INTRODUCTION
The Qur'an
is a revelation revealed to the prophet Muhammad through the intervention of
the Jibril for twenty-three years. The Quran is described by the Prophet as the
"Divine Meal", a dish to help people understand and appreciate Islam
and is a light for Muslims in dealing with various issues of life. values,
norms, and actions that bring people to life and the hereafter. Allah SWT as
the God of the universe has created man consisting of two elements namely
material and immaterial (spirit, soul, and intellect). The fulfillment of both
elements raises the inner conflict between good and evil, priority and
humiliation, and obedience and disobedience to Allah.
The human
soul has distinctive characteristics depending on the circumstances. The Qur'an
mentions three characteristics of the soul namely; An-Nafs
al-Ammarah bi as-su '(a soul that is constantly
demanding to do evil), An-Nafs al-Lawwamah
(a soul that is self-condemning), and An-Nafs al-Muthmainnah (a calm and peaceful soul). An-Nafs al muthmainnah is the
noblest and highest soul compared to others because this soul is always in the
truth without the slightest doubt. Itis illuminated by the light of the faith
and is adorned with noble character and far from the ignoble matter.
Al-Qur'an
explains that peace of soul is needed by humans, known as An-Nafs al-Muttmainnah. Tranquility
is a special trait that shows that people who can control the turmoil of their
hearts and feelings and can control and drive it are also traits that indicate
the harmony of the mental element and the compatibility between conflicting
instincts, with their flexibility which is subject to the leadership of a
healthy mind. Peace of mind is a mental condition of people who believe in
Allah and adhere to the teachings of monotheism. Peace, peace, and peace are
everyone's desires because all of them are a frame of happiness in life.
Literature Study
The
Definition of Soul
In the
language of "Soul (Nafs)" is defined as
"something contained in a person" (Ma’luf,
2002: 39). As for the term according to sayyid Abu Hasan Ali bin Muhammad is
"a jewel that is very gentle which brings strength to life, feelings, and
activities desired, and he can also be equated as a judge of animal spirits,
and he is a jewel for the body, then when he dies the light is cut off from the
body and the heart clearly ". (Husen, 1987: 239).
In the
Quran, the Souls (Nafs) are interpreted in several
terms, including in the QS. As-Sham verses 7-8 are mentioned,"for
the soul and its contents: the desire, the tendency and the habit" and the
QS. Az-Zumar verse 42 is "Allah takes the soul (spirit) of man in his
death".
According to
Al-Farabi, the Soul (Nafs)
is explained as “eternity as a whole (universal) and not eternal in the eternal
form one by one among the souls of men”. Meanwhile, according to Al-Kindi Soul
(Nafs) is “a very subtle substance with noble
character and its substance is part of the substance of Allah, even in it is
the (soul) which is the light of His light”(Najar, 1998: 32-34).Al-Hakim At-Tirmidhi also defines the Soul (Nafs),
which is "The soul is the earth of lust, inclined to lust after lust, and
hope after doing hope”(Najar, 1998: 38-39).
The Definition of Muthmainnah
According to
JS Badudu and Sutan Mohammad Zen in the Indonesian General
Dictionary, the word muthmainnah is interpreted as a
form of calm, anxious opponents, restless and not shouting, no commotion, or
riots or no conquest (Badudu, 1994: 1474).
In Lisan
Al-Arab the word muthmainnahis derived from a tamanaor ta’mana word which has
the added ziyadah form of hamzah
to itma'anna which has the meaning of calming or
quieting something. a place or space means being silent (Manzur, 1386:
204-205).
While
according to the term, in Tafsir al-Maraghi (Al-Maraghi, 1992: 260-261), muthmainnah
is the peace of the soul after the shock. What it means is a resolution to what
has been achieved after receiving a shake of coercion. FakhrurRazy,
a well-known interpreter once told in the "Tafsir Kabir" that the
human soul (heart) is one, but its attributes are numerous and varied. then it
is callednafs al mutmainnah,
a quiet and peaceful soul. If he is inclined to lust and anger he is called ammarah bi as sui , which is a
heart full of evil (Al-Maraghi, 1992: 260-261).
