MUKADIMAH

“By mentioning the Asma of Allah, the Most Merciful, the Most Merciful. All praise is due to Allah in every moment and time. May salawat and peace be upon the Messenger of Allah, the noblest of all servants.”

Bismillaahir rahmaanir rahiim: It is mustahabbalah to recite the basmalah at the beginning of any work that is not despised. If one forgets to recite it at the beginning of the work, then it is permissible to recite it in the middle of it with the following recitation:

“By mentioning the Asma Allah from the beginning to the end of my actions.”

Al-Hamdulillaahi fii kulli hiinin, praise be to Allah at all times, that is, all times, both short and long.

Wa awqaat, and in every period, i.e., a period of limited duration, this pronunciation is attributed to the pronunciation of hiin, according to the term nahwu called athaf khash on ‘am.

Wash shalaatu, salawat or mercy, i.e. compassion, whether from Allah or other than Him.

‘Alaa rasuulihi, be upon His Messenger who was sent for all creatures.

‘Asyrafil khalqi, the noblest of creatures, meaning all that Allah created by His will and required by His wisdom.

Wal bariyyaat, and all other servants of Allah’s creation, i.e. all creatures in absolute terms or those on earth. In general, our Prophet Muhammad, peace be upon him, is the most excellent creature of Allah in absolute terms. “

The text in your hands contains various warnings to prepare for the Day of Judgment.

Among its contents, there are two warnings, each consisting of two things, three things, and ten things. The total number of papers is 214, comprising 45 Khabar (Prophetic traditions) the rest atsar (sayings of the Prophet’s companions or tabiin). ” –

First, we will cite here two noble and sublime traditions, namely: – :

The first hadith

As narrated to me by Al-Allamah Ash-Shaykh Muhammad Al-Khatib Ash-Shami Al-Madant Al-Hambali, Ibn ‘Uthman ibn ‘Abbas ibn ‘Uthman, received from his shaykhs with a muttasil (continuous) sanad up to Abu Dzar Al-Ghiffari r.a., from the Messenger of Allah, peace be upon him, in his saying narrating the word of Allah in Hadith Qudsi.

Allah swt. said:

“O My servants, verily I have forbidden wrongdoing upon Myself and I have forbidden it upon you, so do not wrong one another. O My servants, verily you are all astray, except those whom I guide. So ask Me for guidance, and I will guide you. O My servants! You are all hungry, except those whom I feed, so ask Me for food, and I will feed you. O My servants, you are all unclothed, except those whom I clothe, so ask Me for clothing, and I will clothe you. O My servants! Verily, you sin night and day, and I forgive all sins, so ask Me for forgiveness, and I will forgive you. O My servants! Verily, you will not be able to harm Me nor will you be able to benefit Me. O, My servants, if one of you were to be pious to the extent of the piety of the ancients and the present, both human and jinn, then it would not add anything to My kingdom. O My servants! If any one of you is evil-hearted in the amount of the evil of the people of yore and of today, both jinn and men, then it will not add anything to My kingdom. O My servants! Suppose the beginning to the end, man and jinn, stand in unison in a place to supplicate Me and I grant to each one of them his supplication, it will not diminish anything in Me except as a sewing needle is inserted into the ocean. O My servants! Verily they are your deeds which I reckon for you, then I will give them to you in full. So, whoever finds good thank Allah and whoever finds other than that, do not reproach, except to himself.”

Second Hadith

“It is a hadith that was authenticated to me by Al-Allamah As-Sayid Ahmad Al-Marshifi Al-Mishri, previously authenticated by As-Sayid Abdul Wahab bin Ahmad Farhat, of the Shafi’i school of thought, from his teachers in succession up to ‘Abd Allah bin Amr bin Al-Ash from the Prophet.

He said:

“Those who are merciful will be loved by God, the Most . Merciful, Most Holy, Most High. Be merciful to the creatures on earth, and you will be loved by those in the heavens.”

The meaning of this Hadīth is: Those who are merciful to all creatures on earth, both humans and protected animals, i.e. treat them with kindness. Then Allah will have mercy on those who do so. Love all of Allah’s creatures as much as you can, even the mindless ones, by loving them and praying for them to receive Allah’s mercy and forgiveness. In this way, you will gain the favor of the angels and the favor of Allah, which will spread to the inhabitants of the heavens, which are more numerous than the inhabitants of this earth. It is not permissible for a person to pray for all the Muslims to have all their sins forgiven or to pray for a poor person to have a hundred dinars when he has no means of earning them. The reason for this is that this is compassion towards one’s fellow creatures. This is contrary to the ruling of sharee’ah. .

Imam Al-Ghazali was once dreamt of by someone, he was asked: “How does Allah treat you?” He replied: “Allah swt. brought me before Him, then He said to me: “For what reason have I brought you to My side!” I mentioned my deeds. He said: “We do not accept it, rather what We accept from you is that one day a fly landed on your inkwell to drink from it, while you were writing, so you stopped writing until the fly had finished drinking, you did that out of pity for the fly.” Then Allah commanded: “Take my servant to Paradise.”

In order to obtain husnul khatimah (good end of life) it is recommended to make a habit of praying as follows:

‘ “O Allah, glorify this ummah of Muhammad with Your good reward in this world and the next, as a tribute to those who are his people.”

In addition, he should make it a habit to recite the supplication after the Fajr qabliyah prayer, which is between the Fajr prayer and its qabliyah, with the following supplication:

“O Allah, grant forgiveness to the people of our lord, the Prophet Muhammad (peace be upon him). Have mercy on the people of our lord, the Prophet Muhammad, peace be upon him. Yes, Allah! Close the evil of the people of our lord, the Prophet Muhammad PBUH. Yes, Allah! Improve the condition of the people of our lord, the Prophet Muhammad PBUH. Yes, Allah! Make the people of our lord, the Prophet Muhammad PBUH. Yes, Allah! Make the people of our lord, the Prophet Muhammad PBUH, prosperous. Yes, Allah! Guard the people of our lord, the Prophet Muhammad PBUH. O God, love the people of our Prophet Muhammad (peace be upon him) with all-encompassing love, O Lord of the Worlds. Forgive the people of our Prophet Muhammad with complete forgiveness, O Lord of the Worlds. O Allah, make the way of the Ummah of our Prophet Muhammad (peace and blessings be upon him) spacious, O Lord of the Worlds.”

Then get into the habit of reciting the following prayer:

“O Lord of all, by Your dominion over all things, forgive me everything that is mine and do not ask me about anything, do not judge me about anything and give me everything.”

CHAPTER I ADVICE CONTAINING TWO THINGS

This chapter consists of thirty exhortations, of which four are khabar and the rest are atsar. Khabar are the words of the Prophet, while atsar are the sayings of the Companions and the Tabiin.

1. Faith and Social Care

The Prophet said:

“There are two things in which nothing exceeds in excellence, viz: Faith in Allah and benefiting the Muslims.”

The Prophet said: .

“Whoever wakes up in the morning not intending to harm anyone, his sins will be forgiven. And whoever wakes up in the morning with the intention of helping the wronged and providing for the needs of Muslims, then he will get a reward like the reward of a successful Hajj.”

The Prophet said again:

“The most beloved servants of Allah are those who are most beneficial to people, and the best action is to bring pleasure to the hearts of believers by alleviating hunger, relieving hardship or paying debts. And the two things that no one does more evil than that are associating partners with Allah and causing harm to the Muslims.”

Harming Muslims can be in the form of harming their bodies and property. All the commands of Allah swt. refer to two things, namely glorifying Allah swt. and compassion for His creatures, as Allah says:

“Fulfill the prayer and pay the zakat”

“You should thank Me and thank your parents.”

It was narrated from al-Qarni, who said: I met on a journey with a priest, and I asked him: O priest! What is it that raises a person’s status?

The priest replied: Restoring the rights of others who were wronged by him and relieving his back from responsibility, because a servant’s deeds will not rise (to God’s side), if he still: has dependents or he is unjust.

2. Being Close to the Scholars and Paying Attention to the Hukama’s Advice

The Prophet said:

“You should associate with scholars and listen to the words of the hukama, for Allah, the Exalted, revives dead hearts with the light of wisdom, just as He makes arid lands green with rainwater.”

Wisdom is knowledge that is beneficial, while the hukama are the people of wisdom. In this Hadīth, a hukama is a wise man who knows the Essence of Allah and is always precise in his words and actions. A scholar, on the other hand, is a scholar who practices his knowledge. 

It was narrated by al-Thabrani from Abi Hanifah:

“You should associate with the leaders, you should ask the scholars and you should associate with the hukama.”

According to another narration:

“Associate with scholars, be friendly with hukama and mix with kubara.”

The scholars are divided into three, namely:

1. Scholars – people who are knowledgeable about the rulings of Allah and have the right to give fatwas. .
2. Hukama, those who know only the Substance of Allah. Associating with these people makes the temperament educated, because from their hearts shines the light of makrifat (recognizing Allah and the secrets) and from their souls refracts the light of Allah’s majesty.
3. Kubara, i.e. the one who is gifted with both.

Hanging out with the people of Allah will lead to good behavior. This is because benefiting by supervision is better than by speech. So, a person whose supervision is beneficial to you will have his speech beneficial to you as well. On the other hand, if his supervision is not beneficial, then his speech is not beneficial either.

As-Sahrawardi went to some of the mosques of Al-Khaif in Mina looking at the faces of the people who were there. He was asked by someone: Why are you looking at people’s faces!

He replied: Verily, Allah has some people who, when they look at others, bring happiness to those they look at, and I am looking for such a person.

The Prophet said:

“There will come a time in my Ummah when they will flee from the scholars and jurists, and Allah will send three kinds of calamities upon them: Firstly, He will deprive them of the blessings of their endeavors; secondly, He will put an unjust ruler over them; and thirdly, they will die without faith.”

3. Entering the Grave Without. Provisions, Like Wading in the Ocean Without, Ark

Abu Bakr Ash-Shiddiq r.a. said: ‘

“Whoever enters the grave without provisions is as if he is sailing the sea without an ark.”

He will drown and will not survive, unless saved by Allah swt.

This is in accordance with the Prophet’s words:

 “The corpse in its grave, like a drowning person asking for help.”

4. Umar and Abu Bakr r.a.

Quoting from Sheikh Abdul Mur’thi As Samlawi, it was narrated from Umar r.a., that the Prophet asked the Angel Gabriel a.s.:

“Tell me about the goodness of Umar, then Gabriel replied: If the ocean were his ink and the trees his pen, I would not be able to count them. Then the Prophet asked him again: Now, tell me the goodness of Abu Bakr! Gabriel said: Umar is one of the virtues of the several virtues of “Abu Bakr.”

In this case it is stated as follows:

“The honor of this world is achieved with wealth, while the honor of the hereafter is achieved with righteous deeds.”

The affairs of this world will not be strong and beneficial except with wealth, just as the affairs of the hereafter will be strong and beneficial only if achieved with righteous deeds.

5. Worldly and Religious Restlessness

Uthman r.a. reported:

“Thinking about the world makes the heart dark, while thinking about the hereafter makes the heart light.”

6. Knowledge and Disobedience

From Ali r.a.: ,

“He who seeks knowledge seeks paradise and he who seeks sin seeks hell.”

This means that whoever is busy seeking useful knowledge, which is knowledge that adults should know, is in fact seeking paradise and the pleasure of Allah. On the other hand, whoever seeks to commit sins is, in fact, seeking hell and the wrath of Allah.

7. The Noble and the Wise From Yahya bin Mu’adz ra:

“A noble person would not dare to disobey Allah and a wise person would not favor the world over the Hereafter.”

A noble person is one who is good in his actions, who honors himself by strengthening his piety and vigilance – in the face of sin.

A wise person is one who does not put the world first and who restrains his lusts from deviating from the guidance of his sound mind.

8. Piety and the World

From Al-A’masyi r.a.

“Whoever’s main capital is piety, then the tongue becomes numb to characterize his religious gains. And whoever’s main capital is the world, then the tongue is also unable to sum up the loss of his religion.”

One who adheres to the principle of piety, upholds Allah’s commands and avoids disobedience, and all his actions are based on the norms of Shari’ah, will gain countless virtues. But the one who upholds norms that are at odds with syarak will suffer so many losses that it is difficult to say how many there are.

9. Indulging in Lust and Pride

From Bufyan Ats-Tsauri r.a.:

“For every sin that arises from lust, forgiveness can be expected, but for every disobedience that arises from pride, forgiveness cannot be expected: for the devil’s disobedience stemmed from pride, while Adam a.s.’s guilt stemmed from lust.”

Sufyan Ats-Tsauri r.a. was the great teacher of Imam Malik. The meaning of the above Hadith: Any sin that arises from lustful desire, i.e. the desire to do something, there is hope of being forgiven. On the other hand, any sin committed out of pride will not be forgiven. Because the sin committed from pride comes from the devil, he considers himself better than our lord Prophet Adam a.s.. Whereas the mistake of our lord Prophet Adam a.s., came from desire, namely his desire to taste the fruit of the tree that He forbade.

10. Sinning While Laughing and Doing Obedience While Crying

Some of the zuhud said:

“Whoever sins while laughing, Allah will throw him into Hell while weeping. And whoever commits an act of obedience while weeping, Allah will send him to Paradise while laughing.”

Zuhud, those who do not care about the world. They take it only for the most urgent needs. The meaning of the above Hadīth is that whoever commits a sin laughing, i.e., bears the sin with a feeling of joy over it, Allah will send him to Hell crying. He should grieve and seek Allah’s forgiveness for his sin. And whoever obeys while weeping – that is, fears Allah, because he feels that he has neglected his duty – will enter Paradise with great joy. Such a person has simultaneously done two virtues: The virtue of obedience itself and the virtue of regret for the sin he has committed.

11. Don’t Underestimate Small Sins

While the hukama states:

“Do not despise sin: little sins, for out of them spring great sins.”

In addition, sometimes the wrath of Allah swt. arises because of small sins.

12. Minor and Major Sins

 The Prophet said:

“A small sin is not considered small if it is constantly committed and a big sin is not considered big if it is accompanied by asking for forgiveness.”

Small sins that are continuously committed will accumulate into major sins, with the will to commit continuously, meaning that a sin has grown because the intention to commit sin is a sinful act in itself. A big sin is not considered big, if it is accompanied by always asking Allah for forgiveness, that is, repenting to Allah swt. with its conditions. Repentance will erase all mistakes, even if they are big.

This Hadīth was narrated by Imam Ad-Dailami from Ibn ‘Abbās in the order of putting the last sentence before the first.

13. The Will of the Makrifat and the Zuhud.

Some say:

“The desire of the wise is to praise, while the desire of the zahid is to pray, because the desire of the wise is to gain Allah’s reward, while the desire of the zahid is to benefit himself.”

The wise person always praises the greatness of Allah’s attributes. The one who is Zuhud (turned away from the desires of the world), in addition to praying, he submits to Allah swt. asking for goodness from Him.

The wise person aims to think of his Lord, not to think of reward and heaven. Whereas the zuhud person aims to think of the benefits for himself, namely reward and heaven. So, the difference between the two is that the goal of the zuhud person is to think that he will get an angel, while the goal of the wise person is to think that the curtains will be removed from him.

14. . One who has little Makrifat and one who has not . Knowing Himself Well

“Whoever thinks he has a helper more capable than Allah has little knowledge of Allah, and whoever thinks he has an enemy more cruel than his lust has little knowledge of himself.”

Whoever suspects that there is a helper closer to him than Allah and more helpful than him is ignorant of Allah. He who does not know the ferocity of his own passions, which always influence him towards evil, does not know that these passions are the most evil of enemies.

15. Tongue and Heart

Abu Bakr Ash-Shiddiq, on the interpretation of the verse:

“And there is corruption on the land and in the sea, because of the deeds of men.”  .

He said:

“The land is the tongue, while the sea is the heart: When the tongue is corrupt, the individuals of mankind weep for it, and when the heart is corrupt, the angels weep for it.”

The tongue is corrupted by cursing and the heart is corrupted by showing off. .

There is an opinion that says that the wisdom of the tongue was created only one, to remind the servant of Allah swt. that he should not say anything other than important and good words. Another opinion says that the remembrance of Allah, the Almighty, in all languages is only directed to the One True God. Similarly, the heart was created as a single entity, while the eyes and ears are in pairs. In addition, another opinion says again that: The needs of hearing and sight are more than the needs of the tongue. –

The ocean is compared to the heart, because both are very deep and – vast.

16. Shahwat and Patience

Some say:

“Indeed lust can turn a king into a servant and patience can turn a servant into a king, didn’t you see the story of Joseph and Zulaikha?”

Shahwat is desire and pleasure, whereas if a person is pleased with something, then he has become a slave to that which he is pleased with. Patience is steadfastness, and it is with this steadfastness that one can reach what is intended.

In the story: Zulaikha who was the king’s queen loved Joseph very much, but with great patience he was able to face all the persuasion and deceit of Zulaikha. Eventually, Joseph the slave became king.

17. Intellect and Lust

Some say:

“Blessed is the man whose mind is the leader and whose lust is the prisoner, and woe to the man whose lust is the leader and whose mind is the prisoner.”

The one whose mind is the leader and his lust is the captive is the one who follows the will of his righteous mind and his lust is reluctant to do what Allah has forbidden, i.e. things that are not in accordance with syarak. The one whose mind is the leader and whose lusts are captive is the one whose mind no longer functions to contemplate recognizing Allah with all His pleasures and majesty.

18. A Soft Heart and a Clear Mind

Some say:

“Whoever abandons sins will have a soft heart, and whoever abandons forbidden things and eats lawful food will have a clear mind.”

A soft heart is one that sincerely accepts religious advice and obeys it, and performs it solemnly. A clear mind is one that is able to think brilliantly about Allah’s creation, believing that Allah swt. is all-powerful, including resurrecting humans after death. 

This belief can be obtained by contemplating through the mind and intellect, that in fact Allah created man starting from a drop of semen that fused in the womb, turned into a clot of blood, then became flesh, bones, muscles, nerves until the formation of ears, eyes and other limbs. In addition, Allah also eases the fetus out of the womb, and tells how to breastfeed the baby. The newborn baby has no teeth, by the power of Allah swt. grown and removed his teeth when he is seven years old, then grown again at another time.

Allah swt. makes the human condition change from childhood to adulthood, then old age and from health to illness. He also makes all His creatures sleep and wake up every day, hair and nails fall out, then grow back. Night and day alternate through the changes in the circulation of the sun and moon, all of which come and go in turn. Every month the moon sets and rises ‘perfectly’. When there is an eclipse the sun’s rays disappear. From the wet soil Allah fertilizes the plants.

Based on all of this, it is clear that the Almighty is Allah, the Almighty, who is able to revive all those who have died, after they have been corrupted in the grave. Therefore, it is obligatory for the servant of Allah to multiply tafakur to increase the strength of his belief in the existence of resurrection after death. In addition, he must also recognize the existence of resurrection and the calculation of all his deeds during the world. So, in accordance with the strength of his faith, there will undoubtedly arise enthusiasm and earnestness – to uphold the commands of Allah and deny His prohibitions.

19. Obeying the Commandments and Avoiding the Prohibitions

A revelation was revealed to some Prophet:

“You shall keep my commandments, and you shall not disobey my counsel.”

“In Allah’s commands there is guidance to benefit and in Allah’s prohibitions there is a path to harm.

20. Two Tips for Perfecting the Intellect

Some say:

“The perfection of the intellect is following the pleasure of Allah swt. and avoiding His wrath.”

Therefore, developing the intellect in a way that is contrary to its arm leads to madness.

21. The Noble and the Foolish

 Some say:

“There is no exile for the noble (knowledgeable) and no homeland for the ignorant.”

A noble person is one who is knowledgeable and charitable, he is always honored and respected by others wherever he is, because he is always respected and needed. Therefore, even in a foreign land, he lives as if he were at home. On the contrary, this is the fate of the ignorant.

22. Close to Allah swt. and Far from Man.

Some say:

“Whoever, because of obedience, becomes close to Allah, then he feels strange living among people.”

One who has been able to feel the pleasure of worshiping and getting closer to Allah, then no longer feels the pleasure of living among people. ..:

23. The Sign of Makrifat and the Sign of Life

Some say:

“The movement of a person in obedience is indicative of realization, just as the movement of the organs of the body is indicative of life.”

Makrifat is knowing Allah with all His majesty, greatness and power. If a slave performs acts of obedience to Allah, it is proof that he has recognized Allah. The more acts of obedience he performs, the deeper he recognizes Allah. Vice versa, the less obedient he is, the less he will recognize Allah. That is because outward actions are a reflection of his inner attitude.

24. The Root of All Error and the Subject of All Slander

The Prophet said:

“The root of all error is the love of this world, while the root of all fitnah is the refusal to pay zakat and a tenth of the produce of the earth.”

What is meant by love of the world here, is loving the world more than its needs (luxuriating).

25. Admitting one’s shortcomings and weaknesses

Some say:

“The one who recognizes his shortcomings will be praised forever, and the recognition of shortcomings is a sign of acceptance of his deeds.”

Recognition of one’s own shortcomings is a sign that one should not be arrogant and conceited.

26. Denying Favors and Being Friends with Fools

Some say:

“Forgetting favors is humiliation and befriending fools is si,

 A person who is not grateful for Allah’s blessings is a sign that he is despicable, as well as being friends with an ignorant person, who always puts things out of place, even though he knows their ugliness.

In this regard, Ath-Thabrani narrated from Bashir that the Prophet said:

“You should not be friends with a moron.”

This means cutting ties with those who do not benefit. It means not being friendly with people who have bad behavior to avoid their bad character, because a person’s character can affect others.

At-Tirmidhi narrated a tradition from Ibn ‘Umar that the Prophet said:

“Two things, if a person has both of them, Allah will record him as grateful and patient, and if a person does not have both of them, Allah will not record him as grateful and patient: Whoever compares his religious qualities with those of a higher quality and compares his world with those of a lower quality, then praises Allah for the advantages he has, then Allah will record him as grateful and patient; and whoever compares his religious qualities with those of a lower quality and compares his world with those of a higher quality, then feels distressed because he has not attained as high (as that person’s world), then Allah will not record him as grateful and impatient.”

This Hadīth encompasses all goodness.

27. The World and Death

A poet said:

“Hey, people who are busy taking care of the world!

Indeed, you have been deceived by your long wishful thinking.

Why do you always forget?

Until it comes to you. death.

Death will come upon you suddenly.

and the grave is the chest of all deeds.

Be patient with the fears of the world.

There is no death, but the end will come.”

Ad-Dailami relates the hadith that the Prophet said:

“Renouncing the world is more bitter than jadam and more painful than the strokes of the sword in the field of sabilillah, and there is no one who wants to renounce it, but Allah gives that person what He gives to the martyrs. Abandoning the world is by eating less and being full and not liking to be praised by people, because whoever likes to be praised by people, means he likes the world and its pleasures. Whoever likes to attain the best of pleasures should give up the world and the praise of people.”

Ibn Majah narrated that the Prophet said:

“Whoever intends to attain the Hereafter, Allah gathers his potential, makes him rich in soul and the world comes to him in abundance. But, whoever intends to gain the world, Allah scatters his affairs, makes misery before his eyes and does not gain the world, except what has been determined for him.”

28. Munajat and Begging for Forgiveness

Abu Bakr Ash-Shibli r.a. said in one of his munajat:

“O my Lord, indeed I love to bestow upon You all my virtues along with my poverty and weakness, so how else would You oh my Lord, not love to bestow upon me all my vices along with Your ability not to torture me.”

Destitution is defined as the need to acquire virtue, and weakness is defined as the weakness to increase worship. As for asking not to be tortured, this is because the evil of the slave does not harm Allah, just as the good does not benefit Him.

Abu Bakr Dalf ibn Jahdar Ash-Shibli r.a. was one of the most prominent figures in the realization of Allah, born in Baghdad and of the Maliki school, and lived for 87 years. In his youth he met al-Junaidi and others of his time. He died in 334 AH and was buried in Baghdad.

Some noble people have given him a certificate to recite seven times three stanzas of Bahar Wafir after the Friday prayer as follows:

“O, my Lord!

I’m not an expert on Paradise.

But I cannot bear the hell of Jahim.

So accept my repentance and forgive my sins.

Indeed, You are the Forgiver of great sins.

Treat myself with the treatment of a noble person.

And set me on a straight path.”

A saga:

Ash-Shibli came to Ibn Mujahid. Ibn Mujahid embraced him and kissed his forehead between his eyes. Ash-Shibli asked Ibn Mujahid: Why did you do that?

Ibn Mujahid explained: When I was sleeping I dreamt that I saw the Prophet (peace be upon him), he stood up to you and kissed you on the forehead between your eyes. I asked him: O Messenger of Allah, why did you do this to Ash-Shibli? He (peace be upon him) replied: I did it because every time he finished the fard prayer, he would recite:

“Behold, there has come to you an apostle from your own people, heavy with grief, anxious for your salvation, very compassionate and merciful to the believers. If they turn away (from faith), then say: ‘Sufficient is Allah for me, there is no God but Him, and to Him alone I surrender, and He is the Lord of the great Throne.'” (Q.S. At-Taubah: 128-129).

Followed by reading:

“May the salawat of Allah be upon you, O Muhamamd.”

Ibn Mujahid stated that he asked Ash-Shibli about the recitation after the obligatory prayer, and he replied as in the dream mentioned above.

29. Pleased with God and Displeased with Yourself

Ash-Shibli said:,

 “If you want to delight in Allah, then break your love for yourself.”

What the above statement means: If your heart takes pleasure in Allah and does not flee from him, then you must sever your love for yourself.

After Ash-Shibli passed away, he was once in a dream asked about the state of his fate. He explained and said: Allah questioned me with His words:

“O, Abu Bakr, why did I forgive you?

I replied: “With my good deeds.”

Allah said: “No.”

Then I said: “With the sincerity of my worship.”

“Allah said: “Not really.”

I said: “With my Hajj, fasting and prayer.” ‘

Allah says: “Nor is it.”

I said: “By my going to the pious and seeking knowledge.”

God still said: “No.”

Then I asked instead: “Oh, my Lord, what is it then?”

Allah says: “Remember when you were walking through Baghdad, and you found a cat that was helpless because it was shivering from the cold, then out of pity you picked it up and saved it in the warmth of your thick cloak!”

I replied: “Yes, Lord, I remember!”

Allah said: “Because of your affection for the cat, I have affection for you.”

30. The Sweetness of Being Close to Allah and the Bitterness of Disconnection

Ash-Shibli said:

“When you have tasted the sweetness of being close to Allah, you will know the bitterness of breaking up.”

This means that if we have tasted the pleasure of being close to Allah, then we will feel how bitter it is if we are far from Allah. Indeed, according to the scholars of Allah, being away from Allah is a severe torment.

Among the supplications made by the Prophet:

“O Allah, grant us the pleasure of looking at Your Glorious face and the pleasure of longing to meet You.”

CHAPTER II ADVICE CONSISTING OF THREE MATTERS

This chapter contains fifty exhortations, seven of which are traditions while the rest are atsar.

1. Complaining, Worldly Hardship, Humbling Yourself to the Rich

The Prophet said:

“Whoever complains in the morning about the hardships of life is complaining to his Lord. Whoever in the morning is distressed because of worldly affairs, that very morning hates Allah. And whoever humbles himself to a rich man because of his wealth has indeed lost two-thirds of his religion.”

Indeed, complaints should only be made to God, because complaining to God is prayer. Complaining to one’s fellow human beings, on the other hand, is an indication that one is not willing to accept one’s share from Allah. In a hadith Abdullah ibn Mas’ud narrated that the Prophet said:

“Have I not taught you the words that Prophet Moses a.s. uttered when crossing the sea with the Children of Israel?”

We replied: “Yes, Messenger of Allah!”

He said: “Say: O Allah, to You alone is all praise, to You alone is the place to complain, to You alone is the place to ask for help and there is no effort and strength, except with the help of Allah, the Glorious and the Great.”

Al-A’masy said: “After I heard these words from Shaqiq al-Asadi of Kufa, and he received them from ‘Abd Allah r.a., I did not abandon them.”

Then he said: “There came to me a man who came while I was dreaming, and he said: O Solomon, add to these words:

“… and we ask You for help against the evil that befalls us and ask You for benefit in all our affairs.”

Whoever is sad because of the things of this world is really angry with Allah, because he is not willing to accept the Qadha of Allah, and he is not patient with His calamities, and he does not believe in His Qadar. This is because everything that happens in the world is based on His Qadha and Qadar.

And whoever humbles himself to the rich because of his wealth, then indeed he has lost two-thirds of his religion.

The Shari’ah only allows honoring people for their goodness and knowledge, not for their wealth. Therefore, whoever glorifies wealth has insulted knowledge and goodness. Sayid Shaykh Abdul @adir Al-Jailani -Qaddasa sirrahum said: “All the behavior of every believer must be based on three things: Carrying out all commands, staying away from prohibitions and approving of the gadar. At least the state of the believer cannot be separated from one of them. Therefore, every believer should keep his heart and all his limbs attentive to these three things.”

2. Three Things That Cannot Be Achieved by Three Means

Abu Bakr Ash-Shiddiq r.a. reported:

“Three things cannot be attained in three ways: wealth is not attained by daydreaming, youth is not attained by hair dyeing and health is not attained by medicine.”

Wealth does not come with wishful thinking, but with a share from Allah swt. Youthfulness cannot be attained by dying one’s hair and health cannot be attained by drugs, but by healing from Allah swt.

3. Some Intellect, Knowledge and Livelihood

Narrated Umar r.a.:

“Good affection towards people is half reason, kindness in questions is half knowledge and kindness in arrangements is part of livelihood.”

Regarding the virtue of love, it is in accordance with the hadith reported by Ibn Hibban, Ath-Thabrani and Al-Baihaqi, from Jabir bin. Abdullah, the Prophet, peace be upon him, said: ,

“Hospitality towards people is charity.”

Hospitality here can be by word or deed. It will bring rewards just like charity. Some of the Prophet’s hospitality was that he never criticized food, never rebuked a servant and never hit a woman. The opposite of hospitality is sycophancy or taking face.

Asking the scholars nicely is half of knowledge, because knowledge can be generated from there. But good management of one’s affairs, i.e. running one’s affairs knowing the consequences, is part of livelihood, i.e. man’s endeavor for his survival. ,

4. To be pleasing to Allah, the angels and the Muslims

Uthman r.a. reported:

“Whoever renounces this world is favored by Allah, whoever renounces sin is favored by the angels, and whoever prevents covetousness of the Muslims is loved by the Muslims.”

Renouncing the world means eating less and not enjoying the praise of people. The one who renounces the world is favored by Allah, because he is not boastful or arrogant. .

Those who forsake sin are favored by the angels, because they do not add to the busyness of the angels who are in charge of recording bad deeds.

The one who is not greedy is favored by the Muslims because he does not defile their hearts.

5. Islam, Obedience and Death

From Ali r.a.:

“Among the pleasures of this world, the pleasures of Islam are sufficient for you. Among the occupations, the occupations of obedience will suffice for you. And among the lessons, death is sufficient for you.”

 The greatest pleasure that Allah bestows upon a servant is when He brings him out of nothing, from the darkness of kufr to the light of Islam.

Obeying Allah is the greatest occupation. Verily, death is a warning sufficient to teach you a lesson. As for death, it is the greatest admonition for man. –

6. Blow of Favor, Praise and Seal of Ignorance

Narrated Abdullah ibn Mas’ud r.a.:

“Many people are swept away by pleasure, many people are slandered by praise and many people are deceived by the cover of naivety.”

Many people lose sight of the fact that they are given many pleasures. Because they are praised so much, they can fall into the web of slander and disaster. Many people are deceived and forget the Hereafter, because their disgrace is always covered.

7. Three Things a Reasonable Person Should Pay Attention to

From Prophet Dawud a.s., he said: “It was revealed in the Book of Zabur as follows:

“The law of the sensible person is not to be busy except with three things: Gathering provisions for the Hereafter, earning a living and seeking pleasure by lawful means.”

Accurate provision is gathered by doing righteous deeds, because the cost of living here includes adequate financing for means of worship and benefit. As for seeking something, it is obligatory to seek what is lawful and by lawful means as well.

8. Three Factors in Four Cases

Abdurrahman bin Shakhr reported that Abi Hurairah r.a. said: The Prophet said:

“Three factors of salvation, three factors of destruction, three factors of degree and three factors of penance. The three saving factors are: Piety to Allah in loneliness and in public, modesty, good in poverty and sufficiency and being just in times of pleasure and anger. The three destructive factors are: Miserliness, indulgence in lust and pride in oneself. Then the three factors of degree are: Spreading the greeting of peace, giving food and praying the night prayer while people are sleeping.

The three factors of atonement are: Completing ablution in cold weather, walking to the congregation for prayer, waiting for the next prayer after the prayer performed.”

There are three things that will save people from punishment, namely first, fear of Allah, both in secret and openly in public, piety in secret is higher in degree than piety openly. Secondly, living simply by not crossing the limits (haram) and being willing with the situation. Third, being angry and willing for the sake of Allah swt.

There are three harmful things: first, extreme miserliness, which means not fulfilling the rights of Allah and His creatures. What is meant by miserliness here is miserliness that is obeyed by man. As for the miserliness that is within man, if it is not obeyed, it will not cause harm, because miserliness is a trait that is within man. Secondly, not giving in to one’s lustful desires: and thirdly, not seeing oneself as more perfect than others.

Three things that raise degrees: First, greeting Muslims, both known and unknown. Second, feeding guests and the hungry. Third, praying Tahajud at night when others are fast asleep.

Three things that erase sins: First, completing ablution in extreme cold: Second, going to the mosque to pray: Third, waiting in the mosque to pray or waiting to do another good deed.

9, Life, Parting and Replies

Jibril a.s. said:

“O Muhammad! Live as you will, for you will die, Love whom you will, for you will part with him: And do what you will, but surely you will receive a recompense.”

The end of life is death and death will separate people who love each other. All the deeds of Allah’s servants will be rewarded, if they are good, they will be rewarded with goodness and if they are bad, they will be rewarded with badness.

10. Three Groups of People Who Will Receive Allah’s Shade on the Day of Judgment

The Prophet said:

“Three groups will be shaded by Allah in the shade of His Throne when there is no shade but His: the one who performs ablution in the cold, the one who walks to the mosque when it is pitch dark, and the one who feeds the hungry.”

What is meant by the day when there will be no shade but that of Allah, is the Day of Judgment.

11 Three Factors that Make Man a Lover of Allah swt,

Prophet Ibrahim a.s. was once asked:

“What is it that has caused Allah to make you His beloved?” Prophet Ibrahim replied: “Because of three things: I chose the affairs of Allah over the affairs of old, I have never been anxious about what Allah has borne for me and I have never eaten dinner or lunch except with a guest.”

In one narration, it is stated that Prophet Ibrahim often traveled one or two miles just to find people to eat with (in his house).

12. Three Things that Banish Fretfulness

 From some hukama:

“Three things can remove anxiety, namely: Eulogizing Allah, meeting the guardians of Allah and the words of the hukama.”

Remembering Allah can be done in various ways, such as reading Tahlil, Haugalah, or Munajat.

In munajat you can read:

“O Lord, the Helper of all those who languish, who call upon Him. O Lord who answers every prayer of the miserable, O Lord who is Wise towards every wrongdoer and disobedient, O Lord who provides for every one who puts You before his world, I ask You to be able to achieve what I cannot achieve without Your help, to be able to resist what I cannot resist without Your strength and I ask You for prosperous goodness and benevolent well-being, O Lord who is the most merciful of all who have mercy.”

As for the saints of Allah, they are scholars and salihin. The words of the hukama are their advice that contains guidance to attain the good of the world hereafter.

13. Manners, Patience and Warak

Al-Hasan Al-Basri, one of the great scholars of the tabiin generation, stated:

“He who is not civilized is not knowledgeable: he who has no patience is not religious, and he who has no warak is not standing with God.”

This includes manners towards Allah and manners towards fellow human beings. An uncivilized person is not knowledgeable, meaning that his knowledge no longer functions.

Patience here is steadfastness in the face of calamity and the injustice of fellow human beings, as well as steadfastness in getting rid of sin and in carrying out religious commands.

Warak is the willingness to forsake what is haraam and what is unclear about its permissibility.

14. Fear of Allah, Controlling the Tongue and Being Selective about Food

It was narrated that one of the Children of Israel had gone to study abroad. The news reached their Prophet at that time. Then he was called and after appearing, the Prophet said:

“O young man, I will advise you on three things in which the knowledge of those who came before you and those who will come after you will be found: fear Allah, whether secretly or openly; refrain from speaking ill of people; do not speak of them except for their good; and look at the bread you are about to eat, so that it will be clear that it is permissible.”

After that, it turned out that the young man canceled his departure to study abroad.

15. Three Important Factors that Make Knowledge Useful

It is narrated that one of the Children of Israel had collected eighty chests of books containing knowledge, but they did not benefit him, so Allah swt. gave a revelation to their Prophet, to advise him:

“Even if you accumulate more than that, it will not benefit you unless you do three things: that you love the world because it is not the reward of the believers, that you do not befriend the devil because he is not the friend of the believers and that you do not harm anyone because that is not what the believers do.”

The believer’s place of pleasure is not this world, but the Hereafter. What is meant by accompanying the devil is following his invitations and persuasions, and thus going against the rules of sharee’ah.

16. Three Demands in the Munajat of Imam Sulaiman Ad-Darani

Abdurrahman bin Athiyah, Abu Sulaiman Ad-Darani r.a., in his munajat said:

“O my Lord, if you prosecute me for my sins, I will surely demand your forgiveness. If you prosecute me for my miserliness, I will certainly demand your generosity. And if you send me to hell, I will surely proclaim to the people of hell that I love you.”

I ask You for forgiveness, for Your forgiveness is certainly wider than my sins. The word stinginess here refers to stinginess in giving charity and stinginess in devoting oneself to fulfilling Allah’s commands. .

Daran is the name of a town in Damascus. Abdurrahman Ad Darani died in 215 AH.

17. Three Signs of the Happiest People

Some say:

“The happiest person is the one who has a pious heart, a patient body and is content with what is in his hands.”

The pious heart is one that realizes that Allah is with him wherever he is.

The body of patience is patience in fulfilling religious commands and in facing calamities.

