Munasabah

Munasabah

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Course : Ulumul Quran
Lecturer : Assyahabuddin, S.Ag, SS., MA

Created by:
Cahyaningsih Utami   1423301005


PROGRAM STUDI PENDIDIKAN AGAMA ISLAM
JURUSAN TARBIYAH
SEKOLAH TINGGI AGAMA ISLAM NEGERI PURWOKERTO
2014

Foreword

Praise Allah, upon the grace and the gift we could finish our paper. We hope we made paper can be useful for many audiences. In the paper we discuss the utilization of waste into useful items. In this paper, we study about the "absurd."

Our thanks are extended to all those who have helped the completion of this paper, may god good record as charity Aamiin
paper we realized that we made a lot of mistakes, therefore, criticism and suggestions so we expect for the future development of this paper
















Purwokerto, 24 November 2014

Author
CHAPTER I
INTRODUCTION
A.   Background
The presence of the Qur'an from the minutes of the Prophet's mission is always to invite the attention of various parties to conduct the study. Aspects of the study continues to grow both from a scientific and non-scientific aspects. This is probably due to the miracle of the Qur'an. Miracle of the Qur'an as never dried sea water to be drawn. He then gives inspiration to people endlessly.

Studies which appear as: asbab al-nuzul, absurd, al-muhkam wa al-mutasyabih, al-qira'at, tartib al-verse wa al-suwar and al-tafsir bi al-ma'tsur wa al-ma 'qul. Thorough study of these things have been put forward by the classical and contemporary scholars in the fields of ulum al-Qur'an.

Al-sayuthi mention some people who have written about the absurd, namely:

1. Abu Ja'far ibn Zubayr in his book al-Burhan fi absurd tartib Suwar Qur'an.

2. Sheikh Burhanuddin in his book al-Durar Nazham fi Tanasub al-Ayi wa al-Suwar.

3. Al-Assar sayuthi wrote in his book al-Tanzil.

B.   Problem Formulation

1.     What is  the definition of munasabah ?
2.     How about  norms in Munasabah?
3.     How explain about munasabah?







CHAPTER II
DISCUSSION
A. Understanding ,Norms, and  Various kinds.

Absurd etymologically means compatibility, suitability or appropriateness. Manna 'al-Qathan say that absurd in terms of language means closeness (al-Muqarrabah). For example, if it says "the absurd with the Pulan A", meaning the A approach and resembles the Pulan it. Among this sense includes absurd, 'illat law in qiyas that is the logical rules that underlie a law that can connect between the two cases. Illustration of a more concrete example, "intoxicating" is' illat absurd "that causing Prohibition" wine ". If intoxicant was found in beverages other than 'wine', then the same legal drink with 'wine' that is unclean.
Can be interpreted in terms absurd aspects of the relationship between a sentence with another sentence in a paragraph, between one verse with another verse in many verses, or between one chapter to another chapter, the opening chapters with closing and beyond. M. Quraish Shihab gave absurd as the notion that there are similarities in certain things in the Koran, sura good or verses that connects description of one paragraph to another. Al-Biqa'i explain that science absurd Qur'an is a science that knows the reasons that led to the arrangement or the order of the parts of the Koran, well verse with verse or chapter by chapter. Thus the absurd discussion is the range of all kinds of relationships exist: such general or special relationship, rational and sensual or imaginative, causality, 'illat and ma'lul, contradiction, and so on.

Than the norms of Munasabah is
a.       Taking into account the content of which is discussed in the sentence, paragraph, and a letter of the Qur'an.
b.      Pay attention to the description and objectives discussed in the sentence, paragraph, and a letter of the Qur'an
c.       Pay attention to sentences, paragraphs, and other related letters, both in terms of its content as well as from the aspect of his discussion.
d.      Pay attention to the order of a sentence, paragraph, and a letter written in the Qur'an.
Based to some understanding as pointed out above, in principle absurd Qur'an includes relationships between sentences, between paragraphs, and between chapters. Various kinds of such relationships if specified will be as follows:

1. Absurd between chapters with chapters.
2. Absurd between sura name with contents.
3. Absurd between sentences in a paragraph.
4. Absurd between verse by verse in the chapter.
5. Absurd between the paragraph with the content of the verse itself.
6. Absurd between chapters describing the final chapter description.
7. Absurd between the end of the next chapter in the early chapters.
8. Absurd between paragraphs on a single theme.

