Joko Widodo: to give for reasonable power.

Unfinished journey (195)

 (Part one hundred and ninety five, Depok, West Java, Indonesia, January 27, 2015, 18:05 pm)

 Joko Widodo: to give for reasonable power.

 There are rumors (rumors) in society is that which has the highest power in Indonesia is not the President Joko Widodo, but the triad Chairman of the Indonesian Democratic Party of Struggle (PDI-P) Megawati Sukarnoputri, chairman of the National Democratic Party (Nasdem) Surya Paloh and Vice-President Muhammad Jusuf Kalla.

 Among these three, Megawati is the most powerful, because it was he who nominate Joko Widodo become President.

 Because of the three services is why now formally Joko Widodo become the most powerful man in Indonesia, although still in the shadows of the triad.

 That is why the policy of reciprocity is reflected first in the formation of the composition of the Cabinet Minister Joko Widodo, which was inhabited PDIP leaders and figures, such as the Minister of the Interior, and the supporting cast Joko Widodo as Minister of Industry Rini.

 Also there Nasdem Party officials such as Attorney General, and no party official position of the People's Conscience (Hanura) and the National Awakening Party (PKB)

 So it is normal for Joko Widodo reciprocation of the leaders of the four parties supporting it.

 But that is an issue whether the leadership of the party to have nominated four candidates are honest, competent and have a good record trak.

 If the background of the candidates Minister, Attorney General, Chief of Police Political Party Leaders who proposed it to Joko Widodo has never deform trak record and competent certainly not a problem.

 If the nominated was problematic and remain nominated Joko Widodo, Joko Widodo course will be dealing directly with the people and their own supporters, who want Joko Widodo eradicate corruption, collusion and nepotism (KKN).

 But corruption in the political field will be difficult to remove, because of the political reciprocation, which is the desire of society is whether Joko Widodo be objective and fair.

 But Joko Widodo a human being, not a prophet and an angel, if the prophet direct honesty and fairness is maintained almighty God. If Joko Widodo as human justice on the one hand will be kept God (if he prayed to God asking him to be fair) on the one hand, he will be tempted by the devil keeps wanting Indonesian nation is destroyed and sent to hell. So the sense of justice, Joko Widodo will always be on the two sides of it, (the side toward the truth depends on the strength and inconsistency diaberdoa to God, to be fair bebuat not a policy on the basis of sheer lust, but the sense of justice, which will be accounted for before God on the Day of Judgment.

 Just look at the King Abdullah of Saudi Arabia, the most powerful ruler in the system absolute most oil-rich kingdom Crude just last week at the age of 90 years died, and was buried in a simple, eliminating the funeral of a king, he was buried in a simple, just bring the shroud. King Andullah died died his family and possessions. Likewise, the leaders of Indonesia who are now in power, do not mock power for sheer lust, because they will be accountable to God, setap treasure every inch of draft power will be accounted for. Therefore, we consistently was praying five times and a lot of remembrance so that every policy that we take will be blessed by Allah the almighty.

 PROPERTIES TRUST BY AL-QURAN

 A. Background

 The Qur'an is the revelation of God which was revealed to all mankind through the prophet Muhammad. to be a guide in life is. Koran contains verses etymological meaning "signs" in the form of Arabic [1] contains various aspects of human life and is not confined to religious aspects alone.

 As Muslim intellectuals and the inheritors of the prophets, [2] [2] scholars are obliged to introduce the Qur'an and deliver messages and explain these values in line with the development of society so that the Qur'an can actually working properly . To convey these values, scholars employ several methods, both methods of writing and discussion methods. One of the most popular methods used discussion scholars or intellectuals today are maudhu'i method (thematic) which attempts to explain the verses of the Qur'an related to the topic and put them together as a complete study of the various sides of the issue. [3] [3]

 Despite the Koran contains a variety of problems, it talks about a problem is not always systematically arranged so that the need to use the thematic method. One of the topics most often become the subject and include the central issues in the Qur'an is trustworthy. Amanah is a very important aspect because muamalah associated with the obligation. In the Qur'an described how heavy a mandate. Allah says in Surah al-Ahzab verse 72:

 إنا عرضنا الأمانة على السماوات والأرض والجبال فأبين أن يحملنها وأشفقن منها وحملها الإنسان إنه كان ظلوما جهولا.