Being content in accepting what is, is a fundamental attitude of contentment while seeing no other expectations.

18. Three Things That Cause Woe

 Ibrahim An-Nakha’i r.a. reported:

“Indeed, the people before you were harmed by three things: talking too much, eating too much and sleeping too much.”

Talking is considered excessive if it is about something that does not concern the good of religion or the world. Excessive eating is eating food that does not lead to worshipping Allah. Excessive sleep is when one does not use sleep for worship.

19. Three Provisions for the Hereafter

From Yahya ibn Mu’adz Ar-Razi:

“Fortunate is the one who leaves the world before it leaves him, the one who builds a grave before he enters it and the one who earns the favor of his Lord before he meets Him.”

Yahya b. Mu’adz Ar-Razi, was a reliable advisor, both verbally and in his speech about makrifat. He went to Balgi and stayed there for a year. Then he went to Naisabur and died there in 258 AH.

He said that it is blissful for the one who leaves the world (wealth) before it leaves him, by spending it on various good things before he dies or before it is taken away from him. For example, being seized. Establishing the grave before entering it by doing deeds that will please him in the grave. Doing Allah’s commands and avoiding His prohibitions before he dies, so that he will have His pleasure.

20. The Sunnah of Allah, the Sunnah of the Messenger and the Sunnah of the Guardians of Allah

From Ali r.a.:

“Whoever does not have with him the Sunnah of Allah, the Sunnah of the Messenger of Allah and the Sunnah of the Guardians of Allah, then he has nothing in his hand.”

Next, it was asked to Sayidina Ali:

“What is the Sunnah of Allah?” Ali replied: “It is keeping secrets.” Asked again: “What is the Sunnah of the Messenger of Allah?” He answered: “It is to be kind to one’s neighbor.” And it was asked again: “What is the Sunnah of the saints of Allah?” He replied: “To bear the burden of suffering of the people.”

A secret is something that must be hidden, so that others do not understand. Hiding the secrets of others is obligatory. About kindness, as mentioned in the poem:

“Do unto them while thou art in their house, and make their hearts glad while thou art in their land.”

In this regard, the people before us gave each other three wills and wrote to each other with them, namely:

“Whoever does charity for his hereafter, Allah provides for his religion and worldly life. Whoever improves his inner self, Allah will improve his outer self. And whoever improves his relationship with Allah, Allah improves his relationship with his fellow human beings.”

What is meant by the phrase “Allah provides for religion and the world” is that the person is always in the care of Allah. In order to improve one’s relationship with Allah, one should be sincere in one’s actions and not demonstrate or admire one’s own abilities. The person who improves his relationship with God will be improved by God in his relationship with his fellow human beings. Because a person who is loved by Allah will also be loved by His creatures.

21. Ourselves in the Eyes of God, in Our Own Eyes and in the Eyes of Others

From Ali r.a.:

“Be thou the best in the sight of Allah and the worst in the sight of thyself, and be a reasonable man in the sight of others.”

This is as stated by Ash-Sheikh Abdul Qadir AlJailani -qaddasa sirrahu- as follows:

“When you come across someone who is better than you, then say: It may be that he is better in Allah’s eyes than I am and of higher rank. If that person is lesser, then say: This child has not disobeyed Allah, but I have, so he is clearly better than me. If the person is big, then say: This person has been serving Allah since before me. If the person is pious, then say: This person is endowed with knowledge that I do not know and has achieved something that I have not achieved and knows something that I do not know and he acts on the basis of his knowledge. If the person is ignorant, then say: This man disobeyed Allah because he did not know, whereas I disobeyed Him when I knew. I do not know what will be the end of my life and the end of his life. If that person disbelieves, then say: I do not know for sure; he may convert to Islam and die peacefully, and I may disbelieve and die peacefully.”

22. Minor Sins, Sustenance and Disaster

It is said that Allah sent down a revelation to Prophet Uzair (a.s). He said:

“O, Uzair, when you commit a small sin, then do not look at its smallness, but at the Lord with whom you sinned! When you get a little, do not .look at the smallness, but you should look at who gave you the sustenance. When you are afflicted with a calamity, do not complain of Me to My creatures, just as I do not complain to My angels when your evil is reported to Me.”

Imam Ibn Uyainah said: The one who complains to people, but his heart is patient and willing to accept fate, then he is not among those who complain. This is based on what the Prophet said in response to Jibril’s question when he was sick. Jibril asked: “What do you feel about yourself?” He said:

“Yes, Gabriel, I feel uneasy and sad.”

23. Food, Clothing and Shelter (Place)

From Hatim Al-A’sham:

“Not a morning passes but Satan asks me: What will you eat! What will I wear? And.. where will you live? Then I answered him: “I will eat death, I will wear a shroud and I will dwell in the grave. Then the demon fled from me.”

Hatim Al-A’sham is Abu Abdurrahman Hatim bin Alwan: Another opinion says Hatim bin Yusuf. He was one of the great shaykhs of Khurasan, Hatim was also a student of Shaqiq.

It is narrated that a woman once came to him and asked him about something. The woman also farted, so she looked embarrassed and blushed. Then Hatim said: “Raise your voice a little!”, to feign deafness. The woman was delighted and no longer felt ashamed of her fart. In fact, she said: “Mr. Hatim no longer hears voices.” From this point on, Hatim was called “Al-Asham” (the deaf one).

24. Rich, Strong and Victorious.

From the Prophet:

“Whoever comes out of the humiliation of disobedience into the glory of obedience, Allah will make him rich without wealth, strong without an army and victorious without reinforcements.”

That is, the one who is willing to forsake sin and do obedience, Allah gives him three praiseworthy attributes:

1. He is rich without wealth, because he has a quiet heart even without wealth.
2. He was strong without an army, because he received strength from Allah swt.
3. He was able to defeat his enemy without the help of others because he was directly assisted by God.

25. Three Signs of Faith

It is narrated that one day the Prophet met his companions and asked them:

“How are you in the morning?” The companions replied: “This morning we have faith in Allah.” The Prophet asked again: “What is the sign of your faith?” They replied: “We are patient for calamity, grateful for relief and content to accept gadha (decree).” (Adha is a decree of Allah that was decreed from the beginning (before anything happened) and is valid forever. Some people who have realized Allah said: There are three levels of patience:

1. No way, this level is the level of the tabiin.
2. Rida accepts fate, this level is the level of the zuhud (people who abstain from the pleasures of the world to worship).
3. Happy to accept trials, this level is the level of the Shiddiqin (people who are devoted and always believe).

The Prophet said:

“You are truly believers, by Allah, Lord of the Kaaba.”

In a hadith it is said:

“Worship Allah sincerely, and if you are unable to do so, then be patient with what you dislike, for in that is much good.”

26. Love, Fear and Shame of Allah

Allah has sent down revelation to the Prophets:

“Whoever meets Me in a state of love for Me, then I admit him to My Paradise. Whoever meets Me in a state of fear of Me, then I keep him away from My hell. And whoever meets Me because he dies in a state of shame of Me, then I make the angels (recorders of deeds) forget the sins of that person.”

What is meant by “love of Me” is longing to appear before Allah and delighting in His reward. Fear of Allah is the fear of His punishment. Being ashamed of Allah is being burdened with sins. As for what is meant by meeting Allah here, it is death.

27. The Most Worshipful, Zuhud and Wealthiest Person

Narrated Abdullah ibn Mas’ud r.a.:

“Fulfill what Allah has enjoined upon you, and you will be the most devout, avoid the prohibitions of Allah, and you will be the most austere, and be content to receive your share from Allah, and you will be the richest.”

28. Citizens, Leaders and Residents’

Shaleh Al-Marqidi r.a. one day passed by an area that had no inhabitants, so he meditated on the memory of the area:

“O village! Where are your former inhabitants, where are the people who built you and where are the former residents?” Then there is a voice: Their footsteps have been cut off, the bodies in the world, all the deeds we did always accompany us, even though the world has been destroyed.” .

29. Master, Mastered and Compensated

From Ali r.a.

“Give service to anyone, and you will have it; ask of anyone, and you will have it; and suffice yourself from anyone, and you will be equal to him.”

If you do good to someone, you will dominate that person. On the other hand, if you ask someone for something, be it wealth or services, then you will be dominated by him. This is because the soul of a person is hardwired to always like those who do good to him. As mentioned in a hadith:

“Whoever loves something becomes its prisoner.”

Sayidina Ali r.a. once said:

“I am the slave of a man who taught me one letter, whether he sells me or sets me free.”

The ability to limit one’s self-sufficiency to what one has and to have no need of others’ possessions is one’s wealth. If you no longer need the possessions of others, then you have become equal to them.

30. Three Things About the Comparison of this World and the Hereafter

Abu Zakaria reported that Yahya ibn Mu’adz r.a.:

“To leave the world entirely is to take the Hereafter entirely. Whoever gives up all of it, takes up all of the Hereafter. Whoever takes the world entirely, takes the Hereafter entirely. So the taking of the Hereafter is in the leaving of the world and the leaving of the world is in the taking of the Hereafter.”

This is so, because the world and the hereafter are like two things that contradict each other. Therefore, whoever turns away from the world completely, then he loves the Hereafter: completely. Whoever loves the world completely, then he also completely turns away from the Hereafter.

31. Three Factors for Achieving Zuhud

Ibrahim ibn Asham r.a. was asked by someone: “How did you attain zuhud?” He replied:

“With three things: I see that the grave is horrible, and I have not found solace: I see that the road is long, and I do not have provisions: and I see that Allah, the Mighty, will judge, and I do not have arguments.”

What is meant by a long road here, is the distance of the journey to the Hereafter. Hence, the provision is in the form of good deeds.

Zuhud is giving up the happiness of this world in order to achieve eternal happiness in the hereafter.

It is narrated that Ibrahim bin Ad-ham was a sultan in his country, then he left it and worshipped earnestly in : Mecca and other cities. In the book Ar-Risaalah Qusyairiyah it is mentioned that he was Abu Ishaq Ibrahim bin Manshur, from the region of Balqi, a descendant of kings.

One day he went out to hunt a fox or a hare. While he was looking for it, he suddenly heard someone shouting: O Ibrahim! Is this what you were created for, or were you commanded to do this?

Then someone shouted from the saddle of his horse: By Allah! You were not created for this and were not commanded to do this.

Then he got off his horse and met a traveler. He took the traveler’s cloak and put it on, then gave the man his horse and everything he was carrying.

He then entered the forest and came to Mecca. There he befriended Sufyan Ats-Tsauri and Fudhail bin Iyadh. He ate from the produce of his own hands, such as laboring at the mill, tending the gardens and so on.

32. Three Things to Look for to Be Friendly Towards Allah

Sufyan Ats-Tsauri r.a. was asked about what and how to be hospitable to Allah, and he answered

“That dak should be friendly to every cheerful face, to every sweet voice and to beautiful speech.”

33, Zuhud Consists of Three Letters

Ibn Abbas r.a. said:

“The word Zuhud consists of three letters: Zay, Ha’ and Dal. Zay indicates Zaadun Lil Ma’aad (provision for the Hereafter). Ha’ indicates guidance towards religion: and the letter dal indicates Dawaam ‘alath thaa’ah (consistency in obedience).” .

-The provision for the Hereafter is piety towards Allah swt.

– Guidance towards religion, is guidance towards the path of Islam.

Lasting in obedience means always being in a state of obedience to Allah and avoiding all His prohibitions.

34. The Meaning of the Three Letters of the Word Zuhud

In another place Ibn Abbas r.a. said:

“The letter Zay indicates leaving Zimah (jewelry), the letter Ha’ indicates leaving Eve and the letter Dal indicates leaving the world.”

The world here includes: people’s praise, extravagance and glamor in dress.

35. Three Religious Covers

Hamid al-Laggaf reported that someone asked him for a will, and he said:

“You should make the cover for your religion like the cover of the Mushaf.” Then it was also asked: What is the cover of religion? He replied:

“Not to speak except in matters of importance, to leave the world except for what is necessary and not to associate with the religion of man, except in matters of importance.”

Sharia is also called religion, which functions as a rule that must be obeyed. In another function, Sharia is also called Millah, which is a collection of rules. Also in its function as the basis and source of legal guidance, Sharia is called Mazhab.

In relation to not speaking except important speech, Sulaiman or Luqman a.s. said:

“If speaking of the good is as good as dung, then silence from speaking of the bad is as good as gold.”

This has to do with refraining from associating with others except those with whom one must associate, i.e., those associations that if one refrains from associating with others, the religious goal will not be achieved.

Humans are divided into four parts, as explained by Sayid Abdul Qadir Al-Jailani:

1. People who have no speech and no heart, who are immoral, deceitful and foolish. Beware of them and do not be in their company, for they are the people of punishment.

2. A man who has a tongue, but no heart. He speaks of wisdom or knowledge, but does not practice it, invites people to Allah, but he runs away from Him. Stay away from them, so that you will not be lured by the delicacy of his tongue, so that you will not be burned by his sins and will not be killed by the stench of his heart.”

3. People who have a heart, but no speech. “They are believers whom Allah has hidden from His creatures, shown their disgraces, enlightened their hearts, made known to them the dangers of associating with people and the evils of their speech. They belong to those who are the guardians of Allah (Allah’s beloved) who are preserved in the curtain of Allah swt. and have all goodness. So get along with him and serve him, and you will be loved by Allah.

4. People who learn, teach and practice their knowledge. They know Allah swt. and His verses. Allah entrusts foreign knowledge to him and He expands his chest to receive knowledge. So, you should fear transgressing, shunning and abandoning his advice.

Hamid Al-Laqqaf further argued:

“The basis of Zuhud is avoiding Allah’s prohibitions, both minor and major, fulfilling all of Allah’s obligations, both minor and major, and renouncing the world that is in the hands of its lovers, whether small or large.”

One of the foundations of zuhud is avoiding the prohibitions of Allah, both minor and major, because a person who is not wira’i cannot be zuhud.

Another prong is fulfilling all the obligatory duties, because if a person does not repent, it is not valid for him to return to his fitrah. Repentance is fulfilling all of Allah’s rights and doing inabah (returning). Inabah is removing oneself from the darkness of subhat (something that is not clear about its halal-haram).

The third prong of zuhud is renouncing the world, whether a little or a lot. This is because a person who is not qanaah (content to accept his share from Allah) cannot be tawakkal and a person who is not tawakkal cannot be taslim. Tawakal is trusting with full confidence in what is in Allah’s hands and expecting nothing at all from man. Taslim is obeying and submitting to Allah’s commands and avoiding turning to things that are not proper.

36. Human For Three Components

Luqman Al-Hakim said to his son:

“O, my son! Verily, man is three-thirds: One third for Allah, one third for himself and one third for the worm. What is for Allah is his spirit, what is for himself is his deeds and what is for the worm is his body.”

In one of Lugman Al-Hakim’s wills to his son, he said that there are three things in a human being: spirit, action and body.

The spirit will return to Allah, his deeds will benefit him, or will harm him according to the deeds he has done and the body will be eaten by worms, when it dies.

37. Three Factors that Increase the Power of Memorization

Ali r.a. reported that he said:

“Three things can increase the strength of memorization and remove mucus (phlegm), namely: Wiping, fasting and reciting the Qur’an.

Phlegm is one of the four kinds of temperament elements that make up the human disposition, namely: Phlegm, blood, black bile and yellow bile.

38. Three Strongholds from Satan’s Attack

Ka ab Al-Ahbar said:

“The fortress of the believers from the temptation of Satan is threefold: the mosque, the remembrance of Allah and the recitation of the Qur’an.”

The mosque is a fortress, because there are angels and people who worship.

Zikrullah (chanting the Asma Allah) is also a stronghold, especially by reciting Hauqalah:

“There is no effort and no strength, except with the help of Allah, the Most High and the Most Great.” Reciting the Qur’an is also a stronghold, especially reciting the verse of Kursi (surah Al-Bagarah verse 255), as has been proven to be effective.

Ka’ab Al-Ahbar converted to Islam during the reign of Umar. He was a scholar to whom the Jews (who were Muslims) complained.

39. The three storehouses of Allah swt.

A group of hukama said:

“Three things are saved by Allah: poverty, sickness, and patience.”

According to some jurists, there are three storehouses, which are things kept by Allah, which He will not give except to those whom He loves, namely:

1. To those who are poor or have nothing.
2. Sickness, which is an illness that afflicts the body and makes it feel uncomfortable.
3. Patience, which is not complaining when afflicted except to Allah swt. by praying. Complaining to Allah by praying does not say that he is not happy with the calamity that befell him.

A slave must be content with the conditions of his master, as stated in the book At-Ta’rifat, by Sayid Ali Al Juri ani.

40. Days, Months and Good Deeds

Ibn Abbas r.a. reported when he was asked: “What is the best day? What is the best month? And what is the best deed?

He replied:

“The best day is Friday, the best month is Ramadan, and the best deed is the five daily prayers performed in their proper time.”

Friday is a good day, hence it is called the chief of all days, which Allah bestowed upon the people of Muhammad.

Ramadan is the best month of the year, because it is the month when the Qur’an was first revealed, it is also the month of Lailatul @adar, it is also the month when fasting is obligatory, and it is the month when the reward for voluntary acts of worship is equal to the reward for obligatory acts of worship.

Abu Bakr Al-Warrag said: Rajab is the month of planting, Sha’ban is the season of irrigation and Ramadan is the season of harvesting.

The obligatory prayer is the best charity because it is the door to good deeds. If the door to prayer is open, then the door to other good deeds is also open.

Ibn ‘Abbas r.a. died on a Friday, then three days later news of Ibn ‘Abbas’ question and answer reached ‘Ali ibn Abi Talib and he said: If all the scholars, jurists and jurists from the west to the east were asked about it, they would answer with the same answer as him. Only I will answer:

“Verily, the best of deeds is that which is accepted by Allah, the best of months is that in which you repent to Allah with repentance Nasuha and the best of days is that in which you die with faith in Allah.”

Taubatan Nasuha, according to Ibn Abbas, is repentance that is in the manner of the heart regretting the sin, the tongue asking for forgiveness to end the sin and determined not to repeat the sin again.

Another opinion says: Nasuha repentance is not leaving any traces of sin on one’s deeds, either secretly or openly.

Another opinion says: A repentance that brings the doer happiness in this world and the Hereafter.”

A poet says inbahar basith (Arabic notation term):

Don’t you know how day and night test us but we play around both secretly and openly.

Do not be deceived by the world and all that it contains because the homeland of the world is not your true homeland.

And do for yourself while death is yet to come lest you be deceived by many companions and friends

Then here are some of Imam Al-Ghazali’s poems in bahar wafir:

Do you want a lot of wealth and to be listened to in the forum?

Also gain the heart-soothing love of every woman and man.

Blessed with great wealth and a happy life as well as authority, respect and a lot of property

You eliminate every calamity, and the deceit of enemies and rulers.

So recite Yaa Hayyu Yaa Qayyuumu a thousand times either night or day,

It will undoubtedly ease every difficulty to get used to that saying

Do not dwell and do not neglect because then you will reach a high degree.

41. Three Marks of a Good Person.

Some say:

“If Allah wants His servant to be a good person, then He makes him understand religion, makes him humble towards this world and makes him realize his faults.”

This means that if Allah wants a person to be a complete human being, that is, one who is good according to Allah and according to his fellow human beings, then Allah wants that person to understand religion, from its fundamentals to its branches. His heart is made calm, even if there is no sustenance available to him. That person is made by Allah capable of seeing the faults that exist in him,

42. Three Fun Things,

The Prophet (peace be upon him) said:

“Among your worlds, there are three things that have been commanded to please me: the smell of perfume, women, and the coolness of my eyes in prayer.”

These three things, if they turn out to be with the Prophet, are not merely worldly, because in fact every thing that is accompanied by the intention for the sake of Allah swt. is not worldly, such as provisions for strength, shelter and necessary clothing, as said by Shaykh Khalil Ar-Rasyidi in the book Al-Majaalisi Ar-Raaiqah.

When the Prophet said the above, there were Companions sitting around him, Abu Bakr said:

“You are right, O Messenger of Allah, among the world there are three things that please us, namely: Seeing the face of the Messenger of Allah, spending my wealth on the Messenger of Allah and my daughter becoming the wife of the Messenger of Allah.”

Sayidina Umar said:

“You are right, O Abu Bakr! Among the world, there are three things that please me, viz: Amar makruf, nahi mungkar and clothes that are worn out.”

Sayidina Uthman then said:

“You are right, O Umar! Among the world, there are three things that please me, namely: Feeding the hungry to satiety, clothing the unclothed and reciting the Qur’an.

It is narrated that ‘Uthman r.a. completed the Qur’an in two rak’ahs of the nightly voluntary prayer.

Then Sayidina Ali said:

“You are right, O Uthman, what I love about the world is threefold, viz: serving guests, fasting in hot weather and taking up the sword against enemies.”

While they were dialoguing about the matter, Jibril a.s. suddenly came to the Prophet and said: “Allah, the Most Holy, the Most High, sent me when He heard what you all said. He commanded you to ask me about the thing that I would love to do if I were a citizen of the earth.” Then the Prophet asked: “O Gabriel, what would you like if you were a citizen of the world?”

Gabriel replied:

“Guiding those who go astray to the straight path, being friendly to the wanderers, who obey Allah and are devoted to Him, and helping the afflicted.”

Jibril further said:

“God, the Lord of Glory, loves three things from His servants, namely: Exerting all strength to obey Allah, weeping when saddened by sin, and patience when poor.”

43, Lost, Destitute and Humiliated

From some hukama:

“Whoever clings to his reason will go astray, whoever seeks sufficiency through his possessions will be destitute, and whoever seeks glory and creatures will be despised.”

Taking refuge in reason is misguided, if not accompanied by holding on to Allah and asking for His guidance towards the truth. Feeling sufficient with one’s wealth will lead to poverty, if one does not realize that it is Allah who gives sufficiency. In fact, the Hadith states:

 “Whoever is content with Allah, He will give him wealth.”

Then whoever relies on the power of creatures, then he becomes contemptible before Allah.

44. Three Kinds of Fruits of Makrifat

From some hukama:

“The fruits of makrifat (recognizing Allah) are three: Shame of Allah, love of Allah and longing for Him.”

Hukama are those whose speech and work are in accordance with the Sunnah. The fruit of realizing Allah swt. is three things: Being ashamed of Allah for committing many sins against Him, loving everything that is with Allah, namely His reward and pleasure, and longing for Allah because the greatness of Allah swt. is imprinted on his heart.

45. Love, Iffah and the Base of Faith

The Prophet said:

“Love of Allah is the basis of makrifat, iffah (reluctance) is a sign of belief, while the basis of yakm is piety and willingness to accept the fate of Allah.”

Love of Allah swt. by way of worshipping Him, is the basis of makrifat. Indeed for the Sufi there are three degrees:

1. Sharia (worship of Allah), according to the jurists, is the laws that Allah has explained to His people.
2. Tariqat, which is the path to Allah swt. that is accompanied by knowledge and charity.
3. Makrifat (knowing), which is knowing the inner things, which is the fruit of sharia.

Reluctance (iffah), which is to refrain from asking people, is to believe that Allah swt. is the One who provides sustenance to all of His creatures and the belief that it will not reach him without the will of Allah.

The point of belief is to do Allah’s commands and avoid His prohibitions and the heart feels happy (rida) with the destiny of Allah swt. to him, both bitter and sweet.

46. Love for Allah, Love for the Beloved of Allah, Love for the Charity Performed out of Love for Allah

Sufyan ibn Uyainah r.a. reported:

“Whoever loves Allah, loves those whom Allah loves: whoever loves those whom Allah loves, loves the deeds done for the love of Allah: Whoever loves an action done for the love of Allah, loves doing that action without people knowing.”

Al-Asqalani narrated: There are two kinds of mahabbah (love of Allah):

1. Mahabbah Fardu, which is mahabbah that encourages doing Allah’s commands and avoiding His prohibitions.
2. Mahabbah Sunnah, which is mahabbah that encourages the habit of doing sunnah worship and avoiding things that are subhat.

Ash-Shiddiq said: Whoever has tasted the pure Mahabbah of Allah, then what he feels can forget him from the desires of the world and make him feel alienated from all human beings.

47. Three Factors of True Love”:

The Prophet said:

“The truth of love lies in three things: Choosing the speech of one’s beloved over that of others: choosing to sit with one’s beloved over that of others, and choosing the willingness of one’s beloved over that of others.”

Yahya bin Mu’adz said: “Even a little love for Allah is preferable to seventy years of worship.”

48. Greed, Obedience and Janaah

Wahab bin Munabbih Al-Yamani r.a. reported:

“It is written in the Torah: He who covets is poor, though he possesses the world; he who obeys God is favored, though he is a slave; and he who is qanaah (content with what he has) is rich, though he is hungry.”

The one who seeks something earnestly to get it, is the one who is deprived of everything he needs, even though he has all that is between heaven and earth. The one who obeys Allah, the Almighty, is one whom people respect, even if he is a slave. ‘

The one who is qanaah (content) with all that he has and is content with his share of what he receives from Allah is a rich man, even if he is a hungry man.

There was a female captive fleeing from the area of the disbelievers, she walked a distance of two hundred posts, not having eaten any food. She was asked by someone: How can you walk without eating? She replied: When I am hungry, I recite surah Al-Ikhlas three times, then I feel full.

49. One who is Makrifat, Hates the World and Has No Enemies

From some hukama r.a.:

“Whoever realizes Allah, there is no enjoyment for him with the creatures, whoever knows the world, there is no love for the world and whoever knows the justice of Allah, there is no enemy.”

The one who realizes Allah does not enjoy the company of creatures, because he will not be pleased with other than Allah. The one who recognizes the world will not be pleased with it, because he will choose eternal happiness in the hereafter. And those who recognize the justice of Allah will not be visited by opponents, because they never cause quarrels.

As Al-Hasan r.a. said:

“He who knows Allah, Allah loves him, and he who knows the world, hates it.”

In addition, Imam Shafii also said in his poem:

“Nothing else, the world is a rotting carcass upon which there are dogs eager to obtain it.

If you keep away from it, you will be safe from its experts if you pull it, you will be favored by its dogs

50. Fear, Love and Loathing

From Dzin Nun Al-Misri:

“Everyone who fears will flee, everyone who loves will seek and everyone who is at ease with Allah will feel alien to creatures.”

The one who fears running away means getting away from what he fears. So, the one who fears punishment should do good deeds in order to avoid that punishment.

The one who likes it approaches it, i.e. seeks what he likes. So, those who love Paradise should do good deeds in order to attain it.

A person who is ignorant of God will feel alienated from his fellow human beings. In another text it says “strangers with themselves”.

Dzin Nun was Abdul Faidh, the Tsauban b. Ibrahim, another opinion says Al-Faidh b. Ibrahim. This Ibrahim was a Sudanese (Nubiy). Dzin was the only person at that time, both in knowledge, warak, behavior and manners. Dzin Nun, who had a thin body with slightly reddish skin and a beard that did not turn white, died in 245 Hijri.

51. Three Characteristics of the One who Makrifat to Allah swt.

Dzin Nun Al-Misri said:

“The one who realizes Allah is the one whose soul is attached to Allah, whose heart sees and whose deeds are many solely for the sake of Allah.”

The one who realizes Allah swt. means that he is bound by love for Him, his heart is adorned with Muraayabah (feeling close to Allah) and his outward is adorned with Muhaasahah (self-correction) and his deeds are many solely for the sake of Allah.

52. Three Other Characteristics of Makrifat to Allah swt.

Dzin Nun Al-Misri said:

“The one who realizes Allah swt. is the one who fulfills his promises, his heart is intelligent and his deeds are clean.”

The one who is aware of Allah, is the one who fulfills his promise to Allah, by doing His commands, his heart is quick to accept good advice and his deeds increase day by day.

53. The Base of Virtue in this World and the Hereafter

Abu Sulaiman Ad-Darani said:

“The base of every virtue in this world and the next is the fear of Allah, the key to this world is a full stomach, while the key to the next is a hungry stomach.”

The fear of God can change the location of the record book of human deeds, once shifted to the right after being in the left hand.

The base of all goodness according to Abu Sulaiman is threefold: Fear of Allah, avoiding the worldly and pursuing the rewards of the Hereafter.

So, for the servant of Allah when healthy should feel fear and always hope in Allah, so that fear can prevent him from sinning. While his hope in Allah can arouse the spirit to do good deeds.

 The worship of the one who hopes in Allah swt. is better, because in him there is love for Allah, more than the one who fears. A king will distinguish between a servant who serves him out of fear of his punishment, a servant who serves him out of expectation of his favor and a servant who serves him without expecting anything. The things of this world will be open because of satiety. Whereas the things of the Hereafter will be open because of hunger.

54. Worship is a Job Opportunity

There is a turn-off:

“Worship is a job opportunity, the stall is seclusion and the capital is piety.”

Seclusion, i.e. concentration on loneliness in order to be able to calmly face God directly in one’s heart.

The capital of worship is piety, which means that without piety, worship will not bring great benefits. Piety here is in the sense of keeping oneself from doing something that brings punishment, whether that something takes the form of an action or leaving an action.

55, Three things that believers should avoid

Malik bin Dinar r.a. said:

“In order for you to be among the believers, prevent three attitudes in three ways: Prevent arrogance with tawaduk, prevent greed with qanaah and prevent envy with advice.”

People should reject the three things that are criticized with the three things that are praised, in order to be characterized by the true essence of faith like the believers. –

Arrogance is looking at oneself with a high view and looking at others with a low view. The opposite of pride is tawaduk. Arrogance results from position, whereas ujub results from excellence.”

Gluttony is being dissatisfied with what is. Whereas qanaah is being content with what is.

Envy (hasud) is wishing that the enjoyment of the envied person be taken away from him and transferred to him.

Advice is: Encouraging doing good and forbidding doing harm.

In a hadith it is stated:

“Faith and envy cannot unite in the cavity of a servant.”

The meaning of faith in the Hadīth is faith in the destiny of Allah.

Mu’awiyah said: I am able to make all people pleased with me, except the one who is spiteful of my favors, indeed the spiteful person is still not satisfied, unless the favors disappear from me.

As one poet stated.from bahar Thawil:

Everyone I can make satisfied

But people are envious of me

it’s hard to make him satisfied

and the weight of achieving that satisfaction

How one can make satisfied

One who is spiteful of his favors,

if the spiteful himself is never satisfied

before the favor is taken away from the owner.

CHAPTER III ADVICE ON FOUR MATTERS

In this chapter there are thirty-seven exhortations, consisting of eight traditions and the rest are atsar.

1. Four Advice of the Prophet to Abu Dhar Al-Ghifari

It was narrated from the Messenger of Allah that he said to Jundub bin Junadah, whose title was Abu Dzar Al-Ghifaari:

“O Abu Dzar, build your ship, for the sea is deep; take perfect provisions, for your journey is long; lighten your load, for the obstacles are very heavy; let go of the burden, for verily the All-Seeing is All-Absorbing.”

Restoring here means improving the intention, so that all actions or avoidance of actions can function as worship and get rewarded in order to save from Allah’s punishment.

Imam Umar bin Khattab Al-Farug sent a letter to Abu Musa Al-Ash’ari – may Allah be pleased with them both -: Whoever’s intentions are sincere, then Allah provides for his needs that lie between him and others.

Salim bin Abdullah bin Umar Al-Khattab sent a letter to Umar bin Abdul Aziz r.a.: Know, O Umar, that the help of Allah to a servant is according to the degree of his intention. Whoever’s intention is sincere, Allah’s help is perfect for him and whoever’s intention is less, Allah’s help is less for him, according to the degree of his intention.

The long journey here refers to the journey to the hereafter. While the load is the burden of accountability for worldly affairs. In fact, the journey to the hereafter is compared to a deep sea, a long journey and a steep hill, because both have many difficulties and obstacles. Be sincere in your deeds, for indeed Allah swt. The Most Examining, scrutinizes good and bad deeds.

Abu Sulaiman Ad-Darani said: Happiness remains for the one who does not take a single step, except towards Allah. This statement is based on the Prophet’s words:

“Be sincere in what you do, and even a little of it will suffice you.”

A poet said:

Obligatory repentance for humans

but forsaking sins is more obligatory

Patience in the face of calamity is hard

but losing merit is harder

Change in every age is always strange

but man forgets that he is strange

Any that will come close

but death is closer than that.

It was narrated from Anas that one day the Prophet came out holding the hand of en Abu Dhar and said:

“O, Abu Dhar, do you know that before us lies a path on a very complicated hill, which cannot be climbed except by those who lighten their load?” Someone asked: “O Messenger of Allah, am I one of those who lighten or burden?” He said: “Do you have any food for the day?” He replied: “Yes, I have.” The Messenger of Allah said: “Do you have food for tomorrow?” He replied: “Yes, I have.” The Messenger of Allah said: “Do you have food for the day after tomorrow?” He replied: “No.” Then the Prophet said: “If you have food for three days, then you are one of those who are burdensome.”

2. Four things that are better than good

The hukama said:

“The following four things are good, but the other four are better than them: shyness is good for men, but better for women; fairness is good for men, but better for rulers; repentance on the part of the old is good, but better for the young; and generosity on the part of the rich is good, but better for the poor.”

Good here is a level of quality where one is praised in this world and rewarded in the Hereafter. Shame is humbling oneself for fear of reproach. Fairness is being proportionally correct, not too much and not too little. Repentance is returning to Allah, shedding every bond of sin and then fulfilling all of Allah’s rights (worship). Generosity is giving what is best, without expecting anything in return.

3. Four things that are worse than four things

From some of the hukama:

“The following four things are bad, but four things are worse, namely: Sin is ugly in the young, but uglier in the old: worldly preoccupation in the ignorant is ugly, but uglier in the pious: laziness in worship in everyone is ugly, but uglier in scholars and seekers of knowledge, pride is ugly in the rich, but uglier in the poor.”

Bad is the level of quality at which there is reproach in this world and punishment in the Hereafter. The worldly preoccupation is uglier in the pious person, as mentioned in the hadith:

“Whoever increases his knowledge but does not increase his Zuhud will only increase his distance from Allah.”

4. Four Security

The Prophet said:

“The stars are security for the people of the sky; when they are scattered, then there is gadha upon the people of the sky. My family members are the security of my Ummah; when my family members are gone, Allah’s verdict is upon my Ummah. I am the security of my companions, if I die, then that is Allah’s verdict upon my companions. And the mountains are security for the people of the earth, if they perish, then that is Allah’s verdict on the people of the earth.”

When the stars of security for the inhabitants of the sky are scattered, it is Allah’s decree for the inhabitants of the sky, namely the splitting and folding of the sky and the death of the angels. When the people of my house are gone, then it will be Allah’s verdict on the Muslims, which may be the rise of heresy, the defeat of dhikr by lust, the rise of differences in belief (creed), the victory of the Romans and so on. When I die, then it will be the verdict of Allah upon my companions, which will be the rise of fitnah, wars, the return of apostates and people becoming different in heart.

5. Four Things Enhanced with Four Others

Abu Bakr Ash-Shiddiq said:

“Four things can be perfected with four things: the perfection of prayer with two prostrations, the perfection of fasting with zakat al-fitr, the perfection of Hajj with fidyah and the perfection of faith with jihad.” .

Four things become perfect with four more things, namely prayer with sahwi prostration. According to Ahmad An-Nahrawi, prostration is done when moving the recitation from its place, whether it is a pillar, Sunnah Ab’ad, or Sunnah Hai’at. If it is a pillar, it is obligatory to prostrate because of moving it. If it is an Ab’ad Sunnah, if it is the initial tashahhud, prostration is essential. If it is a gunut, and the intention is to gunut, then prostrate. Unless it is only remembrance. If it is the Sunnah of Hai’at, one should not prostrate except to move the surah from its place.

Fasting in Ramadan will be complete if you have performed zakat al-fitr, as Allah says:

“… and for those who are able to pay aa is to feed the poor ….” (Q.S. Al-Baqarah: 184).

What is meant by fidyah in this verse is zakat al-fitr, because this verse is still related to the previous verse (verse 183 of Sūrat al-Baqarah) which contains the command to fast Ramadan. This is according to Fathul Kabir.

The Hajj is complete if it is accompanied by a fidyah, which is slaughtering an animal or spending a few muds, if there is something that obliges or makes it mustahabb. It is also permissible to offer the fidyah without any of these conditions. This is done to be on the safe side.

According to Sayid Ali Al-Jurjani in At-Ta’rifat: Jihad as the perfection of faith, can take the form of an invitation to embrace Islam.

6. The Rights of Prayer, Fasting, Reciting the Qur’an and Sadaqah

From Abdullah biri Al-Mubarak:

“Whoever prays twelve rak’ahs daily has fulfilled the right of prayer: He who fasts three days every month has fulfilled the right of fasting: He who recites one hundred verses every day has fulfilled the right of Qiraah: And whoever gives one dirham in charity has fulfilled the right of charity.”

Abdullah bin Al-Mubarak was the grandson of Al-Oadhi Nouh Al-Marwarzi.

Twelve Rak’ahs of prayer, two before Fajr, two before Zhuhr, four before ‘Asr and two after Maghrib. The Prophet said:

“Allah is pleased to bestow mercy on the one who prays four rak’ahs before the ‘Asr prayer.”

The Prophet himself performed this prayer, in two salutations of two rak’ahs each. In another tradition, narrated by Ath-Thabrani, it is stated as follows:

“Whoever prays four rak’ahs before the ‘Asr prayer, Allah forbids that person’s body to enter Hellfire.”

Shaykh Khalil Ar-Rashidi quoted the hadith from Ad-Dimyati in Al. Muttajir Ar-Rabih as follows:

“There is nothing for a slave who performs twelve rak’ahs of voluntary prayer every day, except that Allah builds a building for him in Paradise.” (H.R. Muslim).

In the narration from At-Tirmidhi there is an addition, namely: Four rak’ahs before Zhuhr, two rak’ahs after Zhuhr, two rak’ahs after Maghrib, two rak’ahs after Isyak and two rak’ahs before Fajr.

In another narration, Imam Ath-Thabrani narrated as follows:

“Whoever prays four rak’ahs before Zhuhr is like one who prays four rak’ahs of Tahajud in the night: and whoever prays four rak’ahs after ‘Isha’ah is like one who prays four rak’ahs on the night of Lailatul Qadr.”

