Agama Islam: Pandangan Umum dan Prinsip-Prinsip Inti
Agama Islam: Pandangan Umum dan Prinsip-Prinsip IntiIslam adalah agama monoteistik yang didasarkan pada keyakinan kepada Allah (Tuhan) dan ajaran...
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Agama Islam: Pandangan Umum dan Prinsip-Prinsip Inti
Islam adalah agama monoteistik yang didasarkan pada keyakinan kepada Allah (Tuhan) dan ajaran yang diajukan oleh Nabi Muhammad. Dengan lebih dari 1,8 miliar penganut di seluruh dunia, Islam memiliki pengaruh yang signifikan dalam budaya, masyarakat, dan sejarah banyak negara. Artikel ini akan menguraikan beberapa aspek utama agama Islam, termasuk sejarah, keyakinan, praktik, dan nilai-nilai inti.
1. Sejarah dan Asal Usul: Islam bermula di Arab pada abad ke-7 Masehi ketika Nabi Muhammad menerima wahyu dari Allah melalui malaikat Jibril. Wahyu tersebut tertulis dalam kitab suci Islam, Al-Qur'an. Muhammad dianggap sebagai nabi terakhir, mengakhiri garis nabi yang telah dimulai dengan Nabi Adam. Sebelumnya, bangsa Arab memiliki berbagai bentuk kepercayaan politeistik.
2. Keyakinan Inti: Pada dasarnya, keyakinan dalam Islam dapat diringkas dalam "Pilar-Pilar Iman," yaitu:
- Iman kepada Allah: Keyakinan dalam satu Tuhan yang Maha Esa, pencipta dan pengatur alam semesta.
- Iman kepada Malaikat: Keyakinan pada malaikat-malaikat sebagai makhluk tak terlihat yang melaksanakan tugas-tugas khusus dari Allah.
- Iman kepada Kitab Suci: Keyakinan bahwa Allah telah mengirimkan kitab-kitab suci sebagai panduan bagi manusia, termasuk Taurat, Zabur, Injil, dan Al-Qur'an.
- Iman kepada Nabi: Keyakinan pada para nabi yang diutus oleh Allah untuk membawa ajaran-ajaran dan petunjuk kepada manusia.
- Iman kepada Hari Akhir: Keyakinan akan adanya hari kiamat dan kebangkitan, di mana manusia akan dihisab atas perbuatannya di dunia.
- Iman kepada Qada dan Qadar: Keyakinan pada takdir dan kehendak Allah sebagai pembuat segala sesuatu.
3. Praktik Utama: Islam memiliki lima tugas ritual yang dikenal sebagai "Rukun Islam":
- Shahada: Mengucapkan dua kalimat syahadat untuk mengakui keesaan Allah dan kenabian Muhammad.
- Salat: Melakukan shalat lima kali sehari, menghadap Ka'bah di Makkah.
- Zakat: Memberikan sumbangan kepada yang membutuhkan sebagai bentuk kepedulian sosial dan solidaritas.
- Puasa: Menjalankan puasa selama bulan Ramadan sebagai tanda ketaatan kepada Allah dan pengendalian diri.
- Haji: Jika mampu, melakukan perjalanan ke Makkah untuk menunaikan ibadah haji sekali seumur hidup.
4. Nilai-Nilai Inti:
- Keadilan dan Keseimbangan: Islam mendorong keadilan sosial dan ekonomi serta menghindari perilaku berlebihan atau ekstrem.
- Kemanusiaan dan Kepedulian Sosial: Agama ini mengajarkan pentingnya mengasihi, membantu, dan memperhatikan sesama manusia.
- Ketaatan kepada Allah: Penganut Islam diharapkan mengikuti ajaran Allah dan menjalani kehidupan sesuai dengan nilai-nilai Islam.
- Ketoleranan dan Kerukunan: Meskipun Islam merupakan agama utama, Islam juga mengajarkan menghormati keyakinan agama lain dan hidup berdampingan dengan damai.