Related to
the discussion of the meaning of muthmainnah, as many
people pair up the word nafs(read: nafs al-mutmainnah),
calling it a study of psychology. There are three types of the psyche (an-lust)
known in the Qur’an, first is an-nafsu al-ammarah. In the Qur’anhas written
Inna an-nafsla'ammaratun bi assui
(QS Yusuf (12): 53), Second is an-nafsu al lawwamah, In the Qur’an written "Walauqsimu
bi an-nafs al -lawwamah"
( Surah al-Qiyamah (75): 2),
and the third is an-nafsu al-muthmainnah.
In the Qur’an it is written"Yaayyuha an-nafs al-mutmainnah, irji 'iilarabbikiradiyatanmardiyah"
(QS al-Fajr (89): 27). In Tafsir al-Azhar, it is explained that what is called Nafs al Mutmainnah is a level of personality (soul) that
has reached calmness.
Other
definitions in Tafsir al-Azhar (Hamka, 1983: 153) include the soul that has
been galvanized by experience and suffering. The soul that has gone through
various winding roads so that no longer complains when climbing because behind
the climb there must be a decrease. Also, the soul that is not happy jumped
again when declining because it already knows behind the decline will be the
climbing theme.
The
Definition of Nafs Al-Muthmainnah
According to
Ahmad Farid in his book Menyucikan Jiwa: Konsep Ulama Salaf describes that nafs
al muthmainnah, always befriend with the angels.
Through it, men seek guidance and encouragement in the truth of truth that
adorns with the beauty of life. His presence can withstand every impulse of
evil and to be able to reflect on all forms of evil and its consequences and
sanctions, to avoid it. So, all human acts are purely for the sake of Allah,
then it is a result of the nafs al mutmainnah. Nafs al-mutmainnah along with the angels carry out the task of
refreshing the human soul by monotheism, mercy, goodness, piety, tawakal, repentance, return to the path of Allah, not long
in anticipation, preparing supplies to bring about death and life afterward.
Meanwhile, the lust of the madman is based on the demonic command line he made
his ally. He would always make empty promises, fill them with vanity, invite
him to do evil, and decorate the crime as something interesting to him, through
poisonous sweet words, controlling our brain as if we were to live forever. Ahmad
Farid also describes two ways in evaluating the lust, they are:
1.
One should stop thinking when he or she first
plans to start a job. And do not rush to decide before the decision has no
negative impact. Imam Hasan Basri said: "May Allah bless his servant who
thinks for a moment when he does something, if it is for Allah, then he goes on
and if it is beside him, he cancels it.
2.
Evaluate yourself after doing charity, this can
be done through three stages:
- evaluates
the lust for his obedience but he lacks the fulfillment of God's right to
do so and in his execution does not work properly. The right of Allah in
obedience is six things; sincerely doing, advising (expecting good) for
Allah, following the teachings of the Messenger of Allah, manifesting the
side of devotion in doing good, acknowledging Allah's gift of it and then
acknowledging his inadequacy in doing so, thus man reckons himself from
the criteria set by Him.
- An
introspection on every act that when left behind is more important than
doing it.
- Disguise
yourself for an act that can (change) the law because it does. Regardless
of whether he did it for Allah's sake and the life of the Hereafter, to be
lucky, or to pursue the happiness of this mundane and temporal world, he
regretted the future.
Meanwhile, Ibn Al-Jauzy in his book "Insult to the
Lust" states to escape the trap (lust) of those who are embodied in it
with a strong intention and determination to abandon the source of its cause.
His method was to gradually, leave his monks, and he thought this required
patience and struggle with the help of seven things:
1. Contemplate and think again that man was not created to be a slave to lust.
2. He should think of the consequences that lust will have.
3. Let the sensible person imagine that he has just fulfilled his lusts and
has recalled the consequences of that action. Then he imagined again the danger
that arises after only momentary pleasure.
4. He should imagine if lust was done by people and then he thought of the
results of lust in the mind if the disgrace befalls him.
5. He should rethink the pleasure he is pursuing, surely reason tells him that
pleasure does not mean anything.
