Envy is a spiritual disease disease that must be removed far within us. This spiritual disease is more dangerous than physical illness. Therefore, before "viral liver" is more severe in undermining our hearts, then as early as possible we should have "anti virus" a powerful way to eliminate them.

First, thank God Almighty for the blessings that have been given him, as has been described above. Second, always remembrance to the divine. Dhikr can be done in some circumstances, both crowded and quiet.

By saying the sentences toyyibah expected this jealousy vanished from our hearts and replaced with a sense of tranquility.

Because of remembrance is a form of psychotherapy that can be used as a powerful therapy to cure a variety of spiritual disease. Allah says, "(They are) those who believe and whose hearts find satisfaction in the remembrance of Allah. Remember, only the remembrance of Allah do hearts find satisfaction." (Ar-Ra'd [13]: 28).

Source:www.republika.co.id

Primacy Ablution

From Abdullah al-Shunabihi ra, that the Prophet sallallaahu 'alaihi wa sallam said,

"If a servant of ablution, as she rinsed her mouth, out came his mistakes from his mouth. When he was cleaning the nose, out his mistakes from his nose. When he was washing face, get out his mistakes from his face to come out from the edge of his eyelids. When she wash hands, get out his mistakes from his hands to get out from under the nails his hand. When he rubbed his head, his mistakes out of his head to both ears. When he washed his legs, get out his mistakes from his feet to get out from under her toenails. Then, went to the mosque and his prayer as an additional reward. " (Reported by: Malik, an-Nasa'i, Ibn Majah, and al-Hakim).

From Abu Hurairah ra that the Prophet sallallaahu 'alaihi wa sallam said,

"Will you show me that with God's deeds eliminate errors and uplift you?" The Companions replied, "Would you, O Messenger of Allah". He said, "(The practice is) complete ablution during dislikes, many steps towards the mosque, and waiting for the prayer after prayer. It is a struggle. It is a struggle. It is a struggle. " (Reported by: Malik, Muslim, at-Tirmidhi, and an-Nasa'i).

Nu'aim al-Mujmir radi 'anhu said, "I ride with Abu Hurairah to the top of the mosque. He perform ablution and said,' I've heard the Prophet said," Verily my Ummah on the Day of Judgement will be called in a state of brilliant white of the former ablution . Whoever is able to widen its white, then do it about it. "(Narrated by Bukhari).

Fardhu Ablution

Ablution has some fardhu / pillar that must be done. If one of fardhu / pillars are not done, then ablution becomes invalid according to sharia. According to Sheikh Sayyid Sabiq in his book 'Fiqh al-Sunnah al-Thaharah chapter', there are six fardhu ablution, namely:

1. Intention

Basically the intention is the desire to do an act for the sake of seeking the pleasure of Allah 'Azza wa Jalla by His law. Intention is a charity at heart, not into the tongue. Pronounce / say the intention is not in the sharia. Theorem of the intent is the hadeeth Omar r.a. that the Prophet sallallaahu 'alaihi wa sallam said,

"Surely it depends on charitable deeds and real intentions of each person being paid according to what he intended." (Hadith narrated: Bukhari, Muslim, Abu Dawud, an-Nasa'i, at-Tirmidhi, Ibn Majah, Ahmad).

2. Washing the face once

Its purpose is to drain the water to the entire surface of the face. While the restriction is from the top face of the forehead to chin and from the edge of one ear to ear the other side.

3. Wash both hands up to elbow

Elbow is the joint that separates between the forearm with upper arm. Siku is part of the body must be washed (wet), since this is always done by the Prophet sallallaahu 'alaihi wa sallam.

4. Wiping the head

Wiping means wetting. This can not be accomplished except with the movement of limbs that rub, rub with a rubbed. So, if you just put a hand or finger over the head (without friction), then this is not called a rub. There are several ways rubbed the head:

First, wipe all parts of the head.

From Abdullah bin Zaid: "That the Prophet PBUH. rubbed his head with both hands, ie both hands pulled from the front to back, starting from the front of his head, pulled toward the shoulder, then brought back to where it began earlier. " (Hadith narrated: Bukhari, Muslim, Abu Dawud, an-Nasa'i, at-Tirmidhi, Ibn Majah).