In connection with this hadith, Ibn Mas’ud said: “There is no daytime prayer that compares to the night prayer other than the four Rak’ahs before Zhuhr, and its superiority over other daytime prayers is like the congregational prayer over the solo prayer.” |

Ibn Mas’ud then stated that the Messenger of Allah (peace and blessings of Allaah be upon him) used to do it, and he used to equalize his bowing and prostration, and he said:

“Verily, 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.”

Whoever fasts every month on the days of bidh (full nights), which are the thirteenth, fourteenth and fifteenth, except in the month of Hajj (Dhu’l-Hijja) on the sixteenth or later, instead of the thirteenth, has fulfilled the right of fasting. The wisdom of fasting three times in each month is that one good deed is rewarded with ten good deeds. So, fasting three days is the same as fasting a whole month. Hence it is sufficient to fast three days in any month, as explained in the book of At-Tuhfah.

Whoever recites one hundred verses every day has fulfilled the right to recite the Qur’an. The best recitation of the Qur’an is to recite Al-Munjiyat As-Sab’ah (the seven saving suras), namely: Surah As-Sajdah, Yaa Siin, Fushshilat, Ad-Dukhan, al-Waqiah, Al-Hasyr and Al-Mulk. You should also recite them three times each morning and evening: Surah Al-Hadiid verses: 1-3, Al-Hasyr verses: 22-23, Al-Ikhlas, Al-Falaq and An-Naas.

Giving one dirham in charity on Friday, or something equivalent to it, means that you have fulfilled the right of charity.

7. Four Kinds of Oceans

Umar r.a. said:

“There are four seas, namely: Lust is the sea of sin: Lust is the sea of desire: Death is the sea of age and the grave is the sea of expiation.”

Lust is the tendency of lust to fulfill its desires outside the commandments of syarak. Lust is the root cause of sin.

Lust is an element of the soul that has the potential to drive biological desires and invite oneself to various delights. Lust is the source (base) of ugliness and despicable behavior.

Death is the sea of ages, meaning that it collects all ages. In other texts it says ‘charity’ not ‘age’, which is what people say, that death is a chest of charity.

The grave is a sea of regret, meaning that it is in the grave that all regrets occur.

8. The Sweetness of Worship in Four Things

Uthman ibn Affan r.a. reported:

“I found the sweetness of worship in four things: First, in fulfilling the obligations of Allah: Second, in avoiding the prohibitions of Allah; Third, in enjoining the good and seeking Allah’s reward: Fourth, in forbidding the evil and guarding oneself from the wrath of Allah.”

Description:

According to Uthman r.a., the sweetness of worship lies within:

1. Performing the commandments of Allah, both small and great. ,
2. Avoiding the prohibitions of Allah, both minor and major.
3. Commanding what is good, i.e. all things that are considered good by syarak.
4. Prohibiting what is disliked, which is anything that Allah swt. does not approve of, whether by word or deed, and guarding against the anger of Allah swt.

9. Four Things that are Fadhilah inwardly and Faridhah inwardly

Uthman bin Affan said:

“There are four things that are outwardly a virtue and inwardly an obligation (faridhah): Hanging out with the righteous is a virtue and following in their footsteps is an obligation; reciting the Qur’an is a virtue, while acting upon its contents is an obligation; pilgrimage to the grave is a virtue, while preparing for the grave is an obligation; and visiting the sick is a virtue, while making a will in times of sickness is an obligation.”

Faridhah are obligations that must be carried out, fadhilah are the virtues of the righteous, those who fulfill the rights of Allah swt. and the rights of His servants. Associating with them is fadhilah, while following their actions is faridhah. The Qur’an is the word of Allah swt. revealed to the Prophet. Reciting it is a virtue, while practicing it is a faridhah. Preparing for it, i.e. preparing for the grave by doing good deeds, is faridhah. Pilgrimage means visiting graves to remind us of death and the Hereafter. It is mustahabb to look at graves where no one is buried, even the graves of disbelievers, to pray or seek Allah’s blessings; visiting graves is a virtue; visiting the sick is a virtue; and making a will is a virtue.

About a will before death, the Prophet said:

“The one who is prevented from virtue is the one who refuses to make a will.”

In another hadith he said:

“Whoever dies leaving a will, dies in the way of Allah, the Sunnah, piety and shahada, and dies with the forgiveness of Allah.”

10. Longing for Paradise, Worrying about Hell, Convinced about Death and Recognizing the World

Ali r.a. said:

“Whoever longs for Paradise should hasten to good deeds; whoever fears Hell should refrain from desires; whoever is certain of death should have all its delights exhausted; and whoever knows the world should be deprived of its calamities.”

One who longs for Paradise should hasten to do good deeds. Whoever fears hell, should refrain from the movements of his lusts. Whoever is certain of death, then spoil the delights or cut off all delights from him.

Whoever knows that the world is a place of tests and defilements, he will feel lighthearted about the calamities that befall him.

11. The Four Virtues of Silence

The Prophet said:

“Prayer is the pillar of religion, while silence is better: Almsgiving can quell the wrath of God, while silence is better; Fasting is a fortress of hell, while silence is better: And jihad is the pinnacle of religion, while silence is better.”

Religion cannot exist without prayer, just as a house cannot exist without its pillars. Prayer is the true expression of servitude and the fulfillment of divine rights. All other acts of worship, on the other hand, are a means to this true substance of devotion. That silence is better than prayer is based on the Prophet’s words:

“Silence is the highest level of worship.” (H.R. Ad-Dailami from Abu Hurairah).

What is meant by silence here is not saying anything that is not beneficial to religion and the world, nor is there any need to argue with those who oppose. In fact, silence is one of the highest levels of worship, because most mistakes arise from the tongue.

Therefore, if a person lives alone, then his silence does not count as fbadah.

Silence is better than charity, the Prophet said:

“Silence is an ornament for the pious and a covering for the foolish.” (H.R. Abusy Shaykh from Al-Mihrari).

Silence can increase authority, which is a sign of knowledge. Indeed, a fool will not be known as a fool if he does not speak.

Silence is better than fasting, as the Prophet said:

“Silence is the leader of morals.” (H.R. Ad-Dailami from Anas).

From this Hadīth, it can be concluded that being silent about things that have no reward is a leader of noble character, because it saves the person from gossip and so on. As for doing more things that bring rewards, such as remembrance, reading the Qur’an and knowledge, it is better than silence. Jihad is the pinnacle of religion, but silence is better, which is the highest in value when seen. That is because jihad can be seen from afar, just as the back of a camel can be seen from a distance. The Prophet said:

“Silence is wisdom, but few people do it.” (H.R. Al-Qadhai from Anas and Ad-Dailami, from Ibn Umar).

Silence is wisdom and not many people practice it, because they do not know it. Indeed, there are not many people who are willing to remain silent from expressing things that actually cause their own humiliation. In this regard a poet said of Bahar Khalif

O, one who speaks a lot of meaningless words,

Less,

Truly you have spread your meaningless talk long and wide

You have taken part

from the field of evil,

So be still now

if it’s good that you want

In another tradition, it is reported that the Prophet said:

“The best jihad is to fight your passions and desires, for the sake of Zat Allah (solely for the sake of Allah).” (H.R. Ad-Dailami).

12. Fasting, Prayer, Sadaqah and Jihad

It is said: Allah Ta’ala sent down a revelation to one of the Children of Israel and said:

“Your silence from what is false for My sake is fasting, keeping your members from things that are forbidden for My sake is prayer, cutting yourself off from creatures for My sake is charity and restraining yourself from harming Muslims for My sake is jihad.”

Avoiding false things for the sake of Allah, the reward is like the reward of fasting, Keeping the works of the limbs from things that are forbidden because of Me, the reward is like the reward of prayer. Cutting off covetousness from creatures for My sake, the reward of which is like the reward of charity, Not conveying things that Muslims do not want for the sake of Allah, the reward of which is like the reward of jihad.

13. Four Factors that Cause the Heart to Darken and Lighten

“Four factors cause the darkening of the heart, namely: An unmeasured full stomach, friendship with wrongdoers, forgetting past sins and daydreaming. Four factors cause the enlightenment of the heart: A stomach hungry with caution, companionship with the righteous, remembering and regretting past sins and short fancies.”

The measure of fullness of the stomach, according to the Shariah limit, is one-third of the appetite. Daydreaming, i.e., daydreaming about things that are impossible to happen. In connection with this, there is a tradition reported from ‘Ali that the Prophet said:

“Verily, the things that I fear most for you are two things: following your desires and wishful thinking. Following one’s desires is deviating from the right, and longing is the love of this world.” “H.R. Ibn Abu Dunya).

Abu Thayyib said: “Whoever sits with eight groups, Allah adds to him eight things: whoever sits with the rich, Allah adds to him the love of the world; whoever sits with the poor, Allah adds to him the gratitude and pride in the portion of Allah swt. Whoever sits with the rich, Allah increases his love of the world; Whoever sits with the poor, Allah increases his gratitude and pride; Whoever sits with the ruler, Allah increases his hardness of heart and arrogance; Whoever sits with women, Allah increases his ignorance and lust; Whoever sits with children, Allah increases his playfulness; Whoever sits with the wicked, Allah increases his courage to sin and delay in repentance; Whoever sits with the righteous, Allah increases his love of obedience; And Whoever sits with the scholars, Allah increases his knowledge and charity.”

14. Four Words Without Four Proofs is a Lie

Hatim al-Asham r.a. reported that he said:

“Whoever claims four things without four proofs, his claim is a lie: Whoever claims to love Allah but does not forsake the prohibitions of Allah, his claim is a lie; whoever claims to love the Prophet but hates the poor, his claim is a lie; whoever claims to love Paradise but does not give charity, his claim is a lie; and whoever claims to fear Hell but does not forsake sins, his claim is a lie. “

One who claims to love Allah, yet does things that He has forbidden, his claim is a lie. One who claims to love the Prophet, yet hates the poor and needy whom the Prophet loved, his claim is a lie. The one who claims to want to enter Paradise, yet he refuses to give in charity the things that are easy for him, his confession is a lie. A person who fears going to Hell, yet he continues to commit sins, his confession is a lie. As some poets say in Bahar Khafif:

If you are a horseman,

be like Mr. Ali

and if you are a poet,

be like Ibn Hani.

Anyone who claims

not really,

then the proofs of the test will know that he is lying

The Prophet said:

“Hell is fortified with pleasant things, while heaven is fortified with drab things.”

(H. R. AlBukhari and Muslim from Abu Hurairah).

This Hadīth is one of a series of sayings by the Prophet (peace be upon him) condemning lustful desires and encouraging the fulfillment of obligations, as if he were saying: “One does not get to Paradise except by going through its hardships and one does not get to Hell except by fulfilling his desires, so whoever can break through the barriers will enter it.”

15. Four Symptoms of Accident and Happiness

The Prophet said:

“The symptoms of an accident are four: Forgetting one’s past sins, even though they are recorded with Allah; reminiscing about one’s past virtues, even though one does not know whether they will be accepted or rejected; looking up to someone who is superior in worldly matters and looking down on someone who is inferior in religious matters; in this case, Allah says: ‘I was going to help him, but he did not desire Me, so I canceled it. While the symptoms of happiness are also four: Reflecting on one’s past sins, forgetting one’s past virtues, looking at one who is higher in religious quality and looking at one who is lower in worldly level.”

Signs of a wretched person:

1. People who are indifferent to sins (forgetting) and there is no feeling of regret, even though these sins are recorded by Allah SWT in number, time and place.
2. One who mentions his good deeds, while he does not know whether they are accepted by Allah swt. or not.
3. One who is ambitious to acquire as much of the world as possible and is not satisfied with the share that Allah swt. has given him.
4. One who looks at those who have lesser good deeds ‘and does not thank Allah for His favors.

Signs of a happy person:

1. One who always remembers his sins with regret and asks Allah for forgiveness.

2- One who does not remember his good deeds, as if he never did them, because they are not free from diseases (things that can spoil).

3. One who always looks to those who are higher in good deeds in order to follow them.
4. One who is always grateful for the bounty of Allah swt. that has been given to him and always looks to others who are less wealthy (the poor).

16. The Banners of Faith are Four

A group of jurists said: ‘

“Verily, the banners of faith are four: Piety, shame, gratitude and patience.”

Piety is obeying and sincerely carrying out all the commands of Allah swt. and avoiding sin. Some say, piety is maintaining modesty according to syarak.

Shame is divided into two types, namely:

1. The psychological type of shame, which is the shame that Allah swt. created in all souls, such as the shame of being uncovered or having intercourse in front of people.”
2. Shame of the iimaani type (based on faith), i.e. a believer prevents himself from committing sin, out of fear of Allah swt.

Gratitude is praising the one who does good by mentioning his goodness. Thus a servant must be grateful to Allah swt. 

Patience is not complaining to other than Allah swt. when afflicted with disaster. In this case we need to pray with the prayer of Tamiim Ad-Daari bin Habib who was taught by Prophet Khidhir when he returned from the bottom of the ground, because he was kidnapped by the jinn to Medina Musyarofah, as follows:

“O Allah, may You favor me with sustenance from You, may You keep me from the things You have forbidden, may You not make me needy of those You have made needy of us. May You gather me in the company of the Ummah: my Savior, the Prophet Muhammad (peace be upon him), may You give me a drink with his glass, may You keep me away from disobeying You, may You put me to death in a state of piety, may You show me that I always remember You, may You make me an heir to the paradise of pleasure, may You make me a happy person and not make me a wretched person, O, the One Who has majesty and glory.”

It is narrated that the Prophet said:

“The peak of faith is four things: Patience in accepting Allah’s decision, willingness to accept fate, sincere trust and complete surrender to Allah.” (H.R. Abu Nu’aim).

17. Four Kinds of Mothers

The Prophet said:

“There are four parents: the parent of medicine, the parent of manners, the parent of worship and the parent of hope. The parent of medicine is to eat little, the parent of manners is to speak little, the parent of worship is to sin little and the parent of hope is to wait patiently.”

A little food is the mother of all medicines, because abstaining from food that can harm health is better than eating that food, then seeking treatment to offer it.

A little sin becomes the mother of worship, because indeed sin can displace the reward of worship. Patience is more bitter than jadam, as stated:

“With patience you will get what you want and with piety you can soften iron.”

18. Four Deeds Can Deprive You of the Four Jewels

The Prophet said:

“Four kinds of jewels found in the body of the son of Adam will be lost by four things. They are reason, religion, shame and good deeds: Anger takes away reason, envy takes away religion, covetousness takes away shame and root swearing takes away good deeds.” 

The four jewels of the human nature are precious, and will be lost by blameworthy traits. The intellect is a spiritual pearl, related to the body, which Allah swt. created and will be lost by anger.

Religion, which is a matter that invites reasonable people to accept everything that comes from the Messenger (peace be upon him), will be lost by envy. Good deeds, on the other hand, will be lost by swearing.

It is narrated that the Prophet said:

“O Mu’awryah, do not be angry, for anger can corrupt faith, just as jadam corrupts honey.” (H.R. Al-Baihaqi).

Hasud will eliminate religion, i.e. wishing for the loss of others’ enjoyment, in this Hadīth meaning the Shari’ah.

It is narrated that the Prophet said:

“Beware of hasud (envy), for it can consume wisdom as fire consumes firewood.”

In Bahar Mutaqarab, a poet said:

Ahai….!

say to those who envy me

do you know to whom you are being evil?

you have done evil

to Allah against His destiny

when you’re not happy

seeing the favors He has bestowed upon me,

then it is the Lord who repays you

by adding pleasure to me

and blocked your entire path,

yes, the path of your quest.

Covetousness, which is always wanting more for oneself and covetousness will eliminate shame.

Swearing (gossiping) is the telling of other people’s faults that actually happened. If the evil that is told does not actually happen, then the action is called buhtan (slander). And if the mention is made in front of the person concerned, it is called backbiting.

19. Four Things in Heaven Are Better Than Heaven and Four Things in Hell Are Worse Than Hell

The Prophet said:

“Four things in heaven are better than heaven, namely: Eternity in Paradise is better than Paradise, the service of angels in Paradise is better than Paradise, neighboring with prophets in Paradise is better than Paradise and the pleasure of Allah swt. in Paradise is better than Paradise.”

The above Hadith continues:

“Four things in hell are worse than hell, namely: Eternity in hell is worse than hell, the angels’ reproach of the disbelievers in hell is worse than hell, neighboring with the devil in hell is worse than hell and the wrath of Allah swt. is worse than hell.”

Being close to the prophets in Paradise is better than Paradise itself, as Allah says:

“And they, the prophets are und good friends.”

The people of Allah do not think about whether they will go to Hell, because what matters is that they have gained Allah’s pleasure. With this pleasure, even though they are in hell, for example, the snakes and scorpions of hell that burn their skin no longer feel pain.

20. Four Kinds of Signs for the Hukama

From some hukama, when he was asked: “How is the master?” He replied:

“I have always obeyed God, resisted my desires, given advice to creatures, and dealt with worldly matters only in case of emergency.”

In this Hadīth, the jurists say that with the One who is in control, there is the suitability to fulfill His commands. With the passions there is a difference with the things that the passions desire. With the creatures there is advice, i.e. inviting them to do good and forbidding them from evil. With the world there is also a need that cannot be denied.

21. Four Selected Sentences in the Four Books of Allah swt.

A group of hukama have selected four sentences from four books, namely

“From the Torah is the sentence: “From the Torah is the sentence: ‘Whoever is content with what Allah swt. gives him will have rest in this world and the next.’ From the Gospel is the sentence: ‘Whoever has abolished his lust, he is strong in this world and the Hereafter.’ From the Book of Psalms is the sentence: “Whoever is alone from people is safe. And from Al-Furgaan (the Qur’an): ‘Whoever guards his speech is safe in this world and the Hereafter.'”  (H.R. Al-Baihaqi).

About preserving the tongue, the Prophet said:

“The deed most favored by Allah is to keep the ksan.” (H.R. Al-Baihaqi).

In another hadith the Prophet said: .

“There are ten planes of well-being: Nine in silence and the tenth in seclusion from people.” (H.R. Ad-Dailami).

22. Four Favors Behind Disasters

Umar r.a. reported that he said:

“By Allah, whenever I am afflicted with a calamity, there are always four favors from Allah, namely: One, because it does not affect my religion; Two, because it is not heavier than it: Three, because it does not hinder the pleasure of Allah: And four, because of the calamity I can expect reward from Allah.”

According to Umar r.a., the trials that befell him contained four pleasures: ‘

1. The temptation does not fall on his religion, because the temptation that falls on religion is more severe than the temptation that falls on the body and wealth.
2. The trials are not more severe than the trials that befell him in the past (before Islam).
3. Trials do not hinder Allah’s pleasure in him.
4. Hope to be rewarded for the test.

23. Four Selected Sentences from Forty Thousand Hadiths

Abdullah ibn Mubarak reported that he said:

“There was a wise man who had collected some traditions and selected forty thousand traditions from them. Then he would select from them four thousand traditions and then he would select four hundred traditions. From the four hundred he selected forty and from the forty he selected only four sentences.”

The four sentences are:

“The first sentence: “You should not entrust half of everything to women.” The second sentence: “You shall not be deceived by possessions over all things.” Third sentence: “Do not overload your stomachs with things that are beyond your limits” and the fourth sentence: Do not accumulate knowledge that is not useful

for you’.”

There are four gist of the forty thousand traditions as stated above:

1. Don’t entrust women with everything.
2. Do not presume not to be deceived by wealth, but be careful about the wealth given to us.
3. Don’t put in food or drink that your stomach can’t handle.

As the Prophet said:

“The origin of all diseases is poor digestion of food.” (H.R. Daruguthni).

The above hadith was narrated by Anas and Ibn As-Suni and Abu Nu’aim from ‘Ali, from Ibn Sa’id and from Aj-Juhri. It means: The origin of every disease is related to the stomach.

In addition to the accumulation of food in the stomach, the base of all diseases is also drinking after – or in the middle of – eating before the food that has entered the digestive process. It should be a disease that involves the stomach organs.

About learning knowledge that is not useful, someone asked Abu Hurairah: I want to learn, but I am worried that my knowledge will be wasted, so he replied: By leaving knowledge, you have wasted knowledge.

Imam Shafi’i said: It is one of the tricks of the devil to give up an act of worship for fear that others may think it is riya, because it is difficult to purify an act to the extent that it is entirely free from the devil. If we understood acts of worship perfectly, we would find it difficult to perform even one act of worship. This leads to unemployment, and unemployment is the ultimate goal of Satan.

Hence, some scholars say, “Walk you to Allah, even if you limp and stagger.”

Imam Shafi’i r.a. said:

“He who learns the Qur’an, great will be his dignity; he who learns jurisprudence, great will be his position; he who writes hadith, strong will be his proof; he who learns calculation, sound will be his mind; he who learns Arabic, refined will be his character; and he who does not take care of himself, knowledge will not benefit him.”

24. Four Things Defeated by Prophet Yahya a.s.

Muhammad ibn Ahmad r.a. reported that he commented on the words of Allah, the Almighty:

“…. to be a follower, a restrainer and a Prophet from the descendants of the righteous.” (Q.S. Aali Imran: 39).

He commented:

“Allah mentioned that the servant named Yahya became a participant because of his victory over four things: Lust, the devil, the tongue and anger.”

25. Four Factors that Establish Religion and the World

Sayidina Ali r.a., he said:

“Religion and the world will always stand firm, as long as there are four things: So long as the rich are not miserly with what they have been given, so long as the scholars practice what they know, so long as the ignorant are not proud of what they do not know, and so long as the poor do not sell their hereafter for the world.”

Thus, religion and the world will remain intact as long as the rich do not withhold from giving to those who ask part of the sustenance that Allah swt. has given them and they do not withhold obligations from them, as long as the scholars enjoin the good and forbid the evil, as long as the ignorant do not hinder those who learn about something they do not know and as long as the poor do not abandon religion by taking the things of the world.

26. Four Classes of People with Four

The Prophet (peace be upon him) said:

“Verily Allah swt. argues on the Day of Judgment with four people over four other people, namely: For the rich, Allah will make Prophet Solomon b. Dawud: for the slave, Allah will make Prophet Yusuf; for the sick, Allah will make Prophet Job: and for the poor, Allah will make Prophet Jesus.”

For example, Allah questioned a rich man about why he had neglected worship, and he replied: “We are busy with our wealth and kingdoms”, to which Allah replied: “Which is greater than Sulaiman’s kingdom and which is more than Sulaiman’s wealth, after all, he did not abandon worship.”

To the servant who abandoned worship on the grounds that he was busy serving his master, Allah retorted: “My servant Joseph was also a servant serving the high ruler of Egypt, but he did not forsake worship.”

Against the poor who abandon worship, Allah refutes: My servant Isa was a poor man in this world, he had no house, no wealth, no wife, but he did not forsake worship. .

27. Though a Servant Sinned, God Still Gave Him Grace

Sa’d ibn Hilal r.a. reported:

“Verily, if a slave commits a sin, Allah, the Almighty, will grant him four things: sustenance will not be prevented from him, health will not be prevented from him, sins will not be revealed to him, and punishment will not be inflicted on him quickly.”

If a person commits a sin, Allah will enjoy him in four ways: Allah will not withhold his sustenance, Allah will give him health, Allah will cover his sins, and the punishment will not be inflicted on him exactly when he is committing it, but Allah will give him time, but will not leave him alone.

It is narrated that the Prophet Adam a.s. said: Verily, Allah has given the people of Muhammad four honors that He has not given me. Firstly, my repentance was accepted in Mecca, whereas the people of Muhammad repent anywhere and their repentance is accepted. Secondly, I was clothed, but when I sinned, He made me naked, whereas when Muhammad’s people sinned naked, He clothed them. Thirdly, when I sinned, He separated me from my wife, whereas when Muhammad’s people sin, Allah does not separate them from their wives. Fourthly, I sinned in Paradise, so He expelled me from it, whereas when Muhammad’s people sinned against Allah outside Paradise, He admitted them to Paradise, if they repented.”

28. Leaving the Four Things to Go to the Four Things

From Hatim Al-Asham – may Allah have mercy on him:

“Whoever turns away from four things for four others will find Paradise: Turning from sleep to the grave, turning from pride to the scales, turning from unemployment to the footbridge and turning from lust to Paradise.”

Turning away from sleep towards the grave, meaning is to reduce sleep to increase deeds that can be used as provisions in the grave.

Turning away from pride towards the scales, meaning ending his arrogant and haughty attitude to multiply good deeds that can increase the weight of his charity scales in the future.

Turning away from unemployment towards the footbridge, meaning that free time is filled with deeds that can accelerate the time spent on the footbridge in the future.

Turning away from lust in order to reach Paradise means abandoning the invitation of lust and then taking the trouble to fulfill the commandments of religion. Indeed, according to the hadith, Paradise is filled with things that are undesirable for the lusts of this world.

29. Four Things on Four Other Paths

Hamid al-Laffaf (may Allah have mercy on him) reported:

“Four things I have sought in four ways and found to be wrong, then I found in four others: I sought wealth. in possessions, I found in gana’ah: seeking leisure. in luxury, I found in lack of possessions: I sought delights in pleasure, I found in a healthy body’ and I sought knowledge on a full stomach, I found it on a hungry stomach.”

According to Hamid Al-Lafaf, wealth is in gana’ah: namely the feeling of satisfaction in receiving a share from Allah swt. What is meant by pleasure here is sensory pleasure. Another text goes on to say: “And I sought sustenance on earth, and found it in the sky.” This means that the sustenance has been determined for distribution in the sky, namely in Lauh Mahfudh.

30. Four things whose little is a lot

 Ali r.a. said:

“Four things that happen a little are counted a lot: sickness, poverty, fire and enmity.”

 There are four things that hurt people even a little: poverty, which is not having everything one needs, fire and enmity, which is wishing others harm.

About enmity the Prophet said:

 “The base of reason, after faith in Allah, is love for fellow human beings.”

In addition, Prophet Solomon a.s. also said to his son:

“Do not count a thousand friends as many, for a thousand friends are few, and do not count an enemy as few, for an enemy is many.”

31. Four Things Only Four People Can Know

Hatim Al-Asham – may Allah have mercy on him – said:

“Four things whose value is not known except by four people, viz: Youth, the value of which is known only to the old, happiness, the value of which is known only to the afflicted, health, the value of which is known only to the sick, and life, the value of which is known to the dead.”

A thing cannot be known except by its opposite. Then its value cannot be known except by those who have aged. Happiness cannot be known except by those who are afflicted with calamity. In this connection, Imam Al-Ghazali said:

. “No one can know the value of wealth except the poor.”

The poet Abu Nuwas composed the following poem in Bahar Thawil:

My sins

If I think about it a lot

but the mercy of my Lord

broader than my sins

I am not greedy

about the good that I have done.

yet I covet the mercy of Allah

He is God my Lord

who created me

and I am His servant

I acknowledge and submit

When my sins are forgiven

then that is mercy

But if other than that,

then there’s nothing I can do

The Prophet said:

“Whoever does not want his bad deeds to be analyzed and the record of his bad deeds to be revealed, then after the prayer he should pray this supplication:

“O, Allah, surely Your forgiveness is more desirable than my deeds and Your mercy is more extensive than my sins. O Allah, if I should reach out to Your mercy, yet Your mercy is more worthy of reaching out to me, for the expanse of Your mercy encompasses all things: O, Merciful Lord above all.”

32. Privileges for those who are afflicted by calamities in this world

The Prophet (peace be upon him) said:

“When the Day of Judgment comes, the scales will be placed, and the prayer warriors will be brought, and their rewards will be fulfilled according to the scales, and the fasters will be brought, and their rewards will be fulfilled according to the scales, and finally the afflicted will be brought, and they will not be reckoned by the scales, nor will the record of their deeds be spread out for them, and they will be given their full reward without reckoning, so that the survivors will expect to be like them because of the great reward of Allah.”

The Prophet’s words above explain that the deeds of prayer, fasting and Hajj will all be weighed. However, there are deeds that will not be weighed, namely people who were afflicted with calamities while in the world. They patiently deal with it, so that on the Day of Resurrection, people who during their worldly life were always in pleasure, ease and wealth, they expect to be like those who were afflicted with calamities, because of the many rewards given to them.

33. Four Thieves Threatening the Children of Adam

Some of the hukama said:

“The children of Adam will face four kinds of deprivation: The angel of death will take away his life, the heirs will take away his property, the worm will take away his flesh and the claimants will take away the reward of his deeds.”

Four that will take away people, namely:

1. The grim reaper will take the spirit of the son of Adam by force.
2. The heirs seized his property after the son of Adam died.
3. Caterpillars will eat away at his body in the grave.
4. Claimants or opponents who have the right to sue the one who forgets them, by confiscating the wealth of the scholar, cursing or beating him and so on, depriving him of his good deeds if the wrongdoer has good deeds. If there is no good deed, then the sin of the wronged is transferred to the wrongdoer.

34. Four kinds of busyness that are inseparable from four factors

Some of the hukama said:

“Whoever is occupied with his lusts must have women; whoever is occupied with accumulating wealth must have fallen into haram; whoever is occupied with the interests of Muslims must be hospitable; and whoever is occupied with worship must have knowledge.”

One who is busy with lustful desires will get involved with women. One who is busy accumulating wealth, will get involved in haram goods. One who is busy taking care of the benefits of the Muslims, should be gentle with them in speech and deed. One who is busy with worship,

If you do not know the procedures, then the worship will not be valid. So, worship cannot be separated from knowledge.

35. The Four Weightiest Charities

Sayidina Ali r.a, said:

“The deeds that really weigh the most are four: Giving forgiveness in times of anger, charity in times of poverty, iffah (abstinence) when alone and speaking the truth to those whom one fears or expects to serve.”

According to ‘Ali (may Allah be pleased with him), the hardest deeds are four:

1. Forgiving someone if we are angry. The Prophet said:

“Whoever stops his anger, Allah stops his punishment.”

In another tradition the Prophet said:

“Whoever restrains his anger, extends his willingness, gives generously, connects his relatives and fulfills his trust, Allah, the Exalted, will include him on the Day of Judgment in His Great Light.”  (H.R. Ad-Dailami).

2. Generous, even in times of hardship, i.e. giving one’s wealth to those who need it.
3. Reluctant to do haraam things, even if he is alone. The one who is affif is the one who takes care of matters in accordance with syarak and personality.
4. Right speech to one whom one fears, e.g. to an oppressive sultan, or to one whom one hopes for forgiveness or favor.

36. Four Times for the Reasonable

In the book of Zabur, it is mentioned that Allah swt. gave revelation to Prophet Dawud a.s.:

“Verily, the intelligent person who is clever will not escape four times: The time when he faces his Lord, the time when he makes an accounting of himself, the time when he goes to meet friends who show him his faults and the time when he separates himself from the lawful delights of life.”

In order to face God, it can be done by means of dhikr, reading His words, complaining about the particulars of his life and so on.

In order to make a calculation, it can be done by recording all his actions, then counting at the end of the day and night. This way, it will be clear what he is doing, grateful or even istigfar.

37. Four Devotions that are the Base of All Worship

A group of hukama said:

“All worship is based on four devotions: Faithful fulfillment of promises, preserving the execution of all laws, patience in the absence of what is expected and contentment with what is.”

Being faithful to one’s promises means being faithful in fulfilling Allah’s obligations. Preserving the law, which means avoiding the prohibitions of Allah. And being willing with what is, whether food, clothing, or shelter.

CHAPTER IV ADVICE ON FIVE THINGS

In this chapter there are twenty-seven exhortations, comprising six traditions and the rest atsar.

1. Don’t Despise Five Things

It was narrated from the Prophet:

“Whoever underestimates five things, then he loses five things, namely whoever underestimates the scholars, then the loss of his religion: He who despises the umara (rulers) loses his worldly life; he who despises his neighbors loses their benefits; he who despises his relatives loses their love; and he who despises his experts loses the sweetness of his life.”

Ignoring the scholars can result in religious loss, because the scholars are the source of religious knowledge. Ignoring officials (rulers) can result in worldly loss, because it is in their hands that world affairs and control are handled. 

About neglecting neighbors, the Prophet said:

“By the One in whose power my soul is. A servant does not believe until he likes his neighbor as much as he likes himself.” (H.R. Muslim).

In another tradition the Prophet said:

“Verily, He loves the one who has an evil neighbor and for the sake of Allah he remains patient in the face of his evil interference, so Allah rewards him sufficiently, by keeping him alive or putting him to death.”

Whoever belittles a brother or family, spoils their love. Whoever belittles his wife, loses the sweetness of her life.

2. Loving Five and Forgetting Five

The Prophet said:

“There will come a time when my people will love five things and forget five others: They love the world and forget the Hereafter, they love the house and forget the grave, they love wealth and forget its reckoning, they love their family and forget the angels of Paradise, they love themselves and forget Allah; they are those who have disassociated themselves from me and I have disassociated myself from them.”

The meaning of the above Hadīth is that if people love five things and forget five things in comparison, then they are far from the Prophet and the Prophet is far from them. The five things referred to are:

1. Being preoccupied with the world and forgetting about charity for the hereafter.
2. Decorating houses and leaving behind charity that will be used to illuminate his grave.
3. Busy accumulating wealth and forgetting the account of Allah swt. for their wealth. Verily, what is lawful will be judged and what is unlawful will be punished.
4. Loving his wife and children, forgetting the reward in Paradise. ,
5. Following one’s own desires and forsaking the commands of Allah swt.

3. Allah Bestows Five Things and Prepares for Five Others

The Prophet said:

“Allah does not give a man five things but has prepared for him five others: He does not give him gratitude but has prepared for him more; He does not give him supplication but has prepared for him acceptance; He does not give him istigfar but has prepared for him forgiveness; He does not give him repentance but has prepared for him acceptance of repentance; and He does not give him charity but has prepared for him acceptance.” –

Allah has prepared additional pleasures before a person is grateful, as in the words of Allah:

“…. if you are grateful, I will increase (favors) for you ….”

About the fulfillment of supplication, Allah says:

“Pray to Me, and I will answer your prayer.”

In a hadith the Prophet prayed:

“O Allah, I ask You for a tranquil soul that believes in meeting You, is willing to accept Your decision and is content with Your provision.” (H.R. Ath-Thabrani).

About the forgiveness that has been provided before istigfar is offered, Allah says:

“Recite istigfar to your Lord, Verily He is the Most. Forgiving.”

In a hadith the Prophet said.

“If you make mistakes until your mistakes reach the sky, then you repent, Allah will accept your repentance.” – (H.R. Ibn Majah).

About the acceptance of repentance, the Prophet said:

“Before the world was created in four thousand years, around the Throne it was written: ‘Verily, I am Forgiving to the one who repents, believes and does righteous deeds, then he will be guided’.” (H.R. Ad-Dailami).

About the acceptability of charity, the Prophet said:

“Everyone is under the shade of his charity, until the account between people is completed.” . (H.R. Imam Ahmad).

In another hadith it is narrated that the Prophet said:

“There is no one who gives charity for the sole purpose of seeking Allah’s pleasure, but Allah will say on the Day of Judgment: Har, My servant! You hoped for My reward, so I will not despise you, I forbid Hell upon your body and enter Paradise from whichever door you wish.” (H.R. Ibn Laal).

4. Five Darknesses and Five Lighteners

 Abu Bakr Ash-Shiddiq r.a. reported:

“There are five darknesses and five lights: love of this world is dark, its light is piety; sin is dark, its light is repentance; the grave is dark, its light is the recitation of: ‘Laa ilaaha illallaah Muhammadur rasuulullaah’; the Hereafter is dark, its lamp is righteous deeds; the bridge over hell is dark, its lamp is belief.”

The love of the world becomes darkness, because this love can lead to subhat (doubtful halal-haram) things, makruh things, then to haram things.

The Prophet said:

“Love of the world is the base of all wrongdoing.” (H.R. Al-Baihaqi from Hasan Basri).

In this regard Imam Al-Ghazali commented: If love of the world is the base of all wrongs, then hate of the world is the base of all virtues. Piety, which is guarding oneself from the punishment of Allah by obeying Him, is reported in a hadith that the Prophet said:

“Verily, you do not leave something out of fear of Allah, the Almighty, but He gives you something better than it.” (H.R. Imam Ahmad and An-Nasai).

Repentance serves as a light against the darkness of sin, as the Prophet said:

“Verily, when a person commits a sin, a black spot is etched in his heart, and when he stops committing the sin, he seeks forgiveness and repents, and his heart becomes clear. But when he returns to sin, a black stain is added to his heart, until these black stains define his heart and it is these stains that Allah says in His word: ‘It is not so, but that which they seek to cover their hearts’.” (Q.S. Al-Muthaffifin: 14) (H.R. Imam Ahmad, At-Tirmidhi, Ibn Majah, An-Nasai, Ibn Hibban and Al-Hakim).

About the phrase ‘Laa ilaaha illallah’ serving as a light for the darkness of the grave, as the Prophet sahda:

“Verily, Allah has forbidden hell to the one who utters ‘Laa ilaaha illaallah’ solely for the pleasure of Allah.” (H.R. Bukhari and Muslim)

In addition, it is narrated that the Prophet (peace and blessings be upon him) also said:

“Whoever says ‘Laa Ilaaha Illallaah’ sincerely, then he will enter Paradise. The sahabah asked: ‘Yes, Messenger of Allah, how is sincerity?’ He said: “When it prevents you from every thing that Allah has forbidden you.” (H.R. Al-Khathib).

Someone said: “Seven things will illuminate the grave – sincerity in worship, kindness to parents, friendship, not wasting one’s life in sin, not obeying one’s lusts, obeying Allah’s commands and remembering Allah a lot.”

As for good deeds, they serve as lamps against the darkness of the hereafter, as the Prophet said:

“Verily, Allah loves it when His favors are taken as well as when His obligations are performed. Verily, Allah has sent me to convey a religion that is straight and mild, the religion of Abraham.” (H.R. Ibn Asaakir).

In another tradition the Prophet said:

“Do the obligatory things, accept His favors and leave the people alone, then indeed you are preserved from their harassment.” (H.R. Al-Khathib).

It is also narrated that the Prophet said:

“Whoever does not accept Allah’s mercy, the weight of his sin is like the mountains of Arafat.” (H.R. Ahmad).

The belief that serves as a lamp to illuminate the darkness of the bridge over hell, is believing in the unseen by removing doubt.

