Download Spiritual Intelligence Forming Ulul Albab`s

ISSN 2289-8506
Global Journal of Business and Social Science Review
journal homepage: www.gjbssr.org
GJBSSR, Vol. 4(1), October - December 2015: 390-400
Spiritual Intelligence Forming Ulul Albab’s Personality*
Elmi Bin Baharuddin1*, Zainab Binti Ismail2
1
Phd. Senior Lecturer, Kolej Universiti Poly-Tech MARA, 56100, Kuala Lumpur, Malaysia
2
Phd. Professor Islamic Studies, Universiti Kebangsaan Malaysia, 43600, Bangi, Malaysia
ABSTRACT
Objective – Spiritual intelligence is intelligence that is capable of producing Muslim personality. It
aims to maintain a good relationship with God, fellow human beings and nature. This study aims to
clarify the role of spiritual intelligence information of ulul albab personality.
Methodology/Technique – The methodology is content analysis with a qualitative approach. This
study emphasized the establishment of an inductive theory.
Findings – This study found that there are eight roles of spiritual intelligence in ulul albab personality.
Novelty – Ulul albab personality is also known as Muslims’ personalities.
Type of Paper: Conceptual
Keywords: Spiritual intelligence, ulul albab, personality, Muslim’ personality.
__________________________________________________________________________________
1. Introduction
Personality from Islamic perspective is referred to the character or behavior (Shahabuddin &
Rohizani 2007). They explained that there are three obstacles in forming the personality of
forgetfulness, weakness in inner strength and person’s desire. According to Allport (1961)
describes personality as a dynamic organization that deals with psychophysical system within
the individual that will determine specific adaptations to the environment.
According to Mohd Salleh (1994) and Azlina (2009), the word personality which refers to
someone’s exterior characteristics including their way of thinking, behavior and emotions.
Meanwhile, according to Eysenck (1970), personality from the aspect of way of thinking proves
that a person has the stability in their cognitive system. In addition, Abdul Aziz (2009) stated
that personality from behavioral aspects shows the existence someone will have some sort of
defense mechanism within his body system. Miftah (1997) suggests that personality from the
aspect of emotional strength is related to one’s emotional stability.
*
Paper Info: Revised: September, 2015
Accepted: December, 2015
*
Corresponding author:
E-mail: [email protected]
Senior Lecturer: Faculty of Cognitive and Human Development, Kolej Universiti Poly-Tech
MARA Kuala Lumpur, Malaysia.
ISSN 2289-8506 © 2015 GATR Enterprise. All rights reserved.
Elmi Bin Baharuddin and Zainab Ismail
Meanwhile, ulul albab term is referring to those that using mind perfectly to study things in the
right perspective (Daniel, 2007). Ulul albab is also known as the Islamic generation that built
from various aspects of knowledge without separating them with al-Quran philosophy (Yahaya
& Azhar, 2007). In fact, Al-Quran describes ulul albab as people who have inner strength and
noble attitude. Elmi (2013) defined the term spiritual intelligence as similar with ulul albab.
There are various studies show relationship between spiritual intelligence and man’s inner
strength (Emmons, 2000; Genia, 2001; Schulte et al., 2002; Elmi, 2013; Elmi & Zainab, 2013;
Khosravi & Nikmanesh 2014; Kalala, 2015; and Elmi & Zainab 2015). However, the extent of
spiritual intelligence in building Muslim’s personality is unknown yet.
2. Research methodology
The methodology in this research was a qualitative approached using content analysis proposed
by Bordens and Abbott (2005) which describes the concept of theoretical studies without the
need for field studies. Those data included scientific literature library, journals, articles,
documents or visual relating to the concept ulul albab in the Quran and Hadith. This study was
focusing on the concept ulul albab in Islam. This study also requires the development of
knowledge that can be implemented in real life.
3. Literature review
A study conducted by Asmawati et al. (2014) found that 98.1% students (162) prefer lecturer
which have such personality; being fair and do not bias while teaching. Meanwhile, there are
four factors that influence personality; formation, trigger, changes and reinforcing (Ahmad
Amri, 2009). The term ‘personality’ is derived from Latin word "persona" which means "face
mask” (Jaafar, 2000). Personality symbolizing characteristics or traits that distinguish one
individual to another individual (Allport, 1961). These qualities are one of the factor that makes
a person attractive or favorable by the society (Trumble, 2008). According to Hall & Lindsey
(1957), personality is inner self of a person. Personality is also a dynamic concept that describes
growth and development throughout of an individual physiological systems (Linton, 1945)
obtained either through their own experience or general experience (Robbins, 2001) and always
consistent with each other (Lecky, 1945).
