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هُوَ أَبُوْ عَبْدِ اللهِ مُحَمَّدُ بْنُ إِدْرِيْسَ بْنِ الْعَبَّاسِ بْنِ عُثْمَانَ بْنِ شَافِعٍ، يَجْتَمِعُ مَعَ النَّبِيِّ صَلىَّ اللهُ عَلَيْهِ وَسَلَّمَ فىِ جَدِّهِ عَبْدِ مَنَافِ، فَهُوَ عَرَبِيٌّ قُرَشِيٌّ.
Beliau adalah Abu Abdullah Muhammad bin Idris bin Abbas bin Usman bin Syafi’i. Nasabnya bertemu dengan Nabi Saw pada kakeknya Abdu Manaf, maka dia termasuk suku Arab Quraisy.
وُلِدَ بِغَزَّةِ بِالشَّامِ سَنَةَ خَمْسِيْنَ وَمِائَةٍ بَعْدَ الْهِجْرَةِ ثُمَّ حُمِلَ إِلىَ مَكَّةَ صَغِيْرًا، وَنَشَأَ بِهَا فَقِيْرًا، فَحَفِظَ الْقُرْآنَ وَأَحَبَّ النَّحُوَ وَالشِّعْرَ وَاللُّغَةَ، وَرَحَلَ إِلىَ الْبَادِيَةِ لِيَتَعَلَّمَ هذِهِ الْعُلُوْمُ مِنَ الْعَرَبِ، وَيَسْمَعَ كَلاَمَهُمْ.
Dia dilahirkan di Ghaza di Syam pada tahun 150 H. Selanjutnya ia dibawa ke Mekkah ketika masih kecil, dan ia hidup disana dalam keadaan faqir. Ia hafal al-Qur’an dan sangat mencintai ilmu nahwu, syair dan bahasa. Ia pergi ke pedesaan untuk belajar ilmu-ilmu tersebut dari orang-orang Arab, dan mendengarkan ucapan-ucapan mereka.
ثُمَّ رَحَلَ إِلىَ اْلإِمَامِ مَالِكٍ رَضِيَ اللهُ عَنْهُ بِالْمَدِيْنَةِ، وَقَرَأَ عَلَيْهِ الْحَدِيْثَ وَالْفِقْهَ.
Selanjutnya ia mendatangi Imam Malik RA (semoga Allah meridhainya) di Madinah. Dan ia membaca (belajar) padanya ilmu hadits dan ilmu fiqih.
ثُمَّ ذَهَبَ إِلىَ مَكَّةَ، فَعَلَّمَ بِهَا الْعُلُوْمَ الْعَرَبِيَّةِ، وَانِْتَقَلَ إِلىَ بَغْدَادِ فَاجْتَمَعَ عَلَيْهِ عُلَمَاؤُهَا, وأُدَبَاؤُهَا, وَفُقَهَاؤُهَا. ثُمَّ رَحَلَ إِلَى مِصْرِ فِى آخِرِ الْقَرْنِ الثَّانِي الهِجْرِي، فَسَكَنَ الْفُسْطَاطَ، وَدَرَّسَ بِجَامِعِ عَمْرُو، ثُمَّ تُوُفِّى سَنَةَ أَرْبَعٍ وَمِائَتَيْنِ بَعْدَ الْهِجْرَةِ، وَدُفِنَ بِمَدْفَنِهِ الْمَعْرُوْفِ بِالْقَاهِرَةِ عَلَى مَقْرَبَةٍ مِنْ قَلْعَةِ الْجَبَلِ.
Kemudian dia pergi ke Makkah, disana ia mengajar ilmu-ilmu arab. Dan ia pindah ke Baghdad, maka para ulama, para sastrawan, dan para ahli fiqih berkumpul padaya. Selanjutnya ia pergi ke Mesir pada akhir abad ke-2 H. Ia tinggal di Fusthat, ia mengajar di masjid Amru. Ia wafat pada tahun 204 H dan dimakamkan di pemakaman terkenal di Kairo dekat Qol’atul Jabal.
وَقَدْ كَانَ الشَّافِعِي وَافِرَ الذَّكَاءِ، رَاجِحَ الْعَقْلِ، فَصِيْحَ اللِّسَانِ. وَكَانَ مِنْ أَعْلَمِ الْنَّاسِ بِكَلاَمِ اللهِ وَسُنَّةِ رَسُوْلِهِ عَلَيْهِ السَّلاَم.
Syafi’i adalah orang yang sangat pintar, banyak akalnya, serta fashih lisannya. Ia merupakan sebagian dari manusia yang paling tahu tenang al-Qur’an dan Sunnah Rasul.
وَمَذْهَبَهُ أَحَدُ الْمَذَاهِبِ اْلأَرْبَعَةِ الصَّحِيْحَةِ اَلَّتِى يَجْرِى عَلَيْهَا الْمُسْلِمُوْنَ فِى أَنْحَاءِ اْلأَرْضِ رَضِيَ اللهُ عَنْهُ.
Dan mazhabnya merupakan salah satu dari empat mazhab yang benar, yangdiikuti oleh orang-orang muslim di penjuru dunia. Semoga Allah meridhainya.
Jumat, 19 November 2010
Prinsip Akhlak
1. Akhlak yang baik dan benar harus didasarkan atas al-Qur’an dan as-Sunah bukan dari tradisi atau aliran-aliran tertentu yang sudah tampak tersesat.
Aliran ahlus sunah memandang baik buruk didasarkan atas agama, dan akal tidak mungkin mengetahui yang baik dan buruk tergantung pada kesesuaian dengan akal, karena akal merupakan anugerah Allah yang mulia. Al-Ghazali memandang baik buruk atas akal yang didasari dengan jiwa agama baik berdasarkan al-Qur’an maupun hadis. sedang Abu A'la al-Maududi memandang baik buruk ditentukan oleh pengalaman, rasio, dan intuisi manusia yang dibimbing tuhan melalui wahyu-Nya. Tampaknya pendapat yang terakhir inilah yang dapat dijadikan prinsip baik akhlak alami, karena kenyataannya akhlak merupakan kebiasaan yang reflektif yang semestinya ditopang oleh kebenaran rasio, dan intuisi dibimbing oleh wahyu Allah.
2. Adanya keseimbangan antara berakhlak kepada Allah, kepada sesama manusia, dan kepada makhluk Allah
Berakhlak kepada manusia adalah toleransi antaragama, memberikan hak sebagai tetangga, warga negara atau warga agama, ikut terlibat dalam segala hal, tidak ingin menang sendiri, bertanggungjawab atas masalah sosial, tolong menolong, saling memaafkan, saling menghormati, dan sabar serta menahan diri. Sedangkan akhlak kepada hewan dan tumbuhan adalah melestarikan, memanfaatkan untuk kepentingan ibadah, tidak menyakiti, sehingga Nabi SAW, menyerukan agar menajamkan alat potong ketika ingin menyembelih hewan.
3. Pelaksanaan akhlak harus bersamaan dengan akidah dan syariah, karena ketiga unsur diatas merupakan bagian integral dari syariah Allah swt.
4. Akhlak dilakukan semata-mata karena Allah, walaupun objek akhlak adalah kepada makhluk. Sedangkan ahklak kepada Allah harus lebih diutamakan dari pada akhlak kepada makhluk.
