3 KEYS TO BECOME A GOOD PEOPLE IN ISLAM
All humans are social beings who need other people, and not infrequently every human being has a community, but Muslims are the best community among others. This statement is not only an acknowledgment and an honorable title from Allah, it is also a mission that must be guarded, fought for and felt the benefits of its goodness for others.
As stated in the Quran Surah Ali Imran verse 110:
This can be analyzed from the use of the word al-ummah which is after the sentence “kuntumkhaira’: You are all good people. Literally, the word ummah is taken from the word ammayaummu, which means to lead, to support, and to imitate. From this root word, was born, among others, ata um which means “mother” and “imam” which means leader, because both are role models, views, and expectations of community members.
Furthermore, the word ummah in the Qur’an entirely contains a positive, even ideal, meaning. Through his very careful and comprehensive study of the Qur’an, H.M. QuraisShihah said that in the Qur’an, the word ummah in the singular is repeated 52 times, and by Ad-Dhamighani, the word contains nine meanings, namely group, religion (tawhid), a long time, people, leaders, past generations, Muslims, and all of humanity.
Meanwhile, the linguist of the Qur’an (d.508 H./1108 M.) in his book al-Mufradat fi Gharib Al-Qur’an, al-Raghib al-Asfahany, explains that this word is defined as all groups that gathered by something, such as the same religion, time, or place, either forced or by their will. In the Qur’an, Surah al-An’am, 6:38, for example, it is stated: And there are no animals on the earth, and birds that fly with two wings, except for the people as well as you. In one of his sayings narrated by Imam Muslim, the Messenger of Allah (SAW) said: al-Namlatuummatunmin al-umami: Ants (also) are the people of the Ummah (God). From this linguistic and qur’ani analysis, it appears that in the word ummah there is a bond of similarities that unites human beings, or stars, such as species, ethnicity, nation, ideology, religion, and so on. This bond has made them one people. From all these meanings there is a common thread that combines these meanings, namely the set. The word ummah is really beautiful, flexible, and flexible, so that it can include various meanings, and thus can accommodate-in its togetherness-various differences.
The Qur’an chose this word to denote, among other things, “the group of followers of the Prophet Muhammad (Muslims), as a sign that the ummah can accommodate differences in groups, no matter how small they are, as long as they are in the same direction, namely Allah SWT. Allah SWT states: “Verily your ummah (religion of monotheism) is a single ummah (religion), and I am your Lord, so worship me,” (Q.S. al-Ambiya ‘, 21:92).
Furthermore, the word khairaummah as contained in the letter Ali Imran, verse 110 as used by al-Marhum, Prof. Dr. Kuntowijoyo, a Muhammadiyah figure and a sociologist and anthropologist, is used in his book Paradigm Islam, (Bandung, 1996:113-115), as a basis for constructing and formulating a prophetic social science that will replace Western social sciences with a positivistic style.
Augustus Comte who failed to solve human problems, such as discrimination and dehumanization that created a gap between the rich and the poor, caused people to be shackled to their creativity, confined by various traditions and cultures that they created, economic, political, legal, and other secular systems that afflict humans.
With verse 110 of Ali Imran’s letter, Kuntowijoyo wants to offer a prophetic social science, which brings mercy to all nature, which brings people out of ignorance (barbaric) to civilized attitudes, yukhrijukummin al-dzulumatila al-nuur (removing humans from human behavior). tyrannical to a just attitude), yahdliilashirat al-mustaqim (guiding to the straight path); rahmatanlil ‘alamien (give mercy to all nature). Based on the instructions of Ali Imran’s letter, 3 verse 110 as mentioned above, there are three main missions contained in the Propetic Social Sciences.
First, freeing humans from various things that harm themselves, namely freeing humans from the shackles of their lusts, weak mental attitudes, wrong perspectives, bad social and cultural environment, discriminatory social structures and systems, capitalistic and monopoly economic structures and systems, dirty structure and politics. As khairaummah, we must strive to free humans from various shackles that harm them.This is the meaning of the sentence hereafter linnaasi (removing humans) as contained in verse 110 of Ali Imran’s letter. We must have a philosophy like fish in the sea, even though the sea water is salty, it is not salty. This means, humans must have a strong mental endurance, and can get out of the crush of the structures and systems of life that bind them.
Second, treat humans humanely, by releasing humans from various systems and rules that cause them to be reduced or experience a process of dehumanization. Their lives are under intense pressure causing them to be like machines or robots that work mechanically.
Likewise, the approach to power that is applied causes them to be under heavy pressure, stress, confusion, and anxiety, which are very easy to be moved to act as anarchists and extremists. Associated with doing humans humanely, the approach model in management, for example, can be changed by implementing behavior-based management that is based on efforts to produce great people based on motivation that grows from their own will and choices based on values.
The value of faith, piety and sincerity to Allah SWT. In this regard, we do not use the philosophy of knocking chicken eggs from the outside so that the eggs hatch, but rather let the chickens come out of the eggs themselves after going through a sufficient maturation process. The mission of the Prospective Social Sciences is based on the sentence ta’muruuna bi al-ma’rufwatanhauna an al-munkar (ordering the good and forbidding the evil). In this regard, motivation, communication, leadership based on sympathy and empathy, superior culture and others deserve to be applied.
Third, providing a spiritual foundation or metaphysical insight, in the form of faith and piety to Allah. Namely by providing awareness, that various laws that apply to humans, both the laws that exist in the Qur’an (verse al-qauliyah), laws that exist in the universe (sunnatullah) or (verse al-kauniyah), and The laws that exist in society (verse al-insaniyah) are the verses of Allah SWT which are certain and absolutely true.
All of these verses when studied with various methods will produce a clump of religious sciences, natural sciences and social sciences. However, with his various findings, he brought him closer to Allah, more humble, grateful to Allah SWT, because the ultimate goal of all human efforts and activities in accordance with the instructions of the Qur’an is to get instructions from Allah SWT. Kuntowijoyo calls this third mission of prophetic social science a process of transcendence. This process is understood from the sentence watu’minuunabillah (and they believe in Allah) as contained in verse 110 of Ali Imran’s letter.
In line with this description, from a moral point of view, Ahmad Musthafa al-Maraghy, in his Tafsir al-Maragghy Volume II: 30 states: Inna haadzihi al-khairiyatalaatastbutuillaidzahaafadzat ‘ala haadzihi al-ushul al-tsalatsah. Namely al-amru bi al-ma’ruf, wa al-anhyi an al-munkarwa al faith billahi fi al-dhikr: Verily this goodness will not stick to the people unless, if he maintains three main things, namely the command to do good , prevent evil, and believe in Allah in remembrance.
May we all become good people in accordance with religious orders and always be people who are blessed by Allah SWT. Amen yarobbal ‘alamin..