By
Al-Ustadz Yazid bin Abdul Qadir Jawas
نضر الله امرأ سمع منا حديثا فحفظه حتى يبلغه غيره; فإنه رب حامل فقه ليس بفقيه, ورب حامل فقه إلى من هو أفقه منه, ثلاث خصال لا يغل عليهن قلب مسلم أبدا: إخلاص العمل لله, ومناصحة ولاة الأمر, ولزوم الجماعة; فإن دعوتهم تحيط من ورائهم. وقال: من كان همه الآخرة; جمع الله شمله, وجعل غناه في قلبه, وأتته الدنيا وهي راغمة, ومن كانت نيته الدنيا; فرق الله عليه ضيعته, وجعل فقره بين عينيه, ولم يأته من الدنيا إلا ما كتب له.
May Allah give light on the faces of people who listen to our traditions, and he memorized it and deliver it to another person. Many people who took fiqh but he does not understand. And many people who explained the fiqh to understand him better. There are three things which the heart of a Muslim will be clean (of perfidy, envy, and evil) deeds with sincerity that is due to Almighty Allah, advise ulil amr (ruler) and sticking to the Jama'ah of the Muslims, because their prayers covering from behind them. "He said," Whoever desires the Hereafter is, then Allah will gather his strength, making him rich and the world will come to him in a state of abject. But whoever is his intention for the world, Allah will scatter his world affairs, makes pauperism in her eyes, and the world which is achieved what I have set for him.
TAKHRIJ HADITHs
Saheeh hadith, narrated by many Sahabah g. Mentioned in the hadith narrated by Imam here hadith experts, including:
1. Imam Ahmad in Musnadnya (V/183)
2. Imam ad-Darimi (I/75)
3. Imam Ibn Hibban (no. 72 and 73-Mawâriduzh Zham'ân).
4. Imam Ibn 'Abd al-Barr in Jami' Bayânil 'Ilmi wa Fadhlihi (I/175-176, no. 184).
This wording belongs to Imam Ahmad, from 'Abdurrahman ibn Aban ibn' Uthman from the father of Zaid bin Thabit radi anhu.
This hadith dishahihkan by al-Hafiz Ibn Hajar al-'Asqalani. Imam al-Munawi rahimahullah said, "al-Hafiz Ibn Hajar al-'Asqalani in Takhrîjul Mukhtasar (Mukhtasar Ibni Hajib) that Zaid bin Thabit's hadith saheeh." [1] as well Classed as saheeh by Shaykh Muhammad Nasir al-Albani rahimahullah in Lineage al -ahadith al-Shahîhah (no. 404).
This hadith mutawatir degrees. Narrated more than 20 Companions,: 'Abdullah bin Mas'ud, Zaid bin Thabit, Jubair bin Mut'im, Anas bin Malik, an-Nu'man bin Bashir, Abu Sa'id al-Khudri,' Abdullah ibn 'Umar, Bashir bin Sa'd, Mu'adh bin Jabal, Abu Hurairah, Abud Darda ',' Abdullah bin 'Abbas, Abu Qarshafah, Rabi'a ibn' Uthman, Jabir ibn 'Abdillah, Zaid ibn Khalid al-Juhani,' Aisha, Sa'd ibn Abi Waqqas radi anhum.
This hadith mutawatir. Mentioned by as-Suyuti in his book, al-Azhar Qathful Mutanâtsirah Akhbâril Mutawâtirah fil ..
This hadith mutawatir, delivered by the Prophet sallallaahu 'alaihi wa sallam in Masjid al-Khâ'if Mina area in front of tens of thousands of companions.
Sharh Hadith
1. Commands For Demanding Science Syar'i
نضر الله امرأ سمع منا حديثا فحفظه حتى يبلغه غيره
May Allah give light on the faces of people who listen to a hadith from us, then memorize them so they can pass it on to someone else.
• May the Almighty Allah give Light
About the wording of this hadith, some scholars read takhfîf (without tasydîd) and others read with tasydîd. Both are correct, an explanation as Shaykh 'Abdul Muhsin al-' Abbad.
The purpose of naddhara [2] was beaming, as mentioned Allah Subhanahu wa Ta'ala in His word, which means, "The faces (the believers) on that day radiant. They see his Lord. "[al-Qiyâmah/75: 22-23]
Most take naddhara with nudhrah (favors). That is, given favors by Allah Almighty. There is also interpreted naddhara with adequacy. That is, given sufficient by Allah Almighty.