5. Akhlak dilakukan menurut proporsinya, misalnya seorang anak harus lebih hormat kepada orang tuanya dari pada orang lain.
Prof. Dr. Muhaimin, M.A dkk. Kawasan dan Wawasan Studi Islam. Jakarta: Kencana, 2005.
Aliran ahlus sunah memandang baik buruk didasarkan atas agama, dan akal tidak mungkin mengetahui yang baik dan buruk tergantung pada kesesuaian dengan akal, karena akal merupakan anugerah Allah yang mulia. Al-Ghazali memandang baik buruk atas akal yang didasari dengan jiwa agama baik berdasarkan al-Qur’an maupun hadis. sedang Abu A'la al-Maududi memandang baik buruk ditentukan oleh pengalaman, rasio, dan intuisi manusia yang dibimbing tuhan melalui wahyu-Nya. Tampaknya pendapat yang terakhir inilah yang dapat dijadikan prinsip baik akhlak alami, karena kenyataannya akhlak merupakan kebiasaan yang reflektif yang semestinya ditopang oleh kebenaran rasio, dan intuisi dibimbing oleh wahyu Allah.
2. Adanya keseimbangan antara berakhlak kepada Allah, kepada sesama manusia, dan kepada makhluk Allah
Berakhlak kepada manusia adalah toleransi antaragama, memberikan hak sebagai tetangga, warga negara atau warga agama, ikut terlibat dalam segala hal, tidak ingin menang sendiri, bertanggungjawab atas masalah sosial, tolong menolong, saling memaafkan, saling menghormati, dan sabar serta menahan diri. Sedangkan akhlak kepada hewan dan tumbuhan adalah melestarikan, memanfaatkan untuk kepentingan ibadah, tidak menyakiti, sehingga Nabi SAW, menyerukan agar menajamkan alat potong ketika ingin menyembelih hewan.
3. Pelaksanaan akhlak harus bersamaan dengan akidah dan syariah, karena ketiga unsur diatas merupakan bagian integral dari syariah Allah swt.
4. Akhlak dilakukan semata-mata karena Allah, walaupun objek akhlak adalah kepada makhluk. Sedangkan ahklak kepada Allah harus lebih diutamakan dari pada akhlak kepada makhluk.
5. Akhlak dilakukan menurut proporsinya, misalnya seorang anak harus lebih hormat kepada orang tuanya dari pada orang lain.
Prof. Dr. Muhaimin, M.A dkk. Kawasan dan Wawasan Studi Islam. Jakarta: Kencana, 2005.
THE MELIAN DIALOGUE
84. Next summer Alcibiades sailed to Argos with twenty ships and seized 300 Argive citizens who were still suspected of being pro Spartan (Lacedaemonian). These were put by the Athenians into the nearby islands under Athenian control.
The Athenians also made an expedition against the island of Melos. They had thirty of their own ships, six from Chios (Chian), and two from Lesbos (Lesbian); 1.200 hoplites (heavy infantry), 300 archers, and twenty mounted archers, all from Athens, and about 1.500 hoplites from the allies and the islanders.
The Melians are colony from Sparta. They had refused to join the Athenian empire like the other islanders, at first had remained neutral without helping either side; but afterwards, when the Athenians had brought force to bear on them by laying waste their land, they had become open enemies of Athens.
Now the generals, Cleomedes the son of Lycomedes and Tisias the son of Tisimachus, encamped with the above forces in Melian territory and, before doing any harm to the land, first of all sent representative to negotiate. The Melians did not invite these representatives to speak before the people, but asked them to make the statement for which they had come in front of the governing body and the few. The Athenians representative then spoke as follows:
85. "So we are not (allowed) to speak before the people, no doubt in case the mass of the people should hear once and for all and without interruption an argument from us which is both persuasive and incontrovertible, and should so bed led astray. This, we realize, is your motive in bringing us here to speak before the few. Now suppose that you who sit here should make assurance doubly sure. Suppose that you, too, should refrain from dealing with every point in detail in a set speech, and should instead interrupt us whenever we say something controversial and deal with that before going on to the next point? Tell us first whether you approve of this suggestion of ours.”
86. The council of the Melian replied as follows:
"No one can object to each of us putting forward our own views in a calm atmosphere. That is perfectly reasonable. What is scarcely consistent with such a proposal is the present threat, indeed the certainty, of your making war on us. We see that you have come prepared to judge the argument yourselves, and that the likely end of it all will be either war, if we prove that we are in the right, so refuse to surrender, or else slavery.”
87. Athenians: if you are going to spend the time in enumerating your suspicions about the future, or if you have met here for any other reason except to look the face in the face and on the basis of these facts to consider how you can save your city from destruction, there is no point in our going on with this discussion. If, however, you will do as we suggest, than we will speak on.
88. Melians: It is natural and understandable that people who are placed as we are should have recourse to all kinds of arguments and different points of view. However, you are right in saying that we are met together here to discuss the safety of our country and, if you will have it so, the discussion shall proceed on the lines that you have laid down.
89. Athenians: Then we on our side will use no fine phrases saying, for example, that we have a right to our empire because we defeated the Persians, or that we have come against you now because of the injuries you have done us – a great mass of words that no body would believe. And we ask you on your side not to imagine that you will influence us by saying that you, though a colony of Sparta, have not joined Sparta in the war, or that you have never done us any harm. Instead we recommend that you should try to get what it is possible for you to get, taking into consideration what we both really do think; since you know as well as we do that, when these matter are discussed by practical people, the standard of justice depend on equality of power to compel and that in fact the strong do what they have the power to do and the weak accept what they have to accept.
90. Melians: Then in our view (since you force us to leave justice out of account and to confine our selves to self interest) – in our view it is at any rate useful that you should not destroy a principle that is to the general good of all men – namely, that in the case of all who fall into danger there should be such a thing as fair play and just dealing, and that such people should be allowed to use and to profit by arguments that fall short of a mathematical accuracy. And this is a principle which affects you as much as anybody, since your own fall would be visited by the most terrible vengeance and would be an example to the world.
91. Athenians: as for us, even assuming that our empire does come to an end, we are not despondent about what would happen next. One is not so much frightened of being conquered by a power which rules over others, as Sparta does (not that we are concerned with Sparta now), as of what would happen if a ruling power is attacked and defeated by its own subjects. So far as this point is concerned, you can leave it to us to face the risks involved. What we shall do now is to show you that it is for the good of our own empire that we are here and that it is for the preservation of your city that we shall say what we are going to say. We do not want any trouble in bringing you into our empire, and we want you to be spared for the good both of yourselves and of ourselves.
92. Melians: And how could it be just as good for us to be the slaves as for you to be the masters?
93. Athenians: You, by giving in, would save yourselves from disaster; we, by not destroying you, would be able to profit from you.
94. Melians: so you would not agree to our being neutral, friends instead of enemies, but allies of neither side?
95. Athenians: No, because it is not so much your hostility that injures us; it is rather the case that, if we were on friendly terms with you, our subject would regard that as a sign of weakness in us, whereas you hatred is evidence of our power.
