BENEFITS AND WISDOM OF REPENTANCE
One of the benefits of repentance to Allah Ta'ala, is that it will make him forgiven from all sins
and at the same time strengthen in the human soul the hope of the pleasure of Allah Ta'ala, so that
this will ease his anxiety. This is the same as what Wahsyi who killed the Prophet's uncle (Hamzah's
companion) Wahsyi felt anxious and bad, because he did not know exactly whether Allah would
forgive him or not for the sins he had committed. Then comes the verse Meaning: "Say, "My servants
who have lost their limits on themselves, do not give up from the mercy of Allah. Indeed, Allah
forgives all sins. Indeed, He is the Most Forgiving and the Most Merciful." (AzZumar/39: 53)
When the verse was conveyed to the revelation, he slowly felt relieved, because there were no
conditions that burdened him, then finally he went to Medina to declare his Islam before the Prophet
Muhammad (peace be upon him).
Allah, if a person repents to Allah with true repentance and believes in the nature of Allah
Almighty and Merciful, then he will be able to make repentance a motivation to improve himself.
Because Allah is indeed Forgiving and Merciful. Allah said: "And ask Allah for forgiveness. Indeed,
Allah is Forgiving and Merciful" (An-Nisa‟/4: 106) In addition to the above information, there are many
other benefits of repentance because everything that is sharia by Allah and His Messenger must
contain many benefits. Among the benefits of repentance are as follows: 1. Repentance can
eliminate all sins Allah SWT expressly states that whoever truly repents to Him, He will surely forgive
the sins of that person. Allah firmly states this through His words in the Qur'an Surah Taha: 82
Meaning: "And indeed, I am Forgiving for those who repent, believe, do righteous deeds, and then
remain in the right path." 2. Repentance can replace bad with good. This is one of God's mercy to His
servants who never give up hoping for His mercy and forgiveness. He was pleased to make
repentance a "barter tool‟ to replace evil with good. The truth about this is expressly stated by Allah
through His words in Surah Al-Furqan: 70 Meaning: "Unless those who repent, believe and do
righteous deeds, then their evil is replaced by Allah with virtue. And it is Allah who is Forgiving again
Repentance can purify the heart. That sin is likened to a stain. When a person commits many
sins, there will be many stains in his heart, and repentance is the one who can purify him. A person
who truly repents, his heart will surely become holy. 4. Repentance can make life calm and peaceful
A person who admits his mistakes honestly and truthfully, his heart will be calm. That is one of the
reasons why Allah commands us to repent immediately when we realize that we have just made a
mistake. 5. Repentance can bring a lot of sustenance and strength. Among the wisdoms contained
in repentance are as follows: 1. Elimination of evil.
The sin for the wrongs that have been committed will be removed by Allah Ta‟ala with
repentance. 2. Renew faith. Among the real wisdom that comes from repentance is a person's tips
for renewing faith and correcting it after making mistakes. Because the sin of disobedience
committed by Muslims tarnishes their faith, whether it is big or small, depending on how big or small
or many and few sins are committed. Yusuf al-Qardhawi has explained at length the wisdom of
repentance which is outlined as follows: a. Elimination of ugliness and entry into heaven. that is, with
forgiveness. b. Renewing faith. That is, with the existence of Islah after sinning. c. Replacing bad with
good d. Defeat the eternal enemy, the devil. e. Defeat lust that leads to evil. f. Submission to God. g.
Gain God's love.
