Preamble

Praise be to Allah, the Great and Most High. I praise Him for all His favors and thank Him as one who is free from trials thanks Him.

I ask His forgiveness for me, for my parents and those who have rights over me, for the Muslims from every sin in word and deed and repent to Him from every sin, which is the repentance of a servant who is unable to guide himself and who cannot reject his own misguidance.

I bear witness that there is no God but Allah, with whom there is no partner and no equal. And I bear witness that Muhammad is His prophet and messenger of high standing.

May Allah bestow salawat and salam upon him who distinguished him with many virtues, and upon his family who believed in Allah and His messenger and his companions who were fortunate to follow him with jihad and others so as to reach a high Degree.

Amma ba’du, the book that is in the hands of the reader today is a commentary on the book of Bidayatul Hidayat which we titled Maraqil Ubudiyah. I seek the benefit of the Ash-Shaykh who authored it and the prayers of the seekers of knowledge.

Indeed, this book is a collection of the words of the noble scholars in accordance with what Allah has shown me. If you see any mistakes in it, it is because of my imperfect understanding. So I ask those who know about it to correct it.

Verily, my knowledge and religious knowledge are few, and my faith is weak because of my lack of conviction, in addition to my short time and much sorrow.

May Allah have mercy on the one who sees a disgrace and covers it. I ask Allah, the Most Gracious, not to make it a proof against me on the day of great events, and to benefit myself with it and those who are ignorant like me.

Verily, Allah, the Most Gracious, the Most Merciful, is the One who gives bounty, and to Him we surrender and rely, and He is the One who guides to the straight path. Amen.

Bismillahir rahmanir rahiim, the four sentences of the basmalah. In it there is a hint to Allah’s help for His Muslim slaves to face the devil, because the devil said, “I will come to the children of Adam from the front and the back, from the right and the left.” So Allah sent down four sentences to the Children of Adam so that the temptation of Satan would not harm them.

This sentence implies that the believers commit sin in four circumstances, namely in secret, openly, and during the night and day. So Allah gave them this phrase (basmalah) to atone for their sins.

Indeed, the meaning of these letters is al-baa” (baroatullah), the freedom given by Allah to those who attain happiness. Sim (satrullah), Allah’s protection over the ignorant. Miim (mahabbatullah), the love of Allah for those who are Muslims. Alif (ulfatullah), Allah’s compassion; laam (lathif atullah), Allah’s gentleness; lfaa’ (hidayatullah), guidance from Allah. Raa’ (ridhwanullah), Allah’s pleasure upon the early converts to Islam and those who repent. llua’ (hilmullah), Allah’s respite for sinners. Mum (minnatullah), Allah’s bounty on those who believe. Nuun (nuurul marifah), the light of knowledge in this world and the light of obedience in the Hereafter. So Allah gives both to His pious servants. And yua’ (yadullah), His providence over the Muslims.

The author of the book Bidayatu! Hidayat is Ash-Syeikh Al-Imam AlAlim Al-Allamah Hujjatul Islam and Bafokatul Anaam Abu Hamid Muhammad bin Muhammad bin Muhammad Al-Ghazali Ath-Thusi.

Al-Huyjah, one who has mastered most of the Sunnah except a few. Al-Hafidh, the one who memorized one hundred thousand traditions. Al-Hakim is the one who memorized three hundred thousand traditions, and Al-Hakim is better known as the title for the one who mastered the as-sunnah.

Imam Al-Ghazali was born in Ihus in 450 AH and died in the morning, Monday the 14th of Jumadil Akhir in 505 AH at the age of 55. Al-Ghazali is a nisbat to Ghazalah, a village among the villages of Thus, while Ihus is a city in the region of Naisabur. May Allah purify his soul and illuminate his grave. Amen.

Alhamdulillah, all praise is due to Allah, including all the praises mentioned by the angels who bear the Throne and the Chair and the inhabitants of the layers of heaven, and all the praises mentioned by the prophets from Adam to Muhammad, and all the true praises mentioned by the prophets and scholars.

Salawat and salam may Allah always bestow upon the best of His creatures and His messenger Muhammad who was sent to all His creatures and servants who have noble qualities.

A poet said:

Thaha (the Prophet) never had a dream that emitted semen and never yawned throughout the ages animals approached him and did not run away while flies never landed on his beautiful body his back looked like the front: and his urine marks were not seen in the light his heart never slept even though his eyes seemed closed the reasonable person did not see his shadow in the sunlight his two shoulders surpassed the people when they sat at birth he was circumcised.

May it also be upon his family and companions after him.

Know, O seeker of knowledge who has a sincere desire and great will. If you seek knowledge with the intention of competing and boasting and outperforming other students to attract people’s attention in addition to gathering the pleasures of this world, then you are trying to tear down religion and destroy yourself and exchange your hereafter for the pleasures of this world. Then your trade will go bankrupt, because this world is nothing compared to the reward of the Hereafter, and your trade will perish, that is, your knowledge will not bring any good.

The meaning of the above expression is a person who has knowledge that is not useful. As for the teacher who helps to commit sin, he will also bear the loss. He is like selling a sword to a robber. The Prophet said:

“Whoever helps to commit a sinful act, even with a sentence, then he is involved in it.”

The Hadith says: “The pursuit of knowledge is obligatory upon every Muslim, and putting knowledge in the hands of a non-expert is like putting gems, pearls and gold in the hands of a pig.” This means that the one who puts knowledge out of place is wrong. So the pious person must be sincere in all matters. He should treat everyone according to his situation like a doctor who treats a patient according to his illness.

It was narrated from Maruf Al-Karkhi that when Abu Yusuf the companion of Abi Hanifah died, no one attended his funeral, because he had participated in the king’s affairs. Before he was buried I dreamt of meeting him. I asked, “What has Allah done to you?”

Abu Yusuf replied, “My Lord forgave me.

I asked, “What caused you to be forgiven?”

Abu Yusuf replied, “Because I was sincere with the students.”

Then I woke up from sleep and attended his funeral.

If your intention and purpose in seeking knowledge is only to gain guidance from Allah, or to remove ignorance, or to revive and perpetuate the religion of Islam, and to reach the Hereafter and earn the pleasure of Allah, in addition to being grateful for the blessings of reason and health, not just to narrate and quote from scholars, then rejoice, for the angels are pleased with what you are seeking and they will spread their wings as a bed for the seeker of knowledge. Even the fish in the sea will ask forgiveness for the one who wants to walk to the pious (teacher) to learn.

That is because the good of the world depends on the pious and their revelation of the rulings of sharee’ah, among which is that it is forbidden to torture animals, as stated by al-Azizi.

A sign of this is when you prefer to discuss knowledge privately rather than with a crowd. And if you do not distinguish between the revelation of the truth through your tongue or the tongue of others. There was a time when Al-Allamah Man’uusy AlMagribi was faced with a complexity in his study, and the Imams of the four madhhabs were in attendance.

He refuted the words of Ash-Shafi’i, who said that if a condition is included in a condition, it does not give rise to a ruling except by giving precedence to the latter.

For example, if you speak when you enter the house, then you are divorced. According to him, the divorce does not take place unless he enters.

So the sheikh said: “We do not see any evidence for that in the Arabic language.”

Hamdan, who was still a child at the time, said: “What Imam Ash-Shafi’i said is correct.”

The people around him forbade him because he was a child. The Ash-Shaykh said: “Let him, for there is no enmity between us and the truth, even if it comes from a child.”

Part of our specialty is accepting the truth, even if it comes from a child, and a child may refute an adult in matters of truth.

This was not the case with the previous nations. If a prominent person made a mistake, no one dared to contradict him, so the mistake became the law that was practiced in this world.

Then the Ash-Sheikh turned to Hamdan and said: “Tell me what you have!”

The boy answered:” What do you think of the words of the poet in Bahrul Basiith:

They ask us for help If they fear they will surely find from us places of glory adorned with generosity.

The request for help is needed after fear arises, not before. And what Ash-Shafi’i said is correct. It is proven in Arabic. So the Ash-Sheikh smiled and was pleased with the answer.

He said: “You are right, my son”, and he prayed for him.

The Ash-Sheikh said: “Actually I did not deserve to refute, it is just that I thought that Imam Ash-Shafi had moved my tongue to speak.

How beautiful are the words of the poet in Bahrul Ihawil:

Many small children have the attention of Allah. until the old people need it.

Besides studying, you must worship or your knowledge will be in vain. Indeed, knowledge is like a tree and worship is like its fruit. So the first thing you must do is to know God, then worship Him. How can you worship God, if you do not know His name and attributes, what is obligatory for Him and what is impossible in His attributes.

Perhaps you believe something in His Essence and attributes that contradicts the truth, then your worship becomes futile. This is done by knowing that you have a Lord who is All-Knowing, Powerful, Willing, Living, Speaking,

Hearing, Seeing, Existed before creation, has no partner, has perfect attributes, is free from deceit, loss and signs of novelty. And Allah sent His servant Muhammad, he is the true messenger in all the laws he brought and the events of the hereafter such as the gathering of people, resurrection, punishment of the grave, the questioning of Munkar and Nakir, the scales of deeds, ash-shirot, heaven and hell, the lake, shafa’at and others.

Then you are required to know the way of Allah, which is the fruit of knowledge that has a beginning called shari’a and tharikat. And it has an end which is called the essence, because the essence of something is the end of the fruits of sharia and tharigat at the same time. As Shaykh al-Islam said, and the fruit of tharigat as Ash-Shawi said.

Hidayat also has a body and a mind. Every mind has a mind and vice versa. The Shari’ah is the birth of the essence, while the essence is the heart, both of which are interrelated. The Shari’ah without the essence is fruitless, and the essence without the Shari’ah is useless and contains no good and does not work.

A poet said of Bahrul Basiith.

Tasawwu is when you are clear without turbidity and follow the truth, the Quran and religion and when you look solemnly to Allah and are distressed over your sins all the time and are sad.

Ash-Shawi said: “Shari’ah, are the rulings that the Messenger of Allah (peace and blessings be upon him) conveyed to us from Allah in the form of obligatory, recommended, prohibited, makrooh and permissible matters.”

Someone else said: “Shari’ah is practicing the religion of Allah, observing the commands and avoiding the prohibitions.”

Tharigat is practicing what is obligatory and Sunnah, avoiding what is forbidden as well as what is permissible and excessive, being cautious (wara), and training oneself by abstaining from sleep, hunger and silence.

Hakikat is understanding the essence of things such as witnessing the names and attributes of Allah, witnessing the Essence and secrets of the Qur’an, the secrets of prohibitions, permissibility and unseen sciences that cannot be obtained from a teacher, but understood from Allah.

Allah says: “If you fear Allah, then Allah will make a part of furqan (understanding) in your hearts. That you get from your Lord without a teacher.”

In another of His words: “And fear Allah, then Allah will teach you” i.e. without a teacher.

Imam Malik said: “Whoever practices what he knows, then Allah gives him knowledge of what he does not know, then it shows with these words shariat, tharigat and hakikat. With the word knowledge he implies the Shari’ah and with the word deeds he implies the essence.

O traveler in the path of Allah, you will not reach the end of an act of worship unless you complete its beginning. You cannot know the inwardness unless you know the outwardness.

One of them said, The Shari’ah is like a sailing ship, the tharigat is like the ocean and the hakikat with its pearls. The pearl cannot be found except in the sea and the sea cannot be sailed except by ship.

One of them said that these three things are like a coconut. Shari’ah is the outer shell, tharigat is the seed and hakikat is the oil inside the seed. The oil cannot be obtained except by crushing the seed and the seed cannot be obtained except by opening the husk of the coconut.

The Shari’ah is called Qdar, the Tariqat is called ubudiyah and the essence is called ubudah.

Abu Ali Ad-Daqqaq said: “Worship is for the ordinary believers, ubudiyah is for the khawaash and ubudah is for the khawaashil khawaash.”

Shaykh al-Islam said: “The one who is patient with Allah’s wishes while enduring the hardships of carrying out the destiny in order to seek reward for it is on the level of worship.”

The one who is content with the will of Allah is in the level of ubudah. O seeker of goodness, I suggest to you that you take the beginning of hidayat to test yourself and your heart. If you find that your heart is inclined towards the beginning of hidayat and the passions in your heart are subject to it, then move on towards its end and enter the sea of knowledge, namely the knowledge of the secrets of ledunniyah which is as deep as the sea.

If at the beginning of the hidayat your heart always wants to procrastinate, then know that your lust is still inclined to things that are bad.

That lust rises to demand knowledge and according to the will of the devil to convey you to his tricks, then plunge you into the abyss of destruction. Satan aims to inflict evil upon you in the form of good to bring you together with the losers. That is, those who commit themselves to a practice in which they hope to attain excellence, but they are doomed to destruction. These are those whose life in this world is in vain because they follow the devil, while they think that they are doing good. That is, they expect to be rewarded for the deeds they believe to be right. When the devil aims at presenting evil in the form of good, then he recites to you the virtues of useful knowledge and the status of the scholars, the reports (traditions of the Prophet and the atsar (sayings of the Companions and Taabi’in) about it.

As the Prophet said: “The sight of a scholar is more favorable to me than his yearly worship, fasting and prayers.”

In another saying: “Those people are the scholars and teachers while the rest are flies.”

In another saying: “The superiority of the scholar over the worshipper is 70 degrees and the distance between every two degrees is like heaven and earth.”

The Prophet said: “Whoever does not mourn the death of a scholar is a hypocrite. For there is no greater calamity than the death of a scholar.”

He said: “Verily a little charity accompanied by ignorance is useless.”

Umar said: “The death of a thousand worshipers who perform night prayers and fast during the day is less grievous than the death of a scholar who knows what is lawful and unlawful from Allah, even if it does not exceed the obligatory deeds.”

Ar-Rabi’ said: “The scholars are the lamps of the age. Every pious person is a lamp of his time that the people of his time turn to for light.”

With the increase in knowledge, Satan will try hard to make you negligent, as the Prophet said: “Whoever increases his knowledge and does not increase his goodness, then he is further away from Allah.”

And a pious person who is negligent will receive a severe punishment, as he said:

“The most severely punished person on the Day of Judgment will be the scholar whom Allah did not benefit with his faith.”‘

The Prophet often prayed as a teaching for his people:

“O Allah, I seek refuge with You from useless knowledge, and hearts that are not solemn, (submissive) and deeds that are not elevated and prayers that are not accepted.”

On the night when I was exiled from Al-Masjid al Aqsa, I passed by a group of people who were cutting their lips with scissors made of fire. Then I said: “Who are you?”

They replied: “We are those who call to good, but we do not do it. And forbid the doing of evil, but we do.”

Ash-Sharbini in As-Siraajul Munir narrated from Anas bin Malik that the Messenger of Allah said: “On the night of Isra’ I saw men cutting their lips with fire scissors.”

I said: “Who are they, O Gabriel?”

Gabriel replied: “The preachers of your people. They call to goodness, but they forget themselves, while they read the Book.”

So beware, you poor, despised and weak person who has no intelligence, do not submit to the falsehood of the devil so that you are deceived by him.

When you learn knowledge, it is obligatory for you to ask about it, as Allah says: “So ask the people of knowledge if you do not know”, so practicing knowledge after knowing it is obligatory.

So wail (woe, a place of torment or destruction in one of the valleys of Jahanam) once for the ignorant person who does not learn religious knowledge. And it is a thousand times worse for a scholar who does not put his knowledge into practice, as Ash-Sharbini said. In another narration, it is 70 times wretched for a pious person who does not practice his knowledge.

So the word “a thousand times” is emphasized for those who do not practice. And the word “once” is for those who do not learn, which is clearer and better, and it is permissible for each of the two dharfs to be related to the word: “Wail” (woe in both places if it means torment or destruction).

And it is not permissible if it means the valley of Jahanam, because it is the name of a deity and then the torment of the pious is greater than the torment of the ignorant. Yes, that is according to the amount, not the form. So it is possible that one punishment is harsher than a thousand times.

Similarly, if a person is forbidden and Allah punishes him, then the punishment is purification for him. This is what a scholar said.

Based on this meaning, it is said that the angels of torment tormented the scholars who did not practice their knowledge before the idolaters.

As narrated from the Prophet: “The scholar is the lover of Allah, even if he is wicked. And the fool is the enemy of Allah, even if he is a worshipper.”

It is narrated that people differed in their opinion about the glory of the pious who is ungodly and the glory of the foolish who is a worshipper.

One of them went to the monastery of the foolish worshipper. He said: “O my servant, I have accepted your prayer and forgiven your sin, so leave worship and rest.”

The worshipper said: “O my Lord, indeed I expected this from you and praised you and worshipped you from time immemorial. So he sinned and disbelieved because of his ignorance.”

Then one of them went to a wicked scholar. It turned out that he was drinking alcohol. He said: “O my servant, fear me, for I am your Lord. I will cover your sins while you are not ashamed of them, so I will destroy you. Suddenly the wicked pious man came out drawing his sword.

He said: “O accursed one, you do not know your Lord. I will tell you about your Lord now.” So the one who said that fled, and he knew the glory of knowledge and expertise.

You should know that there are three levels in the pursuit of knowledge. One who seeks knowledge for the sake of Allah’s pleasure and to make it his provision for the Hereafter. Then this person is among the lucky ones, who are saved from the punishment of Allah and get good.

The sign of a pious person in the hereafter is threefold. He does not seek the world with his knowledge, and his aim in seeking knowledge is to achieve happiness in the Hereafter.

So he pays attention to inner knowledge and guides his heart by fighting lust. And with that knowledge he follows the bearer of the Shari’ah Muhammad in his deeds and words.

The sign of not seeking the world with knowledge is to be the first to do the commandments and avoid the prohibitions, and to abstain from luxurious food, housing and clothing. He should refrain from associating with the king, except to advise him or to restore the rights of others to their owners or to ask for leniency in order to gain Allah’s pleasure.

And he should not be hasty in issuing a fatwa, as if he is indicating someone who is more knowledgeable than him. As narrated from Shuraih ibn Hani, who said: “I went to ‘Aa’ishah and asked her about wiping over a pair of khuffayn shoes.”

‘Ā’ishah replied: “You should go to ‘Ali ibn Abi Talib and ask him, because he used to travel with the Messenger of Allah.” So we asked him.

It was narrated from Sa’d bin Hisham bin Amir that he went to Ibn ‘Abbas and asked him about the Witr prayer of the Messenger of Allah.

Ibn Abbas replied: “Shall I show you the one who knows best among the inhabitants of the earth the Witr prayer of the Messenger of Allah?”

Sa’d said: “Who?”

Ibn Abbas replied: “Aisha, go to her and ask her about it.”

It was narrated from Imran ibn Haththan who said: “I asked ‘Aisha about silk.”

She replied: “Go to Ibn Abbas and ask him.” So I asked him.

Ibn Abbas said: “Ask Ibn ‘Umar.” So I questioned Ibn ‘Umar.

He replied: “Abu Hafsh Umar Ibnul Khattab told me that the Messenger of Allah said: “Verily, the one who wears silk in this world is one who has no share in the Hereafter. All this includes advice.”

One who seeks knowledge in order to fulfill his immediate need for power, position and wealth while he knows this and realizes the weakness of his state in his heart and the insignificance of his goal. This is among those who are in danger.

If his death comes suddenly before he repents of that aim, then he fears a bad end. Then his situation is up to Allah. If Allah wills, He may forgive him or not.

If he repents before his death and puts his knowledge into practice and corrects his mistakes, then he will be among the fortunate ones. Because the one who repents of his sins is like the one who has not sinned.

The third person is possessed by the devil. So he makes his knowledge a tool to increase his wealth and boast of his position and seek power with a large following. He puts his knowledge in every place, i.e., he deceives people with his knowledge, hoping to fulfill his needs.

In addition, the third person hides in his heart that he has a position in the sight of Allah because he wears the mark of a scholar in his appearance and speech, whereas he is ambitious for the world, physically and mentally. This third person is among the perishing people and deluded fools.

Because hope is cut off from his repentance because he thinks that he is among those who do good while he is ignorant of the word of Allah: “O you who believe, why do you say what you do not do.”

This person is among those of whom the Messenger of Allah said:” I am more afraid of you than the Dajjal.”

In a narration: “Other than the Dajjal I fear more for you.”

So it is said: “Who is he, O Messenger of Allah?”

He replied: “Bad scholars.”

This means every hypocrite who is clever in speech but ignorant in heart and deeds. He makes knowledge his occupation to earn his bread and his pride to strengthen himself. He calls people to Allah while he runs away from Him.

As the Prophet said:

“Verily, what I fear most for my umar is every articulate hypocrite.” (HR Ahmad bin Hanbal from Umar Ibn Khattab).

In another saying:

“Verily, what I fear most for my Ummah are leaders who mislead.” (narrated by Imam Ahmad and Thabrani from Abi Darda).

This is because the Dajjal aims to mislead the Ummah. Such a pious person, although he diverts people from the love of this world with his words and speech, calls them to it with his deeds and circumstances, whereas words are more clearly guided than words.

Human nature is more inclined to help deeds than to follow words. What this person whom Satan has deceived with his deeds is more than what he has improved with his beautiful words.

For the ignorant will not dare to love the world unless the scholars dare to do so. So the knowledge of this third person causes the courage of the servants of Allah to disobey Him without hesitation.

His bad lust becomes spoiled. Sometimes it gives him hopes such as going to heaven and getting a lot of rewards and sometimes it gives him hopes such as wealth and many followers.

Sometimes his lust calls him to mention his knowledge against Allah by saying: “O Robb, I know this and this.”

Sometimes his lust makes him fantasize that he is better than many of Allah’s servants, that is, because of his much knowledge.

O seeker of knowledge, be of the first group of those who are saved and do not be of the second group of those who are close to destruction. Because many people who delay repentance suddenly come to death before repenting so that he loses. Take care of yourself, then, so that you do not become the third group, that is, the group that perishes by following its lusts. Then you too will perish with a destruction for which there is no hope of your salvation and no hope of your good.

If you say to me: “What is the beginning of the hidayat that you have mentioned, that I may try for myself whether to accept it or delay it.”

Then I would say to you: “O questioner who desires good, know that the beginning of hidayat is outward piety and its end is inward piety.”

There is no good fortune except with piety. And there is no righteousness except for those who are pious. Piety is like obeying Allah’s commands and avoiding His prohibitions. Piety protects the doer from worldly and ukhrawi dangers.

Both (i.e. obeying and avoiding) are of two kinds:

Then I will give you a brief summary of the knowledge of piety that comes from these two kinds, namely the manners of obeying Allah and the manners of disobeying Him. And I have included a third part, the manners of socializing, so that the book will be complete and cover both relationships with Allah and relationships with people.

On Obedience

The commandments of Allah are of two kinds: fard and nawafil.

The fard (obligatory duties) are the main thing; they are like the capital of a trade, by which salvation is achieved and all harm is avoided. Nawafil (Sunnah practices) is the profit, by which the good fortune of degrees is achieved. The Prophet said:

“Allah Tabaroka wa Ta’ala says: “Do not people draw near to Me like fulfilling what I have enjoined upon them, the servant who always draws near to Me with nawafil until I love him. When I love him, then I am his hearing with which he hears and his sight with which he sees and his tongue with which he speaks and his hands with which he works and his feet with which he walks.”

Narrated by Bukhari: “No slave draws near to Me with any obedience that I love more than doing what I have made obligatory upon him.”

This includes all deeds that are fard ‘ain and fard kifayah, and includes external obligations such as prayer, zakaah and other acts of worship, as well as refraining from prohibited acts such as adultery and murder. And inner actions such as knowing Allah and loving Him for His sake, relying on Him and fearing Him.

What is meant by wafawil are the voluntary deeds that are done after doing the fard deeds, not by abandoning the fard deeds.

So I guard his limbs and protect his parts from moving without My pleasure and from keeping silent except to obey Me.

There is also a lower meaning than that, which is that he does not hear except the mention of My name and does not contemplate except the wonders of My kingdom, does not enjoy except the recitation of My book, does not feel happy except when communing with Me, does not stretch out his hand except with something that causes My pleasure and does not walk with his feet except in obeying Me.

As a result, whoever strives to get closer to Allah with the obligatory deeds and is accompanied by nawafil, Allah will be close to him and raise him to the level of ihsan so that he worships Allah with the presence of his heart and longing for Allah until he witnesses Allah with the eyes of his heart as if he sees Allah.

In such a case, his heart will be filled with realization and love for Allah. Then his love for Allah will increase until there is nothing left in his heart but that.

His limbs do not work except with the consent of his heart. What is said to leave nothing in his heart but Allah, namely makrifatullah – the love of Allah and His designation.

O seeker of high degrees, you will not reach the level of ihsan, whose form is to perform the commandments of Allah, by watching your heart and limbs with the blink of your eyes and your breath from morning to evening.

If you want muragabah, then know that Allah knows your heart and watches over you inwardly and outwardly and knows perfectly all your glances and whispers, your steps, all your silences and movements in matters of disobedience and obedience.

Indeed, whether you are with people or alone, you are pacing back and forth before Him. There is nothing that moves but is known to the Lord of the heavens and the earth. Allah knows the treachery of the eyes as the most hidden of outward actions, which is the sign of the eyes. This is what Ash-Sharbini said. And Allah knows the contents of the heart and knows the secret as well as that which is more hidden than that.

Ibn Abbas said: “A secret is what you keep secret in your heart. But the most hidden secret is that which Allah puts in your heart from afar and you do not know that you will say it in your heart. For you do not know what you are keeping secret today and do not know what you are keeping secret tomorrow, while Allah knows what you are keeping secret today and what you are keeping secret tomorrow.”

A scholar said: “If the worshipper always says the Dhikr, Allahu shahidii (Allah is watching me), Allahu haadhirii (Allah is attending me), then Allah Ig helps him to do the muragabah.”

With that the author has guided the worshipper to perform his worship in a more perfect way of sincerity and emptiness of heart from the affairs of the world.

Whoever is able to do this muraqabah in his worship and knows that he is communing with the King of kings, the waswaas arising from ignorance of the ways of sharee’ah and reluctance to ponder the meanings of what he says will disappear from him. When his worship is such, it opens to him knowledge that is difficult for any wise person to describe.

Therefore, O poor one, be civilized inwardly and outwardly with good manners in the limbs and heart by resisting the desires of the forbidden passions such as love of the world and leadership when in the company of people and when you are alone before Allah as a lowly and sinful servant before the Mighty and Conquering King.

A scholar said: “When you want to do something, know that Allah is first present and sees.”

If something is good, then do it humbly and solemnly, that is, with a low voice in order to pay attention to and glorify Allah.

If it is not possible, then leave it out of fear of Allah and His punishment. Make every effort to avoid sin and do acts of obedience so that you can reach your final destination from morning to evening. Do the commandments of Allah that reach you from the time you wake up until the time you return to your bed.

The Manners of Getting Up from Sleep

When you wake up from sleep and intend to attain the greatest virtue, then make every effort to wake up before dawn, so that you can pray at the beginning of time, because praying in the dark is better than greeting in the light.

If a person prays at the beginning of the time and it is still dark, then the angels of the night are present to witness his prayer. If the prayer is prolonged due to the recitation of the Qur’an until light appears, the angels of the day will be present to witness the prayer.

Also, if a person performs the prayer from the beginning of time, with a long recitation, then in the middle of the recitation the world changes from darkness to light.

Darkness corresponds to the life of death and non-existence, while light corresponds to the life of existence. So when man wakes up from sleep, it is as if he moves from death to life and from nothing to existence, and from stillness to movement. This amazing situation shows the mind that no one can make this change except AlKhalig with wisdom. At that time the intellect becomes enlightened with the light of this makrifat and is freed from the disease of the heart. Because most people are afflicted with the diseases of the heart, namely the love of the world, greed, envy and pride in each other.

Prophets, like doctors, encourage people to do obedience and ubudiyah from the moment they wake up, because it is very beneficial and can eliminate diseases. This is what Ash-Sharbini said. Start your day with the remembrance of Allah’s name.

It was narrated by Bukhari that the Messenger of Allah said:

“Satan binds the back of the head of one of you at bedtime with three ties. He strikes each one and says: Stay where you are, the night is still long, so sleep. If he wakes up and mentions the name of Allah, one bond is untied. And if he prayed, all the ties were untied. Then ta becomes active and good in spirit. If he does not, then he will be bad and lazy.” At that time recite:

“Praise be to Allah who brought us back to life after killing us and to Him we were brought up (from the grave).” (Reported by Bukhari from Hudhayf ah and Abi Dzar)

“When the morning comes and the kingdom is only for Allah, the majesty and power is for Allah, the might and power is for Allah, the might and power is for Allah, the Lord of all worlds. In the morning we are on the true religion of Islam and the word of sincerity (shahada) and on the religion of the Prophet Muhammad and the religion of our father Abraham which is straight as Muslims and not ja are among the polytheists.”

This dhikr was narrated by Imam Ahmad:

“O Allah, by mentioning Your name we enter the morning, by mentioning Your name we enter the evening, by mentioning Your name we live and by mentioning Your name we die and to You we return. O Allah, we ask You to direct us on this day to every good and we seek refuge with You that we may not do evil or inflict it on a Muslim or someone inflict it on us. We ask You for the good of this day and the good of all that is in it and seek refuge with You from the evil of this day and the evil of all that is in it.”

It was narrated from Abi Hurairah that the Prophet said:

“When one of you wakes up, let him say: Praise be to Allah who restored my spirit to me and nourished me in my body and allowed me to mention His name.”

Abi Hurairah reported: The Messenger of Allah said:

“No one wakes up from sleep and says: “Praise be to Allah who created sleep and wakefulness. Praise be to Allah who raised me up safe and sound. I testify that Allah brings the dead back to life and that He is over all things.” Then Allah said: “Righteous is My servant.”

Aisha reported that when the Prophet woke up at night, he would say:

“There is no God but You, Glory be to You. O Allah, I ask You for forgiveness for my sins and I ask You for Your mercy. O Allah, increase my knowledge and do not misguide me after You have guided me and grant me mercy from Your side, surely You are the Bestower.”

This was mentioned by An-Nawawi in his book Adzkar.

When you put on clothes, you should intend to obey Allah’s command to cover your ‘awrah, and beware lest your purpose in putting on clothes is to show off to people, so that you lose.

If you wear clothes, sandals and so on with the intention of earning the respect of the people or the love of the scholars and leaders, with the aim of strengthening the madhhab of the ahl al-hag and spreading knowledge and encouraging people to worship, rather than to honor yourself or to gain the pleasures of this world, then that is a good thing and belongs to the deeds of the Hereafter, because this is a praiseworthy intention. This is not riya, because what is meant is the affairs of the Hereafter. As al-Ghazali said in the chapter on riya.

One of them said: “It is better for the scholars and students of our time to have better clothes, bigger turbans and wider sleeves than the ignorant people, so that knowledge becomes strong and great.”

As Abi Hanifah said to his followers: “Make your turban bigger and your sleeves wider so that people do not look down on knowledge and its experts.”

Said ibn Malik ibn Sinan reported that when the Prophet put on his gamish, rida (shawl) or imamah (turban), he would say:

“O Allah, I ask You for its goodness and the goodness of its maker.”

Mu’adz ibn Anas reported that the Messenger of Allah, said:

“Whoever puts on a new shirt and says: “Praise be to Allah who gave me this garment and granted it to me without any power or strength on my part, but Allah will forgive his previous sins.”

Manners of Entering the Restroom

When you go to the restroom, put your left foot first when entering and your right foot when leaving.

All dirty places are dishonorable. And whenever entering a dirty place, put your left foot first. This is what Al-Wana’iy said. Do not take anything bearing the name of Allah and His messenger into a dirty place and do not enter without a head covering. It is sufficient to cover the head with one’s sleeve to protect against the jinn, as al-Ramli said. And do not enter it barefoot to avoid impurity, when at the door at the time of entering say the prayer below, if already entered just remembered, then say in your heart:

“In the name of Allah, I seek refuge with Allah from the unclean filth, the evil and evil-making Satan, the accursed Satan.”

In the narration of Ibn Adiy:

“O Allah, I seek refuge with You from unclean impurities and the evil and evil-making Satan, the accursed devil.”

This supplication is also narrated by Ibn Abi Ayaibah, but with a different tawud.

When leaving the place of defecation say:

“O Allah, forgive me. Praise be to Allah, who has removed from me the impurities that plagued me and left me with strength that is beneficial to me.”

It is recommended to say: “Ghufranaka”, two or three times as mentioned by Al-Wana’iy.

One should prepare stones before relieving oneself for istinja in accordance with the Prophet’s words: “Avoid places that cause cursing and prepare stones.”

You should not do istinja with water in a place where it is not appropriate, because there is the fear that you will be splashed with urine and it will defile you. It is different with stones, because they do not cause splashes. It is also the case with the place that has been provided, and istinja in that place makes it clean, unless there is air in the opposite direction, in which case there is the fear that the urine will splash back.

Finishing the remaining urine by clearing one’s throat and wiping or massaging from the base to the tip of the penis three times with one’s left hand with a gentle massage. If it is a woman, she should put the fingers of her left hand on her pubic hair and massage it gently. This was quoted by al-Bujairami from Sharh Ar-Raudh by Shaykh al-Islam.

Each person has a different way of purifying his private parts.

It is Sunnah if it is believed that the urine has stopped, and obligatory if it is suspected that the urine has not stopped, except with berdchem.

If you are in an open field, then move away from the sight of people so that your figure is not seen. This distance is better than moving away from people to a place where the person who comes out of it does not hear his voice and does not smell him, as narrated by al-Wana’iy from ar-Ramli.

Cover your ‘awrah even if no one sees you. If you are inside a building, that is sufficient, if no one sees you. Otherwise it is obligatory to cover your ‘awrah, because it is haraam to uncover your ‘awrah in front of people, as al-Wana’iy said. Do not uncover your ‘awrah until you reach the seat.

When you reach it, then take off your clothes little by little. Unless you are afraid of being impure, then you may take it up as you need it. Then take it down again before you stand up straight.

Do not face the sun or the moon when urinating or defecating at the time of their rising or setting without a covering such as a cloud. There is nothing wrong with you turning your back to them. Do not face the qibla and do not turn your back to it. Facing and turning away from the qiblah when relieving oneself, even if one’s chest is not facing the qiblah without a covering when relieving oneself, is haraam in a place that is not prepared for it, but in a place that is prepared for it, then turning away from it is preferable, if it is easy to deviate from the qiblah.

What is meant by turning one’s back to the qiblah is exposing one’s private parts front or back towards it when relieving oneself.

If a person has two needs at the same time, it is not obligatory for him to cover his ‘awrah except in the direction of the qiblah if he is facing it or facing away from it.

It is stipulated that the covering should cover all parts of his body that face the qiblah, that is, from the center to the ground. The same applies to the one who is standing and the one who is sitting.

If he relieves himself while standing, then he must cover himself from his center to the soles of his feet in order to maintain the Qiblah, even if the ‘awrah reaches to the knees.

It is stipulated that there should be a distance of three cubits or less between him and the covering, as long as the cubit of a medium-sized person.

It is haraam to face or turn one’s back to the Mushaf when relieving oneself, if it gives the impression of disrespect, and may even lead to disbelief. The same is said about facing or turning one’s back to the grave of a venerated person, as mentioned by al-Wana’iy.

Do not relieve yourself in a place where people gather, a public place where people earn a living or rest. This is disliked if they are gathered for a permissible matter. But if it is not a place of gathering, then there is no prohibition, rather it is obligatory, if it will eliminate sin.

Do not urinate in still water. As for flowing water, it is not prohibited. It is also haraam to urinate in a place that has been donated and any water that stops there, even if it is a little. It is disliked to urinate in water at night, whether it is flowing or still water, whether it is large or not, because water at night is the abode of the jinn. And under a fruit-bearing tree, although the fruit may be eaten, but in order to preserve the fallen fruit, even if it is in season. This is disliked so long as there is nothing in the place to remove the impurity, such as rain or other things.

Do not urinate in a pit, because it is said that pits are the abode of jinn. They killed Saad bin Ubadah when he urinated in it.

It is haraam to relieve oneself in a pit if it is suspected that there is an animal that it is not advisable to kill, because it may be disturbed by the impurity or it may die. Al-Wana’iy said.

Do not urinate on hard ground or urinate where the wind blows in the opposite direction, as al-Ramli said. So do not face it in order to avoid the splashing or the smell of the excrement.

Ibn Hajar and Ash-Sharbini said: “What counts with regard to the smell is the strong wind that is blowing at that time, even if it is not always blowing, because it may blow after one has started to urinate or defecate, and one may be disturbed by it.”

When you sit, rest on your left leg, placing your right foot on the ground and raising the other limbs above the ground, because this facilitates the passage of feces, as well as the rest of the major limbs, such as the full stomach. If it is tilted, it is easy for the feces to come out and if it is straightened, it is difficult for it to come out. And because it is appropriate for us to keep the right leg from being used in this dirty place.

If you urinate while standing, you should rest on your two feet, as al-Sheikh Athiyyah said in al-Minhaaj.

Try not to urinate or defecate standing up, because that is makrooh, unless there is an emergency, in which case there is no prohibition and it is not contrary to what is essential. The Prophet once went to a public garbage dump and urinated while standing.

There are three opinions regarding this Hadīth: Firstly, the Prophet did this because he could not sit down due to an illness in his body.

Secondly, because he sought treatment in this way to treat the pain in his tendons as was the custom of the Arabs who treated it by urinating while standing.

Thirdly, he could not sit there because there were many unclean things.

It is better to combine the use of stones and water when doing ghusl, rather than limiting oneself to one or the other, in order to avoid impurity, so as to remove the impurity with stones and fulfill the Sunnah.

It is narrated that when the words of Allah were revealed: “Therein are those who wish to cleanse themselves, and Allah loves those who are clean.” OS. At-Taubah: 108

The Messenger of Allah said to the people of Suba’: “Verily Allah has praised you regarding purification. What is it?”

They replied: “We purify ourselves with water.” Earlier the Messenger of Allah had said to them: “When any one of you comes to a place of defecation, let him defecate with three stones, and that is how it was done in the beginning.”

It is said that when they were asked about it, they replied: “We used water after the stones.” This is mentioned in Awaaritul Ma’ari .

If you want to limit yourself to one of them, then it is better to use water. If you use only stones, then you should use three stones that are pure and dry. Do not use stones that are unclean or wet and that are smooth like soil.

Wipe the dirty parts of your body evenly from front to back so that the impurity does not move from its place. Similarly, wipe your private parts in three places with a large stone or with three stones or three times on a wall until there is no visible wetness at the place of wiping. This is mentioned in al-Ihya’. If you achieve cleansing with two strokes, you must complete the third strokes. If with three strokes there are still traces, then you use a fourth stone and so on. If the fourth stone is clean, then complete it with the fifth stone so that it becomes an odd number. If you clean with six stones, then complete it with seven. So on and so forth until it is clean with an odd number. Wiping with an odd number is mustajab and cleaning is obligatory.

It should be noted that the author mentions six conditions for using stones, two of which are to clean the dirt twice, i.e., to the point of being pure so as to remove the impurity, and the third of which is to wipe three times, spreading each wipe over the entire place to be cleaned. One of them is the place where he defecates, that is, it does not move the object that comes out.

He should not do ritual ablution except with his left hand, which means taking a stone with his left hand and pouring water over it with his right hand, then rubbing it with his left hand until no trace of it remains. This is sufficient if it is thought that the impurity has disappeared, and it is not recommended to kiss the hands.

