy then he will remain hungry. Because feeding the servant is not an obligation upon Allah.

      (Fastath’imuunii uth’imukum) i.e., ask Me for food, and do not be deceived by the one who has a lot of wealth, because it is not obtained by his own efforts and strength, but thanks to the grace and mercy of Allah alone. So he should not forget to ask Allah to keep that favor with him and not run away from it, then it will not return to him.

As for the words of Allah: “Then I will feed you” means to facilitate the means of obtaining it. It is Allah who causes the clouds to move to different places, and causes the hearts of people to give something to so-and-so, and makes so-and-so need so-and-so, and this is a lesson for the poor. And this is also a lesson for the poor, as if Allah said to them: “You should not ask for food from anyone other than Me, for I am the One who feeds those for whom you ask, so ask Me for food, and I will feed you.”

A reasonable person is one who surrenders to Allah. When a servant is content with his Lord, then whenever he asks, Allah will give him.

HIKAYAT:

Once upon a time, Ashmu’i said: “While I was circumambulating the Kaaba, a Baduwi suddenly came and stopped at the door of the Kaaba, saying: “O Rabb, O Rabb, O Rabb, I am hungry, as You see, my camel is hungry as You see, my daughter is naked as You see, my wife is needy as You see, so what You see in what You see, O Lord who sees and He is not seen!”” Ashmw’i continued: “Then I took some dinar coins that I had, and I said to the man: “Sir, take this and use it to cover your poverty!”” Ashmu’i said: “The man threw the money away, saying: “The one I asked for is more generous than you.”‘”

Ashmu’i said: “Just as the man finished speaking, a supernatural voice said: “O so-and-so, go to your uncle, he has just died and left behind four hundred camels, four hundred cows and four hundred kilos of gold. Go to him and take his property, for you are his sole heir.”

ANOTHER NARRATION:

Once upon a time, a Sufi narrated that he once experienced extreme hunger, so he begged Allah earnestly, then a supernatural voice was heard saying, “Do you want food or silver?” The man replied: “I want silver!” Suddenly a bag of money containing four thousand dirhams of silver fell near him.

Notes:

The supplicant should pay attention to the mustajab times for supplication, including: when the call to prayer and the iqamat are announced, the last third of the night, the night of Friday, the time of Suhoor, the two nights of the Eid, the night of the nisfu of Sha’ban, the beginning of the night of Rajab, when looking at the Ka’bah, and when it rains.

      (Yaa ibaadii kullukum ‘aarrin illaa man kasautuhu fastaksuunii aksukum) ask Allah for His bounty, for He does not promise with the request except to give it. In all of this there is a warning, in the form of the need of all creatures for Him, and their inability to seek what is beneficial for them and reject what brings them harm except for those whom Allah makes it easy for them to do so.

     (Yaa “ibaadii innakum tukhthi-uuna bil laili wan nahaari, wa ana aghfirudz dzunuuba jamii’an) i.e., other than the sin of shirk and what Allah does not want forgiveness for.

     (fastaghfiruunee aghfiru lakum) The Prophet said, which means: As long as you do not commit sins and do not ask for forgiveness, Allah will replace you with a people who commit sins and ask for forgiveness, then He forgives them.

        (Yaa’ibaadii innakum lan tablughuu dhurrii fatadhurruunii walan tablughuu naf’ii fatanfa’uunii) This is because it has been proven by consensus that Allah is All-Holy and All-Rich with His Substance, which cannot be subject to harm or benefit.

      (Yaa “ibaadii, lau anna awwalakum wa aakhirakum wa insakum wa jannakum ‘alaa atqoo qolbi rajulin waahidin minum maa zaada dzaalika fi mulkii syai-an) In this sentence there is a hint that the kingdom of Allah is in a very perfect state, so that it will not increase with the obedience of all creatures and will not decrease with their disobedience. This is because Allah is absolutely omnipotent in His substance, His actions, and His attributes.

    (Yaa ‘ibaadii, lau anna awwalakum wa aakhirakum wa insakum wa jinnakum gaamuu fii sha’iidin waahidin) i.e., in a vast field.

      (Fa sa-aluunii fa a’thaitu kulla waahidin mas-alatahu maa nagasha dzaalika mimmaa ‘indii illaa kamaa yangushul mikhyathu) i.e., a needle.

    (idhaa udkhilal bahra) i.e., in the sight of the eye, the water of the ocean did not decrease at all.

      (Yaa ‘ibaadii innamaa hiya a’maalukum uhshiiyahaa lakum tsumma uwafhyakum iyyaahaa) i.e., I record for you with My knowledge and the two angels of hafazah. He made these two angels with Him not because of His inability to specify, but so that they would be witnesses between the creatures and the Khalig. And also added the testimony of the organs of the body in addition to the testimony of the angels, so as to increase justice.

     (Faman wajada khairan) that is, reward and pleasure.

    (Falyahmadillaaha) by His favor, for having rewarded him. Atturmidzi cites a hadith, which means: No man dies unless he regrets. If he was a good person, then he regrets why he did not increase his deeds in the past. And if he is a bad person, he regrets why he did not repent before.

    (Waman wajada ghairo dzaalika) i.e., bad. The fact that the word bad is not mentioned explicitly in this Hadīth is to teach us the manners of speech by using metaphors to express things that would be hurtful, or that are considered bad, or that we are ashamed to mention.

    (Falaa yaluumanna illaa nafsahu) i.e., because he prefers to obey his lusts and pleasures rather than the pleasure of his Lord and Provider, denies His favors and does not obey His laws, it is fitting that Allah treats him by revealing His justice and forbidding him from His mercy.

CLOSING

The above hadith is also narrated with a slight addition to its wording, which was issued by Atturmidzi from the Companion Abu Dzarr & , that the Messenger of Allah said, which means: Allah says: O My servants, you are all misguided except those whom I have guided, so ask Me for guidance, and I will guide you. All of you are poor except those to whom I have given wealth, so ask Me, and I will give you sustenance. You have all sinned except the one whom I forgive, so if any one of you knows that I am able to forgive, then ask Me for forgiveness, surely I will forgive him and I do not care (for his sins). If those who were before you and those who are afterward, the living and the dead, the wet and the dry, were all gathered together into a piety like the piety of the most pious among My servants, it would not add to My kingdom the wing of a mosquito. And if the former and the latter, the living and the dead, the wet and the dry, were all gathered together to make a wretch like the wretch of the most wretched of My servants, it would not diminish My kingdom by the wing of a mosquito. If the earlier among you and the later among you, the living and the dead, the wet and the dry, were all gathered together in one large field, then each of them asked Me for whatever his imagination could imagine, then each one of you, I would grant his request, then it would not detract at all from My kingdom except as one who passes by the edge of the sea and dips a needle into it and then picks it up again. For I am the Most Gracious, the Bestower of what I will, and the Most Exalted in holiness. I do what I will. My giving is sufficient with speech, My punishment is sufficient with speech. Indeed, My state when I will something is only to say to it, “Be,” and it comes to pass. Wallaahu a’lam,

TWENTY-FIFTH ASSEMBLY

25TH HADITH

Narrated Abu Dharr.   Also:

Meaning:

Some companions of the Messenger of Allah said to the Prophet: “O Messenger of Allah, the rich have more reward. They pray as we pray, fast as we fast, and they give in charity with their surplus wealth.” The Prophet replied: “Has not God made it for you to give in charity? Indeed, every tasbih is charity, every tahmid is charity, and every tahlil is charity. And enjoining the good is charity, forbidding the evil is charity, even one’s intercourse with his wife is charity. “They asked: “O Messenger of Allah, if a man follows his shahwwat, will he be rewarded for it?” The Messenger of Allah replied: “Do you know that if he fulfills his desire in the unlawful, he is not sinning? Then likewise, if he fulfills his desire in what is lawful, he will be rewarded.”

Narrated by Imam Muslim.

EXPLANATION:

Know O my brother, may Allah guide me and you to obey Him, that this Hadīth is a great Hadīth which covers the essentials of Islam.

     (dzahaba ahlud dutsuuri) i.e., one who has a lot of wealth.

      (Bil ujuuri) i.e., a great reward, ‘it is because they….

       (Yushalluuna kama nushalli, wa yashuumuuna kama nashuumu, wa yatashaddaquuna bifudhuuli amwaalihim) i.e., with the excess of their wealth. The reason for associating charity with surplus wealth is because charity that is not from surplus wealth is makrooh or forbidden. Their words are not based on envy, but on the desire to compete in goodness. This is because they have a strong desire to do righteous deeds. And this is also what the Prophet understood from them.

                (Qaala) He replied at the same time to reassure them.

   (Awalaisa) i.e. do you say that, or do you not say that, because….

      (Qad ja’alallaahu)

 (Lakum maa tashaddaguun) i.e., tatashaddaquun.

       (Inna bikulli tasbiihatin) i.e., the phrase subhaanallaahi.

        (Shadaqatun, wa kulli takbiiratin) i.e., the phrase Allaahu akbar.

      (Shadaqatun, wa kulli tahliilatin) i.e., the phrase laa ilaaha illallaah.

       (Shadaqatun, wa amrin bil ma’ruufi) this word (al ma’ruufi) is interpreted as a sign of its permanence and certainty, and that al ma’ruuf is a common and prevailing action.

        (Shadaqatun, wa nahyin an munkarin) this word (munkarin) is translated to indicate that the action is unknown and the soul is not accustomed to it.

      (Shadaqatun) enjoining the good and forbidding the evil is considered charity if it is accompanied by the conditions that the act has been judged to be obligatory or forbidden, and that the doer is aware of its obligatory and forbidden nature when he does it, is able to eliminate it either with his hand or with his tongue, and there is no fear of further harm.

The scholars said: “It is not stipulated that the one who enjoins the good and forbids the evil should do what he is commanded to do and refrain from what he is forbidden to do; rather he should fulfill the duty of enjoining the good and forbidding the evil upon himself. If one of them is disobeyed, then the other does not become null and void. It is not stipulated that the one who commands the good must be just. Rather, a drunkard should deny the actions of his fellow drunkards.”

There are many Hadiths that narrate about enjoining the good and forbidding the evil, among which are:

Huzaifah reported: The Messenger of Allah said, which means: By the Lord in Whose hand is my life, enjoin the good and forbid the evil, otherwise Allah will surely send you a punishment, then you pray but your prayer is not answered. Narrated by Imam Atturmidzi.

And from Abdullah bin Umar, he said: The Messenger of Allah said, which means: O brothers, enjoin the good and forbid the evil, before you pray to Allah and He does not accept your prayer, and before you ask Him for forgiveness and He does not forgive you. Verily, enjoining the good and forbidding the evil will not hinder sustenance nor hasten death. When the priests of the Jews and Christians forsook enjoining the good and forbidding the evil, Allah cursed them through the mouths of their prophets, and calamity came upon them. Narrated by Imam Al Ashbihaani.

And from the companion Abu Dharr , he said: “My Companion the Messenger of Allah (peace and blessings of Allah be upon him) left me some good manners; he left me not to fear reproach in the religion of Allah, and left me to speak the truth even when it is bitter.” Narrated by Ibn Hibban.

     (Wa fii budh’i) i.e., intercourse.

      (Ahadikum shadaqatun) i.e. if it is accompanied by good intentions, such as to protect himself and his wife from looking at, thinking about, or desiring haraam things, or to fulfill his wife’s rights in terms of dealing with her in the manner that is enjoined upon her, or to have children who will glorify Allah and increase the number of Muslims, and so on. From this it can be seen that a permissible action can become an act of obedience if it is accompanied by good intentions.

