EPS 29 "Plus-Minus Aliran Qadariyah dan Jabariyah"

PROF MUJAMIL QOMAR
14 Nov 202317:20

Summary

TLDRThis episode discusses the theological debate between the Qadariyah and Jabariyah schools of thought in Islam. Qadariyah believes in human free will and autonomy in determining one's actions and destiny, while Jabariyah argues that all human actions are predetermined by God's will, leaving no room for free choice. The speaker highlights how these contrasting beliefs influence Islamic progress and resilience. Notable interpretations by Sheikh Nawawi al-Bantani attempt to reconcile these views, presenting a balanced understanding. The speaker concludes with a lesson on humility and the dangers of underestimating others based on appearances.

Takeaways

  • 🕌 The discussion centers on the theological debate between Qadariyah and Jabariyah, particularly their views on human will and divine intervention.
  • 📝 Qadariyah believes that humans have full freedom and independence in determining their actions and life choices without any intervention from God.
  • 📜 Qadariyah references Quranic verses such as 'Allah will not change the condition of a people until they change themselves' to support their viewpoint.
  • 👥 Jabariyah, especially the extreme interpretation, views humans as having no real control over their actions, as everything is predetermined by God’s will.
  • 📖 Jabariyah relies on verses like 'And Allah has created you and what you do,' to support their belief in divine control over all human actions.
  • ⚖️ Sheikh Nawawi al-Bantani offers an interpretation attempting to harmonize both views, suggesting that God creates the objects of human actions but not the actions themselves.
  • 📈 Qadariyah’s dynamic perspective is said to promote progress in science, culture, and technology, while Jabariyah is often linked to fatalism and stagnation.
  • ⚔️ Despite Jabariyah’s fatalistic view, it contributed to the early Islamic expansion by fostering courage in battle, as fighters believed their time of death was solely in God’s hands.
  • 🧘‍♂️ Jabariyah followers are noted for their resilience in the face of adversity, believing that all events, including personal tragedies, are part of God’s plan.
  • 🧠 A debate between a Qadariyah scholar and a Jabariyah scholar highlighted that appearances can be deceptive, with wisdom and insight not always tied to outward symbols of knowledge.

Q & A

  • What is the main topic discussed in this episode?

    -The main topic is the comparison of the Qadariyah and Jabariyah schools of thought in Islamic theology, particularly concerning human free will and God's power.

  • What does the Qadariyah school of thought believe?

    -The Qadariyah school believes that humans have freedom and autonomy in determining their actions and fate. They argue that people are responsible for their own good and bad deeds, without divine intervention.

  • What Quranic verse is used by the Qadariyah to support their belief?

    -The Qadariyah refer to the verse: 'Indeed, Allah will not change the condition of a people until they change what is in themselves.' (Quran 13:11), among others, to argue that humans are responsible for their own fate.

  • How does the Jabariyah school of thought differ from the Qadariyah?

    -The Jabariyah school believes that humans have no real freedom or autonomy, and that all actions are determined by God's will. They argue that humans act according to God's predetermined plan, like puppets controlled by a puppet master.

  • What Quranic verse does the Jabariyah use to support their view?

    -The Jabariyah often cite the verse: 'And Allah created you and what you do.' (Quran 37:96), suggesting that even human actions are created by God.

  • How does Syekh Nawawi albantani interpret the verse used by the Jabariyah?

    -Syekh Nawawi albantani offers a different interpretation of the verse 'And Allah created you and what you do.' He suggests that what is created by God is the object of human actions, such as wood being carved, not the act of carving itself, which he attributes to human agency.

  • What is the potential consequence of following Qadariyah thought, according to the speaker?

    -The speaker argues that adopting Qadariyah thought could lead to the progress of the Muslim community, as it promotes dynamism, personal responsibility, and innovation.

  • What is the potential consequence of following Jabariyah thought?

