Unfinished journey (196)
(Part one hundred
and ninety six, Depok, West Java, Indonesia, January 29, 2015, 14:56 pm)
One member of the
team of advisors to the President (Watimpres) Joko Widodo told reporters after
meeting the President stated that the nomination of the Chief of Police Budi
Gunawan not done by the President Joko Widodo.
This information
is obtained directly Watimpres members after meeting President Joko Widodo, and
when asked by reporters implicitly mentions Megawati was the one who ran former
aides became police chief candidates to Joko Widodo.
If the statement
is true then Watimpres members Destroyed image Chairman of the Indonesian Democratic
Party (PDI-P) and will damage her charismatic as a child Proclaimers Ir.
Sukarno.
Not only Megawati
image faded, but the policies of President Joko Widodo who approved the
proposal also drag the image Joko Widodo reached its lowest point. This is
evident from the results of the Survey Institute recently conducted.
Even the British
media BBC writes honeymoon period of 100 days Joko Widodo exhausted. Although
this is disputed Rieke Diah Pitaloka, members of the House of Representatives
of the PDIP, said Rieke, a new beginning 100 days and can not be assessed Joko
Widodo fails, there is still time 4 years 7 months again to restore the image.
Indeed Joko Widodo
in its discretion, especially in determining the composition of members of the
Cabinet can not be separated from the triumvirate, who said political analyst,
power in Indonesia is in their hands, namely the triad Chairman PDIP Megawati,
Chairman of the National Democratic Party and Vice Surya Paloh President Jusuf
Kalla.
This is reflected
in the many PDIP officials entered the Cabinet Joko Widodo, while Surya Paloh
influence is reflected in the appointment of party officials Nasdem be Attorney
General.
So, what if Joko
Widodo dared to slowly release the shadows of its dependence on the three men.
What political risk.
As a human being,
Joko Widodo certainly want to continue to be supported PDIP and Nasdem course
it was hard for her release the shadows of the third series, and without the
services of Megawati would not necessarily Joko Widodo President. Although as
people of faith we believe that Joko Widodo as President was God's will, God
has written in the book "Lawh Mahfuz", 50,000 years before God
creating the heavens and the Earth.
Prophet
sallallaahu alaihi wa sallam said: "Allaah has set all the destiny of all
creatures from fifty thousand years before God created the heavens and the
earth". (HR. Muslim, no. 2653).
"No
misfortune can happen on earth and (nor) in yourselves but it is inscribed in
the Book (Lawh Mahfuz) before We bring it. Verily it is easy for Allah ".
(QS. Al-Hadid: 22).
But there is one
other thing excess Joko Widodo, natural charisma he who wants to fight for the
little people and the majority of the people of Indonesia, then Joko Widodo has
the ability to break away from the control of Megawati Soekrno daughter, Surya
Paloh and Jusuf Kalla.
Even Joko Widodo
has the potential to be a leader Sukarno sekharisma,.
Is not charisma
that formed thanks to love the people in its leader.
Is not the
forerunner of success that has been shown by the Minister of Marine and
Fisheries Ms. Susi who ordered that the Indonesian Navy ship capturing foreign
fishing vessels entering Indonesian waters illegally.
Although from 4000
foreign fishing vessels that have been stealing fish belonging to Indonesia,
the new number of ships sunk, but the psychological impact is quite large.
Not to mention
Susi policy that cancels a policy of leniency on the Chinese fishermen looking
for fish in Indonesia.
Momentum is not
abandoned, advanced policies such as increasing the budget for the Navy for
operational costs, buying new patrol boats, and more importantly empower
Indonesian fishermen in order to buy a fishing boat that is cooled in PT PAL.
Why in PT PAL, is that in addition to developing the fishing company shipyard
in the country can move forward and grow, do not have to waste a lot of foreign
exchange, to buy ships from abroad.
If you can
Indonesian fishermen in the next five years could dominate the fish needs in
the domestic and export markets.
If this happens
50% of the generated state tax will be derived from the fisheries sector.
Yng mining law was
implemented in 2014 and which requires the mining company has a smelter (mills)
in Indonesian) must also be consistently applied, so that the value-added and
labor Indonesia absorbed.
So the basic
capital Joko Widodo turned Indonesia into a strong state in terms of economic
and political already exists. We have abundant human resources (250 million
people) have large natural resources, has coal, gold, petroleum, natural gas,
and geothermal energy potential in the world, also sebegai Kalapa largest oil
producer in the world.
Not to mention the
news from the Energy Department of Natural Resources (EMR) that has found four
more gold mine owned by PT Nusa Tenggara New Month in the Black Stone, in
Papua.
Well, if the
momentum can not be maintained that it would be difficult for Joko Widodo will
be sekharisma leader Sukarno.
It will be proved,
whether the next four years the purchasing power (per capita income) will
increase, whether that is a good program like BPJS Health and Employment can be
supervised practice, health cards, smart cards, and self transmigration
programs, such as the transmigration followed PIR (Farmers Nucleus) in the oil
palm industry, fish processing plants, perkabunan sugar cane, corn, sago,
cassava, yam, through outreach programs karbihidrat food healthier and cheaper
replace wheat (bread and noodles) so not much depleted foreign exchange fled
abroad.
Palace habits in a
cabinet meeting to provide potato and cassava one good example.
It all depends on
the ability of Joko Widodo in lifting aides, if they are honest and have a good
record trak free of corruption, collusion and Nepotieme. Fixed reject the
nomination of any candidate for the arrival of that background it is not good,
although the arrival of a Megawati, Surya Paloh or Jusuf Kalla.
What is certain is
that the mandate could not be accounted for Joko Widodo before the people of
Indonesia through the House of Representatives would later be held accountable
before God Almighty.
The nature of the
mandate according to Islam
A. Background
The Qur'an is the
revelation of God which was revealed to all mankind through the prophet
Muhammad. to be a guide in life is. Koran contains verses etymological meaning
"signs" in the form of Arabic [1] contains various aspects of human
life and is not confined to religious aspects alone.