5. Five People Who Live in Heaven

Umar r.a. said:

“If there were no fear of being accused of knowing the unseen, I would testify that the following groups would be the residents of Paradise: the poor who have a family, the wife whom her husband approves of and the wife who gives her husband his dowry, the one whom his parents approve of and the one who repents of sins.”

The above Hadith is a mauquf Hadith. A ‘mauquf’ tradition is one that is reported by the Companions but does not reach the Messenger of Allah, whereas a ‘marfu’ tradition is one that is reported by the Companions from the words of the Messenger of Allah.

About repentance, the Prophet said:

“One who repents of a sin is like one who has no sin.” (H.R. Al-Baihaqi).

In another tradition it is narrated that the Prophet said:

“Every son of Adam commits many sins and the best of those who commit sins are those who repent.” (H.R. Imam Ahmad and At-Tirmidhi).

In another tradition the Prophet also said:

“Indeed, Allah is more pleased with a person’s repentance than he is with a thirsty person who comes to a place of water, a barren person who bears a child and a misguided person on a journey who finds the right path. And whoever repents to Allah with repentance Nasuha, Allah makes the angels who record deeds, his limbs and the places where he used to sin forget his mistakes and sins.” (H.R. Abul Abbas).

6. The Signs of a Pious Person Are Five

Uthman r.a. reported:

“Five signs of a pious person: first, he does not sit with anyone other than the one with whom his religion becomes good and he can restrain his private parts and his speech: second, when he is afflicted with something heavy in the world, he sees the danger: third, when he is afflicted with a little of his religion, he considers it as something beneficial: fourth, he does not fill his stomach with halal goods for fear of mixing with haraam goods; fifth, he sees that others are saved and sees that he himself is harmed.”

According to Uthman, there are five signs of a pious person:

1. Befriending a righteous person and guarding oneself against the corruption of sexual desires and speech.
2. If calamity befalls him regarding the world, then he sees its bad consequences,
3. If there is a slight affliction regarding the hereafter, then he believes that it is a great gain.
4. His stomach is not filled with lawful things for fear of mixing with the haram.
5. Seeing that others are saved from accidents because they worship Allah swt. well, but he sees himself in an accident because of the sin arising from his poor worship of Allah swr. It is narrated that the Prophet said:

“A slave cannot reach the level of the pious until he is willing to leave something that is not harmful to him, for fear of harm.” (H.R. At-Tirmidhi and Al-Hakim).

7. Five things that are obstacles to the formation of a righteous person

From Ali r.a.:

“If there were not five things, all men would be pious: content with their ignorance, greedy for the world, miserly in giving away their surplus, boastful in their deeds, and boastful in their intellect.”

Ignorance here, is ignorance in religious knowledge. About being content to be a fool, the Prophet said:

“Allah is angry with every scientist of this world, but ignorant of the sciences of the Hereafter.” (H.R. Al-Hakim).

In another tradition the Prophet said:

“The sin of the pious is one, but the sin of the ignorant is two.” (H.R, Ad-Dailami).

About greed for the world, the Prophet said:.

“Zuhud of the world will make the heart and body at ease,: while love for it will make the heart and body tired.”

It is reported that the Prophet (peace and blessings be upon him) also said:

“How good is the world for the one who makes it a provision for his Hereafter, until he is pleased with his Lord, and how bad is the world for the one who is prevented by it from his Hereafter and prevented from the pleasure of his Lord.” (H.R. Al-Hakim).

What is meant by riya in doing good deeds is doing something without being sincere, or doing it for the sake of something other than Allah Ta’ala. In this regard the Prophet said:

“The person whose punishment will be most severe on the Day of Judgment is the one who tells people that there is good in him when there is not.” (H.R. Ad-Dailami).

In another tradition it is narrated that the Prophet said:

“Whoever boasts to others about being more pious than he is, is a hypocrite.” (H.R. Bukhari)

It is narrated that the Prophet said:

“Verily, Allah has forbidden Paradise to all those who boast.” (H.R. Abu Nu’aim).

8. Five Glories of the Prophet.

From the majority of scholars – may Allah’s mercy be upon them -:

“Verily, Allah has honored His Prophet, Muhammad (peace be upon him) with five glories, namely, He has honored him with a name, a body, a gift, a mistake and pleasure. Glorification by name, is that He called him by the title of Messenger, not by his name, as He called other prophets, such as Adam, Noah, Abraham and others. Glory with the body, is when the Prophet asked for something, then He granted it directly and that He did not do to other prophets. Glory by gift, is that He gave to him without his request. The glory of mistakes is that He forgave him before he sinned. And the glory of pleasure is that He did not reject his fidyah, charity and almsgiving, as He rejected them from other prophets.”

Prophets other than Muhammad were always called by name, such as Adam, Noah, Abraham and others. But Muhammad was never called by name, but rather by the title Rasul, as in the verse:

“O Messenger, preach what has been revealed to you.”

Thus in the time of revelation. At the time of the struggle, he was once called by his name, namely at the time of Mikraj, Allah said:

“O Muhammad, ask and you shall be given.”

The glory with the body is that when the Prophet asked for something, Allah swt. answered him with His Substance and that He did not do with other prophets, such as the Prophet returned Qatadah’s eye after it fell on his cheek, the Prophet asked Allah swt. to return Qatadah’s eye that fell on his cheek to its original state, and Allah granted his request.

Glory by gift, is the Prophet was granted a gift without asking for it, as Allah swt. said:

“Indeed, We have given you a great gift.” (Q.S. Al-Kautsar: 1). .

In another of His words:

“And your Lord will surely bestow His bounty upon you, and your hearts will be satisfied.” (Q.S. Adh-Dhuha: 5): (Q.S. Adh-Dhuha: 5).

The glory of being wrong is that Allah has forgiven him before he sins. Allah has forgiven him everything that happened to him, which is to leave what is better and more appropriate and not a sin like what we did.-Allah says:

“Allah forgives you your faults. “

The Prophet (may Allah’s peace and blessings be upon him) would not be denied any fidyah or charity, as evidenced by the animal sacrifices that he offered on behalf of his Ummah, and the expiation that he paid on behalf of his Ummah for having intercourse during the day in Ramadan.

9. Five Supplies to Achieve Happiness

Narrated Abdullah ibn Amr ibn Al-Ashr:

“Five things, if a person has them, will make him happy in this world and the next: first, chanting ‘Laa Ilaaha Illallaah Muhammadur Rasuulullaah’ from time to time: second, if he receives a calamity, chanting: ‘Innaa lillaahi wa inna ilaihi raaji’uun, wa laa haula wa laa guwwata illaa billaa hil ‘aliyyil ‘azhiim: third, if granted a favor, saying: ‘Alhamdu lillaahi Rabbil ‘aalamiin’ in gratitude for the favor: fourth, when starting something, saying: ‘Bismillaahir rahmaanir rahiim’: and fifthly, if one sins, one should say ‘Astaghfirullaahal ‘azhiim wa atuubu ilaih’.”

About sentences:

“There is no God but Allah, Muhammad is the messenger of Allah”,

is as the Prophet said:

“Increase the remembrance of Allah, the Almighty, in every situation, for there is no deed that is more pleasing to Allah and more likely to save a slave from evil in this world and the Hereafter than the remembrance of Allah.”  (H.R. Ibn Sharshari).

About sentences:

“Verily, we all belong to Allah and to Him we shall return: There is no effort and no power, except with the help of Allah, the Glorious, the Great”,

is as the Prophet said:

“Do not increase speech other than the remembrance of Allah, for indeed much speech that is not the remembrance of Allah will make the heart hard and indeed the most distant person from Allah is the one whose heart is hard.” (H.R. At-Tirmidhi). .

About sentences:

“Praise be to Aliah, the Lord of the Worlds,” as stated in the Prophet’s hadith:

“The sayings that Allah likes the most are four, namely: ‘Subhaanallaah’, ‘walhamdu lillaah’, ‘wa laa ilaaha illallaah’, ‘wallaahu akbar’ and you may start reciting them from anywhere.” (H.R. Muslim and An-Nasai).

In another tradition the Prophet said:

“Say ‘Laa ilaaha illallaah wallaahu akbar’, say: ‘Subhaanallaah walhamdu lillaah’ and say “Tabaarakallaah’.

Indeed, there is nothing like these five sentences.” (H.R. Ibn Sharshari).

As for saying “Bismillaahir rahmaanir rahiim” when starting an action, Abu Hurairah r.a. said, the Prophet said:

“Every matter that has a good behavior, if it does not begin with mentioning the name of Allah, then it is cut off (does not bring blessings).” (H.R. Ibn Hibban). ‘

As for saying ‘Astaghfirullaahal ‘azhiim wa atuubu ilaihi’, when you have already committed a sin. Anas bin Malik r.a. said that the Messenger of Allah (saw) said:

“Do I need to tell you your sickness and the cure’ for you? Verily your sickness is sins, and the cure for you is istigfar (repentance).” | (H.R. Ad-Dailami).

In another tradition, Ibn Abbas r.a. stated that the Prophet said:

“Whoever makes a habit of istigfar, Allah makes for him a way out of every difficulty, an opening from every distress, and He gives him sustenance unexpectedly.” (H.R. Imam Ahmad, Abu Dawud and Ibn Majah).

Abu Bakr r.a. also reported that the Prophet said:

“You should always recite ‘Laa ilaaha illallaah’ and istigfar, make much of it, for verily the devil says: I have corrupted people with sins, but they have corrupted me with ‘Laa ilaaha illallaah’ and istigfar, when I saw that, then I corrupted them with their lustful desires, and they thought that they were guided.” (H.R: Imam Ahmad and Abu Ya’a).

Al-Faqiih Abu Laits said: “Whoever keeps seven sentences, then in the sight of Allah and His angels, he is a noble person, and Allah forgives his sins, even if the state of sin is like the foam of the ocean, he will find the sweetness of obedience, and the state of his life and death will be good.” The sentence is:

1.When starting something he recites the Basmalah.

2.When he finishes doing something, he recites Hamdalah.

3.When he utters a useless word, he recites Astaghfirullah.

4.If he wants to do something, he says inshallah.

5. If he is afflicted with an action that he dislikes, he says ‘Laa haula wa laa quwwata illaa billaahil ‘aliyyil ‘azhiim’.
6. Whenever calamity strikes, he says ‘Innaa lillaahi wa innaa ilaihi raaji’uun’.
7. During the night and day, his tongue constantly recites the phrase ‘Laa ilaaha illallaah Muhammadur rasoolaah’.

10. Five Exhortations from the Torah

Al-Hasan al-Bashri (may Allah have mercy on him) reported that he said:

“Written in the Torah are five letters: sufficiency is in qanaah, salvation is in ‘Uzlah, honor is in forsaking lust, pleasure is in long days, and patience is in few days.”

Qanaah, is being content with one’s share from Allah, and staying that way if one does not get what one expects. Uzlah, is a deliberate seclusion from human society. As for patience here, it is steadfastness in bearing burdens while fulfilling religious commands, afflicted with calamities and burdens while avoiding religious prohibitions.

11. Keep Five Before Five Comes

The Prophet (peace be upon him) said:

“Take five chances before five come: Your youth before your old age: Your health before your sickness, Your wealth before your poverty, Your life before your death: And your leisure before your busyness.” (H.R. Al-Hakim and Al-Baihaqi).

The above Hadīth describes five good opportunities that we should take advantage of before they come, namely:

1. Youth before old age, i.e. we should obey while we are still strong before our old age comes.
2. Health before sickness, i.e. we do good deeds when we are healthy, before sickness comes.
3. Rich before poor, i.e. we give charity with what is left over from the needs of the person we have to provide for,

Before the calamity that ruins our wealth comes, if we do not give in charity with it, we will become poor in this world and the next.

4. Living before death, i.e. we must make something useful after we die, because indeed the dead person is cut off all his deeds.

5. Free time before the busyness comes, i.e. take advantage of our time off in this world, before we are busy with the fears of the Day of Judgment whose first place is the grave.

12. Five Adverse Effects of Being Full

Yahya ibn Mu’adz Ar-Raazi (may Allah have mercy on him) reported:

“He who has much satiety has much flesh; he who has much flesh has great lust; he who has great lust has many sins; he who has many sins has a hard heart; and he who has a hard heart drowns in the dangers of the world and its adornments.”

Whoever is well-fed is well-fed. This is different from the one who eats a lot because of the sharpness of dhikr. This will not cause any harm, because some of the saints and tariqahs eat a lot, because the food is digested quickly with the heat of the remembrance. Indeed, the traces of dhikr are like fire, unlike the traces of salutation to the Prophet, which is cool.

Whoever has much meat, has great desire. But the thing that quenches desire is hunger. A person who has a lot of lust has a lot of sins, because lust can prevent him from Allah. The one who has many sins will have a hard heart and will not be able to accept advice. Whoever is hard of heart, then he sinks into the danger of the world and its ornaments.

13. Five Choices of the Poor and the Rich

Sufyan Ats-Tsauri said:

“The poor choose five and the rich choose five. The poor choose peace of mind, leisure of heart, devotion to God, lightness of reckoning, and a high degree. Whereas the rich choose weariness of soul, busyness of heart, servitude to the world, heaviness of reckoning and a low degree.”

About restlessness of the soul and heart, the Prophet said:

“O Allah, I ask You for a noble life and a peaceful heart.”

The wealthy person is always restless and anxious, because he is always taking care of and thinking about his wealth, therefore, he has served the world. His Hisab will also be heavy, especially when it comes to his wealth. He will be held accountable in detail down to the smallest detail, therefore, he will feel tormented by facing the account.

The rich man chooses a lowly degree, because worldly degrees will be insignificant when compared to the degrees of the hereafter.

14. Five Liver Medicines.

From Abdullah Al-Anthaki – may Allah have mercy on him – he said:

Five kinds of medicine for the heart, namely: Associating with pious people, reading the Qur’an, starving the stomach, praying at night, and prostrating at dawn.”

Five things are included in the medicine for the heart when it is hard, five of which are taken from the words of Sayid Jallil Ibrahim al-Khawas, as stated by An-Nawawi in At-Tibyan. Some scholars have added more things to these five, but some of them are included in others. The five things are:

1. Associating with righteous people, by attending assemblies and stories of righteous people, and by staying away from those who are immersed in error.
2. Reciting the Qur’an and interpreting its meaning in daily life.
3. Emptying the stomach by taking just a little of what is lawful, because eating what is lawful is the basis of everything, so that it will shine on the heart, then the mirror of the heart’s eyes will be clean from the rust that causes the heart to become hard. In a marfu’ hadith it is said:

“Three things make the heart hard: love of food, love of sleep and love of rest.”

4. The night prayer, which is a voluntary prayer after waking up at night.
5. Prostrate at the time of Fajr, for this is the time of tranquility and the time when Allah’s mercy is revealed.

15. Five Goals of Thought

From the majority of scholars:

“Indeed, thinking is for five purposes: Thinking about the evidences of Allah’s greatness, which leads to monotheism and belief; Thinking about Allah’s gifts, which leads to mahabbah and gratitude: Thinking about the promises of Allah, this leads to love of the Hereafter: Thinking about the threats of Allah, this leads to fear of disobedience, and thinking about one’s own inadequacies in service, when Allah has given so much good, this will lead to shame towards Allah. “

Sayidina ‘Ali (may Allah be pleased with him) said: “There is no worship (more perfect) than thinking.”

Some people who are makrifat say: “Meditation is the lamp of the heart, if it is lost, then the heart does not shine.” In “a ‘hadith it is said:

“One hour of thinking is better than sixty years of worship.”

Shaykh al-Hafni said: “Thinking about the things created by Allah, death, the punishment of the grave and the fears of the Day of Judgment, is better than worshiping a lot, because in that way goodness will become regular.”

Khalik Ar-Rashidi said: “Tafakur (thinking) will not be successful except through constant remembrance of Allah with speech that is accompanied by the heart, so that remembrance remains in the heart. The success of this position awaits his realization, because if he does not realize Allah, how will his remembrance remain in his heart and on his tongue.”

Makrifat, as Ibrahim has pointed out, is the ascension, i.e. establishing the True One above all that one knows and that He is different from all that one understands. The objects of tafakur are many; the various proofs of Allah’s greatness are the noblest objects of thought. This means thinking about the wonders in Allah’s decrees, the proofs of Allah’s power, both inner and outer, in all the objects in the universe, as well as thinking about the privileges that each of us possesses. Allah says:

 “Consider what is in the heavens and the earth.” (Q.S. Yunus: 101).

Allah swt. also says:

“And in the earth are signs (of Allah’s power) for those who believe, and (also) in yourselves. So have you not noticed?” . (Q.S. Adz-Dzaariyat: 20-21).

Tafakur on the verses of Allah will lead to monotheism and belief. This kind of contemplation will increase the knowledge of Allah’s Substance, attributes and names. Allah swt. said:

“We will show them Our signs in every direction and on themselves, so that it will be clear to them that the Qur’an is true.” “-(.S. Fushshilat: 53).

Furthermore, belief which is the fruit of thought itself will produce more uses, among others: A calm expectation of Allah’s promise, a firm belief in Allah’s assurance, a devotion to Allah by avoiding anything that might distract him from Allah, and a return to Allah in all matters, and finally a devotion to Allah’s pleasure.

As for thinking about Allah’s gifts, it is as indicated by the following verses:

“… then remember the favors of Allah, that you may be fortunate.” (Q.S. Al-A’raf: 69).

“And if you were to count the favors of Allah, you could not count them.” | (Q.S. Ibrahim: 34).

 “And whatever blessings you have are from Allah.” (Q.S. An-Nahl: 53).

With this kind of thinking, love and gratitude, the fruits of tafakur, will lead to love of Allah and gratitude to Him inwardly and outwardly, as He loves and is pleased with us.

Thinking about the promises of Allah, meaning His promises related to various deeds that are the favorite of Allah’s lovers, as well as various deeds that are promised as a source of happiness in this world and the hereafter. In this regard Allah says:

“So, are the believers like the wicked (disbelievers)? They are not the same.” (Q.S. As aidah 18).

“As for the one who gives in the cause of Allah and fears and believes in the best reward (Paradise), We will prepare for him an easy one.” . (Q.S. Al-Lail: 5-7)

“And Allah has promised those who believe among you and those who do righteous deeds, that He will indeed make them rulers over the earth, as He has made them rulers over the earth” (Sura al-Baqarah 2:1).

)have made those before them powerful.” -(Q.S. An-Nuur: 55):

Also Allah swt. says:

“Verily, those who are devoted are indeed in a paradise full of delights.” (Q.S. Al-Infithar: 13).

Thinking like this will lead to love for the Hereafter. The fruit of this tafakur is to love the happy ones, to do their deeds, and to have their morals.

Thinking about the threats of Allah swt. by avoiding the morals that Allah attributes to His enemies and the things that He has prepared for them, namely punishment and disaster Allah SWT, says:

“Indeed, those who disobey are indeed in hell.” (Q.S. Al-Infithar: 14).

Allah swt. also says:

“So We punished each one of them for his sin, and on some of them We rained pebbles, and on some of them a loud thunderous sound, and on some of them We sank them into the earth, and on some of them We drowned them; and Allah did not intend to wrong them, but they wronged themselves.” (Q.S. Al-Ankabut: 40).

Thinking like this will give birth to the fear of disobeying Allah swt.

About thinking about one’s own shortcomings in obeying God, even though He has given much grace, is pointed out by the word of God:

“And I did not create the jinn and mankind, but that they should worship Me.” (Q.S. Adz-Dzariyat: 56).

Allah swt. also says:

“Do you think, then, that We created you playfully and that you will not be returned to Us?” (Q.S. Al-Mukminun: 115).

Thinking in terms of this goal will lead to shame, which means that it will increase the fear of Allah, so that one will blame oneself and censure oneself, avoid negligence and intensify worship.

Moreover, part of the object of thinking is thinking about the knowledge and sight of Allah. Allah swt. says:

“And indeed We have created man and know what his heart whispers, and We are nearer to him than his neck.” -(Q.S. Qaaf: 16).

In another verse Allah swt. says:

“And He is with you wherever you are. And Allah sees what you do.” (Q.S. Al-Hadiid: 4).

In addition, Allah swt. says: –

“Do you not see that Allah knows what is in the heavens and what is on the earth? There is no secret talk between three people, but He is the fourth.” (Q.S. Al-Mujaadilah: 7).

The fruit of this thinking is to feel ashamed of being seen by Allah, if one does something that He has forbidden. Among the objects of thinking is thinking about this world, its busyness and its disappearance. It is also to think about the Hereafter, its pleasures and its permanence. Allah swt. says:

“Thus has Allah explained His verses to you, that you may think about the world and the Hereafter.” (Q.S. Al-Bagarah: 219-220).

In another verse, Allah says:

“But you (disbelievers) choose the life of this world, while the life of the Hereafter is better and more lasting.” – (QS. Al-A’la: 16-17).

In addition, Allah swt. also says:

“And there is no life in this world but jesting and playing. And indeed the Hereafter is the true life, if they know.” (Q.S. Al-Ankabut: 64).

Another target of thought is to pay attention to the time of death, the loss and regret if not making the most of the opportunity to live. This goal can result in less daydreaming and more good deeds and more perseverance in gathering provisions for the Hereafter. In this matter of death, Allah says:

“Say: ‘Verily, the death from which you flee, it will meet you, and you will be returned to Allah, Who knows the unseen and the manifest, and He will tell you what you have done’.” (Q.S. Al-Jumuah: 8),

“O you who believe, let not your wealth and your children distract you from the remembrance of Allah. Whoever does so, then they are the losers.” (Q.S. Al-Munafiqun: 9).

In verse 11 of the same surah, it states:

“And Allah will not delay a man’s death when the time of his death has come…”

In the implementation of the ideas in the above target framework, one should also take into account the instructions of the verses, hadith and atsar.

In order to deny the existence of thoughts that concern the Substance and Attributes of Allah, as well as thoughts about the process by which such an essence occurs. In a hadith, the Prophet said:

“Think about the signs of Allah’s greatness, and do not think about the Substance of Allah, for you will not be able to know the true position.” 

16. Five Levels to Achieve Perfect Piety

From some of the bukama rahimakumullah:

“There are five levels of piety, and whoever crosses all of them has attained perfect piety, namely: First, he chooses hardship over pleasure: Second, he chooses hardship over freedom, Third, he chooses weakness over strength, Fourth, he chooses silence over useless speech, Fifth, he chooses death over life.”

In front of piety lie five levels, like roads on a hill. Whoever can pass through these levels will attain perfect piety by abandoning the actions of the passions and avoiding the prohibitions of Allah:

1. Choosing hardship over pleasure, namely by choosing the burden of worship to leave everything that is pleasant.
2. Choosing earnestness over freedom, meaning earnestness in worship by giving up the pleasures of the world.
3. Choosing weakness over strength, i.e. being tawadhu’.
4. Choosing silence over excess speech, i.e. abandoning speech in which there is no goodness.
5. Choosing death over life.

According to the scholars of Allah, death is the curbing of lustful desires. Whoever’s lustful desires die, then he lives. Death is divided into four parts:

1. Red death, which is resisting the invitation of lust.
2. White death, i.e. a hungry stomach, for hunger enlightens the mind and whitens the conscience: He who is never full lives by his intelligence.
3. Kemarian hyau, i.e. wearing worn-out clothes full of patches that have been discarded and are worthless, in order to fulfill the attitude of zuhud and qanaah.
4. Black will, which is to bear the suffering of other people’s actions called Fanaa billah (feeling the disappearance of himself, because he is immersed in Allah), namely realizing that the suffering is essentially from Allah swt., because he sees the disappearance of all actions immersed in the actions he loves so much.

17. Five Protectors of Five Things

From the Prophet:

“Munajat can protect secrets, charity can protect wealth, sincerity can protect deeds, honesty can protect speech, and deliberation can protect opinions.”

Munajat can protect secrets, while keeping secrets is the most important reason for achieving success. In a hadith the Prophet said:

“Do favors with secrecy in order to achieve needs, for surely for every one who obtains pleasure, there is one who has envy.”

About charity protecting wealth, as reported by Abu Darda’ and the Prophet, peace be upon him:

“There is no day when the sun sets but two angels call out or pray: ‘O Allah, reward those who spend and harm those who withhold’.

In this regard, the verse of the Qur’an was revealed: ‘As for the one who gives his wealth in the way of Allah, fearing and believing in the best reward (Paradise), We will prepare for him an easy path.’ (Q.S. Al-Lail: 5-7)’.”

About this verse, Ibn Abbas r.a. said: Whoever gives charity as commanded and is pious in handling what is available, and believes that there is a substitute for what he has given, then Allah will prepare him for a place of pleasure.

As for sincerity as the protector of deeds, it is necessary to know the levels of sincerity:

1. The highest level, which is purifying deeds from the mixture of creatures, in the sense of doing worship solely by upholding Allah’s commands and fulfilling the right of devotion, without any intention of seeking services from fellow humans, whether in the form of sympathy, praise, material donations or others.
2. The intermediate level, which is doing something for the sake of Allah, with the intention of obtaining rewards in the hereafter, such as being kept out of hell, entered into heaven and receiving various pleasures in heaven.

3. The lowest level, which is doing something for the sake of Allah, with the intention of obtaining worldly rewards, such as the expansion of his sustenance, the repelling of various dangers and so on.

Honesty can protect speech, because a person who lies cannot be accepted, either by Allah or in front of people. In this case Ibn Abbas said about the words of Allah swt:

“And do not confuse what is right with what is read.” (Q.S. Al-Baqarah: 42).

This means not confusing true speech with false speech. Sagian hukuma says!

“Sharing is better than lying and oral honesty is the beginning of happiness.” | –

Some poets say:

“A truthful person is protected and favored, while a lying person is despised and humiliated.”

About deliberation, the Prophet said:

“Deliberation is a bulwark against regret, as well as a safeguard against ridicule.”

“The best of mutual cooperation is deliberation, and the worst of preparation is arbitrariness.”

18. Five Blameworthy and Five Praiseworthy Things Related to Wealth

The Prophet said:

“There are five blameworthy things about accumulating wealth: misery in accumulating it, forgetting to remember Allah in managing it, fear of robbery and theft; for the sake of wealth, one is called a miser; and for the sake of wealth, one is separated from the righteous. And there are five praiseworthy things in disposing of wealth, which are self-relief from being busy looking for it, because not managing wealth, there are many opportunities to remember Allah, safe from robbery and theft, because of disposing of wealth, one can be called a noble person and because of it, one can be friends with pious people.” .

A group of eloquent people said:

“A person’s generosity can make him beloved by his opponents, while a person’s stinginess can make him hated by his children.”

They also said:

“The best wealth is that which can make people free and the best deeds are those for which one is grateful.”

19. There is no wealth without the Five Despicable Things of

 Sufyan Ats-Tsauri r.a.:

“In this age, there is no wealth in a person, but it is accompanied by five blameworthy things, namely: Absent-mindedness, overpowering greed, extreme miserliness, depletion of virtue, and forgetfulness of the Hereafter.”

In accumulating wealth in this age, there are five despicable traits, namely:

1. Looking forward to things that are difficult to obtain.
2. Overcome by covetousness. The one who loves the world is criticized, while the one who seeks its excesses is criticized. The love of the world is specific to everything that exceeds the limit of necessity, while the excess of the world is to be happy with everything that exceeds the measure of its necessity. The Prophet said:

“He who gives up the world for the sake of the Hereafter, and he who gives up the Hereafter for the sake of the world, is not better among you. But better among you is the one who takes this world and this Hereafter (in the middle).”

It was narrated from the Prophet that he said:

“The best of mounts is the world, so ride it, it will convey you to the hereafter.”

Ali bin Abi Talib “karramallahu wajhahu” said:

“The world is a place of truth for those who confirm it, a place of salvation for those who understand it and a place of sufficiency for those who take it as provision.”

3. Overcome by miserliness.
4. Loss of warak. Warak is avoiding things that are subhat, for fear of falling into haram things. According to another opinion, warak is always doing good deeds.
5. Forgetting the Hereafter. A poet states:

O, suitor of the world for yourself

is truly his lover every day. The world asks the husband to marry her immediately

and in fact she has already had intercourse.

Elsewhere she had a change of husband

Alas, the world accepts its suitors,

nothing but to kill them

and they were all killed

Indeed I have been deceived

and what a disaster to trap myself little by little

Gather your provisions for let’s

provision, really provision!

Because the inviter has called

Anchor up, let’s go

20. Haste is of the Devil, Except in Five Things

Hatim al-Asham r.a. reported that he said:

“Haste is from the devil, except in five places, then indeed haste in these matters is a Sunnah of the Prophet (peace and blessings of Allaah be upon him), namely: Feeding a guest if he stays overnight, taking care of the corpse of a dead person, marrying a girl when she reaches puberty, paying a debt when it is due, and repenting of a sin if one has already committed it.”

Haste in all matters is from the devil, but haste in five places is a Sunnah of the Prophet (peace be upon him), namely:

1. Feeding the guest with whatever food is available, if the guest has arrived. Abu Hurairah r.a. said that the Prophet said:

“Whoever feeds his Muslim brother with the food of his taste, then Allah swt. forbids him to hell.”

In another tradition narrated from ‘Abdullāh ibn Amr ibn Al-Ash r.a., the Prophet said:

“Whoever feeds his Muslim brother bread until he is full and gives him water until he is refreshed, will be kept away from Hell – the distance between the two of them is seven trenches, the distance from each trench to the other is a journey of seven hundred years.”

(H.R. An-Nasai, Ath-Thabrani, Al-Hakim and Al-Baihagi).

2. Taking care of a dead body, i.e. bathing, shrouding, funeralizing and burying it if it is certain that it is dead. It is narrated that the Prophet said:

“Verily, the first reward a believer receives after he dies is the forgiveness of the sins of all those who deliver his body.” (H.R. Al-Baihaqi).

In another tradition it is narrated that the Prophet said:

“When a citizen of Paradise dies, Allah is ashamed to torture those who carry his body, those who deliver his body and those who pray over him.”

(H.R. Ad-Dailami).

3. Hastily marrying off a girl when she reaches puberty.

Aisha r.a. reported that the Messenger of Allah said:

“Whoever marries off his daughter, Allah crowns her with the crown of kings.” (H.R. Ibn Shahin).

4. Paying debts when the time comes to pay them.

5, Repent, obtained from the narration of Ibn Umar r.a., who stated that he had counted, the Messenger of Allah PBUH in one assembly said. right a hundred times as follows:

“O my Lord, forgive me and accept my repentance, surely You are the Most Receptive to repentance and the Most Forgiving.” (H.R. Imam Ahmad, At-Tirmidhi and Abu Dawud).

21. Five Things that Cause Satan’s Woe and Five Things that Cause Adam a.s.’s Woe Happy

Muhammad ibn Dauri (may Allah have mercy on him) said:

“Iblis was wretched because of five things, namely not admitting sin, not grieving, not reproaching himself, not vowing repentance, and despairing of Allah’s mercy. Whereas Adam a.s. was happy because of five things, namely admitting sin, regretting his sin, blaming himself, repenting immediately and not despairing of Allah’s mercy.”

Prophet Adam a.s. was happy because he recognized his sin, as in his confession contained in a verse of the Qur’an:

“O, our Lord, you have wronged us against ourselves; if you do not forgive us, and have not mercy on us, you will surely be among the losers.”

From Aisy r.a.: 250

“Verily, if a slave admits his sins and repents, Allah will accept his repentance.” (H.R. Al-Bukhari and Muslim).

Narrated Abdullah ibn Mas’ud, saying: The Prophet. “said:

“Whoever makes a mistake or commits a sin, and then regrets it, that regret is his ransom.” . (H.R. Al-Baihaqi).

22. Five Rules to Follow

Shaykh Hatim Al-Asham’s teacher, Shaqiq Al-Balkhi, said:

“Practice these five things: Worship Allah as much as you need from Him: sin against Allah to the extent that you are able to bear His punishment: Make provision in this world as much as you will spend in this world, and do for Paradise what you will of Paradise.”

The citizens of Paradise are ranked according to the amount of good deeds they perform. Those with the highest level of virtue will also have the highest level of heaven.

On another occasion Shaqiq Al-Balkhi said: “I seek five things, then I find them in five things, namely: I seek the ability to leave sins, then I find it in the Dhuha prayer: I seek the radiance in the grave, then I find it in the Lail prayer (night prayer): I seek the answer to Mungkar and Nakir, then I find it in the recitation of the Qur’an, I seek the ability to cross the footbridge, then I find it in fasting and almsgiving: and I seek the shade of the Throne, I find it in seclusion.

Shaqiq Al-Balkhi was the son of a wealthy man. On one of his alert trips to Turkey, he entered a house of idolatry. Besides many idols, it was also known that many priests had shaved heads and no beards. To a servant there Syagig said: “You were created by the All-Living, All-Knowing and All-Powerful God. Worship Him, there is no need to worship idols that are neither harmful nor useful!” The servant diplomatically replied: “If it is true, what you say, that God is Almighty to provide for you in your own country, why did you take the trouble to come here to trade?” So Syagig’s heart was touched and henceforth took up the life of Zuhud.

Another story about Syagig’s austerity tells a different story. He first saw a servant playing around, while the economy was experiencing a famine, which was affecting people equally. Shaqiq asked the servant: “What are you doing, don’t you know that people are suffering from famine?” The servant replied: “I do not suffer from famine, because my employer has a fertile village whose produce is sufficient for our needs.” It was here that Shaqiq was moved and said: “If the servant does not think about sustenance because his employer has a fertile village, after all the employer himself is a destitute creature, then how can it be proper for a Muslim to think about his sustenance, when his Lord is All-Rich?”

23. Five Things Take Precedence

Umar r.a. said:

“I see all companions, then I see no companion more excellent than maintaining speech: I see all clothing, then I see no clothing more excellent than vigilance, I see all possessions, then I see no possessions more excellent than qanaah, I see all kindness, then I see no kindness more excellent than advice: and I see all food, then I see no food more delicious than patience.”

The meaning of the words of Umar r.a. is: The best friend is to guard the tongue. There is a lot of difference between a person who is silent to guard against lying and swearing and a person who is silent in order to be honored by the king.

The better garment is piety. According to Ibrahim ibn Adham, warak is the abandonment of every subhat, while abandoning things that are not beneficial is called abandoning excesses.

The Prophet said to Abi Hurairah:

“Do wira’i, then you will be the highest in worship.”

The most important wealth is qanaah. Qanaah is not seeing things that do not exist and being content with the things that exist is explained by the Prophet’s words:

“Be you a warak, you will be a worshipper: be you a qanaah, you will be a grateful person, love for others what you love for yourself, you will be the most perfect believer, do good in neighboring with those who are perfect, do good in neighboring with those who are your neighbors, you will be a perfect Muslim: and laugh little, for much laughter makes the heart die.”

The ultimate good is advice, which is righteousness in action. Kindness is of two kinds: giving and doing good. Giving is giving charity by sacrificing wealth in a praiseworthy way without the intention of being reimbursed. Rasulullih saw. said:

“The heart is drawn out of love for the one who has done him good and hatred for the one who has done him bad. “

“Thus, in goodness is the pleasure of man and in piety is the pleasure of Allah. Whoever has put the two together, his happiness is complete and his blessings are all-encompassing.

Makruf (virtue) is of two kinds, namely speech (being sweet in speech and kind in person) and action (paying homage and helping the afflicted).

The most delicious food is patience. Patience consists of three pillars: restraining one’s passions and resentment of Qadha (decree), restraining one’s speech from speaking bad words and restraining one’s limbs from “slapping, tearing one’s pockets, screaming, smearing one’s face and putting dirt on one’s head.

Whoever does these pillars, then he gains the virtue of Patience, while patience is half of faith and the bad is a gift of kindness alone. Patience consists of several parts, namely patience with things that are attempted, patience with Allah’s commands and patience with His prohibitions. Patience with things that one does not strive for and enduring the fate of Allah.

24. Five Praiseworthy Things that Zuhud Contains

From a group of hukama, he said:

“There are five praiseworthy things in zuhud: Complete trust in Allah, freedom from fellow creatures, sincerity in action, ability to bear injustice and sufficiency with what is at hand.”

According to some jurists, zuhud contains five praiseworthy things, namely:

Clinging to Allah and love of the poor. This is what ‘Abdullah ibn al-Mubarak, Shagig al-Balkhi and Yusuf ibn Asbath said: One of the signs of zuhud is that his zuhud will not be strong except by clinging to Allah.

Freeing oneself from fellow creatures, as said by Abu Sulaiman Ad-Darani: Zuhud is leaving whatever distracts from Allah swt.

Sincerity in action, as Yahya bin Muadz said: A person will not reach the essence of zuhud until he has three things: charity without lure, speech without covetousness, and honor without rank.

The ability to bear injustice, as understood from the Prophet’s words: 

“Zuhud in this world is not forbidding lawful things and not wasting wealth, but zuhud in this world is not to cling to what is in your hands more than what is in the hands of Allah and if you are afflicted with a calamity, then you prefer if the calamity remains afflicted on you, because you see the reward.”  (H.R. At-Tirmidhi and Ibn Majah).

Self-sufficiency with what is in hand, said by AlJunaidi, “Zuhud is emptying the heart of things that are not in your hand.”

Sufyan Ats-Tsauri said: “Zuhud in this world is short-sightedness, not by eating coarse food and not by wearing clothes that are like coats, this is one of the signs of zuhud and the causes that generate it. So, the zuhud person is one who does not rejoice over the world or the wealth that he has and does not grieve over the world or the wealth that he does not have.”

25. Five things that are misleading

Some worshipers say in their munajat:

“Oh, my Lord, wandering daydreams have deceived me, the love of this world has corrupted me, the devil has also led me astray, the lust of the evil driver has prevented me from the truth, and evil companions have helped me to commit sin, so help me, O Lord, the helper of those who ask for help and if You do not give me mercy, then who else but You can have mercy on me.”

Five things are stated by some experts in worship to Allah SWT, namely:

1. The wandering daydream has deceived him, Allah swt. reproached him with His words: “

“Let them in this world eat and be merry and be distracted by (empty) dreams, then they will know the consequences of their deeds.” (Q.S. Al-Hjjr: 3).

2. The love of this worldly life has led to accidents. It is narrated that the Prophet said: ‘

“Whoever’s heart is poisoned by the love of the world, three things will be attached to him: Endless misery, insatiable greed and prolonged daydreaming with no destination.” (H.R. Ath-Thabrani).