He should relax his limbs so that the marks will not remain between the anal opening. So pay attention to that. This is what Ibn Hajar said. After doing ghusl, say:

“O Allah, purify my heart from the muna ik and protect my private parts from evil deeds.”

Note that it is makrooh to speak when entering the place of relieving oneself, even if one is not relieving oneself. For example, entering to put down a jug or to sweep, unless it is for a specific purpose. It is not makrooh to say something like dhikr in one’s heart. It is sufficient in this case to be ashamed of Allah and to do muragabah (remembrance of Allah) and to remember the blessing of Allah in removing the excrement; if it had not come out, it would have killed him. This is a great reminder, even if it is not said verbally, as ‘Umar al-Bashri said.

When you have finished defecating, rub your hands on the ground or on the wall to remove any lingering odor, then wash your hands. It is also good manners to sit for a long time without an urgent need and not to play with your hands, not to look to the right and left, not to look at the sky or genitals or outside without a need.

Adab of ablution

What is meant by adab here includes guidance from the obligatory to the recommended, as mentioned by our teacher Abdul Hamid.

When you finish ablution, do not leave the miswak and intend with it to do the Sunnah and clean the mouth for reciting the Qur’an and remembering Allah in prayer, just as you intend intercourse to have offspring. This is because the miswak cleanses the mouth of foul odors and earns the pleasure of God and arouses the anger of the devil. You should know that praying two rak’ahs with a tooth-stick is better than praying 70 rak’ahs without one, according to a report narrated by al-Humaidi: 

“Two rak’ahs with a tooth-stick are better than 70 rak’ahs without one.”

In another narration: “Two Rak’ahs with the tooth-stick are equal to 70 Rak’ahs.”

This Hadīth does not indicate that the virtue of using the tooth-stick outweighs the virtue of the congregational prayer, which reaches 27 degrees, because the rewards of both are not the same, because one degree of the congregational prayer can equal many of the 70 Rak’ahs with the tooth-stick.

Al-Wanna’iy said: Sometimes it is obligatory for a wife to use the tooth-stick when her husband tells her to do so, and it is obligatory for a slave when his master tells him to do so.

It is also obligatory for whoever eats garlic or onions on Friday, and the removal of the odor depends on the siwak for the Friday prayer.

It was narrated from Abi Hurairah , he said, the Messenger of Allah said:

“If it were not burdensome for my Ummah, I would tell them to use the siwak before every prayer.”

In another narration the Prophet said: “I was told to use the tooth-stick until I feared that it was obligatory upon me.”

Then sit down to do wudoo’ facing the qiblah on a high place so as not to get urine splashed on you. This is in accordance with the words of Ar-Ramli and Al-Mawardi that the place is before washing the palms.

In contrast, al-Imam and Ibn Shalah, Ibn An-Nagib, Ibn Hajar and Ash-Sharbini said that it is between washing the palms and rinsing the mouth.

And say: Bismillahi rahmanir rahiim. If you say: Bismillah, then that is sufficient. If you forget to say the basmalah at the beginning of wudu, then recite it in the middle. But if you remember it afterwards, then do not recite it, because it is not in its place.

After that say:

“Praise be to Allah who made this water pure.”

In Al-Adzkar it states:

“O my Lord. I seek refuge with You from the whispers of the devil, and I seek refuge with You from the presence of the devil.

I seek refuge with You from their presence to me.” Then wash your palms three times, and before putting your hands into the vessel say:

“O Allah, I ask You for good fortune and blessings and seek refuge with You from misfortune and destruction.” Or say as narrated from Ar-Ramli, namely:

“O Allah, guard my hands from all disobedience towards You.”

Then make the intention to remove the impurity or to pray. Keep this intention until washing the face. There is nothing wrong with intending to remove impurity from the beginning of washing the palms, even if the previous Sunnahs did not remove impurity. This is because the Sunnahs in every act of worship are included in the intention as an addition. So the meaning of removing hadas is to aim to remove them with all the practices of ablution, while removing them with certainty. This is what is mentioned in Haashiyah al-Igna. Do not forget your intention before washing your face so that your ablution will not be valid.

Then take water with your hand and gargle three times up to the tip of the throat. Unless you are fasting, then gargle gently so as not to break your fast, saying:

“O Allah, help me to read Your book and remember You a lot.” Or as mentioned in Al-Adzkar, namely:

“O Allah, give me a drink from the pool of Your prophets so that I will not thirst forever.” .

Or saying: ‘

“O Allah help me to remember You and to be grateful to You.”

Then take water to wash your nose and inhale the water three times, unless you are fasting, and remove the water and dirt from your nose with your left little finger, saying during istinsyaq:

“O Allah, grant me the tire of Paradise while You are pleased with me.”

In Al-Adzkar it states:

“O Allah, do not forbid me the smell of Your pleasure and Paradise.”

When expelling water from the nose say: 

“O Allah, I seek refuge with You from the smell of hellfire and a bad abode.”

Then take water for your face and wash it from the forehead to the chin, and from the border of the ear to the other ear extending. Apply water to the hair on the sides of the head, that is, between the tips of the ears and the corners of the forehead. Water should also be applied to the four hair growth areas: the eyebrows, moustache, eyelashes and beard, and it is obligatory to apply water to the thin beard, not the bushy one.

When washing the face say:

“O Allah, make my face white with Your light as the faces of Your saints became white. And do not blacken my face with Your darkness when the faces of Your enemies are black.”

More succinctly:

“O Allah, make my face white when faces become white and faces become black.”

Stretch out the hairs of the bushy beard before washing the face, as Athiyyah said according to al-Inani, unless you are in ihram. Then do not do that so that you do not pull out the hair. This is the view of Ar-Ramli and is followed by Ibn Qasim, Az-Ziyadi and Ash-Shabramalsi.

Then wash your hands from the fingertips to the elbows, starting with the right hand and then the left, because the jewelry in Paradise reaches the places of ablution. Move the ring and stretch it before washing your fingers.

When starting to wash the right hand, say:

“O Allah, give me my book with my right hand and judge me lightly.”

And when washing the left hand, say:

“O Allah, I seek refuge with You lest You give me my

my book with my left hand or from behind my back.”

Then wipe your head after washing your hands by bringing your right and left palms together from the front of your head while moving your hands backwards, then returning them to the front so that the water hits the entire head. This is once, do this three times, as well as the other members. And say:

“O Allah, fill me with Your mercy and send down upon me from Your blessings and shade me in the shade of Your Throne on the day when there will be no shade but Yours.” :

Al-Adzkar also states:

“O Allah, forbid my hair and skin from the fire of Hell and shade me under Your Throne on the day when there is no shade but Your shade.”

Then wipe your ears inside and out with fresh water. Insert the tips of your index fingers into your ears and wipe the outside of your ears with your thumbs.

The face is the noblest part of the body, but it has pits, some of which are bitter like the wax of the ears, some of which are salty like tears, some of which are sour like what is in the nose, and some of which are fresh like saliva. There are six pits: the eyes, ears, mouth and nose. This is what Ash-Sheikh Athiyyah said.

When washing the ears say:

“O Allah, make me one of those who listen to words and follow the best of them. O Allah, make me hear the call of the caller to prayer in Paradise with the devoted.”

Then wipe the back of your neck while saying:

“O Allah, release my neck from the fire of Hell and I seek refuge with You from the chains and shackles.”

According to An-Nawawi: “Wiping the back of the neck is an innovation, because it is not recommended, quoted from Sharh Ar-Raundh.”

Then wash your feet from the ankles to the heels. Spread your toes apart by inserting your fingers from underneath and wipe starting from the right pinky and ending at the left pinky while saying:

“O Allah, establish the soles of my feet on a straight path with the feet of Your righteous servants.”

And when washing the left foot, say:

“O Allah, I seek refuge with You lest my feet slip over the shirot into the fire of hell with the hypocrites.”

In Al-Adzkar it is mentioned by An-Nawawi that when washing the feet, recite: “Allahumma tsabbit qadamii ‘alaa ash-shirot (O Allah, establish my feet on the shirot).”

Pour water until it reaches the middle of the feet and repeat it three times in all your actions. As for the supplication when washing the limbs, An-Nawawi said that there is no information from the Prophet about it. Rather these are the supplications narrated from the righteous salaf. Some have added to them and some have subtracted from them.

Ibn Hajar said: They have been narrated from ways that are not devoid of lies. However, Al-Mahalil and Ar-Ramli al-Kabir and ash-Shaghir like it because it is mentioned in the Tarikh of Ibn Hibban and others, even though it is da’eef, because da’eef traditions are practiced regarding major deeds. The condition for practicing a da’if hadith is that if it is not very weak, it comes under the general principle and is included in acts of worship.

When you finish ablution, raise your gaze to the sky and face the Qiblah with your chest, for the sky is the Qiblah of supplication, and the needs of mankind are in the treasury under the Throne. Stretch out your hands and ask for all your needs, for the Ka’bah is the noblest direction. And say:

“I bear witness that there is no God but Allah, there is no partner for Him and I bear witness that Muhammad is His servant and messenger. Glory be to You O Allah and by praising You, I testify that there is no God but You. I have done evil and wronged myself. I ask forgiveness and repent to You, so forgive my sins and accept my repentance. Verily, You are the Recipient of repentance, the Most Merciful. O Allah, make me one of those who purify themselves and make me one of Your righteous servants. Make me a patient and grateful person, and make me remember You often and praise You morning and evening.”

After that say salawat on Muhammad and his family and companions. It is preferable if the supplication is recited three times.

Whoever recites the supplications narrated by Muslim, Tirmidhi and al-Hakim when he finishes his ablution, then all his sins will be expelled from his limbs and his reward will be recorded on his ablution, and he will be protected from the futility of his deeds and his ablution will be lifted up until it reaches the bottom of the Throne. The ablution continues to glorify Allah $& and purify Him and the reward is written for him until the Day of Resurrection. This is repeated every time he performs ablution. If he says it three times after ablution, it is written three times. This is not difficult for Allah.

Then recite surah Al-Qadr three times, because whoever recites it once after ablution, he is among the shiddigin. Whoever recites it twice, he is recorded in the diwan of the martyrs and whoever recites it three times, then Allah gathers him with the prophets as mentioned in the hadith.

After reciting the surah it is recommended to recite:

“O Allah, forgive me my sins and make my house spacious for me and bless me in my sustenance and do not inflict upon me that which You have kept away from me.”

Try to maintain ablution as reported in the Qudsi Hadith, “O Moses, if you suffer a calamity and you are not in a state of ablution, then do not blame anyone but yourself.”

Also in a hadith the Prophet said: “Remain in a state of purity, and your sustenance will be made easy for you.” Mentioned by AlBujairami by quoting from Sayyidi Mustafa Al-Bakri.

Abstain from seven things at the time of wudoo’: “Do not open your hands to sprinkle water and do not dry them without a reason.”

But if there is a good reason, put the left limb before the right, because it removes the marks of worship, so it is better to start from the left, so that the marks remain on the nobler limb.

For example, when you go out after doing wudoo’ in a wind that contains impurities, or when you feel very cold.

It is better not to wear clothes, as al-Wan’iy narrated from Adz-Dzakhaair. But it is mustahabb to dry the dead person after bathing him.

You should not pour water on your face and head, but you should take water with both hands and wash your face with them and wipe your head with them.

Do not speak in the middle of ablution without a good reason, but this is not makrooh, because the Prophet spoke to Umm Hani on the day of the conquest of Makkah while she was taking a bath, as mentioned by Ibn Hajar.

Do not exceed the three movements when washing and wiping and do not decrease them. This is makrooh unless there is a good reason for it. For example, because the time is short and if he did it three times, he would run out of time. In that case it is haraam to do it three times. Or the water is so little that it is not enough for you except for the fard prayer. In that case it is haraam to increase it. Or the remaining water is used for drinking, so it is haraam for you to do three times. But going to the congregational prayer is better than making ablution by washing three times.

The same applies to other manners that are not obligatory, such as wiping the entire head and rubbing the limbs. Otherwise, he would have done it before the congregation.

It is not permissible to pour more water than is sufficient for the members, even if it is not more than three times without necessity, even in a river. This is makrooh if it is only because of waswaas (anxiety) and the water belongs to him or is permissible. If it is in a waqf, then it is haraam to overspend. And the one who is often anxious has a devil named Walhan.

A scholar said that the devil has nine sons. Each of them has a name and a task.

The first one is called Khinzib, and his job is to cause anxiety in the prayer.

The second, Walhan, is a demon whose job is to cause anxiety in taharah.

The third one is Zalanbur and his job in the marketplace is to tempt the people who are buying and selling into talking nonsense, swearing lies, praising their merchandise, and cheating on the weights and measures.

The fourth is Al-A’war and he is the devil of adultery. He blows on the private parts of men and women.

The fifth is Washan. He is the devil of sleep who burdens the head and eyelids so that they do not wake up to pray and so on, while he awakens people to commit bad deeds such as adultery and so on.

The sixth is Tabar, the demon of calamity, whose job is to tempt women to scream and slap their cheeks and so on.

The seventh is Dasim, who accompanies people who eat or enter a house without mentioning the name of Allah, sleep on their beds and wear folded clothes without mentioning the name of Allah. Some say that he is a devil who tries to cause enmity between husband and wife to separate them.

The eighth is Mathun, some say Masuth, who is in charge of broadcasting false news that is blown into people’s ears, while the news has no source.

The ninth named Al-Abyadh, is in charge of seducing the prophets and saints. As for the prophets, they were saved from him. As for the saints, they fight him. And whoever Allah misguides, he too goes astray. This was mentioned by Husein bin Sulaiman Ar-Rashidi.

Do not perform ablution with water exposed to the sun. It was narrated from ‘Aa’ishah that when she heated water in the sun for the Messenger of Allah, he said: “Do not do that, Humaira’, because it will cause stripes.”

Although this hadith is da’eef because of its weak chain of transmission, it is corroborated by the report of ‘Umar that he disliked bathing in water exposed to the sun.

It is narrated that ‘Umar said: “Do not bathe in water that is exposed to the sun because it may cause stripes. And do not clean the food between the teeth with bamboo, because it can rot the teeth. This was so well known among the Companions that it became a sukuti consensus.”

Do not perform ablution in vessels made of brass, clay or leather containers and wooden containers. It was narrated from Ibn ‘Umar and Abi Hurayrah that it is makrooh to use brass vessels.

These are the seven things that are makrooh at the time of wudoo’ and are contrary to the virtues of wiping water and speaking.

It is mentioned in a report narrated by Abdur Razzag from Hasan al-Kufi:

“Indeed, whoever mentions the name of Allah during ablution, Allah purifies his entire body. And whoever does not mention the name of Allah, Allah does not purify him except the parts that are affected.”

Ali ibn Ahmad Al-Azizi said about the meaning of this Hadith, namely: “Whoever mentions the name of Allah at the beginning of his ablution, Allah purifies his body physically and mentally. If he does not mention the name of Allah at the beginning of his ablution, Allah will not purify his body, except for the external and not the internal.”

It is mustahabb to do wudoo’ at all times, as explained below: “Shar’i ablution is required in many places: when reading the Qur’an, when listening to the Qur’an, when listening to hadith narrations from the shaykh (teacher), when learning shar’i knowledge such as tafseer, hadith, fiqh, and teaching it to students. As for the instruments, it is not prescribed for him to perform ablution. When remembering the name of Allah, when performing sa’i between Shofa and Marwah, when performing wukuf in ‘Arafah, when visiting the grave of the Prophet and other graves, when giving a sermon other than on Friday, when sleeping at night or during the day, even if it is a little while sitting upright, when calling the Adhaan, when performing ghusl and other obligatory or voluntary ghusl, when calling the iqamat for prayer, when performing acts of worship such as writing fiqh, stoning the Jamaraat, when the junub person wants to eat, even if it is haraam food such as that which has been taken away, or when he wants to drink, or when he wants to sleep, or when he wants to have intercourse with his wife once more, even if the first ghusl was without intercourse. “

With regard to forbidden things such as adultery, it is not prescribed for him to do wudoo’. With regard to things that are forbidden, such as adultery, it is not prescribed to do wudoo’, and with regard to cupping, and before or after carrying a dead person, and when touching parts of the body of a dead person, even if they do not invalidate wudoo’, such as hair and nails. It is mustahabb to do wudoo’ after that.

When a man or woman touches the body of an effeminate person, and when a man touches his private parts, it is mustahabb to complete wudoo’.

When a man or a woman touches another person’s private parts, and when they touch a man who is smooth and handsome, there is a difference of opinion as to whether wudoo’ is invalidated for that reason. After eating camel meat, and when committing ghiba. It is mustahabb to do wudoo’ after that, even if you are in a state of wudoo’.

And when committing namimah, (slander) among the people, and committing abominable acts such as mocking others, committing perjury, testifying falsely, accusing people of adultery without proof, lying without any benefit and laughing loudly in prayer.

Laughing loudly in prayer invalidates wudoo’ according to the view of Abi Hanif ah. As for laughing loudly outside of prayer, it does not invalidate wudoo’, according to Ash-Shaykh Abdul Hamid and Ash-Shaykh Yusuf As-Sunbulawi.

It is mustahabb to do wudoo’ when shaving the head and when one is angry, even for the sake of Allah, because the Prophet (may Allah’s peace and blessings be upon him) said:

“Verily, anger comes from the devil, and verily, the devil is created from fire, and verily, fire can be extinguished with water: So when one of you becomes angry, let him make ablution.”

And when he reaches the age of puberty. It is mustahabb for him to perform ablution with the suggestion of ghusl, because it is required of him to perform ablution on his own without ghusl.

The reason for this is that the wisdom of ghusl involves the possibility of unintentional emission of maniy. Hence the intention is to remove the janaaba, which is not the case with wudoo’.

When touching an animal’s private parts, it is mustahabb to do wudoo’ afterwards, because touching a cut part of it invalidates wudoo’ according to the old school. With regard to the animal’s anus, it does not invalidate it without any dispute, as mentioned by ad-Dimyari.

It is also mustahabb to do wudoo’ at the time of apostasy and when breaking the intention after finishing wudoo’, and when removing the dressing from a wound if one thought that it had healed, but it has not. And when touching the exposed part under the abdomen while the original remains exposed.

And when carrying books of tafseer when the tafseer is more than the Qur’an. This is the Mushaf of Sayyidina Usman, which was dedicated to him by calling it Mushaf Al-Imam. As for the tafseer, it was written according to the rules of khat science. This is what Ibn Hajar relied on.

It is mustahabb to renew one’s ablution after every prayer, even if the renewed ablution was completed by tayammum, whether the first ablution was entirely with water or was completed by tayammum. So he is required to repeat his ablution. In some of these cases wudoo’ is required beforehand, and in others it is required afterwards, as is clear.

In all of them, he should intend to do ablution, and it is not sufficient to intend the cause, such as intending to do ablution for reciting the Qur’an or intending the Sunnah of ablution for anger. This is different from the baths that are recommended, because it is valid to intend the cause.

The difference is that its greatest aim is cleanliness, while the aim of ablution is worship. If a person performs ablution with the intention of prostration or thanksgiving, it is permissible for him to perform the obligatory prayer with it. If he performs ablution with the intention of reciting Qur’an or staying in the mosque, it is not permissible for him to perform the obligatory prayers with it. The difference is that ablution is not required for recitation, because it is permissible in a state of impurity. This is not the case with prostration, because the condition for its validity is purity. Therefore it is permissible for him to perform the obligatory prayers.

Adab of bathing

What is meant by ghusl is either an obligatory ghusl or a supererogatory ghusl. If a person has janaba, which is caused by a dream or sexual intercourse, then take the vessel to the place of bathing and place it on the right side if you are going to scoop, and on the left side if you are going to pour. Call on the name of Allah and wash the hands three times first, then perform ablution and remove any impurities from the limbs such as semen or mucus, and any impurity if there is any.

Make ablution in the same way as for prayer, with all the prayers and Sunnahs. You should wash the soles of your feet or both feet so that the water is not wasted.

When you have finished wudoo’, the best thing to do is to clean between your limbs, and to remove the hair from your head, even if you are in ihram, and to do that gently if there is hair on it, by inserting your ten fingers into it. As Ibn Hajar said. Then rub it three times, as Shaykh al-Islam said in At-Tahrir, then pour water over the head three times, intending to remove the impurity, because of janaba or the like. Then pour water over the right side three times, and over the left side three times.

In this way all the Sunnahs are accomplished, as al-Bujairami said. Another method is to wash the head three times, then the right side from the front three times, and the back three times. Rub the front and back of the body three times each and do them in sequence.

Stretch out your hair and beard, whether it is thick or thin, but a woman does not have to untangle the hair unless she knows that the water does not reach the curves of the body such as the eyelids, the tips of the eyes, the armpits, the ears, the inside of the navel and under the nose, because this is usually forgotten.

One should pay special attention to the ears, especially in the case of a fasting person, by taking a handful of water and putting it into the ears gently so that it reaches the grooves but does not reach the eardrums, because this can be harmful.

Also, bring water to the places where the hair grows, both thin and thick. It should be noted that gargling and istinsyaq (inhaling water into the nose) are separate Sunnahs in ghusl, just as they are separate Sunnahs in ghusl, as mentioned in Fathul Jawad.

It is not preferable to leave them out like leaving out wudoo’, and it is mustahabb to do them even after ghusl, because it is not required that they be done in order.

According to Imam Malik, they are Sunnah in ghusl and ablution, as is his madhhab; obligatory in ghusl and ablution according to Imam Ahmad; and obligatory in ghusl and Sunnah in ablution according to Imam Abi Haneefah.

Take care not to touch your private parts after ablution, i.e. before bathing, as mentioned in al-Ihya’. If your hand touches it, then repeat wudoo’. This is what Ibn Hajar said, and it is clear, so as to avoid khilafah.

Al-Bujairami said: “If after doing wudoo’ and before doing ghusl you become impure, then it is not mustahabb to repeat wudoo’, according to the correct view of al-Ramli, because wudoo’ is not broken by impurity, but it is broken by intercourse.”

There is a puzzle as to which ablutions are not invalidated by hadas.

As-Suyuthi said in verse:

Tell the jurists and sheikhs, and those who are knowledgeable. What do you say about the person who performs ablution. He has done the right thing. They do not invalidate their wudoo’ even if they defecate or more, and their wudoo’ is not invalidated except by new intercourse.

One of them replied in verse as well:

O maker of true riddles,

O righteous enigmatizer, O pious man who is unparalleled in his time, It is this hudu that is recommended for ghusl, as you have said.

And it is that ablution which is not invalidated, except by new intercourse.

What is essential in all of that is the intention and removing the najasah and washing the whole body.

The obligatory parts of wudoo’ are washing the face and hands up to the elbows, wiping part of the head and washing the feet up to the heels, with the intention and in an orderly manner. Other than that it is sunnah muakkadah. Its virtues and rewards are many and the one who underestimates it will lose.

In fact, he almost ruins the fard. This is because nawafil makes up for the lack of fard prayers, i.e. if a person dies and does not pray the fard prayers, then every 70 rak’ahs of nawafil (Sunnah) makes up for one rak’ah of fard prayers.

Similarly, every 70 riyals of tathawwu’ (voluntary) charity is equal to one riyal of zakaah. As for the worldly life, the fard deeds cannot be replaced by nawafil, but they must be done.

As for ablution, it expiates minor sins. If he does not have a minor sin, then it is taken away from a major sin.

The fard here with regard to ablution is abstaining from sin. That is, if what is meant by nawafil is the Sunnahs of ablution, then the meaning of the words: Nawafil makes up for the lack of faraidh is the practice of the Sunnahs of ablution in place of faraidh, which means giving up major sins that are related to the rights of Allah, i.e. expiating them in addition to the expiation of sins by ablution without the Sunnahs.

As for major sins, they cannot be expiated except by repentance or Hajj mabrur.

Similarly, sins that are related to human rights must be apologized for by the person concerned. If he does not, then he is subject to qishash if he does not have the mercy of Allah.

The etiquette of tayammum

It is a rukhsah when there is no water, some say azimah. Rukhsah is the waiving of an obligation. Others said that if there is no water, then tayammum is azimah.

If that is not the case, then it is a rukhsah, based on the evidence that it is valid to do tayammum for a transgressor on a journey before repenting if there is no water available, and it is invalid to do tayammum before that if there is no water available, such as doing tayammum because of sickness. If you are unable to use water for one of six reasons, then it is permissible for you to do tayammum.

These reasons are: because there is no water after searching for it, or because of an obstacle such as sickness, or because water cannot reach him because he is locked up without a valid reason, or the water that is available is needed for drinking, or for a person who is neither an apostate nor a praying person, nor a kaafir (harbi)?

If the water is needed for some purpose, then it is obligatory to keep it and it is not permissible to use it for ablution, in order to preserve life or limb or benefit from damage. Or the water belongs to someone else and should not be sold unless it is more than it is worth, in that time and place, or someone is injured.

It was narrated by al-Hakim that a man suffered from a wound at the time of the Messenger of Allah, then he had a dream in which he ejaculated, and the people told him to take a bath. So he took a bath until he died, the news reached the Messenger of Allah, so he said: “They killed him; if you do not know, do not ask.”

Or you are suffering from a sickness that you fear for yourself. So if you want to do tayammum, you should wait until the time for the Fajr prayer comes. This is because tayammum is an emergency taharah, and there is no emergency before its time. Then look for good, pure dust that is not mixed with unclean things.

Tap your hands together with your fingers on the dust with the intention, istibahah fardhi as-sholah. Then wipe your palms over your face once. Do not force the dust to reach the places where the hair grows, whether thin or thick, because it is not recommended, given the difficulty.

Take off your ring, because taking off the ring the second time is obligatory so that the dust reaches its place and it is not sufficient to just move it, because the dust does not enter under it because of its thickness. In the case of water, it is obligatory to remove it at the time of wiping. This is what Ahmad al-Mahiy said.

With regard to the first stroke, it is Sunnah to wipe the entire face with the hand, as alMahalli said. Clap the second time by stretching your fingers and wiping with your palms on your hands up to your elbows.

If you cannot reach them, then pat them again until you reach them. Then rub one of your palms on the other palm and rub between your fingers by stretching them and pray the fard once and nawafil as you wish. If you want to pray another fard prayer, then do tayammum again, even if you have no impurity. Thus each fard prayer is done with one tayammum.

Yes, if the second prayer is muakkadah (repeated), it is permissible to combine it with one tayammum, because muakkadah becomes Sunnah, even if you intend fard in it. You may also combine the Zuhr and Friday prayers with one tayammum.

Manners of Leaving the Mosque

When you have purified yourself from impurity, pray two rak’ahs before Fajr at home when dawn breaks, and recite Sūrat al-Kafirun and al-Ikhlash, or recite Sūrat An-Nasr and Al-Fiil.

Whoever recites in the two rak’ahs before dawn Sūrat An-Nasr and Al-Fiil, the hand of every enemy will not reach him and they will have no way to harm him. This is authentic without a doubt. This is what Al-Bujairami quoted from Al-Ghazali.

This is what the Messenger of Allah did, which was to pray two rak’ahs of voluntary prayer before Fajr at home. It is recommended to separate the Fajr Sunnah from the Fajr prayer by lying down on the right or left side, and the right side is preferable, even if it is in the mosque, even if it is after the Fajr prayer, as al-Wanna’iy said.

The wisdom of that is to remember lying down in the grave at the beginning of the day so as to encourage him to do the deeds of the Hereafter or to show his incapacity at the beginning of the day.

He said while lying down:

“O Allah, Lord of Jibril, Mikail. O Allah, Lord of Jibril, Mikail, Israfil and Izrail, and Lord Muhammad, protect me from the Fire (three times).

Then go to the mosque as the Prophet said:

Allah says: “Verily my house in My earth is a mosque and My guests in it are those who prosper it. So fortunate is the servant who purifies in his house, then visits Me in My house. So it is incumbent upon the host to honor his guest.”

Do not forsake the congregational prayer, as the Prophet said:

“Whoever performs prayers in congregation for 40 days without missing takbiratul ihram, then Allah writes for him two freedoms, freedom from hypocrisy and freedom from hellfire.”

The most important prayer is the Fajr prayer, because the congregation in the Fajr prayer is better than the congregation in the ‘Isha prayer, and the congregation in the ‘Isha prayer is better than the congregation in other prayers. The most important prayer is the ‘Asr prayer.

The hadith states: “Whoever prays the ‘Isha prayer in congregation, it is as if he prayed half the night, and whoever prays the Fajr prayer in congregation, it is as if he prayed the whole night.” Then the author gives the reason for the prohibition of abandoning the congregational prayer with his words: Because the congregational prayer is 27 degrees better than praying alone as mentioned in the hadith. If you ignore this advantage, the virtue of congregation, then what is the point of studying?

Indeed the fruit of knowledge is practicing it. When you go to the mosque, walk slowly and calmly and do not rush. And say on your way: ,

“O Allah, I ask You, by the right of those who ask You and the right of those who hope in You and by this journey of mine to You. Verily, I do not go out (to the mosque) proudly and arrogantly, nor do I go out to seek fame. Rather I come out of my house to avoid Your anger and seek Your pleasure. So I ask You to save me from the Fire and to forgive me of my sins; indeed, none can forgive sins but You.”

In the book of Ibn Hajar there is an addition afterwards, Ya arhamar raahimiin, Ya akramal akramiin (O Lord, the most merciful of the merciful, O Lord, the most gracious of the gracious).

Manners of Entering the Mosque

If you are about to enter the mosque, take off your left sandal first and place your left foot on it. Then take off your right sandal, and put your right foot first when entering. The same applies to the mosque, every noble place, and every unknown place, so put your right foot first. When going out of the mosque to the mosque, put your right foot first.

When entering the Ka’bah or leaving it, one should put the right foot first. This is what al-Wanna’iy mentioned.

When entering, say:

“I seek refuge with Allah, the Glorious, the Exalted, and His long dominion from the accursed Satan, praise be to Allah.”

As mentioned in Al-Adzkaar. Then say:

“O Allah, send blessings and peace upon Muhammad and his family and companions. O Allah, forgive my sins and open for me the doors of Your mercy.”

Then say Basmallah, and enter. When you come out, then put your left foot first and say the same as above, with the last one substituted:

“And open for me the doors of Your grace.”

The wisdom of mentioning mercy when entering and mentioning bounty when exiting, is that Allah will be merciful to His servants, and will open the doors of sustenance and be fulfilled in accordance with their worship.

This is one of the bounties that Allah gives to His slaves, as Ibn Hajar mentioned. Whoever you see buying and selling in the mosque, then say, may Allah not make your trade profitable. And if you see someone searching for a lost item in the mosque, then say, may Allah not restore it to him. Then say, may Allah not return your lost item. This is what the Prophet taught, narrated from Abi Hurairah that the Prophet said:

“If you see someone selling something in the mosque, then say, may Allah not make your trade profitable. And if you see someone searching for his lost item in it, then say, may Allah not return it to you.”

It was also narrated from Abi Hurairah that the Prophet said: “Whoever sees someone searching for a lost item in the mosque, let him say, “May Allah not return it to you, for the mosque was not built for this.””

When you enter a mosque, do not sit down until you have prayed two rak’ahs of tahiyyatul masjid. But if you enter the Grand Mosque and want to do tawaaf, then it is better to start with tawaaf, then you should intend two rak’ahs of the Sunnah of tawaaf and tahiyyat al-mosque at the same time. If you intend one of them, then the other is included, even if you do not intend it. Because tahiyyat al-Masjid al-Haram does not include tawaaf, as al-Wan’iy narrated from Abu Qasim.

It is makrooh to perform the tahiyyat prayer if one finds that the obligatory prayer has been called out with familiar phrases. It is also makrooh if he fears that he may have missed a prayer, whether it is a fard or voluntary prayer. But if he believes that he has missed a fard prayer, then it is haraam to pray tahiyyat al-mosque. But if the prayer is nafilah, then it is makrooh.

It is recommended to recite Subhanallah walhamdullilah wa laa ilaha illallah wallahu akbar four times for anyone who enters the mosque but is reluctant to pray tahiyyat al-mosque because he is busy or something else, because its virtue is equal to praying two rak’ahs. This is if it is not possible to perform ablution in the mosque before a long time. Otherwise, it is not sufficient, because he was careless in not doing ablution when he could have done it.

If you have not prayed the two rak’ahs of fajr at home, then you may pray them instead of the tahiyyat, because it can be accomplished with any voluntary or obligatory prayer. Even if you did not intend it. This is because what is meant is that there is a prayer before sitting down, and it is accomplished by that, al-Bujairami said: “If he intends tahiyyat with a compulsory prayer, for example, then he gets the reward, according to scholarly consensus. But if he does not intend it, then it does not materialize, according to scholarly consensus.” If you finish praying the two rak’ahs of fajr or tahiyyat, then intend to do iktikaf, i.e. stay in the mosque with the intention of iktikaf, because it is Sunnah muakkadah at all times.

It was narrated from the Messenger of Allah that he said: “Whoever does iktikaf during the time when people express milk, it is as if he has freed a slave.”

Then pray as the Prophet prayed after the voluntary fajr prayer, as narrated by Ibn ‘Abbas. Will

However, it was narrated by Tirmidhi and others from Ibn ‘Abbas that the Prophet recited this supplication after the prayer on Friday night:

“O Allah, I ask You for mercy from Your side by which You guide my heart and unite my scattered state and You mend my messy affairs and You restore my love, by which You preserve my inner being and You raise my outer being, You purify my amazement, You inspire my righteousness, You fulfill my desires for me and You preserve me with it from every evil.”

“O Allah, I ask You for a pure and everlasting faith that enters my heart and a sincere belief so that I know that no hardship will befall me with what You have decreed for me and make me content with what You have given me.”

This supplication is not included in Al-Ihya’, Ash-Shifa’ and Al-Jaami’, but it is mentioned in Al-Ihya’ that this is Adam’s supplication, while the supplication before and after it is included in Al-Ihya’ and Al-Jaami’.

“O Allah, I ask You for sincere faith and belief in which there is no disbelief, and I ask You for the grace to attain the glory of Your favor in this world and the next.”

“O Allah, I ask You for good fortune at the time of meeting and patience when accepting fate and I ask You for the rank of martyrs and the life of the happy ones, victory in fighting the enemy and gathering with the prophets.”

“O Allah, I ask You to fulfill my desires even though I am unable to reach a better one and my worship is lacking and I am in need of Your mercy, O Lord who heals the day-sick, just as You protect the sea from mixing, so protect me from the punishment of hell and the cry of woe and the slander of the grave.”

“O Allah, what my intellect does not accomplish and what my will and desire do not accomplish in the form of good that You promise to one of Your servants or good that You give to one of Your creatures, then I truly hope in You for it and I ask You for it, O Lord of the Worlds.”

“O Allah, make us guides who follow the truth, neither going astray nor misleading, fighting against Your enemies and making peace with Your saints. We love people because we love You and we oppose Your opponents among Your creatures because You oppose them.”

“O Allah, this is our prayer and it is up to You to fulfill it. And this is our ability and to You we put our trust, Verily we belong to Allah and to Him we return and there is no power and strength except with the help of Allah, the Most High, the Most Great. O Allah, the Lord of the powerful tahi (Qur’an) and its true teachings: I ask You for security on the day of threat and ask for Paradise on the day of eternity with those who are close to Allah and look to their Lord with those who bow and prostrate themselves and keep their promises to You. Verily, You are the Most Gracious, the Most Merciful, and You do what You wish. Glory be to God, who has all power and overcomes every strong thing with it. Glory be to the Lord who possesses all greatness and bestows it upon His servants. Glory be to the Lord who is not scarred by anything other than Him. Glory be to God who has all gifts and pleasures. Glory be to the Lord who gives much and is gracious. Glory be to the Lord who knows the number of all things.”

“O Allah, make for me light in my heart, light in my grave, light in my hearing, light in my sight, light in my hair, light in my skin, light in my flesh, light in my blood, light in my bones, light before me, light behind me, light on my right, light on my left, light from above me and light below me. O Allah, increase me in light and give me light, which is the greatest light and make light for me by Your mercy, O Lord Most Merciful of the merciful.”

Al-Qurtubi said: “What is clear about the meaning of light is that it is the view of what is attributed to it and varies according to its situation. The light of hearing reveals what is heard, the light of sight reveals what is seen, the light of the heart reveals what is known, and the light of the limbs is the deeds of obedience that appear on them.”

An-Nawawi said, quoting from the scholars: “The light is sought in his limbs, his actions, his circumstances, all his lawful deeds and all of them in all six directions until not a single one of them is missed.”

This supplication is found in Al-ihya’ without addition or subtraction, and is different from that found in Al-Jaami’. When you have finished praying, do not do anything until the obligatory prayer, except think or glorify or recite the Qur’an or other things such as reciting tahmid and istigfar.

It was narrated from Anas that the Prophet said:

“Whoever says on the morning of Friday before the Fajr prayer, I ask forgiveness of Allah, there is no God but Him, who lives forever and always takes care of His creatures, and repents to Him three times, then Allah forgives his sins, even if they are as many as the foam of the sea.”

It was narrated from Umm Raafi’ , that the Messenger of Allah said to her: “O Umm Raafi’, when you go to pray, recite tasbih (subhanallah) ten times, tahlil (laa ilaha illallah) ten times, tahmid (alhamdulillah) ten times, takbir (Allahu akbar) ten times and ask Him for forgiveness (istigfar) ten times. For when you glorify, Allah says: “This is for Me.” And when you recite tahlil, Allah says: “This is for Me.” When you recite tahmid, Allah says: “This is for Me.” When you say the takbir, Allah says: “This is for Me.” And when you ask for forgiveness, Allah says: “I have forgiven him.” This is what is mentioned in Al-Adzkar by An-Nawawi. The hadith states:

“Whoever says between the rising of dawn and the Fajr prayer, Glory be to Allah, the Great, and all praise be to Him. Glory be to the Lord who gives gifts and does not accept gifts. Glory be to the Lord who protects and does not accept protection, Glory be to the Lord who has no power and strength, except with His help, Glory be to the Lord whose prayer is a gift from Him to whom. Glory be to Him, Glory be to God, to whom all things praise, Glory be to You, there is no God but You, O Lord, to whom all things praise, save me with Your forgiveness, for I am impatient.”

Then he asked Allah for forgiveness a hundred times, then not even forty days, but the whole world came to him. That is on condition of piety. This is what al-Bujairami narrated from Sayyidi Ahmad Zaruq. If you hear the call to prayer in the middle of reciting these prayers, then stop what you are doing and listen to the call to prayer, because listening to it at its time is better than listening to the Qur’an, even though it is better than it.

This is what al-Wan’iy said, quoting Az-Ziyadi. Answer the muezzin, even if you are doing tawaaf or teaching or in a state of janaabah and the like, and not when you are relieving yourself or having intercourse or listening to the khatib, or in a state of prayer. But when you finish praying, then answer as you normally would. If you answer it during prayer, then it is makrooh and does not invalidate the prayer, unless you say, shodagta wa barorta (you speak the truth and do good), then your prayer is invalidated. Similarly, when you go out to relieve yourself, answer the muezzin.

When the muezzin says: Allahu Akbar, Allahu Akbar, then say so. Likewise, in every sentence except then say: Laahaula wala quwwata ilia billahil ‘alryyil Adhim.

When the muezzin says , then say in your reply,

“You speak the truth and do good, and I am one of those who testify to that.”