Second, just rubbed turban

From Amr bin Umayyad r.a. said: "I saw the Holy Prophet. turban and stroked both his shoes. " (Hadith narrated: Ahmad, Bukhari, and Ibn Majah).

From Bilal that the Holy Prophet. He said: "Rub both shoes and Khimar (headgear)". (Hadith narrated: Ahmad).

Third, rubbing the crown and the turban

In the hadith Mugheerah bin Shucba ra, mentioned that the Prophet. ablution. He rubbed the crown, turban, and two of his sandals. (Hadith narrated: Muslim).

5. Washed two feet to the ankles

Based on the Word of Allah 'Azza wa Jalla,

"O ye who believe, if you want to pray, wash your faces and your hands up to elbow, and Rub your heads and (wash) your feet to the ankles." (Surat al-Ma'idah: 6).

From Ibn Umar r.a. said: "The Prophet PBUH. Disadvantaged from us in a journey. He followed us when Asr time has been narrow. We immediately made ablution and wiped our feet. He cried aloud two or three times, "Woe to the ankles from the Fire." (Hadith narrated: Bukhari and Muslim).

6. Orderly

Because Allah 'Azza wa Jalla in the verse (Surah Al-Ma'idah: 6) mentions fardhu ablution in order to separate both hands and both feet (the obligation is to wash them), with a head that must be rubbed.

Sunnah of the Prophet practiced. also in accordance with the ablution fardhu. There was no history of any one that says that the Prophet sallallaahu 'alaihi wa sallam perform ablution with serial no. Our duty as Muslims is taqwa of Allah 'Azza wa Jalla and follow the sunnah of the Prophet sallallaahu' alaihi wa sallam. And Allaah knows best.

To be continued, Insha Allah.

"Indeed, male and female Muslim, male and female believers, men and women who remain in obedience, men and women who are true, men and women who are patient, both men and women who fervently , men and women who give alms, men and women who fast, men and women who maintain his honor, men and women who many call (name of) Allah, Allah has prepared for them forgiveness and great reward " . (Surat al-Ahzab: 35).

Fasting Ashura is strongly recommended by Prophet Muhammad sallallaahu 'alaihi wa sallam. He said,

"Fasting is the most important after the fasting of Ramadan is fasting the month of Muharram." (Narrated by: Muslim).

"This hadeeth narrated Ibn Abbas radi 'anhu: he said: Ibn Abbas radi' anhu was asked about fasting on the day of Ashura ', he replied: I never saw the Messenger sallallaahu' alaihi wa sallam virtues of fasting day to figure that day on day-to-day other than on this day. So did (I never saw him) fasting month except this month, the month of Ramadan. " (Narrated by: Muslim).

At first the fast of Ashura is required by the Prophet sallallaahu 'alaihi wa sallam. And this is the habit of fasting Quraish in the time of Ignorance. But after Allah 'Azza wa Jalla ordered on the obligation of fasting month of Ramadan, the position of the fast of Ashura became fasting Sunnah.

"This hadeeth narrated Aisha radi 'anha, she said: It is the Quraish in the time of Ignorance always fasted on the day of Ashura' and the Prophet sallallaahu 'alaihi wa sallam also fasted on that day. When he migrated to Medina, he still fasted on that day and told his companions to fast on that day. However, when required fasting month of Ramadan, he said: Those who want fast, then fasted and he who does not want to fast, then he should leave. " (Narrated by: Muslim).

Although the fast of Ashura is the sunnah of fasting, the Prophet sallallaahu 'alaihi wa sallam strongly recommend to every Muslims to run fast. Fasting Ashura (as well as the fasting of Ramadan and fasting, etc.) has several virtues. One of the virtues of fasting that has been mentioned above that Allah Almighty provides forgiveness and great reward to any of His servants who perform fasting. In addition, the primacy of other fasting is fasting as a shield (protective) themselves from all acts of sin. Prophet sallallaahu 'alaihi wa sallam said,

"Fasting is a shield, an armored servant with him from the Fire." (Narrated by: Ahmad).

Because once the primacy of fasting, let us as Muslims perform the Sunnah of fasting (fasting Ashura). And Allaah knows best.

2. Implement the sunnah of fasting (fasting Ashura) in the month of Muharram.

Fasting Ashura is strongly recommended by Prophet Muhammad sallallaahu 'alaihi wa sallam. He said,

"Fasting is the most important after the fasting of Ramadan is fasting the month of Muharram." (Narrated by: Muslim).