 God gave a mandate to the sky but the sky is not able to carry it then given to the earth, and the mountain turns out everything is not able to bear the mandate. However, only the man who dared to accept the mandate. Amanah is in fact not easy as you think because of the existence of the trust means no loading or demand for the concerned to realize. Study in this paper attempts to reveal the meaning of trust and matters relating to the mandate includes the mandate objects, forms and views or attitudes of the Koran against the mandate.

 Various methods are used to reveal the meaning and intent of the terms of the trust either in the form of ficil or isim. From there will appear a comprehensive understanding of the mandate in terms of the various viewpoints that will usher in the attitude to keep and cherish all trust, because the hadith mentioned that لا إيمان لمن لا أمانة له. [4] [4] There is no faith for those who not carry out the mandate ". Therefore, assessing the meaning of the mandate and its aspects in the Qur'an is very important. Aside from being a religious insight as well as the form of the development of academic study.

 B. Problem Formulation

 Based on the explanation above background, can be made formulation of the problem as follows:

 1. What exactly is the definition of trust in the Qur'an?

 2. What are the nature of the mandate in the Qur'an?

 3. How does the attitude of the Koran against Amanah?

 4. How does the concept of Amanah in the Qur'an?

 CHAPTER II

 A. Definition of Amanah

 Amanah one Indonesian who has been adapted from Arabic. In Indonesian Dictionary, the word which refers to the meaning of trust using two words, namely the trust or trustee. Amanah has several meanings, among others, 1) the message entrusted to others to be delivered. 2) Security: peace. 3) trust. [5] [5] While the mandate is defined as 1) a trust or entrusted to others. 2) messages. 3) good advice and useful of the elders; advice. 4) command (from the top). 5) sermon (of a leader). [6] [6] While in Arabic, said the mandate derived from the root word aleph, mim and nun who has two meanings: 1) the opposite of serenity and tranquility treacherous heart, 2) al -tas} diq that justification. [7] [7] I brahim et al., said that the mandate can be interpreted as imposing an appointment and deposit.

 Abu al-Baqa 'al-Kafumi said that the mandate is any liability that is charged to a servant, like prayer, alms, fasting, paying debts and any other obligations. [8] [8] of Muhammad Rashid Rida says that trust is a trust that mandated to others that appear sobriety with no worries at all. [9] [9] Fakhr al-Din al-Razi argued that the mandate is the expression of a right that must be fulfilled to others. [10] [10]

 Abu Hayyan al-Andalusi said that the naked eye, the mandate is any form of trust given to someone, either in the form of a command or prohibition, both in terms of worldly affairs and affairs hereafter. So that all the law of God is trustworthy. [11] [11] Al-Qurtubi found trust is everything that bear / human borne, either something related to religious affairs and the affairs of the world, both in terms of actions and the words in which the peak mandate is maintenance and implementation. [12] [12] in the Qur'an lafaz which leads to the meaning of trust or confidence repeated 20 times of which are in the form of isim, except one lafaz in the form ficil ie اؤتمن in QS. al-Baqarah / 2: 283.

 But to know the substance of the mandate, it needs to be viewed from three aspects: subject, object and predicate or substance.

 Substance trust is the trust of others against him, causing peace of mind. This can be seen in the QS. al-Baqarah: 283:

 فإن أمن بعضكم بعضا فليؤد الذي اؤتمن أمانته.

 Terjemahnya: "If some of you trust others, believed, so let it fulfill its mandate (debt)". [13] [13]

 When viewed from the side of the subject (grantor trust), then trust can come from God Almighty. as described in QS. al-Ahzab: 72:

 إنا عرضنا الأمانة على السماوات والأرض والجبال فأبين أن يحملنها وأشفقن منها وحملها الإنسان إنه كان ظلوما جهولا.

 Terjemahnya: 'We Have put forward the message to the heavens, the earth and the mountains, so everything is reluctant to assume the mandate, and they feared would betray, and dipikullah mandate it by human beings. Behold, the man is very unjust and very stupid ". [14] [14]

 And sometimes the mandate comes from the man himself, as stated in the Qur'an. al-Baqarah: 283:

 فإن أمن بعضكم بعضا فليؤد الذي اؤتمن أمانته وليتق الله ربه.