Meaning of the Prophet sallallaahu 'alaihi wa sallam is:
First, may Allah Subhanahu wa Ta'ala give heed to the light and the faces of people who hear the words of the Prophet sallallaahu 'alaihi wa sallam [3].
Secondly, Allah Almighty will deliver these people to the pleasures of Heaven. Its purpose, the people who listen to the hadiths of the Prophet sallallaahu 'alaihi wa sallam, then Allah Almighty will guide him to the enjoyment of Paradise on the Day of Resurrection. Almighty Allah says, which means, "You can know the pleasures of life full of enjoyment on their faces." [Al-Muthaffifîn/83: 24]
His words also:
فوقاهم الله شر ذلك اليوم ولقاهم نضرة وسرورا
"Then Allah protect them from distress that day, and give them joy and happiness." [Al-Insân/76: 11]
It is the prayer of the Prophet sallallaahu 'alaihi wa sallam for people who actually listen to the Sunnah of the Prophet sallallaahu' alaihi wa sallam, understand it, practice it and mendakwahkannya. Those people will get two virtues, which were given the beauty of the face and guided to reach Paradise enjoyment.
• Studying the tradition of the Prophet sallallaahu 'alaihi wa sallam
Wording or word hadîtsan the Prophet sallallaahu 'alaihi wa sallam above, meaning that legitimate hadith of the Prophet sallallaahu' alaihi wa sallam. Hadith are all leaning to the Prophet Muhammad sallallaahu 'alaihi wa sallam, in the form of nature, words, deeds, and Taqrir (approval).
Then the Prophet sallallaahu 'alaihi wa sallam, which means, "... and he memorized it) ..." meaning suggestion for us to memorize the hadith the Prophet sallallaahu' alaihi wa sallam.
In the preservation of the Sunnah-sunnah because the Prophet sallallaahu 'alaihi wa sallam in the middle of the Muslims are the ones who memorized. The previous Ulama very enterprising and eager to memorize the hadith the Prophet sallallaahu 'alaihi wa sallam, that among them there were memorizing hundreds of thousands along hadeeth isnaad.
The word "memorize" includes memorized by rote, or it could be with her record. Therefore, the record is the way to memorize. The Prophet sallallaahu 'alaihi wa sallam ordered to write a science, he sallallaahu' alaihi wa sallam said:
قيدوا العلم بالكتاب
Tie it with the science of writing! [4]
With the people who memorize and record the hadith the Prophet sallallaahu 'alaihi wa sallam, then the Sunnah of the Prophet sallallaahu' alaihi wa sallam awake.
In another narration, the Prophet sallallaahu 'alaihi wa sallam said, "... فوعاها ... (Then he understood it). "Meaning, not just memorize, but also must understand.
Then the Prophet sallallaahu 'alaihi wa sallam, "... حتى يبلغه غيره ... (So that he could pass on to others) ... "meaning, the sciences he had memorized, he understand it, and he resume practicing, also must be submitted to the other. Delivering science Sharai others have a very big virtue. When Hajjatul Wadaa ', the Prophet sallallaahu' alaihi wa sallam said:
فليبلغ الشاهد منكم الغائب
Let those who witnessed (attended / heard) of you who do not submit it to the present [5]
• Primacy of Science Syar'i
Science if it does not have primacy than those mentioned in the hadith in advance, of course it is enough to show the glory of science. Because, the Prophet sallallaahu 'alaihi wa sallam mendo'akan who heard his words, to contain it, memorize it, keep it and pass it. Based on this hadith, we are biased to understand the four levels of knowledge:
First, the science of hearing and listening source. Source of knowledge is al-Qur'ân and hadith of the Prophet sallallaahu 'alaihi wa sallam. and included in this are the scholars who reviewed the book comes from the revelation of Allah Almighty.
Second, the attempt to understand and absorb its contents, so that the science is really still in the liver and is not lost. Settled in the heart as something that does not fit in the container may be out, or kaksana unfettered camel straps, so it can not run where-where.
Third, is committed to keeping not lost, with a maximum effort to memorize.
Fourth, that deliver and disseminate it to the community to share knowledge to fruition.
Whoever performs the four levels above, meaning it includes people who dido'akan the Prophet sallallaahu 'alaihi wa sallam to be in the gift of beauty, the beauty of either physical or psychological. Indeed, the brightness of the faces is the influence of faith, inner happiness and joy of heart.
