Kusnan
UIN Prof. K.H. Saifuddin Zuhri, Jawa Tengah, Indonesia
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ARTICLE INFO |
ABTRACT |
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Received |
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15-12-2021 |
Adultery is a major sin after shirk to Allah swt. Adultery, besides
being threatened with severe punishment and other punishments in the realm of
barzah and mahsyar, will also have a very negative impact on social life. At
the time of the Prophet there came a young man with a very high sexual
libido, who vowed to like the Prophet and also to like Islam but asked that
he be allowed to continue to commit adultery. This phenomenon was known by
the companions of the Prophet and they sneered and some even shouted in an
angry tone. Then the Prophet asked the companions to calm down, asked the
youth to come closer (some narrations) so that the youth would enter the
Prophet's house. Then the prophet gave advice with gentleness, full of
empathy, love and intimacy. The dialogue between the prophet and the young
man who asked for adultery took place warmly, meltingly, unlike when the
young man was near (among) the companions. This phenomenon also implies the
basic essence of education to mankind. From the results of the dialogue,
finally the young man who used to have a very high sexual libido and always
wanted to commit adultery, realized he was full of awareness and sincerely
left adultery, condemned the act of adultery and did not want to glance at it
at all. |
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Accepted |
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03-01-2021 |
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Published |
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20-01-2022 |
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Keywords |
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educational philosophy; zina; and prophetic hadith |
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Corresponding Author: Kusnan
E-mail: [email protected] ����
INTRODUCTION
Adultery is a portrayal of a
major sin after polytheism (shirk) towards Allah. In fact, the act of adultery
is categorized as a form of sexual deviance. Such is the enormity of the act of
adultery that even approaching it is prohibited in Islam, as decreed by Allah.
It means: "And do not
approach unlawful sexual intercourse. Indeed, it is ever an immorality and is
evil as a way." (Quran, Surah Al-Isra, 17:32)
Surah Al-Isra, verse 32,
explicitly prohibits and strongly condemns the practice of adultery, as well as
any behaviors that lead to such acts or what is referred to as
"taqrobuzzina" in the language of the Quran. These behaviors include
secluded interactions between adult individuals of the opposite sex who are not
related, kissing, pornography, explicit sexual content, and other actions that
can lead to adultery.
Scholars unanimously agree that
adultery, in addition to being a major sin, carries numerous harms and dangers.
Some of these harms include the erosion of the well-being of society, a
weakening of the sense of reverence for Allah, causing Allah to neglect the
wrongdoer, removing a person from the realm of spiritual excellence, disrupting
lineage, destroying households, causing harm to both worldly and religious
matters for the perpetrator, trampling on honor, fostering injustice, leading
to poverty and lack of blessed sustenance, shortening one's lifespan, causing
turmoil in the heart, generating constant restlessness, sadness, and fear.
Furthermore, adultery brings
about severe consequences after death, such as punishment in the grave and the
threat of entering Hellfire. The face of the wrongdoer is said to darken in the
field of judgment, and Allah will not pay them any attention on the Day of
Judgment. They will face intense punishment in Hellfire.
Interestingly, the hadith text
concerning the prohibition of adultery, unlike the companions' reactions,
depicts the Prophet calling the youth close and advising them intimately. This
narrative serves as an example of the educational values present in the
Prophet's actions.
Given the dangers of adultery,
this writing will explore the topic titled "The Urgency of Love Education:
An Examination of the Hadith Prohibiting Adultery." This text will
highlight the philosophical significance of love-based education as conveyed in
the hadith that prohibits adultery. The goal is to instill a sense of
realization in the youth who may have been initially inclined towards engaging
in adultery, prompting them to turn away from such actions with full
consciousness.
The desire to uncover the
philosophical aspects of love-based education, demonstrated so powerfully by
the Prophet in this dialogic process, led to a positive outcome�a young
individual who abstains from the act of adultery. After the revelation of these
significant educational values, the author's intention is to contribute, at the
very least, to the world of education. This contribution pertains specifically
to the intricacies of the teaching and learning process. The aim is to
establish a wise and compassionate educational approach that ultimately leads
to the success of the educational realm, especially when faced with extreme and
critical challenges.
This writing is certainly not the
only one that addresses educational issues related to the prohibition of
adultery. There have been other writings that delve into education and the
messages regarding the prohibition of adultery. From the perspective of the
prohibition of adultery, for instance, there's the article titled "Tarbawi
Interpretation Perspective on the Prohibition of Approaching Adultery" by
Fatih. Fatih primarily focuses on revealing behaviors that could lead to
adultery, such as seclusion, overly intimate relationships, indecent speech,
pornography, and explicit sexual content.
