Life is short, use it in efisiently

Unfinished journey (203)

(Part two hundred and three, Depok, West Java, Indonesia, February 8, 2015, 22:00 pm)

Life is short, use it in efisiently

Humans live in the time of Prophet Muhammad is now an average of no more than 100 years, even the Prophet Muhammad himself is only 63 years old.

Unlike the ancient humans, can reach thousands of years, Noah himself preaching to 950 years.

So compared to early man (Ancient) humans now live shorter, even when compared to the period (time) in the hereafter, when we live in the world was short.

Therefore GOD in his words in Surah Asr wal (time's sake), that humans were living in disadvantage, because less use it time, even tend much to waste time.

For those of us living in the city of Jakarta, for example, without realizing we have the old way (meaning lots of time consumed in the way).

Just imagine, the central office in Jakarta, when our house in Depok, Bekasi or Tangrang course, due to the traffic to get to the office from home to three hours, and vice versa, so the home behind the average of six hours. So eight hours in the office (factory), six hours on the road, the rest of the 10 hours in the house, if the preparation went to the office one hour, and the preparation of home from home to the office an hour, meaning the rest of 8 hours in the house, and after a bath prayer, dinner the rest of the time we use for various occasions, either reading a book, or chatting with family and sleep.

That routine we did many years until retirement age (58 years). This does not include labor journalist (reporter) leave in the morning to the house sometimes at 3 (am) at dawn, after a short break.

Now, if we do not spend our time during the road, with remembrance, listening to reading the Qur'an through radio, or rest (sleep), for those who ride public transportation, good bus, train, or have the driver, then we would be stuck like Word Allah in surah Wal Asr (For the period).

Moreover, the pursuit of the world (sustenance) treasure, sometimes we neglect the prayer and remembrance, which is why we justify any means to obtain sustenance, such as adding weight scales with tin solder, this much I have encountered in the past, when I buy fruits when weighed in place for example weighs 1 kg, up in the house if we weigh it again only about ¾ kg.

I've joined a consultant to and fro making presentations offer its services to candidates for Governor, the Regent, Mayor. In a presentation he always claimed to have successfully made the candidate Governor, regents and mayors elected and won the Regional Elections (Election), he even dared to give an example of the Governor who has successfully assisted by a consulting firm, consulting firm fact did not have a record contract ever perform consulting services for one candidate.

However, because of shrewdness talk (deceit) he managed to lure one of the candidates.

Since the candidate is not smart Regent, since graduating junior high and high school using the equality test (this was much doubt, a former friend of his who stated this was never a candidate for Regent school, then select the consultant's origin, because the cheapest rates than any other consulting services more professional.

The Regent Candidate wants to be a candidate for Regent because they feel have the resources assets (have permission) dozens of coal mines, one of which is already in operation.

In the first month, it works as a professional consultant using six of researchers to disseminate the questionnaire, to determine the candidate profile mapping Regent compared to its competitors.

But I see the source object conducted interviews, too haphazard less scientific research methods, eventually hail questionnaires are fairly useless, because the consultants in to report only positive Regent candidates only.

Though most of the people I have met consider candidates who have a negative image of my stretcher, knowingly concerned had been in prison one year as a result of involvement in illegal logging (stolen timber in the forest / without permission), the result of illegal lodging This became the start of the candidate Regent up now has dozens of license contract coal mine work.

In addition, the candidate's ambition Regent also feels awkward. '' I want to seize property that is owned Regent (Bupati who has 10 years in office) are no longer allowed to run for Regent again. Regent is very rich, has a lot of luxury cars, and more time (work) outside the city (not in the city where he led.

Regent position is much into many target of many people, even though he's spending a lot of money (Rp25 billion) for party officials, so that he can be nominated if the party Regent bearers,

One way to obtain wealth Regents, supposedly for a business permit mining contact him obtain a minimum of Rp 1 billion, If 50 mining licenses that she remove her could earn pocket money to Rp 50 billion.

So the ways of consultants seeking sustenance is not kosher (cheat), a candidate for Regent also intend  to seek wealtheven that is not kosher. The result we love to eat at home wives and children of illicit proceeds. The results we have prolonged sinner, that sometimes we do not realize, And if we make a living are kosher, and intend to worship as God, this is tantamount Jihad fisabilillah.

There are four (4) the nature of the Salaf made earlier (sunny people sunnah expert waljamaah).

