BASIC VALUES IN ISLAMIC POLITICS
The necessity of deliberating in resolving the problem of ijtihadiyyah Q.S Syuro 38, Q.S. Ali
Imron: 159. a) Their affairs are decided by deliberation among them. b) And counsel with them in the
matter. In the word al-Amr (affairs) it includes economic, political, social, cultural affairs and so on.
3. The necessity of fulfilling the mandate and establishing the law fairly (Q.S Al-Nisa:58) "Indeed,
Allah tells you to convey the mandate to those who have the right to receive it, and tells you to
establish the law among people so that you can establish it fairly". 4. The necessity of obeying Allah
and the Messenger of Allah (may Allah be pleased with him): "O you who believe, obey Allah and His
Messenger and those who hold power among you" (Q.S AlNisa: 58). 5. The inevitability of reconciling
conflicts between groups in Islamic society: "And if there are two factions of the believers at war,
then make peace with them" (Q.S Al-Hujrat: 9). 6. The mestii of defending the sovereignty of the State
and the prohibition of aggression and invasion: "And fight in the way of Allah those who fight against
you, but do not go beyond the limits" (Q.S Al-Baqarah: 190). 7. Emphasis on peace over enmity:
"When they lean toward peace, let you also lean toward it and fear Allah" (Q.S AlAnfal: 61).
The necessity of increasing vigilance in the field of defense and security: " And be prepared
to face them, whatever force you are capable of, from the horses moored to battle (with which
preparation you can bring out the enemies of Allah, your enemies and those besides them whom you
are do not know while Allah knows it" (Q.S Al-Anfal: 60). 9. The necessity of keeping promises: "And
keep your covenant with Allah, if you promise and do not cancel your vows" (Q.S al-Hujurat: 13). 10.
The necessity of prioritizing the peace of the nations: "O people, indeed We have created you from a
man and a woman, and made you nations and tribes so that you may know one another. Indeed, the
youngest among you in the sight of Allah is the most righteous among you" (Q.S Al-hujurat: 13). 11.
The necessity of the circulation of wealth to all levels of society: "So that the wealth does not only
circulate among the rich among you" (Q.S Al-Hasyr: 7). 12. It is necessary to follow the principles of
law enforcement, in terms of: 1) Reducing the burden (taqlil al-takalif). 2) Gradually (al-tadarruj). 3)
It does not make it difficult ('adam al-Haraj). Broadly speaking, the objects of discussion of the
Islamic political system include: 1. Siyasah "dusturiyyah" or in modern fiqh called Constitutional Law.
2. Siyasah "dauliyyah" or commonly called Hukun International in Islam. 3. Siyasah "maaliyyah" is a
law that regulates the income, management, and expenditure of money belonging to the State.
Siyasah "dusturiyyah" globally discusses the relationship between leaders and their people and
institutions in the country in accordance with the needs of the people for the benefit and fulfillment
of the needs of the people themselves. Usually what is discussed includes: • Issues of immah, rights
and obligations. • The issue of the people, their status, rights and obligations. • The problem of
"bai'at". • The issue of "waliyyul 'ahdi"
The issue of representation. • The question of "ahl al-halli wa al-'aqdi". • "Particles" and their
divisions. Siyasah dauliyyah (international relations) in Islam is based on: 1. The unity of mankind 2.
Justice (al-'is) 3. Equality (al-musawamah) 4. Human honor (karomah insaniyyah) 5. Tolerance
(altasamuh) 6. Humanitarian cooperation 7. Freedom, independence (al-hurriyyah) •
Freedom of thought • Freedom of religion • Freedom of expression • Freedom to seek knowledge •
Freedom to own property 8. Good moral behavior (alakhlak al-karimah). The discussion of siyasah
dauliyyah in Islam is oriented to the following issues: 1. Peace is the principle of international
relations. Thus, war is not waged except in an emergency. Immediately stop the war if one side is
inclined to peace. 2. Treating prisoners of war humanely. 3. Obligations of a country to other
countries. 4. International Treaties. The conditions for participating in the agreement are a) the
person who makes the agreement has authority; b) willingness; c) the content of the agreement and
its object are not prohibited by Islam; d) important agreements must be written; e) take and give.
