ENDANG SHOBARIYAH NIM 11302048 ENGLISH AND EDUCATION DEPARTMENT STATE ISLAMIC STUDIES INSTITUTE (STAIN) SALATIGA
Perpustakaan STAIN Salatiga
H lliilliill
07TD3010915.01
THE REVITALIZATION OF THE ZUHUD CONCEPT TO THE
CHARACTER BUILDING OF HUMAN BEINGS
THESIS
Submitted to the Board of Examiners in Partial Fulfilment Of the Requirements for the Degree Sarjana Pendidikan Islam (S.Pd.I)
In the English and Education Department
ENDANG SHOBARIYAH
NIM 11302048
ENGLISH AND EDUCATION DEPARTMENT
STATE ISLAMIC STUDIES INSTITUTE (STAIN)
SALATIGA
2006
DEPARTMENT OF RELIGIOUS AFFAIRS STATE ISLAMIC STUDIES INSTITUS SALATIGA
Jl. Stadion 3 Phone (0298) 323706 SaJatiga 50721
DEKLARASI
BismillahirrahmanirrahimDengan penuh kejujuran dan tanggungjawab, peneliti menyatakan bahwa skripsi ini tidak berisi materi yang pernah ditulis orang lain atau pernah diterbitkan.
Demikian juga skripsi ini tidak berisi satupun pemikiran-pemikiran orang lain, kecuali informasi yang terdapat dalam referensi yang dijadikan rujukan.
Apabila di kemudian hari ternyata terdapat materi atau pemikiran-pemikiran orang di luar referensi yang peneliti cantumkan, maka peneliti sanggup mempertanggungjawabkannya kembali keaslian skripsi ini di hadapan sidang munaqosyah skripsi.
Demikian deklarasi ini kami buat untuk dapat dimaklumi.
Salatiga, 15 September 2006 Peneliti
Endang Shobarivah 11302048
DEPARTMENT OF RELIGIOUS AFFAIRS STATE ISLAMIC STUDIES INSTITUS SALATIGA
Jl. Stadion 3 Phone (0298) 323706 Salatiga 50721___________
STATEMENT OF CERTIFICATION
THEREVITALIZATION OF THE ZUHUD CONCEPT TO THE CHARACTER BUILDING OF HUMAN BEINGS ENDANG SHOBARIYAH NIM. 11302048 Has been brought to the board of examiners on Wednesday, September 6, 2006, and hereby considered to completely fulfill the requirements of the Degree of Sarjana
Pendidikan Islam (S.Pd.I) in the English and Education Department.
Salatiga, 9 September 2006 M
13 Sya'ban 1427 H Board Examiner
Drs. Sa'adi. M.Ag NIP. 150. 256. 821
TABLE OF CONTENTS
CHAPTER I INTRODUCTION
viii
CHAPTER III: THE CONCEPT OF CHARACTER
CHAPTER IV: THE REVITALIZATION OF THE ZUHUD CONCEPT TO THE CHARACTER BULDING
A. Spiritual Value of Zuhud................................................................... —r " ' 37
BIBLIOGRAPHY APPENDIXES
CHAPTER I INTRODUCTION A. BACKGROUND OF THE STUDY As we know that Indonesia presently is included into modem and
industrial country. In that era rationalism and secularism will rise in viewing a life. And certainly it will be a desecration of life. Formerly, this world was filled with magic power, but day by day it begins to be opened and explored by most of people. Objective function and meaning of world has been accepted emotionally from revelation what ever it is. Now it begins to be responded critically and rationally.
The next effect, there will rise moral decadence, violence and deviation. The rational philosophy can not fulfill the fundamental needs in the aspect of transcendental value. Humans get a vacuum of spirituality that it causes a spiritual interference and losing of godness vision. Therefore, to face those problems, mysticism is offered as a way for improving the religiosity.
Mysticism is part of Islamic cultural heritage, that is the realization of
ihsan
, one of the third Islamic teaching beside iman and islam.1 But there is a public image that mysticism is exclusive. It runs a way from the reality of life, and it is only for individual piety, that is far from social or stmctural piety. This particular specifies to one of mysticism teaching. That is zuhud.
1 Amin Syukur, Tasawuf Sosial, Publised: Pustaka Pelajar, Yogyakarta, 2004, Page 12
2
In the concept of zuhud as maqom, world and God are viewed as dichotomy. That view is interpreted from understanding of the verses of
Al-Qurcm
and Al-Hadits textually. For example, Sura: al-Lumazah. That is why most people think zuhud as the form of denial of a reasonable way of life.