    -The speaker suggests that the fatalistic nature of Jabariyah thought could hinder progress, as it promotes surrender to God's will in all matters, leading to passivity and lack of motivation to improve.

  • What historical example does the speaker use to illustrate the impact of Jabariyah thought?

    -The speaker cites the military successes during the early Islamic expansion, particularly during the time of Umar ibn Khattab and the Umayyad dynasty, as an example of how the belief that death is predestined gave soldiers bravery in battle, a key contribution of Jabariyah thought.

  • What lesson does the speaker draw from the debate between a Qadariyah and a Jabariyah scholar?

    -The speaker highlights that one should not underestimate people based on their appearance, as the seemingly simple Jabariyah scholar presented a profound challenge to the Qadariyah scholar, who was unable to reverse the act of picking a tree branch as a demonstration of human free will.

Outlines

00:00

📜 Overview of Qadariyah and Jabariyah Doctrines

This paragraph introduces the main topic of the episode, which is a discussion about the Qadariyah and Jabariyah schools of thought in Islamic theology. It emphasizes the importance of understanding these doctrines to maintain balance in perceptions regarding God’s will, human freedom, and divine power. The Qadariyah school holds that humans have free will and are fully responsible for their actions, while the Jabariyah school asserts that humans act under divine compulsion, with no true autonomy. The paragraph highlights key Quranic verses that each school uses to support its stance.

05:00

🔍 Examining Interpretations and Reconciliation of the Two Doctrines

This paragraph discusses the differing interpretations of Quranic verses by the Qadariyah and Jabariyah schools, proposing the need for a balanced perspective. It mentions that both groups often cite verses that support their own views without acknowledging opposing interpretations. A notable interpretation by Syekh Nawawi al-Bantani is introduced, who suggests that Allah creates the objects of human action rather than the actions themselves, bridging the perceived gap between the two schools. The paragraph concludes that with this interpretation, the apparent conflict between the Qadariyah and Jabariyah can be reconciled.

10:02

⚖️ Consequences of Qadariyah and Jabariyah Doctrines on Islamic Civilization

The third paragraph explores the consequences of adopting either Qadariyah or Jabariyah doctrines. It explains that many scholars view Qadariyah as a dynamic doctrine that promotes progress in science, culture, and technology, while Jabariyah, seen as fatalistic, leads to stagnation. Despite this, historical facts show that major Islamic expansions under Caliphs like Umar and during the Umayyad Dynasty were influenced by the Jabariyah belief, which emboldened soldiers by making them unafraid of death in battle. The paragraph illustrates how Jabariyah contributed to Islamic victories and expansion.

15:03

💪 Jabariyah's Strength in Facing Trials

This paragraph highlights the resilience of Jabariyah followers when confronted with personal tragedies. It shares a story about a devout man who loses both his wife and child, yet remains steadfast in his worship of Allah, despite provocations from non-believers. The man’s faith, rooted in the Jabariyah belief that everything belongs to Allah and is subject to His will, is unshaken. This anecdote illustrates the psychological strength of Jabariyah followers in facing life’s hardships and their unwavering belief in divine destiny.

🤔 A Debate Between Qadariyah and Jabariyah Scholars

The final paragraph recounts a debate between scholars from the Qadariyah and Jabariyah schools. The Qadariyah scholar argues that humans have complete freedom of will, using an example of breaking a tree branch to illustrate his point. However, the Jabariyah scholar counters by challenging him to restore the branch to its original state, implying that human power is limited and dependent on God’s will. This leaves the Qadariyah scholar at a loss, serving as a lesson not to underestimate others based on appearance. The paragraph concludes by highlighting that wisdom and potential are not always evident from outward appearances.

Mindmap

Keywords

💡Qadariyah

Qadariyah refers to an Islamic theological school of thought that emphasizes human free will and autonomy in determining one's actions and life path. In the video, this view holds that humans have the freedom to perform actions without divine intervention. The speaker mentions how Qadariyah interprets certain Quranic verses to argue that humans are responsible for their actions, such as 'Allah does not change the condition of a people until they change what is within themselves.'

