CHAPTER I
PRELIMINARY
1.1 Background
Humans are very interesting creatures. Therefore, humans and various things within them are often discussed in various circles. Almost all higher education institutions study human beings, their work and the impact of their work on themselves, society and the environment in which they live. Experts have sparked human understanding since ancient times, but until now there has been no agreement on the true meaning of humans. This is evident from the many designations for humans, for example homo sapien (smart man), homo economices (economic man) which is sometimes called Economical Animal (economic animal), and so on.
Islam as the best religion has never classified humans into animal groups. This applies as long as humans use their minds and all the gifts of Allah SWT in things that are pleasing to Him. However, if humans do not use all of these gifts properly, then the level of humans will decrease, even much lower than that of an animal. This has been explained in the Al-Qur'an letter Al-A'raf verse 179.
Humans, Religion and Islam are very important problems, because all three have a great influence on the construction of the next generation, who still believe in God and still adhere to spiritual values that are compatible with heavenly religions (religions that come from the sky or gama revelation).
Religion is a tool that guarantees broad-mindedness in individuals and fosters peace of mind in its adherents. Religion will protect humans from deviations, mistakes and keep them from negative behavior. Even religion will make the human heart clear, smooth and holy. Besides that, religion is also a stronghold for the younger generation of Muslims in the face of various heretical sects.
Religion also has an important role in the development of faith and morals and is also a way to foster personal and community where individuals are bound by a sense of brotherhood, love and mutual help.
Islam with its various provisions can guarantee that those who carry out its laws will achieve high goals. It is very interesting that the discussion about humans is what makes the writer interested in reviewing a little about Humans According to the Islamic View.
1.2 Problem formulation
In order to study and review about Human, Religion, and Islam, it is necessary to have sub-topics that are interconnected, so that the writer makes the following problem formulation:
1. What is the understanding and nature of humans according to Islam?
2. Is religion a natural necessity?
3. What is the meaning and how is the origin of religion?
4. What are the major religions in Indonesia?
5. What is the explanation of the mission of Islam?
6. Is Islam a Mercy for all the worlds?
1.3 The purpose and benefits of writing
The purpose of preparing this paper is to fulfill the assignment of PAI material and answer the questions in the problem formulation.
The benefit of writing this paper is to increase the knowledge of writers and readers about humans in an Islamic view and to make us understand Islam better.
1.4 Writing Method
The author uses the method of literature and literature studies in writing this paper. References to this paper are sourced not only from books, but also from other media such as e-books, web, blogs, and mass media devices taken from the internet.
1.5 Systematics of Writing
This paper is organized into three chapters, namely an introductory chapter, a discussion chapter, and a concluding chapter. The introductory chapter is divided into: background, paper formulation, purpose and benefits of writing, writing method, and writing systematics. While the discussion chapter is divided based on sub-chapters relating to humans in an Islamic view and the functions and responsibilities of humans in Islam. Finally, the closing chapter consists of conclusions and suggestions.
CHAPTER II
PEOPLE, RELIGION, AND ISLAM
A. Understanding Humans in the Qur'an
Quraish Shihab quotes from Alexis Carrel in "Man the Unknown", that there are many difficulties faced in knowing human nature, due to human limitations.
The key terms used by the Qur'an to refer to human understanding are the words basyar, al-insan, and ann-nas.
The word basyar is mentioned in the Qur'an 27 times. The word basyar refers to the notion of human beings as biological beings (QS Ali 'Imran [3]: 47) specifically gives meaning to human biological characteristics, such as eating, drinking, sexual intercourse and so on.
The word al-insan is spoken up to 65 times in the Qur'an which can be grouped into three categories. First, al-insan is associated with the caliph as a trustee (QS Al-Ahzab [3]: 72), secondly, al-insan is associated with negative predispositions in humans, for example the nature of complaining, stinginess (QS Al-Ma'arij [70]: 19-21) and the three al-insan are related to the creation process which consists of material and non-material elements (QS Al-Hijr [15]: 28-29). All of these al-insan contexts point to psychological and spiritual human traits.