They mean it as a teaching that avoids the world, whereas in fact humans need it. It is viewed as impurity of spirituality, so to achieve a pure spirituality, humans may not be contaminated by it, moreover to have or to love the world. The world is the source of evil, dissension, fighting, violence, which are caused by the desire to dominate it. To achieve a pure spirituality level, humans have to keep away from it, that humans don’t want to work, they don’t want to have a household and they always spend their time to worship to
God only.
Actually, the experiences of all of Sufi are equal. The different between them is the interpretation of the experience it self, because the influences of sufi ’s culture in its era are affiliation.2
Mysticism developed from century to century so that raised kinds of Sufism. Some of them were only focus themselves on worship, and also there were some of Sufi that fully accepted Al-Qurcm and As-Sunnah as the sources of Sufism, that is Sunni Sufism. In other hand, there was a group of sufi that combine their mysticism with philosophy. Their theory was fifty-fifty; it means that we cannot call it a pure mysticism and even a pure philosophy.
2 W. T. Stace. Mysticism and Philosophy, Published: Macmillan, London, 1961, Page 34-
35
3
By rising of those sufi, Islam has two kinds of Sufism; first, Sunni Sufism second, philosophical Sufism.3 Both of them have different interpretation of zuhud concept. And the correct zuhud concept is wished to be able to become the best solution toward the complex problems of this world.
As we know presently, this life is being materialistic, than it rises the deviation of social life. It is caused by a poor character of humans. The more humans closed to the secular the more they were far from the God. By learning the mysticism, it will find many discussions about a human effort in perfecting himself through self disciplining in characterizing, things that should be done or avoided, the way to do, the requirements that should be prepared and fulfilled, the background of character meaning, those are the main discussions of mysticism.
In brief, education aspect of mysticism teaching is the effort of humanizing of human being. Beginning from humans' existence as the homo deviant, they faced the nature strength with a self-weakness, so they hoped there would be a substance that could help them. Humans lost their characteristics. A human is unique creature that the manifestation is not as easy as other creatures. A bird can perform as a bird, a monkey can perform as a monkey, but sometimes a human does not perform as a human but as a tiger, a wolf, a monkey, etc. Therefore, humans are mysterious creatures that sometimes they do not understand themselves. In addition, the mysticism does
3 Abu Al Wafa’ AI Ghanimi A1 Tafttazani. Sufi dari Zaman ke Zaman, Publised: Pustaka, Bandung, 1985, Page 19
4
the self know effort then it can make a human performs as a human, even though he is a group of creatures in this world.
A human being consists of many kinds of aspect, such as spiritual, emotional, intellectual, physical, social aspect, etc. The spiritual and emotional aspect influences the character building of human. Zuhud as a mysticism teaching is a spiritual approach that can build the character. If everyone wants to perfect himself with character building, a peaceful society will be realized without any destruction and deviation. In addition, Allah really hates the destroyers. As the Holy Quran mentions: e .
\ Ljjjl 'yj a j I a J! aJJl (iJbl v i»i j i i j i U i i i i j i d U i iui i s
“But seek, with the (wealth) witched God has bestowed on thee, the home of the hereafter. Nor forget thy porsion in this world: but do thou good, As God has been good to thee, and seek not (occasions for) mischief in the land: For
God loves not those who do mischief’. (Al Qashas. 77)4 Islam directs human to have a good character. It does not emerge by instant, but it needs to be exercised and developed. Therefore, hypothetically it seems that zuhud and character building are closely interrelated. So, the writer would like to write this thesis entitled: “THE REVITALIZATION OF THE
ZUHUD CONCEPT TO THE CHARACTER BUILDING OF HUMAN BEINGS”.
4 Abdullah Yousuf Ali, The Glorious Kur’an Translation and Commentary, third edition Beirut: Daar Al Fikr, 1938, Page 1023
5
B. DEFINITION OF TERM
4. Character Building Character is moral strength.8
8 AS Hornby, Oxford Advanced Learner”s Dictionary o f current English, Oxford University press, New York, 1987, Page 140
6 Dar El Machreg, El Munjid Fil Lughoh Wal A ’lam Dictionary, Dar El Machreg Sari Publisher, Lebanon, 1992. Page 308
5 A. Merriam. Webster, Webster’s third new International Dictionary, volume H to R Philippines, 1981, Page 1944
Building is to make by putting parts, materials, etc.9
3. Concept Concept means the idea or definition which is abstracted base on the concrete even.7
To Simplify in understanding and avoid mistake in interpreting the title of this graduating paper, the writer will explain some of the terms as follow:
doesn’t want to be tied but he wants to tie the world. He doesn’t want to be conducted but he wants to conduct it. He doesn’t want to be controlled but he wants to control it.