Happiness in the Qur'an In the Qur'an there are several identical words that lead to
happiness and can be interpreted as happiness / success, including sa'adah, falah, salamah or
hasanah. Each has almost the same meaning but with different placements and uses. Among the
verses of the Qur'an that tell about happiness are as follows: Q.S. Hud : 105 َ ِي قِش َ مْهُ ن ْ
َْم
ي موْ َ ي ي َ أَ لَك َت لا ت ِ ْ إ ٌ
س ْ
ف َن مُ ب لِا ِإ ذ ِ نْ ف هِ ِ د يٌ عِ َ
س و Meaning: When that day comes,
no one will speak, except with His permission; so there will be woe among them and there will be
happy. In this verse there is a sentence sa'iid which means the opposite of the sentence that
precedes it, syaqiy. In his Tafsir, Quraish Shihab reveals that the meaning of syaqiy is a person who
is involved in misery and evil that is really uncomfortable for the person concerned, while sa'id is the
opponent. This verse also explains the existence of two groups later on the Day of Resurrection, the
woe and the happy. Then happiness
This verse does not describe the happiness that has been determined by the owner, or who
is wretched. But it is in the form of encouragement for humans to compete to achieve, achieve, and
get the promised happiness. Q. S. Hud : 10 لوُ يسلا ب َ هَ ذ َ ن َ نع َ ت ا ُ َئ ِ إ يِ نِ ل ُ ه َ
ف حٌ ِ
ر َ رو ٌ خ
ُ ُ ُ ُ ُ هْ يَ َ ُ ُ ُ هُ هْ يَ َق�ُ َ ل ءاَ م س تَ ْ
َع دَ ض ر َ ءا بُ
َنْ مَعَ ْ ها َ
َْن َ َ قذِ ْ ن أَ ئَ لو And if We feel
happiness after the disaster that befalls him, surely he will say: "The plagues have been gone from
me"; In fact, he is very happy and proud, this verse hints at the pleasure, happiness, or worldly joy
that Allah bestows on humans with His mercy is a temporary happiness, this is illustrated by the
word adzaqna at the beginning of the verse, and the use of the word na'maa' which means the favor
obtained factually so that the impact on the one who obtains it is visible. In its entirety, this verse
informs that the blessings of the world are not a real joy (read the essence), because the blessings
cannot be ascertained by humans but only in the grasp of Allah SWT. Because He is the one who can
turn the situation around to another state.
This verse hints at the salam (happiness) that the weak receive when they are about to repent
of their sins. So the happiness in this verse is to abstain from evil deeds, and also to repent after
sinning. In other words, happiness here is to obey his commands and stay away from his prohibitions,
even if he has already committed a mistake, then immediately ask for forgiveness and repent to his
Lord. 2.
Happiness According to Ulama' It has been a long time since the discussion of this happiness existed
in the Islamic world. Because it is undeniable that humans naturally want to live or live a second life
happily, and happiness is one of the goals of human life. Among the scholars who have discussed
happiness are Imam Ghozali, Hamka, Naquib Al-Attas. a. Buya Hamka Prof. Abdul Malik Karim
Amrullah or better known as Buya Hamka, is one of the great Indonesian scholars who has given birth
to the tafsir of Al-Azhar as his main work and serves as a reference for Islamic studies in Indonesia,
Malaysia, and Singapore. After seeing the description of happiness according to the West which
tends to be a mere materialist view, even in the study of psychology. Because the approach taken is
also a material, non-metaphysical approach, because matter is a picture of everything, and
everything can be measured by matter. According to Hamka, Islam teaches humans four paths to
happiness. First, there must be i'tiqad, which is a motivation that really comes from itself. Second,
yaqin, which is a strong belief in something that he is working on. Third, faith, which is higher than
just belief, so that it is proven by words and deeds. The last stage is ad-diin, which is total surrender
to Allah, perfect self-servitude. Those who practice addiin perfectly do not feel sad for a long time,
because they are really sure of the right path.
Basically, this feeling befalls those who do not know death. They do not know where their
body and soul go after death, or they think that after their body is destroyed, their soul is also
destroyed, while this world is eternal and others continue to taste pleasure, while they are no longer
there. There are also those who think that death is the most severe disease. But all diseases have a
cure, except death, because death is not a disease. Some people do like to live a long time but don't
like to get old. This kind of thinking, according to Hamka, is not sane." In fact, in Islam, death is a
mercy of God, because humans have been told to go to the world and then called back home. And
the Qur'an itself emphasizes that every person will not escape death. ت وملا ةقئاذ سفت لك so that
people should improve their quality of life both physically and spiritually to be able to achieve eternal
happiness when they are called back by their Lord. So it is appropriate for a person to do what Allah
SWT commands to be able to obtain the true meaning of happiness, as Hamka said. "Therefore,
Hamka's message is, if you want to be rich, then make enough of what you have, maintain the nature
of qana'ah, do not lust for what belongs to others, live completely in obedience to Allah only.
