A. Religious Obedience
a. Understanding Religious Obedience In order to get a clearer picture then here the author explores the definition and meaning of religious devotion. The meaning and significance of religious observance as follows: Obedience is a form of religious experience in the form of attitudes and actions of one's religiosity, which consists of two words namely "obedience" and "religion". According to General Indonesian Dictionary composed by WJS Purwodarminto mention that the word "obedience" comes from the word "obey" means obedient, disobedient, piety, and worship, then gets konfik "to - the" meaning of compliance or piety. [1 ] Then the word "religion" comes from the word "religion" which means all your trust in God, then gets the prefix "ber" which means hugging, running, praying, to God. [2] Furthermore, the concept of religious devotion in the plains, religiosity is a concept that complicated (complicated), although this concept is widely used. This complexity, as recognized by Cardwell (80:1) when he says that "religiosity is a widely used but Difficult concept to define and concept for socialogits toresearch".By substantive, that difficulty is reflected on whether the artifacts possibility for seseoarang to know the quality of a religious identity.Or religiosity is only concerned with the possibility to know the quality of religious responses to the system of religious teachings are reflected in various dimensions. After decades of scholars carrying out research about the existence, there is general acceptance that the concept of diversity as a framework is put on the diversity of phenomena that are multidimensional. In general, three basic components of diversity necessitates a form of knowledge, appreciation, and deed, or in the Latin language used is a religious belief, religious feelings, and religious works or practices (beliefs, feelings or attitudes and religious behavior). Aspects of knowledge (the cognitive component) contains information about religious beliefs and teachings of the contract.The affective aspects include dimensional appreciation of the existence of religion, and its institutions. Some scholars call it a commitment that gave birth to a particular religious identity. While the components represent the behavior of real displays both ritual, ethical, financial and social. Among the studies on diversity, Glock and Stark study on the five dimensions of religious communities. The five dimensions of religiosity according to Glock and Stark are: faith, religious practice, religious knowledge, and consequences. 1. Dimensions conviction. This dimension contains expectations where a religious man clinging to a particular theological outlook, acknowledging the truth of those doctrines. Every religion maintains a set of beliefs which adherents are expected to be obedient. However the content and scope of the belief that vary not only religion, but often also among religious traditions in the same. 2. Dimension of religious practice. This dimension includes the behavior of worship / obedience, and the things people do to demonstrate commitment to their religion. Religious practices is composed of two important classes are: a. Ritual refers to a set of rites, the formal religious acts and practices of all religious holy expects its adherents perform. b. Observance and ritual as a fish in water, although there are important differences. If the ritual aspect of commitment is very formal and distinctive public, all the religions known device also has a personal act of sacrifice and contemplation are relatively spontaneous, informal and personal characteristic. 3. Dimensions of experience. This dimension contains and the fact that all religions contain certain expectations, although still not to say that someone who was a well at a time will achieve knowledge about the reality of subjective and immediate past (the last fact that it will reach a state of contact with an intermediary super natural. As we have pointed out this dimension relates to religious experience, feelings, perceptions, and sensations experienced by a person the perpetrator or defined by a religious group or a society that saw the communication, although small, with an essence of the Godhead , ie, by God. Strictly speaking there are contrasts were evident in a variety of experience deemed appropriate by the various religious traditions and institutions, and religions vary in proximity with the practice. 4. Dimensions of religious knowledge. This dimension refers to the expectation that the religious people at least have some minimal knowledge of the basics of dealing with beliefs, rites, scriptures, and traditions. In this dimension of knowledge and belief is obviously related to one another because of a belief knowledge is a requirement for recipients. However, these beliefs need not be followed by the terms of knowledge, as well as all religious knowledge is not standard on all convictions. Furthermore, one can strongly believe without really understanding their religion, or belief can be stronger on the basis of very little knowledge. 