The word an-nas which is mentioned as many as 240 in the Qur'an refers to humans as social beings with certain characteristics, for example they claim to have faith when in fact they are not (QS Al-Baqarah [2]: 8) [1]
From the description of the three meanings for humans, it can be concluded that humans are biological, psychological and social beings. All three must be developed and paid attention to their rights and obligations in a balanced manner and always within the applicable laws (sunnatullah). [2]
B. Human Nature According to the Qur'an
The Qur'an views humans as their pure and noble nature, not as dirty and sinful. The incident that befell the Prophet Adam as the forerunner of mankind, who committed a sin by violating God's prohibition, resulting in Adam and his wife being sent down from heaven, cannot be used as an argument that humans are essentially carriers of hereditary sin. The Koran actually glorifies humans as heavenly beings who are on their way to a holy and eternal spiritual life in the afterlife, even though they have to go through obstacles and trials with the burden of sin when they make mistakes in their life in this world. Even humans are hinted at as spiritual beings whose true nature is good (positive, haniif) nature.
Therefore, the quality, essence, nature, authenticity of human beings is good, right, and beautiful. There is no being in this world that has such noble quality and authenticity. Even so, it must be admitted that the quality and nature of good and beautiful always implies dilemmas in the process of achieving it. That is, it implies a process of struggle that is very hard to be able to bear such a great title. Because in life humans are always faced with two moral challenges that beat each other. Therefore, the opposite quality, namely bad, wrong, and ugly has always been a stumbling block for humans to achieve achievements as human beings of the mutaqqin quality above.
C. Religion
The word religion in Indonesian means the same as "din" in Arabic and Semitic, or in English "religion". From the meaning of language (etymology) religion comes from Sanskrit which means not to go, stay in place, inherited from generation to generation. While the word "din" carries the meaning of controlling, facilitating, obeying, debt, recompense or habit.
In terms (terminology) of religion, as written by Anshari that although religion, din, religion, each has its own etymological meaning, has its own history and history, in terms of technical terminology these three terms have the same meaning, namely :
a. Religion, din, religion is a credo system (faith system or belief system) for the existence of the Supreme Absolute outside of human beings.
b. Religion is also a system of rituals (worship) for humans to whom they consider the Supreme Absolute.
c. In addition to being a system of credo and a system of rites, religion is also a system of norms (rules or rules) that regulate human relations among humans and human relations with other nature, in accordance with and in line with the system of faith and worship set forth above.
According to Durkheim, religion is a unified system of beliefs and practices related to sacred things. For Spencer, religion is belief in something Absolute. Meanwhile, Dewey, stated that religion is the human search for general and eternal ideals even though faced with challenges that can threaten his life; religion is the introduction of humans to great supernatural powers.
Information regarding the religious potential of humans can be found in the verses of the Qur'an (Sura al-A'raf verse 172):
And when your Lord took from the children of Adam from their appearance, their offspring and their testimony to themselves, did you not say, “God bless you
"And (remember), when your Lord brought forth the offspring of the sons of Adam from their sulbi and Allah testified against their souls (saying): "Am I not your Lord?" They replied: "Yes (You are our Lord), we are witnesses ". (We do that) so that on the Day of Resurrection you will not say: "Indeed, we (ban Adams) are the ones who are heedless of this (oneness of God)". [3]
Religious Requirements
a. Believe in the existence of God.
b. Having the holy book as a way of life for his people.
c. Has a holy place.
d. Having a Prophet or saint as a role model.
e. Have a religious holiday
Religious Elements
According to Leight, Keller and Calhoun, religion consists of several basic elements:
1. Religious belief, namely a principle that is considered true without any doubt.
2. Religious symbols, namely the identity of the religion adhered to by its followers.
3. Religious practices, namely the vertical relationship between humans and their God, and horizontal relationships or relationships between religious adherents in accordance with religious teachings.
4. Religious experience, namely various forms of religious experience experienced by adherents personally.
5. Religious people, namely adherents of each religion.
Religious Functions
· Source of life guidelines for individuals and groups.
· Set the procedure for human relations with God and humans with humans.
It is a claim about the principle of right or wrong.
· Guidelines for expressing a sense of togetherness.
· Feelings of belief guidelines.
· Presence guidelines.
Disclosure of aesthetics (beauty).
· Recreation and entertainment guidelines.
Giving identity to humans as people of a religion. [4]
Characteristics of Religion
The characteristics of religion in human life are like a perfect building. As in one of the words of the prophet Muhammad, that he is the perfecter of the monotheistic religious building that was brought by the prophets and messengers before his arrival.