In an effort to understand more about the aspects of the absurd that has been described above will be asked a few examples below.

1. Absurd Between Surah With Sura.

Harmonious relationship between chapters or absurd is essentially shows the close relationship of a sura with other chapters.

Absurd shapes reflected in each sura, apparently showing unity theme. One of them contains a central theme, while the other letters that spell out the following sub-themes details, either generally or partially. One example that can be asked here is absurd that can be drawn in three successive chapters, each Sura al-Fatiha (1), Surah al-Baqarah (2), and Surah Al-Imran (3).

One chapter serves to explain the previous chapters, for example, in Surah al-Fatihah / 1: 6 says:

اهدنا الصراط المستقيم.

"Guide us to the straight path".

Then described in Surah al-Baqarah, that the straight path is to follow the instructions of the Qur'an, as mentioned:

ذلك الكتاب لاريب فيه هدى للمتقين.

"Book (Qur'an) there is no doubt in it, the instructions for those who fear Allah". (Q.S Al-Baqarah / 2: 2).

2. Absurd Between Name Surah With Content contents.

Name a sura is essentially tawqifi. However, some evidence suggests that a sura sometimes have one name and sometimes two or more names. There seems to be the secret behind the name. Commentators pointed out by al-Sayuthi see a connection between the names of the chapters with the contents or description contained in a chapter. The link between the name of the contents of this chapter can be in indentifikasikan as follows:

a. The name is taken from the urgency of the contents and position of the sura. Surah al-Fatihah name called Umm al-Kitab as urgency and called the al-Fatiha for his position.

b. The name is taken from the parable, event, story or a prominent role, which dipparkan on a series of verses; while in the parable, event, story or role that is loaded with ideas. Here can be called names sura: al-'Ankabut, al-Fath, al-Fil, al-Lahab and so on.

c. Name as a reflection of the main content, for example al-sincere as it contains the main idea of the most profound faith and resignation; al-Mulk contains the main idea the nature of power and so on.
d. The name is taken from a specific theme to be used as a reference for other verses are scattered in various chapters. Examples of al-Hajj (the pilgrimage specific theme), al-Nisa (with a specific theme on the livelihood of the household). Nisa word which means women are the epitome of domestic harmony.

e. The name is taken from certain letters are located at the beginnings of chapters, as well as to demand special attention to passages in it that uses the letters. For example: Taha Yasin, Shad and Qaf.

3. Absurd Between The Other Sentence In One Paragraph.

Absurd from one sentence to another sentence in the paragraph can be viewed from two aspects. First direct link between sentences in concrete which if lost or interrupted one sentence paragraph may corrupt the content. Identification of the absurd in this type of exhibit ta'kid / Shadda (amplifier / affirmation) and interpretation / I'tiradh (interfretasi / explanation and description). Ta'kid simple example:

"فإن لم تفعلوا", followed by "ولن تفعلوا" (Surah al-Baqarah / 2: 24).

Example commentary:

سبحان الذى اسرى بعبده ليلا من المسجد الحرام الى المسجد الأقصى

Followed by

الذى باركنا حوله لنريه من اياتنا (الإسراء / 17: 1).

Both of each sentence stands alone, there is an indirect relationship but concretely, sometimes there is a liaison letter 'athaf' and sometimes no. In this context, munasabahnya located at:
a. The composition of the sentences in the form of a series of questions, commands or prohibitions that can not be terminated by fashilah.

One example:

ولئن سألتهم من خلق السماوات والأرض ليقولون الله __ __ قل الحمد لله (لقمان: 25).

b. Shaped absurd istishrad (further explanation). example:

يسألونك عن الأهلة قل هى ___ ___ (البقرة / 2: 189).

c. Shaped absurd Nazhir / matsil (proportional relationship) or mudhaddah / ta'kis (relationship contradiction). example:

ليس البر أن تولوا وجوهكم قبل المشرق والمغرب ___ ولكن البر ... (البقرة / 2: 177).