Personality is organizing all human beings at every stage of mental development (Ryckman,
2008). Meanwhile, Eysenck and Raymond (2000) says determined to a large extent by a person
genes. Mayer (2005) also says an individual’ s pattern of psychological, processes arising from
motives, feelings, thoughts and other major areas of psychological function. Personality is
divided into two definitions. First, it defined as contents of personality like thoughts, attitudes,
emotions, motives. Meanwhile, the second definition is individual external reaction that focuses
on the characteristics of human behavior as aggressive, proactive, spontaneous, assertive, shy
and others (Lindgren, 1969). Moreover, Carver and Scheier (2008) describes personality as a
“form of psychological traits and dynamic mechanism which organizes the inner self and affect
behavior, thoughts, feelings and one's interaction with the social environment around him".
Meanwhile, personality is defined as character or moral from Islamic perspective (Rashid,
2009). It is divided into two classifications; praiseworthy and reprehensible. Both types of
personality include two dimensions of the seen and unseen (Shahabuddin & Rohizani, 2007).
According to Haron Din (2000), personality is divided into two; Islamic personality based on
al-Quran and Sunnah, and philosophy personality based on thoughts ability of the human mind.
Islamic personality is absolutely sacred while philosophy personality is not sacred, not absolute
and not fixed. Personality is also a soul’s condition that influenced human to act without mind’s
consideration (Ibn Miskawayh, 1961). The definition of personality given by Ibn Miskawayh
above was agreed by al-Ghazali who stated that personality describes the state of the soul. An
involuntary act will derive easily from the soul. Personality that emerges from the good soul
and abide by the religious law, it is called a good personality. Meanwhile, bad actions that
appear from one's soul was called evil’s personality (al-Ghazali, 1975).
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Meanwhile, Hamka (1999) describes ulul albab as people who have smart intellectual and have
good manners. Ibn Manzur (1968) explained in Lisan al-Arab, the word albab derives from the
word lubb kull shay which means something deep; soul and reality. al-Maraghi (2001)
explained ulul albab as a person who have perfect manners. al-Zuhayli (1998) stated of ulul
albab as the right mind and righteous path. The study conducted by Elmi (2013) found that
intelligence spiritual forming ulul albab of personality. He explained that spiritual intelligence
is the human inner strength that comes from the spirit, hearts, feeling, soul, deep faith,
consistent practice based on the laws of God and good characteristics that form ulul albab
personality (Elmi, 2013).
4. Result
Results showed that spiritual intelligence forming ulul albab personality. Ulul albab personality
is a unique attitude, which have the ability to manage the knowledge of the Divine Law and
able to execute the laws of Allah in real life (Elmi, 2013). This is because Islam sees men with
high spiritual intelligence are those who have the inner strength and devoted themselves to God
with true piety. Meanwhile, Najati (1992) describes piety is restrained self from doing any sin
that Allah has prohibited and hold tightly Allah’s command.
According to the Al-Quran, this study found that individuals with higher spiritual intelligence
are that they are at the point al-nafs al-Mutmainnah (al-Qur'ān, al-Fajr 89: 27-28) and are known
as a personality ulul albab that is Muslim (al-Qur'ān, al-threat 6: 163), Mu'min (al -Qur'ān, alAnfal 8: 2), Muhsin (al-Qur'ān, al-Baqarah 2: 112), Muttaqin (al-Qur'ān, al-Baqarah 2: 2),
Muslihin (al-Qur 'ān, al-Anbiya' 21: 105), Mukhlisin (al-Qur'ān, al-Nasr 98: 5), muṣaddiq (alQur'ān, al-Saffat 37: 52) and Mushāhidin (al-Qur 'ān, al-Nisa '4: 135) (Elmi, 2013; Elmi &
Zainab 2013). In this case, the Hamka (1999) describes ulul albab as the mind intelligence and
polite manners. This shows the existence of domain of al-ruh, al-qalb, al-nafs al-aql, faith,
worship and morality in spiritual intelligence (Elmi, 2013) to produce ulul albab of personality.