Furthermore, there's the article
by Budi Kisworo titled "Adultery in Theological and Sociological
Studies." This piece delves deeper into adultery from the standpoint of
the prohibitions outlined in both the Quran and Hadith. It also sheds light on
the dangers of adultery and its social impacts within society.
Another independent article,
written by M. Taufik, addresses behaviors to avoid adultery. This article
concentrates on highlighting behaviors that can lead individuals towards
committing adultery. It discusses the legal consequences for both those who are
married and those who are not, as well as exploring the moral message about the
dangers of adultery in modern society.
Next, Ishak wrote about the issue of adultery with the
title "The Contribution of Zina Offense to the Reform of Indonesian
Criminal Law." In this writing, Ishak focuses more on the purpose of the
punishment for adultery (to deter individuals from committing it), which
includes the heavy Hudud punishment. However, in this context, this type of punishment
has not been incorporated into Indonesian criminal law. According to him,
criminal law should include the elements of the punishment for adultery and
incorporate the weight of Islamic law (Hudud) to create a sense of deterrence
and fear among those who might consider engaging in such acts, thus dissuading
them from committing the offense.
On the other hand, Ridlo Riyadi wrote a journal titled
"Zina According to Ali Ash Shbuni in Tafsir Sofwatu Tafasir." This
journal elaborates on the negative effects and significant wisdom behind
prohibiting immoral acts. For Ash-Shabuni, his interpretation is primarily
derived from the Quran and Sunnah with the goal of fostering justice in
society, guiding it toward a divine society, and creating individuals and a
community that are a source of mercy for the worlds. This idea aligns with
Khalaf's explanation of preserving the five essential aspects of life:
religion, life, honor, soul, and wealth.
Moving on to prior educational literature that is
aligned with my writing, one example is the article "The Importance of
Teacher-Student Bond in the Perspective of Sufism" written by Irham
Yuwanamu. This article mainly discusses the necessity for a teacher to
establish a connection with students, not only on the surface but also on a
spiritual level. Establishing a spiritual connection guides honest and open
behavior and creates a space for students to confide in their teacher.
Ultimately, this approach leads to optimal teaching and education outcomes for
the students involved.
According to Irham, a recurring failure in the
education realm is the lack of spiritually oriented approaches by educators.
Teachers often focus on transferring pragmatic and instantaneous knowledge,
which leaves students feeling spiritually parched and thirsty.
Additionally, M. Dahlan wrote about "Gentle
Communication in Hadith Studies." This piece delves into the effectiveness
of communication conducted with gentleness, as well as the failure of
communication executed harshly and impolitely. Effective and considerate
communication significantly impacts the creation of positive relationships,
well-coordinated interactions, and the successful conveyance of information to
the intended recipients. Communication is an effort made by an individual to
convey understanding, share information, or deliver messages to others. It
involves sending messages, choosing means or media, message reception,
response, and the resulting effect or influence to change attitudes, behaviors,
or opinions, whether through spoken words or various media.
METHOD
The position of my
writing revolves around examining the philosophical aspects of education
embedded within the hadith that prohibits adultery. This is observed when the
Prophet was approached by a young man who seemingly had a very strong sexual
drive, had an affinity for the Prophet and Islam, yet requested permission to
continue committing adultery. What kind of approach did the Prophet employ in
his dialogue with the young man that managed to halt his desire for adultery
sincerely and prompted him to reflect, leading him to willingly abandon
adultery forever? How did the Prophet's counsel resonate with the young man in
a way that he didn't feel coerced but rather genuinely inclined to adhere to
the advice given by the Prophet? This is the essence of the exploration in my
writing.
RESULTS AND DISCUSSION
Its mean :
From Abu Umamah: A young man approached Prophet Muhammad (peace be upon
him) and said, "O Messenger of Allah, permit me to commit adultery."
People came to him and tried to stop him, saying, "Be silent!" The
Prophet Muhammad (peace be upon him) said, "Come closer." The young
man came closer and sat down. Then, Prophet Muhammad (peace be upon him) said,
"Do you like it for someone else to commit adultery with your
mother?" The young man replied, "No, by Allah, O Messenger of Allah.
May Allah make me your ransom." The Prophet said, "People also do not
like it for their mothers to be involved in adultery." Prophet Muhammad (peace be upon
him) continued, "Do you like it for someone else to commit adultery with
your daughter?" Again, the young man replied, "No, by Allah, O
Messenger of Allah. May Allah make me your ransom." The Prophet said,
"People also do not like it for their daughters to be involved in
adultery." ... Then, Prophet Muhammad (peace be upon him) placed his hand
on the young man and prayed.
