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Lalai Dalam Perspektif Al-Qur'an

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Lalai Dalam Perspektif Al-Qur'an 1 LALAI DALAM PERSPEKTIF AL-QUR’AN (Kajian Tafsir Tematik) SKRIPSI Diajukan untuk Memenuhi Persyaratan Memperoleh Gelar Sarjana Agama (S.Ag.) Oleh: Armenia Septiarini NIM: 1113034000025 PROGRAM STUDI ILMU AL-QUR’AN DAN TAFSIR FAKULTAS USHULUDDIN DAN FILSAFAT UNIVERSITAS ISLAM NEGERI SYARIF HIDAYATULLAH JAKARTA 1439 H/ 2018 M PEDOMAN TRANSLITERASI Transliterasi Arab-Latin yang digunakan dalam skripsi ini berpedoman pada buku pedoman penulisan skripsi yang terdapat dalam buku Pedoman Akademik Program Strata 1 tahun 2015-2016 UIN Syarif Hidayatullah Jakarta. a. Padanan Aksara Huruf Arab Huruf Latin Keterangan tidak dilambangkan ا b be ب t te ت ts te dan es ث j je ج h ha dengan garis di bawah ح kh ka dan ha خ d de د dz de dan zet ذ r er ر z zet ز s es س sy es dan ye ش s es dengan garis di bawah ص d de dengan garis di bawah ض t te dengan garis di bawah ط z zet dengan garis di bawah ظ koma terbalik di atas hadap kanan ´ ع gh ge dan ha غ f ef ف q ki ق i ii k ka ك l el ل m em م n en ن w We و h Ha ه Apostrof ̕ ء y Ye ي b. Vokal Vokal dalam bahasa Arab, seperti vokal dalam bahasa Indonesia, terdiri dari vocal tunggal atau monoftong dan vokal rangkap atau diftong. Untuk vocal tunggal, ketentuan alihaksaranya adalah sebagai berikut: Tanda Vokal Arab Tanda Vokal Latin Keterangan A Fathah َ I Kasrah َ U Dammah َ Ada pun untuk vokal rangkap, ketentuan alihaksaranya adalah sebagai berikut: Tanda Vokal Arab Tanda Vokal Latin Keterangan Ai a dan i َ ي Au a dan u َ و Vokal Panjang Ketentuan alihaksara vokal panjang (madd), yang dalam bahasa Arab dilambangkan dengan harakat dan huruf, yaitu: iii TandaVokal Arab TandaVokal Latin Keterangan Ā a dengan garis di atas ى Ī i dengan daris di atas ى ي Ū u dengan garis di atas ىُو Kata Sandang Kata sandang, yang dalam system aksara Arab dilambangkan dengan dialihaksarakan menjadi hurup /l/, baik diikuti huruf ,ال huruf, yaitu syamsiyyah maupun huruf qamariyyah. Contoh: al-rijâl bukan ar-rijâl, al- diwân bukan ad-diwân. Syaddah(Tasydîd) Syaddah atau tasydîd yang dalam system tulisan Arab dilambangkan ,dengan sebuah tanda ( ّ ), dalam alihaksara ini dilambangkan dengan huruf yaitu dengan menggandakan huruf yang diberi tanda syaddah itu. Akan tetapi, hal ini tidak berlaku jika huruf yang menerima tanda syaddah itu terletak setelah kata sandang yang diikuti oleh huruf-huruf syamsiyyah. Misalnya, kata .tidak ditulis ad-darûrah melainkan al-darûrah, demikian seterusnya الضرورة Ta Marbûtah Berkaitan dengan alihaksara ini, jika huruf ta marbûtah terdapat pada kata yang berdiri sendiri, maka huruf tersebut dialihaksarakan menjadi huruf /h/ (lihat contoh 1 di bawah). Hal yang sama juga berlaku jika ta marbûtah tersebut diikuti oleh kata sifat (na’t) (lihat contoh 2). Namun, jika huruf ta marbûtah tersebut diikuti kata benda (ism), maka huruf tersebut dialihaksarakan menja dihuruf /t/ (lihat contoh 3). Contoh: iv No TandaVokal Latin Keterangan 1 Tarīqah طريقة 2 al-Jāmi’ah al-Islāmiyyah اجلامعة اﻹسﻻميّة 3 Wahdat al-wujūd وحدة الوجود Huruf Kapital Meskipun dalam sistem tulisan Arab huruf kapital tidak dikenal, dalam alihaksara ini huruf