Perpustakaan STAIN Salatiga
H lliilliill
07TD3010915.01
THE REVITALIZATION OF THE
ZUHUD
CONCEPT TO THE
CHARACTER BUILDING OF HUMAN BEINGS
THESIS
Submitted to the Board of Examiners in Partial Fulfilment Of the Requirements for the Degree Sarjana Pendidikan Islam (S.Pd.I)
In the English and Education Department
ENDANG SHOBARIYAH NIM 11302048
ENGLISH AND EDUCATION DEPARTMENT STATE ISLAMIC STUDIES INSTITUTE (STAIN)
SALATIGA
DEKLARASI
Bismillahirrahmanirrahim
Dengan penuh kejujuran dan tanggungjawab, peneliti menyatakan bahwa skripsi
ini tidak berisi materi yang pernah ditulis orang lain atau pernah diterbitkan.
Demikian juga skripsi ini tidak berisi satupun pemikiran-pemikiran orang lain, kecuali
informasi yang terdapat dalam referensi yang dijadikan rujukan.
Apabila di kemudian hari ternyata terdapat materi atau pemikiran-pemikiran
orang di luar referensi yang peneliti cantumkan, maka peneliti sanggup
mempertanggungjawabkannya kembali keaslian skripsi ini di hadapan sidang
munaqosyah skripsi.
Demikian deklarasi ini kami buat untuk dapat dimaklumi.
Salatiga, 15 September 2006 Peneliti
DEPARTMENT OF RELIGIOUS AFFAIRS STATE ISLAMIC STUDIES INSTITUS
SALATIGA
Jl. Stadion 3 Phone (0298) 323706 Salatiga 50721___________
STATEMENT OF CERTIFICATION
THE REVITALIZATION OF THE ZUHUD CONCEPT TO THE CHARACTER
BUILDING OF HUMAN BEINGS
ENDANG SHOBARIYAH
NIM. 11302048
Has been brought to the board of examiners on Wednesday, September 6, 2006, and
hereby considered to completely fulfill the requirements of the Degree of Sarjana
Pendidikan Islam (S.Pd.I) in the English and Education Department.
Salatiga, 9 September 2006 M 13 Sya'ban 1427 H
Board Examiner
Drs. Sa'adi. M.Ag NIP. 150. 256. 821
ATTENTIVE COUNSELOR... ii
DECLARATION... iii
STATEMENT OC SERTIFICATION... iv
MOTTO... v
DEDICATION... vi
ACKNOWLEDGEMENT... vii
TABLE OF CONTENT... viii
CHAPTER I INTRODUCTION A. Background of the Study... 1
B . Definition of T erm ... 5
C. Statement of the Problem... 6
D. The Objective and Benefit of the Study... 6
E. Literature Review... 7
F. Methodology of the Research... 8
G. The Outline of The Study... 9
CHAPTER II : THE CONCEPT OF ZUHUD A. The Definition of Zuhud... 10
B. The Views about Zuhud Concept... 14
C. An Analysis of Zuhud Concept... 19
CHAPTER III: THE CONCEPT OF CHARACTER
A. The Definition of Character... 28
B. The Natural Tendency of Human Being in Characterizing... 29
C. The Character Building... 32
CHAPTER IV: THE REVITALIZATION OF THE ZUHUD CONCEPT TO THE
CHARACTER BULDING
A. Spiritual Value of Zuhud... —r " ' 37
B. Emotional Spiritual Intelligent as the Character Element... 40
C. The Revitalization of Zuhud to the Character Building... 45
CHAPTER V . CLOSURE
A. Conclusion... 48
B. Suggestion... 50
BIBLIOGRAPHY
A. BACKGROUND OF THE STUDY
As we know that Indonesia presently is included into modem and
industrial country. In that era rationalism and secularism will rise in viewing a
life. And certainly it will be a desecration of life. Formerly, this world was
filled with magic power, but day by day it begins to be opened and explored
by most of people. Objective function and meaning of world has been
accepted emotionally from revelation what ever it is. Now it begins to be
responded critically and rationally.
The next effect, there will rise moral decadence, violence and
deviation. The rational philosophy can not fulfill the fundamental needs in the
aspect of transcendental value. Humans get a vacuum of spirituality that it
causes a spiritual interference and losing of godness vision. Therefore, to face
those problems, mysticism is offered as a way for improving the religiosity.
Mysticism is part of Islamic cultural heritage, that is the realization of
ihsan, one of the third Islamic teaching beside iman and islam.1 But there is a
public image that mysticism is exclusive. It runs a way from the reality of life,
and it is only for individual piety, that is far from social or stmctural piety.
This particular specifies to one of mysticism teaching. That is zuhud.
1 Amin Syukur, Tasawuf Sosial, Publised: Pustaka Pelajar, Yogyakarta, 2004, Page 12
2
In the concept of zuhud as maqom, world and God are viewed as
dichotomy. That view is interpreted from understanding of the verses of
Al-Qurcm and Al-Hadits textually. For example, Sura: al-Lumazah. That is
why most people think zuhud as the form of denial of a reasonable way of life.
They mean it as a teaching that avoids the world, whereas in fact humans need
it. It is viewed as impurity of spirituality, so to achieve a pure spirituality,
humans may not be contaminated by it, moreover to have or to love the world.
The world is the source of evil, dissension, fighting, violence, which are
caused by the desire to dominate it. To achieve a pure spirituality level,
humans have to keep away from it, that humans don’t want to work, they
don’t want to have a household and they always spend their time to worship to
God only.
Actually, the experiences of all of Sufi are equal. The different
between them is the interpretation of the experience it self, because the
influences of sufi ’s culture in its era are affiliation.2
Mysticism developed from century to century so that raised kinds of
Sufism. Some of them were only focus themselves on worship, and also there
were some of Sufi that fully accepted Al-Qurcm and As-Sunnah as the sources
of Sufism, that is Sunni Sufism. In other hand, there was a group of sufi that
combine their mysticism with philosophy. Their theory was fifty-fifty; it
means that we cannot call it a pure mysticism and even a pure philosophy.
2 W. T. Stace. Mysticism and Philosophy, Published: Macmillan, London, 1961, Page
By rising of those sufi, Islam has two kinds of Sufism; first, Sunni
Sufism second, philosophical Sufism.3 Both of them have different
interpretation of zuhud concept. And the correct zuhud concept is wished to be
able to become the best solution toward the complex problems of this world.
