THE CONCEPT OF ISLAMIC EDUCATION
In short, schools are often seen as a job of building a humane character according to society
and normal practices. The teachings or assistance that adults provide to children to help them
become adults are called "education" or "pedagogy" in their development. In addition, education is
also defined as all efforts to achieve a better life. (Hasbullah, 1997). Efforts to develop all cognitive,
affective and psychomotor aspects as human beings are also interpreted as education. In general,
the development of a complete and perfect character as a social human being, a limited human
being, a human being with God, is not logical unless there is a cycle to complete its development
and perfection. Use it without limits. Based on this thought, many education experts define
education as a lifelong process. (Djumranjah and Amrullah, 2007). According to Shofan (2004), the
concept of Islamic education includes: "tarbiyah", "ta'lim" and "ta'dib" which all three define
different meanings related to education. According to Munardji (2004), the words rabba, yurabbi and
"tarbiyatan" mean growth and development, and the term tarbiyah is the root of the word. "Rabb" is
a word derived from "tarbiyah" with the meaning of education. Those who use the term "tarbiyah" in
the sense of education believe that the word tarbiyah includes (1) making children aware of their
nature, (2) developing their skills and vigilance, (3) aligning their tendencies with their respective
talents, being able to consistently make them great, and (4) being patient in every process of their
development. An-Nawawi concludes that the term "tarbiyah" refers to (1) a process that has a clear
purpose and purpose: (2) Allah is the source of all true education because it is Allah who sets the
rules for growth and the way humans interact with nature.
Furthermore, Allah elaborates on the Islamic sharia that is necessary for the achievement of
perfection, goodness and happiness: (3) Education requires the preparation of a series of alternating
steps that must be carried out step by step before starting learning begins: Furthermore (4)
Education must be in accordance with Islamic religious sharia (Mahsun, 2021). In addition, Soekarno
and Supardi proposed the idea of Islamic education, which is education based on Islamic teachings
or laws, which aims to cultivate Muslims to be fearful of Allah and birrul walidain and others in their
lives as a way of educating students. Love for the homeland is a gift from God Almighty, able and
ready to know the possibilities that exist in them and the places they usually occupy, making them
useful and beneficial to themselves and society as a whole (Shofan, 2004). The concept of Islamic
education sees humans born into the world with external potential, namely: 1) the potential to
benefit nature, 2) the potential to damage nature, and 3) the potential of divinity that has non-
physical functions. Thus, human development acquires these three potentials. Thus giving rise to
the concept of Islamic education, an integrated approach that combines elements of knowledge,
morals, and faith. C. The Idea of Islamic Education Imam Al-Ghazali The idea of education is what
makes the Quran and Hadith the main foundation. The basic concept of Islamic education was
initiated by Imam Al-Ghazali who is known as an educated figure in the Islamic education
environment, and is one of several Islamic religious education concepts that have developed in
Indonesia. He emphasized that education has a big impact on the morals of the younger generation.
Because academic achievement is not the only assessment of the success of an educational
institution, positive behavior changes are also considered. The ultimate goal of education is
can benefit and will not bring the benefits of reprehensible behavior unless it causes damage. To
understand the concept of Islamic religious education, it can be drawn from Al-Ghazali's thinking
about various aspects of education, including educational factors such as what are the goals of
education, teachers, students, educational curriculum, and the environment that affects students.
Al-Ghazali discusses the variables of education as follows (Al-Ghazali and Muhammad, 1996): a) The
main purpose of education is to help humans enjoy life now and in the future, so the Quran and As
Sunnah are used for education. Meanwhile, the ultimate goal of educational activities is to achieve
two things: first, human imperfection blessed by Allah; Second, human perfection brings happiness
in this life and in the next.
b) Teachers must be able to set goals for students, be closer to God, lead by example, be able to
teach, be objective, and treat students as their own children; c) Not to give impure things, you should
avoid immoral behavior; respect for teachers; Of course, we have to work hard to learn the teacher's
lessons. d) The material – the curriculum – must be adapted to the individual growth of each student.