     (Qaaluu, yaa rasoolallaah aya’tii ahadunaa syahwatahu wa yakuunu lahu ajrun, qaala araitum) i.e., tell me, don’t…

       (Wadha’ahaa fil haraami akaana ‘alaihi wizrun) i.e., sin.

       (Fakadzaalika idzaa wadh’ahaa fil halaali kaana lahu ajrun) From this absolute birth, it can be concluded that a person will be rewarded for marrying his wife absolutely. This Hadīth also indicates the permissibility of interpretation. It is also necessary to include good intentions in permissible actions so that they become acts of obedience.

CLOSING:

In the following we will mention a narration that mentions the superiority of remembrance over charity, as narrated by Imam Ahmad and Atturmidzi, which means:

Would you like me to tell you about the best of your deeds and the purest in the sight of your Lord and the most elevating in your degree and better for you than spending gold, silver, and better for you than you face your enemies and then you slash their necks or they slash your necks? The Companions replied: Yes, O Messenger of Allah. He replied: Zikrullah

TWENTY-SIXTH ASSEMBLY

26TH HADITH

Abu Hurairah reported: The Messenger of Allah said:

Meaning:

Every member of the human body is obliged to give charity every day when the sun rises. You reconcile between two people who are disputing is a charity, helping a person with his mount, you help him lift it on his mount, or you help him lift his goods on his mount is a charity. A kind word is charity. And every step towards the place of prayer is a charity. And removing a nuisance from the path is a charity.

Narrated by Imam Bukhari and Imam Muslim.

EXPLANATION:

Know O my brother, may Allah guide me and you to obey Him, that this is a great Hadith.

    (Kullu sulaama) i.e. all the bones and joints of the body. In the report of Muslim it is stated: Man was created with 360 joints, each of which has a charity.

      (Minan naasi ‘alaihi Shadaqatunkulla yaumin tathlu’u fiihisy shamsu) i.e. as a statement of gratitude for Allah’s favor in the creation of these joints. In the hadith mentioned in the Sahihain: If he does not do that (give charity) then he should refrain from evil deeds, then that too is considered charity for him. And this also requires him to perform every obedient act and avoid every forbidden one.

      (Ta’dilu) i.e., reconcile.

      (Baina itsnaini) i.e., two people who are at odds.

    (Shadaqatun) as charity for both of them. It is permissible to lie in reconciling between two people in dispute, as long as it does not legalize the haram and forbid the halal. Jibril once wished to stay on earth to give people water and reconcile between Muslims.

     (Wa yu’iinur rajula fii dabbatihi fayahmilu ‘alaihaa au yarfa’u “alaihaa mataa’ahu Shadaqatun) i.e., over it.

    (Wal kalimatuth thayyibatu) and that is every remembrance and supplication for himself or others, greeting and returning greetings, praising properly and the like that can please the heart and reconcile it which is included in treating people with noble morals and good behavior, as the Prophet said: even if it is just facing your brother with a bright face.

     (Wa bikulli khathwatin yamsyiihaa ilash shalaati Shadaqatun) It contains an additional strong recommendation to attend congregational prayers and prosper the mosque, because if a person prays alone then he misses out on this reward.

BISYAARAH:

On the Day of Resurrection there will be a people standing by the Sirath weeping, and it will be said to them: “Pass by the sirath!” They will reply: “We fear the fire of hell.” Jibril then asked: “How did you cross the sea?” They replied: “By ship.” So the mosques were brought to them that they used to pray in, and they boarded them and crossed the sirath safely.

FAEDAH:

Ibn ‘Ata in Sharh al-Bukhari stated: “Breaking one’s wudoo’ in the mosque is a fault by which the one who breaks his wudoo’ is forbidden from receiving the blessings of the angels and their supplications, for which he hopes to be blessed. This is a punishment for disturbing them with an unpleasant odor. Therefore, whoever wants to attain the perfect virtue should stay in the mosque in a state of purity.”

   (Wa tumiithul adzaa) i.e., removing nuisances from the path that people walk on, such as rocks, thorns, impurities and so on.

     (Shadaqatun) on the Muslims. This action is mentioned last because it is the least of the previous ones, as indicated in one of the Prophetic traditions, which means: Faith has seventy branches, the highest of which is the utterance of laa ilaaha illallaah, and the lowest of which is the removal of obstacles from the path.

It is said that it is Sunnah to say the phrase laa ilaaha illallaah when removing a nuisance from the road so that the highest branch of faith and the lowest branch of faith come together. What is required to be rewarded for these deeds is a sincere intention for the sake of Allah.

CONCLUSIONS:

Abu Daud and Annasaa-i issued a hadith that means: Whoever says in the morning Allaahumma maa ashbaha bii min ni’matin or biahadin min khalgika faminka wahdaka laa shariika laka falakal hamdu wa lakasy shukru has given thanks for the day, and whoever says it in the evening has given thanks for the night.

TWENTY-SEVENTH ASSEMBLY

27TH HADITH

Narrated Annawwaas ibn Sam’aan.  From the Prophet.  He said:

Meaning:

Virtue is good manners and sin is that which remains in your heart and you do not like to be seen by people while you are doing it.

Narrated by Imam Muslim.

And from Waabishah bin Mabad , he said: I came to see the Messenger of Allah and he said: “Have you come to ask about virtue?” I replied: “Yes.” He said: “Ask for a fatwa from your heart. Virtue is that which the soul is at peace with and the heart is at peace with, while sin is that which leaves an impression on the soul and a doubt in the heart, even if someone gives a fatwa to you.

This is a hasan hadith that we have narrated from two musnads, namely the Musnad of Imam Ahmad ibn Hanbal and the Musnad of Addarimi with a hasan sanad.

EXPLANATION:

Know O my brother, may Allah guide me and you to do acts of obedience to Him, that this Hadīth is the Prophet’s specialty in expressing things in short sentences and broad meanings (jawaami’ul kalimi). This Hadīth actually consists of two Hadīths, but since the meaning is the same, it is considered as one Hadīth, and the second Hadīth is a support for the first Hadīth.

      (Albirru) i.e., to a large extent, its opposite is fujur and sin. Hence the word birrun (virtue) is paired with the word itsmun (sin, as its opposite), meaning that it is anything that is required by Shara’ either as an obligation or a sunnah, while sin is anything that is prohibited by Shara’. Sometimes the word birrun is opposed to “uguug, meaning it becomes ihsaan (doing good), and “uguug means isaa-atan (doing bad).

     (Husnul khalqi) includes: being sweet-faced, enduring annoyance, entertaining guests, liking for others what one likes for oneself, being kind in socializing, polite in arguing, fair in ruling, doing good in secret, caring for others in difficulty, being kind in friendship, enduring annoyance, performing all obligations and avoiding all that is forbidden.

TANBIH:

The best act of birrun is birrul waalidain (devotion to one’s parents). Allah says,

which means: And your Lord has commanded that you should worship none but Him and that you should do good to your parents in the best manner. (QS. 17: 23) Allah has coupled the mention of parents with the mention of Him, which is why scholars say that the most deserving people to obey and be grateful to are the ones whom Allah has coupled with in these actions, namely parents. Allah says,

which means: Give thanks to Me and to your parents. (QS. 31: 14)

    (Wal itsmu) i.e., sin.

   (Maa haaka) i.e., imprinting.

      (Fin nafsika) in the form of agitation and restlessness, aversion and hatred, without any tranquility.

      (Wa karihta an yatthali’a ‘alaihin naasu) an action that one does not like to be seen by others is a sign that it is a bad deed or sin, because usually people like to be seen doing good deeds. That is why most people are destroyed by the act of riya (showing off/wanting to be praised by people).

         (Ataitu rasoolulallaahi sallallaahu “alaihi wasallam, fagoola ji’ta tas-alu ‘anil birri? Qultu na’am) This is a great miracle from the Messenger of Allah for telling the person what was in his heart before he told him.

        (Istafti qalbaka) in another narration your soul.

       (Albirru mathma-annat ilaihin nafsu) i.e., feeling at ease with it.

       (Wal itsmu maa haaka fin nafsi wa taraddada fish shadri) i.e., the heart. And the combination of these two words is for reinforcement.

      (Wa in aftaakan naasu) i.e., the scholar. The meaning of this sentence is: I have given the signs of the sin so take it as a lesson to avoid it, and do not accept the fatwa of others that contradicts it.

CONCLUSIONS:

Allah said to His noble Prophet, meaning: And you are indeed of great character. (QS. 68: 4)

Abu Hurairah reported: The Messenger of Allah said, which means: The most perfect believer is the one with the best character.

The Messenger of Allah was once asked: “What is the most likely to enter Paradise, O Messenger of Allah?” He replied: “Fear of Allah and good manners.”

Ali ibn Abithalib Karramallaahu wajhah reported: “Whoever has four kinds of character, Allah will replace his bad with good on the Day of Resurrection, namely: Honesty, Shame, Gratitude and Good Manners.”

Aisha radiyallaahu anha reported: The Messenger of Allah said, which means: The most perfect believer is the one who has the best manners and is most gentle with his family.”

HIKAYAT:

Once upon a time, about Shaqiq Albalkhi. He had a wife who had bad manners, so people said to him: “Why don’t you divorce your wife? She has hurt you a lot with her bad behavior.” Shaqiq replied: “If she has bad manners, then I have good manners. If I divorce her, then I will be like her. And I fear that no one will take her as a wife because of her bad manners.”

TWENTY-EIGHTH ASSEMBLY

28TH HADITH

Abu Najiihi Al ‘Irbaadh ibn Saariyah reported.   He said:

Meaning:

The Messenger of Allah (peace and blessings of Allah be upon him) once gave us a piece of advice that shook our hearts and brought tears to our eyes. So we asked: “O Messenger of Allah, as if this were the last advice, then give us a will.” He said: “I advise you to fear Allah, and to listen to orders and obey, even if the one who orders you is a slave. Verily, those who live among you will see many disputes. So you must hold fast to my Sunnah and the Sunnah of the khulafa arashideen who were guided by Allah, and hold fast to them firmly. And beware of bid’ah, for for every bid’ah there is a heresy. Narrated by Abu Daud and Atturmidzi, and he said: This is a sahih hasan tradition.

EXPLANATION:

Know O my brother, may Allah grant us the ability to obey Him, that this Hadīth is a great Hadīth.

    (Wa’azhanaa rasoolaahi sallallaahu ‘alaihi wasallam) i.e. after the Fajr prayer. In the past, the Prophet used to give recitations after the Fajr prayer, but only sometimes, not every day, as mentioned in two books of authentic traditions, for fear that they would become bored and disinterested. For this reason, Ibn Mas’ud used to give lectures only on Thursdays.

    (Maw’izhatan) i.e., advice and warning of things to come.

      (Wajilat minhal guluubu) i.e., that because of the advice, the heart becomes trembling with fear.

     (Wa dzarafat) i.e., flowing.

     (Minhal ‘uyuunu) i.e., tears.

A scholar should always give advice to his companions by reminding them of the things that are beneficial for their religion and the world. And he should give advice that will move the hearts of his listeners, because that is quicker to acceptance.

HISTORY:

Once upon a time, there was a preacher who, when he gave a talk, would make such an impression on his audience that two or three people would die in his audience. He had a neighbor, a righteous woman who had a shrine. This woman had a child and a brother. She feared that if these two attended the assembly, they would suffer the same fate as those who died. So every time there was a gathering, she locked the door of her house, so that neither of them could get out.

