CHEMICAL HAPPINESS By Imam (Al-Ghazali)

Know, that man was not created as a playful or carelessly. He created the best possible way and for a great purpose. While not part of the Eternal, he lives forever; although his body was frail and down to earth, his spirit noble and divine. When, in the forging of the ascetic life, he was purified from carnal lust, he reached the highest level; and conversely, of being a slave greedy appetite, it has the properties of an angel. By achieving this level, he found paradise in the contemplation of the beauty of the Eternal, and no longer in physical pleasures. Spiritual chemical that produces this change in him, like chemical that converts low metal into gold, can not be easily found. To explain the chemistry and methods of operation that the author compiled the work, entitled Chemistry Happiness.
Khazanah-treasure of God that contain these chemicals, is at the heart of the prophets. Anyone who is looking for it elsewhere will be disappointed and bankrupt in a day later, when he hears the word: "... Had we lift the curtain from you, and your vision today is sharp." (Qur'an 50:22)
God has sent into this world one hundred twenty four prophets to teach people about the chemical recipes, and how to purify their hearts from the properties of the low through the forging ascetic. This chemical can be briefly described as turning away from the world to turn towards God. Parts four. First, knowledge of the self. Secondly, the knowledge of God. Third, knowledge of the world as it is. Fourth, knowledge of the afterlife as it is.
Let us begin to describe these four parts in succession.

 CHAPTER 1: KNOWLEDGE OF SELF
Knowledge of self is the key to the knowledge of God, according to the Hadith: "He who mentetahui himself, will know the Lord," and as it is written in the Koran: "We will show them Our signs in this world and in in themselves, so that the truth appears to them. "Well, no one is closer to you than yourself. If you do not know yourself, how can you know everything else. If you say "" I know myself "- that means the outward shape; body, face and limbs of others - such knowledge can never be the key to the knowledge of God. Similarly, if your knowledge is merely that if you are hungry you eat, and when you attack someone angry; Will you get further advances in this path, given that in this case hewanlah your friend?
Knowledge of the real self, in the knowledge of the following:
Who are you, and where you come from? Where you go, what your goals come and stay a moment here, and where your happiness and sadness you actually are? Most of your properties are the properties of animals, some glain are the properties of demons and angels rest of the properties. Mestai you find which of these attributes are accidental and which yan gesensial (principal). Before you know it, would not be able to find out where your true happiness.
The occupation of animals is eating, sleeping and fighting. Therefore, if you are an animal, you are busy themselves with these jobs. Satan is always busy fomenting crime, guile and deceit. If you are including in their group, do their work. Angels contemplate the beauty of the Lord and totally free from animal qualities. If you have the properties of an angel, then strive to achieve the properties of your home so that you can recognize and contemplate Him the Most High, and free from the bondage of lust and anger. You should also find causes you created with these two animal instincts: should the both of them to subdue and trap you, or are you who must subdue them and - in your progress - to make one of them as horse riding and others as a weapon.
The first step toward self-knowledge is to realize that you are comprised of external shape, called the body, and form the so-called heart or spirit. What I mean by "heart" is not a piece of meat that is located on the left side of the body, but something that uses other faculties as a tool and servant. In essence he was not included in the world of naked-eye, but the virtual world; he came into this world as travelers yan gmengunjungi a foreign country for the purpose of trade and which eventually will return to his native land. Knowledge of this entity and its attributes is what is the key to the knowledge of God.
Some idea of ​​the nature of the heart or soul can be obtained by a man closing his eyes and forgetting everything around except his individuality. Thus, he will also get glimpse of the nature of individuality was endless. However, the examination which is too close to the essence of the soul is forbidden by law. In the Koran it is written: "They ask you about the spirit. Say: Ruh it is the business of my Lord. "(Qur'an 17:85). That can be known is that it is an indivisible essence belonging to the world of decrees, and that he did not come from something immortal, but were created. An exact philosophical knowledge of the spirit is not a necessary preliminary to travel on the path of religion, but appears more as a result of self-discipline and perseverance in that path, as is said in the Qur'an: "Who is fighting on the road Us , surely will we show him the way glurus yan. "(Qur'an 29:69).
To continue the spiritual warfare by getting knowledge about ourselves and about God, the body may be described as a kingdom, soul (ruh) as the king and the different senses and faculties as constituting an army. Reason may be called the vizier, lust as a tax collector and anger as police officers. By pretending to collect taxes, lust constantly tend to seize for their own interests, while anger is always inclined to roughness and hardness. Tax collectors and police officers have to be kept under the king, but not killed or excelled, as they have their own proper functions to fulfill. But if passion and resentment master reason, then - could not help - mental collapse is inevitable. Soul let faculties are lower for higher master is like a person who submitted an angel to power a dog, or a Muslim to an infidel tyranny.
Planting qualities devil, animal or angel generate characters, in accordance with the quality - that on the Day of Judgment will be manifested in visible shapes, such as lust as swine, the ferocious as dogs and wolves, as well as pure as angels. Moral discipline purpose is to purify the heart from the rust-lust and anger, so that like a mirror yan gjernih, it reflects the light of God.
Perhaps among the readers there will be objected, "But if the human being has been created with the qualities of animals, demons and angels, how can we know that the latter is the real essence, while quality are merely accidental and transitory?" Top This question, I answer that the essence of each creature is something that is highest in it and peculiar to it. Horses and donkeys are both a beast of burden, but the horse is superior than the donkey because he used for war. If it fails in this, he collapsed to the level of beasts of burden. The highest faculty in him is reason that the contemplation of God. If the faculty is predominant in him, so when he died he left behind him all tendencies to lust and anger, allowing friends with the angels. As regards animal qualities, man is inferior to many animals, but reason makes him superior to them, as it is written in the Qur'an: "We have subjected everything on earth for man" (Qur'an 45:13) , But if tendencies lower win, then after his death, she will always facing the Earth and yearn for earthly pleasures.
Further, the rational soul in man is filled with the wonders of knowledge and strength. With it all he had mastered the art and science, he could cover the distance from the earth to the sky back and forth at lightning speed, and is able to organize and measure the distances between the stars. With that also he could catch fish from the sea and the birds of the air, and can subdue animals such as elephants, camels and horses.
Like the five senses open door facing the outside world. But the magic of this, his heart has an open window to the world of spirits unseen. In a state of sleep, when it senses the channel is closed, the window was open and he receives impressions from the world of non-naked-eye; sometimes he could find clues about the future. His heart is like a mirror that reflects what is depicted in the Lawh-mahfuz. But, even in a state of sleep, the thoughts will be everything mundane will cloud the mirror, so the impressions received unclear. Nevertheless after death such thoughts vanished and everything seemed in her bare essence. And words in the Qur'an also states: "Had we lift the curtain from you and today your sight is very sharp."

 Open a window in the heart  which leads to invisible also occur in conditions approaching prophetic inspiration, when intuition arises in the mind - not carried through any sensory channel. The more a man purifies himself from fleshly lusts and concentrates his mind on God, the more conscious he is against such intuitions. People who are not aware of this case has no right to deny their reality.
Intuitions as it is not confined only to those of prophetic rank. Just as iron, by sufficient polishing can be made into a mirror. So, with proper discipline, thought anyone could be able to receive such impressions. Truth is what is implied by the Prophet when he said: "Every child is born with a disposition (to be Muslims); then his parents make him a Jew, Christian or Zoroastrian. "Every human being, in the depths of his consciousness heard the question" Am I not your Lord? "and answer" Yes ". But there is a heart that resembles a mirror that has been so contaminated by rust and dirt so they no longer provide a clear reflections. While the hearts of the prophets and saints, although they also have desires like us, are very sensitive to all impressions divine.
Not only by reason of knowledge acquired and intuitive that the human soul can occupy the first rank among other beings, but also by reason of strength. As the angels power over the forces of nature, so also the soul set limbs. Souls who have achieved a level of special powers, not only regulate their own body but also the bodies of others. If they want someone who is ill can be cured, then the pain would be cured, or a person in health to fall ill, becomes ill, or if he wanted the presence of someone, then that person came to him. In accordance with the merits of the consequences caused by the very strong spirit of this, it is termed as miracles and magic. The soul is different from ordinary people in three ways:
Which is only seen by others as a dream, they see on waking moments.
While others will only affect their bodies alone, this spirit, with the power of his will, can also move the bodies outside them.
Knowledge by others obtained by studying in earnest, until them through intuition.
Surely not just three this sign alone that distinguish them from ordinary people, but the only ones that we know. As well, there is nothing that determine the properties of the true God, but God alone, then nobody knows the true nature of a prophet, but a prophet. It does not need to wonder, as well as in the events of the day we see the impossibility to explain the beauty of a poem on someone yan gtelinganya immune to the rhythm, or to explain the beauty of color to someone totally blind. In addition to disability, there are also other obstacles in the attainment of spiritual truth. One of them is the knowledge achieved externally. For example, the liver can be described as well and senses as five streams by constantly bringing water into it. In order to find the actual content of the liver, then these streams must be stopped for a moment in any way brought with him and trash must be cleared from the well. In other words, if we are to arrive at pure spiritual truth, at the moment we must put away the knowledge that has been achieved with external processes and which often hardens into dogmatic prejudice.
Errors of another type, opposite to it, made by people who are shallow - echoing some phrases which they had taken from Sufi teachers - thither spread condemnation of all knowledge. He is like someone who is not adept in alchemy spread the greeting: "Chemistry is better than gold," and refuse gold when it was offered to him. Chemistry is better than gold, but real alchemists are very rare, so are real Sufis. Someone who only has a superficial knowledge of Sufism, is not superior to a learned. Similarly, someone who has tried a few experiments in alchemy has ground for despising a rich man.
Everyone who examines the matter will see that happiness was interlinked with the knowledge of God. Each faculty of us happy with everything for which it was created. Lust delights in accomplishing desire, anger in taking vengeance, the eye in seeing beautiful objects, and ears happy to hear voices in harmony. The highest function of the human psyche is the perception of truth, because it is in perceiving the truth he gets pleasure. Even trivial matters, such as the study of chess, also contains goodness. And the higher the subject matter of knowledge acquisition, the tear becomes pleasure. Someone will be happy if entrusted to the post of Prime Minister, but how much more happy it if the king so familiar with him that opened the secret questions for him.An astronomer who, with knowledge, can map the stars and describe their courses, derives more pleasure from his knowledge than the chess player. After finding out that there is nothing higher than God, then how will the amount of happiness that emanates from the true knowledge of Him that!
People who have lost the desire for knowledge like this is like a man who had lost his appetite for healthy foods, or to his favored clay eat than bread. All physical lust perish at death with the usual organs are manipulated desires. But not the soul. He kept all knowledge of God has, even add to it.
An important part of our knowledge of God arises from the study and contemplation of our own bodies, which reveal to us the wisdom, power, and love of the Creator. With his power, he woke up the human skeleton outstanding of just a mere trickle. His wisdom is revealed in its intricacies and capabilities of its parts to adjust to each other, he showed his love by giving more than just the organs that are necessary for the existence - such as the liver, heart and brain - but that is not absolute need - such as the hands, feet, and eyes Lidan. To all this he added as decoration black hair, red lips and curled eyelashes.
Human appropriately termed a "microcosm" or small bodies inside him. The structure of his body should be studied not only by those who want to become doctors, but also by those who want to achieve a deeper knowledge of God, as a thorough study of beauty and style of language in a great poem reveals at us more about the genius of its author.On top of that, the knowledge of the soul plays a more important role in guiding the direction of the knowledge of God rather than pengetauhan tentan our gjasad and functions. The bodies can be compared to a horse with a soul as a rider. The bodies were created for the soul and the soul to the body. If a man does not know his own soul - which is something that is closest to him - then what does his claim that he had learned other things. If so, he is like a beggar who does not have a supply of food, and then claim to be able to feed the entire population of the city.
In this chapter we have tried to some extent to explain the greatness of the human spirit. Someone who ignore it and tarnish its capacity with rust or reducing it, is sure to be the loser in this world and in the next world. Man's greatness lies in its capacity to continuously achieve progress. Otherwise, in this temporal space, he will be a creature of the weakest among all - subdued by hunger, thirst, heat, cold and pain. Something that most pleased him most often is something that is dangerous for him. And things which benefit can not be obtained without toil and trouble. Regarding intellect, a little chaos in his brain alone is enough to destroy or madden. As for power, the sting of a wasp is sufficient to rob him relax and sleep. Regarding temperament, he has to be agitated only by the loss of one rupiah. And beauty, he is little more than objects nauseating enveloped with delicate skin. Without frequent washing, it would be very disgusting and embarrassing.
The Truth Is  man in this world is really very weak and contemptible. Only in the life to come alone he would have a value, if by means of "chemical happiness" that he rose from the animal level to the level of angels. If not, then the situation would be worse than savages exatcly perish and become dust. Need for him to - along with the awareness to lead as the best thing - to learn to know also his helplessness, because it is also one of the keys to the knowledge of God.CHAPTER 2: KNOWLEDGE OF GOD
A hadith of the Prophet (SAW) famous reads "He who knows himself, knows God." That is, by reflecting on its form and nature, humans until at some knowledge of God. But because many people who contemplate themselves do not also meet the Lord, means that there must be some special way to do it. In fact, there are two methods of arriving at this knowledge. One of them so abstruse that can not be digested with ordinary intelligence and therefore better not described.
Another method is as follows. If a man contemplating himself, he will know that he previously did not exist, as it is written in the Koran: "Do people know that before he was nothing?" Then he knew that he was made of a single drop of water that is not intellect, hearing, head, hands, feet and so on. From here it is clear that, whatever degree of perfection, he did not create himself nor is he able to create a piece of hair though.
How utterly powerless he was at the time he had just a drop of water! So, as we have seen in the first chapter (Knowledge of the Self - pen.), He found in his own being bounced as, say, a miniature power, wisdom and love of the Creator. If the pseudo-clever people from all over the world are collected and their life extended to an indefinite period, can not they produce any improvement upon waking up one part of the human body. For example, the adjustment of the front and side teeth in mastication of food, as well as in the wake of the tongue, saliva glands and esophagus to penelanannya, we find the equipment can not be made better. Similarly, someone who contemplate a hand with five fingers are not the same length - four of them with three joints and the thumb only has two - and by the way how they might be used to block, carrying or hitting, frankly will admit that it is not will probably human policy could make it better by changing the amount and rules of the fingers, or with any other way.
If a man further consider how diverse his desire for food, lodging, etc., fulfillment so many proffered from the warehouse creation, he became aware that God's mercy is for power and his policies, sebagaimaan He himself said: "My Mercy more comprehensive curse me. "And according to the hadith of the Prophet (SAW), softer god of creation itself, man becomes aware kemaujudan God. Of the skeleton were amazing he knows the power and policy of God. And through the gift of abundant to meet a variety of needs, he knew the love of God. In this way the knowledge of self is the key to the knowledge of God.
Not only human nature is a reflection of God's attributes, but the shape of the human soul kemaujudan also produce an insight into God kemaujudan form. Thus it can be said that God and the soul are both not limited by space and time, and are beyond the groupings quantity and quality. Similarly, ideas about the shape, color or size can not also be associated with both. People find it difficult to form a conception of the nature of such a hollow quality, quantity, and so on, whereas the same difficulties interlinked to the conception of our everyday feelings, such as anger, pain, joy or love. Those are concepts of mind and can not be understood by the senses, while the quality, quantity and so are the concepts senses. As the ear can not recognize the color, nor the eye can recognize the voice; in our inability to imagine the nature-nature of the summit, namely God and the soul, we find ourselves living in an area where the concepts of the senses can not take part. Nevertheless, as we can see, God is the Ruler of the universe and He - that is outside of space and time, quantity and quality - set anything so conditioned. So also the soul governs the body and its members in case he was not naked-eye, not divided and not tertempatkan in a specific part anywhere. Because, how can something that is not divided tertempatkan in something that could tergagi-for. From all this we can see how true hadith of the Prophet (SAW): "God created man in the likeness of his own."