"O Allah!
Forgive his sins, cleanse his heart, and protect his chastity." After
that, the young man never looked at anything of that nature again.
1. Internalization
Process in Education
The mentioned
hadith provides us with a significant portrayal of profound teachings and
invaluable education. The process of education fundamentally involves the
interaction between the educator and the learner. Both from the educator's
perspective and the educated (learner's) perspective, this interaction can be
categorized into four types. First, there's the intimidating meeting among the
learners or the tedious encounter from the educator's viewpoint (teachers,
instructors, scholars). This scenario emerges when the learners do not gain
"something valuable, meaningful, or something new" from the
encounter, while the educators consider it as an unpleasant burden and dull
task.
Secondly, there's
the unimpressive meeting, as it doesn't surpass the demands of roles and
routines. This occurs when both the learners and educators perceive the meeting
as a mere consequence of their daily roles and responsibilities.
Thirdly, there's
the enjoyable and impressive meeting, constrained within the context of
learning space and time. This situation evolves when both learners and
educators feel content, motivated, and each gains something valuable and
meaningful. Hence, this type of encounter can be categorized as a professional
meeting.
Lastly, there's the
exhilarating meeting that transcends the boundaries of learning space and time.
This situation arises when learners and educators are not only motivated and
content, but also view the meeting as a professional activity imbued with
worship, sincerity, or dedication. (Jailani, 2013, p. 101).
2. Education with Gentleness
Examining the mentioned hadith, when the young man approached Prophet
Muhammad (peace be upon him) and sought permission to commit adultery, the
companions gathered and sternly told him to "Be silent" or
"Stop!" Most of the companions were displaying anger towards the
young man.
However, the way Prophet Muhammad (peace be upon him) dealt with the
young man was quite different. He requested the young man to come closer and
sit with him. This phenomenon can be interpreted as a lesson in the Prophet's
method of educating young individuals, or humanity in general, with gentleness
while maintaining closeness and familiarity.
It's unimaginable to think what would have happened if only the reactions
of the companions were considered. Their stern words and disapproving
expressions towards the young man might have caused him to flee and develop
negative feelings towards Islam.
In relation to gentleness, Gede Prama in Syharan Jaelani explains a
captivating illustration: every individual possesses two curved lines, and
these two curves hold a remarkably powerful yet often unnoticed impact on human
behavior. The first curved line possesses a positive strength that is capable
of straightening what's crooked, uniting what's separated and fragmented,
rebuilding what's collapsed and shattered, and reconnecting what's severed or
broken.
Conversely, the second curved line holds a negative (malicious) strength
capable of distorting what's straight, demolishing what's solid, severing and
breaking what's connected. The first curved line can be embodied through smiles
and gentleness, while the second curved line embodies mockery, cynicism, envy,
and jealousy. (Jailani, 2013, p. 102).
In connection with the theory of curved lines, it's evident that Prophet
Muhammad (peace be upon him) clearly employed the first curved line. It's
widely known that he was a person who easily smiled at everyone; he even
mentioned that a smile is a form of charity.
Furthermore, another aspect of Prophet Muhammad's approach was his gentle
demeanor towards anyone. This quality has the ability to rectify or straighten
behaviors that are crooked or not virtuous. As stated in a hadith narrated by
Imam Bukhari, the Prophet said, "O Aisha, indeed Allah is Gentle and He
loves gentleness in all matters." (Sheikh Abdul Muhsin Bin Hamd Al-�Abbad
Al-Badr, 2020, p. 2).
Gentleness in preaching and teaching is one of the most crucial tactics.
It is highly likely that a person would flee haphazardly and not pay heed to
Islamic preaching if it is delivered harshly, sporadically, and sadistically.
As Allah states in Surah Ali Imran (3:159):
Its Mean
:
"So by mercy from Allah, [O Muhammad], you were lenient with them.
And if you had been rude [in speech] and harsh in heart, they would have
disbanded from about you. So pardon them and ask forgiveness for them and
consult them in the matter. And when you have decided, then rely upon Allah.
Indeed, Allah loves those who rely [upon Him]." (Quran, Surah Ali Imran,
3:159)
Referring to the above-mentioned verse, it is clear how the Prophet
employed an approach of gentleness and a friendly demeanor, rather than a harsh
and cruel tone, even when he was addressing a young man who was explicitly
seeking permission to commit a major transgression, namely adultery.
