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- Bismillahirrahmanirrahim.
- Alhamdulillahiabbil alamin. Allahumma
- sholli ala sayyidina Muhammad wa ala
- ali sayyidina Muhammad. Peace be upon
- you warahmatullahi wabarakatuh.
- Brothers and sisters who are blessed by
- Allah subhanahu wa taala. Both those
- who can reach us through Radio
- Silaturahim or through rasil ee YouTube
- yes. So you can access the rasil
- YouTube ee by searching Rasil TV. Just
- type in, God willing, you will
- immediately find the link because
- currently Rasil TV is still
- inaccessible for one reason or another.
- Okay, thank God we gather again at the
- science assembly this morning. As usual
- on Saturday morning Rasil is present
- with morning tausiah with our teacher
- Ustaz Ahmad Jazuli Khalil has been
- present among us. Let us greet you
- first. Asalamualaikum warahmatullahi
- wabarakatuh, Ustaz.
- Waalaikumsalam warahmatullahi
- wabarakatuh. Are you
- healthy, Ustaz? Alhamdulillah.
- Alhamdulillahabbillamin. Healthy and
- hopefully also the health that
- surrounds our brothers and sisters
- listening this morning. On this
- occasion, Ustaz will discuss ee still
- around Asrar prayer. That's right Ustaz
- . Tapad Ustaz directly.
- Assalamualaikum warahmatullahi
- wabarakatuh.
- Wa aalaikumsalam. Alfatilah had
- sayidina wa habibina rasulillah
- Muhammad ibni Abdillah sallallahu
- alaihi wasallam wa ala alihi wa
- ashabihi. maqidanafiham mautana maal
- kitabahumusna wa Nabi Muhammadinallahu
- alaihi wasallam
- Auzubillahiminasyaitanirjim
- bismillahirrahmanirrahimahbil alamin
- arrahmanirrahimiki yaumiddin iyaka
- na'budu wa iyaka nasta ihdiniratal
- mustaqimathalladzina anamta alaihim
- ghairil magdubi alaihim waladin amin.
- Bismillahirrahmanirrahim.
- Alhamdulillahiabbil alamin wasalatu
- wasalamu ala asrofil mursalin sayyidina
- wa maulana Muhammadin wa ala alihi
- wasohbihi ajmain. Amma ba'd. Fainna
- asqal hadith kitabullah taala wahairol
- hadi hadi Muhammadin shallallahu alaihi
- wasallam umur mukdatha wa mukdatin
- bidah wa bidatinalah waalatin finar.
- The listeners of silaturahim who are
- blessed by Allah. Alhamdulillah, again
- we offer praise and gratitude to the
- presence of Allah Subhanahu wa Taala
- who always abundantly pours out His
- blessings upon us, especially the
- blessings of faith and Islam, the
- blessings of good health, the blessings
- of long life in obedience, including
- the blessings of meeting us this
- morning in good health in order to
- carry out His commands which are
- obligatory upon all of us, namely
- seeking knowledge, which God willing,
- this morning we will discuss the origin
- of prayer.
- Afan, Ustaz before continuing to the
- origin of the prayer, let's look at
- this, it looks like the clip hasn't
- been lit properly. Sorry, Ustaz. Yes,
- I'm sorry, perhaps you haven't heard
- Ustaz's voice clearly, God willing, you
- will hear it for a few seconds. Good.
- Thank God. Please Ustaz continue.
- May peace and blessings always be upon
- our Prophet Muhammad sallallahu alaihi
- wasallam and his family, companions,
- followers and practitioners of the
- sunnah. Radia Silaturahim listeners who
- are blessed by Allah. Well, to
- understand this prayer asrar, let's
- first look at the process or journey of
- making obligatory prayers to our
- Prophet Muhammad sallallahu alaihi
- wasallam. If we look at it, when Allah
- made zakat mandatory, the verse was
- revealed to the Prophet when Allah made
- fasting mandatory, the verse also. So
- Allah ordered Jibril to go to Muhammad
- and order him to fast during Ramadan.
- The verse is below. Likewise during the
- Hajj. So the verse that ordered the
- Hajj to be carried down was conveyed to
- the Prophet. But when praying, the
- angel Gabriel ordered to pick up the
- Prophet, take him to Allah Subhanahu wa
- Taala. So the verse was not given to
- the Prophet, but Allah directly gave
- the command to the Prophet in a way
- that the Prophet Muhammad was kept away
- from his family, from the world, from
- everything he loved and loved the
- Prophet. Just alone with Allah. Jibril
- didn't accompany him at that time. Yes,
- so keep it away. And Rasulullah
- sallallahu alaihi wasallam explained
- the problem of the believers 'mirjil.
- Prayer is the prayer of the believer.
- This means that at the time of prayer,
- if the Prophet met Allah during the
- mikraj, then when we pray we are facing
- Allah. Idza shallal abdu fainnahu
- yunajib rbah. When a servant prays he
- is praying to his Lord. Try having a
- dialogue with Allah. So, that's why in
- prayer we should say Allah is Great,
- everyone, whether it's family, or this
- world, should be out of our minds.
- Istiqbal yes. ee facing only Allah
- Subhanahu wa taala. And we are like
- when we face the Qibla, meaning we
- don't face anything else. Turning away
- from others because facing him towards
- Allah. Ee, so when we pray we face the
- Qibla, which means we turn away from
- something other than the Qibla. Well,
- the real Qibla is of course Allah. So
- when we pray this prayer we should turn
- from everything other than Allah only
- to Allah Subhanahu wa Taala. That's
- mikraj. So, next, listeners of Radia
- Silaturahim, who have been blessed by
- Allah. And if we look at history,
- prayer began to be obligatory in the
- 11th year of the prophethood. 11
- prophetic events through Isra and
- Mikraj. Before that, there was no
- obligation to pray. Before that there
- was no obligation to pray. So what did
- the 11 year old Rasulullah do in Mecca?
- The task of Rasulullah for those 11
- years was to preach, preach, invite
- people to Islam after Islam was then
- formulated by Rasulullah. Yes, their
- training is about faith so that Muslims
- truly know Allah Subhanahu wa Taala. So
- , there is no command to prostrate to
- Allah yet, right? Why? How do you want
- to bow down to Allah? People don't know
- God yet. Yes, so the Prophet first
- introduced who Allah is. So that the
- Muslims at that time really knew the
- true God. Not God according to
- perception. The Muslims themselves are
- not the God created by their minds, but
- the one who is worshiped is truly God.
- That's why the Messenger of Allah only
- introduced them and only introduced
- Allah to them. Only monotheism was
- taught, and the Prophet Muhammad (peace
- be upon him) rejected and prohibited
- anything that could harm this
- monotheism. Among them were visiting
- graves, things that were superstitious,
- and then superstition. So, the Prophet
- Muhammad (peace be upon him) removed
- those. Why shouldn't people visit
- graves? Because the people of ignorance
- , Christians, were accustomed to
- visiting them. If Muslims who don't
- understand how to visit Islam naturally
- , they will use the methods they used
- during the days of ignorance. And that
- is clearly dangerous, and it can damage
- the structure of faith that the Prophet
- (peace be upon him) had established
- among the Muslims at that time. So we
- can understand when the Prophet said, "
- Kuntu nahaitukum an ziaratil kubur." I
- used to forbid you all from visiting
- graves. So anything that could harm his
- faith was kept away. So, first, Muslims
- were introduced to who Allah is, not
- the God according to their own minds.