 And after we arrive at some knowledge of the essence of the attributes of God through contemplation of the essence and properties of the soul, it will be able to comprehend the working methods, organization and delegation of power of God to the forces of the angelic and so on, that is by observing how each of us set his own little kingdoms. As a simple example, suppose a person wants to write the name of God. This desire was first conceived in the heart, and then carried to the brain by the vital spirits. Form of the word "Allah" is reflected in the recesses of the brain, then walk along the nerve channels and move the fingers, which in turn moves the pen. Thus the name "God" terguratkan on paper exactly as envisioned in the brain of the author. Similarly, if God wills something, then that something appears in the spiritual plains that in the Koran called "The Throne" (al-'arsy). From the throne, he passed through a spiritual currents toward a lower plane called the seat (al-kursiy), then shape appeared in al-lahw 'al-mahfuz that, through the forces referred to as "angels "manifest and appear on earth in the form of plants, trees and animals, as a reflection of the desire and the mind of God, as written letters reflect the desire conceived in the liver and forms present in the brain of the writer.
Nobody could understand a king but a king. Therefore God has made each of us as, say, a king in miniature, on a kingdom that is a clone of his kingdom which has depreciated unlimited. In the human kingdom, the throne of God is reflected by a spirit, an angel (Gabriel) by the liver, brain and kursy by Lawh-mahfuz by space-warehouse mind. Soul - which he himself did not tertempatkan and undivided - regulate the body as God set the universe. In short, we are mandated by a small kingdom, and we are obliged to not sloppy management.Regarding recognition of how God preserved, there are many levels of knowledge. Physicist ordinary, like an ant crawling on a piece of paper and observe black letters scattered across it, will show "because" only the pen alone. An astronomer, like an ant with a somewhat broader view, could see the fingers moving a pen. That is, he knows that the stars under the control of angels. Thus, with respect to different levels of perception, the debate should arise in tracing the cause of the effect. People whose eyes never see beyond the world of phenomena, are like those who have misplaced servants from the lowest rank to the level of the king. The laws of the symptoms must be fixed or, if not, there would be no science, and so on; but to put the slaves as an employer is a big mistake.
During a difference in the faculty perceptive observers still exists, it should be necessary to continue the debate. Like some blind people who heard that an elephant has come to town, and then went to investigate. Knowledge which they can obtain only through the sense of feeling, so that when one holds the feet of the animal, the other holding the ivory and the other ear, and, according to their perception of each, they express it as a rod, a tube thick and a cotton layers, each taking part to express its entirety. So, the physicist and astronomer confound the laws they perceive with the Designating laws. The same error is thrown to Abraham in the Koran, which had reported that he successively bintahg turn to star, moon and sun as objects of worship, until then became aware of him that made everything, Ibrahim exclaimed: "I do not like everything that goes down." (Qur'an 6:76).
We have a common example of this reference to the causes of both what is supposed to be referred to the First Cause, namely the issue of what is called a disease. For example if a person loses a sense of his interest apda temporal affairs, have a hatred towards the pleasures of the public, and seemed to sink into depression, the doctor will say: "This is a case of melancholia that require a prescription and that." A physicist would say: "This is the issue of brain drain caused by the hot weather and can not be cured until the air becomes moist. "The astrologer will associate it with a particular conjunction or opposition of the planets. "As far as the range of their policies," said Koran. Inconceivable to them that actually happens is like this: that the Almighty wishes for the welfare of the person, and therefore had ordered the servants of his, ie planets or elements, in order to create such a state inside that person, so that he can turn away from the world towards their Creator. Knowledge of this fact is a glittering pearls of ocean knowledge keilhaman, compared with all other forms of knowledge become like islands in the sea.
Doctor, physicist and astrologer is, no doubt it is true in a branch of knowledge-in particular each, but they could not see that the disease is, say, a rope love digunakanoleh God to attract the trustee closer to Himself , About the trustees of this Allah says: "I was sick and you did not visit Me." (This is only figuratively-pen). The disease itself is one of the forms of experience are a means for people to come to the knowledge of God, as he passed the mouth of His prophet (SAW): "Diseases themselves are the servants of my, and charged my top choice. "
The notes above allow us to enter deeper into the meaning of calls are inherent in the lips of the believers: "Subhan Allah, Alhamdulillah, la ilaha illa Allah, allahu akbar." Regarding the latter, we can say that it does not mean that God greater than creation, because creation is His manifestation as light manifests sun. And would not be true to say that the sun is greater than its own light. It rather means that the greatness of God at all beyond the cognitive abilities and that we can only form an idea that is very vague and imperfect about him. If a child asks us to explain to him the pleasures that is in the possession of sovereignty, we can say that it is like the pleasures he feels in playing around with the bat and ball, although in fact they do not have anything the same except that they both belong to the category of pleasure. Thus, the call Allahu Akbar means that His greatness far beyond our comprehension abilities. Moreover, the knowledge of God imperfect as it is - as we can get - is not just a mere speculative knowledge, but must be accompanied by the submission and worship. If someone dies, he is dealing only with Allah alone. And if we have to live with someone, our happiness depends entirely on the level of love we feel him. Love is the seed of happiness, and love for God were grown and developed by worship. Ibadan and remembrance constantly as it implies a certain degree of concern and restraint bodily desires. This does not mean that a person is expected to completely destroy the bodily desires, because if this is the case, then the human race would perish. But strict limits should be imposed on businesses gratification. And since man is not the best judge in his own case, it is to set limits what to wear that he should consult the matter to the supervisor-spiritual counselor. Supervisor-spiritual counselor as it is the prophets. The laws they have set based on the revelation of God set limits that must be adhered to in these matters. People who violate these limits means "wrongs himself," as written in the Koran. Although the statement of the Koran has been clear, there are also people who, because of ignorance of God, in violation of those limits. This ignorance can be caused due to various reasons.

 First, there are people who fail to find God by observation, conclude that there is no God and that the world is full of wonders created itself or any of immortality. They are like seseoran gyang see a letter written by beautiful then suggested that the article written by itself without a writer, or indeed has always been there. People with this way of thinking seamcam gone too far astray to argue with them will be little benefit. People like it like a physicist and astronomy which we referred above.
Secondly, a number of people who, due to ignorance about the nature of the soul, reject the doctrine of akhrat life, which man will be held accountable and be rewarded or punished. They regard themselves as no better than animals or vegetables, and both could be destroyed.
Third, on the other hand, there are people who believe in God and the afterlife, but only with a weak faith. They said to themselves. "God is Almighty and does not depend on us; we worship or not is an issue that is completely unimportant to him. "They think like the pain when the doctors were given rules specific treatment and then said:" Well, I follow it or not, what matter to the doctor. "Surely this is not cause nothing against the doctor, but it can damage the patient himself due to his disobedience. As is surely the remains incurable disease ended with the death of the bodies, as well as an incurable mental illness will end up with pain in the future. In accordance with the words of the Koran: "Those who will be saved only who comes to God with a clean heart."
Fourth, is the disbelievers who say: "Shariah teaches us to anger, lust and hypocrisy. It is obviously impossible to implement, since man is created with qualities such innate in him. Just the same as you ask us jelmakan black to white. "People were totally blind ignorant of the fact; that the sharia does not teach us to deprive these desires, but to put them within its boundaries. Thus, the avoidance of major sins, we can receive forgiveness for our sins smaller. In fact, the Prophet. said: "I am a human being like you, too, and angry like the others." And in the Koran it is written: "Allah loves those who restrain anger," not those who have not got angry at all ,
Fifth, is the group that make much of God's mercy while ignoring His justice, then said to himself: "Yes, whatever we do, God is merciful." They do not think that even though God is forgiving, thousands of people perish miserably from starvation and disease. They know that anyone who wants a life, prosperity or intelligence, should not just say, "God is merciful," but should try yourself hard. Although the Qur'an says: "All living things rizkinya come from God," it is also written: 'Man does not get anything except by trying. "The reality is: Such teachings come from the devil, and people like that only speak with their lips and not with his heart.
Sixth, is the group that claims to have reached a level of sanctity that sin can no longer affect them. However, if you treat one of them with disrespect, he will hold a grudge against you for years. And if one of them did not get a morsel of food which he thinks is right, the whole world will appear dark and narrow for him. In fact, if any of them really can conquer lust-lust, they have no right to make such claims, given the prophets - the highest type of human being - constantly acknowledge and lament their sins. Some of them have such great sin, that they even abstain from things that are lawful. Ever narrated from the Prophet. that one day when a coma brought to him, he did not want to eat just because not convinced that the korma was obtained lawfully. While people who Bohemian will swallow gallons of wine and claimed (I shiver at the time of this writing) as superior to the sanctity of the Prophet was threatened by a date, while they are not affected by that wine. Patutlah if demons immerse them into total destruction. True saints know that people who could not control its appetites do not deserve to be called a human being. And that a true Muslim is one who gladly willing to acknowledge the limits set by the sharia. People who copes with any pretext to ignore its obligations, it is clear under the influence of Satan and must talk not with a pen, but with a sword. False mystics of this kind are sometimes pretends to have drowned in a sea of ​​amazement. But, if you ask them about what they takjubkan, they do not know. They should be told to amazement as they wish, but at the same time to remember that the Almighty is the creator, and that they are His servants.