When you hear the iqamat, then answer as he says, except in the words gad gaamatish sholah, then you answer respectively:

“May Allah establish it and keep it as long as there is a heaven and an earth.”

When you have finished answering the call to prayer and the iqamat or have finished calling out the call to prayer and the iqamat, if you are the muezzin or the one calling out the iqamat, then recite the salawat and salam upon the Prophet and say

“O Allah, I ask You in the presence of Your prayer and in the hearing of the voices of those who call upon You at the time of the passing of the night and the coming of the day that You grant Muhammad a high position in Paradise and virtue and a high rank and grant him the praiseworthy position that You have promised. Surely You do not break promises, O Lord Most Merciful of the merciful.”

This supplication is specific to the time of Fajr. As for the supplication that is recommended for the muezzin and the one who calls the iqamat and the listener at all times, it is the well-known supplication:

“O Allah, the Master of the perfect call and the standing prayer, grant Muhammad the position of righteousness and virtue and grant him the praiseworthy position that You promised him.”

This means that after the call to prayer and the iqamat, it is mustahabb for the muezzin, the listener, and anyone other than the Friday imam at the time of the iqamat to recite this supplication, after reciting the salutation and peace upon the Prophet, as mentioned by al-Wina’iy. What is meant by the perfect call is the Adhan, because it gathers the creeds in their entirety.

What is meant by the magam mahmud (praiseworthy position) is the greatest intercession in deciding a case that was praised by the earlier and later people, because the Prophet prostrated four times under the Throne until it was granted. Before that they relied on Adam , then ulul azmi, Noah , Abraham , Moses , and Isa and each of them made their excuses.

And if you hear the call to prayer while you are in prayer, then finish your prayer and do not answer it, for it is makrooh to answer it.

Then recite the answer after the Taslīm according to its manner and order. Similarly, if you are outside the prayer and do not answer the muezzin after the call to prayer or the iqamat, it is advisable to answer him even if there is no excuse, if the interval is not long according to custom.

If you only heard the last of the Adhan or Iqamat, then you should answer from the beginning, then you should answer the whole of it, and you should answer it at the time of Tarjii’, even if you did not hear it according to al-Wana’iy.

When the imam says the takbiratul ihrom for the obligatory prayer, do not occupy yourself except by following him and perform the obligatory prayer as you will find out in the manner of prayer and its manners. When you have finished the obligatory prayer, then say after it istigfar three times. As narrated by Muslim from Tsauban, a former slave of the Messenger of Allah: “O Allah, bestow peace and blessings upon Muhammad and the family of Muhammad, O Allah, You are the giver of salvation and from You comes salvation and to You returns salvation. So revive us, O Lord with salvation and enter us into the paradise of the land of salvation. Glory be to You, Lord of majesty and glory.”

Then he began to pray after the prayer, saying:

“Glory be to God, the Most High, the Most Bountiful.”

It was narrated by Salamah Ibnul Akwa’ that the Prophet, began his prayer with the words subhana robbiyal aliyyil a’laa al-wahhaab three times, then recited:

“There is no God but Allah alone, there is no partner for Him, He has all power and to Him belongs all praise, He gives life and death, He is eternally alive and cannot die, in His hand is all goodness and He is in control of everything. There is no God but Allah, the Giver of pleasure and karuma, and the possessor of good praise. There is no God but Allah, and we worship none but Him, purifying our religion for Him, though the disbelievers dislike it.”

This is as stated in al-Ihya’: An-Nawawi said in Al-Adzkar. It is narrated in Saheeh Muslim from ‘Abdullāh ibn Zubayr that at the end of every prayer, after giving the greeting of peace, it is recommended to recite:

“There is no God but Allah alone, no partner for Him. He has all power, to Him belongs all praise, and He is all-powerful over all things. There is no power and no strength except with the help of Allah. There is no God but Allah and we worship none but Him. To Him belongs all prophecies and bounties and to Him belongs good praise. There is no God but Allah, and we purify our religion for Him, even though it is disliked by those who disbelieve.”

Then pray after that the supplication of Al-Kawaamil (the complete and perfect), which is the supplication that the Messenger of Allah taught Aisha:

“O Allah, I ask You for all good, immediate and future, known and unknown to me. And I seek refuge with You from all evil, immediate and future, known and unknown to me. I ask You for Paradise and all that is near to it in words, deeds, intentions and intentions, and I seek refuge with You from Hellfire and all that is near to it in words, deeds, intentions and intentions. I seek refuge with You from the good for which Your servant and prophet Muhammad seeks refuge with You, and I seek refuge with You from the evil for which Your servant and prophet Muhammad seeks refuge with You. O Allah, whatever case You decide upon me, make the end of it good.”

In another narration from Ibn Majah from ‘Aishah is: “And I ask You to make every decision You make for me a good one.”

Then pray as the Messenger of Allah instructed Fatimah to do:

“O Lord who lives eternally and always takes care of His creatures, O Lord of majesty and glory, there is no God but You, by Your mercy I seek help and I seek refuge from Your punishment. Do not leave me to myself or to any of Your creatures for a single moment and correct for me all my affairs as You correct the righteous.”

Then say what Sayyidina Isa said

“O Allah, at this time I cannot refuse what I dislike and I have no power to give the benefit that I wish for while all affairs are in Your hands not in hands other than You. My life depends on my deeds, so there is no poor person who needs You more than me, and there is no one who is richer and does not need me than You. O Allah, do not make my enemies happy over my suffering and do not make my friends sad over my calamity. Do not make my calamity my religion and do not make the world my greatest desire or the summit of my knowledge and do not make those who do not pity me lord it over me because of my sin.”

Then pray as much as you like of the well-known supplications, the most important of which is the sayyidul istigfar, which is:

“O Allah, You are my Lord, there is no God but You. You created me while I am Your servant and I am within Your guarantee and promise according to my ability. I acknowledge to You Your favor upon me and I confess my sins. Verily, none forgives sins but You. I seek refuge with You from the evil of my deeds.”

It was narrated from Anas that the Messenger of Allah “said: ,

“Whoever in the morning and evening says: In the morning I make You and the bearers of Your Throne and Your angels and all Your creatures witnesses that You are God, there is no God but You, and that You are Mulommad and Your messenger, then Allah will free a quarter of him from Hellfire. And whoever says it twice, Allah will free half of him from Hell. And whoever says it three times, then Allah frees three-quarters from Hell. And whoever says it four times, then Allah delivers the whole from Hell.”

It was narrated from Umm Salamah, who said: When the Messenger of Allah finished the Fajr prayer, he said:

“O Allah, I ask you for useful knowledge and acceptable deeds and good sustenance.”

This is mentioned in Al-Adzkar by An-Nawawi .

Al-Ghazali said to one of his students: “Recite this supplication during your time, especially after your prayers.”

“O Allah, I ask You for perfect favor, constant protection, comprehensive mercy, constant health, the most prosperous life, the happiest life, the best time, the most perfect kindness, the most comprehensive pleasure, the most comfortable bounty, the most useful gentleness and the most extensive provision. O Allah, be you our helper and do not be hostile to us, O Lord of Might. O Allah, end our death with happiness and increase our deeds, grant us health in the morning and evening, make my end and finish in Your forgiveness and mercy. Pour out Your abundant forgiveness on our sins and grant us mercy by correcting our shortcomings, make piety our provision and our ijtihad in Your religion, and to You our trust and reliance, set us on the straight Path and protect us in this world and the next from things that cause regret on the Day of Judgment.”

“O Allah, lighten from us the burden of our sins and grant us the livelihood of the righteous and honor us and keep away from us the evil of the wicked. Deliver our necks and the necks of our fathers, mothers, brothers and sisters from the fire of hell by Your mercy, O Lord of Might, O Lord of Mercy, O Lord of Graciousness, O Lord of Covering of Evil, O Lord of Mercy, O Lord of Mighty, O Lord of the Merciful, O Lord of the Merciful. May Allah bestow salawat upon Sayyidina Muhammad and his family.”

Memorize the supplications that we mentioned in Ihya’ Ulumiddin, then pray with all of them if you are able to do so or memorize from them whichever is more suitable for your situation and touches your heart more and is lighter on your tongue as Imam Al-Ghazali said.

Among the supplications mentioned in Al-Ihya’ is the supplication of Sayyidina Ibrahim Al-Khalil , whoever supplicates with it when entering the morning hours has fulfilled the thanksgiving of the day, namely:

“O Allah, this is a new creature, so open it for me with Your obedience and end it for me with Your forgiveness and pleasure and grant me in it the good that You accept from me and purify it and multiply for me the sins that I commit in it, so forgive it for me, surely You are Forgiving, Merciful, Compassionate, Gracious.”

Among these is the supplication of Atabah Al-Ghulam. Someone dreamed of meeting him. He said: I entered Paradise because of these words:

“O Allah, the guide of the misguided and the lover of the sinners and the forgiver of the wrongs of the wrongdoers, have mercy on Your servant in the face of great danger and the Muslims as a whole and make us among the good people who gain sustenance and You give pleasure to them, namely the prophets, the shiddiqs the martyrs and the righteous. Amen, O Lord of the Worlds.”

Divide your time after prayer until sunrise into four recitations. The first is a recitation of supplications, which should begin with mentioning the name of Allah, as mentioned above, and should not begin with asking.

Salamah Ibn Akwa’ said, I did not hear the Messenger of Allah begin a supplication, but he began with the words: “Subhana robbiyal aliyyil alaa al-wahhab.” Then he recited the salawat upon the prophet. Only after that did he ask for the need, and end by reciting salawat on the Prophet, for Allah accepts both salawat and does not waste the supplication between them. This is what is mentioned in al-Ihya’.

Secondly, a wirid in the form of dhikr and tasbih and you recite it with the help of tasbih seeds. Thirdly, a prayer in the form of recitation of the Qur’an, because the Qur’an combines the virtues of remembrance, thinking and prayer when done thoughtfully. So it is recommended for you to recite a number of verses that are mentioned in reports about their virtues, namely reciting Al-Fatihah, the verse of Kursi and the end of surah Al-Bagarah, the end of surah At-Taubah, five verses from the beginning of surah Al-Hadid and the last four verses of surah Al-Hasr and several other verses. This is mentioned in Al-Ihya’. Keempar, one prayer with reflection. So whatever meditation you can do, it is the most honorable act of worship, because it contains the meaning of dhikrullah and the addition of two things.

The first is the addition of makrifat, because reflection is the key to makrifat and kasyaf. The second is the addition of mahabbah (love), because the day does not love other than the one whom it glorifies and does not reveal the greatness of Allah, except by knowing His attributes and power and the wonders of His deeds. So from contemplation comes realization, and from realization comes reverence, and from reverence comes mind.

So contemplate your sins and faults and your carelessness in worshiping your Lord with its consequences in His painful punishment and great wrath.

With reflection you organize your prayers throughout your day to catch up and avoid the wrath of Allah on your day and you intend good for all Muslims.

You decide not to occupy yourself in all your days except with obeying Allah and you intend in your heart the obedience that you can do and you choose which is the most important, you prepare the causes to do and do not forget to think about the approach of death and the coming of death that cuts off wishful thinking and the onset of it is certain and the occurrence of sadness and regret in the hereafter due to long negligence in this world. The Messenger of Allah said:

“Remember the destroyer of pleasure (i.e. death).”

Aisha said:” O Messenger of Allah, is there anyone who will be gathered with the martyrs?”

The Prophet replied: “Yes, the one who remembers death 20 times a day and night. Among your tasbih and dhikr should be ten sentences.” One of them:

“There is no God but Allah alone, there is no partner for Him, He has all power and to Him belongs all praise, He gives life and death and He is eternally alive and cannot die, in His hand is all good and He is the Power over all things.”

The second is:

“There is no God but Allah, the King of truth and the expounder of truth. “

“There is no God but Allah, the Most High, the Conqueror, Lord of the heavens and the earth and all that is between them, the Mighty, the Forgiving.”

Fourth:

“Glory be to Allah, all praise be to Allah, there is no God but Allah and Allah is the Greatest, there is no power and no strength except with the help of Allah, the Most High, the Most Great.”

These words up to the words, “Wallahu Akbar” are called Al-Baaqiyaatush salihaat. Some say up to the words: “Illaa billah.”

The Messenger of Allah said:

“My words: Subhanallah walhamdu lillah wa laa ilaha illallah allahu Akbar I like more than the place where the sun rises.”

Fifth:

“The Lord of the sanctified and the Most Holy, the Lord of the angels and the spirit (Gabriel).”

The difference between tasbih and tagdis is that tasbih is realized by performing various acts of obedience and worship, while tagdis is realized by knowing the Essence of Allah, His attributes and deeds. So tagdis is contemplating all of that. Narrated by Abi Dawud, Tirmidhi, Nasa’i, Ibn Majah and Ibn Sunni from Az-Zubayr.

The Prophet said:

“The servants do not enter the morning, but a voice cries out: O creatures, purify the Most Holy King, Lord of the angels and spirits.”

Ash-Sharbini said: The spirit is Gabriel, and some say it is an angel whose head is under the Throne and whose feet are on the seventh layer of the earth. He has a thousand heads and each head is bigger than the world. On each head there are a thousand faces and on each face there are a thousand mouths and on each mouth there are a thousand tongues that glorify Allah On each tongue there are a thousand varieties of tasbih, tahmid and tamjin and each tongue has a language that is not the same as the language of other tongues. When he opens his mouths in praise, the angels of the seventh heaven prostrate themselves for fear of being burned by the light that comes out of his mouth.

Sixth:

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

Jabir said that the Messenger of Allah said:

“Whoever says, Subhanallahi wa bihamdihi, a date palm tree will be planted for him in Paradise.”

Seventh:

“I ask forgiveness of Allah, the Great, there is no God but He, Who lives forever and always takes care of His creatures, and I repent to Him.”

In one of the manuscripts there is an addition: “And forgiveness”, whereas in Al-Ihya’ there is no such addition. Eighth,

“O Allah, no one can prevent what You give and no one can give what You prevent and no one can deny what You ordain and no one’s wealth is worthwhile in Your sight (without charity).”

Ninth:

“O Allah, bestow peace and blessings upon Muhammad and his family and companions.”

Tenth: 

“In the name of Allah, by whose name nothing is harmed in the earth or the heavens, and He is the All-Hearing, the All-Knowing.”

These sentences are different from those found in Al-Ihya’ as well as their order.

The first sentence is the same, the second sentence is without al-aliyyil adhim, the third sentence is the same, the fourth sentence: the words are subhanallahil adhim wa bihamdihi, the fifth sentence is the same, the sixth sentence is the same, the seventh sentence is the same, the eighth sentence is the same, the ninth sentence:

“O Allah, bestow salawat and salam upon Muhammad, Your servant, Your prophet and messenger, the ummiy prophet and his family and companions.”

Tenth sentence:

“I seek refuge in Allah, the All-Hearing, the All-Knowing, from the temptation of the accursed devil. O my Lord, I seek refuge in You from the temptation of the devils and I seek refuge in You, O my Lord from their presence to me.”

Then the author said: “If you recite the ten sentences that Al-Khidhir gave to Ibrahim At-Taimi, then the virtue and gathering virtue of all these supplications will be complete.”

That is, you recite before sunrise and before sunset Sūrat Al-Fatihah, An-Naas, Al-Falag, Al-Ikhlash, Al-Kafirun and Avat al-Kursi seven times each.

Al-Kursi seven times each. Then recite “subhanal walhamdu lillah wa laa ilaha illallah wallahu akbar” seven times, and send blessings on the Prophet seven times and ask forgiveness for yourself, your father and mother and male and female believers seven times. And do not leave out these recitations every morning and evening. Then recite:

“O Allah, treat me and them in the near future and in the future in matters of religion, worldly affairs and accuracy with that which is befitting of You and do not treat us O our Lord with that which we deserve. Indeed You are the Most Forgiving, the Most Merciful, the Most Generous, the Most Compassionate, the Most Merciful.”

Repeat each of these phrases a hundred or seventy or ten times, at least so that the total number is one hundred.

That is better than repeating each sentence a hundred times, because each of these sentences has its own virtue, while each sentence creates a kind of activity and pleasure in the heart, and moving from one sentence to another creates calmness in the soul and safety from boredom. This is mentioned by the author in Al-Ihya”. Always recite these prayers. Do not speak before sunrise. It has been reported that it is better than freeing the eight descendants of Ishmael to continue in dhikr until sunrise without speaking.

The Prophet said:

“I would rather sit in my majlis chanting the name of Allah from the Fajr prayer until sunrise than free four slaves.”

It is narrated that the Prophet said:

“Allah says: “O son of Adam, remember Me after the Fajr prayer and after the ‘Asr prayer for a moment, and I will protect you between those two times.”” This is mentioned in Al-Ihya”.

It was narrated from Anas that the Messenger of Allah said: “Whoever performs the Fajr prayer in congregation, then sits chanting the name of Allah until sunrise, then prays two rak’ahs, his reward will be like the reward of a perfect, perfect, perfect Hajj and Umrah.” This is mentioned in Al-Ihya’.

Manners between the rising and falling of the sun

When the sun has risen and risen to the level of a spear, then pray two rak’ahs. This should be done after the time when prayer is prohibited, because it is makrooh to pray at that time.

This is after the Fajr prayer until the sun rises. When the sun has risen and it is a quarter past noon, then pray four or six or eight Rak’ahs of Dhuha, two Rak’ahs each, which is better.

As-Suyuthi mentioned that it is better to recite Sūrat Ash-Shams in the first Rak’ah after al-Fatihah and Sūrat Adh-Dhuha in the second Rak’ah after al-Fatihah. Ibn Hajar agreed with him, but Ar-Ramli was of the view that he recited in the first rak’ah Al-Kafirun and in the second rak’ah Al-Ikhlash. He did that in each of his two rak’ahs. This number has all been narrated from the Messenger of Allah, as Umm Hani said, the Prophet prayed Dhuha and gave greetings from every two Rak’ahs. HR Abi Dawud. And the prayer is good in its entirety, so whoever wishes may do much and whoever wishes may do little as mentioned in the hadith narrated by Thabrani from Abi Hurairah : There is no voluntary prayer between the rising of the sun and its setting except the Dhuha prayer.

So your time beyond that is in four cases. The first state, which is the best, is when you use your time to study religious knowledge, not useless knowledge such as sorcery and necromancy.

The pious use their time to teach and compose. If you are a layman, then your attendance at recitation and knowledge assemblies is better than reciting wirids and performing voluntary prayers. In the hadith of Abi Dzaar, it is mentioned that attending a gathering of remembrance is better than praying a thousand rak’ahs and attending a thousand funerals and visiting a thousand sick people.

Useful knowledge is that which increases your fear of Allah and increases your knowledge of your own vices, increases your knowledge of the worship of your Lord, decreases your desire for this world and increases your preference for the Hereafter, and opens the eyes of your heart to the defects of your deeds so that you can avoid them in addition to helping you to take the path of the Hereafter if you study it with that purpose. It can point you to the evil of Satan and his tricks and the way he misleads bad scholars, those who use knowledge for the purpose of enjoying the pleasures of this world and attaining a position.

They will incur the wrath of Allah for seeking the pleasures of this world by selling religion. They use knowledge as an excuse and tool to take the wealth of kings and eat the wealth of waqf and orphans and the poor.

They refer to their strong will and spend long days seeking high positions and ranks in the sight of men. Such actions cause them to be boastful, argumentative and probing in speech.

In one text it says, rivalry, which is the liking of knowledge and charity by way of opposition and boasting. We have collected useful knowledge of this kind in the book Ihya Ulumuddin.

I will summarize it by saying that there are two kinds of useful knowledge. There is the kind in which a little and a lot is praiseworthy. The more it is, the better. There is another kind that is praiseworthy if it is sufficient, but not good if it is more than that.

The first is knowledge of Allah, His attributes and deeds, as well as His Sunnah for His creatures and His wisdom in ordering the Hereafter over the world. The second is divided into four parts, namely Ushul, Furu’, introduction and supplement.

Language and nahwu are not noble sciences in themselves; rather they must be learned for the sake of sharee’ah, because sharee’ah comes in Arabic and sharee’ah comes in every language. So learning language is a means of knowledge, and a means is the knowledge of writing. Mutammimaat (supplementary) is in the knowledge of the Qur’an, because it is of three kinds. One type relates to memorization, such as learning the Qur’an and the pronunciation of letters. One is related to meaning, such as tafseer, because it relies on narration, and language alone is not enough.

The other is related to the rulings of the Qur’ān, such as the knowledge of vasikh and mansukh, aam and khaash, nash and dhahir, and how to apply some of them to others, which is the science called Ushulul Jurisprudence.

With regard to mutammimaat in atsar and khabar, this is the knowledge of the narrators, their names, their lineages, the names of the Companions and their attributes, the knowledge of the fairness of the narrators and their conditions to distinguish between the weak and the strong, the knowledge of their ages to distinguish between the mursal and the musnad.

These are the sciences of sharee’ah, and all of them are fardu kifayah. If you like this kind of knowledge, then learn it and practice it, then teach it to people and call on them to learn it.

So whoever acquires useful knowledge and practices it, then teaches it and calls people to learn it, he is called a great man in the kingdom of the heavens by the testimony of ‘Isa . For Sayyidina Isa said: “Whoever learns and practices and teaches is called a great man in the kingdom of heaven.”

The Prophet said: “Whoever learns one chapter of knowledge in order to teach people, he is rewarded with seventy Shiddigs.” When you have finished studying this useful knowledge and have improved yourself physically and mentally, and you have some time left, then there is nothing wrong with occupying yourself with the knowledge of the schools of Jurisprudence, so that you may know the rare branches of worship and how to settle disputes among creatures when they indulge in lustful desires. Learning the madhhabs is also fardu kifayah after learning the sciences that are obligatory. It is also fard to learn medicine. Az-Ziyadi said: Learning shar’i knowledge is of three kinds.

Fardu ain, which is learning the knowledge that is obligatory. Fardu kifayah, which is learning knowledge that leads to giving fatwas, and sunnah, which is more than that.

Al-Ghazali said, Be one of two people. Either be busy with yourself or be busy for others after you have finished taking care of yourself. Do not take care of others before taking care of yourself.

If you are busy with yourself, then do not occupy yourself except with the knowledge that is obligatory for you according to your situation and everything related to external practices such as learning prayer, taharah and fasting.

More important is the knowledge of the attributes of the heart, which are praiseworthy and blameworthy, from him, because humans are not free from blameworthy traits such as greed, envy, jealousy, pride, boasting and so on.

If your nafs urges you to abandon the prayers and dhikr that we have mentioned because you find them difficult, then know that the devil has put into your heart the disease of love of wealth and position.

So do not be deceived by him and become his laughing stock. For he will destroy you and mock you.

If you make it a habit to recite prayers and do voluntary acts of worship for a long time, so that you do not feel heavy because of laziness, but your desire is to produce useful knowledge and you only hope for the pleasure of Allah and the Hereafter, then that is better than voluntary acts of worship, even if the intention is right. For example, in learning knowledge you intend to revive the Shari’ah and spread it. This is better than fasting and night prayers, seclusion, riyadhah and everything else.

If the practitioner limits himself to these obligatory deeds with this good intention, then that is many times better than anything else, because a widespread benefit is more rewarding than a limited benefit.

But what counts is the validity of the intention. If the intention is not valid, then learning is where the ignorant go astray and where the scholars slip.

The second situation is that you are not able to acquire any knowledge that is useful in religion, but you occupy yourself with devotions such as Dhikr, prayer beads, reciting the Qur’an and praying.

All of these are among the degrees of the worshipers and the behaviors of the righteous. By doing so you become a fortunate person. Some of the Companions would recite 12,000 tasbeeh a day, some would recite 30,000 tasbeeh, some would recite 300 rak’ahs to 600 rak’ahs or even 1,000 rak’ahs.

Some of them recite the Qur’an in a day. There are also those who spend a day and a night contemplating one verse and repeating it.

Karzin bin Wabrah, who lived in Makkah, circumambulated 70 times a day and 70 times a night. He also recited the Qur’an twice a day and night.

It should be noted that reciting the Qur’ān in prayer while standing and meditating on it is all-encompassing, but it may be difficult to do it continuously. So what is better is according to one’s ability. The purpose of wirid is to purify and please the heart by mentioning the name of Allah.

The seeker of goodness should look to his heart. Whichever he sees as having more effect on his heart, he should stick to it. If he feels bored, then he should move on to something else, because boredom is a human trait. This is mentioned in al-Ihya.

The third condition is that you should occupy yourself with something that brings good to the Muslims and brings joy to the hearts of the believers by fulfilling their needs and helping them in virtue and piety. It has been reported that the best deed is to bring joy to the hearts of the believers. Or do good deeds for the sake of the righteous such as serving the fuqaha and Sufis and religious scholars. Feeding the poor, visiting the sick, mourning the dead and delivering them to the grave. All of these are better than the voluntary prayers, because they are acts of worship and benefit the Muslims.

Al-Jailani said: “I did not reach Allah with night prayers and fasting during the day, but I reached Allah with generosity, humility and a clean heart.”

The fourth situation, if you are unable to do the three above. Then work to provide for yourself or your family, because work is also an act of worship and is obligatory for Muslims. Your prayer is to enter the market and work to earn a living.

The Muslims are safe from you, and your tongue and hands are safe, and your religion is safe, because you have not committed any transgression, so you have attained the rank of ashabul yamiin, although you are not among those who rise to the rank of those who hasten to worship in addition to teaching and learning. Earning a living with this trait is the least of the degrees of religion.

But if you continue to earn a living and do not forget to mention the name of Allah in your work, by reciting tasbeeh and dhikr and reciting the Qur’an and giving away the surplus of your needs, then all that is better than the dhikr that I have mentioned here, because worship that concerns others is more useful than that for oneself.

Earning a living with this intention is an act of worship on your part that brings you closer to Allah, then it benefits others, and you will be blessed with the prayers of the Muslims, and the reward will be multiplied. Apart from the fourth situation mentioned, this is a place where Satan roams.

Because in addition to the fourth situation, you will work with something that destroys your religion or disturbs a servant of Allah. This is the state of those who perish. So do not belong to this group. The proverb says: Time is like a sword. If you do not cut it, it will cut you.

And your lust, if you do not occupy it with right action, then it will occupy you with something false.

Know that there are three degrees of servitude towards one’s religion. The first is the one who is saved from sin; he is the one who limits himself to doing the obligatory deeds and forsaking sin. The second is the one who is fortunate for his Hereafter, who is the one who gives himself to good deeds and voluntary prayers. The third loser is the one who perishes and sins, and he is the one who is careless in performing the obligatory deeds.

Allah says:

“Among them are those who wrong themselves, and among them are those who are in the middle, and among them are those who are the first to do good by Allah’s permission.” (QS. Faathir :32)

Abu Bakr Al-Waraq said: “The state of a slave is threefold: disobedience, negligence and repentance, then drawing closer to Allah. If he disobeys, he is among the zealous. If he repents, he belongs to the middle class. If his repentance is valid and he does a lot of worship and mujahadah, he will be among those who do good first. If you cannot be fortunate with the Sunnah practices, then strive to become a saved person by doing the obligatory practices and avoiding all prohibitions. Therefore, take care of yourself, so that you do not become a loser by not paying attention to doing the obligatory deeds.

Even if a person enters Paradise by the grace of Allah, it will be after he has prepared himself by obeying Him, for Allah’s mercy is near to those who do good.

It is said that a man from among the Children of Israel worshiped Allah for 70 years. Then Allah sent him an angel who told him that even though he worshiped Allah for that long, he was not worthy of entering Paradise. When he heard this, the worshipper said: “We were created to worship, so we should worship Him.”

When the angel returned, he said: “O my Lord, You know what he said.” Then Allah said: “Since he did not turn away from worshipping Us, neither did We turn away from him in Our mercy. Behold, O angels, that I have forgiven his sin.”

There are three levels of servants to other servants. First, the servant who occupies the position of the noble and devoted angels. That servant works to fulfill their desires by helping them and bringing joy to their hearts. As narrated in the hadith: Allah is not worshipped with anything better than gladdening the hearts of others. The second is the servant who occupies the position of animals and inanimate objects towards them. So his kindness does not reach them, but it does not disturb them.

Thirdly, the servant who occupies the position of scorpions and snakes and dangerous beasts towards them so that his good is not expected and his evil is avoided.

If you cannot imitate the noble angels, then do not descend from the middle rank of servants, which is the rank of animals and inanimate objects, to the rank of scorpions, snakes and dangerous beasts.

If you are willing for yourself to descend from the rank of angels to the rank of angels to the rank of those in the middle, then do not allow yourself to descend to the lowest rank, that of beasts.

Then perhaps you will be saved only as much as you need, neither less nor more, and you will neither benefit nor be harmed. Therefore, do in your daytime something that is beneficial to you for this world and your hereafter that you need.

If you are a merchant, then trade righteously and honestly. If you are a worker, then work well and do not forget to mention the name of Allah in all your work. Limit your livelihood to the needs of your day.

No matter how much you earn in a day and have earned enough, you should take the time to prepare your provision for the Hereafter, for the needs of the Hereafter are more numerous and its pleasures more lasting.

If you are unable to fulfill your religious obligations when mixing with people, and you are also unable to avoid sinning, gossiping, and joking, and you are unable to do good deeds and bad deeds, and you do not show noble character, and you always do bad deeds as a result of greed for the world, then you should go into seclusion.

You should keep yourself away from people, for in uzlah there is safety from temptation, enmity, and the evil of others, as well as from the greed of others for your possessions and your greed for the possessions of others. Because cutting off people’s greed from you has many benefits. But the pleasure of the people is an unachievable goal. So it is better for people to prioritize their own improvement. And indeed the severance of your greed from them contains many faidah. So whoever looks at the beauty of the world and its splendor, his greed rises.

When he is in seclusion, he does not witness, and if he does not witness, he neither likes nor is greedy. If you feel anxiety that is not pleasing to Allah during uzlah and you are unable to overcome it with prayer, you should sleep. For sleep is the best state. When we are not able to gain the advantage of victory, we are willing to accept the salvation of defeat.

This means that if we are unable to do good deeds, then we should not do bad deeds. The worst state of affairs is one who wants to be saved in religion without performing worship, and spends all his time sleeping. By sleeping, he wastes his life and falls into the category of inanimate objects.

Abu Talib al-Makki mentioned the dispute over the state of wakefulness that is devoid of acts of worship such as remembrance and so on, and the state of sleep that is not for the purpose of piety by obeying Allah, nor for the purpose of forsaking sin.

It is said that the state of wakefulness is better than sleep, because it is a shortcoming. Some say that sleep is better, because it is possible to dream of seeing prophets or righteous people. As for sleeping with the purpose of seeking salvation and intending to pray the night prayer, it is an act of worship.

Manners of Preparation for Other Prayers

After you have prayed Dhuha and performed other acts of worship, you should prepare for the Zuhr prayer before the sun slips, preceded by a short nap.

Sleeping before Zuhr is Sunnah, except on Friday, when you pray Tahajjud at night. This Tahajjud prayer is performed after sleep and there is no limit to the number of rak’ahs. For the Prophet said to Abi Dharr. “The voluntary prayer is the best of the prescribed acts of worship, so do as many or as few.” Ibn Hibban and al-Hakim.

If you do a lot of good work at night, such as studying the books, then if you do not take a nap, you will not be able to do any good work. So sleeping in the middle of the day helps you to pray at night and eating Suhoor helps you to fast during the day.

The Prophet said:

“Sleep in the afternoon so that you can help with the night prayer and eat Suhoor so that you can help with the daytime fast and eat dates and raisins so that you can overcome the winter.” (HR Abi Dawud)

Taking a nap without praying at night is like eating Suhoor without fasting during the day. If you take a nap (before Zuhr), then try hard to get up before the sun goes down and do wudoo’, then go to the mosque. That time is before the time of prayer. This is before the time of prayer, because it is one of the main deeds, even if you do not sleep or work for a living.

This time is the best time, because at that time many people neglect to remember Allah because they are preoccupied with worldly affairs. This is mentioned in Al-Ihya’

Pray the tahiyyat prayer in the mosque while waiting for the muezzin to announce the Dhuzur call to prayer. Then pray four rak’ahs of voluntary prayer after sunset with one salam. The view of Ash-Shafi’i is that two rak’ahs each with one salutation, like the other nawafil prayers, is based on valid reports. This is what is mentioned in al-Ihya’: The Messenger of Allah lengthened these rak’ahs.

He said: “This is the time when the doors of the heavens are opened. So I want my good deeds to be lifted up at this time.”

This was narrated by Abu Ayyub al-Anshori: These four Rak’ahs before Zuhr are Sunnah muakkad according to one opinion.

The correct view is that four Rak’ahs before Zuhr are more emphasized than two, as mentioned in al-Ihya’, and this is the view that prevails.

It is narrated in the Hadīth from Abi Hurayrah that whoever prays four Rak’ahs after sunset and recites them well in his bowing and prostration, 70,000 angels will pray with him and ask forgiveness for him until nightfall. In a hadith narrated by Al-Khatib Al-Baqdadi from Anas:

“Whoever performs four Rak’ahs of prayer before the Sublime, his sins for that day will be forgiven.”

Narrated by Thabrani from an Anshar man: “Whoever prays four Rak’ahs before Zuhr is like freeing a slave from the descendants of Ismail.”

That is, the reward is like the reward of freeing a slave from the descendants of Ismail ibn Ibrahim Al-Khalil.

Then perform the Zuhr prayer in congregation, followed by the two rak’ahs of voluntary prayer after Zuhr. Both are rawatib prayers that are muakkad (highly recommended) and narrated from the Prophet.

In addition to these two rak’ahs, there are two rak’ahs that are not muakkad (recommended) based on the hadith narrated by Abi Dawud. Tirmidhi Nasxi, Ibn Majah and Al-Hakim from Umm Habibah:

“Whoever keeps four rak’ahs before Zuhr and four rak’ahs after it, Allah forbids Hellfire for him.”

Al-Ghazali said: It is recommended for him to recite in this nafilah (voluntary) prayer the verse of Al-Kursi and the end of Sūrat Al-Bagarah. Do not occupy yourself until Asr, except by learning religious knowledge, helping fellow Muslims, reciting the Qur’an or earning a living so that you can properly practice your religion.

The Prophet said: “Allah will always help His servant as long as he helps his brother.”

Observe the ‘Asr prayer with introspection, for it is one of the most important deeds. It has been said that waiting to pray after the prayer is a Sunnah of the salaf.

Do the four rak’ahs of voluntary prayer before ‘Asr.

This prayer is Sunnah muakkad, because it expects the following supplication of the Prophet, and his supplication is very mustajab, not because the Prophet always performed it. However, the Prophet rarely performed the voluntary prayer before ‘Asr like he did the two rak’ahs before Zuhr. This is mentioned in Al-lhyz, therefore these four rak’ahs before ‘Asr are not muakkad according to Ash-Shafi’i as mentioned by Al-Azizi.

The Prophet’s prayer for those who pray the voluntary prayer before ‘Asr:

“May Allah love the one who prays four rak’ahs before ‘Asr:” (narrated by Tirmidhi and Ibn Hibban from ‘Umar).

So try your hardest to get this Prophetic supplication and do not work after ‘Asr except as you did before.

You should not waste your time and sleep is not favored in that time. One of the scholars said: “Three things are hated by Allah: laughing without being astonished, eating without being hungry, and sleeping during the day without praying at night. So do not occupy yourself at any time in a haphazard manner according to your whims.

Rather you are required to correct yourself for your mistakes. A day, at least, is from after Zuhr or ‘Asr until night. One scholar records his movements during the day in a book. When evening comes he puts the book in front of him and corrects himself for the mistakes in it. Like them, he corrects himself for the whispers of his heart during the day and night. In that correction there is great blessing.” This was mentioned by ‘Abdullah Ash-Sharqawi in Rabi’ul Fuaad.

Spend your time during the day and night in prayer and set a work for each time. Do not exceed it and do not choose anything else. Then the blessing of the time will appear. But if you leave yourself without prayer and are neglected like an animal so that you do not know what you are doing in each moment, then most of your time is spent and your life is in vain. Your life is your capital and on it is your trade, with which you attain the enjoyment of the eternal land in the sight of Allah. 

So each of your breaths is a priceless gem, for there is no substitute for it. If it leaves you, it cannot return. Therefore, you should be courteous to Allah and pay attention to Him in every breath, so that in every breath you take the path to Allah.

That is the meaning of what they said: the path to Allah is as many as human breaths. One of the scholars said: “Verily the day calls out to man at all times saying, O son of Adam, I am a new day and I am a witness to what you do. So take advantage of me, for you will not reach me when the sun sets. Do not be like the foolish people who are deceived by the world and the devil who rejoice every day with the increase of their wealth in spite of the decrease of their ages. So what good is there in the increase of wealth and the decrease of age? Do not rejoice except in the addition of knowledge or good deeds, for they are your companions in the grave. At that time you will be left behind by your wife, wealth, children and friends.”

A poet said:

Be blessed with the companionship of your deeds; indeed, a man’s companion in the grave is his deeds.

Then when the sun turns yellow, make every effort to return to the mosque before the sun sets and you occupy yourself with glorifying and making istigfar like:

It is better to say istigfar with names found in the Qur’an such as:

This is mentioned in Al-Ihya’. For indeed the virtue of this time is like the virtue of the time before sunrise.

Allah said:

“And praise your Lord before the rising of the sun and before its setting.” (OS. Thaaha: 130)

That is, occupy yourself with purifying Allah at both ends of the day as Abu Muslim said.

Recite four surahs before sunset, namely Surah Ash-Shams, Al-Lail and Al-Mu’awwidzatain. Whoever, recites Sūrat Ash-Shams, Allah grants him intelligent understanding and intelligence about everything. Whoever recites surah Al-Lail, he will be protected from being exposed to evil. Whoever recites Sūrat Al-Falaq is protected from harm. And whoever recites surah An-Naas, he is protected from various trials and protected from the devil. Whoever recites it constantly, gets sustenance like rain.

You should often seek forgiveness when the sun sets. When you hear the Maghrib call to prayer, respond and say the following:

“O Allah, I ask You when Your night has come and Your day has gone and Your prayer has come and the voices of Your muezzins have been heard that You give Muhammad gasilah (a position in heaven).

Recite the prayer in full as in the Fajr prayer. In Sunan Abi Dawud and Tirmidhi it is narrated from Umm Salamah who said: The Messenger of Allah taught me to recite at the time of hearing the Maghrib call to prayer.

“O Allah, this is the time of the arrival of Your night and the departure of Your day and the sound of the voices of Your muezzins, so forgive me.”

This is what is mentioned in al-Adzkar, and it agrees with what is mentioned in al-Ihya’. Al-Ghazali said: So a slave should pay attention to his situation. If today is better than yesterday, then he is fortunate. If it is the same today as yesterday, then he is a loser. If it is worse than it was, then he is cursed. If he sees himself doing a lot of good throughout the day, then he should thank Allah for his good fortune and thank Allah for his good health and long life. Then perform the obligatory prayer after performing the two light rak’ahs. The voluntary prayer before the Maghrib prayer is not a Sunnah muakkadah as confirmed by An-Nawawi.

Then perform after the voluntary prayer two rak’ahs after the Maghrib prayer before speaking. Recite in those two rak’ahs Al-Kafirun and Al-Ikhlash. The two rak’ahs before Maghrib are Sunnah muakkadah. If you do four rak’ahs, then the prayer is sunnat awwabin.