💡Jabariyah

Jabariyah is another Islamic theological doctrine that emphasizes predestination and divine control over human actions. In contrast to Qadariyah, Jabariyah argues that humans have no free will and are controlled by the will of God. The speaker discusses how followers of Jabariyah believe that humans are like puppets, and everything, including human actions, is preordained by God.

💡Free Will

Free will refers to the ability of humans to make their own choices without being forced by external factors. In the video, free will is a central tenet of Qadariyah, where it is argued that humans possess autonomy in their decisions and actions, such as choosing to do good or evil. The speaker highlights how Qadariyah supporters believe that humans can shape their destiny through their free will.

💡Predestination

Predestination, or 'qada and qadar' in Islamic theology, is the belief that all events and outcomes are determined by God. In the context of Jabariyah, predestination means that humans have no control over their actions or fate, as everything has already been decreed by God. The video emphasizes how this view limits human autonomy, suggesting that all human actions, whether good or bad, are God's will.

💡Human Responsibility

Human responsibility in the context of Qadariyah is the idea that individuals are accountable for their actions because they possess free will. The speaker explains that Qadariyah interprets Quranic verses as proof that humans must take responsibility for their own moral decisions, as they are the ones who shape their fate through their actions.

💡Divine Intervention

Divine intervention refers to the belief that God actively controls and influences human actions. Jabariyah followers believe that every action, even a person's decision to perform certain deeds, is a result of divine intervention. The video contrasts this view with the Qadariyah perspective, where God does not intervene in human choices, allowing for free will.

💡Fatalism

Fatalism is the belief that all events are predetermined and humans are powerless to change them. In the video, Jabariyah is often associated with fatalism, where it is argued that humans must accept their fate because everything, including their actions and their consequences, has already been decided by God. This view is critiqued as a potential source of stagnation for Islamic society.

💡Kehendak Tuhan (God's Will)

Kehendak Tuhan, or God's will, refers to the belief in Islamic theology that everything happens according to God's will and plan. Jabariyah proponents emphasize that all human actions occur solely due to God's will, while Qadariyah emphasizes that humans have their own will. This concept is central to the debate between free will and predestination, as discussed in the video.

💡Intervention vs. Autonomy

The tension between divine intervention and human autonomy is a recurring theme in the video. Qadariyah supports human autonomy, arguing that humans are free to make choices without divine interference, whereas Jabariyah believes in divine intervention, where God controls every aspect of human life. This tension is explored through Quranic interpretations and theological debate.

💡Islamic Progress and Decline

The video touches on the idea that different theological views can impact the progress or decline of Islamic civilization. Qadariyah is associated with progress, as it encourages human agency, innovation, and responsibility. In contrast, Jabariyah, with its fatalistic outlook, is seen as a potential reason for the stagnation or decline of Islamic societies. This perspective highlights the broader societal implications of these theological debates.

Highlights

Introduction of the topic focusing on the comparison between Qadariyah and Jabariyah ideologies.

Qadariyah views human beings as having free will, where they determine their actions and fate independently.

Qadariyah perspective emphasizes that humans control both good and bad actions through their own power.

Qadariyah is based on the Quranic verse stating that Allah does not change a people's condition unless they change what is in themselves.

Jabariyah, particularly its extreme interpretation, asserts that humans have no free will and are entirely subject to God's will.

Jabariyah emphasizes that all human actions are predetermined by God, viewing humans as puppets controlled by divine decree.

Qadariyah views are considered dynamic and believed to drive progress in Islamic civilization, including science, culture, and technology.

In contrast, Jabariyah’s fatalistic beliefs are seen as contributing to stagnation in Islamic society.

Historical expansion of Islam during the reign of Umar and the Umayyad Dynasty is attributed to Jabariyah's view that war is not a cause of death—death is determined solely by God.