The ultimate wealth is to suffice what we have, whether it is a lot or a little, because it is a
blessing from Allah. If wealth is abundant, remember that the wealth is to support charity and
worship. Wealth is not loved because it is a treasure, but only because it is a gift from Allah, and it is
used for something useful. This is a happy soul!" b. b. Naquib Al Attas Happiness as understood by
secularists is just something outside of human beings that is conditional and temporal, happiness
only comes when human beings are triumphant. And if the wheel has turned again, happiness
disappears somewhere, responding to this, Prof. Naquib Al Attas said that the community Prof. Syed
Muhammad Naquib Al-Attas defines happiness (sa'adah/happiness) in Ma'na Happiness and His
Experience in Islam as follows: "Happiness" and "happiness" do not refer to the physical and
physical nature of human beings, not to the self of the nature of basyari; And he is not a state of
human intellect that can only be enjoyed in the realm of mind and mere intellect. Happiness and
happiness refer to the self-confidence in the Absolute Final Truth that is sought – that is: the state of
oneself that is convinced of the Right of Ta'ala – and the reaping of the practices that one does based
on that conviction and obeys one's inner commands." So, happiness is the state of the heart, which
is filled with faith (faith), and behaves according to that belief. c. Imam
Ghozali Al-Ghazali said: "Know my brothers and sisters – may Allah make us all happy with
His pleasure – that worship is the fruit of knowledge. Age benefits. The result of the efforts of God's
powerful servants. The precious goods of the aulias. The path taken by those who are devout. A part
for those who are noble. The purpose of the believer. Syiar from the honorable class. The work of
those who dare to tell the truth. Their choice is vigilant. And the path of happiness to heaven." So,
according to Ghazali, happiness or sa'adah is when a person loves and obeys Allah SWT with piety.
So even though in the world happiness itself can actually be obtained by knowing God and obeying
His commands, happiness is not a temporal and conditional thing as listed in The Oxford English
Dictionary
(1963) defines happiness as: "Good fortune or luck in life or in particular affair; success, prosperity."
However, to achieve this happiness – love for Allah with piety – is not easy because in walking the
path
Yes, it is filled with ramps and walks. Al-Ghazali described the road to happiness "It turns out
that this is a very difficult road. There are many climbs and climbs. It is very difficult and the journey
is long. The danger is great. There are also many obstacles and obstacles. Confusion where the place
of woe is and will perish. There are many opponents and bandits. A little friend and helper." And
indeed, the road to heaven is filled with things that humans hate as described in one of the hadiths
of the Prophet, so a Muslim must indeed take the uphill path to obtain true happiness. Imam Al-
Ghazali said: "But time has passed, it cannot be called back. In short, whoever is alert, he is the one
who is lucky. Happy forever and ever. But whoever misses it, then he loses and is woeful. Then, for
God's sake, this is difficult and the danger is great. Therefore, it is increasingly rare to choose this
path. Among those who have chosen it, it is rare that they actually go through it. And among those
who go through it, it is also increasingly rare to reach their goal and succeed in achieving what they
pursue. Those who succeed are the ones chosen by Allah 'Azza wa Jalla to pray and pray to Him. He
gave taufiq and domestication to them. And He conveys with grace to His pleasure and heaven. We
ask that Allah SWT include us in the group that is lucky to receive His mercy." Happiness is the most
essential thing for human life.