- When Umar bin Khattab (may Allah be
- pleased with him) had converted to
- Islam, the Prophet Muhammad asked Umar.
- "Umar, do you love me?" I'll just use
- casual language. "You love me, Umar?"
- Umar replied, "Of course, O Messenger
- of Allah, I love you. Who do you love
- more, Umar? Me, you, or your family?"
- Umar's friend, who at that time could
- only open his physical mind, but had
- not yet been able to open his faith
- mind. So he said, "Of course, I love me
- or my family more." Well, because
- according to Umar's friend, according
- to our reason, no one can love another
- person more than themselves. It doesn't
- exist anywhere. Surely that person will
- love himself before he loves others.
- Love for himself will be higher,
- greater than his love for others. The
- Prophet understood Umar's understanding
- because that's how it is according to
- our physical mind. Well, because of
- that, the Prophet then indirectly told
- Umar's friend to learn to open his
- faith mind. That's why he said, "Umar,
- a person's faith is not perfect until
- he loves me more than anyone else, even
- yourself." Umar's companions were sure
- that the Prophet was right. Yes, that's
- why he didn't deny it. But he didn't
- understand whether there was someone
- who loved another person more than he
- loved himself. That's what his mind
- couldn't accept. Ah, that's why he had
- to find an answer that what the Prophet
- said could be accepted by his mind.
- Returning home, he reflected on Umar's
- companions in his reflections, yes,
- that all this time he had been on the
- edge of a cliff, eh, what's it called?
- Wauntum ala safa khufratim minanar. You
- used to say that Allah was on the edge
- of the abyss of hellfire. Faanqadakum.
- Yes. Then Allah saved him. Standing on
- the edge of the abyss, just waiting for
- the right time. When the time came, he
- plunged into that abyss. That was death
- . The people he had loved, fought for,
- defended, namely his children and his
- wives who were very dear to Umar's
- companions. Not one of them wanted to
- save Umar from the edge of the abyss.
- No one pulled, yes. No one pulled. Well
- , instead, the Prophet Muhammad
- sallallahu alaihi wasallam, who, uh, he
- had always been hostile to, the most
- hated, even his friend Umar tried to
- kill him, he was the one who brought
- his friend Umar and his family, pulled
- him from the edge of the cliff and
- brought him to a very beautiful garden,
- a garden that was very what is it
- called? Sahdu and so on that was very
- comfortable, namely the garden of Islam
- . The Prophet. Even though this Prophet
- was not his family. In fact, the person
- he hated the most was the one who saved
- him. This was his son, his beloved wife
- . Instead of saving Umar from the edge
- of the cliff. Bah, they were actually
- lined up together, uh, standing on the
- edge of the cliff supporting the
- actions of his friend Umar bin Khattab
- radhiallahu anhu. In fact, the one who
- saved Umar was the Prophet sallallahu
- alaihi wasallam who brought him to a
- very beautiful garden. Well, this is
- when the mind of faith has been opened,
- that's how his perspective is. Finally,
- Umar's friend said, "Yes, if that's the
- case, it turns out that the one who
- loves me is not my son, not my wife who
- really loves me. In fact, I don't even
- love myself. In fact, the one who loves
- me is the Prophet." Then Sabar said, "
- Then the one who should be loved more
- is the Prophet. I myself did not love
- myself when my faith was not yet open.
- Hah. So now it dawned on Umar's friend
- that the Prophet was indeed the most
- deserving of love, even more than
- himself. So, in the morning, Umar met
- the Prophet. Ah, as soon as he met the
- Prophet, Umar said," The Prophet, I
- love you more than I love anything,
- anyone, including myself. "The Prophet
- sallallahu alaihi wasallam was
- overjoyed. What made the Prophet happy
- was not the words, not the words of his
- friend Umar. Because the words could be
- , Bu ee ee sound A, but in the heart it
- is not like that. It could be that now
- a tomorrow morning it will change when
- only his mouth speaks. But if it comes
- from his faith which shows that he
- already knows who Allah is, then that
- is what is encouraging. And this person
- , if it is like this, it is impossible
- to leave Islam. In the past, there were
- people who were said to be preachers,
- usually giving sermons, then they were
- called ustaz. Finally, he converted to
- Islam. From there, he became a
- professor in Christianity. Ah. Well, he
- said that the ustaz used to memorize
- many verses of the Quran. So I said
- this person's physical mind is working,
- but his faith is not yet open. Not yet
- open, right? Different from Umar's
- friend. Well, it's already open.
- Because it's already open, he really
- knows what Islam is. Because he really
- knows Islam, this person will never
- leave Islam. Ah, that's Umar's friend.
- For someone like that, suffering or
- anything for the sake of Islam will be
- a pleasure, right? Although it might be
- difficult for people to accept, right?
- How can suffering bring pleasure? After
- all, there are soap operas like that
- too. Suffering brings suffering.
- Suffering brings pleasure. I said this
- is actually Sufi language, this
- sentence, eh, what's the theme of the
- film? I don't know if the director is a
- Sufi or not. Uh, so it's Sufi language,
- I said, right? Uh, oh God. So how can
- suffering bring pleasure or suffering
- bring pleasure? Yes, this is a matter
- of love. When it's like this, when we
- talk about love, it's like that. Anyone
- , anyone Also, if someone is pinched,
- the person being pinched will feel pain
- , right? Huh. It's called a pinch,
- anyone. But two lovebirds are people
- who are dating. Well, that's his
- girlfriend pinching him. I'm sure the
- guy won't be angry. Well, he won't be
- angry. In fact, he enjoys the pinch.
- Because what he sees here is not the
- pinch, but who is pinching. That's how
- we are with Allah, right? If we truly
- love Allah, then Allah pinches us. Hm.
- Yes, we are pinched, no matter what the
- pinch is. It could be his sustenance
- that Allah takes, the form of the pinch
- , or his child or his motorbike or
- whatever. So when he sees who is
- pinching, it becomes a form of intimacy
- . There is a pleasure in itself. Who
- likes having their head stepped on,
- their smell stepped on, everything is
- gone. Yes, it hurts. But in fact, we
- see how it is when someone climbing a
- greased pole has their head trampled by
- small children. What is the word that
- is stepped on, over and over again. He
- is happy to be stepped on. Why isn't he
- looking at the footstep? What's behind
- this footstep? Who of us enjoys traffic
- jams? No one. There are people who just
- enjoy it and say it's jammed. Who can
- enjoy traffic jams? It's not the
- traffic jam that we enjoy. Leaving in
- the morning and coming home in the
- evening to go to work, people still go
- even though they know there's traffic
- jams, but they go through it anyway.
- Because it's not the traffic jam, but
- behind it there's something they hope
- for. Well, that's what makes him
- continue, right? Easy, later on, the
- chapter on love, we'll discuss it. So,
- back to the listeners of the radio of
- friendship blessed by Allah subhanahu
- wa ta'ala. That's why the Prophet
- introduced me first. I remember a
- preacher named Ustaz Felix. What was
- that?
- Siu.
- Siu, huh.
- He once told a story like this. What's
- his name? The Chinese, when making
- Buddha statues, make them fat. Hm.
- Taiwanese people make Buddha statues
- that are thin. So, why is it that when
- asked why you make Buddha statues fat?
