1.
Introduction
Judgment in the opinion of al-Ghazali and Fazlur Rahman
As a
major event doomsday
become one of
serious concern
to the Apostle. This
is shown by the frequent apostle
reminds his
people the coming of a
day's very
creepy. In
a hadith
narrated that
the Prophet once delivered
a sermon on
the Day of Judgment for
a full day. Even in his
last sermon when
the Farewell Pilgrimage ',
he also gives
advice to his
people about the coming
of the Hour.
The explanation
shows that the
importance of believing in doomsday.
And preparing for
mankind to face
the doomsday with
enough stock. In
this paper will
try to explain the importance of faith
in the Day of Judgment, as
well as trying to explain the
depiction of the Day of Judgement in
particular in the Chapter al-Qariah in a
variety of perspectives.
2. Judgment in the opinion of al-Ghazali and Fazlur Rahman
The Qur'an has given an overview of how the Judgement, which lies in a
range of letters in the Qur'an. Depiction of Judgment is depicted with various
editors, namely al-Waqiah (events), al-Haqqah (doomsday), al-Qiyamah
(Resurrection), al-Naba '(big news), al-takwir (Roll), al-infithar
(split), al-Ghasyiyah (events mighty), al-Zilzalah (shock), and al-Qariah
(who knocked out loud). [1]
Al-Qur’an itself does not directly
explain the meaning of Judgment, and whether the words that describe the
Resurrection lead to the same events, on this point scholars differed.
Al-Gahazali define apocalypse is risen, is risen is the rise of the deceased of
his death. Furthermore, why is the depiction of Judgment is always synonymous
with the destruction of the universe that begins with the various processes of
disaster? Fazlur Rahman argues that it is a typical characteristic of the Koran
in describing the events of the apocalypse, which can be understood by humans.
But in essence, continued Rahman, it shows the power of God's infinite universe
is. [2]
Based on the events of doomsday depiction of the Qur'an begins with blew
the trumpet for the first time. The trumpet blast of all living things will
die, unless desired by God to stay alive. Regarding anyone who willed by God to
stay alive, al-Ghazali gave a very detailed picture about the depiction of
Armageddon. al-Ghazali illustrate a very dramatic and soulful about doomsday
picture, he also gives a description of the Hadith and the Koran even foreign
elements to support his assertion. [3]
This is in contrast to the opinion that only reveal Rahman explicit
depictions of apocalypse in the Koran. The difference is due to the difference
in interest motive which ultimately affects the differences in the focus of the
discussion. But basically artifacts similarities between al-Ghazali and Fazlur
Rahman regarding the depiction of Judgment in the
Koran. [4] Both figures are different from the era equally acknowledge that the
destruction of the Resurrection is a process of transformation and realignment
of the universe. They were both rejected that the new cosmos derived from a substance that has never
existed, but instead they assume that the cosmos has the same material with the
previous cosmos. [5]
3. The portrayal of doomsday
in a letter al-Qariah
It has been mentioned above that in mentioning the events of Judgment, God
uses diverse editorial. Due to limitations of space and time, so in this paper
will only discuss the portrayal of doomsday in Surat al-Qariah only. Why
the authors prefer the second letter? Because the author felt that when people
are talking about the end, the first thing that occurred was the arrival of a
very strong earthquake.
a. Q.S. al-Qariah
Surat al-Qariah a letter with the order to 101 in the Koran, which consists of 11 verses
and included in the letter Makiyyah. This letter is a letter to the 30
sent down by Allah after Qurays letter. This letter name is taken from
the word al-Qariah contained in the first to the third paragraph in this
letter.[6]
Q.S. al-Qaria seen from a review semantics
القارعة (1)
Basically meaning
of the
word Qoriah is
knocking, shaking, beating,
and ground
his choosing. But
there is also interpreted as a
disaster, a disaster, and
screams at the
last day. In the first
paragraph of
this letter is
preceded with the letter alif
lam ma'rifat,
this letter
shows that
the events in this
letter have been known by the
speaker and the
listener.