"The people of Quraish used to fast on the day of Ashura in the jaahiliyyah, the Prophet sallallaahu 'alaihi wa sallam was doing at the time jaahiliyyah. When he arrived in Madinah, he fasted on that day and ordered his followers to fast." (Hadith Sahih Bukhari History 3 / 454, 4/102-244, 7 / 147, 8 / 177, 178, Ahmad 6 / 29, 30, 50, 162, Muslim 2 / 792, 753 Tirmidhi, Abu Daud 2442, Ibn Majah 1733, Nasa'i in Al-Kubra 2 / 319, 320, Al-Humaidi 200, Al-Bayhaqi 4 / 288, Abdurrazaq 4 / 289, Ad-Darimy 1770, Ath-Thohawi 2 / 74 and Ibn Hibbaan in his Saheeh, 5 / 253) .

"The Prophet sallallaahu 'alaihi wa sallam arrived in Madinah, then he saw the Jews fasting on Ashura day. He asked:" What's this? "They said:" A good day, this is the day that God saved the Israelites from their enemies them, then Moses fasted on that day as a form of gratitude. " Then he Prophet replied: "I have more right to Moses than you (Jews), then we will fast on that day as a form of exaltation we are against that day." (Hadith Sahih Bukhari History 4 / 244, 6 / 429, 7 / 274, Muslim 2 / 795, Abu Daud 2444, in Al-Kubra Nasa'i 2 / 318, 319, Ahmad 1 / 291, 310, Abdurrazaq 4 / 288 , Ibn Majah 1734, Bayhaqi 4 / 286, Al-Humaidi 515, Ath-Thoyalisi 928).

Two hadith above shows that the Quraish tribe fasted on the day of Ashura in the jaahiliyyah, and the Prophet sallallaahu 'alaihi wa sallam has been done before hijrah. Then, when arriving in Madinah, he found the Jews fasting on that day, the Prophet was fasting and asked his followers to fast. So the Prophet sallallaahu 'alaihi wa sallam to do the fast of Ashura is not because it follows the Jewish people, because the Prophet sallallaahu' alaihi wa sallam has been carrying out fast before he went to Medina.

Some scholars think about the number of days and fasting on Ashura:

1. Fasting for 3 days, on 9, 10 and 11 Muharram

2. Fasting for 2 days, on 9 and 10 Muharram

3. Fasting for 2 days by selecting one, ie on 9 and 10 or 10 and 11 Muharram

4. Fasting for 1 day ie the 10th of Muharram only

The majority of scholars choose how fast of Ashura no. 1, because they tend to be careful in following the Sunnah of the Prophet Muhammad sallallaahu 'alaihi wa sallam.

And Allaah knows best.

When viewed more profound, in fact there are so many daily sunna Prophet sallallaahu 'alaihi wa sallam we can possibly follow. Ranging from how to worship, how to eat, I drink, I sleep, I dressed, bersucinya way, way out of his house and all the habits and behavior in motion and silence.

There may be of some daily Sunnah Prophet sallallaahu 'alaihi wa sallam who unwittingly have become our living habits. Blessed are the believers are able to follow the sunnah of the prophet consistently.

Here is a daily sunnah of the Prophet sallallaahu 'alaihi wa sallam who quoted from the book' Aktsir Min Alfi Sunnatin Yaumi Wal Lailah Fil '(1000 Daily Sunnah of the Prophet), by Khalid Al-Husainan.

1. Former wiped sleep from his face with his hands. Nawawi and Ibn Hajar rahimahullah recommend it based on the hadith,

"So the Prophet sallallaahu 'alaihi wa sallam wake up, then sat down, as he wiped the sleep from his face with his former hands." (Narrated by: Muslim).

2. Read the following prayer, which means:

"All praise be to Allah Who has turned us after we turned off and to Him we will be raised." (Narrated by: Bukhari and Muslim).

3. Doing miswak. The evidence is: "When awake the night, the Prophet sallallaahu 'alaihi wa sallam rubbing her mouth with miswak". (Narrated by: Bukhari and Muslim, Agreed alaih).

4. Istintsar (inhaling water into the nose and then release it). Prophet sallallaahu 'alaihi wa sallam said,

"If any one of you wake up, let suck water three times, because the devil lodged in her nostril." (Narrated by: Bukhari and Muslim, Agreed alaih).