- The Chinese said, because Buddha is a
- symbol of happiness. People are happy
- Yes, people are happy if they have a
- lot of money. Ah, so the point is that
- if you want to be happy for Chinese
- people, you have to have a lot of money
- . If you don't have a lot of money, you
- can't be happy. If you have a lot of
- money, you're rich, you can eat well
- and eat well. If it's like that, who
- wouldn't be fat? Well, then when these
- people from Taiwan made a Buddha statue
- and Buddhaya was thin, they were asked,
- " Why did I make a Buddha statue thin?
- "" They say, the Taiwanese say that
- Buddha is a practitioner of asceticism,
- meditation, and fasting. If a person is
- a fasting person, he must be thin. Well
- , this means that it is interesting.
- The statue that is currently being made
- is one person. One person. Why are
- these two people making this Buddha
- statue differently? Well, this reason
- means perception. If it's like this,
- what is the name of the Buddha
- according to their perception? This
- Chinese person is like this, according
- to the Taiwanese person, it's like this
- . I said, maybe if a Javanese person
- makes the Buddha's trunk, he will wear
- a blangkon (traditional headdress). An
- Ethiopian person might paint it black.
- Well, that's why in Islam we are not
- allowed to paint God. Let alone paint
- God, we are not even allowed to paint
- the Prophet Muhammad. Because when
- painting, we cannot be separated from
- what was mentioned earlier, that
- perception. Yes, Ibnu is now painting
- the Prophet Muhammad. I am painting the
- Prophet Muhammad, Alin is painting. The
- results of the paintings cannot be the
- same, right? They must be different.
- When we say, "O Messenger of Allah," we
- will imagine the image of the Prophet
- Muhammad according to the results of
- the painting that says, "O Messenger of
- Allah, the forms are different. If
- that's the case, then the Prophet
- Muhammad apparently had a lot of names.
- This is for the Prophet. What if it's
- Allah?" Well, this is it. That's why in
- Islam we are not allowed to paint the
- Prophet Muhammad, let alone paint Allah
- . It doesn't mean that Islam doesn't
- respect art, and that's not it. This is
- a matter of faith. So, why do people
- make fat Buddha statues? Why thin ones?
- Perception. This is the problem. If
- it's perception, then it's different.
- That shows these two people don't know
- who Buddha is. If they both know each
- other well, in terms of Buddhism,
- there's no difference. It should be the
- same, right? Well, this is what, eh, so
- for 11 years, the Prophet Muhammad only
- taught Muslims about what is it called?
- faith. First, introducing who Allah
- really is, not the God according to
- perception, not the God according to
- the opinion of society, or not the God
- created by their own minds. H well,
- that's about Allah. Regarding religion,
- there are people who really know Islam,
- there are also those who don't really
- know. According to them, Islam is like
- this. According to A, according to B,
- Islam is like this, according to C,
- Islam is like this. This is clearly the
- difference between these three. All
- three are wrong, maybe all three are
- right, it's impossible. There must be
- something wrong. Yes, this must be like
- that. That's why it's not surprising
- that now there are people who blame
- Muslims. This is how it's blamed. So,
- why might this be the problem? Because
- of the perception, understanding, and
- so on. Hey, listeners of the
- silaturahim radio, blessed by Allah. So
- when there was a command to pray, a
- command to prostrate to Allah, then the
- companions at that time when
- prostrating, the one who was prostrated
- was Allah Subhanahu wa Ta'ala. Not the
- Allah created by their minds. So, now,
- when we want to perform prayer, we
- prostrate to Allah, communicating with
- Allah who makes His own rules. We want
- to communicate with Allah, we want to
- meet with the President. The President
- makes the rules for the President. The
- same is true with Allah. Allah makes
- the rules. So, we shouldn't make these
- rules ourselves. I have a congregation,
- he's a vegetable seller. So he leaves
- for the market at 00.00. Because when
- he leaves at dawn, he doesn't get any
- vegetables. There are leftovers, what
- do people call leftovers? The bad parts
- , according to Ustaz. So I leave at
- 00.00 because I am also a Muslim. If I
- leave at dawn, I don't get any, so I
- pray at 00.00. .00 Ustaz said that. How
- is that? Even though Ustaz said that
- the dawn prayer starts at such and such
- time until such and such time. Ah, if
- we do it before the time or after the
- time is min afisaiat min akbaril maasi
- wa afis syiat. It is one of the
- greatest sins and also a heinous act.
- The most heinous. Now what does Ustaz
- say? I used to do it at .00 all the
- time. What is that? Oh, I said it's
- okay. It was okay in the past. It was
- okay. In the past, Ma'am. Oh, so I'm
- not sinful. God willing, not. In the
- past, Ma'am, because Ma'am didn't know,
- but starting tonight, it's not allowed.
- Starting tonight, it's not allowed. The
- solution, Ustaz, is how can I get
- vegetables that aren't bad? I said, "
- It's easy, Ma'am. You can go there at
- .00. You can also go at .00. As soon as
- the call to prayer is heard, I
- immediately go to the prayer room.
- There's also a prayer room and a mosque
- in the market. Mom, when you do
- ablution, you do ablution and pray
- alone. Hm. No need to congregate
- anymore. Just pray alone, the letter
- Qulhu. Hm. That's it. Just read that
- and then. Then, pray the wirid while
- walking. If you don't do the wirid,
- it's okay. Shopping like that. Well,
- after a while, people will naturally
- feel embarrassed to congregate. How can
- I not congregate? Yes, thank God, in
- the end, I congregated. Why do we force
- them to congregate? If not, it's like
- this. Well, in the beginning, there's
- no need to congregate, just congregate,
- Inna Atina read the letter. Yes.
- Praying for so long, finally, Ustaz,
- people haven't prayed yet, I've already
- prayed first. Someone said," Ma'am,
- there will be a congregation at this
- hour. "In the end, I felt embarrassed,
- I said to myself. In the end, I
- congregated. That's what we call da'wah
- , right? Early people, don't be like a
- baby who's just a little kid and
- already given uduk rice, give it to him
- , it's like being stupid. In Arabic,
- it's stupid. Ah, this is the
- congregation of rahimakumullah, right?
- So, it's regulated by Allah, how kumtum
- ilati, Allah says, right? If you are
- ayadina amanu wajakum, if you perform
- prayer, wash your face, wash your hands
- up to your elbows, wipe your head, wash
- your feet. But that's really easy for
- Allah. That's it. This means that
- before we face Allah, communicate with
- Allah, pray to Allah, we are told to
- perform thaharah first. Well, thah
- first. Well, the other day I explained
- that there are three, there are four
- thaharahs. Thaharah from hadas, minor
- hadas, major hadas, that's thaharah to
- cleanse our zahir first. Then thaharah
- anin najasah, that is, cleansing from
- external impurities, such as chicken
- droppings or whatever, cleansing our
- bodies, our clothes, our place of
- worship, as well as from internal
- impurities, lying, deceit, and other
- bad traits. Other bad traits of the
- heart are called our taharah, cleansing
- . Why? Because Allah is the most pure.
- La yaqbalu illa thayiban. He accepts
- nothing but good. So we cleanse
- everything. After we perform taharah,
- what do we do? Dressing, that is,
- covering our private parts. Private
- parts are a disgrace. Covering one's
- own disgrace, covering the disgrace of
- others. Well, nowadays, it's popular to
- expose disgrace. Wow, it's
- extraordinary. When it comes to telling
- people, it's the best. It's indeed the
- best. So sometimes, eh, what do
- Bang Omirama say? The elephant on
- the eyelid, eh, the ant across the
- ocean is visible. The elephant on the
- eyelid is invisible. That's how it is.