96. Melians: is that your subjects’ idea of fair play – that no distinction should be made between people who are quite unconnected with you and people who are mostly your own colonists or else rebels whom you have conquered?
97. Athenians: so far as right and wrong are concerned they think that there is no difference between the two, that those who still preserve their independence do so because they are strong, and that if we fail to attack them it is because we are afraid. So that by conquering you we shall increase not only the size but the security of our empire. We rule the sea and you are islanders, and weaker islanders too ten the others; it is therefore particularly important that you should no escape.
98. Melians: But do you think there is no security for you in what we suggest? For here again, since you will not let us mention justice, but tell us to give to your interests, we, too, must tell you what our interests are and, if yours and ours happen to coincide, we must try to persuade you of the fact. Is it not certain that you will make enemies of all states who are at present neutrals, when they see what is happening here and naturally conclude that in course of time you will attack them too? Does not this mean that you are strengthening the enemies you have already and are forcing others to become your enemies even against their intentions and their inclinations?
99. Athenians: as a matter of fact we are not so much frightened of states on the continent. They have their liberty, and this means that it will be a long time before they begin to take precautions against us. We are not more concerned about islanders like yourselves, who are still unsubdued, or subjects who have already become embittered by the constraint which our empire imposes on them. These are the people who are most likely to act in a reckless manner to bring themselves and us, too, into the most obvious danger.
100. Melians: Then surely, if such hazards are taken by you to keep your empire and by your subjects to escape from it, we who are still free would show ourselves great coward and weaklings if we failed to face everything that comes rather submit to slavery.
101. Athenians: No, not if you are sensible. This is no fair fight, with honour on one side and shame on the other. It is rather a question of saving your lives and not resisting those who are far too strong for you.
102. Melians: Yet we know that in war fortune sometimes makes the odds more level than could be expected from the difference in numbers of the two sides. And If we surrender, than all our hope is lost at once, whereas, as long we remain in action, there is still a hope that we may yet stand upright.
103. Athenians: Hope, that comforter in danger! If one already has solid advantages to fall back upon, one can indulge in hope. It may do harm, but will not destroy one. But hope is by nature an expensive commodity, those who are risking their all on one cast find out what it means only when they are already ruined; it never fails them in the period when such a knowledge would enable them to take precautions. Do not let this happen to you, you who are weak and whose fate depends on a single movement of the scale. And do not be like those people who, as so commonly happens, miss the chance of saving them selves in a human and practical way, and, when every clear and distinct hope has left them in their adversity, turn to what is blind and vague, to prophecies and oracles and such things which by encouraging hope lead men to ruin.
104. Melians: it is difficult, and you may be sure that we know it, for us to oppose your power and fortune, unless the term be equal. Nevertheless we trust that the gods will give us fortune as good as yours, because we are standing for what is right against what is wrong; and as for what we lack in power, we trust that it will be made up for by our alliance with the Spartans, who are bound, if for no other reason, then for honour’s sake, and because we are their kinsmen, to come to our help. Our confidence, therefore, is not so entirely irrational as you think.
105. Athenians: So far as the favour of the gods is concerned, we think we have as much right to that as you have. Our aims and our actions are perfectly consistent with the beliefs men hold about the gods and with the principles which govern their own conduct. Our opinion of the gods and our knowledge of men lead us to conclude that it is the general and necessary law of nature to rule whatever one can. This not a law we made ourselves, nor were we the first to act upon it when it was made. We found it already in existence, 0and we shall leave it to exist for ever among those who come after us. We are merely acting in accordance with it, and we know that you or anybody else with the same power as ours would be acting in precisely the same way. And therefore, so far as the gods are concerned, we see not good reason why we should fear to be at a disadvantage. But we regard to your views about Sparta and your confidence that she, out of a sense of honour, will come to your aid, we must say that we congratulate you on your simplicity but do not envy you your folly. On matter that concern themselves or their own constitution the Spartans are quite remarkably good; as for their relations with others, that is along story, but it can be expressed shortly and clearly by saying that of all people we know the. Spartans are most conspicuous for believing that what they like doing is honourable and what suits their interests is just. And this kind of attitude is not going to be of much help to you in your absurd quest for safety at the moment.
106. Melians: but this is the very point where we can feel most sure. Their own self-interest will make them refuse to betray their own colonists, the Malians, for that would mean losing the confidence of their friends among the Hellenes and doing good to their enemies.
107. Athenians: you seem to forget that if one follows one’s self-interest one want to be safe, whereas the path of justice and honour involves one in danger. And, where danger is concerned, the Spartans are not, as a rule, very venturesome.
108. Melians: but we think that they would even endanger themselves for our sake and count the risk more worth taking than in the case of others, because we are so close to the Peloponnese that they could operate more easily, and because they can depend on us more than on others, since we are of the same race and share the same feelings.
109. Athenians: good will shown by the party that is asking for help doesn’t mean security for the prospective ally. What is looked for is a positive preponderance of power in action. And the Spartans pay attention to this point even more than others do. Certainly they distrust their own native resources so much that when they attack a neighbour they bring a great army of allies with them. It is hardly likely therefore that, while we are in control of the sea, they will cross over to an island.
110. Melians: but they still might send others. The Cretan sea is a wide one, and it is harder for those who control it to intercept others than for those who want to slip through to do so safety. And even if they were to fail in this, they would turn against your own land and against those of your allies left unvisited by brasidas. So, in stead of troubling about a country which has nothing to do with you, you will find trouble nearer home, among your allies, and in your own country.
111. Athenians: It is a possibility, something that has in fact happened before. It may happen in your case, but you are well aware that the Athenians have never yet relinquished a single siege operation through fear of others. But we are somewhat shocked to find that, though you announced your intention of discussing how you could preserve yourselves, in all this talk you have said absolutely nothing which could justify a man in thinking that he could be preserved. Your chief points are concerned with what you hope may happen in the future, while your actual resources are too scanty to giveyou a chance of survival against the forces that are opposed to you at this moment. You therefore be showing an extraordinary lack of common sense if, after you have asked us to retire from this meeting, you still fail to reach a conclusion wiser than anything you have mentioned so far. Do not be led astray by a false sense of honour-a thing which often brings men to ruin when they are face with an obvious danger that somehow affects their pride. For in many cases men have still able to see the dangers abead of them, but this thing called dishonour, this word, by its own force of seduction, has drawn them into a state where they have surrendered to an idea, while in fact they have fallen voluntarily in to irrevocable disaster, in dishonour that is all the more dishonourable because it has come to them from their own folly rather than their misfortune. You, if you take the right view, will be careful to avoid this. You will see that there is nothing disgraceful in giving way to the greatest city in Hellas when she is offering you such reasonable terms-alliance on a tribute-paying basis and liberty to enjoy your own property. And, when you are allowed to choose between war or safety, you will not be so inventively arrogant as to make the wrong choice. This the safe rule-to stand up one’s equals to behave with difference toward one’s superiors, and to treat one’s inferior with moderation. Think it over again, then, when we have withdrawn from the meeting, and let this be a point that constantly recurs to your minds, that you are discussing the fate of your country, that you have only one country, and that its future for good or ill depends on this one single decision with you are going to make.
