Islam Builds Civilizations Of Superior Society
Islam Builds Civilizations Of Superior Society[1]
The presence of a religion is to release its
followers from deviation and adversity (liyukhrij al-nas min dhulumat ila
al-al-nur)[1]
as a result of irregularities. Therefore the
basis of religion is wisdom and benefit for human in both this world and in the
hereafter. And the content is justice, compassion, welfare, and wisdom. Thus, every decision that comes out of the
justice and deviated toward tyranny, of affection toward the opposite, from
benefit to the damage, and from wisdom and wisdom toward arbitrariness, not
part of the shariah (religious)[2], whatever reason is. From here, it is known that the presence of a religion is to man in
order to perform its functions.
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| Drs. Miftah Faqih, MA |
Man is the servant and the Caliph at once. The function of a servant is tasbih and taqdis
(praising and sanctifying) as manifestation of worship. All it does is because of the command. While the
functions of the human as caliph is continuing raw material which is a creation
of God into a variety of engineering. That is, human creates
civilization by ILM AL-BI-AL ASTHMA 'KULLIHA[3]. Term BI ILM AL-AL-ASTHMA 'KULLIHA in Qur'an does not only refer to the
names of God but also to science (knowledge), with the human
ability to choose freely and be creative is what makes up a civilization. Civilization is a human response toward his social and material
environments. The problem arising then is what kind of civilization that human being
makes up? Is it a superior civilization or invaluable one?
Superior civilization is what is built on following
principles: 1) al-Shidqu which means honest, true, openness, not lying,
unity of minds, hearts, words and actions. This is one of
the Prophet’s characters that can lead Him to success. We first are demanded to be honest to ourselves and then to others. The unity of mind-heart-words-action is the starting point towards a
successful world-Hereafter; 2) al-amana wa al-wafa 'bi al-ahdi which
means trustworthy, holding responsibilities and fulfill the promise. Amanah is also one of the Prophet’s characters, prior to his appointment
as an Apostle. Prophet Muhammad earned a name al-Amin (trustworthy) from the
public because he is recognized as a trustworthy person and liable. For us to be succeed in life then we must be reliable and keep the
promises and discipline in the meeting agenda; 3) al-'adalah which means
being fair, proportionate, objective, and prioritize the truth. We must stick to objective truth in relations to develop life. People who do justice even to their self will be a shelter and not a
threat. As Muslims, we should be able to be a protector for the community and
facilitate and pave the way of life. Such characters
are what embody the principles of prophetic treatise rahmatan lil 'alamin,
which means not only beneficial to themselves or group, but as a spreader of
love for all people; 4) al-ta'awun which means mutual help (solidarity).
It is in line with human identity as social beings who cannot live without
cooperation with others: humans, animals and nature around and oriented to
empowerment and change; 5) al-istiqomah that means steady, upright,
consistent, and cannot be wavered by temptations that lead to deviate from the
rule of law and regulations and result in long-term woes. In the Qur'an there is a guarantee that for those who believe consistently
will get the brightness of life, protected from fear and distress, and
obtaining happiness. Consistent attitude will make life calm that can inspire and bring creativity
in overcoming all obstacles and difficulties; there is no stagnation and
stalemate.
Superior civilization always prioritize
commanding the good, forbid evil, and faith in God in the orientation of
maintaining continuity of basic values (al-dloruriyat, necessities)[4] of humanity for
the sake of the benefit. When these values are displaced, surely the world will be brittle and
result in large losses for humans. Those basic values are:
protecting a life (hifdz al-nafs), maintain mind (hifdz al-'aql),
protecting breed (hifdz al-nasl), maintaining the property (hifdz
al-mal), and maintain the religion ( hifdz al-din).
Commanding the good and forbid evil (an
invitation to the path of God, the way of justice and welfare) taken through: wisdom
(postulates), mau'idhah hasanah (public lectures), and the best
mujadalah (dialogue) as mandated by al- Qur'an, not through violence,
coercion, and destructive anarchism. This is the
strategy of religion in the face of challenges and demands of reality including
irregularities. The principle of shura which introduced by the Koran as prototype
of an open, egalitarian and accountability sociopolitical-system, should be
developed primarily to manage the life together in the middle of diversity without
losing self-identity of each.
The Qur'an uses the word munkar
(deviation from the values of formal religion) and fakhsya '(deviation
from the social values) to refer to the deviation. A healthy society is a society that is consistent with its (moral)
commitments. Conversely, a sick society is a society that is inconsistent with its
(moral) commitments. Deviant behavior of society is a behavior sick society. Drug, for example, is something that triggered the diversion of moral
commitment. Therefore, it should be avoided because it can eliminate the human
dignity (martabat kemanusiaan). Rehabilitation
and preference are two derivations of commanding the good and forbid evil (amar
ma’ruf nahy munkar.)
The rehabilitation and preference need wisdom
and sincerity from various sides (the others, al-akhar) by
upholding the values of humanity. But Irregularities
committed by still must be punished. However,
'condemn' is not the purpose of the presence of a religion. As has been said before that the purpose of religion is to release people
from adversity; refine good values and moral actions.
In sociology of religion context, it is known that
there are 4 C inherent in religion, namely:
- Creed (belief, doctrine). This
component relates to the supernatural / metaphysical and not empirical. More dominated by the intervention of The Supreme. Only Allah who has authority. That is,
with regard to things that is a faith and cannot be reached by positivistic. The implication is only God has the right and find out who is on
His guidance and who strayed from His path. For this,
there must be humility by always asking directions to God as ordered in
the practice of prayer in a day-night minimum of 17 times hoping to keep
on His guidance.
- Cult (the praises to God, worship mahdah). This component is filled with symbolic movements. The symbol has no objective meaning but far beyond it. The stakes do not occur in the motion but the intention and
appreciation. For that Islam should not at stake with just a
symbolic motion.
- CODE (norms, good-bad, shariah). The point is
ethics and morals. Humans that have the most perfect faith are the
best man in his moral and attitude. The climax
is the concept of love of neighborhood. The heart of
shari'ah is a noble moral and its minimum line e.g. is no adultery, no
stealing, no killing, and not arrogant.
- Civilization (civilization). In this
component is the role of the Caliphate (continuing creation of God). Here Islam is explicitly focused on civilization (peradaban). Messenger of Allah besides being prophets also builds an
organization in state of Medina. Welfare and
prosperity became the central point of policies and measures taken by the
Messenger. The threat to the welfare and peace was declared
as the common enemy.
Hopefully useful ... … in uridu illal
ishlah wa ma tawfiqi illa billah.
[1] Presented in the
International Islamic Awakening and Youths Conference in Iran January 28-29,
2012
[2] The author is a General
Secretary in Central Board of Rabithah Ma’ahid Islami (Assosiation of Pesantren) in Nahdlatul Ulama Indonesia.
[1] Al-Baqarah (2) verse:
257. It is said that Allah does that,
and it is by His religion containing His guidance.
[2] Ash-Shahid, Muhammad
Bagir Sadr for example says in his definition of the law of Shariah as Allah
legislation to make human life in an order or regulation (not damaging it). See
Durus fi ‘Ilm al-Ushul p. 41.
[3] Taken from the history of Adam which is here
interpreted as human being in general, Surah Al-Baqarah (2) verse: 31
[4] See Jam’ul Jawami’
by Taj Ad-Din, Abdul Wahhab ibn As-Subki, vol. 2 p. 280. When it’s talking
about Munasabah as one of Masalik al ‘Illah.
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