5. Some covenants are permanent (mu'abbad) and some are temporary (muaqqat).
6. Open and closed agreements. 7. Obey the covenant. 8. Siyasah "dauliyyah" and foreigners.
Because there was a war a. War in Islam to defend oneself. b. War in the context of da'wah. War
is considered legal if it occurs because: 1) defending itself from enemy attacks; 2) war to protect the
legitimate rights of a state violated by another State without acceptable causes. 2. Rules of war in
"siyasah dauliyyah" a. Declaration of war. b. Ethics and rules of war: 1) It is forbidden to kill children
and women. 2) It is forbidden to kill an elderly person if he does not participate in the war. 3) It is
forbidden to damage trees. 4) It is forbidden to kill livestock. 5) It is forbidden to destroy houses of
worship of all religions. 6) It is forbidden to kill scholars, including religious leaders. 7) Be patient,
sincere, and brave in waging war 8) Do not go beyond the limit. What is discussed in "siyasah
maaliyyah" is around: a. Principles of property ownership. b. Solid social responsibility,
responsibility to oneself, family, responsibility to society and vice versa. c. Zakat: zakat on
agricultural products, gold and silver, livestock, and zakat fitrah. d. Treasures. e. "Kharraj" (tax) f.
Inheritance of a person who does not leave an heir.
Definition of Civil Society Civil society, this concept is a translation of the term from the
concept of civil society which was first rolled out by Dato Seri Anwar Ibrahim in his lecture at the
National Symposium in the framework of a scientific forum at the istiqlal festival, September 26,
1995 in Jakarta. The concept proposed by Anwar Ibrahim wants to show that the ideal society is a
group of people who have an advanced civilization. More clearly, Anwar Ibrahim said that what is
meant by civil society is a fertile social system founded on moral principles that ensure a balance
between individual freedom and social stability. Civil society is a fertile social system based on moral
principles that guarantees a balance between individual freedom for the stability of society.
Individual and community initiative thinks, art, the implementation of government by law and not
individual lust or desire. Another meaning of civil society is a civilized society, upholding human
values, advancing in mastery of science and technology. Allah SWT gives an image of civil society
with His words in Q.S. Saba' verse 15: "Indeed, for the Saba' people there is a sign (of God's power)
in their dwelling, namely two gardens on the right and on the left. (to them said): "Eat by yourself from
the sustenance that your Lord (bestowed) and give thanks to Him. (Your country) is a good country
and (your Lord) is the God of Forgiveness."
Mun'im (1994) defines the term civil society as a set of ethical ideas that manifest in various
social orders, and the most important of these ideas is its efforts to harmonize various conflicts of
interest between individuals, communities, and countries. Hefner stated that civil society is a
modern society characterized by democratization in interacting in an increasingly plural and
heterogeneous society. In this kind of situation, people are expected to be able to organize
themselves, and grow self-awareness in realizing civilization. They are finally able to overcome and
participate in global, complex, competitive and different conditions. Mahasin (1995) stated that civil
society as an English translation, civil society. The word civil society actually comes from the Latin
word civitas dei which means divine city and society which means community. From the word civil
finally formed the word civilization which means civilization. Therefore, the word civil society can be
interpreted as a community of urban communities, namely people who have developed civilization.
The term madani according to Munawir (1997) actually comes from the Arabic language, madaniy.