 CHAPTER 3: KNOWLEDGE OF THE WORLD
This world is a stage or markets visited by the traveler in the middle of the journey to another place. Here they equip themselves with a variety of supplies for the trip. Clearly, here man using bodily senses, gain some knowledge about the works of God and, through these works, of God himself. A view of him will determine the future-future happiness. To obtain this knowledge of the human spirit lowered into the water and clay of this nature. During the senses are still living with him, said that he was in "nature". If all of it away and only the properties of its essence are living, said he had gone to "another world".
While the human being in this world there are two things to him. First, the protection and maintenance of his soul; secondly, the care and maintenance of the body. Proper maintenance upon his soul, as indicated above, is the knowledge and love of God. Absorbed into the love of God means everything other than mental collapse. The bodies can be said to be simply riding animals lives and perish, while the immortal soul continues. The soul must take care of the body just as a pilgrim on his way to Mecca, taking care of his camel. But if the pilgrims spend the time to feed and decorate camel, caravan will leave and he will die in the desert.
The needs of the human bodily simple, consisting only of three things; food, clothing and shelter. But the carnal desires that are embedded in him and a desire to fulfill tend to rebel against reason that more recent desires grow from it. Accordingly, as we saw above, they need to be restrained and controlled by the laws of God propagated by the prophets.
As for the world that we must work on, we find it grouped into three parts, animals, plants and goods added. The products of all three constantly needed by humans and has developed three big job; the work of the weavers, builders and metal workers. Again, everything that has a much lower branch like tailors, masons and iron. No thereof can be totally independent of the others. This raises a wide range of trade relations and often resulting in hatred, jealousy, jealousy and other mental illnesses. Hence arose quarrels and disputes, the need for political and civil administration and jurisprudence.
Thus, jobs and businesses in the world have become increasingly complicated and cause chaos. The main cause is human to have forgotten that their needs are actually only three; clothing, food and shelter, and that all that is just for the sake of making the bodies as a viable vehicle for the soul on the journey to the next world. They fall into the same error as the pilgrims toward Mecca, because forgetting pilgrimage destination and himself, was forced to spend all his time to feed and adorn his camel. Someone must be captivated and terseibukkan by the world - that the Prophet said to be witches stronger than Harut and Marut - unless the person conducting the most rigorous supervision.
Trickster character of this world can take many forms. First, he pretends as if it will always stay with you, while in fact he was slowly away from you and bid farewell, as a shadow that seems to remain, but the reality is always moving. Similarly, the world presents itself in the guise of witch beaming but immoral, pretending to love you, love you and then defected to the enemy, leaving you to die languishing because of a sense of disappointment and despair. Isa U.S. see the world is expressed in the form of an ugly old woman. He asked her, how many husbands dipunyainya, and get answers, countless. He asked again, have their matikah or divorced. Said the woman, he had been beheaded them all. "I wonder," said Isa, "over the idiocy of people who see what yan gtelah you do to other people, but still menginginimu." She magic mematut himself with beautiful clothes-beautiful and full of gems, covered his face dnegan veil, then began to seduce men. Very many of those who followed him to ruin themselves. Prophet. Said that on the Day of Judgment, the world will appear in the form of a witch spooky, with green eyes and teeth bulging. People who see them will say, "Please! Who is this? "The angel would say," This is the world the message for which you argue and fight and destroy each other each other's lives. "Then she would be cast into hell while she screamed," Oh God, where pencinta- pencintaku first? "God was then ordered that they be thrown followed.
Anyone who would seriously contemplate about the immortality of the past, will see that life is like a journey babakannya mirrored by year, leagues (measure of distance, approximately equal to three miles) by month, for miles by day and steps by the current. Then, what words could describe the stupidity of humans who strive to make a stay lasting and make plans for the next ten years regarding anything that may never he needs, because it is very possible he was ten days already under ground.
People who have self indulgence without limits with the pleasures of this world, at the time of his death would be like someone who filled his belly with the material selected and the delicious food, then vomit. Deliciousness has been lost, but the non-enakannya stay. The more abundant treasures they have enjoyed - gardens, slaves male and female, gold, silver, etc. - will be increasingly hard at the bitterness they feel separated from all that. This bitterness will feel heavier than death, because the soul yan gtlah make a habit of greed will continue to suffer in the world that will come as a result of pain impulses are not unsatisfied.

 Other dangerous nature of worldly things is that at first they appear as mere trifles, but the things that are considered trivial respectively innumerable branching to swallow the whole time and human energy. Isa U.S. said: "The lover of this world like someone who drinks seawater; the more drinking, more thirsted he finally died as a result of which no unsatisfied thirst, "Messenger of Allah. He said: "You can no longer mix with the world without being polluted by it, as you can not dive into the water without getting wet".
The world is like a table laid out for guests who come and go and go. There are plates of gold and silver, food and perfumes abound. Wise guests eat as much as he needed, inhale the fragrant-haruman, thanked the host, then left. Instead guests foolish to try to bring some gold and silver plates only with the result that it stripped from his hands and he was thrown into a state of disappointment and embarrassment.
Will we close an overview of the deceptive world with the following short parable. Suppose that a ship will arrive on an island that is heavily wooded. The ship's captain told the passengers that he would stop for a few hours there, and they were allowed to take a walk on the beach for a while, but warned them not too long. Then the passenger came down and scattered in different directions. Nevertheless, the wisest man would be right back, discovered that the ship was empty, then choose where yan gpaling comfortable in it. The second group of passengers who spend a somewhat longer on the island, admiring the foliage, trees and listen to the birds singing. When returning to the ship they encountered places that are most comfortable on the ship has been charged and forced to settle for a bit less convenient. The third group lahw stroll over again and find colored stones are very beautiful, and then bring it back to the ship. It forced them to delay languishing deep in the lowest part of the ship, where they found the stones they bring - that when it has lost all its beauty - bother them on the go. The last group a walk so far that could not be reached by the sound of the ship's captain song that calls them back to the ship. That the ship was finally forced to sail without them. They had hanging around in a state of hopelessness and eventually die of starvation, or fall prey to wild animals.
The first group reflects the faithful completely distanced themselves from the world, and the last group is a group of pagans who only take care of this world and totally ignored to come. Two groups of them are people who still have faith, but busied themselves, more or less, with the futility of objects now.
Although we have said many things against the world, it must be remembered that there are some things in this world that are not included, such as science and good deeds. Someone brings with him knowledge that he had come into the world and, despite the good deeds have past, the effect remained in private. Especially with worship that makes people constantly remember and love to God. Everything is included "good things", and as revealed in the Koran, "will not be deleted."
There are other things in this world, such as marriage, food, clothing, and so forth, which the wise man used to the degree necessary to help achieve the world to come. Other objects that captivate the mind that causes each to the world and careless about the other world, is really a crime and mentioned by the Prophet. in his saying: "The world is cursed and everything contained in it are also cursed, except the remembrance of Allah and everything that supports that action."

 CHAPTER 4: THE KNOWLEDGE OF THE HEREAFTER
With regard to the heavenly delights and torments of hell that will follow this life, all those who believe in the Qur'an and Sunnah is enough to know. But there is one thing that is often overlooked by them, namely that there is also a spiritual paradise and spiritual hell. Regarding heaven spiritual, God said to His Prophet, "Eyes do not see, nor ear heard, there had also occurred in the heart of man anything that is prepared for the righteous." In the human heart enlightened there is a window that opens toward nature-the nature of the world of the spirit, so that he knows - not from hearsay or traditional beliefs, but with the real experience - anything that causes damage or happiness in the soul, just as clearly and specifically as a doctor to know what causes the disease or nourish the body. He knew that knowledge of God and worship is a treat, and that ignorance and sin is deadly poisons for the soul. Many people, even the so-called scholars, because blindly follow the opinions of others, do not have a real belief in their faith with regard to happiness or suffering souls in the afterlife. But people who want to study this problem with a mind that is not contaminated by prejudice will come to a clear conviction on this issue.
Due to the nature of death combined (composite) humans are as follows. Humans have two souls, the animal soul and a spiritual soul. The spiritual soul is an angel. Place the animal soul is the heart, the place where the soul is spreading like a subtle vapor and menyelusupi all members of the body, providing energy or the ability to see in the eyes, the ears hear, and to all members of the body gives the ability to carry out its functions. This can be compared to a lamp that is placed inside a hut which the light falls on the walls wherever he went. The liver is the axis of this lamp and if the distribution of oil terminated for any reason, then the light died. Such was the death of the animal soul. Not so with the spiritual soul or the human soul. He did not recognize the man terpilahkan and with God. Arguably he was the rider JWA animal. And when the soul of the animal destroyed, he stayed, but like a rider who has been dropped or like a hunter yan gtelah lost his weapon. Horses and weapons were bestowed on the human psyche that with all that he could pursue and capture the challenge of eternal love and knowledge of God. If he had managed to carry out the arrest, then instead of complaining, he was relieved to get rid of the weapons. Hence the Prophet. said, "Death is a gift of God that is expected-expected by the believers." But woe to that soul was lost horses and weapons oh the hunting  before successfully obtaining the prize. Sadness and regret would be unbearable.Somewhat further discussion will show how different the human soul from the body and its members. Each member of the body can be damaged and stop working, but the individuality of the soul is not interrupted. Furthermore, the body you have now is no longer in the form of the body as you have in a small time, but has been completely different. Nonetheless, your personality is now the same as at that time. Hence, it is quite easy to imagine as continue to exist together essential properties that do not depend on the body, such as the knowledge and love of God. This is the meaning of the verse of the Koran, "good things are eternal." But, if otherwise than carry the knowledge with you, you actually deviated in ignorance about God. This ignorance is also an essential nature and will stay immortal soul like darkness and grief seed. Therefore, the Qur'an says, "People who are blind in this life will be blind in the hereafter and stray from the straight path."
The reason for the return of the human spirit that we are talking about refers to the higher world is that he comes from there and that he is an angel. He was sent to the lower chamber is opposed to his will for the sake of gaining knowledge and experience, as Allah says in the Qur'an, "Go down from here, all of you, will come to you orders from me, and who obey not need fear and they do not need too anxious. "Verse:" I breathed into man the spirit of Me "also shows the divine origin of the human soul. As the health of the animal soul is the form of the balance of the parts preparation, and this balance can be restored if impaired, by drugs healthy, so will the health of the human soul in the form of a moral balance that is maintained and repaired, if necessary, by orders ethical and moral teachings.
With regard to kemaujudan the world in the future, we have seen that the human soul is essentially independent of the body. All objections to kemaujudannya after death, based on the allegations of the need for restoration of the previous bodies that have fallen to the ground. Some experts suspect that kalam indestructible human soul after death, even irreversible. But this is actually contrary both to reason and the Koran. The former shows us that death does not destroy the essential individuality of a human and the Koran says, "Do not you think the people who were killed du Allah's way as dead. No! They are still alive, rejoice in the presence of their Lord and in the abundance of grace upon them. "No satukata was mentioned in the sharia of the dead, both good and evil, as termusnahkan. In fact, the Prophet. is reported to have asked the spirits of the disbelievers who killed about whether they have the punishments threatened them something that is true or not. When his followers asked him what the point of asking them, he replied: "They could hear me better than you."
Some Sufis have been able to descry the world and hell are invisible, disclosed to them at times when they are in keadan possessed (trance) as dead. At the time of recovery of consciousness, face-to-face they describe the nature of the expressions that they have received with signs of extraordinary excitement or panic. But no longer need to prove to the vision of human beings who think nothing will happen. That is when death has been revoked senses and leave without anything anything but the personality of her naked, if when on earth he was too busy to concern himself with objects perception senses - like the wife, children, wealth, land, slaves of men and women and so on - he will suffer when the loss of these objects. Conversely, if he had turned his back as far away from all worldly things and affirming profound affection towards God, he would welcome death as a means to escape from the rush-rush world and joined he loves. In this case, the words of the Apostle will be proven: "Death is a bridge that unites friend with friend"; "The world is a paradise for infidels, and a prison for the believers."
 On the other hand, all the suffering borne by the soul after death rooted in excessive love for the world. The Prophet said that all oran gkafir after death will be tortured by 99 snakes, each having nine heads. Some simple-minded people who have examined the graves of those infidels and wonder why they can not see these snakes. They do not understand that these snakes dwells in the soul of the unbelievers and that all of them are already in dlam themselves are disbelievers, even before he died. For they are in fact symbols of the nature of evil, such as jealousy, hatred, hypocrisy, arrogance, cunning and so forth. The properties were all derived, directly or indirectly, to the love of this world. That's a hell reserved for people who are in dlam Koran is said to "confirm their hearts in this world rather than the Hereafter". If snakes than mere external nature, they will be hoping to escape from the punished before Allaah, even if only for a moment. But if all that has become their innate traits, how they can escape ?. Take the case of a man who sold a female slave without knowing how far he had tied her up when she was totally beyond his. Then the love of slaves, who had been asleep, waking up in him with an intensity that tortured him, stung him like a snake. He could be mad, threw himself into fire or water to escape. This is due to the love of the world, who never imagined in those who have it up when the world taken away from them and then torture futility makes them willing to gladly exchange it just snakes and crabs external pure, whatever number. Therefore, everyone who commits sin brings its own punishment utensils into the world beyond death. True words of the Koran: "Surely you will see hell. You will see it with the eyes of faith (Ainul-Yaqin) ", and" hell around the disbelievers. "He did not say to be around them, because Hell already surrounds them now.
Maybe there are people who objected. If so, then who can escape from hell, because the people who are a little more detached from the world with various bonding pleasures and interests. To this we answer that there are people, especially the faqir, which has been completely detach themselves from the love of the world. But even among those who have worldly riches - like the wife, children, home, and so forth - there are also those who, although they have a love of these things, to love God more than anything. Their case is like someone who, despite having a residence crazy love in a city, when asked by the king to fill a post of power in another city, he did so gladly, because postal authority was more precious to him than his home earlier , The prophets and many of the saints are people like that.