Students are given topics gradually, choose easy materials and continue with more difficult
materials, and must deal with monotheistic materials as a prerequisite for tolerating different topics;
(e) The educational environment consists of three parts: the family atmosphere, the school
atmosphere and the local atmosphere. For the environment, it is best to avoid a bad environment as
it can affect the situation.
The Islamic concepts of tarbiyah, ta'lim and ta'dib, each have different meanings, all of which
refer to the ideals of education. The Qur'an and the hadith of the Prophet Muhammad PBUH are the
main sources of the idea of Islamic education which aims to change values according to Islamic
teachings. AlMunjid's dictionary contains the term "tarbiyah", which Munardji uses in his book on
Islamic education to refer to growth and development. An-Nawawi concluded that tarbiyah refers to
a program that has a purpose, purpose and purpose. Soekarno and Supardi originated the idea of
the madrasah as a coach, which with a strict Islamic curriculum or rules, means cultivating and
nurturing fear of Allah, love and warmth to guardians and others, and in daily life, the love of the
homeland and God - the power bestowed upon him by the Almighty, allows him to use the potential
that exists in him and in nature to make it useful and beneficial to himself and society in a sum. Al-
Ghazhari's way of thinking about the teachings of Islam is to change the values shown by Islamic
studies to include the Qur'an and the hadith of the Prophet. Imam al-Ghazali as a recognized figure
in Islamic scientific education. He believes that education has a great impact on the moral character
of the younger generation, and that the success of educational institutions depends not only on
academic achievement but also on turning bad behavior into good behavior. He said that the
ultimate goal of learning is to achieve a happy life in this life and the next, and the ultimate goal of
Human beings in Al-Ghazali's view consist of the body and the soul. This opinion is based on
the theory of the resurrection of the body at the end of life (life). It is conveyed that human beings will
be resurrected on the last day of the body and spirit, therefore those who feel the pleasure and pain
of the hereafter are their soul and body (Tiam, 2014). From this theory, humans are individuals who
have meritorious and spiritual elements. These two elements are a unit that cannot be separated,
but the one that has a high position is the spiritual element (Asmaya, 2018). Humans in this universe
are unique creatures, their uniqueness is very interesting in the eyes of humans themselves, that is,
what underlies the difference between humans and other creatures of God is that Allah glorifies
humans by giving reason, while creatures
No other God is given, that is where the glory of man is compared to other creatures. So that
many studies about human beings continue to develop because human knowledge about
themselves is limited. To answer these problems, the Qur'an has explained a lot about various things
related to humans (Alim, 2019). Man was created by Allah swt. through a natural process that takes
place in several stages. There are four stages of the human creation process, namely the physical,
life, spirit, and nafs stages. Humans have certain biological characteristics that distinguish them
from animals: walking upright, having thumbs, having a highly developed brain, equipped with vocal
organs and having very linear and adaptable potentials (Albina and Aziz, 2022). Man is a creature who
asks, he has the desire to know everything. Driven by his desire to know, man not only asks about
various things that exist outside of him, but also asks about himself.
In the span of time and space, human beings have and always try to know themselves
(Sumantri, no date). Humans are creatures who have a noble position and are born on this earth with
special potential. As Al-Ghazali said, human beings consist of two elements, namely: the body and
the spirit or soul. With the human body can move and feel, with the spirit humans can think,
remember, know and so on (Albina and Aziz, 2022). Humans are very important cosmic creatures,
because humans are equipped with all the attributes and conditions necessary to complete their
obligations and capacities as creatures of Allah SWT on this earth. The conversation about human
beings is a discussion of the way we look at ourselves or others, this discussion will never be
complete and end. Discussing the nature of human beings certainly refers to our point of view in
looking at humans. Essence contains the basic meaning/elements that exist in an object.