As Muslim
intellectuals and the inheritors of the prophets, [2] [2] scholars are obliged
to introduce the Qur'an and deliver messages and explain these values in line
with the development of society so that the Qur'an can actually working
properly . To convey these values, scholars employ several methods, both
methods of writing and discussion methods. One of the most popular methods used
discussion scholars or intellectuals today are maudhu'i method (thematic) which
attempts to explain the verses of the Qur'an related to the topic and put them
together as a complete study of the various sides of the issue. [3] [3]
Despite the Koran
contains a variety of problems, it talks about a problem is not always
systematically arranged so that the need to use the thematic method. One of the
topics most often become the subject and include the central issues in the
Qur'an is trustworthy. Amanah is a very important aspect because muamalah
associated with the obligation. In the Qur'an described how heavy a mandate.
Allah says in Surah al-Ahzab verse 72:
إنا عرضنا الأمانة على
السماوات والأرض والجبال فأبين أن يحملنها وأشفقن منها وحملها الإنسان إنه كان ظلوما
جهولا.
God gave a mandate
to the sky but the sky is not able to carry it then given to the earth, and the
mountain turns out everything is not able to bear the mandate. However, only
the man who dared to accept the mandate. Amanah is in fact not easy as you
think because of the existence of the trust means no loading or demand for the
concerned to realize. Study in this paper attempts to reveal the meaning of
trust and matters relating to the mandate includes the mandate objects, forms
and views or attitudes of the Koran against the mandate.
Various methods
are used to reveal the meaning and intent of the terms of the trust either in
the form of ficil or isim. From there will appear a comprehensive understanding
of the mandate in terms of the various viewpoints that will usher in the
attitude to keep and cherish all trust, because the hadith mentioned that لا إيمان
لمن لا أمانة له. [4] [4] There is no faith for those who not carry out the
mandate ". Therefore, assessing the meaning of the mandate and its aspects
in the Qur'an is very important. Aside from being a religious insight as well
as the form of the development of academic study.
B. Problem
Formulation
Based on the
explanation above background, can be made formulation of the problem as follows:
1. What exactly is
the definition of trust in the Qur'an?
2. What are the
nature of the mandate in the Qur'an?
3. How does the
attitude of the Koran against Amanah?
4. How does the
concept of Amanah in the Qur'an?
CHAPTER II
A. Definition of
Amanah
Amanah one
Indonesian who has been adapted from Arabic. In Indonesian Dictionary, the word
which refers to the meaning of trust using two words, namely the trust or
trustee. Amanah has several meanings, among others, 1) the message entrusted to
others to be delivered. 2) Security: peace. 3) trust. [5] [5] While the mandate
is defined as 1) a trust or entrusted to others. 2) messages. 3) good advice
and useful of the elders; advice. 4) command (from the top). 5) sermon (of a
leader). [6] [6] While in Arabic, said the mandate derived from the root word
aleph, mim and nun who has two meanings: 1) the opposite of serenity and
tranquility treacherous heart, 2) al -tas} diq that justification. [7] [7] I
brahim et al., said that the mandate can be interpreted as imposing an
appointment and deposit.
Abu al-Baqa
'al-Kafumi said that the mandate is any liability that is charged to a servant,
like prayer, alms, fasting, paying debts and any other obligations. [8] [8] of
Muhammad Rashid Rida says that trust is a trust that mandated to others that
appear sobriety with no worries at all. [9] [9] Fakhr al-Din al-Razi argued
that the mandate is the expression of a right that must be fulfilled to others.
[10] [10]
Abu Hayyan
al-Andalusi said that the naked eye, the mandate is any form of trust given to
someone, either in the form of a command or prohibition, both in terms of
worldly affairs and affairs hereafter. So that all the law of God is
trustworthy. [11] [11] Al-Qurtubi found trust is everything that bear / human
borne, either something related to religious affairs and the affairs of the
world, both in terms of actions and the words in which the peak mandate is
maintenance and implementation. [12] [12] in the Qur'an lafaz which leads to
the meaning of trust or confidence repeated 20 times of which are in the form
of isim, except one lafaz in the form ficil ie اؤتمن in QS. al-Baqarah / 2:
283.
But to know the
substance of the mandate, it needs to be viewed from three aspects: subject,
object and predicate or substance.
Substance trust is
the trust of others against him, causing peace of mind. This can be seen in the
QS. al-Baqarah: 283:
فإن أمن بعضكم بعضا
فليؤد الذي اؤتمن أمانته.
Terjemahnya:
"If some of you trust others, believed, so let it fulfill its mandate
(debt)". [13] [13]
When viewed from
the side of the subject (grantor trust), then trust can come from God Almighty.
as described in QS. al-Ahzab: 72:
إنا عرضنا الأمانة على
السماوات والأرض والجبال فأبين أن يحملنها وأشفقن منها وحملها الإنسان إنه كان ظلوما
جهولا.
Terjemahnya: 'We
Have put forward the message to the heavens, the earth and the mountains, so
everything is reluctant to assume the mandate, and they feared would betray,
and dipikullah mandate it by human beings. Behold, the man is very unjust and
very stupid ". [14] [14]
And sometimes the
mandate comes from the man himself, as stated in the Qur'an. al-Baqarah: 283:
فإن أمن بعضكم بعضا
فليؤد الذي اؤتمن أمانته وليتق الله ربه.
Terjemahnya:
"If some of you trust others, believed, so let it fulfill its mandate
(debts) and let him fear Allah his Lord". [15] [15]
Meanwhile, if
viewed from the object (which obligate the trust), the mandate given to the
angels, jinn, humans, both the prophet and not a prophet as further
explanation. Departing from the three elements and the interpretation of the
scholars of tafsir, it is understood that the trust is the trust given by
Allah, or any other creature to be carried out by people who were given a
mandate that includes the angels, jinn and human beings, or even the universe.