One day, when she had to go out, she forgot to lock the door. So both of them went to attend the assembly. Eventually both of them died along with the people who died in the mosque. When the woman came home, she found out that both of them had died in the mosque. So she stood at the door of the mosque and said to herself: “This shaykh does not go out except as these two went out.”

When the shaykh finished his talk and was about to leave the mosque, the woman intercepted him at the door and recited two verses:

“You forbid people, but you do not stop yourself from doing it.

When will you catch up with that people, O Akwa’

O whetstone, when will you stop sharpening

You sharpen iron but you yourself remain dull, unable to cut.

When the sheikh heard the woman’s words, they pierced his heart like a sharp arrow, and he fell down and died on the spot. May Allah have mercy on them all, amen.

      (Faqulnaa yaa rasoolallaahi kaannahaa maw’izhatun muwaddi’in) it was because of the great fear and warning he gave them, so they thought it was a sign of his imminent death.

      (Fa aushinaa) i.e., a comprehensive and complete will.

      (Qaala ushiikum bitagwallaahi) in this sentence is collected everything that is needed in the affairs of the Hereafter, because piety is a reflection of carrying out all commands and avoiding all prohibitions, and the burden of Shariah does not go beyond these limits.

    (Was sam’u wath thaa’atu) The gathering of these two words is a sign that more attention should be paid to them.

       (Wa in ta-ammara alaikum “abdun) i.e., as a simile, because a servant cannot be a leader. But it is also possible that he is describing a future situation, namely in the crazy era, where many affairs are handed over to non-experts, like the slave. So it is advisable to obey in order to avoid greater fitnah. But it should also be remembered that this obedience should only be in matters that do not conflict with obeying Allah.

      (Wa innahu man ya’isy minkum fasayaraa ikhtilaafan katsiiran) This is a miracle of the Prophet, because he knows what will happen after him in detail, based on the sahih hadith that it was revealed to him what will happen until the inhabitants of Paradise or Hell enter their respective places.

     (Fa alaikum) i.e., at that time you must hold fast.

     (Bi sunnatii) i.e., my straight path that I am on, in the form of the laws of Y’tikadiah and the obligatory and naafil practices.

       (Alkhulafaa-ir raashidiinal muhdiyyiina) they are Abubakar, Umar, Uthman, Ali and Hasan.

      (Adhdhuu ‘alaihaa bin nawaajidzi) i.e. bite with your molars. This is an allusion to the importance of holding on to the sunnah.

       (Wa iyyaakum wa muhdatsaaatil umuuri) i.e., stay away or avoid taking up new innovations in religion, and following other than the sunnah of the khulafaur raashidin.

        (Fa inna likulli bid’atin dhalaalatun) Bid’ah, according to the language, means creating something new without a previous example. According to Shara’, it means anything that is done contrary to the commands of Allah.

Sufyan Ats Tsauri said: “Bid’ah is more favored by the devil than sin, because the sinner may be forgiven for it, but the bid’ah will not be forgiven.”

Al Fudhail (may Allah have mercy on him) said: “Whoever loves an innovator, Allah will nullify his deeds and remove the light of Islam from his heart.”

And the Prophet said, which means: Whoever invents a new thing or supports innovators, then the curse of Allah, the angels and all people will be upon him, and Allah will not accept his obligatory and voluntary deeds.

And the prophet said, which means: Whoever follows me is one of my followers, and whoever dislikes my Sunnah is not one of my followers.

CLOSING:

Among the sunnahs of the Prophet is purifying the heart from deceit, envy, and all the disgrace that is in the heart. It is the greatest act of worship and tagarrub, and with it is attained a high degree. The proof is the Hadith narrated by Atturmidzi, that the Messenger of Allah said to Anas: “O my son, if you are able to be present in the morning and evening while there is no deceit in your heart for anyone, then do so!” Then he said: “O my son, that is my sunnah, and whoever likes my sunnah likes me, and whoever likes me will be with me on the Day of Resurrection in Paradise.”

TWENTY-NINTH ASSEMBLY

29TH HADITH

Narrated Mu’adz ibn Jabal.  He said:

Meaning:

I asked: “O Messenger of Allah, tell me of a deed that will admit me to Paradise and keep me away from Hell!” He replied: “You have indeed asked about something important. But it is actually easy for the one whom Allah has made easy to do it. You worship Allah and do not associate anything with Him. You pray, you give alms, you fast in Ramadan, and you make the pilgrimage to the House of Allah.” Then he said: “Shall I show you the doors of goodness? Fasting is a shield, charity expiates wrongdoing as water extinguishes fire, and one prays in the middle of the night, then He recited the words of Allah: tatajaafa junuubuhum ‘anil madhaaji’i until ya’maluun.” (QS. 32: 16-17) Then He continued: “Would you like me to tell you about the points of charity, and their pillars and peaks? I replied: “Yes, O Messenger of Allah!” He said: “The principle of charity is Islam, its pillar is prayer, and its summit is jihad.” Then he said: “Would you like me to tell you about the joints?” I replied: “Yes, Messenger of Allah.” So he held his tongue and said: “Guard this!” I asked: “O Messenger of Allah, will we be punished for what we say?” He replied: “May you be saved, what is it that plunges people on their faces (or, subdanya: up the bridge of their noses) into hell, other than the fruit of the speech of their tongues?”

Narrated by Atturmidzi, and he said: This is a sahih hasan tradition.

EXPLANATION:

Know O my brother, may Allah guide us to obey Him, that this Hadīth is a great religious principle. In Al Jaami’ there is a little more than what is mentioned here, which is reported from Muadz ibn Jabal, who said: “I was with the Messenger of Allah on a journey. One day I was close to him and we were walking, and I said to him: “Tell me about the deed that will enter me into Paradise…” Then Muadz mentioned this hadith.

     (Akhbaranii…until the end) This question shows the eloquence of the Companion Mu’adz, because he was able to ask a short and concise question, so the Messenger of Allah praised his question and was amazed at his eloquence, saying:

     (Laqad sa-alta ‘an ‘azhiim) i.e., great deeds.

      (Wa innahu layasiirun ‘alaa man yassarahullaahu alaihi) i.e., by His guidance to perform obedience and expanding his chest to do what Allah has charged him with. Whoever Allah wills to guide him, He expands his chest to accept Islam. Then he explained this great deed in his saying:

     (Ta’budullaaha) i.e., to glorify Him.

     (Laa tusyrikuu bihi syai-an) i.e., performing all forms of worship with sincerity.

        (Wa tuqiimush shalaata ..until wa tahujjul baita) i.e., performing all these acts of worship if the causes are found and there is no hindrance to them with all their obligations.

      (Tsumma qaala alaa adulluka ‘alaa abwaabil khairi?) and in the narration of Ibn Majah: Shall I show you the doors of Paradise?

    (Ash shaumu junnatun) i.e., increase the number of sunnah fasts. Junnah means shield, which is a shield from the fire of hell, and from the control of lust and negligence. Because in fasting there is the nature of patience against the delights of lust and habit. In one hadith, the Prophet said, which means: Whoever fasts one day in the way of Allah, then Allah will make a ditch between him and hell, which is as wide as the sky and the earth.

      (Wash shadaqatu) i.e., take it out.

    (Tuthfi-u) i.e., abolish.

       (Alkhathii-ata kamaa yuthfi-ul maa-un naara) the specialization of charity here is because of its great benefit, and because the creatures are the family of Allah, and so doing good to them. According to custom, doing good to one’s family may calm one’s anger.

HIKAYAT:

Abu Hurairah reported that the Prophet (peace and blessings be upon him) said: In ancient times there was a man Who liked to go to a bird’s nest and take the chicks that the mother had just hatched. The mother bird complained to Allah about the man’s actions, so Allah told her that if the man came again, he would be killed. When the mother bird hatched more chicks, the man, as usual, came to the nest again to take the chicks. On his way to the nest, he met a beggar, and he gave him a piece of bread. Then he continued on his way.

When he came to the tree where the nest was, he set up a ladder and climbed it, then he took the chicks from the nest, while the mother bird could only look at him. So the mother bird complained to Allah: “O our Lord, You are not unfaithful. You promised us that You would destroy that man if he returned. Now that he has returned and taken our children, have You not destroyed him?” So Allah told him, that I will not destroy the one who gives charity on the day he gives charity with a bad death.

         (The mention of men here is because the questioner was a man, or because most of the good deeds are done by men, because women are mostly residents of Hell. But women are equal to men in this matter of prayer.

       (The reason why the night is better than the day is because it is easier to focus on the prayer. And the best time is after sleep.

        (Tsumma talaa tatajaafa until ya’maluun) In the narration of Muslim it says:

Verily, there is a time in the night when no Muslim prays to Allah at that time asking for the good of this world and the Hereafter, but Allah will grant his request. And that happens every night.

      (Alaa ukhbiruka bira’sil amri) i.e., worship, or the matter you are asking about.

       (Wa amuudihi wa wa dzarwati sanaamihi) i.e., the culmination of something.

       (Qultu balaa yaa rasoolallaah. Qaala ra’sul amri al islaamu, wa ‘amuuduhu ash shalaatu, wa dzarwatu sanaamihi al jihaadu) this is not included in the author’s text, while according to the origin of Atturmidzi’s narration it is.

        (Alaa ukhbiruka bimalaaki dzaalika kullihi) i.e., its purpose and who collects it.

       (Oultu balaa yaa rasulallaah, faakhadza rasulullaah sallaahu “alaihi wasallam bilisaanihi) i.e., He held his own tongue.

     (Wa qaala, kuffa’alaika haadzaa) i.e., guard this from evil.

     (Oultu yaa rasoolallaah, wa innaa lamuaakhidzuuna bimaa natakallama bihi?) a question based on wonder.

     (Faqaala tsakilatka ummuka, wahal yakubba) i.e., plunging.

     (Annaasu) i.e., most people.

    (Finnaari alaa wujuuhihim, au gaala alaamanaakhirihim, illaa hashaaida alsinatihim) i.e., the bad words he speaks.

In Alhikmat it is mentioned: Your tongue is your lion. If you let it go it will pounce on you, and if you hold it back it will guard you. 

CONCLUSIONS:

A reasonable person should guard his tongue from all speech except that which will bring benefit and advantage.

THIRTIETH ASSEMBLY

30TH HADITH

Abu Tsa’labah Al Khusyani Jurthum ibn Nashir reported that the Messenger of Allah said:

Meaning:

Allah has made some obligations obligatory, so do not neglect them, and has set some limits, so do not exceed them, and has forbidden some things, so do not transgress them, and has kept silent about some things as a mercy to you, not because of forgetfulness, so do not discuss them.

Hasan Hadith, narrated by Addaruqutni and others.

EXPLANATION:

Know O my brother, may Allah guide me and you to obey Him, that this Hadīth is a great Hadīth; there is no other Hadīth that brings together the main issues of religion and its branches like this Hadīth. Assam’ani said: “Whoever practices the contents of this Hadīth will be rewarded and saved from punishment.”

     (Innallaaha ta’aala farradha faraaidha) i.e., has made it obligatory and required doing good deeds with it.

     (Falaa tudhayyi’uuhaa) i.e., by neglecting it or underestimating it until it is out of time. But do it as it is obligatory upon you.

     (Wa hadda huduudan) i.e., making for you limits that restrict you from what He does not approve of.

       (Falaa ta’taduuhaa) i.e., do not increase it from what Allah has commanded.

      (Wa harrama ash-yaa-an falaa tantahikuuhaa) i.e., do not do and do not approach.

     (Wa sakata ‘an ash-yaa-in rahmatan lakum) i.e., because of you.