Conversations about people are important with the aim that instructive interactions run according
to what is expected. Human beings in the Islamic perspective have various thoughts from the
perspective of different religions or human discussions in the context of Islam are different from
human beings in the perspective of other religions. In the Qur'an there are many depictions of human
beings and the philosophical meaning of their creation. Humans are the best creatures and the best
manifestations equipped with reason (Nawangsih and Achmad, 2022). There are at least three words
that the Qur'an uses to designate the meaning of human beings, namely: al-basyar, al-insan and al-
nas. The word al-basyar and stated in the Qur'an 36 times is spread in 26 letters. Etymologically, al-
basyar means the scalp, face or body where hair grows. Meanwhile, the word al-insan comes from
the word al-uns, stated in the Qur'an 73 times and spread in 43 letters. The word al-insan is used to
indicate the totality of human beings as physical and spiritual beings or is used for the process of
According to language, essence means the truth or something that is really from all things. It
can also be said that the essence is the essence of everything or the soul of something. In the Sufism
world, people seek the true essence of human beings, so the words "seeking the true self" appear,
or the same as seeking the essence of the body, heart, spirit, life and secrets. So, the essence of
human beings is the truth of human beings themselves as creatures created by Allah SWT (Siregar,
2017). In humans, there are three main roles that must be played in their lives, namely the role of
humans as servants of Allah SWT, the role of humans as social beings and the role of humans as
ambassadors of God on earth (caliph fil ardl). The first role is the main foundation in carrying out the
second and third roles. Positioning Allah SWT as the only God who must be worshipped will underpin
the entire journey in carrying out his role as a social creature and caliph fil ardl. Thus, if one's
monotheism is correct, then it will not happen that one person worships another man; humans deify
other creatures such as the sun, moon, earth; Man makes the property of everything. Likewise, when
seeing others in difficulty, spontaneously there is a desire to help them, this attitude is an
encouragement from the social values contained in a person. And in life and his life will try his best
to be able to explore natural resources to be useful
Human beings as servants of Allah The essence of human beings according to Islam is a
created existence. In the creation of this human being, he has been given by Allah SWT with the
potential to live, where this potential is related to human nature. Fitrah is a human potential that can
be needed to live in the world. Through that potential, humans will be able to regulate and manage
the dynamics of life in this world. Human beings as creatures created by the Khaliq, have a number
of duties and obligations in life on earth. Human beings are essentially a creation whose origin and
end have been determined from the episodes of their future lives. After being created, humans will
carry out a series of roles to prosper the earth until Allah SWT determines the end of the life of the
universe (Kuntarto and et al., 2019). Abdul Allah (Servant of Allah) In the context of the concept of
Abdullah Allah, man must be well aware of himself as a servant, this means that man must place
himself as belonging, subject and master to all the provisions of Allah. This position as a servant of
Allah is indeed the goal of Allah to create humans and other creatures, which means that humans
are obliged to interpret all their efforts and activities as efforts and the realization of self-servitude to
Allah, including through the management of the universe with the power they have, in order to meet
the needs of life (Alim, 2019). In accordance with the word of Allah in Surah Al-Dzariyat (
M. Quraish Shihab in interpreting Liya'Buduun in the verse of the Qur'an explained, that it
does not mean that they should worship, or that Allah should be worshipped. This kind of meaning is
seen as impossible because Allah does not need anything. From this, it can be understood that the
purpose of human creation is not for God, but for man himself. So if in the verse it is said that humans
should worship, then the benefits of worship performed by humans are not for Allah but for humans
themselves (Alim, 2019). Man is created as a servant (abd') who is responsible for himself. As a
servant, he is responsible for serving his Lord to present his best deeds. Serving God in the view of
humans is that humans need God, so that humans provide the best service in the form of worship,
glorifying the name of God's greatness and power. The deeds done are the best deeds by upholding
li i'lai kalimatillah in navigating life. The main task of a servant is to worship Allah SWT (Kuntarto and
et al., 2019).
Thus, humans as servants of Allah will become obedient, obedient human beings and able
to perform their roles as servants who only expect the pleasure of Allah. Submission, Service " 'abd".
Humans are required to worship Allah. Even human existence is only to worship Allah. Man's
awareness that he lives in the world as a servant of God, fosters an attitude of self-awareness that
he is not God, therefore sees fellow human beings as fellow beings, there is no slavery between
fellow human beings. In the view of Ja'far al-Sadiq, worship as a servant of Allah can only be realized
if a person can fulfill two things. First, fully realize that what he has, including himself, belongs to
Allah and is under the power of Allah. Second, making all forms of attitudes and activities always
lead to efforts to fulfill Allah's commands and stay away from His prohibitions. The function and role
of human beings as servants of Allah is related to the pleasure of Allah. So all forms of human
activities, both social activities, in the world of work, and others, must be based on the pleasure of
Allah. If the function and role are in accordance with the requirements of Allah's guidelines, then that
role has the value of servitude of a creature to his Khaliq. The Ridha Khaliq will always give blessings
to his creatures (Kristi, Alwizar and Yusuf, 2022).