This letter confirms that
when this verse was revealed, the
Prophet has warned his
people about an event that
is extraordinary that would
destroy the
entire universe, ie
the Day of Resurrection. This
is reinforced by the
second paragraph
in the form of
questions. Often when
it will express a very
important thing, al-Qur’an using interrogative sentence. It
is also in
accordance with human nature as a
creature who
wants to know everything.
مالقارعة (2)
The second paragraph
of this letter begins
with the word maa that
serves as istifham,[7] which serves as thalab
al-tasawwur[8] not
just a proof in the
form of a sentence. If
freely translated, you
will get a sense like the
following sentence: "The picture of
what is in your mind about
qariah?"[9]
وما ادرك
مالقارعة
Meanwhile there
were difficulties in
interpreting the third paragraph,
because there
are things that are nonlinguistic.
In the third verse can
be divided into two sentences.
First, in a
question form, "What makes you
understand?" Meanwhile, in the
second sentence was in a
question form, "What is it qariah?"
If translated
freely it
will obtain a sentence like the
following, "What picture
of Qariah it,
da if
you (could
not answer), soon there
will be things that make you
understand what it
qariah. "The
difficulty to interpret the verse lies
in the intonation of pronunciation,
when Gabriel
delivered the verse to the
Messenger is not known
whether he uses a form of intonation
ask or
just submit information. [10]
يوم يكون الناس
كالفراش المبثوث (4)
After this letter begins with questions and statements that make curious,
in the next paragraph is given an answer in the form of an overview of the
questions in the previous paragraph. The doomsday images give the impression in
the form of a punch that is capable of thrilling the awesomeness of his fair. Additionally apocalypse
becomes gates of the netherworld, a place for people to account for all the
deeds he had done.[11]
Scholars differed when interpreting the word farasy, some interpret
it as locusts, as in the letter al-Qamar verse 7, but there is also interpreted
as a flying animal that later fell into the fire and many more. In biology, farasy
is an expression used to refer to an animal named moths. Laron is one phase in
the cycle of termites. Laron fly aimlessly to find the energy that is used as a
means to breed in the form of light.
In essence, there are two possibilities of interpreting these verses.
First, the verse tells when the sangkakala flow up for the first time, to
destroy the entire universe[12]. While the second possible to tell when a man raised from the dead to be
judged deeds. When that happens, the state of the disbelievers thrown into hell
like farasy fluttering. So why God uses farasy fluttering parable
as an illustration of the apocalypse? The metaphor is a picture of the most
appropriate, because the phenomenon of floating farasy can be seen by
humans until now.
وتكون الجبال
كالعهن المنفوش (5)
The fifth paragraph is strongly associated with the previous paragraph,
this paragraph contained in the rules of imagery. Imagery is an analogy, there
are similarities between that was likened to the an example. Especially in the physical aspects in this paragraph is a human analogy
with farasy, as well as the mountain with fur. This sampling physical form that can be
seen with the naked eye.
b. Judgment depiction of the
Koran from the perspective of science
The discussion in this chapter will try to explain the depiction of
Judgment in the letter al-Qoriah viewed from the perspective of science.
Will be focused on the fifth paragraph that talks about the mountain like a
feather fluttering. Mountain on earth likened axis, as well as a peg that
balances the earth.
Referring to the letter of al-Qariah fifth verse shows how powerful
the eruption will happen on the Day of Judgement. In the blast flow is
characterized as big crystal form of granite. This is predicted to have a variety of colors, depending on the type of mountain
and geological environment.
Currently the most widely volcano located in Indonesia, even the most
powerful eruption in history was recorded have occurred in Indonesia. One is
the eruption of Krakatoa and ancient volcanic eruptions that cause the
occurrence of Lake Toba in North Sumatra. In the eruption of the volcano, many
casualties, even affect the climate on earth regularity. If the explosion
caused by a mountain alone is able to cause such a devastating disaster, then
what about the Day of Judgment mountain would explode simultaneously?