Kesimpulan: Islam adalah agama yang kaya dengan ajaran-ajaran moral, etika, dan kehidupan yang berpusat pada kepatuhan kepada Allah. Agama ini telah memberikan pengaruh besar dalam perkembangan masyarakat dan budaya di seluruh dunia. Dengan memahami prinsip-prinsip dasar Islam, kita dapat menghargai keragaman budaya dan keyakinan di dunia yang semakin terhubung ini.
ALAMSYAH ARAFI Agustus 09, 2023 Admin Bandung IndonesiaDutch Colonial Period Hajj Exam
Those returning from the pilgrimage are required to take exams. Those who pass the exam are allowed to wear the title and hajj dress.
Pilgrims from various regions in Indonesia have departed for Mecca to perform the pilgrimage. The departure of the pilgrims this year was divided into two waves. The first batch ends on 16 June 2023, while the second batch starts from 7 to 22 June 2023.
The pilgrimage has been a dream for Muslims in the archipelago since ancient times. M. Dien Majid wrote in Hajj in the Colonial Period, at the end of the 19th and early 20th centuries, pilgrims from various regions in the archipelago made up more than 40 percent of all pilgrims from various countries in the world. The great interest of Indonesian Muslims in performing the pilgrimage became the focus of the attention of the Dutch colonial government, which was worried that it could disrupt their status quo as rulers in their colonial territories.
Therefore, the colonial government drew up a number of regulations related to the implementation of the pilgrimage. Kees van Dijk in "Sarong, Cloak, and Pants: Appearance as a Means of Discrimination and Discrimination", contained in Outward Appearances compiled by Henk Schulte Nordholt and M. Imam Aziz, said that in the mid-19th century the Dutch had considered the possibility of banning the use of the title of Hajj and prevent those who have traveled to the Holy Land from wearing special garments, which are described as the “Mohammedan costume and turban”.
Dutch Colonial Period Hajj Exam
However, the Indian Consul decided otherwise. “Unable to forbid hajjis from wearing their Arabic titles and attire, the colonial administration developed laws to ensure at least that all those who called themselves hajjis (and who dressed in such fashion) had indeed traveled to the Holy Land,” wrote Van Dijk. As such, Muslims cannot "call themselves the name of the hadji and adopt his costume without ever setting foot in the Holy Land".
Based on the regulations contained in the Staatsblad voor Nederlandsch-Indie 1859 number 42, people who return from the pilgrimage must take a kind of test held by the regent or regional head with equal status, and be assisted by one or more hajjis who have a good reputation. to find out if these people really went to Mecca. If these people pass the test, they will receive a certificate and be allowed to dress like a pilgrim.
Meanwhile, according to Dien Majid, if a person who takes the exam cannot prove that he has actually performed the pilgrimage in the Holy Land, then he is not entitled to receive a certificate and is not permitted to dress like a pilgrim. Not only that, the person is also threatened with fines ranging from f.25 to f. 100 for each violation.
Regulations related to the implementation of the pilgrimage compiled by the colonial government not only regulated the examination of the pilgrimage, but also required people who had just returned from the Holy Land to report to the local authorities when they first arrived to get a pass sign, which was valid for the next trip to the chosen place. In order to make this policy known to the public, the regulations contained in the Staatsblad voor Nederlandsch-Indie 1859 number 42 were translated into Malay and Chinese.
Over time, the regulations related to the implementation of the Hajj, including the obligation to take the Hajj exam, have drawn attention from a number of parties, one of which is Snouck Hurgronje. According to E. Gobée and C. Adriaanse in C. Snouck Hurgronje's Advice During his Service to the Dutch East Indies Government 1889–1936, Snouck expressed his criticism of the Hajj regulations drawn up by the colonial government in 1859 to the governor general. He considered that the examination and awarding of haj diplomas were unnecessary, moreover every haj exam could be passed with good results by a non-hajjan, while a hajj who was rather stupid would only pass with difficulty.