5. Washing the hands three times. Prophet sallallaahu 'alaihi wa sallam advised,

"If any one of you wake up, so do not put his hand into the water except after washing three times". (Narrated by: Bukhari and Muslim, Agreed alaih).

To be continued Insha Allah.

When the Messenger shallallaahu 'alaihi wasallam was down then Ubay said to him, "You do not get from Jum'atanmu except vanity." So when the Prophet shallallaahu' alaihi wasallam contrary, I (Abu Darda ') came to him, then I tell about earlier. Then the Prophet shallallaahu 'alaihi wasallam said, "Ubay true, When you hear imammu berkhutbah, hush thee, so he finished." (Narrated by Ibn Majah and Ahmad in al-Musnad no. 21 627 and 21 184 which by muhaqqiqnya Al-Zain declared saheeh isnad )

Ibn Abdilbarr rahimahullaah said, "There is no difference of opinion between the jurists' attention to the country about the necessity of silence for the people who heard the sermon," (Al-Istidzkar: 5 / 43). But after it was mentioned a difference of opinion among some mutaakhirin, but was not considered a difference that is recognized as contrary to the saheeh texts. As mentioned in the madhhab Syafi'iyah, Inshat (silent listening to the sermon) is mustahab and not mandatory. Imam Nawawi in Al-Majmu ': 4 / 523 mentions, in this inshat law there are two famous opinions. But what is authentic in these schools, that this inshat mustahab (recommended), not mandatory. (Al-Majmu ': 4 / 523)

There is a history of Ahmad in al-Mughni (3 / 194), are not forbidden to speak.

Jumhur While scholars have argued, are forbidden to talk during the sermon delivered. And inshat when it is mandatory. While madhab Hanafi opinion, speaks during sermon makruh tahrim though it be a amar ma'ruf, exalt, or the other. (Al-Bahr al-Raaiq: 2 / 168)

In the book of al-Mudawwanah stated, "If the priest berkhtubah, it was also obliged to cut off talks, facing him, and still listen to it." (Al-Jalil Mawahib: 2 / 530)

When did Prohibition Talking It Effective?

Indeed ban talking here only apply when the sermon. Hence before the sermon starts allowed to speak even though the priest was sitting on the dais. Likewise, when the priest had ended his sermon, be allowed to speak before the prayers began.

Imam Malik narrated in al-Muwatha ', from al-Quradzi Tsa'labah, they were at the time of Umar bin Khattab prayers on Friday that Omar out. So when Omar was out and sat on the dais, and the muezzin call to prayer, we sat chatting. Then when the muezzin Umar stood silent and deliver sermons, we were all quiet and none of us spoke.

Ibn Syihab said, "The release of the priest cut the prayer, while his words break the word (jama'ah)." (Al-Hawalik Tanwir, p.. 125)

This is the schools' Ata, Thawus, Bakr al-Muzani, al-Nakha'i, al-Shafi'i, Ishaq, Ya'kub, Muhammad and also narrated from Ibn Umar.

While talking in between two sermons, there she opinions. In the al-Mughni mentioned, al-Hasan al-Basri allow it. Meanwhile, Malik, al-Shafi'i, Ishaq al-Auza'i and forbade it. (Al-Mughni, Ibn Qudama: 2 / 200)

Who's Talking Allowed

There are several conditions that are allowed to speak while the priest delivered his sermon. Namely:

1. For people who do not hear his sermon the priest by the distance or deaf or other causes, he should busy themselves dhikr and prayer, without disturbing the other. narrated by Abdurrazaq in Mushannafnya (3 / 213), from Ibn Juraij said, "I asked 'Ata,' I do not hear (speech sounds) of the priests. May I glorify, bertahlil, and prayed to God for myself and my family and I call them by their names? 'He replied,' Yes (fine) '. "

Ibn Qudama in al-Mughni (2 / 167) states, "For people who are far away so that dhikr to Allah Ta'ala, reading the Qur'an, the Prophet bershalawat shallallaahu 'alaihi wasallam, and do not raise (harden) voice."