 In large quantities, there are others who have a love of God, but his love of the world is so excessive in themselves so that they will have to suffer the torment that is big enough after death before they completely liberated thereof. Many who have the love of God, but one can easily test himself to see where the balance arm Cenderungnya love when the commandments of God come in conflict with some of his wishes. Ownership would love to God who does not quite hold a person of disobedience to God is a lie.
We have seen above that one type of spiritual hell was shaped forcible separation from earthly objects are bound too tightly to her heart. Many people who unknowingly carry within itself the germs of hell like that. They will feel like a king who after a life of luxury, thrown from his throne and become a laughingstock.
The second type of spiritual hell is embarrassed, that is, when someone woken up to see the nature of the actions he had done in his bare essence. People who swore would see him in the form of a cannibal who ate the flesh of dead companions. People who have jealousy will appear as someone who threw stones at the wall, then stones were bouncing back and on his own eyes.
This kind of hell, which is a shame, it could be concluded with the following brief parable. Suppose a new king finished celebrating the marriage of his son. In the evening, the young man went out with some friends and then returned to the palace in a drunken state. He entered a room that is bright and then lying next to the body he had expected as the bride. The next morning, when recovering consciousness, he was shocked when he found himself in a mortuary fire worshipers. The sofa is a bier, and the forms of misconduct of understanding  as his bride is the corpse of an old woman who started to decompose. When out of the morgue with shabby clothes, how embarrassed he was when his father, the king, approached by a group of soldiers. That picture of the parable of the shame that would be felt in the Hereafter by those who greedily had resigned themselves to the things they perceive as happiness.

 The third spiritual hell shaped disappointment and failure to achieve the object kemaujudan true. Man was created with a view to mencermini light of the knowledge of God. But when he got to the afterlife with a soul covered with thick rust pengumbaran sensuality, he would completely fail to obtain the purpose of creation. His disappointment may be described in the following manner. Suppose a person is passing through a dark woods with some friends. Here and there, twinkling above the ground, scattered colored stones. Companions collecting and carrying objects as he advised him that he helped to do the same. "Because," they said, "we hear the stones will get high prices at the place we go." But this guy laughed at them and calls them fools for saving the vain hope to gain something, while he himself was able to walk freely berbebani. Then they were ahead of the first light and found that the stones colorful it turns rubies, Emeralds and other jewels untold costs. The disappointment and regret it, because it does not collect objects that are already in its scope, it is easier to imagine than is specified. Something like that happens regret people when through duni aini not trying to acquire the jewels of virtue and treasury-treasury religion.
Human journey in this world can be grouped into four stages - the sensual, experimental, instinctive and rational. In the first stage he is like a termite that, although it has a vision, did not have the ability to remember and will abolish itself constantly on the same candle. The second stage, he was like a dog, having once bitten, will run away when he saw a piece of rattan hitter. In the third stage, he was like a horse or a sheep who, instinctively, flying immediately when he saw a tiger or wolf - its natural enemies - while they will not run if you see a camel or water buffalo, although both these animals are larger in size. In the fourth stage man completely overcome the limits of the animal so that it can, to a certain extent, predict and prepare for the future. Movements in the beginning can be compared with ordinary walking on the ground, then across the sea with a boat, then on the fourth landing - when he was already familiar with the nature-nature - walking on water. Meanwhile, behind this plateau plains there are five known by the prophets and saints that can be compared with the air wading fly.
So human beings have the ability to chest on a variety of terrain, ranging from the plains of the animal until the plains of angels. And just in case this is the danger, that of the possibility of falling into the lowest-lying. In the Koran it is written, "Have we offer (ie responsibility or free will) to the palate and the earth and the mountains; they refused to bear it. But people want mananggungnya. Man is stupid. "No animal nor angel can change the level and where it is placed. But someone could tenggelamke plains of the animal or angel flying into the plains, and this is the meaning of "the burden of responsibility" as mentioned above by the Koran. Most people choose to be in two stages mentioned above lows, and remained generally always hostile to people who are traveling or traveler who figure is much lower.
Many people from the former class, because it does not have a firm conviction about the world to come, when controlled by the passions of the senses, reject it altogether. They say that hell is a discovery experts mere theology to scare people. They looked experts theology with open contempt. Berbdebat with people like these little benefits. However, nothing can be said to people like this that might make him stop and reflect. "Did you really think that the 124,000 prophets and saints who believe in the life of the future are all wrong and you, who reject it, right?" If he replied, "Yes," I am so convinced - as I'm sure that two is greater than one - that the soul and future of life in the form of happiness and punishment does not exist, then the man like that has no hope anymore. That can be done is just to leave him alone as he recalled the words of the Koran, "Even if you warn them, they will not remember."
But if he says that the future life is a probability, only that doctrine is full of doubtful and mystery, so it is not possible to be able to decide Really it or not, then one can say to him, "If so, you should finish well doubt it. "Suppose you're going to eat, then someone tells you that a snake has spat could get into it, it is likely you will exercise restraint and better withstand the pangs of hunger rather than eat it, even though the person who gave the information on your possible just kidding or lying alone. Or suppose you are sick and a poet said, "Give me one dirham and I will write a poem that could kauikatkan in your neck, which will cure him of illness." You may be giving coin requested in the hope of getting the benefits of the amulet , Or if seoran gperamal said, "By the time the month was up to a certain form, take this drug and that and you will be healed." Even though you may be a little bit once believed in astrology, you most likely will try to also experience it in the hope that the It is true. Do not you think that the truth could be trusted also contained in the words of the prophets, saints and sages, who convinced people will be the next life, as the promise of a writer spells or an astrologer. People dare to travel by sea yan gpenuh expects a risk for the sake of profit, then would you endure a little bit of suffering in the present for the sake of eternal happiness in the hereafter?
Sayyidina Ali Zainal Abidin (Son Hesain bin Ali, the grandson of the Prophet Muhammad) when arguing with an infidel once said, "If you are true, then none of us will suffer a worse situation in the future. But if we are correct, then we would be spared and you will suffer. "This is said, not because he himself was in doubt, but only in order to create an impression for the disbelievers. Based on all of the above discussion, it can be concluded that the major affairs of man in this world is to prepare for the world to come. Even if he is in doubt about the future kemaujudan, reason teaches that he should act as if it is no taking into account the extraordinary might happen. Safety of those who follow the teachings of God.

 CHAPTER 5: ON MUSIC AND DANCE AS HELPER RELIGIOUS LIFE
The human heart was created by the Almighty like a flint. It contains a hidden fire that terpijar by music and harmony as well as offering excitement for others, besides himself. These harmonies are echoes of that higher world of beauty, which we call the spirit world. He reminds man of his relationship with the world, and an emotion so deep and strange in him, so that he himself is powerless to explain. The influence of music and dance very deep, turn on the love that has been dormant in the heart - a love that is worldly and sensual, or the divine and spiritual.
Accordingly, an ongoing debate among theologians about halal and haram music and dance in religious activities. A sect, Zhahariah, found God at all can not be compared with the human, while rejecting the possibility that humans could actually feel the love of God. They say that man can only love something that is included in the species. Jia he "absolutely" felt something that he thinks is love to the divine, they said it was nothing more than a mere projection, or shadow created by his imagination, or a reflection of love for fellow beings. Music and dance, according to them, only deal with the love of creatures, and therefore unlawful as religious exercises. If we ask them what is the meaning of "love of God" which was ordered by law, they reply that it means obedience and worship. This error will be corrected in the chapter we will discuss the love of God. Currently, we content ourselves with saying that music and dance do not give something that previously did not exist in the heart, but only a flame dormant emotions. Therefore, save the love of God in their hearts yan gdiperintahkan by the law at all permissible. Mkegiatan even participating in the activities that enlarging laudable. On the other hand, if his heart is full of sensual desires, music and dancing will only increase; therefore, forbidden to him. Meanwhile, if listening to music is just as mere entertainment, the law permissible. Because, just the fact that the music was fun does not necessarily make it illegitimate, as well as listening to the singing of birds; or see the green grass and the water is unlawful. The innocent character of the music and dance that is treated merely as a pastime, is also corroborated by an authentic tradition that we have received from Siti Aisha narrated:
During a feast, some people in a mosque Ethiopia. The Prophet said to me, "Would you see it?" I replied, "Yes". He lifted me up with his own blessed hand, and I looked on so long, so more than once beilau said, "Was not it enough?"
Another tradition of Siti Aisyah is as follows:

 During a feast, two girls came to my house and started singing and dancing. The Prophet came in and lay down on the couch as he looked away. Suddenly Abu Bakr came in and, seeing the girls playing, exclaimed: "Hah! Flutes devil in the house of the Prophet! "The Prophet turned and said:" Let them, Abu Bakr, today is the feast. "
Apart from cases involving music and dancing rouse evil desires already dormant in the heart, we find the cases that show they are quite lawful. For example the song of the people who are running the pilgrims who celebrate the majesty of the House of God in Makkah, thereby encouraging others to go on pilgrimage; and music that evokes the spirit of the war in virgin audience and encouraging them to fight the infidels. Similarly, mournful music that excites sorrow for sin and failure in religious life is lawful: such as the music of David, dirge which adds to grief because of the death is not allowed, because it is written in the Koran: "Do not be sad on what you have lost. "On the other hand, music excited at parties, such as weddings and circumcisions or returning from a trip, lawful.
Now we come to the use of music and dance that is entirely religious. Sufis used music to evoke love yan big glebih to God in themselves, dean with whom they often have visions and spiritual kegairanan. In these circumstances their hearts become as clean as silver yan gdibakar in the furnace, and achieve a degree of purity which could never be achieved by merely living is concerned, although any heavy. The Sufi then becomes so aware of his relationship with the spiritual world, so that they lose all the attention the world often loses consciousness and sensory.
Nonetheless, candidates Sufism to take part in this mystical dancing without the aid of pear (sheikh or spiritual teacher) it. It was narrated that Shaikh Abul-Qasim Jirjani, when one of his students asked permission to take part in such a dance, said: "Live a strict fasting for three days, then tell them to cook foods tempting. If then you still prefer the dance, you can go. "However, a student whose heart has not been entirely purified of earthly desires - though it may have had a vision would cursory tasawwuf lines - must be banned by Shaykh to take part in tarian- dance like that, because it will only bring more harm than mashlahatnya.
People who reject the essence of ecstasy (excitement) and spiritual experiences of the Sufis, actually only recognizes the narrow-mindedness and shallowness of their insights alone. Nevertheless, they should be forgiven, because trusting nature of a state that has no personal experience is just as difficult to understand the pleasure of looking at the green grass and running water for a blind, or for a child to understand the pleasure of exercising sovereignty. Hence a wise man, though he himself may not have the experience of those circumstances, would not deny their reality. Therefore, what the error is greater than the one who denies the nature of things simply because he himself has not experienced it! Regarding these people, it is written in the Qur'an: "People who do not get the hint will say, 'This is real hypocrisy'."

 Being the erotic poem that is read at the meetings of the Sufis - that many people objected to it - we must remember that when in such poetry mention of separation from or union with the beloved, then the Sufis - the very love of God - use such a phrase to describe the separation and communion with Him. Similarly, "the dark-a dead end" is used to describe the darkness of disbelief; "Brightness of the face" to the light of faith; and "drunk" as ecstasy (kegairanan) the mystic. Take for example, the stanzas of a poem following:
May already arrange wine
thousands dose
But, until 'you're exhausted gulped
There's nothing like the excitement you feel
By the author meant to say that the religion of the true pleasures taka will be achieved through an official order, but with interest and desire. Someone may have a lot of talking and writing about love, faith, piety and so on, but before he himself possesses these qualities, all this will do for him. So, those who find fault with the Sufis, because Sufis are deeply affected - even to ecstasy - by verses such, only those shallow and uncharitable. Camel though sometimes influenced by Arabic songs sung rider so that he will be running hard, heavy burden, until finally fell exhausted.
Nevertheless, the people who listen to Sufi poetry is in danger condemned, if he applied the poems he heard it for God. For example, when he heard a poem like "You change from the trend-semulamu", he can not apply to God - that can not be changed - but to himself and his own variety of moods. God is like the sun is always shining, but for us sometimes His light is blocked by some object that exists between us and Him.

 It was narrated that some of the experts reached a level of ecstasy in such a way that they lose themselves in God. Likewise with Shaikh Abul-Hasan Nuri which when heard a wisp of poetry particular, a fall in ecstasy and coming into a field full of stalks-cane freshly cut, running to and fro until his feet were bleeding with wounds and died shortly after it. In such cases, some people argue that God has truly descended into humans, but this is a mistake equal to that done by someone who when I first saw her reflection in the mirror, found he had united with the mirror , or that the colors red and white are reflected by mirrors are qualities inherent in the mirror.
The states of ecstasy into which the Sufis vary according to the dominant emotions in it, namely love, fear, lust, repentance, and so forth. These circumstances, as we mentioned above, often achieved not only as a result of listening to the verses of the Koran, but also that stimulates poetry. While the objections to poetry readings, as well as the Koran, on occasions like that. But it should be remembered that all the verses of the Koran meant to evoke emotion - such as, for example, commands that a man should leave one-sixth of his property to his mother and so on to his sister, or that a woman who left her husband dead must wait four months before allowed to marry again with someone else. Very few people and only very sensitive natures which can be plunged into religious ecstasy by verses like it.
Another reason that justifies the use of poetry as well as verses of the Koran, on occasions such as this is that people are so familiar with the Qur'an, many of whom have even been memorized, so that the effect has such pembacannya blunted by repetition many times. One can not always quoted verses of the Koran new as can be done with poetry. One time when some Arabs Badul listening to the Koran for the first time and being very moved by it, Abu Bakr said to them, "We were once like you, but now our hearts have been hardened," meaning that the Koran has lost some influence over those who are familiar with it. For the same reason, the Caliph Omar used to command the pilgrims to Mecca to immediately leave the area immediately. "Because," he said, "I'm concerned, if you become too familiar with the Holy City, to her amazement you will be gone from caution you."

 There is also the use of singing and musical instruments - sepreti flutes and drums - are weightless and reckless, at least in the eyes of ordinary people. The majesty of the Koran is unacceptable, even temporarily, is associated with things like this. It was narrated that once the Prophet. Mu'adh Rai'ah daughter entered the house. Some girl-singer who was there suddenly start reciting the song in his honor. He immediately asked them to stop, because praise of the Prophet is a theme that is too sacred to be treated as such. There is also some danger if the verses of the Koran are exclusively used, so that his audience would relate it to their own interpretation, and this is forbidden. On the other hand, there is no danger that may arise in interpreting lines of poetry in various ways, because the meaning given to a poem is not to be the same as those given by the author.
Another form of mystical dances is to injure yourself while rend garments. If this is the result of a state of pure ecstasy, then there is nothing to be said against it. But if this is done by people who are quasi-called "experts", then this is a mere hypocrisy. In any case, the most skilled people are able to control himself, until he really feel obliged to provide distribution to the feelings-feelings. It was narrated that a disciple of Sheikh Juaid, hearing singing at a meeting of the Sufis, could not refrain began to shriek in ecstasy. Junaid said to him: "If you do it again, do not stay with me anymore." After the incident, the young man tried to restrain him. But in the end one day aroused emotions so strong that, after long and so strong a way depressed, she cries catapult and then die.
In conclusion, in organizing such meetings, attention must be given to the place and time, and that no viewers with improper intention was present in it. People who participate in it must sit in silence, do not see each other, bowed his head - as in prayer - and focus their minds to God. Everyone should be alert to anything that might terilhamkan into his heart, and did not perform any movements originating from mere self-conscious stimuli. But if there is someone among them who rise up in a state of pure ecstasy, then all those present must rise up with him, and if there is someone that date turban, then others must put his turban.
Although this is a new thing in Islam and not accepted from the Prophet, we must remember that not all of it is prohibited, but only those which directly contravene the Law. For example, Tarawih prayers. Salah was first instituted by the Caliph Omar. Prophet. said: "Live by every person in accordance with the habits and character." Therefore, we are justified to do certain things to please people, if the non-conformity would vex them. It is true that the companions did not have the custom to stand when the Prophet. entrance, because they do not like this practice; but in areas that have become established, and not doing so can lead to resentment, it is better to compromise with him. The Arabs have their own habits, the Persians, too, and God knows what is best.

 CHAPTER 6: INSPECTION OF SELF AND remembrance of GOD
Know, O my brother, that in the Qur'an God has said, "Will We put a fair balance in the Day of Judgment and there would be no soul persecuted in every way. Anyone who has wrought a grain of good or ill later that day would see it. "In the Koran it is also written," Every soul will see what is done before the Day of Judgment. "Caliph Umar once said," Seek accountability of yourself before pertanggungjawabanmu demanded. "And the Lord said," O the believers, be patient and fight against lust-deceiving and then beristiqamahlah. "All trustees understand that they came into this world to hold a spiritual traffic. Acquisition or loss of the result was heaven or hell. Therefore, they always kept a jealous eye to their traitorous body, can cause them to suffer huge losses. Therefore, only those wise alone after prayer subuhnya spend a full hour to hold a spiritual calculation and said to his soul, "O my soul, you only have one life. Not one time has passed can be returned, because the treasury of God has a certain number of breaths allotted and can not be added. When life is over, no more traffic spiritual that you may earn. Therefore, what can you do, do now. Treatment today in such a way as if your life have you spent at all and that today is an extra awarded to you by the grace of God Almighty. What other mistakes are greater than waste it? "
On the Day of Resurrection someone will find the entire hour of his life as a series of cabinets terjajar repertory. One of the cabinet doors will open and it will seem filled with light. It reflects time spent in doing good. His heart will be filled with joy so great that some of them alone would make residents forget the hell of fire. The second closet door opens; inside pitch dark and from it emanated a bad smell, which causes everyone covered his nose. It reflects the moments spent on the sinner. He will feel the fear is so great that some of them alone would immediately make the inhabitants of Paradise unsettled and beg mercy. The third was the closet door open; in it appeared to be empty and neither light nor dark. This reflects the moments that are not used to do neither good nor evil. At that time he will feel remorse and confusion like a man who had many possessions, but wasted it or let it slip from his grasp. So, a whole series of moments of his life will be shown one by one in front of his eyes. Because of that, one should say to his soul every morning: "God has given you the treasures of twenty-four hours. Be careful that you do not lose any of them, because you will not be able to withstand the regret that will follow a loss like that. "
The mayor has said, "Even if, for example, God will forgive you who wasted life, you will not be able to reach the levels of the righteous and must deplore your loss. Therefore So watch closely your tongue, your eyes, and all members of thine, since each thereof may be the gateway to hell. Say to your body, 'If you rebel, I will punish you' because although the agency was stubborn, she is able to receive commands and can be tamed with concern. "That is the purpose of self-examination, and the Prophet. has said, "Happiness is for those who now do deeds that will benefit him after death."
Now we come to the recollection of God that man's remembering that God observes all the actions and thoughts. People just look at the outward appearance, while God sees both; the outside and the inside man. People who truly believe this will be able to discipline the outer form or manifestation it. If he denies it, then he is a disbeliever; and if while believing he was acting contrary to the belief that, then he has made a mistake in the form of arrogant worst.
One day a Habsy came to the Prophet and said, "O Messenger of Allah, I have committed many sins. Will my repentance be accepted? "The Prophet replied," Yes. "Then the Habsy said," O Messenger of God, every time I do sin, did God really see it? "" Yes, "he replied. The Habsy also catapult squeal and then fell unconscious. Before someone really convinced of the fact that he is always under observation of God, he could not have acted in the right way.

 Shaykh once had a student who he loved more than others, so that they arouse envy. One day, the Shaykh gave each disciple a fowl and ordered them to go and kill him in a place that nobody could see. Accordingly, each of his followers to kill poultry in a hidden place and bring it back, but his favorite pupil's Sheikh. It brings back the birds alive, saying, "I can not find a place like that, because God sees everywhere." The Shaikh was said to the other disciples, "Now you know the level of this young man. He has reached the constant remembrance of God. "
When Zulaikha seduce Joseph, he shut the fabric onto the face of the usual idol disembanya. Joseph said to him, "O Zulaikha, engaku embarrassed in front of a pile of stones, then should I not be ashamed before Him who created the seven heavens and the earth." A man once came to the saint Junaid and said, "I can not keep my eyes from see things that are exciting. What should I do? "Answer Junaid," By remembering that God saw much more clearly than you see other people. "In the hadith Qudsi is written that God said," Paradise is for those who had wished to do the sin but then remember that my eyes are on top of them and then they refrain. "
Abdullah ibn Dinar narrated that once he walked along the Caliph Umar near Mecca when they met a boy shepherd tending a flock of sheep. Umar said to him, "Sell a sheep at me." The boy replied, "The sheep is not mine, but belongs to you." Then, to try, Umar said, "you can tell him that a wolf carried one one of them, and he will not know anything about it? "" No, he would not know, "the boy said," but God will. "Umar wept and went employers boy was to buy it and then released him saying, "you say it's free in this world will be free also in the hereafter."

