KHULUQIYAH INTELLIGENCE AS RIGHTEOUS IN THE BEHAVIOR AND HONORABLE IN SMART CAMPUS PERSPECTIVE

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1 International Journal of Civil Engineering and Technology (IJCIET) Volume 9, Issue 13, December 2018, pp , Article ID: IJCIET_09_13_063 Available online at ISSN Print: and ISSN Online: IAEME Publication Scopus Indexed KHULUQIYAH INTELLIGENCE AS RIGHTEOUS IN THE BEHAVIOR AND HONORABLE IN SMART CAMPUS PERSPECTIVE Zaizul Ab Rahman* Centre for Aqidah and Global Peace, Faculty of Islamic Studies, Universiti Kebangsaan Malaysia, Malaysia Siti Nur Diyana Binti Mahmud Faculty of Education, Universiti Kebangsaan Malaysia, Malaysia Akbar Ahmed American University, Washington, United States of America (USA) Inaba Kayo Kyoto University, Japan Ahamed Sarjoon Razick Department of Islamic Studies, South Eastern University of Sri Lanka, Oluvil, Sri Lanka ABSTRACT Khuluqiyah intelligence is the ability of a righteous person to behave, behave and be commendable as the Prophet s.a.w. Words out of verbs contain the truth and the wisdom, say the word gentle, polite and independent of phrases that contain reproach to oneself and people. Similarly, attitudes, deeds and appearances serve as exemplary examples, virtues and truths and true and true statements to anyone who views it.the word "khuluq" comes from the word "khulq" which means character, character, habits or customs, heroism, obscurity, masculinity, religion and anger. Morality is the sound of the state inherent in the human soul, from which it was born easy deeds, without the process of thought, consideration or research. If that condition gives a good and commendable act according to the mind and the Islamic law, it is called good morals, whereas otherwise it is called bad moral. Keywords: Khuluqiyah Intelligence, Righteous in Behavior, Honorable, Smart Campus Perspective editor@iaeme.com

2 Zaizul Ab Rahman, Siti Nur Diyana Binti Mahmud, Akbar Ahmed, Inaba Kayo and Ahamed Sarjoon Razick Cite this Article: Zaizul Ab Rahman, Siti Nur Diyana Binti Mahmud, Akbar Ahmed, Inaba Kayo and Ahamed Sarjoon Razick, Khuluqiyah Intelligence as Righteous in the Behavior and Honorable in Smart Campus Perspective, International Journal of Civil Engineering and Technology, 9(13), 2018, pp INTRODUCTION One act or behavior can be said to be morality when it meets two conditions. Firstly, the act is done repeatedly. When one act is done only once, then the act cannot be said as morality. For example, at one point someone who rarely donates suddenly gives money to others for some reason. With this action, it cannot be called generous or charitable benefactor because it does not stick to his soul (J.W. Azreena et all 2012; Salina Nen et all 2012; Hoesni S.M. et all 2012; Zaizul et all 2018). Second, the action arises easily without thinking or being scrutinized more profoundly so that it is really a habit. If the act arises because of compulsion or after considering and being considered mature, it is not to be considered a morality. Allah's word s.w.t in surah al-qalam 68: 4: Indeed, you really have a great character. Word of the Prophet s.a.w: Verily I am sent to complete the honorable. (HR Ahmad from Abu Hurairah r.a) Morals, character or behavior that Rasulullah s.a.w teach and show is sourced to the Qur'an that comes from Allah s.w.t The Holy, Praiseworthy and Honorable. That is the character of Islamiyah. Morality, character or behavior of Islamiyah has its own identity (Ahmad Sunawari et all 2016; Jaffary Awang et all 2018; Rafiza et all 2018; Nurul Alieyah et all 2018; Siti Najiah et all 2018), among others: The virtue is absolute (al-kahiriyah al-mutlaqah), the virtues contained in Islamic morals are pure virtues both for the individual and for the community, around, condition, time and place. The virtue is comprehensive (as-salahiyyah al- Ammah), the goodness contained in it is a virtue for all mankind at all times and places. Permanent, permanent and steady, ie the goodness contained therein is fixed, unchanged by time and place changes or changes in the lives of the community. (Zidni et all 2017). The obligation to be followed (al-ilzam al- Mustajab), the virtues contained in Islamic morals are the laws that must be exercised so that there are certain laws for those who do not. Comprehensive oversight (ar-raqabah al- Muhithah), because the Islamic behavior is sourced from Allah swt, its influence is stronger than the morality of human creation, so one does not dare to violate it unless after doubt and then regrets his deeds to further repent in earnest. Really and do not repeat it anymore. This can happen because religious holdings are powerful supervisors. The other supervisor is a living conscience based on religion and a healthy mind guided by religion and guidance (Rafiza et all 2018; Zaizul et all 2018). 2. KHULUQIYAH INTELLIGENCE IS RIGHTEOUS IN THE BEHAVIOR AND HONORABLE A person who has met the way after his tauhidnya to God s.w.t in theory and practice, then his morality, behavior and his attitude are always in the light of his noble and holy deeds and editor@iaeme.com

