HUMAN IN THE
PERSPECTIVE OF QURAN
Created by:
AL FAUZI
RAHMAT
International Program of Government Affairs and Administration, Faculty of Social and Political Sciences, Universitas Muhammadiyah Yogyakarta
CHAPTER I
INTRODUCTION
1.1 Background
Qur'an is
Allah's most perfect, the Koran is also the source of a variety of knowledge
both of the social, legal, and even histories that have occurred in the problem
as well as future events, because Quan is the source of all the activities of
humans.
Many
verses of the Qur'an that mention a variety of circumstances in this world, one
of which related to the formation of human origin. Yet many still occur among
the philosophy which states that the Problem of man descended from apes, this
is the opposite of understanding contained in the Quran. As human beings,
especially of Muslims in the world, should be denied on the theory advanced by
the Darwin.
Therefore,
the presence of several perspectives that appears among centuries old, but acknowledge
Quran while maintaining its purity as the source of all that exists in the
world, information is good or bad a situation from the past to the future to
come.
One study
found in the Qur'an of the verses of the Koran which speak of man, illustrates
the contradictory regarding his whereabouts. On one side of the man in the
Koran often praise the Lord. As a statement of human creation in the form and
circumstances as well as possible, then the assertion of these creatures
dimuliakannya compared to most other creatures. Being on the other side has
often done people get reproach God. Such that he was very persecuted and broken
scrumptious, and very much denied as well be groaning again miserly.
Overview
contradictory it does not mean that the verses that speak about man contradict
each other, but rather indicates that the creatures called human beings are
unique, being a versatile dimension, and the creatures that are in the predisposition
of negative and positive. [1] It can
be understood by examining the origins of the case, the process of creation and
the diversity of terminology in the Koran.
From the
brief discussion above, the author will present discussions on the man in the
perspective of the Quran. It is therefore expected that readers can understand
from some of the aspects that will be described. Neither of the origins of man
in the Koran, the phase of the creation of man, human terminology, roles and
responsibilities of men.
1.2 Problem Of
Formulation
a.
How the human origins in the
perspective of the Quran?
- How the phase of creation of man in al-Quran perspectives' an?
- How terminology perceptive man in the Quran?
- What is the role and responsibility of human beings in perspective the al-qu 'ran?
1.3
Objective Discussion
a.
To find out how the human origins in
the perspective of the Quran
b.
To find out how the phase of the
creation of man in al-Quran perspectives' an
c.
To find out how terminology
perceptive man in the Quran
d.
To find out how the role and
responsibility of human beings in perspective the al-qu 'ran
1.4 Benefit
- To better understand and more aware of the occurrence of the origin of life from the perspective makhuluk the Quran to understand the phases of the creation of man, terminology and also to determine the role and the responsibility of man in the perspective of al-Quran
- To complete the task given by the lecturers of the papers in the task of obtaining and enhance college assignments.
CHAPTER II
DISCUSSION
2.1
The origins of human events
Generations of humans who exist today, is the came from the first man
called Adam and his wife are popular named Eve.[2] Among
the verse explicitly states that Adam and Eve are the father and mother of
human generation later, is:
فإذا سويته ونفخت فيه من روحي فقعوا له
ساجدين
"So when I have perfected it happened (Adam), and has been breathed
into him the soul (created by) myself, then you are submissive to her with
prostrate". (QS. Al-Hijr: 29)
Furthermore, the incidence of human generation after Adam, creation is
hinted at in the verse:
يا أيها الناس اتقوا ربكم الذي خلقكم من نفس واحدة وخلق منها زوجها وبث منهما
رجالا كثيرا ونساء
"O mankind! Fear your Lord who created you from a single soul, and
created its mate. Allah breed of both men
and women that much. "(QS. An-Nisa: 1)
The previous mufassir understand the word 'nafsin wahidah' (self
which one) in this paragraph within the meaning of Adam. But the contemporary
mufassir like al-Qasimi, Sheikh Muhammad Abduh interpret it in
the sense of human kind male and female. So that this verse implies the
same as the word of Allah SWT:
يا أيها
الناس إنا خلقناكم من ذكر وأنثى وجعلناكم
شعوبا وقبائل لتعارفوا
"O mankind, indeed We have created you from a male and a female and
made you nations and tribes that ye may know one another" (Qur'an, al-Hujurat: 13)
Then the second paragraph above, in principle, the same which speaks
about the origin of human events from a father and mother, the father's
sperm and mother's ovum. Only just a different emphasis. If the
first verse in context and explain many human breeding of a father and mother,
the second paragraph humanitarian context is the essence of a person's equation,
where each one is different though his father and mother, but the components
and processes them the same incident. So it is not justified someone insulting
or demeaning.