There are various indicators of happiness, but none of them are oriented and use an Islamic
perspective. In total, there are 164 verses from 122 letters of the Qur'an and 24 postulates of hadith
that researchers found. Based on the search of postulates and verses related to happiness (al-
sa'adah), the researcher found 17 indicators of happiness according to the Qur'an and Hadith,
namely faith and piety (50 verses), adherence to religion (tafaqquh fi al-dien) (2 verses), doing good
(pious deeds) (23 verses), patience (al-shabr) (7 verses), gratitude (al-shabr) (7 verses), purification
of the soul (tazkiyatun alnafs) (2 verses), calling for goodness and forbidding evil/bad deeds (amar
ma'ruf nahi munkar) (3 verses), struggle in the way of Allah (al-jihad fi sabilillah) (5 verses), seek and
receive the pleasure of Allah (10 verses), remember Allah (al-dzikr) (3 verses), receive the
bounty/mercy of Allah (28 verses), improve oneself (al-ishlah) (7 verses), setting an example (uswah
hasanah) (2 verses), seeking Allah's protection (2 verses), surrendering (3 verses), rejecting evil with
goodness (3 verses) and maintaining words and deeds (5 verses). Many Muslim scientists define the
meaning of happiness, both classical scientists and modern scientists: 1. Ibn Miskawaih defines
happiness based on two forms, namely first, physical (material) happiness which is at a low level
and is not permanent or temporary and second, the happiness of the soul. Material happiness
contains regret, pain, and hinders the development of the soul to Allah swt. Different from that, soul
happiness is the perfect happiness that leads humans to the degree of angels (Miskawaih, 1999). If
Ibn Miskawaih requires the happiness of soul and body (body/material) at the same time, 2. Al-
Ghazali (2001; 2017) emphasizes that the essence of happiness only lies in the soul, which can be
obtained through the knowledge of oneself, Allah, the world, and the hereafter. Humans are
considered happy if they are able to recognize these four things. From these four recognitions, the
highest happiness of the soul (or the peak of happiness) in a human being is if he is able to know his
God (ma'rifatullah). By knowing their God, man seems to no longer need anything in the world,
because the happiness of his soul has been fulfilled by his closeness to the Almighty.
Power. Happiness (alsa'adah) will not be achieved by humans suddenly or as it is (taken for
granted). Ways are needed so that human beings are able to achieve their true happiness. If al-
Ghazali in his book "Kimiaal-Sa'adah" (2001; 2017) explains that happiness can be achieved when
humans are able to know themselves, know God, know the world, and know the hereafter, then it is
different with Rahmat (2004), which says that happiness can be achieved through four ways, namely:
(1) understanding that everything that happens in the world is temporary; (2) suffering occurs
because there are desires, desires, passions, that must be satisfied; (3) In order to end suffering, one
must end or stop the desire for the path to nirvana (happiness, freedom) to be called the 'ladder of
happiness'. The first ladder is physical pleasure, that is, human happiness is more physical. Humans
have always pursued physical pleasures, as prominent in animal life, such as drinking, sex, a sense
of security. The second ladder is intellectual happiness. At the level of the human soul, whose icon
is intellectuality, one will find happiness in life not from eating, drinking, and sex (physical happiness),
but more abstractly, that is, intellectual happiness, no longer physical pleasure. The happiness of
passing an exam or gaining other intellectual experience will be more lasting than just physical
happiness. B. The concept of Muhasabah Muhasabah comes from the word hasyib yahsabu hisab,
which means calculation.
Meanwhile, the definition of muhasabah is an effort to introspect and evaluate oneself in
seeing the good and bad aspects. In Islam, this muhasabah aims to improve the relationship with
Allah (habluminallah), the relationship with fellow humans (habluminannas), and the relationship
with oneself (habluminannafsi). For a Muslim, muhasabah is an important thing and should not be
missed as much as possible. Because life in that world is very short. It is much different from the
eternal afterlife. The life we live now will also determine how life in the hereafter will be. Does it end
well and go to heaven, or end badly and go to hell. Therefore, every Muslim should always do good
deeds and stay away from all disobedience. With muhasabah, we will get used to reflecting and
knowing the meaning behind life With muhasabah we know that many sins have been committed, so
that in the future we will improve them. In addition, muhasabah will also give you a new perspective
in looking at events. Self-reflection is one of the practices mentioned in the Qur'an and taught by the
Prophet. In surah Al Hasyr verse 18, Allah says; "O you who believe, fear Allah and let each of you pay
attention to what he has done for
By doing self-reflection, people will open their hearts and realize all their sins. After that,
obedient Muslims will repent and not repeat their mistakes. Because repentance is a form of
repentance of a Muslim. As in the hadith, the Prophet said, "Regret is repentance." (HR. Ibn Majah).
Then in surah At Taubah verse 126. "And don't they (the hypocrites) notice that they are tested once
or twice every year, and then they don't repent and don't take lessons?" (QS At-Taubah: 126) Umar
bin Khattab once said, "Punish yourself before you are sobbed, it will make it easier for you to hisab
later. Weigh your deeds before weighing them later. Remember the precarious situation on the Day
of Resurrection," Then he quoted surah Al Haqqah verse 18.