112. The Athenians then withdrew from the discussion. The Melians left to themselves, reached a conclusion which was much the same as they had indicated in their previous replies. Their answer was as follows:
"Our decision, Athenians, is just the same as it was at first. We are not prepared to give up in a short moment the liberty which our city has enjoyed from its foundation for 700 years. We put our trust in the fortune that the Gods will sent and which has saved us up to now, and in the help of men – that is, of the Spartans; and so we shall try to save ourselves. But we invite you to allow us to be friends of yours and enemies to neither side, to make a treaty which shall be agreeable to both you and us, and so to leave our country."
113. The Melians made this reply, and the Athenians, just as they were breaking off the discussion, said:
"Well, at any rate, judging from this decision of yours, you seem to us quite unique in your ability to consider the future as something more certain than what is before your eyes, and to see uncertainties as realities, simply because you would like them to be so. As you have staked most on and trusted most in Spartans, luck, and hopes, so in all these you will find yourselves most completely deluded."
114. The Athenian representative then went back to the army, and the Athenian generals, finding that the Melians would not submit, immediately commenced hostilitiesand built a wall completely round the city of Melos, dividing the work out among the various states. Later they left behind a garrison of some of their own and some allied troops to blockade the place land and by sea, and with the greater part of their army returned home. The force left behind stayed on and continued with the siege.
115. About the same time the Argives invaded Phliasia and were ambushed by the Phliasians and the exiles from Argos, losing about eighty men.
Then, too, the Athenian at Pylos captured a great quantity of plunder from Spartans territory. Not even after this did the Spartan renounce the treaty and make war, but they issued a proclamation saying that any of their people who wished to do so were free to make raids on the Athenians. The Corinthians also made some attacks on the Athenians because of private quarrels of their own, but the rest of the Peloponnesians stayed quite.
Meanwhile the Melians made a night attack and captured the part of the Athenian lines opposite the market-place. They killed some of the Troops, and then, after bringing in corn and everything else useful that they could lay their hands on, retired again and made no further move, while the Athenians took their blockade more efficient in future. So the summer came to an end.
116. In the following winter the Spartans planned to invade the territory of Argos, but when the sacrifices for crossing the frontier turned out unfavorably, they gave up the expedition. The fact that they had intended to invade made the Argives suspect certain people in their city, some of whom they arrested, though others succeeded in escaping.
About this same time the Melians again captured another part of the Athenian lines where there were only a few of the garrison on guard. As a result of this, another force came out afterwards from Athen under the command of Philocrates, the son of Demeas. Siege operations were now carried on vigorously and, as there was also some treachery from inside, the Melians surrendered unconditionally to the Athenians, who put to dearth all the men of military age whom they took, and sold the women and children as slaves. Melos itself they took over for themselves, sending out later a colony of 500 men.
The Athenians also made an expedition against the island of Melos. They had thirty of their own ships, six from Chios (Chian), and two from Lesbos (Lesbian); 1.200 hoplites (heavy infantry), 300 archers, and twenty mounted archers, all from Athens, and about 1.500 hoplites from the allies and the islanders.
The Melians are colony from Sparta. They had refused to join the Athenian empire like the other islanders, at first had remained neutral without helping either side; but afterwards, when the Athenians had brought force to bear on them by laying waste their land, they had become open enemies of Athens.
Now the generals, Cleomedes the son of Lycomedes and Tisias the son of Tisimachus, encamped with the above forces in Melian territory and, before doing any harm to the land, first of all sent representative to negotiate. The Melians did not invite these representatives to speak before the people, but asked them to make the statement for which they had come in front of the governing body and the few. The Athenians representative then spoke as follows:
85. "So we are not (allowed) to speak before the people, no doubt in case the mass of the people should hear once and for all and without interruption an argument from us which is both persuasive and incontrovertible, and should so bed led astray. This, we realize, is your motive in bringing us here to speak before the few. Now suppose that you who sit here should make assurance doubly sure. Suppose that you, too, should refrain from dealing with every point in detail in a set speech, and should instead interrupt us whenever we say something controversial and deal with that before going on to the next point? Tell us first whether you approve of this suggestion of ours.”
86. The council of the Melian replied as follows:
"No one can object to each of us putting forward our own views in a calm atmosphere. That is perfectly reasonable. What is scarcely consistent with such a proposal is the present threat, indeed the certainty, of your making war on us. We see that you have come prepared to judge the argument yourselves, and that the likely end of it all will be either war, if we prove that we are in the right, so refuse to surrender, or else slavery.”
87. Athenians: if you are going to spend the time in enumerating your suspicions about the future, or if you have met here for any other reason except to look the face in the face and on the basis of these facts to consider how you can save your city from destruction, there is no point in our going on with this discussion. If, however, you will do as we suggest, than we will speak on.
88. Melians: It is natural and understandable that people who are placed as we are should have recourse to all kinds of arguments and different points of view. However, you are right in saying that we are met together here to discuss the safety of our country and, if you will have it so, the discussion shall proceed on the lines that you have laid down.
89. Athenians: Then we on our side will use no fine phrases saying, for example, that we have a right to our empire because we defeated the Persians, or that we have come against you now because of the injuries you have done us – a great mass of words that no body would believe. And we ask you on your side not to imagine that you will influence us by saying that you, though a colony of Sparta, have not joined Sparta in the war, or that you have never done us any harm. Instead we recommend that you should try to get what it is possible for you to get, taking into consideration what we both really do think; since you know as well as we do that, when these matter are discussed by practical people, the standard of justice depend on equality of power to compel and that in fact the strong do what they have the power to do and the weak accept what they have to accept.
90. Melians: Then in our view (since you force us to leave justice out of account and to confine our selves to self interest) – in our view it is at any rate useful that you should not destroy a principle that is to the general good of all men – namely, that in the case of all who fall into danger there should be such a thing as fair play and just dealing, and that such people should be allowed to use and to profit by arguments that fall short of a mathematical accuracy. And this is a principle which affects you as much as anybody, since your own fall would be visited by the most terrible vengeance and would be an example to the world.
91. Athenians: as for us, even assuming that our empire does come to an end, we are not despondent about what would happen next. One is not so much frightened of being conquered by a power which rules over others, as Sparta does (not that we are concerned with Sparta now), as of what would happen if a ruling power is attacked and defeated by its own subjects. So far as this point is concerned, you can leave it to us to face the risks involved. What we shall do now is to show you that it is for the good of our own empire that we are here and that it is for the preservation of your city that we shall say what we are going to say. We do not want any trouble in bringing you into our empire, and we want you to be spared for the good both of yourselves and of ourselves.
92. Melians: And how could it be just as good for us to be the slaves as for you to be the masters?
93. Athenians: You, by giving in, would save yourselves from disaster; we, by not destroying you, would be able to profit from you.
94. Melians: so you would not agree to our being neutral, friends instead of enemies, but allies of neither side?
95. Athenians: No, because it is not so much your hostility that injures us; it is rather the case that, if we were on friendly terms with you, our subject would regard that as a sign of weakness in us, whereas you hatred is evidence of our power.
96. Melians: is that your subjects’ idea of fair play – that no distinction should be made between people who are quite unconnected with you and people who are mostly your own colonists or else rebels whom you have conquered?