The word madaniy is rooted in the verb madana which means to inhabit, live, or build. Then the term
changed to madaniy which means civilized, urban people, civilian, and civil or civil. Thus, the term
madaniy in Arabic has many meanings. The concept of civil society according to Madjid (1997) is
often seen as having contributed to the design of authoritarian power and opposing arbitrary
governments in Latin America, Southern Europe, and Eastern Europe. Hall (1998) stated that civil
society is synonymous with civil society, meaning an idea, wishful thinking, shadow, and ideal of a
community that can be translated into social life. In civil society, social actors will adhere to
civilization and humanity. History of Civil Society, the term civil society in English known as civil
society was first proposed by Cicero in his political philosophy with the term civil society which
Civil society, according to Cicero, is a civilized political community as exemplified by urban
communities that have their own legal code. With the concepts of civility and urbanity, it is
understood not only as a concentration of the population, but also as the center of civilization and
culture. The Greek philosopher Aristotle (384-322 AD) who viewed civil society as a state system or
identical to the state itself, this view was: • The first phase of the history of civil society discourse,
which is developing today, namely civil society outside and the counterbalance of state institutions,
at this time civil society is understood as a state system using the term koinonia politike, which is a
political community where citizens can be directly involved in various economic-political and
decision-making. • The second phase, in 1767 Adam Ferguson developed the discourse of civil
society, with a social and political context in Scotland. Unlike his predecessors, he emphasized an
ethical vision of civil society, in social life, this understanding was born inseparable from the
influence of the industrial revolution and capitalism which gave birth to conspicuous social
inequality. • The third phase, in contrast to his predecessor, in 1792 Thomas Paine interpreted the
discourse of civil society as something contrary to state institutions, in fact he was considered as an
analyse of the state, relying on this paradigm, the role of the state is time to be limited, according to
this view, the state is nothing but a mere bad inevitability, a valid concept of the state, according to
this thinking is the embodiment of the delegation of power given by the community for the creation
of welfare together.
The fourth phase, the discourse of civil society was further developed by G.W.F Hegel (1770-
1831 AD), Karl Max (1818-1883 AD), and Antonio Gramsci (1891-1837 AD). In his third view, civil
society is the ideological element of the dominant class, this understanding is Paine's reaction or
view, Hegel views civil society as a subordinate group to the state, this view, according to Indonesian
political expert Ryass Rasyid, is closely related to the social development of European bourgeois
society whose growth is marked by fighters breaking free from the grip of state domination. • The fifth
phase, the discourse of civil society as a reaction to the Hegelian school developed by Alexis with
Tocqueville (18051859), stemming from his experience observing American democratic culture, he
views civil society as a balancing group of state power, according to him political power and civil
society are the main forces that make American democracy have strong resilience. B.
Characteristics of Civil Society The following are several characteristics of civil society, consisting
of: 1. The integration of individuals and exclusive groups into society through social contracts and
social alliances. 2. The spread of power so that the dominant interests in society can be reduced by
alternative forces. 3. The completion of state-dominated development programs with community-
based development programs ز 4 . The interests of individuals and the state are bridged because the
membership of voluntary organizations is able to provide input on government decisions. 5. The
growth and development of creativity which was initially hampered by totalitarian regimes. 6.
Expansion of loyalty and trust so that individuals acknowledge their relationship with others and are
not selfish. 7. The liberation of society through the activities of social institutions with various
perspectives.
God, meaning that the society is a religious society, which recognizes the existence of God
and places God's law as the foundation that governs social life. 9. Peace, which means that each
element of society, both individually and in groups, respects the other party fairly. 10. Please help
without interfering in the internal affairs of another individual that may reduce his freedom. 11.
Tolerant, meaning not interfering in the personal affairs of other parties that have been given by Allah
as human freedom and not feeling disturbed by the activities of other parties that are different. 12.
Balance between social rights and obligations. 13. Highly civilized, meaning that the society has a
love for science and takes advantage of the advancement of science for mankind. 14. Noble
character. From these characteristics, it can be said that civil society is a democratic society where
its members are aware of their rights and obligations in voicing their opinions and realizing their
interests; where the government provides the widest possible opportunity for the creativity of
citizens to realize development programs in their area. Civil society is actually not an exclusive
concept and is seen as an obsolete document. It is a concept that is always alive and can develop in
any space and time. Considering that the main foundation and motivation in civil society is the Quran.