Meanwhile, in his status as a servant ('abd) demands the practice of 'ubudiyyah which
requires knowledge and motivation to be able to carry it out properly and correctly. It is hoped that
the practices of 'ubudiyyah as the purpose of creation and efforts to manage the earth as a function
of the caliph will make the position of human beings even higher with various glories on the side of
his Caliph (Burga, 2019).
Human as a Social Creature The growth of a person's social soul occurs from birth to
adulthood. Social awareness starts from self-awareness about social experiences since childhood,
develops children's social awareness and culminates in adolescence. Adolescents are very
concerned about the social acceptance of their peers. They feel very sad if they don't have a place in
society, or are not cared for by their friends. Wanting to be noticed and have a place in a group of
friends is what encourages adolescents to imitate what their friends make, wear, or do (Burga, 2019).
As a social being, we cannot live alone, even though we have a high position and abundant wealth,
because it is human nature to need each other. As a social being, of course, he must know what his
obligations are as a member of society, he is required to participate in developing life with the
community. The role of human beings as social beings is because in them there is an encouragement
to relate to other communities. Humans have the need to live in groups with society and make friends
with other humans (Nawangsih and Achmad, 2022). Humans as social beings are explained in
The Qur'an consists of various tribes that are meant to live together (surah Al-Hujurat verse
13): "O people! Truly, We have created you from a man and a woman, and then We have made you a
nation and a tribe so that you may know one another. Indeed, the noblest among us in the sight of
Allah is the most righteous", and Surah Al-Maidah verse 2: "Do not let hatred (you) have against a
people because they hinder you from the Grand Mosque, encourage you to go beyond the limit. And
please help you in virtue and piety, and do not help in committing sin and enmity", as well as the
Qur'an's explanation of human happiness in relation to human relations with fellow human beings
(Surah At-Taubah verse 71: "And those who believe, male and female, some of them become helpers
to others. They tell (do) the makruf, and prevent from the ungodly, perform prayers, pay zakat, and
obey Allah and His Messenger. They will be blessed by Allah"). Humans as social beings must be able
to implement their duties well. In Islam, humans are guided to be able to manage material resources
as a responsibility or task of humanity on this earth (Azmi, 2016) (Nawangsih and Achmad, 2022). D.
Man as the Caliph of Fil Ardl The existence of man as one of God's creatures on earth has an
important role in carrying out his function as a caliph on this earth. Allah SWT. not only regulates life
related to worship of God, but Allah also regulates how humans carry out their role in the Qur'an on
this earth as a caliph who aims to save the world and the hereafter (Ilyas, 2016). The word caliph in
the singular form is repeated twice in the Qur'an, namely the first in surah Al-Baqarah verse 30 ذ ا و
ي ف ل ع ا و ل ا ق ۗ ة ف ي ل ض ر ا ل ع ا ة ك ى ل م ل ك ب ر ل ا ق
Artinya h a m n n i f s d f y h o f k a m a o n b h m d k o n q d s k k k q l a l m m a t l m v n
: "Remember when your Lord said to the Angels, "Verily I want to make a caliph on the face of the
earth." They said: "Why do you want to make (the caliph) on earth a person who will do damage to
him and shed blood, when
Meaning: "He is the one who made you caliphs on earth...". The meaning of caliph when viewed from
the root of the word comes from the word khalafa, which means to replace the place of a person
after his death, therefore khalif or caliph means a replacement. With this, the words khulufa and
khalaif as the plural form of the word caliph have been used in the Qur'an (Syafei, 2013). Caliph can
be interpreted as a leader, manager, prosperous developer. There are also those who interpret it as
the representative of God on earth who sows divine values. Humans have a responsibility as a caliph
(leader) to manage the universe. This responsibility is attached to humans according to their
respective capacities and professions. Prospering the earth with constructive works and
achievements (Kuntarto et al., 2019). In relation to the position of human beings as caliph fi alardh
according to the Islamic Encyclopedia, the caliph means a representative, substitute or ambassador
of God on earth; the successor of the Prophet Muhammad Saw in his function as the head of
government, even further the caliph fi al-ardh is described as a holy position, namely zill al-Allah fi
al-ardh (the shadow of Allah on the surface of the earth) (Syafei, 2013). Human life in the world is as
a representative of Allah SWT (Q.S. 2:30,38:26), as a substitute and successor of the person (species)
who preceded him (Q.5:169). the heirs on earth (Q.S. 27:62). In addition, man is the bearer of the
trust that was originally offered to the heavens, earth, and mountains, which everyone refuses to
accept, but with his foolishness man is willing to accept the trust (Q.S. 33:72), and become a leader
over himself, his family, and society. (H.R. Bukhaari-Muslim from Ibn Umar) All of these are attributes
of human function as the "Caliphate of Allah" on earth (Aziz, 2013).