With the meaning of the word 'nafsin wahidah' in the
sense of self (kind of) one, Tabatabaei in his commentary stating that
the text also affirms that the pair (Adam's wife) designated word 'zaujaha'
was created from the same species as the Adam from the ground and gusts of
divine spirit. According to the slightest passages not support the ideology
which thinks that Eve was created from Adam's rib as it is understood the
previous mufassir.[3]
As a result a creature called man, from the first man Adam and his wife
Eve, and generations of humans later came from the same raw material, namely of
the earths and gusts of divine spirit. Only the creation models are different. The
creation of man - as summed up one of the books on Quraish Shihab -
consists of four models of creation. The first model creates with no father and
mother, namely Adam. Both create after there beside him, the wife of Adam. The
third model creates only by mothers without fathers, ie Isa. And last created
through meetings of men and women, namely g enerasi man after Adam.
2.2 Phase of the
creation of man.
The process of the creation of man is described by Allah in some of His
Word through various phases or stages. One of them on the QS. Al-Mu'minun:
12-14:
ولقد خلقنا
الإنسان من سلالة من طين * ثم جعلناه نطفة في قرار مكين * ثم خلقنا النطفة علقة فخلقنا العلقة مضغة فخلقنا المضغة عظاما فكسونا العظام
لحما ثم أنشأناه خلقا آخر فتبارك الله أحسن الخالقين
"And indeed, We created man from an extract (derived) from the
ground. Then We placed the semen
(stored) in a solid (womb). Then semen We gave blood clot, then a blood
clot We made a lump of meat, and then we made a lump of flesh bones, then We
wrap the bones with flesh. Then We made him a creature (shaped) else.
So that lessons Supreme God, the Creator of the Most Good. "(QS.
Al-Muminun: 12-14)
There are absurd (harmony) in the placement of a series of verses
that express the seven phases of the process of the creation of man, after a
series of previous paragraph outlining seven kinds of properties of the
believers. As if these two texts tell us: "O people, you managed to get
out and be on stage this earth after going through seven phases, then thou
should adorn themselves with seven things to be successful also in the life
after this life".
It is amazing the phases of the creation of man described in detail by a
series of the above paragraph, because it turns out he described the phases in
line with the proven scientific findings of modern embryology today. The phases
are:
- 'Sulalah min thin' (a kind of clay). A kind of clay that is - as the opinion of Tahir Ibn 'Ashur - Is a substance produced by the digestive system that comes from food (plants and animals) which originate from the soil, which then became blood, and then proceed to eventually become sperm when the sex.
- 'Nuthfah' (semen). The original meaning of the word 'nuthfah' in Arabic means a drop to moisten. The use of this word is in line with scientific findings indicating that semen spurts jets of male genitals which contains about two hundred million human seed, but were able to meet with a woman's ovum is only one. That is the nuthfah.
- 'Alaqah' (blood clot). A clot is one meaning of the word 'alaqah of two other meaning is' something float' and 'leeches'. A famous scientist in the field of anatomy and embryology Prof. Keith Moore states that 'alaqah as' something that float' in accordance with what can be seen in the attachment of the embryo - during this phase - in the mother's womb. And 'alaqah means' blood clot' or 'blood clot frozen' because the embryo during this phase develops through internal events known as the formation of blood in closed vessels, until the metabolic cycle is completed through placenta (afterbirth). During this phase the blood vessels captured in the enclosed so that the embryo acquires an appearance as a blood clot. Medium 'alaqah interpreted' leech 'because the embryo during this phase of' alaqah stage acquires an appearance very similar to the leech. Prof. Keith Moore compares the test with fresh water leech to the embryo at this stage and he found similarities between the two. All three descriptions are miraculously given only by a word in the Koran is the word 'alaqah.[4]
- 'Mudghah' (lump of flesh). Mudhghah madhagha comes from the word that means chew. In this phase, the embryo is called mudhghah because its shape is still in the small-sized content with something to chew.