When we meet them, if not reading the Qur'an, dhikr their midst, or to discuss or teach about science (scientific discussion about religion), and or they are currently discussing what is required by our tang of life (for a living), whether it's about how to trade, farming, or fishing, or studying for a better life.

In filling the void of time to read the news, both on television, radio, newspapers, we also difficult to meet the objective of the news surrounding Islam, the Islamic news deemed cruel (cruel) killer, human rights violator. This is understandable, given the mass media controlled by the non-Islamic world, both Christian and Jewish or Communist (Xinhua, China)

Just look at the CNN international television ABC, BBC, or multi-national news agency, associted Press (AP) United States, Reuters (UK), Agence French Press (France), DPA (Germany).

There is a television and online media (English) State-owned multi-national Islamic (Abu Dhabi / Qatar) is Alzazira. Other only small, and television news agencies, such as the local national news agency Antara, and the National Television Republic of Indonesia (TVRI) was also both relays or translate news from CNN or four news agencies Multinational it.

Because the flow of information controlled by the State Non-Muslims, the news that came sometimes not objective, and for the sake of political interests Western countries, like the United States and countries in Europe. So this unequal flow makes Islam a bad image, it looks like none of the positive bus Muslims done.

Salafiyyun And Islamic State

by The

Shaikh Salim bin Id Al-Hilali hafizhahullahu

Question.

Shaikh Salim bin Id Al-Hilali asked: How does our attitude in the face directed toward doubtful posed as-Salafiyyun, that as-Salafiyyun not concerned with the problem Iqamatud Daulah or the Caliphate of Al-Islamiyah (Establishing or build state and the rule of Islam)?

reply

Alhamdulillah, wash-shalatu was-salamu 'ala Rasulillah, wa' ala alihi wa wa ash habihi walah man.

As had been mentioned by Shaykh Ali-doubtful doubtful Hafizhahullah that was a lot of [1]. So the answer was taking a long time. Therefore, he summed it up. And what he has to say is enough.

However, when the issues in question relating to the affairs of state and government, then this problem is the biggest problem, and is the biggest reason that raised up and inflame the youth to very easily perform takfir (pengkafiran) and uprisings or demonstrations, and even act anarchists. Most of these problems have been described by Shaikh Ali Hafizhahullah and I'll explain on the other hand, are more closely related to political issues or state briefly anyway, insha'Allah.

The first thing we should do is, that the country where Muslims, in which echoed the call to prayer, the prayer is established, the majority of the state of the Muslims rule by the Islamic shariah, then this country is an Islamic state. Because of the differences between Islamic countries with heathen nations, as already mentioned by Al-Sunnah Ushulus Muzani in the book, is the call to prayer echoed and enforced prayer in it.

Therefore, for those who say "you do not care about the iqamatud Daulatil Islamiyah (an Islamic state)", then we tell them the true Islamic countries already exist and stand! However, the issues, the majority of laws that are now applied in most Islamic countries, both in the fields of economy, politics, education, culture and others, almost entirely a man-made laws, the laws of imports (which to come from pagan countries, ed).

The scholars have explained in detail about this issue [2]. Namely, about rule by law or man-made laws. The scholars explained that someone who rule by law other than the law of God, then he has done a little disbelief, that does not remove it from the religion of Islam. However, it is possible that this tiny little disbelief issuing the great disbelief as I have explained in detail at the Istiqlal Mosque yesterday [3] .Yaitu if he thinks and believes kosher or bolehnya rule by other than the law of God; or he said, I do not feel obliged or should rule by the law of God; or said rule by other than Allah's law is better than rule by the law of God; or say, laws and other laws tantamount to the law of God; or say, I am free (up I want to rule by God's law or otherwise, the same); and other similar words to him. So, it means that he -with scholars of Ahlus Sunnah- agreement has been doing a great disbelief (out of Islam, ed). Wal 'iyadzu billahi tabaraka wa ta'ala.

Means, for Islamic states now existing and erect, which is required for us to do is to improve the situation of Islamic countries, with methods that have been taught by the Prophet Muhammad sallallaahu 'alaihi wa sallam; either in the way of preaching, fostering community based method at-Tasfiyah wat-MT (purify the people of shirk, heresy and immorality, then develop guiding them to understand Islam properly) and not in ways that are currently intensively conducted by most factions or parties. Such conduct military coups, uprisings, strikes, or even more ironic alliance holding the infidel countries, for the sake mnggulingkan Islamic state government, or other businesses.

Know! Precisely all adds to the divisions and weaknesses of the Muslims in many Islamic countries!