     (Ghaira nisyaanin) i.e., because of him.

     (Falaa tabhatsuu ‘anhaa) because discussing it will cause a harsh ruling to be issued, which may be obligatory or forbidden.

Ibn Mas’ud said: “Do not discuss in depth other things that we are told to believe in, without explaining how, because too much discussion will sometimes lead to confusion or doubt, which will eventually lead to lying.” That is why Ibn Ishaak said: “It is not permissible to think about the Creator and the creation with what one has not heard.” As in the words of Allah

which means: And there is nothing but praise to Him. (QS. 17: 44) It is then asked: How can inanimate objects glorify Allah? Since Allah has told us that, and He makes what He wills as He wills, we have only to believe.

In Sahih Bukhari and Muslim there are traditions that support the prohibition of thinking about Alkhaliq. As stated by Imam Bukhari: Satan comes to one of you and says, “Who created this? Who created this?” Until finally he says, “Who created your Lord?” When this happens, seek refuge in Allah and stop thinking about it.

And Imam Muslim relates a hadith that means: Man is always wondering until he finally asks, Allah created the creatures, then who created Allah? Whoever experiences this should say “I believe in Allah”.

Think, O my brother, only of Allah’s creation and never think of Allah. The Messenger of Allah said, which means: Think, O my brother, only of the creations of Allah and do not think of Allah, for you will not be able to estimate them correctly.

Alhasan said: “Thinking for a moment is better than praying the Sunnah all night long.” And Ibrahim bin Adham said: “Thinking is the hajj of the intellect.”

CLOSING:

To conclude this discussion, we will mention some of the benefits associated with tafakkur. Some wise people say that there are two types of tafakkur: (1) tafakkur related to God, (2) tafakkur related to the servant. As for the tafakkur related to the servant, he should think about whether he is in sin or not, and if he sees that he is in sin, then he should repent immediately, then think about replacing the limbs that are used for sin with those that are used for obedience, and making the work of his eyes to take lessons, the work of his tongue to remember, istigfar, tasbih, tahlil and other remembrances. Likewise, the other members of the body are used to do acts of obedience during the night and day, devoted to the One and Only Lord. Then think of filling his time with voluntary deeds in order to profit in the land of profit (the land of the Hereafter). So he should supplement his obligatory prayers with voluntary prayers according to his ability.

Likewise, he should think about fasting, such as fasting on Mondays and Thursdays and the noble days and seasons of goodness and obedience, and not forget about them. Then he should think about zakaah, and if it is obligatory upon him, he should give it to those who are entitled to it. If not, then he should give it in charity. Then he should think about his short life; he should realize that before he goes away forever, while he does not feel it.

Then after that, he should think about the qualities of the mind, so he should abandon all despicable behaviors, such as arrogance, ujub, miserliness, envy and others, and behave with praiseworthy behaviors, such as honesty, sincerity, patience, fear and others. Then thinking about the passing away of this world and its transience, so he leaves it for the experts, and thinking about the eternity of the hereafter and its eternity, so he demands it and enlivens it. Some wise men said to their companions: “Visit the Hereafter with your heart every day, and witness the place of standing before Allah in the future with your mind, and imagine the state of the grave with your mind, because everything is bound to happen.

Thinking about God, however, is prohibited by sharee’ah, as mentioned above.

THIRTY-FIRST ASSEMBLY

31ST HADITH

Abul ‘Abbas Sahl ibn Saad Assaa’idi reported:

Meaning:

A man came to the Messenger of Allah and said: “O Messenger of Allah, show me a practice that if I do it I will be loved by Allah and loved by people.” The Messenger of Allah replied: “Be zuhud of the world and Allah will love you, and be suhud of the things of men and they will love you.”

Hasan Hadith, narrated by Ibn Majah and others with hasan reports.

EXPLANATION:

Know, my brother, may Allah guide me and you to obey Him, that this Hadīth is one of the four Hadīths that are the pillars of Islam.

     (Izhad) Zuhud, according to the language, means turning away from something because one considers it to be worthless. Whereas according to Shara’ah terms, it means to take only what is lawful and necessary.

      (Fid dunyaa) i.e., by despising the whole of it, because Allah has deemed it despicable and insignificant, and warned of its deceit. Scholars have interpreted the world in different ways, some saying that it is that which is covered by night and day, shaded by the heavens and upheld by the earth, and some saying that it is gold dinars and silver dirhams. Some say that it is food and drink, and clothing and shelter. What is clear is that it is all the pleasures and desires that suit the passions, to the extent that the words that people hear if it is not for the sake of seeking Allah’s pleasure, are also considered to fall into the category of the world.

Abu Sulaiman said: “Do not call someone a zahid (one who is zuhud), for zuhud is in the heart.”

Alfudhail said: “The origin of zuhud is to be content with the decree of Allah.”

Imam Ali Karramallaahu wajhah said: “Whoever is zuhud of the world, all calamities will become light.”

A salaf scholar was once asked: “If a person has a lot of wealth, can he be called zuhud?” The scholar replied: “Yes, if he is not happy with the addition to his wealth, and not sad if he loses it.”

You should know, my brother, that the reproach against the world mentioned in some of the verses and traditions is not directed at its times of night and day, because Allah has made these times to be alternate for those who want to remember and be grateful. Nor is the reproach directed at its place, the earth, for Allah has made it for us to live in. Nor is it because of the things and animals in it, for Allah has made them His favors for His servants. The reason the world is disgraceful is because of the preoccupation with the things of this world which leads to neglect of the purpose for which man was created, which is the worship of Allah.

     (Wazhad fiimaa fii aidin naasi yuhibbukan naasu) i.e., because in general the heart is created for the love of the world, so the one who tries to deprive it of this love will be hated, and the one who does not challenge it will be loved.

Some scholars said: “I have no doubt that the one who is zuhud towards the world will certainly be loved by the jinn and humans.”

Attabrani issued a report, which means: “Abstain from the things of men and you will become rich.”

Alhasan said: “A person will remain honorable in the eyes of the people as long as ja is not given from what the people have, then they will look down on him, dislike his talk and hate him.”

CONCLUSION:

This Hadīth recommends that one should take from the world only what covers his needs.

The Hadīth narrated by Atturmidzi states: If this worldly life were as precious in the sight of Allah as a mosquito’s wing, the disbeliever would not have a sip of water to drink. So a reasonable person will certainly not be deceived by the alluring tricks of the world. Because he is like a sorceress who adorns his birth with goodness and hides his ugliness, so that many people are attracted to him.

The Prophet said, which means: Beware of the world, for it is more wicked in its magic than Harut and Marut.

In some of his revelations, Prophet Isa saw the form of the world in the form of an old woman. Then he asked her: “How many husbands do you have?” She replied: “Countless.”

“Did they die leaving you or did they divorce you?” Prophet Isa asked.

“It was I who divorced them and destroyed them,” she replied.

Then the Prophet said: “How strange are the other fools, who have witnessed what the world has done to people, yet they still desire it and will not learn a lesson!”

It is narrated from Ibrahim bin Adham , that on one of his journeys, he came to the city of Rayy, which is one of the Islamic regions. There happened to be an Islamic gathering, and there was a cleric sitting on a high chair giving a lecture in a rather haughty and arrogant manner. When the lecture was over, Ibrahimbin Adham said ta’awwudz and then recited: tabaarakal ladzii biyadihil mulku wa huwa ‘alaa kulli syai-in qadiir, alladzii khalagas sariir…

“Wrong!” rebuked the kiai.

So Ibrahim bin Adham corrected it: Alladzii khalaqol farasa wal lijaama.”

The kiai’s mount was tethered to the Juar of the mosque. “Still wrong,” the cleric admonished him.

“Alladzee khalaqal qashra.”

“Wrong again,” the kiai rebuked him.

So Ibrahim asked: “What is the correct one then?”

“Alladzee khalaqol mauta wal hayaata…” the cleric corrected him.

Ibrahim then said: “If you know that you were created to die, then why are you still arrogant and conceited?”

“You are right,” said the kiai. Then he got down from his chair and repented and came with Ibrahim to migrate, and he left all his wealth, his house and his wife’s children behind until his death. May Allah have mercy on them all.

THIRTY-SECOND ASSEMBLY

32ND HADITH

Abu Said Saad bin Malik bin Sinaan Alkhudri reported that the Messenger of Allah said:

Meaning:

Do not harm one another.

Hasan Hadith, narrated by Ibn Majah and Addarugutni and others with a sanad, and also narrated by Imam Malik in Almuwattha as a mursal Hadith, from Amr bin Yahya from his father from the Prophet, and he negated Abu Said. This Hadīth has several routes, each corroborating the other.

EXPLANATION:

Know O my brother, may Allah guide us to obey Him, that this Hadīth is a great Hadīth.

    (Laa dharara walaa dhiraara) is the opposite of benefit. The first is to cause harm to others absolutely, and the second is to cause harm to others in retaliation.

NOTES:

We will mention a few narrations about the severity of the punishment that the one who harms the believers will receive….

Mujahid narrated that he said: “The Hell of Jahannam has a shore like the shore, and it is full of creeping things, such as snakes as big as camels, and scorpions as big as mules. When the inhabitants of Hell call for help, they say, “The shore.” If they have been thrown into it, then they are then attacked by these venomous animals. Some bite their eyes, some bite their lips, some sting them strongly. Then they said, “Fire, fire, fire.” When they were brought back to the land, they were afflicted with scabies, which itched so badly that they couldn’t stop scratching it until it penetrated into their bones. The depth of their bones was forty cubits. Then they were asked: “O so-and-so, does this hurt you?” They replied: “What could be more painful than this!” Then it was said: “This is how you have hurt the believers.” May Allah protect us from such things.

So do not, O my brother, harm anyone or cause him harm. The Prophet has said: Laa dharaar walaa dhiraar (Do not harm one another).

Abu Daud said: “Jurisprudence is based on five traditions, and this tradition is considered one of them.”

Imam Nawawi (may Allah have mercy on him) said: “This Hadīth has several transmissions that corroborate each other.”

In the Qur’an and other sahih traditions that are similar in meaning to this Hadīth, so hold fast to it, as Allah, the Almighty, says (interpretation of the meaning)

which means: And indeed it is a loss for the one who commits injustice. (Quran 20:111) Injustice is putting something out of place. Whoever causes harm to his brother has wronged him. And the Prophet said:, which means: Forbidden from a believer is his blood, his property, his honor, and let him not think of his brother except good.

In the following we will mention some of the actions that are considered unjust, including: taxation, eating the wealth of orphans, delaying payment of debts when one is able to pay them, oppressing women in matters of dowry, maintenance and clothing.

Ibn Mas’ud reported that he said: “On the Day of Resurrection, the hand of a servant, whether male or female, will be seized and a caller will shout in front of the crowd: “This is so-and-so, so-and-so’s son, and whoever has a right to it, let him come to his right”. So the woman was glad, because she had a right over her father, her brother and her husband.” Then Ibn Mas’ud recited the words of Allah:

Falaa ansaaba bainahum yaumaidzin walaa yatasaa-aluun (Then there will be no connection of lineage between them on that day, nor will they question each other). (QS. 23: 101)

On that day, Allah forgives sins related to His rights for whom He wills, and does not forgive at all the sins related to the rights of people. The person who has sinned against his fellow human beings will one day be brought before the people, then Allah will say to those who have rights over him: “Take your rights from this man!” The servant said: “O Lord, the world has perished, from where will I pay their rights?” So Allah said to His angel: “Take from his good deeds and give to the rightful person according to his previous injustice.” If the servant is one whom Allah loves, and his good deeds are as small as an atom, then Allah will multiply them until he enters Paradise. But if the servant is a wretched person, and his good deeds are not left at all, the angels say: “O our Lord, this person’s good deeds have been exhausted, while there are still many demanding ones?” So Allah says to His angels: “Take from their evil and add to their evil.” So the weight of his bad deeds increased, until finally he was thrown into Hell.