 Terjemahnya: "If some of you trust others, believed, so let it fulfill its mandate (debts) and let him fear Allah his Lord". [15] [15]

 Meanwhile, if viewed from the object (which obligate the trust), the mandate given to the angels, jinn, humans, both the prophet and not a prophet as further explanation. Departing from the three elements and the interpretation of the scholars of tafsir, it is understood that the trust is the trust given by Allah, or any other creature to be carried out by people who were given a mandate that includes the angels, jinn and human beings, or even the universe.

 Thus, the trust that comes from Allah. associated with all forms of commands and prohibitions imposed on humans. While the mandate of the human associated with all forms of trust, either in the form of property, office and secrecy. From the above, it is understood that the mandate is the greatest good deeds, but very heavy executed, so it is natural then if the heavens, the earth and the mountains are reluctant to accept the mandate of Allah., [16] [16] and even people who dare to accept the mandate and not able to execute regarded as zalum jahul (persecutor and stupid).

 Therefore, the mandate should be given to a person skilled in the art in order not to cause chaos described as apocalypse in the hadith the prophet.

 إذا ضيعت الأمانة فانتظر الساعة, قال: كيف إضاعتها يا رسول الله? قال: إذا أسند الأمر إلى غير أهله فانتظر الساعة. [17] [17]

 Meaning: "If the trust has been wasted so watch the apocalypse, a friend asked, how penyia-nyian trust, O Messenger of Allah.? He replied, if a matter not submitted to the experts ".

 Further than that, the Prophet Muh} Ammad Allah. do not want to give a mandate to the Abu Zarr al-Ghifari when asked for the post, even the Prophet. say that you are too weak for that position.

 عن أبي ذر قال: قلت يا رسول الله ألا تستعملني? قال فضرب بيده على منكبي ثم قال (يا أبا ذر إنك ضعيف وإنها أمانة وإنها يوم القيامة خزي وندامة إلا من أخذها بحقها وأدى الذي عليه فيها). [18] [18]

 Meaning: "From Abu> Z | arr said, I said to the Prophet. O Apostle, you shall give me a position? Prophet. then patted his back and said, O Abu> Z | arr, in fact you are weak and the job really is the mandate and position it on the Day of Judgement is only shame and regret, except for those who take it correctly and execute it as well as possible ".

 B. Nature of Amanah in the Qur'an and Al Hadith

 The nature of the mandate is the nature of the prophets and messengers of God pikulkan responsibility to deliver His message. In addition, the trust also are the properties of the angels are doing good, and among them was Gabriel peace be upon him that lowering the Koran to the Prophet Muhammad shallahualaihiwasallam.Demikian also on the nature of the mandate is from the properties of the servants of Allah Ta'ala who believe than among the jinn and mankind.

 1. The nature of Amanah Prophet and Messenger GOD S.W.T

 In the Qur'an, being the most frequently attributed with the mandate are the prophets and apostles, so that in the books of theology, the prophets and apostles have four properties that are required for them, such as al-tabli> g / communicating the message to his people, al-fat} a> nah / intelligence or high intelligence, al-s} IDQ / have honesty and al-ama> nah / trustworthy or have high integrity. [19] [19] as such, often found in several verses, the apostles menyipati himself as al-ami> n.

 Prophet Nu> h} for example when invited his people to fear the torment of Allah. top kesyirikan they do, but the Nu> h} was still denied him and the apostles before, so the prophet of Nu> h} said to his people:

 ألا تتقون. إني لكم رسول أمين.

 Terjemahnya: "Why do you not fear Allah ?. Actually I was a messenger of confidence (which was sent) to you "(QS. Al-Shu'ara> ': 106-107). [20] [20]

 Prophet Nu> h} said the above, as a form of astonishment at kesyirikan they did when it was banned by him, and he was among those known reliable and never suspected by his people. [21] [21]

 In line with the Prophet Nu> h}, the Prophet Hu> d also invites his people in order to know Allah. and obey Him by doing things that can draw closer to Him and away from his ordeal, but they still inkar and belie the Prophet Hu> d by saying something like what was said by the Prophet Nu> h}.

 ألا تتقون. إني لكم رسول أمين.