6. He should think about how he was overcome when he won and his humility when
he lost. Indeed, no man can control his appetite unless he is strong in
victory. And no one is coveted by their lust but will be despised and
worthless.
7. It must mean the benefit of not following your desires. Among the benefits
of restraining our passions are to gain the goodwill of the world, the safety
of our soul and body, and the reward we have been promised in the hereafter.
Mutmainnah's
soul has several forms of personality, namely; faith, confidence, sincerity,
tawakal, repentance, taqarrub, patience, wisdom, piousness, calmness, and love
for Allah and his messenger, fulfilling his commands and abstaining from his
prohibition, courage, self-preservation, honesty, and compassion. Or in the
hadith of the Prophet is simplified in the dimensions of faith, Islam, and
mercy. These forms are motivated by positively theocentric beings surrounding
mutmainnah's souls.
METHOD
This research
was compiled using a qualitative descriptive method with the concept of the
Tafsir Maudhui which is to gather all verses of the
Qur’an that have the same goals and themes afterward arranged according to the
chronology of the descent by paying attention to the causes of the descent. As
for scientifically, this research is library research that is carried out using
literature, both in the form of books, notes, and reports of research results
from previous researchers aimed at collecting data and information. The data
obtained with this library research can be used as a foundation and the main
tool for conducting field research. This research is also said to be research
that discusses secondary data.
RESULT AND DISCUSSION
Muthmainnah’s Versesin the Qur’an
The discussion of
Muthmainnah’s verses in the Qur’an includes:
1. QS. Al-Baqoroh (2): 260
2. QS. Al-Imron (3): 126
3. QS. An-Nisa (4): 103
4. QS. Al-Maidah (5): 113
5. QS. Yunus (10) : 7
6. QS. Ar-Ra’d (13) : 28
7. QS. An-Nahl (16) : 106, 112
8. QS. Al-Isra (17) : 95
9. QS. Al-Hajj (22) : 11
10.QS. Al-Fajr (89) : 27
Categorization of Makkiyahand Madaniyyaha
bout Muthmainnah’s Versesin the Qur’an
The following is a table
of categorization of Makkiyah and Madaniyyah verses of muthmainnnah:
1. Makkiyah category of muthmainnah’s verses
|
No
|
Name of Surah
|
Verse
|
Word Variation
|
|
1
|
QS Al Fajr
|
27
|
mutmainnah
|
|
2
|
QS An-Nahl
|
106,112
|
mutmainnun,Mutmainnah
|
|
3
|
QS Yunus
|
7
|
itma’annu
|
|
4
|
QS Ar-Ra’d
|
28, 2
|
tatma’innu
|
|
5
|
QS Al-Isra
|
95
|
mutmainin
|
2. Madaniyyah category of muthmainnah’s verses
|
No
|
Name of Surah
|
Verse
|
Word Variations
|
|
1
|
QS Al-Imron
|
10
|
tatma’inna
|
|
2
|
QS Al-Maidah
|
113
|
tatma’inna
|
|
3
|
QS
Al-Baqarah
|
260
|
iatma’inna
|
|
4
|
QS Al-Hajj
|
11
|
itma’anna
|
|
5
|
QS An -Nisa
|
106
|
itma’anna
|
|
6
|
QS Al-Anfal
|
10
|
tatma’inna
|
Based on the table above
it can be deduced that the verse of muthmainnah is more revealed after the
Prophet's migration. Concerning the word muthmainnah associated with Nasr
Hamid's thinking that in the pre-emigration period of the muthmainnah in the
Quran the focus was on the understanding or depiction of muthmainnah and its
characteristics that the quiet soul is the soul that returned to its blessed
and blessed God, belong to the servant of God and will enter heaven. While in
the post-migration period the discussion in the field of muthmainnah focused on
the application of muthmainnahin dealing with various issues.