Subhanahua Allah wa Ta'ala says, which means, "And Allah protect them from distress that day, and give them joy and happiness." [Al-Insân/76: 11]
Almighty Allah also says:
تعرف في وجوههم نضرة النعيم
You can find the full enjoyment of their lives enjoyment of their faces. [Al-Muthaffifiin/83: 24]
So, cheerful face and radiant owned by people who heard the Sunnah of the Prophet sallallaahu 'alaihi wa sallam, then understand, memorize, keep (on occasion) and then present it is the influence of the sweetness (faith), brightness, and happiness of her heart and soul. [ 6]
2. Sciences Fiqh and its carrier.
فإنه رب حامل فقه ليس بفقيه, ورب حامل فقه إلى من هو أفقه منه
Many people who took fiqh but he does not understand. And many people who explain fiqh to people who understand him better
In this hadith explained that many people who took the hadith the Prophet sallallaahu 'alaihi wa sallam, but he could not understand it well; There are also people who took fiqh to more schools (more Faqih). There are people who didiberitahu about science but he more schools than those who tell. However, under any circumstances, the person who delivered the verses of the Qur'an, the hadiths of the Prophet sallallaahu 'alaihi wa sallam, as well as other sciences Sharai, still get the reward as the person who spread the knowledge.
3. Commands To Clean Heart
ثلاث خصال لا يغل عليهن قلب مسلم أبدا: إخلاص العمل لله, ومناصحة ولاة الأمر ولزوم الجماعة; فإن دعوتهم تحيط من ورائهم
There are three things which the heart of a Muslim will be clean (from the treacherous, envious and evil), namely: (first) deeds sincerely for Allâh, (second) advising ulil amri (ruler), and (third) cling to the congregation the Muslims, because they include prayers from behind them.
• Clean Heart
Prophet sallallaahu 'alaihi wa sallam said:
ثلاث خصال لا يغل عليهن قلب مسلم أبدا ...
There are three things which the heart of a Muslim will be clean forever ...
يغل sentence, if read yughillu, which means treacherous, then the meaning is, "The heart of a Muslim will not betray forever if he is in three things ...". Whereas if you read yaghillu or yughallu, which means envy (envy) [7], the above hadith mean is, "The heart of a Muslim is not seized with envy (jealousy) for ever if he is in three things ..."
So, the heart of a Muslim is clean of treasonable attitude, envy (envy), and evil forever when he is doing the three things. Imam Ibn al-Athir t said, "Three of this case will make the heart of a Muslim to be good. Whoever stick with these three things, then his net from the treacherous, spiteful, and evil. "
a. First practice: Charity Ikhlas Because Allah Almighty
Prophet sallallaahu 'alaihi wa sallam said:
إخلاص العمل لله ... ...
"... do a good deeds with sincerity for Allah ... "
Ikhlas is an important and major issues. Practice a person is nothing without their sincerity, as described in many verses of the Qur'ân and hadith of the Prophet sallallaahu 'alaihi wa sallam.
Among them, the Prophet sallallaahu 'alaihi wa sallam said:
إنما الأعمال بالنيات وإنما لكل امرئ ما نوى ...
Verily deeds are the (legitimate) with intent and actual (reply charity) it depends on one's intention ... [8]
Ikhlas is a tough case, but required for us to continue to apply sincere. Because the condition receipt of a sincere worship. Ats-Imam Sufyan Thawri rahimahullah said, "It is not I treat anything heavier than treating my intentions, because he always berbolak and forth on me."
Likewise delivered by Imam Ibn al-Qayyim rahimahullah Jauziyyah, he said, "There will gather in the heart of a sincere believer in the heart with a desire to be praised (flattered) and expect something from humans. As between the water and the fire never to unite ... "[9]
The Prophet sallallaahu 'alaihi wa sallam said,
قال الله تعالى: أنا أغنى الشركاء عن الشرك, من عمل عملا أشرك فيه معي غيري تركته وشركه.
Allah Subhanahu wa Ta'ala says, 'I do not need to all allies. Whoever charity by associating me with the other, then I leave him with his allies. '"[10]
We are commanded to always sincere in every act of worship we. The people are really sincere, then his sins would be forgiven. Shaykh al-Islam Ibn Taymiyyah rahimahullah said, "A charity that is done on the basis of sincerity and perfect worship to Allah, then Allah will forgive the sins of such magnitude to cause sincerity. As in the hadith al-bithâqah [11] (a card that reads لا إله إلا الله-Pen.) Are weighted by sin in one of 99 scales. Thus, the more severe is the al-bithâqah. [12]
People who are sincere will always be confirmed Allah, straighten and clean heart. Conversely, if he is not sincere to Allah Almighty, then he will not remain and no constancy in the truth.
b. Second practice: Advising Ulil Amri (Ruler of Muslims)
The Prophet sallallaahu 'alaihi wa sallam said,
ومناصحة ولاة الأمر ... ...