As we know presently, this life is being materialistic, than it rises the deviation
of social life. It is caused by a poor character of humans. The more humans
closed to the secular the more they were far from the God. By learning the
mysticism, it will find many discussions about a human effort in perfecting
himself through self disciplining in characterizing, things that should be done
or avoided, the way to do, the requirements that should be prepared and
fulfilled, the background of character meaning, those are the main discussions
of mysticism.
In brief, education aspect of mysticism teaching is the effort of
humanizing of human being. Beginning from humans' existence as the homo
deviant, they faced the nature strength with a self-weakness, so they hoped
there would be a substance that could help them. Humans lost their
characteristics. A human is unique creature that the manifestation is not as
easy as other creatures. A bird can perform as a bird, a monkey can perform as
a monkey, but sometimes a human does not perform as a human but as a tiger,
a wolf, a monkey, etc. Therefore, humans are mysterious creatures that
sometimes they do not understand themselves. In addition, the mysticism does
4
the self know effort then it can make a human performs as a human, even
though he is a group of creatures in this world.
A human being consists of many kinds of aspect, such as spiritual,
emotional, intellectual, physical, social aspect, etc. The spiritual and emotional
aspect influences the character building of human. Zuhud as a mysticism
teaching is a spiritual approach that can build the character. If everyone wants
to perfect himself with character building, a peaceful society will be realized
without any destruction and deviation. In addition, Allah really hates the the hereafter. Nor forget thy porsion in this world: but do thou good, As God has been good to thee, and seek not (occasions for) mischief in the land: For God loves not those who do mischief’. (A l Qashas. 77)4
Islam directs human to have a good character. It does not emerge by
instant, but it needs to be exercised and developed. Therefore, hypothetically it
seems that zuhud and character building are closely interrelated. So, the writer
would like to write this thesis entitled: “THE REVITALIZATION OF THE
ZUHUD CONCEPT TO THE CHARACTER BUILDING OF HUMAN
BEINGS”.
B. DEFINITION OF TERM
To Simplify in understanding and avoid mistake in interpreting the title
of this graduating paper, the writer will explain some of the terms as follow:
1. Revitalization
According to Webster's dictionary, Revitalization is an act or
instance of revitalizing.5
2. Zuhud
“Zuhud is to avoid from everything that dominate him” 6
Zuhud is a lifestyle of human that is not tied by the world. He
doesn’t want to be tied but he wants to tie the world. He doesn’t want to
be conducted but he wants to conduct it. He doesn’t want to be controlled
but he wants to control it.
Building is to make by putting parts, materials, etc.9
5 A. Merriam. Webster, Webster’s third new International Dictionary, volume H to R Philippines, 1981, Page 1944
6 Dar El Machreg, E l Munjid Fil Lughoh Wal A ’lam Dictionary, Dar El Machreg Sari Publisher, Lebanon, 1992. Page 308
7 Depdikbut, Kamus Besar Bahasa Indonesia, Balai Pustaka, Jakarta, 1994, page 520 8 AS Hornby, Oxford Advanced Learner”s Dictionary o f current English, Oxford University press, New York, 1987, Page 140
6
It means that making a moral strength of human by learning and
exercising.
C. STATEMENT OF THE PROBLEM
The main problems of this study are
1. What is the concept of zuhud?
2. What is the character building of human beings?
3. What is the revitalization of the zuhud concept to the character building?
D. THE OBJECTIVE AND BENEFIT OF THE STUDY
Based on the statement above, the aims of the research are as follows:
1. To describe the concept of zuhud.
2. To describe the character building of human being.
3. To find the revitalization of the zuhud concept to the character building.
There are some benefits of the research as follow:
1. This research puts the mysticism teaching in the correct position to answer
the negative perspective about it.
2. It can increase our spiritual intelligence through understanding the correct
concept of zuhud.
3. It can make a self awareness to build our character and suggests us about
E. LITERATURE RI VIEW
In thesis, the writer takes review of related literature from the other
thesis and references. The first thesis is ^
written by Jumain (student of STAIN Salatiga). He wrote that dzikir is to
mention God name and to keep him in mind. And in the highest achievement
is to feel God's existence whenever he is standing, sitting, lying down, and
their conditions. So if someone can feel him, it means that he has gotten ihsan
level. That is the highest character of various worships. And how can humans
who feel to be looked after by God do prohibitions. So, by dzikir everyone can
build his character.
The second thesis is Emotional and Spiritual Intelligence, an Effort to
Construct Future Education written by Sugiman (student of STAIN Salatiga).
He wrote that emotional and spiritual intelligence have significant implication
toward educational process, education as an effective medium to create human
with their whole autonomies is important to train their emotional and spiritual
ability to get their success and meaningful life.
The third thesis is Kepribadian Pemuda Muslim Dalam Pandangan
Imam al-Ghazali written by Nur Ahsan (student of STAIN Salatiga). He wrote
that Moslem youth personality in Al-Ghozali perspective is the youth's
personality that have good character and do not have bad character. He also
explained the steps to build personality of Moslem youth, one of them is by
8
The fourth thesis is Konsep Tazkiyatun Nafs {Telaah Terhadap
pemikiran Ibnu Qayim al Jauziyah) written by Ahmad Zaini Miftah. He wrote
that Tazkiyatun Nafs is liberation from everything that can contaminate
spirituality, wrong desire, bestiality behavior, resistance to goodness, and
other kinds of badness. He interpreted it that it has an education value, it is a
change something to be better. The way is by Tazkiyatun Nafs.
Those theses have emotional and spiritual values as the important
aspects of human personality. In order to increase emotional and spiritual
intelligences humans have some ways. Even though as a lifestyle Zuhud has a
spiritual value. So, this thesis will be different from the previous ones.
F. METHODOLOGY OF THE RESEARCH
1. The method of collection data.
The method of collecting data that the writer uses is library
research, or study of the library.10
Clearly, the writer uses books or literature related to this title. The
books are Tmarn Ahmad bin Hambal, Zuhud, Amin Syukur, Zuhud di
A bad modern, Ahmad Sultoni, Modul Perkuliahan Akhlak Tasawuf; Abu
Al Wafa’ Al Ghanimi Al Taftazani, Sufi dari Zaman ke Zaman; Ari
Ginanjar Agustian, Rahasia Sukses Membangun Kecerdasan Emosi dan
Spiritual: berdasarkan 6 rukun iman dan 5 rukun Islam; Danah Zohar and
Ian Marshall, SQ: Spiritual Quotient- The Ultimate Intelligence; etc.
2. Analytic method.
It is the data collecting method by collecting the data, arranges it
and analyses and interprets that data as well.