Therefore, there are eight characteristics of ulul albab’s personality:
4.1 Muslim personality
Muslim personality will form a prosperous soul, safe, secure and peaceful. According to of alGhazali (2010) Muslim is those who submit themselves totally to God. It is stated in Al-An'am
(6), clause 163, which means:
No partner for Him and with that I am commanded, and I (among all my people) is
the first of (who submit to Allah and obey His commands).
According to the verse, Sayyid Qutb (2000) explained that Muslim have the perfect sincerity
and devoted every aspect of life till death totally to God. In other hand, according to the Prophet
Muhammad, Muslim have to perform six rights to others Muslim which are; greeting them
while meet, prayed upon request, give advice when asked, mentioned of al-Hamd Allah when
sneezing, visiting if they fall sick and when they died as recorded in the hadith narrated by
Muslim (Muslim, 2001):
From Abu Hurairah, Prophet Muhammad said: Muslim rights on other Muslims are
six: Some people ask; what is it, Messenger of Allah? The Prophet said: greeting
them while meet, prayed upon request, give advice when asked, mentioned of alHamd Allah when sneezing, visiting if they fall sick and when they died.
Al-Hashimi (2003) stated this Hadith shows six characteristics that need to exist in a
relationship between a Muslim by another Muslim. Briefly, someone that possess Muslim
personality is guarding the rights in relationship with God and fellow human rights in its
relations.
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4.2 Mu’min personality
Mu'min personality is someone who has the trust and confidence, without any doubt and
hesitation about the existence of God in the hearts, purposeful and intention (Sayyid Sabiq, w.y;
& Ibrahim, 1982). It is also able to trigger all the activities and behavior to implement the
principles of taqwa (al-Maydani, 1966; & al-Qaradawi 1977). Allah says in Surah al-Anfal (8),
verse 2, which means:
Verily those who believe that the (true) is that when they called the name of Allah
(and His attributes) befall them, and when recited to them His Signs they increase
their faith and their trust in their Lord surrender.
According to al-Razi (2000), this sentences describes the characteristics of believers in Islam.
Faith will not produce unless doing five things; fear of Allah and remember His greatness,
increased confidence when sees greatness signs of Allah, admit Allah's provision of good and
bad thing, cleanse the soul with prayers and pay the zakat solely in expecting the pleasure of
Allah. Prophet Muhammad also said in the Hadith narrated by al-Bukhari (al-Bukhari, 2000)
which means:
From Abu Hurairah, the Prophet said: The faith consists of 60 branches. And feeling
shy is one part of the branch of faith.
According to this hadith, Ibn Battāl (2000) explained that perfect faith is doing all the obligatory
worship in real life. Ibn Battāl also stated that feeling shy is one part of the branch of faith that
caused one’s to obey Allah’s command. Therefore, someone that have Mu’min personality will
feel shy to do any sin or actions that contradict with Islamic teachings.
4.3 Muhsin personality
Muhsin personality is a character of someone that loves good things (Mohd. Nasir & Ibrahim,
2011). Allah says in Surah al-Baqarah (2), verse 112 which means;
Yes, but whoever submits his face (himself) to Allah (i.e. follows Allah's Religion
of Islamic Monotheism) and he is a Muhsin (good-doer i.e. performs good deeds
totally for Allah's sake only without any show off or to gain praise or fame, etc.,
and in accordance with theSunnah of Allah's Messenger Muhammad Peace be upon
him) then his reward is with his Lord (Allah), on such shall be no fear, nor shall
they grieve.
According to Sayyid Qutb (2000) the word Muhsin in verse 112, surah al-Baqarah (2) is
referring to characteristic of Muslim that totally submit themselves with heart and practice.
Meanwhile, al-Rāzi (2000) explained that Muhsin personality requires sincerity in practice to
ensure their deeds is acceptable and being rewarded by Allah. Allah says in Surah al-Baqarah
(2), verse 195 which means:
And spend in the Cause of Allah (i.e. Jihad of all kinds, etc.) and do not throw
yourselves into destruction (by not spending your wealth in the Cause of Allah),
and do good. Truly, Allah loves Al-Muhsinun (the good-doers).