97. Athenians: so far as right and wrong are concerned they think that there is no difference between the two, that those who still preserve their independence do so because they are strong, and that if we fail to attack them it is because we are afraid. So that by conquering you we shall increase not only the size but the security of our empire. We rule the sea and you are islanders, and weaker islanders too ten the others; it is therefore particularly important that you should no escape.
98. Melians: But do you think there is no security for you in what we suggest? For here again, since you will not let us mention justice, but tell us to give to your interests, we, too, must tell you what our interests are and, if yours and ours happen to coincide, we must try to persuade you of the fact. Is it not certain that you will make enemies of all states who are at present neutrals, when they see what is happening here and naturally conclude that in course of time you will attack them too? Does not this mean that you are strengthening the enemies you have already and are forcing others to become your enemies even against their intentions and their inclinations?
99. Athenians: as a matter of fact we are not so much frightened of states on the continent. They have their liberty, and this means that it will be a long time before they begin to take precautions against us. We are not more concerned about islanders like yourselves, who are still unsubdued, or subjects who have already become embittered by the constraint which our empire imposes on them. These are the people who are most likely to act in a reckless manner to bring themselves and us, too, into the most obvious danger.
100. Melians: Then surely, if such hazards are taken by you to keep your empire and by your subjects to escape from it, we who are still free would show ourselves great coward and weaklings if we failed to face everything that comes rather submit to slavery.
101. Athenians: No, not if you are sensible. This is no fair fight, with honour on one side and shame on the other. It is rather a question of saving your lives and not resisting those who are far too strong for you.
102. Melians: Yet we know that in war fortune sometimes makes the odds more level than could be expected from the difference in numbers of the two sides. And If we surrender, than all our hope is lost at once, whereas, as long we remain in action, there is still a hope that we may yet stand upright.
103. Athenians: Hope, that comforter in danger! If one already has solid advantages to fall back upon, one can indulge in hope. It may do harm, but will not destroy one. But hope is by nature an expensive commodity, those who are risking their all on one cast find out what it means only when they are already ruined; it never fails them in the period when such a knowledge would enable them to take precautions. Do not let this happen to you, you who are weak and whose fate depends on a single movement of the scale. And do not be like those people who, as so commonly happens, miss the chance of saving them selves in a human and practical way, and, when every clear and distinct hope has left them in their adversity, turn to what is blind and vague, to prophecies and oracles and such things which by encouraging hope lead men to ruin.
104. Melians: it is difficult, and you may be sure that we know it, for us to oppose your power and fortune, unless the term be equal. Nevertheless we trust that the gods will give us fortune as good as yours, because we are standing for what is right against what is wrong; and as for what we lack in power, we trust that it will be made up for by our alliance with the Spartans, who are bound, if for no other reason, then for honour’s sake, and because we are their kinsmen, to come to our help. Our confidence, therefore, is not so entirely irrational as you think.
105. Athenians: So far as the favour of the gods is concerned, we think we have as much right to that as you have. Our aims and our actions are perfectly consistent with the beliefs men hold about the gods and with the principles which govern their own conduct. Our opinion of the gods and our knowledge of men lead us to conclude that it is the general and necessary law of nature to rule whatever one can. This not a law we made ourselves, nor were we the first to act upon it when it was made. We found it already in existence, 0and we shall leave it to exist for ever among those who come after us. We are merely acting in accordance with it, and we know that you or anybody else with the same power as ours would be acting in precisely the same way. And therefore, so far as the gods are concerned, we see not good reason why we should fear to be at a disadvantage. But we regard to your views about Sparta and your confidence that she, out of a sense of honour, will come to your aid, we must say that we congratulate you on your simplicity but do not envy you your folly. On matter that concern themselves or their own constitution the Spartans are quite remarkably good; as for their relations with others, that is along story, but it can be expressed shortly and clearly by saying that of all people we know the. Spartans are most conspicuous for believing that what they like doing is honourable and what suits their interests is just. And this kind of attitude is not going to be of much help to you in your absurd quest for safety at the moment.
106. Melians: but this is the very point where we can feel most sure. Their own self-interest will make them refuse to betray their own colonists, the Malians, for that would mean losing the confidence of their friends among the Hellenes and doing good to their enemies.
107. Athenians: you seem to forget that if one follows one’s self-interest one want to be safe, whereas the path of justice and honour involves one in danger. And, where danger is concerned, the Spartans are not, as a rule, very venturesome.
108. Melians: but we think that they would even endanger themselves for our sake and count the risk more worth taking than in the case of others, because we are so close to the Peloponnese that they could operate more easily, and because they can depend on us more than on others, since we are of the same race and share the same feelings.
109. Athenians: good will shown by the party that is asking for help doesn’t mean security for the prospective ally. What is looked for is a positive preponderance of power in action. And the Spartans pay attention to this point even more than others do. Certainly they distrust their own native resources so much that when they attack a neighbour they bring a great army of allies with them. It is hardly likely therefore that, while we are in control of the sea, they will cross over to an island.
110. Melians: but they still might send others. The Cretan sea is a wide one, and it is harder for those who control it to intercept others than for those who want to slip through to do so safety. And even if they were to fail in this, they would turn against your own land and against those of your allies left unvisited by brasidas. So, in stead of troubling about a country which has nothing to do with you, you will find trouble nearer home, among your allies, and in your own country.
111. Athenians: It is a possibility, something that has in fact happened before. It may happen in your case, but you are well aware that the Athenians have never yet relinquished a single siege operation through fear of others. But we are somewhat shocked to find that, though you announced your intention of discussing how you could preserve yourselves, in all this talk you have said absolutely nothing which could justify a man in thinking that he could be preserved. Your chief points are concerned with what you hope may happen in the future, while your actual resources are too scanty to giveyou a chance of survival against the forces that are opposed to you at this moment. You therefore be showing an extraordinary lack of common sense if, after you have asked us to retire from this meeting, you still fail to reach a conclusion wiser than anything you have mentioned so far. Do not be led astray by a false sense of honour-a thing which often brings men to ruin when they are face with an obvious danger that somehow affects their pride. For in many cases men have still able to see the dangers abead of them, but this thing called dishonour, this word, by its own force of seduction, has drawn them into a state where they have surrendered to an idea, while in fact they have fallen voluntarily in to irrevocable disaster, in dishonour that is all the more dishonourable because it has come to them from their own folly rather than their misfortune. You, if you take the right view, will be careful to avoid this. You will see that there is nothing disgraceful in giving way to the greatest city in Hellas when she is offering you such reasonable terms-alliance on a tribute-paying basis and liberty to enjoy your own property. And, when you are allowed to choose between war or safety, you will not be so inventively arrogant as to make the wrong choice. This the safe rule-to stand up one’s equals to behave with difference toward one’s superiors, and to treat one’s inferior with moderation. Think it over again, then, when we have withdrawn from the meeting, and let this be a point that constantly recurs to your minds, that you are discussing the fate of your country, that you have only one country, and that its future for good or ill depends on this one single decision with you are going to make.