"... And advising ulil amr (ruler) ..."
Religion Islam is the religion of counsel. Prophet sallallaahu 'alaihi wa sallam,
الدين النصيحة, (× 3) قالوا: لمن يا رسول الله? قال: لله, ولكتابه, ولرسوله, ولأئمة المسلمين أو للمؤمنين, وعامتهم.
"Religion is advice (3x). G Sahaba asked, 'To whom, Messenger of Allah?' Prophet sallallaahu 'alaihi wa sallam replied:' To Allah, His Book, His Messenger, or the Faithful Imam of the Muslims, and the Muslims in general. "[13]
Islam advocates advise his people to the Priests and rulers in the best way, as described by the scholars of Ahlus Sunnah wal Jama'ah.
Advising the ruler of the Muslims, meaning that we want for the good of the rulers. We want them to be good, fair and straight. We must not get out (split off) from them, should not they blaspheme and not rebel.
Imam Salah Ibnush t say that the purpose of advising the rulers of the Muslims are coming to them and advising them with good words. And this is the task of the Ulama.
Advising rulers not by speeches in the pulpit, or the demonstrations in the streets, or by their meghujat. All of this means is not justified under Islamic law. The Prophet sallallaahu 'alaihi wa sallam said:
من أراد أن ينصح لذي سلطان فلا يبده علانية, ولكن يأخذ بيده فيخلوبه, فإن قبل منه فذاك وإلا كان قد أدى الذي عليه.
Whoever would like to advise the ruler, he must not displaying them openly. Let him hold her hand and be alone with him. If the authorities did not listen to that advice, then it is best and when the rulers were reluctant to accept), then indeed he has been carrying out its obligations. [14]
Attitude of Ahlus Sunnah wal Jama'ah ruler of the Muslims and advising them in a way that will either lead to a sense of security.
Prophet sallallaahu 'alaihi wa sallam commanded his people to remain faithful and obedient to the ruler of the Muslims as long as they are not commanded to act unjust. With this attitude, the nature of envy (envy) will disappear from the hearts of the Muslims and to create a peaceful atmosphere and beautiful. We must realize that the authorities, the scholars, and the people, each has a duty and obligation. If the duties and obligations they will overlap is potentially causing chaos and clutter.
In fact, Islamic law teaches that for the good of the people mendo'akan ruler. One of the Salaf said:
لو كان لنا دعوة مستجابة لجعلناها للسلطان
Suppose we have a prayer efficacious (Maqbul), of course we have used for mendo'akan ruler.
Because, well, too good ruling means the state of the people and vice versa. Ruler is a reflection of the state of his subjects. If the good people, it was a good ruler, and if the bad people, the rulers were ugly.
Imam Ibn Qayyim al-Jauziyyah rahimahullah said, "Renungilah wisdom of Allah Almighty who has made the (deeds) of the kings, leaders, and the public protector similar to the action. Their deeds even as if reflected in the (behavior) of their leaders. If people istiqomah, then they also will istiqâmah ruler (straight). If they are fair, then the ruling also applies to them. But if they are wrongdoers, then the wrongdoers will also rulers and their leaders. If the ruse spread in the middle of them, then so it is with their leaders. If they are reluctant to spend or to fulfill what is rightfully Allah Almighty, then the rulers and their leaders would be reluctant to give the rights of the people that were on them. And if in muamalah they take something that is not their right of those who are weak, then the authorities will act this way and would impose on them obligations.
Each of which they took from the people is weak, it will be taken by a meeting with the ruler of them by force. Thus their deeds are reflected in the deeds of rulers and their leaders.
