ada ego, ada kenikmatan diri yagn sulit diganggu dengan kedisiplinan salat jamaah, tahajud, puasa sunah, atau belum menjadi karakter?
belum menjadi kebiasaan, ia harus menjadi kebiasaan yang berulang-ulang. ia harus tabah
kenapa tetap belum menajdai karakter, padahal sudah melakukannya secara berulang-ulang? belum ikhlas?
kebiasaan dilawan dengan kebiasaaan. karakter = kumpulan kebiasaan
dogma simplifikasi yang rumit?
Adab membaca al-quran
pertama menyadari akan keagunannya, kita harus merasakn karunia dan rahmat-Nya allah maha latif terhadap hambanya dengan menurunkan al-quran cahanya,
quran itu seperti raja uyang terhijb ghaib wajahnya tapi zahir amr dan hukmunya ia adlah miftah khazanah raja dan malakut
kedua, mensucikan hati dari kotoran maksiat dan irjas akidah yang rusak, allah berfimantidak bisa menyentuhnya kecuali muthaharun, fisik quran tidak boleh disentuk keciuali dalam keadan wujdu maka demikianjuga batinya, batin makna tertutup dari batin qalbu kecuali dengan mensucikan diri, wala yasilu ilyaha imma man ata llahi biqalbin salim
ketiga hudurul qalbu dan meningakan bisikan-bisikan nafs,ini sifat lahir dari yag sebelumnya,yaitu membersihkan hari dari kotoran-kotoran nafs, di dalam quran ada yang menggebiran hati jika ahlinya, maka tidka mungkin sang ahli tidak mentadaburi quran. tidak akrab, dan syik malah asik dengan mutanabi, ragib dan maqamat hariri?
keempat : tadabur adalah ruh setiap ibadah, ali berkata tidak ada kebaikan la khoero fi ibadatin la fiqha wala fi qiraati la tadabura fiha.
Claims of internal inconsistency
Several critics believe that there are mutually contradictory passages in the Qur'an. The Skeptic's Annotated Qur'an asserts that there are numerous contradictions in the Qur'an. Examples include:
- the length of Allah's day (22:47 and 32:5 vs. 70:4),
- whether or not all Jews and Christians will go to hell (3:85 and 5:72 vs. 2:62 and 5:69),
- how disbelievers should be treated (2:256, 18:29, and 109:6 vs. 3:32, 18:29, 3:28, and others).
- how many angels spoke to Mary (19:16-19, vs. 3:42,and 3:45)
- whether the Pharaoh was drowned or saved (17:102-103, 28:40, 43:55 vs. 10:90-92)
- whether Muhammad asks for money (2:195, 8:41, 9:103, etc. vs. 12:104, 36:21, 42:23, etc.)
- whether heaven or earth came first (79:27-30 vs. 2:29, 41:9-12)
- whether Allah will forgive everything (4:110, 39:153 vs. 4:48, 4:116, 4:137, etc.)
- the number of angels that fought for Muhammad (3:124, 3:126 vs. 8:9-10)
- whether everyone is free to believe in what he or she wishes (2:256, 109:6 vs. 3:85, 3:28, 5:51)
- whether or not Allah is merciful (1:1-3, 2:37, 2:128 vs. 2:7, 2:17, 4:56).
Jane Gerber criticizes the Qur'an for, what she believes ascribes, cowardice, greed, and chicanery are but a few of the characteristics that the Qur'an ascribes to the Jews. She also alleges that the Qur'an associates Jews with interconfessional strife and rivalry (Qur'an 2:113), the Jewish belief that they alone are beloved of God (Qur'an 5:18), and that only they will achieve salvation (Qur'an 2:111). According to the Encyclopedia Judaica, the Qur'an contains many attacks on Jews and Christians for their refusal to recognize Muhammad as a prophet. In the Muslim view, the crucifixion of Jesus was an illusion, and thus the Jewish plots against him ended in failure. In numerous verses (3:63; 3:71; 4:46; 4:160-161; 5:41-44, 5:63-64, 5:82; 6:92) the Qur'an accuses Jews of altering the Scripture.
According to Suat Yildirim, Qur’an gave Jews and Christians a special and honored place. (Qur'an 29:46) . Moreover, he states that Quran mentions that Christians were the "nearest to Muslims in love, because their priests and monks are not proud, and because they listen to and recognize the truth of what the Messenger (Muhammad) has brought (Qur'an 5:82-83)" . Karen Armstrong mentions that there are "far more numerous passages in Quran" which speak positively of the Jews and their great prophets, than those which were against the "rebellious Jewish tribes of Medina" (during Muhammad's time) .
Regarding the "apes" verses, Muslim scholars disagree on the meanings of these verses. Some believe Jews were actually turned into apes and pigs, while others believe they began to act like animals. Sayyid Abul Ala believes this punishment was not meant for all Jews, and that they were only meant for the Jewish inhabitants that were sinning at the time. According to Khaleel Mohammed, "many Muslim preachers use the verses in a manner that is totally wrong, demonizing all Jews." Tahir Abbas states that the harsh criticisms were only addressed towards a particular group of Jews, as it is clear from the context of the Qur'anic verses, but the translations usually confuse this by using the general term "Jews".