- That's what humans are like. Well, only
- when it comes to talking about
- extraordinary people. Listening is a
- bit difficult. But if we look at it,
- God actually gave us two ears and one
- mouth. Maybe the intention is so that
- we listen more than we talk. If people
- listen more than they talk, God willing
- , they will become intelligent people.
- Yes, if you talk a lot and rarely
- listen, you won't be intelligent later.
- Because you have little capital to talk
- about. Well, like the lecture model now
- , I give a lecture here on this
- particular chapter. Later, I move to
- another location. After all, the
- listeners are different. That again.
- Moving again to another location, to
- West Java. Yes, that again. Why?
- Because I don't listen from people.
- When someone gives a lecture, he goes
- away. So I don't listen, I just talk,
- so my capital is limited. But if we
- want to hear a lot from people, God
- willing. That's why Olin and I will
- have more knowledge. Huh? Yes. Yes.
- With what's everyone here called?
- Listening from Habib Husein, from whom?
- That's why I also listen to Habib
- Husein, listen to Ustaz, what is his
- name Sanusi, to improve. Well, that's
- what it's called aurat. After that, the
- Prophet said idza kumta ilat faasbigil
- wudu. Complete your wudu. After that,
- summakwil direction. Then face the
- Qibla. Well, see now when we face the
- Qibla, it means we turn away from all
- directions, turn away from everything
- else, just focus in that direction. So,
- when we face Allah, if we really want
- to face the true Allah, then we have to
- turn away from other than Allah. Well,
- apart from God, family, property, and
- work must first be removed from us,
- from our thoughts, yes, from our
- memories. Because we only face
- ourselves to Allah Subhanahu wa taala
- like that. Then fakabbir say the words
- Rasulullah sallallahu alaihi wasallam
- the phrase Allahu Akbar yes. that is,
- only Allah is great, everything else is
- small. Yes, what is the other? Yes, the
- other besides Allah. Besides Allah. Maa
- ma ina ma yanfad wa indall baq. What is
- with you will disappear, will perish.
- But what is with Allah is eternal. How
- can we chase what will disappear and
- leave what is eternal which is with
- Allah Subhanahu wa taala. Well, then ee
- in this prayer means that if it is like
- that, our hearts must be present. Our
- hearts must not only be present our
- bodies. That's why during takbir we say
- Allahu Akbar kabiro walhamdulillah
- kasiro terus wajjahtu wajhiya lilladzi
- fathar samawati ard. I face my body and
- soul to the One who created the heavens
- and the earth. We face our bodies and
- souls to Allah. Although sometimes,
- even sometimes, when I pray, the one
- facing me doesn't know what the one
- facing me is, sometimes when praying
- Allahu Akbar, my mind is elsewhere.
- Well, that means our minds, our hearts
- are not facing Allah. Maybe this is why
- Imam Al Ghazali rahimahullah, and if we
- look at the hadiths about the iftitah
- prayer, none of them use this wajjahtu,
- what there is is wajjahtu, not this.
- Wajjahtu wajhiya lilladzi fathar
- samawati, not this wajahtu. Well, when
- asked why? Whereas in the Qur'an, the
- Prophet Ibrahim said inni wajjahtu waj
- lilladzi fatar samawatil ard hanifah
- muslima wa ana ya ee awalul muslimin.
- Then why is there no this in that
- hadith? E when asked about it, Imam
- Ghazali said this. We are praying, our
- mouths say wajahtu wajhiya. I face my
- body and soul but my mind is elsewhere.
- That means that person's statement is a
- lie, right? Lies. O Allah, I face my
- body and soul to you. But our body and
- soul, our minds are all over the place.
- This means our statement is a lie. It's
- already a lie, but add this. This means
- it's true. Truly. So if you add this,
- your mind is all over the place, the
- lie gets bigger. It's already a lie,
- using the word" really, "like a trader.
- There used to be traders who would
- offer how much is this, sir? Oh, it's R
- 5,000. R000, right? Just R 4,000, sir.
- By Allah, sir. From the beginning, you
- couldn't get it.
- From the beginning, you couldn't get it
- . If this is a lie, add it with"
- by Allah. "The lie gets bigger. Well,
- this is enough, your mind is crazy,
- saying it, let's just say my body and
- soul, add it with" really. "Ahah. This
- is what Imam Ghazali said, the lie gets
- bigger. So, to avoid making the lie too
- big, there's no need to add this. In
- the Quran, Prophet Ibrahim said this,
- this is the Prophet Ibrahim who is
- compared to us, right? Yes, if someone
- is like that, please use the word"
- really. "I'm not forbidding people from
- praying the iftitah prayer by reading
- this face. No, I just agree with his
- opinion, with Imam Ghazali's statement
- like that. Yes, that's right. That's
- why I don't read this when reading the
- iftitah. I just read the face. Because
- that's what the hadith says too. Ee so
- the heart is present. Ee for this
- meaning, there are actually many
- instructions from the Qur'an that
- direct it. Among them is the word of
- Allah," Aqimisata lidik. "Establish the
- lidik prayer to remember Me. Yes,
- establish prayer to remember me. Hmm.
- His education is quite high but his
- religious capital is lacking. This
- verse could be distorted in meaning and
- then accepted by that distortion. So,
- how do you distort it? Satan or the
- devil could whisper in the minds of
- people whose faith is lacking, that pay
- attention to this word of Allah.
- Establish prayer to remember me. Yes.
- So, to be a prayer is not the goal but
- the tool. So, the main goal is dhikr.
- Remember me. See, that's the purpose of
- prayer. So, if you remember me, there's
- no need to pray anymore. Hmm. No need.
- What's important is the dhikr. This is
- how Satan can mislead people. So it's
- not surprising that some people say
- that if we already know Allah, we don't
- need to pray anymore. It's enough in
- our hearts. It's enough in our hearts.
- Well, this is like this, O Allah, many
- parents complain to me because their
- children no longer pray. Because they
- already know Allah. They don't pray
- anymore because they remember Allah all
- the time. Meanwhile, the purpose of
- prayer is dhikr. So when I was asked
- about that, I explained it like this.
- Dhikr in Indonesian has two meanings:
- it can be remembering, it can also be
- mentioning. Yes. So, if dhikr to Allah
- means remembering Allah or mentioning
- Allah, it can be mentioned or
- remembered. Because like this, if
- someone mentions, yes, if we mention
- someone's name, then at that moment we
- are definitely remembering that person.
- Yes, if I mention the name Ibn, then at
- that moment it means I am remembering
- Ibn. If I am remembering someone, I am
- definitely also mentioning that person
- even though not with my mouth, but my
- heart does mention it. So because of
- that, dhikr can be interpreted as
- mentioning, it can also be interpreted
- as remembering. Well, there are two
- kinds of dhikr here. There is dhikr
- biasan, there are three kinds of dhikr,
- sorry. There is dhikr biasan, there is
- dhikr bil jawarih, there is dhikr
- bilqalbi. Dhikr biasa is remembering
- Allah, mentioning Allah with the tongue
- . O Allah, O Allah, O Allah. La
- ilahaillallah. Reading the Qur'an, for
- example, saying Subhanallah, saying
- Alhamdulillah, Allahu Akbar. That is
- what we call dhikr with the tongue,
- with the tongue. This dhikr has
- benefits, but it is small. Hm. This is
- smaller, yes. This is about verbal
- dhikr. The second is dhikr bil jawarih,
- dhikr with the body parts. Dhikr with
- the body parts. Ah, what is it like
- when someone is praying? Prayer is
- dhikr. The body parts are doing dhikr.