Satan had led him astray. The evil-driving lusts have prevented him from the truth. Ali r.a. said: I fear for you two things: following the desires of the passions and wishful thinking. Indeed, following the desires of the passions will hinder from the right (right) and wishful thinking will make you forget the Hereafter.

Sulaiman Ad-Darani said: The best deed is to give in to the desires of the passions.

A bad friend has helped him commit sin, Adi bin Zaid said in his verse from Bahar Thawil:

Do not ask about someone’s behavior,

but ask about his friend’s behavior

Because every human being

follows the one who accompanies him.

When you are with a people,

then make friends with their chosen ones

Do not befriend the wretched,

for you will be wretched with him.

26. At the End of Time People Will Love Five Things and Forget Five Others

The Prophet said:

“There will come a time when my Ummah will love five things and forget five others: They love the worldly and forget the ukhrawi, they love life and forget death, they love buildings and forget the grave, they love possessions and forget accountability, and they love creatures and forget the Creator, Allah swt.”

In the last days, people will love five things and forget five things, namely:

Loving the world and forgetting the hereafter. ‘ .

Loving life and forgetting death. Aisha reported that the Prophet said:

“Whoever recites ‘Allahamma baarik lii fii mauti wa fiimaa ba’dal maut’ (O Allah, bless me in death and afterward) every day twenty-five times, then he dies on his bed, then Allah gives him the reward of a martyr.” (H.R. Ath-Thabrani).

Loving buildings, i.e. fortified houses and forgetting the grave and its hardships.

Loving material possessions and forgetting hadeeth. It is narrated that the Prophet said:

“Zuhud is that you love what your Creator loves and you hate what your Creator hates, you come out of the lawful world as you come out of the unlawful world, because the lawful becomes a reward, and the unlawful becomes a punishment, you should love the Muslims, as you love . You should abstain from words that do not benefit you, as you abstain from haraam things; you should abstain from eating a lot, as you abstain from worldly goods and their ornaments, as you abstain from fire; and you should cut short your thoughts about the world, so this is zuhud in the world.” (H.R. Ad-Dailami).

Loving the creatures and forgetting the Creator, Allah swt. When a person daydreams, he forgets about death, the hardships of the Hereafter, loves the world and associates with creatures, his heart becomes hard, so he neglects obligations, is lazy to seek provisions in the Hereafter and is slow to repent. The Messenger of Allah (saw) passed by an assembly in which laughter was heard, and he said:

“You should mix your assemblies with things that muddy the delights.” They asked: “What is it that spoils the delights?” He said: “Death.”

27. Five Beauties Supported by Five Things

Yahya bin Mu’adz Ar-Razi said in his munajat:

“Oh, my Lord, there is no beauty in the night except by calling upon You: there is no beauty in the light except by obeying You: there is no beauty in the day except by obeying You: there is no beauty in this world except by calling upon You; there is no beauty in the Hereafter except by Your forgiveness; and there is no paradise except by seeing Your face.”

About worldly beauty, it can be clearly understood from the Prophet:

“Verily, the world is cursed, and all that is in it is cursed, except the remembrance of Allah and its equivalent, and the scholar and the learner.” (H.R. An-Nasai).

In another tradition the Prophet said:

“After Allah’s sending down of the Prophet Adam from Paradise to the arcapada (earth), there was distress for everything that had been with him except gold and silver: then Allah said to them: ‘I set you beside My servant, then I take him away from you, and all those who were with him were distressed except you two.’ The two objects replied: “Our Lord, You are All-Knowing, that You made us both to be with him while he obeyed You, and after that he disobeyed You, so we are not distressed about his further fate. Then Allah said to them: ‘By My Height and Majesty, I will surely .make you precious, so that nothing can be obtained except by you both’.” (H.R. Ad-Dailami).

‘Ali (may Allah be pleased with him) said in his munajat, in the verse from Bahar Waafir: .

Oh……….

Isn’t it with Your grace that

You have heard the prayer of a weak and afflicted servant

Who drowns in a sea of sorrowful distress held captive by sins and faults

I call out every day humbly, glorifying Your name in praise and prayer to You.

Verily, the whole earth seems small to me, and all the inhabitants of the earth do not know a remedy for me.

Please help me

Indeed, I seek forgiveness from You

O, Supreme Being

O, the One I hope for!

I come to you weeping

Have mercy on my cry

my shame toward you is more than my iniquity.

I have distress only You are able to open my distress

I have a disease but You are the cure for my disease

I was moved by my hope and so I said, O my God! My hope, may you realize my hope.

The recompense to me is the torment You inflict on me ‘but I still take refuge in the goodness of Your grace

O Substance, whom I hope for, forgive me, O my Lord, for the distress of calamity is upon me.

CHAPTER V ADVICE ON SIX MATTERS

In this chapter there are seventeen pieces of advice, consisting of two hadith and the rest are atsar.

1. Six Foreign Cases in Six Places.

The Prophet, peace be upon him, said:

“Six things are alien to six places, namely: The mosque is alienated from the people who do not pray in it, the Mushaf is alienated from the homes of those who do not want to read it: the teachings of the Qur’an are alienated from the hearts of the wicked: the pious Muslim woman is alienated from the hands of unjust men with bad manners, the pious Muslim man is alienated from the hands of despicable women with bad manners, the scholars are alienated from the people who do not pay attention to their advice, then the Prophet said: Verily on the Day of Judgment Allah will not look upon those who ignore the scholars with a look of compassion.”

Six things that are foreign if they are in six places, namely:

A mosque is strange if it is built among people who do not pray in it.

The Mushaf is strange when it is in the homes of people who do not read the Mushaf.

The teachings of the Qur’an are alien if memorized by the wicked, i.e. the one who believes. Alqur-an in his heart and does not practice its content.

A Muslim woman who obeys Allah and His Messenger and does good deeds will feel strange when she is under the protection of a husband who commits falsehood. The Prophet said:

“Among you, the one I love the most is the one who has good manners, who is easy-going and generous, who can love and be loved.”

The meaning of this Hadīth lies in being well-mannered, gentle, cheerful, with little anger and good speech.

The Prophet said: 

“The people of heaven are those who are humble, meek, generous and cheerful.”

The comparison with a person of bad character is as a group of poets have said:

“A man of good character brings pleasure to himself and safety to those with whom he associates, while a man of bad character brings trouble to himself and calamity to those with whom he associates.” ,

A pious Muslim man will feel strange if he marries a woman of low character, despised by her ancestors and descendants.

The pious person feels ‘strange if he is among people who do not accept his speech. .

In the issue above, it is stated that on the Day of Judgment, Allah will not look upon them with compassion. The word ‘they’ here can also be interpreted to include all those mentioned previously, namely: The one who does not make mistakes in his neighborhood mosque, the one who does not read the Mushaf that is kept in his house, the wicked, the ill-tempered woman, the ill-tempered man and the one who does not pay attention to the advice of the scholars.

2. Six People Cursed by Allah, the Prophet and the Prophets

The Prophet said:

“Six people I curse, cursed also by Allah and by every Prophet whose prayers are accepted, namely: The one who adds to the book of Allah, the one who denies the veil of Allah, the ruler who arbitrarily oppresses so as to glorify the one whom Allah humiliates. and humiliates the one whom Allah glorifies, the one who legalizes actions that are forbidden to be done in the forbidden land of Allah, the one who legalizes prohibited actions against my offspring and relatives, and the one who turns away from my sunnah, surely on the Day of Resurrection Allah swt. does not look at them with a look of compassion”. | (H.R. At-Tirmidhi and Al-Hakim).

Six people who were cursed by Prophet Muhammad, Allah swt. and by other prophets, viz:

1. The one who adds to the Book of Allah, i.e. the one who inserts something that is not in the Qur’an and interprets it in a way that is not true.
2. One who denies Allah’s decree, which is the relationship of the substantial will to certain things at a certain time and for a certain reason, which is a simile of the gadar.
3. An arbitrary ruler, who exalts those whom God has humiliated and despises those whom God has exalted.
4. The one who makes lawful what Allah has forbidden, i.e. the one who does everything that is forbidden and does it in the Haram, Mecca.
5. Those who commit forbidden acts against the descendants and relatives of the Messenger of Allah, i.e. those who commit sin, disobey and oppress the descendants and relatives of the Messenger of Allah, peace be upon him.
6. One who turns away from the Sunnah of the Messenger of Allah, because he underestimates it.

3. Six Things that Lead People to Six Things

Abu Bakr Ash-Shiddiq r.a. said:

“Verily the devil is in front of you, lust on your right, Eve on your left, the world behind you, the limbs around you, and the Mighty One is above you, the devil – may Allah’s curse be upon him – invites you to abandon religion, lust invites you to sin, Eve calls you to lust, the world invites you to choose it over the Hereafter, the limbs invite you to commit sins, while the Mighty One invites you to paradise and forgiveness, while Allah says: They invite to hell, while Allah invites to heaven and forgiveness. Whoever gives in to the devil’s invitation loses his religion; whoever gives in to lust loses his human spirit; whoever gives in to desire loses his reason; whoever gives in to the world loses his afterlife; whoever gives in to the limbs loses his paradise; and whoever gives in to Allah’s invitation loses his vices and gains all good.”

The description given by Abu Bakr r.a. of ourselves with the devil, passions, desires (hawa), the world, our limbs and Allah, is as follows:

1. Satan stands before our eyes, leading us to falsehood.
2. Lust is on our right.

3, Eve is on our left.

4. The world is behind us.
5. All the limbs are around us.

6 . The Mighty One is above us, i.e. in accordance with His power, because His power is above ours. Allah subjects you to His will.

Each of them takes us in a different direction:

1. Iblis -laknatullah- invites you to leave the Shari’ah.
2. The lust of anger leads us to sin. In one hadith, the Prophet (peace be upon him) said. said:

– “Allah makes a simile of a straight path, on the two sides of which are two gates with several openings, at the doors of which are exposed mosquito nets 601, and at the door of the path there is one who calls out: “O people, all of you, enter this path, straight without turning:”: while there is also another inviter from those doors as this second inviter calls out: ‘Woe to you, do not open it! If you open it, then you must enter.’ The path in this metaphor – is Islam, the two gates are the restrictions of Allah, the open doors are the prohibitions of Allah, while the inviter at the end of the path is the Book of Allah and the inviter from above is the advice of Allah in the heart of the Muslim.”  (H.R. Imam Ahmad and Muslim).

3 Shahwat invites us to fulfill our desires.

4. The world invites us to choose it, i.e. to give precedence over . – Hereafter. A poet said in Bahar Thawi:

Glory be to the One who puts the day in its place, and who makes mankind poor and rich.

A man with a clever mind sometimes finds it difficult to earn a living, while a foolish man sometimes finds it easy to earn a living.

This is what makes the heart confused and even a person who is pious in his knowledge is unable to analyze it.

5. Our limbs invite us to sin.
6. The Mighty One invites us to heaven and forgiveness. Another poet composed his poem in Bahar Kamil as follows:

Man is a snapshot of his times,

the size of the shoe also matches the fit.

The people of your time,

his life was like that era:

in behavior and twists and turns

Similarly

when the times are corrupt

humans are also damaged.

The one who fulfills the invitation of the devil, then lost his religion, which is the religion brought by the Prophet Muhammad PBUH. He who fulfills the invitation of lust, loses his spirit, i.e. his human nature. Lust is something soft that is ridden by an animal spirit, namely a soft devil, which originates in the heart and spreads to all parts and through the veins.

The one who fulfills his desires loses his intellect, which is the power of lust that speaks and all individuals hint with their words. The mind is a working tool, equivalent to a knife when likened to a cutting tool. One who fulfills the world’s invitation will lose his Hereafter, because the world can harm the Hereafter. If a person complies with the call of the limbs, he will lose Paradise.

In a narration the Prophet said:

“Every servant has two houses, one in Paradise and the other in Hell. As for the believer, he builds his house in Paradise and he destroys his house that is in Hell. As for the disbeliever, he destroys his house in Paradise and builds it in Hell.” (H.R. Dailami).

The one who fulfills Allah’s invitation, then his evil disappears and he gets all the good. In a narration the Prophet said:

“No one will enter Paradise, but he will see his seat in Hell if he does bad, so that his gratitude will increase. And no one will enter Hell, but he will see his seat in Paradise if he does good, so that he will regret it.” (H.R. Bukhari).

4. Allah Hides Six Things in Six Things

Sayidina Umar – may Allah be pleased with him – said:

“Verily, Allah hides six things in six things, namely: Hiding His pleasure in acts of obedience, hiding His wrath in acts of disobedience, hiding the Lailatul Dadar in Ramadan, sneaking His guardians among people, and inserting death in all ages, hiding the Wustha prayer in the five daily prayers.”

According to Umar r.a. there are six things that are hidden in six things, namely:

The pleasure in obedience means that people should strive to do all acts of obedience in the hope of finding it. We should never despise an act of obedience, even if it is very small, because perhaps Allah’s pleasure is in it.

The wrath of Allah swt. in disobedience means that people should avoid disobedience. We should not underestimate disobedience, even if it is very small, because in it there is the wrath of Allah.

Lailatul Qadr in Ramadan means that people should make every effort to spend the whole month of Ramadan in worship, because the reward of voluntary acts of worship in Ramadan is like the reward of fardu acts of worship in other months. As stated in the Hadīth, the voluntary acts of worship performed on the night of Lailatul Qadr are worthy of the obligatory acts of worship.

Even An-Nakha’i said:

“One rak’ah of prayer during Lailatul Gadar is better than a thousand rak’ahs outside of Lailatul Qadar, and one recitation of tasbeeh during that night is better than a thousand recitations outside of it.”

One should strive to live all the nights of Ramadan to get Lailatul Qadar, because Lailatul Oadar is better than a thousand months, which is 83 years and 4 months.

In a marfu’ hadith the Prophet said:

“Whoever commits adultery or drinks alcohol in Ramadan is cursed by Allah and the angels in the heavens until the same date comes next year.” (H.R. Ath-Thabrani).

So, the one who does bad deeds in Ramadan, then dies before experiencing another Ramadan, has no virtue with Allah that can protect him from Hellfire. Therefore, fear Allah in Ramadan, for in this month good deeds are multiplied. Similarly, bad deeds are multiplied in Ramadan.

The lovers of Allah are hidden among the sweethearts: the intention is that people should not despise any of the saints (lovers of Allah), but rather ask for supplication in the hope of meeting the saint. Hence, one should not insult others, for who knows he may be a wali of Allah.

Death is inserted throughout the age, so let every heartbeat always be used to gather provisions for death by worship, because who knows death comes suddenly.

The Wustha prayer, which is the most important and special prayer hidden by Allah in the five daily prayers, means that people should look for it in all the prayers. ..:

In addition, Allah hides His majestic name, so that people will strive to be answered. Allah hides the time of ijabah (answered prayer) on Fridays and Allah hides the verse Sab’ul Matsani, so that people will strive to read all the verses of the Qur’an.

5. The Believer Experiences Six Kinds of Fear

Uthman r.a. said:

“The believer actually faces six kinds of fear: First, he fears Allah, lest he be deprived of his faith: Second, fear of the guardian angels, lest they record things that will reveal his evil deeds on the Day of Judgment; Third, fear of the devil, lest he nullify his deeds: Fourth, fear of the angel of death, lest he take his life when he is careless: Fifth, fear of the world, lest it make him deceived and careless of the Hereafter; Sixth, fear of his family and relatives, lest it make him busy, so that he neglects the remembrance of Allah.”

According to Uthman r.a., the six things that a believer should fear are:

1. Fear of being deprived of faith by Allah when his life is taken. It is reported that Ibn Mas’ud made the following supplication:

“O Allah, I ask You for faith that does not backslide, endless pleasures, endless jelly-eyed angels, and the company of Your Prophet Muhammad (peace be upon him) in the highest and everlasting Paradise.”

2. Fear of the angels who record deeds. They record something that will cause shame on the Day of Judgment, the Prophet said:

“The uncovering of evil in this world is less severe than the uncovering of evil in the Hereafter.” (H.R. Ath-Thabrani).

Manawi said: “A stain that is exposed in this world, to the point of humiliation, is less serious than concealing it until the Day of Judgment, because on the Day of Judgment it will be spread to all creatures.” That is why a Companion confessed his sins to the Prophet (peace be upon him) so that the Prophet (peace be upon him) would punish him and he did not retract his confession, even though the Prophet (peace be upon him) hinted at retracting his confession, because he knew that exposing one’s sins in this world by undergoing punishment is less severe than exposing one’s sins in the Hereafter.

3. Fear of the devil, lest it invalidate the deed.
4. Fear of the angel of death, when in a state of forgetting from Allah swt. suddenly without being preceded by the cause of death.
5. Fear of the world, i.e. being deceived by forgetting the Hereafter and he forgets the awesomeness of the Hereafter.
6. Fear of their families who must be provided for, i.e. fear of being preoccupied with them so that he does not remember Allah swt. and does not obey Him.

6. Six Supplies to Buy a Ticket to Heaven

Sayidina ‘Ali (may Allah be pleased with him) said:

“Whoever gathers six things has not left Paradise to be sought and Hell to be denied: First, he recognizes “Allah” and obeys Him; second, he recognizes Satan as the enemy of Allah and disobeys Him; third, he recognizes the Hereafter and equips himself for it; fourth, he recognizes the world and leaves it; fifth, he recognizes the right and follows it; sixth, he recognizes the false and rejects it.”

Six things that we must know, so that we can enter heaven and be kept away from hell, namely:

First: Recognizing that Allah is the One who created, who provides sustenance, who gives life and who gives death. Then obey Him by agreeing and doing all His commands.

Second: Recognizing Satan as an enemy, then refuting him by disobeying his commands.

Third: Recognizing the Hereafter as an eternal place, then seeking it by preparing provisions for the Hereafter.

Fourth: Recognizing that the world will be destroyed and heading for a resting place in the Hereafter, then leaving it, he does not think of the world, but only provisions for the Hereafter.

Fifth: Recognizing the rightness or correctness of various rulings, then practicing them.

Sixth: Recognizing falsehood, i.e. something that is not true, then not practicing it.

7. Six Pleasures

Ali r.a. said:

“There are six things of pleasure: Islam, the Qur’an, Muhammad the Messenger of Allah (peace and blessings be upon him), good health, covered disgrace, and no need for people.”

About Islam, the Qur’an and Muhammad, the Prophet, it is recommended that we read the following every day:

“I let Allah be my Lord, Islam my religion, Muhammad (peace be upon him) my messenger and prophet, and the Qur’an my rule of law and role model.”

Regarding dependence on others in worldly affairs, it can be explained by the Prophet’s words:

“In Hadith Qudsi, your Lord says: ‘O Children of Adam, spend your time in worshiping Me, then I will fill your hearts with wealth and your two hands with sustenance; O Children of Adam, do not move away from Me, then I will fill your hearts with poverty and your two hands with trouble’.” (H.R, Al-Hakim and Ath-Thabrani).

8. Knowledge, Understanding, Intellect, Eve, Possessions and the World

Yahya ibn Mu’adz Ar-Razir.a. reported: ‘ “

“Knowledge is the guide of deeds, understanding is the tube of knowledge, reason is the guide to virtue, Eve is the vehicle of sin, possessions are the clothing of the proud and the world is the marketplace of the hereafter.”:

According to Yahya bin Mu’ad:z, knowledge is the guidance and guide of deeds. Charity does not exist without knowledge. Understanding is the container of knowledge. Knowledge will not exist without a description of the meaning of the memorization. Intellect is the guide of goodness. Goodness will not be realized without the mind that encourages goodness. Eve is the vehicle of various sins. Sin will not occur if it is not accompanied by Eve. Possessions are the clothing of the proud, like a shawl. The world is the marketplace of the hereafter.

It is narrated that the Prophet said:

“Whoever takes the world lawfully, Allah will judge him. Whoever takes the world unlawfully, Allah will punish him.” (H.R. Al-Hakim).

In another tradition, it is also reported that the Prophet said:

“O people, the world is indeed a place of turmoil, not of tranquility, a place of sorrow, not of joy. So, whoever knows this, he will not be happy because of pleasure and will not be sad because of hardship. Remember, Allah created this world as a place of temptation for the reward of the Hereafter and the reward of the Hereafter for the temptation of this world in return. Thus, Allah takes to give and tries to reward. Therefore, beware of the sweetness of the world, do not be deceived by the bitterness of divorcing it. And shun its pleasures, for they are not pleasant. Do not strive to enliven a place that Allah swt. will destroy and do not. contact the world, for Allah :

wants you to stay away from it. Otherwise, you will see His wrath and deserve His torment.”  – (H.R. Ad-Dailami).

9. Six Things Capable of Comparing with the Whole World

Bazar Jamhar said: .

“Six things can match the whole world: Good food, pious children, a pious and obedient wife, influential speech, perfection of mind and health of body.”

About perfect charity, the Prophet said:

“Every deed has a support, and the support of man’s deeds is his mind.”

A person’s worship of Allah, according to the level of his intellect, as .said Umar bin Khattab r.a.: The crown of a person is his intellect, the degree of a person is his religion, and the honor of a person is his manners.

10. Six Things to Strengthen Others

Hasan Bashri r.a. said:

“If there were no wali abdal, the earth and its contents would explode. If there were no righteous people, the evil people would perish. If there were no scholars, people would be like animals. If there were no rulers, people would destroy each other. If there were no weak people, the world would be destroyed. And if there is no wind, then everything stinks.”

According to Hasan Bashri r.a., there are six things to reinforce others: 

First: The Guardians of Abdal as a reinforcement for the world.

About the number of guardians of Abdal, the Prophet said:

“The number of Abdal is forty, twenty in the Levant and eighteen in Iraq. If one of them dies, Allah will replace him with another in his place. When the Hour comes, then all the Abdal will die, and then the Hour will occur.” :  (H.R. Hakim).

In a narration the Prophet said:

“The earth will not be devoid of 40 people like the lovers of Allah, the Most Merciful, because they are sent down rain and because they are given help, none of them dies, but Allah replaces him with another in his place.”  (H.R. Thabrani).

In another tradition, the Prophet said:

“Three things, whoever possesses them, will be among the guardians of Abdal: contentment with Allah’s decree, patience in avoiding Allah’s prohibitions, and anger for the sake of Allah.” (H.R. Ibn Adi).

Second: The righteous people as a reinforcement for those who do mischief.

Third: Scholars are the reinforcement of all humans, if there were no scholars, then all humans would be like animals.

Abu Laits said: “Whoever sits by the side of a pious person and is unable to memorize any knowledge, then he will still have seven sacrednesses, namely first, getting the virtue of the one who learns. . Secondly, he will be protected from sin. Third, mercy descends on him when he leaves his house. If mercy descends on the group, then they get a share of mercy. Fourth, it will be recorded as obedience, as long as he listens to it. If his heart is narrow because he does not understand, then his confusion becomes an intermediary to the presence of Allah swt. Fifth, he will see the majesty of the pious. Sixth, he will see the humiliation of the wicked, so that his nature will tend to knowledge. Seventh, his heart will reject the wicked.”

Fourth: The ruler is the strengthener of the people, because if there is no ruler, then people destroy each other.

Fifth: Weak people: as the strength of the world, if there were no weak people, the world would be destroyed.

Sixth: Wind as an amplifier of things that will smell. If there were no wind, everything would stink.

11. Six Kinds to Fear

Some of the masters of wisdom said:

“Whoever does not fear Allah is not safe from slipping of the tongue; whoever does not fear meeting Allah is not safe from haram and subhat; whoever does not give up hope in creatures is not safe from gluttony; whoever does not take care of his deeds is not safe from boasting. Whoever does not seek help from Allah to keep his heart will not be safe from envy; whoever does not look to those who are better in knowledge and deeds will not be safe from pride.”

One who does not fear Allah will not be safe from slips of the tongue. It is narrated that the Prophet said:

“It is a great advantage for the one who can control his tongue to feel at home alone, and to weep with regret for what he has done wrong.” (H.R. Thabrani).

The one who does not fear meeting Allah, then his heart will not be safe from the haram and subhat.

About haram and subhat. Haram is of two kinds:

1. Haram because of its substance, i.e. goods whose substance is indeed – haram, such as blood, carrion (other than liver and spleen and other than fish and locust carcasses) and so on. Haram goods in this group are nonetheless haram. It can be made permissible if it is eaten merely to preserve life.
2. Haram for other reasons, i.e. goods whose substance itself is halal, but it is forbidden because of external factors. For example, water and rice, both substances are halal, but can become haram due to external factors, for example obtained from theft.

As for subhat, there are three kinds, namely:

1. Something that is believed to be haraam, and there is doubt as to whether it is indeed halaal. In this case, it is haraam.
2. Something that is believed to be permissible, but there is still doubt as to whether it is indeed haram. In this case, abandoning it is a transgression.
3. Something that is not clear about its halal-haram. This kind of thing should be avoided.

In the matter of dealing with subhat, the Prophet said:

“Leave what you doubt and take what you do not doubt, for truth is reassurance and falsehood is doubt.” (H.R. At-Tirmidhi).

According to Shaykh Hamzawi, the meaning of this Hadīth is: Leave everything that you doubt is permissible in order to take something else that you have no doubt is permissible.

One who does not give up hope from creatures will fall into gluttony. It is narrated that the Prophet said:

“Seek refuge with Allah from the covetousness that leads to that abomination, the covetousness that leads to what cannot be expected, and the covetousness that should not be coveted.” (H.R. Imam Ahmad, Ath-Thabrani and Al-Hakim).

The one who does not maintain his deeds will not be safe from riya. In this regard the Prophet said:

“Do not mix obedience to Allah with the desire to be praised by men, then your deeds will be ruined.” (H.R. Ad-Dailami).

The one who does not seek help from Allah to guard his heart will not be safe from the act of envy. It is narrated that the Prophet said:

“The act of envy can corrupt faith, like jadam honey.” (H.R. Dailami).

The one who does not look at those who are better in knowledge and deeds will not be safe from arrogance. In a narration the Prophet said:

“Whoever praises himself for doing good deeds, then indeed his gratitude is misguided, and his deeds are corrupted.” (H.R. Abu Nu’aim).

It is narrated that the Prophet said:

“It is not a good deed for a person to show speech with his tongue, while his ujubub is in his heart.” (H.R. Daruquthni).

It is also narrated that the Prophet said:

“Indeed, ujub will spoil deeds for seventy years.” – (H.R. Dailami).

12. Six Invoices that Cause Liver Damage

From the greatest of the tabiin, Hasan al-Basri r.a., he said:

“Indeed, the corruption of the heart is caused by six things: First, they deliberately sin in the hope of repentance: second, they seek knowledge, but do not practice it: Third, if they practice it, they are not sincere: Fourth, they eat sustenance from Allah, but are not grateful; Fifth, they are not willing with their share from Allah; Sixth, they bury the dead, but do not learn from them.”

Knowledge that is not followed up with practice is useless, because the fruit of knowledge is precisely in its practice. Regarding the practice without sincerity, it means that the practice is a lie, because the lie is the base, while sincerity is the branch. Among the prayers of Imam Ahmad bin Hanbal are as follows:

“O, the One who guides the perplexed, show me the path of the righteous and make me one of Your sincere servants.”

Regarding gratitude for the sustenance that Allah has bestowed. Here, gratitude means treating all the members of one’s body in the way of Allah’s pleasure and spending one’s wealth in that way as well.

With regard to being willing to accept Allah’s share, Shaykh Abdul Oadir Al-Jailani commented: “Be willing to accept a little and be sincere in that attitude, then you will move on to something higher and better, with that feeling of pleasure, you will be happy, calm and protected, not feeling tired in this world and the hereafter, then you will increase again to what you like more.”

About taking lessons from death, the Prophet said:

“Verily, the grave is the beginning of the Hereafter; if one survives the grave, the next stage is easier. If: a person does not survive the grave, then the next stage is more difficult.” (H.R. At-Tirmidhi, Ibn Majah and Al-Hakim).

In another tradition, it is reported that the Prophet said:

“Verily, death is a shock; when your brother “dies, say, ‘Verily, we belong to Allah and we return to Him, and verily, we return to our Lord’. O Allah, O our Lord, number him with those who do good in Your sight and keep his book Ji ‘Illiyin and replace his descendants with others. O Allah, O our Lord, do not prevent his reward from reaching us and do not test us after his death” (H.R. AthThabrani).

In addition to this hadith, the Prophet narrated. “said:

“Whoever hears of the death of a Muslim and wishes him well, Allah will record for him the reward of the one who mourned him during his lifetime and the one who took him to the grave at the time of his death.” (H.R. Ad-Darugutni).

13. Six Torments for the People of the World

Hasan Al-Basri said:

“Whoever hopes for this world and chooses it over the Hereafter, Allah will punish him with six punishments, three in this world and three in the Hereafter. The three punishments in this world are wishful thinking without limit, gluttony without sufficiency, and being deprived of the sweetness of worship. As for the three punishments in the Hereafter, they are the fear of the Day of Judgment, a very severe reckoning and unending regret.”

According to Hasan Al-Bashri, the one who chooses this world and leaves the Hereafter will have six punishments, three in this world and three in the Hereafter. The three torments in this world are:

1. Wishful thinking that has no limit. It is narrated that the Prophet said:

“The connection between man, daydreaming and death, is like death next to him and daydreaming ‘in front of him, while he pursues daydreaming in front of him, suddenly death comes and pounces on him.” (H.R. Ibn Abi Dunya).

In another tradition it is reported that the Prophet said:

“Many who face the future cannot perfect it and many who wait for tomorrow cannot arrive. If you see death on its way, then you will hate its wishful thinking and deceit.” (H.R. Ad-Dailami).

2. Extremely greedy without ever having enough. Gluttony can remove the virtues of the soul, prevent the perfection of worship and arouse desire for the subhat. A greedy person has no specific goal in mind and no finite end is considered sufficient. Because if he reaches his desire with damage, then it encourages more greed and more wishful thinking.

3. Take away from him the sweetness of worship, because his worldly life preoccupies him from the Hereafter.

There are three torments in the hereafter, namely:

1. On the Day of Judgment, we will find a frightening and shocking affair.
2. A very powerful hisaban.
3. Endless regret, meaning long sorrow.

14. Bad Consequences for the Six Factions

 Ahnaf bin Oais r.a. said:

“There is no willfulness of soul for the envious, no pride for the liar, no deceit for the miserly, no loyalty for kings, and no honor for the ill-tempered and no antidote for the decree of God.” .

In the matter of envy (hasud), Abdul Mu’thi As-Samlawi quoted from his teacher, Al-Badr r.a. as follows: “The envious person is afflicted with five things: He is reproached by people, a feeling of constant anxiety, the door of taufik is closed to him, an eternal disaster that brings no reward and will earn the wrath of Allah swt.”

Al-Mawardi said: The substance of hasud is a sense of extreme grievance against the good that is in another person who exceeds himself, while munafasah is trying to obtain luck: an in accordance with the things that exist in others without causing that person disaster.”

In this connection it is narrated that the Prophet said:

“The believer is ghibthah (competition), while the hypocrite is always jealous.”

Regarding self-respect (muru’ah), it can be explained as follows: Keeping oneself in a sublime state of mind, such that one never intentionally commits an offense or does something that is reprehensible. The Prophet said:

“Whoever associates with others and does not act unjustly, speaks with them without lying, and makes a promise to them without betraying, is one of those whose character is perfect, whose justice is evident, and whose brotherhood is constant.”

As for the miser or the henpecked, this can be understood from the following definition: A generous person is one who is willing to donate something of value, which is needed at the time according to his ability and is handed over to the rightful party. A person who fits this definition is called a philanthropist who deserves to be praised for being virtuous. A miser, on the other hand, is one who does not meet this standard: he should be censured for his miserliness.

The Prophet said:

“The food of the generous becomes medicine, while the food of the miserly becomes disease.”

A group of writers said Mr. PSA 2.

“Miserly people don’t have close friends”

Shalih bin Abdul Oudus said in Bahar Thawil:

One’s stinginess

will reveal the stain before the people

only mercy

that can cover the stain from them.

Cover it with a cloth of mercy.

because of all the stains

can be covered with grace

There is no loyalty in the king’s heart, for he is never afraid.

worry about a single citizen.

It is narrated that the Prophet said:

“Two groups of my Ummah, if they are good, then the whole Ummah will be good, namely the clergy and the fukaha (scholars).” (H.R. Abu Nu’ aim).

In another tradition, the Prophet said:

“The people will not perish, even if they are unjust and do evil, if their government is guided and pointed (to the truth), but the people will perish, even if they are guided and pointed, if their government is unjust and does evil.” (H.R. Abu Nu’aim).

Abu Bakar recited a poem in Bahar Basith, as follows:

If you wish people to be noble take heed.

a king wears a poor man’s cloth

That is an act that is good in the sight of men and good for the world and religion.

People with bad manners do not have high degrees, as the Prophet said:

“Bad manners are reprehensible, and the worst among you is the worst in manners.” (H.R. Khatib).

It is also narrated that the Prophet said:

“Indeed, bad manners spoil deeds, just as vinegar spoils honey.” (H.R. Askari).

 The Prophet also said:

“The most beloved servant of Allah is the one with the best manners.” – (H.R. Ath-Thabrani).

Ali bin Abi Talib hummed a verse in Bahar Basith:

What a noble and holy virtue,

first, reason: second, religion, third, knowledge:

Fourth, humble: fifth, generous, sixth, makrifat: Seventh, doing good: eighth, patience: ninth, gratitude, and tenth gentleness. ‘” “

What is meant by reason in this poem is what is stated in the hadith, which is to avoid all that Allah has forbidden and to do what Allah has commanded.

15. Six Symptoms of Accepted Penance

“The hukama was asked: ‘Does a person know whether his repentance is accepted or not?’ He replied: “The hukama was asked: ‘Does a servant know whether his repentance will be accepted or not?’ He replied: ‘I myself do not know, but there are signs of it: firstly, he knows that he is not kept from sinning; secondly, he knows that there is no joy in his heart but only sorrow; thirdly, he draws near to the good and away from the evil; fourthly, he knows that the little of this world is much and considers the much of the Hereafter to be little. Fifthly, his heart is occupied with the things of Allah’s commands and is at ease with the things that Allah has guaranteed him: Sixthly, he guards his tongue, always reflects and is sad and regretful.”

According to some wisdom experts, the symptoms of repentance are six:

1. Thinking that he is not protected from sinning. .
2. Her heart is far from joy and sorrow is always close to her heart.
3. Approaching good people and avoiding bad people, for fear of falling into sin.
4. He sees that the sustenance from Allah is plenty, so he takes some of it just to fulfill his needs. And thinks that his good deeds are few, so he tries to increase them.
5. His heart is always busy with various obligations from Allah, but does not bother about sustenance, because it has been guaranteed by Allah swt.
6. Always keep your tongue.

It is narrated that the Prophet said:

“The most beloved deed to Allah is to guard the tongue.”  (H.R. Al-Baihaqi).

In another hadith the Prophet said:

“Verily, the most sinful person on the Day of Judgment will be the one who talks the most about useless things.”  (H.R. Ibn Nashr).

Regarding thinking about and appreciating the majesty of God, the Prophet said:

“Thinking about the greatness of Allah, His paradise and His hell, for an hour is better than praying the voluntary prayer at night.”

It is also narrated that the Prophet said:

“Think of God’s creation, do not think of God’s Substance, then you will be wretched.”

Also always regretting committing sin.” –

16. The Six Greatest Deceptions

Yahya bin Mu’adz said:

“The greatest deceptions, in my opinion, are: Constantly committing sins in the hope of forgiveness without remorse, – claiming to be close to Allah without being obedient, expecting to reap the pleasures of Paradise by spreading the seeds of Hell, desiring the house of the obedient by committing various sins, expecting rewards without doing good deeds, and desiring Allah with transgression.”

According to Yahya bin Mu’adz, the greatest deception is six things:

1. Continuing to sin in the hope of forgiveness without remorse.
2. Waiting to be close to Allah without doing obedience.

3 . Expecting the pleasures of heaven by spreading the seeds of hell.

4. Seeking the place of the obedient by committing various sins, i.e. wanting to enter Paradise without trying to explore the path towards it, and even daring to commit acts that are contrary to Allah’s commands. In this case there is no way he will be able to get there, because the reward a person gets is in accordance with his deeds.

Allah swt. said:

“Indeed, you will be rewarded according to what you have done.” (Q. S. Ath-Thuur: 16).

5. Expecting to be rewarded for something that causes pleasure, without doing good deeds.
6. Expecting Allah’s mercy, while transgressing, is also unlikely to succeed, as a poet quipped in Bahar Basith:

He hoped for salvation, but he did not take the path of salvation Indeed, the boat could not sail on land.

17. The Six Most Excellent Gifts

Ahnaf b. Oais once had a dialogue with someone, during which Ahnaf was always asked – and answered as follows:

– What is the best gift given to a servant!

+ Tabi’i intellect (that which is brought from birth)

– If not?

+ Good ethics.

– .if there is none!

+ Friends who help.

– If there are no friends-help!

+ A steadfast heart.

– If there is none!

+ A lot of silence.

– If not?

+ Die immediately.

 Gharizi intellect, i.e. character. It is narrated that the Prophet said:

“Human endeavor is not like the endeavor of the intellect, the intellect guides the person it occupies, or repels him from evil.”

Good ethics, which is doing everything that can prevent any disobedience.

 About a helpful friend, the Prophet said:

“The leader of reason after faith, is compassion for one’s fellow man and one indeed cannot escape the importance of deliberation, and indeed, the doers of good in this world, they are doers of good in the Hereafter, the doers of evil in this world, they are doers of evil in the Hereafter.”

A steadfast heart, that is, a heart that is patient with the insults of others. About this the Prophet said:

“If there were a believer on a piece of bamboo in the middle of the ocean, Allah would give him the strength to face those who hurt him.” (H.R. Ibn Abi Shaibah).

Regarding long silence. It is narrated that the Prophet said:

“A servant does not attain the essence of faith until he himself controls his tongue.” . (H.R. Ath-Thabrani).

It is also narrated that the Prophet said:

“Allah bestows His mercy on the one who keeps his content, knows his times and is straightforward in his ways.” (H.R. Abu Nu’aim).

In the main paper it says “die immediately”, meaning that it is better to die than to live, if one does not obtain the gifts mentioned in the previous paper.