An example of strong faith in Jabariyah is provided through a story where a man remains steadfast in worship despite losing his wife and child.

A debate between Qadariyah and Jabariyah scholars highlights the contrast in views, with the Qadariyah emphasizing free will and personal control over actions.

A story of a Qadariyah scholar who picks a branch to prove free will but is challenged by a Jabariyah scholar to restore the branch as evidence of God's ultimate control.

Sheikh Nawawi al-Bantani's interpretation that God creates objects, not human actions, offers a unique reconciliation between Qadariyah and Jabariyah views.

The debate showcases the tension between free will and predestination within Islamic theology, leaving room for further reflection and discussion.

Conclusion that outward appearance and intellectual capability may not always align, encouraging humility and deeper understanding of others' perspectives.

Transcripts

play00:00

[Musik]

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asalamualaikum warahmatullahi

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wabarakatuh pada episode ke-29

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ini saya akan membahas tentang plus

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minus aliran qadariyah dan

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Jabariah tema ini menjadi penting untuk

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kita ketahui

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supaya kita bisa berkeseimbangan dalam

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mempersepsi baik qadariah maupun

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Jabariah mengenai kehendak dan kekuasaan

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Tuhan serta kebebasan

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manusia menimbulkan dua aliran yaitu

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aliran qadariyah dan Aliran

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Jabariyah pertama aliran

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qadariyah itu memandang manusia memiliki

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kemerdekaan dan

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kebebasan dalam menentukan perjalanan

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hidupnya manusia memiliki kebebas

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dan kekuasaan sendiri untuk mewujudkan

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perbuatan-perbuatannya kemudian manusia

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sendirilah yang melakukan

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perbuatan-perbuatan baik atas

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kehendaknya dan kekuasaannya sendiri dan

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manusia sendiri pula yang melakukan atau

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menjauhi perbuatan-perbuatan jahat atas

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kemauan dan dayanya sendiri artinya

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Tuhan tidak melakukan intervensi sama

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sekali

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tetapi manusia yang menentukan

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segala-galanya tadi aliran qadariyah ini

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mendasarkan pada ayat Alquran

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innallahairu Ma biin Hatta yiru

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mafusihim yang artinya allah tidak

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merombak sesuatu kaum sehingga kaum

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tersebut merombak dirinya

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sendiri kemudian ada ayat yang

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lainum

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Dan katakanlah bahwa kebenaran dari

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Tuhanmu maka Barang siapa yang

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menginginkan silakan menjadi beriman dan

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barang siapa yang menginginkan silakan

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menjadi kufur atau menjadi

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kafir dua ayat itu setidaknya disamping

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ada ayat-ayat yang lain menjadi landasan

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bagi

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ee kelompok atau aliran qadariah di

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dalam memegangi suatu pandangan yang

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menempatkan manusia sebagai penentu

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kehendaknya penentu aktivitasnya penentu

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Jalan hidupnya termasuk juga penentu

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nasibnya

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sendiri kemudian berikutnya adalah

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aliran

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Jabariah terutama aliran Jabariah

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ekstrem

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ini manusia tidak mempunyai kemerdekaan

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dalam menentukan kehendak dan

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perbuatannya manusia terikat pada

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kehendak mutlak

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Tuhan manusia mengerjakan perbuatannya

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dalam keadaan

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terpaksa perbuatan-perbuatan manusia

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telah ditentukan dari semula oleh qada

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dan qadar

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Tuhan maka

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praktis manusia dalam paham ini hanya

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merupakan wayang yang digerakkan oleh

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dalang manusia tidak memiliki Free Will

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dan free

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kebebasan berkehendak dan kebebasan

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berbuat karena seluruh kehendak manusia

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itu diciptakan oleh Allah seluruh

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perbuatan manusia itu diciptakan oleh

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Allah mereka juga mendasarkan pada ayat

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al-qur'an antara lain

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wallahuqokumalun Dan Allah telah