According to al-Rāzi (2000), the order of doing good is an obligatory thing in Islamic teaching
such as giving charity to poor people. Meanwhile, according to Sayyid Qutb (2000), Muhsin is
the highest level of faith. It is to worship Allah as if you are seeing Him. While you do not see
Him, He truly sees you. Therefore, a Muhsen does his/her best to say and do only what pleases
God and conforms to His commands. This is the level of righteousness, the level of perfection,
the level of doing and saying the ultimate good, the level of I'hsan. Prophet Muhammad
describes Muhsin personality in Muslim hadith (2001) which means;
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On the authority of Umar Al-Khattab, who said: One day while we were sitting with
the Messenger of Allah (i.e. Prophet Muhammed), there appeared before us a man
whose clothes were exceedingly white and whose hair was exceedingly black… He
said: Then, tell me about I'hsan. He (the Prophet) said: It is to worship Allah as if
you are seeing him, and while you see Him not yet truly He sees you.
According to al-Nadwi (1987) explained the meaning of al-ihsan in this hadith is a quality of
self-confidence regarding the feeling of God’s existence in every single minute. Zakaria (2001)
also stated ihsan is quality of doing deeds with feeling Allah is watching them every time. In
summary, Muhsin personality is a character of doing good either to God, human or other
creatures. Thus, to obtain spiritual intelligence, human need to adopt Muhsin personality in
their life.
4.4 Muttaqin personality
Muttaqin personality is the pious and righteous persons who fear Allah much than fear to others.
According to Hamka (1999), the word Muttaqin is derived from Arabic root word which is
wau, qaf and ya means abstain self from all kinds of sins and evil deeds which He has forbidden.
Meanwhile, Mohd. Nasir & Ibrahim (2011) explained Muttaqin personality comprise all the
good manners include having strong beliefs, patience, honorable, truthful, moderate, and
forgive others mistake. Allah says in Surah al-Baqarah (2) verse 2, which means:
This is the Book (the Qur'an), whereof there is no doubt, a guidance to those who are AlMuttaqun [the pious and righteous persons who fear Allah much (abstain from all kinds of
sins and evil deeds which He has forbidden) and love Allah much (perform all kinds of good
deeds which He has ordained)]
According to Sayyid Qutb (2000), muttaqin personality is characterized as people that
have sensitive feeling and always be careful in practice daily life. Meanwhile, al-Marāghi
(2001) said that word Muttaqin is derived from ittiqa which means limitation. al-Rāzi (2000)
also said that righteous person is those who leave the hearts of all impurities and bad deeds by
doing righteous deeds. Prophet has said in Hadith narrated by Muslim that good thought to God
will bring forgiveness and piety. It is the Hadith narrated by Muslim which means:
From Abu Hurairah: Prophet Muhammad says Allah said: I lie on my servants
thought. I was with them if they remember me.
According to al-Nawāwi (1998), this Hadis shows righteousness is a process to seek
forgiveness and to ask repentance. Muslims that always remembering Allah will get blessing,
guidance and protection. Therefore, a positive thought towards Allah will bring benefits to
them. Thus, Muttaqin domain will produce people who always surrender and pleased with the
provisions of God to them. In summary, Muttaqin personality is Muslim who is wary of himself
with soul, feelings, spirit, faith and common sense in order to avoid wrath of God. Besides, the
muttaqin will get sustenance and a place of honor in the sight of God. They also consistent in
practicing Allah’s commands toward self, family, society and country. Thus, people that always
obey Allah’s commands every time are characterized as Muttaqin personality.
4.5 Muslihin personality
Muslihin personality is are characteristic for someone who has the attitude and behavior of
always doing good deeds in the sight of God, maintain the laws of Allah and fear Him. Allah
says in Surah al-Anbiya' (21), verse 105, which means:
And indeed We have written in Zabur (Psalms) [i.e. all the revealed Holy Books
the Taurat (Torah), the Injeel (Gospel), the Qur'an] after (We have already written
in) Al-Lauh Al-Mahfuz (the Book, that is in the heaven with Allah), that My
righteous slaves shall inherit the land (i.e. the land of Paradise).