Thus, the trust
that comes from Allah. associated with all forms of commands and prohibitions
imposed on humans. While the mandate of the human associated with all forms of
trust, either in the form of property, office and secrecy. From the above, it
is understood that the mandate is the greatest good deeds, but very heavy
executed, so it is natural then if the heavens, the earth and the mountains are
reluctant to accept the mandate of Allah., [16] [16] and even people who dare
to accept the mandate and not able to execute regarded as zalum jahul
(persecutor and stupid).
Therefore, the
mandate should be given to a person skilled in the art in order not to cause
chaos described as apocalypse in the hadith the prophet.
إذا ضيعت الأمانة فانتظر
الساعة, قال: كيف إضاعتها يا رسول الله? قال: إذا أسند الأمر إلى غير أهله فانتظر الساعة.
[17] [17]
Meaning: "If
the trust has been wasted so watch the apocalypse, a friend asked, how
penyia-nyian trust, O Messenger of Allah.? He replied, if a matter not
submitted to the experts ".
Further than that,
the Prophet Muh} Ammad Allah. do not want to give a mandate to the Abu Zarr
al-Ghifari when asked for the post, even the Prophet. say that you are too weak
for that position.
عن أبي ذر قال: قلت
يا رسول الله ألا تستعملني? قال فضرب بيده على منكبي ثم قال (يا أبا ذر إنك ضعيف وإنها
أمانة وإنها يوم القيامة خزي وندامة إلا من أخذها بحقها وأدى الذي عليه فيها).
[18] [18]
Meaning:
"From Abu> Z | arr said, I said to the Prophet. O Apostle, you shall
give me a position? Prophet. then patted his back and said, O Abu> Z | arr,
in fact you are weak and the job really is the mandate and position it on the
Day of Judgement is only shame and regret, except for those who take it
correctly and execute it as well as possible ".
B. Nature of
Amanah in the Qur'an and Al Hadith
The nature of the
mandate is the nature of the prophets and messengers of God pikulkan
responsibility to deliver His message. In addition, the trust also are the
properties of the angels are doing good, and among them was Gabriel peace be
upon him that lowering the Koran to the Prophet Muhammad
shallahualaihiwasallam.Demikian also on the nature of the mandate is from the
properties of the servants of Allah Ta'ala who believe than among the jinn and
mankind.
1. The nature of
Amanah Prophet and Messenger GOD S.W.T
In the Qur'an,
being the most frequently attributed with the mandate are the prophets and
apostles, so that in the books of theology, the prophets and apostles have four
properties that are required for them, such as al-tabli> g / communicating
the message to his people, al-fat} a> nah / intelligence or high
intelligence, al-s} IDQ / have honesty and al-ama> nah / trustworthy or have
high integrity. [19] [19] as such, often found in several verses, the apostles
menyipati himself as al-ami> n.
Prophet Nu> h}
for example when invited his people to fear the torment of Allah. top
kesyirikan they do, but the Nu> h} was still denied him and the apostles
before, so the prophet of Nu> h} said to his people:
ألا تتقون. إني لكم
رسول أمين.
Terjemahnya:
"Why do you not fear Allah ?. Actually I was a messenger of confidence
(which was sent) to you "(QS. Al-Shu'ara> ': 106-107). [20] [20]
Prophet Nu> h}
said the above, as a form of astonishment at kesyirikan they did when it was
banned by him, and he was among those known reliable and never suspected by his
people. [21] [21]
In line with the
Prophet Nu> h}, the Prophet Hu> d also invites his people in order to
know Allah. and obey Him by doing things that can draw closer to Him and away
from his ordeal, but they still inkar and belie the Prophet Hu> d by saying
something like what was said by the Prophet Nu> h}.
ألا تتقون. إني لكم
رسول أمين.
Terjemahnya:
"Why do you not fear Allah ?. Actually I was a messenger of confidence
(which was sent) to you "(QS. Al-Shu'ara> ': 124-125). [22] [22]
Even in another
verse, the Prophet Hu> d mentioned as giving advice that can be trusted,
when his people rejected his invitation to worship Allah. and were afraid of
him, but his people then taunting him with accusing him as a fool and a liar,
and the Prophet Hu> d refute taunts him by saying:
يا قوم ليس بي سفاهة
ولكني رسول من رب العالمين. أبلغكم رسالات ربي وأنا لكم ناصح أمين.
Terjemahnya:
"O my people, there is no shortage of sense to me at all, but I This is
the messenger of the Lord of the Worlds. I convey to you the messages of my
Lord and I'm just giving you reliable advice "(QS. Al-A'ra> f: 67-68).
[23] [23]
According to
al-Ra> zi>, the intent of the phrase na> s} ih} ami> n in these
verses as 1) An objection to the expression of his people وإنا لنظنك من الكاذبين,
2) The subject of the treatise and tabli> g is a trust, so that the
expression such as the reinforcement of the treatise and prophetic, 3) an
explanation of the integrity of the Prophet Hu> d before becoming an apostle
known as a trust by his people. Therefore his people should not take it as a
liar or a fool. [24] [24]
The same thing is
done by the Prophet S} a> cf.}, Prophet lu> t} and the Prophet Shoaib by
saying something like what was said by the Prophet Nu> h} and the Prophet
Hu> d, namely:
ألا تتقون. إني لكم
رسول أمين.
"Why do you not fear Allah ?. Actually I
was a messenger of confidence (which was sent) to you ". [25] [25]
In addition to the
prophets mentioned above, the prophet who is also attributed as al-ami> n is
the Prophet Mu> sa> as., Even the Prophet Mu> sa> mentioned twice
as al-ami> n in the Qur'an , ie the QS. al-Dukha> n: 18.
ولقد فتنا قبلهم قوم
فرعون وجاءهم رسول كريم. أن أدوا إلي عباد الله إني لكم رسول أمين.