Zuhud is a lifestyle of human that is not tied by the world. He
is to avoid from everything that dominate him” 6
“Zuhud
2. Zuhud
1. Revitalization According to Webster's dictionary, Revitalization is an act or instance of revitalizing.5
7 Depdikbut, Kamus Besar Bahasa Indonesia, Balai Pustaka, Jakarta, 1994, page 520
9 Ibid, page 110
6
It means that making a moral strength of human by learning and exercising.
C. STATEMENT OF THE PROBLEM
The main problems of this study are
1. What is the concept of zuhud?
2. What is the character building of human beings?
3. What is the revitalization of the zuhud concept to the character building?
D. THE OBJECTIVE AND BENEFIT OF THE STUDY
Based on the statement above, the aims of the research are as follows: 1. To describe the concept of zuhud.
2. To describe the character building of human being.
3. To find the revitalization of the zuhud concept to the character building.
There are some benefits of the research as follow:
1. This research puts the mysticism teaching in the correct position to answer the negative perspective about it.
2. It can increase our spiritual intelligence through understanding the correct concept of zuhud.
3. It can make a self awareness to build our character and suggests us about the main aim of life.
7
E. LITERATURE RI VIEW
In thesis, the writer takes review of related literature from the other thesis and references. The first thesis is ^ written by Jumain (student of STAIN Salatiga). He wrote that dzikir is to mention God name and to keep him in mind. And in the highest achievement is to feel God's existence whenever he is standing, sitting, lying down, and their conditions. So if someone can feel him, it means that he has gotten ihsan level. That is the highest character of various worships. And how can humans who feel to be looked after by God do prohibitions. So, by dzikir everyone can build his character.
The second thesis is Emotional and Spiritual Intelligence, an Effort to Construct Future Education written by Sugiman (student of STAIN Salatiga).
He wrote that emotional and spiritual intelligence have significant implication toward educational process, education as an effective medium to create human with their whole autonomies is important to train their emotional and spiritual ability to get their success and meaningful life.
The third thesis is Kepribadian Pemuda Muslim Dalam Pandangan
Imam al-Ghazali written by Nur Ahsan (student of STAIN Salatiga). He wrote
that Moslem youth personality in Al-Ghozali perspective is the youth's personality that have good character and do not have bad character. He also explained the steps to build personality of Moslem youth, one of them is by doing mujahadah and riyadhah on and on in their life.
8
The fourth thesis is Konsep Tazkiyatun Nafs {Telaah Terhadap
pemikiran Ibnu Qayim al Jauziyah)
written by Ahmad Zaini Miftah. He wrote that Tazkiyatun Nafs is liberation from everything that can contaminate spirituality, wrong desire, bestiality behavior, resistance to goodness, and other kinds of badness. He interpreted it that it has an education value, it is a change something to be better. The way is by Tazkiyatun Nafs.
Those theses have emotional and spiritual values as the important aspects of human personality. In order to increase emotional and spiritual intelligences humans have some ways. Even though as a lifestyle Zuhud has a spiritual value. So, this thesis will be different from the previous ones.
F. METHODOLOGY OF THE RESEARCH 1. The method of collection data.
The method of collecting data that the writer uses is library research, or study of the library.10 Clearly, the writer uses books or literature related to this title. The books are Tmarn Ahmad bin Hambal, Zuhud, Amin Syukur, Zuhud di
A bad modern, Ahmad Sultoni, Modul Perkuliahan Akhlak Tasawuf; Abu
Al Wafa’ Al Ghanimi Al Taftazani, Sufi dari Zaman ke Zaman; Ari Ginanjar Agustian, Rahasia Sukses Membangun Kecerdasan Emosi dan
Spiritual: berdasarkan 6 rukun iman dan 5 rukun Islam ; Danah Zohar and Ian Marshall, SQ: Spiritual Quotient- The Ultimate Intelligence; etc.
10 Sutrisno Hadi. Metodologi Research Jilid 1, Fakultas Psikologi UGM, Yogyakarta, 1981, Page 4
9
2. Analytic method.
It is the data collecting method by collecting the data, arranges it and analyses and interprets that data as well.
G. THE OUTLINE OF THE STUDY
To make this study systematic the writer divides this study into chapters bellow: Chapter I consists of The background of the study, The definition of the term, The statement of the problem, The objective and benefit of the study,
Literature Review, Methodology of research, and The outline of the study.