"On that day you are confronted (to your Rabb), nothing of your condition is hidden (to Allah)." (QS.
Al-Haqqah: 18) What Umar bin Khattab said is also in accordance with the words of the Prophet in a
hadith narrated by Shadad bin Aus, that the Prophet Muhammad PBUH said, "An intelligent
(successful) person is a person who evaluates himself, and does charity for the life after his death.
While a weak person is a person who follows his lust and dreams of Allah SWT." There are many ways
to do self-reflection, for example as follows: 1. Evaluate intentions, deeds, and sins. The first step to
deliberation is to reflect on what has been passed in life. Then evaluate, do you have the intention to
become a better person? Have you done the deeds that Allah commanded? And have you realized
how many sins have been committed?
Establish a repentance prayer. When you have repented of all your sins, then obedient
Muslims will immediately repent. One form of practice that can be done is to establish a repentance
prayer. The procedure is the same as prayer in general, but it can consist of two rak'ahs, four rak'ahs,
or six rak'ahs. In the last part of prostration, confess all sins and ask Allah SWT for forgiveness. As
the Prophet said, "The closest thing between a servant and his Rabb is when he prostrates, so
multiply the prayers at that time." 3. Receive input and suggestions from others. Sometimes we need
others to realize the mistakes that have been made. In a narration, Imam Bukhari told the story of
Umar bin Khattab who advised Abu Bakr to collect the Quran. At that time, Abu Bakar had rejected
and hesitated about the proposal. But Umar assured that it was a kindness. Until Abu Bakr said,
"Umar always persuaded me to evaluate my opinion on the matter until
Allah opened my heart and I thought as Umar did." Not only the companions, even the Prophet said,
"Indeed, I am only a human being like you. I forget as you forget. Therefore, remind me when I forget."
Then in another hadith it is explained, "If Allah wants good for a leader/official, then Allah will give
him an honest companion who will remind him if he is negligent and will help him if he remembers."
(HR. Abu Dawud). Some of the virtues and benefits that will be obtained when doing self-reflection
are: • Avoiding humans from feeling the most pure. "Then do not say that you are holy. He is the one
who knows the most about the righteous." (QS An-Najm: 32) • Avoid people from being arrogant. As
exemplified by Muhammad bin Wasi "If sin had a smell, surely no one would want to sit close to me"
• Awakening to make good use of time.
Ibn Asakir once told about Al-Faqih Salim bin Ayyub Ar-Razi that he was used to correcting
himself in every breath. He never leaves time without interest. If we meet him, Salim ArRazi's time
will be filled with copying, studying or reading. • Calm the heart and get guidance. Imam Al-Baidhawi
in his commentary that a person can continue to be in the guidance if he is diligent in correcting the
practices he has done. (Tafsir Al-Baidhawi) The virtues of Muhasabah The virtues of muhasabah
include: 1. Self-criticism (Muhasabah) can attract the love and help of Allah SWT. 2. Enable a person
to deepen his faith and servitude, succeed in practicing the teachings of Islam, and attain closeness
to Allah and eternal happiness. 3. Muhasabah can prevent a servant from falling into the abyss of
despair and arrogance or in worship, and make him safe in the next day. 4. Muhasabah can open the
door to spiritual tranquility and peace, and also cause a person to fear Allah and His torment.
Muhasabah can also evoke peace and fear in the hearts of people Various kinds of Muhasabah
Explained by Raid Abd al-Hadi in his book Mamarat al-Haq that Muhasabah can be done before and
after charity. Before doing something, one must first calculate and consider the good and good of
the deed, and also reassess the motivation. In this case "Abd al-Hadi quoted Hasan-Rahimahuallah
as saying: "Allah loves a servant who stops before doing something, if it is because of Allah, he will
keep going, but if it is not for Him he will retreat. According to Ibn al-Qayyim (may Allah have mercy
on him): There are two types of muhâsabah, namely, before doing deeds and afterwards.