5. Dimensions consequences. The consequences of religious commitment as opposed to the fourth dimension is addressed above. This dimension refers to the identification of the consequences of religious beliefs, practices, experiences, and knowledge of a person from day to day. The term "employment" in theological terms used here. Although many religious adherents should outline how to think and act in everyday life, is not entirely clear what extent is religion kosekuensi-kosekuensi of religious commitment or solely derived from religion. [3] Meanwhile, Fukuyama (1961) also proposed four dimensions of religiosity are not substantively different from what is suggested by Glock and Stark. Dimensions of trust, called a "creeda", intellectual dimension is called "cognitive" dimension of ritual called the "cultic", and the experimental dimension called the "Devotional". In addition to the two opinions on the Cornwall and Albrecht (1986) also proposed three dimensions of diversity that does not differ fundamentally from those opinions above, namely the belief (belief), commitment, and behavioral. With reference to some opinions on the character of the religious dimension as above, then in view the religious devotion of parents Sambirejo Elementary School District 01 District Bringin Semarang authors take data based on the dimensions of belief / faith, ritual dimension, environmental dimension, the social dimension, the dimension of family and the environment. From the dimensions are expected to be seen the extent to which religious observance of the respondents. b. Basic Obedience Religious
Referring to the word of Allah SWT, the observance of religion in Islam is mentioned in the verses below: 1. Al Quran surah Al-Bayyinah verse 5:
وماامرواالاليعيدواالله مخلصين له الدين حتفاءويقيموالصلوة ويؤتواالذ كوة وذلك دين القيمة
"Though they were not ordered except to worship Allah by purifying obedience to Him in religion with a straight run and that they establish prayer and give charity, and is thus the right religion." [4]
2. Quran surah Al-Ashr paragraph 1 -3: والعصر (1) ان الانسان لفي خسر (2) الاالذين امنواوعملواالصلحت وتواصوابالحق وتواصوابالصبر (3) (العصر: 1-3)
"For the future, the real man really is in loss. Except those who believe and do right and obey the truth in order to advise and counsel advised patience in order to fulfill ". [5]
3. Quran Surat an-Nur verse 47:
ويقولون امنابالله وبالرسول واطعنا
"And they said," We believe in Allah and the Prophet and we obey them. "[6] An inseparable mix of trust and surrender, between faith and conviction and worship, between the heart and words of recognition that is what is called Islam. From the information in question is a manifestation of religious devotion that one's faith is manifested in the form of deeds and words solely to carry out all orders and stay away from his ban which had been hinted at God and in the Qur'an and Hadith, which merely seek keridhoan God-seeking. So it is clear that religious observance is done by a Muslim, because they know their obligation commanded by God and His Prophet as well as motivated to obtain the blessing of God alone. c. Forms of Religious Obedience
Devotion is an absolute submission and obedience fully and unseen servant to the Creator. It was all done with awareness, both people in the community as well as jointly in a perpendicular relationship between man and his Kholiq. Similarly, in relation horizontal line (horizontal) between humans and fellow creatures. In other words all human activity that comes to worship and worship muamalah is a testament to God, to seek his blessing. As for the division of worship (religious amaliah) by Dr. Muslim Ibrahim, M.A. divided in two ways, namely in the sense of a typical worship and worship in the broad sense. [7] 1. Worship in the sense of a special (limited) Worship in the special sense are the rules governing the direct relationship between the servant and his Lord, the rites and ceremonies have been arranged in detail in the Qur'an and the Sunna of Prophet. The form of worship in the special sense that allows parents to carry out on issues ranging from prayer, fasting and others. 2. Worship in the broad sense Worship in the broad sense is any charitable deeds sincere starting point, destination point blessing of God, and the line is the righteous deeds. [8] It is therefore an act of worship is worth or not depends on his intentions. As the Prophet SAW Rosullullah. عن عمربن الخطاب فقال: سمعت رسول الله صلىالله عليه وسلام يقول: انماالاعمال بالنيات ولكل امرء مانوافمن كانت هجرته الىالله والى رسوله فهجرته الى الله ورسوله, ومف كانت هجرته لذنيايصيها, اوامرأة يتن وجها. فهجرته الى هاجرالله (رواه اابن ماجه)
"The Prophet, has said:" The actions were merely (dependent) with the intention, and for a person just by what is intended.Therefore whosoever hijrahnya to Allah and His Prophet, then it is obtained keridhoan hijrahnya Allah and His Prophet. And whoever hijrahnya to obtain worldly or woman whom he married, then it is hijrahnya to what has been dhijrahinya it "(Hadith Sahih Agreed History of God).