If you can do iktikaf until Isha and make up the time between Maghrib and Isha, then do so. The maximum number of awwabin prayers is 20 rak’ahs. Some say six as mentioned by Al-Bujairami and as mentioned by Al-Ghazali in his book Ihya’nya. It is reported that the Prophet once prayed six rak’ahs between Maghrib and Isha.

In another narration narrated by Ar-Ramli, the awwabin prayer between Maghrib and Isha is 20 rak’ahs, and in another narration six rak’ahs, four rak’ahs and two rak’ahs, at least.

Al-Ghazali also narrated in al-Ihya’ that whoever stays between Maghrib and ‘Isha in the mosque in congregation without speaking except prayer or reciting the Qur’an, Allah will build for him two palaces in Paradise, one hundred years apart, and plant for him between them a tree which, if it were surrounded by the inhabitants of the earth, would be sufficient for them. Al-Ghazali also said, “If the mosque is close to your house, there is nothing wrong with you praying at home, if you do not intend to stay in the mosque.”

This time between Maghrib and ‘Isha is the beginning of the night, which is mentioned in Allah’s words:

“Indeed, the beginning of the night is more appropriate, and the recitation at that time is more memorable.” (OS. Al-Muzzammil: 6)

This means that the beginning of the night, which is filled with prayer, is more favorable to the heart, eyes, ears and tongue because of the interruption of sounds and movements, and it has a greater effect on the heart because of the presence of the heart when there is no sound and the world is quiet.

Sayyidina Ali bin Hussein said: “Praying between Maghrib and Isha is the beginning of the night as mentioned in Siraajul Munii: And that prayer is the prayer of the awwabin, those who repent.”

Nasyiatul laili in that verse has been interpreted as the beginning of the night by Atha and Ikrimah and interpreted by Ali ibn Hussein as the prayer of the awwabin. It is also called the prayer of ghaflah (prayer of negligence), because at that time people are negligent from it due to eating sleeping and the like.

The Messenger of Allah was asked about Allah’s words: “Their stomachs are far from the bed.” The Prophet replied: “It is the prayer between Maghrib and ‘Isha, because it removes the useless speech of the day and cleanses its end.”

It is mentioned in Al-Ihya”: It was narrated from Al-Hasan that the Prophet was asked about this verse. The Prophet replied: “It is the prayer between Maghrib and ‘Isha.” Then the Prophet said: You should pray between Maghrib and ‘Isha, for it removes the useless words of the day and cleanses its end. Anas was asked about the one who sleeps between Maghrib and ‘Isha. He replied: “Do not do so, for it is the time referred to in the words of Allah : “Their stomachs are far from their beds.”

It was narrated from Ibn Abi Hazim that he said about this verse: Between Maghrib and ‘Isha there is the awwabin prayer.

It was narrated by Ibn Jarir from Ibn Abbas that he said about the verse: “Their hulls are far from the bed”, neglecting to remember Allah in prayer, while standing or sitting or while lying down they always mention the name of Allah. Ash-Sharqawi said in Rabi’ul Fund: Then after performing the awwabin prayer, pray two rak’ahs with the intention of exposing the grave. If you wish, you may offer that prayer before the awwabin prayer. Recite in the first rak’ah surah Al-Kafirun and in the second rak’ah surah An-Nashr. Or the first rak’ah of Sūrat Az-Zalzalah and the second rak’ah of Sūrat At-Takatsur. When the time of Isha comes, pray four rak’ahs before the fard to make up for the time between the two calls to prayer, i.e. between the call to prayer and the iqamat, based on the report that there is a prayer between every two calls to prayer. There is no specific hadith about this four Rak’ah prayer as mentioned by Al-Barkawi.

What is mentioned in At-Tahrir is that the ratibah prayer before ‘Isha is two rak’ahs, but it is not muakkadah. Hence An-Nawawi does not mention it in Al-Winhaaj. There are many virtues in reciting the Adhan and Iqamat. The khabar (hadith) states that the supplication between the call to prayer and the iqamat is not rejected. This khabar is not evidence for the voluntary prayer of ratibah which is before Isha. Then pray the obligatory prayer and the two rak’ahs of the voluntary prayer after it, both of which are mustahabbadah, even if you are performing Hajj in Muzdalifah. Leaving the voluntary prayers is absolutely mustahabb for him so that he can rest and get ready for the hard deeds on the day of the sacrifice. Recite in both rak’ahs Sūrat Alif Laam Miim As-Sajdah and Al-Mulk or Sūrat Yaa-siin and Ad-Dukhan. If you do not pray, then do not leave out reciting these suras or any part of them before going to sleep.

This is mentioned in Al-Ihya’. It was narrated from Jabir, who said: “The Prophet did not sleep until he recited Sūrat al-Mulk and Alif Laam Miim Tanziil and he said: These two suras outweigh every surah in the Quran by 70 virtues. And whoever recites these two chapters, 70 good deeds will be written for him and 70 degrees will be raised for him.” Ubaiy bin Ka’ab reported that the Prophet said: “Whoever recites Sūrat Alif Laam Miim Tanjziil, he will be rewarded like the one who lived the night of Oadar.”

It was narrated by Abi Hurairah that the Prophet said: “Verily, there is a Sūrah from the Book of Allah which consists of 30 verses and will help a man on the Day of Resurrection, and will take him out of Hell and put him into Paradise.”

It was narrated from Abi Hurairah that the Messenger of Allah said:

“Whoever recites Sūrat Yaa-Sun during the night will enter the morning with his sins forgiven.”

It was narrated from Anas bin Malik, who said:

The Messenger of Allah said:

“Whoever enters a graveyard and recites surah Yaa-Sun, his punishment will be alleviated from them on that day and he will receive as much good as the inhabitants of the graveyard.”

It is narrated that the Prophet said: “Whoever recites Haa miim Ad-Dukhan on Friday night will enter the morning with his sins forgiven.”

This is mentioned in As-Sirrajul Muniir. Information about these surahs was narrated from the Messenger of Allah, namely that he recited many of them every night. Similarly, the Messenger of Allah recited Sūrat Az-Zumar, Al-Waaqi’ah and Bani Israel a lot. This is mentioned in Al-Ihya’.

Then pray four rak’ahs and recite in them the verse of Kursi and the last verse of Sūrat Al-Bagarah, or the beginning of Sūrat Al-Hadid and the end of Sūrat Al-Hasr, and so on. This is mentioned in Al-Ihya’

The words of Al-Ihya’ indicate that these four Rak’ahs should be done with one salam, as was the view of Abi Haneefah, who said that this was preferable: Someone said: “These four Rak’ahs are all done when he prays the Isha prayer outside the time when it is not advisable to make up for the deficiency. But if he prays it within the recommended time, then he may choose between four or two rak’ahs, as al-Barkawi said.”

There are reports that indicate its great virtue. As reported by Muslim: “The most important prayer after the obligatory prayers is the night prayer.”

It is also narrated that there is a time of ijabah in every night. This is mentioned in At-Tuhfah. It was narrated from ‘Aa’ishah that she was asked about the prayer of the Messenger of Allah, and she replied: “He would not finish the ‘Isha prayer and enter my house, but he would pray four or six Rak’ahs.” HR Abi Dawud.

This report indicates that four Rak’ahs after the ‘Isha prayer is a virtue and that two Rak’ahs are muakkadah. This is what al-Barkawi said. What is clear is that these four Rak’ahs are an absolute Sunnah at night.

Ash-Sharqawi said: “When he finishes the voluntary Isha prayer, it is mustahabb for him to pray two rak’ahs before Witr with the intention of keeping the faith. Recite in the first rak’ah Sūrat Az-Zalzalah and in the second rak’ah Sūrat At-Takatsur. Then proceed with the Witr prayer, three rak’ahs with two salutations or one salutation. Separating one rak’ah and each of the two rak’ahs with a salam is preferable to connecting them.

It is narrated that the Messenger of Allah prayed Witr, reciting Sūrat al-A’laa in the first rak’ah, Sūrat al-Kafirun in the second rak’ah and Sūrat al-Ikhlash and Al-Mu-awwidzatain in the third rak’ah. If he performs the Witr prayer in three separate rak’ahs from the previous eight or six or four, then he recites all of these surahs in the last three rak’ahs. If he performs the Witr prayer in more than three consecutive rak’ahs, such as five, then he recites Sūrat al-Muthaffifin and Al-Inshigaag in the first rak’ah, and Al-Buruuj and Ath-Thaarig in the second rak’ah, so that the third rak’ah is not empty of the Sunnah suras. It is mustahabb to recite after the Witr prayer subhanal malikil qudduus three times, as narrated by An-Nasa’i and Ibn Sunni. He should say this aloud, as narrated by Ahmad and Nasa’i. Then he recites:

“O Allah, I seek refuge with Your pleasure from Your anger and I seek refuge with Your forgiveness from Your punishment. And I seek refuge with You from the ugliness of Your destiny, I cannot count the praise of You as You praise Yourself.” (Reported by Abi Dawud, Tirmidhi and Nasa’i from AH)

If you intend to pray the night prayer after sleeping, then end the Witr prayer so that the end of your prayer at night becomes Witr based on the hadith of Shaykhain: “Make the end of your prayer at night a Witr prayer.”

And according to the Muslim hadith:

“Whoever fears that he will not be able to get up at the end of the night, let him pray Witr during the night. And whoever wants to wake up at the end, let him pray Witr at the end of the night.” Then after performing the Witr prayer use your time to study knowledge or read books, because that time is the cause of success as one of the scholars said.” A poet said: Whoever gets knowledge and learns it, it is good for this world and the hereafter that you continue to learn it, because the life of knowledge is to learn it.

Do not spend your days in joking and playing, for deeds are subject to expenditure. This is according to our knowledge and that of some people in some circumstances.

As for the knowledge of Allah and His will, the deeds depend on their beginning. But since the beginning is concealed from us and the end is clear to us, the Prophet said: “Verily, deeds are subject to their end.”

The Manners of Sleeping

Everything you do in your day has manners, and sleeping is no different. Before you go to sleep, you should do the six manners,

First, facing the Qibla. Make your bed facing the Qiblah. There are two kinds of facing the Qiblah, the first:

1. Facing the Qiblah as one who is dying, i.e. lying on his back with his face and abdomen facing the Qiblah. This is permissible for men and makrooh for women.

1. Sleeping on the right side as the dead person lies in his grave, with the front part of the body facing the qiblah. As for sleeping on the face, this is the sleep of the devil and is makrooh. As for sleeping on the left side, it is recommended by doctors, because it speeds up the digestion of food. To fulfill the Sunnah and medical aspects, one should lie on the right side for a short time after eating, then turn over on the left side.

Secondly, know that sleep is like death and wakefulness is like resurrection, because everyone does not know when he will be taken away. Perhaps Allah will take your life in your sleep. So be prepared to meet Him by sleeping in a state of purity.

Thirdly, you should write a will that you put under your pillow. Because it is possible that your life may be taken during sleep. So if someone dies without a will, he does not speak in the beyond. Indeed the dead visit each other in their graves. One person says to his companion: “What about this poor man?”

Answered: “He died without leaving a will.” This was narrated from Ibn Sholah. Al-Bujairami said that this could be interpreted to mean that he died without leaving a will, which is obligatory because he had made a will.

Fourthly, go to sleep repenting of sins and asking not to sin again.

It was narrated by Tirmidhi from Abi Said Al-Khuudfi that the Prophet said:

“Whoever, when going to sleep, says, “I ask forgiveness of Allah, who is no God as long as He is the Eternal Living and always takes care of His creatures three times, Allah forgives his sins.””

Always try to do good to your fellow Muslims if Allah awakens you from sleep.

The Prophet said:

“Whoever sleeps without intending to harm anyone and not holding a grudge against anyone, his sins will be forgiven.”

Remember that you will lie in your grave like that alone and isolated. You will have nothing but your deeds and will not be rewarded except by your efforts. Allah says: “And he will see the fruits of his labor.”

This means that he will be weighed on the Day of Resurrection without any doubt with a promise that will not be missed, even after a long time.

Fifthly, do not make a habit of sleeping on a soft mattress, and do not sleep when you are not very sleepy, unless you want to sleep so that you can get up at the end of the night. They sleep when they are very sleepy, and eat when they are very hungry and speak only when necessary.

Do not force yourself to sleep, for sleep is a waste of life, unless your watchfulness brings harm to you, and your sleep brings safety to your religion, in which case you may sleep.

It is recommended to make and clean the bed when you want to go back to sleep according to the Prophet’s words:

“When one of you wants to sleep, let him clean his bed with the inside of his sarong, for he does not know what he has left there.” (HR. Bukhari and Muslim from Abi Hurairah)

Know that there are 24 hours in a day and night, so use your time to sleep during the day and night for no more than 8 hours.

If you sleep more than 8 hours at night, then there is no point in sleeping during the day. Then it is enough for you if you live for example 60 years that you wasted 20 years of it, which is one third of your life.

Prepare your miswak and water for purification when going to bed and resolve to wake up at night or get up before Fajr. It is narrated from the Messenger of Allah that he used a tooth-stick several times every night when he went to bed and when he woke up.

Two rak’ahs in the middle of the night is one of your stores of goodness to fulfill your needs in the grave and on the Day of Judgment. Your store of wealth in this world will not be enough for you when you die. The Prophet said: “Whoever goes to his bed intending to get up for the night and pray, but falls asleep until morning, then it will be written for him what he intended and his sleep will be a charity for him from Allah”.

Sixth, pray when going to bed and when getting up from sleep, say when going to bed.

“By mentioning Your name, O my Lord, I lay down my lamb and by mentioning Your name I lift it up, so forgive me my sins. O Allah, protect me from Your punishment on the day You bankrupt Your servants O Allah, by mentioning Your name I live and I die. And I seek refuge with You O Allah from the evil of every evil creature and the evil of every creature whose life is in Your hand, surely my Lord is on the straight path. O Allah, You are the beginning, so there was nothing before You. And You are the end, so there is nothing before You. You are the Apparent and there is nothing above You and You are the Hidden, so there is nothing near You. Pay off my debts and provide for me and keep me from poverty.”

In al-Ihya’ and al-Adzkar, narrated by Abi Dawud, it comes to the words “anta al-awalu”.

As for the narration of Muslim, Tirmidhi, Nasa’i and Ibn Majah, it is like that, except for the words: “Pay off our debts and provide for us and keep us from poverty.”

“O Allah, you created me and you killed me. You are the one who has the power to kill and revive him at any time. If you kill him, then forgive him and if you revive him, then keep him as you keep your righteous servants. O Allah, I ask You for forgiveness and safety in religion, this world and the Hereafter.”

(HR. Muslim from Ibn Umar)

“O Allah, awaken me in the time that I like best and make me a doer of the deeds that You like best to bring me as close to You as possible and keep me away from Your anger as far as possible. I ask You until You give me and I ask You for forgiveness until You forgive me and I pray to You until You grant it to me.”

Then recite the verse of Kursi. It was narrated by al-Baihaqi that whoever recites it when going to sleep, Allah secures it over him, his neighbors and the surrounding houses. This is mentioned in As-Siraajul Munir. Then continue reciting “Aamanaar rasool” until the end of surah Al-Baqarah. It is narrated from the Prophet that he said: “Whoever recites the last two verses of surah Al-Bagarah during the night, they will protect him.” Ash-Sharbini adds: from being unable to get up at night or from anything that distresses him.

It was narrated by Abu Bakr from ‘Ali that he said: “I have not seen a reasonable person sleep before reciting the last three verses of Sūrat al-Bagarah and al-Ikhlas three times, as mentioned by An-Nawawi in al-Adzkar and al-Mu’awwidzatain.”

Then blow in your hands while reciting and wipe your head, face and other parts of your body and do that three times. Then recite surah Al-Mulk, and say while awake:

“There is no God but Allah, the One, the Conqueror, Lord of the heavens and the earth and all that is between them. The Mighty, the Forgiving.”

So narrated by Ibn Sunni from ‘Aa’ishah You should fall asleep in a state of dhikr and in a state of purity.

Whoever purifies himself before sleeping, his soul will be raised to the Throne and written as one who prayed until he wakes up and his dream is true. If he does not sleep in a state of purity, then his dreams are chaotic and untrue. I mean by this both inner and outer purity. It is the inner purity that is influential in the unveiling of the veil of occultation. When you wake up, then go back to what I first told you in the chapter on manners at the time of waking up and maintain this order for the rest of your life. If it is hard for you to maintain it, then be patient with the patience of a sick person who endures the bitterness of medicine while waiting for recovery and think of your short life.

If you live a hundred years, for example, then it is a small life compared to your stay in the eternal Hereafter.

Think of how you endured the hardships and humiliation of seeking the world for a month or a year in the hope of resting in the pleasures of that world for 20 years for example. Why are you not willing to endure the hardship of practicing prayers for a short period of your life in this world in the hope of resting for all eternity? The pleasures of this world compared to the rewards of the Hereafter are meaningless.

Do not prolong your wishful thinking so that it becomes difficult for you to do good deeds when death is near.

Say in your heart: I endure the fatigue of this day by reciting the recitations, for I may die tonight. And I endure the bitterness of vigilance tonight, for I may die tomorrow. So that worship is a provision for me in the hereafter.

Verily, death will not come to a slave at a fixed time, but it will come at any time in any state, whether in health, sickness, negligence or remembrance. And death does not come at a certain age, but it will come to children, young people and old people.

So death is sure to strike in every situation, so preparation for it is more appropriate than preparation for the pleasures of this world, while you know that you do not stay in it except for a short time. It may be that you are only a day or a second away, so think of this attack of death in your heart every day.

The Prophet said: “The reward of the believer is death.” The Prophet said this because the world is a prison for the believer where he struggles and breaks his desires and fights his demons. So death is his release from this torment, and that release is his reward.

Ar-Rabi bin Khaitsam said: “If my heart had not remembered death for a moment, it would have been corrupted.”

Force yourself to be patient in obeying Allah day after day because if you can live for 50 years for example, and you force it to be patient in obeying Allah, it will despair and become difficult for you.

Then if you do that, you will be happy at the time of death with unending joy, after you see your place in Paradise, because you have prepared for the Hereafter by worshiping and cleansing the soul. If you delay obedience and take it for granted, then death comes to you suddenly at a time you do not expect and you regret it with unending regret. The deeds of those who perform worship at night will be praised in the morning just as those who travel at night will be praised in the morning for shortening the journey.

The time of death is a clear news to you, that is, either to rejoice in the pleasure of the Lord of the worlds or to grieve in His wrath, and you will know this news after a certain time, that is, after the end of your life.

After we have shown you the order of the prayers, we will mention for you the manner of prayer and fasting, their manners and the manners of the imam, the congregation and the Friday prayer.

Manners of Prayer

When you have cleansed your body of impurities and are pure from impurity, cover your ‘awrah from the center to the knees, stand facing the qiblah while stretching your feet and recite Sūrat AnNaas to protect yourself from the temptation of the devil.

Present your heart with what you are facing and empty it of misgivings and remember in front of whom you are standing and supplicating and glorify the supplication in yourself.

You should be ashamed to address your Lord with a negligent heart and a chest filled with worldly affairs and desires, rather than thinking about the Hereafter such as Paradise and Hell. This is also makrooh, as mentioned by Ar-Ramli. Know that when you stand before Allah He knows your heart and looks at your heart. Imagine in your prayer that Paradise is on your right and Hell is on your left, because if the heart is busy remembering the Hereafter, it is cut off from worrying about it. So this simile is a remedy to ward off waswasah. This is mentioned in Awaariful Ma’arif. Verily, Allah accepts from your prayer according to the degree of your devotion, submission and humility, and your sincere prayer. Some say that prayer consists of four parts: the presence of the heart, the testimony of the intellect, the submission of the soul and the submission of the limbs.

The presence of the heart reveals the veil, the testimony of the intellect removes the rebuke, the submission of the soul opens the doors and the submission of the limbs brings reward.

So whoever performs the prayer without the presence of the heart is careless. And whoever performs it without the witness of the intellect is negligent. And whoever performs it without the submission of the soul, then he is sinful. And whoever does it without the submission of the limbs, it is in vain. Whoever does it as described is a mushalli who fulfills his obligation. This is mentioned in Awaari ul Ma’ari .

It was narrated in a khabar: “No one gets from his prayer except what he understands from it.” And it has been reported that if a person is sincere in his prayer, Paradise is obligatory for him, and he will be free from his sins as on the day he was born to his mother. Worship Allah in your prayer as if you see Him. If you cannot see Him, then surely He sees you. If your heart is not present and your limbs are not calm due to lack of knowledge of the greatness of Allah, then present in prayer a righteous person from the leaders of your family looking at you to know how your prayer is. At that time your heart will be present and your limbs will be calm for fear of being told that your prayer lacks solemnity.

Then say in your heart: “O poor self, you claim to know Allah and love Him. Do you not feel ashamed of your Creator and Lord, for you have made an imitation of a lowly servant in your prayer, and he sees you while he has no power to harm you or benefit you, yet your limbs are submissive and your prayer is good. You also know that Allah sees you while you do not submit to His greatness. Is Allah in your sight less than one of His servants?

How great is your disobedience and ignorance and how great is your enmity towards yourself, because you honor a lowly servant and do not honor Allah, you fear men and do not fear Allah when you should fear Him more.”

Heal your heart in this way, perhaps your heart is present with you in your prayer, because you do not get from your prayer, except what you pay full attention to. As for the recitation and remembrance that you did in a state of negligence and forgetfulness, then it requires istigfar and kaftarat (atonement), because your prayer is defective. Khushu in prayer, even in some of them, is obligatory. However, it is not a condition of the prayer being valid, as Ahmad al-Bahrawi said.

If your heart is present, then do not leave the iqamat even if you are alone, because it is for the opening of the prayer. If you are waiting for the congregation to arrive, then call out the adhan and iqamat. This view that the adhan is not prescribed for the one who prays alone is based on the older school of thought, because what is meant by the adhan is notification, and this is not the case with the one who prays alone. This opinion is weak.

According to the new madhhab, it is mustahabb for a person praying alone to call out loudly in a building or in a field, even if he hears the call of someone else. It is sufficient if he makes himself heard.

This is different from the call for notification. When you call the iqamat, then intend the purpose of the prayer according to its type. Know that istihdhar (presenting the prayer) is of two kinds, the essential and the urfi. The hakiki is to present the prayer in detail by presenting the prayer in question, every part of it. Whereas urfi is presenting the prayer in its entirety. Then there are two kinds of mugaranah, hakiki and urfi. Hakiki is when one aims to perform the intended prayer, such as Zuhr, and does not neglect it from the beginning of the takbeer to the end. The scholars quoted from Imam Ash-Shafi’i that what is obligatory according to him is istihdhar urfi accompanied by the hakiki mugaranah. An-Nawawi chose the view of Imam Haramain, which is to suffice with the literal mugaranah along with istihdhar urfi. This is a summary of the opinion mentioned in Kasybun Nigaab by Ash-Shaykh ‘Ali ibn Abdul Barr Al-Wanna’iy.

Always intend in your heart every time you pray according to its time to distinguish it from the qadha’ and sunnah and from other times. The meanings of these phrases should be present in your heart when you say Takbīr, and you should keep them present until the end of the Takbīr, so that the intention does not leave you before the end of the Takbīr, because this is what is obligatory according to Imam Ash-Shafi’i and more perfect according to Imam Haramain.

When these things are present in your heart, then raise your hands at the time of takbeer to the level of your shoulders with your palms open. Do not close your fingers and do not stretch them, but leave them as they are until your palms are at the level of your ears.

This is mentioned in al-Ihya’. But Ibn Hajar said, like Shaykh al-Islam, that it is mustahabb to open the palms and spread the fingers and stretch them moderately.

When your palms are in place, then say Takbīr, presenting the previous intention. This is mentioned in al-Ihya’.

Ibn Hajar and An-Nawawi said: “The more correct view is that it is preferable to raise the hands at the time of the takbeer, which coincides with the beginning of the takbeer.”

Al-Wanna’iy said: “It is recommended to end the takbir with the raising of the hands.”

Then lower your hands slowly, and do not push them hard forward or hard backward when you finish takbir.

And do not move them to the right or to the left, when you have finished saying Takbīr. If you lower your hands, then raise them again to your chest after lowering them. Glorify the right hand by placing it over the left hand and spread the fingers of the right hand along the length of your left hand and hold the wrist of your left hand with the palm of your right hand, while reciting, “Allah is the Greatest and all praise is due to Allah. Glory be to Allah in the morning and evening. I set my face to the Lord who created the heavens and the earth in submission, and I am not of those who associate partners with Allah. Verily my prayer, my worship, my life and my death are for Allah, the Lord of all worlds. There is no partner for Him and with all of that I am enjoined and I am of those who surrender.”

If you are behind the imam, then be brief in reciting the iftah prayer for fear of not being able to recite Al-Fatihah before the imam’s bowing.

Recite “A’udzu billahi min ash-shaithaanir rajiim” at the beginning of each surah in a low voice in every rak’ah, because taawud is recommended when reciting a surah.

Recite surah Al-Fatihah correctly and try your best to distinguish between dhaad and dhaa’ in your recitation in your prayer and say Ameen, after reciting Al-Fatihah, because half of it is supplication. It is recommended that we ask Allah to grant it, both in prayer and outside of it.

But it is more advisable in prayer. Do not connect the words with the previous sentence, but pause between them to distinguish dhikr from the Qur’an. Recite the surah aloud in the Fajr, Maghrib and Isha prayers, i.e. in the first two rak’ahs, except when you are a mum. And say Amen aloud in the prayer that is loudly recited, even if you are alone.

Recite in the Fajr prayer the long chapters of Al-Mutashshal after Al-Fatihah. The beginning of Al-Mutashshal is Sūrat Al-Hujuraat and the end of it is Sūrat An-Naba and its long surahs are like Sūrat Al-Mursalaat.

In the Maghrib prayer, recite the short surahs from Adh-Dhuha to the end of the Qur’an.

In the Zuhr, ‘Asr and ‘Isha prayers, recite the medium surahs such as Al-Buruuj and others similar to it.

In the Fajr prayer on Friday, if there is ample time, recite Alif Laam Miim Tanziil in the first rak’ah and Al-Insaan in the second rak’ah. If praying Fajr on the road, recite Al-Kafirun and Al-Ikhlash. These two suras are called for purity of worship and religion while Al-Ikhlash is for purity of tawhid.

The greetings of the two rak’ahs of fajr, tawaaf and tahiyyat, as well as the recitation of surahs, are recommended for the imam, the one who is alone, and those who do not hear the imam reciting. Do not connect the end of the surah with the takbir of rukukuk, but keep silent for a while, like the length of the Subhanallah. It is also recommended to pause between saying Amen and the surah he is reciting.

If he does not recite it, then between Amen and bowing. It is also mustahabb for the imam to remain silent after saying the Amen in a prayer where the recitation of Al-Fatihah is loud, if he knows that the congregation is reciting it during his silence.

When standing, you should look at the place of your prostration, even if you are praying inside the Ka’bah or behind a prophet or praying for a corpse. This should be done from the beginning to the end of the prayer, because it is more unifying and more present to the heart.

When reciting the tashahhud, it is recommended to restrict his gaze to his index finger while it is raised after signaling with it: Illallah in the tashahhud and to bow towards the qiblah. This continues until standing up from the initial tashahhud or greeting in the final tashahhud.

Do not turn your head to the right or to the left in your prayer, and if you intend to play by turning your head, then your prayer is invalidated. Then say takbir for bowing and raise your hands with the beginning of the takbir and do not keep them raised until it is finished, as it is recommended to raise your hands in takbiratul ihram. Extend the takbir until you have finished bowing, then place your palms on your knees with your fingers slightly open facing the qiblah along your calves in a straight line. Straighten your knees separately and extend your back and neck and head straight like a board and keep your elbows away from your stomach. For women it is enough to close one to the other.

Say “subhana robbiyal adhiim” three times. If you are alone, you may add up to 27 times.

Saying tasbih once is Sunnah, but it is makruh. Then raise your head until you stand upright and raise your hands while saying “sami allahu liman hamidah”. When you stand upright, remove your hands and say:

“O our Lord, praise be to You for the whole of the heavens and the whole of the earth and whatever You will during that time.”

If you perform the Fajr prayer, then recite the qunut in the second rak’ah after rising from bowing. Ounut is realized with every sentence that contains supplication and praise to Allah. But the most important is the Prophet’s qunut, which is:

“O Allah, guide me among those whom You guide and grant me health among those whom You grant health, lead me among those whom You lead, bless me in what You give and protect me from the evil of Your destiny. Verily You are the one who decides and does not accept decisions. Verily, it is not despicable whom you love and not noble whom you dislike, Glory be to our Lord and Most High.”

It is recommended to read after this:

This is mentioned in Al-Adzkar.

Then prostrate while saying Takbīr, without raising your hands and placing your knees first, then your hands, i.e. your palms, open, then your forehead open and placing your nose in line with the forehead.

It is obligatory to place the forehead on the place of prostration, while opening the other parts of prostration is mustahabb, and the knees are makrooh, while neglecting to place these parts in order is makrooh.

Keep your elbows away from your stomach and raise your stomach above your thighs, but women should not do that. And place your hands on the ground parallel to your shoulders while saying “subhana robbiyal a’laa” three times or seven times or ten times whenever you are alone.

The same applies if you are praying in congregation and prostrating for a long time, because it is not permissible to be silent in prostration.

As for the imam, he should not be silent more than three times. Then raise your head from prostration and say Takbīr without raising your hands until you sit upright and sit on the heel of your left foot and straighten the sole of your right foot and place your palms on your thighs with your fingers open, neither clasping nor stretching them. There is nothing wrong with continuing to place your palms on the ground until the second prostration.

Say in that sitting state:

“O my Lord, forgive me, have mercy on me, grant me sustenance, guide me and correct me, grant me salvation and forgive me.”

In .Al-Adzkar narrated by Baihagi from Ibn Abbas that the Prophet when he raised his head from prostration, he said:

“O my Lord, forgive me, have mercy on me, correct me, raise my level, provide me with sustenance and guide me. In the narration of Abi Dawud: “And grant me salvation.”

Do not prolong this sitting, except in the prayer of tasbih. Then prostrate for a second time like that, then sit upright for a moment of rest in every rak’ah in which there is no tashahhud afterwards.

There is nothing wrong if the praying person lags behind the imam because of this sitting, because it is only for a short time. In fact, doing so at that time is Sunnah. It is not recommended after the prostration of recitation.

Then you stand up from prostration and sit down to rest, and you place your hands on the ground resting on the bottoms of your palms and fingers. Do not move either of your feet when you rise, and start saying the takbir for rising when you approach the limit of the resting sitting and extend the takbir to the middle of your rising to stand. This sitting should be very quick, so it is not permissible to prolong it like sitting between two prostrations, as Ibn Hajar said. This sitting is not mustahabb for the one who is sitting, as Ibn Hajar and al-Ramli said.

Do the second rak’ah as you would the first rak’ah, by placing your hands under your chest, reciting al-Fatihah and the surah, and fixing your gaze on the place of prostration. Repeat the recitation of the taawud at the beginning of standing, because it is recommended to recite the surah, and do not repeat the iftah prayer.

Then sit down in the second rak’ah to recite the first tashahhud and place your right hand while sitting tashahhud on your right thigh with your fingers clasped, except for your index finger and thumb.

Extend your right forefinger by tilting it slightly so that it does not come out of the direction of Qiblah when you say.” “Illallah”, not when saying: “Laa ilaha.”

And place the left hand with the fingers spread out on the left thigh and sit on your left foot in this tashahhud as between two prostrations and in the final tashahhud sit tawarruk (on the thigh).

Complete the final tashahhud with a well-known supplication among those narrated from the Messenger of Allah, after reciting salawat for the Prophet such as:

“O Allah, I seek refuge with You from the punishment of the Hellfire and the punishment of the grave, from the irnah during life and after death and the evil of the Messiah ad-Dajjal. O Allah, I have wronged myself with many and great wrongs and none can forgive sins but You. So forgive me with forgiveness from Your side and have mercy on me, surely You are the Most Merciful, the Most Merciful.”

Sit in the final tashahhud on your left buttock and place your left foot out from under you and plant the sole of your right foot. Then after completing the tashahhud, while looking to the right and left say:

It is not recommended to say: wa barokaatuhu, because that is contrary to what is well-known from the Messenger of Allah, although it was mentioned in a narration by Abi Dawud. This is mentioned in Al-Adzkar.

The first time you turn your head until you see your right cheek from behind you, and the second time until you see your left cheek from behind you. Intend to come out of prayer with the first greeting and intend to greet the angels and Muslims from among men and jinn. With the first greeting you intend for whoever is on your right and with the second greeting for whoever is on your left and you may also intend for those behind and in front of you. It is recommended to answer the one who is not praying and it is not obligatory to answer because the greeting is for exiting ihram.

This is a form of munfarid prayer and there will come a form of congregational prayer that surpasses this form. The pillar of prayer is solemnity and the presence of the heart with recitation and dhikr, with the understanding that Hasan al-Bashri (may Allah have mercy on him) said: “Any prayer in which the heart is not present is more quickly punished.” It is narrated in a saga: “When you enter the prayer, then give me the solemnity of your heart and the submission of your body and the tears of your eyes, for surely I am near.”

The Messenger of Allah said:

“Verily, a slave performs a prayer and it is not written for him from it one-sixth or one-tenth, but it is written for him from his prayer as much as he notices from it.”

In the Hadith narrated by Ibn Majah and Abi Hurayrah, when a person prays in front of people to the best of his ability and prays in secret to the best of his ability, Allah says: This is My true servant. What this means is that if a person performs a fard or voluntary prayer that is seen by many people, then he performs the prayer to the best of his ability and does what is required in the prayer and does not make a show of it or performs a prayer that is not seen by anyone and performs it well by fulfilling its pillars and conditions while fulfilling the commands of Allah and avoiding His prohibitions, then Allah praises him and broadcasts this praise among the angels so that they love him, then he is loved by the inhabitants of the earth. This is the servant who is described as one who does obedience. So ja is the true servant.

Manners of the Imam and the congregation

An imam should know his eight manners.

Firstly, he should lighten the prayer, i.e. at the time of reciting the surah, although it is narrated that the Prophet recited in the Zuhr prayer a long surah of the type Al-Mufashshal of up to 30 verses, and recited half of it in the Asr prayer and recited the end of Al-Mufashshal in the Maghrib prayer.

It is reported that in the last Maghrib prayer that the Messenger of Allah prayed, he recited Sūrat al-Mursalat.

To summarize, it is better to shorten the prayer, especially when there is a large congregation.

The Prophet said:

“When one of you leads a large congregation, let him lighten his prayer, for among them are the weak and the old and those who have needs. If he prays alone, there is nothing wrong with lengthening it as he wishes.”

Anas bin Malik was a servant of the Messenger of Allah for ten years. He said: “Never have I prayed behind an imam whose prayer was lighter and more perfect than that of the Messenger of Allah.”

Secondly, the imam should not say Takbīr until the muezzin has finished his congregation and until the rows of the congregation are straight.

So he should look to the right and left. If he sees any deviation, he should ask the people to straighten the rows.

The Muezzin delays the iqamat after the call to prayer just to prepare the people for prayer, because the Prophet (peace be upon him) forbade holding back farting and urinating and he told to give precedence to eating dinner to empty the heart.

Thirdly, the imam should say Takbir loudly while the congregation should not raise their voices except to the extent that they can hear him.

The imam intends to imam in order to gain the virtue of the congregation. If the imam does not intend to be imam, his prayer is valid and so are the congregation’s if they intend to take him as a role model and to gain the virtue of being congregation. If the congregation abandons this intention or doubts it and follows him in actions or greetings while following him, then his prayer is invalidated because he has stopped the prayer without any bond between the imam and the congregation. 

The imam recites the iftah and taawud in a low voice as if praying alone. He recites Al-Fatihah and Surah aloud in both rak’ahs of Fajr and the first two rak’ahs of Maghrib and Isha, as well as munfarid. The imam says amen aloud in the prayer that he recites aloud and so does the congregation, whether the congregation is small or large. Also, the amen is for the imam’s recitation, not for his own recitation.

It is not mustahabb to say amen for the recitation of a prayer that is said softly, even if the imam says it loudly. The praying person should say amen at the same time as the imam says amen, not after or before. There is no place in the prayer where it is recommended that the congregation and the imam say the amen simultaneously. As for the other words, the mum’s words should be said after the imam’s words.

Fifthly, after reciting al-Fatihah, the imam should pause for a moment so that he can catch his breath and the congregation recites al-Fatihah in prayers where the recitation is loud (jahriyah) during this silence.

The imam’s silence during this time is so that the congregation can listen to the imam reciting the Surah. The mum does not recite a surah in a jahriyah prayer unless he does not hear the imam’s voice for some reason, such as being far away or deaf, or hears a voice that he does not understand, or reads in a low voice in front of him, even in a jahriyah prayer. It is permissible for him to recite one or more surahs until the imam bowed, because there is no silence in prayer except what is prescribed.

Sixthly, the imam should not exceed three times when reciting tasbeeh in his bowing and prostration.

It is narrated that when Anas bin Malik prayed behind Umar bin Abdul Aziz who was the Amir of Madinah, he said: “Never have I prayed behind someone whose prayer was more like that of the Messenger of Allah than this young man.” We prayed behind him ten times and that is good.

But three times is when the congregation is larger. That is better. If there are people present who are only concerned with religion, then there is nothing wrong with saying ten times. This is the way of combining these narrations. This is mentioned in al-Ihya’.

Seventhly, the imam should not add anything after saying Allahumma sholli ‘ala Muhammad in the initial tashahhud.

As for the congregation, it is mustahabb for them to pray after completing the tashahhud and salawat on the Prophet before the imam.

Eighthly, the imam should limit the last two rak’ahs to al-Fatihah, as well as the congregation.

As for the praying person, it is mustahabb for him to recite a surah in the third and fourth rak’ahs when he finishes reciting al-Fatihah before the imam bowed, because there is no meaning to his silence.

The imam should not lengthen the recitation for the congregation, and he should not make the prayer in the final tashahhud longer than the tashahhud and salawat on the Messenger of Allah; rather it is better to make the prayer shorter than these two recitations, because the prayer follows them, and it is makrooh for the imam to make the prayer longer than these two openings. But that does not matter for others.

When saying the greeting, the imam intends to greet the congregation and the congregation intends to answer him with their own greeting in addition to the intention of exiting ihram.

It is mustahabb for the congregation not to say the greetings until the imam has finished saying his two greetings.

If the Sunnah is abandoned by saying the greeting before the second greeting of the imam, then it is mustahabb for the imam to answer him. The imam should stay for a while after finishing the greeting. It is reported that the Prophet did not sit down except to say:

“O Allah, You are the giver of salvation and from You comes salvation. Glory be to You O Lord of majesty and glory.”

The Imam faces the people and it is preferable to have his right side facing the people and his left side facing the mihrab to follow the Prophet’s sunnah outside the Prophet’s mosque As for inside his mosque, he faces his right side to him out of courtesy to the Prophet.

According to Abi Hanifah: “He should turn his face towards them”, as stated by Athiyah and al-Bujairami.