CHAPTER VI

ADVICE ON SEVEN THINGS

In this chapter there are ten exhortations, five of which are khabar’ (traditions) and five atsar (reports).

1. Seven Groups Receive Shade from Allah

Abu Hurairah r.a. reported that the Prophet said:

“Seven groups, they will be shaded by Allah under the shade: The Throne on the day when there will be no shade but the shade of Allah, namely: The just Imam, the young man who grows up worshipping Allah, – The just Imam, the young man who grows up worshipping Allah, the one who remembers Allah in loneliness until he sheds tears for fear of Allah, the one whose soul is attached to the mosque and when he leaves it he returns, the one who gives alms secretly so that his left hand does not know what his right hand is giving, the two people who love each other for the sake of Allah, gather and separate for the sake of Allah, and the man who is invited by a beautiful woman (to commit adultery with her), then he rejects her and says, I really fear Allah.”

A just Imam here is anyone who handles the affairs of the Muslims, whether officials or judges.

The one who worships from a young age, here, is specific to the youth, because he is a place where desires flare up.

One who remembers Allah with his tongue or with his har in solitude, seen by none but Allah. The water of the eyes, Melts for fear of Allah.

One whose soul is attached to the mosque, i.e. his heart is very fond of the mosque, and always congregates at the mosque.

One who gives charity secretly, so that it is as if his left hand does not know what his right hand is giving, i.e. if the left hand is compared to a person who is awake, then he does not know the charity of the right hand because it is hidden. : According to another opinion, what is meant is human beings.

Two people who love each other for the sake of Allah, not for worldly goals. They were in love until they died.

A man who refuses a beautiful woman’s invitation to commit sin, out of fear of Allah.

They are the ones who on the Day of Judgment will receive shelter from Allah swt.

Abu Shamah mentioned the seven groups in a nazham composition in Bahar Thawil, as follows:

With the noble Prophet

There are actually seven groups

Allah put them under His shelter

Those who love and those who keep themselves young (fond of worship) and those who love to give

people weep, and people pray (in the Divine mosque)

also a just leader.

2. The Greedy Man is Threatened by Seven Things

Abu Bakr Ash-Shiddiq r.a. said:

“The philanderer will not be spared seven things: He dies, then his property is inherited by someone who spends it on things other than what Allah has commanded: he is controlled by an evil ruler who seizes his property after hurting him first: Allah arouses his lust, thus destroying his property: he himself has the will to build or restore a building in a vulnerable place, which causes his property to be destroyed; he is hit by a worldly calamity such as flooding, fire or theft and so on, he is afflicted with a perennial disease, until he runs out of money for treatment: or maybe he planted his property in a location, then forgot where it was and could not find it again.”

Or perhaps he died before he could tell anyone where his wealth was kept, so it disappeared without a trace, because there were no heirs who knew about it.

These are the seven possibilities that reality can prove to be all of them. May Allah protect us from being stingy.

3. Seven Bad Causes that Damage the Heart

Umar r.a. said:

“He who laughs much has little authority; he who despises men is despised: he who does much is known by the master of that thing: he who speaks much is much in error; he who is much in error is little in shame; he who is little in shame is little in courage; and he who is little in courage is dead at heart.”

Seven bad causes and effects, namely:

First, the one who laughs a lot loses his authority and people do not respect him. Abu Dzar Al-Ghifari said that the Prophet said:

“Do not laugh much, for laughter deadens the heart and removes the light from the face.”

It was narrated from the Prophet that he said:

 “Joking is the trickery of the devil and the deceit and lust.”

Umar bin Abdul Aziz said: “Avoid joking, for joking is the work of the foolish, which can lead to envy.

In addition, Al-Mawardi said in his verse:

Really …..

joking is sweet at first

but in the end the enmity

A noble person will hate banter.

while the ignorant are happy to do so

Secondly, one who belittles others is belittled.

Thirdly, the one who does something will be famous, as Sayidina Ali ibn Abi Talib r.a. said:

“A man’s worth lies in his skill.”

Fourthly, the one who talks a lot, makes a lot of mistakes. It is narrated that the Prophet said:

“Verily, the most sinful person on the Day of Judgment will be the one who talked the most about something that was not useful to him.”

Ibn Nashr). It is also reported that the Prophet said:

“The tongue will be tormented with a torment that the body will not be tormented with, then the tongue will say: “O my Lord, why do You torment me with a torment that You do not torment the body with?” So it is answered: ‘Because words have gone out from you that have reached to the east and the west, with which your words have flowed unclean blood. By My glory, I will torture you with a torture that I do not inflict on the body in the least’.” (H.R. Abu Nu’aim).

Fifthly, the one who makes many mistakes has little shame. Some hukama said:

“Whoever wears the garment of shame, others will not see his stains.”

a group of poets said:

“A man lives by having shame, just as a tree lives by water.”

Saleh bin Abd Qudus recited his poem in Bahar Thawil as follows:

 “When there is little shame, there is little shame; there is no beauty in the face when there is little shame; guard your shame; indeed, shame indicates noble work.”

Sixth, the one who has little shame, then a little wira’inya. Wira’i is avoiding subhatic things for fear of falling into the haram.

Seventh, the one who is little wira’inya, then dead heart, ie he will not receive warnings. The one who is farthest from Allah is the one whose heart is hardened.

4. Seven Sentences in the Hidden Treasure and the Two Orphans at the Time of Prophet Moses a.s.

Allah swt. said:

“It turned out that underneath was a kanzun (deposit) for them (the two orphans) and it turned out that their father was a righteous man.” (Q.S. Al-Kahf: 82)

The two orphans were named Ashram and Sharim, while their father, who was declared a pious man, was named: Kaashih.

In this matter of kanzun, it is narrated from Uthman bin Affan r.a., he explained:

“Kanzun is a gold plate on which are written seven sentences:

– I marvel at people who know they will die, yet they laugh.

– I wonder at the person who knows that the world is broken, yet he enjoys it.

– I wonder at the one who knows that all affairs are according to the decree of Allah, yet he is still confused about affairs – I wonder at the one who knows that there is a reckoning, yet he accumulates wealth.

– I wonder at people who know there is a hell, yet they sin.

– I wonder at the person who knows with certainty that “there is a heaven, yet he takes pleasure in the world.

– And I wonder at the person who knows Satan to be an enemy, yet he obeys his invitation.

5. Seven Things Exceeding the State

Ali ibn Abi Talib (may Allah be pleased with him) was asked the following:

“What is heavier than the sky? What is wider than the earth? What is richer than the sea? What is harder than stone? What is hotter than fire? What is colder than Zamharir water? What is more bitter than poison?”

Then he replied as follows: |

“Lying to the creatures is heavier than the sky. The heart of a qanaah is richer than the sea, the heart of a hypocrite is harder than a rock, an oppressive ruler is hotter than fire, the desire (need) of the wicked is colder than Zamharir, and patience is more bitter than poison. Another opinion states: The act of fighting is more bitter than poison.”

The heart of a hypocrite is harder than a stone, because a stone can be broken by iron and can be bent by long drops of rain, but the heart of a hypocrite cannot be influenced by any advice.

Regarding fighting the Prophet said:

“Those who are fond of fighting will not enter Paradise.” (H.R. Al-Bukhari, Muslim and Abu Dawud).

It is also narrated that the Prophet said:

“Not of my people are those who have envy, and those who practice sorcery, and I am not of them.”

6. Seven Views of the Prophet. About the World

The Prophet said:

“The world is the place of the one who has no place, and the treasure of the one who has no treasure, the world is gathered by the one who has no sense and occupied by the one who does not understand it, the one who does not have knowledge will feel sad and the one who does not have will envy the world and the one who does not have confidence will fight for it or seek it.”

In connection with this, the Prophet said:

“If he goes to seek the world for the needs of his little child, he is in the way of Allah, if he goes to seek the world for the needs of his aged parents, he is in the way of Allah: if he goes to seek the world for his own needs so as not to beg from others, he is in the way of Allah, and if he goes to seek the world for show and pride, he is in the way of – the devil.”

(H.R. Ath-Thabrani).

7. Seven Wills of Gabriel to the Prophet.

Jabir bin Abdullah Al-Anshari r.a. reported that the Prophet said:

“Always Jibril would advise me about neighbors, until I thought he would make them heirs: always Jibril would advise me about women, until I thought he would forbid divorcing them; always Jibril would advise me about slaves, until I thought he would determine the time of their freedom by himself; always Jibril would advise me about tooth-stick, until I thought it would become obligatory: Jibril always told me to pray in congregation, until I thought that Allah does not accept prayer except in congregation: Jibril always told me to pray Qiyamul Lail, until I thought that I should not sleep at night, and Jibril always told me to remember Allah, until I thought that speech is useless without the remembrance of Allah.”

Regarding neighbors, one should get along well with them and help them, whether in the form of religious advice or financial contributions. Closer neighbors should receive more attention than distant neighbors. The neighbors here are the residents of the houses around our house, not the residents of the mosque, madrassa or boarding house.

8. Seven People Wronged by Allah on the Day of Judgment

The Prophet said:

“Seven people on the Day of Resurrection, Allah will not look upon them with mercy, nor will He purify them; rather, He will send them to Hell, namely: The prankster and the prankster (same sex play), the one who marries with his hand (masturbation), the one who has intercourse with an animal, the one who has intercourse with a woman’s anus, the one who marries a woman and her child, the one who commits adultery with a neighbor’s wife and the one who hurts a neighbor until the neighbor curses him.” Seven people whom Allah swt. will wrath on the Day of Judgment:

1. One who plays with the same sex (homosexual), the Prophet said:

“If a man has intercourse with a man, they are both committing adultery, and if a woman has intercourse with a woman, they are both guilty of adultery.” (H.R. Al-Baihagi).

2. One who masturbates, i.e., one who tries to ejaculate using one’s own hands.
3. One who has intercourse with animals, such as horses, goats, etc. –
4. A man who has intercourse with his wife through her anus.
5. A man who marries both a mother and her child.
6. One who commits adultery with his neighbor’s wife.
7. One who harms his neighbor by word or deed, so that his neighbor curses him.

9. Seven People Included Die as Shahid

The Prophet said: :

“In addition to those who die in battle in the cause of Allah, there are still seven people who are martyred, namely: A man who dies of a stomach ailment is a martyr; a man who dies of drowning is a martyr; a man who dies of a lumbago is a martyr; a man who dies of a tha’un disease is a martyr; a man who dies of a collapsed building is a martyr; and a mother who dies in childbirth is a martyr.”

A person who dies by drowning or being hit by a collapsing building is a martyr, if he was unable to avoid the disaster at the time. If, for example, he could have avoided it but he did not do anything about it, so he was actually hit and died, then he is considered to have committed suicide.

In addition there are also other martyrs, namely: Those who die of lung disease, loneliness, heatstroke, asthma, attacked by wild animals, falling off a cliff, in bed while fighting in the cause of Allah, defending their wealth, religion, soul or family, in prison if they are unjustly imprisoned, in pain of longing, and while studying.

10. Seven Things a Reasonable Person Should Choose

Ibn Abbas r.a:

“The one who is provisioned should choose seven (qualities) over seven others, namely choosing poverty over riches, recovering humiliation over honor, choosing modesty over pride, choosing hunger over satiety, choosing hardship over pleasure, choosing lowliness over height and choosing death over life.”

Regarding destitution, the Prophet said:

“Poverty is a reproach to man, but an adornment to Allah” (H.R. Ad-Dailami)

In another hadith the Prophet said:

“O you poor people, show your hearts contentment with Allah, then you will succeed in gaining the reward of poverty, otherwise you will not succeed.”

About being humble, the Prophet (peace be upon him) said:

“The believer who mixes with people and tolerates their harassment is better than the believer who does not mix with people and does not tolerate their harassment.” (H.R. Al-Bukhari and Imam Ahmad).

Recognizing politeness or tawaduk, the Prophet said:

“Whoever submits to Allah out of solemnity, Allah raises his rank, and whoever exalts himself out of pride, Allah lowers his rank.”

In another tradition the Prophet said:

“There is no one who puffs up his chest and walks proudly, but he will meet Allah and He will be angry with him.” (H.R. Al-Bukhari, Ahmad and Al-Hakim).

Regarding hunger, the Prophet said:

“When a person reduces his hunger, Allah fills the nur in his stomach.” (H.R. Ad-Dailami).

In another narration the Prophet said:

“Among you, the most favored by Allah is the one who eats the least and is the lightest in body.”

In another narration the Prophet said:

“Verily, it is a transgression if you eat whatever you have a taste for.” (H.R. Ibn Majah).

Choosing hardship over joy, it is narrated that the Prophet said:

“You should grieve, for grief is the door of the heart.” They asked the Apostle, “O Messenger of Allah, how to grieve?” The Apostle replied: “Make yourselves hungry and thirsty.”

As for choosing lowliness over height, it is narrated that the Prophet said:

“Indeed, the act of humbling oneself is one of the noblest attitudes in a gathering.” (H.R. Ath-Thabrani and Ibn Hibban).

In another tradition it is narrated that the Prophet said:

“Whoever exalts himself in this world, Allah will bring him down on the Day of Resurrection: whoever tawaduk in this world for the sake of Allah, Allah will send an angel to him on the Day of Resurrection… then raise him up among the people gathered (on the Plain of Mahshyar) saying: “O pious servant, Allah swt. says: Come with Me, come with Me! Indeed, you are among those who are neither gripped by fear nor distressed.” (HR, Ibn Asakir).

What he means by choosing death over life is that he spends his wealth in order to obey Allah. If he prioritizes wealth before death comes, it means that he still likes to find his wealth: if on the contrary, it means that he has liked to miss it. Preferring to die.

CHAPTER VII
ADVICE ABOUT EIGHT PROBLEMS This chapter consists of five pieces of advice, one hadith and the rest atsar.

1. Eight Things that Never Get Satiated from Eight Things.

The Prophet said:

“Eight things that are never satiated from eight things, namely: The eye is never satiated by seeing, the earth is never satiated by rainfall, the woman is never satiated by the man, the pious is never satiated by knowledge, the supplicant is never satiated by request, the greedy is never satiated by accumulation of wealth, the sea is never satiated by water, and the fire is never satiated by firewood.”

In relation to the statement that the pious person is never satisfied with the knowledge he has, it means that he always wants to acquire further knowledge. Conditions that can perfect knowledge, which need to be considered by a knowledge seeker in order to succeed in his goals:

1. The intellect is willing to uncover the nature of the problem.
2. His intelligence is able to illustrate the details of science.
3. A strong memory to memorize everything that has ever been etched in his mind and that can be understood from his knowledge.
4. Enthusiasm that perpetuates the spirit of learning and does not feel bored.
5. Limit yourself to material that is not too heavy to learn.
6. Obtaining opportunities that allow for the intensification of learning and the greatest possible quantity.
7. Avoiding obstacles that discourage learning, whether in the form of anxiety or illness.
8. Longevity with a wide learning tempo, so as to learn as much as possible to reach the most perfect level possible.
9. It was fortunate to have a pious teacher who was generous with his knowledge and painstaking in giving lessons.

If these nine conditions are perfect or fulfilled, then he is the most successful student. Shaykh Iskandar commented on this:

“The one who seeks knowledge needs four things, namely: Time, earnestness, reason and interest. To make it more perfect, one more must be added: a wise teacher.”

Regarding the craze for begging, the Prophet (peace be upon him) shared:

“Whoever opens the door to asking, Allah will open the door to poverty for him in this world and the next. Whoever opens the door to giving out of seeking Allah’s pleasure, Allah will grant him good in this world and in the Hereafter.” (H.R. Ibn Jarir).

It is narrated that the Prophet said:

“No one opens the door of asking for himself where he asks people for something, but Allah opens the door of poverty for him, because refraining from asking is better.” (H.R. Ibn Jarir).

A greedy person is never satisfied with piles of wealth. It should be known that the world is of three kinds, namely: The world of reward, the world of reckoning and the world of punishment. The world of reward is the world that mediates good and saves from evil. Such a world, is a gift for the believer and is a field for the hereafter, which is a halal world that fulfills him. The world of punishment is the world that distracts from carrying out Allah’s commands, while seeking it does not mix with things that are prohibited. The world of punishment is the world that can disconnect from carrying out the commands of Allah, and lead to violating the prohibitions of Allah swt.

Be aware that many people seek the world in various ways, including:

1. One seeks the world (wealth) with the intention of using it later to connect relatives and donate to those in need. This person is considered generous, and he will be rewarded if his actions are in line with this intention. But there is no wisdom for him, because a wise person never seeks something that is not clear what happens when it is obtained.
2. One who seeks the world (wealth) with the intention of fulfilling the desires of his appetite, and luxuriating in various delights. This person belongs to the group of animals.
3. A person who seeks wealth with the intention of vainglory and competition and arrogance, then such a person is considered an ignorant, deluded, and even a wretched person.

2. Eight Jewelry

Abu Bakr Ash-Shiddiq r.a. said:

“Not begging is the adornment of poverty, gratitude is the adornment of blessings, patience is the adornment of calamities, tawaduk is the adornment of ancestors: charity is the adornment of knowledge, humility is the adornment of the seeker of knowledge: forsaking gifts is the adornment of goodness: and solemnity is the adornment of prayer.”

According to Abu Bakr Ash-Shiddiq r.a., there are eight adornments for eight things:

First, not begging is an adornment of poverty. It is narrated that the Prophet said:

“The believer’s reward in this world is poverty.” ” (H.R. Ad-Dailami). :

Second, gratitude is the adornment of favors. Gratitude is the cause of the perpetuation of favors that already exist and the medium for obtaining favors that do not yet exist.

Third, patience is the adornment of calamity. It is narrated that the Prophet said:

“Patience is a cover for confusion and a help for affairs.” Ali bin Abi Talib r.a. said:

“Patience is a vehicle that never crashes. And qanaah is a sword that is never dull.”

Fourthly, manners are ancestral adornment, which is everything that humans are proud of, whether in the form of lineage, religion, property, generosity or courage. Among the signs of tawaduk (good manners) is to humble oneself and accept the truth wherever it comes from, whether from superiors or subordinates.

Fifth, the attitude of mercy, as explained in the Prophet’s hadith as follows:

“That a woman from the captivity spoke to the Prophet, and the Prophet asked her: ‘Who are you?” She replied: ‘The son of an honorable man, Hatim.’ Then the Prophet said: ‘Have mercy on the noble, then the poor; have mercy on the rich, then the poor; have mercy on the pious who are abandoned among the ignorant.”

Sixth, humility is the adornment of the one who seeks knowledge. Regarding the honor of the seeker of knowledge, the Prophet said:

“Whoever goes out to seek knowledge, Allah will open for him the door to Paradise, and the angels will spread their wings, and for him the angels of the heavens and the fish of the sea will ask Allah for mercy.” (H.R. Abu Ya’la).

Seventh, not accepting gifts is an adornment of goodness, which is a good deed.

Eighth, khushu is the adornment of prayer, which is the constant fear in the heart.

3. Eight Gifts

Umar r.a. said:

“Whoever abstains from exaggeration in speech will be blessed with wisdom. Whoever abstains from exaggeration in seeing, will be blessed with a solemn heart. Whoever avoids exaggeration in eating, will be blessed with the delicacy of worship. Whoever avoids exaggeration in laughter, will be blessed with authority. Whoever abstains from joking, will be endowed with graceful dignity. Whoever renounces the love of this world will be blessed with the love of the Hereafter. Whoever gives up scrutinizing the disgrace of others will be blessed with rectifying his own disgrace. And whoever abandons spying on the state of Allah, will be granted freedom from hypocrisy.”

About talking too much, the Prophet said:

“The sweetness of faith will not enter a person’s heart, until he abandons some speech for fear of lying, even if the speech is true, and abandons some visible actions, even if they are true.” (H.R. Ad-Dailami).

The problem of a solemn heart, among the symptoms are: If one can still accept willingly when scolded, opposed or rejected.

Regarding refraining from eating too much, the Prophet said:

“Whoever refrains from excessive food – with good patience, Allah will place him in Paradise, according to His will.” (H R. Abu Shaykh). The Prophet said again:

“Whoever desires his desire, then he curbs it and forgets his desire, his sins will be forgiven.” (H.R. Darughutni).

Laughter in relation to authority, the Prophet said:

“Verily, the one who speaks words only to make others laugh, will dive farther than the distance between heaven and earth, and surely the slip of the tongue is more devastating than the slip of the feet.”

About joking, the Prophet said:

“Silence is the leader / king of manners, whoever jokes then he will be underestimated by people.” (H.R. Ad-Dailami).

If you have to joke, then for a reasonable person it always comes down to two things:

1. Longing for companionship and affection for friends.
2. To relieve boredom and eliminate confusion of speech. Also, do not use dirty things.

Regarding the love of the world or the Hereafter, it is necessary to know that the world and the Hereafter seek each other and are sought after. If a person is always seeking the world, he will always be chasing the hereafter until the day comes and strangles his neck.

About the penchant for judging others’ blemishes, the Prophet (peace be upon him) said

“Six things can nullify many deeds: Preoccupation with other people’s stains, love of the world, little shame, long-windedness and unrelenting wrongdoing.” . (H.R, Ad-Dailami).

4. Eight Signs of a Makrifat Person

Uthman r.a. reported that he said:

“The signs of an inakrifat person are eight: His heart, full of fear but full of hope, his tongue full of praise and adoration, his eyes full of shame and tears, his will accompanied by selflessness and pleasure in leaving the world, and seeking the pleasure of his Lord.”

This fear stems from the heart’s realization of the majesty of Allah swt., His power and wealth from all His creatures and His harsh punishment for those who disobey. From this recognition, a mental state arises which is then called khauf (fear). The desired fruit of this khauf is the ability of a person to abandon all sinful deeds. While rojak (hope), stems from the heart’s recognition of the vastness of Allah’s mercy, the greatness of grace and the beauty of Allah’s promise, all of which will be given to those who obey Him. From this recognition, a happy mental state arises, which is then called hope. While the expected fruit is the spirit to do good.

In a hadith it is narrated that the Prophet said:

“There is no hope and no fear in the heart of a believer, but Allah, the Glorious and the Great, grants him what he hopes for and secures him from fear. The Great grants him what he hopes for and secures him from fear.” (H.R. Ath-Thabrani).

Regarding the cry of regret, the Prophet said:

“If the cry of Prophet Dawud and the cry of the inhabitants of the earth were compared to the cry of Prophet Adam, it would not compare.” (H.R. Ibn Asakir).

5. Eight virtues are not considered good if they are not accompanied by eight things

Sayidina ‘Ali (may Allah be pleased with him) reported that he said:

“There is no good in prayer without khushu, no good in fasting without refraining from idle talk, no good in reciting the Qur’an without thinking about its contents, no “good in knowledge without wira’i, no good in property that is not accompanied by generosity, no good in friendship that is not followed by mutual protection (from evil), no good in enjoyment that does not last, and no good in prayer that is not offered sincerely.”

Being solemn in some prayers is obligatory, not just a requirement, says our teacher Ahmad Ash-Shahrawi. To some of the prophets, Allah sent down the following revelation:

“O My servant, give me tears from your eyes and solemnity from your heart, then pray, for I answer your prayers, I am the Nearest, the Most Favorable.”

Wira’i in knowledge is to keep away from the subhat and the haram, because of the Prophet’s words as listed below:

“Whoever avoids the subhat, is purifying himself for his religion and dignity. Whoever falls into the subhat, falls into the haram.”

There is no good in wealth that is not accompanied by generosity. In a narration, the Prophet said:

“No one opens the door to giving, whether alms or relations, but Allah will increase it more, and no one opens the door to asking for more, but Allah will increase the lack of it.” – (H.R. Al-Baihaqi).

Regarding friendship, the Prophet said:

“Befriend sincere friends, for they are an ornament in times of happiness and a shield in times of calamity.”

Abu Zubayr narrated from Sahal bin Sa’d that the Prophet said:

“A man has many friends, but there is no good in friendship with one who does not see the truth in you as you see the truth in him.”

There is no good in favors that do not last. Some scholars prayed the following supplication:

“O Allah, do not deprive me of Your favors that You have bestowed upon me.”

There is no good in prayer that is not offered sincerely. In this regard the Prophet said:

“Verily, the heart is a vessel, so the best vessel is one that can gather. If you invoke Allah,” then invoke Him with full confidence that it will be granted, for Allah is not pleased to grant the supplication of one who invokes it with a negligent heart.” (H.R. Ath-Thabrani).

CHAPTER VII

ADVICE ON NINE THINGS

This chapter consists of five pieces of advice, one of which is hasis and the others are atsar

1.  Nine things as the mother of all mistakes

The Prophet said: Allah has given hayau to Musa bin Imran in the Torah.

Indeed, the principal faults are three: one is arrogance, two are envy, and three are greed. From these three come six others, making nine, namely satiety, sleep, love of wealth, love of praise and love of position.

Regarding the arrogant one who rejects the truth and belittles others

Whoever thinks he is great and looks down on others is arrogant.

About thirst Muawiyah said

“There is no greater evil than envy. A spiteful person can kill before he reaches the person he is spiteful of.” Greedy in the face of the world, Malik bin Dinar r.a. said: “If the body is sick, then food, drink, life and pleasure are useless. Similarly, if the heart loves the world, then advice is useless.”

Love of wealth. Sayid Abdullah Al-Haddad said:

“You must remove from your heart the love of gold and silver, so that you see them as stone and earth.”

Similarly, the love of praise should be eliminated as much as possible, so that being praised or criticized feels the same.

The love of power or rank and position, however, should be totally eliminated, so that it feels the same whether one is noticed or ignored. The love of rank or position is more dangerous than the love of wealth, although both show indications of love for the worldly. The root of the love of rank or position is the love of greatness, even though greatness is one of the attributes of Allah. On the other hand, the root of the love of wealth is the craving for a life of pleasure, which is an animal trait.

2.  Nine Signs of a Worshipful Person

  Abu Bakr Ash-Shiddiq r.a. said:

“Those who worship there are three groups, each of which has signs to be recognized: The first group worships Allah out of fear of Him. The second group worships Allah out of hope for His grace. The third group worships Allah out of love for Him. The first group is characterized by three things: Seeing himself as inferior, feeling that his virtues are few and feeling that his vices are many. The second group is characterized by three things: He follows all human affairs, he is generous to others and zuhud towards the world and he is kind to Allah in dealing with all creatures. And the third group is also characterized by three things: He gives away what he likes and does not care after his Lord is pleased, he does the work that makes his lust hate him and: he does not serve it after he has gained his Lord’s pleasure, and in all matters of his life he is always in agreement with his Lord, both regarding what He commands and what He forbids.”

The one who worships Allah out of love for Him is to the extent that Allah is the One whom he loves the most; in fact, there is no lover for him but Allah. As for the arising of love itself, it can be caused by two things, when viewed from the beloved:

1. Because it is perfect. For the one who is attracted to something because of its perfection, then the perfection in a creature or perhaps the beauty that appears from it, then . indeed Allah alone gave it perfection and beauty, because He is the one who made it happen.
2. Because of the merit gained from it. The one who loves something because of the merit he has gained from it should also see that no kindness, no honor, no favor is bestowed upon him and others, but that Allah is gracious and bestows them simply because of His generosity.

In connection with this, know that there are three kinds of people:

1. A person who is a frequent socializer should have a lot of fear, so as to avoid various sins, except when he is about to die, his hope should be more than his fear, the Prophet (peace be upon him) said:

“Let none of you die, except in a state of favor with Allah. “

2. A person who has not been able to secure himself, because he is still neglecting many religious commands and is quietly indulging in prohibitions. Such a person should have fear in proportion to his expectations. The Prophet said:

“If you weigh the believer’s Khauf and his hope, they will be equal.”

This is the attitude of most believers.

3. A servant who returns to his Lord, his soul is tranquil and the darkness of his desires disappears, because the light of his taqarub (approach to Allah) rises. There is no pleasure for him but to seek Him, and there is no pleasure but to worship Him, so his hope becomes longing and love, and his fear takes the form of respect and obedience.

The above is explained by Sayid Shaykh Abdullah bin Alawi Al-Haddad r.a.

Regarding the ability to give something that is loved by oneself, Allah says:

“You will not attain good, until you spend the wealth that is your delight.” “(Q.S: Aali Imran: 92).

The one who worships out of love, among the signs is that he does something that makes his nafs hate him, such as various good deeds.

Goodness is the source of Allah’s pleasure, hence it is something that the devil hates. It is mentioned in the hadith:

“I seek refuge in Allah from the evil of trials, except those that bring glory in the sight of Allah.”

3. Nine Sons of the Devil

Umar r.a. said:

“Verily, the descendants of Satan are nine: Zallaitoun, Watsin, Laqous, A’wan, Haffaf, Murrah, Masouth, Dasim and Walhan. The Zallaitoun is in charge of managing the seduction of the markets, this is where he raises his banner. The Watsin is in charge of managing the temptation of disasters (calamities). Si A’wan – in charge of seducing officials. The Haffaf is in charge of flirting with drunkards. Si Murrah is in charge of flirting on the flute game. The Lagous is in charge of seducing the Magi. The Masouth is in charge of managing the confusion of news, so that the recipients of the news no longer know where the source is. The Dasim is in charge of managing the seduction of homes, so that if the husband comes not to give greetings nor mention the Asma Allah, then he inflames the fire of quarrels until finally there is a divorce, khuluk, or slap by the husband to his wife. And the Walhan. is responsible for causing anxiety in ablution, prayer, and other acts of worship.”

The devil here is the devil, and the devil’s son is called Izazil. Since Izazil had the name Murrah, as will be explained here, the devil also has the title Abu Murrah. –

Zallatoun is also called Zallanbour, and his job is to tempt the merchants in the marketplace into talking, swearing, praising their wares, and lying about the weights and measures. In a dictionary, it is mentioned that the task of Zallaitoun or Zallanbour is to separate the husband and his wife and expose the disgrace of a woman to her husband.

Watsin, as the manager of disasters, in the course of his duties he tempts the victim to scream, beat himself up and so on. Some say that the devil of disaster is Tabar.

The A’wan, on the other hand, may fulfill his duty by influencing officials to do wrong. And the Affaf and the Murrah, also served as effectively as possible.

Laqous is also called Lagis. It has been said that Lagis and Walhan were together in charge of the temptation of thaharah (purification) and prayer. Here they try to cause misgivings. Some scholars mention the replacement of Lagous, Murrah and Haffaf with three more children of the devil, namely:

1. A’war, he is in charge of adultery. He blows on men’s private parts and women’s buttocks.
2. Wasnan, he is in charge of tempting people to sleep. He burdens the head and pulls the eyes, so that they remain asleep and do not wake up to pray and so on. But he likes to wake up the sleeping people to invite them to do bad deeds, such as adultery and others.
3. Abyadh, he was in charge of tempting the prophets and saints. As for the prophets, they survived his temptation. As for the saints, they always struggled in the face of his temptation. Who Allah saves, is saved. And who is not saved, is caught in his web of temptation.

Masouth, also called Mathoun. ‘

Dasim, in the course of his duties, stirs up the flames of discord between husband and wife, so that divorce occurs between them. Another opinion says that Dasim is a name for a demon whose job is to tempt food. He enters the house and eats with the person he is tempting, if he does not mention the Asma Allah when he enters the house and when he is about to eat. He also sleeps together, if the bedding and clothes are not folded neatly by reciting Basmalah.

As for Walhan, in carrying out his duties, he likes to interfere with ablution, prayer and other acts of worship. Some say that Walhan is the one who likes to interfere when purifying, he likes to instill a sense of anxiety in people, so that in purifying, he increases the use of water. Ali r.a. reported that the Prophet said:

“In ablution there is a tempting devil, whose name is Walhan, so guard yourself, or he said: Be careful.”

The demon that interferes in prayer is called Khanzab, as explained in the dictionary. –

4. Nine Glories for the One Who Maintains His Prayer

Uthman r.a. said:

“Whoever keeps the five prayers in their proper time, and is continuous in performing them, Allah will honor him with nine glories: Allah will love him, his body will be healthy, he will be guarded by angels, blessings will descend on his house, the mark of a righteous man will appear on his face, Allah will soften his heart, he will pass through the shirath as fast as lightning, Allah will save him from hellfire, and Allah will place him with those who neither fear nor grieve.”

What is meant by those who are neither afraid nor sad here, are the great saints.

It is narrated that the Prophet said:

“The five prayers, whoever observes them, will have nur (light) and burhan (proof of self-righteousness), as well as salvation on the Day of Resurrection. Whoever does not observe them will not have nur (light), burhan (evidence of self-righteousness) and will not attain salvation. On the Day of Judgment he will be with Pharaoh, Oarun, Haman, and Ubay bin Khalaf.” | (H.R. Ibn Nashr).

5. Crying and Its Virtues

From Ali r.a.:

“There are three reasons for crying: First, crying for fear of being punished by Allah. Secondly, crying for fear of incurring the wrath of Altah. Third, fear of being cut off from His mercy. The first crying can wash away sins, the second crying can cleanse various disgraces, and the third crying is to become a wali or lover of Allah and gain the pleasure of the beloved (Allah)…”

Further comments:

“The remission of sins results in salvation from punishment, and clearance from disgrace results in eternal bliss and a high rank (in Paradise). The position of a saint and the pleasure of Allah will result in the ultimate joy of Allah with the abundance of His pleasure, as well as the opportunity to directly see the Substance of Allah, receive visits from angels and increase in virtue.”

According to Ali r.a., good crying has three causes, namely:

1. For fear of Allah’s punishment.
2. For fear of the wrath of Allah swt.
3. For fear of being cut off, i.e. fear of being far away from Allah and Allah turning away from him.

The benefit of the first is to cover various sins, the second is to cleanse various stains, the third is to stand in the presence of his Lord and gain the pleasure of the beloved, Allah swt.

As for the fruit of covering sins, it is salvation from punishment in the Hereafter. The fruit of cleansing the stains is constant and continuous pleasure, and gaining a high rank in Paradise. The fruit of earning His favor is seeing the Substance of Allah swt. and the angels visiting him and gaining virtue, namely goodness.

CHAPTER IX

ADVICE ON TEN THINGS

This chapter consists of twenty-nine exhortations, eleven of which are hadith and the rest are atsar.

1. The Ten Virtues of Weeding

The Prophet said:

“Pay close attention to the miswak (cleaning teeth with Arak wood), for it has ten virtues: Cleansing the mouth, earning the pleasure of Allah, angering the devil, being loved – Allah the Merciful and the Angel Hafadhah, strengthening the gums, stopping phlegm, perfuming the breath, quelling temper tantrums, sharpening the eyes and removing bad breath. Wearing a tooth-stick is a Sunnah of the Prophet.”

Furthermore, the Prophet said:

“Praying once with a tooth-stick is better than praying seventy times without one.”

This Hadīth should not be taken to mean that using the tooth-stick is preferable to praying in congregation, which only increases the reward to twenty-seven degrees, because it is possible that one degree in the twenty-seven degrees of the congregational prayer can match several degrees in the seventy degrees of reward for praying with the tooth-stick.

What is meant by body temperament is the mixture in a certain ratio of various body fluids that can determine the condition of a person’s body. The elements of temperament are mucus, black mucus, phlegm and blood. How much or how little of these substances are mixed with each other will determine the condition of a person’s body, and even his mental state.

It has also been narrated that the tooth-stick has the benefit of nourishing the internal organs of the stomach.

2. Ten Precious Gifts

 Abu Bakr Ash-Shiddiq r.a. said:

“No servant is blessed with ten things but he will be saved from calamities and diseases, he will be equal to the Mugarraabin and he will attain the rank of the pious, namely: First, constant honesty accompanied by a heart of qanaah (contentment with what is). Secondly, perfect patience accompanied by constant gratitude. Third, perpetual poverty followed by zuhud. Fourth, constant thinking accompanied by a hungry stomach. Fifth, perpetual concern followed by perpetual fear. Sixth, constant hard work followed by humility. Seventh, constant hospitality accompanied by compassion. Eighth, constant love followed by shame. Ninth, useful knowledge followed by constant practice. Tenth, lasting faith accompanied by a strong intellect.”

The Mugarrabin are those who are close to Allah. The Muttagin (the pious) are those who abandon the whims of their lusts and abstain from all the prohibitions of Allah.

Honesty is the beginning of happiness. And it is said:

“He who has little honesty has few friends.” ..

About patience, the Prophet said:

“The best of faith is patience and generosity.” (H. R. Ad-Dailami).

It is also narrated that the Prophet said:

“The best weapons of a believer are patience and prayer”

In relation to being content and grateful with what is, Sayid Shaykh Abdul Qadir further said: “How can it be considered good, if you admire your own good deeds and feel that they are due to your own ability and ask for reward for them, when all of this is due to the guidance of Allah and His grace. If you have to give up sin, then that is also because of Allah’s guidance. When will you be grateful for that, and when will you acknowledge the blessings that Allah has bestowed upon you? Allah is the one who ordered you, ordered your actions and all your efforts. You are only the one who tries and Allah is the Creator.”

About poverty, the Prophet said:

“O you who are poor, make your hearts willing to Allah, then you will have the reward of your poverty; if you are not willing, then there is no reward for you.” –

Meanwhile, a group of hukama said: Your sufficiency in something is better than your need for it.

Regarding constant thinking, the Prophet said:

“Think about everything, but do not think about the Substance of Allah, for there are seven thousand lights between the seventh heaven and the Seat of Allah and Allah is above them all.”

In another narration, the Prophet said:

“Allah loves a people whom others think are sick, but they are not.” (H.R. Ibn Mubarak).

In relation to being constantly concerned and fearing Allah, it is narrated that the Prophet said:

“Had you known what Allah has in store for you, you would have been glad to grow poor and needy.” (H.R. At-Tirmidizi).

It is also narrated that the Prophet said: ‘

“It is sufficient to prove a man’s knowledge when he fears Allah, and sufficient to prove his ignorance when he admires his own deeds.” | (H.R. Al-Baihaqi).

It is narrated that the Prophet said:

“Indeed, only those who hope for Paradise will enter it, and only those who fear it will avoid Hell, and Allah only has mercy on the merciful.”

As for tawaduk (humility), it is narrated that the Prophet said:

“Be humble and associate with the poor, then you will be among the great citizens of Allah and out of pride.” (H.R. Abu Nu’aim).