The first type: Before doing charity, that is, by thinking for a moment when you want to do
something, and do not immediately do it until it is real for him to do it or not. Al-Hasan said: "May
Allah bless a servant who dwells for a moment when he thinks of something, if it is an act of
obedience to Allah, then he does it, on the contrary, if not, then he abandons." 2. The second type:
Self-introspection after doing an action. There are three types: a. a). Introspecting obedience is
related to the right of Allah that he has not fully performed, then he also muhâsabah, whether he has
done obedience to Allah as He wants him or not. b) Self-introspection of every deed which abandons
it is better than doing. c). Self-introspection about things that have become a habit, why should he
do it? Does he expect the Face of Allah and the Hereafter? So that (thus) he will be lucky, or does he
want the mortal world? So he lost money and did not get lucky. b. According to Ibn al-Qayyim (may
Allah have mercy on him): Muhâsabah has great influence and benefits, including: c. Knowing your
own disgrace. Whoever does not examine his disgrace, he will not be able to get rid of it. d. By having
a muhâsabah, a person will be critical of himself in fulfilling the rights of Allah. Such is the condition
of the Salaf, they reproach themselves in exercising the right of Allah. Imam Ahmad narrated from
Abu Darda that he said: "A person does not say faqih correctly until he rebukes people in terms of
Allah's rights, and then he persists in correcting himself." Ibn al-Qayyim (may Allah have mercy on
him) said: "Denouncing oneself in the Substance of Allah is one of the attributes of shiddiqin
(righteous people), a servant will be close to Allah Ta'ala in an instant, multiplying beyond its
proximity through his deeds". Abu Bakr As-Siddiq (r.a.) said: "Whoever reproaches himself in relation
to Allah's right (against him), then Allah will give him security from His wrath." e. With M bah. If he is
serious about doing it during his lifetime, then he will rest at the time of his death. If he restrains
himself and smokes it now, then he will rest in the moment of the greatness of the day of smoke. f.
With muhasabah, a person is able to improve relationships between fellow humans. Introspection
and self-correction are opportunities to repair rifts that occur between humans.
Do you think that the suspension of forgiveness for those who are hostile is not due to their
reluctance to correct themselves and encourage them to make peace? g. Being free from the nature
of nifakoften evaluating oneself to then correct the practices that have been done is one of the
reasons that can distance oneself from hypocrisy. h. With muhasabah, the door of humiliation and
submission will be opened for a person before Allah. i. The greatest benefit that will be obtained is
the luck of entering and occupying Paradise and looking at the Face of the Blessed and Most Holy
Rabb. On the other hand, if he wastes it, he will lose money and go to hell, and be prevented from
Allah and burn in painful adzab.
This word further contains the meaning of staying away from bad things. According to as-
Syibly, wara' means to stay away from everything other than Allah. According to Abu Sulaiman ad-
Darany, wara' is the beginning of zuhud. Wara' has two sides: Wara' zhahir and wara' batin. Wara'
zhahir is not acting except for Allah alone, while wara' batin is not putting anything other than into the
heart. Whoever does not see the details of wara' will not be able to see the magnitude of the gift.
Sufyan at-Tsaury said, "I do not see anything easier than wara', that is, if there is something doubtful
in your soul, then abandon it. And in the Sufi sense, wara' ad
In it there is a doubt between halal and haram (syubhat). This attitude of abstaining from the
syubhat is in line with the hadith of the prophet, which means "whoever is free from the shubhat,
then he is indeed free from the unclean. The hadith shows that syubhat is closer to what is haram. 2.
The essence of Wara' Wara' is a way to know His Lord and place Him as he should, glorify His
prohibitions and shari'arsyi'ar, will glorify to the point of being careful of every matter that can cause
the wrath of Allah in this world and in the hereafter. So wara' on His side is a type of fear that makes
a person abandon many things that are permissible, if it becomes vague on it with the lawful so as
not to harm his religion Among the fundamental signs for those who are wara' is their extraordinary
caution from something that is haram and their lack of courage to go forward to something that can
lead to the haram. And in that regard, the Prophet said: "Indeed, what is lawful and what is haram is
clear. And between the two, there are many syubhat things that most people do not know. Whoever
guards himself from the things that are syubhat has cleansed his religion and honor." And whoever
acts boldly in doubtful places will surely increase his courage against something heavier: "And
indeed, he who is mixed with doubt, he is almost bold. The benefits of wara' are as follows: 1.