Like a religious building, it must have a strong, firm, and clear framework. A good framework is a framework that strengthens the building to be built on it. They have sizes that are symmetrical to each other. The composition of the right ingredients because it acts as a support. Therefore, the framework must have a sufficient area or have a ratio that matches the building. That is the best religion so that religion basically plays a role as a guide for human life, to live their life on earth.
Humans will lose guidelines or guidance in living life in the world if they are not guided by religion. Nowadays, religion has shifted and is guided by its logical sense. Even though human reason and logic have limitations, namely the limitations of seeing the future. Meanwhile, religion has been arranged in such a way by the creator to be a guide throughout human life. The result of this scularism creates a new lifestyle for Muslims, namely a lifestyle of hedomism and pragmatism.
D. Nature
Fitrah in the sense of human nature. Humans are born with different character traits. This character can be in the form of a child's soul or heart that can lead to ma'rifatullah. Before the age of puberty, children are not yet able to distinguish between faith and disbelief, because the form of nature is contained in the qalb which can lead to recognition of the value of truth without any hindrance.
Fitrah in the sense of instinct (Gharizah) and revelation from Allah (Al Munazalah)
Ibn Taimiyah divides fitrah into two types:
a. Fitrah Al Munazalah
Outer nature that enters human beings. This Fitrah is in the form of instructions from the Qur'an and Sunnah which are used as guidance and guidance for Fitrah Al Gharizahah.
b. Fitrah Al Gharizah
Inherent nature in humans that gives reason that is useful for developing basic human potential.
Fitrah means purity, found in a hadith that reads, "Every person is born in a state of fitrah (pure). It is his parents who then make him a Jew, a Christian, or a Magian" (HR Bukhari Muslim, Abu Daud, Turmudzi, Imam Malik, Imam Hambali).
Fitrah means the true religion, that is, the religion of God is associated with the word fitrah in Surat Ar-Rum verse 30. "Then set your face straight to the religion of God; (remain on) the nature of God who has created man according to that nature. There is no change in God's nature. (That is) the straight religion; but most people do not know (QS Ar Rum:30)
Human nature and the noble values that originate from it, receive the attention of divine religions, especially Islam. In reality, nature and religion both originate from one spring, namely from Allah SWT and which shows humans the true path of happiness. Islam as the last religion offers a complete program for human happiness in this world and the hereafter. This teaching has been ordained by God and includes all mankind. God has no interest whatsoever in human happiness and well-being.
Allah swt. said: Lâ tabdîla li khalqillâh (there is no change in God's nature). According to Ibn Abbas, Ibrahim an-Nakha'i, Said bin Jubair, Mujahid, Ikrimah, Qatadah, adh-Dhahak, and Ibn Zaid, li khalqillâh means li dînillâh. The word fitrah corresponds to the word al-khilqah. If the fitrah in this verse is interpreted as Islam or the religion of Allah, then the word khalq Allah can also be interpreted as the religion of Allah.
Allah SWT. preaching, there is no change to the religion that He created for humans. If Allah SWT. does not change his religion, just as humans do not change their religion or replace it with another religion. Therefore, according to some commentators, even though it is in the form of khabar nafî (news that denies), this sentence gives the meaning of thalab nahî (demand to leave). Thus, the phrase can be interpreted: Do not change Allah's creation and religion with polytheism; do not change your original nature by following Satan and his deception; and return to the natural religion, namely Islam.
Embracing Islam is actually human nature. Implicitly, this verse confirms this reality. The mufassir interpret the word fitrah Allâh with a tendency towards monotheistic beliefs and Islam, even Islam itself. In addition to this verse, the compatibility of Islam with human nature can also be seen in the following facts:
o First: the existence of gharîzah at-tadayyun (religious instinct) in every human being so that he can feel himself weak and frail. he needs
The Substance of the Most High, who has the right to be worshiped and asked for help. Therefore, humans need a religion that guides them to worship ('ibâdah) their Lord properly.
o Second: with reason given by Allah SWT. in every human being, he is able to confirm the existence of God, the Creator of the universe. Because, the existence of a universe that is weak, limited, lacking, and needs each other is definitely a creature. This ensures that there is al-Khaliq who created it. Thus, the human need for religion, besides being driven by gharîzah at-tadayyun, is also driven by reason.