G. THE OUTLINE OF THE STUDY
To make this study systematic the writer divides this study into chapters
bellow:
Chapter I consists of The background of the study, The definition of the
term, The statement of the problem, The objective and benefit of the study,
Literature Review, Methodology of research, and The outline of the study.
Chapter II talks about The definition of Zuhud, The views about Zuhud
concept, and An evaluation of Zuhud concept.
Chapter HI talks about The definition of character, The natural tendency
of human being in characterizing, and The character building.
Chapter IV is analysis that talks about Spiritual Value of Zuhud,
Emotional Spiritual Intelligence as the character elements, and The
revitalization of Zuhud to the character building.
Chapter V is closure that consists of Conclusion and Suggestion .
BIBLIOGRAPHY
CHAPTER II
THE CONCEPT OF ZUHUD
A. THE DEFINITION OF ZUHUD
Literally, zuhud is raghaba ‘ansyai ’in wa tarakahu. It means that not to be
interested with something and leave it.1 The words zahida fiih i wa ‘anhu, zuhdan
wa zahaadatan mean to turn away from something, leave it because of its
humility or because of annoyance to it or to kill it. The word zahuda f i asy-syai ’i
means not to need it. Then if it is called as zahida f i ad-dunya means to leave
allowed things of this world because of to be afraid with the computation and to
leave proscribed things of this world because of to be afraid with the
mistreatment.
Tazahhada means to be actor of zuhud and worshiper. Az-zahid is an actor
of devotion. Its plural form is zuhad wa zuhaad. The word az-zahaadah f i
asy-syai ’i is the opposite of loving it, willing to the little and allowed thing, leaving
the more of it because Allah only.2
Terminologically, Ibnu Al-Jauzy said zuhud is the utterance about the
transferring of needs from something to the better thing. There is requirement for
something is not like, it is with a certain considering, who does not like
something that is not included his favorite thing, it can not called by zuhud. So
'Ahmad Warsun Munawir, Al-Munavvir: Kamus Arab-Indonesia, PP. Al-Munawir, Yogyakarta, 1984, page 626
2Imam Ahmad bib Hambal, Zuhud, Darul Falah, Jakarta Timur, 2000, page XV
zuhud is not only leaving the wealth and spending it sincierely, but zuhud is
leaving the world because of knowing the humility.
Zuhud or asceticism in Islam has a special meaning. It is not clergy or
leaving the world life. But it is the wisdom of comprehension to make the
follower having special view of this world, while they persist in working, but the
world life does not dominate their mind, and does not make them disavowing
their God 4
In connection with terms of zuhud, there are two definitions. They are:
1. Zuhud as the part of sufism (maqam)
In this position, zuhud means avoiding the world. Abdul Al Hakim
Hasan explains that zuhud is to turn away from the world and to concentrate
to worship, to practice and to educate the spirit to fight the pleasure with
meditation {khalwat) roving, fasting, and dzikir.'
The world is viewed as hindrance between sufi and God. It is
viewed, as impurity of spiritually, humans may not be contaminated by it,
moreover to have or to love the world. The world is the source of evil,
dissension, fighting, violence, which caused by the desire to dominate it. As
like mention in the holy Qur ’an, A l Hadid. 20
Ibid, page xv-xvi
4Abu Al-Wafa' A]-Ghanimi Al-taftazani, Sufi dari Zaman ke Zaman, Penerbit Pustaka, Bandung, 1985
14
education of good character. And it is attached with submission to God. In
the holy Qur’an, muhsin is called as the religious person. (An-Nisa 125)
.!>LL>- y ] ail!
"Who can be better in religion than one who submits his whole self to God, does good, and follows the way of Abraham the true in faith? For God did take Abraham for a friend".9
B. THE VIEWS ABOUT ZUHUD CONCEPT
The Sufism development in Islam had some phases resumed as below:
The first phase, in the first and second century of the Islamic calendar, was
called as asceticism phase. Some Moslems focused on worship. They applied
zuhud in their life, which is not emphasizing foods, clothes, and even place to
live. Their deeds are here after oriented that caused them focused on ascetic
attitude. Some of them were Hasan al Basri and Rabi 'ah alAlawiyah.
The next phase, in the third and fourth century of the Islamic calendar, was
different with the Sufism before. In this century Sufism had design of
transistorizes (fana) that pointed on the unity of creature and the creator. There
were discussions about disappeared in love (fana fil mahbub), united with love
(.ittihad bil mahbub), everlasting with God (baqa ’ bil mahbub), seeing God
(musyahadah), meeting God (liqa’), and united with God ( ‘am aljam a’).10
A bdullah Yousuf Ali ,Op.CiL, page 219
One of sufi in this era is Abu Yazid al Busthami. And also A1 Hallaj who had an
idea about hulul stirred it up. His words were clear in describing the relationship
between humans and God. One of statement that is difficult to be accepted was a
pure spirituality of human that can be united with the God soul. He also stated
that a wali (religious leader) could be united with God soul. Therefore, the wall
is the God. And the God is wall.
The next phase, in the fifth century of the Islamic calendar, rise imam
Ghozali that fully accept Sufism based on al Qur ’em and as sunah and aimed
asceticism or zuhud, simple life, straighten of spiritually, and moral building. He
recited Sufism deeply, while in other hand he criticized philosophers, Mu 'tazilah
and Batiniyah. He gave modem Sufism relevant with Ahlus sunah wal jam a ’ah,
and opposite with the Sufism of al-Hallaj and Abu Yazid al Busthami about the
human character.
A l Ghazali influenced the next phase, in the sixth century of the Islamic
calendar. It developed as sunni Sufism. This condition gave a chance for sufi
who would develop their tariqat in order to educate their students, as like Sayyid
Ahmad al Rifa ’i and Sayyid Abdul al Qadir al Jailani. The Sufism of A l Ghozali
influenced both of them.