And is not wisdom Ilahiyyah, someone appointed to lead the bad guys anymore vile except those who are similar to them. When the Muslims during the period of the first-period is the best, then the leaders they like it anyway. And when people started tainted, then they began to tainted leaders. Thus (so), Allah Almighty's wisdom if we reject in this era led by people like Mu'awiya and 'Umar ibn' Abdul 'Aziz, let alone the likes of Abu Bakr and' Umar. Our leaders according to our circumstances. And leaders of the people before us were in accordance with those conditions. Each one of those two things is a consequence and wisdom demands of Allah Almighty. "[15]
If we are still far from the state of goodness, then do not dream of going to get a leader like 'Umar bin' Abdul 'Aziz or like Mu'awiyah, especially as Abu Bakr as-Siddiq or' Umar ibn al-Khattab g. Teaches Islamic law if we want to get a good leader or ruler, then let us fix things ourselves-ourselves first, as the word of Almighty Allah, which means, ".... Verily Allah does not change the state of a people before they change things themselves ... "[ar-Ra'd / 13:11]
And keep in mind, to get a good leader must be patient and confident, as the word of Allah Subhanahu wa Ta'ala, which means, "And We made between them that the leaders who guide by Our command for their patience. They believe in Our Signs. "[As-Sajdah/32: 24]
The Prophet sallallaahu 'alaihi wa sallam has been preaching about the coming of the rulers who do injustice to its people and only put their selves. But nonetheless, the Prophet sallallaahu 'alaihi wa sallam ordered to remain patient, even though the rulers were beaten and tortured. Islam never teaches demonstration and revolt!
c. Third practice: Sticking In Jama'ah of Muslims
J Prophet said,
ولزوم الجماعة ...; فإن دعوتهم تحيط من ورائهم
"... And sticking to the congregation of the Muslims, because they include prayers from behind them."
Jamat has several meanings, among which:
First, the companions of the Prophet radi anhum. This meaning because the Prophet sallallaahu 'alaihi wa sallam:
وإن هذه الملة ستفترق على ثلاث وسبعين: ثنتان وسبعون في النار, وواحدة في الجنة, وهي الجماعة.
Indeed (people) this religion (Islam) will be broken to pieces 73 (seventy-three) categories, 72 groups in hell and one in heaven groups, namely al-Jama'ah. "[16]
In another narration that the meaning of al-Jama'ah in this hadith is:
... ما أنا عليه وأصحابي
(It is) the way that I (Prophet sallallaahu 'alaihi wa sallam) with mileage of my Companions. [17]
Second, al-haqq (truth). The meaning of words as Companions 'Abdullah bin Mas'ud radi' anhu,
الجماعة ما وافق الحق وإن كنت وحدك
al-Jama'ah is what according to al-haqq (truth) even by yourself [18]
Third, the meaning is united with the sovereignty of the majority of the Muslims led by Ulil Amri (ruler). Therefore, it is forbidden to rebel to ruler of the Muslims.
It should be noted that the hadith should not mean turning this into the congregation congregation-existing allegiance on the part of the Muslims today. Jamat-Jama'ah which requires members to pledge allegiance to their priests, and infidel people who are outside their group. This mentality is misguided and misleading understanding.
Furthermore, the Prophet sallallaahu 'alaihi wa sallam said,
فإن دعوتهم تحيط من ورائهم
... because they include the actual prayer from their rear.
That is, if the leaders and people already mentauhidkan Allah Subhanahu wa Ta'ala and each of them pray to Allah, then their prayer is efficacious (Maqbul). In fact, the prayer of the Muslims are weak can cause the help of Allah Almighty come. The Prophet sallallaahu 'alaihi wa sallam said:
هل تنصرون وترزقون إلا بضعفائكم
Allâh does not help and bestow good luck to you except to cause weak people among you.
In another narration,
إنما ينصر الله هذه الأمة بضعيفها بدعوتهم وصلاتهم وإخلاصهم
Verily Allah help this Ummah with because prayer, prayers and sincere Muslims are weak
Benediction of the Muslims around them, therefore required for us to be together Jama'ah of the Muslims so that we get their prayer-prayer.
4. Testament To Be Zuhud in the World
من كان همه الآخرة; جمع الله شمله, وجعل غناه في قلبه, وأتته الدنيا وهي راغمة
Whoever desires the Hereafter is, then Allah will unite its strength, making it rich in the liver, and the world will come to him in a state of abject.
In this hadith explained that when people make the Hereafter as his goal in life, then Allah will take care of his affairs. Therefore, the Prophets and Messengers, the Sahabah radi anhum also make hereafter as the purpose of their lives.
And Allah Almighty condemned those who prefer the world rather than the Hereafter. Almighty Allah says, which means, «While you (the disbelievers) choose this life, but the life hereafter is better and more lasting." [Al-A'la / 87:16-17]
Therefore, Allah and His Messenger sallallaahu 'alaihi wa salam ordered us to focus attention on the affairs of this life hereafter. That is, we have to think, what are we doing in this world for us later in the Hereafter, and can save us from hell? This does not mean that we leave the affairs of the world and are reluctant to make a living. Making the afterlife as a destination does not deny making a living in the world of business. Prophets and Apostles makes afterlife as her destiny will be, but they still work for a living. There are a carpenter, there is herding, there is a king, there is also a merchant. In fact, the Prophet Muhammad sallallaahu 'alaihi wa sallam did not want to depend on the man until he mortgaged his armor to a Jew and still spout until he sallallaahu' alaihi wa sallam died.