2. When the priest came out of the sermon proper provisions, such as talking vanity, the illicit praise praised, denounced the people who should not be censured, or like him. So the congregation is not required to quiet, he may speak. Is Sa'id bin Jubair, al-Nakha'i, al-Sya'bi, Ibrahim Ibn Muhajir, and Abu Burdah speak when al-Hajjaj her sermon. They said, "We are not commanded silence to this." (See: Al-Mughni 2/165-166, al-Syarhu Shaghir al-Imam al-Dardiri owned al-Maliki's 1 / 183, and a-Bahru al-Raaiq belong to Ibn Najim al-Hanafi 2 / 160).

This opinion is also shared by Ibn Hubaib, al-Lakhmi, Ibn al'-Arabi, and al-Dasuqi of scholars Malikiyah (See: al-Taaj wa al-Iklil by al-Maliki Mawaq 2 / 550 and al-Dasuqi Hasyiyah 1 / 615).

3. People who spoke to the priest as a lavatory or a priest to talk with him. This is based on the hadith of al-Salik Ghathafani, he entered the mosque on Friday when the Prophet shallallaahu 'alaihi wasallam is berkhutbah. Then he asked, "Did you pray?" He replied, "Not yet." He said, "Get up and pray two rak!." (Narrated by al-Bukhari and Muslim)

Also based on the story of Umar bin Khattab radliyallah 'anhu when berkhutbah on Friday, suddenly Uthman ibn' Affan entrance. Umar then cut his sermon to call it and say, "Why do people cry echoed late after?" Uthman replied, "When I heard the Adhan calls, I can not do more than just wudlu 'and then leave...." (Narrated by Muslim)

In Shahihain from Anas, someone entered the mosque on Friday when the Prophet shallallaahu 'alaihi wasallam was his sermon. He said, "Yes Rasulallah, property was destroyed and supplies have been exhausted, pray to God for rain down on us." Then he raised his hands as he prayed, "O Allah sends down rain on us, O Allah sends down rain on us." (Narrated by al-Bukhari and Muslim).

Ibn al-Qayyim in al-Hadyu al-Nabawi (1 / 427) said, "He shallallaahu 'alaihi wasallam sermon disconnected because of an apparent intent, or a question from one of shabatnya then he answered and then return to continue his sermon, and perfected it."

4. Words that he must spend to help people's lives, such as a blind person would warn the wells so that he does not fall into it, or there is a snake, or a fire and a for instance. (Al-Mughni: 2 / 168) in such conditions, one must talk to save the life of the person or person's property. And Allaah knows best.

Source:www.voa-islam.com

"Marriage is my sunnah. Those who are reluctant to implement my sunnah, then he is not of my lineage. Marry you!" For indeed I am proud with the large number of you in front of the entire Ummah. Hucksters of whom have the ability (to marry), then marry. And he who has not able, let him fast because fasting is a shield for him (from a variety of lust). "(Narrated by Ibn Majah (no. 1846)).

From the statement above hadith, it is for anyone who has the ability (in body or mind) to get married. Due to get married to prevent someone from fornication, and multiply the Muslims at the end of time later. Marriage to maintain the dignity and sacredness of ourselves and families.

So great benefits that can be taken from a wedding. Therefore, a Muslim who has the ability to be highly loss if it should delay the wedding. Especially if there are people who decide to live celibacy (alone). Humans who have the intellect will not want to plunge himself into the hole error by celibate. In fact, living a life of celibacy is dry and arid, life has no meaning and purpose. Those who delay marriage or the celibate will always be together which is always raging passions to the spirit and spiritual purity becomes turbid. Selves: they will always be in upheaval against nature. Despite their devotion to be reliable, but the upheaval that occurred continuously will gradually weaken the faith and resilience of life and damage the health and will take him to the valley of adultery.

So, while it was still given the opportunity and ability to get married, get married, O my brothers.

The Quran says, "...(Prophet) enjoins them good and forbids them evil, and makes lawful to them the good things and makes unlawful to them impure things, and removes from them their burden and the shackles which were upon them..." (7:157). Therefore, what the Holy Prophet enjoins or forbids is from Allah. ("He does not speak from his desire; it is nothing except revelation revealed to him" (53:3-53:4). Another verse that tells us about Prophet's authority as a lawgiver, "...So take what the messenger assigns to you and abstain from that which forbids you ..." (59:7). This verse is not limited to the division of the war booties as anti hadith groups claim, it is rather all encompassing and general in its proclamation.