The next phase, in the seventh century of the Islamic calendar, also raised
the same Sufism. Some of them were Abu al Syazili and his student, Abbu al
Abbas al Mursi and his second student, and Ibnu Athaiillah in Sufism, and it was
16
But in the same time, in the sixth century of the Islamic calendar, also
raised a group of Sufism that combines their Sufism with philosophy. Their
theory was fifty-fifty; it means that we cannot call it as a pure Sufism and even a
pure philosophy. Some of them were Al Syuhrawardi al Maqtul, Syeikh akbar
Muhyiddin ibn Sab ’in al Mursi, and others. It was clear that they took it from
many foreign sources and opinions, as like Greece philosophy and especially
Neo-Platonism.11
Historically, zuhud has rise before Sufism. After the second century of the
Islamic calendar, zuhud developed into Sufism teaching. Because of Sufism is
included a part Islamic teaching, so everything connected with Sophistic
behavior is based on al Qur ’an, al Hadis and disciples behavior both as maqom
(station) or hal (spiritual condition).12
In Sufism, to meet or be near with God, a sufi has to go through as long
way that is stations or maqamat. Maqam is stage of the servant of God in
mujahadah and riyadah (worship and spiritual training). And the maqamat are
taubah, wara ’, zuhud, faqr, sabar, tawakkul, and rida. It seems that zuhud is
normally included one of maqam Sufism.
In the development of Sufism, it has the various tendencies so there are
some patterns of Sufism. Muhammad Mustafa Abu al A ’la comments the
11 Abu Al-Wafa' Al-Ghanimi Al-taftazani. Op.Cit, page 18-20
development of Sufism in al Munqis min al Dalai. He says that there are four
kinds of Sufism. They are:
1. Isawi Sufism
It is self-identification to prophet Isa life. It is Sufism that stresses on
spiritual training by decreasing to eat systematically. Some time a sufi eat a
date in a day, a date in forty days. He usually forces himself not to fulfill
physical right; it is like done by Ibrahim ibnu Adham. He is a zahid that has a
special character. There are many versions about the story of his life, but
whatever it is, it is connected with asceticism of him. Therefore, it cannot be
apart from his way to achieve the highest spirituality, which is ma ’rifat with
maqom zuhud
This Sufism views this world as hijab between sufi and God, so a sufi has
to leave it. Then he isolates himself to be far with people and to be near with
God. As like the word of Ibrahim ibnu Adham ”Make God as your friend and
keep people away from your side.”
2. Theoretical Sufism or Philosophical Sufism.
It is a kind of Sufism that combines the mysticism with rational vision
and expresses it with philosophical terminology. It applies zuhud with
intellectual aspect, not to take a distance with the world life physically. It is
done by al Farabi. The theory was fifty-fifty; it means that we cannot call it a
18
The motif of this Sufism is different with others. It has starting point on
study and analysis because of by science, a human can achieve happiness. In
addition, the deed is on the second stage and the interest is limited on the goal.
In other hand, for other sufi, simplicity, avoiding the enjoyment, and
compelling himself are the useful way to meet God.
3. Taqhdi Sufism
It is a Sufism that resembles with one of them, but it cannot achieve one
of them. It does not have a clear motif in zuhud, because it is only depended on
the teacher.
4. Muhammadi Sufism
It is a Sufism that has a tendency to follow Prophet Muhammad’s
tradition. It can be called by suny Sufism that fully accept al Qur ’an and as
sunnah as the sources of it. It is viewed as the most valid of Sufism. It applies
zuhud as like prophet applied.13
Prophet Muhammad viewed the luxury as common thing. He lived
economically but he was not a hermit. He also worked at home. His way of
living was simple. His simplicity of living was not pretending but he viewed
the simple and luxurious thing resemble one other.
C. AN ANALYSIS OF ZUHUD CONCEPT
Zuhud is viewed by most people as the form of denial of reasonable way
of life. They mean it as a teaching that avoids the world, where as in fact
humans need it. It is viewed as impurity of spirituality. So to achieve a pure
spirituality, human may not be contaminated by it, more over to have or to love
the world. The world is the source of evil, dissension, fighting, violence, which
cause desire to dominate it. To achieve a pure spirituality level, human have to
keep away from it, that human do not want to work, they do not want to have a
household and they always spend their time to worship to God Almighty only.
Sufism is a part of Islamic cultural heritage, which is the realization of
Ihsan, one of the third Islamic teachings beside I man and Islam. Therefore, the
sufistic behaviors have to base on al Qur ’an, al Hadist and disciples.
Most people view zuhud as an exclusive teaching and does not involve
social aspect. That view happened because they only view the substance of the
teaching, for example zuhud is applied by isolated himself. They do not view
the contexts of the teaching that applied, which was in the era of ham umayah
government. There were so many people extravagantly, while the common
people live with suffering. The background of this history is necessaries
understood because the actualization of view should be appropriated with the
era in order to get improvement. Therefore, it is important to know the factors
20
1. The factor of Islamic teaching is contained in the sources of Islam, al
Qur’an and as Sunnah. Both of them support humans to live wara taqwa,
and zuhud. Beside it they also support human to worship, to do good
behavior, to pray tahajjud, to fast, etc. some verses of al Qur ’an explain
the characteristics of paradise and hell to support humans for seeking the
paradise and avoiding the hell.
2. The factor of spiritual reaction of muslim to the system of social politics and
economics of Islam itself. It happened when Islam was scattered in many
countries that certainly caused consequences, such as it was possibly
opened even less of prosperity, and there was intern political quarrel of
Islam, which caused civil war between Ali bin Abi thalib and Mu ’awiyah.
Because of, some people did not want to be involved in the luxurious world
and did not want to know the turbulence that happened. They isolated
themselves to avoid it.
For factors of zuhud from outside of Islam, Amin Syukur disagrees
with that statement.14 By the reason, in Islam, there is not the system of clergy
(rahbaniyah) as like other regions. The similarity between zuhud and
rah-baniyah and other terms of it does not mean that Islam take it from others,
because zuhud life is universal preference that is found in every religion, or it
can be said because of the source of religion is one, even though it is different
in detail. And he agrees that zuhud is supported by Islamic teaching itself. In
3. Q.S. Al-Ankabut: 64
c l) ! o j t J i i i l)1j *)/l L JjJl oLA-1 oAA U J
"What is the life of this world but amusement and play? But verily the home in the hereafter, that is life indeed, if they but knew".17
4. Q.S. An-Nazi'at: 37-40
(TA) ( r v ) jj-» u i i
( i •)
i ^
<j+(V^)
(37) Then, for such as had transgressed all bound, (38) And had preferred the life of this world (39) The Abode will be Hell fire
(40) And for such as had entertained the fear of standing before their lord's (tribunal) and had restrained (Their) soul from lower desires.18
In the other verses, Allah describes the characteristics of human in
viewing the world. They are inclined making love with women, children and
wealth from gold and silver, good horses, pets, rice fields, which are the world
pleasure, but Allah is the best return, and then it is reaffirmed in the holy
Qur'an that the humans extremely like wealth. While it is expained that wealth
and children are fitnah (slender), but if someone can manage them, he will get
reward from Allah.
