IRLA | The Islamic principle of promoting mercy to all mankind (Islam rahmatan lil alamin), as an institution, determines a lifestyle using standards written in Qur’an. The standards must be used by Muslims so that their Islamic practices in all fields they strive for are in accordance with Al-Qur’an.
In order not to go the wrong way so that they are successful in their struggle, they must use management, especially strategic management which examines basic decisions to achieve the goals of the institution. The basic principles of Islam rahmatan lil alamin (IRLA) should be applied at least: the goal, vision, mission, and programs.
The Goal of Islam Rahmatan lil- ‘Alamin
The goal of IRLA, as the author states in IBTimes.ID, can be found in al-Anbiya, 21: 107 which defines Islam as a religion promoting mercy to the universe, rahmatan (rahmah) lil ‘alamin. Rahmah is riiqqah taqtadli al-ihsan ila al-marhum, tender feeling (love) that encourages us to spread real kindness to the loved one.
Based on this definition, Islam was revealed by Allah to the final prophet, Muhammad, to actualize the real kindness to all creatures. The real kindness in the most general definition is a good life stated in an-Nahl, 16:97 as hayah thayyibah and can only be realized by good deeds and becoming a believer (mukmin).
In the interpretation of the senior companion (sahabah), hayah thayyibah involves three criteria: halal sustenance (in one of Ibn Abbas interpretations), qana’ah/contentment (Ali ibn Abi Thalib), and happiness (Ibn Abbas in his other interpretation).
These senior companion’s interpretations are in accordance with faith and good deeds mentioned in al-Baqarah, 2:62 and become criteria of hayah thayyibah taught by the Qur’an:
1. lahum ajruhum ‘inda rabbihim (prosper in prosperity/ ar-rafahiyyah kulluha)
2. wa la khaufun ‘alaihim (peace in peace / as-salamu kulluha); and
3. wa la hum yahzanun (Blissful/ as-sa’adatu kulluha) in this world and in the hereafter.
The Vision of Islam Rahmatan lil ‘Alamin
The vision of IRLA is implied in Ali Imran, 3:139 which asserts that Muslims are the highest society; the famous hadith narrated by ad-Daraquthni from ‘Aidz ibn ‘Amr (also Umar ibn Khattab) emphasizes that Islam is an excellent religion and can’t be surpassed (al-Islam ya’lu wa la yu’la ‘alaih).
Based on these Qur’an verses and hadith and by noticing the goal, it can be formulated that the vision of IRLA is, “The realization of people who excel in creating a prosperous life, as peaceful as possible and as happy as possible (hayah thayyibah) for all in this world and the hereafter.”
The Mission of Islam Rahmatan lil ‘Alamin
The mission of IRLA is in accordance with the mission of the prophet Muhammad, and the previous prophets, which is repeated over and over in the Qur’an as basyir (mubassyir) and nadzir (mundzir).
Basyir is formed from Bisyarah (busyra) which means good news (Al Ashfahani, t.t.: 45), and nadzir is formed from nadzr which means conveying something and advising caution against it (Ibn Mandhur, 1997: V, 201) as well as scaring (Al-Ashfahani, t.t.: 508).
Based on that, the mission of IRLA is to deliver good news as well as cautions towards society about everything to watch out for in realizing hayah thayyibah.
Moreover, in the Holy Qur’an there are illustrations about winds mentioned as busyr (good news) and mubasysyir (spreader of the good news) with their great benefits (al-Furqan, 25: 48); ar-Rum, 30: 46 dan 48; Fathir, 35: 9; dan al-Jatsiyah, 45: 5).
These illustrations show how the mission of spreading good news carried by IRLA should be done by the ummah.
First, cooling. The wind can cool down by carrying ocean water vapor into the air which then becomes clouds. When it hangs in the sky, it shades people and the road. By blowing on the land, it can cool anyone who feels hot.
Meanwhile, IRLA is soothing with a treatise that covers humans with all the complexities of their lives. With this treatise, IRLA brings God’s message that inspires us to build a good life.
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Secondly, fertilizing. The wind fertilizes by bringing the clouds that fall into the rain and turning the originally barren land into fertile. Meanwhile, IRLA enriches it by spreading inspirational ideas and solutions that become the basis for the community to build a system of beliefs, values, knowledge, institutions, and artifacts to create an advanced culture.
This means that it has brought them out from darkness to light as confirmed in many verses of the Qur’an. With this construction base, the Ummah while still following authentic Islam in the pioneering and golden age could build a great civilization known in history as the miracle of religion.
Thirdly, producing. The wind produces by bringing pollen to certain plants that have released their pistils so that they can bear fruit. IRLA with its treatise produces through the dissemination of ideas that have been used as the basis for the development of the cultural systems above.
That is why, in the past, pious people who become the heirs of the earth and heaven can be produced. On the earth, they became well-known and influential figures whose contributions are recognized by the world in history. Michael H. Hart has surveyed the 100 most influential figures and found two Muslims among them: the Prophet Muhammad in the top list and the second caliph, Umar Ibn al-Khattab, ranked 52.