Chapter II talks about The definition of Zuhud, The views about Zuhud concept, and An evaluation of Zuhud concept. Chapter HI talks about The definition of character, The natural tendency of human being in characterizing, and The character building. Chapter IV is analysis that talks about Spiritual Value of Zuhud, Emotional Spiritual Intelligence as the character elements, and The revitalization of Zuhud to the character building. Chapter V is closure that consists of Conclusion and Suggestion . BIBLIOGRAPHY APPENDIXES
CHAPTER II THE CONCEPT OF ZUHUD A. THE DEFINITION OF ZUHUD Literally, zuhud is raghaba ‘ansyai ’in wa tarakahu. It means that not to be
interested with something and leave it.1 The words zahida fiihi wa ‘anhu, zuhdan
wa zahaadatan mean to turn away from something, leave it because of its
humility or because of annoyance to it or to kill it. The word zahuda f i asy-syai ’i means not to need it. Then if it is called as zahida f i ad-dunya means to leave allowed things of this world because of to be afraid with the computation and to leave proscribed things of this world because of to be afraid with the mistreatment.
Tazahhada means to be actor of zuhud and worshiper. Az-zahid is an actor
of devotion. Its plural form is zuhad wa zuhaad. The word az-zahaadah f i asy-
syai ’i
is the opposite of loving it, willing to the little and allowed thing, leaving the more of it because Allah only.2 Terminologically, Ibnu Al-Jauzy said zuhud is the utterance about the transferring of needs from something to the better thing. There is requirement for something is not like, it is with a certain considering, who does not like something that is not included his favorite thing, it can not called by zuhud. So
'Ahmad Warsun Munawir, Al-Munavvir: Kamus Arab-Indonesia, PP. Al-Munawir, Yogyakarta, 1984, page 626
2Imam Ahmad bib Hambal, Zuhud, Darul Falah, Jakarta Timur, 2000, page XV
10
11
zuhud is not only leaving the wealth and spending it sincierely, but zuhud is leaving the world because of knowing the humility.
Zuhud or asceticism in Islam has a special meaning. It is not clergy or
leaving the world life. But it is the wisdom of comprehension to make the follower having special view of this world, while they persist in working, but the world life does not dominate their mind, and does not make them disavowing their God 4
In connection with terms of zuhud, there are two definitions. They are:
1. Zuhud as the part of sufism (maqam) In this position, zuhud means avoiding the world. Abdul Al Hakim
Hasan explains that zuhud is to turn away from the world and to concentrate
to worship, to practice and to educate the spirit to fight the pleasure with meditation {khalwat) roving, fasting, and dzikir.' The world is viewed as hindrance between sufi and God. It is viewed, as impurity of spiritually, humans may not be contaminated by it, moreover to have or to love the world. The world is the source of evil, dissension, fighting, violence, which caused by the desire to dominate it. As like mention in the holy Qur ’an, Al Hadid. 20
page xv-xvi Ibid,
4Abu Al-Wafa' A]-Ghanimi Al-taftazani, Sufi dari Zaman ke Zaman, Penerbit Pustaka, Bandung, 1985 Abdul Al-Hakim Hasan, Al-Tasawuf f i Syi'ir Al-'Arabi, Al-Anjalu Al-misriyah, Mesir, 1954, page 52
14
education of good character. And it is attached with submission to God. In the holy Qur’an, muhsin is called as the religious person. (An-Nisa 125) .!>LL>- y ] ail!
"Who can be better in religion than one who submits his whole self to God, does good, and follows the way of Abraham the true in faith? For God did take Abraham for a friend".9
B. THE VIEWS ABOUT ZUHUD CONCEPT
The Sufism development in Islam had some phases resumed as below: The first phase, in the first and second century of the Islamic calendar, was called as asceticism phase. Some Moslems focused on worship. They applied
zuhud in their life, which is not emphasizing foods, clothes, and even place to
live. Their deeds are here after oriented that caused them focused on ascetic attitude. Some of them were Hasan al Basri and Rabi 'ah alAlawiyah.