112. The Athenians then withdrew from the discussion. The Melians left to themselves, reached a conclusion which was much the same as they had indicated in their previous replies. Their answer was as follows:
"Our decision, Athenians, is just the same as it was at first. We are not prepared to give up in a short moment the liberty which our city has enjoyed from its foundation for 700 years. We put our trust in the fortune that the Gods will sent and which has saved us up to now, and in the help of men – that is, of the Spartans; and so we shall try to save ourselves. But we invite you to allow us to be friends of yours and enemies to neither side, to make a treaty which shall be agreeable to both you and us, and so to leave our country."
113. The Melians made this reply, and the Athenians, just as they were breaking off the discussion, said:
"Well, at any rate, judging from this decision of yours, you seem to us quite unique in your ability to consider the future as something more certain than what is before your eyes, and to see uncertainties as realities, simply because you would like them to be so. As you have staked most on and trusted most in Spartans, luck, and hopes, so in all these you will find yourselves most completely deluded."
114. The Athenian representative then went back to the army, and the Athenian generals, finding that the Melians would not submit, immediately commenced hostilitiesand built a wall completely round the city of Melos, dividing the work out among the various states. Later they left behind a garrison of some of their own and some allied troops to blockade the place land and by sea, and with the greater part of their army returned home. The force left behind stayed on and continued with the siege.
115. About the same time the Argives invaded Phliasia and were ambushed by the Phliasians and the exiles from Argos, losing about eighty men.
Then, too, the Athenian at Pylos captured a great quantity of plunder from Spartans territory. Not even after this did the Spartan renounce the treaty and make war, but they issued a proclamation saying that any of their people who wished to do so were free to make raids on the Athenians. The Corinthians also made some attacks on the Athenians because of private quarrels of their own, but the rest of the Peloponnesians stayed quite.
Meanwhile the Melians made a night attack and captured the part of the Athenian lines opposite the market-place. They killed some of the Troops, and then, after bringing in corn and everything else useful that they could lay their hands on, retired again and made no further move, while the Athenians took their blockade more efficient in future. So the summer came to an end.
116. In the following winter the Spartans planned to invade the territory of Argos, but when the sacrifices for crossing the frontier turned out unfavorably, they gave up the expedition. The fact that they had intended to invade made the Argives suspect certain people in their city, some of whom they arrested, though others succeeded in escaping.
About this same time the Melians again captured another part of the Athenian lines where there were only a few of the garrison on guard. As a result of this, another force came out afterwards from Athen under the command of Philocrates, the son of Demeas. Siege operations were now carried on vigorously and, as there was also some treachery from inside, the Melians surrendered unconditionally to the Athenians, who put to dearth all the men of military age whom they took, and sold the women and children as slaves. Melos itself they took over for themselves, sending out later a colony of 500 men.
Sabtu, 24 April 2010
IMAN KEPADA KITAB ALLAH
A. PENGERTIAN IMAN KEPADA KITAB ALLAH
Secara etimologi kata Kitab adalah bentuk mashdar dari kataba yang berarti menulis, sedangkan bentuk dari kitab adalah kutub atau menurut Bahasa Indonesia kitab berarti buku. Secara terminologis kitab adalah kitab suci yang diturunkan oleh Allah SWT kepada para Nabi dan Rasul-Nya.. Jadi iman kepada kitab Allah adalah meyakini atau percaya bahwa kitab-kitab kalamullah yang diturunkan kepada para Rasul-Nya dan meyakini bahwa segala isinya benar.
A. PENGERTIAN IMAN KEPADA KITAB ALLAH
Secara etimologi kata Kitab adalah bentuk mashdar dari kataba yang berarti menulis, sedangkan bentuk dari kitab adalah kutub atau menurut Bahasa Indonesia kitab berarti buku. Secara terminologis kitab adalah kitab suci yang diturunkan oleh Allah SWT kepada para Nabi dan Rasul-Nya.. Jadi iman kepada kitab Allah adalah meyakini atau percaya bahwa kitab-kitab kalamullah yang diturunkan kepada para Rasul-Nya dan meyakini bahwa segala isinya benar.
Ada beberapa pengertian Al Kitab di dalam Al Qur’an yaitu :
1. Menunjukkan semua kitab suci yang pernah diturunkan kepada Nabi dan Rasul-Nya seperti dalam surah Al-Baqarah ayat 177:
1. Menunjukkan semua kitab suci yang pernah diturunkan kepada Nabi dan Rasul-Nya seperti dalam surah Al-Baqarah ayat 177:
“Bukanlah menghadapkan wajahmu kearah Timur dan Barat itu suatu kebajikan; akan tetapi sesungguhnya itu ialah beriman kepada Allah,hari akhir, Malaikat- Malaikat, Alkitab (kitab-kitab suci), dan Nabi-nabi…..’’
2. Menunjukkan semua kitab suci yang diturunkan sebelum Al-Qur’an terdapat dalam surah Ar Ra’d 13 : 43 sbb :
“Berkatalah orang-orang kafir: “Kamu bukan seorang yang dijadikan Rasul.” Katakanlah : “Cukuplah Allah menjadi saksi antaraku dan kamu dan antara orang yang mempunyai ilmu tentang Al Kitab (Kitab-kitab suci sebelum Al Qur’an)”
3. Menunjukkan kitab suci tertentu sebelum Al Qur’an dalam surah Al Baqarah 2 : 87 yaitu :
“Dan sesungguhnya kami telah mendatangkan Al Kitab (Taurat) kepada Musa…….”
4. Menunjukan kitab suci Al Qur’an secara khususu seperti dalam surat Al Baqarah 2 :2 yaitu :
“Al Kitab (Al Qur’an) ini tidak ada keraguan padanya, petunjuk bagi orang-orang yang bertakwa.”
Istilah lain dari Al-Qur’an yaitu :
1. Shuhuf yang berarti lembaran, yang khusus diturunkan kepada Nabi Ibrahim dan Nabi Musa As. Firman Allah dalam surah Al A’la ayat 18 – 19 :
“Sesungguhnya ini benar-benar terdapat dalam Shuhuf yang dahulu. Yaitu shuhuf Ibrahim dan Musa. (Al A’la 87 : 18-19)
2. Zubur Jama dari Zabur yang berarti buku, sesuai dengan firman Allah dalam surah Ali Imran ayat 184 :
“Jika mereka mendustakan kamu, maka sesungguhnya rasul-rasul sebelum kamupun didustakan pula, mereka membawa mukjizat-mukjizat yang nyata, zubur dan kitab yang memberi penjelasan yang sempurna.”
3. Zabur Mufrad dari Zubur yang merupakan bentuk khusus dari kitab suci yang diturunkan Allah kepada Nabi Daud. AS. Sebagaimana firman Allah dalam surat An Nisaa ayat 163
“…………… Dan kami berikan Zabur kepada Daud.”