Terjemahnya:
"Indeed, before they Have we tested the Pharaoh and has come to them a
noble apostle. (by saying): "Throw me the slaves of Allah (the Children of
Israel that you enslave). Indeed I am the messenger (of Allah) who is believed
to you ". [26] [26]
Said Rasu> l
al-ami> n in the preceding paragraph as a basis for the solicitation of the
Prophet Mu> sa> against his people in order to worship Allah. recognition
of the Prophet Mu> sa> as. reinforced by its miracles.
While al-ami> n
both given to the Prophet Mu> sa> occurs not in trouble treatise, but
about the daughter of the Prophet Shoaib assessment to the Prophet Mu>
sa> as. by saying:
قالت إحداهما يا أبت
استأجره إن خير من استأجرت القوي الأمين.
Terjemahnya:
"One of the two women said:" O my father take it as people who work
(on us), For Those most well you take to work (on us) is the person who Strong,
trustworthy "(QS . al-Qas} as}: 26). [27] [27]
In the commentary
of al-T} abari> explained that the assessment of one of the daughters of the
Prophet Shoaib against the Prophet Mu> sa> that he is very strong and
trustworthy because of what he saw at the time of the Prophet Mu> sa>
give drink to their animals, while mandate assessment occurs because waking
view of the Prophet Mu> sa> to the second daughter of the Prophet Shoaib
on the way to their homes. [28] [28]
2. Angels
Among the
creatures that become the object of the trust is an angel. Angels sometimes
attributed as al-ami> n by Allah., Especially Jibri> l carrier revelation
to the prophets.
وإنه لتنزيل رب العالمين.
نزل به الروح الأمين. على قلبك لتكون من المنذرين.
Terjemahnya:
"And Indeed the Qur'an It really lowered by the Lord of Nature. He was
brought down by Ar-Ruh Al-Amin (Gabriel). Into your heart (Muhammad) so that
you may be one of the people who gave the warning "(QS. Al-Shu'ara> ':
192-194). [29] [29]
According to Ibn
'A <syu> r, which is meant by al-ru> h} al-ami> n in the verse is
Jibri> l as. According to him, Jibri> l as. called al-ru> h} as an
angel comes from nature ruhaniyah, while al-amin given as trust Allah. against
Jibri> l to convey his revelation. [30] [30]
As with
al-Sya'ra> wi>, according Jibri> l as. called al-ru> h} because the
person's spirit will live and the angels were alive despite having no bodies.
While al-ami> n was given to him because he looked at the side of Allah.,
Preserved in the Qur'an and maintained on the side of the Prophet. [31] [31]
Thus, the majority
of scholars say that the interpretation is al-ru> h} al-ami> ndalam verse
is Jibri> l axles. [32] [32] because it is reinforced by other verses in the
Qur'an. al-Baqarah: 97 the names Jibri> l as.
قل من كان عدوا لجبريل
فإنه نزله على قلبك بإذن الله ...
Terjemahnya:
"Say:" Whoever is an enemy of Gabriel, Gabriel then it has been
lowered (Quran) into your heart with the permission of God ". [33] [33]
Another verse
which describes angels mandate is attributed with QS. al-Takwi> r: 21-22:
مطاع ثم أمين. وما صاحبكم
بمجنون.
Terjemahnya:
"The observed there (in the angelic realms) no longer be trusted. And your
friend (Muhammad) was not the occasional crazy person ". [34] [34]
Preceding
paragraph and the previous paragraph describes some properties of angels mulya
Jibri> l as. among curry> m / mulya because most mulya given task that
convey revelation to the prophets, z \ i> Quwwah / have the power to maintain
and kept away from forgetfulness and error, z \ i> al-'arsy maki> n /
have a high position in the sight of Allah Almighty. because he was given what
he asked, mut} a> 'in / are adhered to in the nature of angels as a
reference opinion of the angels, ami> n / believed to bring revelation and
message of Allah. against his prophets. [35] [35]
From the second
paragraph, it is known that the trust is not just given to humans, but trust
also can be pinned to the angels, especially the angels Jibri <l as. as
liaison Allah. by His prophets.
3. Jin
Jin though often
interpreted as being insubordinate, but in the Qur'an most jin there who
believe in Allah. [36] [36] even 'IFRI> t of class genie who lived in the
time of Prophet Sulaima> n is pleased to help the prophet Sulaima> n by
trying to move the queen's throne Balqi> s, as in QS. al-Naml: 39:
قال عفريت من الجن أنا
آتيك به قبل أن تقوم من مقامك وإني عليه لقوي أمين.
Terjemahnya:
"Say 'Ifrit (ingenious) from the class of jinn:" I will come to you
to bring it to you before you singgsana stand up from your seat; Actually I
really Strong to take her again to be believed ". [37] [37]
The verse confirms
the ability of 'IFRI> t move the queen's throne Balqi> s at that in a
short time. 'IFRI> t also ensure that he can be trusted to carry out the
task.
Al-Ma>
Wardi> menjalaskan in his commentary that is meant by al-ami> n in the
verse there are three opinions, namely: 1) he can be trusted keep gems and
diamonds were found in the palace, 2) he can be trusted to bring the palace and
not replace it with another palace, 3) he can be trusted to preserve the honor
queen Balqi> s. [38] [38]
However, the
majority of scholars interpretation explains that what is meant by al-ami> n
in the verse is a guarantee of confidence given by 'IFRI> t to bring the
palace as usual without any change, reduction or increase, especially in
relation to the contents of the throne.
4. Man
In the Qur'an, man
is the only creature who criticized for receiving a mandate from God Almighty.
when another creature rejected when offered to him.
إنا عرضنا الأمانة على
السماوات والأرض والجبال فأبين أن يحملنها وأشفقن منها وحملها الإنسان إنه كان ظلوما
جهولا.
