"Ramadan, The Special Guests"

    Why do I call Ramadan The Special Guests? Because, this month only comes once a year, and when our special guests are coming, not half-hearted, he brought three presents for us. Try to welcome our special guest, because heaven really miss the people's longing for the coming holy month of Ramadan. Therefore let us welcome our special guests with great joy.

     Now I will discuss what is meant with a souvenir brought by our guests on this one. The first is on the first 10 days, our guests are bringing us the grace of God are not endlessly down the first 10 days in the month of Ramadan. Therefore, let us try to do good deeds-deeds as much as possible in the first 10 days of this.

      Then at 10 the second day, the month of Ramadan Allah opened the door for forgiveness for all his servants who fasted. On these days we are encouraged to ask God for forgiveness of sins that so far we have done. because God will forgive all his servants who fasted. And in the last 10 days, Allah swt. 7 closes the gates of hell and opens wide the doors of heaven. Therefore, in the last 10 days, let us add our deeds again, so we'll be closer to the gates of heaven, in that way, recitations reproduce, perform sunnah prayers, also with iktikaf dimasjid to get closer to God.

       Therefore, let us gladly welcome our special guest, so we will not regret it when the special guests we are only 30 days old is going to leave us.
    

"10 Ways To Beloved of Allah"

Now I will try to share some ways that God is love to us. Surely the causes that can bring the love (of Allah Subhanahu wa ta'ala) there are ten reasons:

    1. Read and mentadaburi Qur'an, and understand its meanings and intentions contained in it
    2. Closer to Allah SWT by executing deeds, deeds of Sunnah after the mandatory
    3. Continuous dhikr of Allah in every state, either by oral, liver, acts and circumstances, because the levels of love depends on Dhikr
    4. Prioritize what is God's love rather than what you love when the passions are controlled
    5. Always examine the heart and pay attention to the names of God and its properties, and depth in the park and the field of science is
    6. Watching a variety of goodness and blessings that God and spiritual
    7. Feeling low and subject to his heart before God, and this is very amazing because
    8. Alone (for worship) at the time of falling Allah (to the sky world in the last third of the night) and read the book of his, then closed with seek forgiveness and repentance
    9. Bermajelis with people who love God with an honest, take the good fruit of their words, and you do not speak unless the beneficiaries are strongly visible in the talk and you know will increase the benefits for yourself and others
   10. Away from every cause that would be a barrier between the heart with God

Sources: Madaariju works of Ibn al-As-Salikin Qoyyim, quoted from the book Fiqh and Dhikr Prayer, Shaykh 'Abdur Razzaq bin' Abdul-Muhsin Al-Badr

"Intention Is Everything"

     نَّمَا اْلأَعْمَالُ بِالنِّيَّاتِ

"It all depends on the intentions of deeds."

  The above hadith, hadith is one of intent. From the above hadith, we can take the core values ​​that the deeds we do, depending on the intention. If we are good intentions in doing an act, the act will also be positive for us. But conversely, if we intended it or not sincere, then the deeds we have done in vain.

      Allah swt. assess the servants act of intention which is implied in his servant heart before doing a thing. And indeed our intentions really be judged by God Almighty. because if we intend to do something good, God records our intention as a good thing anyway, so before we do good deeds, we already get the reward of our good intentions. However, if we intend an act bad in us, although we have not done the bad deeds, God has counted us as a sin bad intentions.

        Therefore, let us order our intention that each of us will do something, do good things with a sincere heart and intend to either.

"Hard Work Better Than Asking To Other People"

"Laa ayyak hudza ahadukum ahbala, Fayaq hudzmatam min hattob. Faya bi'a faya kuffallahubihi, wajhahu khairum min ayyas alannas. U'tiya ammuni'."

The above hadith, is one of the hadith which says that working hard is better than begging. The first verse is, indeed if one of you bring a rope to fetch firewood. The purpose of this first sentence, nothing else is working hard, despite using only a small capital, namely diseumpamakan rope.

    Then in the second sentence, which means then firewood is sold, and God lives suffice from selling firewood, really it's better than begging to fellow human beings. In this sentence, it means that God is living on the lives of the people working hard, although not as much as the results obtained when begging to others. But the true God would prefer people who work hard despite low income, rather than begging, although the results are more. It was also listed in this sentence.

        And the last sentence, namely "U'tiya Ammuni '", which means either given or not given (denied). In this sentence bahawa Allah increasingly emphasized hard work better than begging. To the point, saying that although we beg and rejected, still, it is still under work hard.

        Subhan Allah Glory be to Allah, indeed if one works hard and earnestly, God will change his fate, because it lets us work as much as possible at any time, that God will always bless us.

"Man jadda wa jada"

Anyone who is serious, then he will become what he wanted.

"Try to Be Khusnuzan"

            Be khusnuzan, or so-called berperasangka good, highly recommended in Islam. Inside Islam, we are encouraged to berkhuznuzan to God Almighty. Also to men. How to facilitate us to always berkhuznuzan to God and to fellow human beings? And what are the positive effects of being khuznuzan? Murabbi me, never ask questions that at first I did not know what the intent of the question. Murabbi me asked me "If there is a glass, then fill in with a half glass of water right, then whether the glass is half full, or is it half empty?", The first time I tried to think, I think both answers are equally true, half of the glass is filled, and half empty. Murabbi Then I explained, "The way you think, can be seen from the way you look at the glass. If you think positively to the glass, then you will think and say this. Praise the glass half-filled. But, if you think negatively, then you will try to see the negative side of the glass. You would think that the glass is half empty. "From there I understand, that like-minded people khuznuzan always see the positive side of things, such as glass problem earlier.