4. Verse By Verse Between absurd In One chapter.

To see this kind of absurd to note that this is registered in a flat view that although the number of verses of the surah spread, but in essence all the verses are arranged in an orderly manner with a solid bond to form the mind as well as the fabric of systematic information. To cite an example, the verses at the beginning of Surah al-Baqarah 1-20 provide systematic information about belief, disbelief and hypocrisy. To identify the three typologies of faith, pagan and nifaq, can be withdrawn relationship of these verses.

For example Surah al-Muminun begins with:

قد أفلح المؤمنون "Successful indeed are the believers".

Then the final section of this chapter is found the sentence:

انه لا يفلح الكافرون.

"Verily, those who disbelieve it is not lucky."

5. Absurd Between Cover Verse By Verse Fill Itself.

Absurd in this section, Imam al-Sayuthi mentions four forms, namely al-Tamkin (confirming the contents of the verse), al-Tashdir (give a paragraph on the back of the content of the source), al-Tawsyih (sharpen the relevance of the meaning) and al-Ighal (additional explanations) .

For example:

فتبارك الله احسن الخالقين confirmed ثم خلقنا النطفة علقة even strengthen relations with the two previous paragraphs (al-Mukminun: 12-14). Sentences: لقوم يتفكرون, لقوم يعقلون, لقوم يفقهون always be the contents of paragraph backrest. The word "Halim" is closely related to 'worship, while "Rashid" strong relationship with al-Amwal like the sound of verse Surah Hud: 87 the following:
قالوا يا شعيب أصلاتك تأمرك أن نترك ما يعبد اباؤنا أو أن نفعل فى أموالنا مانشاؤا إنك لأنت الحليم الرشيد While al-Ighal forms can be found in Surah al-Naml (27): 80:
انك لاتسمع الموتى ولاتسمع الصم الدعاء إذا ولوا مد برين
The word "Wallaw" which means 'when they turn' serves as an explanation of the meaning of (the deaf).

6. Absurd Between Beginning With the End Description Description Surah Surah.
One secret miracle of the Qur'an is the harmony and the close relationship between the initial description of a letter by the end of the description. For example, put forward by al-Zamakhsyari likewise al-Kirmani that Sura al-Muminun begins with "قد افلح المؤمنون" (God respect to the believers) and ends with "انه لايفلح الكافرين" (God did not put respect to the Gentiles). In Surat al-Qasas, al-Sayuthi see the absurd between talks about the struggle of Moses with Pharaoh as illustrated in the beginning chapters of the Prophet Muhammad who face the pressure of his people as illustrated in the situation faced by As Moses and Muhammad, as well as collateral God that they will gain victory.
7. Absurd Between Cover Letter With Early chapter Next chapter.
For example, the end of surah al-Waqi'ah / 96:
فسبح باسم ربك العظيم
"So glorify the (call) the name of your Lord, the Most Great".
Then the next chapter, ie Surah al-Hadid / 57, paragraph 1:
سبح الله مافى السموات والأرض وهو العزيز الحكيم
"All that is in the heavens and in the earth glorifies Allah (declare the greatness of Allah). And He is powerful over everything ".
8. Absurd Inter-Verse On The Scene.

Absurd between verses on this theme, as described by al-Sayuthi, first pioneered by al-Kisa'i and al-Sakhawi. While al-Kirmani using the methodology discussed mutasyabih absurd in the Qur'an with his work entitled al-Burhan fi Mutasyabih Qur'an. The work is judged best are Durrah al-Tanzil wa al-Ta'wil Gharrat by Abu 'Abd Allah al-Razi and Malak al-Ta'wil by Abu Ja'far Ibn al-Zubayr.
This absurd as an example can be given on the theme qiwamah (upholding a leadership). At least two verses that are bermunasabah, ie Surah al-Nisa (4): 34:

الرجال قوامون على النساء بما فضل الله بعضهم على بعض و بما أنفقوا من أموالهم.

And Q.S al-Mujadalah (58): 11:

يرفع الله الذين امنوا منكم والذين أوتوا العلم درجات والله بما تعملون خبير.