He should not turn his head if there are women behind him. Let them go first. It is mustahabb for them to leave after the imam has greeted them, because mixing with them may cause fitnah. A person should not stand up before the imam, for it is makrooh for a person to stand up before the imam. The imam should move from the place of greeting to another place, even if it is in the center of the mosque or from a part of the mosque or to a path that he wants on his right or left side, while the right side is preferable.

The imam should not make a special prayer for himself in the Fajr Qunut. So he should not say: “Allahumma ihdini?” (O Allah, guide me), but he should say: “Allahumma ihdinaa” (O Allah, guide us).

This is according to the report narrated by al-Tirmidhi: “A person should not lead the people in prayer, but should make supplication for himself without them. If he does that, then he has betrayed them.” That is, he has diminished their reward by depriving them of what they need. That is disliked. As for the text that mentions supplication for oneself, that is outside the qunūt. The imam recites the qunūt aloud, even in the slow prayer, according to the correct madhhab. The congregation says Amen aloud if they hear the imam’s Qunut; if they do not hear it, then they recite the Qunut aloud.

They do not have to raise their hands, because there is no basis for that in the reports. This opinion is weak.

But what is saheeh is that it is mustahabb to raise the hands during the entire qunūt and to say the salawat and salam afterwards.

A hadith has been narrated about raising the hands during the Qunūt. It is not recommended to wipe the hands afterwards in prayer, but it is recommended outside of it. 

The mum recites the rest of the Qunut from the moment he says it:

In a low voice and it is a praise. So it is not proper for him to say amen, but he should recite it with the imam and say it as he said it, and that is better. Or he may say: Balaa wa anaa alaa dzalika min ash-shahidin or he says: Ashhadu or he remains silent while listening to the imam.

The mum should say amen after he says salawat for the Prophet, according to the correct opinion, because it is a supplication.

The praying person should not stand alone outside the row, rather he should enter the row if there is no obstruction, or he should pull someone else aside and stand with him, so as to avoid the dispute about the invalidity of praying alone behind the row. This is the view of Imam Ahmad, Ibn al-Mundhir, Ibn Khuzaimah and al-Humaidi.

It should be noted that the conditions of being an imam are sixteen.

1. He must be a mukallaf if he is the Friday imam and he must be among forty people, 6. He does not have to repeat the prayer, such as one who performs tayammum because it is cold or because there is no water in a place where he thinks there is water, 7. He must not act arbitrarily without ijtihad if he needs to do so with regard to vessels or clothes or the qiblah. He should not act carelessly without ijtihad if he needs to do something about the vessel or the clothes or the Qiblah. 8 He should know how to pray, 9 He should not make a mistake that would spoil the meaning when reciting Al-Fatihah, 10 He should not be mute, even if the person praying is mute, 11 He should not be ummi, i.e. he should not be able to recite Al-Fatihah properly while the person praying is able to recite it, 12 He should not follow others, 13 He should not be a practitioner of innovations that can be disbelieved, 14 His actions should be clear to the person praying so that he can follow them, 15. The imam’s intention in the prayers in which the intention is obligatory, i.e. Friday prayers and muakkadah (repeated prayers) and prayers that are joined because of rain and those that are vowed in congregation, such as the led prayer and the like, e.g. if a person vows to pray it in congregation, then he prays it as the imam, the imaman’s intention is obligatory.

It is not proper for the mum to precede the imam in any of his actions or imitate him; rather he should stay behind him and not move to bow, unless the imam has bowed and not moved to prostrate himself, so long as the imam’s forehead has not touched the ground. It should be noted that the conditions of the mum are nine.

1. To follow the imam in all his actions. It is not permissible for him to follow the imam in any of his actions, even if it is for a short time, and he knows that it is forbidden, and he should not miss any of the two pillars without an excuse. 2. The intention to follow the imam or the congregation or to be a mimum is absolute, apart from the Friday prayer, because following the imam is a deliberate action that requires intention. The intention to follow the imam or the congregation, or to be a mum, is absolute apart from the Friday prayer, because following the imam is a deliberate action that requires an intention, and the same applies to the Friday prayer and all prayers that are performed in congregation. The mum should be in agreement with the imam in the Sunnahs, the violation of which is a major mistake when performing and leaving them, such as the prostration of recitation. If a follower of the Shafi’i school of thought has doubts about an action that is obligatory on a follower of the Hanafi school of thought, for example, then that does not affect the validity of continuing to follow the imam for the sake of good faith in avoiding disputes. If a follower of the Shafi’i school of thought finds out that the imam did not recite the basmalah, then it is not valid for him to follow him, even if he is a great imam. This was said by Muhammad As-Samanudi, 8. The gathering of the imam and the congregation in one place, 9. The conformity between the form of prayer of the imam and the congregation in actual actions.

Manners of Friday Prayer

Know that Friday is the feast day of the believers. Friday prayer is the best prayer and its day is the best day.

Friday is greater in the sight of Allah than the feasts of al-Fitr and al-Adha. As for the day of ‘Arafah, it is greater than it and this is contrary to Imam Ahmad.

Friday is a noble day, and Allah has singled out this ummah for it. It is reported that on every Friday Allah frees 600,000 people from Hellfire. The Prophet said: “Whoever dies on Friday or the night of Friday, the reward of a martyr will be written for him and he will be protected from the fitnah of the grave.”

On Friday there is a time that Allah has hidden in it. No Muslim servant finds it and asks Allah for something at that time, but Allah gives it to him. Some of them said that the time of fulfillment is at the end of the afternoon, because Allah created Adam after ‘Asr on Friday and because the oath became heavy after ‘Asr on Friday.

Oadhi Iyadh said: The time of consensus is short and limited to the time between when the imam sits on the pulpit and when he gives the greeting of peace from the prayer, i.e. it does not go beyond that time.

It does not mean that it covers the entire time between the imam’s sitting and the end of the prayer, because it is a small amount of time.

Then the author mentions here that the Friday manners are seven.

The first is to prepare for Friday from Thursday by cleaning one’s clothes and preparing perfume, and by saying a lot of tasbeeh and istigfar on Thursday afternoon, because this is a time whose virtue equals the virtue of Friday.

One of the salaf scholars said: “Verily, Allah has gifts other than sustenance for His slaves. He does not give them except to those who ask for them on the evening of Thursday and the afternoon of Friday.”

Intend to fast on Friday, but along with Thursday or Saturday, because it is not permissible on Friday alone.

The Prophet said:

“No one should fast on Friday unless he fasts the day before or the day after.” (HR: Shaykhain)

The Prophet said: “Do not fast on Saturday, except for the fasts that are obligatory upon you.”

Secondly, when the time for Fajr arrives, take a bath, because the time for Friday bath enters with the time for Fajr.

If you do not go to the mosque at the beginning of the time, then you should take a bath when you are about to go to the mosque so that your cleanliness is closer to the time.

Bathing on Friday is recommended for everyone who has reached puberty, but it is not obligatory according to a hadith narrated by Abi Dawud and others:

“Whoever performs ablution on Friday has done right and good. And whoever takes a bath, the bath is better.”

Then adorn yourself with white clothes. The white shirt is the best shirt in every age where there is no excuse, as the author says. Because it is the most favored garment of Allah the Prophet said:

“Wear a white shirt, for it is your best shirt. And shroud your dead in it.” (HR: Tirmidhi)

Wear the most fragrant perfume that you have.

The best perfume for men is that which smells good and is hidden in color, while the best perfume for women is that which is visible in color and faint in smell.

Thirdly, clean your body by shaving the armpit hair and pubic hair and trimming the moustache so that the lips are visible, but it is makrooh to finish it.

It is recommended to trim the nails. The most important thing in cutting the nails on both hands is to start on the right one with the index finger to the little finger in succession and finish with the thumb. On the left hand he starts with the little finger and finishes with the thumb in succession. On the feet he starts from the little finger of the right foot to the little finger of the left foot in succession.

It is also recommended to use a tooth-stick and perform various other kinds of cleanliness and perfume. The best is to use perfume, unless you are in a state of ihram, in which case it is obligatory to refrain from it, or you are fasting, in which case it is makrooh to use perfume. Imam Ash-Shafi said: “Whoever cleans his clothes has little trouble. And whoever smells good, increases his understanding.”

Fourth, go to the mosque at the beginning of time. This is Sunnah for those other than the imam and khatib. As for the imam, it is mustahabb for him to delay until the time of the khutbah. Walk slowly and quietly to the mosque without playing around and always be polite. The Prophet, said: “Whoever goes to the mosque to perform the Friday prayer in the first moment, it is as if he sacrificed a camel. And whoever goes to the mosque in the second moment, it is as if he sacrificed a cow. And whoever goes in the third moment, it is as if he sacrificed a sheep with large horns. And whoever goes at the fourth moment is as if he had sacrificed a chicken, and whoever goes at the fifth moment is as if he had sacrificed an egg. When the priest has entered the pulpit, the sheets are folded and the pen is raised. The angels gather near the pulpit to listen to the sermon.”

In one narration, the fourth moment is a duck, and the fifth moment is a chicken. In the narration of An-Nasa’i, the fifth moment is like a person slaughtering a sacrifice of a bird. And the sixth moment is like giving an egg.

Ibn Hajar said: “What is meant is that the time between dawn and the khatib’s ascension to the pulpit is divided into six equal parts, whether the day is long or short.”

According to a narration, the closeness of the servants at the time of looking at the face of Allah is in accordance with their departure at the beginning of the time to perform the Friday prayer. The Prophet said: “Three things which, if people knew the virtue that lies in them, they would spur their camels in search of them: the call to prayer, the first row, and going early for the Friday prayer.”

Ahmaad ibn Hanbal said: “The best of these is going early for the Friday prayer.”

It is reported: “On Friday the angels sit at the doors of the mosque with books of silver in their hands and pens of gold. They write who comes first, then who comes first according to their ranks.”

Fifthly, it is said that when you enter the mosque, seek the first row because it has many virtues. This is if you do not do anything wrong in front of the preacher and do not step on people’s shoulders.

Said ibn Amir said: ” I prayed beside Abi Darda then he kept going backwards in the rows until we were in the last row. After finishing the prayer, I said: Wasn’t it said: The best of the first sash is its beginning?”

Abi Darda’ replied: “Yes, but this Ummah has been granted mercy and is considered among the nations. So when Allah looks upon a slave in prayer, his sins and those of those behind him are forgiven.”

Indeed I retreated hoping that Allah would forgive my sins on account of one of those on whom Allah looked. So whoever retreats from the first row with this intention out of preference for others and displaying good manners, then he is more excellent and indeed deeds depend on the intention.

Sixthly, when people gather, do not step over their shoulders.

Passing through the rows to reach the front row, for example, does not involve stepping on shoulders; rather it involves crossing the rows when there is no space in them for walking.

Stepping over shoulders is highly disliked, because the Prophet saw a man stepping over people’s shoulders and said to him: “Sit down, you are disturbing people by coming late.” This prohibition does not indicate a prohibition, because the interruption here is for a purpose as mentioned by al-Bujairami.

Seventh, do not pass in front of them while they are praying.

The Prophet, said: “If the one who passes in front of a praying person knew the sin that would befall him, he would rather stand for forty (days) than pass in front of him.”

Sit near a wall or pillar so that they do not pass in front of you. If you cannot find a pillar, then place something in front of you to mark the boundary.

Do not sit until you have prayed the tahiyyat of the mosque. It is better for you to pray four rak’ahs with one salutation. Because the tahiyyat prayer of the mosque is only one salam even if it is one hundred rak’ahs, as al-Fashani said. In each rak’ah you recite after Al-Fatihah surah Al-Ikhlash 50 times. So surah Al-Ikhlash in four rak’ahs amounts to 200 times. It is reported that whoever does this does not die until he sees his place in Paradise or is shown it.

Do not leave the tahiyyat of the mosque, even if the imam is giving a sermon. Rather you should make light of it by doing only two rak’ahs and reciting only what is obligatory. It is also not permissible for one of those present to pray anything other than tahiyyat after the khatib has sat down, even if he does not hear the khatib. If he enters the mosque at the end of the sermon, then if he thinks that if he prays two light rak’ahs he will miss the tashbiratul ihram with the imam, it is not mustahabb for him to do tahiyyat, but to stand until the Iqāmah is called, and he should not sit down so that he does not sit down in the mosque before doing tahiyyat.

It is also Sunnah to recite in the four rak’ahs Sūrat alAn’aam, al-Kahf, Thaahaa and Yaa-Sin.

Al-ihya’ mentions the recommendation to perform this prayer by reciting these surahs on this day or night. If you are unable to do so, then recite Sūrat Yaa-Siin, Ad-Dukhan, Alif Laam Miim As-Sajdah and Sūrat Al-Mulk.

Do not neglect reciting these surahs on Friday nights, for they have many virtues.

According to a narration: “Whoever recites Sūrat Al-An’aam will be protected in his religion and will receive good sustenance and will be blessed with good fortune in this world and in the Hereafter.

The Prophet, said: “Whoever recites Sūrat al-Kahf on the night of Friday or the afternoon of Friday, he will be given light from the place where he recites it to Mahshar and his sins will be forgiven until the following Friday, plus three days, prayed for by 70,000 angels until morning and protected from dabiilah (a kind of very hard stomach or heart disease), pneumonia, leprosy, stripes and the fitnah of Dajjal.”

The Prophet, said: “The dwellers of Paradise do not recite the Quran except Yaa-Siin and Ihaahaa.”

According to a narration: Whoever recites Sūrat Ihaahaa loves night prayers and doing good deeds and loves the company of religious scholars. And whoever recites surah Yaa-Siin, his religion becomes strong. It was narrated from Ubaiy bin Ka’ab that the Prophet said: “Whoever recites surah Alif Laam Miim Tanzil, he will be rewarded like the one who lived the night of Oodar.”

According to a narration: “Whoever recites Sūrat As-Sajdah will be strong in his monotheism and secure in his belief.” The Prophet said:

“Whoever recites Haa Mim Ad-Dukhan on Friday night or Friday, Allah builds for him a house in Paradise.”

According to a narration: “Whoever recites Sūrat Al-Mulk, Allah grants him good in this world and the next, and his possessions and wealth become numerous.”

Whoever cannot do that well, let him recite Sūrat al-Ihklash a lot and say salawat for the Prophet on this day in particular and recite Sūrat al-Kahf a lot. Al-Wanna’iy said: “The minimum number of salutations on the Prophet is 300 at night and 300 during the day.”

The minimum recitation of Sūrat al-Kahf is three times and reciting it during the day is preferable, the best being after Fajr.

As soon as the preacher ascends the pulpit, stop praying and talking, answer the muezzin, then listen to the sermon and learn from it. Al-Wanna’iy said: “When the khatib is on the pulpit, the one who is praying should lighten his recitation in order to hear the khatib’s advice. But starting the prayer before the khatib sits down and after he starts rising is not haraam.”

But after he sits down, it is haraam. The prayer should not be done at all, except for the two tahiyyat rak’ahs, according to consensus, as mentioned in Haashiyah al-Iqma. Do not speak at all while the imam is delivering the khutbah.

It is reported that whoever says to his companion: “Be quiet, then he has committed a sin, and whoever sins there is no reward for him on Friday.” So it is appropriate for him to forbid others by gesture, not by words. According to the new school of thought, it is not forbidden to speak during the khutbah; rather it is makrooh.

Remaining silent while the imam delivers the khutbah is Sunnah. What is meant by what al-Laaghwi said in the well-known report is that it is contrary to the Sunnah, as Ibn Hajar mentioned. What is meant by the words: “No Friday for him” means that his Friday is not complete, not that it is not valid. In the old school of thought it is forbidden to speak at that time, like the three Imams, and it is obligatory to remain silent.

Al-Bujairami said: “It is not makrooh to speak before the khutbah and after it and between the two khutbahs, even if there is no need. Then follow what the imam does in the Friday prayer. When you hear the imam reciting, do not recite anything other than al-Fatihah.

When you finish the Friday prayer and give the greeting, recite Al-Fatihah before speaking seven times, Al-Ikhlash seven times and Al-Mw’awwidzatain seven times each.

These surahs will protect you from harm from that Friday until the next Friday and will protect you from the devil, as narrated by Ibn Sunni from ‘Aa’ishah from the Messenger of Allah, but without Al-Fatihah.

It was narrated by Al-Hafidh Al-Mundzini from Anas that the prophet, said:

“Whoever recites after the imam gives the greeting on Friday before folding his legs Al-Fatihah and Qul huwallahu Ahad and Al-Mu’aumridzatain seven times each, his previous and future sins will be forgiven and he will be rewarded as much as those who believe in Allah and His messenger.” Say four times after the greetings of the Friday prayer, as narrated from Ad-Dimyari from Abi Talib al-Makki, as mentioned in al-Ihya’.

“O Allah, O Lord of the Riches, O Lord of the Praises, O Lord of the Beginning of Creation, O Lord of the Repetition of Creation, O Lord of Mercy, O Lord of Compassion,

suffice me with all that You have forbidden and keep me away from all that You have forbidden. Sufficient me by obeying You and keep me from disobeying You and suffice me by Your bounty without needing anything other than You.”

According to a narration: “Whoever continues to recite this supplication, Allah suffices him to the point of not needing any of His creatures and provides him with sustenance from a way he did not expect.”

Then pray two rak’ahs after Jumu’ah, as narrated by Ibn ‘Umar, or four rak’ahs, as narrated by Abi Hurayrah, or six rak’ahs, as narrated by ‘Ali and ‘Abdullāh ibn ‘Abbas, two rak’ahs each, and this is not mentioned in al-Ihya’.

All of this, namely the information about the number of two, four and six rak’ahs, was narrated from the Messenger of Allah in various circumstances.

The Prophet said:

“Whoever among you prays after Friday, let him pray four rak’ahs.”

In a Muslim narration:

“When any of you finishes the Friday prayer, let him pray four rak’ahs afterward.”

Al-Barkawi said about the meaning of this hadith: O mukallaf, whoever of you wants to pray after the Friday prayer, let him pray four Rak’ahs with one night.

This Hadīth indicates that four of these six Rak’ahs after the Friday prayer are obligatory.

This is the view of Abi Haneefah and Muhammad and Ash-Shafi’i in one opinion. According to Abi Yusuf: The Sunnah muakkadah after the Friday prayer is six rak’ahs. Four Rak’ahs of the Friday Sunnah and two of the Timah Sunnah.

What is better is to pray four rak’ahs, then two. Based on this, the two rak’ahs that are more than four are time-based nawafil, not absolute nawafil.

Then stay in the mosque until Maghrib or ‘Asr. According to a narration: Whoever prays ‘Asr in the mosque gets the reward of Hajj. And whoever prays Maghrib will get the reward of Hajj and ‘Umrah. If a person fears that he may be harmed by people looking at him or that he may talk about something inappropriate, then it is better for him to go back to his house and remember Allah, think about His favors, thank Him for His blessings, fear Him for his carelessness, and watch his heart and tongue until the sun sets so that he does not miss the time of honor, and he should not talk about worldly affairs in the mosque or elsewhere.

Try to find the hour of honor, for it is hidden throughout the day. Hopefully you will find it while you are bowing down to Allah in humbleness and sincere supplication. Do not attend the ta’lim assemblies in the mosque at that time.

It was narrated by ‘Abdullāh ibn ‘Umar that the Prophet forbade attending ta’lim assemblies on Fridays before the prayer, except when there was a pious person who reminded people of the days of Allah, and taught the religion of Allah while he was speaking in the mosque in the morning, and then sitting to listen to him so that he would gather between arriving at the beginning of time and listening to the lesson, because listening to useful words about the Hereafter is better than occupying oneself with nawafil.

Do not attend the assemblies of storytellers, for there is no good in what they say. Rather attend the assemblies of useful knowledge, which will increase your fear of Allah and decrease your desire for the pleasures of this world. It was narrated by Abi Dhar that attending a gathering of knowledge is better than praying a thousand rak’ahs.

It is better for you not to know any knowledge if it does not divert you from this world to the Hereafter. So seek refuge with Allah from useless knowledge. Say:

“O Allah, I seek refuge with You from useless knowledge, a day that does not bow, eyes that do not weep, passions that are never satisfied, deeds that are not elevated (accepted) and supplications that are not heard”.

Make supplication at the time of sunrise, sunset, sunset, when you hear the iqamat, when the preacher ascends the pulpit, and when people stand up to pray. So it is not proper for you to be deprived throughout the entire day of Friday of any good deeds and supplications until the glorious moment comes to you while you are in good condition. There is nothing wrong with you saying this supplication:

“O Allah, we ask You for understanding of religion, increase in ihmu, sufficiency in sustenance, fitness and health in the body, repentance before death, tranquility at the time of death, forgiveness after death and the pleasure of looking at Your glorious face, O Lord Most Merciful of the merciful, O Lord Who loves to be asked.” That glorious moment is between these times. The scholars disagree about it in several opinions. One said: “Allah hid it in that day.” Some said: “It is the beginning of the day. Some say: It is found at its end and this is the opinion of the majority of scholars.”

An-Nawawi said that what is correct is what is mentioned in the Muslim hadith that the Prophet said: “It is between the time when the imam sits on the pulpit and the time when he gives the greeting of peace from the prayer.”

The text of this Hadīth indicates that supplication is recommended when the Imām is busy giving the sermon. This issue is complicated by the command to be silent when the imam is preaching. Al-Bulqini replied about this complication that it is not a condition of the supplication to say it clearly. Rather presenting it in the heart is sufficient.

Al-Hulaimi said: “The supplication is said when the imam sits down before he begins the sermon or between two sermons or between the second sermon and the prayer or in the prayer after the tashahhud.”

What al-Hulaimi said is more correct. This is what al-Bujairami quoted from al-Ajhur.

Try to give charity according to your ability, even if it is a little, because charity at that time has a double reward. So you should combine prayer, fasting, charity, recitation of the Qur’an, dhikr, introspection, and waiting for prayer after prayer.

A salaf scholar said: “Whoever feeds the poor on Friday, then goes early to the mosque and does not disturb anyone, then he says after the imam gives the greeting:

“In the name of Allah, the Most Gracious, the Most Merciful, the Everliving and the One who always takes care of His creatures, I ask You to forgive me.”

I ask You to forgive me and have mercy on me and save me from the Fire.”

Then he said the prayer he wanted. So his prayer was answered. Make this day special for your hereafter and recite more prayers at that time. Hopefully this day will make up for the other days of the week. To summarize, whoever wants to reach Allah should increase his recitations and various kinds of good deeds, because when Allah loves a slave, He makes him a doer of the best deeds. And when Allah hates him, He makes him a doer of bad deeds in those noble times, so that He may be more severe in His punishment and show His extreme hatred for him because he did not get the blessing of time and violated its honor.

Manners of Fasting

It is not proper for you to limit yourself to fasting during the month of Ramadan by neglecting the voluntary fasts in order to attain a high rank in paradise, so that you regret it. Ka’b said: “There is no heaven among the heavens higher than Paradise. In it are those who enjoin the good and those who prevent the evil.”

When you look at the place of the fasting people it is as if you are looking at the shining stars while they are at the top of Illiyyin.

It is reported that there is a door in Paradise called Ar-Rayyan. Fasting people enter it on Fridays and no one enters from it except them. When they have entered, the door will be closed again, and no one will enter it. It is also reported that in Paradise there is a door called Adh-Dhuha. On the Day of Judgment a caller will call out: “Where people always pray Dhuha. This is your door, so enter.”

It is also reported that there is a door in Paradise called Al-Farah (joy). No one enters from there except those who delight little children. As a result, anyone who performs more acts of worship will be rewarded accordingly and will be called from the various doors of Paradise.

Likewise, the one who performs various acts of obedience is called from all the doors in honor, while his entry is not made except from one door, which is the door of the deed he has done the most.

It should be noted that fasting is recommended on the days of the beginning, and some of these days are found in every year, and some of them are found in every month, and some of them are found in every week. As for the noble days that are found in every year and are mentioned in the news with their great rewards, it is the day of ‘Arafah, which is the ninth of Dhu’l-Hijjah. It is mustahabb to fast on that day for those who are unable to perform Hajj. As for the pilgrim, it is recommended for him not to fast, and fasting is contrary to what is better, if he reaches ‘Arafah during the day. If he reaches there on the ninth night, then it is not makrooh and does not conflict with what is better. The day of ‘Arafah is the most honorable day, because fasting on that day expiates minor sins for two years.

Then fasting the day of ‘Ashoora’ on the 10th of Muharram, because fasting on that day erases the minor sins of the past year. And the first ten days of Dhul Hijjah. It is reported that: “There is no day whose deeds are more favorable to Allaah than the first ten days of Dhul Hijjah.

Indeed, fasting one day of it is like fasting a year and praying on its night is like praying on the night of Oadar.

And the first ten days of the month of Muharram. It is reported: “The best fast after Ramadan is the fast of Muharram and the best prayer after the obligatory prayers is the night prayer. That is, compared to other than Arafat and compared to other than the rawatib prayers.”

And fasting in the months of Rajab and Sha’ban. Some of the Companions of the Prophet disliked fasting in the month of Rajab entirely so as not to equal the month of Ramadan. The Prophet fasted so much in Sha’ban that it was thought that he was in Ramadan.

In a khabar it is stated: When Sha’ban reaches half of it, there is no fasting until Ramadan.

Fasting in the forbidden months is a scholarly practice, namely the months of Dhulqa’idah, Dhul Hijjah, Muharram, and Rajab.

Rajab stands alone while the other three are consecutive. These are the noble days of the year. The most important fast after Ramadan is Muharram, then Rajab, then Dhul Hijjah, then Dulga’dah, then Sha’ban. Al-Bujairami arranged the virtues of these months in order.

The most excellent month is the month of fasting, which is Ramadan, then the month of our Lord, which is Muharram, then Dhu’l-Hijjah, which is revered, then Dhu’l-Hijjah and Sha’baan, after which all this has been explained.

As for the starting days that are repeated in the month, they are the beginning of the month and its middle and end.

Ibn Hajar said: “It is mustahabb to fast the black days for fear of the darkness of sins, which are the seventh or eighth day and the following two days.

It is mustahabb to fast the white days, which are the thirteenth, fourteenth and fifteenth days.

In Dhu’l-Hijjah, the thirteenth day is replaced by the sixteenth day or the day after. The noble days of the week are Monday, Thursday and Friday.

It is recommended to fast on these days and do more good deeds so that the reward will be multiplied, because the Prophet (peace be upon him) preferred to fast on Mondays and Thursdays. He said: “Verily these two days are the days when deeds are shown. So I want my deeds to be shown while I am fasting.”

This means that the deeds of the week are shown to Allah on these two days in outline. So I would like my deeds to be shown while I am fasting, because the showing of deeds takes place after sunset and the purpose of showing deeds is to show justice and establish proof, because nothing is hidden from Allah.

The deeds are shown to children, fathers and mothers on Friday and shown to the Prophet on other days, while the deeds of the entire world are shown to Allah in general at night and once during the day.

It is makrooh to fast on Fridays alone without a cause, with absolute voluntary fasting. The prohibition on fasting on Friday alone is because it is a day of worship and various other Sunnahs. Hence it is recommended not to fast on that day, so as to help in doing the voluntary deeds on that day. Al-Bujairami narrated this from An-Nawawi. It says in a report narrated by Baihagi and al-Hakim:

“Friday is a day of feasting and remembrance, so do not make it your day of feasting; rather make it a day of eating and drinking and remembrance, unless you combine it with some other day.”

So fasting Mondays, Thursdays and Fridays expiates the sins of a week, and fasting the first day of the month, the middle day, the last day and the white days expiates the sins of a month.

Whereas the sins of a year are erased by fasting on these days and months, which are repeated in every year. The author does not mention fasting six days in Shawwaal. In fact it is recommended to fast six days in Shawwaal.

The Prophet said:

“Whoever fasts the month of Ramadan, then adds to it six days of Shawwal, it is as if he fasted a year.” … Sometimes fasting has two causes, such as the days of ‘Arafah and ‘Ashoora’ coinciding with Mondays or Thursdays, and the six days of Shawwaal having Mondays and Thursdays.

So it is advisable to fast the day that has two causes in order to preserve the honor of each of them. If you intend to fast both, then you will get the reward for both.

Just as giving charity to a relative is giving charity and preserving family relationships. The same applies if one intends one of the two, as al-Bujairami said. Do not think that fasting is only giving up food, drink and sexual intercourse.

The Prophet, said:

“How many people fast, but they only feel hunger and thirst from their fast.”

The Prophet said:

“Whoever does not give up false speech and its practice, Allah has no need for him to give up his food and drink.”

The perfect fast, however, is to prevent the members of the body from committing sins that Allah hates. That is the fast of the righteous, which is called a special fast.

So the perfect fast is done with four things.

First, you should guard your eyes from looking at what is forbidden and at anything that distracts the heart from Dhikrullah.

The Prophet, said:

“The forbidden gaze is one of the poisonous arrows of the devil, cursed by Allah. So whoever abandons it out of fear of Allah, Allah gives him faith which he feels the sweetness of in his heart.”

Secondly, guarding the tongue from useless speech. The words that are useful to a person are those that are related to his salvation in the Hereafter and his needs in livelihood that nourish him from hunger and thirst and cover his aurat and preserve his private parts, not those used for pleasure.

Thirdly, preventing the ears from listening to what Allah has forbidden, because the listener is in league with the one who says it and he is one of those who backbite people, because listening to gossip is haraam.

Allah says: “Then indeed you are like them.”

The Prophet said: “The backbiter and the listener are both sinners.”

Likewise, you prevent all the limbs from doing wrong, just as you prevent the stomach and private parts from indulging in their desires. It is mentioned in the report narrated by Jabir from Anas from the Messenger of Allah that he said:

“Five things break the fast: false speech, gossip, namimah, perjury, and looking with lust.”

According to the madhhab of Sayyidah ‘Aa’ishah and Imam Ahmad, words invalidate the fast completely. According to the school of Ash-Shafi’i and his companions, it only invalidates the reward of the fast, not the fast itself.

This report was narrated by Abu Path al-Azadi and Ad-Dailami from Anas with an isnad in which there is a liar, namely: “Five things break the fast and invalidate the ablution: false speech, gossip, namimah, looking with desire, and perjury.” This is a warning against doing these things and not the truth. This was mentioned by Al-Azizi.

The Prophet said:

“Indeed, fasting is a shield. So when one of you is fasting, he should not speak abominable words and should not commit forbidden acts and should not disturb others.

If someone invites him to fight or abuses him, then he should say: “I am fasting.”

That is, in his heart if he is fasting in the Sunnah, and with his tongue and heart if he is fasting in Ramadan. This was mentioned by al-Azizi.

Then he should try to break his fast with halal food. There is no point in fasting, which is abstaining from halal food, if one breaks the fast with haraam food. This is like building a palace and tearing down a city.

Throw, do not increase food so that you increase food other than the time of fasting. There is no difference between breaking the fast and fasting, if you eat all the food that you normally eat during the day and night in one sitting.

Indeed, what is meant by fasting is breaking your sh ahwat and weakening your power to commit sin, so that you become strong in piety. If you eat in the evening to make up for missing out on your food from the morning to the evening, then there is no benefit in your fasting.

The scholars said: “Whoever completes his hunger in Ramadan, he is protected from the devil until the next Ramadan, because fasting is a shield on the body of the fasting person as long as it is not damaged by anything. If it is damaged, the devil enters from the place of damage.

This was narrated by al-Bujairami from ash-Sharani. Your stomach – being heavy for you and what is in it is more hateful to Allah than a stomach full of halal food as mentioned in the hadith. Because a stomach full of food causes corruption of religion and the world.

Most diseases are caused by eating a lot and getting food into the body before digesting the first food.

This was mentioned by Al-Azizi.

So what if the stomach becomes full of haraam food? If you know the meaning of fasting, then fast as much as you can, because it is the basis of worship and the key to closeness to Allah.

As the Prophet said:

“Allah says: Every good deed is rewarded tenfold up to 700 times, except fasting. For it is for Me and I am the one who rewards it.”

This means that Allah has determined the amount of reward for various kinds of deeds for people and the number is multiplied from ten to 700 times except fasting, because only Allah knows the amount of reward and multiplies the goodness.

Hence, the words “and I am the one who recompenses” mean that he recompenses a lot without specifying the amount. Some say that the meaning is that fasting is the most favored and best worship in My sight.

The Prophet said:

“Verily, the smell of the mouth of a fasting person is more fragrant in the sight of Allah than the smell of music.”

This means that the smell of a fasting person’s mouth is more rewarding than the music that is recommended in Friday prayers and dhikr assemblies. AnNawawi corroborated this meaning and interpreted the fragrance as the acceptance of the fast and the pleasure of it. Al-Mawardi said: It means that it brings you closer than the misik.

A scholar said: “Obedience on the Day of Resurrection has a sweet smell. So the smell of fasting among the acts of worship is like that of myrrh.” This is as mentioned in the hadith: “The person in ihram will be resurrected on the Day of Resurrection while he is saying the Talbiyah.” It is narrated that the flute blower was resurrected while his flute was hanging in his hand and ja threw it, but it returned to his hand and did not separate from him.

“Allah, the Most Noble of speech, says: Verily he gave up his desires, food and drink for My sake. So his fast is for Me and I will reward him.”

This is a hadith of Imam Ahmad from Malik and its origin is the Prophet’s words to someone who asked him about the best deed.

He replied: “You should fast, because fasting is incomparable.” Then he continued, Allah said, “I will reward you. Then he continued, Allah says, until the end.”

The Prophet said:

“Paradise has a door called Ar-Rayyan which no one enters except those who fast.”

This is the promise of meeting Allah in return for fasting. You will have enough information about these acts of obedience from Bidaayatul Hidayat. If you need information on zakat and hajj, or additional information on prayer and fasting, then seek it from what we have mentioned in Ihya’ Ulumiddin. The explanation of prayer and fasting has been found in part in this syarah from the book of al-Ihya’ and in part from various books.

Avoiding sinful deeds

Know that religion has two requirements. Abandoning forbidden deeds and doing acts of obedience. Abandoning forbidden deeds is harder and more difficult than doing acts of obedience. Hence the reward is greater. This is because obedience can be done by everyone, while abandoning lust cannot be done except by the righteous. They are the ones who know the proofs and verses and cleanse their hearts and do riyadhah towards the peak of Irfan to know everything and tell it as it is.

Hence the Messenger of Allah, said: “The Muhajir is the one who abandons evil while the mujahid is the one who fights against his lusts.”

Narrated by Tirmidhi and Ibn Hibban: “Muhajir is the one who strives against his lusts, i.e. suppresses his bad desires to do obedience and avoid sin.

Jihad against lust is the culmination of all jihad, because if he cannot fight it, then he cannot fight the enemy.

The armies of lust are ten: envy, arbitrariness, pride, vengeance, deceit, waswaas, resisting orders, prejudice and arguing. This is mentioned by Al-Hamadani.

Know that you are disobeying Allah with your limbs, which are a blessing from Allah upon you and a trust for you that you must keep from doing what Allah has forbidden. So the use of Allah’s blessings by you to commit sin is the pinnacle of denial of blessings, while your betrayal of the trust entrusted to you by Allah $& is the pinnacle of transgression in your disobedience. The members of your body are under your control, so see how you take care of them by fulfilling their rights. For each of you is a leader and each of you is responsible for what he leads.

The man is the leader of his family and is responsible for what he leads, and the woman is the leader of her husband’s house and is responsible for what she leads, while the servant is the guardian of his master’s property and is responsible for what he guards. This is mentioned in Az-Zawuayir:

A poet said:

If we were left alone after this, death would be a rest for every living person, but after this we are questioned about everything.

Know that all your limbs will bear witness against you in the gathering place on the Day of Judgment with eloquent and clear speech.

Your limbs will reveal all that is bad with the tongue in front of the people.

Allah says in surah An-Nur: “On a day when their tongues, hands and feet will bear witness to what they have done.” That is, their words and deeds on the Day of Judgment. On that day Allah will give them their true reward.

In another surah Allah says:

“This day we will shut their mouths, and their hands will speak to us, and their feet will bear witness to what they used to do.” (QS. Yaa-Siin: 65)

Each member recounts what he or she has done. There are two opinions as to how their mouths were closed. The strongest is the opinion that Allah silenced their mouths and made their limbs speak, then they testified for themselves, and that is easy in the power of Allah.

As for the provision of speech, the tongue is a limb that moves with certain motions. If that is the case, then the other limbs can be moved in the same way. But Allah is in control of all things.

Another view is that they did not say anything, because they had no excuse and their veils were removed. So they stood with their heads bowed, unable to make excuses and unable to express repentance.

The talking of hands is something that cannot be denied. The correct view is the first opinion. This is mentioned in As-Siraajul Munir.

Therefore, O poor man, guard all your limbs against sin, especially your seven limbs. Because Hell has seven layers and each layer has a certain portion.

Ibn Juraij said: “Hell has seven layers. The first layer is Jahannam, the second Ladha, the third Al-Huthamah, the fourth As-Sa’ir, the fifth Sagar, the sixth Al-Jahiim, and the seventh Al-Haawiyah.

The specificity of this number is because its inhabitants consist of seven groups. And the number corresponds to the seven limbs, namely the eyes, ears, tongue, genitals, hands and feet, because they are the sources of sinful deeds.

So the places of entry are the seven doors. Since they are the source of good deeds on condition of intention, and intention is one of the deeds of the heart, one more member is added, making the doors (layers) of Paradise eight.

In each of the first layers there is a group of monotheists who are admitted to Hell. They are tortured according to their sins, then expelled. While the second layer is inhabited by the Christians, the third layer by the Jews, the fourth layer by the Shabi’in, the fifth layer by the Magi, the sixth layer by the Mushrikeen, and the seventh layer by the Hypocrites.

It was narrated from Umar that the Messenger of Allah said: “Hellfire has seven doors (layers) and one of them is reserved for the one who draws the sword against my people. This is mentioned in As-Siranjul Munir. Those who disobey Allah with these seven members – the eyes, ears, tongue, stomach, genitals, hands and feet – will not be admitted to it. Each of these pleasures should be thanked by its owner by using it in obedience to Allah.

The eye was created for you to guide you in the darkness and fulfill your needs, and to look at the kingdoms of the earth and the heavens, and to learn from the signs of Allah’s power contained therein, which are clear indications of the existence of Allah.

Allah says: “Surely in the creation of the heavens and the earth, the alternation of night and day, the ships that sail the seas carrying what is useful for mankind, and what Allah sends down from the heavens in the form of water, and with it He gives life to the earth after it is dead (dry) and He scatters on the earth all kinds of animals, and the winds and clouds that are controlled between the heavens and the earth, there are signs (of Allah’s power and greatness) for those who think.” Al-Baqarah: 164.

So guard your eyes from four things, looking at those who are not mahrams. Guard your eyes from looking at a woman’s ‘awrah, even if she is a mahram. There is no sin on the one who looks at it for the first time unintentionally. It is different if he repeats his gaze. This is what Ar-Ramli said.

Or looking at a handsome form with lust. It is narrated that a people came to the Prophet and among them was a handsome young man with a smooth face. So the Prophet sat him down behind his back.

He said: “Verily the fitnah that befell Dawud was from the cause of looking. Do not look at a Muslim with a look of contempt or use it to investigate the disgrace of a Muslim.”

Allah says: “Say to the believers that they should guard their gaze.”

A poet said:

All accidents begin with the gaze, and a great fire is caused by a small spark. As long as a man has an eye that he moves among the soft eyes, he is prone to danger, how much the gaze acts in the heart of its owner like an arrow without a bow and string, and the gazer takes pleasure in what harms his heart.