In addition, Snouck also said that the habit of using Hajj clothes by people who have not performed the pilgrimage is not a crime. “Firstly, Hajj clothing is very difficult to define; and upon analysis, there was nothing left but his turban. However, this headgear has been worn since ancient times, apart from the hajjis, by native officials in the two religious holidays, and also by many of the princes who are still functioning, even though they are not hajjis. The turban is also worn by Hadramaut Arabs, most of whom have not yet performed the pilgrimage," he said. Therefore, Snouck believes that the wearing of "Arab head covering" is sometimes seen by the local community as part of a custom.
Regarding the use of the title hajj, Wim van den Doel in Snouck: Biography of a Scientist Christiaan Snouck Hurgronje writes that the Dutch scientist and orientalist thought that it was the colonial government that unknowingly gave the honorary stamp to the title hajj. According to Snouck, the title's value of the word hajj was largely due to false fears on the part of the colonialists that the government protected the title and defended its misuse. Thus, Snouck not only pushed for the abolition of the hajj examination policy, he also concluded that placing the hajj title and attire outside the law was the only rational step that could be taken by the colonial government until the policy was abolished in 1902.*
ALAMSYAH ARAFI Agustus 06, 2023 Admin Bandung IndonesiaDutch Colonial Period Hajj Exam
Dutch Colonial Period Hajj ExamThose returning from the pilgrimage are required to take exams. Those who pass the exam are allowed to wear the title and...
Islamic Civilization in a Collection of Archives
The history of Islamic civilization stretches long from the Arabian Peninsula to the Archipelago. Millions of archives scattered everywhere record his journey.
In general, cooperation between countries with Muslim populations is established in the economic, scientific and cultural fields. However, it has never been established in the field of archives. In fact, the history of Islam that is preserved in archival records is also part of world civilization. It is for this reason that the heads of archives from countries with Muslim populations gathered for the first time.
"This meeting is an initial step to explore and explore the establishment of a national archive collaboration forum in all Muslim or Muslim-populated countries," said Head of the National Archives of the Republic of Indonesia (ANRI) Imam Gunarto in a preliminary meeting "National Archive Cooperation Forum of Populated Countries Muslim majority” at ANRI, South Jakarta on Wednesday 12 July 2023.
Apart from Indonesia as the host, the meeting was attended by representatives of nine other countries. They are: Saudi Arabia, Brunei Darussalam, Iraq, Kuwait, Malaysia, Morocco, Qatar, Palestine and Jordan. This forum is expected to preserve the collective memory of the long-standing history of Islam. And of course to increase the role of national archives in Muslim countries at the international level.
The pleasures of Cianjur
Indonesian Archives Ambassador Rieke Diah Pitaloka who is also a member of the DPR emphasized the same thing. Apart from serving as historical evidence, the historical archives of Islamic civilization are also a collective memory of the struggles of every nation which is dominated by Muslims. According to him, the thoughts of the leaders of Islamic countries are in line with the thoughts of the leaders at the Asian-African Conference (KAA). Work together for peace, justice and the welfare of mankind.
One of the important historical archives is related to the formation of the Organization of the Islamic Conference in 1969. It later changed its name to the Organization of Islamic Cooperation (OIC). The formation of the OIC was spearheaded by King Hasan II from Morocco and King Faisal from Saudi Arabia.
“The archives reveal the fact that this organization is not only fighting to protect the holy places of Muslims, not only striving to increase cooperation among member countries. OIC also fights for international peace and security. In line with the spirit of the 1955 Asian Conference, the OIC is committed to helping the struggle for an independent and sovereign Palestinian state," Rieke added.
In Indonesia alone, historical archives on Islam are quite rich. It is scattered everywhere. Not only in archival institutions, but kept by clerics, Islamic boarding schools, and Islamic-based communities.