According to Dawam Raharjo in his book Encyclopedia of the Qur'an, the word caliph which is quite
well known in Indonesia has a double meaning. On the one hand, the caliph is understood as the
Head of State in a government like the Kingdom Islam in the past, and on the other hand, the
definition of the caliph as a 'representative' God" on the face of the earth. What is meant by "God's
representative" - still according to M. Dawam Raharjo - can have two meanings; First, which is
manifested in government positions such as heads of state, second, in the sense of the function of
human beings themselves on earth. The caliph in this article is more inclined to the second caliph's
meaning, namely "God's representative" which is related to the functions and responsibilities of
humans on earth who carry out God's mandate (Khairullah, 2011). The purpose of human beings is
to be created as the caliph of Allah on earth and at the same time to worship him, and not for Allah,
but for themselves, meaning that if the mandate imposed on humans and or the worship that must
be carried out by humans is carried out according to the guidance of Allah, surely the benefits are for
oneself and not for Allah, such as humans are forbidden to drink intoxicating drinks. The advantage
of obeying the prohibition is for humans themselves, not for Allah (Alim, 2019).
The duties of the caliphate imposed on humans are numerous, but they can be summarized
in three main parts as written by Abu Bakr Muhammad, namely: (1) the duties of the caliphate
towards oneself include seeking useful knowledge and adorning oneself with noble morals; (2) the
duties of the caliphate in the family/household by forming a happy household, realizing and carrying
out the duties and obligations of the household as husband and wife and parents; and (3) the duties
of the caliphate in society, by realizing unity and unity, upholding social truth and justice, being
responsible for amar ma'ruf and nahi munkar and supporting the weak groups of society. In order to
carry out these duties, Allah SWT has sent down the revelation conveyed through His messenger,
namely Islamic sharia as a guideline for humans and Allah SWT also provides perfect completeness
to man so that he can and is able to carry out the duties of the caliphate and finally he will be able to
account for the duties of the authority entrusted to him. The creation of man as the highest creature
is in accordance with the purpose and purpose of the creation of man to become a caliph. Literally,
Caliph means one who follows from behind. So, man is a representative or substitute on earth with
the task of carrying out the mandate given by Allah to build this world as well as possible. (Q.S.
