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Ahmad Zaki Abd. Latiff, Azam Hamzah & Azhar Mad Aros. 2015. Tamadun Nor Azizah Mustapha et al. / TAWIS (2017) Ahmad Zaki Abd. Latiff, Azam Hamzah & Azhar Mad Aros. 2015. Tamadun Islam Dan Tamadun Asia (TITAS). Edisi ke-3. Shah Alam: Oxford Fajar Sdn. Bhd. Al-Asbahani, Abi al-Qasim Ismail ibn Muhammad ibn al-Fadhil al-Jauzi. 1993. Kitab Al-Targhib Wa Al-Tarhib. Jilid 1. Kaherah: Dar al-Hadith. Al-Qaradawi, Yusuf bin ’Abd Allah. 1989. Al-Muntaqa Min Kitab Al-Taghrlb Wa Al-Tarhib Li Al-Minzirl. Dubai: Al-Ahllia P.Press. Al-Sabiq, Sayyid. 2000. Al-`Aqaid Al-Islamiyyah. Al-Qahirah: al-Fath lil ’Ilam al-Arabi. Al-Zuhaily, Wahbah. 2011. Al-Tafsir Al-Munir Fi Al-Aqidah Wa Al- Shari‘ah Wa Al -Manhaj. Beirut: Dar al-Fikr al-Muasir. Amirah Ismail, Nurul Pasihah Hassan & Siti Syazwani Salleh Mohd Isa Hamzah Mohd Aliff Mohd Nawi Jamil Ahmad Ab Halim Tamuri. 2012. Keberkesanan pertubuhan belia dalam menyemai jati diri Islam. Malaysian Journal of Youth Studies 7:93-104. Cheong, John. 2012. The socio-religious identity and life of the Malay Christians of Malaysia. Trinity International University. Fariza Md. Sham. 2005. Tekanan emosi remaja Islam. Jurnal Islamiyyat 27(1): 3-24. Fariza Md Sham. 2010. Pendekatan psikologi dakwah dalam menangani masalah tekanan emosi remaja: Fokus kepada memberi perhatian dan kasih sayang. Jurnal Al-Hikmah 2:107-17. Fariza Md Sham & Azyyati Mohd Nazim. 2015. Pendekatan psikologi dakwah dalam menangani remaja berisiko: Fokus pendekatan bimbingan jiwa. Jurnal Hadhari 7(72): 63-73. Farooqui, Jamil. 2011. Civilization in an Islamic perspective. Journal of Islam in Asia 1: 409-26. Hall, Stanley G. 1904. II Adolescence: Its Psychology and Its Relations to Physiology, Anthro- Pology, Sociology, Sex, Crime, Religion, and Education. Volume 2. New York: D. Appleton and Company. Hamka. 1984. Tafsir Al- Azhar. Indonesia: Yayasan Nurulislam. Hashim Haji Bedu, Khairulhelmi Katip, Mohd Fahmi Mohd Sahid & Syed Mohamed Syafeq Syed Mansor. 2008. 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Bhd. 77 78 ♦ Jabatan Kemajuan Islam Malaysia (JAKIM) ♦ Institut Islam Hadhari, Universiti Kebangsaan Malaysia ♦ Jabatan Pengajian Arab dan Tamadun Islam, Fakulti Pengajian Islam, Universiti Kebangsaan Malaysia ♦ Institut Latihan Islam Malaysia (ILIM) ♦ Yayasan Taqwa Wilayah Persekutuan Prosiding Seminar Kebangsaan Tamadun dan Warisan Islam (TAWIS) 2017 Tamadun dan Peradaban Islam: Merekayasa Kreativiti dan Inovasi Keperluan Sabar Sebagai Elemen Kecerdasan Spiritual dalam Pembentukan Personaliti Menurut Perspektif Hadis Suriani Sudia, Fariza Md Shamb,c a Fakulti Pengajian Peradaban Islam, Kolej Universiti Islam Antarabangsa Selangor (KUIS), Bandar Seri Putra, 43000, Kajang, Selangor, MALAYSIA b Institut Islam Hadhari, Universiti Kebangsaan Malaysia, 43600, Bangi, Selangor, MALAYSIA c Jabatan Pengajian Dakwah dan Kepimpinan, Fakulti Pengajian Islam, Universiti Kebangsaan Malaysia, 43600, Bangi, Selangor, MALAYSIA Abstrak Personaliti Islam merupakan asas kepada tamadun Islam. Sebuah negara yang bertamadun adalah sesebuah negara yang masyarakat di dalamnya memiliki personaliti yang mulia dan murni. Ia terbina daripada modal insan yang baik dan kecerdasan spiritual adalah antara komponen utamanya. Penekanan terhadap aspek spiritual perlu diutamakan memandangkan spiritual berfungsi sebagai pembentuk kehidupan seseorang yang berperanan dalam menggerak, memberhenti atau memperelokkan perbuatannya. Keperluan kepada kecerdasan spiritual hakikatnya telah lama dibincangkan oleh sumber utama Islam al-Quran dan hadis serta sarjana muslim seperti al-Ghazali serta Uthman Najati. Sarjana psikologi Muslim telah membentuk satu konsep kecerdasan spiritual menurut Islam dengan merujuk kepada al-Quran dan Hadis. Oleh itu, kajian ini membincangkan antara elemen penting dalam kecerdasan spiritual iaitu sabar daripada perspektif al-Quran dan Hadis Kajian ini menggunakan