Among the acts of wrongdoing is also not paying laborers their due wages. And among the acts of oppression is taking the rights of non-Muslims by force, or seizing the rights of others under false oath.

So beware, O my brother, of wrongdoing and avoid the prayer of the wronged.

THIRTIETH ASSEMBLY

33RD HADITH

Ibn Abbas reported that the Messenger of Allah said:

Meaning:

If justice were given to people according to their claims (if every claim were accepted at face value) there would be many people claiming the property of a people and their blood. However, there must be evidence for the claimant and an oath for the denier.

This is a Hasan Hadith narrated by al-Albayhaqi and others. And part of it is in the two Sahih books of Hadith (i.e. Sahih Bukhari and Sahih Muslim).

EXPLANATION:

Know O my brother, may Allah guide me and you to obey Him, that this Hadīth is a great religious principle.

       (Lau yu’than naasu bida’waahum lad-da’aa rijaalun amwaala qaumin wa dimaaahum) i.e., they will make the act permissible.

      (Lakinil bayyinatu ‘alal mudda’i wal yamiinu ‘alaa man Ankara) means that the position of the accuser is weak, because the charge is against the original, so he is required to provide strong evidence. On the other hand, the party being charged is in a strong position because he is following the original, so he is required to provide only weak evidence. What is meant by the accuser is the one whose words contradict what is born.

If the accused person refuses to swear after the judge tells him to do so, or after the judge says to him, “Swear!” then the oath is given to the accuser, and he swears. For more details on this issue, please refer to the books of jurisprudence, because here we are speaking only for the sake of advice.

CLOSING:

To conclude this lecture we will relate an anecdote that occurred in the days of the Children of Israel.

It is said that in the days of the Children of Israel there were three judges who decided all the cases that occurred at that time. Then Allah sent them an angel to test them. The angel met a man who was giving his cow a drink, while behind him was a calf. Then the angel, who was riding a stallion, called the calf, and the calf followed him. The owner of the cow and the angel argued, each claiming that the cow was his. Finally they agreed to decide the case before the judge. So they went to see the judge.

When they met the first judge, the angel handed him a bag of pearls and said: “Decide that the calf is mine.” The judge asked: “How?” The angel replied: “Release the cow, the horse and the calf; if the calf follows the horse, then the calf is mine.” So the three animals were released, and the calf followed the horse, so the angel won.

Then they went to the second judge, and he ruled the same way, after being bribed by the angel. When they met the third judge, and the angel handed him a bag of pearls, and said what he had said to the previous judges, the third judge replied: “Sorry, I am menstruating!” The angel said: “Subhanallah, how can a man menstruate?” The judge replied: “Subhanallah, how can a stallion give birth to a cow?”

THIRTY-FOURTH ASSEMBLY

34TH HADITH

Abu Said Alkhudri reported: I heard the Messenger of Allah say:

Meaning:

Whoever of you sees an evil should prevent it with his hand: if he cannot, then with his tongue, and if he cannot, then with his heart. And this (with the heart) is the weakest of faith.

Narrated by Imam Muslim.

EXPLANATION:

Know O my brother, may Allah guide me and you to obey Him, that this is a great tradition.

    (Man ra-aa) may be referring to seeing with one’s own eyes, but some say it could be by notification.

   (Minkum) refers to the entire community that is being spoken to, and the one who is present informs the one who is absent.

   (Munkaran falyughayyirhu) i.e., omitting it.

     (Fain lam yastathi”) omitting like what is mentioned.

   (Fabilisaanihi fain lam yastathi’ fabiqolbihi wa dzaalika adh’aful iimaan) means the least fruit of faith. Because there is only a feeling of dislike in him. Another narration adds: wa laisa waraa-a dzaalika minal jimaan habbata khardalin (and behind it there is no more faith than a mustard seed) i.e., there is no other dignity that remains behind this dignity. Because if he does not hate it with his heart, it means that he is willing to do the wrongdoing. And that is not a characteristic of faith.

From this it can be seen that denouncing the wrongdoing is not enough with the tongue for the one who is able to do it with his hands, and not enough with the heart for the one who is able to do it with his tongue. This obligation to enjoin the good and forbid the evil is in accordance with the Bible, the Sunnah and consensus, and it is also an exhortation that constitutes religion.

In the following we will mention some traditions that are related to the command to do good and forbid evil.

Huzaifah radiyallahu anhu reported: The Messenger of Allah said, which means: By the One in Whose hand is my soul, you should enjoin the good and forbid the evil, or else Allah will surely not send an asab from His side and then you will pray to Him. Then your supplication will no longer be accepted.” (Narrated by Atturmidz1)

Abdullah bin Umar said: The Messenger of Allah said which means: O brothers, enjoin by you acts of virtue and prevent by you acts of evil, before there comes a time when you pray but your prayers are not answered, and before you ask for forgiveness but Allah does not forgive you. Indeed, enjoining the good and forbidding the evil does not hinder the coming of sustenance nor does it hasten the coming of death. The priests of the Jews and Christians of old, when they abandoned doing good and forbidding evil, were cursed by Allah through the mouths of their prophets, then disaster descended evenly among them. (Narrated by Al Ashfihaani)

Abu Said Alkhudri reported that the Prophet said: The best jihad is speaking the right words in the presence of a cruel king or despotic ruler. (Narrated by Abu Daud)

Abu Dharr reported: My Companion the Messenger of Allah bequeathed me some good behavior. He told me not to fear the reproach of the reproachful in the cause of Allah, and he told me to speak the truth even when it is bitter. (Narrated by Ibn Hibban)

From Abubakar Assiddiq, he said: The Messenger of Allah said which means: There is no people among whom immorality is practiced, and they are able to change it, but they do not change it, but Allah’s punishment will be upon them. (Narrated by Abu Daud)

From Anas bin Malik, he said: The Messenger of Allah said which means: The phrase Laa ilaaha illallaah will always be useful to the one who utters it, and will lift the asab and punishment as long as they do not underestimate its right. The Companions asked: O Messenger of Allah, what is meant by neglecting one’s rights? He replied: The appearance of disobedience to Allah but they do not deny it and do not change it. (Narrated by Al Ashfihaani)

The Messenger of Allah was asked about the best person, he replied: The best person is the one who is the most pious to God, the one who has the most family ties, and the one who does the most to enjoin the good and forbid the evil. (Narrated by Abusy Shaykh and others)

Amar makruf and nahi munkar are fardu kifayah. Amar refers to the obligations of sharee’ah, while nahi refers to the things that are forbidden. If there is someone who commands what is good and forbids what is evil, then the duty falls on the others, but if there is no one who commands what is good and forbids what is evil, then everyone is sinning.

CONCLUSION:

There is no contradiction between the Prophet’s statement man ra-aa minkum munkaran falyughayyirhu biyadihi until the end, and the words of Allah: yaa ayyuhal ladziina aamanuu alaikum anfusukum laa yadhurrukum man dhalla idzah-tadaitumilallaahi marji’ukum. According to the scholars of tahkiik the meaning is: If you do what is required of you, it does not harm you to do what others do who do not do it. This is because he has done what is his duty, because his duty is only to enjoin, not to make people accept it.

THIRTY-FIFTH ASSEMBLY

35TH HADITH

Abu Hurairah reported: The Messenger of Allah said, which means:

Meaning:

Do not envy one another, and do not compete with one another in bargains, do not hate one another, and do not turn your backs on one another, and do not (seize) buy or sell (goods) that are being sold or bought by others. Be ye servants of Allah who are brothers. One Muslim is the thorn brother of another Muslim, he should not mistreat him, neglect him, deceive him, and insult him. The Tukwa is here -He pointed to his chest three timesToo evil is the one who insults his Muslim brother. All Muslims are fragrant to other Muslims in terms of their blood, wealth and honor.

Narrated by Imam Muslim.

EXPLANATION:

It is very true what the Prophet said.

Know, my brother, may Allah guide me and you to obey Him, that this Hadīth is a great and beneficial Hadīth.

      (Laa tahaasaduu) i.e. do not envy one another. The meaning of envy is to desire the loss of a favor from another person, and this is forbidden by consensus. Many traditions condemn this trait of envy. It is a disease for which there is no cure, and it is one of the major heart diseases. It damages the envier’s religion and worldly life and does not damage the envied person’s religion and worldly life. This is because the blessings of Allah cannot be taken away by envy, otherwise none of the blessings of Allah would remain on a person, not even his faith, because the disbelievers want to take away the faith of the one who is envied. In fact, the one who is envied benefits from the envier’s enmity in terms of religion, because he is one of the persecuted on the part of the envier. This is especially so if the envier shows his malice outwardly by nagging him or exposing his faults, and other things that hurt him. This is like a reward for him from the kindness of the envier until finally the envier faces Allah on the Day of Resurrection in a bankrupt state, having no more good, as he was forbidden to get it in the world before.

The Prophet said, which means: The nature of envy will consume goodness as fire consume (shave) wood.

HIKAYAT:

In ancient times, a righteous man accompanied a king and gave him valuable advice, among which he said: “Do good to the one who does good with his good, for the one who does evil will be punished by his own evil.”

Seeing the proximity of the righteous man to the king, there was someone who felt jealous. He looked for a way to have the righteous man killed by the king. Then he told the king: “That man said that his mouth smelled bad. You can see for yourself that if you are near him, he will cover his mouth and nose to prevent the smell of your mouth.”

Hearing the man’s words, the king became very angry. He wanted to prove it.

After leaving the king’s hall, the man invited the righteous man to eat, and he served him food with lots of garlic. When the righteous man came to the king, he advised him as usual, among other things: Do good to those who do good with their good….and so on.

The king then told him to sit closer to him. The righteous man obeyed, covering his mouth and nose for fear that the king would smell the garlic he was eating. The king then said to himself: “So-and-so is right.” Then he wrote a letter to his officer. Usually the king didn’t write a letter himself unless it was an order to give a gift. But this time the king wrote: “If the bearer of this letter comes to see you, then kill him badly, then chop him up and bring him to me.”

Then he gave the letter to the righteous man. When the righteous man went out with the letter, he was intercepted by the envious one, who asked him: “What is in your hand?” The righteous man replied: “The king’s letter containing a gift.”

“Give it to me,” said the envious one. The righteous man replied: “Take it.”

So the envious man took the letter and brought it to the king’s officer. When he gave the letter to the king’s officer and read it, the officer said: “In this letter it is written that I must kill you badly, then chop you up!”

“Oh no sir, it’s not really my letter, just hold on, let me contact the king again,” said the envious man pleadingly.

But the officer replied: “The king’s order cannot be delayed.”

So finally the envious man was killed and chopped up, then handed over to the king.

Meanwhile, the righteous man, as usual, still came to see the king, and gave advice to the king. The king was astonished and asked: “What have you done with my letter?” The righteous man replied: “So-and-so asked for it, and I gave it to him.” The king asked again: “The man said that you think my mouth stinks.”

“No, I never said that to him,” the righteous man argued.

“But why do you cover your mouth and nose when dealing with me?”

“Because he has fed me garlic, I do not want him to smell its unpleasant odor.” The righteous man explained.

The king then said: “You are right, go back to your place, the wicked man has earned his own reward.”