 There are two levels of this dhikrullah.
FIRST level is the level of the trustees whose thoughts are entirely absorbed in the contemplation and majesty of God, and not at all, leaving no room in their hearts for other things. This is the degree of remembrance, which is lower, because when the human heart is fixed and his limbs are so controlled by their hearts that they abstain from actions that actually lawful, then he has no longer need to be tools or guard against sins , Against remembrance like this is the Prophet. said, "People who wake up in the morning just moved at God in his mind, God will take care of this world and in the hereafter."
Some of these penzikir up so late in the memories of him, so they do not listen to people who talk to them, do not see people walking in front of them, but staggered as if breaking the wall. A guardian narrated that one day he passed the place where archers were having an archery contest. Rather far from there, a person sitting alone. "I approached him and tried to talk to him, but he replied, 'In view of God is better than talk.' I said, 'Do not you lonely?' 'No,' he replied, 'God and two angels with me." As he pointed to the archer I asked, 'Which of them has managed to steal the title?' 'The man who has been ordained by God to menggondolnya,' he replied. Then I asked, 'This road come from? "To this question he turned his eyes to the sky, then got up and left, saying," Yes Rabbi, mahlukMu hinder many people from remember you.' "
Wali Shibli one day went to Sufi Thaury. Thaury he found sitting meditation so calm that not a single hair on his body moving. Shibli was asked, "From whom did you learn to practice such fixity of contemplation?" Thaury replied, "From a cat I have seen waiting in front of the rat hole with an attitude which is even quieter than I do."Ibn Hanif narrated, "To me it was reported that in the city of Sur a sheikh with his students always sit down and dissolves in the recollection of God. I went there and found them both sitting with his face to Mecca. I say hello to them three times, but they did not answer. I said, "I implored, for the sake of Allah, so that you answer my greeting." The younger one raised his head and replied, "O Ibn Hanif, the world is only there for a short time only. And of the short time that only a few remaining. You have prevented us requiring us to return your greeting. "He then bowed his head back and shut up. I was hungry and thirsty, but the sight of those two it makes me out of myself. I pray 'Asr and Maghrib with them, then ask them to give spiritual advice. The younger replied, "O Ibn Hanif, we are afflicted, we do not have a tongue to give advice." I stood there for three days and three nights. Not a single word came out of us and nobody slept. Then I said to myself, "I ask them, by God, to give me some advice." The young mengkasyaf my mind, then again raised his head, "Go and find someone to visit it will make you remember Allah, and instill a sense of fear Him in your heart, and who will give you advice through his silence, not by cakapnya. "
It all is the remembrance of the trustees, which is within the overall objec absorbed in the contemplation of God.
SECOND levels of dhikrullah is the remembrance of "the Right" (ashab-Yamin). These people realize that God knows everything about them and feel embarrassed in his presence. Nevertheless, they do not dissolve in the mind of His majesty, but still fully conscious self. Their situation as someone who suddenly gasped in naked and hastily covered herself. The first level group was like a person who suddenly found himself in the presence of a king and felt confused and shocked. The second level group to investigate thoroughly all the things that comes to their mind, because at the end of three questions will be asked in regard to any action: why did you do it ?; how you do it; what purpose do? The first one asked because a man should act on impulse (impulse) divine and not merely Satanic or fleshly. If this question is answered well, it will examine the second question of how the work was done wisely or careless and negligent. And third, the work was done only for the sake of seeking the pleasure of God or for the sake of obtaining the praise of men. If one understands the meaning of these questions, it would be very wary of kadaan heart and of how he was thinking before acting. Discerning the thoughts it is difficult and abstruse and people who can not afford to do so should attach himself to a spiritual director who can illuminate his heart. He must be really shy away from people who are fully educated worldly. They are agents of Satan. God said to David U.S. "O David, do not ask about educated people who were poisoned by the love of the world, because it would rob my love for you." And the Prophet. said, "Allah loves those careful in researching the problems that do not let doubt and intellect ruled by lust." Reason and discrimination are closely related, and those in whom reason does not control appetite will not meticulously investigate.

 In addition to several warnings about the research before acting, a person also must strictly accountability himself on his past actions. Every night he should check his heart with regard to what he has done., To see has been lucky or lose it in his spiritual capital. This is more important, because the heart is like a treacherous business partner who is always ready to deceive and trick. Sometimes he appeared self-centered sense of self in the form of obedience to God in a way that someone thought that he had been lucky when in fact he is losing money.
A guardian named Amiya, sixty years old, counting the days of his life, and he found that his days were numbered 21,600 days. He said to himself, "Woe to me if I have committed a sin every day, how can I escape from the pile of 21,600 sin?" He screamed and collapsed to the ground. When people come to wake him up, they found he was dead.
But most people are negligent and do not ever think to hold himself. If for any sin that he did, he placed a stone in an empty house, he would soon find the house was filled with stones. If the recording angels demanded wages of him for writing his sins, then all the money will soon be gone. People counting beads with complacency each time they complete the name of God, but they do not have the beads to count the words in vain innumerable who have their say. Therefore, the Caliph Umar said, "Weigh really words and your actions before everything was weighed at court." He himself before resting on each night, used to strike his legs accompanied by a sense of horror and then exclaim, "What did you do today? "Abu Talha was once praying in a garden of palm when a beautiful bird that passes causes a mistake in counting the number of prostrations he had done. To punish him for his inattention, he gave kormanya garden to others. Such guardians know that their sensual nature tend to get lost. Hence they are watching closely, and punished for every mistake he did.

 If someone found himself ignorant and refuse careful attitude and self-discipline, it must always be together with someone who is proficient in the practices such enthusiasm that he contracted the experts. A saint used to say, "If I reluctantly in self-discipline, I look at Muhammad Ibn Wasi, and the sight of him would reignite my passion, at least for a week." If one can not find an exemplary attitude carefully as it around , then good for him to study the lives of the saints. He also had to push his soul!
"O my soul, do you consider yourself a smart and angry at being called stupid. Then what are you actually? You prepare your clothes to cover yourself from the bite of winter, but not kaupersiapkan themselves to akhiratmu. Are you as a person who in the middle of winter say, 'I will not be wearing warm clothes, but believe in the grace of God to protect me from the cold.' He forgot that along with creating a cool, God showed man how to create clothing to protect themselves from it and provide materials for clothes. Remember also, O soul, that the punishment in the hereafter is not because God is angry disobedience, and do not think: "How can my sin hurt God?" Thy lusts themselves which will ignite the flames of hell in you. Unhealthy foods are eaten someone cause disease in the body of the man, not because doctors annoyed with him for disobeying his orders.
"Woe to thee, O soul, for overweening love to the world! If you do not believe in heaven and hell, how can you believe in the death that will take away all the worldly pleasures you and cause you to suffer by parting was comparable to fettering the worldly pleasures. Why have you created after the world? If everything, from east to west, is yours and worship, yet in a short time everything will be transformed into dust along with you, and destruction will remove your name as kings before you. But now, given that you only have a very small fraction of this world and it was the dirty part thereof, would you be so crazy to swap with her eternal happiness, an expensive jewel with a broken glass made of clay and make yourself a laughingstock those the people around you? "CHAPTER 7: MARRIAGE AS A BARRIER IN THE DRIVING OR RELIGIOUS LIFE
Marriage plays a major role in human life, so she needs to be taken into account in discussing the matter of religious life and discussed in two aspects, namely the advantages and disadvantages.
Knowing that God, as the Koran says, "Just created man and jinn to worship," the first and obvious advantage in marriage is that worshipers of God become more numerous. Therefore, experts have devised a strand theology goes: better tersibukkan in the duties of marriage than in devotions sunnah. Another advantage rather than a marriage is as spoken by the prophet: "Prayer children's beneficial to their parents if their parents had died, and the children who die before their parents will ask forgiveness for them on the Day of Judgment." The Prophet also: " When a child was ordered to go to heaven, he cried and said, "I will not enter it without my father and my mother." Also, one day the Prophet with a hard pull the arm tray someone toward himself as he said, "so the children will draw people her to heaven. "He added," The children gather jostling at the gate of heaven and screamed for his mother and father, until both of them are still outside were ordered to enter and join with their children. "
It was narrated from a famous mayor that he once dreamed that Judgment Day has arrived. The sun has been closer to the earth and people die of thirst. A group of children walking to and fro giving them water from the cups of gold and silver. But when the mayor asked for water, they were dismissed, and one of the children said to him, "No one else among us have your children." Soon after the Mayor woke up he plans to marry.
Another advantage of marriage is that sit together and being kind to the wife is an act that gives a sense of relaxing the mind after a busy doing religious duties. And after relaxing like that someone could get back to worship with renewed vigor. Thus the Prophet. itself, when it felt the burden of revelation to press too heavily upon it, he touched his wife Aisha and said: "Speak to me, O 'Aisha, talk to me!" The conduct of this case because of the human touch, it can get the strength to accept the new revelations. For the same reason he is commonly asked Bilal to call to prayer and sometimes he also wawangian fragrant smell. One is the famous hadith: "I love three things in this world: fragrance, women and refreshment with prayer." Once Umar asked the Prophet about the things that are most important to look for in this world. He is Allah. replied: "The tongue is always remembrance of God, a heart full of gratitude and wife that mandate."
Another advantage of marriage is the one who maintains the house, cooking meals, washing dishes, sweeping the floor and so on. If seoran glaki men busy with jobs that, then he can not acquire knowledge, run a trade or perform any prayers duly. For this reason Abu Suleiman said: "A good wife is not only mercy in this world, but also in the hereafter, because he gave the free time to her husband to think about the hereafter." And one of the sayings of Caliph Umar is: "Having the faith, no blessing is equal to a good wife. "Moreover, marriage still has another advantage, namely being patient with clutter femininity - provide the needs of his wife and keeping them in order to stay on the path of law - is a very important part of the religion. Prophet. said; "Giving maintenance to the wife is more important than charity."
Once, when Ibn Mubarak was addressing unbelievers, one of his companions asked him: "Is there any other job more rewarding than the jihad?" "Yes," he replied, "That is feeding and clothing to his wife and children with duly. "Waliyullah famous Bishr Hafi said:" It is better for a person to work for his wife and children than for himself. "In the hadith narrated that some sins can only be redeemed with the burden of the family.
With regard to a trustee, reported that his wife died and he did not intend to marry again, though people urged him, saying that with so it will be easier for him to concentrate his thoughts in solitude. One night he saw in his dream the gates of heaven opened and a number of angels descend, and then approached him and one of them asked: "Is this the man who damned selfish?" And his colleagues replied: "Yes, this is he." The wali terperangahnya a way that did not get asked about who they mean. But suddenly a boy passing by and she asked him. "You who they were talking about," she replied, "only weeks ago the good deeds you recorded in heaven with the saints the other, but now they have eliminated your name from the notebook." After waking with the mind quizzically, he immediately made plans to marry. From all of the above, it appears that marriage is desirable.
Now we will discuss the disadvantages of marriage. One of them is the existence of a danger, especially at the present time, that a man should earn a living by unlawful means to support his family, but there are no good works can atone for this sin. Prophet. said that on the Day of Resurrection will be a man who carries a mountain-high piles of good deeds and placed near Mizan. Then he asked; "By the way you feed your family?" He could not give a satisfactory answer, then all his good deeds will be abolished and a statement will be issued concerning him: "Here is a man whose family had swallowed all his good deeds!"
Another disadvantage of marriage is that it treats the family well and patiently and resolve their problems can only be done by people who have good character. There is a great danger if a man treats his family with rude or ignoring them, causing sin for himself. Prophet. said: "A man who left his wife and children is like a runaway slave. Before he returned to them, fasting and prayers would not be accepted by God. "In short, humans have lower nature, and before he could control nature, it is better he does not bear responsibility separately control others. Someone asked Wali Bishr Hafi, why he was not married. "I'm afraid," he replied, "that verse in the Koran: 'the rights of women over men is exactly the same as the rights of men over women.'"