Terjemahnya: 'We
Have put forward the message to the heavens, the earth and the mountains, so
everything is reluctant to assume the mandate, and they feared would betray,
and dipikullah mandate it by human beings. Behold, the man is very unjust and
very stupid ". [39] [39]
Al-Biqa> 'i
when interpreting the verse above says that the meaning of al-INSA> n is the
majority of people, not each individual human being. Therefore, human beings
are treacherous to trust much more than that holds the mandate, because human
desires are basically full of flaws and desires. Therefore, Allah.
characterization of a human with a pestle z}> m Jahu> l so that people do
not just look at the nature of al-ins / docile and friendly, al-'isyq / strong
desire, al-'aql / reasonable minds and al-Fahm / understanding so as do not
have a shortage. [40] [40]
C. The attitude of
the Qur'an against Amanah
To see how
important trust in everyday life, it is important to explain the attitude of
the Koran against the mandate. The attitude of the Qur'an when explaining the
verses mandate can be grouped into two groups, namely:
1. Command Keeping
trust
Often found in the
Qur'an, the verses that tell implement the mandate as well as possible. In QS.
al-Nisa> ': 58:
إن الله يأمركم أن تؤدوا
الأمانات إلى أهلها ....
Terjemahnya:
"Allah tells you to convey the message to those who deserve it".
Although the verse
down the problem 'Us \ ma> n ibn T} ALH} ah al-H} ujubi> about the Kaaba
key requested by al-'Abba> s that he who held it, then Allah, lowering the
verse as a command to give a mandate to those who are entitled. [41] [51]
However, according to al-Zuhaili Wahbah>, that paragraph shall remain valid
for every person to carry out the mandate of dependents, either to the public
or to specific individuals. [42] [52]
In another verse,
though not using ficil amr / command directly as in the paragraph above, but
still contains the command to carry out the mandate for using ficil mud} a>
ri 'which accompanied lam amr, as in QS. al-Baqarah: 283.
فإن أمن بعضكم بعضا
فليؤد الذي اؤتمن أمانته.
Terjemahnya: "If some of you trust others, believed,
so let it fulfill its mandate (debts) and let him fear Allah his Lord".
[15] [15]
Meanwhile, if
viewed from the object (which obligate the trust), the mandate given to the
angels, jinn, humans, both the prophet and not a prophet as further
explanation. Departing from the three elements and the interpretation of the
scholars of tafsir, it is understood that the trust is the trust given by
Allah, or any other creature to be carried out by people who were given a
mandate that includes the angels, jinn and human beings, or even the universe.
Thus, the trust
that comes from Allah. associated with all forms of commands and prohibitions
imposed on humans. While the mandate of the human associated with all forms of
trust, either in the form of property, office and secrecy. From the above, it
is understood that the mandate is the greatest good deeds, but very heavy
executed, so it is natural then if the heavens, the earth and the mountains are
reluctant to accept the mandate of Allah., [16] [16] and even people who dare
to accept the mandate and not able to execute regarded as zalum jahul (persecutor
and stupid).
Therefore, the
mandate should be given to a person skilled in the art in order not to cause
chaos described as apocalypse in the hadith the prophet.
إذا ضيعت الأمانة فانتظر
الساعة, قال: كيف إضاعتها يا رسول الله? قال: إذا أسند الأمر إلى غير أهله فانتظر الساعة.
[17] [17]
Meaning: "If
the trust has been wasted so watch the apocalypse, a friend asked, how
penyia-nyian trust, O Messenger of Allah.? He replied, if a matter not
submitted to the experts ".
Further than that,
the Prophet Muh} Ammad Allah. do not want to give a mandate to the Abu Zarr
al-Ghifari when asked for the post, even the Prophet. say that you are too weak
for that position.
عن أبي ذر قال: قلت
يا رسول الله ألا تستعملني? قال فضرب بيده على منكبي ثم قال (يا أبا ذر إنك ضعيف وإنها
أمانة وإنها يوم القيامة خزي وندامة إلا من أخذها بحقها وأدى الذي عليه فيها).
[18] [18]
Meaning:
"From Abu> Z | arr said, I said to the Prophet. O Apostle, you shall
give me a position? Prophet. then patted his back and said, O Abu> Z | arr,
in fact you are weak and the job really is the mandate and position it on the
Day of Judgement is only shame and regret, except for those who take it
correctly and execute it as well as possible ".
B. Nature of
Amanah in the Qur'an and Al Hadith
The nature of the
mandate is the nature of the prophets and messengers of God pikulkan
responsibility to deliver His message. In addition, the trust also are the
properties of the angels are doing good, and among them was Gabriel peace be
upon him that lowering the Koran to the Prophet Muhammad
shallahualaihiwasallam.Demikian also on the nature of the mandate is from the
properties of the servants of Allah Ta'ala who believe than among the jinn and
mankind.
1. The nature of
Amanah Prophet and Messenger GOD S.W.T
In the Qur'an,
being the most frequently attributed with the mandate are the prophets and
apostles, so that in the books of theology, the prophets and apostles have four
properties that are required for them, such as al-tabli> g / communicating
the message to his people, al-fat} a> nah / intelligence or high
intelligence, al-s} IDQ / have honesty and al-ama> nah / trustworthy or have
high integrity. [19] [19] as such, often found in several verses, the apostles
menyipati himself as al-ami> n.
Prophet Nu> h}
for example when invited his people to fear the torment of Allah. top
kesyirikan they do, but the Nu> h} was still denied him and the apostles
before, so the prophet of Nu> h} said to his people:
ألا تتقون. إني لكم
رسول أمين.
Terjemahnya:
"Why do you not fear Allah ?. Actually I was a messenger of confidence
(which was sent) to you "(QS. Al-Shu'ara> ': 106-107). [20] [20]
Prophet Nu> h}
said the above, as a form of astonishment at kesyirikan they did when it was
banned by him, and he was among those known reliable and never suspected by his
people. [21] [21]
In line with the
Prophet Nu> h}, the Prophet Hu> d also invites his people in order to
know Allah. and obey Him by doing things that can draw closer to Him and away
from his ordeal, but they still inkar and belie the Prophet Hu> d by saying
something like what was said by the Prophet Nu> h}.