So contemplate by you – may Allah have mercy on you – the ugliness of the nature of dingki, then you will know the secret of the Prophet’s words which mean: Do not show joy at your brother’s misery, then Allah will prosper him and (turn) test you.

     (Walaa tanaajasyuu) means, according to the language, to monopolize, while according to sharee’ah, it means to increase the price of goods to be sold beyond the general price so that someone will buy them at a high price. This is haraam because it is an act of harming others, and deceiving others is also haraam. As for the sale itself, it is valid, because the meaning of this prohibition is external to the sale, and the buyer has no khiyar because of his negligence. And the sin of this action is specific to the one who knows that it is haraam, not the other.

      (Walaa tabaaghadhuu) i.e. do not look for causes that will cause hatred, because hate is haraam unless it is hate for the sake of Allah, then this last one is obligatory and characterizes the perfection of faith. As the Prophet said, which means: Whoever loves for the sake of Allah, hates for the sake of Allah, gives for the sake of Allah and does not give for the sake of Allah, then his faith is perfect.

      (Walaa tadaabaruu) i.e., do not turn your backs on or away from each other.

The Prophet said, which means: It is not permissible for a Muslim to boycott his brother for more than three days.

In Sunan Abu Daud it is stated: Whoever cuts off his relationship for more than three days and then dies will enter Hellfire.

The Hadiths relating to this issue are numerous.

It is permissible to cut ties with the wicked, innovators and those like them, as well as those with whom one hopes that by cutting ties one will become religiously sound, as the Messenger of Allah did with Kaab ibn Malik and two of his friends.

      (Walaa yabi’ badhukum “laa bai’i badhin) The Messenger of Allah forbade (seizing) buying/selling (goods) that were about to be sold or bought by someone else before the transaction between them was completed. For example, a person would tell a buyer to cancel his transaction with another person and then sell the same item to him at a lower price than the first seller. Or telling a seller to cancel an item that he wanted to sell to someone else, and then buying it at a higher price.

     (Wa kuunuu ‘ibaadallaahi ikhwaanan) i.e., endeavor that you may become like brothers.

     (Almuslimu akhul Muslim) i.e., in terms of good companionship.

      (Laa yazhlimuhu) i.e., not harming and hurting him. It is forbidden to do injustice to a disbeliever, let alone to a Muslim. This injustice can be against the soul, property and honor.

Some of the salaf scholars said: “Do not mistreat the weak, lest you become one of the worst of the wretched.”

      (Walaa yakhdzuluhu) i.e. not helping him in permissible matters when he is in need and is able to do so. This is because one of the rights of a fellow Muslim is to help and assist.

      (Walaa yakdzibuhu) i.e. not telling him something that is not the truth. This is because it is an act of deception and betrayal that has the greatest harm. On the other hand, honesty is a behavior that has many benefits. There have been many narrations praising truthfulness and condemning lying, so there is no need for us to go on at length.

     (Walaa yahqiruhu) i.e., and does not despise it. For Allah honors him, and one whom Allah honors should not be despised.

     (Attakwaa haahunza, wa yusyiiru ilaa shadrihi tsalaatsa marraatin) because the heart is like a feast for the body, if it is good then the whole body will be good. The repetition of the hint three times indicates the importance of the thing being hinted at, namely the heart.

     (Bihasbim-ri-in minasy shari an yahqiro akhaahul muslima) This sentence warns against insulting people. Allah says,

 which means: Let not one people make fun of another people (Quran 49:11).

You should never insult or belittle another person, not knowing that in Allah’s sight he is better, better and closer than you.

NOTES:

It is permissible to insult the disbeliever because he has no honor due to his disbelief. This is based on the words of Allah

which means: And whoever Allah humiliates, no one honors him. (QURAN 22:18)

   (Kullul Muslimi ‘alal Muslimi haraamun damuhu wa maaluhu wa ‘irdhuhu) making these three things unlawful because they are vital to him. Blood for his life, wealth is the material of blood, and honor is the establishment of its meaning.

CLOSING:

To conclude this discussion, we will mention the verses and traditions related to the censure of gossip.

Allah says,

which means: And let not some of you backbite others. (QS. 49: 12)

From Jabir bin Abdullah, he said: “We were once with the Messenger of Allah, when suddenly there was a very bad smell of carrion, so the Messenger of Allah asked: “Do you know what this smell is?” We replied: “No, O Messenger of Allah.” He explained: “This is the smell of one who backbites others.”

Companion Jabir also reported: “The Messenger of Allah said: “Do not backbite people, for it is worse than adultery.”‘ The Companions asked: “O Messenger of Allah, why is it more serious than adultery?” He replied: “Because the one who commits adultery may ask Allah for forgiveness and Allah forgives him, whereas the one who backbites others will not have his sins forgiven until the one he backbites forgives him.'”

The Prophet said, which means: Ghibah (backbiting) is pleasant in this world, but it will drag the perpetrator into Hell in the Hereafter.

Ikrimah reported that a woman of short stature came to see the Prophet. When she came out, Aisha radiyallaahu anha said: “How eloquent she is, it is a pity that she is short.” So the Prophet rebuked her: “You have backbitten her, O ‘Ā’ishah.” Aisha replied: “I tell it like it is.” He said: “But you have said the worst of him.” Then he said: Whoever restrains his tongue from disturbing the honor of the Muslims, Allah will forgive his tithes on the Day of Resurrection: and whoever defends his brother, Allah will indeed deliver him from Hellfire.

It is said that on the Day of Judgment, a servant will be given a book of records of his deeds, and when he looks at it, he finds that there is no record of his good deeds at all, so he then complains to Allah: “O Lord, where are my prayers, my fasting and my obedience?” Then it is said to him: “All your deeds have disappeared because of your gossiping. And there is also a person who when he is given a record of his deeds from his right hand, he sees many good deeds that he never did in this world, then it is said to him: “These are the good deeds of the one who gossiped about you in the past and you did not feel it.”

MYTH:

Once upon a time, there was a fukaha (jurist) who was teaching to his students in his madrasa, when suddenly a woman came. The woman said: “I would like to ask the cleric something, but I feel shy to say it.” The cleric replied: “Just say it, there is no need to be shy in matters of knowledge.”

The woman then said: “One night, I was sleeping, when suddenly my son came to me drunk and had sexual intercourse with me until I became pregnant and gave birth to a child.”

The people present were astonished at this, so the cleric said: “Are you surprised by this incident? This is less serious than gossiping, because if the person who commits adultery repents, Allah will forgive him, but the person who gossips will not be forgiven until the person he gossiped about forgives him.”

THIRTY-SIXTH ASSEMBLY

36TH HADITH

Narrated Abu Hurairah. From the Prophet.  He said:

Meaning:

Whoever relieves a believer of one hardship from the hardships of the Day of Resurrection, Allah will also relieve him of one hardship from the hardships of the Day of Resurrection. Whoever makes it easy for a person in difficulty, Allah will make it easy for him in this world and the Hereafter. Whoever covers the disgrace of a Muslim, Allah will cover his disgrace in this world and the Hereafter. Allah is still willing to help His servant as long as that servant likes to help his brother. And whoever takes a path in search of knowledge, Allah will facilitate for him the path to Paradise. And when a people gather in one of the houses of Allah (mosques), studying the Book of Allah and reciting it among themselves, there will descend upon them tranquility, and they will be overwhelmed by mercy and surrounded by angels. And Allah mentions them (proudly) to the angels who are with Him. Whoever is slowed down by his deeds will not be quickened by his lineage. Narrated by Imam Muslim with this wording.

EXPLANATION:

Know O my brother, may Allah guide me and you to obey Him, that this Hadīth is a great Hadīth that collects some knowledge, rules and manners.

(Man naffasa ‘an mu’minin kurbatan min kurabi yaumil qiyaamati) i.e., removing what troubles the soul.

   (naffasallaahu ‘anhu kurbatas min kurabi yaumil giyaamati) i.e., as a reward for what he has done. In this and the following Hadīth, there is a recommendation to fulfill the needs of the believers by helping them and relieving their distress. The help may be in terms of wealth and position or otherwise.

There are many traditions that tell about the virtue of fulfilling the desires of a believer, among them is the Prophet’s statement, which means: Whoever fulfills the desires of his fellow Muslims in this world, Allah will fulfill his desires as many as seventy desires among the desires of the hereafter, the lightest of which is forgiveness.

    (Waman yassara ‘alaa mu’sirin) by any means.”

     (yassarallaahu ‘alaihi fid dunyaa wal aakhirati) because the reward is according to the type of deed.

      (Waman satara Musliman, satarahullaahu fid dunyaa wal aakhirati) What is meant by concealment here is covering the disgrace of a family member and the like who are not known to people for their ugliness and ugliness.

     (Wallaahu fii ‘aunil abdi) i.e. by helping and supporting him.

       (Maa kaanal ‘abdu fii ‘auni akhiihi) i.e. as long as the servant helps his brother.

       (Waman salaka thariian yaltamisu fiihi “ilman sahhalallaahu lahu bihi thariiqan ilal jannati) i.e., Allah will show him the path of guidance and obedience that will lead him to heaven. Alternatively, Allah will reward him for his deeds by facilitating his entry into Paradise.

    (Wamaj-tama’a qaumun) i.e., the congregation.

    (Fii baitn min buyuutillashi) i.e., in one mosque among His mosques.

      (Yatluuna kitaaballaahi wa yatadaarasuunahu bainahum illaa nazalat ‘alaihimus sakiinatu) i.e., a feeling of security and tranquility.

     (Wa qhashiyat-humur rahmatu) i.e., evenly distributed among them.

      (Wa haffat humul malaaikatu) i.e., the angels come and surround them to listen to the word of Allah and take its blessings and honor the people who are in penance.

      (Wa dhakarahullaahu fiiman ‘indahu) from among the prophets and angels.

        (Wa man abtha-a amaluhu lam yusri’ bihi nasabhu) i.e., will not attain the dignity of those who are charitable and perfect.

CLOSING:

To conclude this lecture some verses and traditions related to the virtues of remembrance will be mentioned.

Allah says which means: O you who believe, recite (in the name of) Allah, as much as you can. (QS. 33: 41) And His words, which means: And mention the name of Allah as much as possible so that you may be fortunate. (QS. 8: 45)

And it is narrated that Allah looked at the assembly of dhikr and said to His angels: “O My angels and the inhabitants of My heavens, look to My servants. There has gathered to Me a servant among My servants reciting My verses to them and reminding them of My favors, testify by you that I have forgiven them.”

THIRTY-SEVENTH ASSEMBLY

37TH HADITH

From Ibn Abbas.  From the Messenger of Allah He narrated from His Lord Tabaaraka wa.     He said:

Meaning:

Verily, Allah has determined the good and the evil and then explained them. So whoever wants to do a good deed but does not do it, Allah will record it as a complete good deed. And if he intends to do a good deed and does it, Allah will record it with Him multiplied tenfold up to 700 times. And if one intends to do an evil and does not do it, Allah will record it with Him as a perfect good. And if he intends to do an evil and does it, Allah will record it as a single evil.

Narrated by Imam Bukhari and Imam Muslim in their two sahih books as written here.

EXPLANATION:

Know O my brother, may Allah guide me and you to obey Him, that this is a great Hadīth that shows Allah’s mercy and compassion towards His slaves. He is the Most Gracious Lord, His bounty is great, He multiplies good and not evil.

     (Innallaaha ta’aala katabal hasanaati was sayyiaat) i.e., establishing their multiplicity in the Lauhil mahfuz, which is in His knowledge.