According to Oman Fathurrahman, professor of philology at the Syarif Hidayatullah Islamic University, many archives in Indonesia are linked to the Arab world through tarekat and selawat manuscripts. This is because the network of Islamic civilization in the past was connected in such a way. Is it through trade, diplomacy, knowledge interaction, or religious interaction. This connected network makes Islam not only grow and develop in the Arabian Peninsula. Islamic civilization was born later in various areas that were originally called peripheral or periphery scholars.
However, Oman does not agree with the term peripheral as a suburb which has a low meaning. Peripherals show more places far from the center of Islamic development such as Mecca and Medina. But from the point of view of Islamic civilization, it is not actually in the sense that the quality of adab is low.
“Never see that Islamic archives and manuscripts written in non-Arabic languages are inferior. Absolutely not. That there is a translation, yes. Arabs also used to translate Greek archives and scholarship at Baitul Hikmah during the Abbasid Caliphate, for example," he said.
The spice route shows the route from Mecca and Medina to the archipelago through various regions. Starting from Aden in Yemen, Oman, to Sri Lanka. At least until the 19th century, these stopover points became the route for connecting Indonesian pilgrims to the holy land. Thus, Islamic civilization is actually very, very rich, not only in Arabia.
"We have Arab, African, Asian, Persian, Turkish, Ottoman and even European Islamic civilizations. If in the context of archives and manuscripts, we will find Islamic archives in countries in this region, including Southeast Asia (Nusantara). This is what is less known by the public about the complexity of the international relations of the Muslim world that connects it with us in Southeast Asia," explained Oman.
Besides Arab Islam influencing the culture of the Archipelago, continued Oman, it turns out that Nusantara Islam has also contributed to the Arab world. Lots of thoughts from Nusantara scholars whose books were printed in the Arab world. Some of them were Sheikh Abdurrauf Singkil (1615-1693) from Aceh, Sheikh Abdus Shamad al-Palimbani (1704-1789) from Palembang, and Sheikh Muhammad Arsyad al-Banjari (1710–1812) from Banjar. Their works were printed at Mustafa Al-Babi al-Halabi, the oldest printing house in Cairo, Egypt.
“You can see that there is a reciprocal relationship, a mutually beneficial connection. This relationship stimulated the birth of Islamic archives and manuscripts. So Nusantara scholars interacted with the Indian, Persian, Arab Muslim communities, met in Mecca and Medina, then gave birth to archives," he explained.
ALAMSYAH ARAFI Agustus 06, 2023 Admin Bandung IndonesiaIslamic Civilization in a Collection of Archives
Islamic Civilization in a Collection of ArchivesThe history of Islamic civilization stretches long from the Arabian Peninsula to the Archipelago....
Exploring Shia History
Shia is said to have been present in the archipelago for a long time. Traces of history and its influence can be used to reduce Sunni-Shia conflicts.
The community's ignorance of history and Shia teachings is considered to have played a role in igniting the embers of the Sunni-Shia conflict in Indonesia until now. Because of this, this nation is easily unstable in responding to the differences between the two major streams of Islam. This was stated by Husain Heriyanto, a teaching staff at the University of Indonesia, in the "International Conference on Historical and Cultural Presence of Shias in Southeast Asia" at Gadjah Mada University, Yogyakarta.
Ignorance does not only affect ordinary people, but also religious leaders. When culturalist Agus Sunyoto was attending an Islamic boarding school, his teacher advised him to stay away from Shia teachings. “According to him, Shia is anti-mawlid, anti-wiridan, and anti-pilgrimage. Even though they are Wahhabism,” said Agus, author of the book Atlas Wali Songo. "The existence and influence of Shia has taken root in several parts of the archipelago since 1400 years ago."