Shaykh Abdul Qadir Al-Jailani said:

“When you fight your lust and you kill it with the weapon of resistance to its invitation, then Allah will revive that lust, and it will attack you again and invite you to various pleasures and delights, so that you again fight it and Allah records a continuous reward for you for it.”

This is in accordance with the words of Allah swt:

“Worship your Lord until belief comes to you,” (Q.S. Al-Hijr: 99).

The meaning of this verse is: Concerning your soul, O, most noble of creatures until death comes to you. Lust is called lust, because it is contrary to worship, lust is reluctant to worship and it desires what is contrary to worship.

Regarding affection, it is mentioned in the hadith:

“Verily, Allah showers His mercy on His merciful servants.”

– Regarding love of Allah and shame of Him, it is narrated that the Prophet said:

“Would you all like to enter Paradise?” They said: “Yes, O Messenger of Allah.” The Messenger said: “Give up your wishful thinking and set your doom before your eyes, and be ashamed of Allah in truth.” They said: “O Messenger of Allah, we are all ashamed of Allah.” The Messenger of Allah said: “Shame of Allah is not so, but shame of Allah is not forgetting the grave and the destruction of the body, not forgetting the stomach and the food it contains and you do not forget the head and what it thinks. Whoever wants the glory of the Hereafter, he will leave the adornment of the world, that is when a servant feels ashamed of Allah and that is also when he gets help from Allah.” ‘ (H.R. Abu Nu’aim).

About knowledge and its practice, it is narrated that the Prophet said:

“Learn whatever knowledge you are willing to learn and Allah does not make knowledge useful for you so that you will practice the knowledge you have learned.” (H.R. Ibn Adi).

It is also narrated that the Prophet said:

“The affliction of championship is to be praised excessively, the affliction of courage is: the penchant for deviating from the truth, the affliction of generosity is to mention gifts, the affliction of novelty is to show off, the affliction of worship is to stop it, the affliction of talk is to lie, the affliction of knowledge is to forget, the affliction of generosity is to be foolish, the affliction of position is arrogance and the affliction of generosity is to spend excessively.” (H.R. Al-Baihaqi).

Regarding a strong mind, let it be known that the mind is the source of civilization. Some writers said:

“The best gift is intelligence and the worst calamity is ignorance.”

Some writers also said:

“The friend of every man is his intellect, and his enemy is his ignorance and indeed Allah has made the intellect the principal and pillar of religion.”

3. Ten Things Are Not Good Without the Other Ten

Umar r.a. said:

“Ten things are not good without being accompanied by ten others, namely: The intellect is not good without wira’i attitude, deeds are not good without knowledge, fortune is not good without piety to Allah, the ruler is not good without justice, reputation is not good without adab (politeness), pleasure is not good without security, wealth is not good without qanaah (accepting what is), the height of lineage is not good without tawaduk (humbleness) and the struggle for truth is not good without the guidance of Allah.”

Intellect without wira’i attitude is not considered good, as Amir bin Qais said:

“If your mind understands something inappropriate, then you are a reasonable person.”

It was narrated from the Prophet that he said:

“Intellect is the light in the heart that can distinguish between right and wrong.”

Regarding deeds that are accompanied by knowledge, the Prophet said:

“The best of deeds is knowledge of Allah, for indeed, little or much deeds will benefit with knowledge and indeed, little or much deeds will not benefit with ignorance.” (H.R. Al-Hakim).

Luck is not good without piety to Allah, whether the luck is in the form of success in achieving something that is aspired to or avoiding danger. The Prophet said:

“He who weeps for fear of Allah’s punishment will not enter Hell until the milk enters his breasts again.” (H.R. Abu Hurairah).

Regarding the justice of the ruler, it is narrated that the Prophet said:

“The one whom Allah swt. loves the most and will be closest to Him on the Day of Judgment is a just leader. But the one whom Allah swt. wraths the most and will be the farthest from Him on the Day of Judgment is the leader who does wrong.”

(H.R. Imam Ahmad and At-Tirmidhi).

As for reputation, such as a feat of knowledge or a feat of courage, it is not good without being accompanied by manners: A group of wisdom experts said:

“Knowledge is a glory of incomparable value and adab (courtesy) is a treasure that is not worried about .

Regarding generosity, the Prophet said:

“The generous person is-close to Allah, close to people, close to Paradise, and far from Hell. The miser is far from Allah, far from people, far from Paradise and close to Hell. The generous fool is more beloved to Allah than the miserly worshipper.”

Regarding qanaah and wira’i in poverty, the Prophet said:

-“Be thou a man of valor, and thou shalt be a man of worship, and be thou a man of qanaah, and thou shalt be the most grateful of men. Love others as you love yourself, then you are a believer, be kind to your neighbors, then you are a Muslim, and laugh less, for too much laughter can kill the heart. “

Abdullah Ibnul Mubarak said:

“Showing sufficiency when you are poor is better than being poor yourself.”

As for the attitude of tawaduk that must be practiced by a person of high lineage and rank, it is to accept the truth and not turn away from the law. 

A struggle can be said to be accompanied by the guidance of Allah, if it turns out that in every step of the struggle it is always on the path of Allah which is full of His pleasure.

It is narrated that the Prophet said:

“The most important struggle is to fight your passions in order to seek Allah’s pleasure.” (H.R. Ad-Dailami).

4. Ten things that are the most wasteful

Uthman r.a. said:

“There are ten things that are most wasted, namely: A scholar who is not consulted, knowledge that is not practiced, a right opinion that is not accepted, a weapon that is not used, a mosque that is not prayed in, a Mushaf (Qur’an) that is not read, wealth that is not spent, a horse that is not ridden, the knowledge of zuhud that is in the heart of a person who loves the world, and a long life that is not used as a provision for his departure (to the Hereafter).”

The knowledge of Zuhud in the heart of a worldly lover, it is narrated that the Prophet said:

“Whoever increases his knowledge, but does not increase his zuhud regarding the world, will only increase his distance from Allah.”

5. Top Ten Things

Ali (may Allah be pleased with him) said:

“Knowledge is the best of legacies, ethics is the best of occupations, piety is the best of provisions, worship is the best of trades, righteous deeds are the best of guides (to heaven), praiseworthy character is the best of friends (in this world and the hereafter), the attitude of the valley of manah is the best of helpers, qanaah is the best of wealth, taufik is the best of help and death is the best of educators towards praiseworthy character.”

Regarding knowledge as inherited property, the Prophet said:

“Honor the people of knowledge, for they are the heirs of the prophets. Whoever honors them honors Allah and His Messenger.” (H.R. Ath-Thabrani).

Regarding piety as the most valuable provision for the Hereafter, it should be known that the basis of piety is to abandon shirk (associating partners with Allah), then abandon sin, evil, avoid subhat and abandon excess, this is the definition of piety from Abi Ali Daqaq r.a..

As for the attitude of qanaah as the most valuable wealth, it can be understood from the words of Allah swt:

“Whoever does righteous deeds, male or female, and is a believer, we will give him a good life.” (Q.S. An-Nahl: 97).

Most commentators say: “The good life in this world is qanaah.”

6. Ten people who thought they were believers when they were disbelievers

The Prophet said:

“There are ten people from this Ummah who disbelieve in Allah, the Most High, yet they themselves are believers, namely: The one who kills a Muslim or a Dzimmi (non-Muslim resident of an Islamic country who is loyal to the government) without due right, the magician, the foolish man who has no jealousy for his family, the one who opposes the obligation of zakat, the one who drinks alcohol, the one who has been obliged to perform Hajj but does not want to perform it, the one who ignites the fire of slander, the one who sells weapons to the masters of war, the one who has intercourse with a woman in her anus and the one who has intercourse with a mahram brother. If he thinks that these acts are lawful, then he is a disbeliever.”

The family to be jealous of includes the wife/husband, children and siblings. While what is meant by jealousy itself, is a sense of unwillingness if they do deeds that are contrary to the will of his religion. In this regard the Prophet said:

“There is some jealousy that Allah loves and some that Allah hates. And indeed, there is pride that Allah loves and there is pride that Allah hates. The jealousy that Allah loves is jealousy of what is suspicious. As for the jealousy that Allah hates, it is jealousy of things that are not suspicious. The arrogance that Allah loves is the arrogance of a person in war and when giving charity (so that people will follow him). But the pride that Allah hates is pride in injustice and arrogance.” (H.R. Ahmad, Abu Dawud, An-Nasai and Ibn Hibban).

It is narrated that the Prophet said:

“Verily, on the Day of Judgment, Allah will not accept the devotion or justice of Ash-Shaggur: Someone asked: ‘What is Ash-Shaggur, O Messenger of Allah? The Prophet explained: Ash-Shaggur is one who invites other men to enter his family (wife, daughters and sisters).” : (H.R. Al-Baihaqi).

Regarding the reluctance to pay zakat, the Prophet said:

“There is no one who has gold and silver who does not give his due, but on the Day of Resurrection, plates will be made for him out of fire, and he will be heated with the fire of Hellfire, and his waist, forehead and back will be ironed. When they have cooled down, they will be heated again on a day 50,000 years in length until all matters among servants have been decided, then he will see his way to heaven or hell.”

As for the crime of drinking alcohol, it has been mentioned in the hadith:

“The drinker of wine will be gathered with his vessel hung around his neck, his glass in his hand, his odor more foul than the carcasses of the earth, and all the creatures that pass by will curse him.”

As for the grace period for those who are obligated to perform Hajj, Allah says:

“… Whoever disbelieves, surely Allah is rich from all worlds.” (Q.S. Aali Imran: 97).

That is, whoever abandons it with the intention of not making Hajj obligatory, then surely Allah is the Richest of the Worlds. It is narrated that the Prophet prayed for his Ummah on the day of Arafat and he asked forgiveness for them, so Allah gave him revelation:

“Verily I have forgiven them their sins between Me and them, but I will not forgive their injustice to one another.”

Then the Prophet added a request for forgiveness and said:

“Indeed, You are able to forgive their enmity.”

But Allah did not grant him that night. So in the morning at Muzdalifah, Allah gave him a revelation, He granted his request, and he smiled and said:

“I marveled at the enemy of God, the devil, when God answered my prayer, he cried out in mishap and destruction and sprinkled earth on his head.”

7. Ten Processes of Becoming a Perfect Believer

The Prophet said:

“No servant – in the heavens or on earth – is called a believer, before he is a person who keeps in touch, he is not a person who keeps in touch, before he is a Muslim, he is not a Muslim, before others feel safe from his hands and tongue: before he is a Muslim, he is not a Muslim, before he is a scholar, he is not a scholar, before he practices his knowledge, he does not practice his knowledge, before he is zuhud: he is not a zuhud person, before he is a warak, he will not be a warak person before he is tawaduk, he is not a person who . tawaduk, before he knows himself, and he is unable to know himself, before he thinks in his speech.”

About being a tawaduk (humble) person, Anas bin Malik said:

“The Prophet liked to visit the sick, deliver the dead, ride donkeys and attend the invitations of slaves.”

It is narrated that the Prophet said:

“Whoever is good in appearance, has a position that honors him, and is humble (tawaduk), then he will be among those who are close – to Allah on the Day of Judgment.” (H.R. Abu Nu’aim).

Being one who is wise (recognizes) himself, a poet said:

O, children of Adam

Life’s prosperity don’t deceive you

is limited to your lifespan

Nothing else

You are like a verdant plant

every thing will be afflicted with disease

If you survive various diseases

when your time comes, you will be reaped.

As for always utilizing the intellect in speaking, Bisyr bin AlHarith said:

“If you are amazed why speak, be silent! And if you are amazed why be silent, speak!”

8. Ten Worldly Things the Scholars Don’t Like

It is said that once Yahya bin Mu:adz Ar Razi r.a. saw a fagih (scholar) who loved the worldly life and said to him:

“O you who have knowledge and sunnah, your buildings are like those of the Roman Emperor, your houses like those of the Persian Kisra, your dwellings like those of Jarun in the time of Prophet Moses, your gates like those of King Saul, your clothes like those of Goliath, your ways are of the devil, your deeds are of Marwan, your power is like Pharaoh, your judges are rash in deciding the law and are also fond of eating bribes and betrayal, and your priests are as stupid as Jahiliah, then where is the implementation of Muhammad’s teachings?”

A building like that of the emperor, the emperor being the title of the Roman king. A house like that of Kisra, the King of Persia. Qarun was a journalist who opposed the Prophet Moses and finally he himself was swallowed by the earth along with his wealth. Saul was a king during the time of Prophet Dawud, while Jalud was the king of his enemy, who was later killed in a battle against Prophet Dawud. Marwan bin Hakam, was a king in the Umawiyah Dynasty who came to power after Muawiyah II, in 65 AH / 684 AD. Two people utra Marwan, Abdul Malik and Abdul Aziz. Abdul Malik brought down Walid, Solomon, Yazid, and Hisham, all of whom became kings in the Levant successively. Abdul Aziz produced Umar, who also became king of the Levant after his cousin Solomon.

Says a poet:

O, the one who addresses his Lord with various kinds of speech and the one who seeks his abode in a peaceful land.

O, one who procrastinates repentance and year after year what makes you see any among those who straighten yourselves?

O, one who is careless indeed! If only you would fast in your day and you would enliven all your nights with prayers

And you narrow yourself with a little food and a little drink, surely it is more worthy of you to attain a noble position and obtain a great glory and on the side of. The Lord of all mankind has also obtained the great pleasure of the Lord, the Great, the Glorious.

Another poet said:

Choose good work for you to do, indeed a person’s companion in the grave is deeds

If you are busy with something then do not be busy with something. which is not pleased by Allah.

Nothing accompanies man after death in the grave except his deeds Remember!

 Verily, man is but a guest who stays for a while and then leaves.

Another poet said:

To the house I asked:

Tell me what the lovers are doing

To me the house said

They were silent for a moment and have left again’

I said again

Hey, I’ll find the house where they went.

Hey, home do you know where they are now?

Home said:

They have occupied the grave and have met friends for the sake of Allah, with the fruits of their labor

How terrible are those who are deluded and deceived by wishful thinking

 Hi, the one who asked me about those who have been snatched away by their country

In the pages of the people only bad deeds and mistakes are recorded.

If they ask for help there is no one who can help them there is no shelter for them in the grave and there is no effort for them to save themselves.

Except for sorrow and regret in the grave they will but ………..

There is no point in their regrets because the rice has become porridge.

9. Ten Things Hated by Allah Swt.

Some of the hukama said:

“Allah swt. curses ten things from ten people, namely: The stinginess of the rich, the arrogance of the poor, the gluttony of the scholars, the shamelessness of women, the worldly love of parents, the laziness of youth, the oppression of rulers, the cowardice of the warriors, the superiority of the zuhud, and the pride of the worshipers.”

Regarding miserliness, a wise man said: “Miserliness can dissolve human nature and establish animalistic customs.”

About pride, it was narrated from Abu Hurairah, that the Prophet said:

“If someone says, woe to man, then he is the most wretched person.” (H.R. Muslim).

This prohibition is for the one who says this, because he is boasting and belittling others, so this is prohibited.

As for gluttony for scholars, its understanding can be linked to the story of Prophet Musa and Prophet Khidhir a.s. At a time without knowing the reason, Prophet Khidhir invited Prophet Musa to restore the walls of an uninhabited house, while they were both gripped by thirst and hunger. Suddenly Prophet Musa said:

“…if you wish, then you can collect wages for this work…”

Prophet Khidhir replied:

“This is the moment of separation between me and you…”

While this greedy dialog was going on, a deer came between them: the part of the deer that was near Prophet Moses was raw, while the part that was near Prophet Khidhir was ripe.

About the equation of shame, the Prophet said:

“Whoever has no shame has no religion, and whoever has no shame in this world will not enter Paradise.” (H.R. Ad-Dailami).

As for the love of the world from parents, Abu Bakr al-Maraghi said: “A reasonable person is one who thinks of the affairs of this world with qanaah and procrastination, of the affairs of the hereafter with greed and haste, and of religious affairs with knowledge and earnestness.” Regarding injustice for rulers, it is narrated that the Prophet said:

“Whoever is pleased with the ruler with something that Allah hates, then he is out of the religion of Allah.” (H.R. Al-Hakim).

Feeling superior to others is clearly prohibited by religion. Several Prophetic traditions explain this, among which the Prophet said:

“Whoever praises himself for good deeds, his gratitude disappears and his deeds are erased.” – (H.R. Abu Nu’aim). It is also narrated that the Prophet said:

“There is no one who wears a garment for greatness, then he is seen by others except that Allah will not see him on the Day of Resurrection before he takes it off.” (H.R. Ath-Thabrani). It is also narrated that the Prophet said:

“Woe to the son of Adam, why is he arrogant, indeed he is a carcass whose stench disturbs those who pass by him, the son of Adam was created from the ground and he will return to the ground.” (H.R. Ad-Dailami).

As for riya (showing off), it is as in the Prophet’s words:

“Avoid, lest you mix the act of obeying Allah with the pleasure of being praised by men, for your deeds will be dissolved.” (H.R. Ad-Dailami).

There is nothing wrong with people praising you when you do not expect them to, because that does not come under the heading of ‘riya’. As narrated from Abu Dzar r.a., he said: “Someone asked the Messenger of Allah:

“What do you think of a man who does good deeds and is praised by others?” He replied: “That is the glad tidings that are hastened for the believer.” (H.R. Muslim).

10. Ten Kinds of Prosperity The Messenger of Allah (peace be upon him) said:

“There are ten kinds of prosperity, five in this world and five in the Hereafter. The five kinds in this world are: The welfare of knowledge, worship, halal sustenance, patience in the face of disaster, and gratitude for receiving blessings, while the five kinds in the hereafter are: The angels who take his life come with compassion and gentleness, the arrival of the angels Munkar and Nakir at his grave does not shake him, he is safe when there is the greatest trembling, his evil deeds are dissolved and his good deeds are accepted, and he crosses the footbridge as fast as lightning, then enters heaven safely.”

About patience in the face of disaster, Al-Junaidi said: “Swallow the bitterness without tasting the bitterness.”

Ali ibn Abi Talib r.a. said:

“Patience is related to faith, like the head to the body.”

As for gratitude, its substance is to say with the tongue and acknowledge with the heart all the blessings of Allah swt.

Regarding the arrival of the Angel who takes the life with compassion and gentleness, i.e. slowly when taking the life, and the friendliness of Munkar-Nakir in the grave, it has not actually entered the period of the hereafter. The taking of life takes place while still in the world, while the Munkar-Nakir event takes place in the realm of the grave, which is called Barzah. However, when he is present at the time of death, he is already approaching the state of the Hereafter. Therefore, it is classified as an event of the Hereafter.

In a rule it is said:

“All those who have approached something, then they will be given the law with it.”

The greatest trepidation occurs when the command comes to the disbelievers to go immediately to hell, when the doors of hell are locked after all its inhabitants have entered and there is no hope of getting out again. Also at the time of the slaughter of death, which is depicted by the slaughter of a smooth gibas between heaven and hell. From then on, death no longer happens to anyone. Then the one who calls out: ‘O, people of hell, you are eternal and will not die!’ Then the hope of the people of hell to get out of hell is dashed.

11. Ten Names for the Book of Allah, the Qur’an

Abu Al-Fadhal r.a. said:

“Allah named His Book with ten names, namely: Alqur-an, Al-Furqan, Al-Kitab, Al-Tanzil, Al-Huda, An-Nur, Ar-Rahmah, Ash-Syifa’, Ar-Ruh, Adz-Dxzikr.”

As for the names Alqur-an, Al-Furqan, Al-Kitab and At-Tanzil, they are well known.

As for the names Al-Huda, An-Nur, Ar-Rahmah and Ash-Shifa’, they are stated in the word of Allah swt:

“O people, indeed there has come to you a lesson from your Lord and a cure for the diseases of the breast and guidance and mercy for the believers.” (Q.S. Yunus: 57).

For the name An-Nur, Allah says:

“Surely there has come to you a light from Allah and a book that explains.” (Q.S. Al-Maidah: 15).

Ar-Ruh is stated in the word of Allah:

“Thus We have revealed to you the spirit (revelation) by Our command.” (Q.S. Ash-Shuura: 52).

Adh-Dzikr is expressed in the word of Allah:

“We have revealed to you the Dhikra (Qur’an), that you may explain it to mankind.” (Q.S. An-Nahl: 44).

12. Ten Advices of Luqman to His Son

 Lugman gave Tsaran, his son, the following advice:

“O my son, Al-Hikmah is found in ten things: You should revive the dead heart, associate with the poor, avoid associating with kings, raise the status of the lowly, give freedom to slaves, protect the outcast, help the poor, increase the honor of the noble, and strengthen the leadership of the leader.”

Luqman further stated:

“These ten things are more precious than wealth; they are a bulwark against fear, equipment in battle, and merchandise in times of good fortune. They are also a help in times of trouble, a reason to hold on to when life is taken, and a covering when cloth cannot cover.”

Enhancing the honor of a noble person is done by being respectful and friendly to him. Strengthening a leader’s leadership can be done by obeying and honoring him.

It is narrated that Al-Kisa’i and Az-Zaidi were at the side of the house of ArRashidi. Then Al-Kisa’i prayed the Maghrib prayer, he was the imam! When he recited surah Al-Kaafirun, he trembled. After saying salam Az Zaidi said: “The Oari’ of Kufa trembled from reciting surah AlKaafiruun.” During the Isha prayer Az-Zaidi was the imam. He trembled while reciting surah Al-Fatihah. After the salam, Al-Kisa’i recited a verse in Bahar Thawil:

Guard your tongue from speech, for you will receive calamity; indeed, calamity comes from the tongue.

What is meant by the day when the cloth will not be able to cover is the Day of Judgment. The Prophet said:

“People are led on the Day of Judgment barefoot, naked, thirsty, drunk and confused, because of the awfulness of the Day of Judgment. A man will no longer have intercourse with his wife and a woman will no longer recognize her husband.”

13. Ten Rights to be Observed for the Repentant

Some of the Masters of Wisdom said:

“A reasonable person who wants to repent should do ten things: The oral recitation of istigfar, the heart regretting the sin, the body revoking the sin, the determination not to repeat the sin forever, the love of the Hereafter, the hatred of the worldly life, speaking little, eating and drinking less, so as to devote it to knowledge and worship, and sleeping little.”

Istigfar is a statement asking Allah for forgiveness of sins, for example saying: from all kinds of sins and stains.”

Regarding the virtue of speaking as little as possible, the Prophet said the following:

“He who speaks much, slips much. He who slips much, sins much, and he who sins much, hellfire is more fit to devour him.” | Regarding eating and drinking as little as possible, it is narrated that the Prophet said:

“The guardians of Allah (His lovers) are hungry and thirsty, whoever harms them, Allah will torment him, expose his disgrace and Allah forbids him to stay in Paradise.” (H.R. Ibn Najar).

With regard to freeing up time for knowledge and worship, a poet said:

Tomorrow the souls will be rewarded according to their efforts and the farmers will harvest their crops If they do good .that is good for their reward and if they do bad that is the worst of their deeds Allah bestows mercy pours out grace if we are not careful then His mercy will be sufficient O my Lord, record me from today to join the group that holds the Book and reaps its benefits Enough for us forgive our mistakes grant us security we are in dire need of it

As for the virtue of sleeping as little as possible, Allah says the following:

 “They (the pious) spend very little time in the night.” (Q.S. Adz-Dzariyat: 17).

That is, the pious, those who do good in the world, whether by word or deed, they sleep only a short time during the night.

While the next verse mentions:

“And at the end of the night, they seek forgiveness.” (Q.S. Adz-Dzariyat: 18).

A poet said in Bahar Khafif:

O, one who sleeps a lot and forgets most sleep leads to regret

Indeed, if you have entered the grave after death, you will sleep for a long time.

Do you feel safe from the angel of death!

Have not messengers come to you with clear proofs.

14. Every Day the Earth Sings Ten Words

Said Anas bin Malik r.a.:

“Verily the earth, every day, utters ten sentences, namely: O children of Adam, you do everything on my back, but will return to my belly. You sin on my back, and will be tortured in my belly. You laugh on my back, but cry in my belly. You rejoice on my back, but will labor in my belly. You amass wealth on my back, but regret it in my belly. You eat unclean things on my back, but you are eaten by worms in my belly. You live happily on my back, ‘ but will live miserably in my belly. You may live by the sun, moon and lights on my back, but in my belly you will be in darkness. And you may attend assemblies on my back, but in my belly you will be alone.”

Regarding laughter, Ali ibn Abi Talib r.a. said:

“If a scholar laughs once, he regurgitates knowledge.”

As for the term revelry (Al-Farhu), it is used in various meanings, namely:

1. Bathar (boasting), as in the word of Allah:

 “Verily, Allah does not like those who boast too much.” (Q.S. Al-Qashash: 76).

2. Rida (contentment), as found in the word of Allah SWT:

“Every group is pleased (satisfied) with what is available to them.” (Q.S. Al-Mu’minun: 53).

3. Surur (joy), as in the words of Allah swt:

“They are in a state of joy because of the bounty that Allah has bestowed upon them.” (Q.S. Aali Imran: 170).

4. The joy of heart because of getting what one wants, it is said that he is happy because of his courage and Allah’s favor upon him and happy because of the calamity that befalls upon his enemy.

Regarding living pretentiously on the earth, the Prophet said:

“Do not stretch out your garments; indeed, stretching out is arrogance and Allah dislikes it. If someone scolds you and humiliates you with something that is with you, then do not humiliate him back with something that is with him, leave him alone, then the consequences of his evil will fall on him and the reward is for you, and do not revile someone.” – (H.R. Ibn Hibban).

15. Ten torments for those who laugh a lot

 The Prophet said:

“Whoever laughs a lot will be tormented with ten torments: his heart will die, he will have no shame, he will be favored by the devil, he will be hated by Allah, the Merciful, he will be punished on the Day of Judgment, the Prophet will turn away from him on the Day of Judgment, he will be cursed by the angels, he will be hated by the people of heaven and earth, he will forget everything and he will feel ashamed.”

A scholar said: “The believer’s laughter is an omission from his heart.”

In a hadith, Abu Idris Al-Khaulani narrated from Abu Dhar Al-Ghifari, who said that the Prophet said:

“Avoid laughing too much, for it deadens the heart, and takes away the radiance of the face.”

16. Ten Potions to Wash Away Sins and Cure Heart Disease

Hasan Al-Bashri r.a. said: As I was wandering through the streets of Bashrah and its bazaar with a young worshipper, I suddenly saw a physician sitting on a chair. He was surrounded by men, women and children. In each of their hands was a glass filled with water. They were asking for prescriptions for their ailments. Then the young man who was with me went in front of the doctor, and he said: “O Physician, do you have any medicine that can cleanse sins and cure diseases of the heart?” Then the physician explained:

“Take ten kinds of herbs. Take the roots of the fakir tree along with the roots of the tawaduk (humility) tree, make/mix them with the plants of repentance, put them in the mortar of gladness, pound them with the pounders of qanaah, store them in the cauldron of piety, then pour them with the water of shame, boil them with the fire of mahabbah, pour them into the glass of gratitude, then fan them with the fan of hope, then drink them with the spoon of praise, surely if you do that, it will be a cure for you from all diseases and disasters in this world and the next.”

In the above description, it appears that poverty and humility are likened to trees, because they both rise up high. They are also called roots, because the roots are the base of life for every plant. Therefore, the sentence above means “Take the roots that are the base of the essence of poverty and tawaduk (humility), two things that rise high in the sight of Allah.” Ibn Atha’ said: Tawaduk is accepting the right that comes from anyone. Ibn Abbas stated: Tawaduk is when a person accepts his friend’s leftover drink.

Al-Qusyairi said:

“Fakir is the symbol of the saints and the adornment of the Sufis, and Allah’s choice for His lovers, the pious and the prophets.”

“Ihlij” means a type of plant that can be used to clean dirt. The word Ihlij tobat means repentance, which is similar to Ihlij in that both serve as cleansers. Ihlij is able to clean the outward dirt, while repentance can sweep away the inward dirt, namely sins.

The Prophet said:

“He who guards against sin is like one who sins.”

Rida is likened to a mortar, because both function as a place (container) to pound something. According to Imam Nawawi: Rida is the joy of the heart against the bitterness of qadha.

Ruwaim said: Rida is accepting various rulings with pleasure.

Qanaah, according to a group of scholars, is to abandon hope for something that does not yet exist and to be content with what is already at hand.

According to Abu Sulaiman Ad-Darani: Qanaah is related to rida, and warak is related to zuhud. Qanaah is the beginning of rida, warak is the beginning of zuhud.

About piety, as Abu Abdillah Ruzabadi said: Piety is avoiding that which takes you away from Allah.

Ibn ‘Atha’ said: Piety has an outside and an inside. The outside is keeping the limits of Allah, while the inside is intention and sincerity.

The feeling of shame, as said by Al-Junaid is: A condition of the soul that arises from the awareness of the existence of favors and shortcomings of self-devotion.

Dzun Nun Al-Misri said: Shame is a manifestation of the greatness that exists in the heart as a result of the fierce attitude towards Allah that was done in the past.

Regarding Mahabbah (love), Abu Yazid Al-Bustami said: Mahabbah is to ascribe little to the great merit of oneself and to ascribe much to the little merit of the beloved. Abu Abdillah Al-Oarsyi said: The substance of mahabbah is the ability to give all of yourself to the one you love without anything left over.

Gratitude is: Acknowledgment of the giver’s favor in terms of respect and humility.

As for rojak (hope), according to Abu Abdillah bin Khafif is: A sense of optimism about the favor of Allah’s grace. There are also those who say: Rojak is seeing the extent of Allah’s mercy.

17. Ten Words of Wisdom

It is told that one king called five wise men together. He asked each of them to say two words of wisdom, so there were ten words of wisdom in all. The first master of wisdom said:

“Fear of the Creator (Allah) is a guarantee of security, while feeling safe from Allah’s punishment is a source of fear. Fear of one’s fellow creatures is the foundation of freedom, while fear of one’s fellow creatures is the foundation of freedom.”

The second wisdom expert said:

“Hope in God is wealth that cannot be shaken by poverty and despair of God’s mercy is poverty that cannot be covered by wealth.”

In this connection Dzun Nun Al-Misri said:

“Whoever is content with what he has, then he has little need of the people he lives with and can rise above his peers.”

Some say:

“Whoever has his eyes bulging with desire for something that is in someone else’s hand, his troubles will be prolonged.”

A group of poets said in Bahar Wafir:

Generosity when he himself is hungry,

can raise the self-esteem of youth, ,

one day he committed an offense

on that day he becomes noble.

What this means is that the ability to be generous when one is starving increases one’s self-esteem. If this ability is possessed by a young man, then at some point the young man commits an offense, the offense will be covered and erased because of his generosity. ,

The third wisdom expert said:

“The poverty of wealth is harmless, as long as it is accompanied by the wealth of the heart and the wealth of wealth is useless, as long as it is accompanied by the poverty of the heart.”

Wahab said: Verily the glory and wealth of both of them go out in search of companionship, then both of them meet with qanaah, then both of them remain.

In the Book of Zabur it is mentioned:

“The one who is qanaah is rich, even though he is starving.”

The fourth wisdom expert said:

“Wealth of heart will only add wealth to the generous and poverty of heart will only add poverty to the wealthy.”

In this connection Ad-Daqqaq stated:

“Whoever does not have piety in his poverty will eat what is unlawful.”

The fifth master of wisdom said:

“Taking a little good is better than leaving a lot of bad and leaving all bad is better than taking a little good.”

The fifth wisdom expert’s words are close to those of some physicians: “All pomegranates are good and all fish are bad, but eating a little fish is better than a lot of pomegranates.”

18. Ten Groups That Will Not Enter Paradise, Unless They Repent

Ibn Abbas r.a. said, from the Prophet:

“Ten groups of my Ummah will not enter Paradise, except those who repent, namely: Al-Qalla’, Juyyuf, Qattat, Daibub, Dayyus, the owner of Artabah, the owner of the Dome, ‘Utul, Zanim and the one who disobeyed his parents.”

Furthermore, in relation to this hadith Ibn Abbas states:

“Then someone asked: O Messenger of Allah, what is Al-Qalla’?” He replied: “The one who walks in the presence of officials.” “What is Juyyuf?” He replied: “The thief of graves.” “What is Qattat?” He replied: “A divisive person.” “What is Daibub?” He replied: “One who gathers young women in his house to commit adultery.” “What is Dayyus?” He replied: “One who is not jealous of his family.” “What is meant by having Artabah?” He replied: “One who beats a drum.” “What does it mean to have a Dome?” He replied: “One who beats the drum.” “What is ‘Utul?” He replied: “One who does not forgive sins and does not accept forgiveness.” “What is Zaniim?” He replied: “One who is born of fornication and sits in the middle of the street swearing at others.”

In connection with the explanation of Jayyuf, a group of salaf scholars gave a story: In their country, there lived a well-known jayyuf (grave robber). A pious gadhi, when he felt that he was nearing death, called him and said:

“I heard that you like to uncover graves. But on this day, I feel close to death. We have prepared this much for the shroud and other expenses: Please take this, but don’t uncover my grave later.”

” Then the Jayyuf replied: “All right.”

So Jayyuf returned to his home. When he got home, he told his wife about the gadhi’s message.

“Then be careful, you don’t steal,” his wife said.

When Gadhi’s death came and he was buried, Jayyuf was eager to steal his shroud, but his wife forbade him. However, Jayyuf insisted on ignoring his wife’s prohibition, so he broke open gadhi’s grave. When he did, he saw that gadhi’s corpse was sitting and there were two angels. ..:

The first angel said to the second angel! “Kiss his feet.”

The second angel then kissed the gadhi’s feet, saying: “There is nothing on that foot.”

“Kiss both hands.”

Then the second angel kissed the hands of the gadhi, then he said: “He has not committed any disobedience with his hands.”

“Kiss both eyes.”

Then he kissed it and said: “This corpse did not see the unlawful with its two eyes.”

“Smell the hearing.”

Then he kissed his ears and found nothing.

“Kiss the other ear.”

He paused after kissing the other ear. “What did you find!”

“I found an odor.”

“Do you know what that smell is?”

“Indeed, that person listens with one of his ears to one of the disputants more than the other.”

Then the gadhi’s ear swelled up and spouted fire that licked its way across the grave. Then the fire caught the Jayuf’s eyes and he was blinded. This story is quoted from the book Qam’u nufus. – Still related to the subject of this paper, Mu’adz once asked the Prophet about the words of Allah:

“That is the day the trumpet is blown, and you all come in droves.” (Q.S. An-Naba’: 18).

Then to the companion of Mu’adz the Prophet said:

“O Mu’adh you have asked something very big.”

Furthermore, with tears in his eyes the Prophet explained as follows: “Ten groups from my Ummah were brought forth in various forms. They were distinguished by God from the group of Muslims and God revealed their forms, among them were monkeys, pigs and some with blind eyes walking to and fro. Some are deaf and dumb and have no sense of reasoning; some bite their tongues until they stick out of their chests while pouring out pus from their mouths that disgusts people. Some had their hands and feet severed, and some were crucified or shackled to the stench of carrion and some were clothed in molten asphalt.

As for those in the form of monkeys, they are those who like to complain. The one in the shape of a pig, they are usury and haram eaters. As for the one with its feet and face turned upside down, they are usury eaters. Those who are deaf and dumb are those who are proud of their deeds. Those who bite their tongues are scholars and speakers whose speech contradicts their deeds.

The one who had his hands and feet cut off was the one who hurt his neighbors. The one who is crucified with a pillar of fire is the one who denounces an innocent person to the ruler. The one who stinks more than carrion is the one who indulges in lusts and delights, and they do not want to remove the things of Allah swt. from their wealth. As for the one who is clothed with asphalt, it is the one who is arrogant, conceited and haughty. (H.R. Al-Qurthubi).

An act of disobedience towards parents is any act of the child that is considered by the general standards to have hurt the parents, even though the act committed is not forbidden, if it is treated to other people. For example, looking away when they meet, going ahead of their parents when walking together in a group, so that they appear ignorant and indifferent.

19. Ten groups whose prayers are not accepted

The Prophet said:

“There are ten groups for whom Allah does not accept their prayers: The person who prays alone without reciting Sūrat al-Fatihah, the person who does not pay zakat, the person who is the imam of a people who hate him, the slave who runs away, the drinker of alcohol who is a drunkard, the woman who sleeps at night to the annoyance of her husband, the adult woman who prays without wearing a veil (mukena), the usury eater, the misguided leader, and the person whose prayer does not serve to prevent the evil, does not increase from Allah farther away.”

Regarding the recitation of Al-Fatihah in prayer, Imam Abu Hanifah and his companions, Imam Malik and Imam Ahmad Hambali r.a. have agreed on the validity of the prayer of a mum without reciting any part of Sūrat Al-Fatihah.

About those who are reluctant to pay zakat, Allah says:

“And great is the misfortune of the polytheists, those who do not pay their zakat.” (Q.S. Fushshilat: 6-7).

In this verse, Allah clearly refers to those who pay zakat as polytheists.

A slave, male or female, who runs away from his master, his prayer is not accepted by Allah.

The Prophet said:

“If a slave runs away, his prayer is not accepted, according to an old narration: So he is disbelieved until he returns.” The same applies to the prayer of a person who is intoxicated from drinking alcohol, in this case the Prophet (peace and blessings of Allaah be upon him) said:

“Avoid alcohol, for it is the mother of all evil.”

Regarding the inadmissibility of the prayer of a woman who, while sleeping at night, hurts her husband, the Prophet said:

“Three groups, Allah will not accept their prayers and their prayers will not rise to the sky: the one who is drunk until he sobers up, the woman whom her husband hates, the slave who runs away from his master, until he returns and surrenders to his master.”

About usury eaters, as explained in Az-Zawajir is that later in the Plain of Mahshar they will be gathered in the form of dogs and pigs. This is the risk of the hilah they put forward to legalize usury, just as the Children of Israel (Ashabus Sabti) will also be transformed into dogs and pigs. The Ashabus Sabti at that time were subjected to the prohibition of fishing on Saturdays. At first they complied, so that on every Saturday in their waters they saw how many fish roamed safely. Then they made a conspiracy, which was to fish on Saturdays, but not to take the fish immediately. They would put the fish in a pond they had made for that purpose, and then on Sunday they would catch them again from the pond. By doing this, they assumed that they were not violating the above prohibition on fishing. Thus they did khilah, suddenly Allah – incarnated them “in the form of dogs and pigs. Likewise, in the future, people who cheat to legalize usury, with any form of khilah. Allah is All-Knowing of all forms of khilah.