2:30,6:165) as the Caliph, man will be held accountable for his duty in carrying out the mandate of
Allah (Q.S. 10:14). The mandates in question are: 1) obey and submit fully to the commands of Allah
SWT and stay away from His prohibitions; 2) being responsible for reality and life in the world as an
expositor of Allah's trust; 3) armed with various sciences, religious guidance, and holy books; 4)
translating all the attributes of Allah SWT into the behavior of daily life within the limits of His
humanity (human ability), or carrying out the sunnah that He is pleased with the universe; and 5)
forming an ideal Islamic society called "ummah", which is a society in which a number of individuals
have the same beliefs and goals. The goal is to gather oneself in harmony with the intention of moving
towards a common goal, and to form a "theomorphis" person, that is, his person towards the Spirit
of God who has conquered the part of himself related to Satan so that he is free from indecision (Aziz,
2013). With this it is clear that there are four human traits that are given to humans, namely:
Humans are the chosen creatures 2. As the caliph of Allah on earth 3. Given the trust to carry
out the mandate that all beings are not available 4. Humans are given the ability to know the names
of all things, which even angels do not know (Ilyas, 2016). As a caliph, humans are given the
responsibility of managing the universe for the welfare of mankind, because the universe was indeed
created by God for humans. As a representative of God, man is also given divine authority; spreading
God's grace, upholding the truth, eradicating falsehood, upholding justice, and even being given the
authority to condemn man to death. As a servant of human beings is small, but as the caliph of Allah,
human beings have a very large function in upholding the joints of life on earth. Therefore, human
beings are equipped with God with very perfect psychological completeness, intellect, heart, orgasm
and lust, all of which are very adequate for humans to become very honorable and noble creatures,
besides also having the potential to fall into a lower position than animals (Ilyas, 2016). In general,
the duties of the Caliph are: 1. Tamkin Dinillah (upholding the religion of Allah) which He has pleased
with by making it a system of life and a legal invitation in all aspects of life. It is found in surah As-
Shaff verse 14. 2. Creating security for Muslims in practicing Islam from the threat of infidels, both in
Islamic countries and those outside Islamic countries. Surah AnNisa verse 83 3. Uphold the system
of worship and stay away from the system and deeds of shirk, according to the words of Allah SWT.
in surah An nur verse 55 4. Applying the laws in the Qur'an, including the Sunnah of the Prophet
(peace be upon him) with Haq and fairness, even though
Dignity also means level, degree, dignity and self-esteem, while humans themselves are
defined as humans who have intellect. Human dignity is the basis and human right that can be
possessed by everyone who comes naturally from Allah and that human dignity cannot be washed
by anyone at any time. Islam is of the view that the best man in the sight of Allah SWT, the creator of
the entire universe with all its contents is as mentioned in [Qs. al-Hujurat, 49: 13] "Indeed, the
noblest among you in the sight of Allah is the most fearful among you. Indeed, Allah is All-Knowing,
All-Knowing".69 Fearful here can be interpreted as a person who has an honorable, noble and
dignified position. Dignity is a value "value" inherent in every human being that underlies respect for
human beings themselves. This meaning has three main characteristics, namely; (a), human dignity
is the objective fact that human beings have value in themselves. (b), because man has value in
himself, he must be respected, for example, demanding forgiveness or correction if he commits an
act that denounces one's dignity. (c), respect also involves that the other treats a person as oneself
in a privileged way, for example, because one's dignity can not only demand forgiveness for the insult,
but also that the other as a whole. (Emanuel Kant: 1804). Thus, that the absolute obligation attached
to moral values derives from the fact that they concern the human person as a whole, as a totality.
Therefore, moral obligations do not come from outside,
The Concept of Man in Islam In the Islamic view, Man is defined as a creature, mukallaf,
mukarram, mukhayar, and mu'jizat. Human beings are God's chosen creatures who have natural
values and soft attributes such as; dhaif "weak" [Qs. an-Nisa' 4: 28], ignorant "ignorant" [Qs.
alAhdzab, 33: 72], faqir "having dependence or inclination" [Qs.
Fathir, 35: 15], kâfuro "denies favor" [Qs. al-Isra', 17: 67], gratitude "accepts and strives with
enthusiasm" [Qs. al-Insan, 76: 3], fujur and piety [Qs. as-Shams, 91: 8]. Man was created with a
mission to apply divine duties that contain various benefits in his life. The use of the term human in
the Qur'an if carefully refers to the functions and duties of human beings themselves, in the Qur'an
there are several terms including basyar ( ر ش ب ), al-Insan ( ن ا س ن لا ا ), and al-Nas ( ). Each of
these terms has its own purpose and differences. The difference can be seen in the diagram below:
Departing from some of the terms mentioned in the Qur'an mentioned above, an important question
arises, namely. Who is a human being.? What is the essence of human beings.? What was man
created for.? So that the answer to this question will greatly determine the direction of our attitude
in carrying out life activities. Man is a "created" creature, not a "creator" caliph. If we are conscious
that we are creatures, then we will submit to the creator, namely "Allah SWT" who makes the rules
of life as well as the course of the universe. So that in carrying out activities, we must continue to
follow the orders of what has been revealed through the Qur'an and al-Hadith. If they do not follow
the rules that Allah has set, they will definitely do whatever they want so that it can be said with the
term "kufr" as mentioned through [Qs. Muhammad. 47:12]. Which means "And the disbelievers have
fun (in the world) and they eat like animals".70 Man as a being has a basic potential that tends to
accept the truth of God and can think positively, upright or "hanif", has motivation, intelligence,
needs, individual differences, can be influenced and dynamic so that it is possible to be educated
as mentioned in [Qs. ar-Ruum, 30: 30]. "So face your face straight to religion (Allah); (Stay on) the
nature of Allah who has created man according to that nature. There is no change in Allah's nature.
