Mahfudzot Class 1 KMI Gontor Complete and Meaning

Mahfudzot Class 1 KMI Gontor and his explanation (41-50)

41. فيِ التَّأَنِّي السَّلاَمَةُ وَفيِ العَجَلَةِ النَّدَامَةُ

In caution there is safety, and in haste there is regret.

Not being careful and hasty are two very dangerous things. We often hear stories of people who were harmed by these two things. The example that we hear most often is that traffic accidents - Naudzubillah min dzalik - often occur due to the careless and hasty attitude of vehicle drivers.

42. ثَمْرَةُ التَّفْرِيْطِ النَّدَامَةُ وَثَمْرَةُ الحَزْمِ السَّلاَمَةُ

The fruit of carelessness is regret , and the fruit of carefulness is salvation .

The meaning of this Mahfuzhat is more or less the same as the previous Mahfuzhat. We should always avoid being careless. All our actions should be done carefully, not in a hurry and with careful calculations.

43. الرِّفْقُ بِالضَّعِيْفِ مِنْ خُلُقِ الشَّرِيْفِ

Being gentle to the weak is one of the traits of a noble (honorable) person.

In Islam we are taught to always be gentle to the weak, Rasulullah SAW is the most perfect example in this regard. There are so many verses that mention how the softness of the character of the Prophet Muhammad SAW, including the word of Allah SWT which means:

 " So it was because of the mercy of Allah that you were gentle with them. If you were hard-hearted and harsh-hearted, they would have distanced themselves from all around you ." (Surah Ali Imron: 159)

If we look again at this verse, the gentle attitude of the Prophet Muhammad was one of the keys to the success of his da'wah, because if only he was rude at that time, surely many people would not be interested in Islam.

44. فَجَزَاءُ سَيِّئَةٍ سَيِّئَةٌ مِثْلُهَا

The recompenseof an evil is an evil equal to it .

This Mahfuzhat is similar to one of the verses of the Qur'an, namely Surah As-Shura verse 40 which reads:

اوَجَزَاءُ سَيِّئَةٍ سَيِّئَةٌ مِثْلُهَا ۖ فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُهُ عَلَى اللَّهِ ۚ إِنَّهُ لَا يُحِبُّ الظَّالِمِينَ

" And the recompense for a crime is a similar evil, so whoever forgives and does good, his reward is on Allah. Verily, He does not like the wrongdoers ."

The point is that if there is someone who wronged another person, then the person who was wronged has the right to retaliate (Qisash) in a similar way, it should not exceed that. This means that the soul is returned to the soul, the wound is returned with a similar wound, and so on.

However, it should be noted that in Islamic law, the implementation of Qisash can only be done before a judge or party who has authority, so it should not be done personally, because it will instead become a war between families, tribes, and so on.

As for if the person forgives, then it is better and there is a reward for him with Allah. So forgiveness is the most important attitude.

45. تَرْكُ الجَوَابِ عَلىَ الجَاهِلِ جَوَابٌ

Not answering the stupid person is an answer n .

Do not be mistaken in understanding the sentence above. The meaning of "stupid" here is a person who has no desire to accept the truth, not stupid in the sense of a person who has no or no knowledge.

Amr bin Hisham was given the title "Abu Jahal" (Father of ignorance), not because he was stupid in the sense of not having knowledge, on the contrary he was one of the leaders of the Qurays tribe in Mecca who was highly respected and even considered a wise person at that time. However, because his heart was closed and did not want to accept the truth – even though he knew that what was conveyed was the truth – he was nicknamed Abu Jahal.

As for the person who asks us because he really does not know and wants to learn it from us, it is obligatory for us to answer the question.

46. مَنْ عَذُبَ لِسَانُهُ كَثُرَ إِخْوَانُهُ

Whoever is sweet in speech (his words) have many friends.

Humans by nature like beauty, including beauty in speech, because that's why naturally people who speak well, will be liked by many people, and on the other hand people whose words always hurt people will definitely be shunned.

47. إِذَا تَمَّ العَقْلُ قَلَّ الكَلاَمُ

When a person's mind is perfect then he speaks little.

Such is the attitude of wise people, they are not the type to talk much. As for when they talk, they only talk about things that are necessary.

In a hadith it is also stated that: "Whoever believes in Allah and the Last Day, he should say good or remain silent". (Muttafaq Alaih).

48. مَنْ طَلَبَ أَخًا بِلاَ عَيْبٍ بَقِيَ بَلاَ أَخٍ

Whoever seeks a friend who is blameless, then he will still have no friends.

"There is no ivory that is not cracked" , as the proverb teaches us that there is no one who does not have flaws, therefore if we only want to be friends with people who have no blemish, then we will forever have no friends.

In addition, in socializing we also need to see the positive side of a person, because behind his shortcomings, he must have advantages. Therefore, in family relationships, husbands are ordered to be patient for the shortcomings of their partners.

In a hadith it is said:

" Let not a believer hate a believer (his wife). If he does not like one temperament then (maybe) he likes the other temperament ." (HR. Muslim no. 1469)

49. قُلِ الحَقَّ وَلَوْ كَانَ مُرًّا

Say the truth, even if it is bitter.

Yes, this is the right principle if it is done at the right time and place.

We need to remember that in speaking, in addition to being right, we must also be wise, we must know the person we are talking to. For example, when we meet someone who has made a mistake, we immediately rebuke him without good rhetoric, instead of being reprimanded, it makes the person aware, what actually makes him angry and hates us.

Rasulullah SAW said: خَاطِبُوا النَّاسَ عَلَى قَدْرِ عُقُوْلِهِمْ which means " Speak to people according to the level of their intellectual abilities ".

This means that we must be able to choose the right words so that they can be understood and accepted by our interlocutors. Now, after the time and place are felt right, then we can convey a truth that, although bitter to be conveyed.

50. خَيْرُ مَالِكَ مَا نَفَعَكَ

The best of your wealth is that which benefits you.

This is the basic guideline for us in meeting the necessities of life. So when we want to buy something, our main consideration should be in terms of its benefits. Because there are so many things that interest us but it turns out to be of no use to us at all.