Upholding qiwamah (partial context qiwamat al-Rijal 'ala al-Nisa) closely related to factors science / technology and economic factors. Surah al-Nisa pointing keyword "Milky Fadhdhala" and "al-Ilm". Between the "Milky fadhdhala" with "yarfa '" meaning there are linkages and harmony in the keyword value arising from factors' Ilm.

Absurd Koran known based on ijtihad, not through the guidance of the Prophet (tawqifi). Everyone can be the connection between the various things in the book of the Koran.
B. Urgency And Usefulness Study absurd.

Regarding the relationship between a verse / chapter with verse / other chapters (before / after), it is not as important as knowing the causes Nuzulul paragraph. Because knowing the relationship between the verses and chapters, it can also help us understand exactly passages and verses in question. Science Koran regarding this problem is called:

علم تناس الايات والسور

Science can be ordered to replace the Science Asbab al-nuzul, if we can not know because the decline of a paragraph, but we can be aware of the relevance of the verse with otherverses. So among scholars have problems: where the precedence between knowing the causes of the decline in verse by knowing the relationship between the verse with other verses. A cleric named Burhanuddin al-Biqa'i compilation of the book which is very valuable in this science, which is named:
نظم الدرر فى تناس الايات والسور
There are several opinions among scholars about: علم تناس الايات والسور this. Some argue, that each verse / chapter always relevant to the verse / other chapters. Those that argue, that the relationship was not always there just does most of the verses and surahs nothing to do with each other. In addition, there is an opinion, that is looking for a relationship between a verse with another verse, but it was difficult to find the relationship between the chapters with the other chapters.
A section of the Islamic scholars have argued, that the verses of the Qur'an were to one another has nothing to do. But a party from among the Islamic scholars have argued, that the verses of the Qur'an were to each other nothing to do.
The first group reasoned: therefore the verses of the Qur'an were in sura-surahnya not made berbab-chapter and berpasal-section and on it seems it is irregular, sometimes even found a verse that contains commands with one another verse contains the ban, which has been interspersed among other verses that contains qisshah, it is not possible so the verses to each other nothing to do. Furthermore, he also said by them: "That the actions of people who unite one verse with another verse, it is an act of self-incriminating".

The second group reasoned: therefore the location of each verse and chapter of the Qur'an was from since lowered already regulated and disciplined by God and the Prophet, stay ordered by the author at the time of the verses were revealed about the location and place of each -tiap verses and chapters, then surely such leadership it means, that every verse in the Qur'an that no relation to each other. Furthermore, by they said: "That even though the birth of the verses of the Qur'an were irregular and unstructured, but in essence very organized and neat".
Both think it's good we think together, since both are of the ideas of their own. Just our opinion and the opinion, that the most likely written verses in each sura of the Qur'an it has to do with one another
Given the importance of this knowledge, we feel it is necessary to add the following explanations:

1. Abu Bakr al-Naisabury (died 324 H) is a scholar who first introduced: علم تناس الايات والسور in Baghdad, Iraq. He denounced / criticize scholars of Baghdad, because they do not know any relevance between the verses and between the letters. He always said (when read to them a paragraph or a letter):

لم جعلت هذه الاية الى جنب هذه السورة

وما الحكمة فى جعل هذه

Meaning: "Why this paragraph made (placed) near the passage? And what a lesson made / put this chapter close to that letter? "
2. Muhammad 'Izah Daruzah stated, that the original people think there is a relationship between one verse / chapter with verse / other chapters. But in fact it turns out, that most of the verses and surahs that there is a relationship between one another.

For clarity we get some examples of verses that had to do with one another, is Surah al-Fath, no relation to the previous chapter (surah al-qital / Muhammad) and also the subsequent chapter (al-Hujarat).