ألا تتقون. إني لكم
رسول أمين.
Terjemahnya:
"Why do you not fear Allah ?. Actually I was a messenger of confidence
(which was sent) to you "(QS. Al-Shu'ara> ': 124-125). [22] [22]
Even in another
verse, the Prophet Hu> d mentioned as giving advice that can be trusted,
when his people rejected his invitation to worship Allah. and were afraid of
him, but his people then taunting him with accusing him as a fool and a liar,
and the Prophet Hu> d refute taunts him by saying:
يا قوم ليس بي سفاهة
ولكني رسول من رب العالمين. أبلغكم رسالات ربي وأنا لكم ناصح أمين.
Terjemahnya:
"O my people, there is no shortage of sense to me at all, but I This is
the messenger of the Lord of the Worlds. I convey to you the messages of my
Lord and I'm just giving you reliable advice "(QS. Al-A'ra> f: 67-68).
[23] [23]
According to
al-Ra> zi>, the intent of the phrase na> s} ih} ami> n in these
verses as 1) An objection to the expression of his people وإنا لنظنك من الكاذبين,
2) The subject of the treatise and tabli> g is a trust, so that the
expression such as the reinforcement of the treatise and prophetic, 3) an
explanation of the integrity of the Prophet Hu> d before becoming an apostle
known as a trust by his people. Therefore his people should not take it as a
liar or a fool. [24] [24]
The same thing is
done by the Prophet S} a> cf.}, Prophet lu> t} and the Prophet Shoaib by
saying something like what was said by the Prophet Nu> h} and the Prophet
Hu> d, namely:
ألا تتقون. إني لكم
رسول أمين.
Terjemahnya:
"Why do you not fear Allah ?. Actually I was a messenger of confidence
(which was sent) to you ". [25] [25]
In addition to the
prophets mentioned above, the prophet who is also attributed as al-ami> n is
the Prophet Mu> sa> as., Even the Prophet Mu> sa> mentioned twice
as al-ami> n in the Qur'an , ie the QS. al-Dukha> n: 18.
ولقد فتنا قبلهم قوم
فرعون وجاءهم رسول كريم. أن أدوا إلي عباد الله إني لكم رسول أمين.
Terjemahnya:
"Indeed, before they Have we tested the Pharaoh and has come to them a
noble apostle. (by saying): "Throw me the slaves of Allah (the Children of
Israel that you enslave). Indeed I am the messenger (of Allah) who is believed
to you ". [26] [26]
Said Rasu> l
al-ami> n in the preceding paragraph as a basis for the solicitation of the
Prophet Mu> sa> against his people in order to worship Allah. recognition
of the Prophet Mu> sa> as. reinforced by its miracles.
While al-ami> n
both given to the Prophet Mu> sa> occurs not in trouble treatise, but
about the daughter of the Prophet Shoaib assessment to the Prophet Mu>
sa> as. by saying:
قالت إحداهما يا أبت
استأجره إن خير من استأجرت القوي الأمين.
Terjemahnya:
"One of the two women said:" O my father take it as people who work
(on us), For Those most well you take to work (on us) is the person who Strong,
trustworthy "(QS . al-Qas} as}: 26). [27] [27]
In the commentary
of al-T} abari> explained that the assessment of one of the daughters of the
Prophet Shoaib against the Prophet Mu> sa> that he is very strong and
trustworthy because of what he saw at the time of the Prophet Mu> sa>
give drink to their animals, while mandate assessment occurs because waking
view of the Prophet Mu> sa> to the second daughter of the Prophet Shoaib
on the way to their homes. [28] [28]
2. Angels
Among the
creatures that become the object of the trust is an angel. Angels sometimes
attributed as al-ami> n by Allah., Especially Jibri> l carrier revelation
to the prophets.
وإنه لتنزيل رب العالمين.
نزل به الروح الأمين. على قلبك لتكون من المنذرين.
Terjemahnya:
"And Indeed the Qur'an It really lowered by the Lord of Nature. He was
brought down by Ar-Ruh Al-Amin (Gabriel). Into your heart (Muhammad) so that
you may be one of the people who gave the warning "(QS. Al-Shu'ara> ':
192-194). [29] [29]
According to Ibn
'A <syu> r, which is meant by al-ru> h} al-ami> n in the verse is
Jibri> l as. According to him, Jibri> l as. called al-ru> h} as an
angel comes from nature ruhaniyah, while al-amin given as trust Allah. against
Jibri> l to convey his revelation. [30] [30]
As with
al-Sya'ra> wi>, according Jibri> l as. called al-ru> h} because the
person's spirit will live and the angels were alive despite having no bodies.
While al-ami> n was given to him because he looked at the side of Allah.,
Preserved in the Qur'an and maintained on the side of the Prophet. [31] [31]
Thus, the majority
of scholars say that the interpretation is al-ru> h} al-ami> ndalam verse
is Jibri> l axles. [32] [32] because it is reinforced by other verses in the
Qur'an. al-Baqarah: 97 the names Jibri> l as.
قل من كان عدوا لجبريل
فإنه نزله على قلبك بإذن الله ...
Terjemahnya:
"Say:" Whoever is an enemy of Gabriel, Gabriel then it has been
lowered (Quran) into your heart with the permission of God ". [33] [33]
Another verse
which describes angels mandate is attributed with QS. al-Takwi> r: 21-22:
مطاع ثم أمين. وما صاحبكم
بمجنون.