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menciptakan kamu sekalian dan apa yang

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kamu perbuat kemudian ayat yang lain

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wama romita ID Rita wakinnallaha

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Roma Kalau boleh diterjemahkan agak

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longgar maka Artinya Dan tidaklah engkau

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memanah

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ketika kelihatannya secara ziriah engkau

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yang memanah tetapi sesungguhnya

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Allahlah yang memanah ayat yang lain

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yang digunakan landasan waama tasyauna

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illa ayyasya Allah Dan tidaklah Engkau

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kehendaki kecuali dikehendaki oleh Allah

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jadi adanya ayat-ayat ini menjadi

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landasan bagi

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Jabariyah tentu antara qadariyah dan

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Jabariyah ini melakukan

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penafsiran-penafsiran

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sepihak karena itu

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ee apa Ada kemungkinan dua kelompok ayat

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al-qur'an yang sepintas bertentangan itu

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ee di

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dipadukan

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atau kita mencoba untuk menelusuri

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pandangan silang artinya ayat-ayat yang

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menjadi landasan bagi aliran qadariyah

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itu Bagaimana menurut pandangan

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tokoh-tokoh Jabariyah sebaliknya

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ayat-ayat yang menjadi landasan bagi

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pandangan-pandangan Jabariah itu

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Bagaimana menurut tokoh-tokoh qadariyah

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ini yang belum kita temukan sebenarnya

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itu menarik sekali supaya ada

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keberimbangan tetapi tap belum kita

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temukan sebab biasanya para mutakalim

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itu mengungkapkan ayat-ayat yang

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mendukung pada pernyataannya atau pada

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pendapatnya hanya saja ada penafsiran

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yang menarik dari Syekh Nawawi albantani

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terkait dengan ayat yang menjadi

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landasan dari aliran Jabariah tadi yaitu

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wallahu

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khalumun yang pada umumnya diartikan dan

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Allah telah menciptakan kamu sekali dan

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apa yang kamu perbuat tetapi Syekh

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Nawawi albantani memiliki tafsir yang

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menarik bahwa yang dimaksudkan itu

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adalah Dan Allah telah menciptakan kamu

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sekalian dan objek yang kamu

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perbuat jadi yang diciptakan Allah itu

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objeknya bukan perbuatan kamu misalnya

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kalau kamu mengukir kayu maka yang

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diciptakan oleh Allah itu kayunya bukan

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tindakan kamu mengukir itu kalau kamu

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memahat batu maka yang diciptakan Allah

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adalah batunya bukan tindakan memahat

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batu itu jadi saya kira ini terobosan

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yang sangat menarik dari Syekh Nawawi

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albantani dalam menjembatani

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ee pemahaman ayat al-qur'an sehingga

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dari sini Maka kalau kita mengikuti

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pandangan Syekh Nawawi albantani tidak

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bertentangan rumpun ayat-ayat yang

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menjadi landasan bagi qadariah dengan

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rumpun ayat-ayat yang menjadi landasan

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bagi

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Jabariyah para pemirsa yang berbahagia

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bahwa dua aliran kalam itu yang

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berlawanan tadi itu

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memiliki

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konsekuensi-konsekuensi kebanyakan para

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ahli kalam menyebutkan bahwa konsekuensi

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paham qadariyah adalah kemajuan umat

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Islam sebab qadariyah sendiri bersifat

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di

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dinis kalau umat Islam itu berpaham

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qadariah maka dapat mendorong percepatan

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kemajuan

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mereka kemajuan dalam ilmu pengetahuan

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peradaban kebudayaan juga termasuk

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teknologi sedangkan paham

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Jabariah karena merupakan

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pahamfatalis itu dipandang sebagai Biang

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Kerok kemunduran umat islam nah

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kesimpulan itu

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logis kesimpulan itu logis

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sekali karena qadariyah pandangannya

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dinamis maka bisa mengakselerasi