- Then we are sitting in the religious
- study group, it is dhikr. Only dhikr
- with the body parts. So now, if someone
- remembers Allah, there is no need to
- pray. This is what people don't
- understand dhikr. Prayer itself is
- dhikr. So, if you remember Allah, there
- is no need to pray. So, if you remember
- Allah, there is no need to remember.
- How do you understand it? That's how it
- is. These people don't understand the
- words, don't understand dhikr, don't
- understand the meaning of dhikr. Well,
- that's what it was, eh, a decent
- education but no basic religious
- foundation, right? Yes, it's difficult
- to misunderstand. The third is dhikr
- bilqolbi. Well, dhikr with the body
- parts is better than just dhikr. The
- third is dhikr qolbi, yes. Dhikr with
- the heart. Well, this is the best. Like
- earlier, Umar bin Khattab understood
- the meaning of love that the Prophet
- meant, it was the result of dhikr
- bilqarbi, namely tadabbur, taamul until
- the Prophet said this. Tafakuru sa'ah
- khairun min ibadati sanah. Thinking
- about you for 1 hour is better than
- worship for 1 year. A year of worship
- that is not experienced by us, with us
- only experiencing a worship for 1 hour,
- the value is less than that of a year
- of worship, that is knowledge, right?
- And the Prophet sallallahu alaihi
- wasallam explained that the value of
- worship depends on the person's
- understanding. Ah, from this, there are
- people who study the Koran for 16 years
- without changing their character. They
- are talkative, they keep going, they
- fight with their neighbors, ee what's
- the name, there is no stopping this.
- Even though they have been studying the
- Koran for decades. But there are people
- who have only studied the Koran for a
- week, only 2 weeks, there are already
- drastic changes. Why? Because the one
- who studies the Koran is only his body,
- maybe with his tongue, his heart does
- not study the Koran. For those who have
- only been reciting the Quran for a week
- , a month, their hearts are really into
- it. Their hearts are truly reciting the
- Quran, they understand it, they
- internalize it. Then they apply it,
- it's extraordinary, to the point that
- the Prophet even meditated on it. Well,
- that's zikir, right? So there are three
- : zikir bilisan, zikir bil jawari, and
- zikir bilqalbi. Similarly, when people
- talk about charity, they generally
- understand its relationship to money,
- to wealth. So, if you try to increase
- charity, you should understand that
- increasing charity means giving lots of
- alms, right? In fact, charity is the
- meaning of alamal hual harakah. Charity
- is movement. So, if I'm like this, I'm
- doing charity. We're sitting here,
- we're doing charity. Charity is
- movement. There are three movements.
- There are verbal movements, body
- movements, and heart movements. If
- these movements are in accordance with
- Allah's commands, in accordance with
- the Prophet's commands, with the
- Prophet's guidance, this is called
- obedience. So, if we are ordered to
- obey Allah, obey the Messenger of Allah
- . What does that mean? That's your
- mouth. Your actions and beliefs must be
- in line with what Allah commanded,
- commanded by His Messenger, which His
- Messenger also exemplified. This is
- called obedience. This one is obedient.
- Well, if it's the opposite, if it's the
- opposite it's called immorality. Our
- mouths tell us this by Allah, but it's
- the opposite. Our body parts tell us to
- pray but don't pray. It's called
- immorality, which tells us to
- appreciate it, to understand something,
- we abandon it and forbid people to
- appreciate it. This is called
- immorality. That is the meaning of
- charity, the meaning of remembrance. So
- there are three. Ah. Well, quite a few
- of us still misunderstand about charity
- , about dhikr so that in the end our
- understanding of it is very narrow.
- Wala takun minal gofilin. And don't be
- a negligent person, okay? Become a
- negligent person. Ah, that's what Allah
- says in the Koran. fala takun ee minal
- gofilin. So in prayer, don't let it
- happen that when we stand, we recite
- the tahiyat, when we recite the fatihah
- instead. Well, that's called the body
- being present but the heart is not. Try
- to imagine when we face the president,
- our bodies are in front of the
- president, when asked we just stay
- silent because our minds are elsewhere.
- Wow, so annoyed. The President is
- offended. Now how do we face the one
- who created the president? Face the one
- who created the king, who created us,
- who knows what's in our hearts, who
- knows our thoughts. Well, this is the
- meaning of the inner meaning when
- praying, it must be like that. Indeed,
- this is not easy. It's difficult to be
- able to do this, but it doesn't mean
- it's impossible. What is needed here is
- mujahadah struggle, yes, mujahadah is
- needed. I, uh, I salute my elementary
- school friend. He doesn't understand
- Arabic Olin. But he was so curious to
- know what the translation of qul
- huallahu ahad is. So he recorded
- himself. Reading qulhu and then
- recorded the translation. Later, every
- time he sleeps, he listens to it, and
- finally he translates it into Fatihah,
- the translation is Qul Azubirabbinnas
- Falaq Binnas, yes, Qulhu memorizes it,
- even though he doesn't know each one,
- but the translation is like that. So
- that when he prays, he knows the
- meaning of Qul Huallahu Ahad. What is
- the translation of Qul Huallahu Ahad?
- What is the translation of Allahusad?
- Heeh. There is a verse that I think is
- a hint from Allah for us. Namely," Ya
- ayyuhalladzina amanu la taqrubus shat
- wa antum sukaro hatta tlamu ma taquulun
- . "O you who believe, do not pray when
- you are drunk. Allah said, if you are
- drunk, do not pray until you realize
- what you are saying. So, once, a friend
- of ee Abdurrahman bin Auf held a party.
- At parties, Arabs usually make roasted
- lamb. So, the Ansar friends were
- invited, the Muhajirin friends were
- invited at a time when alcohol was not
- yet forbidden. Then they got drunk and
- got drunk. Well, when it was time for
- the Maghrib prayer, Abdurrahman bin Auf
- became the leader in the prayer. The
- letter he read was Surah Al-Kafirun.
- Qul ya ayyuhal kafirun. Understandably,
- he was drunk. So there was a change in
- the verse. It was read like this. Qul
- qul ya ayyuhal kafirun. A'budu maa
- ta'budun wa antum' abiduna ma a'bud. Wa
- ana abidum ma abadtum wa antum abiduna
- ma a'bud. So the meaning clearly
- changed. O disbelievers, I once
- worshipped the God you worship. You too
- once worshipped the God I worship.
- That's it. Oh, it would be a mess,
- right? Then the word of Allah was
- revealed," O you who believe, when you
- are drunk, do not pray. For when you
- are drunk in prayer, you do not realize
- what you are saying. "I said this is
- Allah's language, this is a story about
- being drunk, right? But if someone is
- observant, intelligent, when they want
- to pray, they will feel it. Why
- shouldn't drunk people pray? Because
- drunk people don't understand what they
- are saying. Now, if I'm not drunk, but
- I don't know the meaning of Fatihah,
- what I'm saying. The surah I read from
- beginning to end until bowing, I don't
- know what I'm saying. Does that mean
- I'm drunk? H, right? Not drunk, but
- there's no difference. In what way? Not
- realizing what I'm saying. If it's like
- this, how can I be devout? So, oh God,
- that's why I said this, oh God, this is
- very subtle, this is a dig at me. So,
- it means that if we pray without
- knowing what we're saying, it's like a
- drunk person, and then a drunk person
- prays without knowing what he's saying.