- 'Idzam (bones or skeletons). In this phase, the embryo has developed from earlier forms were just a piece of meat until clad skeleton or bone.
- Kisa al- 'idzam bil-lahm (closure of bones with flesh or muscle). Disclosure of this phase with stories of meaningful wraps, and lahm (meat) is like clothing that wraps the bone, in line with the progress made embryology states that the bone cells are created before the cells of the meat, and that is not detected the presence of one cell da ging before seen bone cells.
- Insha (realizing other creatures). This phase implies that something is bestowed upon human beings that make it different from other creatures. Something that is the spirit of creation that makes human beings have enormous potential so that it can continue its evolution to reach perfection beings.
2.3 Terminology
humans.
In the Koran there are three
key terms (key term) that despite referring to the meaning of the human
subject, but it has significant meaning different. The third key term that is Bechar,
Insan, and al-Nas. Terhindak order of semantic confusion, it
should be understood in the context of what humans called basyar, and in the
context of what are called human beings, as well as in the context of what
humans also called al-nas.
- Bechar.
Basyar word is mentioned in
the Quran 35 times attributed to humans and 25 times associated with the
prophet-apostle. Said basyar the whole of that paragraph a reference to humans
as biological beings. One of them in Surah Yusuf: 31:
فلما رأينه أكبرنه وقطعن أيديهن وقلن حاش لله ما هذا بشرا إن هذا إلا ملك كريم
"And when the women saw him, they were amazed him (beauty apparently)
and they injured (finger) hand and said: Maha perfect God, this is not a man
(basyar). Indeed, this is nothing but a noble angel" (QS.Yusuf : 31)
قل إنما أنا بشر مثلكم يوحى إلي
"Say (Muhammad told them that) I am an ordinary person (basyar) like
you. It's just that I was
given the revelation "(QS.Al-Kahf: 110)
Some of the above verse clearly asserts that the concept basyar
always associated with the properties of bodily (biological) man who has a form
/ posture, growth and development of the body, eating, drinking, having sex,
making love, a walk in the market, and others. In other words, basyar
used to designate natural dimensions that characterize a human subject
in general.
- Al-Insan.
Said al-insan called 65 times in the Koran. Almost all the verses
that refer to human beings with human words, the context is always displaying a
special human beings, morally and spiritually. The privileges that are not
owned by other creatures. Jalaluddin Rahmat give the translation of
al-insan broadly in three categories. First, al-insan associated
with human distinctiveness as caliph and mandate bearers. Second, al-insan
associated with a negative predisposition inherent and latent
in human beings. Third, al-insan referred to in relation to the process
of the creation of man. Except for the third category, all of al-insan context
refers to psychological traits or spiritual. The first category can be
understood through the four following explanation:
1.
Humans are viewed as being superior
or the peak of God's creation. The advantage lies in the form of events as
creatures created with the best of creation. Humans are also referred to as the
selected creature of God , for the task of the
Caliphate in the earth. [5]
2.
Humans are the only creatures who
trusted God to carry out the mandate, a burden of responsibility as well as
being a trusted and given the mandate to manage the earth. In other words, as
the bearer of human didisposisikan Amanah is that in other verses called primordial
covenant or perennial. Metaphorically agreement was described in
the QS. Al-A 'raf: 172:
وإذ أخذ ربك من بني آدم من ظهورهم ذريتهم وأشهدهم على أنفسهم ألست بربكم
قالوا بلى شهدنا
"And (remember) when your Lord took from loin (bones) of the children
of Adam their descendants, and God took testimony to their spirit (as he says):
Am I not your Lord ?. We are
witnessing."(QS.al-Araf: 172)
3.