B. KITAB-KITAB ALLAH SEBAGAI WAHYU
Kata wahyu secara etimologis mashdar dari kata auha yang berarti tersembunyi / rahasia (Al Khafa) dan cepat (As Sur’ah). Secara terminologis wahyu ialah Kalam Allah yang diturunkan kepada Nabi dan Rasul-Nya. Istilah lain yang digunakan dalam Al Qur’an didalam mengungkap-kan sebuah wahyu, diantaranya :
2. Menunjukkan semua kitab suci yang diturunkan sebelum Al-Qur’an terdapat dalam surah Ar Ra’d 13 : 43 sbb :
“Berkatalah orang-orang kafir: “Kamu bukan seorang yang dijadikan Rasul.” Katakanlah : “Cukuplah Allah menjadi saksi antaraku dan kamu dan antara orang yang mempunyai ilmu tentang Al Kitab (Kitab-kitab suci sebelum Al Qur’an)”
3. Menunjukkan kitab suci tertentu sebelum Al Qur’an dalam surah Al Baqarah 2 : 87 yaitu :
“Dan sesungguhnya kami telah mendatangkan Al Kitab (Taurat) kepada Musa…….”
4. Menunjukan kitab suci Al Qur’an secara khususu seperti dalam surat Al Baqarah 2 :2 yaitu :
“Al Kitab (Al Qur’an) ini tidak ada keraguan padanya, petunjuk bagi orang-orang yang bertakwa.”
Istilah lain dari Al-Qur’an yaitu :
1. Shuhuf yang berarti lembaran, yang khusus diturunkan kepada Nabi Ibrahim dan Nabi Musa As. Firman Allah dalam surah Al A’la ayat 18 – 19 :
“Sesungguhnya ini benar-benar terdapat dalam Shuhuf yang dahulu. Yaitu shuhuf Ibrahim dan Musa. (Al A’la 87 : 18-19)
2. Zubur Jama dari Zabur yang berarti buku, sesuai dengan firman Allah dalam surah Ali Imran ayat 184 :
“Jika mereka mendustakan kamu, maka sesungguhnya rasul-rasul sebelum kamupun didustakan pula, mereka membawa mukjizat-mukjizat yang nyata, zubur dan kitab yang memberi penjelasan yang sempurna.”
3. Zabur Mufrad dari Zubur yang merupakan bentuk khusus dari kitab suci yang diturunkan Allah kepada Nabi Daud. AS. Sebagaimana firman Allah dalam surat An Nisaa ayat 163
“…………… Dan kami berikan Zabur kepada Daud.”
B. KITAB-KITAB ALLAH SEBAGAI WAHYU
Kata wahyu secara etimologis mashdar dari kata auha yang berarti tersembunyi / rahasia (Al Khafa) dan cepat (As Sur’ah). Secara terminologis wahyu ialah Kalam Allah yang diturunkan kepada Nabi dan Rasul-Nya. Istilah lain yang digunakan dalam Al Qur’an didalam mengungkap-kan sebuah wahyu, diantaranya :
1. Ilham Fitri yang diberikan kepada manusia, contohnya ilham yang diberikan kepada Ibu Musa untuk menyusukan bayinya.
2. Instink yang diberikan kepada hewan, contohnya Allah memberikan instink kepada lebah.
3. Isyarat yang cepat dengan memberikan kode/tanda, contohnya yang diberikan Nabi Zakaria kepada kaumnya untuk bertasbih
4. Bisikan syaitan kepada manusia untuk menggoda dan menipunya
5. Perintah Allah SWT kepada para Malaikat-Nya
Wahyu yang diturunkan Allah melalui beberapa cara :
2. Instink yang diberikan kepada hewan, contohnya Allah memberikan instink kepada lebah.
3. Isyarat yang cepat dengan memberikan kode/tanda, contohnya yang diberikan Nabi Zakaria kepada kaumnya untuk bertasbih
4. Bisikan syaitan kepada manusia untuk menggoda dan menipunya
5. Perintah Allah SWT kepada para Malaikat-Nya
Wahyu yang diturunkan Allah melalui beberapa cara :
1. Melalui mimpi seperti dalam surat As Shaffat ayat 100 –102
2. Kalam Illahi dari balik tabir seperti yang terdapat dalam Surah Thaha ayat 9 - 13
3. Malaikat jibril yang ditegaskan dalam surah As Syu’ara ayat 192-195
Melalui Malaikat Jibril dengan 2 cara yaitu :
2. Kalam Illahi dari balik tabir seperti yang terdapat dalam Surah Thaha ayat 9 - 13
3. Malaikat jibril yang ditegaskan dalam surah As Syu’ara ayat 192-195
Melalui Malaikat Jibril dengan 2 cara yaitu :
a. Dengan bunyi gemerincing lonceng yang keras.
b. Dengan memperlihatkan diri seperti seorang laki-laki
4. Cara tertulis contohnya Taurat
C. KITAB SAMAWI DAN BUKAN SAMAWI
Kitab Samawi adalah kitab-kitab Allah yang diturunkan kepada para Rasul seperti kitab Zabur diturunkan kepada Daud AS, Taurat diturunkan kepada Musa AS, Injil diturunkan kepada Isa AS dan Al-Qur’an diturunkan kepada Muhammad SAW. Ada yang menyebutkan shuhuf Ibrahim dan Musa termasuk ke dalam kitab Samawi. Semua kitab suci tersebut wajib kita imani, tetapi kitab suci yang diturunkan sebelum Al Qur’an tidak bersifat Universal, hanya bersifat local untuk umat tertentu.
D. KEISTIMEWAAN AL QUR’AN DARI KITAB-KITAB YANG LAIN
Adapun keistimewaan-keistimewaan yang dimiliki Al Qur’an dibanding-kan dengan kitab yang lain adalah sbb :
1. Sanggup menantang kepada siapa yang ingin menandinginya.
2. Al-Qur’an mempunyai uslub terindah
3. Al-Qur’an berlaku umum untuk seluruh umat manusia
4. Al-Qur’an mengankat derajat umat islam
5. Ajaran Al-Qur’an mencakup seluruh aspek kehidupan
6. Al Qur’an merupakan mukjizat terbesar
Diantara kemukjizatan Al-Qur’an tersebut mampu mendorong manusia yang berjiwa jujur dan bersih untuk mengakui kebenaran dan keindahan bahasanya, sehingga membuat bertekuk lutut dan menyatakan dirinya masuk Islam seperti :
a. Umar bin Khathab
b. Ali Selman Benoist (Perancis)
c. Miss Mas’Udah Steineman (Inggris) dan
d. Dr. Rasyad Khalifah (Mesir).
Jadi jelaslah bahwa Al-Qur’an sebagai kitab yang paling sempurna. Al-Qur’an senantiasa merupakan bimbingan dan tuntunan hidup manusia untuk mencapai kebahagiaan hidup di dunia maupun di akhirat.
E. AL QUR’AN SEBAGAI KITAB YANG TERAKHIR
Kitab suci Al Qur’an merupakan kitab yang diwahyukan oleh Allah kepada Nabi kita yang terakhir yaitu Muhammad SAW. Dilihat dari segi bahasa (etimologis) Qur’an berarti bacaan yang berasal dari kata Qa-ra-a. Sedangkan menurut istilah (terminologis) Al-Qur’an yaitu wahyu Allah SWT yang diturun-kan kepada Nabi Muhammad SAW.