Although the Qur'an does not directly mention the ideal form of society, it still provides direction or
guidance regarding the basic principles and pillars contained in a good society. Factually speaking,
as a reflection of an ideal society, we can emulate the struggle of the Prophet to establish and
develop the concept of civil society in Medina. The principle of the creation of civil society began
since the migration of the Prophet
The obstacles that are still an obstacle in realizing civil society in Indonesia include: 1.
Inadequate quality of human resources due to uneven education. 2. The political education of the
community is still low. 3. The national economic condition is not stable after the monetary crisis. 4.
The high labor force that has not been absorbed due to limited employment. 5. A large number of
unilateral Termination of Employment (PHK). There are two factors that affect civil society. There are
political rulers who tend to dominate (control) the community to obey and obey the rulers. The
people are assumed to be people who do not have good abilities (stupid) compared to the ruler
(government). There are efforts to limit the movement space of the community in political life. This
situation is very difficult for the public to express their opinions, because the free public space is for
individuals to be in an equal position, and to make transactions. The obstacles that are still obstacles
in realizing civil society in Indonesia include: 1) The quality of human resources is inadequate due to
uneven education. 2) The political education of the community is still low. 3) The national economic
condition is not stable after the monetary crisis. 4) The high number of labor force that has not been
absorbed due to limited employment. 5) Unilateral Termination of Employment (PHK) in a large
amount. 6) Socio-political conditions that have not recovered after the reform.
Civil Society in Islam Building society in the eyes of Islam is the duty of the congregation, an
obligation for every Muslim. Islam has a strong foundation to give birth to a civilized society, a
commitment to the social contract (bai'at in Islamic leadership) and mutually agreed norms (sharia).
The social building of the Muslim community has the following basic characteristics: ta'awun
(helping), takaful (mutual support), and tadhomun (having solidarity). An ideal society, often called
civil society which is sometimes equated with civil society, is a society with a good social order,
based on moral principles that ensure a balance between individual rights and obligations and social
rights and obligations. Its implementation includes the formation of a government that is subject to
rules and laws with a transparent system. In this context, we choose to interpret civil society as a
translation of the Arabic vocabulary of mujtama' madani. This word etymologically has two meanings,
first, urban society, because the word 'madani' comes from the word medina which means 'city',
which indicates a lot of activity, dynamic, and full of creativity; Second, civilized society, because
the word 'Madani' is also a derivative of the word tamaddun which means 'civilization'. Civil society
is a society that upholds the values of civilization. It is the Prophet Muhammad Rasulullah himself
who sets an example for mankind towards the formation of a civilized society.
After a dozen years of struggle in the city of Mecca without any encouraging results, Allah
gave instructions to migrate to Yastrib, a fertile wahah or oasis about 400 km north of Mecca. Upon
arriving at Yastrib, after a very tiring and secretic journey, the Prophet was greeted by the inhabitants
of the city, and his maidens sang the song Thala'a al-badru 'alaina (The Full Moon has risen above
us), a string of verses and songs that would later become very famous all over the world. Then after
being established in the city of Hijrah, the Prophet changed the name of Yastrib to al-Madinat al-
nabiy (the city of the prophet). Conventionally, the word "madinah" is indeed interpreted as "city".
But linguistically, the word contains the meaning of "civilization". In Arabic, "civilization" is indeed
expressed in the words "madaniyah" or "tamaddun", in addition to the words "hadharah". Therefore,
the Prophet's action of changing the name of Yastrib to Medina, is essentially a statement of
intention, or proclamation, that he and his supporters consisting of the Muhajirin and the Ansar want
to establish and build a civilized society. D. Civil Society in Indonesia In Indonesia, the definition of
civil society was first introduced by Anwar Ibrahim (former Deputy Prime Minister of Malaysia) in the
1995 Istiqlal festival. Anwar Ibrahim stated that civil society is: A fertile social system founded on
moral principles that ensure a balance between individual freedom and community stability.
