By: Samsul Nizar
Professor & Head of STAIN Bengkalis
When the term “chair” or “seat” is mentioned, an image of a chair with legs and support as well as a comparable chair (thing for sit) comes to mind as quickly as lightning (power). As if, the second significance of the attached is clear and straightforward. In fact, when explored in a philosophical fashion, neither definition explains the varied meaning of a chair in a thorough and profound manner. What else, in relation to actual life? Chair on the definition of place for sitting as power, God stated through His word in Chair: “God, there is no other lord save Him. The Eternal, the One who never ceases to care for (His creations), regardless of whether or not He is asleep. To Him belongs everything in the heavens and everything on earth. No one was granted intercession at His side without his consent. He knows what lies ahead of and behind them, yet they know nothing about his knowledge other than what he desires. His throne (His power) spans the heavens and the earth. And Him, neither feeling burdened by either, and Him Most High, Greatest” (QS. Al-Baqarah: 255).
In reference to the preceding phrase, chair represents God’s authority over all of his creation. In context, however, creatures of power exist not only in the realm of power politics, but also in the realms of economics, society, knowledge, and other varieties. When political, economic, and social aspects are frequently discussed, however, aspect knowledge is rarely researched. When aspect political, economic, and social reap difficulties when monopolistic power is present, aspect knowledge reaps problems when the owner’s initial knowledge guard’s morals is altered. Internal and external “interests” degrade education in a world where institutions become profit-driven and when significant political, economic, and social influence erodes education. As a result, the world of education loses authority in ideal science, shifts to restricted authority in formal legality, and loses accreditation. According to Imam al-Ghazali (Ihya’ Ulumuddin, 1:80), the shift value presented above illustrates two sorts of scientists:
First, “scientific formality” The scientific authority possessed is confined to labels (titles) for claiming “expert” status in a certain discipline. In particular, a convincing appearance This is supported by captivating rhetoric, a towering career, and a dominant influence in broad politics. However, scientists who type this have a poor grasp of reality and ethics. Say that self-knowledge is an indication of a failing culture because knowledge servants are restricted to the “poor.” This is revealed by God through His words: “In the meantime, you have been given very little understanding” (QS. Al-Isra: 85).
The above verse assertively reminds us of our humanity. To the knowledgeable, it is now forbidden to be arrogant and to believe they are the most knowing, not to mention the formalistic use of labels and accessories by the knowledgeable to hide their ignorance.
Title aligned by “dualcracy, autocracy, polytocracy, and other cracy” authority so easily attained. As if this simple and inexpensive title were possessed. Is lost respect institution education, collapse motivated desire science. There is no need to through arduous procedures to earn degrees and credentials because they are all easily obtained when there are “crates and seats.” Therefore, a person’s degree is not (and may never be) a reflection of their primary science. Thus, titles are granted and easily obtained, and “cracy” and “seat” interests are expected.
Second, “scientific content”, the ability in science was not in dispute, etiquette, and objectivity in science was always alert, it was excellent in frame courtesy, and its work was consequently expansive. However, the position is frequently minority and marginalized within the community. This led to strong personal idealism. The reason existence becomes less “popular” and noticeable, as well as unnecessary. Its existence was pushed aside by the more formalistic prevailing surface of the scientific community. According to theory, power is the authority granted to an individual or group. To exercise authority commensurate with the granted restrictions. No authority can surpass gained powers. Imam Ghazali reminded us that “power is controlled by the hearts of people so that they may comply and respect all established norms.” When power is used to gain popularity and perform arbitrariness, the resulting act is vile since it breeds greed, arrogance, and laziness. However, everything depends on His will for the servant. In Islam, the highest degree of knowledge is merely a symbol, regardless of the position. Ethics (different words and behaviors) and civilization education result in the finest quality.
In the Islamic perspective, power is an essential component of the Shari’a order and a possible (media) philanthropic field leading to heaven. However, if power is abused to violate religion, one will incur God’s wrath and eternal damnation (world and hereafter). Referring to the definition of “chair” provided above, it is necessary to establish an associated ideal variation in which the chair is always neglected. Apparently, there is an additional feature of the “seat” that results from attendance, namely:
First, the chair upright requires a cushion consisting of four chair legs. Each must be solid and harmonious. If any of the chair’s components deteriorate, the chair will collapse. When not in harmony, the chair will lose its equilibrium. All four must be proportionate in size and strength. The emblem of strength is four chair legs for people who “occupied chair” such as the Prophet’s figure friend. Is figure Sayyidina Abu Bakar Siddiq, Sayyidina Umar bin Khattab, Sayyidina Usman bin Affan, and Sayyidina Ali bin Abi Talib. Fourth, the Prophet’s companions represent solid seats and assist the execution of entrusted trust. Fourth strength when power walking is acceptable. Presence of the knowledgeable and honest figure of Abu Bakar Siddiq, the figure of Umar bin Khattab who enforces the truth (law), the figure of Usman bin Affan who protects economic stability, and the figure of Ali bin Abi Talib who possesses expansive knowledge.