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According to Sayyid Qutb (2000), Muslih personality in this verse is referring to people that
combine beliefs and good deeds in real life. Thus, Muslim’s believer will definitely do
righteous deeds, maintain the prosperity of the earth and carry out tasks as a vicegerent in the
best possible. Sayyid Qutb also said, task of vicegerent is to develop and improve human being,
using the treasury and possible sources that are stored in earth, benefit all the wealth according
to the Islamic teachings. Prophet Muhammad also said in a Hadith narrated by al-Bukhāri
(2000) regarding the rewards provided to the righteous slave, which means;
From Abu Hurairah, Prophet Muhammad said; Allah said; I prepared for my
righteous servant something that has never been seen by the eye, no ear has heard
and never expect in the heart.
According to Ibn Hajar (2000), this Hadith explained about the Prophet Musa that asking from
Allah regarding the rewards that will provide to Paradise people. All the rewards are beyond
human’s expectation. Besides, the other characteristics of righteous servant pray for other
people when sneezing as mentioned in Hadith narrated by al-Bukhari (2000) which means:
From Abu Hurairah, Prophet Muhammad said: When someone of you sneezes, let
him say: al-Hamd Allah. Say to your brother or your friend: May you be blessed by
Allah. But when he said: May you be blessed by Allah, say May you be guided and
facilitated by Allah.
This hadith indicates characteristic of people with Muslihin personality. Based on this hadith,
Ibn Hajar (2000) said when someone sneezes and he says al-Hamd Allah, then those who hear
it have to pray for one who sneezed with mercy and love of God. According to Ibn Hajar again,
the righteous servant are the ones who are always praising God in any situation and time. Praise
to Allah will have mercy and His love while seeking guidance from Allah will have access in
all affairs. Assistance from God is symbolized human weakness and need a force that can help
in situations of difficulty and hardship. Briefly, someone who has Muslihin personality is
someone who is always doing good deeds in the sight of Allah, preserve law of God and fear
Him. In this case, people who have Muslihin personality is a person who always gets the mercy
of Allah and God’s pleasure in all things. Thus, Muslihin personality is characteristic of
individuals who have spiritual intelligence according to Islam.
4.6 Muhklisin personality
Mukhlisin personality is someone who has the attitude and behavior that is always sincere.
According to al-Ghazali (2010), is a sincere act of clean, pure and sincere. While Amahzun
(2003) stated sincerity is an attitude and behavior that can distinguish between Tawheed and
shirk well practice to heart. Al-Nawawi (1989) stated sincere solely because God is divided
into three categories: (1) create the fear of God; (2) to get rewards in heaven; and (3) because
of the embarrassment to God. Regard with this Mukhlisin personality, Allah says in Surah alBayyinah (98), verse 5, which means;
And they were commanded not, but that they should worship Allah, and worship
none but Him Alone (abstaining from ascribing partners to Him), and perform AsSalat (Iqamat-as-Salat) and give Zakat: and that is the right religion.
According to al-Razi (2000), verse 5 of the surah al-Bayyinah (98) has a relationship with
people who are sincere. That sincere person will not change his heart when other people praise
and revile him when he was doing something solely because hoping Allah’s pleasure. In fact,
deeds performed from beginning to end solely because God will always be pleased to produce
a heart that surrender to Him. Moreover, the Prophet has said in the Hadith narrated by alBukhari (2000), meaning:
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Umar ibn al-Khattab has said on the pulpit: I heard the Messenger of Allah said:
Verily deeds it starts with intention. And everything gets what is intended.
According to al-Nawawi (1989), this hadith indicates the intention is a movement of heart to
seek the pleasure of Allah and express feelings of submission and obedience to His
commandments. Thus, the intention plays a role in the formation of sincerity in a person. People
who are sincerity in charity will have a vision and a mission to do something. Additionally,
sincerity is very important in the formation of people with the direction in doing any matter.
Each practice is to consider as worship if done solely because of Allah. People that have the
determination to do something would be able to move the matter with the help of Allah. Thus,
with the right intentions, Allah will produce people who have sincerity and pleased with
everything that has been determined by Him. In short we can say that a person with a Mukhlisin
personality is someone who does not hopes any consideration of Allah except what pleases
Him. In this case, people who have Mukhlisin personality is the person who is always doing
something with the intention for Allah alone. Mukhlisin personality is characteristic of
individuals who have spiritual intelligence, according to Islam.