The community encourages individual efforts and initiatives, both in terms of thought, art,
government implementation, following the law and not individual lust or desire, making suspicion
and sincerity. The struggle of civil society in Indonesia at the beginning of the national movement was
spearheaded by Syarikat Islam (1912) and continued by Soeltan Syahrir at the beginning of
independence (Norlholt, 1999). Soeltan Syahrir's democratic spirit turned out to have to face
repressive forces both from the Old Order regime under the leadership of Soekarno and the New
Order regime under the leadership of Suharto, the demands of the transformation struggle towards
civil society in this reform era seem to be unstoppable with the main figure being Amien Rais from
Yogyakarta. The challenge of the future of democracy in our country is how to encourage the
processes necessary to realize the values of civilization and universal humanity. We must all work
hand in hand so that the soul and spirit of universal humanity permeates the soul of every child of
the nation so that it is real in daily life. Therefore, according to Nurcholish Madjid, there are several
important points of thought in the democratic outlook on life, namely: 1. The importance of
awareness of pluralism or pluralism, 2. The meaning and spirit of deliberation require or require the
existence of conviction and maturity to sincerely accept the possibility of compromise or even "lose
the vote", 3. Reduce the dominance of leadership so that they are accustomed to making their own
decisions and are able to see and utilize alternatives 4. Upholding morals in democracy 5. An honest
and healthy consensus is the final result of deliberation that is also honest and healthy, 6. The
fulfillment of basic needs; clothing, food, and board, and establishing cooperation and good
attitudes between community members who trust each other's good faith. The empowerment of civil
society must be driven by two large mass organizations, namely NU and Muhammadiyah. These two
Islamic organizations are older than the republic. Therefore, he must be more mature in every way.
The authority, commitment and integrity of leaders and their leadership management must be
balanced with state officials, and he must even be able to set a good example for them. The verse
mentioned at the beginning states that change will occur if we move to change. And if Allah wants
evil against a people, then no one can refuse it. And there is no protector for them except Him," (Sura
ArRa'd [13]: 11).
Civil society has a significant role in pioneering and encouraging society. He can pioneer the
development of human resources through the implementation of education programs, improving the
people's economy can be pursued through cooperatives and providing capital to entrepreneurs and
the middle class. These two things, out of many things, according to the author, are very concrete
and urgent to be worked on by elements of civil society, especially mass organizations, in order to
pioneer and encourage social change for the better. To build an advanced and cultured society,
mastering science and technology based on faith and piety, there must be at least three conditions:
creating innovation and creation, preventing damage to resources, and consolidating spirituality.
Civil society should be creative with new things, anticipatory and preventive against all bad
possibilities, and have the God of Almighty. There are several elements in order to realize civil society
in Indonesia: 1. Increasing Efforts to Create Good Government. The creation of good government is
a demand of society in the reform era. Good governance is a prerequisite for the growth and
development of a healthy civil society. A clean government is an efficient and effective government,
professional, authoritative, and free from corruption, collusion and nepotism. The characteristics of
clean government are credible, acceptable, capable, clean government. 2. Improving the Balance in
the Distribution of Power. As with the principle of trias politika, the ideal government is divided into
3 powers, namely the executive, legislative, and judicial. All three are accommodated in state
institutions. The three institutions must be able to carry out their roles in accordance with their
respective functions. Thus, a level of balance can be created between executive power, legislative
power, and judicial power. In carrying out its role, the legislative institution is a reflection of the
aspirations of the people represented. 3. Increasing the Spirit of Independence through Economic
Activities.
Civil society demands equality in life a more equitable economy. With equity, economic
activities are the right of all citizens. Economic activities do not only belong to a small group of
members of society. Failure to implement economic equality can create an undemocratic economic
life. But on the contrary, the equitable distribution of economic activities can ensure a democratic
economic life. The more democratic a nation is, the easier it is to realize the creation of a civil society.