The other dimension of the Sunnah of the Prophet is that it is a tangible expression of love for Allah, and the best way to gain Allah's love and forgiveness. Quran tells Prophet Sallallaahu alayhi wasallam to say to believers, "If you do love Allah, Follow me: Allah will love you and forgive you your sins ..." (3:31). This verse makes it plain that without adhering to the dos and don'ts of the Sunnah, no triumph in this world or the next can be achieved.

The clear imperative to follow Prophet Mohammad's rulings and decisions can also be seen unambiguously expressed in this verse "But no, by your Lord, they can have no faith, until they make you (O' Muhammad) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept them with full submission" (4:65). This verse clearly illustrates the supremacy of the Holy Prophet's decisions and judgment governing all departments of life - religious, social, economic, political and cultural, etc. Here the Quran establishes Sunnah - Prophet's decision and legal judgments - as irrevocable, not to be challenged or reinterpreted and must be accepted with full submission. The emphasis on the Sunnah is to the point that if one knowingly denies the decrees and judgments of the Holy Prophet, he jeopardizes his faith.

The obligation to judge all matters in the light of the Quran and the Sunnah is also recognized from the famous hadith of Muaz bin Jabal radiyallaahu anhu. When the Holy Prophet appointed him as a Judge in Yemen, he enquired him, "What will you judge by when you decide a case?" Muaz bin Jabal said, "By the Book of Allah." The Prophet further asked, "If you don't find the answer in the Book of Allah, what will you do?" Muaz bin Jabal replied, "I will look into the Sunnah of the Allah's Prophet." The answer of Muaz bin Jabal very much pleased Rasulallah Sallallaahu alayhi wasallam. The hadith further confirms that the Sunnah, after Quran, is a definite and absolute part of the Muslim constitution.

The Prophet Sallallaahu alayhi wasallam was created as an "exalted standard of character" (68:4) and the best exemplar for the human race. In enjoining the believers to pattern their lives after the perfect example of the Prophet's life, the Quran says, "Certainly, there is an excellent example for you in the Messenger of Allah, for him who looks forward to Allah and the Last Day, and remembers Allah much (33:21). The Holy Prophet said about himself, "Allah has sent me as an apostle so that I may demonstrate perfection of character, refinement of manners and loftiness of behavior and conduct." The believers have been exhorted to follow the Prophet Sallallaahu alayhi wasallam not only in the details of complex matters of their collective life, but also in the small details of their daily life. For example, matters of eating, drinking, dressing and sleeping, and those regarding which the Prophet gave specific guidance.

Today, Muslims overwhelmed by the West and its civilization and raised on secular education have developed inferiority complex about their religious and cultural heritage. Though they believe that the system of guidance, the Qur'an and Sunnah, is true, yet great many of them have abandoned Islamic values and ideals in favor of western standards and practices. Here it would be good to remember what the Holy Prophet said about imitating the non-believers. The Prophet of Allah said, "Whoever imitates a people is one of them."

Since the Sunnah is an integral part of Muslim faith, its negligence and abandonment would diminish the faith of a believer in the same measure. It is for this reason that the Holy Prophet Sallallaahu alayhi wasallam has promised a great recompense for the revitalization of an abandoned Sunnah. He said, "Whoever revives a Sunnah from my Sunnah that has been abandoned after me, then he will have an equal reward of all people who acts upon it, without decreasing from their reward in any way."

The Fuqaha (jurists) and muhaddithin (traditionists) may debate over the binding and non-binding status of Sunnah. A common believer whose eyes are on the Akhira will not fret over the legalities, but follow the Sunnah with same devotion and conviction in all matters, big and small. I am reminded of a young British man who after embracing Islam started to grow beard. A fellow Muslim, perhaps a modernist, said to him, "keeping beard is not an essential requirement." The comment evoked a devotional response from the new brother, "Keeping beard is one of the clear commands of the Prophet and who am I to judge the essentiality of the Prophet's orders." The young new Muslim gave us a lesson in abiding in the Prophet's Sunnah without questioning and arguing about the legalities of it.

Beware those who neglect and abandon the Sunnah and say, "It is only a Sunnah": The Quran says, "....So, those who violate his (messenger's) order must beware, lest they are visited by a trial or they are visited by a painful punishment" (24:63).

It is not just Sunnah, it is the way of life prescribed by none other than the Allah through the revelation to His Prophet.

Source:www.islamicity.com