Another poet said:

If a man is a man of understanding and prudence, his prudence prevents him from taking care of other people’s disgrace, just as a man who is seriously ill is prevented from taking care of other people’s illnesses.

As for the ears, then guard them from listening to heresy, singing or musical instruments such as guitars and flutes, listening to gossip and vile words, telling the secrets of husband and wife and false talk or stories about the vices of others. Indeed, the ear was created for you to hear the words of Allah and the Sunnah of the Messenger of Allah and the wisdom of His saints. You use them after gaining knowledge with them to attain eternal position and enjoyment with God. If you use it to listen to bad things, then what is useful to you becomes harmful to you so that the cause of your good fortune turns into the cause of your destruction and this is the height of loss.

Do not think that the sin only affects the one who says it without the listener. It is reported that the listener bears the sin along with the one who speaks it, and he is one of the two backbiters. Regarding that a poet said:

Guard your hearing from hearing bad words just as you guard your tongue from uttering them, because when you hear bad words you share the sin with the one who said them, so beware.

An-Nawawi said: One should hate gossip with his words if he fears that there will be real harm if he prevents it with his hands or his tongue.

If he is forced to be in the assembly where gossip is taking place and he is unable to deny it, but it is not accepted, and he cannot leave the assembly, then it is haraam for him to listen to it. He may mention the name of Allah with his tongue and heart or with his heart or think about other matters so that he does not have time to listen to it. In that case there is nothing wrong with listening to it without hearing it.

If he is able to leave the assembly after that while they continue to gossip and the like, he must leave the assembly.

It was narrated from Ibrahim ibn Adham that he was invited to a wedding banquet. Then the people in the gathering told him that a man did not come to them. Then others said that the man was heavy.

Then Ibrahim said: “I had said this in my heart when attending a place where people were gossiping”. So he went out and did not eat for three days.”

As for the tongue, it was created for you to increase the dhikr of Allah, recite His book and use it to guide Allah’s creatures to His way, which is His true religion and was practiced by the Messenger of Allah and his companions.

In addition, you use it to reveal what is in your heart in the form of your religious and worldly needs. So if you use it outside of its function, you have also denied Allah’s favor on it while it is your most prominent member against you and other creatures.

A poet said:

Guard your tongue and seek refuge from its evil, for it is a slaughtering enemy, and weigh your words when you speak in an assembly with a scale that reveals the truth.

Prophet Dawud prayed: “O Allah, I ask You four things and seek refuge with You from four things. I ask You for a reciting tongue, a grateful heart, a patient body and a wife who helps me in my worldly and hereafter affairs. I seek refuge with You from a son who disobeys me, and a wife who makes my hair gray prematurely, and wealth that is a torment and a disaster for me, and a neighbor who, when he sees good from me, hides it and when he sees bad from me, broadcasts it.”

Most people do not fall into Hell except as a result of the evil of their tongues, which are sins such as lying, accusing people of adultery without proof, abusing others, committing namimah and so on.

Ash-Shafi’i (may Allah be pleased with him) said:

Take care of yourselves, O people, lest it sting you; indeed, it is like a snake; many people have died because they were killed by it, while many brave people were afraid of it.

Make every effort with all your strength to overcome your tongue so that it does not plunge you in the bottom of Jahannam.

It is reported that a man said something to make his friends laugh, which led to his being thrown into Hellfire for seventy years.

This means laughing in a way that annoys Muslims and the like, not just joking, which is permissible. This is because there are sins in it that he has neglected or if he does not repent of them.

This means that he goes up and down for a very long time in Hell. The seventy years is to indicate a very long time, not a limitation. This was narrated by Al-Azizi from Al-Manawi.

It was narrated that a man was martyred in battle at the time of the Messenger of Allah, namely in the battle of Uhud. It turned out that a stone was found in the man’s stomach that he had tied up to stave off hunger. Then someone said after wiping the dirt on his face: It is fortunate that he entered Paradise.

The Prophet said: “How do you know? Perhaps he spoke what was not necessary for him or was miserly with what did not make him rich.”

A scholar said: “There are four kinds of speech. Some cause harm, some cause benefit, some cause both, and some cause neither.

Those that cause harm should be ignored. The same applies to those that cause harm and benefit. As for those that cause both harm and benefit, they are idle words, and to say them is to waste time, which is a loss. This leaves only one kind, thus nullifying three quarters of speech.

There is a danger in the words that they may lead to sin by exaggeration and pretense and so on.

Lugman said to his son: “If speech is silver, then silence is gold.” He meant what Ibn al-Mubarak said: If speech in obeying Allah is of silver, then silence from disobeying Allah is of gold.

Ibrahim Al-Atki said:

They say that your silence means that you do not receive sustenance, so I tell them that what Allah has ordained comes to me without effort, and if the words I speak are of silver, then my silence is of gold.

A scholar said: “In silence there are 7,000 virtues and they are gathered in seven words, in each word there are a thousand virtues.”

First, that silence is worship without labor. Second, beauty without adornment. Third, authority without power. Fourth, a fortress without guards. Fifth, there is no need to make excuses to the people. Sixth, Resting the noble angels and writers. Seventh, covering his disgraces, because silence is the adornment of the pious and covers the ignorance of the ignorant.

There is a saying: Three things make the heart hard: laughing without being surprised, eating without being hungry and speaking without need.

So guard your tongue from eight things.

1. Lying. Guard your tongue from lying, whether you are serious or joking. Do not make it a habit to tell lies in jest so as to cause you to tell lies in serious situations.

Lying is a source of major sins. The Messenger of Allah said:

“Always speak the truth, for truthful speech leads to virtue and virtue leads to Paradise. Man always speaks the truth and prioritizes the truth until it is written in the sight of Allah as shiddig. Guard yourselves against false speech, for false speech leads to evil deeds and evil deeds lead to entering Hell. It is the servant who always lies and prioritizes lying until he is written with Allah as a liar.”

If you are known as a liar, then your justice will be forfeited, people will not believe anything you say, and they will disparage and humiliate you.

If you want to know the ugliness of lying from yourself, then look at the lies of others and your own dislike of lying and your disdain for the perpetrator and regard him as bad. Likewise, do the same with all your own ugliness, because you do not know your ugliness from yourself, but from others. So what you consider bad in others, others will also consider bad in you.

Know that the tongue is a means to an end. So any praiseworthy goal that can be achieved by true or false speech, it is forbidden to lie for it because there is no need to do so.

If the goal can be achieved by lying and cannot be achieved by truthful speech, then lying in that case is permissible when achieving the goal is permissible. It becomes obligatory when the goal is obligatory.

If a Muslim hides from a wrongdoer and is asked about him, then it is obligatory to lie to conceal it. Similarly, if something is entrusted to him or someone else and the wrongdoer asks him to take it, he must lie to conceal it. Even if he tells him that something was entrusted to him and was taken by an unjust person, he must pay for it.

If he is asked to swear by an oath concerning the entrustment, he must swear by it and use a disguised word in his oath. If he does not use an alias, then he has transgressed his oath according to the more correct view, and he has to offer expiation. Some say that he did not break the oath. Similarly, if the aim is to pacify a war or to reconcile people who are at odds or to persuade the one who has been harmed to forgive the one who harmed him, and this can only be achieved by lying, then lying is not haraam.

But he should avoid it as much as possible, because it opens the door to lying for him, so there is the fear that it may lead to continuous lying and is not limited to emergencies. So lying is haraam in principle, except in cases of urgent need where the purpose cannot be achieved except by lying.

To guard against this, a tauriyah (disguised word) is used, which is a word that is meant to be true and is not a lie against him, even if he is lying in its outward form.

If he did not mean this, but spoke a false word, then it is not forbidden in this place. This is mentioned in alAdhkar and al-Ihya’. So do not take pleasure in doing that.

1. Breaking a promise. Do not make promises if you cannot keep them. But let your kindness to people be an act without words. If you are forced to make a promise, then do not break it, unless you are unable or compelled to do so. Because breaking a promise without an urgent reason is a sign of a hypocrite and is bad manners.

The Prophet said:

“There are three things which, when they come together in a person, make him a hypocrite, even if he fasts and prays. They are: When he speaks, he lies. When he makes a promise, he breaks it: And when he is entrusted with a trust, he betrays it.”

What is meant by this is a person for whom these traits are habitual and whose character cannot be separated from them.

It was narrated by Shaykhain from Abdullah bin Amru bin Al-Ash that the Prophet said:

“Four things which, when found in a person, make him a pure hypocrite. And whoever has one of them, then he has one of the characteristics of a hypocrite until he leaves it. When he is entrusted with a trust, he betrays it. When he speaks, he lies. When he makes a promise, he breaks it. And when he quarrels, he overreaches.”

What is meant by hypocrisy is action, not faith. Or nifag urfi, not shar’i. Because these two meanings do not lead to kufr, which is included in the lowest layer of Hell. This is what al-Azizi said.

1. Gossip. So guard your tongue from it. Gossip is more sinful than thirty times adultery. This is what is mentioned in the khabar. Ghibah means when you mention something to someone that he dislikes if he hears it, whether you mention it with your tongue or in writing or even with a gesture of your eyes, hands or head.

The definition of gossip is to reveal or expose another person’s shortcomings such as his body defects, lineage, deeds, words, religion, possessions such as his clothes, house or pets. Indeed, such is unjust ghibah behavior, even though what is said is true.

As the Prophet said: “If there is a flaw in him like what you say, then you have backbitten him. And if there is none, then you have slandered him. So guard your tongue against the gossip of the one who is riya’, for that is the worst kind of gossip”, narrated by Muslim, Abi Dawud, Tirmidhi and Nasa’i.

When you are asked, for example, “How is so-and-so?” And you answer: “May Allah improve him. I feel sad for what he has done. So we ask Allah to make us and him better.”

This is a combination of two bad actions. The first of these is gossip, if one can understand the person being spoken about. But if it is not possible to understand the person, it is permissible to say it. As for the Messenger of Allah, when he disliked someone, he would say: “Why do people do such and such?” And he did not point to the person.

Praising oneself by criticizing others and considering oneself better. This is exalting oneself and belittling others.

You are praising yourself while criticizing others, so you are combining two bad deeds, gossip and praising yourself, and even four, riya and thinking that you are good.

You do riya and because of your ignorance think that you are one of the righteous who will not commit gossip.

So whoever worships in ignorance is played by the devil. Thus he mentions the evil of someone and mentions Allah and uses His name as a tool in realizing his evil. He also lies when he is sad and distressed and when he prays.

But if what you mean by saying: “May Allah make it right” is supplication, then supplicate for him secretly after prayer. But if you are saddened by his cause and show his disgrace, then you should pray for him secretly after prayer. But showing grief over his disgrace is in itself disgracing him.

Sufficient for you is the warning against gossip, which Allah says: “And let not some of you backbite others. Would any of you like to eat the flesh of his dead brother so that you dislike it.”

Allah has compared you to eating the flesh of a dead person. This simile indicates that a person’s honor is like his flesh and blood, for a person feels pain when his honor is harmed just as his body feels pain when his flesh is cut.

To prevent you from backbiting a Muslim, you should think about examining yourself to see whether you have any inner or outer disgrace, and whether you have committed sins secretly or openly. If you know that about yourself, then know that the gossiper’s inability to purify himself is the same as your inability, and his excuse is the same as your excuse.

As Ibn ‘Abbas said: “If you want to speak ill of your friend, then speak ill of you.” Abi Hurairah also said: “One of us sees the dust in his brother’s eyes and does not see the tree trunk in front of his eyes.”

Just as you do not like your faults to be known and mentioned by others, so he does not like it either. So if you cover his evil, Allah will cover yours. And if you reveal his faults, Allah sends down those who are sharp of tongue and dishonor you in this world, then Allah dishonors you in the hereafter in front of the people on the Day of Resurrection. If you look at your body and mind, and you find no deficiency in religion or worldly affairs in either of them, then know that there is no deficiency in either of them: both, then know that your ignorance of your own shame is the worst kind of ignorance and there is no greater shame than ignorance.

Had Allah willed good for you, He would have made you aware of your faults. So your seeing yourself with the sight of pleasure is the height of your ignorance and foolishness.

Most people do not know their own ugliness. One of them can see the dust in his brother’s eyes while he cannot see the tree trunk in front of his eyes. So whoever wants to know his own ugliness, he has four ways.

First, he should sit in front of a teacher who understands the ugliness of the passions and knows the hidden defects and follows his instructions in dealing with them.

Secondly, he should find a friend who is trustworthy, wise and religiously devout, and make him a watchdog over him to monitor his state and actions. He should remind him of what he dislikes in his manners and deeds, as well as his inner and outer faults.

Thirdly, he takes advantage of the words of his enemies to find out about himself, because the look of hatred is like revealing ugliness, while the character is created to deceive the enemy and interpret his words as spite. However, a wise person does not hesitate to benefit from the words of his enemy.

Fourthly, he associates with people. So whatever is considered reprehensible among the people, let him charge himself with that trait, for the believer is the mirror of the believers. Then if your guess is correct that you have no shortcomings in your religion and worldly life, then thank Allah for that and do not spoil it by reproaching them and defiling their honor, for that is one of the greatest disgraces. Umar said: “You should frequently mention the name of Allah, for ja is a medicine. And guard yourselves against gossip and speaking ill of others, for that is a disease.”

Know that gossip is as forbidden as speech. Just as it is forbidden for you to speak to others about someone’s vices, it is also forbidden for you to speak in your heart about it and speak ill of him.

Allah says: “Avoid much presumption.”

It was narrated by Bukhari and Muslim from Abi Hurairah that the Messenger of Allah said: “Guard yourselves against presumption, for presumption is the most deceitful speech.” What is meant by presumption is the heart’s assurance of the badness of others. As for the thoughts and whispers of the heart that do not stay with the person who is experiencing them, they are forgiven according to scholarly consensus, because the person has no will over them and cannot escape them. This is what is meant by the Prophet’s saying:

“Verily, Allah has forgiven my Ummah what it whispers in its heart, so long as it does not speak or do anything.”

The scholars said: What is meant by that is the trajectory of thoughts that do not remain, regardless of whether the trajectory is gossip or kufr or something else.

So if a person experiences the thought of kufr without intending to do so, then he removes it immediately, he is not a kaafir and there is no sin on him. The reason for his forgiveness is that it is not possible to avoid it. All that is possible is to prevent it from continuing.

Hence its continuance and the determination to do so are forbidden. Whatever the trajectory of the thoughts that afflict you, such as gossip and other sins, you must expel them by turning away from them and mentioning the interpretations that keep them from being born. This is what An-Nawawi mentioned in his Al-Adzkar.

1. Arguing and debating. What is meant is criticizing the other person’s opinion and denying it, and belittling the one who says it, with no other purpose than that.

And arguing with others for a long time. This is called khusumat. It is the harshness of speech in order to gain some property or right. Sometimes it is done from the outset and sometimes as a rebuttal. It causes annoyance to the person being spoken to and ridicule and reproach to him. The Hadith states: No believer likes to attack the honor of others. It is also the act of praising oneself as clever and knowledgeable, and then it makes life difficult. For you do not argue with a wise man, but he hates you and bears a grudge against you.

Whoever is ready to start a quarrel has also distracted his mind so that in his prayer he is busy taking care of his opponent.

The Prophet $£ said:

“Whoever gives up arguing and admits his mistake, Allah will build for him a house on the outskirts of Paradise. And whoever gives up arguing and recognizes that he is right, God will build for him a house in the uppermost part of Paradise.”

Abandoning debate is permissible if it does not take away an obligatory right and does not cause damage.

In a narration by Abi Dawud and Tirmidhi from Abi Umamah, the Prophet said:

“Whoever gives up arguing and admits that he is wrong, a house will be built for him on the outskirts of Paradise. And whoever abandons it while he claims to be right, a house will be built for him in the middle of it.

And whoever has good manners, a house will be built for him in the uppermost part of Paradise.”

It is not befitting for you that the devil should deceive you and say to you: “Show the truth and do not be lenient in defense of the truth”, for the devil always tries to plunge the ignorant into evil under the guise of goodness.

So do not become the laughing stock of the devil so that he mocks you. It is good to reveal the truth to those who will accept it from you.

It is done by way of silent exhortation, not by way of argument. The Prophet said:

“Verily, in Paradise there are rooms where the outside is seen from the inside and the inside is seen from the outside. Allah has prepared them for the one who feeds others and is lenient in speech.”

He also said: “A good word is charity.”

Exhortation is a trait and a state in which one needs to be lenient or else one will uncover the evil in others and the harm will outweigh the good.

If a person associates with the students of jurisprudence of this age, he will be inclined to argue and debate, and he will find it difficult to remain silent, because the bad scholars have taught him that this is a virtue, and the ability to overcome one’s opponent with proof and to investigate a matter is praiseworthy. So avoid them as you would avoid a lion, and know that arguing is a cause of hatred in the sight of Allah and the creation.

The Prophet said: “Abandon debate, for its wisdom is not understood and its fitnah cannot be avoided.” He also said: “A person does not perfect the essence of faith until he abandons arguing, even if he claims to be right.

Muslim bin Yasar said: “Guard yourself from debate, for it is a time of ignorance for the pious and at that time the devil seeks his error.”

Abi Darda said: “It is enough sin for you if you are always arguing.”

Umar said: “Do not learn knowledge for three things and do not leave it for three things. Do not learn it for the sake of arguing and boasting and pride. Do not leave it because of shyness to learn it or to avoid it and because you do not want to know it.”

1. Praising oneself by boasting. As for acknowledging favors, that is good, because mentioning favors means being grateful for them.

That is only permissible if the aim is to show gratitude and to follow the example of others, and there is no fear of temptation, and covering up is preferable. This is what Ash-Sharbini said.

Allah, may He be glorified and exalted, says (interpretation of the meaning): “Do not praise yourselves; He knows best who is pious among you.” This means that Allah knew who was pious among you before He took you out of your father Adam’s ribs.”

It was said to the wise man: “What is the ugly truth?” He replied: “The praise of man for himself.” This is one of the signs of a person who is closed off from Allah, as narrated by Ash-Sharbini from al-Ousyairi.

If you want to know that praising yourself does not increase your status with others, then look at your peers when they praise themselves with goodness and high status, as your heart dislikes them and your nature cannot accept them. See how you reproach them for that praise when you leave them from the assembly.

If this is the case, then know that they also reproach you in their hearts when you praise yourself and they will show the reproach with their tongues when you leave them. The believer is the mirror of the believer. He sees the faults of others, because his nature is similar in following lust.

This is sufficient education for you. If people abandoned what they disliked in others, they would not need educators.

An-Nawawi said: “Know that mentioning a person’s good deeds is of two kinds: reprehensible and favorable.

The disliked kind is when a person mentions them in order to boast and show his superiority over his companions and so on. What is favorable is when there is a religious benefit in it. This is done by enjoining what is right or forbidding what is wrong or advising or pointing out a benefit or teaching or educating or reminding or reconciling between two people or warding off evil from them or the like, then he mentions his good deeds with the intention that this is closer to accepting his words and relying on what he says. Or that the words I say you do not find in anyone else, so keep him or something like that.

1. Cursing something, or praying for someone to be kept away from Allah’s mercy So guard yourself from cursing something from Allah’s creatures, be it an animal, food or a person, even if he is a disbeliever. It is like saying, may Allah curse so-and-so, even if he is a Jew, for example. This is very dangerous, because he may one day receive guidance from Allah and convert to Islam, then die and be close to Allah. As for cursing without referring to a person, this is permissible. It is permissible to say: May Allah curse the wrongdoers, may Allah curse the disbelievers, may Allah curse the Jews and Christians, may Allah curse the wicked, may Allah curse the sculptors, and so on.

Do not confirm by your testimony a person from the ahl al-giblah that he is a polytheist, disbeliever or hypocrite, because that is a very difficult matter. The only one who knows the contents of the heart is Allah, so do not come between the servant and Allah. 

The Prophet said:

“No one testifies against a person that he is a disbeliever, but one of the two will get it. If he is a disbeliever, then he will be as he says. If he is not a disbeliever, then he has been disbelieved for claiming it.”

If it is said: “Is it permissible to curse Yazid, because he killed Hussein or ordered his killing?” We answer: “This is not proven in principle. So it is not permissible to say that he killed him or ordered him to be killed so long as it is not proven. But it is permissible to say that Ibn Muljam killed ‘Ali and Ibn Luluah killed ‘Umar, because that is proven by mutawatir.” This is mentioned in al-Ihya’

Know that on the Day of Resurrection it will not be said to you: “Why did you not curse so-and-so and why did you keep quiet about him?” Even if you had not cursed the devil all your life and had not occupied yourself with mentioning him, you would not be asked about it and you would not be prosecuted on the Day of Resurrection. If you curse something that does not deserve to be cursed, you should immediately say: “Unless it is not worth cursing.” This is mentioned in Adzar An-Nawawi. Do not cursed something from Allah’s creatures.

The Prophet never cursed food that he did not like. But if he liked something, he ate it, and if he disliked it, he left it without cursing it. Among the despicable words that are commonly used is saying to one’s enemy, “You donkey, you dumbass, you dog”; this is a bad word in two ways. First, it is a lie, and second, it is a nuisance.

This is different from saying: “O wrongdoer and the like”, because these words are permissible in cases of emergency and are generally correct. Every human being has done wrong to himself or others. This is mentioned in Adhtar An-Nawawi.

1. Praying for others to perish. So guard your tongue from unkind prayers, even for those who persecute you. Leave his affairs to Allah, in the hadith mentioned, A persecuted person prays for the destruction of his persecutor until it is comparable to him. Then the wrongdoer has an advantage over him which he will demand on the Day of Judgment.

It is narrated that people reviled Al-Hajjaj b. Yusuf Ats-Tsagafi, a pious but unjust ruler. So one of the righteous salaf scholars, Imam Muhammad bin Sirin, spoke in front of the people, and he forbade reviling Al-Hajjaj: “Verily Allah will punish the one who abuses Al-Hajjaj as He punishes Al-Hajjaj for abusing others.”

It is narrated that Al-Hajjaj killed and crucified Sayyidina ‘Abdullah ibn Zubayr one of the companions of the Prophet and he also killed Said ibn Jubayr one of the tabi’in and charitable scholars, but when he killed Said his blood continued to boil until it filled his clothes and receded when he was in his bed, and did not stop on him and had never seen more blood than that. Al-Hajjaj continued in fear until he could not sleep. In his fear he said: “Why me and why you, Said b. Jubayr, this happened continuously for six months, until his stomach dried up and burst, and he finally died. When he was buried, the earth swallowed his body. He lived six months after the death of Said b. Jubayr. According to the narrations there were prisoners who had died 33,000 persecuted people. The number of prisoners killed by Al-Hajjaj was also counted and it was found to be 120,000. This is mentioned in Sharh Ash-Shifa’.

1. Keep yourself from joking and mocking and insulting others. What is meant by joking here is despicable joking.

As for mockery, it can be done by imitating words and actions and sometimes by gestures. If it is done in the presence of the person being mocked, then it is not called ghibah, even though it contains the meaning of ghibah. So guard yourself against it in all seriousness as well as in joking, for it sheds face, takes away dignity, causes distress and hurts people’s hearts.

They cause enmity, anger and disconnection, and instill resentment in the heart. So stay away from joking, for it brings no benefit. If someone jokes with you, do not answer him.

A text says, If they joke with you, then do not answer them and turn away from them until they speak of another matter. Be of those who, when they hear a bad word, turn away immediately, and be of those who enjoin the good and forbid the evil. And try to avoid evil deeds and forgive sins and refrain from bad deeds when affirmed. This is mentioned in Siraajul Munir.

Umar bin Abdul Aziz said: “Fear Allah and guard yourselves from joking, for it causes resentment and bad deeds. Speak of the Qur’an and sit down to recite it. If it is hard for you to do so, then speak well of the righteous.”

The eight diseases of the tongue mentioned above are a collection of vices of the tongue and nothing helps to overcome them except uzlah or remaining silent except in case of necessity.

The Prophet said: “Whoever wants to be saved, let him be silent.”

In the words of wisdom it is said: “Your tongue is a lion. If you let it go, it will devour you. And if you restrain it, it will guard you.”

Abu Bakr Ash-Shiddig once put a stone in his mouth to prevent from useless talk. He gestured to his tongue saying: “This is what puts me in a good place or a bad place.”

When Abu Bakr died, he was seen in the dream of one of the companions. Then it was said to him: “To which place did your tongue put you?” Abu Bakr replied: I said Laa ilaha illallah sincerely, so he put me in Paradise.”

Hence make every effort to avoid verbal offenses because they are the strongest cause of destruction in this world and the Hereafter.

The hadith states: “Fortunate is the one who controls his tongue and is content in his house and weeps over his sins.” It was narrated from Al-Auzz’i. It was narrated from Al-Auzz’i that he said: “The believer speaks little and does much, while the hypocrite speaks much and does little.

Abu Bakr bin Khalaf Al-Lakhmi said:

A man may die from the slipping of his tongue, while a man may not die from the slipping of his foot. The slipping of the tongue from the mouth may throw off the head, while the slipping of the foot may heal gradually.

As for the stomach, then guard it from eating haraam and doubtful food. Haram is that which, according to your knowledge or your best guess, is forbidden by Shariah. If there are two signs that indicate halaal and haraam, to the extent that there is doubt as to which one of them cannot be determined, then it is haraam, which may become halaal and may become haraam, so it is unclear as to what is the case with you. This is mentioned in Winhajul Abidin.

Ibrahim Ash-Shabarkhiti said: “The scholars have disagreed about the haraam ruling.

Some said that it is a ruling about which the scholars disagree. It is like the horse meat that Imam Malik forbade and others said was permissible, or makrooh according to Al-Mawardi. Since it is in the middle of halal and haraam, one should be careful and avoid it.

Al-Khattabi said that it is doubtful, if a person is doing business with another person who has wealth that is mixed with haraam or doubtful goods. It is not clear from the texts of sharee’ah whether this is lawful or unlawful. So try your best to find halal sustenance.

The Prophet said: “Seeking lawful sustenance is obligatory upon every Muslim.” Reported by Ibn Mas’ud.

Imam Malik and Ash-Shafi’i interpreted halal as something for which there is no evidence that it is forbidden, and it is categorized as halal, because it is more like religious convenience. Abi Haneefah interpreted it as something for which there is evidence that it is permissible. It appears that the fruit of the dispute is something that is left unsaid and its origin is unknown. But according to the Hanafi fuqaha’, it is haraam if one finds what is permissible and limits one’s food to what is sufficient. There are seven levels of eating.

The first is eating just to live on.

Secondly, to go beyond that to the extent that one is able to perform the five daily prayers and nawafil. Both of these are obligatory. Such as eating to strengthen one’s ability to perform the obligatory fasts.

The third is to eat food that gives one the strength to perform voluntary acts of worship, and this is mustahabb.

Fourthly, eating to strengthen the body to earn a living and work, this is shar’i.

Fifth, filling one third of the stomach. This fullness is not makrooh if one eats from his own. But if he eats someone else’s, then Al-Ourafi said: “Indeed it is haraam.”

It is not permissible to eat more than is prescribed by sharee’ah, unless the inviter is willing to eat more than that. Then he may eat as he wishes.

Sixthly, eating more than one-third of the stomach is makrooh, because it causes one to feel lazy and always want to sleep. This is what most people do.

Seventh, Eating more than that until one is too full and distracted. This is haram. This is mentioned in Sharah Al-Mandhumah by Ibn Imad.

Indeed, fullness hardens the heart and corrupts the mind and interferes with memorization and burdens the limbs from worship and learning knowledge in addition to strengthening lust and helping the ten armies of Satan, which are injustice, betrayal, disbelief, not keeping the trust, naminah, hypocrisy, deception, doubting Allah, the Almighty, disobeying the commands of Allah, who has majesty and glory, and neglecting the Sunnah of the Prophet, as mentioned by al-Hamadani.

Lugman said to his son:” When the stomach becomes full, the mind sleeps, wisdom becomes dumb and the limbs are lazy in worship.”

A wise man said: “He who eats much, drinks much. And whoever drinks much, sleeps much. And whoever sleeps a lot, becomes fat. And whoever becomes fat, his heart becomes hard. And whoever’s heart is hardened, drifts into sins. Satiety from the halal is the beginning of all evil. So how about from the haram.

Ash-Sharani said: Indeed eating haraam or doubtful food darkens the heart and prevents it from entering the presence of Allah Seeking halal sustenance is obligatory upon every Muslim. This obligation is the most difficult for the mind to comprehend and the hardest for the limbs to perform, because the ignorant think that halal sustenance does not exist and that the way to attain it is closed. This is impossible. All that is lawful is clear and all that is unlawful is clear, and between them there are things that are hidden, and these three things always go together no matter how difficult the circumstances. This is mentioned in al-Ihya’.

Praying and studying but eating haraam food is like building on dung. Ibrahim bin Adham said: Be good in your food and fast during the day and perform the night prayer (tahajjud).

When you are satisfied with a year’s worth of coarse clothes and a day’s worth of dry bread without enjoying the most delicious soup, it is not difficult for you to find what is lawful just to fulfill your day while what is lawful is plentiful. You do not need to look into hidden things, but you should beware of what you believe to be haram or suspect to be haram based on visible signs and in relation to wealth. That is haraam, according to al-Ghazali, because a great deal of conjecture is the same as believing in many rulings. But some say that it is doubtful, because there is no certainty that it is haraam.

With regard to wealth that is certain that it is forbidden or permissible, this is clear. This includes wealth that is taken in a mutually agreeable contract, such as buying and selling, dowries and wages. As for that which is taken without payment, such as grants, charity and wills. With regard to that which is taken by force, because it is unprotected wealth, such as the spoils of war, or the wealth of the disbelievers who have no protection and security. So it is permissible for them to take khums from it and distribute it fairly among those who are entitled to it. Or they may take it from zakaah or from the obligatory maintenance. These are taken from those who have more money, or from permissible things that no one owns, such as game, or from cutting wood in the forest, foraging for grass, drawing water from rivers and cultivating wasteland, all of which are acquired through effort.

And what is taken without effort such as inheritance. All of that is permissible if the conditions of shara’ are observed in producing it. As for wealth that is suspected of being haraam by a sign, such as the wealth of the king and his officials.

The scholars disagree about their gifts in this age. Some of them said that it is permissible for us to take them because it is not certain that they are haraam. Some said it is haraam, because most wealth in this age is haraam.

Others said that their gifts are permissible for both the rich and the poor, if it is not certain that they are haraam, and the giver is responsible. Others said that their gifts are haraam for both the rich and the poor, even if they are small, because they are unjust and most of their wealth is haraam, and the ruling applies to the most. Some said that it is permissible for the poor person only, unless it is known that it is booty. Then it is not permissible for him to take it except to return it to its owner. There is no sin on the poor person for taking from the king’s wealth, because if it belongs to him, then there is no doubt that it is permissible for him to take it. If it is from the fai’, then the poor person has a right to it, and so does the scholar.

‘Ali ibn Abi Talib said: “Whoever enters Islam with submission and recites the Qur’an clearly, then he is entitled to one hundred dirhams every year from the Baitul maal of the Muslims. If he does not take it in this world, then he takes it in the Hereafter. If that is the case, then the poor and the pious may take his right.”

The scholars said that if the wealth is mixed with booty that is unrecognizable or impossible to return to the owner and his children and grandchildren, then there is no way out for the king except to simplify it.

So it is permissible for the poor person to take, except for things that have been seized and forbidden things, because he is not allowed to take them. It is not possible to give a ruling on these issues except by way of explanation and research. This is a summary of what is mentioned in Minhaj al Abidin.

And the wealth of the one who has no income other than mourning the dead, or selling alcohol and other haraam things, or riba, or selling musical instruments such as flutes and other haraam things. If you know for certain that most of his wealth is haraam, then what you take from his hand is haraam, because that is the most likely guess.

Ash-Shabbarkhiti said in al-Futuuhaat al-Wahbiyyah, quoting from “Mukhtasor Ihya?” Uluumiddin, among the things that are vague is something that has been bought with haraam money, unless the food has been received or eaten before paying, in which case it is permissible according to consensus, and it does not become haraam by paying for it with haraam money.

Also included in haraam goods is food eaten from a waqf, as the Prophet (may Allah’s peace and blessings be upon him) said: “The Muslims are dependent on their conditions.”

If a person does not learn jurisprudence, then what he takes from the madrasa is haraam wealth. He has no right to take it, because what is endowed to a madrasa student applies to a student of jurisprudence, and there are three kinds of shar’i knowledge: jurisprudence, hadith and tafsir.

If a person commits a sin for which his testimony is rejected, such as murder, adultery, accusing someone of adultery without proof, false testimony, and continuing to commit minor sins, then what he takes on behalf of the Sufis from the waqf property or otherwise, such as charity designated for Sufis, is forbidden because he has no right to it. This is because the Sufis are the ones who observe the etiquette of the Shari’ah inwardly and outwardly.

We have mentioned the ways in which shubhat, halal and haram enter into the world in a special book, in the Halal and Haram chapter of Ihya? Uluumiddin. So look for that book, but it is summarized in this syarah.

Indeed, knowledge of halal sustenance and seeking it is obligatory upon every Muslim like the five daily prayers, according to the Prophet’s words: “Seeking halal sustenance is obligatory upon every Muslim.” Ad-Dailami narrated from Anas.

This means that seeking knowledge about what is lawful and what is unlawful is obligatory. Or it means that earning a halal living is obligatory. Thus quoted by Al-Azizi from Al-Manawi. And another hadith the Prophet #£ said: “Seeking halal sustenance is obligatory after other obligations.” HR. Thabrani from Ibn Mas’ud.

This means that earning halal sustenance for himself, his wife and children is obligatory after faith and prayer or after all the obligations set by Allah. So seeking what he needs for himself, his wife and his children is obligatory without going beyond what is sufficient. This is what Al-Azizi said.

The Prophet said: “Earning a halal living is jihad.” Al-Oudha’iy narrated from Ibn ‘Abbas.

Earning a living for himself and his family is rewarded like the reward of jihad.

As for the private parts, then guard them against acts that Allah has forbidden such as adultery, liwath (homosexuality), relationships between women of the same sex (lesbians), ejaculating with the hand (masturbation), having sexual intercourse with one’s wife during menstruation and when she is pure before bathing, and having intercourse with animals. Be you as Allah says: “And those who guard their private parts, except for their wives or the slaves they own, then they are not blamed.”

You will not reach the essence of guarding the eyes from forbidden sight and guarding the heart from thinking about the beauty of women and guarding the stomach from shubhat and even more so from haram or from eating too full.

Because all of these can stir lust and its underlying causes. As for the hands, then guard them against striking or killing without a valid reason such as striking the face or killing with the hand directly or for a reason such as digging a well unjustly.

The Prophet said:

“If the inhabitants of the heavens and the inhabitants of the earth were allied in shedding the blood of a believer, surely Allah would plunge them into hell.”

Or you acquire forbidden wealth with your hands or harass someone or betray a trust or entrustment or you write something that should not be said, for the pen is one of the two messages. So guard the pen from what the tongue is not allowed to say.

Dzun Nun Al-Mishri said:

Not every writer, but he will perish and what his hands write will live on, so do not write with your hands except that which will please you on the Day of Resurrection when you see it.

As for the feet, then guard them against walking to a place that is forbidden, such as walking to the door of an oppressive king and condoning his oppression. This is what Ibn Hajar said. Because walking towards an oppressive king without a legitimate need and without committing sin is a major sin.

This is because walking towards them means humbling oneself and honoring them for their injustice, whereas Allah, may He be exalted, has commanded us to turn away from them in the words of Allah: “And do not incline towards the wrongdoers, so that you may be touched by the Fire.” QS. Hud: 114.

This action increases their ranks and helps them to do wrong. It is reported: “The best of the umara are those who go to the scholars and the worst of the scholars are those who go to the umara.”

In the news it is stated: “The scholars are the trustees of the messengers over the servants of Allah so long as they do not associate with the king (ruler). If they do that, then they have betrayed the messengers. So beware and avoid them.

Abi Dhar said: “Whoever multiplies the group of a people, then he belongs to them. Just as this applies to kings, it also applies to their officials.

Al-Auza’y said: There is nothing that Allah hates more than a scholar visiting officials.

If the purpose of going to them is to ask for their wealth, then this is going to something unlawful.

The Prophet said:

“Whoever humbles himself to a pious rich man because of his wealth, two-thirds of his religion is gone.”

What is meant by religion here is adab. This means that there are three kinds of manners: manners towards Allah, manners towards the Messenger of Allah and manners towards people. If a person humbles himself to a rich man, two of his manners, the manners towards Allah and the manners towards His messenger, disappear and one remains.

This disappearance of two-thirds of manners is about a righteous rich man. So what do you think of the rich man who is unjust.

To summarize, the movement and movement of your limbs is one of Allah’s favors to you. So do not move some of them in disobedience to Allah entirely. Know that if you are slow in obeying Allah, you will be a loser, and if you are active in obeying Allah, you will be a loser.

And if you are diligent in obedience, then you will be rewarded.

Allah does not need you and does not need your deeds.

But every soul depends on its deeds in the sight of Allah.

Ali said: “Whoever thinks that he can enter Paradise without any effort is delusional. And whoever thinks that by exerting himself he will enter Paradise is also delusional. So do not abandon charity.” Hasan al-Bashri said: “Asking for Paradise without doing charity is one of the sins.”

Beware of saying: “Verily, Allah is Gracious, Merciful, and forgives the sins of those who disobey Him.” This is a true saying, but it is one of the sins of those who disobey Him. For this is a right word, but its meaning is false and the one who utters it is called a fool as the Messenger of Allah called him.”

He said:

“The intelligent person is the one who controls his desires and acts for the afterlife, while the foolish person is the one whose desires are followed by his desires and who thinks falsely of Allah.”

Hasan Al-Bashri said: “Many people are so distracted by the wish of forgiveness that they come out of this world bankrupt and without any good.”

One of them said: “I have faith in my Lord.” He lied: “Indeed, if he had favored his Lord, he would have done good deeds for Him.”

You know that this is the same as the one who thinks he is good at religious sciences without learning anything and does nothing.

So he says: “Verily, Allah is Gracious, Merciful, and has the power to reveal knowledge in my heart just as He revealed it in the hearts of His prophets without any effort or repeated study. “

Yahya ibn Mw’adh said: “Enlightenment, as I understand it, is continuing to commit sins hoping for forgiveness without repentance and hoping for closeness from Allah 4& without committing obedience, waiting for the plants of Paradise by sowing their seeds, seeking the land of the obedient by committing various sins and waiting beyond limits.”

This meaning has been mentioned by the poet in Bahrul Basitth: You wish for salvation but do not travel its paths; indeed, a ship cannot sail on a dry place.

He is like a person who wants wealth, but does not want to farm, does not want to trade and does not want to work, but remains idle. While he says: “Verily, Allah is Gracious, Most Merciful. He has the treasures of the heavens and the earth, and He has the power to show me the hidden treasures of the earth so that they will be sufficient for me without working. He has done that for some of His servants. So if you hear the words of these two kinds of people, you will consider them foolish and you will mock them, even though what they say is true and it is true that Allah $$ is the Most Gracious and the Most Powerful.