The next phase, in the third and fourth century of the Islamic calendar, was different with the Sufism before. In this century Sufism had design of transistorizes (fana) that pointed on the unity of creature and the creator. There were discussions about disappeared in love (fana fil mahbub), united with love
(.ittihad bil mahbub), everlasting with God (baqa ’ bil mahbub), seeing God (musyahadah), meeting God (liqa’), and united with God ( ‘am aljama’).10 A bdullah Yousuf Ali ,Op.CiL, page 219 ' Amin Syukur, Menggugat Tasawuf, Pustaka Pelajar, Yogyakarta, 1999, page 39
15
One of sufi in this era is Abu Yazid al Busthami. And also A1 Hallaj who had an idea about hulul stirred it up. His words were clear in describing the relationship between humans and God. One of statement that is difficult to be accepted was a pure spirituality of human that can be united with the God soul. He also stated that a wali (religious leader) could be united with God soul. Therefore, the wall is the God. And the God is wall.
The next phase, in the fifth century of the Islamic calendar, rise imam
Ghozali that fully accept Sufism based on al Qur ’em and as sunah and aimed
asceticism or zuhud, simple life, straighten of spiritually, and moral building. He recited Sufism deeply, while in other hand he criticized philosophers, Mu 'tazilah and Batiniyah. He gave modem Sufism relevant with Ahlus sunah wal jama ’ah, and opposite with the Sufism of al-Hallaj and Abu Yazid al Busthami about the human character.
A l Ghazali
influenced the next phase, in the sixth century of the Islamic calendar. It developed as sunni Sufism. This condition gave a chance for sufi who would develop their tariqat in order to educate their students, as like Sayyid
Ahmad al Rifa ’i
and Sayyid Abdul al Qadir al Jailani. The Sufism of A l Ghozali influenced both of them.
The next phase, in the seventh century of the Islamic calendar, also raised the same Sufism. Some of them were Abu al Syazili and his student, Abbu al
Abbas al Mursi and his second student, and Ibnu Athaiillah in Sufism, and it was
relevant with Sunni Sufism from Al Ghozali.16
But in the same time, in the sixth century of the Islamic calendar, also raised a group of Sufism that combines their Sufism with philosophy. Their theory was fifty-fifty; it means that we cannot call it as a pure Sufism and even a pure philosophy. Some of them were Al Syuhrawardi al Maqtul, Syeikh akbar
Muhyiddin ibn Sab ’in al Mursi, and others. It was clear that they took it from
many foreign sources and opinions, as like Greece philosophy and especially Neo-Platonism.11
Historically, zuhud has rise before Sufism. After the second century of the Islamic calendar, zuhud developed into Sufism teaching. Because of Sufism is included a part Islamic teaching, so everything connected with Sophistic behavior is based on al Qur ’an, al Hadis and disciples behavior both as maqom
(station) or hal (spiritual condition).12 In Sufism, to meet or be near with God, a sufi has to go through as long way that is stations or maqamat. Maqam is stage of the servant of God in
mujahadah
and riyadah (worship and spiritual training). And the maqamat are
taubah, wara ’, zuhud , faqr, sabar, tawakkul, and rida. It seems that zuhud is
normally included one of maqam Sufism.In the development of Sufism, it has the various tendencies so there are some patterns of Sufism. Muhammad Mustafa Abu al A ’la comments the
11 Abu Al-Wafa' Al-Ghanimi Al-taftazani. Op.Cit, page 18-20 ■fu tu n Syukur, Zuhud diA bad Modem, Pustaka Pelajar, Yogyakarta, 1997, page 14
17
development of Sufism in al Munqis min al Dalai. He says that there are four kinds of Sufism. They are:
1. Isawi Sufism It is self-identification to prophet Isa life. It is Sufism that stresses on spiritual training by decreasing to eat systematically. Some time a sufi eat a date in a day, a date in forty days. He usually forces himself not to fulfill physical right; it is like done by Ibrahim ibnu Adham. He is a zahid that has a special character. There are many versions about the story of his life, but whatever it is, it is connected with asceticism of him. Therefore, it cannot be apart from his way to achieve the highest spirituality, which is ma ’rifat with
maqom zuhud
This Sufism views this world as hijab between sufi and God, so a sufi has to leave it. Then he isolates himself to be far with people and to be near with God. As like the word of Ibrahim ibnu Adham ”Make God as your friend and keep people away from your side.”
2. Theoretical Sufism or Philosophical Sufism.
It is a kind of Sufism that combines the mysticism with rational vision and expresses it with philosophical terminology. It applies zuhud with intellectual aspect, not to take a distance with the world life physically. It is done by al Farabi. The theory was fifty-fifty; it means that we cannot call it a pure mysticism and even a pure philosophy.
18
The motif of this Sufism is different with others. It has starting point on study and analysis because of by science, a human can achieve happiness. In addition, the deed is on the second stage and the interest is limited on the goal. In other hand, for other sufi, simplicity, avoiding the enjoyment, and compelling himself are the useful way to meet God.