3 Khuluqiyah Intelligence as Righteous in the Behavior and Honorable in Smart Campus Perspective attributes. He will utter, do, and look with and in the deeds and attributes of Allah s.wt. The word of Allah s.w.t in surah ash-shaffat 37: 96: And Allah has created you and all that you do. Allah's word s.w.t in surah al-anfal 8: 17: And you are not the one who kills but Allah who has killed them; and not you throw when you throw but God throws. The word of Allah s.w.t in surah al-baqarah 2: 153: Allah is with the patient. The word of Allah s.w.t in surah al-baqarah 2: 194: And fear Allah and know that Allah is with those who guard (against evil). Allah's word s.w.t in surah al-ankabut 29: 69: And verily Allah is true well along with those who do good. Anyone who has reached his level of patience with patience in carrying out the command, avoiding the prohibition and accepting his test, preserving his rights because of fear and piety on him and doing virtue and goodness, then Allah will always be present and together in existence, self and physical. In such a situation khuluqiyah intelligence will exist and be seen in deed, character, character, and appearance. The intelligence also manages, maintains and maintains all behavior and attitudes along with the behavior and attitudes of Allah swt Allah swt in surah al-a'raf 7: 180: And Allah has beautiful names, then ask Him by those names. 1) Al-Basits, means the Most Generous. From this nature is the birth of one's strength and ability to uplift the divine spirit and the potential of prophethood in the moment of the disappearance of the ultimate light of virtue and truth in a dead life. 2) Asy-Syahid, means the Most Compassionate. From this trait the birth of one's strength and ability to witness the perfection, beauty, majesty and power of God s.w.t. Even from this one can see his identity and his best qualities through mukasyafah (outcrops of the eyes). So much so that he will be more cautious, tawadhu 'and obedient to Allah s.w.t. 3) Al-Haq, means the Righteous. From this nature the birth of one's strength and ability to be ethical in upholding the absolute truth of God's substance s.w.t. It is this that one will always be spared from deceit, lies, dreams, doubts, laziness and guilt because he is always in his al-haq environment. 4) Al-Vice, means the Most Representing. From this nature is the birth of one's strength and ability to be able to preserve anything or the affairs it handed over to him. This is where a person will have a strong ability and ability to carry out his duties and responsibilities as Allah's representative to develop, sound, and preserve nature from internal and external damage and destruction editor@iaeme.com

4 Zaizul Ab Rahman, Siti Nur Diyana Binti Mahmud, Akbar Ahmed, Inaba Kayo and Ahamed Sarjoon Razick 5) Al-Qawiy, means the Most Powerful. From this nature the birth of one's strength and ability to strengthen himself in the execution of God's laws, duties and responsibilities in the heavens and earth and in the world to the hereafter and tough in defending the perfection of faith, Islam, kindness and obedience in whatever state. 6) Al-Matin, means the Strongest. From this nature the birth of one's strength and ability to develop a glorious life, a strong and enduring test, is not easy to despair and is very brave in the face of God's enemies s.w.t either among jinn, demons, demons or humans. 7) Al-Waliy, means the Most Protecting. From this nature is the birth of one's strength and ability to protect himself and his surroundings from idolatry, disbelief, wickedness and hypocrisy. Until one can gain the Guardian of God, a servant who becomes the dweller of the unseen sky, because of his deepest depths to God and God is so loving. Allah says in a Qudsi tradition: "Whoever is hostile towards me, then I will make war on him". 8) Al-Hamid, means the Most Praised. From this nature is born the strength and ability of a person to always be commendable, and to commend God's substance either in oral, deed, motion or attitude. So Allah s.w.t, the angels and all His creatures are commending. 9) Al-Muhsiy, means the Most Counting. From this nature is born the strength and ability of a person to self-assess, so that self will always know how far the kindness and virtue he has done. With that ability, one will always be cautious and ready before the death. Saidina Umar bin Khattab ordered the Muslims: "Calculate yourself before being counted by Allah". 10) Al-Mubdi, means the Most Commencement. From this trait it is born of the strength and ability of a person to begin first to do obedience, kindness and truth before being conveyed or inviting others. 11) Al-Mucid, means the Most Repentant. From this trait the birth of one's strength and ability to perform repetition in the practice of prayer, fasting, dhikr, prayer and reading the Qur'an without any sense of boredom. So that with repetitions it gives birth to great expertise and experience and avoid passive and despair. 12) Al-Muhyiy, means the Almighty. From this it is born of the power and ability of a person to revive the soul, heart, mind, senses and physical from the immoral death ie the loss of divine light in the elements so that it cannot work and act with God s.w.t. Dark and wild souls, closed hearts cannot see the verses and divine secrets, narrow-minded minds and trapped in Jewish activities, blunt and blind senses, unable to capture the essence that is in front of them, and the body is very humid and lazy to moving towards the practice of worship and obedience to Allah swt 13) Al-Mumit, means the Most Powerful. From this nature is the birth of one's strength and ability to eliminate life far from God's protection and guidance s.w.t. This is where someone will get rid of it soul who disobeys Allah, insecure souls, unstable and souls who like dirty dreams. 14) Al-Hay, means the Most Living. From this trait the power and ability of a person to live in the life of Allah swt, so that one can feel the ultimate happiness, the ultimate pleasure, editor@iaeme.com