    (Tsumma bayyana dzaalika) i.e., detailing what is mentioned.

     (Faman hamma bihasanatin) i.e., intending to do so…

      (Falam ya’malhaa, katabahallaahu) i.e., He judged it, or commanded the angel to record it.

    (‘Indahu) the word ‘inda here is for honor.

     (Hasanatan kaamilatan) i.e., not lacking in the least.

     (Wa in hamma bihaa fa “amilahaa katabahallaahu ‘indahu) as a concern for the one who did so.

     (Ashra hasanaatin) This is confirmed by the word of Allah,

which means: Whoever brings good deeds, he will be rewarded ten times his deeds. (Quran 6:160) This is the least multiple.

     (Ilan adhanfin katsiiratin) according to intention, sincerity and the amount of benefit. This is supported by the words of Allah,

which means: Whoever wants to give Allah a loan, a good loan (spending his wealth in the name of Allah), Allah will multiply the repayment to him with a large double. (QS. 2: 245)

     (Wa in hamma bisayyiatin falam ya’malhaa katabahallaahu “indahu hasanatan kaamilatan) that is, if he leaves it for the sake of Allah.

      (Wa in ‘amilahaa kataba sayyiatan waahidatan) This is in accordance with Allah’s words

which means: And whoever brings forth an evil deed, he shall not be recompensed except in proportion to his evil. (QURAN 6:160)

COVER:

Alwaahidi in his tafseer says: Anas narrated that the Prophet said: “Verily, Allah has assigned two angels to write down the deeds of a slave. When the servant dies, the two angels will say: “O Lord, Your servant so-and-so has died, where should we take him?” Allah answers: “My heavens are full of angels who add to Me, and My earth is full of My angels who obey Me. Go to the grave of My servant and say by both of you tasbih, takbir and tabJil, then write them down in the record of My servant’s deeds until the Day of Resurrection.

THIRTY-EIGHTH ASSEMBLY

38TH HADITH

Abu Hurairah reported: The Messenger of Allah said:

Meaning: Allah has said: Whoever is hostile to My wali, I declare war on him. And there is nothing that My servant does for Me that I love more than when he does what I have commanded him to do. And always My servant is devoted to Me with good deeds until I love him. And when I love him, then I will be his hearing with which he hears, his sight with which he sees, his limbs with which he grasps, and his feet with which he walks. And if he asks Me, I will give him, and if he asks for protection, I will protect him.

Narrated by Imam Bukhari.

EXPLANATION:

Know O my brother, may Allah guide me and you to obey Him, that this Hadīth is a great Hadīth; it is the subject of sincerity and devotion to Allah and reaching His realization. This Hadīth is one of the Oudsi Hadīths, because it is the Kalamullah narrated by the Prophet from Gabriel from his Lord.

     (Innallaaha ta’aala gaala man ‘aada lii) i.e. I made him an enemy.

    (Faqad aadzantuhubilharbi) i.e. I declare war on him, meaning I will destroy him.

TANBIH:

Alfakihani said: “Fought by Allah means destroyed by Allah.”

Other scholars have said that the one who harms Allah’s glorified ones is a sign that he will die in a state of suu-ul khatimah (dying without faith), just like the one who dies committing usury,

    (Wamaa taqarraba ilayya ‘abdii) the inclusion of ka “abdun with ya (being “abdii) here is as an honor.

 (Bisyai-in ahabbu ilayya mimma ftaradhtu alaihi) both fardu ain and fardu kifayah, such as fulfilling obligations, amar makruf nahi mungkar and others.

    (Walaa yazaalu abdii) in another narration maa zaala.

      (Yataqarrabu ilayya bin nawaafili) by performing sunnah prayers or others.

     (Hattaa uhibbuhu) Alfakihani said: “The meaning of this Hadīth is that if a person fulfills the obligatory duties and continues to do the Sunnah, such as praying, fasting, etc., it will lead him to the love of Allah.

     (Fa idhaa ahbabtuhu kunta sam’ahul ladzii yasma’u bihi wa basharahul ladzii yubshiru bihi wa yadahul latii yabthisyu bihaa wa rijlahul latii yamsyii bihaa) The scholars say that the meaning is that I immediately grant all his wishes.

      (Wa lain sa-afanii a’thaituhu) i.e., give him what he asks for.

      (Wa lainista’aadza nii) i.e., if he asks that I protect him from what he fears.

      (La u’iidzannahu) i.e. Allah will protect each of His guardians in all circumstances.

FAEDAH:

Some scholars said: “If Allah wants to make a slave a wali, then He will open for him the door to His remembrance. If he finds pleasure in that remembrance, then Allah will open for him the door of gurbi (nearness to Him). Then He will raise him to Majaalisul Unsi, then He will seat him on the Seat of Tauhid, then He will remove the veil from him and put him in Daarul Ourbi, and He will reveal to him His Jalal and Azhamah attributes. And if his gaze falls on the attributes of Jalal and Azhamah, then he will come out of his feelings and impulses, and at that time he acquires the Magam of Knowledge of Allah, so he will no longer need to learn from creatures, but he will get knowledge directly from Allah. Then he will hear what cannot be heard, and understand what cannot be understood.

CLOSING:

Some wise people say that the sign of love for Allah is hatred of lust. Because lust prevents from the beloved (i.e. Allah). And if his lust approves of his love for Allah, then he will also love his lust, not because of the lust itself, but because the lust loves what it loves.

THIRTY-NINTH ASSEMBLY

39TH HADITH

Ibn Abbas reported: The Messenger of Allah said:

Meaning:

Verily, Allah has forgiven (expiated) – on my account – from my Ummah (those deeds that were done through) mistake or forgetfulness, and what was forced upon them.

Hasan Hadith, narrated by Ibn Majah and Baihaki and others.

EXPLANATION:

Know O my brother, may Allah guide me and you to obey Him, that this Hadīth is a great Hadīth, the benefits of which are general.

    (Innallaaha ta’nala tajaawaza) means to forgive,

     (An ummatii) i.e., because of me,

      (Alkhathaa-a) i.e., the opposite of righteous,

      (Wan nisyaana) i.e., not remembering something because of Jalai.

      (Wamas-tukrihuu ‘alaihi) i.e., forced.

The three things mentioned above were lifted or removed from this Ummah (Islam) for the honor of Prophet Muhammad.

TANBIH:

Alkalbi (may Allah have mercy on him) said: “In the past, the Children of Israel, if they forgot something of what they were commanded to do, or made a mistake in doing something, then punishment was inflicted on them; they were deprived of food and drink according to their sin. Then Allah told the Muslims to ask Him not to punish them for this.

COVER:

Wahab bin Munabbih said: “When Prophet Musa read the Lauh, he found the virtue of the Ummah of Muhammad. He then asked: “O Lord, who are these favored people that I find in the Lauh?”

“They are the people of Muhammad. They are willing to accept a little of what I give them, so I am willing to accept a little of their deeds. I enter them with the utterance of laa ilaaha illallaah.”

“I find in the Lauh a people who will be resurrected on the Day of Resurrection with the appearance of a full moon, so make them my people.

“They are the Ummah of Muhammad, I will raise them up on the Day of Resurrection in a radiant state.”

“O Lord, I found in the Book a people whose flags are on their backs, their swords are on their shoulders, they wear a turban on their heads, they fight in all directions until they kill the Dajjal, make them my people.

“They are the people of Muhammad.

“O Lord, I found in the Lauh a people who pray five times a day and five times a night, the doors of the heavens are opened for them, and mercy descends upon them, make them my people!

“They are the people of Muhammad.

“O Lord, I found in the Book a people for whom the earth is a mosque and a sanctuary, the spoils of war are lawful for them, make them my people!

“They are the people of Muhammad.

O Lord, I find in the Book a people who fast for You in the month of Ramadan and then You forgive their past sins, make them my people!’

“They are the people of Muhammad. ‘

“O Lord, I found in the Book a people who made the pilgrimage to the House of Allah for Your sake. They do not perform it because they have a need. They cry for You, and say the talbiah, make them my Ummah!”

“They are the people of Muhammad.”

‘What do you give them for that?”

“I grant them forgiveness and I grant them intercession for those behind them.”

“O Lord, I found in the Lauh a people who feed their cattle, they ask You for forgiveness. One of them lifted a mouthful of food to his mouth, and it had not yet entered their stomachs, yet they were forgiven. They begin their meal by mentioning Your name and end it by mentioning Your name as well, make them my people.”

“They are the people of Muhammad. “O Lord, I find in the Book of One People their scriptures embedded in their breasts, they recite them, make them my Ummah!

“They are the people of Muhammad.

“O Lord, I find in the Book of one people if one of them wants to do a good deed but does not do it then it is recorded for them one good deed, and if he does it is recorded for him tenfold to seven hundredfold, make them my Ummah!

“They are the people of Muhammad.

“O Lord, I found in the Book a people that if one of them wants to do evil and does not do it then it is not recorded for them, and if they do it then only one evil is recorded for them, make them my people!”

“They are the people of Muhammad.”

“O Lord, I find in the Book a people who are the best of the people issued for mankind, they enjoin virtue and forbid evil, make them my people!

“They are the people of Muhammad.

“O Lord, I find in the Book a people who will be resurrected on the Day of Resurrection in three groups, one group will enter Paradise without reckoning, one group will have a light reckoning, and another group will be purified first and then they will finally enter Paradise, make them my people!

“They are the people of Muhammad.

Then Prophet Moses said: “O Lord, You bestowed this favor upon Ahmad and his people, so make me his people only.”

Allah said to Prophet Moses: “I have chosen you among mankind with My message and My Kalam, take what I have given you and be of the thankful ones!”

FORTIETH ASSEMBLY

40TH HADITH

Ibn Umar reported that he said:

Meaning:

The Messenger of Allah took me by the shoulders and said: “Be in this world as if you were a stranger or a traveler!” And Ibn Umar Jb said: “If you are in the evening then do not wait for the morning, and if you are in the morning then do not wait for the evening. And make use of your health before you get sick, and make use of your life before you die.”

Narrated by Imam Bukhari.

EXPLANATION:

Know O my brother, may Allah guide me and you to obey Him, that this Hadīth is a great Hadīth that gathers all kinds of good things, and this talk is not specific to Ibn ‘Umar alone.

     (Akhadza rasoolullaahi sallallaahu alaihi wasallam bimankibii) i.e. between the arm and shoulder.

 (Faqaala) i.e., the Messenger of Allah.

      (Kun fid-dunyaa ka-annaka ghariibun) i.e., do not depend on it and do not take comfort in it, for you are on your way to leave it for the land of your true abode, which is the Hereafter. Like a foreigner who does not stay in a foreign land and does not take comfort in it, but always longs for his homeland, and intends to return there.

     (Au Aaabiri sabiilin) i.e., travelers or nomads.

(Wa kaana ibnu umara yaquulu: idzaa amsaita falaa tantazhirush shabaaha wa idzaa ashbahta falaa tantazhirul masaa-a) i.e., because he does not know when death will come so he will leave for the Hereafter, just as a stranger or traveler does not know when he will reach his country, morning or evening.

     (wa khudz min shihhatika limaradhika) in another narration lisagamika means, take the opportunity to do good deeds during your schat, because illness will prevent you from it.

       (Wa min hayaatika limautika) i.e., take advantage of the opportunity while you are alive, do not let it pass by in negligence and carelessness, so that you will regret it after your death where regret is no longer useful.

HIKAYAT:

Wahab bin Munabbih said: One day a king was riding his horse. He felt proud of his situation, having many servants, bodyguards, beautiful clothes and other treasures of the world, so there arose in his heart a feeling of arrogance.