In Central Maluku, this influence is manifested in the form of the Ma'atenu dance. This dance was introduced by the Hatuhaha people. "They are the oldest Muslim community in Maluku which was formed since the eighth century. Their leader has a lineage from Ali bin Abi Talib. Therefore, this dance is intended as a form of praise for the Prophet Muhammad, Ali, and his descendants."
The As Pelor gang
Ripping the body with a sharp object characterizes this dance. Exactly with the dance in the Shia tradition to commemorate the event of Karbala. Until now this dance is still sustainable. "Shia teachings have integrated with the ancestral culture of Moluccas Islam," said Yance Zadrak Rumahuru, teacher at the Ambon State Protestant Christian College (STAKPN). "Unfortunately, this contribution is often overlooked."
Shia influence is also found in Sumatra. Mohammad Ali Rabbani, attache to the Iranian Embassy, stated that traces of heritage from Indians in Sumatra are strong with Shiite influence, for example, tabuk and tombs dating from the 17th century.
“This is because the Indians who came to Sumatra were influenced by the Persians. Those people adhere to the Shiite sect," Rabbani said. On the other hand, the Persians and Indians also adopted the traditions of the Sumatran people. “This interaction benefits Muslims. One nation benefits from another nation.
Shia Begins from Veranda of Makkah
In Aceh the situation is somewhat different. The people there were first familiar with Persian traditions. "Before Shia became an official sect in Persia, the Acehnese had come into contact with Persian culture," said Kamaruzzaman Bustaman Ahmad, a lecturer at the State Islamic Institute (IAIN) Ar-Raniry, Aceh.
Because of this, it is difficult to dissect the traditions of Shia, Persia and Aceh. “All of this has been blended in the dayah (Islamic boarding school). The results are poured outside the dayah," said Kamaruzzaman. Even so, Shia-Sunni bloody conflict never occurred in Aceh in the 17th century. This was because extreme groups within Sunni or Shia dominated Aceh at that time. According to Azyumardi Azra, a professor at the Syarif Hidayatullah State Islamic University in Jakarta, the long history of Shia history in the archipelago can be used to reduce Sunni-Shia conflict. “It is clear that Sunni-Shia can no longer be seen in black and white. The two influence each other.”*
Revealing Shia History
Exploring Shia HistoryShia is said to have been present in the archipelago for a long time. Traces of history and its influence can be used to reduce...
أحدهم صديق أو يقول الحقيقة دائمًا.
'ahaduhum sadiq 'aw yaqul alhaqiqat dayman.
1.siddiq" atau selalu berkata benar."
عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِنَّ الصِّدْقَ يَهْدِي إِلَى الْبِرِّ وَإِنَّ الْبِرَّ يَهْدِي إِلَى الْجَنَّةِ وَإِنَّ الرَّجُلَ لَيَصْدُقُ حَتَّى يَكُونَ صِدِّيقًا وَإِنَّ الْكَذِبَ يَهْدِي إِلَى الْفُجُورِ وَإِنَّ الْفُجُورَ يَهْدِي إِلَى النَّارِ وَإِنَّ الرَّجُلَ لَيَكْذِبُ حَتَّى يُكْتَبَ عِنْدَ اللَّهِ كَذَّابًا
Artinya: "Sesungguhnya kejujuran akan membimbing pada kebaikan, dan kebaikan itu akan membimbing ke surga, sesungguhnya jika seseorang yang senantiasa berlaku jujur hingga ia akan dicatat sebagai orang yang jujur. Dan sesungguhnya kedustaan itu akan mengantarkan pada kejahatan, dan sesungguhnya kejahatan itu akan menggiring ke neraka. Dan sesungguhnya jika seseorang yang selalu berdusta sehingga akan dicatat baginya sebagai seorang pendusta."(HR. Bukhari dan Muslim).