 Terjemahnya: "Why do you not fear Allah ?. Actually I was a messenger of confidence (which was sent) to you "(QS. Al-Shu'ara> ': 124-125). [22] [22]

 Even in another verse, the Prophet Hu> d mentioned as giving advice that can be trusted, when his people rejected his invitation to worship Allah. and were afraid of him, but his people then taunting him with accusing him as a fool and a liar, and the Prophet Hu> d refute taunts him by saying:

 يا قوم ليس بي سفاهة ولكني رسول من رب العالمين. أبلغكم رسالات ربي وأنا لكم ناصح أمين.

 Terjemahnya: "O my people, there is no shortage of sense to me at all, but I This is the messenger of the Lord of the Worlds. I convey to you the messages of my Lord and I'm just giving you reliable advice "(QS. Al-A'ra> f: 67-68). [23] [23]

 According to al-Ra> zi>, the intent of the phrase na> s} ih} ami> n in these verses as 1) An objection to the expression of his people وإنا لنظنك من الكاذبين, 2) The subject of the treatise and tabli> g is a trust, so that the expression such as the reinforcement of the treatise and prophetic, 3) an explanation of the integrity of the Prophet Hu> d before becoming an apostle known as a trust by his people. Therefore his people should not take it as a liar or a fool. [24] [24]

 The same thing is done by the Prophet S} a> cf.}, Prophet lu> t} and the Prophet Shoaib by saying something like what was said by the Prophet Nu> h} and the Prophet Hu> d, namely:

 ألا تتقون. إني لكم رسول أمين.

 Terjemahnya: "Why do you not fear Allah ?. Actually I was a messenger of confidence (which was sent) to you ". [25] [25]

 In addition to the prophets mentioned above, the prophet who is also attributed as al-ami> n is the Prophet Mu> sa> as., Even the Prophet Mu> sa> mentioned twice as al-ami> n in the Qur'an , ie the QS. al-Dukha> n: 18.

 ولقد فتنا قبلهم قوم فرعون وجاءهم رسول كريم. أن أدوا إلي عباد الله إني لكم رسول أمين.

 Terjemahnya: "Indeed, before they Have we tested the Pharaoh and has come to them a noble apostle. (by saying): "Throw me the slaves of Allah (the Children of Israel that you enslave). Indeed I am the messenger (of Allah) who is believed to you ". [26] [26]

 Said Rasu> l al-ami> n in the preceding paragraph as a basis for the solicitation of the Prophet Mu> sa> against his people in order to worship Allah. recognition of the Prophet Mu> sa> as. reinforced by its miracles.

 While al-ami> n both given to the Prophet Mu> sa> occurs not in trouble treatise, but about the daughter of the Prophet Shoaib assessment to the Prophet Mu> sa> as. by saying:

 قالت إحداهما يا أبت استأجره إن خير من استأجرت القوي الأمين.

 Terjemahnya: "One of the two women said:" O my father take it as people who work (on us), For Those most well you take to work (on us) is the person who Strong, trustworthy "(QS . al-Qas} as}: 26). [27] [27]

 In the commentary of al-T} abari> explained that the assessment of one of the daughters of the Prophet Shoaib against the Prophet Mu> sa> that he is very strong and trustworthy because of what he saw at the time of the Prophet Mu> sa> give drink to their animals, while mandate assessment occurs because waking view of the Prophet Mu> sa> to the second daughter of the Prophet Shoaib on the way to their homes. [28] [28]

 2. Angels

 Among the creatures that become the object of the trust is an angel. Angels sometimes attributed as al-ami> n by Allah., Especially Jibri> l carrier revelation to the prophets.

 وإنه لتنزيل رب العالمين. نزل به الروح الأمين. على قلبك لتكون من المنذرين.

 Terjemahnya: "And Indeed the Qur'an It really lowered by the Lord of Nature. He was brought down by Ar-Ruh Al-Amin (Gabriel). Into your heart (Muhammad) so that you may be one of the people who gave the warning "(QS. Al-Shu'ara> ': 192-194). [29] [29]

 According to Ibn 'A <syu> r, which is meant by al-ru> h} al-ami> n in the verse is Jibri> l as. According to him, Jibri> l as. called al-ru> h} as an angel comes from nature ruhaniyah, while al-amin given as trust Allah. against Jibri> l to convey his revelation. [30] [30]

 As with al-Sya'ra> wi>, according Jibri> l as. called al-ru> h} because the person's spirit will live and the angels were alive despite having no bodies. While al-ami> n was given to him because he looked at the side of Allah., Preserved in the Qur'an and maintained on the side of the Prophet. [31] [31]

 Thus, the majority of scholars say that the interpretation is al-ru> h} al-ami> ndalam verse is Jibri> l axles. [32] [32] because it is reinforced by other verses in the Qur'an. al-Baqarah: 97 the names Jibri> l as.