3. Taqhdi Sufism It is a Sufism that resembles with one of them, but it cannot achieve one of them. It does not have a clear motif in zuhud, because it is only depended on the teacher.
4. Muhammadi Sufism It is a Sufism that has a tendency to follow Prophet Muhammad’s tradition. It can be called by suny Sufism that fully accept al Qur ’an and as
sunnah as the sources of it. It is viewed as the most valid of Sufism. It applies zuhud as like prophet applied.13
Prophet Muhammad viewed the luxury as common thing. He lived economically but he was not a hermit. He also worked at home. His way of living was simple. His simplicity of living was not pretending but he viewed the simple and luxurious thing resemble one other.
Ibid, page 14-15
19
C. AN ANALYSIS OF ZUHUD CONCEPT
Zuhud
is viewed by most people as the form of denial of reasonable way of life. They mean it as a teaching that avoids the world, where as in fact humans need it. It is viewed as impurity of spirituality. So to achieve a pure spirituality, human may not be contaminated by it, more over to have or to love the world. The world is the source of evil, dissension, fighting, violence, which cause desire to dominate it. To achieve a pure spirituality level, human have to keep away from it, that human do not want to work, they do not want to have a household and they always spend their time to worship to God Almighty only.
Sufism is a part of Islamic cultural heritage, which is the realization of
Ihsan, one of the third Islamic teachings beside I man and Islam. Therefore, the sufistic behaviors have to base on al Qur ’an, al Hadist and disciples.
Most people view zuhud as an exclusive teaching and does not involve social aspect. That view happened because they only view the substance of the teaching, for example zuhud is applied by isolated himself. They do not view the contexts of the teaching that applied, which was in the era of ham umayah government. There were so many people extravagantly, while the common people live with suffering. The background of this history is necessaries understood because the actualization of view should be appropriated with the era in order to get improvement. Therefore, it is important to know the factors of zuhud. Generally, there are some factors. They are:
20
1. The factor of Islamic teaching is contained in the sources of Islam, al
Qur ’an and as Sunnah. Both of them support humans to live wara taqwa,
and zuhud. Beside it they also support human to worship, to do good behavior, to pray tahajjud, to fast, etc. some verses of al Qur ’an explain the characteristics of paradise and hell to support humans for seeking the paradise and avoiding the hell.
2. The factor of spiritual reaction of muslim to the system of social politics and economics of Islam itself. It happened when Islam was scattered in many countries that certainly caused consequences, such as it was possibly opened even less of prosperity, and there was intern political quarrel of Islam, which caused civil war between Ali bin Abi thalib and Mu ’awiyah. Because of, some people did not want to be involved in the luxurious world and did not want to know the turbulence that happened. They isolated themselves to avoid it.
For factors of zuhud from outside of Islam, Amin Syukur disagrees with that statement.14 By the reason, in Islam, there is not the system of clergy
(rahbaniyah) as like other regions. The similarity between zuhud and rah-
baniyah and other terms of it does not mean that Islam take it from others,
because zuhud life is universal preference that is found in every religion, or it can be said because of the source of religion is one, even though it is different in detail. And he agrees that zuhud is supported by Islamic teaching itself. In
14Amin Syukur, Zuhud diA bad Modern, Op.CiL, page 6
22
3. Q.S. Al-Ankabut: 64 c l
) ! o j t J i i i l )1 j *)/l L JjJl o LA-1 oAA U J
"What is the life of this world but amusement and play? But verily the home in the hereafter, that is life indeed, if they but knew".17
4. Q.S. An-Nazi'at: 37-40
(TA) ( r v ) jj-» u i i ( i •) i ^ <j+ (V^)
(37) Then, for such as had transgressed all bound, (38) And had preferred the life of this world (39) The Abode will be Hell fire (40) And for such as had entertained the fear of standing before their lord's
(tribunal) and had restrained (Their) soul from lower desires.18 In the other verses, Allah describes the characteristics of human in viewing the world. They are inclined making love with women, children and wealth from gold and silver, good horses, pets, rice fields, which are the world pleasure, but Allah is the best return, and then it is reaffirmed in the holy Qur'an that the humans extremely like wealth. While it is expained that wealth and children are fitnah (slender), but if someone can manage them, he will get reward from Allah.