Furthermore, the human mind is also capable of sorting out and choosing the right faith and religion. The false belief will be easily known and refuted by the human mind. On the other hand, the argumentation of true aqeedah must be irrefutable so that it satisfies the human mind. Therefore, in nature, humans need the right faith and religion, a religion that soothes the feelings and at the same time satisfies the mind. Islam is the only truth. Islam can properly fulfill the thirst of human religious instincts so as to appease them. Islam also satisfies reason with its solid and undeniable arguments. Thus, Islam is truly in accordance with human nature and character. Because it was so appropriate, az-Zamakhsyari and an-Nasafi stated, "If someone left Islam, they would not be able to choose anything other than Islam as their religion."
The compatibility of human nature with Islam is also explained in the naqli arguments. Allah SWT. said:
[We witnessed, yes, they said your Lord, are they not the ones who made them witness from Adam, sons from your Lord, then they took it?]
Remember when your Lord brought out the offspring of the children of Adam from their wombs and God took witness against their souls (saying), "Am I not your Lord?" They answered, "That's right (You are our Lord), we are witnesses." (QS al-A'raf [7]: 172) [5]
Allah swt. also said in the hadith qudsi:
“And that I created My servants, all of them pure, and that the devils came to them and deceived them from their religion.”
Indeed, I have created My servants in a state of hanif (straight) all of them and indeed they are visited by satan, then the devil diverts them from their religion. (Muslim HR).
Rasulullah saw. also said:
“They entrust him, or they convert him to Christianity, and he makes him a Jew, so his parents, by instinct, are not born except one who is born from what.”
There is no child unless born in a state of nature. Then it was his parents who made him a Jew, a Christian, or a Magian. (HR al-Bukhari).
The two hadiths above explain the initial condition of every human being. In the first hadith it is stated that every human being is created in a state of hanîf, that is, straight and not inclined to go astray. As for the second hadith, it is stated that every baby is born in a state of fitrah, but the nature meant here is recognition of Allah SWT.
The first hadith above explains that human deviation from his fitrah is caused by Satan's enticement. The second hadith explains that the wrong education of their parents is the factor that causes humans to leave their nature.
Islamic meaning
Etymologically, the word "Islam" comes from three root words, namely:
- Aslama means surrender or submission, namely surrender or submission to the rules of life established by Allah SWT.
- Salam means peace or peace, namely creating a sense of peace in life (peace of mind or spirit).
- Salamah means safety, namely taking a safe path by practicing the rules of life established by Allah SWT.
Terminologically speaking, Islam is a religion that was revealed from Allah SWT to mankind through the covering of the Prophets (Prophet Muhammad peace be upon him).
E. ISLAMIC MISSION
There are a number of arguments that can be used to state the mission of Islamic teachings as a carrier of mercy to all nature, namely:
First, it can be seen from the understanding or original meaning of Islam itself, namely entering into peace, and Muslims are people who are at peace with God and at peace with humans. Making peace with God means surrendering oneself completely to His will, and peace with humans means not only avoiding doing evil and being arbitrary to others.
Second, the mission of Islamic teachings as a carrier of grace can be seen from the role played by Islam in dealing with various problems of religion, social, economic, political, legal, cultural education, and so on.
In the chaotic condition of mankind, the Prophet Muhammad came with Islamic teachings which contained not only the teachings of the creed or the human relationship with God, but also the relationship with fellow human beings and the universe.
Since its inception, Islam has had a high commitment and response to participate in solving the various problems mentioned above. Such matters can be stated as follows:
· In the social field, Islam introduces teachings that are egalitarian or equality and equality between humans and other humans. One and the other are creatures of Allah Subhanahu Wa Ta'ala, with all the advantages and disadvantages of each. People who have advantages in certain fields, for example, have deficiencies in certain other fields. People who have deficiencies in certain areas, but have advantages in other fields. The advantages possessed by one are used to cover the shortcomings of the other. And so on. The advantages possessed by one person are not to extort others. White people are not superior to black people, and black people are not inferior to white people. The most noble in the sight of God is the most pious, as in Surat Al-Hujurat, 49:13. Similarly, in a hadith the Prophet stated:
"There is no advantage for an Arab over a non-Arab, and for a white person over a black person, except for which of them is the most pious." (HR. Muslim)
· The mission of Islam as a carrier of mercy to all nature can be seen from teachings in the economic field which are based on the principles of balance and equity. In addition, this mission in the economic field can also be seen from orders to trade in an honest way. As mentioned in the letter Al-Isra, 17:35. Furthermore, Islamic teachings strictly prohibit the practice of usury, or profitable multiplied lending of money, without taking into account the ability of the person who borrows it. This practice of usury is strictly prohibited in Islam as stated in Ali Imran's letter, 3: 130.