That is because Allah has made everything that man needs a cause and a way to achieve his desires. Otherwise, Allah would not have said to Sayyidah Mary am: “And shake the base of the date tree towards you, and it will bring forth ripe dates to you.” QS. Maryam: 25. Indeed, Allah was able to bring ripe dates to Sayyidah Maryam without shaking the base of the date tree. But Allah “makes all things through a cause”.

His people: “How is your leader?”

The man replied: “O Amirul mukminin, when the source of water is fresh, the river becomes delicious.”

If this is the case, then correct the heart so that your limbs become good and the good is achieved by doing muragabah, which is presenting the heart with Allah JS and focusing on Him.

One of them said: “Goodness is found in five things: being hungry a lot, reciting the Qur’an by pondering its meaning, crying out to Allah in the early hours of the morning, praying at night and sitting with the righteous.”

A poet said:

The cure for your hard heart is five do them, and you will have goodness and good fortune empty stomach and contemplating the Qur’an ‘ crying out to Allah in the early hours of the morning as well as praying in the middle of the night and sitting with the righteous.

Some add:

eating halal food and keeping quiet in seclusion and not bothering about other people’s affairs.

Talking about Disobedience of the Heart

It is known that the despicable attributes of the heart are many in number, because four kinds of attributes are gathered in man, namely Sabu’iyah (beast), Bahimiyah (animal), Shaitaniyah and Rabbaniyah. All of these are gathered in the heart. Thus, the characteristics of the pig, the dog, the devil and the wise man are gathered in man.

The pig is lust, the dog is anger while the devil always arouses the lust of the pig and the anger of the beast while the wise man who is reason, is commanded to resist the deceit of the devil. A person who has the nature of a pig, he will indulge in his lust by giving rise to shamelessness, evil, extravagance, miserliness, jealousy, hooliganism, vanity, greed, spite, revenge and others.

Those who have the nature of a dog will indulge their anger by spreading in their hearts the traits of self-assertion, indulgence in vices, extravagance, boasting, arrogance, self-aggrandizement, inviting and belittling others, desire for evil and injustice, and so on. While those who have a satanic nature will indulge in lust and anger which results in cunning and deceitfulness, bravery, deceit, betrayal and the like.

If all of these are planted under the leadership of the Rabbaniyah attributes, there will be settled from the Rabbaniyah attributes in the heart, namely knowledge, wisdom, confidence, knowledge of the nature of things and all affairs according to what they are.

The way to cleanse the heart of blameworthy qualities is very difficult. The method of treatment and practice has been completely erased because people are ignorant of themselves and busy with the pleasures of this world. We have explained all that, namely the blameworthy qualities and how to cleanse the heart from them in the book Ihya’ Ulumiddin in Rubu’ Muhlikaat and Rubu? Munyiyaat.

The Muhlikaat (things that destroy) is in the third section, while the Munjiyaat (things that save) is in the fourth section. However, we warn you to beware of three vices in the heart that mostly afflict students of fiqh today, because these three vices lead to destruction and are the basis of other vices, namely envy, jealousy and pride.

So strive to purify the heart from them. If a person is able to clean it, then he knows how to avoid the rest of the rubu’ muhlikaat.

If he is unable to do this, then he is even more unable to purify the other bad qualities. We should not think that we are safe from sin by having good intentions in learning knowledge when we have envy, jealousy and pride in our hearts.

The Prophet said:

“Three things lead to salvation: fear of Allah in secret or openly. Being just in a state of pleasure and anger, and being reasonable in a state of poverty and wealth. And three things lead to destruction: stinginess that is indulged in, lust that is followed, and pride in one’s self.”

This last trait is the fitnah that afflicts the scholars and is the greatest fitnah.

“Three things lead to destruction and three things lead to salvation and three things expiate sins and three things are degrees. As for the things that lead to destruction, they are stinginess that is obeyed, lust that is followed, and pride in one’s self. As for the things that lead to salvation, they are justice in anger and in peace, fairness in poverty and wealth, and fear of Allah in secret and openly. As for the things that erase sins, they are praying after prayer, completing ablution when it is very cold, and stepping out for congregational prayer. As for the degrees (in Paradise), they are feeding others, spreading the greeting of peace and praying at night when people are asleep:

The Prophet said:

“Three things from which this Ummah will not be saved are envy, prejudice and illusion. Shall I tell you the way out of them? They replied: Tell us, the Prophet said: If you suspect, do not confirm. If you envy. then do not be unjust. And if you have bad thoughts, then continue while putting your trust in Allah.”

As for hasad, it is an offshoot of stinginess, resentment and anger. As for hasad, it is an offshoot of stinginess, resentment and anger, because the stingy person is the one who refuses to spend his wealth, which is required by sharee’ah and his pride, on others.

The miser is the one who is miserly with the favors of Allah, which are found in the treasury of Allah’s power, not in the treasury of Allah’s servants. So his miserliness is greater, because this second kind prevents a person from giving to others as he prevents a person from giving to others. The covetous person is the one who finds it hard to see Allah giving others pleasure from the treasury of His power in the form of knowledge or wealth or love by the people such as a large following or position. In fact, the one who hasad desires the disappearance of the enjoyment that others have, even if he does not get any of that enjoyment. This desire is the height of abhorrence and is one of the levels of hasad.

The second level is wanting the pleasure to be with him because he likes the pleasure. Like liking a nice house or a beautiful woman or an influential position or a lot of money that someone else has earned. He wants to have that pleasure and what he hopes for is that pleasure, not the removal of that pleasure from him.

The third level is that he does not like those pleasures for himself, but likes what is like them. If he cannot get it, then he hopes that it will disappear from him so that there will be no difference between him and others.

The first part is not blameworthy and is what is called ghibah (envy) and munafasah (rivalry), while the second part is blameworthy. The fourth level is desiring such pleasure for oneself. If he does not get it, then he does not want it to go away from him. This last type can be forgiven when it comes to worldly matters and encouraged when it comes to religion.

Hence the Prophet said:

“Malice consumes good like fire consumes wood.” (H.R. Ibn Majah)

The envious person is tormented in his heart without mercy and continues to be tormented in the world.

Envy causes five things.

First, the destruction of obedience, second, sin and evil deeds, third, hardship and trouble without benefit, fourth, blindness of the heart so that it can barely understand a law of Allah and fifth, failure, and barely able to achieve his desires. Because the world is not empty of many of his peers and acquaintances who are given the pleasure of Allah in the form of knowledge or wealth or position.

So the one who has envy continues to be tormented in this world, namely the occurrence of distress and confusion in the mind and the burden on the mind until the end of his life, while the punishment of the hereafter is harsher and greater. In fact, a person cannot attain the essence of faith as long as he does not like for other Muslims what he likes for himself. Rather, he should join the Muslims in their joys and sorrows.

Muslims are like a building, some of which strengthen the others. And like one body. If one member of it feels pain, the rest of the body feels pain.

The Prophet said:

“The believers are like one body. If one of its members feels sick, the whole body suffers from fever and sleeplessness:”

Ibn Baththal and others said:

“There are three kinds of love: love of honor and respect, such as love for one’s father. Love of affection, such as love for one’s children. And love of sympathy like love for others. If you do not find this love in your heart, then it is better to occupy yourself with seeking the way of salvation from destruction than to occupy yourself with rare furu’ and ihnu khusumat.”

As for riya’, it is hidden shirk. The Prophet said: “Avoid minor shirk.”

The Companions said: “What is minor shirk?” The Prophet replied: “Riya’. It is one of the two shirk.”

The origin of shirk is to seek sympathy in the hearts of people by highlighting good qualities in order to gain a position and so that you are respected by them.

Love of position is one of the lusts followed and most people perish because of it. So people do not perish but because of other people. If people were fair, they would know that most of the knowledge and worship that they practice in addition to ordinary deeds is due to riya’, and riya takes away the reward.

It was narrated from the Prophet that he said: “Verily, the one who does riya’ will be called on the Day of Resurrection by four names, O disbeliever, O fajir (miscreant), O kadir (traitor), and O khaasir (one who loses), your efforts have been misguided and your reward is in vain. So there is no share for you today. Seek the reward of the one for whom you did the deed.”

It is reported that the martyr is taken to Hell. So he said: “O Robb, I have been martyred to uphold Your religion.” Allah said: “You lie! You want to be called brave. And it has been said so and that is your reward.” The same is said of the pious, the pilgrim and the reader of the Qur’an.

As narrated by Abi Hurairah from the Prophet he said: “The first person to be called on the Day of Resurrection will be one who has memorized the Qur’an and one who is instrumental in upholding the religion of Allah and one who has much wealth.

Then Allah says to the reader of the Qur’an: “Did I not teach you the Qur’an which I sent down to My messenger?” The man replied: “Yes, O Robb.” Allah said: “What do you

practice what you know?” The man replied: “I practice it all night and day.” Allah said: “You lie.” And the angels said: “You lie.” Then Allah said: “But you wanted to be said to be a reciter of the Qur’an and have been said to be so.” Then the owner of the wealth was brought in. Allah said to him: “Have I not expanded your provision so that you no longer need anyone?” The man replied: “Yes, O Robb.” Allah said: “What do you do with the provision I have given you?”

The man replied: “I establish family ties and give charity.”

Allah said: “You lie.”

And the angels said: “You lie.”

Then Allah said: “But you want it to be said that you are generous and it has been said so.”

Then people were brought in to fight for the religion of Allah. Allah said: “What are you doing?”

The man replied: “I was commanded to fight to uphold your religion. So I fought until I was killed.”

Allah said: “You lie.”

And the angels said: “You lie.”

Allah said: “But you wanted to be said to be ‘So-and-so is brave’ and have been said to be so.”

Know that there are five kinds of riya’. First, riya’ in religion by showing off one’s body, such as appearing thin and pale and leaving one’s hair disheveled. By appearing thin he wants to show that he has eaten little and by being pale he wants to show that he has not slept at night and is very sad about religion. With disheveled hair, he wants to show that he is very concerned about religion and does not have time to comb his hair.

Secondly, riya’ with appearance and clothing such as bowing the head when walking, being quiet in movement and leaving prostration marks on the face, wearing rough clothes, not cleaning clothes and leaving them torn and wearing patched clothes.

Thirdly, riya’ with words, such as saying words of wisdom and moving both lips in dhikr in front of people. Amar maruf nahi munkar in the presence of many people, showing anger at wrongdoing, showing regret because others sinned, weakening the voice when speaking and softening the voice when reading the Qur’an to show fear and sadness. Fourthly, riya’ with deeds such as the riya’ of the praying person, long in standing, prostrating and bowing, not turning his head, straightening the soles of his feet and hands. The same applies to fasting or Hajj, and giving alms and food.

Fifthly, being jealous of one’s friends, guests and those with whom one associates is like one who tries to bring a scholar or an abid or a king or an official so that it may be said that they take blessings from him because of his great position in religion, and like one who mentions many teachers so that it may be seen that he has many teachers and learned from them, so that he may feel proud of his teachers. As for pride and boasting, it is a chronic disease that has made it difficult for doctors.

Ujub is boasting about good deeds. Pride is divided into inner and outer pride; inner pride is the trait of a person who considers himself superior to others. While external pride is the deeds that arise from the limbs. If pride appears in the limbs, it is called takabbur. And if it is not apparent, it is called kibir. Al-Kibru requires the person to be boasted about and the deed to be boasted about. As for ujub, then it only requires a person who boasts. Even if man was created alone, he could be considered proud, not arrogant, unless he is with others. Al-kibru is a person’s view of himself as a beginner and his view of others with contempt. If he considers himself noble, but sees someone else as more noble, than him or like him, then he is not considered to be boasting to that person.

If he belittles others, but considers himself inferior, he is not boasting. If he considers others to be like himself, he is not arrogant. But a proud person is one who considers himself better than others. As the cursed devil said: “You created me from fire and you created him from earth.”

Arrogance in the assemblies is putting oneself first and others second, and wanting to take the lead and not liking to be refuted in dialogue.

A proud person is one who does not accept advice. When he is advised, he is harsh. If his words are challenged, he gets angry. And when he teaches, he is not gentle with the students. Ja likes to insult and yell at them, mentioning his kindness to them and making them his servants.

He looked at the common people as he would look at a donkey because he considered them stupid and despicable. Anyone who considers himself better than any of Allah’s creatures is arrogant.

But you should know that a good person is one who is good in the sight of Allah in the Hereafter, which is unknown to man and depends on the end of his life. So your belief about yourself that you are better than others is sheer ignorance. Rather you should consider others to be better than you and to have an advantage over you. The way to humble yourself is to humble yourself towards your peers and those below them until it becomes easy for you to be tawadhu and pride disappears from you, If it is easy for you to do that, then you will realize the character of tawadhu”. If it is hard for you to do that and you do it anyway, then you are pushing yourself, not being tawadhu. True morality is that which you do easily without feeling heavy. Know that humans have two ends and a middle. The one end leaning towards excess is called takkabur. The other end that is inclined towards deficiency is called humiliation and lowliness and the middle is called tawadhu’. The praiseworthy thing is to be tawadhu’ without humiliating oneself. Each of the two ends is blameworthy.

The thing that Allah likes the most is the middle. Whoever precedes others is arrogant and whoever retreats from him is humble. The pious man who is visited by a commoner, moves away from his seat and seats a Jain in his assembly, has humiliated himself and this is not praiseworthy. What is praiseworthy in the sight of Allah is to give to someone what is due to him. So it is appropriate for him to show tawadhu in this way towards his peers and those who are close to him in rank. As for his tawadhu’s towards the common people, he should do so by standing up and showing a cheerful face when speaking, being gentle when asking questions, attending his invitations and trying to fulfill his needs.

Do not consider yourself better than others, but rather worry about yourself so that others do not look down on you.

If you see a child, then say: “This child disobeys Allah while I disobey Him, so there is no doubt that he is better than me.”

If you see an older person, say: “This man has worshiped Allah before me, so there is no doubt that he is better than me.”

The first prayer is worth one reward, the second prayer is worth two rewards and the third prayer is worth three rewards. This was said by a scholar. When meeting a pious person say: “This person was given advantages that were not given to me, preaching what I did not preach and knowing rulings that I did not know. One of them said: “The one who is related to the Messenger of Allah and is a descendant of Sayyidina Hasan or Hussein, but he is not a pious person, then he surpasses others who are equal to him by 60 degrees.

Whereas a pious person who is not related to the Messenger of Allah outranks the descendants of the Messenger of Allah who are not pious by 60 degrees.

If you meet an older person who is ignorant and disobedient, say in your heart: “This person has disobeyed Allah because of ignorance, while I disobeyed Him with knowledge. So Allah’s proof against me is stronger and I do not know what my end will be and what his end will be.”

If you meet a disbeliever, say to yourself: “I do not know whether he will convert to Islam tomorrow and end his life with the best of deeds and come out of his sins with his Islam like a hair out of flour. As for me, may Allah protect me. Perhaps Allah will lead me astray so that I disbelieve and end my life with the worst of deeds so that this man will be better than me tomorrow in the Hereafter in the sight of Allah and will be one who is close to Allah while I will be one who is kept away from Allah’s mercy.

So pride does not come out of your heart unless you know that a great man is a great man in the sight of Allah, and that knowledge depends on good deeds, which is doubtful.

Thus your fear of a bad end prevents you from being arrogant towards the servants of Allah even if there is doubt in it. Your belief in the goodness or badness of yourself and others and your faith in that state does not contradict your ability to change in the future. For Allah can change hearts. He guides whom He wills and leads astray whom He wills. A scholar said: “The perfection of the state of tawadhu’ cannot be attained unless a person testifies about himself that he is below every Muslim, and that there is no one on the earth who is more disobedient, and there is no one who has less manners or shame than him, with certainty, not conjecture.”

For whoever considers himself better than a disobedient person in a way that does not show gratitude to Allah, then he has also entered the degrees of pride. The wise have agreed that whoever has the slightest trace of pride cannot enter the presence of Allah forever, even if he outwardly worships Allah with the worship of men and jinn. Know that a man does not consider himself great unless he thinks that he possesses one of the attributes of perfection in religious or worldly affairs. The causes of pride are seven. First, knowledge, the Prophet said: “The destroyer of knowledge is pride.” True knowledge is knowledge through which man knows himself and his Lord, the danger of bad endings, the proof of Allah over the scholars and the great danger of knowledge.

Secondly, charity and worship, scholars and worshipers in the face of the disaster of pride there are three kinds of levels.

1. Pride is settled in his heart. He considers himself better than others, except that he makes ijtihad and acts like others do, so that he considers himself better than others. This has established the tree of pride in his heart, but he has cut off all its branches.

1. He shows it in his actions by elevating himself in assemblies and getting ahead of his peers and showing disdain for those who do not fulfill their rights.

At least this is the case with the pious person who turns his face away from people as if he is avoiding them. The worshipper, on the other hand, always has a sour face as if he is ridding himself of people and is disgusted with them or angry with them.

1. Showing pride in his tongue that causes him to boast and praise himself as the worshipper said to others: “Who is he and what are his deeds and where does his zuhud come from.”

He said: “I have not eaten from so-and-so day to so-and-so day, and I have not slept at night.”

The pious man said: “I am a master of various sciences and know the nature of things. I have studied with so-and-so and so-and-so. What are your strengths, who are your teachers and what traditions have you heard. The third reason is lineage. The one who has a noble lineage underestimates the one who does not have that lineage, even though he is superior in deeds and knowledge.

Fourthly, beauty; this happens mostly among women and can lead to gossiping and telling stories about other people’s ugliness.

Fifthly, wealth; this occurs among kings concerning their treasuries, and among merchants concerning their goods, among landlords concerning their land, among the rich concerning their clothes, horses and vehicles.

Sixth, strength, that which is boasted of by the weak.

Seventh, followers and disciples and relatives.

It happens among kings regarding the large number of soldiers. And among the scholars regarding the large number of students. So any enjoyment that can be considered perfect even if it is not actually perfect, it can also be boasted about. Even the wicked sometimes boast of the many crimes he commits against women and boast about them because he considers them perfect, even though he is sinful in doing so. The reports about malice, pride, riva’ and self-aggrandizement are numerous and a tradition is sufficient for you that covers all four kinds.

It was narrated by al-Gadhi al-Marusi and ‘Abdullah ibn al-Mubarak (may Allah have mercy on him) with a chain of transmission from Khalid ibn Madan that the Messenger of Allah (may Allah’s peace and blessings be upon him) said about Mu’adz ibn Jabal: “The most knowledgeable of the lawful and unlawful among you is Mu’adz ibn Jabal”. Then he said: “O Mu’adz, tell me a hadith that you heard from the Messenger of Allah.”

Upon hearing this, Mw’adz cried until I thought that he would not be silent. Then he became silent, and said, “How much I long for the Messenger of Allah and for meeting him.” Then Mu’adz said again, I heard the Messenger of Allah say: “Praise be to Allah who decrees for His creatures whatever He wills”. At that time he was riding a vehicle while I was sitting behind him.”

He looked up at the sky, then said to me: “O Mu’adh I tell you a hadith that if you memorize it, it will benefit you in the sight of Allah. And if you forget it by not memorizing it, then it will cut off your proof in the sight of Allah on the Day of Resurrection.

O Mu’adh, Allah created seven angels before He created the heavens and the earth, and He made for each heaven an angel to guard its door. The angels of record ascend with the deeds of the servant from morning till evening. These deeds have a light like the light of the sun so that when the angels of record take them to the heavens of the world, which are close to the earth, the angels praise them and consider them to be much. So the angel in charge of the heaven of the world said to the angels of record: Strike this deed on the face of its owner. I am the angel of gossip. My Lord commanded me not to let the one who gossips about others pass through me to another angel.

The Prophet said: Then the next day the recording angels came with a good deed of a servant and it had a light. So the recording angels praised and considered it much until it passed through the first heaven and conveyed the charity to the second heaven. Its name is Al-Maaun and it is made of iron or white marble. Then the angel in charge of it (named Rubail) said: Stop and strike this charity on the face of its owner. Verily the owner of this charity wants the pleasures of this world. I am a proud steward angel. My Lord commanded me not to let his deeds pass through me to another angel. He used to boast to people in their assemblies (until the angels cursed him until evening).

The Prophet said: The recording angels brought the bright deeds of the slave in the form of charity, prayer and fasting. The recording angels were amazed. So they carried it through the first and second heavens until they reached the third heaven. It is said to be made of copper and some say of iron. Its name is Harabut, and the tasbih uttered by its inhabitants is “subhanal hayyi al-ladzu laa yamuut”. (Glory be to God who lives forever and cannot die). Whoever utters these words will be rewarded like them.

Then the angel in charge said to them: Stop and strike this charity on the face of its owner.

I am the guardian angel of pride. My Lord commanded me not to let his deed pass through me to another angel. He used to boast to the people in their assemblies.

The Prophet said: The angels of record ascend carrying the deeds of the servant that shine like shining stars and make sounds of tasbih, prayer, fasting, Hajj and Umrah until they pass through the third heaven and arrive at the fourth heaven. It is said that this sky is made of copper, some say of silver. Its name is Az-Zahir, and the tasbih uttered by its inhabitants is “subhanal malikil quddus”. Whoever utters it will be rewarded like them.

The angel in charge said to them: Stop and strike this charity on the face, back and stomach of its owner. I am the angel of pride. My Lord commanded me not to let his deeds pass through me to another angel. Indeed he used to when he did a deed, he would wake up the deed.

The Prophet said: Then the angels of record carry the deeds of the servant who shines like the sun until he passes through the fourth heaven and arrives at the fifth heaven like a bride found with her husband. It is said that the fifth heaven is made of silver and some say of gold. The fifth heaven is called Al-Mushirah. Then the angel in charge there said: “Stop you and strike this charity on the face of its owner and place it on his shoulders. I am the guardian angel of envy. Indeed, he used to envy the one who studied and did deeds like him. Whenever someone did more worship than him, he envied him and backbited against him.

In .Minhajul ‘Abidiin it is mentioned: Then the angels said: I am the angel of envy. He used to envy people for the bounty that Allah had given them. He has hated what Allah has pleased, my Lord has commanded me not to let his deeds pass through me to another angel, which is after this heaven.

The Prophet said: Then the angels of record carry the deeds of the servant that shine like the sun in the form of prayer, zakat, hajj, umrah, jihad and fasting, then they carry them to the sixth heaven. It is said to be made of gold and some say of jewels and its name is Al-Khalishah.

The angel in charge was named Thuthail, and he said: Stop and strike this charity on the face of its owner. He used to not pity any of Allah’s servants who were afflicted with trials or illnesses, but he was pleased with him. I am the angel of mercy. My Lord commanded me not to let his deeds pass through me to another angel who is the guardian angel after me.

The Prophet said: The angels of record ascend carrying the deeds of the servant in the form of fasting, prayer, nafagah to uphold the religion of Allah, jihad fi sabilillah and wara (being careful to distinguish between halal and haram). These deeds make a sound like the sound of bees and shine like the sun.

In Minhajul “Abidin it is mentioned: It makes a sound like thunder and a light like lightning. It is accompanied by 3000 angels. They took him to the seventh heaven. It is said that it is made of red jagut and its name is Al-Labiyah. The Tasbih uttered by its inhabitants is “subhana khaligin nuur” (Glory be to God the Creator of Light). Whoever utters it will be rewarded as they are rewarded.

Then the angel in charge said to them: Stop and strike this deed on the face of its owner and strike his limbs, then strike it on his heart. I am the angel of the guardian of fame. I am in charge of concealing from my Lord all deeds that are not aimed at earning the pleasure of my Lord.

Indeed he desires other than Allah with his deeds. He wants glory among the scholars, position among the rulers and fame among the people so that it spreads in the cities. My Lord commanded me not to let his deeds pass through me to another angel. Any deed that is not purely for the sake of Allah is riya and Allah does not accept the deeds of those who are riya.

The Prophet said: The angels of record ascend with a person’s deeds of prayer, zakat, fasting, hajj, umrah, good manners, silence from all that is useless in this world and the next, and dhikrullah, then the angels of the seven heavens escort him until they pass through all the veils towards Allah, then stop before Him and bear witness to him for his righteous deeds that are done for the sake of Allah. 

Then Allah said: You are the recorders of My servant’s deeds and I am the Watcher of his heart. Verily he does not desire Me with his deeds, but desires other than Me. He does not make them sincere for Me while I know better what he desires with his deeds.

My curse will be upon him. He has deceived the people and deceived you, but cannot deceive Me while I am the Knower of all that is hidden and the Knower of hearts. Nothing is hidden from Me. My knowledge of what has happened is the same as My knowledge of what is happening. My knowledge of what has passed is the same as My knowledge of what is to come.

My knowledge of the former is the same as My knowledge of the latter. I know every secret and more hidden than that.

How can My servant deceive Me with his deeds. Indeed, he can only deceive the creatures who do not know anything unseen while I am the All-Knowing of all unseen. So My curse and our curse will be upon him. Then he was cursed by the seven heavens and their inhabitants.

Then Mu’adz wept and lamented loudly and said: I asked the Messenger of Allah: O Messenger of Allah, you are the messenger of Allah, while I am Muw’adz bin Jabal. How can I survive all that? Then the Prophet replied: Follow me, even if there is a shortcoming in your deeds. O Muw’adz, keep your tongue from swearing at your brothers the memorizers, the Qur’an in particular and bear in mind your own sins and do not impose them on them, do not praise yourself by reproaching them, do not raise yourself above them by demeaning them, Do not include the deeds of this world in the deeds of the hereafter and do not be boastful in your deeds, do not boast in your assembly so that people will be afraid of your bad manners and do not whisper to someone or a friend when someone else is near you. Do not boast to others, lest the good of this world and the Hereafter be cut off from you. Do not tear others to pieces with your tongue, lest the dogs of Hell tear you to pieces on the Day of Resurrection in Hell.”

Allah says: “Wan nassyithaati nasythan.” Do you know what that is, O Mu’adz?”

I replied: “My father and mother are your ransom, O Messenger of Allah.”

The Prophet said: “They are the dogs of hell that tear the flesh from the bones.” I said: “My father and mother are your ransom, O Messenger of Allah.”

Who can bear this incident and who can survive it? The Prophet replied: “O Mu’adz, indeed it is easy for whom Allah makes it easy for him. Indeed it is sufficient for you to, face all that if you like in others what you like for yourself and hate in them what you hate in yourself. O Mu’adh, then you are saved.”

Khalid bin Madan (may Allah have mercy on him) said: “So I have not seen anyone who has read more of the Quran than Mu’adh because of this great hadith.”

O one who loves knowledge, reflect on these things and seek refuge with your Lord, the Lord of all worlds and supplicate humbly while whining and crying all night and day with those who pray fervently, for there is no surviving this calamity except by His providence. So fight your lust in the face of this obstacle so that you do not perish with those who perish. Be aware that the greatest reason for the establishment of these vices in the heart is seeking knowledge in order to boast and compete.

Most ordinary people are far away from these vile traits, while the knowledgeable are subjected to them and are likely to perish because of them.

So think about which of your affairs is more important. Do you learn how to avoid these destructive things and try to mend your heart and build up your Hereafter, or do you give more importance to engaging in unnecessary conversations with people, so that you gain knowledge that leads to additional pride, envy and self-aggrandizement until you perish with those who perish. Know that these first three traits are the mother of all abominations of the heart. The author considers pride and self-aggrandizement as one trait because they are related and almost the same. Hence they are not mentioned at the beginning of the chapter.

All three traits have one origin, which is the love of this world. Hence the Prophet said: “The love of this world is the root of every sin.” Indeed, love leads to things that are doubtful, then to things that are makrooh, then to things that are forbidden.

If the love of this world is the root of every sin, then the hate of this world is the root of every good. This Hadīth was narrated by Baihagi from Hasan al-Bashri in a mursal manner. This is mentioned in Al-Jaami’ Ash-shaghir and its commentary. Az-Zargani said: “These are the words of Malik ibn Dinar as narrated by Ibn Abi Dunya. Or the words of ‘Isa as narrated by Baihagi in Az-Zuhd.”

He said in Shw’abul Innan: “This is not from the Prophet, but from the mursal of Hasan al-Bashri. Nevertheless, this world is a plant for the Hereafter. Whoever takes something from this world just for his need to use it in achieving the happiness of the Hereafter, then this world becomes his crop: And whoever desires the world in order to take pleasure in it, the world is the place of his destruction.

A scholar said: “Seeking income is obligatory and is of four kinds.”

Fard, which is to earn only what is sufficient for oneself, one’s family and one’s religion. The mustahabb (recommended) is to earn more than that to help the poor or to maintain family ties, and this is more important than the recommended acts of worship. Permissible, i.e. seeking more than that for pleasure and adornment. Haram (forbidden) is to earn as much as possible to boast of one’s wealth and to make oneself proud.

All of the above is a small part of the knowledge of piety that is born, which is the beginning of hidayat. If you test your lust with this beginning and it submits to you to fulfill its purpose, then you should hold on to the book of Ihya’ Ulumiddin so that you know how to reach the inner knowledge of piety.

I have quoted from the book of Ihya’ Ulum al-Din something that should be present in the heart in every pillar and condition of the acts of prayer. That is, when you hear the call of the muezzin, then imagine in your heart the awesomeness of that call on the Day of Resurrection and you prepare yourself physically and mentally to answer and immediately fulfill that call. For those who hasten to fulfill this call are the ones who are called gently on the day of the greatest showing of deeds.

So turn your heart to this call. If you find it joyful and full of gladness for the state, then know that there has come to you a call with gladness. And when you purify yourself, then do not neglect your heart. And when you purify yourself, do not be negligent of your heart. When you seek to cover your ‘awrah, then know that the meaning is to cover the ugliness of your body from the sight of men. So what do you think about the ugliness in your heart and try to cover it, because it cannot be erased, except by regret, shame and fear. As for facing the Qiblah, then focus your attention in the direction of the House of Allah. Therefore, let the face of your heart always accompany your limbs.

Know that just as the face does not face the direction of the House of Allah except by leaving everything else behind, so the heart does not face Allah except by emptying it of other than Allah. As for “not standing,” it is the appearance of the body and heart before Allah. At that time, the head should be lowered as a warning to the heart to always be modest and avoid pride. Remember in that state the greatness of standing before Allah on the Day of Resurrection when deeds are presented for questioning. As for the intention, then resolve to fulfill the call of Allah in obeying His command to perform the prayer and complete it and avoid things that make it painful and devote everything to Allah’s Essence by hoping for His reward and fearing His punishment and seeking closeness from Him.

As for the takbir, when you say it with your tongue, do not let your heart deny it. If there is something in your heart that you consider greater than Allah, then Allah witnesses that you are lying. As for the prayer of iftah, the beginning of its sentence is your words: I set my face to the Lord who created the heavens and the earth. This does not mean the visible face, because you only set it in the direction of the qiblah, whereas Allah is not limited by direction. Rather it is the heart that we turn to the Creator of the heavens and the earth.

So look at it, whether it is thinking about the affairs of this world and following its desires or facing the Creator of the heavens. When you say: Hanii an musliman, (in an upright manner as a Muslim), then you should reflect that a Muslim is one who does not harm a fellow Muslim with his tongue or hand. If not, then you are lying. When you say: “And I am not one of the polytheists,” then think of hidden shirk and beware of this shirk. For the name shirk applies to both the few and the many. If you say: My life and death are for Allah, then know that this is the state of a servant who is lost to himself and exists for his Lord.

When you say: I seek refuge with Allah from the temptation of the accursed Satan, then know that he is your enemy and is always trying to turn your heart away from Allah out of envy of you for your consultation with Allah and your prostration to Him. Know that one of the devil’s tricks is to distract you in prayer from remembering the Hereafter and thinking about the deeds of the Hereafter to prevent you from understanding what you recite. So know that whatever distracts you from understanding the meaning of what you are reciting is waswaas. This is because the movement of the tongue is not what is intended, rather it is the meanings that are intended.

If you recite: Bismillahi “Rahmanir Rahim”, then make an intention of tabarruk with it because it begins the recitation with the words of Allah. Understand that the meaning is: Everything depends on Allah, and what is meant by the name here is the owner of the name. The meaning of alhamdu is that all gratitude is for Allah, because all pleasure comes from Allah. When you say Ar-Rahmanir Rahim, then present in your heart all kinds of His bounties so that His mercy becomes clear to you. Then imbibe reverence for Allah in your heart and fear of the awfulness of the Day of Judgment with your words: Maaliki yaumuiddin.

Then renew sincerity with your words: iyyakta na ‘budu and renew inability, need and freedom from power and strength with your words: Wa iyyaaka nastta’iin.

Then ask for your most important wish and say: Ihdinash shirotol mustagiim. Then ask for ijabah (fulfillment of prayer) by saying: Amen. When you recite Al-Fatihah, then you are among those of whom Allah says in the hadith narrated from the Prophet: “I divide the prayer, i.e. its recitation between Me and My servant into two, i.e. half for Me and half for My servant and for My servant what he asks. When the slave says, Alhamdulillahi Robbil ‘aalamiin, Allah, says: “My slave praises Me.” When the servant says: Ar-Rahmanir Rahiim, Allah says: “My slave praises Me.” When I say: Maaliki yaumiddiin, Allah said: “My servant honors Me.” When the servant says: Iyyaaka na’budu wa iyyaaka nasta’in, Allah says: “This is between Me and My slave and for My slave what he asks for.”

When the slave says: lldinash shirorol mustagim, shirotol ladziina anamta ‘alaihim ghairil maghdluubi alaihim wa ladidhoollium, then Allah says: “This is for My slave and for My slave what he asks for.”

As for the long standing, then it is a reminder to establish the heart with Allah with full presence. As for bowing and prostrating, you should remember repeatedly the greatness of Allah and raise your hands to seek refuge with Allah’s forgiveness from His punishment. When you sit before Him, then sit politely and present the Prophet in your heart as a noble person, then reflect that Allah answers your greetings with as much as His righteous servants. Then you testify that Allah is One and Muhammad is His prophet and messenger by renewing your pledge to Allah by repeating the two sentences of the shahada.

Then pray at the end of your prayer with the supplication narrated from the Prophet Show an attitude of tawadhu’, solemnity and sincere hope that your prayer will be answered. Include in your prayer your parents and other believers. When giving the greeting intend it for the angels and the audience and end the prayer with it. Hide in your heart gratitude to Allah for His blessings to complete this obedience. Imagine that you are saying goodbye to this prayer and that you may not live long enough to perform it. Fear that your prayer will not be accepted and that you will be hated for it physically and mentally and that it will be rejected in front of you. Even so, hope that Allah will accept it with His mercy and grace.

There are those who stay for a while after praying as if they were sick. So let a man examine his prayer and be glad that he has done it perfectly and regret that he missed it. Let him strive to continue doing so. When you fill your heart with piety, then the veil between you and your Lord is lifted and the light of realization is revealed. The sources of wisdom emanate from your heart the secrets of the kingdom of Allah (Al-mulk and Al-malakuut).

Al-mulk is that which you see with the sight of your eyes while Al-malakuut is that which you can know with the eyes of your heart. With it you will easily acquire ladunni knowledge in the form of the secrets of mukasyafah and ma’arif without trying and struggling so that you take for granted new sciences that did not exist at the time of the Companions and tabi’in (radhiyallahu ‘anhum) such as fiqh and nahwu and others.

It is narrated that Imam Al-Ghazali was imam in his mosque, and his brother Ahmad did not follow him. So Imam Al-Ghazali said to his mother: O my mother, tell my brother Ahmad to follow me in my prayers so that people do not accuse me of my bad deeds. Then his mother told Ahmad to follow Al-Ghazali in his prayer, so his brother followed him. Then he saw blood in Al-Ghazali’s stomach. So his brother separated himself from him. After the prayer, Imam Ghazali asked him about the reason for his separation. His brother replied: “I saw your stomach full of blood.” Al-Ghazali asked: “Where did you learn that knowledge?”

His brother replied: “I learned it from Ash-Sheikh Al-Utaqi. He was a man who sewed worn-out sandals and repaired them. Then Al-Ghazali went to Ash-Sheikh AlKharrazi.

Al-Ghazali said to him:” O my master, I want to learn knowledge from you”. The Ash-Sheikh said: “Perhaps you are unable to obey my orders.”

Al-Ghazali said: “Insha’ Allah I am able”. Then the Ash-Sheikh said: “Sweep your floor.” When Al-Ghazali was about to sweep with a broom, the Ash-Sheikh told him to sweep the floor with his hands. So Al-Ghazali swept with his hand. Then he saw a lot of dirt on the floor. The Ash-Sheikh said: “Sweep away the dirt.” When Al-Ghazali was about to take off his shirt, the Ash-Sheikh said to him: “Sweep the floor with the shirt you are wearing.” When Al-Ghazali happily wanted to sweep it, the Ash-Sheikh forbade him and told him to go back to his house. When Al-Ghazali returned and arrived at his madrasa, the place where he taught knowledge to students, he said to his students: “This is the place where we play with little children.”

Allah had given him ladunni sciences and at that time he realized that all the sciences he had taught his students were nothing compared to the sciences that Allah had instilled in his heart without effort and trouble. If you seek knowledge from arguing, then how great your calamity and how long your labor and how great your loss.

So do whatever you like of the forbidden things if you do not fear perishing. For you will not gain the world by selling religion, and your Hereafter will also vanish (leave you). So whoever seeks the pleasures of this world by selling religion, loses both. And whoever gives up the pleasures of this world for religion is fortunate in both. Indeed, the world is the enemy of Allah and the enemy of His guardians and the enemy of the enemies of Allah. As for his enmity towards Allah, then he cuts off the path of His saints. As for his enmity towards the guardians of Allah, it is because he adorns himself for them and blinds them with his beauty so that they bear the bitterness of patience in severing ties with him.

As for his enmity with the enemies of Allah, it is because they enjoyed it for so long that they relied on it. All of this is a hint towards the beginning of the path in your treatment of Allah by fulfilling all His commands and avoiding all His prohibitions.

I advise you now with some manners so that you can correct and treat yourself in your dealings with the servants of Allah and when you befriend them in the world. Adab is the praiseworthy treatment of words and deeds with good manners and attributes such as showing a pleasant face, good company and taking things in a good way.

Ibn Atha’illah said: “Adab is doing everything that is considered good.” Someone else said: “It is respect for those who are superior and affection for those who are inferior.” An early scholar said: “Manners are like the food of the body, which must be processed before eating the food that is made, so the food of the mind is the manners that are heard.”

A poet said:

It is not all the time that you see useful so maintain the path of adab and you will see Allah uncovering something hidden until you gain reward and you reach a high rank.

Manners of Associating with Al-Khaliq and Others

Know that a person who will never be separated from his Lord either on a journey, during sleep and wakefulness, even during life and death in this world. He is his Master, Leader and Creator, wherever he remembers Him with his tongue or heart, then He is your seatmate. In the Oudsi hadith Allah says: “I am the seatmate of him who mentions Me.”

Allah says: “O My servant, I depend on your belief in Me and I am with you in guidance or I am with you in My knowledge when you mention Me so that I hear what you say and fulfill your prayer.”

This and the like are about remembrance in a state of awareness, not in a state of inattention.

Allah says:

“O son of Adam, if you mention Me when you are alone, then I mention you when you are alone. If you mention Me in a gathering, then I mention you in a gathering that is better than it. If you draw near from Me a cubit, I draw near from you a tenth. And if you come to Me walking, I come to you running.”