Ada juga hadits lain yang juga mengajarkan kepada umat Muslim untuk selalu bersikap jujur,
yaitu:
قُلْتُ لِلْحَسَنِ بْنِ عَلِيٍّ مَا حَفِظْتَ مِنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ حَفِظْتُ مِنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ دَعْ مَا يَرِيبُكَ إِلَى مَا لَا يَرِيبُكَ فَإِنَّ الصِّدْقَ طُمَأْنِينَةٌ وَإِنَّ الْكَذِبَ رِيبَةٌ
Artinya: “Aku bertanya kepada Al Hasan bin Ali: Apa yang kau hafal dari Rasulullah Shallallahu`alaihi wa Salam? Ia menjawab: Aku menghafal dari Rasulullah Shallallahu `alaihi wa Salam: Tinggalkan yang meragukanmu kepada sesuatu yang tidak meragukanmu karena kejujuran itu ketenangan dan dusta itu keraguan.
" (HR. Tirmidzi).
-Imam Al Ghazali membagi sifat siddiq menjadi 5 jenis
, sebagaimana dijelaskan dalam buku Khusus Pemuda Keren karya Muh Akbar Nasrullah,
yaitu:
Jujur dalam niat atau kehendak, yaitu tiada dorongan bagi seseorang dalam segala tindakan selain dorongan dari Allah SWT.
Jujur dalam ucapan (lisan), yaitu kesesuaian berita yang diterima dan yang disampaikan, sehingga dalam proses penyampaian tidak menimbulkan fitnah, kepada orang lain.
Jujur dalam kemauan, yaitu berusaha agar terhindar dari kesalahan-kesalahan dalam menyampaikan kebenaran.
Jujur dalam perbuatan atau amaliah, yaitu beramal dengan sungguh-sungguh, sehingga perbuatan zahirnya tidak menunjukkan sesuatu yang ada dalam batinnya dan menjadi tabiat bagi dirinya.
Jujur dalam menepati janji, yaitu mempertaruhkan harkat dan martabat diri dihadapan orang lain, bahwa diri tersebut sanggup untuk melakukannya.
Secara bahasa, siddiq artinya benar atau jujur. Siddiq merupakan sifat yang dimiliki oleh para rasul Allah SWT dan harus diteladani oleh umat Islam.
Hal ini telah termaktub dalam Alquran surat Maryam ayat 50 berikut:
وَوَهَبْنَا لَهُمْ مِنْ رَحْمَتِنَا وَجَعَلْنَا لَهُمْ لِسَانَ صِدْقٍ عَلِيًّا
Artinya: "Dan Kami anugerahkan kepada mereka sebagian dari rahmat Kami dan Kami jadikan mereka buah tutur yang baik (siddiq) dan mulia."
Dr. Hasbi menerangkan dalam buku Pendidikan Agama Islam Era Modern, lawan dari kata siddiq adalah al-kazzibu yang artinya dusta atau bohong. Jadi, sifat siddiq artinya sikap seseorang yang sejalan dengan ucapan dan perbuatannya dalam menyampaikan informasi.
Allah SWT berfirman:
يٰٓاَيُّهَا الَّذِيْنَ اٰمَنُوا اتَّقُوا اللّٰهَ وَقُوْلُوْا قَوْلًا سَدِيْدًاۙ
Artinya: “Wahai orang-orang yang beriman! Bertakwalah kamu kepada Allah dan ucapkanlah perkataan yang benar.” (QS. Al Ahzab: 70)
2. Al-Amanah
Al-Amanah merupakan sifat wajib bagi rasul lainnya. Memiliki arti dapat dipercaya, sifat ini begitu melekat pada para rasul.
Setiap perkataan maupun perbuatan yang ditunjukkan oleh rasul sudah pasti dapat dipercayai.
Rasulullah tidak mungkin ingkar terhadap perbuatan atau ucapannya, karena tidak ada satupun perbuatannya yang terlepas dari maksud Allah SWT.
Contohnya saat kaum Nabi Nuh AS mendustakan apa yang sudah dibawa dari Allah SWT.
