Martial arts in Islamic Perspective

You are a Muslim or a Muslim? do you learn martial arts or take a sign in one of the colleges of martial arts on the respective place you? the following is an article about martial arts in the Islamic prespective.
Every time called self-defense, for some reason has always been reflected in the minds of most people about something related to the skills and abilities of mere physical sport. When true martial arts can be interpreted and understood more broadly as any effort, effort, and actions taken to safeguard and defend the existence of (the existence of) himself.

Thus, it is not limited to martial arts mastery over martial arts expertise. Education — formal and informal — that have been and are being carried may also be categorized as self defense. Why not? Isn’t education it is the effort to equip themselves with a wide range of knowledge in order to be able to survive in life from time to time semakun erratic?

The noble teachings of Islam as, perfect, and complete missed giving a way out to face the worst possibilities caused by unwanted malicious evils. Similarly, in self-defence, Islam has adherents each require the study as means self education in order not, indeed, in the world to live a life that would cause a crash towards the end.

What is clear, so far not obtained a form of martial arts that originated from the Prophet narrated, either a valid daif, even maudhu ‘ though. When the Prophet — the Arab actor, of course know martial arts group in society at that time. For example, wrestling. The Prophet himself never won ‘ pertanding ‘ wrestling. However, it still has not found a sort of explanation if the Prophet advocating wrestling.

Uniquely, Islam mandates to the parents in order to teach their children with special skills, such as archery, horsemanship, and swim — drive. Of course it is not included in one of the branches of any martial art. Once again this is just to prove that the pure martial arts results from a particular tradition of a culture.

Because of that, in addressing a martial art — whatever his form — important note influences of certain cultural traditions still inherent in the martial arts. Islam as the order of life that applies universal and eternal (all time) in dealing with the varied cultural creations does not deny all, also do not memakbulkan all. While not opposite rules, principles, and values the spirit of Islam, a martial art as a product of culture could have been digiatkan.

However, in practice there are some important things to note for practitioners, the actuator, enthusiasts, or simply a connoisseur of martial arts shows, among other things: First a variety of perspectives, the attitude of reverence. Every martial arts has its own way and attitude of reverence in internal circles, both to fellow members, as well as to teachers. The attitude of reverence is different between each martial art. But they have one thing in common that the homage was done with certain movements such as by giving cues the body — the hands — and bowed. Both of these things are not allowed in Islam.

Fuad bin Abd al Aziz Al-Syalhub in Kitaab Al-Adaab wrote that originally gave greetings — as a form of reverence — with cue is forbidden, because it includes the habit of ahlulkitab. While we (read; Muslims) were ordered to menyelisihi them and not conditioned tasyabbuh (resembling) about them. Tirmidhi has narrated a Hadith of prohibition greet only with gestures, as this is a syiarnya ahlulkitab. Tirmidhi Hadith such as the Hadith when gharib.

Al-Haafiz Ibn Hajar said of Hadith that there is weakness in its isnaad; But al-Nasaa’i narrated a Hadith with a jayyid isnaad (nice) from Jabir in marfuk, “do not give a greeting in the way that Jews do, because their greeting it with head and hands as well as by gestures.”

However, this was disputed by a Hadith of Hadith narrated from Asma ‘ bint Yazid, that he said, “the Prophet, waving his hand to the woman with a greeting.”

However, it is understood that this Hadith wave hands he while pronouncing salutations. After the mention of the Hadith-Tirmidhi, Imam an-Nawawi says, “in this Hadith the Prophet unites possibilities between the pronunciation of the greeting with hand signals. Corroborating this, that any Hadith narrated from Abu Dawood, he said in his Annals, “He uttered a greeting to us (the women).”

Al-Hafez said that the prohibition of return greet using the cue for people who are unable to pronounce the greeting in the senses — oral — and gestures. If not able, then greet with gestures are prescribed for people who are busy with something allow to answer greeting, like people who were praying, people who are far away or a mute, as well as for people who are deaf.

Second, the uniform. Has knowingly, any direct martial arts can be recognized from the clothes worn by the pegiatnya. Especially in times of exercise, especially when the attractions or in a game. In fact, though equally one type of martial art, but if different streams or College, clothes worn always must be different. Could have been the difference in terms of models, or at least the colors and Parameswara converted.

This uniform — as is the martial art itself that comes from a certain culture — is also very influenced by the socio-cultural martial art in question. In General, uniform in the martial arts is still in accordance with Islamic regulations regarding clothing, such as closing the Awrah, not transparent so that skin colors appear behind the clothes, nor is it strictly to accentuate certain body or form.