The case of a misguided leader is mentioned in the hadith of Abu Dhar who heard the Prophet say:

“A ruler will be brought on the Day of Judgment, then he will be thrown over the bridge of the Fire, then the bridge will be shaken with such a great shaking that not a single joint will be removed from its place. If he obeys Allah in his actions, then he will pass safely. If he disobeys, then the bridge will be broken, and he will fall into Hellfire for fifty thousand years.”

Finally, we quote from Al-Arif Al-Mursi as follows:

“The deeds of the servant will appear in the form of a mouthful of rice, whether good or bad deeds.”

20. Ten things a person entering a mosque should do

– The Prophet said:

“The one who enters the mosque should do ten things: first, clean his khufoof or sandals and start entering by putting his right foot first…. ….”

“Secondly, when entering say: “In the name of Allah, may salvation be upon the Messenger of Allah and all the angels of Allah. – O Allah, our Lord, open for us the door of Your mercy, – surely You are the Bestower’.”

“Thirdly, you should greet the people of the mosque, but if there is no one in the mosque, then say: ‘May salvation be upon us and the righteous servants of Allah’.”

“Fourth, saying: ‘I testify that there is no God but Allah and that Muhammad is the Messenger of Allah’.”

“Fifth, do not rush in front of those who are praying. Sixth, do not do worldly things. Seventh, do not talk about worldly matters. Eighth, do not go out before performing two rak’ahs of Tahiyatal Masjid prayer. Ninth, do not enter unless you have had wudu.”

“Tenth, when rising up, one should say: ‘Glory be to You, O Allah, our Lord, and by praising You, I testify that there is no God but You, I seek forgiveness from You and I repent to You’.”

When entering the mosque, one should put the right foot first, as well as entering noble places or places where it is not clear whether they are noble or not. When entering the mosque, one should first remove the left foot mat at the door of the mosque, then place the left foot on the mat, and then remove the right foot mat.

The prayer for entering the mosque can also be as follows:

“I seek refuge in Allah, the Most Glorious, with His Glorious Substance and His everlasting kingdom from the temptation of the accursed devil. All praise be to Allah. O Allah, bless Muhammad, his family and his companions.”

It is also good, before reciting the prayer as in the beginning of the paper above, to begin with:

“O Allah, forgive my sins and open for me the door of your mercy… “

With regard to passing in front of the person praying, the ruling is haraam, even if it is a Sunnah prayer and is valid according to the beliefs of the person praying, and even if there is no other way to pass in front of the person praying. What is meant by the front of the praying person is the location within the boundary of the prayer. It is permissible to pass in front of the praying person if there is an emergency, such as to rush to the rescue of a drowning person, according to the majority opinion. Even Imam Shafi’i quoted from various Imams that it is permissible to pass in front of the praying person if there is no other way. But this opinion is considered weak. But if the person praying is arbitrary in his choice of place, for example in a place where there is usually traffic, such as the tawaaf route, then it is not forbidden to pass in front of him. This is also the case if a person is praying in a row where it is permissible for someone else to pass in front of him, even if it means crossing several rows.

The worldly business referred to in this paper is a kind of buying and selling. If someone finds out that this is happening in the mosque, it is mustahabb to reprimand him with words:

“May Allah not benefit your merchandise.”

The worldly talk referred to here is something like these misguided songs. If you see someone doing that, it is mustahabb to reprimand them with words:

“May Allah not return it to you.”

With regard to praying Tahiyat al-mosjid, if the Masjid is the Grand Mosque and one intends to do tawaaf as well, he should first do tawaaf, then pray two rak’ahs with the intention of Tahiyat al-mosjid and the intention of praying the Sunnah of tawaaf.

For those who are unable to pray Tahiyatul Mesjid, it is recommended to recite the following four times:

“Glory be to Allah, all praise be to Allah, there is no God but Allah and Allah is the Greatest.”

By reciting it like this, the burden of ruling on it is removed. This is the case if it is not easy to get water for ablution first (for someone who cannot pray because his wudoo’ has been broken). If it is easy to do ablution, but one does not want to do ablution so that he cannot pray Tahiyat, and he just recites the above, then the impurity has not been removed from him, because he has neglected to do so.

Regarding the supplication when leaving the mosque, as stated in the paper above, the Prophet said:

“Whoever sits in a place and in that place there are many mistakes, then he says before rising from his place: ‘Subhaanaka, Allaahumma wa bihamdika, Ashhadu an laa ilaaha illaa anta astaghfiruka wa.atuubu ilaik’ (Glory be to You, O Allah, and by praising You I testify, there is no God but You, I ask Your forgiveness and repent to You), nothing but Allah forgives his sins while in that table.” (H.R. At-Tirmidhi).

As for the narration from ‘Ali, he said: “Whoever wants to get a full measure, then he should at the end of his assembly or when he is about to stand say the following:

‘Glory be to your Lord, the Lord of sublimity, from whatever the disbelievers mention, may peace be upon the messengers and all praise be to Allah, the Lord of the worlds’.”

21. Ten Good Things in Prayer

Abu Hurairah r.a. reported that the Prophet said:

“Prayer is the pillar of religion; whoever performs it upholds religion and whoever neglects it uproots religion.”

The Prophet then said:

“There are ten things in prayer: it adorns the face, it enlightens the heart, it pleases the body, it comforts in the grave, it brings down mercy, it is the key to Paradise, it weighs the scales, it is pleasing to God, it is the price of Paradise, and it is a barrier from Hell.”

Prayer can illuminate the heart, as signaled in a hadith:

“A person’s prayer is an illumination of his heart, so whoever among you wants his heart to be illuminated, let him increase his prayer.” (H.R. Ad-Dailami).

Prayer also implies healing of the body. The Prophet said:

“Rise up and pray, for prayer is medicine.” (H.R. Imam Ahmad and Ibn Majah).

In another tradition the Prophet said:

“Verily, when Allah sends down sickness from the heavens to the people of the earth, He turns it away from those who enliven the mosque. ” (H.R. Al-Ashkari).

Prayer also brings mercy and the key to the heavens. The Prophet said:

“The prayer is a sacrifice for every pious person.” (H.R. Al-Oudha’i, from Ali).

Prayer also adds weight to the scales of deeds and brings the pleasure of Allah. In this regard the Prophet said: .

“There is no state in which a slave is more beloved to Allah than when He sees him prostrating himself and burying his face in the ground.” (H.R. Ath-Thabrani).

Prayer is the redeemer of Paradise. It is narrated that the Prophet said:

“Verily, the one who prays is the one who knocks at the door of the King, and verily, the one who keeps knocking at the door will have it opened for him quickly.” (H.R. Ad-Dailami).

Prayer is also a barrier from hellfire. The Prophet said:

“Prayer is a balance, whoever fulfills it, will be fulfilled.” (H.R. Al-Baihagi from Ibn Abbas).

Overall, the five daily obligatory prayers are as described by the Prophet’s words:

“The five prayers, whoever keeps them, will be for him a light and a sign and salvation on the Day of Resurrection. Whoever does not observe them will have no light, no sign, and no salvation, and on the Day of Resurrection he will be with Pharaoh, Haman, Marun, and Ubay bin Khalaf.” (H.R. Ibn Nashr).

22. Ten Rings of the People of Heaven and Ten Rings of the People of Hell

 Aisha r.a. reported that the Prophet said:

“When Allah desires to admit the people of Paradise into Paradise, He first sends angels to meet them with gifts and garments from Paradise, and when they enter, the angels say to them: ‘I have brought you gifts from Allah, the Lord of the Worlds.’ And they ask back: What is this gift?”

“The angel replied: ‘The gift is ten bus rings’.”

“First, it is written: “Welfare (be upon) you. Blessed are you, then enter paradise, this forever’.”

“Second, it is written: ‘Tatan I extinguish all forms of suffering and distress’.”

“Third, it is written: “And. this is the paradise that I have bestowed upon you as a reward for your labor’.”

“Fourthly, it is written: ‘I have clothed you with various garments and jewelry’.”

“Fifth, it is written: And I matched them with beautiful angels, and on this day I rewarded them for their patience, that indeed they may be happy.”

“Sixthly, it is written: ‘This is your reward today for the obedience you have done’.”

“Seventh, it is written: “You will be young forever and will never grow old’.”

“Eighth, it is written: “You will be secure forever, you will have no fear’.”

“Ninth, it is written: “You are with the prophets, the shiddigin, the martyrs and the righteous’.”

“Tenth, it is written: “You reside with Ar-Rahman, the Holder of the Most Noble Throne’.”

“Then the angels said: “Please enter safely and securely! Then they, the dwellers of Paradise, entered and said: “Praise be to Allah who has removed distress from us, surely our Lord is Forgiving, Most Grateful.” (Q.S. Faathir: 34).

Praise be to Allah who has kept His promise to us and bequeathed us the land of Paradise to sit on whichever side we wish.”

“And when Allah desires to admit the inhabitants of Hell into Hell, He first sends them an angel with ten rings.”

l “On the first ring, it is written: ‘Come into hell, there you will neither die, nor live (happily) and will not come out’.”

“The second is written: ‘Bask in the torment that never ceases’.”

“The third is written: ‘Cut off your hope from My mercy’.”

“Fourth, it is written: “Enter hell with confusion and sorrow forever’.”

“The fifth is written: “Your clothing is fire, your food is Zaggum, your drink is Hamiim (very hot water), your bed is fire and your shelter is fire”

“The sixth is written: ‘This is the recompense for you, this day, on account of the sin you committed’.”

“Seventh, it is written: “My wrath is upon you in hell forever’.”

“Eighth, it is written: ‘A curse is upon you for the great sin which you committed willfully and for which you neither repented nor regretted’.”

“Ninth, it was written: “Your friends are devils in hell forever’.”

“The tenth is written: “You have followed the devil, you hoped for the world and forsook the Hereafter, so this is your recompense’.”

Paradise is located above the seventh heaven. It has been stated by the Prophet that Paradise is located above the seven heavens, but still below the Throne. A group of scholars said: There are eight gates of Paradise, each of which can be passed through by a line of 70,000 people. In reality, Paradise is a throne building consisting of rooms and lobbies as well as various panoramas, each one made of gold, silver, zabarjad, emeralds, pearls, merjan, kafours anbar and other beautiful and valuable beads.

As for Hell, Ibn Rajab said that it is located beneath the seven earths and that it exists now.

The Prophet said:

“Verily in Jahanam there are 70,000 ravines: in each ravine there are 70,000 burrows (caves): in each burrow there are 70,000 houses: in each house there are 70,000 localities: in each locality there are 70,000 wells, in each well there are 70,000 snakes: and in each mouth cavity of the snake there are 70,000 scorpions. Neither the disbeliever nor the hypocrite ends up facing all that.”

23. Ten Things in Ten Other Places

From a group of Hukama:

“I looked for ten things in ten places, I found them in ten other places: I seek the height of rank in arrogance, I find it in tawaduk: I seek the highest quality of worship in prayer, I find it in wira’is: I seek the leisure of life in zeal for wealth, I find it in zuhud: I seek the light of day in the daytime prayer performed openly, I find it in the night prayer performed secretly: and I seek the light of the Day of Resurrection in generosity and magnanimity, I find it in the thirst for fasting, ..”

“I seek salvation across the footbridge in the reward of sacrifice,” I find it in the reward of charity: I seek salvation from hell in the reward of accomplishing what is permissible in religion, I find it in the reward of renouncing worldly desires, I seek the love of Allah in the world, I find it in the remembrance of Him: I seek prosperity in gatherings, I find it in uzlah, I seek the light of the heart in exhortation and recitation of the Qur’an, I find it in tafakur and weeping.” Taciturnity is feeling high about oneself. According to Al-Fudhail.

Tawaduk is: Humbling oneself before the truth, obeying it and accepting willingly from whomever it comes.

Ibrahim ibn Adham said: Warak is the abandonment of all that is subhat (unclear as to its permissibility) and all excess beyond what is reasonable.

Zuhud is abandoning dinars and dirhams. This was said by Abdul Wahid bin Zaid.

About the Lail prayer (prayer at night), the Prophet said:

“The closest Allah gets to His servant is in the middle of the night. So, if you are able to be the one who remembers Allah at that time, then remembers Him.

(H.R. At-Tirmidhi, An-Nasai and Al-Hakim).

It is also narrated that the Prophet said:

“The two Rak’ahs that the son of Adam performs at midnight are better for him than the whole world. If I were not burdensome to my umar, I would order them to perform these two Rak’ahs.” (H.R. Ibn Nashr).

Knowing the virtue of fasting thirst, the Prophet said:

“Verily in Paradise there is a door called Rayyan, which fasting people enter, on the Day of Resurrection no one will enter it except them. It is said: Where are the fasting people? Then they will stand up and no one will enter except them. When they have entered, the door will be locked, and no one will be able to enter.” (H.R. Bukhari and Muslim).

It was narrated from Abi Sa’id, who said that the Prophet said:

“No servant fasts in the way of Allah, but Allah keeps his face away from Hell for seventy years.” (H.R. Bukhari and Muslim).

Regarding the reward of charity, Imam As-Suyuthi said: Indeed, the reward of charity is of five kinds:

1. Ten in return, which is the charity of a healthy person.
2. Ninety in return, the charity of the blind and the afflicted. ,
3. Nine-hundred-fold reward, i.e. charity to a relative in need.
4. Rewarded one hundred thousand times over, namely charity to both parents.
5. Nine-hundred-thousand-fold reward, i.e. charity to the pious or one who understands religion.

About the virtue of giving up lust (worldly desires), Abu Sulaiman Ad-Darani said:

“I would rather leave a bite of rice at dinner time than pray the evening sunnah until the end of the night.”

Regarding the remembrance of Allah, the Prophet said:

“Dhikr is better than charity, dhikr is better than fasting.” (H.R. Abu Sheikh from Abu Hurairah).

This means that remembrance of Allah, such as reciting tahlil, tasbih and tahmid, is better than voluntary charity, and remembrance is more rewarding and more beneficial than fasting.

As for Uzlah (seclusion), Al-Qusyairi said:

“Ushaw is essentially giving rise to despicable things. So the effect of uzlah is to change one’s character, not to distance oneself from one’s home.”

Abu Ali Ad-Daqaq said:

“Dress yourselves in the manner of men, eat the food that they eat, but be self-controlled.”

Tafakur is to contemplate the majesty of Allah with all His creations, to contemplate the state of the world that is soon to be corrupted and the greatest anxiety in the hereafter with all its various connections, to then limit oneself and educate oneself and lead to istikamah (a certain Spiritual level, where one feels satisfied, calm and serene only when fulfilling religious rules).

As for weeping during Suhoor, some scholars said: Once I passed a worshipper who was weeping. I asked him: “Why are you crying!” He replied: “I found a fear that the fearful find in their hearts.” I asked: “Fear of what?” He answered: “Fear of being called to face Allah swt.”

24. Ten Things that Prophet Ibrahim a.s. Did.

Allah said:

“And remember when Abraham was tested by his Lord with some words, and Abraham fulfilled them.” (Q.S. Al-Bagarah: 124).

In relation to this verse, Ibn Abbas gave an interpretation of: the test:

“There are ten Sunnah things, five of which are on the head and five on the body. As for those on the head, they are the miswak, rinsing the mouth, sucking water into the nose, trimming the moustache and shaving the head. As for those on the body, they are plucking the armpit hair, cutting the nails, shaving the pubic hair, circumcision and ritual ablution.”

These ten test items are contained in verses sung with Bahar Thawil:

Gargle, sip water, trim the moustache, make a habit of the miswak and pay attention to trimming the hair. Have a circumcision, pluck armpit hair, shave pubic hair and don’t forget to do istinja and cut nails.

25. Reciting the Salawat of the Prophet once is rewarded ten times

Ibn Abbas r.a. reported that he said:

“Whoever recites the salutation of the Prophet once, Allah grants him salutation ten times: and whoever abuses the Prophet once, Allah abuses that person ten times. Do you not know the word of Allah regarding Walid bin Mughirah whom Allah cursed, when he cursed the Prophet once, Allah cursed him ten times.”

“For this reason, Allah swt. says: ‘And follow not every one who swears much, and swears much, and swears much, and swears much, and swears much, and swears much, and swears much, and swears much, and swears much, and swears much, and swears much, and swears much, and swears much, and swears much, and swears much, and swears much, and swears much, and swears much, and swears much, and swears much, and swears much, and swears much, and swears much, and swears much, and swears much, and swears much, and swears much, and swears much, and swears much, and swears much, and swears much. (Q.S. Qalam: 10-15).

That is, he who denies the Qur’an.

Namimah (adu domba) is selling or selling the words of one person to another with the intention of pitting them against each other.

Zanim (likes to claim descent from others), as Al-Walid did. He claimed to be the son of Al-Walid. He claimed to be the son of

Al-Mughirah, when in fact the son of a shepherd from ‘ the result of adultery with his mother.

Al-Walid’s arrogance arose from relying on his wealth and children. He had 9000 mithqals of silver and ten sons.

If he heard the Qur’an being recited, Al-Walid always commented that it was nothing more than old wives’ tales. Comments such as “this is meant to disbelieve (insult) the Qur’an”. If counted from the front, this would be the 10th type of diatribe from Allah against Al-Walid.

26. Ten Factors that Cause the Liver to Die:

Shaqiq al-Balkhi reported that he said: “Ibrahim bin Adham was walking in the marketplace of Basra, and people gathered around him. Ibrahim bin Adham said when they asked him about the words of Allah:

“Pray to Me, and I will answer your prayer.”

Even though we have prayed for years, why hasn’t Allah answered our prayers.

Ibrahim replied:

“Your heart has died because of ten things. First, you recognize Allah, but do not fulfill His rights. Second, you read the Book of Allah, but do not practice it. Third, you claim to be at enmity with the devil, but follow his lead. Fourth, you claim to love the Messenger, but leave his behavior and sunnah. Fifth, you claim to love Paradise, but do not strive towards it. Sixth, you claim to fear hell, but do not put an end to sinful deeds. Seventh, you recognize that death is right, but do not prepare yourself to face it. Eighth, you are engrossed in scrutinizing the faults of others, but forget your own. Ninth, you eat the sustenance of Allah, but do not thank Him. Tenth, you plant your dead, but do not learn from them.” |

Giving thanks to Allah is praising Him for all the good things He has bestowed, then obeying Him.

Taking lessons from the event of death is by increasing self-awareness. If a person is aware that he will die, he will be more likely to do good deeds and fear doing bad deeds.

In relation to this issue of supplication, it was narrated from Ibn Abi Hatim that Jibril said to the Prophet as follows: “No one has been sent to me who is more pleasing to me than you. Should I not teach you a supplication that I have kept for you and never taught to anyone before you. This prayer can be offered to you in good times and in bad. Say it:

“O, the One Who Illuminates the heavens and the earth, O, the One Who Establishes the heavens and the earth, O, the One the heavens and the earth need, O, the One Who Adorns the heavens and the earth, O, the Great and the Glorious, O, the One Who “. Who helps those who ask for help, and the end of those who worship, Who relieves the confusion of those who are confused, Who relieves the distress of those who are troubled, O, the Helper of those who cry out, and O, the Lord Who grants the requests of those who worship.”

Then you ask Allah for the needs of various needs, both worldly and ukhrawi.

27. Ten Words of Supplication on the Night of Arafat

The Prophet said: .

“No one prays this supplication on the night of ‘Arafah a thousand times, i.e. ten sentences, and then asks Allah for something, but He will grant his request, so long as he does not ask for a break in relations or a request that is a sin.”

The ten sentences, as Ibn Abbas further stated, are:

“First, Glory be to God, whose Throne is in the heavens: Glory be to God whose kingdom and dominion are on earth: Glory be to God, whose ways are in the seas, Glory be to God, whose spirit is in the heavens, Glory be to God, whose dominion is in hell, Glory be to God, who knows the womb: Glory be to God whose law is in the grave: Glory be to God, who placed the earth on water, and it became hard: Glory be to God, from whom there is no refuge nor salvation but in Him, the Glorious.”

The word “in the sky” means above. The Throne is above Al-Kursi, where the latter is above the sky (above it).

God’s kingdom and dominion are revealed on earth, according to the reality that we can understand.

The way of Allah is in the sea, meaning that the sea is vast and can take people wherever they want to go.

The spirit of God is in the sky, meaning the wind that is stored in the third earth. This wind is placed in the atmosphere between earth and heaven.

Allah’s authority is in hell (fire), therefore it is forbidden for anyone to kill (torture) animals with fire.

Allah knows the realm of the womb, no one knows what is in the womb except Allah.

Allah’s decision is in the grave, meaning that no one can decide whether the person in the grave is happy or unhappy.

28. The Ten Lovers of the Devil

It was narrated from Ibn Abbas r.a., who said:

“The Prophet one day asked the cursed devil: “How many lovers are you in my Ummah?” The devil replied: ‘Ten groups, namely: The corrupt Imam, the arrogant man, the rich man who does not care where his wealth comes from and where he spends it, the pious man who supports the corrupt ruler, the cheating merchant, the hoarder of staple foods, the adulterer, the usurer, the miser who does not care where his wealth comes from, and the drinker of alcohol who gets drunk on it.”

“Then the Prophet asked the devil again: ‘Then how many of your enemies are there in my Ummah?’ The devil replied: ‘There are twenty groups, namely: First, you yourself, O Muhammad, for I hate you, the scholar who practices his knowledge, the memorizer of the Qur’an who practices its contents, the one who calls to prayer with lillahi Ta’ala in the five obligatory prayers: the one who cares for the poor and the orphans, the one who is merciful, the one who submits to the . The righteous, the young man who lives in obedience to Allah, the halal food, the two young men who love each other in the way of Allah: the one who is zealous in congregational prayer, the one who prays at night when people are asleep, the one who restrains himself from committing haram, the one who advises his friends selflessly, the one who is always in a state of ablution (never hadas): he who is generous, he who is a good hunter, he who justifies Allah in the portion of sustenance bestowed upon him, he who gives of his good services for the sufferings of widows: and he who prepares himself for death.”

Regarding a misguided imam/leader, the Prophet said:

 “Whoever prays for a long life for the wrongdoer, then indeed he delights in the disobedience of Allah in His earth.”

About arrogant people, the Prophet said:

“The arrogant will be gathered on the Day of Resurrection, like small ants in human form, they will be covered from all places, they will be led to the prison of Hell called Bulus, they will be given a drink from the sweat of the people of Hell”: (H.R. Imam Ahmad and At-Tirmidhi).

As for giving support / justification from the pious to the unjust government, it is threatened by the words of the Prophet:

 “Whoever gives a fatwa without knowledge will be cursed by the angels of heaven and earth.” (H.R. Ibn Asakir).

The cheating of traders can be in the form of reducing measurements, scales and so on. What is meant by hoarding is buying basic foodstuffs or side dishes, such as meat, in times of famine, then hoarding them to resell them at a higher price when people need them.

On the issue of hoarding the Prophet said:

 “Whoever hoards food for 40 days has indeed disengaged himself from Allah and Allah has washed his hands of him.”

The Prophet said:

“Whoever hoards food for the Muslims, Allah will inflict on him leprosy and bankruptcy.”

As for the one who commits adultery, the Prophet said:

“Do not commit adultery, for adultery involves four things: it removes honor from the face, cuts off sustenance, makes Allah, the Most Merciful, hateful, and results in an eternity in hell.” (H.R. Ath-Thabrani).

About eating usury, it is signaled in the hadith:

“Verily, the one who eats usury is tortured when he comes to the Day of Resurrection by swimming in a sea that is red like blood, and he swallows a stone, and when he swallows the stone, he swallows it and opens his mouth, then swallows another stone, and so on until the resurrection from the grave.”

Qatadah said: “Indeed, the usury eater will be resurrected on the Day of Resurrection in a state of madness.”

In relation to miserliness, the Prophet said:

“The wealth of the land and the sea will not be destroyed except by withholding zakaah.”

As for drinking alcohol, the Prophet said:

“Whoever drinks alcohol, the light of faith comes out of his stomach.” (H.R. Ath-Thabrani).

Regarding the person between the Qur’an, the Prophet said:

“Those who memorize the Qur’an, they will be the sources of the people of Paradise on the Day of Judgment, the martyrs will be the guides of the people of Paradise and the prophets will be the leaders of the people of Paradise.”

About the one who calls out to Allah during the five daily prayers, the Prophet said:

“The caller to prayer for the sake of Allah is like a martyr who is covered in blood; if he dies, he will not be eaten by worms in his grave.”

As for the one who loves the poor and orphans, the Prophet said:

“Sitting with a poor person with modesty is one of the best jihads.” : (H.R. Ad-Dailami).

It is narrated that the Prophet said:

“Everything has a key and the key to heaven is loving the poor.” (H.R. Ibn Laal).

Tawaduk according to Al-Ousyairi is: Surrendering to the right and not deviating from the rule of law. About the importance of eating halal goods, Ibn Abbas r.a. said:

“Allah will not accept the prayer of a person in whose stomach there is a morsel of haraam matter.”

As for the congregational prayer in this regard the Prophet said:

“”You pray behind the good and the bad.””

Then regarding the person who prays in the middle of the night, while others are sleeping, the Prophet said: .

“Pray at night, even if it is only four rak’ahs, pray even if it is two rak’ahs: No householder is known to perform the night prayer unless a call comes to them: O dwellers of the house, rise for prayer.”

Selfless advice to a friend is that which is given without resentment or deception.

In this regard, Bisyr Ibnil Harith said:

“I saw the Messenger of Allah and he said: “O, Bisyr, do you know why Allah swt. raised you among your friends?” He replied: “No idea. The Apostle said: ‘Because you follow my Sunnah, you serve the pious, then advise your brothers, you love my companions and the family of my house. This is what can convey you to the rank of an abror who does good’.”

Then regarding the person who always has ablution (never has hadas), the Prophet said: –

“Whoever performs ablution while still pure, ten virtues will be recorded for him.”

Shaykh al-Hifni said: Whoever performs ablution once while still pure from impurity, ten ablutions will be recorded for him, each of which will be counted as seven hundred virtues. This is because according to one opinion, it is stated that the minimum multiple is seven hundred, in addition to the ten mentioned in the words of Allah:

“Whoever does one good deed will receive ten times as much.”

According to one opinion, one ablution is one good deed, so it will be multiplied by ten good deeds. Each one of the ten will be multiplied by seven hundred. Hence, it is important to constantly strive for this great reward.

A generous person, one who gives away some of his wealth and leaves some behind, is categorized as a generous person. The one who gives more and leaves less is a generous person. As for the one who prioritizes the sufficiency of others, while for himself only in the limit of emergency, then this person is categorized as a person who has a virtue. This was stated by Al-Qusyairi, As for the measure of a person’s good character, it is with a clear face that he is able to reject disturbances and provide good services to others. Another opinion says: Good temperament is a certain condition of the soul, which is formed from and based on good deeds according to reason and syarak and these actions are carried out without burden (actions that have become a habit).

In relation to the guarantee of sustenance from Allah, it is said in the book Ruuhul Bayan: “All scholars are agreed that four things do not change, namely: age, sustenance, death, happiness or accident.”

The one who does good to a widow who covers herself, i.e. who does good with gifts or otherwise to a woman who has no husband. They are the poor who cover themselves and do not reveal themselves to men. It is narrated that the Prophet said:

“Verily, the one who strives for the benefit of widows and the poor is like one who strives in the cause of Allah, or like one who prays in the middle of the night and fasts in the day of his heart.” : (H.R. Imam Ahmad, Al-Bukhari and Muslim).

29. Exhortations from the Torah

Wahab bin Munabbih – may Allah have mercy on him – said: Written in the Torah are twenty-seven exhortations as follows:

“Whoever makes provision in this world will be a lover of Allah on the Day of Judgment.” “

“Whoever abandons anger becomes a neighbor of Allah.”

“Whoever renounces the love of the life of this world will be secure on the Day of Judgment.”

“Whoever abandons spite, on the Day of Judgment he will be praised before the leaders of creation.”

“Whoever dislikes office will be honored on the Day of Judgment by the Most High and Mighty.”

“Whoever abandons excess is happy with those who do good.”

“Whoever renounces hostility in this world will be among the fortunate ones on the Day of Judgment.”

“Whoever renounces miserliness in the world, then he becomes famous in front of the leaders of the creatures.”

“Whoever gives up the pleasures of this world will be a happy person on the Day of Judgment.”

“Whoever abandons the unlawful will be a neighbor of the prophets on the Day of Resurrection.”

“Whoever does not look at the haram things of this world, on the Day of Resurrection Allah will delight his eyes in Paradise. Whoever renounces the riches of this world and chooses poverty, on the Day of Resurrection Allah will raise him up with the saints and prophets.”

“Whoever fulfills the needs of others in this world, Allah fulfills his needs in this world and the Hereafter.”

“Whoever wants to be comforted in his grave, then he should get up on a dark night and should pray a voluntary prayer, even if it is only one rak’ah.”

“Whoever wants to be in the shade of Allah, then be a zuhud person.”

“Whoever wants to be judged easily, then be one who advises himself and his brothers.”

“Whoever wants to be visited by angels, then be a wira’i.”

“Whoever wishes to dwell in the spaciousness of Paradise, then be one who remembers Allah by night and by day.”

“Whoever wants to enter Paradise without reckoning, then he should repent to Allah with repentance nasuha.”

“Whoever wants to be rich, then be a person who is happy with what Allah has given him and others in the form of wealth, position, and so on.”

“Whoever wants to be a faqih – one who understands – about the religion of Allah, then become a solemn person.”

“Whoever wants to be wise, then become a pious person.”

“Whoever wants to be saved from the people, then do not talk about anyone among them, except good talk and take lessons from what and for what he was created “

“Whoever wants to be honored in this world and the Hereafter should choose the Hereafter over the world.”

“Whoever hopes for Paradise Firdaus and the incorruptible Paradise Na’im, then do not waste age by making trouble in the world.”

“Whoever wants paradise in this world and the next should be generous, for indeed the generous are close to paradise and far from hell.”

“Whoever wishes to have his heart enlightened by Allah with a perfect light, let him reflect and learn.”

“Whoever wants to have a patient body, a reminiscent tongue, and a solemn heart, then let him make a lot of istigfar (asking forgiveness) for believers, both men and women, and Muslim men and women.”

Regarding getting rid of anger, the Prophet said:

“A strong person is not measured by the strength of fighting, in fact a strong person is one who can control his lust when angry.”

It is narrated that the Prophet said:

“Whoever restrains anger, Allah restrains punishment from him.”

About envy, the Prophet said:

 “Do not be envious, verily the children of Adam, one kills the other out of envy.”

In relation to the love of worldly position/rank, it is narrated that the Prophet said:

“There is no one who thinks highly of himself and acts arrogantly, but he will meet Allah when He is angry with him.” (H.R. Al-Bukhari, Al-Hakim and Ahmad).

The exaggeration here refers to exaggeration in this world in terms of speech, wealth, position and so on. These are permissible things that lead to disobedience and forgetfulness of Allah, the Almighty.

Then it is also explained, that the one who abandons hostility in the world, then on the Day of Judgment he will be a happy person, that is, a person who is safe and fortunate with goodness. The Prophet said:

“Whoever abandons quarrels while he is guilty will have a building built for him in the plantation of Paradise, whoever abandons them while he is righteous will have a building built for him in the middle of Paradise, and whoever increases his virtue will have a building built for him above Paradise.”

Regarding stinginess in this world, it is narrated that the Prophet said:

“Faith and miserliness will never come together in the day of a believer.” (H.R. Ibn Sa’d).

In another narration, the Prophet said:

“There is no disease worse than miserliness.” (H.R. Imam Ahmad, Al-Bukhari and Muslim).

Whoever renounces the unlawful in this world, on the Day of Resurrection Allah will gladden his eyes in Paradise by seeing something joyful that has never been seen by the eyes, “never heard by the ears and not yet implied in the heart. Then, whoever leaves wealth in this world and chooses poverty, on the Day of Resurrection Allah raises him up with the saints and prophets. It is narrated that the Prophet said:

“If you love me, then be prepared to be poor, for indeed poverty comes faster to the one who loves me than the waters of the flood go downstream.”

(H.R. Imam Ahmad and At-Tirmidhi) ..:

Regarding helping others in this world, the Prophet said:

“Whoever fulfills the needs of his Muslim brother will be rewarded like one who performs Hajj and ‘Umrah.”

In another tradition the Prophet said:

“Whoever fulfills the needs of his Muslim brother will be rewarded like one who devotes himself to Allah for the rest of his life.” According to Al-Hifni, devoting one’s life to Allah here means one who obeys Allah all his life.

According to Al-Azizi, the meaning is like a person who prays all his life, because prayer is a form of devotion to Allah for people on earth.

With regard to the zuhud person, i.e. the one who turns away from the world with his heart, the Prophet said:

“This early Ummah has been saved by zuhud and certainty and this late Ummah will be corrupted by covetousness and wishful thinking.”

Regarding the ability to advise oneself to the end and further improve the quality of religion, it is narrated that Uthman bin Affan r.a. said:

“Whoever does not increase his good deeds from day to day is the one who is consciously packing for Hell.” (H.R. Al-Asakir).

It is narrated that the Prophet said:

“If one of you has something to advise his friend, let him give it to him.” (H.R. Ibn Adi).

While wira’i or warak, is the main requirement in trying to achieve istikamah in religion. The lowest warak is to get rid of fraud, as mentioned in the matter of testimony, the highest warak is the warak of the shiddigin (honest people).

The Prophet said:

“The best of your religion is the deeds of the warak.”

The one who wants to live in the midst of Paradise, then be the one who remembers Allah by night and by day. Al-Qusyairi said: “A person cannot be connected to Allah except through constant remembrance. There are two kinds of remembrance: remembrance with the tongue and remembrance with the heart. This remembrance with the tongue can convey a person to the remembrance of the heart in a consistent manner, and to influence the remembrance of the heart. If a person remembers with his tongue and with his heart, then this is what is called ‘perfect’ in his journey to Allah.”

As for repentance, Al-Qusyairi commented: Repentance is the first place of the salik’s place and the first position of the thalib’s position.

Said the master of makrifat: “Wash the four parts of your body with four things: your face with water, your eyes and tongue with the remembrance of Allah, your heart with piety to Allah, and your sins with repentance to your Lord.”

Whoever wants to be rich, then become a person who is content with Allah’s distribution for him and for others, namely wealth, position and so on. Abdul Wahid bin Zaid said: “Contentment is the door of Allah the Great and is paradise in this world.”

About wisdom being based on knowledge, the Prophet said:

“Whoever starts waking up in the morning teaching his religious knowledge will enter Paradise.” (H.R. Abu Nu’aim).

In this regard, Shaykh Ali Al-Maghribi would end each lesson/recitation by praying as follows:

“O Allah, our Lord, I entrust to You that which I have read and restore it to me when I need it. “

Whoever wants to be safe from others, that is, from their evil, then do not speak to any of them, except with kindness, the Prophet said:

“Avoid the fire of the believer lest it burn you, even if he slips every day seventy times, for his oath is in the hands of Allah. If Allah wishes to raise his rank, then He raises it.” (H.R. Al-Hakim).

About generosity, it was narrated from Aisha r.a., that the Prophet said:

“The generous person is close to Allah, close to people, close to Paradise and far from Hell. The miser is far from Allah, far from people, far from Paradise and near to Hell. A generous fool is more favored by Allah than a worshipper who is miserly.”

One of the sagas of the noble ones:

“Once, Hasan, Hussein and Abdullah ibn Ja’far Ath-Thayyar went for Hajj together. For one reason or another, their traveling provisions were exhausted. They were hungry and thirsty. They came to a tent inhabited by a grandmother and a goat. They asked for the goat. It was given to them, and the grandmother herself milked it for the three of them, and finally she slaughtered it for them. Some time later, the grandmother – was seen by Hasan in Madinah and he recognized her, so Hasan gave her a thousand goats and a thousand dinars. Then he took her to his brother Husein, and Husein gave her what Hasan had given him. Then he took her to Ibn Ja’far Ath-Thayyar, and he gave her two thousand sheep and two thousand dinars. She returned home with four thousand sheep and four thousand dinars.”

As for contemplation and taking lessons that can bring light to the heart from Allah, it is contemplation of the greatness of Allah and taking lessons on the event of death.

Regarding istigfar for the believers and Muslims, both men and women, the Prophet said:

“Whoever asks forgiveness for a believer and a believer, Allah will record for him the good of every believer and believer.” (H.R. Ath-Thabrani, from ‘Ubadah bin Shamit).

The Prophet said:

“Whoever asks forgiveness for the believers and believers every day twenty-seven times, then he is among those whose prayers are answered and is the cause of sustenance descending on the people of the earth.” (H.R. Ath-Thabrani, from Abi Darda’).

The Prophet said:

“Ten things will ward off ten kinds of calamities, namely: Surah Al-Fatihah will ward off the wrath of Allah, Surah Yasin will ward off thirst on the Day of Judgment, Surah Ad-Dukhan will ward off fear on the Day of Judgment, Surah Al-Wagi’ah will ward off destitution, Surah Al-Mulk will ward off the punishment of the grave, Surah Al-Kautsar will ward off hostility, Surah Al-Kafirun will ward off disbelief when life is taken away, Surah Al-Ikhlas will ward off hypocrisy, Surah Al-Kautsar will ward off hostility. Surah Al-Kafirun will ward off disbelief when life is taken away, Surah Al-Ikhlas will ward off hypocrisy, Surah Al-Falag will ward off the spiteful person’s covetousness, Surah An-Naas will ward off waswaas.” 

In order to conclude this book, I have mentioned the above-mentioned hadith in the hope of receiving blessings.

May the blessings of mercy be upon our leader, the Prophet Muhammad (peace be upon him), his family and companions, and upon all the prophets and messengers.

Praise be to Allah, the Lord of the worlds. The writing of this Book was completed on Thursday, the 21st of Safar 1311 A.H. Peace and blessings be upon the Prophet and those who migrated with him. Glory be to your Lord, the Lord of Glory from all that the disbelievers say. May salvation be upon the messengers, walhamdulillaahi Rabbil ‘alamin.