Allah calls this world as mata'ulghurur or the trick pleasure. He prohibits
humans not to be tricked by world and announces them about the bad effects
23
for the tricks people. He warns them about the hereafter and He finds fault
people that are world lovers. Prophet Muhammad said: "What is my affair with
this world? Actually I am like a wanderer under the three, then the darkness
comes, it will leave me."
On the other hand, although Islam extremely prohibits Moslems to love
this world, it does not mean that Islam suggests them to leave it entirely, then
isolate themselves to be far with others, or not to work for seeking a gift from
God in this world and to submit to His fate only.
Those statements are uncorrected because in the holy Qur'an, Allah
suggests Moslems to seek a favor from God in this world. The verses that
support it are:
"And when the Prayer is finished, then may ye disperse through the land, and seek of the bounty of God; and celebrate the Praise of Good often (and without stint); that ye may prosper".19
1 Ibid, page 1548
2. Q.S. Al-Qashas: 77
l u Ji ^ 'y j o ^>-*yi ji^ ji am! k ijji u^s
)J Ajj( j l (j £-J d l J i <&' (j-*0"'
"But seek, with the (wealth) witched God has bestowed on thee, the home of the hereafter. Nor forget thy porsion in this world: but do thou good, As God has been good to thee, and seek not (occasions for) mischief in the land. For God loves not those who do mischief’
3. Hadits of Prophet
,|JLP iZ J ijjoJr>L'y clJbl
"Work for your world as if you will live forever, and work for your hereafter as if you will be died tomorrow".
Those argumentations approve that Islam suggests Moslems to equalize
between the world and hereafter needs. The important thing wealth is how to
place it properly. The wealth is the tool of religion distribution such as for
education and other social works, in order to achieve a happiness life in the
hereafter. As like mentioned in the holy Qur'an As-Shof: 11
1 j Aill (Jj O j-k g ^ r j aJ aAJIj ij
25
"That ye believe in God and His apostle, and that ye strive (your utmost) in the cause of god,, with your property and your persons: that will be best for you, if ye but knew.21
Imam Al-Ghozali also stated in Bidayatul Hidayah, "Anyone who seeks
world in accordance with his need is as the tool to achieve the hereafter life.
Therefore, that world will be a field for him to achieve it. While anyone who
seeks world is for pleasure, so that world will be a trouble maker of his
hereafter."22
According to those statements, there is not a prohibition in Islam to seek
wealth as long as it is done by the correct way. If we pay close attention to the
pillars of Islam, two pillars indirectly motivate Moslems to work and endeavor
for getting wealth. They are to pay charity {zakat) and to do pilgrimage (haji).
But of them need wealth to be applied.
Al-Qur'an is the source of Islam, which has been actualized by Prophet
Muhammad in behavior especially for zuhud. He gave examples for his
followers to live integratively in the all of life aspects and to live actively
among his society. The simple life of Prophet Muhammad appeared himself as
a person with a "limited" life and he was often hungry. When he had enough
wealth, he always gave it as alone.
2'lbid, page 1542
A partial study of those verses and hadits makes ones to live zuhudi and
to avoid the world. Sometimes there are some of them living extremely. They
do not care eating and drinking. They wear simple clothes. They do not think
about wealth, etc. They do it because afraid with the world enchantment. They
try to achieve the happiness of spirituality. It is meeting God and getting
happiness in the hereafter.
Explicitly, the word zuhud is only mentioned once in the holy Qur'an
(Yusuf. 20), but so many verses show the attitude of zuhud. Overall, the verses
that relate with humans attitude toward the world are defined to be two parts:
1. The verses that expect this world as a negative thing and suggest humans to
isolate themselves from it. Those verses focus the humans attitude
generally and unbelievers specially, which seek the world pleasure only,
and wish the everlasting life in the world.
2. The verses that state that Allah not only as la'ibun creates this world but
also there is clear and positive goal. Therefore, a believer is permitted to
enioy it properly and proportionally, as long as not to defeat the hereafter
and to forget Allah.
By these verses, every Moslem is prohibited to isolate himself from his
life (exclusive). On the contrary, they have to work hard to seek a foothold in
life of this world and the result is allocated for goodness. This world is a place
for action with good deeds, which the result will be picked up in the hereafter.
27
qualities that has a job to make it prosper and uphold the rightness and
justness.
Humans' attitude toward this world as like wished and guided by Al-
Quran has a positive value and it is a great tool for them in facing their life,
even more in this modem era that full of problems. Zuhud can be made as a
A. THE DEFINITION OF CHARACTER
Character is translation from the word akhlaq, it is singular form from
the world khuluq. It means character, behavior, or tabi'at1 *Akhlaq is educated
characteristic of human being.
From those meanings, the writer concludes that akhlaq is the
characteristic of human being since he was bom planted in his soul and always
be there. The characteristic can be good deed, or a bed deed.
Ahmad Amin said akhlaq is the habit of intention.3 It means if someone
always does acertain intention, so the habit is akhlaq. For example, if the
intention is always to give, so the habit (always to give) is akhlaq of
philanthropist.
In the encyclopedia of education, it is said that akhlaq is the character,
nature, and ethics. It is a good behavior, which is an effect from the correct
attitude of soul to the character and to the other creatures.4
Akhlaq also means the characteristic that is planted in the soul, then the
various deed (good or bad deed) were bom from it without requiring thinking
and considering.5
'Luis Ma'luf, Kamus Al-Munjid, Al-Maktabali, Al-Katulikiyah, Bairut, NY, page 194 ‘Abd. Hamid Yunus. Da'irah Al-Ma'arif, II As-syabab, CairoNY, page 436
3Ahmad Amin, Kitab Al-Akhlaq, Dar Al-Kutub Al-Misriyah, Cairo, NY, page 15
soeganda Foerbakawatja, Ensiklopedi Pendidikan, Gunung Agung, Jakarta, 1976, page 9 5Ibrahim Anis, Al-Mu'jam Al-Wasit, Darul Ma'arif, Mesir, 1972, page 202
29
To be relevant with the statement Al-Ghozali said that akhlaq is the
characteristic planted in the soul and it raises the various deed easily without
thinking and considering.6
Therefore, akhlaq or character is a condition or a characteristic that
penetrates the soul and becomes the personality, so it raises many kinds of
deed constantly and easily without any pretending and thinking. From that
condition, if it rises a good deed and it is good for Islamic law and mind, so it
is called as akhlaqul karimah (a good character). The other way, is rise a bad
deed also bad for Islamic law and mind, so it is called as akhlakul
madzmumah (a bad character).