Nama-nama lain dari Al Qur’an adalah :
1. Al-Kitab 4. Al-Mau’izhah
2. Al-Furqon 5. Al Huda
3. Al-Zikru 6. As Syifa, dll
Al Qur’an terjamin keutuhan dan keasliannya, hal ini karena jaminan dari Allah SWT dan karena adanya usaha-usaha yang manusiawi dilakukan sejak zaman Rasulullah SAW oleh para sahabat. Dalam hubungan al Qur’an dengan kitab-kitab suci yang diturunkan sebelumnya, maka Al-Qur’an berfungsi sebagai :
1. Nasikh artinya semua kitab suci terdahulu dinyatakan tidak berlaku lagi
2. Muhaimin artinya menjadi korektor terhadap perubahan yang terjadi pada kitab-kitab yang sebelumnya.
3. Mushaddiq artinya menguatkan kebenaran-kebenaran pada kitab-kitab Allah sebelumnya.
Sebagai seorang muslim wajiblah mengimani semua kitab-kitab suci yang telah diturunkan Allah SWT, seperti dalam firman Allah surah An Nisa ayat 136 artinya
“Wahai orang-orang yang beriman, tetaplah beriman kepada Allah dan Rasul-Nya dan kepada kitab yang Allah turunkan kepada Rasul-Nya, serta kitab yang Allah turunkan sebelumnya. Barang siapa yang kafir kepada Allah, Malaikat-MalaikatNya,Kitab-KitabNya,Rasul-RasuiNya dan hari kemudian, maka se-sungguhnya orang itu telah sesat sejauh-jauhnya”.
Tetapi ada perbedaan konsekuensi keimanan antara iman kepada Al-Qur’an dan kitab suci sebelumnya..Iman kepada kitab suci sebelumnya seorang muslim hanya mempunyai kewajiban mengimani keberadaannya,sedangkan kebenarannya tanpa kewajiban mempelajari,mengamalkan dan mendakwahkan kandungannya karena hanya berlaku untuk umat dan masa tertentu.
Sedangkan iman kepada Al-Qur’an membawa konsekwensi yang lebih luas seperti mempelajarinya, mengamalkan dan mendakwahkannya serta membela nya dari serangan musuh-musuh Islam.
DAFTAR PUSTAKA :
1. Kuliah Aqidah Islam oleh Drs Yunahar Ilyas LC
2. Aqidah Akhlak Madrasah Aliyah oleh :
a. Drs H. Moh. Rifai
b. Drs RS. Abd. Aziz
4. Cara tertulis contohnya Taurat
C. KITAB SAMAWI DAN BUKAN SAMAWI
Kitab Samawi adalah kitab-kitab Allah yang diturunkan kepada para Rasul seperti kitab Zabur diturunkan kepada Daud AS, Taurat diturunkan kepada Musa AS, Injil diturunkan kepada Isa AS dan Al-Qur’an diturunkan kepada Muhammad SAW. Ada yang menyebutkan shuhuf Ibrahim dan Musa termasuk ke dalam kitab Samawi. Semua kitab suci tersebut wajib kita imani, tetapi kitab suci yang diturunkan sebelum Al Qur’an tidak bersifat Universal, hanya bersifat local untuk umat tertentu.
D. KEISTIMEWAAN AL QUR’AN DARI KITAB-KITAB YANG LAIN
Adapun keistimewaan-keistimewaan yang dimiliki Al Qur’an dibanding-kan dengan kitab yang lain adalah sbb :
1. Sanggup menantang kepada siapa yang ingin menandinginya.
2. Al-Qur’an mempunyai uslub terindah
3. Al-Qur’an berlaku umum untuk seluruh umat manusia
4. Al-Qur’an mengankat derajat umat islam
5. Ajaran Al-Qur’an mencakup seluruh aspek kehidupan
6. Al Qur’an merupakan mukjizat terbesar
Diantara kemukjizatan Al-Qur’an tersebut mampu mendorong manusia yang berjiwa jujur dan bersih untuk mengakui kebenaran dan keindahan bahasanya, sehingga membuat bertekuk lutut dan menyatakan dirinya masuk Islam seperti :
a. Umar bin Khathab
b. Ali Selman Benoist (Perancis)
c. Miss Mas’Udah Steineman (Inggris) dan
d. Dr. Rasyad Khalifah (Mesir).
Jadi jelaslah bahwa Al-Qur’an sebagai kitab yang paling sempurna. Al-Qur’an senantiasa merupakan bimbingan dan tuntunan hidup manusia untuk mencapai kebahagiaan hidup di dunia maupun di akhirat.
E. AL QUR’AN SEBAGAI KITAB YANG TERAKHIR
Kitab suci Al Qur’an merupakan kitab yang diwahyukan oleh Allah kepada Nabi kita yang terakhir yaitu Muhammad SAW. Dilihat dari segi bahasa (etimologis) Qur’an berarti bacaan yang berasal dari kata Qa-ra-a. Sedangkan menurut istilah (terminologis) Al-Qur’an yaitu wahyu Allah SWT yang diturun-kan kepada Nabi Muhammad SAW.
Nama-nama lain dari Al Qur’an adalah :
1. Al-Kitab 4. Al-Mau’izhah
2. Al-Furqon 5. Al Huda
3. Al-Zikru 6. As Syifa, dll
Al Qur’an terjamin keutuhan dan keasliannya, hal ini karena jaminan dari Allah SWT dan karena adanya usaha-usaha yang manusiawi dilakukan sejak zaman Rasulullah SAW oleh para sahabat. Dalam hubungan al Qur’an dengan kitab-kitab suci yang diturunkan sebelumnya, maka Al-Qur’an berfungsi sebagai :
1. Nasikh artinya semua kitab suci terdahulu dinyatakan tidak berlaku lagi
2. Muhaimin artinya menjadi korektor terhadap perubahan yang terjadi pada kitab-kitab yang sebelumnya.
3. Mushaddiq artinya menguatkan kebenaran-kebenaran pada kitab-kitab Allah sebelumnya.
Sebagai seorang muslim wajiblah mengimani semua kitab-kitab suci yang telah diturunkan Allah SWT, seperti dalam firman Allah surah An Nisa ayat 136 artinya
“Wahai orang-orang yang beriman, tetaplah beriman kepada Allah dan Rasul-Nya dan kepada kitab yang Allah turunkan kepada Rasul-Nya, serta kitab yang Allah turunkan sebelumnya. Barang siapa yang kafir kepada Allah, Malaikat-MalaikatNya,Kitab-KitabNya,Rasul-RasuiNya dan hari kemudian, maka se-sungguhnya orang itu telah sesat sejauh-jauhnya”.
Tetapi ada perbedaan konsekuensi keimanan antara iman kepada Al-Qur’an dan kitab suci sebelumnya..Iman kepada kitab suci sebelumnya seorang muslim hanya mempunyai kewajiban mengimani keberadaannya,sedangkan kebenarannya tanpa kewajiban mempelajari,mengamalkan dan mendakwahkan kandungannya karena hanya berlaku untuk umat dan masa tertentu.
Sedangkan iman kepada Al-Qur’an membawa konsekwensi yang lebih luas seperti mempelajarinya, mengamalkan dan mendakwahkannya serta membela nya dari serangan musuh-musuh Islam.
DAFTAR PUSTAKA :
1. Kuliah Aqidah Islam oleh Drs Yunahar Ilyas LC
2. Aqidah Akhlak Madrasah Aliyah oleh :
a. Drs H. Moh. Rifai
b. Drs RS. Abd. Aziz
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