            Now, how do we always think that good all the time? It's easy, first we try to always look for a good reason, whenever there is something happening does not fit with what we expect. For example, we took the So and so to make a pact, to meet at point A, but So and so did not come at the appointment time. If we do not think khuznuzan, then we will get angry and bad-mouthing So and so because of broken promises. But, if we want berkhusnuzan to So and so, then we would think that there must be a reason So and so did not come, perhaps because there is trouble or a sudden event. That way, we can always be khusnuzan to anyone, anytime.

            Then, whether the positive impact that would be obtained if the act khusnuzan? We will feel more comfortable, or do not feel angry with people who do things inconsistent with what we expect. It also can reduce our anger to others. And of course we avoid Su'udzan attitude to others.

            Therefore, let's try to always be khusnuzan to anyone, anytime, and anyplace.

"Two Kinds Of Rizki"

    Actually there are two kinds of sustenance. The first as ibtilaa (trials) and the second as ishthifa (option).

        Sustenance of a temptation is sustenance that does not exist any relationship with God. Even the sustenance of this one make people further away from God, until he finally perishes. This is the direction of the Almighty has hinted:

                                "laa tulhikum amwaalukum"
        don't until your property do not get you. (Al-Munaafiqun: 10)

        Sustenance as ishthifa is reserved for God's sustenance. God will be protective for people like that. And everything that is on them, they consider as belonging to God alone. And they prove it from their deeds.

         Look at the condition of the Companions of the Prophet when the temptation comes, then everything is in one of them, all delivered in the way of Allan ta'ala. Abu Bakr ra was the most first-come, wearing a cloth to hand over all his property. And Allah ta'ala has replied to the reward for the cloth, which is she who has become the first caliph.

         In sum to be met by the true beauty, goodness and spiritual delights, a treasure that can be useful is a treasure that is spent in Allah's way.

"Askhabul Kahf, 7 The Cave Dwellers"

They are young men who were given instructions by the Almighty and He inspired their faith, so that they know God and to deny the beliefs of those who worship idols. They held a meeting to discuss their faith will be accompanied by feelings of fear of their cruelty and violence, saying, that is,

"Our Lord is Lord of heaven and earth, we never called for lords besides Him, be upon us so, K." (Al-Kahf: 14), ie if our call is addressed to other than Him, then indeed we § have been saying the words that so far from the truth. "(Al-Kahf: 14), namely the words of vile, false and wrongdoers. While "our people have made in addition to him as the gods (for worship). Why do not they argued that the light (about their beliefs). Who is the greater wrong than the people making up a lie against Allah. "(Al-Kahf: 15).

After they agreed on these beliefs and realize that they might not explain to their people, they ask God Almighty to be facilitated their affairs, it means, "O our Lord grant us mercy from Thy hand and shape for us to straight in our affairs (this). "(Al-Kahf: 10).

Then they took refuge to the cave, then Allah Ta'ala wa Subhannahu facilitate their business, paving the cave hole and put the door on the north, so it is not exposed to sunlight; well as sunrise and sunset time, and they fell asleep in a cave under the custody and protection Subhannahu Allah wa Ta'ala for three hundred and nine years. Subhannahu wa Ta'ala Allah has protected them from fear, because of their position (cave) near the city of their people.
Subhannahu Allah wa Ta'ala always keep and protect them in the cave, as described in His word, meaning, "And you think them awake while they were asleep and we them turn over to the right and left" (Al- Kahf: 18), so that the earth does not demonize their bodies.
Then Allah wa Ta'ala Subhannahu wake them up after falling asleep in the time period long enough "so they asked each other among themselves." (Al-Kahf: 19). Eventually they find the real answer, as it is affirmed by Allah Ta'ala in His Word, that is,
"Said one of them:" How long have ye stayed (here). "They said," We have stayed (here) a day or half day. "He said (something else):" Lord you better know how long ye stayed (here). So Have one of you go to town with the money perakmu this. "(Al-Kahf: 19). Subhannahu Allah wa Ta'ala describes this story to end.
Signs of God's power-Faidah Faidah And Can Be Taken From Story Must:
In the story there are signs of Allah SWT and faidah Subhannahu-faidah useful, among them:
* That the story ashhabul kahf, although very impressive, but not a sign of God's power Subhannahu wa Ta'ala is most admirable, for God Subhannahu wa Ta'ala has its own signs and other stories in which there are valuable lessons for people who are willing ponder.
* That the people who invoke God's protection to Subhannahu wa Ta'ala, Allah will protect and love her, and made his reasons for showing the people astray. Subhannahu Allah wa Ta'ala has protected ashhabul kahf in their sleep long enough to maintain their faith and the body of the disorder and the murder of their families and God Subhannahu wa Ta'ala make their awakening from their sleep as a sign of the perfection of His power, goodness- His many and varied, so that His servants to know that God's promise must be true Subhannahu wa Ta'ala.
* Requires the command is useful sciences and discuss it, because Allaah has sent them for that purpose and inspire them to discuss among them about their beliefs and knowledge about their beliefs or behavior in order to obtain the evidence and the knowledge that God's promise must be true and indeed it was inevitable end without any doubt in it.
* It is concerned with the ethical person who feels a vague knowledge about something, then let him return to his teacher and try to understand carefully the lessons that have been learned.
Sources: Qisas al Anbiya, |, Shaykh Abdur Rahman ibn Nasir as-Sa,