Al-Khuluq is called as a condition or a characteristic that penetrates the
soul because if there is someone who rarely donates his wealth, so he is not
philanthropist as the reflection of his personality.
In addition, an act can be evaluated well when it is raised easily as a
habit without thinking. It is said because if there is someone who forces
himself to donate his wealth, so he is not a philanthropist.
B. THE NATURAL TENDENCY OF HUMAN BEINGS IN CHARACTERIZING
This life is a choosing, it means that a human should choose a certain
activity. Related with akhlaq the choosing for human is to choose something
that is naturally good or bad. Fujur and laqwa potential are the power that
decided by Allah for human to be able to do something. By fujur a human can
acts badness, and by taqwa he can act goodness. It is connected with the
words: "laa haula walaa quwata ilia billahi al 'aliyil adhim". It means, "No
power to do goodness and no power to prevent badness except it is by
permission of Allah the Almighty". This means that every action of human is
by His intention. It does not mean that Allah moves his action, but He has
provided a power for human to do something before. The human position in
actualizing the action is given independency to choose the fujur potential. If he
will do goodness, he should choose the taqwa potential. That has provided.7
But both of them there is a consequences, they are reward and punishment.
Every human is given a moral awareness or feeling of characterizing as a
natural tendency given since he was bom. In other word, the moral awareness
or feeling to do goodness is the nature of human since he was bom. The action
that is raised from this awareness is called as characterizing. It is an action that
appropriates with the norm of moral.
A moral awareness is about oneself in facing goodness. Here, humans
differ between them. It means that they may or may not do although both of
them can be done. Not every human appears the moral awareness early. In the
first life, he has not able to do his humanity yet. It grows slowly. When he is
able to think and to have an intention, he enters the moral world. It means that
he can differ between badness and goodness.8
31
Because of the preference of human is always to do something
appropriate with moral or akhlaq law, so every action that deviates from it is
the deviation. The life that bases on the nature that created by Allah is hakiki
(right or good). Every human to be that will be born to this world is tied an
agreement with Allah, as mentioned in the Holy Quran surah Al-A'raf: 172
j * ^ a *
_ _ ft
S'US’" 111
1 j J
jjaj(jl cljJ-g-Jj
I
"When thy Lord drew forth from the children of Adam from their loins, their
descendants, and made them testify concerning themselves, (saying): "Am I
not your Lord (who cherishes and sustains you)?" They said: "Yea! We do
testify!" (This), lest ye should say on the Day of Judgment: "Of this we were
never mindful" 9
Naturally, the human instinct is to believe in God. Therefore, he is a
creature who loves purity and rightness. It means that naturally a human is a
creature that always chooses the rightness. When someone wants to buy
something, certainly he chooses the best one. And the seller will give the high
price for the best one.
In fact, humans often do badness; it is not nature that is created by Allah
for them. Akhlaq is possibly changed. If it cannot be changed, so what is the
advantage of religion advice? This is to reject the statement that explain about
a human is bom as what he is. It means, if he is bom as a bad-tempered, so he
just keep himself away to be angry all the time. And he does not hold it back.
If we compare it with the fact that a wild dog can be a friend for human and a
wild horse can be transportation. For human, so the human character is
possibly to change or changed.
To change bad character does not mean to delete it, for example anger
and lust. Without lust, the generation will finished and this life will be ended.
Without anger a person will be suppressed by others. The important thing in
character change is to exploit it into good deed.
In the human's experience, they who can control themselves not to do
badness will feel happy indescribably, as like a person passed the exam. On
the contrary, they who cannot control themselves will feel sadness and
disappointed. It is proved that the deed does not meet the inner voice.
C. THE CHARACTER BUILDING
There are two terms related with character. The first is the good
character. It is a character that must be obeyed and had by everyone. The
second is the bad character. It is a character that must be avoided by
everyone.10
The good character is the Prophet behavior and the result of worshiper
struggle. The bad character is the misdeed that keeps someone away from
God. It is spiritual disease. The sufferer will be losing the life meaning. So it is
important for us to keep our spirituality away from the disease.
33
The lazy people feel hard purify their spirituality and to build their
character sometimes they expect that the character can be changed. In fact, a
character can be changed. It is gotten when there is balance between power
and lust power; it is formed by two factors:
1 It is because of a gift from God to human and the nature perfection of
human itself. Allah creates humans, which is completed with mind and
lust (sex and anger). Those are going depend on human's wants, so the
balance between them as mentioned by Islamic teaching is needed.
2. The character building is gotten by exercising. It means that it is to do
things as habit in order to get the target character. For example if someone
wants to be philanthropist as his character, so he should give aims as often
as possible. Therefore, he can be easily to do it. When it is happened, it
can build his character as philanthropist.11
As the explanation before that the preference of human is always to do
goodness or in other word, human's nature is good. Therefore, they naturally
want to do goodness because of the nature that given by Allah. But sometimes
the character is covered because of this life influences. So the guidance and
teaching that helps human for doing goodness frequently is necessary.
By paying attention to the good people and associating with them also
can build the good character. Naturally, a human is an imitator. A human
character unconsciously gets a badness or goodness from others. If someone
associates with good people in along time, unconsciously the good character
needs a controlling the lust. It is possible by moral exercising. They are.
1. By becoming a student of a spiritual guide (syeh). The guide will pay
attention and give knowing about the bad character of the student.
2. By asking a god friend helps. He will show our badness. It is better than
praising us.
3. By learning from the word of person who hates us. Usually they say the
fact.
4. By associating with other people and representing their bad character as
12 we have.
If someone knows that he has a bad character, so he already tries to
delete it. Ha has to look for a spiritual guide help, to know his spiritual
disease. It can be recovered if the substance can be broken. It only ca be done
by omitting the causes. Those must be opposed by 'ilm wa 'amal (Knowledge
and deed).
The science substance is very comprehensive. It concerns with the
characteristic of the bad character, its cause and its bad effect to this life or
day after or both of them. The knowledge about the bad effect of the bad
character must be definite, so it can be believed in the hearth deeply. The
knowledge can make a strong hatred to the bad character. I, also can make a
35
want to appose the bad effect by doing a deed steps. To do goodness has to
throw the bad character away, so the effect of the good deed will equal to the
effect of the bad character. Therefore, the science substances logically precede
the deed. We must do the deed seriously in order to avoid of the bad character
influences. This deed also must be contrary with the bad character. So, to
clean a stingy character, giving aim deed must be done repeatly in a long time.