Avoiding Allah's adzab, the mind becomes calm and the heart becomes peaceful.
Making a prayer is answered, because if a person purifies food, drink and behaves wara', then
raises his hands to pray, then his prayer will be answered immediately. 6. Getting Allah's pleasure
and increasing goodness. 7. There are different levels of people in heaven according to the difference
in their level of wara'. 3. The level of Wara' Wara' has the same levels as other maqam in the stages
of the Sufism world. Al Ghazali divides wara' into four levels, namely: 1. The level of people who
abandon all things that are forbidden by Allah 2. The level of the person who renounces all things that
are subhat (which is not clear about the haram of the Prophet PBUH) said يذمرتلا هاور, يذمرتلا لاقو
حيحص نسح ث يدح" "[ كبيري لا ام ىلا ك يري ام عد ٕ ] "يئاسنلاو "Leave those who doubt you and
(switch) to what does not doubt you" (HR Turmudzi no 2518) 3. The level of people who avoid the
halal because they are afraid of something halal mixed with haram 4. The level of people who avoid
the halal because they are afraid of causing disobedience (Mujib, 2005: 314) Meanwhile, according
to Ibn Qayyim, there are three levels of wara', namely: 1. The level of people who stay away from bad
deeds in order to take care of themselves, multiply charity, and maintain faith. Taking care of oneself
means protecting oneself from bad deeds according to the measure of Allah and believers in general.
Doing a lot of good means keeping yourself busy to always do good so that you don't have time to do
bad anymore and even try to perfect your goodness. Maintaining faith means maintaining the
integrity of the components of faith (believing with the heart, speaking with words and practicing with
deeds). 2. The level of people who keep the permissible provisions, maintain piety, avoid humiliation
and exceed the limit, this is done so that a person is not preoccupied with mubah acts that become
a barrier between what is halal and haram. 3. The level of people who avoid divorce and separation
from Allah SWT (Mujib, 2005:314)
The concept of Zuhud 1. The meaning of Zuhud Zuhud in general is an attitude of staying
away from everything related to the world. The highest degree of zuhud is if he does not want
everything other than Allah SWT. Zuhud must be accompanied by the knowledge that the hereafter
is better than the world. Zuhud is the attitude of the soul related to possession by making possession
of the attitude of leaving dependence on the world as a means to achieve glory in the sight of Allah.
Etymologically, zuhud means raghaba 'ansyai'in wa tarakahu, meaning not being interested in
something and abandoning it. Zahada fi al-dunya, means emptying oneself from the pleasures of the
world for worship. People who do zuhud are called zahid, zuhdan or zahidun. Zahidah is plural
zuhdan which means small or little. Zuhud here does not mean absolute rejection to the world.
However, what is emphasized in the life of zuhud here is to escape or empty the heart from the
influence of the world that can make people forget God. The life of the world should not forget the
hereafter and worship to God. Sulaiman Ad-Darani said: "A zahid is a person who renounces what
hinders him from God. According to Abu 'Ala Afifi stated that there are 4 factors for the emergence of
zuhud. These factors are: 1. Originated from or influenced by India and Persia 2. Derived from or
influenced by Christian asceticism 3. Originated from or influenced by various sources 4. Originating
from different Islamic teachings, then transforming into one teaching For this fourth factor, Afifi
further detailed it into three: First, the factor of Islamic teachings as contained in the two sources,
namely the Qur'an and al-Sunnah. These two sources encourage the life of wara', taqwa and zuhud.