CHAPTER III
CONCLUSION


 
Assessing absurd Koran can be considered important, because it will be obtained avail gain a more complete understanding of the text of the Qur'an. Because the issue of absurd included in the category of ijtihad, the maxims also be ijtihadi. But in general they agreed that the principle of Science and Linguistics Mantiq absolutely necessary. Thus philosophical analysis and the analysis of language to be important in research methodology absurd Qur'an. Absurd Qur'an thus can also be one of the branches of Sciences of the Qur'an are of strategic importance. This absurd science as well be a device that complements the methodology of understanding of the comprehensive Qur'an.
About this the scholars who are experts Linguistics Arabic and the Qur'an does not amount less that have been peeled and explain. And Sheikh Muhammad Abduh and Rashid Rida Said Muhammad commentary in the book "Al-Manar" does little to explain about the relationship verse with other verses in menafsiri and peeling verses ditafsiri.



References :
1.     Ulumul Quran , Dr. Naqiyah Mukhtar, M.Ag.
2.     Ulumul Quran, Prof. Dr. Rosihon Anwar,  M.Ag.





















Lirik Lagu OST/Soundtrack Film Cinta Di Musim Cherry (Versi Bahasa Indonesia)

Lirik Lagu OST/Soundtrack Film Cinta Di Musim Cherry (Versi Bahasa Indonesia)

Masih adakah cinta yang abadi
Menyatukan dua hati saling isi
Daun pun menari Alam bersaksi
Seindah musim ceri

Kejutan slalu terjadi

Takdir slalu tersembunyi
Cinta bukan ilusi
Inikah awal cinta abadi
Di setiap hari yang akan kujalani

Akankah tangan ku di genggam sang cinta

Hati ku pun rela kuserahkan

Masih adakah cinta yang abadi

Menyatukan dua hati saling isi
Daun pun menari Alam bersaksi
Seindah musim cheri

Masih adakah cinta yang abadi

Menyatukan dua hati saling isi
Daun pun menari Alam bersaksi
Seindah musim cherry