Thus, an act which is based on good intentions and good faith is manifested in the form of a good charity too, then the act was categorized as worship. Worship of this kind usually known as Ghoiru Mahdhah worship, worship of procedures which are not regulated in detail and specifically in the Qur'an and Sunna. Intensity of Religious Obedience The intensity of religious devotion in the view of Islam lies in the extent to which a person is able to realize the faith and ketaqwaannya in his life in the world. In other words the extent to which the balance that has been owned by someone between faith and deeds (obedience). Quality ketataan religion can be used as a benchmark the extent of faith that has been owned by someone. The higher the quality the higher a person's religious faith possessed person. as Allah SWT says: ... ويزدادالذين امنوااليمانا ...
"And so the believers increased faith" (Surat al-Mudatsir: 31) [9]
Ketataan religious intensity or quality of the differences occur in accordance with the level of a person's age, and is generally determined by education, experience and training which passed on his childhood first. In the childhood practice of religious observance should be done in such a way as to foster the values and sense of security, because it has these values are indispensable for the growth of the child's personality. Because more and more the children get religious exercises small time, while adults will be increasingly felt the need for religion. [10] Families also play a role in increasing ketatan religion, if a family rarely went to church, then the child will be less active in the matter of religion. Children who are in a family environment are less religious, then their attention to religion will be less. Instead families will pay close attention to religious observance of religion. After infancy it will rise in the teenage years, which in this age of religious difference in quality is affected by several factors: a. Religion and mental growth b. Feeling c. Social Awareness d. Moral Growth e. Mental attitudes and interests f. Worship and prayer [11]
Of the several factors that make a difference in quality of religious observance teens, then according to zakiah Darojat there is some form or variety of adolescent attitudes in the realization of the teachings of religion (religious observance) a. Co-consecution believe b. Believe with awareness c. Believe but a little hesitant (undecided) d. Do not believe at all [12]
Consciousness or the spirit of religion in adolescence that begins with a tendency to review and re-examine how to run the Shari'a religious observance in childhood. Trust without understanding it receives little time it no longer, obey and submit to the teachings of religion without comment or reason no longer delighted him. They want to make religion as a new field to prove his personal, since he no longer willing to simply engaging religion. The spirit of religion in adolescence is shown by what they do is worship and obedience of approach to Allah SWT. Similarly, in adulthood who also experienced growth of religious belief. Mental development of religion in adults the most important is called religious conversion in which the form of mystical belief or a change in direction is indifferent to religion. [13] Where it is experiencing some of the process until the last phase is the phase experienced a quiet and safe new phase of obedience, and worship amaliah. At this time have the feeling that nothing more precious in his life except to obey the teachings of religion, charity and worship. Form of obedience that experience is usually referred to as the Pillars of Islam, namely prayer, fasting, zakat and hajj. This is an effort to achieve spiritual goals and to give satisfaction to human needs. Where implementation is focused on purification of the motive which is done through proper exercise of the developments that harmony between the obligations of Cosmos, self and society. Ingredients that Islam does not recognize any reason to split between body and soul (lahiriyah and inward), the spiritual and material, as well as religion and life. So it is clear teaching proficiency level in everyday life. Departing from the above it can be seen urain intensity of religious devotion of the Muslims, both invidual and social. The intensity of devotion that is individualized among others, obedience to run prayer, fasting and so forth. While that is social, among others; charity, helping neighbors and others. Furthermore, to determine the intensity of religious devotion of parents, the authors provide an overview of several indicators which include; perform the five daily prayers, reading, charity, chanting, and socializing. 1. Prayers Understanding the language of prayer is the "prayer". [14] While it is known in terms of prayer, many experts define and complement each other. Among them is the definition of understanding prayer: a. Prayer is the face the heart to God as worship which have been obligatory upon every Muslim, whether male or female in the form of words or deeds, and according to specific requirements of the pillars of which begins with the Takbir and ends with a greeting. [15] b. Prayer is worship that is composed of several words and few deeds that starts with Takbir ended with the greeting, according to some specific conditions [16]. c. Prayer is the opposite of the heart to worship Allah as in the form of some words and deeds that starts with the Takbir and ends with a greeting, and according to terms specified by the Personality ". [17] 2. Read Reading consists of two words that is read and. Reading is invited