Don’t choose the standard four buffers: Abu Lahab (arrogant and ignorant), Pharaoh (greedy power), Abu Jahl (deny truth), and Qorun (greedy material). When four chair legs have the characteristics of a conventional chair leg, the figure sitting on the chair will be affected. Influence the following: (1) Adding robust oligarchy and arbitrariness for its occupants. The fourth buffer will dock “sweet” during the provision of appropriate character interest for the fourth (or more) “chair legs.” (2) When the occupant’s chair falls, the four chair legs will separate from the bond chair and save each other along the location of collapse. Although “chair legs” are usually the cause of a toppled chair, chair legs do not originally connect.
Second, every chair will be more comfortable if it has a backrest. A function of the chair’s back, in addition to its aesthetic design, is to prevent the occupants from falling if there is a disturbance from the front. The back part could support the skeletal back and aid in maintaining the body’s permanent upright position for lengthy periods of employment. Chairs with a backup will generate a “occupied figure” that will prioritize work completion (trust). When a chair lacks support, the waist and back become fatigued. Consequently, the “occupying figure” will lose prominence. Existing support must be able to sustain waist and back carry trust for this to be possible. Backrest chair the intended trust is an eternal being who cares for the chair’s owner, according to religious traditions. When religious guardians remove a chair without a backrest, a seated individual can simply become supine. Careful backup defended the sycophant chair figure. Securities claims. She just noticed the chair’s backup, which was constructed of worn wood with a limited number of gorgeous, but not her own strength-based, accessories.
Third, customize the “quality and weight” of the occupied chairs. Every person has their own chair, and not every chair is suited for every person. Muhasabah (self-reflection) before to assuming a seat is a matter of mindset. Do not occupy a chair that is not properly occupied. The same applies to selecting clothing that corresponds to one’s size. When the body is too small, it will languish. But when brilliance is observed, it will appear weird. When occupying a load-equivalent or weaker chair, the chair will remain intact. However, if the weight of the occupant exceeds the capacity of the power chair, the chair will break. What else, when the chair continues to tremble, swiftly engage in self-reflection. When advantage more predominance and failure self-review follows mandate chair, it should not be occupied again. Leave it to those who are more qualified to inhabit it. But, when During chair occupies the more well and significantly help civilization, then sit down at the limit that has been established.
For that connected chair, each self must possess at least three (three) powers, namely: (1) strength for attaining the chair. This context-appropriate kind of “seduction” provides a strategy for gaining a chair. When integrity served as a solid basis, honesty blossomed regardless. When dishonesty dominated the “game,” it was inevitable that dishonesty would evolve. When the same process occurs in seedlings of sweet trees, sweet fruit will be produced. However, when planted seeds originate from bitter seeds, the resulting fruit will also be bitter; (2) robust when taking a chair. Strong in context, this type of strength places “opportunity coffers and promises” above your actual power. When powerful things can be protected, one should congratulate oneself. However, if such an opportunity (against religious and societal standards) presents itself as the major option, one must commit suicide; (3) one must give up their chair in order to stand and walk without one permanently. Time is all there is. Life teaches all lessons. In reality, the body is protected by time and will fragment.
When the third characteristic is patience rather than capable ownership. Strong in context, this sort of strength surrenders the achieved durability. Because he is aware that God’s finite deposit will be exhausted in due time. All lived in a manner that was real and grateful. When the third characteristic is possessed by each individual, congrats on your piety. The name will be written in gold ink on a civilization scratch sheet. However, when there is little patience for acquiring and executing “seats,” the somber self is in error. Red ink will be used to write the name throughout history. Remember the Prophet’s message: “Each of you is a leader, and each leader will be held accountable for those he leads” (Narrated by Bukhari-Muslim).
Although the chair’s natural magnetic pull is enticing, it turns out that humans do not always desire chairs. There are chairs that individuals shun, specifically “chairs the designated patient for the crime to bear responsibility for his acts in front of the law (court)” There are also laws that penalize the perpetrators of died crimes by placing them on the chair stream electricity. Two seats that are always avoided or not once a man desires it. Therefore, use the “chair” with caution so as not to do harm to yourself or others. The truthful, beautifully written and unfurled word of God has served every need. However, interestingly enough, man frequently contradicts all of His verses by creating his own “verse” in accordance with his desires. Is this what God intended with the QS. al-Baqarah: 8 verse? A servant has no authority to evaluate and judge others. Not in this state is one’s noblest and most authentic self. Only every self-remaining faith capable of answering it can do so. Let Allah determine which “chairs” are required. When you still believe in Allah and Rasulullah, do you continue to choose “chair” with road disbelief that He disapproves of? Choice of course corresponds to an individual’s character of self.
Wa Alahua’lam bi al-Shawwab.
Translated by Riska Saputra, S.Pd
Alumni from the English Education Study Program at STAIN Bengkalis.
Master Student at Graduate Institute of Network Learning Technology at National Central University, Taiwan.