 The third loss of a marriage is that taking care of a family often preclude a person from concentrating in Allah and the hereafter. And may be, unless he is careful, it will be dragged to destruction, because God has said: "Let wives and your children memalingkanmu of remembering God." Those who think, that by not marrying he could concentrate better on religious obligations, the better he remains alone; and people who are afraid of falling into sin if he does not marry, he'd better get married.
Now we come to the properties to be sought for in a wife. First, the most important of which, is the sanctity of morals. If a person has a wife who is not-good morals and he remains silent, he gets the bad name and hampered its religious life. When he spoke, his life becomes corrupted. And when he divorced his wife, he will suffer the pain of separation. A beautiful wife but depraved is that such a big disaster, so it is better for him to divorce her. Prophet. said; "People who are looking for a wife for the sake of beauty or wealth will lose both."
Good qualities both for in a wife is a good character. Ill-tempered wife - ungrateful, gossiped or arrogant - make life unbearable and is a major obstacle to forge the life of piety.
The third quality to look for is a beauty, as this will lead to love and affection. Therefore, one should look at a woman before marrying. Prophet. said; "The women of this tribe and it has a defect in their eyes. A person who wanted to marry one of them must see it first. "The wise man said that someone who marries a woman without seeing it first, will surely regret it later. It is true that one should not marry for the sake of beauty, but this does not mean that the beauty mseti considered not important at all.
The fourth important thing about a wife is that the amount of the dowry paid by a man to his wife should be in the mid amount. Prophet. said: "Women are best for small dowry diperistri is the great beauty and value." He himself gave a dowry to his future wife some ten dirhams, and the dowry daughters of his own not more than four hundred dirhams.
Other properties must possess a good wife is: descended from good, not married before and not too close to the family relationship with her husband.Things To Do in Marriage
First; because marriage is a religious institution, it must be treated as religious. Otherwise, the meeting between men and women was no better than an animal encounter. Shari'a ordered a banquet held in every marriage. When Abdurrahman ibn 'Auf celebrate the marriage of the Prophet. said to him: "Make it a wedding, though only with a goat." When the Prophet. himself celebrating his marriage with Safia, he made a marriage party and serve only the palm and wheat. Similarly, the marriage should be celebrated with tambourines and playing music, because man is the crown of creation.
Second; a married couple should continue to be nice to her. This does not mean that it should not hurt him, but you should bear patiently all the bad feelings caused by his wife, either because of lack of masukakalan his stance or attitude-berterimakasihnya. Women were created weak and in need of protection; therefore it must be treated with patience and continue to be protected. Prophet. said: "A person who is able to bear the discomfort caused by his wife with patience will earn reward amounting received by Job as for her patience to bear reinforcements (exams) that happened to him. "In the moments before his death, people heard that the Prophet. He said: "Keep praying and treat your wives well, because they are captive-prisoner." He himself used to bear patiently the behavior of his wives. One day the wife of Umar angry and scolded her, she said to him, "You are sharp-tongued, dare you answer me?" She replied, "Yes, the prince of the Prophets is better than you, his wives just argue." He replied: "Woe Hafsah (Purti Hadrat Umar, the wife of the Prophet.) If he does not humble himself. "And when he met Hafsah, she said," Look, you do not argue with the Apostle. "The Prophet. also said: "The best of you is the best attitude to his own family, and I am the best attitude towards my family."

 Third; a husband and wife must be pleased to recreations and pleasures of his wife and did not try to stop him. Prophet. itself at a time ever raced with his wife, 'Aisha. At the first time of the Prophet. beat 'Aisha and the second time,' Aisha defeat. Another time, he was carrying 'Aisha that he could see some people Habsy dancing. In reality will be difficult to find someone who behaved so well to his wives as did the Prophet. Sages said: "A man must go home with a smile and eat what is available and do not ask anything that is not available." Nevertheless, he should not be excessive so as not to lose her top awards. If he sees something that is obviously wrong done by his wife, he should not ignore it, but must be rebuked. Or if not, he would be just another laughing stock only. In the Koran it is written: "The man is a leader for women," and the Prophet. said: "Woe to the man who is a slave to his wife." Should his wife who becomes his servant. Sages say; "Consult with women and did according as opposed to what they advise." Indeed, there is a rebellious attitude in a woman; and if they are allowed even a little, they will be completely out of control and it is difficult to return to a good attitude. In dealings with them, one must try to use a combination of firmness and affection with affection as the larger part. Prophet. said: "Women are created as a piece of rib bent. If you try to straighten it, you would break; if you let so, it will remain crooked. Therefore treat it with great affection. "
Fourth; in the case of immorality, a husband must be very careful not to let his wife was seen or looked at a stranger, since the beginning of all the damage that is out of the eye. Utmost not to allow him to leave the house, stood in the attic of the house or stands at the door. However, you should be careful so as not jealous for no reason and being too tight. One day the Prophet. asked his daughter, Fatima: "What is best for women?" He replied: "They should not meet strangers, nor strangers may meet them." The Prophet. happy to hear this answer, and embraced him and said; "Look, you are a part of my heart." Amir al-Mumineen Umar said: "Do not give her the clothes well, as soon as they wear it they wished to leave the house." In the lifetime of the Prophet, women were allowed to go to mosques and stay in the back row. But gradually it is prohibited.

 Fifth; a husband must provide for sufficiently to his wife and not be miserly to him. Appropriate to provide for a wife better than giving alms. Prophet. said: "Suppose a man spends one dinar for jihad, the dinar again to redeem a buda, one dinar again for alms and give one dinar also to his wife, then reward the provision of the latter exceeds the amount of reward the three other provision."
Sixth; a husband should not eat something delicious alone; or if he had eaten, he must be silent and not praise him in front of his wife. If no guests, it is better for couples to eat together, because the Prophet. He said: "If they do that, God sends down mercy upon them, and the angels pray for them." The most important thing is that the income provided to the wife it should be obtained by lawful means.
If the wife being rebellious and disobedient, first of all husbands should advise him gently. If this is not enough both have to sleep in separate rooms for three nights. If this does not work, then the husband may beat him, but not in his mouth, nor too hard to be hurt him. If she is negligent in his religious duties, the husband should show an attitude not pleased with him for a month, as has been done by the Prophet to his wives.
Always be careful so that the divorce can be avoided; because, although divorce is permitted, Allah does not like it. The words of divorce alone is cause suffering to someone the woman, and how can it be someone hurt others? If the divorce is forced once done, the speech was not to be repeated three times at once, but should be at three different times. A divorced woman should be fine, not with anger or contempt, nor without reason. After divorce, a man must give a gift (mut'ah) to his ex-wife, and did not tell anyone else reasons or mistakes that made his wife so they divorced. Of a husband who wanted to divorce his wife, narrated that the people asked him: "Why are you divorcing her?" He replied: "I'm not going to dismantle the secrets of my wife." When at last he was completely divorced him, he was asked again and said, ; "She is now a stranger to me; I no longer deal with his personal issues. "
So far we have discussed the rights of the wife of her husband, but the rights of the husband over the wife more binding again. Prophet. He said: "If only allowed to worship something other than God, would I commanded wives to worship their husbands."
A wife should not be touting the beauty in front of her husband, should not repay the husband with feelings of gratitude. The wife should not be said to her husband: "Why kauperlakukan I am so and so?" The Prophet. He said: "I looked into Hell and descry many women there. I asked the causes and get answers, because they either do not apply to their husbands and ungrateful to him. "

 CHAPTER 8: LOVE TO GOD
The love of God is the most important topic and is the ultimate goal of our discussion so far. We have talked about the spiritual dangers because they hinder the love of God in the human heart. We have also talked about the necessary properties for it. Completion of humanity lies here, namely that the love of God must menaklukkanhati man and master it completely. If the love of God do not master it completely, then it should be the greatest feeling in his heart, overcoming the love of others. Nonetheless, it is easy to understand that the love of God is something that is difficult to achieve, so that a stream of theology has completely deny the fact that a man can mencitai a form that is not an own species. They have defined the love of God as a mere obedience. People who think so do not really know whether it is actually a religion.
All Muslims agree that the love of God is an obligation. Allah says regarding the believers: "He loves them and they mencitaiNya." And the Prophet. Said, "Before someone loves Allah and His Prophet more than loving others, he does not have true faith." When the Angel of Death came to take the life of Prophet Ibrahim, Ibrahim said: "Have you ever seen a friend take the life of his best friend?" God replied, "Have you ever seen a friend who does not like to see his friend?" So he said, "O Azrael, take my life!"

 The following prayer taught by the Prophet. to his companions; "God, grant me the love of Thee and love to those who love you, and what brought me closer to your love. Make your love is more precious to me than cold water to those who thirst. "Hasan Basri often said:" People who know God will love Him; and people who know the world will hate it. "
Now we will discuss the essential nature of love. Love can be defined as a tendency to something fun. This is apparent with regard to the five senses. Each of these senses to love everything that gives him pleasure. So, eyes love beautiful forms, ear love musk, and so on. It is a kind of love that is shared by animals. But there is a sixth sense, the faculty of perception, which tertanamkan in the heart and not possessed by animals. By which we become aware of the beauty and spiritual excellence. So, someone who is only familiar with the pleasures of the senses can not understand what is meant by the Prophet. when said bhwa he loves praying more than fragrances and women, although both are also fun for him. But the person who opens his eyes to see the beauty and perfection of God's will underestimate all the visions of the outside, no matter how beautiful it seems all that.
Humans are only familiar with the pleasures of the senses would say that beauty is in the colors red and white, limbs matching and so on, was he blind to the moral beauty intended by people when they talk about this man and the that has a good disposition. But people who have perceived a deeper feel very unlikely to be able to love the great people who have been far ahead of us - like the word Caliph Umar and Abu Bakr - with respect to the properties of their noble, though their bodies had long ago once mixed with dust. Such love is not directed to the outer shape but to the properties of the spirit. Even when we wanted to evoke a sense of love in a child to someone else, we do not describe the beauty of the outside shape of that or the other, but kunggulan-ruhaniahnya excellence.If we apply this principle to the love of God, then we will find that he himself alone is lovable. And if someone does not love Him, then it is because he does not recognize it. For this reason, we love Muhammad., Because he is a prophet, and the love of God; and love to the people of knowledge and bartakwa is truly the love of God. We will see this more clearly when we discuss the causes that could generate love.
The first cause is the love of someone above him and the perfection of its own nature. This led directly to the love of God, because kemaujudan human and human nature is nothing but the grace of God. If not for his goodness, man will never appear from behind a curtain of non-maujudan into this world naked-eye. Maintenance and attainment of human perfection is also entirely dependent of the mercy of God. It is strange if someone is looking for protection from the hot sun under the shade of a tree and not thank the tree without which there would be no shadow at all. Just like that, were it not for God, man would not be existent (there) and did not also have the properties. Therefore he would love God if it were not for kemasabodohan with him. Stupid people can not love Him, love Him because emanates directly from the knowledge about Him. And since when was a fool to have knowledge?
The second cause of this love is the love of man to something that rendered him, and sebenarnyalah only credited to him is God; because, whatever good the receipt of fellow humans are caused by the direct encouragement of God. Any motive that drives a person to give kindness to others, whether it wishes to obtain a reward or good name, it is Allah who employ the motif.
The third cause is the love that is awakened by the contemplation of God's attributes, power and discretion, which when compared with all of the power and wisdom of man is nothing more than reflections of the most underestimated. Love is similar to the love we feel for the great people in the past, such as Imam Malik and Imam Shafi'i, although we never expect to receive personal gain from them. And therefore, love is a kind of love that does not have the intention more. Allah said to Prophet David, "AbdiKu most love to Me is not looking for me because of fear of punishment or hope to get the reward, but only in order to pay their debts to KetuhananKu." In the Gospel says: "Who is more pagan than people who worship in fear hell or heaven expect? Otherwise I created all this, would not it appropriate for me to worship? "

 FOURTH Because of this love is "equality" between man and God. This is what is meant in the Prophet .: "God created man in the likeness with himself." Furthermore, he has said: "My servant closer to Me so that I make My friends. I became his ears, eyes and tongue. "And God said to Moses .:" I've been sick but you did not see me! "Moses replied:" O God, you are the Lord of the heavens and the earth; how do you get sick? "He said:" One of my servant sick; and to see him means you have to visit. "
Indeed, this is an issue that is somewhat dangerous to be discussed, because it is located behind the understanding of ordinary people. Someone smart can even stumble in discussing this issue and believe in the incarnation and kersekutuan with God. However, "equality" that is manifest between man and God removes objection experts Kalam Science mentioned above, which argues that man can not love a being that is not of their own species. No matter how far the distance separating them, man can love God because "equality" that is required in the words of the Prophet: "God created man in the likeness with himself."