As the result, the bad character will be cleaned and the god character will
to clean it by doing the opposition. So a guide must plant a technique that can
affirmation strength. It is method that can increase the emotional and spiritual
intelligent on and on. It is a technique of experience building that builds a new
paradigm shift. And it is a way to sharpen ESQ, which is derived from pillars
of faith (imari) 14
Therefore, the character building is possible as long as it is done by
effort as moral exercises. The function of religion is to guide humans to
beautify the characters. It means if the character cannot be changed, so none of
advices of religion is useful.
CHAPTER IV
THE REVITALIZATION OF THE ZUHUD CONCEPT TO THE CHARACTER BULDING
A. SPIRITUAL VALUE OF ZUHUD
The main teaching of Sufism that specifies in zuhud is the awareness of
communication between the creature and the creator as the realization of
Ihsan, which is interpreted from hadits. "Worship to Allah, as if we see Him,
if we cannot, so we should realize that He sees us." This shows the meaning of
understanding of someone to his religion.
Zuhud that was explained in the chapter II is to turn away from the world
and to concentrate to worship, to practice and to educate the spirit. It is the
way to achieve a pure spirituality. It is necessary for this era. In relation with
the problems of modem society, practically Sufism has a big role because it
can offer the liberalization of spirituality. It invites humans to know
themselves then to know their God. It can answer their spiritual wants because
of their deification to the world.
Beside zuhud as maqom of Sufism, it is also as moral of Islam. In this
position, it does not mean as an action of avoiding this world, but it means as
an effort to arm with the new spiritual value that will maintain it when facing
the problems of life and will realize. The spiritual balance so humans can face
them bravely. This life is only a tool, not a destination.
In enduring the stages of spiritual perfection, there are three stages:
takhali, tahali, and ta jja li1 In takhali, there is morality of Islam that is
avoiding bad characters vertically and horizotaly, for example at-tama'
(greed), al-hasad (jealous), takabur (arrogant), etc. Tahalli is expressing the
moral value progressively that is in Islam, for example zuhad.
Zuhud as the simple attitude in life will able to overcome those bad
characters. Imam Ahmad Ibn Hambal explains that there are three stages of
zuhud:
1. Zuhud in meaning of learning the prohibition. It is zuhud for awwam
(common people).
2. Zuhud in meaning of leaving the copious permitted things. It is zuhud for
khawas (special people)
3. Zuhud in meaning of leaving everything that can make him turning away
from his God. It is zuhud for 'arif, (a person who has known God).
A human consists of many aspects, such as spiritual, emotional,
physical, social aspect, etc. They have different role in working. According to
the definitions of zuhud before, it has a high spiritual quotient in preference to
leave the world. He finds his enjoying in loneliness, meditation or dzikir.
In the human nervous system, there is organization of nerves that is
possible to think rationally, logically and to obey principles. It is called as IQ
(Intellectual Quotient). There is also possible to think associatively that
formed by habit and ability to know the emotional patterns. It is called as EQ
39
(Emotional Quotient). The other one is possible to think creatively, to have a
far conception and to make or to change the role. This is thinking that possible
to rearrange and to transform the both thinking. It is called as SQ (Spiritual
Quotient). To know, IQ, EQ, SQ comprehensively, we have to know the
thinking system and each organization.2
Danah Zohar and Ian Marshall, firstly find SQ (Spiritual Quotient) that
is new finding scientifically. Each of them is from Harvard University and
Oxford University through a comprehensive research. There is a God-spot
existence in the brain of human. It is found as a spiritual center located
between network of nerve and brain. It shows there is a process of nerve in the
human brain that concentrated on efforts to unite and to give meaning of life
experience. It is literally tied the experience to live to be more meaningful. In
the God-spot, there is a deep human nature.
It was said that a human who has a high Spiritual Quotient (SQ) is
preference to leave the world. If we see the definition of zuhud as maqom, we
can find that zuhud is the attitude that has a high spiritual quotient. It is to turn
away everything that can disturb the communication between sufi and God. It
views the world as a hindrance or hijab between them. The world is viewed as
an impurity of spirituality, that humans may not be contaminated by it.
Zuhud brings us to the high spirituality. The core of zuhud philosophy is
when a human tries to meet his God but the world presents him, so it must be
deleted. There is a story about the rising of God light, which is when human
can throw away the hindrance. There was a student, he was ordered by his
teacher to fill an empty room fully. He did it by entering many kinds of things
to the room such as table chair, etc. So there was anything else to be entered.
He said to the teacher that he has done the job. After that, the teacher saw the
room and concluded that the room is not full, by reason the inside of
clipboard, drawer, etc were empty. So the teacher ordered other student to do
the same job. But the student did contrary to the first students. He took the
things outside until it is clear. Then he turned on the lamp in that room, so the
room was full of light. For the teacher the second student was perfect in doing
the job.3
According to the story, the conclusion is when someone takes the world
outside from his heart, so the light of God that was covered by the things will
rise. It means that zuhud activities emphasize on spirituality (God's vision). If
someone lost the God's Vision, so it causes psychological indication. It is
spiritual emptiness. So it is clear that zuhud has a high spiritual value.
B. EMOTIONAL SPIRITUAL INTELLIGENT AS THE CHAVETER ELEMENT
As explained before, according to the work IQ, EQ, SQ, have
intelligence. Thinking series has Intellectual intelligent (II), thinking
associatively has Emotional Intelligent (El), and thinking unitively has
Spiritual Intelligent (SI). This theory influences the view of character building.
41
Humans realize that a character is not always influenced by an intelligent only.
A human appears as a form of combination of intelligences. And the good
character can be realized when there is proposional combination of in
intelligences.
There are three classifications of human based on the intelligent mastery.
They are:
1. The human who has a high IQ but a low EQ and SQ will be a criminal. He
will be a bad person that is possible to lose his humanity.
2. The humans who has a high IQ and EQ but a low SQ will be a corrupt or or
dictator. Actually, EQ has a change to be deviated by subject. So many
leaders has a good EQ, but in fact when he can achieve a good position in
society, EQ makes him defending his position. Then he defends his
position by ignoring EQ. He becomes a bad person. EQ becomes a
mediator to achieve a power in order to get sympathy from society. But
he becomes bad person because he does not control the spiritual values.
3. The Human who has a high SQ but a low IQ and SQ will be an ascetic. A
person who has high SQ is preference to avoid the world. He finds his
enjoyment by enjoying his loneliness, meditation or dzikir. He expects
this world is the hindrance between him and his God. SQ that is not
balance with EQ will be a view of a pure spiritual value in order to
achieve an individual interest.