Allah SWT menegaskan bahwa Nuh AS merupakan orang yang terpercaya atau amanah.
إِذْ قَالَ لَهُمْ أَخُوهُمْ نُوحٌ أَلَا تَتَّقُونَ إِنِّى لَكُمْ رَسُولٌ أَمِينٌ
"Iż qāla lahum akhụhum nụḥun alā tattaqụn. Innī lakum rasụlun amīn."
Artinya: “Ketika saudara mereka (Nuh) berkata kepada mereka, “Mengapa kamu tidak bertakwa? Sesungguhnya aku ini seorang rasul kepercayaan (yang diutus) kepadamu,” (QS Asy-Syu’ara: 106- 107).
3. At-Tabligh
At-Tabligh artinya adalah menyampaikan.
Tidak pernah sekalipun Rasulullah menyimpan wahyu dari Allah untuk dirinya atau hanya untuk keluarganya sendiri.
Setiap wahyu yang disampaikan kepadanya akan disampaikan kembali kepada umat manusia.
Sebab menyampaikan wahyu dari Allah kepada umat manusia merupakan tugas seorang rasul.
Dalam sebuah riwayat menyebutkan bahwa Ali bin Abi Thalib ditanya mengenai wahyu yang tidak ada di dalam Al-Qur'an.
Ali menegaskan: “Demi Zat yang membelah biji dan melepas napas, tiada yang disembunyikan kecuali pemahaman seseorang terhadap Al-Qur'an.”
Hal tersebut juga dijelaskan dalam Al-Qur'an:
۞ يَٰٓأَيُّهَا ٱلرَّسُولُ بَلِّغْ مَآ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ ۖ وَإِن لَّمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُۥ ۚ وَٱللَّهُ يَعْصِمُكَ مِنَ ٱلنَّاسِ ۗ إِنَّ ٱللَّهَ لَا يَهْدِى ٱلْقَوْمَ ٱلْكَٰفِرِينَ
"Yā ayyuhar-rasụlu ballig mā unzila ilaika mir rabbik, wa il lam taf'al fa mā ballagta risālatah, wallāhu ya'ṣimuka minan-nās, innallāha lā yahdil-qaumal-kāfirīn."
Artinya: “Wahai rasul! Sampaikanlah apa yang diturunkan Tuhanmu kepadamu. Jika tidak engkau lakukan (apa yang diperintahkan itu) berarti engkau tidak menyampaikan amanat-Nya.
Dan Allah memelihara engkau dari (gangguan) manusia. Sungguh, Allah tidak memberi petunjuk kepada orang-orang kafir,” (QS Al-Maidah: 67).
4. Al-Fathonah
Al-Fathonah berarti memiliki kecerdasan yang tinggi. Ini merupakan sifat wajib bagi rasul yang mutlak adanya.
Sebab, kecerdasan tersebut dibutuhkan karena berkaitan dengan misi suci yang telah diamanahkan oleh Allah SWT.
Selain itu, karena ujian dan tugas yang diberikan kepada rasul sangat berat, tentunya hal ini memerlukan kecerdasan untuk menyelesaikan masalah secara cepat.
Rasul juga berperan sebagai tokoh Islam, pemimpin, panglima perang, pebisnis, politisi, dan sebagainya semasa hidupnya.
Nabi dan rasul diberi kecerdasan oleh Allah SWT agar mampu merangkul hingga memerangi kaum yang menolak keberadaan Allah SWT dan tidak berada di jalan-Nya.
Sifat Wajib bagi Rasul yang Harus Dikenalkan Si Kecil
أحدهم صديق أو يقول الحقيقة دائمًا. 'ahaduhum sadiq 'aw yaqul alhaqiqat dayman.1.siddiq" atau selalu berkata benar."
عَنْ النَّبِيِّ صَلَّى اللَّهُ...