 قل من كان عدوا لجبريل فإنه نزله على قلبك بإذن الله ...

 Terjemahnya: "Say:" Whoever is an enemy of Gabriel, Gabriel then it has been lowered (Quran) into your heart with the permission of God ". [33] [33]

 Another verse which describes angels mandate is attributed with QS. al-Takwi> r: 21-22:

 مطاع ثم أمين. وما صاحبكم بمجنون.

 Terjemahnya: "The observed there (in the angelic realms) no longer be trusted. And your friend (Muhammad) was not the occasional crazy person ". [34] [34]

 Preceding paragraph and the previous paragraph describes some properties of angels mulya Jibri> l as. among curry> m / mulya because most mulya given task that convey revelation to the prophets, z \ i> Quwwah / have the power to maintain and kept away from forgetfulness and error, z \ i> al-'arsy maki> n / have a high position in the sight of Allah Almighty. because he was given what he asked, mut} a> 'in / are adhered to in the nature of angels as a reference opinion of the angels, ami> n / believed to bring revelation and message of Allah. against his prophets. [35] [35]

 From the second paragraph, it is known that the trust is not just given to humans, but trust also can be pinned to the angels, especially the angels Jibri <l as. as liaison Allah. by His prophets.

 3. Jin

 Jin though often interpreted as being insubordinate, but in the Qur'an most jin there who believe in Allah. [36] [36] even 'IFRI> t of class genie who lived in the time of Prophet Sulaima> n is pleased to help the prophet Sulaima> n by trying to move the queen's throne Balqi> s, as in QS. al-Naml: 39:

 قال عفريت من الجن أنا آتيك به قبل أن تقوم من مقامك وإني عليه لقوي أمين.

 Terjemahnya: "Say 'Ifrit (ingenious) from the class of jinn:" I will come to you to bring it to you before you singgsana stand up from your seat; Actually I really Strong to take her again to be believed ". [37] [37]

 The verse confirms the ability of 'IFRI> t move the queen's throne Balqi> s at that in a short time. 'IFRI> t also ensure that he can be trusted to carry out the task.

 Al-Ma> Wardi> menjalaskan in his commentary that is meant by al-ami> n in the verse there are three opinions, namely: 1) he can be trusted keep gems and diamonds were found in the palace, 2) he can be trusted to bring the palace and not replace it with another palace, 3) he can be trusted to preserve the honor queen Balqi> s. [38] [38]

 However, the majority of scholars interpretation explains that what is meant by al-ami> n in the verse is a guarantee of confidence given by 'IFRI> t to bring the palace as usual without any change, reduction or increase, especially in relation to the contents of the throne.

 4. Man

 In the Qur'an, man is the only creature who criticized for receiving a mandate from God Almighty. when another creature rejected when offered to him.

 إنا عرضنا الأمانة على السماوات والأرض والجبال فأبين أن يحملنها وأشفقن منها وحملها الإنسان إنه كان ظلوما جهولا.

 Terjemahnya: 'We Have put forward the message to the heavens, the earth and the mountains, so everything is reluctant to assume the mandate, and they feared would betray, and dipikullah mandate it by human beings. Behold, the man is very unjust and very stupid ". [39] [39]

 Al-Biqa> 'i when interpreting the verse above says that the meaning of al-INSA> n is the majority of people, not each individual human being. Therefore, human beings are treacherous to trust much more than that holds the mandate, because human desires are basically full of flaws and desires. Therefore, Allah. characterization of a human with a pestle z}> m Jahu> l so that people do not just look at the nature of al-ins / docile and friendly, al-'isyq / strong desire, al-'aql / reasonable minds and al-Fahm / understanding so as do not have a shortage. [40] [40]

 C. The attitude of the Qur'an against Amanah

 To see how important trust in everyday life, it is important to explain the attitude of the Koran against the mandate. The attitude of the Qur'an when explaining the verses mandate can be grouped into two groups, namely:

 1. Command Keeping trust

 Often found in the Qur'an, the verses that tell implement the mandate as well as possible. In QS. al-Nisa> ': 58:

 إن الله يأمركم أن تؤدوا الأمانات إلى أهلها ....