Allah calls this world as mata'ulghurur or the trick pleasure. He prohibits humans not to be tricked by world and announces them about the bad effects
Ibid, page 1047 n Ibid, page 1503 1684
23
for the tricks people. He warns them about the hereafter and He finds fault people that are world lovers. Prophet Muhammad said: "What is my affair with this world? Actually I am like a wanderer under the three, then the darkness comes, it will leave me."
On the other hand, although Islam extremely prohibits Moslems to love this world, it does not mean that Islam suggests them to leave it entirely, then isolate themselves to be far with others, or not to work for seeking a gift from God in this world and to submit to His fate only.
Those statements are uncorrected because in the holy Qur'an, Allah suggests Moslems to seek a favor from God in this world. The verses that support it are:
1. Q.S. Al-Jum'ah:
10 "And when the Prayer is finished, then may ye disperse through the land, and seek of the bounty of God; and celebrate the Praise of Good often (and without stint); that ye may prosper".19
1 Ibid, page 1548
24
2. Q.S. Al-Qashas: 77 l u J i am
^ j o
'y ^>-*yi ji^ ji ! k ijji u^s
)J Ajj( j l (j £-J d l J i <&' (j-*0"'
"But seek, with the (wealth) witched God has bestowed on thee, the home of the hereafter. Nor forget thy porsion in this world: but do thou good, As God has been good to thee, and seek not (occasions for) mischief in the land. For God loves not those who do mischief’
3. Hadits of Prophet i Z J ,|JLP ijjo Jr>L'y clJbl
"Work for your world as if you will live forever, and work for your hereafter as if you will be died tomorrow".
Those argumentations approve that Islam suggests Moslems to equalize between the world and hereafter needs. The important thing wealth is how to place it properly. The wealth is the tool of religion distribution such as for education and other social works, in order to achieve a happiness life in the hereafter. As like mentioned in the holy Qur'an As-Shof: 11
1 j A ill (Jj O j-k g ^ r j a J a AJI j ij
20 Ibid, page 1023
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"That ye believe in God and His apostle, and that ye strive (your utmost) in the cause of god,, with your property and your persons: that will be best for you, if ye but knew.21
Imam Al-Ghozali also stated in Bidayatul Hidayah, "Anyone who seeks world in accordance with his need is as the tool to achieve the hereafter life.
Therefore, that world will be a field for him to achieve it. While anyone who seeks world is for pleasure, so that world will be a trouble maker of his hereafter."22
According to those statements, there is not a prohibition in Islam to seek wealth as long as it is done by the correct way. If we pay close attention to the pillars of Islam, two pillars indirectly motivate Moslems to work and endeavor for getting wealth. They are to pay charity {zakat) and to do pilgrimage (haji).
But of them need wealth to be applied.
Al-Qur'an is the source of Islam, which has been actualized by Prophet Muhammad in behavior especially for zuhud. He gave examples for his followers to live integratively in the all of life aspects and to live actively among his society. The simple life of Prophet Muhammad appeared himself as a person with a "limited" life and he was often hungry. When he had enough wealth, he always gave it as alone.
page 1542 2'lbid,
22A1-Ghazah. Bidayatul Hidayah, trans. Abi Hamid Muhammad bin Muhammad, Dian Tama,
Surabaya, NY, page 14526
A partial study of those verses and hadits makes ones to live zuhudi and to avoid the world. Sometimes there are some of them living extremely. They do not care eating and drinking. They wear simple clothes. They do not think about wealth, etc. They do it because afraid with the world enchantment. They try to achieve the happiness of spirituality. It is meeting God and getting happiness in the hereafter.
Explicitly, the word zuhud is only mentioned once in the holy Qur'an (Yusuf.
20), but so many verses show the attitude of zuhud. Overall, the verses that relate with humans attitude toward the world are defined to be two parts:
1. The verses that expect this world as a negative thing and suggest humans to isolate themselves from it. Those verses focus the humans attitude generally and unbelievers specially, which seek the world pleasure only, and wish the everlasting life in the world.
2. The verses that state that Allah not only as la'ibun creates this world but
also there is clear and positive goal. Therefore, a believer is permitted to enioy it properly and proportionally, as long as not to defeat the hereafter and to forget Allah.
By these verses, every Moslem is prohibited to isolate himself from his life (exclusive). On the contrary, they have to work hard to seek a foothold in life of this world and the result is allocated for goodness. This world is a place for action with good deeds, which the result will be picked up in the hereafter.
Their actions in this world are relevant with the function of his leadership
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qualities that has a job to make it prosper and uphold the rightness and justness.