Terjemahnya:
"The observed there (in the angelic realms) no longer be trusted. And your
friend (Muhammad) was not the occasional crazy person ". [34] [34]
Preceding
paragraph and the previous paragraph describes some properties of angels mulya
Jibri> l as. among curry> m / mulya because most mulya given task that
convey revelation to the prophets, z \ i> Quwwah / have the power to
maintain and kept away from forgetfulness and error, z \ i> al-'arsy
maki> n / have a high position in the sight of Allah Almighty. because he
was given what he asked, mut} a> 'in / are adhered to in the nature of
angels as a reference opinion of the angels, ami> n / believed to bring
revelation and message of Allah. against his prophets. [35] [35]
From the second
paragraph, it is known that the trust is not just given to humans, but trust
also can be pinned to the angels, especially the angels Jibri <l as. as
liaison Allah. by His prophets.
3. Jin
Jin though often
interpreted as being insubordinate, but in the Qur'an most jin there who
believe in Allah. [36] [36] even 'IFRI> t of class genie who lived in the
time of Prophet Sulaima> n is pleased to help the prophet Sulaima> n by
trying to move the queen's throne Balqi> s, as in QS. al-Naml: 39:
قال عفريت من الجن أنا
آتيك به قبل أن تقوم من مقامك وإني عليه لقوي أمين.
Terjemahnya:
"Say 'Ifrit (ingenious) from the class of jinn:" I will come to you
to bring it to you before you singgsana stand up from your seat; Actually I
really Strong to take her again to be believed ". [37] [37]
The verse confirms
the ability of 'IFRI> t move the queen's throne Balqi> s at that in a
short time. 'IFRI> t also ensure that he can be trusted to carry out the
task.
Al-Ma>
Wardi> menjalaskan in his commentary that is meant by al-ami> n in the
verse there are three opinions, namely: 1) he can be trusted keep gems and
diamonds were found in the palace, 2) he can be trusted to bring the palace and
not replace it with another palace, 3) he can be trusted to preserve the honor
queen Balqi> s. [38] [38]
However, the
majority of scholars interpretation explains that what is meant by al-ami> n
in the verse is a guarantee of confidence given by 'IFRI> t to bring the
palace as usual without any change, reduction or increase, especially in relation
to the contents of the throne.
4. Man
In the Qur'an, man
is the only creature who criticized for receiving a mandate from God Almighty.
when another creature rejected when offered to him.
إنا عرضنا الأمانة على
السماوات والأرض والجبال فأبين أن يحملنها وأشفقن منها وحملها الإنسان إنه كان ظلوما
جهولا.
Terjemahnya: 'We
Have put forward the message to the heavens, the earth and the mountains, so
everything is reluctant to assume the mandate, and they feared would betray,
and dipikullah mandate it by human beings. Behold, the man is very unjust and
very stupid ". [39] [39]
Al-Biqa> 'i
when interpreting the verse above says that the meaning of al-INSA> n is the
majority of people, not each individual human being. Therefore, human beings
are treacherous to trust much more than that holds the mandate, because human
desires are basically full of flaws and desires. Therefore, Allah.
characterization of a human with a pestle z}> m Jahu> l so that people do
not just look at the nature of al-ins / docile and friendly, al-'isyq / strong
desire, al-'aql / reasonable minds and al-Fahm / understanding so as do not
have a shortage. [40] [40]
C. The attitude of
the Qur'an against Amanah
To see how
important trust in everyday life, it is important to explain the attitude of
the Koran against the mandate. The attitude of the Qur'an when explaining the
verses mandate can be grouped into two groups, namely:
1. Command Keeping
trust
Often found in the
Qur'an, the verses that tell implement the mandate as well as possible. In QS.
al-Nisa> ': 58:
إن الله يأمركم أن تؤدوا
الأمانات إلى أهلها ....
Terjemahnya:
"Allah tells you to convey the message to those who deserve it".
Although the verse
down the problem 'Us \ ma> n ibn T} ALH} ah al-H} ujubi> about the Kaaba
key requested by al-'Abba> s that he who held it, then Allah, lowering the
verse as a command to give a mandate to those who are entitled. [41] [51]
However, according to al-Zuhaili Wahbah>, that paragraph shall remain valid
for every person to carry out the mandate of dependents, either to the public
or to specific individuals. [42] [52]
In another verse,
though not using ficil amr / command directly as in the paragraph above, but
still contains the command to carry out the mandate for using ficil mud} a>
ri 'which accompanied lam amr, as in QS. al-Baqarah: 283.
فإن أمن بعضكم بعضا
فليؤد الذي اؤتمن أمانته.
Terjemahnya:
"But if some of you trust others, believed, so let it fulfill its mandate
(debt)". [43] [53]
In another verse,
the Qur'an came with a number ismiyah, that implies that the preservation of
the trust is not bound by time, but trust is the nature of those who believe,
like in QS. al-Mu'minu> n: 8
والذين هم لأماناتهم
وعهدهم راعون.
Terjemahnya:
"And those who keep their pledges (which endured) and its promise. [44]
[54]
Therefore, in some
traditions of the Prophet. explained that one of the characters hypocrites are
not trustworthy.
آية المنافق ثلاث: إذا
حدث كذب وإذا وعد أخلف وإذا اؤتمن خان. [45] [55]
Meaning: "The
signs of a hypocrite are three. When he speaks he lies, when he promises that
he denied and if he believed he defected ".
Even more than
that, the Messenger of Allah. had revealed that the person who does not hold
the mandate meant he classified unbelievers.
لا إيمان لمن لا أمانة
له, ولا دين لمن لا عهد له. [46] [56]
Meaning:
"There is no faith for people who do not have / carry out the mandate, and
no religion for people who do not carry out his promise".
The third
paragraph of the above with various editors are used in various forms showed
that the mandate is a huge responsibility that should be carried out by anyone
who was given the mandate.
2. Prohibition
Betraying Amanah
As a consequence
of the obligation to carry out the mandate, then surely betray the trust is
forbidden by religion. One verse that describes the prohibition of betraying
the trust among others:
يا أيها الذين آمنوا
لا تخونوا الله والرسول وتخونوا أماناتكم وأنتم تعلمون.