When he was in this state, suddenly a man in shabby clothes came and greeted the king, but the king did not answer his greeting. The man then took hold of the reins of the king’s horse. The king said to him: “Let go of my horse’s reins, you have done a great deed.”

The man said: “I have a wish for you, which I will whisper in your ear.”

The king bowed his head, and the man whispered to the king: “I am the angel of death!”

The king turned pale and his body trembled with fear, then he said: “Give me time to go home to my family and say goodbye to them.”

“You can’t,” said the angel of death. “You won’t see your family again for ever.”

Then the angel of death took his life, and he fell like a piece of wood,

After that, the angel of death went to a believing servant who was walking on the road, and he greeted him, to which the believing servant replied with a greeting. Then the angel of death said to him: “I have a desire for you.” Then he whispered in the ear of the righteous man: “I am the angel of death.”

The righteous man welcomed him, saying: “Welcome to the one who has been unseen from me for a long time. By Allah, there is no unseen one whom I would rather meet than you.”

The angel of death said: “Finish your business for which you went out for him.”

The righteous servant replied: “By Allah, there is no desire that I would prefer more than to meet Allah.”

“Choose, in what way you want me to take your life. Have I been ordered to do so?” The angel of death asked gently.

The righteous man replied: “Let me pray, then take my life in prostration.”

Then he stood up to pray, and the angel of death took his life while he was prostrating.

CLOSING:

Once upon a time, there was a man who had accumulated a great deal of wealth, so that he became a very rich man. One day he organized a banquet for his family. He sat on a divan while they were in front of him eating. He sat with his right foot on his left foot and said to himself: “Enjoy your life, you have accumulated considerable wealth”.

While he was in this state, suddenly the angel of death came to him disguised as a poor man and knocked on the door. So some servants came out to open the door, and they asked: “What do you need?” The angel of death answered: “Call your master here!”

They sent him away, mocking him: “Our master would go out to meet someone like you!”

“Yes,” replied the angel of death.

So they went in to their master and told him about it. His master said: “You hit him!”

The angel of death knocked again, and they ran to the door. The angel of death then said: “Tell your master I am the angel of death!”

When they heard what the angel of death said, their bodies trembled and their joints felt like they were about to fall out. They became helpless. Then the angel of death went in to meet the rich man. The rich man then gathered all his possessions, then looked at them with regretful eyes and said: “May Allah curse you, because of you I have forgotten to remember my Lord.”

By the power of Allah, the treasure spoke with a clear voice, saying: “Do not revile me, you have gone to meet kings with me, and rejected the pious. You have spent me in the way of evil and I have never rejected it. If only you had spent me in the way of goodness it would have benefited you.”

Then the angel of death took his life and departed.

FORTY-FIRST ASSEMBLY

41ST HADITH

Abu Muhammad Abdullah ibn Amr ibn Ash reported: The Messenger of Allah (sallallaahuallaihi wasallam) said:

Meaning:

The faith of any one of you is not complete until his lusts submit to what I have said.

Hasan Sahih Hadith, narrated by us in Alhujjah with a valid chain of transmission.

EXPLANATION:

Know, my brother, may Allah guide me and you to obey Him, that this Hadīth is of great benefit.

    (Laa yu’minu ahadukum) i.e., his faith is not complete.

     (Hattaa yakuuna hawaahu) i.e., what he likes and is inclined towards.

      (Taba’an lima ji’tu bihi) i.e., from this pure and perfect law, his faith is not complete until his disposition and heart are inclined to it.

HIKAYAT:

Once upon a time, an abid from among the Children of Israel was seduced by a beautiful woman. Then the abid asked for water to purify himself. After that, he then climbed to a high place in the house and then plunged down. It is said that it was said to Iblis, “Try to tempt her.” Iblis replied: “I am powerless against one who has successfully fought his lusts.”

Almar’asyi said: “Once upon a time I was on a ship. When it was sailing in the middle of the ocean, suddenly a typhoon arose so that the ship we were traveling on fell apart. It so happened that I managed to hold on to a plank with a woman. The woman was thirsty, so I begged Allah to give her something to drink. So a chain came down towards us, at the end of which was a jug of water. Then when I looked up, there was a man in the clouds. So I asked him: “How did you come to be in this cloud?”

The man replied: “I left my desires for His desires, so He placed me in this cloud.”

In the hadith it is mentioned that the Prophet said, which means: “Whoever has the ability to commit adultery with a woman and then refrains from doing so out of fear of Allah will be saved by Allah on the dreadful Day of Judgment, and He will forbid Hell for him, and He will admit him into Paradise”.

Abu Zar’ah said: “I saw a woman on the road and she said to me: “Do you want the reward of visiting the sick?” I replied: “Yes.” The woman said: “Come into my house.” So I entered her house. Once I was inside, she locked the door, so I understood what she meant. So I prayed: “O Allah, blacken her face.” Immediately the woman’s face turned jet black. She became frightened and opened the door. Once outside, I prayed again: “O Allah, restore her face to its former glory.” With Allah’s permission, his face returned to its former glory.

It is said that Prophet Moses once said: “O Lord, You have created creatures, and You nourish them with Your favors, then in the hereafter, You plunge them into hell?!”

So Allah said: “O Moses, plant a crop!”

Moses planted a crop and harvested it and ground it. Then Allah said to him: “O Moses, what have you done with your crops?”

Moses replied: “I have harvested it.”

“Did you leave anything behind?”

“Yes, there is, that which is no longer useful.”

“O Moses, so it is, I have put into hell the one who has no more good in him.”

CLOSING:

Once upon a time, there was a righteous man whose daily occupation was selling pottery. One day, as usual, he went out to sell his wares. On the way, he was stopped by a woman. The woman said to him: “Come into my house, and I will buy your goods.”

So he entered the woman’s house. When he was inside, she locked the door, and forced the righteous man to serve her in a lewd manner. The righteous man said: “I asked for water to purify myself.”

After making ablution, the righteous man went up to the house and threw himself down, while he left his merchandise in the house. So Allah then sent an angel to hold the body of the righteous man with his wings until he reached the ground safely. Finally the righteous man returned to his house empty-handed, then he told his wife what had happened.

At that time they were fasting. His wife said: “We should be grateful that kang mas has been spared from sinful deeds. Tonight we will spend our time in worship. But since our neighbor is used to taking fire from our kitchen every night, if he doesn’t see us he will think we are in trouble.” So his wife lit the fire in the kitchen, and then went back into the room.

When her neighbor, a lordly woman, was about to take the fire from her kitchen, she said: “O fulanah, quickly take your bread from the stove, it will burn!”

The righteous man’s wife went out and saw a pot full of bread on the stove. So they both ate with joy. They spent the rest of the night worshipping

God. They prayed to Allah to give them sustenance without having to work. Suddenly, a diamond gem fell in front of them from the top of the pan. They were delighted.

As they slept, the wife of the righteous man dreamed that she was in heaven. There she saw the pulpits of those who were experts in obedience in the world in a very beautiful form. Only her husband’s pulpit she saw that some of its jewels were missing. After waking up from sleep, she told her husband about her dream. They then prayed for the jewels to be returned to their place. Immediately, the jewels disappeared from their presence.

FORTY-SECOND ASSEMBLY

42ND HADITH

Anas reported: I heard the Messenger of Allah

Meaning:

Allah says: O son of Adam, as long as you ask and hope in Me, I will forgive the sins you have already committed, and I do not care. O son of Adam, if your sins fill the sky and then you ask Me for forgiveness, I will forgive you, O son of Adam, if you come to Me with sins as full as the earth, but you do not associate Me with anything else, I will come (give) you forgiveness as full as the earth.

Narrated by Imam Bukhari, and he said it is a sahih hasan tradition.

EXPLANATION:

Know O my brother, may Allah guide me and you to obey Him, that this is a great tradition and one of the Oudsi traditions.

    (Yabna Aadama) a call that is not addressed to a specific person but to the general public to whom it is addressed.

     (Innaka maa da’autanii wa rajautanii) i.e. as long as you pray to Me and hope for the good that is with Me.

        (Ghafartu laka) i.e., I keep your sins secret and do not reveal them by punishing them.

       (Maa kaana minka) i.e., in the form of sins, with the recurrence of your sins. The sin of shirk is repented of by believing, and sins other than shirk by way of istighfar.

       (Wa laa ubaali) i.e., for your sins that you have committed, both major and minor. This is because supplication is the brain of worship, and Allah loves the one who supplicates half-heartedly, because hope is a sign of favorable opinion of Allah, and Allah has stated in one of the Qudsi hadiths, which means: I am according to what My servant thinks. In this way, Allah’s mercy goes to the servant. And if the mercy has come to the servant, there is nothing greater than it, because it encompasses everything.

(Yabna aadama lau balaghat dzunuubaka ‘anaanas samaa-i) means, if your sins were likened to matter and it filled the earth and the sky, then you ask Me for forgiveness, I would forgive you.

     (Yabna aadama, lau ataitanii biquraabil ardhi khathaayaa) i.e., covering the entire surface of the earth.

     (Tsumma laqiitanii laa tusyriku bii shayian) i.e., you die believing in My oneness, i.e., confirming what My messenger has brought.

      (La ataituhaa biquraabihaa maghfiratan) i.e. I will forgive it for you.

This Hadīth shows the extent of Allah’s mercy and grace. Allah has said in the Qur’an,

O My slaves who have transgressed against themselves, do not despair of Allah’s mercy, for indeed Allah forgives sins completely, and He is Oft-Forgiving, Most Merciful. (QS. 39: 53)

The reason for the revelation of this verse is that a disbelieving community asked the Messenger of Allah whether, if we embrace Islam, He will forgive all our previous sins of murder, disbelief and so on. So this verse was revealed as an answer,

Hope (ar Raja”) is a favorable expectation of Allah in terms of the acceptance of the obedience you do and the forgiveness of the sins you repent of. As for a feeling of tranquility that is accompanied by abandoning acts of obedience and continuing to commit sins, this is the state of a deceived person, which Allah has forbidden. This is because the Shaytaan and his agents make the sinful deeds look good in your eyes, and he may also create in your heart a feeling of hope for Allah’s forgiveness and mercy.

Umar ibn Khattab reported that when he came to see the Messenger of Allah, he saw him weeping, so he asked him: “O Messenger of Allah, what caused you to cry?” The Messenger of Allah replied: “Jibril came to see me and said that Allah is ashamed to torture someone who is old in Islam, so how ashamed is someone who is old in Islam and still disobeys Allah?”

CONCLUSION:

Allah says in the Qur’an,

“O you who believe, repent to Allah with the purest repentance. (QS. 66: 8)

Ubai bin Kaab, Muadz bin Jabal and Umar bin Khattab said that nasuha repentance is repenting and then not repeating the sin, just as milk does not return to the breast.

Imam Alqurtubi said: “Nasuha repentance is composed of four things: istigfar with the tongue, not committing the sin again with the body, intending not to repeat it in the heart, and avoiding bad friends.”

Once upon a time, there was a young man among the Children of Israel who was a devout worshipper for twenty years. Then for the next twenty years he sinned. One day he looked at himself in a mirror and saw that his beard had grown gray, so he became anxious. Then he prayed: “O Divine, I obeyed You for twenty years, then I disobeyed You for twenty years. If I return to You, will You forgive me?”

Then a supernatural voice was heard saying: “You once loved Us and We loved you, then you left Us and We left you. Then you disobeyed Us, so We gave you time, if you return then We will accept you.”