- Well, hopefully we don't fall into the
- group of people who are so-called drunk
- . Yes, if we fall into the category of
- drunk people, it's natural, it's also
- appropriate that people don't
- understand. Allah says that you are not
- a negligent person, a person who does
- not understand. Yes. Hey, someone asked
- this. In Surah Al-Ma'un, there is a
- phrase called fawailun lil musin
- alladzina hum an shatihim sahun. Woe to
- those who pray, namely those who are
- negligent in their prayers. When I read
- some interpretations, the scholars of
- Islamic jurisprudence also said," We
- are grateful to Allah because Allah
- said in this verse with ee an shatihim,
- not fi shatihim. "Fawailun lil musollin
- alladzina hum an shatihim, not fi
- shatihim. So being negligent in one's
- prayers is not being negligent in one's
- prayers. So what is the difference
- between being negligent in prayer and
- being negligent in prayer? Being
- negligent in prayer means that we are
- performing prayers outside of their
- time. That is what is called a praying
- person. Yes, being negligent in their
- time. So, being negligent in their
- prayers. Hm. The rule for Zuhr prayer
- at such and such time is that he
- performed it before Asr, during Asr.
- Likewise, prayers before or after that
- are called negligent in their prayers,
- right? Especially not leaving them, not
- doing them. Well, if you are negligent
- in your prayers, during prayer, ah,
- that is our negligence. What was that
- called? Not realizing what we said. Yes
- . Ee that's why the fiqh scholars said,
- very grateful that Allah said it an
- shatihim. And that shows that humility
- is not obligatory in prayer. Humility
- is only sunnah, you know, except
- according to Sufi scholars, then it
- becomes ee a requirement. If for
- example, ee what is sahun fi shatihim,
- who in our prayers is not said to be
- negligent? Everyone is negligent. Those
- who are not negligent can probably only
- be counted on the fingers of one hand.
- Yes, I myself have never experienced
- what it is like to pray humility, which
- is actually what humility is like. Yes,
- while praying, he yawns once, sometimes
- two or three times. But who would be
- like that? Sheikh Junaidi said," I
- don't believe that someone can sleep in
- Allah's house, in his lover's house. "
- Yes. Yes, the mosque is called Allah's
- house. We enter the mosque. How can we
- be sleepy, they say, in a lover's house
- ? We are sleeping and can wake up when
- our lover is there. Ahah. This is how
- he said he entered his lover's house
- and slept soundly. Ah, it's hard for me
- to understand what their thinking is.
- That's what the muhibin are like.
- Muhibin are like that. It's difficult,
- isn't it? It's not that we can't return
- to mujahadah, we need to struggle, and
- this takes enough time. So, that's what
- the listeners of rahimakumullah think
- about the meaning of ee khudur, in our
- hearts, when we face Allah Subhanahu wa
- taala. So it's not just the mouth, it's
- not just the physical, we are the ones
- facing, but the most important thing is
- how our hearts can be present when we
- face Allah Subhanahu wa taala. So that
- our tongues, our actions or our bodies,
- as well as our hearts face Allah
- Subhanahu wa taala and distance our
- minds from anything other than Allah
- Subhanahu wa taala. Hopefully this is
- granted by Allah to all of us. Perhaps
- this is what can be conveyed. Hopefully
- what is called can be understood and
- also ee can be practiced in every
- prayer we pray. And Allah knows best.
- Ya rabbanaarofna biananafna wa annana
- asrafna alha asrafna fatub alaina
- taubah tagsilu kulla haubah wasurlanal
- wair wa mauludina wal ahli wal ikhwani
- wasairil khillani wa kulli dzi mahabbah
- au jiratin au shahbah wal muslimina
- ajma ambi Aslan wudan manna biktisabin
- minna. Bil Mustofa Rasuli Nahd Bikulli
- Suuli. Sallam rabbi alaihi addal habbi
- wa waalihi wasahbihi. O Allah, we admit
- that we sinned, we crossed the line, we
- almost slipped. Give us forgiveness,
- cleanse all insults. Cover our
- shortcomings, O Allah. Safe what we
- fear. Forgive our fathers and mothers
- as well as our children, family and
- brothers and all our friends and those
- we love, neighbors or friends and all
- Muslims. Amen. Please accept my wishes.
- only Your grace and glory. Not because
- of our efforts. With the position of
- Almfa sallallahu alaihi waalihi
- wasallam, grant our request. May Allah
- bestow blessings and greetings on the
- Messenger of Allah as many as the
- clouds. Praise be to Allah from
- beginning to end.
- Still alive.
- Yes Masha Allah. Well done, Ikhwan and
- Nawat who are blessed by Allah
- Subhanahu wa taala. Earlier we listened
- to the Ustaz's explanation regarding
- the Asrar prayer. We invite brothers
- and sisters who want to submit their
- questions as usual for SMS and WhatsApp
- , not for phone calls. We invite you to
- number 0811999720. Now, if you want to
- call, please call number 0218451512. We
- will be back after the next break. La
- la la also nasil network for Islam. I
- apologize, Ikwan and Ahwat had a
- discussion with Ustaz Jaz earlier,
- which caused me to lose focus. But
- hopefully, I won't lose focus because
- we will immediately answer the
- questioner who has come in via phone.
- Hey, let me greet you first.
- Assalamualaikum.
- Waalaikumsalam, Ma'am with Ginanjar in
- Kender Bu, East Jakarta.
- Okay, Mr. Ginanjar. Let's go straight
- to the question directly with Ustaz
- Jazuli.
- Yes. Hey, regarding the solemnity of
- prayer, I am surprised by the
- companions of the Prophet who had many
- slash wounds from war and those who
- were hit by arrows. But how can their
- prayers be solemn?
- Meanwhile, I myself have experienced
- canker sores on my tongue, and I am not
- devout. How can I follow the mentality
- of the Prophet's companions like that?
- That's
- all, Sir.
- Okay.
- What I mean is this, Ma'am. After all,
- the Prophet's companions
- were wounded after war, right, Ma'am?
- Yes.
- But why did they pray devoutly? Even
- though wounds are painful.
- Okay, we've got the question. Okay, Sir
- , please listen to Ustaz's answer on
- the radio, Sir.
- Okay, thank you, Ma'am. Assalamualaikum
- ,
- Ma'am. Bismillahirrahmanirrahim. They
- can pray so devoutly. While we, uh,
- what is it called? Why is it so
- difficult to be devout? I once read a
- book, Sir, called Al-Ibris. It was the
- work of a saint of Allah, Sheikh Abdul
- Aziz. He was once asked this," Sir, he
- said, Sheikh, why do some people see
- that when they perform ablution, they
- can wash their face 20 or 30 times. "
- Wow, after washing their face. Then
- it's their turn to pray, the takbir
- takes so long that the imam has read
- the surah, and they've already done it
- dozens of times by the time they finish
- . Why is that? That's what's called
- wiswas, right? He said," Because this
- person is usually like that. Because
- they don't know where they're going to
- pray. When they do takbir, where are
- they going? What do they want? "When
- they know who they're facing when they
- do takbir, it doesn't happen like that.
- The same goes for ablution, he said.