or recite what is written. [18] Meanwhile, according to the language of the verb (Fill), which means reading or being read. is the 'Masdar' is interpreted in the sense that maf'ul isim "maqru" which means the read. Because it is read, it dinamailah him. [19] The idea that he be reading or always be read by all men, especially the Muslims. In the terminology of the Qur'an is the name for the Word of God revealed to Prophet Muhammad written in mushaf. [20] In Distionery of Islam.is "the sacrec book of the Muhammadans, and believe by Them to be inspired word of God. It is Writen in the Arabic language. [21] Holy book revealed to the people of Muhammad and is believed to be the word of God. This book was written in Arabic " Reading the word of God in it contain its own value and wisdom, created the impression that touches the feelings and thoughts affect readers. Among the lessons, reading lessons are: a. Cultivating Patience People who read will find the Word of God that contains good news for people who are patient, as is affirmed of God in verse 155 of Surat al Baqoroh: ولنبلونكم بشيئ من الخوف والجوع ونقصر من الاموال والانفس والثمرت وبشرالصيرين
"And it will be given a trial to you with something of fear, hunger, lack of wealth, lives and fruits. And give glad tidings to those who are patient ". [22]
b. As a suggestion pacify the soul By reading the soul will feel at ease, because in it there are the promises God made the human soul who reads it becomes peaceful. As Allah says in the letter Ar Ra'du paragraph 28)
... الايدكرالله تطمئن القلوب ...
".......... Remember only the remembrance of Allah do hearts at ease ". [23]
c. As a means of controlling self-encouragement lust With mebaca then this would be a suggestion to refrain from sensual impulse. This situation can occur because they are God's guidance in the second verse of Surat al Baqoroh ذلك الكتاب لاريب فية هدي للمتقين
"The book is not no doubt about the instructions for the pious". [24]
3. Giving Alms Definition of charity According to Munir Al Kamus Arab Indonesia comes from the word sadaqah which means charity. [25] Meanwhile, according to Indonesian Dictionary charity means donations to other people are poor because of love of humanity. [26] Furthermore, according to the term charity is giving something to people who need to expect the blessing of Allah SWT alone. [27] Alms may be money, clothes, drinks or in the form of goods that are useful. Basis for giving alms Rooted in the word of Allah in the Qur'an Surat Al Baqoroh verse 280 which reads: ... وان تصدقواخيرلكم ان كنتم تعلمون
"And menyedekahkan (some or all debt) is better for you if you but knew". Source from the hadeeth Rosullullah SAW Hadith Thabroni الصدقة تسد سبعين بابامن السؤ
"Alms closed door meeting of 70 kinds of evil / bad" [28] (Narrated by Tabroni)
Benefit charity People who give alms to the upright for Allah, the gift would not be in vain, for Allah will reward doubled among those benefits are: a. Pahala charity is always growing b. Give blessings to the treasures that are still living. c. With charity Allah will add rizkinya d. Fostering and developing harmony among human beings e. Cultivate human affection. [29]
4. Diligent mengaji Understanding the Koran Koran is identical to the demanding science of religion, either in groups or individual persons. For example a students recite the kiai or by jointly presenting a kiai or mubaliq to give religious lectures. People who are diligent chanting manifested its presence in Islamic study groups recitals / lectures which were held either small or large scope. The basics of a person's chant / tolabul science a. The existence of obedience to Allah and His Prophet as mentioned by the word of Allah SWT واطيعواالله والرسول لعلكم ترحمون
"And obey Allah and the Prophet, that you were given the sentence" (Ali Imron: 132). [30] b. The existence of strong motivation Someone will have a tendency when accompanied by a strong motivation. In terms of studying the Koran or the motivation that drives a person to learn the Koran or study. So it has become the driving force that a person or an individual activity. As for who encourage one to recite, among others due to: a. Adherence to religion b. To obtain useful knowledge
5. Community well In this life of its own human nature will not be able to live alone without the need of others. Therefore, a devout Muslims who practice their faith will carry out the obligations of his religion in public life. It refers to a Hadith the Prophet, namely:
عن ابىهريرة قال: قال رسول الله صلىالله عليه وسلام: حق المسلم على السلم حمسن ردالسلام, وتسميت العاطس, واجابةالدعوةوعيادةالمريض واتياع الجنائن (رواه مسلم)
"From Abu Hurayra said, the Prophet said: The obligation of a Muslim's five against fellow mmuslim: answering the greeting, praying for people sneeze, came an invitation, visit the sick ddan take the corpse". (H. R. Muslims) [31]
Based on the hadith above, a religious community will carry out duties properly, such as answering the greeting, visiting the sick, attended the invitation, took the bodies and others, to realize a harmonious community life. Penjelasasan-explanation of the above that a person can be said to be religious when they have been able to realize the overall teachings of religion in everyday life, both in private life, family and community. As a consequence of which she embraced the religion.In terms of religious devotion of parents, is a very important issue in the lives of her children, because of the parents the child can obtain guidance, direction and religious education, so that the child has a passion to study religion in greater depth.