 Terjemahnya: "Allah tells you to convey the message to those who deserve it".

 Although the verse down the problem 'Us \ ma> n ibn T} ALH} ah al-H} ujubi> about the Kaaba key requested by al-'Abba> s that he who held it, then Allah, lowering the verse as a command to give a mandate to those who are entitled. [41] [51] However, according to al-Zuhaili Wahbah>, that paragraph shall remain valid for every person to carry out the mandate of dependents, either to the public or to specific individuals. [42] [52]

 In another verse, though not using ficil amr / command directly as in the paragraph above, but still contains the command to carry out the mandate for using ficil mud} a> ri 'which accompanied lam amr, as in QS. al-Baqarah: 283.

 فإن أمن بعضكم بعضا فليؤد الذي اؤتمن أمانته.

 Terjemahnya: "But if some of you trust others, believed, so let it fulfill its mandate (debt)". [43] [53]

 In another verse, the Qur'an came with a number ismiyah, that implies that the preservation of the trust is not bound by time, but trust is the nature of those who believe, like in QS. al-Mu'minu> n: 8

 والذين هم لأماناتهم وعهدهم راعون.

 Terjemahnya: "And those who keep their pledges (which endured) and its promise. [44] [54]

 Therefore, in some traditions of the Prophet. explained that one of the characters hypocrites are not trustworthy.

 آية المنافق ثلاث: إذا حدث كذب وإذا وعد أخلف وإذا اؤتمن خان. [45] [55]

 Meaning: "The signs of a hypocrite are three. When he speaks he lies, when he promises that he denied and if he believed he defected ".

 Even more than that, the Messenger of Allah. had revealed that the person who does not hold the mandate meant he classified unbelievers.

 لا إيمان لمن لا أمانة له, ولا دين لمن لا عهد له. [46] [56]

 Meaning: "There is no faith for people who do not have / carry out the mandate, and no religion for people who do not carry out his promise".

 The third paragraph of the above with various editors are used in various forms showed that the mandate is a huge responsibility that should be carried out by anyone who was given the mandate.

 2. Prohibition Betraying Amanah

 As a consequence of the obligation to carry out the mandate, then surely betray the trust is forbidden by religion. One verse that describes the prohibition of betraying the trust among others:

 يا أيها الذين آمنوا لا تخونوا الله والرسول وتخونوا أماناتكم وأنتم تعلمون.

 Terjemahnya: "O ye who believe, do not betray Allah and the Messenger (Muhammad), and (also) do not betray mandates entrusted to you, are you Know" (QS. Al-Anfa> l: 27). [47] [57]

 In this verse explained that treasonous against the same mandate with treacherous to Allah and the Prophet. Thus, it is known how much the position of trust in Allah Almighty. as treacherous to trust aligned with treacherous to Allah. and His apostles.

 D. KonsepdanImplementasiAmanahdalam Qur'an danHadits

 1. Amanah in the meaning of the Personal Responsibility Man to God

 Reasons for refusal of nature (earth, sky, and so on) to the trust (QS.Al-Ahzab: 72) is because they do not have the potential of human freedom. In fact necessary to carry out the mandate of freedom is accompanied by responsibility.

 This means that:

D. KonsepdanImplementasiAmanahdalam Qur'an danHadits

1. Amanah in the meaning of the Personal Responsibility Man to God

Reasons for refusal of nature (earth, sky, and so on) to the trust (QS.Al-Ahzab: 72) is because they do not have the potential of human freedom. In fact necessary to carry out the mandate of freedom is accompanied by responsibility. Olehsebabitu, whatever the earth, the sky, the mountain towards humans, although to cause casualties and property, nonetheless "natural objects" that can not be held accountable by God. In contrast to humans. Whatever he does still demanded accountability. Man is the vicegerent fi al-ard, therefore man has a load (task) for prosperity of the earth (wasta'marakumalardh). A Herculean task, because it requires sincerity and seriousness in the run. In fact, this task is much harder than conducting worship. In simple terms it can be said as a Muslim, life is not just to practice mahdzoh course, then we feel comfortable. Real life is a struggle to uphold goodness. So the distinction of man from other creatures is because humans have been given the freedom and sense of potential, so that the potential of the human being is able to recognize his Lord himself, was able to find clues alone, charity alone, and reached his Lord alone. All that a man is his own choice, by using all the potential in him, so that people will bear the consequences of his choice, and reward him according denganamalnya.