MEMPERINDAH HATI


MEMPERINDAH HATI


            Setiap manusia tentulah sangat menyukai dan merindukan keindahan. Banyak orang yang menganggap keindahan adalah pangkal dari segala puji dan harga. Tidak usah heran kalau banyak orang memburunya. Ada orang yang berani pergi beratus bahkan beribu kilometer semata-mata untuk mencari suasana pemandangan yang indah. Banyak orang rela membuang waktu untuk berlatih mengolah jasmani setiap saat karena sangat ingin memiliki tubuh yang indah. Tak sedikit juga orang berani membelanjakan uangnya berjuta bahkan bermilyar karena sangat rindu memiliki rumah atau kendaraan mewah.
            Akan tetapi, apa yang terjadi? Tak jarang kita menyaksikan betapa terhadap orang-orang yang memiliki pakaian dan penampilan yang mahal dan indah, yang datang ternyata bukan penghargaan, melainkan justru penghinaaan. Ada juga orang yang memiliki rumah megah dan mewah, tetapi bukannya mendapatkan pujian, melainkan malah cibiran dan cacian. Mengapa keindahan yang tadinya disangka akan mengangkat derajat kemuliaan malah sebaliknya, padahal kunci keindahan yang sesungguhnya adalah jika sesorang merawat serta memperhatikan kecantikan dan keindahan hati. Inilah pangkal kemuliaan sebenarnya.
            Rasulullah SAW pakaiannya tidak bertabur bintang penghargaan, tanda jasa, dan pangkat. Akan tetapi, demi Allah sampai saat ini tidak pernah berkurang kemuliaannya. Rasulullah SAW tidak menggunakan singgasana dari emas yang gemerlap, ataupun memiliki rumah yang megah dan indah. Akan tetapi, sampai detik ini sama sekali tidak pernah luntur pujian dan penghargaan terhadapnya, bahkan hingga kelak datang akhir zaman. Apakah rahasianya? Ternyata semua itu dikarenakan Rasulullah SAW adalah orang yang sangat menjaga mutu keindahan dan kesucian hatinya.
            Rasulullah SAW bersabda, "Ingatlah, dalam tubuh manusia itu ada segumpal daging. Kalau segumpal daging itu baik, maka akan baiklah seluruh tubuhnya. Tetapi, bila rusak, niscaya akan rusak pula seluruh tubuhnya. Segumpal daging itu bernama qolbu!" (HR. Bukhari dan Muslim).
            Boleh saja kita memakai segala apapun yang indah-indah. Namun, kalau tidak memiliki hati yang indah,demi Allah tidak akan pernah ada keindahan yang sebenarnya. Karenanya jangan terpedaya oleh keindahan dunia. Lihatlah, begitu banyak wanita malang yang tidak mengenal moral dan harga diri. Mereka pun tidak kalah indah dan molek wajah, tubuh, ataupun penampilannya. Kendatipun demikian, mereka tetap diberi oleh Allah dunia yang indah dan melimpah.
            Ternyata dunia dan kemewahan bukanlah tanda kemuliaan yang sesungguhnya karena orang-orang yang rusak dan durjana sekalipun diberi aneka kemewahan yang melimpah ruah oleh Allah. Kunci bagi orang-orang yang ingin sukses, yang ingin benar-benar merasakan lezat dan mulianya hidup, adalah orang-orang yang sangat memelihara serta merawat keindahan dan kesucian qalbunya.
            Imam Al Ghazali menggolongkan hati ke dalam tiga golongan, yakni yang sehat (qolbun shahih), hati yang sakit (qolbun maridh), dan hati yang mati (qolbun mayyit).
Seseorang yang memiliki hati sehat tak ubahnya memiliki tubuh yang sehat. Ia akan berfungsi optimal. Ia akan mampu memilih dan memilah setiap rencana atas suatu tindakan, sehingga setiap yang akan diperbuatnya benar-benar sudah melewati perhitungan yang jitu berdasarkan hati nurani yang bersih.
