In the Qur'an, we find many kinds of editorial oaths. First, Allah swt swears by mentioning objects, "Wasysyamsi wal Qamari", "Wassamai waththaariq". Second, Allah swt swears by the name of the fruit, "Wattini wazzaitun". Third, use the name of the country or the name of the hill, "Waturisinina". Fourth, using time (time) and this is what we encounter the most. For example, "Wallaili idza yaghsya wannahari idza tajalla", "Wallaili idza 'as'as wassubhi idza tanaffas", "wal fajri walayalil asyr". There is dawn, night, noon, and dawn. So all the time is almost used by Allah SWT to swear and the editorial depends on the target (object).

Allah swt swears, "Wal ashri innal insana lafi husri" means and for the sake of time humans are really in loss. From the Arabic grammatical point of view, there are three reinforcements (taukit), namely the oath, the letters inna and lam. All humans will lose except those who believe (spiritual intelligence), and do good, (physical intelligence), testify about the truth (intellectual intelligence), testify about patience (emotional intelligence). And all this must be in man.

Believers must do good. Because not all humans have a characteristic (fear). This means that one's faith does not guarantee a person's good behavior, one's faith does not guarantee the birth of fear of Allah SWT. Faith in the Day of Judgment does not necessarily erode greed and greed, Faith in the Prophet does not necessarily make the prophet a role model (uswah), we often admire and praise the prophet but do not make the prophet a role model (uswah).

Michael Hart wrote a book about admiration for the prophet from a political point of view but he did not believe in Allah and His Prophet. The greatness of the Prophet that we need to see is from the basyariyah side. It is different from other prophets whose basyariah values ​​(humanity) are less visible. Like Prophet Moses, Prophet Isa and so on. So that when the people of Prophet Musa were left for 40 days his people returned to disbelievers, as well as Prophet Isa when he was raised to the sky his people became confused. This is because the basyariyah side is less visible. Prophet Muhammad SAW from the basyariyah side is very visible. Even in the basyariyah prayer, the Prophet was very visible, namely when praying in congregation, there was a congregation whose child was crying, the Prophet chose a short letter.

So, our faith in Prophet Muhammad SAW does not automatically make him a role model. Therefore we are subject to taklif law. Because the believer is only a form of religious eschatological attachment. Therefore people who believe (aamanu) must do good deeds (wa'amilus shalihah). And conversely, people who do good deeds are not necessarily believers, the proof is that there are people who do not believe but have a trustworthy nature. Allah SWT said, "Among the People of the Book there is someone who if you entrust him with a lot of wealth, he will surely return it to you" (Surah Ali Imron 75). Because good deeds do not have a vertical relationship, but also problems of character (character). For example, the character of uluhiyyah (divinity), many people are arrogant, arbitrarily like Allah SWT. And the one who deserves to be arrogant is only Allah SWT. Anarchist character (sab'iyyah) and there is a hypocrite character (syaitoniyah) and so on.

Next is intellectual intelligence, the level of one's understanding of the teachings of his religion. And the last is emotional intelligence so that it can make people quickly adapt and accept. And this is what the guardians use in preaching, namely cultural acculturation (emotional approach).

So if everything is divided by percentage as follows. Individual piety is manifested in faith (amanu) 25%, social piety is realized by doing good deeds (‘amilu ash-shalihah) 25%, intellectual piety (watasaubil haq) 25%, emotional piety (watawasaubis shabr) 25%. This means that humans who do not experience losses are people who 75% of their time is dedicated to the benefit of others. The best of people are those who are useful to others. (mu/kasir)