· In the political field, it can be seen from the commandments of the Koran that a government should be fair, wise towards the people it leads, pay attention to the aspirations and interests of the people it leads, prioritize the interests of the people over its own interests, protect and protect the people, provide security and peace to the community . as mentioned in the letter An-Nisa, 4:58.
· In the field of law, namely as mentioned in the letter An-Nisa, 4:58. The verse instructs a judge to act fairly and wisely in deciding a case by not looking at the differences in the people who are being litigated.
In the field of education, it can be seen from Islamic teachings which give humans their rights in the field of education. Based on the description above, it is clear that the main mission of Islamic teachings is to bring mercy to all mankind by organizing aspects of social, economic, political, legal, educational life and so on.
Third, the mission of Islam can also be seen from the mission of the teachings brought and practiced by the Prophet Shallallahu 'alahi Wa sallam. This is stated explicitly in the 10th verse of Al-Anbiya, and is also seen in the practice of the life of the Prophet Muhammad, peace be upon him, who was known as a man who loved his people and humanity in general.
Fourth, the mission of Islam can also be seen in its position as a source of values and outlook on human life. In this case Islam has played four roles as follows. First as a creative factor, namely religious teachings that encourage people to do productive and creative work. Second, the motive factor, namely that religious teachings can underlie the ideals and actions of humans in all aspects of their life. Third, sublimative factors, namely religious teachings that can improve and sanctify the phenomenon of human activity not only for religious matters, but also for worldly ones. Fourth, integrative factors, namely religious teachings can unite human attitudes and views and their activities both individually and collectively in facing various challenges.
Fifth, the mission of Islamic teachings can also be seen from the role it plays in history. As recorded in history, Islam in the classical century (7th to 13th centuries AD) or more or less 7th century has appeared as a guardian of human history towards an orderly, safe, peaceful, prosperous life, advanced in the fields of science, culture and civilization. The historical role of Muslims can still be seen in countries where Islam has played its role, such as Iraq, Bukhara, Turkistan, Turkey, Spain, India, Egypt, and so on.
The influence of science, civilization and other triumphs of Islam on Europe is evidence that Islam has played a significant role for humanity universally. The current situation may have been reversed. Europe is more advanced than Islam in science and culture.
Sixth, the further mission of Islamic teachings can also be seen from the practice of Islamic relations with adherents of other religions, as was done by the Prophet Shallallahu Alaihi Wa Sallam in Medina. Historical facts prove that the first thing the Prophet did in Medina was to establish a harmonious relationship with all components of society in Medina through what is known in history as the Mitsaq al-Madinah or the Medina Charter. Research on the Medina Charter found a number of principles regarding human rights and governance politics. The text of the charter stated that on the basis of the teachings of the Qur'an, humanity and social ties, in addition to believing Muslims as one people on the basis of religion and belief, the Jews and their allies are also a community with believers.
F. ISLAM AS A RELIGION OF RAHMATAN LIL ALAMIN
And We have not sent you except as a mercy to the worlds.
Meaning: "And We did not send you but to (be) mercy to the worlds".
The task of the Prophet Muhammad was to bring mercy to all of nature, so that was also the religious treatise he brought. Strictly speaking, the message of Islam is to bring mercy to the whole world. The opposite of grace is disaster and calamity. So if it is formulated in the form of a sentence that uses the word abolition, then we get a new but firmer understanding that Islam is "not a natural disaster". Thus the presence of Islam in nature is not for disaster and calamity, but for safety, for welfare and for human happiness both physically and spiritually, both individually and collectively in society.