In addition, these two sources encourage their people to worship, behave well, pray tahjjut, fast and
so on. In various verses, the nature of heaven and hell is found in many places, so that the people
are motivated to seek heaven and stay away from hell. Second, the spiritual reaction of the Muslims
to the socio-political and economic system among Islam itself, that is, when Islam has spread to
various countries, it inevitably brings certain consequences, such as the possibility of obtaining
prosperity on the one hand, and the occurrence of internal political disputes among Muslims which
causes a civil war between Ali ibn Abi Talib and Muawiyah which began with al-fitnah al-kubra which
befell the third caliph. Uthman ibn Affan. With such a socio-political phenomenon, there are some
people or scholars who do not want to be involved in world luxury and have an attitude of ignorance
of the existing upheavals, they isolate themselves so as not to get involved in the dispute. Third, the
reaction to Fiqh and the science of Kalam, because both cannot be satisfactory in the practice of
Islam. Meanwhile, al-Taftazani argues that there are two factors that encourage the birth of zuhud,
namely: 1. The Qur'an and al-Sunnah Here are some verses of the Qur'an and al-Sunnah that explain
the zuhud life movement and this really proves that the zuhud life movement does indeed come from
the teachings of Islam itself. Zuhud is closely related to a person's attitude towards the world, how a
person faces this world, explained in the Qur'an, among others:
Know, indeed, the life of this world is but a game and something that is neglected, adorned
and boasted among you and boasted of the abundance of treasures and children, like the rain whose
crops were planted with admiration for the farmers; Then the plant becomes dry and you see that it
is yellow and then it becomes destroyed. And in the hereafter (later) there will be a harsh and forgiving
adzab from Allah and His mercy. And the life of this world is only deceitful pleasure (Qur'an 57:20).
b. Indeed, those who do not expect (do not believe) to meet with Us, and are satisfied with the life of
the world and feel at peace with it, and those who neglect Our verses, they are the place of hell,
because of what they always do (Qur'an 10:78). c. As for those who transcend the boundaries, and
prioritize the life of the world, then they are indeed the dwellings. And whatever those who fear the
greatness of their Lord and refrain from lusting for it, then Paradise is indeed his dwelling place
(Qur'an 79:37-41). Then there are also many hadiths that explain the virtues of zuhud. Among the
hadiths is the saying of the Prophet PBUH as follows: "A servant said: My treasure! Actually, his
wealth is only found in three things, what he gives to others until he becomes his store in the hereafter.
Others will disappear and be left behind only for others." And he said to his companions: "I am afraid
that you will have freedom in the world, like the peoples before you, so that you will fight with each
other like the peoples before you, and finally you will be destroyed like the peoples before you." It is
certain that ayatayat and hadiths like this are the same meaning that encouraged the birth of the
zahid in the first and second centuries of the Hijrah. They refrain from worldly things and do charity
for the sake of the hereafter. Behkan encourages them not to care about food, clothing, and property
and to be afraid of the charm of the world and to strive earnestly for the happiness of the hereafter.
Socio-Political Conditions Political conflicts that have occurred, especially since the time of
the caliph Uthman ibn'Affan r.a., have had an impact on the religious, social and political life of
Muslims. These political conflicts continued until the time of the caliph Ali bin Abi Talib. After that,
the Muslims were divided into several groups, namely the Umayah, Shi'ah, Khawarij and Mur'jiah
groups. From time to time the atmosphere worsened, each group wanted to rule or seize influence
so that unity and unity were difficult to create. So there was a war between Ali and Aisha. In addition,
there was also a war between Ali and Mu'awiyah bin Abi Sufyan, which was finally won by Muawiyah
by means of diplomacy through his envoy, namely Amr bin al-'As. At first, all of the above conflicts
were only political issues, but then developed into religious issues. Each group that contradicts each
other tries to use religious nash to justify, strengthen or strengthen its attitude and opinions. This in
itself encourages efforts to understand and interpret the nashnash in particular. In fact, sometimes
there are groups that do not hesitate to make false hadiths to justify their position. This kind of thing,
of course, worsened the atmosphere, not only the political atmosphere, but more than that, the
religious atmosphere of the Muslims at that time was also distorted. 3. Zuhud Stream 1. The Madinah
School Since the beginning in Medina, zahid have emerged. They adhere to the Qur'an and the
Sunnah and they set the Prophet as his role model. Among them among the companions were Abu
Ubaidah Al-Jarrah, Abu Dhar AlGhiffari, Salman Al-Farisi, Abdullah ibn Mas'ud, Hudhaifah ibn Yemen.
Meanwhile, among the Tabi'in, including Sa'ad ibn Al-Musayyad and Salim ibn Abdullah, the Madinah
school is more inclined to the thinking of the first generation of Muslims, and adheres to zuhud and
ker.