3. Education through Closeness or
Familiarity
Next, Prophet Muhammad's approach of inviting the young man who sought
permission to commit adultery to come closer reflects his qorib (close) and
akarib (familiar) nature. He did not maintain distance or distance himself from
the young man. According to Sheikh Khaled Bentonous, as mentioned in Irham, the
closeness of a teacher to a student is not solely influenced by physical
proximity, as the physical aspect only involves space and time. A teacher
possesses a strong inner closeness to a student, leading to the understanding
that at certain times, the teacher is an educator and at other times, an
ordinary person (Irham Yuwanamu, n.d., p. 3).
In this regard, Prophet Muhammad demonstrated qorib not only in physical
proximity but also in inner closeness, in order to understand the turbulent
emotions of sexual desire that arise during a young man's puberty. Inner
closeness and connection involve complex factors including reasoning and
belief. Thus, the closeness between an instructor or teacher and a student will
determine the student's progress and existence (Irham Yuwanamu, n.d., p. 5).
The fiduciary theory posited by Talcott Parsons (1978:12), as explained
by Sudjarwo, highlights that social interaction can foster familiarity and
proximity, leading to a higher level of intimacy between social participants.
This results in open attitudes towards mutual understanding and empathy.
Empathy, as emphasized, enables one to sense what others feel, marking a higher
level of social process through social interaction (Sudjarwo, n.d., p. 5).
Prophet Muhammad's instruction to come closer and sit down with the young
man would likely encourage an open, sincere, and receptive attitude from the
young man, allowing him to understand and internalize Prophet Muhammad's
teachings regarding the prohibition of adultery.
Prophet Muhammad's intimate approach towards the young man seeking
permission for adultery goes beyond what Tallcot Parsons theorized about the
scope of social interaction. Prophet Muhammad's approach exceeds the bounds of
ordinary social interaction, as he aimed for the young man (desiring adultery)
to come as close as possible to him.
4. Education through Parables or Analogies
Subsequently, Prophet Muhammad employed
a method of parables or analogies in his discourse. He asked, "Do you like
someone else to commit adultery with your mother?" The young man replied,
"Absolutely not, O Messenger of Allah." The Prophet then stated that
similarly, people would not like it if someone committed adultery with their
mothers. He continued by asking, "Do you like it if someone commits
adultery with your daughter?" The young man responded, "Certainly
not, O Messenger of Allah." Prophet Muhammad then explained that likewise,
people would not want their daughters to be subjected to adultery.
This portion of the hadith regarding the
prohibition of adultery illustrates an educational approach through the use of
parables or analogies. This method was employed multiple times in the dialogue
with the young man. Eventually, the young man came to his senses and realized
the gravity and wickedness of the act of adultery.
Upon closer examination, the parable or
analogy method reveals several advantages that could be employed by educators.
Some of these advantages include:
1) Enhanced Comprehension : The parable or
analogy method is better able to help students or learners understand because
it tends to provide concrete comparisons that are both physical and emotionally
relatable.
2) Implicit Meanings Unveiled : The parable
method stimulates implicit meanings within a message, education, or directive
to an individual. Through parables or analogies, explicit messages can be drawn
from the most profound implicit meanings.
3) Motivation for Emulation or Rejection :
Parables or analogies have the power to stimulate motivation in learners to
either emulate the positive (good analogy) or reject the negative (bad analogy)
behavior. (Habiba, 2009, p. 2)
Before the introduction of a parable, learners might have shown little
enthusiasm, but with the use of parables or analogies, their hearts and souls
are more awakened to internalize the message contained within the analogy.
It is evident that the young man who initially sought permission for
adultery was deeply impacted by the analogy provided by Prophet Muhammad:
"What if someone were to commit adultery with your daughter?" The
analogy struck a chord with the young man to the extent that he firmly replied
that he would dislike it if the same were to happen to his mother and daughter.
In the context of the prohibition of adultery as presented in the hadith,
Prophet Muhammad's dialogue with the young man seeking permission for adultery
contains an implied message of strict prohibition, emphasizing that adultery is
unequivocally forbidden by the religion. The Prophet's advice, approach of
getting close to the young man, use of analogies, and other methods in the
extended dialogue all reinforce the core message that adultery is prohibited.
5. Education with Tough Love
A highly complex approach involving a
combination of love, sympathy, and closeness (qorib or intimate connection)
towards the young man can be categorized as the "tough love"
approach. This approach blends love and firmness. According to Diah Mahmudah, a
psychologist, in an interview with Kumparan newspaper, this approach should be
applied in the education of pubescent children or young adults. The key to
proper implementation of Tough Love, according to her, is to execute it with
genuine love, sincerity, and empathy, ensuring that no one is hurt in the
process. (Diah Mahmudah, 2019, p. 3)
It is evident that the Prophet's
attitude towards the young man who initially sought permission for adultery was
characterized by love, sincerity in delivering his message (advice), and
empathy. Through this approach, the Prophet's cumulative interactions with the
young man (who initially sought permission for adultery) reached deep into the
innermost depths of the soul without causing harm to the young man's desires.