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kemajuan umat Islam sedangkan umat Islam

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yang mengikuti Jabariah sebagai paham

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Fatalis yang serba menyerah kepada Tuhan

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maka susah untuk bisa mencapai

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kemajuan-kemajuan

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tetapi terdapat fakta-fakta yang untuk

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disimak pertama

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bahwa keberhasilan

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ekspansi atau perluasan wilayah Islam

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zaman Umar Bin

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Khattab itu ekspansi besar-besaran yang

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gelombang pertama kemudian keberhasilan

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ekspansi besar-besaran pada gelombang

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kedua terjadi pada zaman Dinasti Umayah

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itu terjadi karena kontribusi dari paham

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Jabariah sebab dalamam Jabariah itu

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perang bukan penyebab kematian yang

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menjadi penyebab kematian adalah

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Tuhan Abu

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Bakar Umar Utsman Ali itu sering

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melakukan perang mereka tidak gugur di

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medan

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perang Abu Bakar mati karena sakit Umar

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Bin Khattab mati ditikam oleh pemuda non

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Islam yang nyamar ikut salat jadi ketika

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ngimami salat ditikam dari belakang

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kemudian Utsman mati justru ketika

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membaca al-qur'an di dalam rumah

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dikeroyok oleh gerombolan orang-orang

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Islam sendiri sedangkan Ali mati ditusuk

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ketika mau ngimami salat oleh

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Abdurrahman Bin muljam jadi perang itu

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bukan menjadi penyebab kematian karena

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itu tentara-tentara Arab tentara Arab

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Islam pada waktu itu menjadi gagah

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berani ini kontribusi nyata dari ee

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paham Jabariyah

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itu kemudian yang

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kedua ketahanan dalam menghadapi

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musibah itu teruji Bagi

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kalangan pengikut-pengikut Jabariyah ini

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ada satu kisah ada seorang yang ahli

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ibadah rajin mengikuti jemah salat

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kemudian istrinya tiba-tiba tidak sakit

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mati dan anaknya hanya semata wayang

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tidak lama kemudian kasusnya sama tidak

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sakit kemudian mati nah orang ini karena

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ahli ibadah tetap saja beribadah tetap

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saja mengutamakan salat berjamaah

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akhirnya di dikacau atau diprovokasi

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oleh orang kafir

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Hei kamu itu

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begitu Rajinnya melakukan ibadah kepada

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Allah padahal Allah tidak peduli sama

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kamu kok bisa Iya buktinya istrimu tidak

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sakit ternyata tiba-tiba meninggal dunia

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yang lebih parah anakmu kan hanya

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satu kasusnya sama tidak sakit tapi

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ternyata juga meninggal dunia kalau

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Allah peduli kepadamu paling tidak

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anakmu hanya satu itu akan dijaga

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kehidupannya tidak mati masih muda masih

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remaja semacam itu kemudian orang ahli

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ibadah itu

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menjawab Istriku itu milih Allah dan

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dipanggil oleh Allah no problem tidak

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ada

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masalah anak saya itu milik Allah dan

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dipanggil oleh

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Allah anehnya yang cerewet justru

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kamu kemudian dia

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bersumpah saya bersumpah andai kata

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detik ini saya dipanggil oleh Allah saya

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akan menghadap Allah dengan senyuman nah

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ini ketahanan orang-orang Jabariah dalam

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menghadapi

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musibah kemudian yang

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ketiga ada kasus

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perdebatan Kiai atau ulama qadariyah

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dengan ulama

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Jabariah biasa ulama qadariyah perlente

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Jadi pakai Jaz Pak pakai

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celana

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melipis pakai dasi ini yang banyak

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mendominasi pembicaraan sedangkan ulama

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Jabariah ini ulama kampung yang pakai

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sarung songkoknya sudah cokelat nah

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dalam perdebatan itu didominasi oleh

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ulama qadariyah ulama qadariyah