There are restrictions and an anathema of the Messenger. It was narrated from Ibn Abbas, he said, “the Prophet cursed men who resemble women and women who imitate men.” In the other, mention “the Prophet cursed men who behave like women and women who behave like men.”

Imitation it can occur on how to dress, how to talk, and sometimes the way it goes and etc. Can we understand that clothing is the main thing that will affect how the attitudes and behaviour of seeorang. To that end, Islam as early as possible doing preventive action by banning – which would result in the haze of a person’s gender identity.

Third, ikhtilath. Ikhtilath means percampurbauran of men and women at a time, place, and circumstances are the same, where tiny possibility to apply Islamic etiquette that governs the interaction of cross-gender in Islam, such as sober, restrained Outlook, and some other related stuff.

Islamic etiquette in terms of cross-gender interaction is difficult to apply and become a mess during this practice session. How not, selonggar any clothing worn, however when a practiced movements in such attractive, plus also see and pay attention to the very serious, it would be impossible to keep the two sides themselves, albeit with very minimum limits though. Allah in the Qur’an in Sura An-Nur verses 30-31 in particular has been ordered so that the two different types of this insane to keep sight of each other.

Fourth, asabiah. Asabiah can be defined as any action that was born over the excessive pride-pride because pride against Islam. Pride-pride that could either be due to forbidden (descendant), tribe, language, country, nation, and the like. Asabiah can also appear from the pride because of the gathering, organization, Foundation, party, people, sect, and etc. Simply put, asabiah is a familiar kekelompokkan.

In martial arts, asabiah is very pronounced in terms of flow (read the motion specificity) embraced a bevy of martial arts. Between one of the martial arts with more deliberately to have the characteristics of a particular movement that in some ways impressed imposed for different. It gets worse, someone even should not be incorporated in two martial arts at the same time. Must choose one, or neither. Stranger yet, there is also a martial arts Assembly banned his accessories — such as shirts sweatshirts — used for non-members.

Obviously how to kentalnya asabiah a bevy of martial arts in maintaining the authority of the group. While on the other hand the Prophet’s been reminded, “not including the us people crying to asabiah, not including the us people who are killed because of the asabiah, and not including the us people are angry because of the asabiah.” Even in another narration it is said that, “… the demise of it is dead Gentiles.”

In closing, do not forget here included a valuable record for all circles about a Hadith which is often misinterpreted. I.e. a Hadith of Abu Hurairah, he said, “the Prophet said, ‘ a strong Believer that good and more loved by God than the weak believer. ‘” This Hadith too often imposed with the understanding that a strong believer that is the strong physical, mukim badan, or physical. Then herded with the additional clarification that the physical strength was obtained through sports — including martial arts.

To note, the Hadith that still had a connection, that is, “… and every (strong and weak) there is goodness. Reach harmony harmony what is helpful to you, seek the help of God and do not be helpless. If you were hit by a disaster, so don’t say, “I wish I had said to do this and that.” But let’s say, “God has menakdirkan. What he will definitely happen. ” Because the word “law” (I wish), opening up opportunities for the devil. ”

Imam al-Nawawi in Al-Minhaaj mensyarahkan episodes of Hadith “is a strong Believer that good and more loved by God than the weak believer” with, “is powerful here is azam and determination in the Affairs of the hereafter. Then the person who has this trait (strong) more and more unruly face the enemy in the jihad, to jihad, and hasten hurry meet jihad.

People with these traits also have burning in azam amar nahi indication of great evil. Also be patient towards all trials in encouraged amar nahi indication of great evil while you missed the encounter with God. He was very diligent prayer, fasting, all forms of remembrance, as well as all types of worship. Diligently carry out all worship it with sustainability, and etc. ”

Advanced against the Hadith, “… and every (strong and weak) there is good …” Imam An-Nawawi returned outlines, “its meaning is strong and weak, there’s good in each of them in terms of faith. Even a weak faith in the practice of worship though — like denying and hate in my heart for those who could not afford to revamp the forbidden by hand or spoken and this is selemah-lemah faith (penj). ”

Finally, we turn with the words of the Prophet about the strong person is not the person who wins the fight, but are people who are able to withstand the anger. Obviously it’s been a bit of an explanation before is that strong or strength in intent on Hadith-Hadith which is often dicomot as support and justification of martial arts and sport is very wrong. But the explanation of the scholars put more emphasis on strength in the creed that gave birth to the kelurusan worship as well as tenacity in jihad.


This entry was posted in Art and tagged , , . Bookmark the permalink.

One Response to Martial arts in Islamic Perspective

  1. Borddækning says:

    I had to check this out 3 times as I wished to be positive on some of your current points. I actually accept almost everything right here, and I’m pleased with how nicely you composed this article.

Comments are closed.