Descry God
All Muslims profess to believe that God is the culmination descry human happiness, because it is expressed in sharia. But for many people it is merely paying lip service alone which did not arouse feelings in the heart. This is natural, because how can a person crave for something he did not know? We will try to show briefly, why descry God is the greatest happiness to be gained humans.
First of all, every human faculty has its own function which wants dipuasi. Each has its own good, ranging from bodily lust lowest to the highest form of intellectual understanding. But a mental effort in the form of lower though still give him greater pleasure than the satisfaction of physical lust. So, if someone happened to be absorbed in a game of chess, he will not remember to eat though repeatedly summoned. And the higher the tear becomes kegembiraankita our knowledge of him. For example, we will be happy to know the secrets of a king than the secrets of a vizier. Given that God is the object of the highest knowledge, the knowledge about Him will definitely give him greater pleasure than others. People who know God, even in this world, as if it was already in heaven "as wide as the heavens and the earth"; the fruits of heaven so delicious, so nobody could stop to pick it; and heaven does not become more narrow by the many people who live in it.
But the joy of knowledge is still far smaller than the pleasure of sight, just as our pleasure in dreaming about those we love much less than the pleasure given by direct vision of them. Our imprisonment in bodies made of clay and water, and kesibukankita with the particulars of the senses, creating a curtain that prevents us from God descry, though it did not prevent us from obtaining some pengethuan about Him. For this reason, God spoke to Moses on Mount Sinai: "You can not see me."

 The real thing is as follows. As the seed of man will become a man and a palm seeds will be planted palm trees, the knowledge of God obtained on earth will be transformed into a vision of God in the Hereafter, and those who never learn the knowledge it never experienced the apparition. This sighting will not be divided equally to those who know, but the clarity levels will vary according to their knowledge. God is one, but he will be seen in many different ways, just as an object is reflected in a variety of ways by a variety of mirrors; Nothing demonstrates shadow straight, some are diffuse, there is a clear and lainny akabur. A mirror may have been so damaged that can make beautiful shape even without the bad, and someone may bring a heart that is so dark and dirty to the next, so that vision to others is a source of happiness and peace, instead become a source of sadness for him. Someone who in his heart the love of God has outperformed the others will inhale more than the happiness of this vision in the hearts of people who love it not so superior; exactly as is the case of two people who both have a keen eye view; when staring at a face beautiful, the people who have loved the owner of that face would be happy to look at him than those who do not love. In order to enjoy perfect happiness, knowledge alone without love is not enough. And the love of God can not satisfy the human heart before he was purified from the love of the world that can only be obtained with ascetic. When in this world, the human condition with respect to descry God is like a lover who will see the face kasihya in the dimness of dawn, while his clothes filled with bees and scorpions are constantly tormented him. But when the sun rose and revealed the face of her lover in all its beauty and venomous animals stopped torturing him, then happiness will become a lover as the love of God who after coming out of the shadows and liberated from reinforcements that torture in this world, see him without a curtain. Abu Sulaiman said: "People are busy with him now, will be busy with her future; and the person who is preoccupied with God now, will be preoccupied with him later. "
Yahya Ibn Mu'adh narrated that he observed Bayazid Bistami in prayer all night. When it has finished, Bayazid stood up and said: "O Lord! Some servants had been requested and were granted the ability to create miracles, walk on water, fly through the air, but not all that I ask; some others have requested and get possessions, but not that is what I ask. "Then Bayazid turned and when he saw John, he asked:" You are in sanan it John? "He replied:" Yes. "He asked again:" Since when? "" It's been a long time. "Then John asked him to reveal some ruhaniahnya experience. "It will reveal," replied Bayazid, "what is lawful to tell you." The Power of His Kingdom has demonstrated to me, from the most noble to the terenah. He lifted up the Throne and his seat, and the seven heavens. Then he said: 'Ask Me whatever you want.' I said: 'O Allah! There's nothing I desire besides you. '' Indeed, 'says he,' you are my servant. "

 At other times Bayazid said: "If Allah will give you a familiarity with himself or Ibrahim, the power of the prayer of Moses and the spirituality of Jesus, then keep the face constantly leads to Him, because He has treasures-treasures are even beyond all this." One day a friend said to him: "For thirty years I have been fasting during the day and pray at night, but not at all what I found happiness of the spirit that you mention it." Bayazid replied: "Even if you fasted and prayed for three hundred years, you still would not find it. "" Why? "asked the friend. "Because," said Bayazid, "feeling-centered self-sendirimu has become a curtain between you and God." "If so, tell me how to cure." "The way it could never kaulaksanakan." However, when his companions were forced him to disclose , Bayazid said: "Go to the nearest barber and ask him to shave his beard. Open all clothes except girdle wrapped around your waist. Take a bag filled with walnuts, hang it on your neck, go to the market and shout: 'Everyone who hit the back of my neck would get a walnut'. Then in such circumstances go to where the qadhi and faqih. "" Gosh! "Said her friend," I really can not do. Put another way of healing. "" That was a precursor that must be met for a cure, "said Bayazid. "But, as I told you, you can not be cured."
Bayazid reason to show how healing as it is the fact that his friend was a chaser position and honor the ambitious. Ambition and vanity are diseases that can only be cured by such means. God said to Jesus: "O Jesus, if I see in the hearts of my servants love pure to me that is not defiled by passions self-interested regard to this world or the world to come, then I will be the guardian of love." Also when people ask Isa shows the most noble charity, he replied: "Love God and surrender ourselves to His will." Wali Rabi'ah cintakah he never asked the Prophet. "Love of the Creator," he said, "has prevented me from loving creatures." Ibrahim ibn Adam in his prayer saying: "O God, in my eyes heaven itself still more trivial than a gnat compared to the love of Thee and happiness remember thou hast you have bestowed on me. "

 People who suspect that it is possible to enjoy happiness in the hereafter without the love of God, had gone too far astray, because the essence of the future is to come to God as up to an object of desire that had long coveted and achieved through obstacles no number. The enjoyment of God is happiness. But if he did not have the pleasure of God before, he would not rejoice in it later; and if happiness in God before very small, and soon he will be small. In summary, our happiness in the future will be exactly titrated with our devotion to God now.
But na'udzu billah, if in someone's heart has grown a love for something that is contrary to God, then the state will hereafter saa completely foreign to him. And anything that will make people happy will make him sad.
This can be explained by the following anecdote. A human scavengers go into a market that sells perfumes. When the aroma of fragrant smell he fainted. People crowded around and splashing in the water rose to her, then bring misyk (perfume) to the nose; but instead he became increasingly severe. Finally someone came; he himself is also scavengers. He brought garbage into the man's nose, then that person is immediately aware, sighing with satisfaction: "Wow, this is a completely new perfume!" So, in the next man will no longer have obscene pleasures of this world; spiritual happiness of the world will be completely new to him, and instead will increase kebobrokannya. Because, hereafter is a world of spirits and is a manifestation of the beauty of God; happiness is for people who have been chasing him and attracted him. All asceticism, worship and assessments will make an interest as its goal and that is love. This is the meaning of the verses of the Koran: "The person who has purified his soul will be blessed." Sins and lust directly contrary to this keen sense of achievement. Therefore, the Qur'an says: "And those who pollute his soul will be losers." People who have been awarded the spiritual insight to really understand this truth as a fact of experience, not just a mere traditional proverb. They were very clear perception of the truth is to bring them to the belief that people who carry the truth is really a prophet, as confident a person who has studied the treatment when he listened to the talk of a doctor. It is a kind of belief that does not need support in the form of miracles, such as changing a stick into a snake that may still be shaken by the extraordinary miracles like that performed by magicians.

 Signs of love to God
Many people claimed to have loved God, but each must examine ourselves with regard to the purity of the love she had. The first test is: he must not hate the thought of death, because they do not there is a "friend" was terrified when it will meet with his "friend". Prophet. Said: "Who wants to see God, God wanted to see." It is true that a lover of Allah sincere might be afraid of death before he completed his preparations to go to the next, but if he is sincere he will be diligent in making preparations for it ,
The second test of sincerity is that one must be willing to sacrifice his will for the sake of God's will; must hold on tight to what brought him closer to God; and must keep away from the places that caused him to be away from God.
The fact that someone has sinned not proof that he does not love God at all, but it just proves that he did not love Him with sepenuhhati. Wali Fudhail said to someone: "If someone asks you, cintakah thou in God, then shut up; because if you say: 'I do not love Him,' then you become an infidel; and if you say: 'Yes, I love God,' when deeds contrary to that. "
The third exam was that dhikrullah should automatically continue to remain fresh in the hearts of men. Because, if one is indeed love, then it will continue to keep in ngingat; and if his love was perfect, then he will never forget him. Nevertheless, it may happen that while love of God does not occupy a major place in someone's heart, would love for the love of God who are in that place, because love is love and love is something else.
Exam fourth is that he will love the Qur'an is the word of God - and the Muhammad Prophet of Allaah Ibraaheem. If love really strong, he will love all human beings, because they are all servants of God. In fact, his love will encompass all creatures, because a person who loves someone will love works by copyright and handwriting.

 The fifth exam, it would be greedy to 'solitude for the purpose of worship. He will continue to crave the arrival of the night to get in touch with a friend without a hitch. If he prefers conversing during the day and sleep at night instead of 'solitude like that, then that love is not perfect. God said to David as: "Do not get too close to humans, because there are two types of people blocking my presence: people who are eager to seek reward and then disheartened when've got it, and those who prefer his own thoughts rather than remembers. Signs of non-hadiranKu is that I left her alone.
Indeed, if the love of God truly master the human heart, all love to others will disappear. One of the Children of Israel the habit of prayer at night. But when he learned that a bird can sing very tunable in a tree, he began to pray under the tree in order to enjoy the pleasure of listening to the bird. Allah ordered Daut U.S. to go and said to him: "You have to mix love of a bird that is tunable to love Me; then tingkatanmu among the trustees was terendahkan. "On the other hand, some people have to love God with a love such a way that when they are being submissive in worship, their houses have been burned and they do not know.
Sixth exam is that worship becomes easy for him. A guardian said: "During my first thirty years to practice my night with already earned, but thirty years later it has become a pleasure for me." If the love of God is perfect, then there is no happiness that can match the joy of worship.
Exam seventh is that lovers of God will love those who obey Him, and hate infidels and those who do not obey, as kara Koran: "They are tough against the infidels and compassionate with each other." The Prophet once asked God: "O God, who is Your lovers?" And the answer came: "Those who cling tightly to Me as a child to his mother; sheltering in remembrance of Me as a bird looking for shade on the nest; and will be very upset if they see sin as an angry tiger that is not afraid of anything. "CHEMICAL HAPPINESS

"If you encounter any difficulty in understanding something tawasuf, read my book Chemical-i Sa'adat (Chemistry Happiness) which will guide you to the right path, and it gives you, at least, a fair opportunity to avail-ability kemamp0uan Allah gave to you. "So Al-Ghazali wrote in one letter to the Nizamuddin Fakhrul Mulk, Seljuk vizier.

Chemistry Happiness is a summary of the monumental works of al-Ghazali, Ihya Ulumiddin, written by his own popular in Persian, not Arabic as Revival. Regarding Revival is sufficient to cite here the opinion Muhaddits Iraqi Zainuddin: "as a scholar, Al-Ghazali has managed to summarize and sometimes explain the teachings of the Qur'an and hadith, in this eternal work which, in addition to the Qur 'an and hadith, is a practical guide last and true religion there is. "