kapital tersebut juga digunakan, dengan mengikuti ketentuan yang berlaku dalam Ejaan Yang Disempurnakan (EYD) bahasa Indonesia, antara lain untuk menuliskan permulaan kalimat, huruf awal, nama tempat, nama bulan, nama diri, dan lain-lain. Penting diperhatikan, jika nama diri didahului oleh kata sandang, maka yang ditulis dengan huruf capital tetap huruf awal nama diri tersebut, bukan huruf awal atau kata sandangnya. (Contoh: Abū Hāmid al-Ghazālī bukan Abū Hāmid Al-Ghazālī, al-Kindi bukan Al-Kindi). Beberapa ketentuan lain dalam EYD sebetulnya juga dapat diterapkan dalam alihaksara ini, misalnya ketentuan mengenai huruf cetak miring (italic) atau cetak tebal (bold). Jika menurut EYD, judul buku itu ditulis dengan cetak miring, maka demikian halnya dalam alihaksaranya. Demikian seterusnya. Berkaitan dengan penulisan nama, untuk nama-nama tokoh yang berasal dari dunia Nusantara sendiri, disarankan tidak dialihaksarakan meskipun akar katanya berasal dari bahasa Arab. Misalnya ditulis Abdussamad al-Palimbani, tidak ‘Abd al-Samad al-Palimbānā; Nuruddin al-Raniri, tidak Nūr al-Dīn al- Rānirī. ABSTRAK Armenia Septiarini Lalai Dalam Perspektif Al-Qur’an (Kajian Tafsir Tematik) Bermula dari sifat manusia yang sering lupa sehingga perlu diingatkan. Lalai merupakan lawan kata dari kata dzikir sehingga Allah menjadikan dzikir sebagai tanda iman sedangkan, lalai sebagai tanda munafik dan kufur. Akan tetapi apakah sifat lalai seluruhnya merupakan sifat munafik? Padahal sifat lalai manusia tidak terlepas dari godaan setan. Setan melihat jalan ini untuk memperdaya manusia. Lalu, penyebutan kata lalai dalam al-Qur’an disebutkan dengan berbagai macam dintaranya nisyān, sahwun dan ghaflah. Dari sinilah, penulis memfokuskan diri pada kata lalai, sehingga dapat diketahui makna masing-masing term. Terkait jenisnya, penelitian ini termasuk dalam kategori penelitian pustaka Library Research yaitu teknik pengumpulan data dengan mengadakan studi penelaahan terhadap buku-buku dan literatur-literatur yang berhubungan dengan masalah terkait. Metode yang digunakan dalam penelitian ini adalah metode maudu’i yaitu metode penafsiran al-Qur’an yang berusaha menjelaskan ayat-ayat al-Qur’an dengan mengacu pada satu pokok bahasan tertentu sehingga dapat menghasilkan pemahaman yang lebih sistematis. Setelah melakukan kajian tentang lalai dalam perspektif al-Qur’an dapat disimpulkan beberapa hasil dari penelitian ini: penggunaan nisyān terlihat adanya kesengajaan dari pihak yang lupa, namun pada ayat lain merupakan sifat manusia yang memang pada dasarnya akan mengalami kelalaian, menunjuk adanya kaitan dengan kesadaran diri. Jika, seseorang lalai terhadap suatu kewajiban yang seharusnya dilakukannya, maka ia tidak berdosa, karena ia kehilangan kesadaran terhadap kewajiban. Sahwun dipergunakan untuk ancaman. Ketika kata ini digabungkan dengan redaksi berbunyi “’an shalatihim”, kata “an” yang berarti tenang atau menyangkut, yang berarti sahwun tertuju kepada mereka yang lalai tentang esensi makna dan tujuan shalat. Bukan redaksi “fī sholātihim”, yaitu merupakan kecaman terhadap orang-orang yang lalai serta lupa dalam shalatnya, yang berarti celakalah orang yang pada saat shalatnya, hatinya lalai, sehingga menuju kepada sesutu selain shalatnya. Dengan kata lain, celakalah