[1] Purwodarminto, General Dictionary of Indonesian Language, PN Balai Pustaka, Jakarta, 1984, pp. 987. [2] Ibid, pp. 18 [3] Roland Robertson, ed. Religion in Sociological Analysis and Interpretation, Rajawali Press, Jakarta, 1988, pp. 297 [4] Ministry of Religious Affairs, the Qur'an and the translation, Jakarta, 1989, the Foundation Organizers Translator Interpreter of the Qur'an, Religious Affairs of Indonesia, pp. 1084 [5] Ibid, pp. 1099 [6] Ibid, pp. 552 [7] Muslim Ibrahim, Dr, MA, Islamic Religious Education Students, grants, Jakarta 1990, pp. 60 [8] Muhammad Fuad Abdul Baqi, the Sunnah Ibn Majah Juzz Stani, Toha Son, Semarang, pp. 1413 [9] Department of Religion, Op. Cit, pp. 995 [10] zakiah Darojat, Prof. Dr., Science, Religious Life, the Crescent Star, Jakarta 1990, pp. 41 [11] Mahfud Salahudin, Drs, Media Religious Education, Development Studies, Jakarta 1990, pp. 29 [12] zakiah Darajat. Prof.Dr, opcit, pp. 91 [13] Ibid, pp. 137 [14] H. Sulaiman Rashid, the Islamic Fiqh, Attahiriyah, Jakarta, pp.64 [15] M. Syamsuri, Complete With Prayer Prayer Guidelines, Apollo, Surabaya, pp. 28 [16] H. Rashid Sulaiman, Op. Cit, pp. 64 [17] Moh Rifa'i, Drs, Treatise Complete Guide to Prayer, CV.Thoha Son, Semarang, 1976, pp. 34 [18] Purwadarminto, Kamus Besar Bahasa Indonesian, Balai Pustaka, Jakarta, 1984, pp. 62 [19] TM Hasbi Ash-Shidiqy, Prof., Dr.. History and Introduction to the Sciences of the Qur'an, the Crescent Star, Jakarta 1992, pp.15. [20] Ibid, pp. 16 [21] Thomas Patrick Hughes, Dictionary of Islam, Cosmon Publication New Delhi, India, 1982, pp. 483 [22] Ministry of Religious Affairs, the Qur'an and the translation, Jakarta 1989, pp. 39 [23] Ibid, pp. 373 [24] Ibid, pp. 8 [25] Baikiah. S. Drs, Dictionary Al Munir, Gift of Surabaya, 1991, pp. 155. [26] Bambang Marhijanto.Drs, Dictionary of Indonesian Language, Eastern Star, Surabaya, 1995, pp. 501 [27] Ministry of Religious Affairs, Islamic Religious Education Teacher Guidelines, Jakarta 1997, pp. 103 [28] Ibid, pp. 104 [29] Ibid, pp. 106 [30] Ministry of Religious Affairs, Al-Quran and translation. Ash-Shifa Semarang 1992, pp. 97 [31] Muslim Shoheh Juz 2, Isal Babil Jalaabi wa Syirakatu bimissri, pp. 266.
Tidak ada komentar:
Posting Komentar