We have to make as-salafusshalih as exemplary in understanding and practicing this religion. in between which makes the afterlife as a goal in each of our actions. So in doing deeds of obedience, such as prayer, zakat, fasting, hajj, 'umrah, alms, preaching, etc., is nothing but to expect the reward of heaven and so kept away from the torment of hell. Therefore, when the Prophet sallallaahu 'alaihi wa sallam commanded the women that charity, he sallallaahu' alaihi wa sallam warned about the torments of hell. The Prophet sallallaahu 'alaihi wa sallam said,
يا معشر النساء تصدقن ولو من حليكن, فإنكن أكثر أهل جهنم يوم القيامة
O women, bershadaqahlah! Though with your jewelry. Surely on the Day of Judgment, you guys are the dwellers of Hell is the most. [21]
That is, the Prophet sallallaahu 'alaihi wa sallam asked alms in order to go to heaven and be kept away from the torment of hell.
The Prophet sallallaahu 'alaihi wa sallam also said:
اتقوا النار ولو بشق تمرة, فإن لم يكن فبكلمة طيبة
Protect yourself from hell though with (menyedekahkan) a date. If no then with a good word. [22]
This is the nature of asceticism, which left everything that is not useful in the afterlife.
If someone addressing his life like this, then Allah Almighty will make the world come to him in a state of abject, mean rizkinya easy. Almighty Allah says, which means, "Those pious to Allah, He will open a way out for him, and he gave him sustenance from unexpected directions-but thought." [Ath-Thalâq/65 :2-3]
5. So wills Not Greedy To The World
ومن كانت نيته الدنيا; فرق الله عليه ضيعته, وجعل فقره بين عينيه, ولم يأته من الدنيا إلا ما كتب له
Whoever intention for the world, Allah will make its world affairs messy, makes pauperism in her eyes, and he could only achieve what I have set for him.
Allah Almighty and His Messenger n denouncing rapacious attitude towards the world. In fact, Allah Almighty is very humbling position of the world in many verses of the Qur'ân. Allah Almighty says:
وما الحياة الدنيا إلا متاع الغرور
"... Life is pleasure to deceive the world." [Ali 'Imran / 3:185]
If someone made the world as his purpose in life and the afterlife ruled out, then Allah Almighty will make its world affairs messy, very difficult, and makes his life in a tizzy. And Allah Almighty makes pauperism in her eyes, always haunted by poverty or never feel quite the good luck that Almighty Allah blessed him.
World that he managed to achieve only limited to what has been set out for him, although he has worked hard on all of his time at the expense of the obligation to worship Allah, sacrificing the rights of the wife, children, family, parents, and other
Love to the world is the source of all evil, and therefore may not make the world as a life goal. Almighty Allah says, which means: He who wills life and jewelry world, surely We give (children) full for their work in the world (perfectly) and they are in the world will not be harmed. Those are the people who do not have (something) in the Hereafter but Fire, and vain there what they have earned (in the world) and terhapuslah what they have done. "[Hûd/11 :15-16]
Also the word of Allah Subhanahu wa Ta'ala, which means, "He who wants the advantage of the Hereafter We shall it profit him, and whoever wants the advantage in the world We gave him a portion of it (the world of profit), but he will have no part in Hereafter. "[Asy-Syûrâ/42: 20]
The world is cursed by Allah and cursed what is in it, and therefore do not make the world as a destination. Imam Ibn al-Qayyim rahimahullah said, "Love the world is the principal source of all evil and all the mistakes."
When asked, "Why did that happen?" Then Imam Ibn al-Qayyim said:
a. people who love the world will glorify the world, when the world was despicable. Even the Prophet sallallaahu 'alaihi wa sallam illustrates that the world is worse than a goat carcass defects.
b. World and it is cursed by Allah, except those loved by Him. So that people who love the world will constantly get slander.
c. People who love the world will make the world as a destination, but this world is wasilah (intermediaries) to get to the afterlife. [23]
Therefore, as a Muslim, during the life of the world must always do the good deeds and pray to Allah Almighty in order to prepare our selves in the eternal afterlife.
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