Asbabun Nuzul of Muthmainnah’s Versesin the Qur’an
And some of the Qur'anic
verses regarding the editorial of the muthmainnahitmainnu,yatmainnu, or tatmainnu which have
the asbabunnuzulare;
1. QS. An-Nahl (16) : 106
Whoever disbelieves
in Allah after his belief... except for one who is forced [to renounce his
religion] while his heart is secure in faith. But those who [willingly] open
their breasts to disbelief, upon them is wrath from Allah, and for them is a
great punishment”
According to Ibn
Abi Hatim's source from the Muahid, the asbab an-Nuzul of QS an-Nahl (16): 106,
is related to the existence of people of the Mecca who were sent by friends
from Medina to emigrate. Then they left for Medina but could be followed by the
Quraysh (disbelievers). Then the Quraysh infidels persecuted them and forced
them to utter disbelief. The verse goes down about the event which confirms
that those who are forced to utter the words of disbelief will be forgiven by Allah
as long as they keep their faith (Dahlan, 2001: 315-316).
In contrast to the
history of Ibn Abi Hatim who came from Ibn Abbas, it is argued that the Ashbab
an-Nuzul of the QS an -Nahl (16): 106 brought about a time when the Prophet was
about to emigrate to Medina, the Muslims holding Bilal, Khabbab and 'Ammar Ibn
Yasir. During his arrest, 'Ammar Ibn Yasir was able to escape by saying words
that impressed them. Then this incident was reported to the prophet. Instead,
the Prophet returned to 'Ammar Ibn Yasir "Is your heart empty when he says
so" he answered "no" This verse QS an-Nahl (16): 106 is
basically down concerning the fact that Allah will not be cursing the one who
was forced to renounce but his heart still believing(Dahlan, 2001: 315-316).
2. QS. Al-Hajj (22) : 11
“And of the people
is he who worships Allah on an edge. If he is touched by good, he is reassured
by it; but if he is struck by trial, he turns on his face [to the other
direction]. He has lost [this] world and the Hereafter. That is what is the
manifest loss.”
While asbab
an-nuzul of the QS Al-Hajj (22): 11, according to al-Bukhari's account of Ibn
Abbas, is when a man came to Medina and converted to Islam. He praises his
religion when his wife gives birth to a boy and his horse breeds, but he
insults his religion if his wife does not give birth to a baby boy and his
horse does not breed. That is why the QS Al-Hajj (22): 11 is revealed(Dahlan,
2001: 356).
In the history of
Ibn Marduwaih of Athiyyah which is derived from Ibn Mas'ud it is stated that
the asbab an - nuzul of QS Al-Hajj (22): 11, is when a Jew converted to Islam,
he became blind, his property was depleted, and his son died. Then he thought
that it was Islam that made him unlucky. He said "I have never benefited
from this religion. My eyes became blind, my property was destroyed, and my
children died"(Dahlan, 2001: 356).
3. QS. Al-Fajr (89) : 27-29
“O reassured soul.
Return to your Lord, well-pleased and pleasing [to Him].And enter among My
[righteous] servants”
According to Ibn
Abi Hatim, the origin of Buraidahis told that the asbab an nuzul of QS al-Fajr
(89): 27-29 is related to Hamzah who was martyred in the battlefield. However,
in another story, Ibn Abi Hatim of Juwaibir, from adl-Dlahhak, quoted from Ibn
Abbas that the Prophet (peace be upon him) said, "Who will buy the wells
of Allah for forgiveness when Allah will forgive". The well was purchased
by Uthman. The Prophet (saws) said: "Do you want the well to be a source
of water for everyone? "Utsman said it. So Allah sent down QS Al-Fajr
(89): 27 concerning Utsman.
Ibn Abbas
interpreted muthmainnah with mushaddiqah, which is the justification of
righteousness. When lust is in peace with the zikrullah, bow to Him, long for
the encounter with Him - and be gentle when it is near, it is said, upon
meeting his death, "O reassured soul. Return to your Lord, well-pleased
and pleasing [to Him]” QS al-Fajr (89) 27-28.