Perhaps many people believe that the tectonic activity that happens on
earth is only an effect on this earth alone. In fact, such an assumption is a
false assumption, tectonic activity that happens on earth will affect the
electromagnetic field. The magnetic field in turn will also affect the magnetic
fields of other planets exist around the earth.[13] A study
says that the electromagnetic field around the planet in the universe are
mutually bound to each other. If one of them is destroyed, then the stability
of the interaction between the planet will be destroyed. It is not likely to
cause a disaster on Earth.
Perhaps that will
happen on the
Day of Judgement. However, all
human beings are
estimates only, what
will happen to all that
God alone knows.
Who knows what will happen
on the
Day of Judgement, we as Muslims
just need to
believe it as a manifestation of the
glory of God.
4. Closing
a. Conclusion
Judgement will
surely come, who knows when
it will happen.
Has become the
ordinance of God that everyone who
starts would
have ended, so did the
universe that would
be destroyed. Or perhaps
more precisely, narrates
from al-Ghazali
and Fazlur
Rahman, that
the universe will undergo
a transformation and
improvement of
earlier damage
suffered. These
improvements will give birth to a
new life-life
that may be the
universe after the
end will be hereafter.
b. Bibliography
Quthb, Sayyid, Tafsir fi Zhilalil Qur’an, Di Bawah Naungan al-Qur’an,
Jakarta: Gema Insani, 2013, Chapter 12.
Rahman, Fazlur, Major Themes of the Qur’an, Chicago &
Minneapolis: Bibliotheca Islamica, 1980.
Salman, Tim Tafsir Ilmiah, Tafsir Salman, Tafsir Ilmiah atas Juz Amma,
Bandung: Mizan, 2014.
Sibawaihi, Eskatologi al-Ghazali dan Fazlu Rahman, Studi Komparatif
Epistemologi Klasik-Kontemporer, Yogyakarta: Futuh Printika, 2004.
[1] Sibawaihi, Eskatologi
al-Ghazali dan Fazlu Rahman, Studi Komparatif Epistemologi Klasik-Kontemporer,
Yogyakarta: Futuh Printika, 2004, page 102.
[2] Sibawaihi, Eskatologi
al-Ghazali dan Fazlu Rahman, Studi Komparatif Epistemologi Klasik-Kontemporer,
Yogyakarta: Futuh Printika, 2004, page 103.
[3] Fazlur Rahman, Major
Themes of the Qur’an, Chicago & Minneapolis: Bibliotheca Islamica,
1980, page 107.
[4] Sibawaihi, Eskatologi
al-Ghazali dan Fazlu Rahman, Studi Komparatif Epistemologi Klasik-Kontemporer,
Yogyakarta: Futuh Printika, 2004, page 104.
[5] Sibawaihi, Eskatologi
al-Ghazali dan Fazlu Rahman, Studi Komparatif Epistemologi Klasik-Kontemporer,
Yogyakarta: Futuh Printika, 2004, page 104.
[6] Tim Tafsir Ilmiah Salman,
Tafsir Salman, Tafsir Ilmiah atas Juz Amma, Bandung: Mizan, 2014, page
468.
[9] Antara malaikat Jibril
dan Rasul, atau antara Rasul dan para sahanat. See Tim Tafsir Ilmiah Salman, Tafsir
Salman, Tafsir Ilmiah atas Juz Amma, Bandung: Mizan, 2014, page 468.
[10] Tim Tafsir Ilmiah Salman,
Tafsir Salman, Tafsir Ilmiah atas Juz Amma, Bandung: Mizan, 2014, page
469.
[11] Sayyid Quthb, Tafsir fi Zhilalil Qur’an, Di Bawah Naungan al-Qur’an,
Jakarta: Gema Insani, 2013, Chapter 12, Page 330.
[12] Tim Tafsir Ilmiah Salman,
Tafsir Salman, Tafsir Ilmiah atas Juz Amma, Bandung: Mizan, 2014, page
470.
[13] Tim Tafsir Ilmiah Salman,
Tafsir Salman, Tafsir Ilmiah atas Juz Amma, Bandung: Mizan, 2014, page
482.
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