Live Is Beauty
Allah SWT said:
اِنْ اَحْسَنْتُمْ لِاَنْفُسِكُمْ وَاِنْ اَسَاْتُمْ فَلَهاَ
"If you do good (means) you do good for yourself , and if you make evil, then (evil) is for yourself. (QS.AL- Isro: 7 ) "
Al-Thantawi interpreted the above verse with explanation as follows:
"Then Allah explained afterwards about His sunnah which would not
Deviate. That the impact of goodness is good luck (falah) , whereas
the impact of disobedience is loss (khusran). Every human being is responsible for
perbuatannya.hasil per artificial, good or bad, will not return unless the
Furthermore , the interpreter from Egypt explained:
" If you O people do good by doing it in a way
who is blessed by Allah Taala, then you will be lucky and happy. You will
meme tik good results that are the fruit of your good deeds. but if you are
berbut ugliness, prioritizing worse reproduction than deeds
well, then you are losers, wretched, and you will bear all humiliation
that is the joint ri "which is the fruit of bad deeds that Allah does not approve of
The Exalted. " ( Al Thantawi al-wasith, vol. 8, p. 2 93).
Through this interpretation of the verse , we can conclude that what we are going to do
accept is the result of our own actions. this is sunnatullah which will surely occur
because of the justice of Allah subhanahu waTa'ala. Allah will not inflict His punishment
to those who worship, and will not give His reward for those who do
immoral. because of that, it is provided by surge and hell.
In another verse Allah confirms:
هَلْ جَزَاءُ الْإِحْسَانِ إِلَّا الْإِحْسَانُ
There is no return of good except goodness (also). " (Qur'an ,Ar-rahman: 60 ).
Al-Thantawi released a number of friends' opinions regarding the interpretation of this verse . according to ikrimah, it is not the reply of people who believe La ilaha illallah except heaven. According to Ibn Abbas, it is not the reply of people who believe in La ilaha illallah and practice what was brought by the prophet Muhammad sallallaahu 'Alaihi wasallam except surely heaven .
Whereas according to Ibn Zaid, it is not the reply of people who do good in the world except
Surely goodness will be given to him in the hereafter.
After reading verse 60 suratt ar-Rahman above the Prophet sallallaahu 'alaihi wasallaam, said:
"Do you know what God commanded you?" Friends
answered, "Allah and His Apostle knew better." The prophet then said: " He said the reply to the person whom he had given pleasure to have tauhid must be heaven."
( see al-Wasith, vol. 14, p. 148).
In essence this life is reciprocal . Al- Hayatu mukafa'ah .
Our behavior today will cause a reply in the hereafter, according to
the level and form of our actions. There is a sound that reads, al-jaza'ala qadril 'amal.
b the reason depends on his actions. One example is that the reply depends
the reply depends on the reply is the torture experienced by humans who do not
want to issue zakat which becomes its obligation.
يوم يحمى عليها في نار جهنم فتكوى بها جباههم وجنوبهم وظهورهم هذا ما كنزتم لأنفسكم فذوقوا ما كنتم تكنزون
" On the day was heated in silver gold in hell, then
burned their foreheads, stomach and back (then said) to
they : 'This is your treasure that you have saved for yourself, then feel it
now (the result of) what you have saved (Q.At-Taubah: 35).
This verse explains that people who do not spend their property are run
God will be tortured by the burning of the forehead, stomach and their backs
Al-Sya'rawid in his interpretation explained the side of mukafa'ah or reciprocity in the type of punishment
According to his explanation, the needy meet the rich to ask for alms and indeed he needs it. Rich people who do not want to give alms will surly , or even angry, so that the needy will feel insulted. Then the devotee will turn around facing the side of his body, he will turn his back on the rich
earlier . So the three parts of the member were "involved" when he was rejected and not given alms .
" Therefore , the three limbs it is involved in rejection
Someone to mmenaf ka hkan treasure way of Allah, ie the face that he turn to get away, and then he directs his side, then back (to reverse
his body because he was rejected). These are the three members who participated in the rejection
Allah's gift for this needy person. Therefore, people (who don't want to spend)
hartannya) it must be tortured by burning his forehead, stomach and back.