4. Increase understanding of the need for press freedom. In the life of civil society, the press has a
role to carry out social control. The creation of press freedom, namely the development of mass
media, both print and electronic, which can function to educate and educate the life of the nation
and perform the function of social control. Freedom of the press is one of the requirements of
democracy. The more democratic conditions are met, the easier it is to bring society towards civil
society. 5. Creating Adequate Legal Instruments and Social Justice. The formation of a law-abiding
institution must be able to reflect the enactment of the rule of law in the life of the people, nation,
and state towards an Indonesian civil society order. This is in accordance with the spirit of reform. It
contains the spirit of realizing obedience to the law for everyone and not just for the benefit of the
ruler. Everyone is equal before the law, so the same discipline is demanded against the applicable
legal values. The creation of adequate legal instruments and social justice is able to eliminate
discrimination in the legal field. 6. Improving the Quality of Human Resources through Education.
Education is a way to improve the quality of education. For this reason, it is necessary to create a
good education system. A good education system emphasizes aspects of cultural wisdom and local
values as the foundation of the nation. National identity only survives if the socialization of national
values that refer to the nation's cultural values is carried out through educational institutions. The
better the education system, the more quality human resources will be created. The higher the
quality of human resources, the more
Instilling an Attitude of Loving and Respecting the Nation's Culture. The differences that each
ethnic group has is the identity of the Indonesian nation. Therefore, the development of regional
culture will contribute to the development of the sense of unity of the Indonesian nation. Pluralism
is not a source of division, but a source of pride as a strong and true identity of the Indonesian nation.
If the Indonesian people can appreciate pluralism, it means that one of the requirements for
becoming a civil society has been met. A plural society is a characteristic of civil society. If the
conditions and components of the civil society are empowered to the maximum, then a democratic
order of life will be realized. In addition to participating in building and empowering the community,
civil society also participates in controlling state policies. In its implementation, they can give
suggestions and criticism to the state. The suggestions and criticisms will be objective, if he remains
independent. Every citizen is in the same position, has the same opportunity, is free to determine the
direction of his life, does not feel pressured by state domination, has legal awareness, is tolerant,
and understands his rights and obligations as a citizen. Civil society is difficult to grow and develop
in the New Order regime because of the centralization of power through corporatism and
bureaucratization in almost all aspects of life, especially the formation of community and
professional organizations in a single forum, such as MUI, KNPI, PWI, SPSI, HKTI, and so on. These
organizations do not have independence in the selection of leaders or the preparation of their
programs, so they do not have the power to control the running of the government. Thus the
explanation of efforts to realize civil society, hopefully it can be useful for all of you.
Full of regret. With such deep regret, because of the sins that have been committed, a person
can receive his repentance. The opportunity to repent before the death of the sacrament is before
the breath is in the esophagus and before the sun rises from the west. Meaning: When those who
believe in Our verses come to you, then say, "Salaamunalaikum. Your Lord has ordained on Him
mercy, that whoever commits evil among you because of ignorance, and repents after doing it and
making amends, then indeed Allah is Forgiving and Merciful." (Al-An‟am/6: 54) Meanwhile, according
to Ibn Qoyim al-Jauziyah in the book Majaridus Salikin, there are three conditions that must be
fulfilled in repentance: First, it is to regret the sins that have been committed. Second, immediately
free oneself from the sins committed. Third, he is determined not to repeat the sins he has
committed in the future. In the book minhajul abidin by Al-Ghozali, it explains four conditions for
achieving true repentance (nasuha), namely: 1. Abandon sin with all your heart and intend not to
repeat the sins that have been committed. 2. Stopping or abandoning sinful deeds that have been
committed, that is to guard, not to call repentance. Example: It is not true to say that the Prophet
repented from disbelief, because the Prophet never disbelieved, the truth is that the Prophet avoided
disbelief. But for the Companions of Umar, it is correct to say that Sayyidina Umar (r.ataubat from
kufr), because he has abandoned the deeds of ignorance. 3. The sinful deeds he has committed must
be commensurate with the sins he has left now. For example, if there is a pizina or thief, the way he
repents is to leave PAI (Islamic Religious Education Lecture Module) 207 sins that are commensurate
with the sin of adultery and stealing. 4. Abandoning sin solely because it glorifies Allah SWT.