orang-orang yang tidak khusu’ shalatnya. Adapun penggunaan term ghaflah dipergunakan untuk menunjuk perbuatan yang bersifat positif atau negative. Kata kunci: Lalai, Nisyān, Sahwun, Ghaflah v KATA PENGANTAR بسم هللا الرمحن الرحيم Segala puji dan syukur penulis panjatkan ke-hadirat Allah Swt atas segala rahmat dan kehendak-Nya, yang menyinari hamba Nya dengan cahaya al-Qur`an, dan menjadikan al-Qur`an sebagai obat penyakit hati, petunjuk dan rahmat bagi orang-orang mukmin, sehingga dengan taufiq-Nya penulisan skripsi yang berjudul “Lalai dalam Perspektif Al-Qur’an (Kajian Tafsir Tematik)” ini, alhamdulillah dapat diselesaikan. Demikian juga, Salawat serta Salām semoga selalu tercurahkan untuk baginda Muẖammad Saw. Sebagai karya tulis saya yang jauh dari kata sempurna. Tentunya di dalam skripsi ini masih terdapat banyak kekurangan dan kekeliruan. Penelitian ini merupakan wujud keingintahuan penulis terhadap beberapa objek yang kelihatannya terkesan sepele namun penting untuk dikaji, sebagai usaha mendapatkan pengetahuan yang lebih mendalam terkait “Lalai dalam Perspektif Al-Qur’an (Kajian Tafsir Tematik)” penulis juga menyadari sepenuhnya bahwa skripsi ini tidak akan selesai tanpa bimbingan, bantuan, arahan, motivasi dan kontribusi banyak pihak. Ucapan terima kasih yang tulus dan tak terbilang penulis haturkan kepada para dosen, keluarga, para guru kehidupan, para sahabat dan teman-teman, sehingga penulis mampu mengatasi segala hambatan yang menerpa. Oleh karena itu, pada kesempatan kali ini penulis mengucapkan terima kasih seluas-luasnya kepada: 1. Segenap civitas akademika Universitas Islam Negeri Syarif Hidayatullah Jakarta: Bapak Prof. Dede Rosyada, MA. Selaku Rektor UIN Syarif Hidayatullah Jakarta beserta jajarannya dan Bapak Prof. Dr. Masri Mansoer, vi vii MA. Selaku Dekan Fakultas Ushuluddin, Ibu Dr. Lilik Ummi Kaltsum, MA. Selaku Ketua Jurusan Ilmu al-Qur`an dan Tafsir dan Ibu Dra. Banun Binaningrum, M.Pd. selaku Sekretaris Jurusan Ilmu al-Qur`an dan Tafsir. 2. Bapak Dr. Hasani Ahmad Said, MA., selaku dosen pembimbing penulis yang telah memberikan arahan, saran dan dukungan kepada penulis, sehingga skripsi dapat terselesaikan. Mohon maaf yang sebesar-besarnya jika selama proses bimbingan penulis banyak merepotkan. Semoga Bapak selalu sehat dan diberikan kelancaran dalam segala urusannya. Amin. 3. Ibu Dr. Atiyatul Ulya, M.Ag, selaku dosen pembimbing akademik yang telah membimbing penulis dari semester satu hingga selesai. 4. Ibu Dr. Lilik Ummi Kaltsum, MA, dan bapak Muslih, M.Ag, selaku dosen penguji pada sidang skripsi penulis. Bimbingan, masukan serta kritikan yang membangun sangat penulis rasakan untuk menghasilkan skripsi yang lebih berkualitas. 5. Seluruh dosen pada Fakultas Ushuluddin khususnya di Program Studi Ilmu al-Qur`an dan Tafsir atas segala motivasi, ilmu pengetahuan, bimbingan wawasan dan pengalaman yang telah diberikan. Kepada seluruh staf dan karyawan Fakultas Ushuluddin UIN Syarif Hidayatullah Jakarta. 6. Pimpinan dan segenap karyawan Perpustakaan Umum, Perpustakaan Fakultas Ushuluddin UIN Syarif Hidayatullah Jakarta. 7. Ketiga orang tua terkasih, Bapak Subandi, Bapak Antok dan Ibu Poniyem yang telah merangkai doa-doa indah, memotivasi,
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