(Tafsir al-Sya'rawi , vol. 8, p. 5068).
In one of these types of torture, there is also a reciprocal equivalent of the Law of the Mufafa'ah or reciprocity, apparently not selling in the hereafter. Even in the world, that reply
Sometimes it has been hastened by Allah Ta'ala. Goodness is fruitful , ugliness
Will be fruitful ugliness.
In the social realm , what other people do to us is actually
mirror our behavior to him. People love us, of course, because of our good attitude towards them. In the same way, people express hatred towards us because of behavior
we are to him who is less fun,
This kind of reciprocal formula applies to most cases, except in the case
certain events. Indeed there are people who do good, but are rewarded with something that is not good. We know the saying, "Milk is returned by tubal water." However, it can be ascertained that the kadaaran is a little if coupled with our first hypothesis , that what is good in return for good and bad causes a bad response.
In the hadith narrated by Abu Huraira, the Prophet said,
" Keep the honor of the wife of a person, so your wife will be protected by her honor.
Serve your parents, surely your children will worship you. "
(Shahih al-isnad atu sanad is saheeh. See al-Mustdrok 'ala al-Shahihain haditts number 7340).'
The case of the mukafa'ah of love in return for this love is found in the Prophet. In the marfu 'hadith narrated from Anas bin Malik, Rasul said that there are three things that those who possess it, he seems to be the sweetness of faith. One of the three things is Allah and the Messenger of Allah who becomes more loved than others that one's faith is not perfect until he loves the Messenger of Allah to exceed his love for his parents, even to himself.
The question arises from our minds , why do we have to love the Messenger of Allah to exceed our love for ourselves? One answer, because the apostle of love for us as his people exceeds our love for ourselves. At the end of his life , he was worried about his people. In the barzakh later, when a human crosses over the shirat (a bridge that stretches over hell, he will stand on one side and pray, "O Rabb, sallim, yes Rabb sallim (O Rabb, save my people, congratulations to my people).
This means that the Prophet was not willing to put his people in hell. Sometimes we are self-edifying , seducing , or forcing ourselves to do evil deeds, na'dzu billah. That means the love of the Apostle to us exceeds our own selves to ourselves.
The love of the Prophet to his people must be rewarded with the love of his people for him. Again, there are reciprocal signs here. The Apostle is very entitled to be loved because of the great nature of love and affection for his people, to the outgoing , wife, and small children. Not only to humans, he also has affection for animals, even though inanimate objects.
Seeing the importance of this faithful or reciprocal concept, it is as big as it is important for us to develop our own potential and capacity, results , attitudes what we receive from others is the mirror of our efforts and self-emotion
There are people other than being loved by people, they are also needed, for example, there is a joint event in the middle of the community or per group where he must come. If this person does not come, then the neatly arranged program will be chaotic. Can be sure that people are loved and needed, because their capacity is a good person. Whenever he has extensive knowledge, lots of experience, pleasant personality , and so on.
But there are also people who are not loved and are not needed by others. In contrast to the first example above, if there is an event in the middle of a community or association, many people do not expect the arrival. If this person comes , then the program that has been neatly arranged will become chaotic. Maybe because of not giving help and, in the eyes of others, he is an annoying person , likes to interfere in people, and even irritates other people's business that is not his business.
This explanation is not inviting us to hate others , but we return it to ourselves. Don't let us get bad feedback from other people because of bad attitude. Ideally , in this situation we can give many benefits to others. That is the best character as explained by the Prophet. One indication that pern and our help can be used by others is that if you get good feedback from others, this can be love or sympathy. But it needs to be clarified that actually the response is from someone else that we hope for. At least it becomes a measure , be prepared for us in the eyes of others, especially before God.
وقل اعملوا فسيرى الله عملكم ورسوله والمؤمنون وستردون إلى عالم الغيب والشهادة فينبئكم بما كنتم تعملون
"And say, 'work for you, then Allah and His Messenger and with the believers will see your work, and you will be returned to (Allah) who knows and is real, then He gives you what you do." (Qs At-Taubah: 105