However, the
Qatadah says that the muthmainnah is a believer whose peace is in harmony with
what Allah SWT has promised.Quietly enjoined on 'the knowledge of asma' and its
nature-based on news from Him (the Qur'an) and His Messenger (as-Sunnah). Calm
down by the news that comes after death, the barbarian nature, and the events
of the Day of Judgment, they seem to see it with bare eyes. Relying on God's
destiny, accepting and pleading with him, not hating, and groaning, nor shaking
his faith, never despairing of something that is gone from him, not proud of
what he has. With this intention, all misfortunes were predestined by Him long
before they came to him, even before he was created. Allah SWT says "No
misfortune comes except by Allah's permission. And whoever believes in Allah,
He will guide his heart" (QS.at-Taghabun (64): 11). Not a few salaf who interpret it as someone who
is afflicted by disaster, he understands that the disaster came from Allah so
he was pleased and resigned. If a soul is calm, then the soul has moved from
doubt to belief, from ignorance to knowledge, from vanity to remembrance, from
treachery to repentance, from riya to sincerity, from falsehood to honesty,
from weakness to redeeming spirit, from the nature of temptation to submission,
and from error. to the forefront, that is when lust is at peace.
DISCUSSION
The Concept of
Muthmainnahin the Qur’an
The Qur'an is a scripture
that gives direction to the straight path, giving glad tidings to believers
doing good deeds. Manna 'al-Qaththan says “The Quran is the eternal miracle of
Islam whereas science progresses, the more valid the miracle becomes” (Al-Qathan,
2007: 3). Al-Qur'an which calls itself as a guide for humans (hudan li an-nas)
becomes blurred along with human arrogance. One of the demands of the Qur'an is
to form a complete human being with a pious personality called an-nafsu
al-mutmainnah. Here are some Analyzes of muthmainnah verses in the Qur'an:
1. QS. Al-Baqoroh (2): 260
This verse talks
about how Ibrahim sought to strengthen his faith or belief by asking Allah the
question of how to raise the dead. By the time Ibrahim sent his request, he had
not yet reached a level of convincing faith so there were still questions that
popped into his mind. According to the author, liyatmainnaqalbimeans the power
of faith and greatness of Allah.
2. QS. Ar-Ra’d (13) : 28
This verse talks
about peace caused by dzikrullah. Dzikirwill bring peace to the soul when it is
intended to push the heart towards the awareness and power of Allah Almighty
rather than by speaking with the tongue. According to Thabathaba'I, the word
tatmainna (being peaceful) is an explanation of the earlier word which is
faith. Furthermore, based on Quraish Shihab the word tatmainnauses the present
form of verbs which is not to describe the occurrence of peace at a certain
time but to mean continuity and stability.
3. QS. Al-Imron (3) : 126 and QS. Al-Anfal (8) : 10
These two verses
speak of the good news of Allah's help to be given to Muslims. From the two
verses above the word litatmainnaqulubaqum according to the author is a peace
that arises because of the belief in Allah's help to face all problems but must
meet the conditions of patience and devotion that Allah has determined.
After analyzing some of
the muthmainnah verses, the author can map the concept of muthmainnah in the
Qur'an into three parts: first, muthmainnah or peace that arises because of the
stability of faith one has with the recognition of Allah's power and greatness.
Second, muthmainnah or peace that arises because of the remembrance of Allah's
mercy and compassion and has knowledge based on awareness of the greatness of
Allah. Third, muthmainnah or peace that arises because of the belief in Allah's
help in dealing with everything by being able to carry out the conditions of
patience and devotion that Allah has set.
When referring to the
verses that explain the nafs al-mutmainnah, the existence of the muthmainnah
personality is driven by two factors:
1. Internal Factor, in the form of human heart which has divine nature. If the
heart is fully convinced of the greatness of Allah, then it can assure peace
and faith, as stated in the letter of al-Baqarah (2): 260.
2. External Factor, in the form of care and guidance from Allah swt. Hidayah
(guidance) from Allah is extremely helpful for humans in finding their
identity. Humans with their abilities without guidance will be difficult to
find their identity.
Contextualization of
Muthmainnah in the Reality of Life
In Islam, humans are the
central target of their teachings, both the relationship between humans and
their God, the relationship between human beings and nature. The most complex
is the number two relationship, which is the relationship between humans. For
this reason, Islam teaches concepts about human status, rights, and obligations
and responsibilities. What is done by humans not only have value and
consequences in the world, but also the hereafter (Azizy, 2004: 160).