What this means is that if you mention Allah silently with sincerity and avoiding riya, then Allah immediately rewards you according to your deeds. If you mention Allah in a group of people to boast and glorify Him among His creatures, then Allah will mention you among the angels who are near and the spirits of the messengers to boast about you and glorify your rank. And if you draw near to Allah with ijtihad and sincerity in obeying Him, then Allah draws you near with hidayat and taufik. If you increase, then Allah also increases the reward.

This was mentioned by Al-Azizi. When your heart is broken and you are saddened by your carelessness regarding your religious rights, He is your friend and companion. For Allah says in the hadith of Oudsi:” I am with those whose hearts are broken for My sake.”

i.e. Allah is with those who are solemn with guidance because of their carelessness in obeying and disobeying. If you knew the truth about Allah, you would have taken Him as a friend and excluded the people.

A poet said:

Since I have known God, I have known nothing else nor has He been forbidden near us Since I have gathered I have not feared separation Now I have arrived and gathered.

A poet said of Bahrul Basiith:

Everything you leave behind there is a substitute but if you leave God there is no substitute.

If you cannot do that in all your time, then do not deprive your night and day of a time when you are alone with Allah. You should learn the manners of associating with Allah.

There are fourteen manners of associating with Allah:

1. Bowing the head and lowering the gaze.

2. Focusing your attention on Allah.

3. Increase silence accompanied by dhikrullah. This is in accordance with the words of the Prophet:” You should be silent a lot, because it can drive away the devil.”

4. Calming the limbs from futile movements. Because at that time required khushu, submission and presence of the heart with Allah.

5. Immediately obeying the command.

6. Avoiding prohibitions.

7. Disputing fate a little.

The Prophet said: “Worship Allah with pleasure. If you are unable, then there is much good in patience for what you dislike.”

Allah said:

“I am Allah, there is no God but Me. So whoever is impatient of My trials and is not grateful for My favors and does not accept My decisions, let him seek a god besides Me.”

Abu Ali Ad-Daggag (may Allah have mercy on him) said: “It is not pleasure if one does not feel the trials; rather it is pleasure if one does not dispute the rulings and decisions of Allah.”

It was narrated from Ash-Sheikh Afifuddin Az-Zahid that while in Egypt he heard about the Tartar invasion of Baghdad. He could not accept it and said: “O Robb, how can there be this destruction when there are children and innocents among them?”

Then he dreamt that he saw a man who had in his hand a book inscribed with two verses of poetry:

Leave the denial, for it does not concern you, and do not judge about the movements of the waves; do not ask Allah about His deeds; whoever enters the waves of the sea perishes.

8. Always make dhikr, that is, with the tongue and the heart.

9. Always think about Allah’s favors and His majesty.

10. Prioritizing truth over falsehood.

11. Not relying on humans for all needs, whether traveling or in the city, because humans can neither benefit nor harm (without the will of Allah).

12. Submission with fear of Allah

13. Grieving with shame to Allah for carelessness in worship.

14. Not relying on stratagems in earning an income because of trust in Allah’s guarantee Allah says: “And there is not a creeping thing (i.e. animate creature) on earth, but Allah provides for it.”

6. Huud: 6.

And relying on Allah’s bounty, knowing that Allah’s choice is good. These manners should be your guide throughout your night and day. For these are the manners of companionship that do not leave you all your time while the rest of mankind leaves you.

Allah says: “And He is with you wherever you are.”

If you are a scholar, then the manners of a scholar are seventeen.

1. Accepting questions asked by his students and being patient with them.

2. Not rushing in any matter.

3. Sitting with dignity, calmness and bowing the head.

4. Not to be arrogant towards all people, except towards those who are unjust and openly show their injustice to prevent them from being unjust. Being arrogant towards those who are arrogant is as much a charity as being tawadhu towards those who are tawadhu.

5. Preferring tawadhu’ in meeting places and assemblies.

6. Not playing and joking.

7. Showing compassion to the student when teaching him and being patient with the student who is not good at asking questions but claims to know something that he does not know, i.e. you treat him with good manners and words.

8. Correcting the ignorant student with good guidance.

9. Not scolding the ignorant student and not insinuating.

10. Not being arrogant, not being reluctant and not being ashamed to say: “I don’t know,” or saying: “Wallahu Alam,” if the matter is unclear or unknown.

It is narrated in the hadith that a man asked the Prophet: “Which country is the worst?”

The Prophet replied: “I do not know, I will ask Jibril.” Gabriel replied: “I do not know. I will ask Robbil izzah.”

11. Focusing on the questioner and understanding his question in order to answer his problem.

12. Accepting the correct evidence and listening to it, even if it is from an opponent, because following the truth is obligatory.

13. Submitting to the truth by returning to it when wronged, even if it is from someone of lesser standing.

14. Prohibiting students from learning knowledge that is harmful to religion, such as sorcery, necromancy and fortune-telling.

15. Forbidding students from seeking anything other than the pleasure of Allah and the Hereafter with useful knowledge.

16. Preventing the student from occupying himself with the fard kifayah before occupying himself with the fard ‘ain, while the fard ‘ain is to improve his body and mind with piety, namely by performing physical and mental worship and avoiding physical and mental sin as mentioned in this book.

17. Prioritizing correcting oneself before enjoining others to do good and before forbidding them to do evil with piety so that the students will follow one’s deeds and words.

Because the evidence of deeds is stronger than the evidence of words. Abul Aswad said:

If you rebuke a friend and blame him while you yourself are doing it, then you are blameworthy. Start with yourself and forbid him from his deviation if you stop from it, then you are wise, do not forbid an action but you yourself do it.

If you are a student, then the manners of the student towards the pious (teacher) are thirteen.

1. Greeting and asking permission to enter.

2. Speak little in his presence.

3. Does not speak when not asked by the teacher.

4. Not asking something before asking permission from the teacher first.

5. Not contradicting the teacher with so-and-so’s words that are different from what you said or something like that.

6. Not to contradict the teacher’s opinion when it differs from yours, thus lowering his dignity and reducing his blessings.

7. Do not ask questions of a friend in his assembly and do not laugh when talking to him.

8. Not to turn his head to the right and left, but to sit with his eyes lowered quietly and politely as if he were in prayer.

9. Not to ask his teacher many questions when he is bored or sad, even if it is based on a strong suspicion.

10. When the teacher stands up, the student stands up in his honor.

11. Not following the teacher by talking and questioning him.

12. Not to ask questions on the way, but wait until he arrives at his house or seat.

13. Not to speak ill of him regarding actions that the student thinks are wrong. The teacher knows better about his secrets. Remember the story of Prophet Moses who said to Al-Khaidhir named Balya’ bin Mulkan: “Why did you cut a hole in the boat which resulted in the drowning of the passengers? Surely you have committed a great wrong.”

The act was in its nature a munkar. Hence Moses blamed his teacher Al-Khaidir the first time. But in essence it was in accordance with the inner sharia. And finally Moses justified his teacher’s action. A student should remember that he is wrong when he blames his teacher by relying on his dhahir, knowing that the teacher knows the secrets.

It is narrated that while Ibn ‘Arabi was praying, his disciples noticed him moving his feet repeatedly in prayer. After the prayer, they asked him: “Why are you moving your feet?” Ibn ‘Arabi replied: “Fakhrur Rasi is about to die and the devils are surrounding him to take away his faith, so I am driving them away with my feet until he dies in a state of faith.”

If you have a father and mother, then the manners of a child towards his Muslim parents are twelve.

1. Listen to what they say.

2. Standing up to greet them when they stand up in order to honor and maintain their honor, even if they are below him.

3. Obeying their commands as long as they are not in disobedience to Allah.

4. Not walking in front of them, but beside or behind them. If he walks in front of them for some reason, then there is nothing wrong with that.

5. Not to raise his voice above that of his parents out of courtesy towards them. This is the most emphasized adab as stated by Ar-Ramli in Umadatur Raabih.

6. Answering their call with a soft answer such as: Labbaik.

7: Strive to seek the pleasure of your parents by deeds and words.

8. Be humble and gentle to your parents as if serving them. Feeding them with one’s hands if they are unable to do so and giving them priority over oneself and one’s children.

9. Not mentioning your kindness to them or the commands that you have given them. It is like saying:” I gave you so and so and I did this to both of you.” Because that can break the heart. Some say that mentioning kindness can break the relationship.

10. He should not look at his parents with a cynical eye.

11. He should not have a frowning face towards them.

12. He should not travel except with their permission, i.e. for jihad, tathawwu’ pilgrimage, visiting the prophets and saints, and travel for trade that may threaten his safety. Such travel is haraam if it is not permitted by the father or mother, even if it is permitted by someone closer to them. Except for traveling to learn knowledge that is fard, even if it is kifayah, such as learning nahwu and the degree of giving fatwas. Then it is not haraam for him to do that, even if his parents do not give him permission.

This is mentioned in Fathul Mu’iin. With regard to the disbelieving father and mother, the son must treat them kindly in matters that are not related to religion, so long as they are alive.

You should know that apart from these people, namely the teacher, the student and the parents, there are three categories of people who are in your right,

These are friends, acquaintances, and strangers. If you are associating with strangers, then there are five manners when sitting with them.

1. Do not intervene in their conversation.

2. Not listening to their bad stories and falsehoods.

3. Ignoring what happens from their bad words.

4. Avoiding many encounters with them and not showing need to them.

5. Reminding them of their mistakes with gentleness and advice so that they will accept it. Because the hearts of the common people change quickly. So if advice is not beneficial, you should turn away from it.

As for brothers and friends, you have two duties.

First: You must first seek the conditions of friendship and companionship.

Therefore, you should not be friends with anyone except with someone who is suitable to be a brother and friend. He should have the qualities that are favorable to befriending him and are in accordance with the desired benefits.

It should be noted that what is required for friendship in worldly matters is not required for friendship for the purpose of the Hereafter. Because there are three kinds of friends. There is a friend for your Hereafter, a friend for your worldly life and a friend that you may be entertained by. These purposes do not converge on one person, but are scattered over a number of people so that the conditions are divided among them.

The Messenger of Allah said:

“Man follows the habits of his friends, so let one of us see whom he befriends.”

In another saying: “Man follows whom he likes and he gets what he does.” HR. Timidhi from Anas.

Sahl bin Abdullah said: “Avoid the company of three kinds of people: arrogant and negligent rulers, scholars who pretend to be good and scholars who pretend to be good.

(scholars) who pretend to be good and the ignorant practitioners of tasawwuf. If you are looking for a friend to be your partner in learning and your companion in your religious and worldly affairs, then pay attention to five things in it.

First, look for a friend who is intelligent, because there is no good in befriending an ignorant person who only causes unrest and results in termination of the relationship. The best of foolish friends is that they can harm you when they want to benefit you. A reasonable enemy is more than a foolish friend.

A poet said:

Indeed, I feel safe from an intelligent enemy and fear a foolish friend.

Hence it is said: Breaking ties with a fool is the approach to Allah. What is meant by an intelligent person is one who understands affairs according to what they are.

Amirul mukminin ‘Ali ibn Abi Talib said:

“Do not befriend a fool, and guard yourself from him. Many a fool has destroyed a wise man when he befriended him. A man is measured by a man when he walks with him, like a sandal by a sandal when the sandal is next to its partner. A thing is similar in size and likeness to another thing, and the heart is a guide to another heart when it meets it.”

Another poet said:

Associate with the noble and avoid associating with the lowly Do not concern yourself with your friend’s vices and forget them Guard your tongue when you are in a large gathering Do not participate and do not vouch.

Second, good manners. It must be possessed. Because it may be that a reasonable person understands things as they are. But if he is overcome by anger or lust or stinginess or cowardice, then he will follow his desires and go against what he knows because he is unable to overcome his characteristics and straighten his manners. That is bad manners. So do not befriend someone with bad manners. Ja is a person who cannot control his passions when he is angry and his desires arise.

Al-qamah bin Milhan (may Allah have mercy on him) mentioned this in his will to his son before his death.

He said: “My son, if you want to befriend someone, then befriend someone who, when you serve him in word and deed, protects you in your honor, soul and property. If you befriend him, he adorns you. If you do not have money, he bears it and provides for you.

Make friends with one who when you do good to him, he repays you or when you do something good, he helps. If he sees good in you, he mentions it. And if he sees a bad deed from you, he covers it up.

Make friends with someone who if you ask him for something, he gives you. If you are silent, he starts you. And if disaster befalls you, he helps you. Make friends with the one who, when you say something, he corrects your words. If you try to tackle a matter that he tells you to do, then he helps and assists you. And if you disagree about something, then he favors you. This is a collection of the rights of friendship.”

Al-Mamun said:” Where is this kind of person?”

It was said to him: “Do you know why he made this will to him?”

Al-Ma’mun replied:” I do not know.”

The man said: “Because he did not want to befriend anyone.”

One of the udaba (adepts) said: “Do not befriend anyone except the one who keeps your secrets and covers up your faults. So he is always with you in hardship and favors you in good times. He broadcasts your good deeds and covers up your bad deeds. If you do not find him, then do not make friends except with yourself.”

Amirul mukminin Ali bin Abi Talib said:

“Verily your true brother is the one who is with you, and who harms himself to benefit you and who when calamity comes, he helps you he sacrifices himself to please you.”

Thirdly, do not befriend a wicked person who constantly commits major sins, for there is no benefit in befriending him. For the one who fears Allah will stop sinning, while the one who does not fear Allah will always cause trouble to others.

His behavior changes with the changing circumstances and conditions. Allah said to the prophet Muhammad: “And follow not him whose heart we have turned away from remembering us, and hearken to his lusts, and his state is beyond measure.” QS. Al-Kahf: 28.

This shows that the worst state of man is when his heart is empty of the remembrance of Allah and full of lusts that occupy the mind with human affairs. Remembering Allah is light and remembering other than Allah is darkness. This is what Ash-Sharbini said.

Al-Ghazali said, in this verse there is a warning for the wicked. Avoid befriending the wicked, because the constant witnessing of wickedness and sin removes from your heart the hatred of sin and makes it easier for you to sin. Hence the hearts take gossip lightly, because they love it. If they saw a gold ring or a silk garment on a fagih, they would blame him greatly. But gossip is a greater sin than wearing gold and silk.

It was narrated from ‘Aisha that she said to the Prophet: “It is enough for you that Shofiyah was such and such, that is, she was a short person.”

Then the Prophet said: “You have spoken words which, if mixed with sea water, would corrupt it.” HR. Tirmidhi.

The scholars said: This Hadīth is one of the strongest warnings against gossip. This is mentioned in Qam’in Nufuus by Abu Bakr Al-Hismi.

Fourth, befriend someone who is not greedy for the world. Befriending someone who is greedy for the world is a deadly poison, because nature is created to imitate and follow its friends. Even the good character seeks out the bad character from a path unknown to man.

The expression in Al-Ihya’ is: From a path unknown to its owner. Association with the greedy increases your greed and association with the zahid causes your zuhudan and increases your zuhudan. Hence it is disliked to meet seekers of this world and it is recommended to befriend those who love the Hereafter. Ali said: “Live in obedience by sitting with those who are respected.”

Ahmad ibn Hambal said: “Nothing has plunged me into disaster except befriending those whom I dislike.”

Luqman said to his son: “O my son, sit with the scholars and draw near to them on your knees, for the heart is made alive by listening to wisdom just as the barren earth is made alive by heavy rain.”

Fifth, speak the truth, so do not befriend a liar, for you do not know his true state. Such a person is like a mirage that brings things far away from you and keeps things close to you. Do not befriend a heretic, for befriending him will lead to the danger of the heresy spreading to you.

Do not befriend a miser, for he prevents you from getting what you need most.

Do not befriend a coward, for he will abandon you and run away in the face of danger. Perhaps you do not find these traits in the residents of madrasas and mosques, the scholars, students and worshipers. So isolate yourself and live alone, for with uzlah you are saved from sin. Or associate with friends who match their qualities, for example knowing that there are three kinds of friends as quoted by Al-Ghazali from Basyar. That is a friend for your hereafter. So pay no attention to him, except religion.

And friends for your world. Then do not pay attention to him, except for good manners and circumstances that cause goodness. And a friend for the comfort of your heart, then do not look to him, except safety from evil and its trials and deceptions. “Abu Dhar said: “Staying alone is better than being friends with someone who is bad in behavior. And a good friend is better than being alone.

The people you make friends with are of three kinds as narrated by Al-Ghazali from Al-Ma’mun. One of them is like food that is always needed, namely the scholars. The other is like medicine that is needed at certain times.

Another simile is like a disease. It is not needed at all, but sometimes a person is tried with it. That is, he is tested in the company of people who are like the disease, liars and cowards. So you should be lenient with him in order to save yourself from him and reject his evil.

The Messenger of Allah said: “Being lenient with people is charity.” Ibn Hibban, Thabrani and Baihagi reported from Jabir ibn Abdullah.

This means that being gentle with people in word and deed is rewarded like the reward of charity. In witnessing such a person there is a great benefit if you manage to overcome it. That is, you witness the details of his bad deeds so that you can avoid them.

A happy person is one who takes lessons from others, while a miserable person is one whose evil outweighs his good. A believer is a mirror of other believers. So he measures himself against others in matters and words that he likes and dislikes.

It was said to Isa: “Who taught you manners when you were born without a father?”

Isa replied: “No one taught me manners. But I saw the foolishness of the ignorant, so I avoided it.”

He spoke the truth. If only people would avoid reprehensible words and actions that come from others, then their manners would be perfect and there would be no need for teachers of manners. Because a reasonable person sees the changes of the times and adopts manners according to his circumstances. As a whole, people are like trees. Some of them have a shadow but no fruit. Ja is the one who is beneficial regarding the affairs of this world without the Hereafter. Indeed, the benefits of this world are like a shadow that quickly disappears. There is also one that has fruit and no shadow. He is the one who benefits the Hereafter without the world. There are others who have neither fruit nor shadow. Some have one of the two. There are four kinds in all.

The second obligation is to maintain the rights of friendship and brotherhood. If there is fellowship and friendship, then you must fulfill the obligations that must be practiced which are contained in manners.

The Prophet said: “The example of two brothers is like two hands, one washing the other.”

The Prophet compared them to two hands, not hands and feet, because they help each other to achieve one goal. Likewise, two brothers. Their brotherhood becomes perfect when they help each other achieve one goal. Both of them from one side are like one person. This requires togetherness in joy and sorrow and togetherness in facing the future and the present.

Once the Prophet entered a forest, then took two branches. One was crooked and the other was straight.

According to history the Prophet was accompanied by a companion, namely Abdurrahman bin Auf, some say he was accompanied by Usman bin Affan. Then he gave the straight one to his companion and kept the crooked one. So he said to the Prophet: “O Messenger of Allah, you are more entitled to hold the straight than I am.” Then the Messenger of Allah said:” No one accompanies his friend for even a moment during the day, but he will be asked about his friendship, whether he upheld the right of Allah in that friendship or wasted it.”

This Hadīth shows that it is preferable to fulfill the rights of Allah in friendship.

One day the Messenger of Allah went out to a well to bathe there, Hudhayfah held his shirt and stood over the Messenger of Allah until he finished bathing. Then Hudhayfah sat down to bathe. So the Messenger of Allah took the shirt and stood covering Hudhayfah from the sight of the people. But Hudhayfah refused and said: “My father and mother are your ransom, O Messenger of Allah, do not do that.” But the Messenger of Allah continued to cover him until Hudhayfah finished bathing.

The Messenger of Allah said: “No two people are friends, but the most beloved of Allah ‘is the one who is most gentle with his friend.”

There are twelve manners of friendship:

1. Prioritizing his friend in giving wealth. If he cannot do this, then he gives his friend from his wealth when his friend is in need, even if it is a little. As a result, there are three levels of helping brothers with wealth. The lowest level is when you place your friend in the position of your slave or servant. Then you fulfill his needs from your surplus wealth. If he has a need and you have surplus from your wealth, then you give him before he asks. If he asks you for it, then that is the height of carelessness towards a brother’s right. The second level is that you put him in your position and you let him share in your wealth. And the highest level is that you put him above yourself and you put his needs before yours when both have needs. This is the level of shiddig and the highest level of those who love each other. As for worship, it is not preferable to give priority to others with it.

2. Helping with one’s soul in meeting one’s needs on one’s own accord without waiting for a request.

This is more indicative of tawadhu, and it also falls into several levels, such as helping with wealth. The lowest level is to fulfill a need when asked and when one is able, but with a cheerful face and showing joy.

3. Keeping secrets from one’s friend and not revealing them to anyone else, not even to one’s most intimate friend, not even after the relationship has been broken and one has experienced distress. For this is a despicable character and a bad heart. He should conceal what he knows, even without his friend’s knowledge, even if it relates to something that Allah has forbidden, in order to conceal what he knows, as is recommended, even if he is in a state of disconnection. And not to speak of the grievous things that people say to him. In short, he should not say anything that he dislikes, except when it is obligatory for him to say something about enjoining good or forbidding evil, and there is no excuse for his silence. In that case, he does not care about disliking it, because it is a kindness to him.

4. Conveying something pleasant in the form of people praising him in addition to showing joy. For concealing it is sheer malice. The Prophet said: “If one of you loves his brother, he should inform him. He should listen well when his friend speaks and not inquire into his situation. When he sees him on the road or on some errand, he should not ask him about the purpose of his departure. He may find it hard to mention it.”

5. He should call his friend by the name he likes best and praise him by mentioning his good qualities that he knows of, for this is one of the greatest causes of love. The same applies to praising his children and family, as well as his knowledge and works, and everything that pleases him, without lying or exaggeration. She should thank him for his kindness towards her. This is in accordance with Al-Ihya. He should even thank him for his intention, even if it has already been accomplished.

Ali said: “Whoever does not praise his brother (friend) for his good intentions, then he does not praise him for his good deeds.” He should defend his friend if anyone offends his honor as he would defend himself.

This has a greater effect in creating love, because the right of brotherhood is to strive to protect and defend a friend and to reprimand and scold those who annoy him. The Messenger of Allah likens two brothers to two hands, one washing the other, so that one brother helps the other. He should advise his friend gently and subtly when he needs to do so. He should do that by mentioning the evils of the action and the benefits of refraining from it, and reminding him of the evil consequences of that action in this world and in the Hereafter, so that he will stop doing it. But he should do that quietly, without anyone knowing about it. If he does it in front of people, then it is bad and corrupt. And if he does it secretly, then it is true love and advice.

Ash-Shafi’i said: “Whoever advises his brother secretly is advising him in a good way, and whoever advises him openly is dishonoring and vilifying him.”

He should forgive him his religious faults, such as committing sins or not fulfilling the rights of the brotherhood, even if he is willing to pay for them, because this is more rewarding. He should not rebuke him with hatred. As for religious transgressions such as committing sins or continuing to do so, then advise him gently so that he will return to good. As for wrongs against him, there is no dispute that it is better to forgive and bear with him.

It has been said: You should seek 70 excuses for your brother’s faults. If your heart does not accept it, then blame yourself. Then tell your heart: How hard you are. He made 70 excuses to you, but you did not accept them. Then you are the one who is blameworthy, not your brother, if he cannot accept correction, then if he could you should not be angry. But that is not possible.

Ash-Shafi’i said: “Whoever is aroused to anger when he is not angry is a donkey. And whoever is asked to be willing and he is not, is a devil. So do not be a donkey or a devil if you are not willing to accept.”

7. Praying for him when he is alone during his lifetime and after his death with whatever he likes for himself and his family. Then you pray for him as you pray for yourself.

Make no distinction between yourself and him, for your prayer for him is the same as his prayer for you. The Prophet said: “When a person prays for his brother when he is alone, the angel says, And for you it is like that. In another lafaz: Allah says, With you I begin.”

It is mentioned in the hadith: “A person’s supplication for his brother is not answered as it is answered for him regarding himself.”

The hadith states: “And one’s supplication for his brother when he is alone is not rejected.”

8. Remain faithful in loving him until death towards his children and relatives after his friend dies as before. This is because love is meant for the Hereafter. So if it is interrupted after death, the charity and effort will be in vain.

9. He should try to relieve him and not burden him with something that is burdensome. So do not ask him for a position or wealth so as to avoid boredom that causes division. He should not force her to be submissive to him; rather, he should seek the pleasure of Allah by his love for her, seeking her blessings through her prayers, and the pleasure of meeting her in order to preserve her religion and draw closer to Allah by fulfilling her rights and bearing her burdens.

And he shows joy for all the joys he experiences and shows sorrow for the troubles he experiences. He hides in his heart what is visible so that he is truly sincere in his love, whether secretly or openly. This is because sincerity in brotherhood is the same attitude in speech and in the heart, secretly or openly, in the presence of the congregation or alone. Whoever is not sincere in his brotherhood (friendship) is a hypocrite. If the heart harbors resentment and malice, then a breakup is better than friendship.

A wise man said: “A real rebuke is better than a hidden grudge.”

If one wants to know his friend’s love for him, then let him see his love for his friend: Ask your heart about the love of others

It is a witness that takes no bribe

Do not ask the eye about that love

For it will show other than what is hidden in the heart.

10. Greeting him first when he meets him. He should do the same for a stranger. And make a seat for him in the assembly and you call him by the name he likes best.

11. Going out and greeting and escorting him when his friend stands up out of respect for him, unless he forbids it.

12. Remaining silent when his friend speaks until he has finished speaking and not interfering with his conversation.

Fulfilling his invitation if he invites him, and visiting him if he is sick even once. Attending the funeral of his relatives when they die, even if he does not lead the funeral prayer. Fulfilling his oath when his friend swears against him in a permissible matter. In short, he treats his friend as he should, because that shows the perfection of faith.

Sahl bin Abdullah said: “Whoever does not like to disturb others, he can also walk on water, that is, reveal his karomah for a purpose. For it may be that the wali is obliged to conceal the main karomah.” As quoted by ArRamli from Ash-Shaykh Khalil.

So whoever does not like his brother as much as he likes himself, his brotherhood is nifag and it will be hard for him in this world and the Hereafter.

The rights of friendship are heavy, and no one can fulfill them except the wise. There is no doubt that the rewards are many. No one can attain them except the one who is guided. That is why it is said: “Do good to your neighbor, and you will be a true believer”. These are your manners towards ordinary people whom you have not known before and towards friends whom you have come to regard as brothers.”

As for the third kind, that of acquaintances, then beware of them, for you do not find evil except from those whom you know. As for a friend, he will help you. As for strangers, they do not bother you.

Indeed, evil comes from acquaintances who show friendship with their tongues, but hide enmity in their hearts. So have as little contact with acquaintances as possible. If you are forced to associate with them in a madrasa or mosque or marketplace or elsewhere in or outside your country, then do not despise any of them. For you do not know whether he may be better than you in the sight of Allah.”

It is mentioned in a hadith:

“It is a crime for a Muslim to disparage his Muslim brother. Every Muslim against another Muslim is forbidden his blood, property and honor.”

Do not look up to them by honoring them in worldly affairs, for you will perish because of your love for the world. As the Prophet said: “Whoever humbles himself to a rich man because of his wealth, loses two-thirds of his religion.” Because the world is very small and low in the sight of Allah, and Allah has not looked at the world since He created it.

No matter how much the world dwells in your heart, it has fallen from the sight of Allah, the sight of love. For the world is the enemy of Allah and His saints. The hadith states: “Love of wealth and honor breeds hypocrisy in the heart as water breeds plants.”

Do not give your religion to them in order to gain worldly pleasures from them. That is a great loss. No one does that, but he becomes low in their sight, then does not get wealth from them as we see in society. If they are hostile to you, do not retaliate against them with hostility, for you cannot bear to retaliate against them so that your religion is lost in their hostility and you experience the hardship of Jama with them. Do not be inclined towards them when they honor you and praise you in your presence and show love for you. For if you search for the essence of such treatment, you will not find one person out of a hundred.

A poet said:

Take what is clean from your friend and leave what is murky from him, for a man’s life is too short to reproach others.

Do not expect them to behave the same way towards you in secret or openly. Do not be surprised if they reproach you in your absence and do not be angry with them for it, for if you are fair, then you will find yourself so. In fact, you have done so with your friends and relatives, even with your teachers and parents, for you have mentioned them in their absence, other than what you said directly to them. Do not be covetous of their wealth, position and favors, for the covetous person is generally vain in his future consequences. The covetous person must be despised at once.

A poet said:

A slave is free if he accepts what is and a free man is a slave if he is covetous then accept what is and do not be covetous for there is nothing worse than covetousness.

If you have a need for someone and he fulfills it, then thank him and thank Allah, for gratitude to Allah is not complete unless it is accompanied by gratitude to the intermediary.

The Prophet said: “Whoever does not thank people does not thank Allah.” He also said:

“Whoever does you a favor, then repay him. If you cannot repay him, then pray for him.”

In another saying:

“Whoever gives a favor to a people, but they do not thank him until he prays for their customs, then his prayer will be answered.”

If he is careless, then do not reprimand him. Abu Sulaiman AdDaazani said to Ahmad ibn Abil Hawazi: If you are friends with someone, do not rebuke him for something you do not like. For you will find in your reply something worse than the first.

Ahmad said: Then I tried it. It turned out that this was so. One of them said: Being patient with a friend’s annoyance is better than reprimanding him. Reprimanding is better than cutting ties, cutting ties is better than cursing. Do not bring up what he has done to you against others so as to cause enmity.

Be like a believer who seeks excuses and do not be like a hypocrite who seeks other people’s faults.

Say in your heart that if your friend does something wrong, it is because he has an excuse that I do not know about. Do not advise one of them before you have checked with your heart whether he can accept your advice. Otherwise, he will not listen to your advice and will be hostile to you. If they are mistaken in a matter and they are reluctant to learn from you, then do not teach them, for if they learn from you, they will become your enemies.

Unless the error is related to the sin they are committing out of ignorance on their part. Then speak the truth with gentleness and without harshness.

When you see noble deeds and good deeds, then thank Allah for making them love you. And when you see evil from them, leave them to Allah and seek refuge in Allah from their evil and do not rebuke them.

Concealed rebuke is better than relationship management, sarcasm is better than affirmation, writing is better than direct speech and restraint is better than all of them. Do not say to them: Why do you not recognize my right when I am so-and-so and I excel in knowledge? That is the word of the foolish, and the most foolish is the one who praises himself.

Know that Allah does not make them afflict you with evil, except because of a sin that you have committed, even after a few years. So ask Allah for forgiveness for your sins at all times.

In the narration of Ibn Hibban: We counted a hundred times that the Messenger of Allah said in one assembly, namely:

“O my Lord, forgive me my sins and accept my repentance, surely You are the Most Receptive of repentance, the Most Merciful.”

Ash-Shadzali (may Allah have mercy on him) said: You should say istigfar often, even if you have not sinned.”

Know that the evil they do is Allah’s punishment for you in this world, and be among those who listen to what they say that is true and do not listen to what they say that is false, and do not broadcast it among the people or advise them gently or ignore them altogether. You mention their good deeds and broadcast them among the people by showing joy and covering up their bad deeds. May Allah have mercy on the one who sees the evil of his brother and covers it up. Avoid associating with the students of fiqh in this age, especially those who are preoccupied with the science of khilafah and debate.

Beware of them, for they expect calamity to come upon you out of malice, and they expect calamity to come upon you based on bad suppositions. They gesture behind your back with a wink and mention your faults in their company until they denounce you with those faults as if they were hitting you with a stone on your forehead when they are angry with you and arguing with you. They do not forgive your faults and do not cover your disgrace. They accuse you of a very small act, then even greater than that.

They envy you for little and much enjoyment. They incite people against you by launching naminah. The hadith states: Those who engage in naminah will not enter Paradise. They like to complain to the ruler and slander you. If they are pleased with you then outwardly they show great tenderness. If they are displeased with you, their inner self is irritated. Their outside is a shirt and their inside is a wolf. This is what we see in most of them, except those whom Allah has preserved. So befriending them is a loss and associating with them brings no help.

This is the ruling of the one who shows friendship with you. So what about the one who is openly hostile to you.

Al-Oadhi ibn Maruf (may Allah have mercy on him) said:

Watch out for your enemy once, and watch out for your friend a thousand times.

Perhaps your friend changes, so he knows better how to cause harm.

Abu Tamman said:

Your enemies come from your friends, so do not blame your friends too much.

Because the diseases’ that you see are mostly from food or drink.

Abu Said Ats-Tsauri said: “If you are friends with someone, then make him angry. Then send someone to question him about you and your secrets. If he speaks well of you or conceals your secrets, then befriend him.”

Dzun Nun said: “There is no good in befriending people who do not want to see you except in a state of preservation. And whoever reveals a secret in anger is a despicable person.” A wise man said: “Do not befriend a person who changes in four states: when he is angry and when he is happy, when he is greedy and indulges his lusts. Rather he should remain in all circumstances a sincere friend.”

A poet said:

You see a noble person when he breaks his relationship

Hides the bad and reveals the good And you see the lowly when filled with need

Hiding the good and revealing the false.

Be thou as Hilal ibn Ala Ar-Ruqiy said:

When I forgive and I bear no grudge against anyone I free myself from the anxiety of enmity I greet my enemy when I see him to ward off annoyance from me by greeting him I show a smile to the man I hate as if he has filled my heart with joy I am not safe from people I do not know so how can I be safe from people who are compassionate people are a disease and the cure is to tolerate them while avoiding them means breaking the brotherhood so make peace with people surely you are safe from their annoyance and try hard to produce compassion.

Ash-Shaf’i said:

People are a hidden disease for which there is no cure The mind is confused about them and helpless If you are enterprising they say you are mocking or you are relaxing they say you are lazy If you associate with them then they say you are greedy If you stay away from them, then they say you are bored If you do not want their wealth as glory they say you are already rich and if you ask them, they are miserly Indeed I am confused about my affairs and their affairs like an ostrich that is not a bird and not a camel

The Messenger of Allah said:

“Verily, you cannot fulfill people with your wealth, but what fulfills them from you is a cheerful face and good manners.”

O seeker of goodness, practice the manners of living and associating with various people.

A wise man said: Meet your friends and enemies with a cheerful face without degrading yourself or fearing them. Show authority without boasting and modesty without humiliation. Be civilized in all your dealings in the middle, for both ends are blameworthy.

A poet said:

Take a middle stance in all affairs because it is the best way to travel the straight path Do not overstep your bounds or be careless because both traits are despicable The Messenger of Allah said:

“The best thing is that which is in the middle.” Do not look to the right or left, and do not often look back or stop where people are sitting unnecessarily. When you sit with people, do not raise your legs and do not interlace your fingers, for this causes drowsiness and is from the devil. Do not play with your beard and ring and pick your teeth and put your fingers in your nose. Do not spit much and blow your nose and expel flies from your face. Do not wriggle and yawn a lot in the presence of people and in prayer and so on.

When you yawn, cover your mouth with the back of your left hand to ward off the devil, for yawning comes from the devil.

You should sit quietly and speak in an orderly manner. Listen to the good words of those who speak to you without showing much astonishment and do not tell too much. Do not speak of your admiration for your son, nor of your poetry, nor of your words and compositions, nor of your affairs. Do not adopt the attitude of a pious person in your behavior like a woman who overdoes her grooming.

Do not wear contemptible clothes like a slave and do not wear too much kohl. Do not overdo the use of body oil and do not be urgent in seeking your needs from people and do not encourage someone to do injustice to others. For he who aids in an evil deed is also involved in it.

Do not tell your wife and children or anyone else the cadre of positions you have.

For if they see little, they despise it. And if they see much, they are dissatisfied. Turn away from them when they err without being harsh and be lenient with them without showing weakness. Do not joke with your slave girls or slave boys lest you lose your authority from their hearts.

The same applies to other people. Hence it is said: “Do not show the whiteness of your teeth to a man lest he show the blackness of his anus to you.”

When you quarrel with others, then respect yourself so that people will follow your words.

This is what Ash-Sheikh Abdush Shomad said. Do not do or say anything contrary to sharee’ah during an argument, and do not be hasty when answering and when angry. Think about your answer and do not make many gestures by turning your head or looking at the person behind you, and do not sit on your knees.

When your anger has subsided, then speak. In fact, you should be silent before making ablution. (This is the settlement of a case before a king or ruler).

Guard yourself from a friend who only accompanies you when you are sick and poor, for he is the most evil enemy. And do not make your wealth more noble than your honor. Whoever jokes or makes noise in the assembly, let him mention the name of Allah when he stands up.

The Prophet said:

“Whoever sits in an assembly and there is a lot of noise, then says before standing up from his seat: Glory be to You, O Allah, and in praise of You. I testify that there is no god but You, I ask forgiveness and repent to You, then his sins in that assembly will be forgiven.”

O young man, this is enough for you from Bidayatul Hidayat, so practice with this beginning for yourself. The beginning consists of three parts. One part is about the manners of obedience, one part is about forsaking sin and one part is about dealing with people. The beginning of this hidayat covers the servant’s relationship with Al-Khalig and mankind. This whole is called the perfect religion and it is the provision for the Hereafter. If you see the beginning of this hidayat close to you and you find your heart inclined towards it and want to practice its contents, then know that you are a servant of Allah who has enlightened your heart with perfect faith by Allah and expanded your chest with it.

So thank Allah for guiding you to do that and ask Him to keep you on the straight path. It is clear that this beginning has an end, and behind that end are the secrets and details that I have mentioned earlier in this syarah and the inner sciences such as the matters of the heart.

As for what is praiseworthy about it, it is patience, gratitude, fear, hope, gladness, zuhud, gana’ah, knowledge of Allah’s bounty in all circumstances, good thoughts and sincerity and so on. As for the blameworthy ones, they are fear of poverty, hatred of fate, seeking ihnu, wanting to be praised, wanting to live a long life in this world for pleasure and so on.

And mukasyafah, which is the pinnacle of knowledge. It is like the light that appears in the heart when it is cleansed of its blameworthy qualities. It is like a light that appears in the heart when it is cleansed of its blameworthy attributes, and from that light many things emerge until the true knowledge of the Essence of Allah and His eternal and perfect attributes, His deeds, His wisdom in the law of creation of this world and the Hereafter, and the reason for His preference of the Hereafter over the world.

We have included this in the book of Ihya’ Ulumuddin, so study the book of Ihya’ so that you become a scholar of both the inner and outer. It has been said: The outward scholars are the adornment of the earth and the kingdom of the earth, while the inward scholars are the adornment of the heavens and the kingdom of the heavens. ..:

As-Sariyyu said to Al-Junaid: May Allah make you a Sufi hadith scholar and not make you a Sufi hadith scholar. With that he hinted at the opinion that whoever studies hadith and science and then learns Sufism is fortunate. And whoever learns Sufism before knowledge harms himself.

If you see yourself finding it hard to practice these wirids and denying this kind of knowledge, then you say to yourself: How can this knowledge benefit you in the assembly of scholars and when can you surpass your peers and equals and how can this knowledge strengthen your position in the assembly of the umara and wuzara. How does it lead you to the gifts and allowances given by them and the leadership of the waqf and the judiciary.

So know that Satan has misled you and made you forget your place of return and residence, which is the Hereafter. Hence look for a devil like you to tell you what you thought was useful to you in the world and convey you to your desires. Then know that glory is not free from turbidity, neither in your homes nor in your villages and towns.

Then you will be deprived of eternal glory and everlasting enjoyment in the sight of the Lord of the worlds.

Praise be to Allah, the first and the last, the inward and the outward, and there is no power or strength except with the help of Allah, the Most High and the Most Great.

May Allah bestow abundant salawat and salam upon Sayyidina Muhammad and his family and companions.