Fourthly, perfuming. The wind perfumes by carrying the fragrance from one place to another. IRLA with its message perfumed the believers’ names. Their names are not only known among the believers but also among people of other religions, even to the world.
The Development Program of Islam Rahmatan lil ‘Alamin
In accordance with the above goal, vision, and mission; and the position of humans as God’s representation (caliphate) that should organize life on earth, the program of IRLA is all about human development. This development involves all of the sectors in life explained in Al-Qur’an. These are the ten of them:
The first is religion. Religion taught by the Holy Qur’an and expected to become the guidance for Muslim behaviour is a religion that utilizes mercy as its foundation, structure, and building. The foundation is the faith in Allah whose main character is mercy (tauhid rahamutiyah), the prophet Muhammad SAW, and Al-Qur’an assigned and revealed as mercy.
The theological structure is ad-din al-qayyim (an upright religion because it has spiritual, moral, and emancipatory values); ad-din al-khalish (pure religion that prevents humans from the degradation of life), and din al-haq (the religion of truth that prevents humans from harm – khusr – both as individuals, families, communities, communities, and nations). The organizational structure is Islam kaffah (tri-dimensional religiosity, material-spiritual civilization, and socio-political integration)
The second is state. State taught in the Holy Qur’an and become the guide for social life is: baladan aminan (a safe and peaceful state), baldatun thayyibatun wa rabbun ghafur (a fair, prosperous, environmentally literate, minimal and controlled crime rate) and al-balad al-amiin (a trustworthy state which guarantees the rights of citizens).
The third is politics. Politics taught in the Holy Qur’an is a state management which based on principles: guarantee the rights of citizens (an tu’addul amanat ila ahliha), fair (an tahkumu bil ‘adl), goodness in all aspects (athi’ullah), prosperous state (athi’ur rasul), representative (ulil amr), and legality principle (farudduhu ilallah warrasul).
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Fourth, economics. The economic system taught in the Qur’an is the economic system which can bring prosperity (raghadan haitsu syi’tuma); strong to uphold all sectors of life (amwalakum qiyaman); equality with minimum inequality (li kay la yakuna dulatan bainal aghniya’); careful in its activities including production, distribution, and consumption; (wa la tubadzir, innal mubadzirin kanu ikhwanas syayathin); and it doesn’t corrupt (usury, uncertainty, gambling, tyrant, and coercion).
The fifth is social. The society stated in Al-Qur’an and become guidance in life is the society that has an egalitarian social system (kana an-nas ummah wahidah); pluralistic social structure (ja’alnakum syu’uban wa qabaila li ta’arafu); interaction pattern which accentuates accommodation instead of competition and conflict (an tabarruhum wa tuqsithu ilaihim); open-hearted mind (ummatan wasatha); excellent identity and being excel in doing good deeds (fastabiqul khairat).
The sixth is culture. The culture taught by the Qur’an is a transformative-progressive culture, a dynamic culture with continuous changes to improve the quality of life (innallah la yughayyiru ma bi qaum hatta yughayyiru ma bi anfusihim). These changes occur in all seven elements of culture: tools and equipment for human life, livelihoods and economic systems, social systems, language, arts, knowledge systems, and religion.
Seventh law. The law taught by the Qur’an is a law based on justice (an tahkumu bil ‘adl) and decency (al-ma’ruf). The just law is one that does not conflict with morals, so it guarantees human equality, freedom, and cooperation between them. Such law can be religious law or positive law.
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The eighth is education. Education taught in Qur’an is the education that can escort the students to a prosperous life (hayah thayyibah) through good deeds (8 laws of goodness: good body, good spirit, good religion, good character, good knowledge, good society, good economy, and good environment).
Ninth science. The science taught by the Qur’an is the knowledge that elevates the human degree (yarfa’illahu all-ladzina amanu minkum walladzina utul ‘ilma darojat). Degree elevated by science/ knowledge is the degree of all the areas of life, each of them has its own level, such as economy with the economy with levels of production modes with human power, animal power, and machine power. In addition, the knowledge also makes the owner have high spirituality (innama yakhsyallah min ‘ibadihil ulama’).
Tenth, family. The family taught by the Qur’an is a sakinah family based on rahmah (actual love) and mawaddah (potential love). In such a family, the rights and obligations of the wife are balanced and the husband-wife relationship is carried out with mu’asyarah bil ma’ruf so that there is no domestic violence, whether physical, psychological, sexual, or economic.
Epilog/Closing
In the Qur’an, it is outlined that IRLA development programs are carried out with 4 policies: da’wah, amar ma’ruf nahi munkar, jihad, and qital (war).
So, these four policies are not the objectives itself, but to reach the goals, vision, mission, and programs of IRLA above, the rules that suit to all is needed.
Editor: Yahya FR