- Well, here it means when we're talking
- about this goal, this heart, this
- intention, right? Uh next, I'll make
- this, what's it called, uh, a
- comparison, sir. What's called
- reverence when we're in this, uh,
- what's it called? The Bung Karno Sports
- Hall. Then we attend an event with our
- children or grandchildren. It just so
- happens that we also have a hobby, we
- enjoy listening to Omirama's songs. At
- that time, Omirama was singing a song.
- We were enjoying it, but suddenly our
- grandchild disappeared. Yes, suddenly
- our grandchild disappeared. So we will
- look for it at that time, yes, at
- Gelora Bungkar, when we were looking
- for our grandchild, our thoughts, our
- ears, our eyes would be directed to one
- point at that time. Because our ears,
- our eyes were currently searching, yes,
- towards our grandchild, then Oma
- Irama's voice, the music was so
- thunderous, maybe only audible to our
- ears, but we would not know what song
- was being sung, yes, let alone be able
- to follow Omirama's song. It was
- impossible at that time because our
- ears were focused on our grandchild,
- our eyes were focused, and so were our
- minds. This is what is called solemnity
- . When we can close the nine holes, two
- eyes, two ears, two noses, one mouth,
- and the other two. Yes, we have closed
- everything, pointing to one point,
- namely the face of the wajia. Maybe
- there was a sound from outside, yes.
- Yes, no matter how loud it is, it can
- only be heard, but we will not know.
- That's why it's impossible for someone
- to pray if their ears are praying,
- their eyes, their mind is praying, and
- suddenly they're distracted by a joke
- on TV, causing them to laugh. That's
- impossible because we can direct all of
- our five senses to one point. That's
- what the companions experienced, maybe.
- Well, we still can't direct that. Hey,
- try it, there are people who hold yoga
- therapy, what therapy is that, another
- one.
- Heeh. It's actually similar to this,
- similar to khusyuk, right? Because at
- that time we are focusing our minds on
- one point, emptying ourselves of all
- worldly activities. And it turns out
- that the results can make our vision
- healthy. When Muslims pray with khusyuk
- , they don't need meditation, they
- don't need yoga, actually. Because
- khusyuk is more powerful than
- meditation than yoga. But not just
- anyone can do that, but it requires
- practice and learning. Well, among
- other things, Islamic jurisprudence
- advises that when praying, it's sunnah
- to face something like a wall. Why do
- we have to face the wall? It's not a
- requirement. Because there are two
- things that can disrupt concentration.
- One is visible objects. The second is
- sound. Well, imagine us about to pray
- after playing chess. After playing
- chess again, we lose again, and we're
- upset again. Yes, when we say takbir
- Allahu Akbar, the chessboard will
- appear in our prayer. This means that
- what's disrupting our concentration is
- the objects we see. Well, what Islamic
- jurisprudence scholars mean is praying
- in front of a wall. The narrower our
- field of vision, the less it will
- disrupt our concentration. The wider
- our field of vision, the greater it
- will disrupt our concentration. So,
- among Sufi scholars, it's good for
- beginners to close their eyes when
- praying. By closing our eyes, we don't
- look at objects, and that will later,
- what's called, our focus. However,
- Islamic jurisprudence scholars say it's
- makruh (rejected) to pray with our eyes
- closed. Why? Because Islamic
- jurisprudence deals with external
- matters, not internal matters. Oh, now,
- if we close our eyes while praying and
- someone steals something? I don't know.
- But if we are awake, we can protect our
- possessions. Ah, so fiqh talks about
- not letting our belongings be stolen,
- we don't know. If a Sufi scholar were
- to let the person's belongings be
- stolen, rather than the reward for the
- prayer being stolen. Which would you
- choose? So now it's up to people to ask
- whether it's better to close their eyes
- or stay awake, Ustaz? They say that
- praying is up to you, which one you
- want to protect. Is it your bag, what's
- inside it? Your clothes or your bag,
- that contains the reward for prayer. So
- it's up to you. Yes. The second thing
- that disturbs us is sound. When praying
- , we are disturbed by sounds from
- outside when we can't close our ears.
- Well, that's why for beginners in fiqh,
- when praying, our prayer recitation
- must be audible. By allowing the sound
- of our recitation to be heard, the
- sound of our recitation will block the
- sound from outside. It's blocked by the
- sound of our speech, like that. Ah,
- that's one of the ways to improve in
- creating reverence. Well, if the
- Prophet was removed earlier, it meant
- that he had to put aside everything,
- whether it was family or, uh, what's it
- called, uh, work, and so on. E, but we,
- this situation sometimes influences.
- Yes, sometimes it influences. I have a
- congregation member who asked me,"
- Ustadz, how can I have peace of mind? "
- Well, why is this? So he was conned by
- a million Rupiah. So he was going to
- get this Pajero car. Well, just to take
- care of this and that and so on, he was
- asked to send money first. I said, a
- former principal, yes, greetings, I
- said, no, that's very kind, I said.
- Puang wants to give the Pajero car to
- my father, he doesn't know him, okay?
- And his father also really trusted that
- person. What is clear is that the
- million Rupiah is gone. Well, so in the
- end, for him, I think the million
- Rupiah is a huge amount. If he were to
- consider it, if I get Pak Jero, he
- would still have more, right? Well, he
- just didn't think about the kindness of
- this unknown person. In the end, how
- can I be calm, Ustadz? I remember him
- saying," Now, ask me for a wirid so
- that what should I practice? This is
- not part of the wirid. "I said," Sir,
- it's not part of the wirid. Put it
- because the person is aware of the
- wirid. Then where will the money be
- returned? You don't know your address,
- right? See, so it's not part of it. Now
- , how come I'm praying downstairs? "
- Well, that thought sometimes also
- enters into prayer. conditions and this
- is what disturbs our concentration in
- prayer. That's why the Prophet was kept
- away from this world, what are all
- those things called? Leave it, even
- though it's not easy, it requires
- practice, practice, practice. One of
- them is to internalize all the readings
- we read in prayer. Not just the
- readings, including bowing, what does
- that mean? Prostration, try to see,
- when bowing, it's said Subhana Rabbiyal
- Adzim, but when prostrating, it's said
- Subhana Rabbiyal A'la, why not just
- reverse it? Well, this is why Imam Gaz
- said that during bowing, there is
- reverence within us to Allah Subhanahu
- wa ta'ala. So, that's how we
- internalize the recitation. Just try it
- . If we pray like this now, for example
- , bismillahirrahmanirrahim, our mouths
- say it. Our hearts translate it.
- Everything we read is translated. A
- long prayer feels short. It feels like
- a moment. If it's like this, our way of
- praying is like this. If we see an imam
- who is speeding up, our hearts don't
- really like it. Ah, this is the prayer,
- I just want to speed up like this. That
- will naturally happen. Seeing someone
- praying fast, we don't like it because
- they are used to this, eh, what is it
- called, translating or contemplating
- the verses, eh, sentences read during
- prayer, it will naturally happen. But
- why are there kiai or even ulama who
- pray fast? Well, this makes us not like
- them. Well, we also shouldn't blame
- them, okay? Because there are three
- levels of reading, Ibn. One way people
- pray is by lay people. The lay person's
- way of reading is by not understanding
- what is said by the mouth. True
- Sundanese people don't know Javanese at
- all. Suddenly, when they read Javanese,
- their mouths say it, but their
- pronunciation isn't necessarily correct
- , and their hearts don't understand
- what is being said. Well, it's the same
- as when we read the Quran, the verses
- of punishment are sleepy, while the
- verses of mercy are what they are,
- they're sleepy, right? So we can't
- differentiate between the verses of
- mercy and the verses of punishment. So,
- why? Because what is said by our mouths
- , our hearts don't know. This is how
- lay people read. Both are pious people.