Islam is like the Queen of Justice which is the foundation of human hope. He must lift people from humiliation to glory, show people who have lost their way. Freeing humans from all kinds of injustice, releasing humans from the chains of slavery, freeing humans from spiritual and material poverty, and so on. The duty of Islam is to give the world a bright and hopeful future. Humans finally feel the pleasure and happiness because of Islam.
The truth of the message of Islam as a mercy for humans lies in the perfection of Islam itself. Islam is in one unitary teaching, the teachings of which one with the other have nisbat and interrelated relationships. So we can see Islam simultaneously in three aspects, namely aqidah, shari'ah and nizam.
In treating non-Muslims (Ahli Dzimmah) they get the same rights as those obtained by Muslims, except for limited and exception cases. Likewise they are subject to obligations as imposed on the Muslims. Except on anything that is excluded. It is the right to obtain protection, namely to protect them from all external hostility. In this case, the Ijma' of Muslim scholars occurred as narrated by Abu Daud and Al-Baihaqi
"Whoever oppresses a mu'ahad infidel or reduces his rights, or burdens him beyond his capacity, or takes something from him against his will, then I will be his enemy on the Day of Resurrection (HR. Abu Daud and Al-Baihaqi)
Then protect their blood and bodies, protect their property, protect their honor, provide social security when in a weak state, freedom of religion, freedom to work, try and become officials, here are some examples and witnesses recorded in history about the attitudes of Muslims and their influence towards the Dzimmah Experts.
CHAPTER III
CONCLUSION
Embracing Islam is actually human nature. Implicitly, this verse confirms this reality. The mufassir interpret the word fitrah Allâh with a tendency towards monotheistic beliefs and Islam, even Islam itself. In addition to this verse, the compatibility of Islam with human nature can also be seen in the following facts:
o First: the existence of gharîzah at-tadayyun (religious instinct) in every human being so that he can feel himself weak and frail. He needs the Substance of the Most High, who has the right to be worshiped and asked for help. Therefore, humans need a religion that guides them to worship ('ibâdah) their Lord properly.
o Second: with reason given by Allah SWT. in every human being, he is able to confirm the existence of God, the Creator of the universe. Because, the existence of a universe that is weak, limited, lacking, and needs each other is definitely a creature. This ensures that there is al-Khaliq who created it. Thus, the human need for religion, besides being driven by gharîzah at-tadayyun, is also driven by reason.
Furthermore, the human mind is also capable of sorting out and choosing the right faith and religion. The false belief will be easily known and refuted by the human mind. On the other hand, the argumentation of true aqeedah must be irrefutable so that it satisfies the human mind. Therefore, in nature, humans need the right faith and religion, a religion that soothes the feelings and at the same time satisfies the mind. Islam is the only truth. Islam can properly fulfill the thirst of human religious instincts so as to appease them. Islam also satisfies reason with its solid and undeniable arguments. Thus, Islam is truly in accordance with human nature and character. Because it was so appropriate, az-Zamakhsyari and an-Nasafi stated, "If someone left Islam, they would not be able to choose anything other than Islam as their religion."
The compatibility of human nature with Islam is also explained in the naqli arguments. Allah SWT. said:
[We witnessed, yes, they said your Lord, are they not the ones who made them witness from Adam, sons from your Lord, then they took it?]
Remember when your Lord brought out the offspring of the children of Adam from their wombs and God took witness against their souls (saying), "Am I not your Lord?" They answered, "That's right (You are our Lord), we are witnesses." (QS al-A'raf [7]: 172)
Allah swt. also said in the hadith qudsi:
“And that I created My servants, all of them pure, and that the devils came to them and deceived them from their religion.”
Indeed, I have created My servants in a state of hanif (straight) all of them and indeed they are visited by satan, then the devil diverts them from their religion. (Muslim HR).
Rasulullah saw. also said:
“They entrust him, or they convert him to Christianity, and he makes him a Jew, so his parents, by instinct, are not born except one who is born from what.”
There is no child unless born in a state of nature. Then it was his parents who made him a Jew, a Christian, or a Magian. (HR al-Bukhari).
SUGGESTION
We are the best of God's creations. We have a perfect form, have a mind and reason. As human beings with good sense, we should take care and preserve the resources we have. In addition, don't forget that we continue to study and seek knowledge for the progress of the nation.
source: jundialfarisi