kaedah analisis secara tematik iaitu dengan mengenal pasti ayat al-Quran dan hadis-hadis yang berkaitan dengan sabar. Hasil kajian mendapati sabar merupakan antara elemen penting dalam menentukan tahap kecerdasan spiritual seseorang seterusnya menjadi asas kepada pembentukan personalitinya. Kata Kunci: Kecerdasan spiritual; hadis; elemen; sabar; personaliti © 2017 Diterbitkan oleh HADHARI-UKM. Pengarang Utama. Alamat e-mel: [email protected] 79 Suriani Sudi & Fariza Md. Sham / TAWIS (2017) 1. Pengenalan Personaliti merujuk kepada perkataan Arab ‘sahsiah’ atau ‘akhlak’ yang dimiliki oleh seseorang. Perkataan akhlak berasal daripada bahasa Arab yang membawa maksud budi pekerti, perangai, tingkah laku (tabiat) dan adat kebiasaan (Rohizan et al. 2012). Akhlak inilah yang menentukan keterampilan dan sikap individu itu sendiri. Akhlak menunjukkan tentang keadaan jiwa individu tersebut. Dari dalam jiwa akan terbit semua perbuatan dengan sendirinya. Maka untuk memahami tingkah laku manusia kita harus memahami watak jiwa (personaliti) manusia kerana jiwa itulah yang menggerakkan tingkah lakunya. Akhlak adalah salah satu daripada cabang iman dan ibadah. Oleh itu, tidak sempurna iman dan ibadah seseorang tanpa perlakuan yang baik bersama dengan akhlak (al-Ghazali 1988). Untuk itu, personaliti yang dimaksudkan adalah keperibadian, perangai, tingkah laku atau perwatakan seseorang yang terhasil dari formula dalaman dan luaran individu yang secara umumnya memperihalkan sifat-sifat fizikal, emosi dan kognitif seseorang individu sehingga dapat menampilkan ciri-ciri keperibadian tersendiri yang boleh membezakannya daripada orang lain (Fariza et al. 2013). Sebagaimana dibincangkan sebelum ini, personaliti dari segi Islam adalah merujuk kepada akhlak seseorang. Al-Quran banyak menyentuh akan kepentingan akhlak di dalam ayat-ayatnya antaranya: َّ َ ُ ُ َ َّ َّ ٓ َ َّ َّ ٓ َ أ َ َٰ َ أ َ أ َ َ أ َ َ َ َّ َ َّ ُ ُ ُّ ٱ َِّلين ين ِفقون ِِف ٱلِسا ِء و ٱلَّضا ِء و ٱلك ِظ ِمني ٱلغيظ و ٱلعافِني ع ِن ٱنلا ِ س و ٱّلل َيِب أ ُ أ َ ٱلمح ِسنِني ١٣٤ Iaitu orang-orang yang mendermakan hartanya pada masa senang dan susah, dan orang-orang yang menahan kemarahannya, dan orang-orang yang memaafkan kesalahan orang dan (ingatlah), Allah mengasihi orang-orang yang berbuat perkara- perkara yang baik. (Ali ‘Imran 3:134) Seterusnya; َ َ َ َ أ َ أ َ َ َ ُ َ َ َّ ل َ ُ أ َ أ َّ َ أ َ ُ َ َ َّ َ أ َ َ َ َ أ َ ُ َ َ َ ّٞ وَّل تستوِي ٱۡلسنة وَّل ٱلسيِئ ة ۚ ٱدفع ب ِٱل ِت ِِه أحسن فإِذا ٱ َِّلي بينك وبينه ۥ عدَٰوة َ َ َّ ُ َ ٌّ َ ّٞ كأنه ۥ و ِِل َحِيم ٣٤ Dan tidaklah sama (kesannya dan hukumnya) perbuatan yang baik dan perbuatan yang jahat. Tolaklah (kejahatan yang ditujukan kepadamu) dengan cara yang lebih baik; apabila engkau berlaku demikian maka orang yang menaruh rasa permusuhan terhadapmu, dengan serta merta akan menjadi seolah-olah seorang sahabat karib. (Fussilat 41:34) Hadis-hadis baginda SAW juga banyak yang menekankan tentang akhlak. Dari Abu Hurairah ia berkata; Rasulullah SAW pernah ditanya tentang sesuatu yang paling banyak memasukkan seseorang ke dalam syurga, maka baginda pun menjawab: Takwa kepada Allah dan akhlak yang mulia. (Tirmizi. Kitab al-Birr wa al-Silah ‘an Rasulillah. Bab Ma Ja’a fi Husni al-Khuluq. No 1927) 80 Suriani Sudi & Fariza Md. Sham / TAWIS (2017) Dari Abu Darda` ia berkata; Saya mendengar Rasulullah SAW bersabda: "Tidak ada yang lebih berat dalam timbangan daripada akhlak yang baik, dan sesungguhnya orang yang berakhlak baik akan mencapai darjat orang yang berpuasa dan sembahyang. (Tirmizi. Kitab al-Birr wa al-Silah ‘an Rasulillah. Bab Ma Ja’a fi Husni al-Khuluq. No 1926). Ayat al-Quran dan hadis-hadis di atas menerangkan betapa pentingnya akhlak yang baik pada individu muslim. Maka apa yang boleh dirumuskan di sini adalah personaliti merupakan antara aspek penting yang perlu ditekankan oleh setiap individu bagi menyerlahkan nilai kognitif,
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