- If a pious person is at the second
- level, what is said by the mouth is
- translated by the heart. Well, this is
- the second level. This is starting to
- get better. Usually, people like this
- cry when reading the verses of
- punishment. Read the verses of mercy.
- Oh God, it's so happy. So, we read this
- by following the flow of the verses. I
- remember when there was a soap opera
- called Siti Nurbaya, my wife met on TV.
- Wow, that's Datuk Maringi, huh? Other
- nagging parents, I shook my smile.
- Because at that time he watched with
- his heart following the storyline, huh.
- So when he was upset, he was upset,
- when he was sad, he cried, right? So I
- said," Ma'am, try this way if you read
- the Quran, Subhanallah. "Well, that's
- what I can't do yet. Why? Imam Imam
- Syafi'i when reading the verse
- inallahar mukminina anfusahum wawalum
- jannah. Allah will buy the souls of
- believers and their wealth with
- paradise. Imam Syafi'i fainted reading
- that verse, huh. Friend Abu Bakar
- Assiddiq fainted reading that verse.
- Hmm. I read that verse, never mind
- fainting, I wasn't sad either. This one
- could faint. Why? That's why the
- Prophet asked," What made you faint? "
- Abu Bakar said," O Messenger of Allah,
- how can I not be afraid? "In this verse
- , Allah says that Allah will buy our
- souls and wealth with paradise wherever
- it is, meaning we are like merchandise
- whose buyer is Allah. Wherever the
- Prophet Muhammad (peace be upon him)
- was, buyers always wanted to buy good
- things. No buyer would want junk. I am
- a piece of junk, full of sins and
- blemishes. Will Allah grant me Paradise
- ? Of course He won't. If I don't, He
- will throw me in the trash. Yes, in the
- trash of Hell. That's what made him
- faint. This is what he calls his heart
- already contemplating what his mouth
- says. We don't get to that point, right
- ? That's the second level of people.
- Now, for the third level, the way to
- read it is the heart translates, eh, eh
- , the mouth translates what's in the
- heart. So, his mouth just says, ee alif
- lam mim dalikal kitabu, his heart has
- already finished an entire Quran. I've
- made it easy like this. If we read, for
- example, a Petruk comic, there were a
- lot of Petruk comics when I was little.
- Now, if we read a certain number of
- pages, that comic has been read 10
- times. Then we automatically memorize
- the contents of the comic, right? When
- we read the first page, of course we
- already know what the second page is,
- what the third page is. The content of
- the comic is already clear to us. It's
- already in our hearts. So we've only
- read page 1, and we've already read
- page 10. Because this mouth is
- translating, expressing what's in our
- hearts. People like that don't need to
- read for long. That's why it's not
- surprising that Imam Abu Hanifah can
- complete the Quran twice a day, twice
- at night. Imam Syafi'i once in the day,
- once at night. Don't ask how he reads
- it, how he uses tajweed. Those are lay
- people who read it and still talk about
- things like that. Well, that means here
- we will also meet people who pray, O
- Allah, very quickly. Ah, maybe the
- third group is just like that, we'll
- have husnudon. Husnudan. Ah, but is
- Ustaz still very young? He's already in
- 3rd grade. Well, I don't know if that's
- the case,
- maybe, sir. There's
- more.
- Okay. One, Ustaz. Maybe it can be
- answered briefly. Ee, the servant of
- Allah asked, if you are negligent in
- prayer, for example forgetting to
- recite or forgetting the rak'ah, does
- the prayer count as valid?
- Good. Bismillahirrahmanirrahim. If we
- are negligent or forget about the
- rak'ah or reading, then like this, if
- the prayer is canceled or not, the
- prayer will not be cancelled. And we
- have a rule that if we forget the
- reading or pillars of prayer, then what
- are we obliged to return to? get along
- well, whether it's words or deeds. Hey,
- then we do that pillar and the pillars
- that come after that. If when we
- remember we haven't reached the same
- pillar as we are left behind. This is
- the example for me. I'm prostrating for
- example or doing tahiyat like that.
- While doing tahiyat, I just remembered
- that I hadn't read the Fatihah. Well,
- yeah. So, immediately when you
- prostrate or recite standing prayer,
- recite the Fatihah.
- Then the pillars after the Fatihah are
- also carried out, namely the bowing,
- iktidal, prostration. Because in prayer
- , there is a requirement for order.
- Namely, this ruku is counted as done if
- it is preceded by reciting Fatihah. If
- the Fatihah hasn't been recited, what
- is this called? The ruku hasn't been
- done. If the ruku hasn't been done, it
- doesn't count as done, the iktidal
- isn't counted either. If the inidal
- isn't counted, the sujud isn't counted
- either. And so on. But now if you
- remember, it has entered the same rukun
- as the one that was left, which we
- don't need to use ee what's it called?
- Replay what's it called? Huh? Go back.
- Balikul.
- Well, go back. No need. For example, ee
- we are reciting Fatihah, for example,
- the third rakaat. Remember earlier," O
- Allah, I didn't recite Fatihah in the
- second rakaat. "No need to go back,
- ruku or don't continue with Fatihah.
- That means the rakaat that was
- previously unused. That means now it's
- the second rakaat,
- right? So it's not invalid. Only later,
- before the greeting is done, prostrate
- sahwi. Prostrating sahwi is obligatory.
- No need to do it, no need to repeat it
- again. So it's not cancelled. Well,
- that's what fiqh is about. So,
- hopefully Allah Subhanahu wa Taala will
- give us long life in obedience to Him.
- Allah bestows grace, taufik and
- guidance on us, our children and
- grandchildren, so that we can be
- steadfast in carrying out His commands
- in response to the prohibitions of
- rabbana taqobbal minna duana
- birahmatica ya arhamarahimin.
- Wasallallahu ala sayidina Muhammadin wa
- wasallam. Alhamdulillahiabbil alamin.
- Asalamualaikum warahmatullahi
- wabarakatuh. May
- the peace, mercy, and blessings of
- Allah be with you too.
- Alhamdulillahiabbil alamin. We have
- participated in a study with Ustaz
- Ahmad Jazuli Kholil. Hopefully his life
- will be extended in obedience and we
- can be given the time and opportunity
- to then study together with him again.
- Hopefully Ustaz will go on his Umrah
- journey and have a safe return to his
- homeland, God willing. I'm Caroline in
- charge today, Cindi is also behind the
- camera, behind the Radio Mixer is
- Khalid, above there is Bang Rasyid who
- is also listening to us. Thank you for
- your participation in sending questions
- . We apologize if the ustaz could not
- answer everything due to time
- constraints. God willing, it will be of
- great benefit this morning. We withdrew
- . Subhanaka Allahumma wabihamdika
- ashadu alla ila anta astagfiruka waubu
- ilaik. Billahi taufik walhidayah.
- Wasalamualaikum warahmatullahi
- wabarakatuh.
- Waalaikumsalam. Closed eyes, my soul is
- covered in sin. For years I have been
- lulled by its pleasures. My face bowed,
- prostrated darkly in misguidance, my
- faith was seduced by its beauty