4.7 Muṣaddiqin personality
Muṣaddiq personality is characterized as the attitude and behavior that are always right in the
sight of God. According to Sáliba (1971), the right word is the truth of a news with two
conditions which coincided; local situation and coincided with the added confidence. Amahzun
(2003) stipulates that the right people are those whose deeds affect him in any situation. He
stated that Saiyidina Abu Bakr al-Siddiq is an example of individuals who have a muṣaddiq
personality. This is because he agreed anything that comes out from Prophet as truth, including
Isra’ and Mikraj. Regard with this muṣaddiq personality, Allah says in Surah al-Saffat (37)
verse 52 means:
Who used to say: "Are you among those who believe (in resurrection after death).
According to al-Qurtubi (1996), the word Siddiq is referring to the truth of the resurrection day.
People who believe in God will admit the existence of the Day of Judgment as to provide justice
to all men with the due reward of good deeds and bad deeds. Prophet has said in the Hadith
narrated by al-Bukhari (2000) which means:
Abdullah, the Prophet has said: honesty leads to goodness and kindness will lead to
heaven. A person is said to be honest so that he can be trusted. And tell a lie give a
lead to sin. Sinful guide the hell. Any man who wants to lie will be written liar when
he tells a lie.
Ibn Hajar (2000) and al-Hashimi (2003) states that people who are honest and sincere will be
written on the side of God as Siddiq. As siddiq were those who work faithfully and approaching
the guidance of Allah. In other words, people who have muṣaddiq personality is a person who
has no doubt and no prejudice to the law of God. Thus, the truth will produce people in alSiddiq level that got recognition from Allah. In summary, muṣaddiq personality is someone
who always allow the law of God and always get blessed from God in all matters. Muṣaddiqin
personality are characteristic of individuals who have spiritual intelligence, according to Islam.
4.8 Mushāhidin personality
Mushāhidin personality is someone that always makes God as a witness in every deed.
According to al-Nawawi (1989) mushāhidin is to testify God in the religious practices to be
more accountable either alone or in front others. Man who testifying Allah as God will see the
truth of Islam. They will act and behave in accordance with the teachings of the Quran and alSunnah. Allah says in Surah al-Nisa '(4), section 135, which means:
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O you who believe! Stand out firmly for justice, as witnesses to Allah, even though
it be against yourselves, or your parents, or your kin, be he rich or poor, Allah is a
Better Protector to both (than you). So follow not the lusts (of your hearts), lest you
may avoid justice, and if you distort your witness or refuse to give it, verily, Allah
is Ever Well-Acquainted with what you do.
According to al-Razi (2000) the word shuhada' in verse 135, al-Nisa' is referring to the people
that testifying God by doing all the commands. Meanwhile, Hamka (1999) said the term
Mushahidin refer to the witness of the truth and justice. Prophet Muhammad said in a Hadith
narrated by al-Bukhaari (2000), which means:
From Abu Hurairah. The Messenger of Allah said: There are five kinds of people
who were martyred; which due to an outbreak of cholera (cholera), abdominal pain,
lost, overwritten landslides and died in the war of Allah.
In the context of this hadith, Ibn Hajar (2000) stated that martyrdom is Allah and the angels are
being witnesses to the selected people to be rewarded with paradise. The angels watched the
sequel and Allah saw them in good faith and sincerity, then they called martyrdom. According
to Ibn Hajar again, there are five martyred, four are martyr afterlife and one martyr world.
Martyrs world's is died in war due to uphold Islamic syariah. In short, we can say that a person
with a Mushāhidin personality is someone who always think with the heart and feel with the
testimony of God. People who have Mushāhidin personality are the ones who always get reward
from Allah. Mushāhidin personality are characteristic of individuals who have spiritual
intelligence, according to Islam.
5. Conclusion
Spiritual intelligence is the human inner strength that comes from the soul, the heart, the
feeling, soul, deep faith, consistent practice based on the laws of God. In addition, the noble
character as well as maintain a good relationship with God and human relations will shape the
ulul albab personality. This is because Islamic spiritual intelligence is based on the domain of
spiritual intelligence that al-ruh, al-qalb al-nafs al-aql, faith, worship and morality. The
implications of having all the spiritual intelligence in a person's will make up the ulul albab’s
personality, which are Muslim, Mu'min, Muhsin, Muttaqin, Muslihin, Mukhlisin, Muṣaddiq
and Mushāhidin.
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