2. Amanah the Meaning of Human Social Responsibility to Each Other

In view of Islam everyone is a leader, be it a leader for himself, family, community and others. Therefore, humans are social creatures and have a social responsibility as well. Of course, all of it will be held responsible. Rasulullah SAW said:

كلكم راع و كلكم مسؤول عن رعيته (رواه مسلم)

This means that:

"Know that each of you is a leader, and each leader will be asked responsibility of leadership." (Muslim).

The phenomenon that occurs at this time is often used as a commodity mandate for power or material (the world). So now a lot of people who ask for trustworthy leadership and positions, but not necessarily the person has the capability to carry out the mandate it. Prophet threatens the destruction of a nation.

قال عليه الصلاة و السلام: إذا ضيعت الأمانة فانتظر الساعة, قال أبو هريرة: كيف إضاعتها يا رسول الله? قال: إذا أسند الأمر إلى غير أهله فانتظر الساعة (رواه البخاري)

"If the mandate is wasted, so watch the destruction. It is said, how the shape-nyiaannya penyia ?. He said, "When the issue submitted to the people who are not competent, then wait destruction". (Transmitted by Bukhari).

Amanah positions 'strategic' in law got his own Holy Islam.Rasulullah Al Amin (the bisadipercaya). Mandate to be one of the distinguishing Muslims with the hypocrites. As word of the Prophet from Abu Hurayrah:

آية المنافق ثلاث: - إذا حدث كذب, وإذا أوعد أخلف, وإذا أؤتمن خان (متفق عليه)

"The signs of the hypocrite are three: when talking, he lies; when promised, he denied; and if it is believed (trust), he defected ". (HadistSohih). Prophet sallallaahu 'alaihi Wasallam has warned Muslims not to carelessly give trust (confidence) in a hadith which means: He who raised someone (for office) because of the sheer kinship and closeness, while there are still more precise and expert from him, then indeed he has committed treason against Allah and His Messenger and the believers ". (Transmitted by al-Hakim).

Thus, requesting office (mandate) as the leader of an act that is condemned. Amanah will be regret in the hereafter. Imagine, if a person gets the mandate does not run well, reneged on his promise and defraud his brother then he is forbidden to go to heaven. Prophet threatens and distorts the leaders who betrayed the trust that has been in charge him with treason.

CHAPTER III

CLOSING

A. Conclusions

Based on the explanations that have been described previously, can be made several important points as the following conclusions:

1. Amanah is a trust given by Allah. or other creatures to be implemented by the person who was given the mandate, both from the angels, jinn and human beings, or even the universe. However, due to very heavy mandate implemented and maintained so as to be given to people who are professionals in the field.

2. Amanah terms of objects that get the mandate, can be classified in several parts, the mandate for the prophets and it is the most widely mentioned in the Koran because trust is the mandatory nature of the apostles, the mandate for the angels, in particular carrier revelation that Jibri >> l as., the mandate for the genie who lived during the time of King Solomon, the mandate for humans in general in implementing matters relating to the obligation to Allah., fellow human beings and to himself, there is even a mandate given the area / village is the city of Mecca.

3. Amanah also can be grouped into two parts, namely a mandate in the form of work that includes all forms of work entrusted to someone, either from Allah. and from fellow human beings. And trust in the form of actual law is also a job, but a special mention for being the principles of the Islamic government.

4. The attitude of the Koran to the trust can be seen from the command of Allah. to man to fulfill the mandate. The command uses ficil amr, ficil mud} a> ri 'and isimyang shows how trust is to be maintained and implemented, even the Koran is not enough merely ordered but also prohibits treasonous against the mandate, even treasonous against the mandate parallel to the treacherous against God and His Messenger.

B. Implications

Trust is an important position in the life of the world, because without the trust of various sorts of rules, laws, and so can not be implemented properly. Therefore, it is natural if God gives the mandate as a form of obedience. Amanah is not only related to aspects such as position and power diniyah but also related to aspects such as worship hereafter.

It is also associated with the present conditions, which most people ignore the mandate. They do not realize what the meaning and nature of the mandate and the position of trust that is so vital in the task as caliph fi al-ard}.