Humans' attitude toward this world as like wished and guided by Al- Quran has a positive value and it is a great tool for them in facing their life, even more in this modem era that full of problems. Zuhud can be made as a fortification of self-building in facing the luxurious of world.
CHAPTER IH THE CONCEPT OF CHARACTER BUILDING A. THE DEFINITION OF CHARACTER Character is translation from the word akhlaq, it is singular form from
the world khuluq. It means character, behavior, or tabi'at1 * Akhlaq is educated characteristic of human being.
From those meanings, the writer concludes that akhlaq is the characteristic of human being since he was bom planted in his soul and always be there. The characteristic can be good deed, or a bed deed.
Ahmad Amin said akhlaq is the habit of intention.3 It means if someone always does acertain intention, so the habit is akhlaq. For example, if the intention is always to give, so the habit (always to give) is akhlaq of philanthropist.
In the encyclopedia of education, it is said that akhlaq is the character, nature, and ethics. It is a good behavior, which is an effect from the correct attitude of soul to the character and to the other creatures.4
Akhlaq also means the characteristic that is planted in the soul, then the
various deed (good or bad deed) were bom from it without requiring thinking and considering.5
'Luis Ma'luf, Kamus Al-Munjid, Al-Maktabali, Al-Katulikiyah, Bairut, NY, page 194
‘Abd. Hamid Yunus. Da'irah Al-Ma'arif, II As-syabab, CairoNY, page 4363Ahmad Amin, Kitab Al-Akhlaq, Dar Al-Kutub Al-Misriyah, Cairo, NY, page 15 soeganda Foerbakawatja, Ensiklopedi Pendidikan, Gunung Agung, Jakarta, 1976, page 9
5Ibrahim Anis, Al-Mu'jam Al-Wasit, Darul Ma'arif, Mesir, 1972, page 202
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To be relevant with the statement Al-Ghozali said that akhlaq is the characteristic planted in the soul and it raises the various deed easily without thinking and considering.6
Therefore, akhlaq or character is a condition or a characteristic that penetrates the soul and becomes the personality, so it raises many kinds of deed constantly and easily without any pretending and thinking. From that condition, if it rises a good deed and it is good for Islamic law and mind, so it is called as akhlaqul karimah (a good character). The other way, is rise a bad deed also bad for Islamic law and mind, so it is called as akhlakul
madzmumah (a bad character).
Al-Khuluq is called as a condition or a characteristic that penetrates the
soul because if there is someone who rarely donates his wealth, so he is not philanthropist as the reflection of his personality.
In addition, an act can be evaluated well when it is raised easily as a habit without thinking. It is said because if there is someone who forces himself to donate his wealth, so he is not a philanthropist.
B. THE NATURAL TENDENCY OF HUMAN BEINGS
IN CHARACTERIZING
This life is a choosing, it means that a human should choose a certain activity. Related with akhlaq the choosing for human is to choose something that is naturally good or bad. Fujur and laqwa potential are the power that
6Imam Al-ghozali, Ihya' Ulumudin III, Cairo, NY, page, 56
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decided by Allah for human to be able to do something. By fujur a human can acts badness, and by taqwa he can act goodness. It is connected with the words: "laa haula walaa quwata ilia billahi al 'aliyil adhim". It means, "No power to do goodness and no power to prevent badness except it is by permission of Allah the Almighty". This means that every action of human is by His intention. It does not mean that Allah moves his action, but He has provided a power for human to do something before. The human position in actualizing the action is given independency to choose the fujur potential. If he will do goodness, he should choose the taqwa potential. That has provided.7 But both of them there is a consequences, they are reward and punishment.
Every human is given a moral awareness or feeling of characterizing as a natural tendency given since he was bom. In other word, the moral awareness or feeling to do goodness is the nature of human since he was bom. The action that is raised from this awareness is called as characterizing. It is an action that appropriates with the norm of moral.
A moral awareness is about oneself in facing goodness. Here, humans differ between them. It means that they may or may not do although both of them can be done. Not every human appears the moral awareness early. In the first life, he has not able to do his humanity yet. It grows slowly. When he is able to think and to have an intention, he enters the moral world. It means that he can differ between badness and goodness.8
Ahmad Sulthoni. Modul Perkuliahan Akhlaq Tasavvud, STAIN Salatiga, 2004, page 28-29
°Asmaran As., Pengantar Studi Akhlak, Raja Grafindo Persada, Jakarta, 2002, page 40-4131
Because of the preference of human is always to do something appropriate with moral or akhlaq law, so every action that deviates from it is the deviation. The life that bases on the nature that created by Allah is hakiki