ESQ is the combination of Emotional and spiritual intelligent. Actually,
IQ or SQ, because the combination of them can build the character. Spiritual
intelligent develops scientifically, it begins from personal intelligent (science,
full experience and self-understanding), through social intelligent (science,
full experience and other understanding), until understanding the other life and
the world. Those stages are necessary meant as God science to guide human
for being a perfect human.
Here, we can say hat it is impossible when someone admits that he has a
high Spiritual Quotient (SQ) but he does not have sensitivity and care to
himself, others, and world. But the SQ influence toward the EQ is real. When
two persons have high Emotional Quotient, they do not only control
themselves, but also so many people follow them. But each of them have
different works, which the one builds the civilization and he other brooks it.
So the difference between them is the Emotional spirituality. A good
Emotional Spirituality produces a positive attitude and behavior with the basic
of main values. The Emotional Spirituality itself is the basic of God emotion
that develops in human because we believe that human is the God image. As
like said by Ari Gynanjar Agustian that ESQ is Emotional Quotient that is
illuminated by goodness values. A human can be said to have a high ESQ
when his activities are God-spot oriented. It is a nature. The contents of the
nature are asmaul Husna (99 thinking hats). Those characteristic are gotten
when a human is 120 days old in the mother's womb. The God's characteristic
transferring happened in that time.4 Because of them, human gets a grate as
43
kholifah "(vicegerent of God) to keep this world. So a person who protests
images with the God's characteristic is categorized as a high ESQ person.
Emotion can be meant as a motivation to do something. In a religion
term, it is an inspiration that is given by Allah for human in the form offujur
(badness) and taqwa (goodness) science. They are created to be able to
become free creatures (learning to be), unlike angeles that are formed to be a
good class, or devil that are formed to be bad class. But, human can become
both of them. The magnificence human of other creatures is on the possibility
to be.
If fujur and taqwa are meant as a set of potency that is already to be
applied, so bad deeds are not always bom from fujur and good deeds are not
always bom from taqwa. A person who does prayers is not always in the
goodness or God's mercy. Probably there is a negative motivation, for
example, he wants to be praised. On the contrary, a person who wears a
luxurious cloth is not always in badness. Probably he does it to oppose the
unbelievers' arrogance. It is relevant with Prophet Muhammad's words that
every deed depends on the motifs and everyone gets a reward depends on it. It
means that Islam educates humans to clean the spirituality to do everything
sincerely.
To mean ESQ as the Emotional Intelligent that is illuminated by God's
values, it shows that human should keep the balance between hablu minallah
(God communication) and hablu minannas (humans' communication). By
1. He appears himself according to the real recognizing.
2. He communicates with others correctly (EQ intrapersonal).
3. He does his activities with the God's values (SQ).
Scheme I
Emotional Quotient (EQ)
Human Human
Scheme II
Spiritual Quotient (SQ)
Scheme III
45
C. THE REVITALIZATION OF ZUHUD TO THE CHARACTER BUILDING
Revitalization means an act or instance of revitalizing. It is a process of
revitalizing. As the explanation before that, the character building needs
exercising. It means that it is to do things as habit to build the characters
because there will be a process of revitalizing of the habit to be character.
A human should avoid bad characters in order to get good characters.
The source of the bad characters is from the spirituality condition. The
spirituality is a mirror of action. If it is pure, so it will produce good
characters. And if it is dirty, so it will produce bad characters. There is a
connection between spiritual and emotional condition. The Spiritual Quotient
of human influences the Emotional Quotient. It is impossible when someone
admits that he has a high SQ but he does not have sensitivity and careless to
himself, others, and world.
It is not easy to keep the spirituality always be pure. It can be
contaminated by things. It is world. So human who keep his spirituality must
keep it away from the world. This attitude is relevant with zuhud as a teaching
of Sufism. It is to turn away from the world and to concentrate to worship, to
practice and to educate the spirituality by avoiding everything that can make
him turning away from God. By this definition, zuhud can be a fortress to
build the character especially in facing this luxurious world. The good
tawakkal (self-submission to Allah), wara' (keeping away from doubtful
things), sabar (patient), syukur (thanking God), etc.
Everything that is done in zuhud is the way to build the character of
human being. It concerns on worship for the happiness in the day after,
because the world is viewed as the source of evil, dissension, fighting
violence, crime, etc. zuhud educates self-controlling in using the wealth for a
productive interests, then the good characters raise. They are footholds in life
that do not make someone to be passiveness, for example, he does not want to
work and he leaves the world. Everyone has to try to make him better.
Clearly, zuhud has a high spiritual value by practicing and educating the
spirituality, while it is needed in character building because its elements
Emotional and Spiritual Intelligent. When someone has a high spiritual
Quotient, so he will has sensitivity and careless to himself, others and world.
By this, automatically SQ can build EQ when the application of SQ is done as
habit. Zuhud brings someone to leave the world that is the source of doing
badness, for example because of too loves the wealth; he does everything in
order to get it such as corruption, robbery, etc. They are bad characters. And it
also brings him to do good things, for example because of he is not tied by the
world, he will thank to God when he is rich and he will be patient even he is
poor, or whatever he is, he always be happy. Therefore, this life style with a
high spiritual value will revitalize the character building. It is good character.
No one wants to corrupt if he does not too love the world. Everyone who
47
who wants to have good characters should clean the bad characters from him
by doing the goodness as habit. Briefly, a life style of zuhud is a habit that can
build the good character of human being.
After a human can control himself, the good characters will grow in his
spirituality. So certainly, it will be pure, and he will feel relax. It is his result,
which is in Sufism called as tajalli. In this condition, he can differentiate
between goodness, badness, right and wrong, and others; it is crystallization of
religious moral values of human. It means that the goodness becomes
institutionalized, that it will be reflected into every activity. In this stage, a
human has achieved a perfect stage {insan kamit). He can realize everything
achieved by creatures that bring goodness potency. At least, he will find
happiness in this world and the day after.
It is necessary to know that the concept of zuhud here is not the clergy or
leaving the world life but it is the wisdom of comprehension to make the
followers having a special view of this world, while the persist in working, but
the world life does not dominate their mind and does not make them
disavowing their God. This world is viewed as a way of worship to achieve
God' favor, not is a life goal. And it is realized that to love the world will bring
humans into goal characters. It only takes distance with the world in order to
make up himself with good characters, because it is realized that hubbud