            Orang yang paling beruntung memiliki hati yang sehat adalah orang yang dapat mengenal Allah Azza wa Jalla dengan baik. Semakin cemerlang hatinya, maka akan semakin mengenal dia. Penguasa jagat raya alam semesta ini. Ia akan memiliki mutu pribadi yang begitu hebat dan mempesona. Tidak akan pernah menjadi ujub dan takabur ketika mendapatkan sesuatu, namun sebaliknya akan menjadi orang yang tersungkur bersujud. Semakin tinggi pangkatnya, akan membuatnya semakin rendah hati. Kian melimpah hartanya, ia akan kian dermawan. Semua itu dikarenakan ia menyadari, bahwa semua yang ada adalah titipan Allah semata. Tidak dinafkahkan di jalan Allah, pasti Allah akan mengambilnya jika Dia kehendaki.
            Semakin bersih hati, hidupnya akan selalu diselimuti rasa syukur. Dikaruniai apa saja, kendati sedikit, ia tidak akan habis-habisnya meyakini bahwa semua ini adalah titipan Allah semata, sehingga amat jauh dari sikap ujub dan takabur. Persis seperti ucapan yang terlontar dari lisan Nabi Sulaiman AS, tatkala dirinya dianugerahi Allah berbagai kelebihan, "Haadzaa min fadhli Rabbii, liyabluwani a-asykuru am afkuru." (QS. An Naml [27] : 40). Ini termasuk karunia Tuhanku, untuk mengujiku apakah aku mampu bersyukur atau malah kufur atas nikmat-Nya.
            Suatu saat bagi Allah akan menimpakkan ujian dan bala. Bagi orang yang hatinya bersih, semua itu tidak kalah terasa nikmatnya. Ujian dan persoalan yang menimpa justru benar-benar akan membuatnya kian merasakan indahnya hidup ini. Karena, orang yang mengenal Allah dengan baik berkat hati yang bersih, akan merasa yakin bahwa ujian adalah salah satu perangkat kasih sayang Allah, yang membuat seseorang semakin bermutu.
            Dengan persoalan akan menjadikannya semakin bertambah ilmu. Dengan persoalan akan bertambahlah ganjaran. Dengan persoalan pula derajat kemuliaan seorang hamba Allah akan bertambah baik, sehingga ia tidak pernah resah, kecewa, dan berkeluh kesah karena menyadari bahwa persoalan merupakan bagian yang harus dinikmati dalam hidup ini.
            Oleh karenanya, tidak usah heran orang yang hatinya bersih, ditimpa apapun dalam hidup ini, sungguh bagaikan air di relung lautan yang dalam. Tidak pernah akan berguncang walaupun ombak badai saling menerjang. Ibarat karang yang tegak tegar, dihantam ombak sedahsyat apapun tidak akan pernah roboh. Tidak ada putus asa, tidak ada keluh kesah berkepanjangan. Yang ada hanya kejernihan dan keindahan hati. Ia amat yakin dengan janji Allah, "Laa yukalifullahu nafasan illa wus’ahaa." (QS. Al Baqarah [2] : 286). Allah tidak akan membebani seseorang, kecuali sesuai dengan kesanggupannya. Pasti semua yang menimpa sudah diukur oleh-Nya. Mahasuci Allah dari perbuatan zhalim kepada hamba-hamba-Nya.
            Ia sangat yakin bahwa hujan pasti berhenti. Badai pasti berlalu. Malam pasti berganti menjadi siang. Tidak ada satu pun ujian yang menimpa, kecuali pasti akan ada titik akhirnya. Ia tidak berubah bagai intan yang akan tetap kemilau walaupun dihantam dengan apapun jua.
            Memang luar biasa orang yang memiliki hati yang bersih. Nikmat datang tak pernah membuatnya lalai bersyukur, sementara sekalipun musibah yang menerjang, sama sekali tidak akan pernah mengurangi keyakinan akan curahan kasih sayang-Nya. Semua itu dikarenakan ia bisa menyelami sesuatu secara lebih dalam atas musibah yang menimpa dirinya, sehingga tergapailah sang mutiara hikmah. Subhanallaah, sungguh teramat beruntung siapapun yang senantiasa berikhtiar dengan sekuat-kuatnya untuk memperindah qolbunya.***