So, what we do is hold improvements in government Islamic countries today. We also tried to unify all Islamic countries, so that they work together, united, help from each other; and finally they like the word of Allah Almighty follows.

والمؤمنون والمؤمنات بعضهم أولياء بعض

"And those who believe, men and women, sebahagian them (is) be a helper for sebahagian others ..." [at-Tawbah / 9: 71]

We should always remember and not forget that the unbelievers, although they vary disbelief, their country was different, but we should remain vigilant and alert that they always do-pooling pooling their fellow organized, both in politics , economy, science, and others. Because (they also knew) that unite the strength.

Therefore, among our goals (in hold improvements in all areas of life) is like our Shaykh (Al-Albani rahimahullah) always writes in his books, striving for an Islamic life.

Of course, he does not mean that the Islamic life does not currently exist at all! But what he meant, that the Islamic life that there are still many shortcomings and is still far from the religion of Allah Almighty. Therefore, we must preach to the people and the Muslims entirely, to the rule of the Shari'ah of Allah Almighty in all areas of their life; both in politics, perekonmian, or science. Similarly, in the national and international relations, either with friends or opponents.

Here's a glimpse and our view (of the state) in general and brief. Our method is to make improvements in the way of preaching invites people to Allaah, purify them from pollution shirk, heresy and immorality, and guide and nurture them to the understanding and practice of Islam that is good and true. As the word of Allah Almighty.

ادع إلى سبيل ربك بالحكمة والموعظة الحسنة وجادلهم بالتي هي أحسن

"Call upon (humans) to the way of your Lord with wisdom and good lessons and bantahlah them in a good way ...." [An-Nahl / 16: 125]

We also do not forget, O my brothers, that the establishment of the Daulah Islamiyah is a gift and grace of God alone for His servants the righteous and pious. If we do good, righteous people also do good, then indeed the strength, power and glory of Islam is God's promise.

Allah Almighty says.

وعد الله الذين آمنوا منكم وعملوا الصالحات ليستخلفنهم في الأرض كما استخلف الذين من قبلهم وليمكنن لهم دينهم الذي ارتضى لهم وليبدلنهم من بعد خوفهم أمنا يعبدونني لا يشركون بي شيئا

"And Allah has promised to those among you who believe and work righteous deeds, that He will indeed make their ruling on the earth, as He had made those before them in power, and will firmly establish for them their religion which has diridahiNya for them, and he was really going to switch (state) them, after they are in fear of being safe through, they still worship me with not associate anything with Me ... "[an-Nur / 24: 55]

And we give the good news to you all, that the future belongs to Islam are true and straight, which is above the manhaj as-Salafush Salih. Manhaj blessed God, which bind Man to be always in touch with God and implement the Sunnah of the Prophet sallallaahu 'alaihi wa sallam. That will bring them all to the faith, security and peace.

We ask God Almighty to give taufiqNya always to every Muslim.

(Adapted from a lecture of Sheikh Salim bin Id Al-Hilali in Jakarta Islamic Center, Sunday 23 Muharram 1428H / 2007M February 11)

[Copied from the magazine edition of As-Sunnah 03 / Year XI / 1428H / 2007. Published Standing Committee Foundation Istiqomah Surakarta, Jl. Solo - Solo Purwodadi Km.8 Selokaton Gondangrejo 57 183 Tel. 0271-858197 Fax 0271-858197]

______

footnote

[1]. See the magazine al-Sunna, the coverage issue 01 / XI / 1428H / 1427M, rubric Manhaj, Salafiyyun Allegations Dismissed Lies, lectures Fadhilatusy-Sheikh Ali bin Hasan al-Halabi al-Atsari -haizhahumullahu, in the center of Jakarta Islamic mosque, Sunday 23 Muharram 1428H / 2007M February 11

[2]. See Shaikh Salim bin scientific treatise Id al-Hilali that describe this problem clearly and in detail, Qurratu Uyun fi Tash-hihi Tafsiri Ibni Abbas Abd Allah Ta'ala Li Qaulihi: Man lamYahkum Wa Ma Anzalalluhu fa bi-ika Hummul Kafirun Ula.

[3]. Lectures on Al-Istiqlal mosque in Jakarta, Saturday, 22 Muharram 1428H / 10 February 2007. The discussion which meant we picked up on this issue in a series of Manhaj rubric. See answer Sheikh Salim bin Id Fadhilatusy Al-Hilali hafizhahullahu about Kufrun Duna kufrin.

PROPERTIES TRUST BY AL-QURAN

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.

 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}.