Not for others. Repent for fear of God's wrath, and fear of His painful punishment. There is no
worldly meaning, such as fear of being imprisoned. Because if you are afraid of being in prison, it
means that your repentance is not to Allah Ta‟ala. c. Types of repentance and their levels. In the book
"Honoring Yourself With Repentance" by Ibn Tamiyah, repentance is divided into two: 1. Obligatory.
Mandatory repentance is to repent from abandoning the commandments or doing Allah's
prohibitions. This type of repentance is obligatory for all mukalaf, as Allah has said in his book, and
through the words of his messengers. 2. Sunnah. Sunnah repentance is repentance that is done
because of abandoning things that are recommended (sunnah) or doing makruh things. Whoever
does the first type of repentance, he is among the good people. And whoever does these two types
of repentance, then he is one of those who enter Paradise first and are close to Allah the Almighty.
Whoever does not repent of the first type, then he is classified as a person who is unrighteous.
Sometimes they are among the disbelievers, and sometimes they are called among the wicked.
Meanwhile, the level of repentance according to Ibn Qoyim al-Jauzyah has been explained in his work
entitled Attaubah wal inabah, that repentance is divided into three levels: 1. The repentance of the
layman, is the repentance of the layman, this person sees a lot of goodness and obedience that he
has done during his life. They are careless and do not pay attention to the disgrace of their goodness
so they deny the grace of Allah that has covered their goodness and give them the opportunity to
correct their mistakes by repentance.
The repentance of the middle class, this middle class thinks that there is very little vice.
Meanwhile, thinking that a little of his vices is a sin as seeing that his obedience is already a sin. 3.
The repentance of the khawas. that is, repentance from wasting time for his negligence and his
negligence from relating or merging with Allah. Al-Ghazali himself has also divided the
characteristics and levels of people who repent into 4 (four) parts, namely: 1. The person who
commits immorality repents and he istikamah towards his repentance until the end of his life, tries
to cover his anger and no longer wants to return to committing sinful acts. This kind of repentance is
called those who compete for good and those who change evil with good. This repentance is called
Nasuhayang Repentance, in his heart there is peace (al-nafs al-sakinah wa almuthmainnah) who
returns to his Lord with a heart that is satisfied with Him. 2. Second, those who repent and istikamah
in the tree of obedience and renounce all evil. Unless, indeed, he is unable to avoid the sins that have
befallen him unintentionally, then he interrupts himself, regrets and renews his determination to
avoid the factors that make him commit sin. This kind of soul is called the soul that denounces itself
(al-nafs al-lawwamah), this condition is a high level even though it is still below the first level. This
level mostly occurs in the conditions of repentant people. 3. Third, a person who repents and
continues his righteousness for a short period of time then he is dominated by orgasm in some
immoral acts. This is because of his inability to subjugate his orgasm. Even so, he still practiced
obedience and left behind a number of sins even though he was actually able and lustful to do so.
He restrained it and sometimes sinned because he was defeated by one or two of his orgasms. 4.
Fourth, a person who repents and once he walks on the path of istikamah and then returns to his
sinful deeds without whispering in his heart to repent and regret his actions. However, he is
increasingly drifting in negligence in order to follow his lust. This type of person belongs to the group
of people who turn away, the soul that always tells evil (al-nafs al-amarah bi al-su‟) such a soul is
worried that it will fall into su‟ulkhatimah. Zainul Bahri also mentioned in his book quoting from the
opinion of Al-Sarraj, repentance is divided into several levels of repentance: those who want
(disciples), dissidents (muta‟aridhin), seekers (talibin), and seekers (qashidin). His repentance is a
matter of fact or khawash (specialized). That is, the repentance of those who are experts in nature,
that is, those who no longer remember their sins because of the majesty of Allah, have filled their
hearts and they will always remember
(dhikr) to him. His repentance is a member of the ma‟rifat, and a special group. The view of ma‟rifat,
wajidin (those who are drunk with Allah), and a special group of people about the meaning of
repentance is that you repent (turn away) from everything other than Allah.