As a consequence of heavy duty
bearers as caliph and trustworthy, creative human being endowed with reason
that gave birth to creative reasoning that humans have the ability to develop
science.
4.
In humans serve Allah (al-insan) are
strongly influenced by environmental and psychological condition. If misfortune
befalls him always mention the name of Allah. Conversely, if have good luck and
success in life tend to be arrogant, takabbur, and polytheists.
- Al-Nas.
The concept of al-Nas refers to humans as a social being. The man in the
sense of al-nas most widely known of the Koran is as much as 240 times. One of
which is :
يا أيها
الناس إنا خلقناكم من ذكر وأنثى وجعلناكم شعوبا وقبائل لتعارفوا
"O mankind! Verily We created you from a male and a female and made you
nations and tribes that ye may know each other to know" (QS.al-Hujurat: 13)
The amount of the mention of al-nas in the Koran - if it is associated
with the al-Quran as a guide - shows that the majority of God's guidance is for
humans as social beings. An example is a marital problem. In the Qur'an God
does not regulate the procedures for sexual intercourse, because as human
beings no matter how primitive biological all can do it. Indeed, it is
necessary to set the Lord is a social relationship after marriage includes the
rights, obligations, responsibilities of husband and wife in the household and
relationships that occur after the family includes children's education,
kinship, heritage and issues related to wealth. The need for regulation because
of the social aspects of human beings often encroaching and uncontrollable.
2.4
Roles and responsibilities of human
beings.
With a wide range of position both as biological beings, privileged
beings (reasoning, carrier trustworthy, responsible), and social beings, humans
were given two roles at the same time be held accountable in their role is as khalifatullah
and as' abdullah. Role as described khalifatullah QS. Al-Baqarah:
30
وإذ قال ربك
للملائكة إني جاعل في الأرض خليفة
"Remember when your Lord said to the angels: Lo! I will make a
vicegerent on earth"
(QS.al-Baqarah: 30)
was the role of 'abdullah stated in Sura. Al-Dzariyat: 56
وما خلقت
الجن والإنس إلا ليعبدون
"And I have not created jinn and man in order to serve me" (QS.al-Dzariyat: 56)
The important thing to note is the role of humans as khalifatullah
and as' abdullah can not escape from the reality of the position of
humans as biological beings, privileged beings and social beings. [6]
Among contohnaya this: Man ordered to offer prayers and the prayers of
law is established. But when people experience severe pain are allowed to pray
with sitting or lying down. This means that man was given a dispensation
because the problem is the issue of human biological illness. Another example
in a state long journey one may shortly jama 'and clicking qashar prayer. Likewise
lactating women, the elderly are allowed not to fast, and so forth. The same
applies to the position of humans as social beings. For example, the Prophet
Muhammad who usually pray humility 'and zikirnya long, repeatedly accelerating
the prayer because there are guests waiting. The Prophet also warned priests
not to renew prayer with social considerations on makmum.
CHAPTER III
CLOSING
- Conclusion
A creature
called man, from the first man Adam and his wife Eve, and generations of humans
later came from the same raw material, namely of earths and gusts of divine
spirit. Only just a different model of creation consists of four models of
creation. The first model creates with no father and mother, namely Adam. Both
create after there beside him, the wife of Adam. The third model creates only
by mothers without fathers, ie Isa. And last created through meetings of men
and women is a human generation after Adam. The phases of the creation of man
described in detail by several verses, turns phases explained scientifically
proven consistent with the findings of modern embryology today. As well as the
need for regulation because of the social aspects of human beings often
encroaching and uncontrollable. The important thing to note is the role of
humans as khalifatullah and as' abdullah can not escape from the
reality of the position of humans as biological beings, creatures and critters
special social,
- Suggestion
The author
suggests that every human being should not be too trusting various theories
advanced by some experts of his time, we as students should be able to various
aspects of information circulating among, both from television, radio,
newspapers, and internet. In order to be a human being who is more useful to
the nation in upholds religious values, especially in the Islamic religion.
BIBLIOGRAPHY