5 Khuluqiyah Intelligence as Righteous in the Behavior and Honorable in Smart Campus Perspective the ultimate prosperity, the ultimate wealth, the ultimate sufficiency, the essential health, the ultimate peace, the peace essentials and so on. 15) Al-Qayyum, means the One Who Stand Alone. From this nature the birth of one's strength and ability to stand upright with his identity and his own qualities; have the potential to be independent of their own efforts without disturbing others. Even others and those around him who really need it as if they were strong and strong. 16) Al-Wajid, means the Most Rich. From this nature the birth of one's strength and ability to get and realize what he wants. Anyone who comes to him will not add to his existence and anyone who avoids himself will not diminish his existence. With this, one is strengthened in selfishness and ambition. 17) Al-Majid, means His Majesty. 18) Al-Wahid / Al-Ahad, means the One. From this nature is born the power and ability of a person to put God on His act, His name, His nature, or His Theoretical or practical. So that one feels united and united with the existence of his God. 3. DISCUSSION AND CONCLUSION In conclusion, mental health (mental) is by the presence of a perfect soul that is a calm, peaceful, peaceful and gentle soul (muthmainnah) because it has been in the environment or space and time that no interference from the beings and the material ; demons, jinn, demons and humans; spacious, free and spacious soul without being obstructed by material because it is in a space and time that is not space and time; and souls who have attained high levels and dignity; namely the soul of Nubuwah (prophethood), the soul of Rasulullah (apostolic) and Waliyah (goddess). From the perfect soul that is born uluhiyah intelligence, rububiyah intelligence, ubudiyah intelligence, and intelligence reflect the name and divinity of personality, attitude and self-expression. peaceful and gentle (muthmainnah) because it has been in the environment or space and time that no interference from the beings and the material; demons, jinn, demons and humans; spacious, free and spacious soul without being obstructed by material because it is in a space and time that is not space and time; and souls who have attained high levels and dignity; namely the soul of Nubuwah (prophethood), the soul of Rasulullah (apostolic) and Waliyah (goddess). From the perfect soul that is born uluhiyah intelligence, rububiyah intelligence, ubudiyah intelligence, and intelligence reflect the name and divinity of personality, attitude and self-expression. peaceful and gentle (muthmainnah) because it has been in the environment or space and time that no interference from the beings and the material; demons, jinn, demons and humans; spacious, free and spacious soul without being obstructed by material because it is in a space and time that is not space and time; and souls who have attained high levels and dignity; namely the soul of Nubuwah (prophethood), the soul of Rasulullah (apostolic) and Waliyah (goddess). From the perfect soul that is born uluhiyah intelligence, rububiyah intelligence, ubudiyah intelligence, and intelligence reflect the name and divinity of personality, attitude and self-expression. free and spacious without being obstructed by material because it is in a space and time that is not space and time; and souls who have attained high levels and dignity; namely the soul of Nubuwah (prophethood), the soul of Rasulullah (apostolic) and Waliyah (goddess). From the perfect soul that is born uluhiyah intelligence, rububiyah intelligence, ubudiyah intelligence, and intelligence reflect the name and divinity of personality, attitude and self-expression. free and spacious without being obstructed by material because it is in a space and time that is not space and time; and souls who have attained high levels and dignity; namely the soul of Nubuwah (prophethood), the soul of Rasulullah (apostolic) and Waliyah (goddess). From the perfect soul that is born uluhiyah intelligence, rububiyah intelligence, ubudiyah intelligence, and intelligence reflect the name and divinity of personality, attitude and self-expression editor@iaeme.com

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10 Zaizul Ab Rahman, Siti Nur Diyana Binti Mahmud, Akbar Ahmed, Inaba Kayo and Ahamed Sarjoon Razick Empowerment of Risky Teenagers. International Journal of Civil Engineering and Technology (IJCIET). IAEME Publication.Volume 9 Issue 8, p [56] Zaizul Ab Rahman, Wan Hamidon Wan Badaruzzaman, Noor Ezlin Ahmad Basri, Sawal Hamid Md Ali and Jalaluddin Abdul Malek (2018). Leadership Style of Palapes Programs by the National University of Malaysia and Job Satisfaction in Smart Campus University, International Journal of Civil Engineering and Technology (IJCIET) 9(12), 2018, pp [57] Zidni Nuran Noordin, Zaizul Ab. Rahman. (2017). Perbandingan Proses Tazkiyah Al-Nafs Menurut Imam Al-Ghazali Dan Ibnu Qayyim. Jurnal Al-Turath volume 2 issue 1, p editor@iaeme.com