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menjelaskan bahwa manusia itu memiliki

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kebebasan

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berkehendak secara

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mutlak tanpa intervensi dari Tuhan

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misalnya Saya kepingin memetik dahan

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pohon itu di sebelah kamu itu itu

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kehendak mutlak saya Tuhan tidak ikut

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campur sama

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sekali demikian pula manusia memiliki

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kebebasan berbuat atau free ge itu juga

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secara mutlak Tuhan tidak melakukan

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campur tangan tidak melakukan intervensi

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sama sekali

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kalau anda tidak percaya saya

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Buktikan kalau tadi saya ingin memetik

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dahan pohon itu sekarang saya akan

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merealisasikan Keinginan saya kemudian

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dia menghampiri pohon yang ditunjuk itu

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kemudian dahannya dipetik lah ini ini

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dahan pohon ini saya petik Lah akhirnya

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e terputus ya terputus saya memetik ini

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adalah free ad saya ke

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kebebasan perbuatan saya secara mutlak

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Tuhan tidak terlibat sama sekali Nah

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apakah dari dua contoh yang saya

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jelaskan itu masih belum jelas kata

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ulama Jabariyah sudah jelas apa belum

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rasional sudah rasional Nah kalau sudah

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jelas sudah rasional Maukah anda itu

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berubah paham dari Jabariyah menjadi

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qadariyah atau Anda silakan mendebat

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saya dengan argumentasi

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apapun yang rasional yang logik

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sekalipun silakan Oh enggak Saya ini

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orang

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kampung saya tidak tahu apa logik itu Ya

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itu makanan apa Saya juga tidak tahu

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selama

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ini dan saya tidak akan mendebat karena

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saya tidak bisa mengungkapkan

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alasan-alasan seruntut kamu seindah kamu

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seenak dicerna oleh Nalar seperti yang

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kamu sampaikan ya keinginanku hanya satu

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apa Saya tidak mendebat tetapi saya

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memohon kepadamu kalau kamu mampu

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melakukan memetik dahan pohon itu

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permohonanku adalah tolong dahan pohon

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itu kembalikan seperti

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sediakala Barang siapa yang mampu

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melakukan sesuatu tentu mampu melakukan

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sebaliknya manqodaro Alin qodaro

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ala Barang siapa yang mampu memetik

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Danan pohon pasti mampu menyambung

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kembali tanpa diikat kalau itu seperti

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sediakala kalau itu benar-benar

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merupakan kewenangan dari manusia secara

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mutlak tanpa kehendak dari Tuhan sama

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sekali dari

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sini ulama qadariyah itu kemudian merasa

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seperti disambar petir di di siang

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bolong dia tidak mengira sama sekali

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bahwa kiai yang songkoknya saja sudah

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coklat pakai sarung

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ya ternyata memiliki permohonan yang

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saya tidak bisa

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jawab ulama qadariyah merasa

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dipermalukan artinya ulama qadariyah

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keok ini dapat kita ambil pelajaran

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bahwa Jangan mudah meremehkan orang lain

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atas dasar penampilan atau simbol-simbol

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tertentu banyak orang yang penampilannya

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sederhana tetapi menyimpan potensi yang

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luar biasa Sebaliknya banyak orang yang

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penampilannya perlente tetapi

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sesungguhnya kadang-kadang hanya untuk

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menutupi

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kelemahan-kelemahannya artinya potensi

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tidak potensi yang dimiliki tidak

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seberapa karena potensi seseorang tidak

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diukur tidak bisa di ukur dari

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penampilannya tidak bisa diukur dari

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simbol-simbolnya demikian Saya kira saya

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akhiri ihdiniratal mustaqim

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wasalamualaikum warahmatullahi

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[Musik]

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wabarakatuh

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الوسوم ذات الصلة
QadariyahJabariyahFree willDivine powerIslamic theologyHuman freedomFate vs choiceReligious debateIslamic philosophyPredestination
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