This aligns with what Dyah refers to as "Tough Love."
It can be seen from
the historical account recorded in the hadith text that the young man,
willingly and with a sense of repentance, came to realize the gravity of the
act of adultery. Without his feelings being hurt, the young man sincerely
accepted the lesson from the Prophet about the wrongdoing of adultery. He even
swore to distance himself from it permanently. The hadith goes on to tell that
after this incident (the dialogue and advice from the Prophet), 
�which means the young man did not cast
his gaze towards anything (women).
CONCLUSION
Starting from this
simple writing, it can be concluded to some extent that the dialogue between
the young man with a relatively high sexual desire and Prophet Muhammad (peace
be upon him) contains the philosophical aspects of a great educational and instructional
method. Additionally, the content of the hadith carries significant wisdom
regarding the prohibition of adultery, which is categorized as a major sin.
The educational and
instructional methods embedded in the hadith prohibiting adultery that can be
analyzed include:
Firstly, the importance
of a love-based education which can be technically elaborated. The method of
gentleness (layyinah) employed by the Prophet in providing advice, teaching,
and education on the prohibition of adultery.
Secondly, the method of
closeness and familiarity (qorib) that the Prophet used, not creating distance
between the teacher (Prophet) and the subject of instruction (the young man).
This is evident in the hadith where the Prophet requested the young man to come
closer. Although at that moment, some companions were angry and some ignored
(neglected) the situation due to the young man's behavior.
Thirdly, it's evident
that the Prophet employed the method of analogy or comparison (tamsil or
perumpamaan). This is clear when the Prophet presented scenarios, such as
imagining if one's mother or daughter was involved in adultery. These analogies
deeply resonated within the hearts.
Fourthly, the young man
was approached using the method of "tough love" or combining love and
firmness. Love in terms of the sentiment and attitude displayed by the Prophet
towards the young man did not show any annoyance, frustration, or disdain,
unlike the reactions of some companions when the young man initially
approached. Yet, the Prophet once again extended a touch of love and compassion
to the heart and soul.
Firmness, in this
context, indicates that the Prophet consistently conveyed moral and theological
messages that adultery is a grave sin strictly prohibited by Islamic law.
Throughout the dialogue, the Prophet maintained his stance that adultery cannot
be tolerated or minimized under any circumstances; it is prohibited and firmly
discouraged..
REFERENCES
Diah Mahmudah. (2019, Agustus). Tough Love: Menunjukkan Kasih Sayang dengan
Ketegasan. kumparan. https://kumparan.com/temali/tough-love-menunjukkan-kasih-
sayang-dengan-ketegasan-1rcnefj0mFg
Habiba, W. (2009, April 2). New Life: METODE TAMSIL. New Life. http://wanna-
habiba.blogspot.com/2009/04/metode-tamsil.html
Irham Yuwanamu. (n.d.). Pentingnya Kedekatan Guru dan Murid: Tinjauan Ilmu
Tasawuf.
Purisdiki. Retrieved May 26, 2021, from
http://www.purisdiki.or.id/2018/12/pentingnya-kedekatan-guru-dan-murid.html
Jailani, M. S. (2013). Kasih Sayang Dan Kelembutan Dalam Pendidikan.
Al-Fikrah: Jurnal Kependidikan Islam IAIN Sulthan Thaha Saifuddin, 4, 56476.
Kisworo, B. (n.d.). Zina Dalam Kajian Teologis Dan Sosiologis. 24.\
Sudjarwo. (n.d.). Jurnal Pendidikan Volume 1.2/INTERAKSI SOSIAL ANTARA GURU
DENGAN MURID DALAM KEGIATAN KURIKULER DAN KAITANNYA DENGAN PENINGKATAN PRESTASI
BELAJAR. Retrieved May 26, 2021, fromhttp://simpen.lppm.ut.ac.id/htmpublikasi/12sudjarwo.htm
Syaikh Abdul Muhsin Bin Hamd Al-�Abbad Al-Badr. (2020). Berkasih Sayang Dan
Lemah Lembut | Almanhaj. https://almanhaj.or.id/3195-berkasih-sayang-dan-lemah-
lembut.html
Yazid bin �Abdul Qadir Jawwas. (2020, January 23). Zina, Bahaya Dosa Dan
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the authors. Submitted for possible open access publication under the terms
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