Terjemahnya:
"O ye who believe, do not betray Allah and the Messenger (Muhammad), and
(also) do not betray mandates entrusted to you, are you Know" (QS.
Al-Anfa> l: 27). [47] [57]
In this verse
explained that treasonous against the same mandate with treacherous to Allah
and the Prophet. Thus, it is known how much the position of trust in Allah
Almighty. as treacherous to trust aligned with treacherous to Allah. and His
apostles.
D.
KonsepdanImplementasiAmanahdalam Qur'an danHadits
1. Amanah in the
meaning of the Personal Responsibility Man to God
Reasons for
refusal of nature (earth, sky, and so on) to the trust (QS.Al-Ahzab: 72) is
because they do not have the potential of human freedom. In fact necessary to
carry out the mandate of freedom is accompanied by responsibility.
Olehsebabitu, whatever the earth, the sky, the mountain towards humans,
although to cause casualties and property, nonetheless "natural
objects" that can not be held accountable by God. In contrast to humans. Whatever
he does still demanded accountability. Man is the vicegerent fi al-ard,
therefore man has a load (task) for prosperity of the earth
(wasta'marakumalardh). A Herculean task, because it requires sincerity and
seriousness in the run. In fact, this task is much harder than conducting
worship. In simple terms it can be said as a Muslim, life is not just to
practice mahdzoh course, then we feel comfortable. Real life is a struggle to
uphold goodness. So the distinction of man from other creatures is because
humans have been given the freedom and sense of potential, so that the
potential of the human being is able to recognize his Lord himself, was able to
find clues alone, charity alone, and reached his Lord alone. All that a man is
his own choice, by using all the potential in him, so that people will bear the
consequences of his choice, and reward him according denganamalnya.
2. Amanah the
Meaning of Human Social Responsibility to Each Other
In view of Islam
everyone is a leader, be it a leader for himself, family, community and others.
Therefore, humans are social creatures and have a social responsibility as
well. Of course, all of it will be held responsible. Rasulullah SAW said:
كلكم راع و كلكم مسؤول
عن رعيته (رواه مسلم)
This means that:
"Know that
each of you is a leader, and each leader will be asked responsibility of
leadership." (Muslim).
The phenomenon
that occurs at this time is often used as a commodity mandate for power or
material (the world). So now a lot of people who ask for trustworthy leadership
and positions, but not necessarily the person has the capability to carry out
the mandate it. Prophet threatens the destruction of a nation.
قال عليه الصلاة و السلام:
إذا ضيعت الأمانة فانتظر الساعة, قال أبو هريرة: كيف إضاعتها يا رسول الله? قال: إذا
أسند الأمر إلى غير أهله فانتظر الساعة (رواه البخاري)
"If the
mandate is wasted, so watch the destruction. It is said, how the
shape-nyiaannya penyia ?. He said, "When the issue submitted to the people
who are not competent, then wait destruction". (Transmitted by Bukhari).
Amanah positions
'strategic' in law got his own Holy Islam.Rasulullah Al Amin (the
bisadipercaya). Mandate to be one of the distinguishing Muslims with the
hypocrites. As word of the Prophet from Abu Hurayrah:
آية المنافق ثلاث: -
إذا حدث كذب, وإذا أوعد أخلف, وإذا أؤتمن خان (متفق عليه)
"The signs of
the hypocrite are three: when talking, he lies; when promised, he denied; and
if it is believed (trust), he defected ". (HadistSohih). Prophet
sallallaahu 'alaihi Wasallam has warned Muslims not to carelessly give trust
(confidence) in a hadith which means: He who raised someone (for office)
because of the sheer kinship and closeness, while there are still more precise
and expert from him, then indeed he has committed treason against Allah and His
Messenger and the believers ". (Transmitted by al-Hakim).
Thus, requesting
office (mandate) as the leader of an act that is condemned. Amanah will be
regret in the hereafter. Imagine, if a person gets the mandate does not run
well, reneged on his promise and defraud his brother then he is forbidden to go
to heaven. Prophet threatens and distorts the leaders who betrayed the trust
that has been in charge him with treason.
CHAPTER III
CLOSING
A. Conclusions
Based on the
explanations that have been described previously, can be made several important
points as the following conclusions:
1. Amanah is a
trust given by Allah. or other creatures to be implemented by the person who
was given the mandate, both from the angels, jinn and human beings, or even the
universe. However, due to very heavy mandate implemented and maintained so as
to be given to people who are professionals in the field.
2. Amanah terms of
objects that get the mandate, can be classified in several parts, the mandate
for the prophets and it is the most widely mentioned in the Koran because trust
is the mandatory nature of the apostles, the mandate for the angels, in
particular carrier revelation that Jibri >> l as., the mandate for the
genie who lived during the time of King Solomon, the mandate for humans in
general in implementing matters relating to the obligation to Allah., fellow
human beings and to himself, there is even a mandate given the area / village
is the city of Mecca.
3. Amanah also can
be grouped into two parts, namely a mandate in the form of work that includes
all forms of work entrusted to someone, either from Allah. and from fellow
human beings. And trust in the form of actual law is also a job, but a special
mention for being the principles of the Islamic government.
4. The attitude of
the Koran to the trust can be seen from the command of Allah. to man to fulfill
the mandate. The command uses ficil amr, ficil mud} a> ri 'and isimyang
shows how trust is to be maintained and implemented, even the Koran is not
enough merely ordered but also prohibits treasonous against the mandate, even
treasonous against the mandate parallel to the treacherous against God and His
Messenger.
B. Implications
Trust is an
important position in the life of the world, because without the trust of
various sorts of rules, laws, and so can not be implemented properly.
Therefore, it is natural if God gives the mandate as a form of obedience.
Amanah is not only related to aspects such as position and power diniyah but
also related to aspects such as worship hereafter.
It is also
associated with the present conditions, which most people ignore the mandate.
They do not realize what the meaning and nature of the mandate and the position
of trust that is so vital in the task as caliph fi al-ard}.
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