With attention to the integration of knowledge insight, in this level,
there is a symbolic relationship between belief and worship with science.Belief
and worship must be supported by knowledge, while useful knowledge must have implications
for increasing faith and worship. Muthmainnah's personality requires its owner
to always be in harmony with his life journey between worldly and ukhrowi
during this rapid development, which often leads people towards materialistic
life. With muthmainnah personality, a
person is expected to experience peace and tranquility to eliminate or at least
reduce the various feelings of anxiety, complaints, and psychological
consequences that are experienced by many modern humans.
Muthmainnah in the form of
tuma’ninah does not mean silent, static, and stop because in tuma’ninah there
are activities that are accompanied by feelings of calm. This can be seen that
the dynamics of tuma’ninah in prayer have a harmonious rhythm. Sometimes human
raises his hands, stands up, bows down, returns to his feet, kneels, and sits
down. Such dynamics describe all human behavior in navigating life.The calmness
felt by individuals is caused by the creativity that is carried out still in
the correct procedure, does not violate the rules, and is not showed at all to
commit treason.
Muthmainnah is a positive
force that shapes a person's personality with the perfect balance between
worldly and ukhrawi values. It means that transforming and actualizing values
in worship demands ritual rites and practices them in the actual form of piety,
which is a formto cultivates faith and piety, and also as the seed that will
build the generositywith wahdah al-aqidah as the main mission. Together with
wahdah al-aqidah, the social system approach is used to construct wahdah
al-gayah (similarity of goal) which will build wahdah al-sy’ur (similarity of
sense). The individuals in this social community will be more beneficial than
demanding and blaspheming, more sacrificing than receiving the help of others,
more spreading virtue than spreading slander and hostility.
The reality that occurs in
our lives shows many Muslims are trapped by vertical physical worship without
meaning. They assume that piety is only obtained by serving Allah Almighty through
formal worship (mahdah) which solely persuades Allah so that his request is
granted. Meanwhile, social piety in developing humanism and solidarity among
people has not received the proper part. Until now, it seems that many people
are religious but cannot explain their religious teachings when faced with
complex humanitarian issues. With muthmainnah personalities, Muslims are
required to be human beings who are divine without ignoring worldly piety. The uniqueness of the concept of Islamic personality lies in muthmainnah
personality. This personality is theocentric which is controlled by the
structure of the heart. Based on these personality criteria, the concept of
Islamic personality is that the center of human personality is the heart
because the heart is the highest structure in the Islamic personality.
Al-Ghazali states that "the heart is a virtuous structure to know all that
is (the essence)" (Dunya: 143).With the heart, the human personality is
not merely embodying the personality of an insaniyyah but also required to
achieve a divine personality. Human personality is expressed as a conscious
personality,while the divine personality is expressed as a superconscious
personality. From this criterion, actualization, self-realization, and its development
do not merely end at the stage of consciousness but are sought at the
supra-awareness stage which can be created in the form of obedience and to the
Creator (Allah).
CONCLUSION
Muthmainnah is the tranquility of the soul that is
inclined to Allah’s values and Allah’s instructions.Muthmainnah
is a believing soul and is not tickled by fear and heartache. Muthmainnah can be interpreted as a sincere soul, who is
sure, who has faith and is also a happy soul with the provisions of Allah who
knows if something destined to be his part will surely come to him. The calm
soul grows because of the ability to place things in their proper place, and
always places them based on faith. With this faith, man will accept everything
he faces, both happy and difficult, both winning and losing and others with
pleasure.
In other condition, those who have muthmainnah personality, can control their self under any
circumstances, think rationally, able to create balance in their self, and
their hearts remain calm and peace. Those calm souls always feel happy to face
whatever the circumstances, also gain Allah’s ridha.
In the Qur’an, the nafs al-mutmainnah
is driven by two factors: first, Internal Factor, in the form of human heart
which has divine nature, if the heart is fully convinced of the greatness of
Allah, then it can assure peace and faith. Second, External Factor, in the form
of care and guidance from Allah SWT. Hidayah
(guidance) from Allah is extremely helpful for humans in finding their identity.
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