Mengapa Do'a Tidak Diijabah

Mengapa Do'a Tidak Diijabah
K.H. Abdullah Gymnastiar

Pada suatu hari Sayidina Ali Karamallaahu Wajhah, berkhutbah di hadapan kaum Muslimin. Ketika beliau hendak mengakhiri khutbahnya, tiba-tiba berdirilah seseorang ditengah-tengah jamaah sambil berkata, “Ya Amirul Mu’minin, mengapa do’a kami tidak diijabah? Padahal Allah berfirman dalam Al Qur’an, “Ud’uuni astajiblakum” (berdo’alah kepada-Ku, niscaya akan Ku perkenankan bagimu).
Sayidina Ali menjawab, “Sesungguhnya hatimu telah berkhianat kepada Allah dengan delapan hal, yaitu :
Engkau beriman kepada Allah, mengetahui Allah, tetapi tidak melaksanakan kewajibanmu kepada-Nya. Maka, tidak ada mamfaatnya keimananmu itu.
Engkau mengatakan beriman kepada Rasul-Nya, tetapi engkau menentang sunnahnya dan mematikan syari’atnya. Maka, apalagi buah dari keimananmu itu?
Engkau membaca Al Qur’an yang diturunkan melalui Rasul-Nya, tetapi tidak kau amalkan.
Engkau berkata, “Sami’na wa aththa’na (Kami mendengar dan kami patuh), tetapi kau tentang ayat-ayatnya.
Engkau menginginkan syurga, tetapi setiap waktu melakukan hal-hal yang dapat menjauhkanmu dari syurga. Maka, mana bukti keinginanmu itu?
Setiap saat sengkau merasakan kenikmatan yang diberikan oleh Allah, tetapi tetap engkau tidak bersyukur kepada-Nya.
Allah memerintahkanmu agar memusuhi syetan seraya berkata, “Sesungguhnya syetan itu adalah musuh bagimu, maka anggaplah ia musuh bagi(mu) karena sesungguhnya syetan-syetan itu hanya mengajak golongan supaya mereka menjadi penghuni neraka yang nyala-nyala” (QS. Al Faathir [35] : 6). Tetapi kau musuhi syetan dan bersahabat dengannya.
Engkau jadikan cacat atau kejelekkan orang lain di depan mata, tetapi kau sendiri orang yang sebenarnya lebih berhak dicela daripada dia.
Nah, bagaimana mungkin do’amu diterima, padahal engkau telah menutup seluruh pintu dan jalan do’a tersebut. Bertaqwalah kepada Allah, shalihkan amalmu, bersihkan batinmu, dan lakukan amar ma’ruf nahi munkar. Nanti Allah akan mengijabah do’amu itu.
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Dalam riwayat lain, ada seorang laki-laki dating kepada Imam Ja’far Ash Shiddiq, lalu berkata, “Ada dua ayat dalam Al Qur’an yang aku paham apa maksudmu?”
“Bagaimana dua bunyi ayat itu?” Tanya Imam Ja’far. Yang pertama berbunyi “Ud’uuni astajib lakum” (Berdo’alah kepada-Ku niscaya akan Ku perkenankan bagimu), (QS. Al Mu’min [40] : 60). Lalu aku berdo’a dan aku tidak melihat do’aku diijabah,” ujarnya.
"Apakah engkau berpikir bahwa Allah akan melanggar janji-Nya?" tanya Imam Ja'far.
"Tidak," jawab orang itu.
"Lalu ayat yang kedua apa?" Tanya Imam Ja'far lagi.
"Ayat yang kedua berbunyi "Wamaa anfaqtum min syai in fahuwa yukhlifuhuu, wahuwa khairun raaziqin" (Dan barang apa saja yang kamu nafkahkan, maka Allah akan menggantinya dan Dialah pemberi rizki yang sebaik-baiknya), (QS. Saba [34] : 39). Aku telah berinfak tetapi aku tidak melihat penggantinya," ujarnya.
"Apakah kamu berpikir Allah melanggar janji-Nya?" tanya Imam Ja'far lagi.
"Tidak," jawabnya.
"Lalu mengapa?" Tanya imam Ja'far.
"Aku tidak tahu," jawabnya.
Imam Ja'far kemudian menjelaskan, "Akan kukabarkan kepadamu, Insya Allah seandainya engkau menaati Allah atas apa yang diperintahkan-Nya kepadamu, kemudian engkau berdo'a kepada-Nya, maka Allah akan mengijabah do'amu. Adapun engkau berinfak tidak melihat hasilnya, kalau engkau mencari harta yang halal, kemudian engkau infakkan harta itu di jalan yang benar, maka tidaklah infak satu dirham pun, niscaya Allah menggantinya dengan yang lebih banyak. Kalau engkau berdo'a kepada Allah, maka berdo'alah kepada-Nya dengan Jihad Do'a. Tentu Alah akan menjawab do'amu walaupun engkau orang yang berdosa."
"Apa yang dimaksud Jihad Do'a?" sela orang itu.
Apabila engkau melakukan yang fardhu maka agungkanlah Allah dan limpahkanlah Dia atas segala apa yang telah ditentukan-Nya bagimu. Kemudian, bacalah shalawat kepada Nabi SAW dan bersungguh-sungguh dalam membacanya. Sampaikan pula salam kepada imammu yang memberi petunjuk. Setelah engkau membaca shalawat kepada Nabi, kenanglah nikmat Allah yang telah dicurahkan-Nya kepadamu. Lalu bersyukurlah kepada-Nya atas segala nikmat yang telah engkau peroleh.
Kemudian engkau ingat-ingat sekarang dosa-dosamu satu demi satu kalau bisa. Akuilah dosa itu dihadapan Allah. Akuilah apa yang engkau ingat dan minta ampun kepada-Nya atas dosa-dosa yang tak kau ingat. Bertaubatlah kepada Allah dari seluruh maksiat yang kau perbuat dan niatkan bahwa engkau tidak akan kembali melakukannya. Beristighfarlah dengan seluruh penyesalan dengan penuh keikhlasan serta rasa takut tetapi juga dipenuhi harapan.
Kemudian bacalah, "Ya Allah, aku memnita maaf kepada-Mu atas seluruh dosaku. Aku meminta ampun dan taubat kepada-Mu. Bantulah aku untuk mentaati-Mu dan bimbinglah aku untuk melakukan apa yang Engkau wajibkan kepadaku segala hal yang engkau rdhai. Karena aku tidak melihat seseorang bisa menaklukkan kekuatan kepada-Mu, kecuali dengan kenikmatan yang Engkau berikan. Setelah itu, ucapkanlah hajatmu. Aku berharap Allah tidak akan menyiakan do'amu," papar Imam Ja'far.***

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