(It is) a religion that is upright; but most people don't know".
And indeed We have glorified the children of Adam, We have transported them on the land
and in the sea, We have given them sustenance from the good, and We have blessed them with a
perfect surplus over most of the creatures We have created".72 Based on this verse [Qs. al-Isra'
17:70] the word "glorified" means that it is not glorious in itself but Allah SWT who glorifies it,
Because human beings are created from (raw materials) that are despicable (despicable semen).
"Who started the creation of man from the soil. Then He made his offspring from the essence of
despicable water (semen)".73 Then "Did We not create you out of despicable water?". 74 He created
you from the ground and then from a drop of semen, and then from a clot of blood, and then you were
born as a child, and then you were made to maturity, and then to old age, and some of you died before
that. (We do so) so that you may reach the appointed death and that you may understand (it).75 The
process of human creation in Qs. al-Mu'minun 23: 1214 can be explained as follows: 1) Sulalah min
thin "Satipati Tanah", a substance derived from food (both plants and animals) sourced from the soil,
which is then digested into blood, then processed into sperm.
Nuthfah "Semen", in Arabic nuthfah means a drop that can be wet. Later in the book of tafsir
al-Misbah, nuthfah is a semen discharge that gushes from the male genitals containing
±200,000,000 human seeds, but only one manages to meet the female ovum. 3) 'Alaqah "A Clot of
Blood", the word trsebut means something that is frozen, hanging or clinging. So it can be translated
as something that hangs on the uterine wall. 4) Mudghah "A Lump of Meat", in the discipline of
medicine, when a man's sperm joins a woman's egg the essence of the baby to be born is formed.
This single cell, known as the zygote in biology, will soon multiply by dividing itself until it finally
becomes a lump of meat. Through this relationship, the zygote is able to obtain important
substances from the mother's body for its growth. 5) Idzam "Bone or Skeleton", in this phase the
embryo will undergo development from the previous form which is only a lump of flesh to be wrapped
in a skeleton or bone. 6) Kisa Al-Idzam Bil-Lahim "Covering the Bones", The revelation in this phase
is called kisa which means to wrap, and lahm "meat" is likened to a garment that wraps bones, in
line with the advances made in embryology which states that bone cells are created before meat
cells, and that the presence of a single flesh cell is not detected before bone cells are seen. 7) Insya
"Manifesting Other Beings", at this stage indicates that there is something bestowed on humans that
makes them different from other creatures, namely the spirit that makes them different from other
creatures. The Human Creation Phase in the Basic Human Embryology e-book can be described into
three stages as follows: The first stage is Pre-Embryonic, which is during this phase,
The zygote grows and enlarges through cell division which then becomes a clump of cells
that immerse itself in the uterine wall. As the zygote grows larger and larger, its constituent cells
organize themselves to form three layers. The second stage is embryotic, which is a process that
lasts five and a half weeks. Babies at this stage are called "embryos". At this stage, the baby's organs
and body systems begin to form from these layers of cells. The third stage is the fetus, which is in the
fetal phase starting from the 8th month of pregnancy until birth. At this stage the baby has resembling
a human being with its face, hands and feet. Although it was initially only 3 cm long, all the organs
were clear. This stage lasts for approximately 30 weeks, and the development continues until the
week of birth. Next, when he was born on earth "the world" in a state of ignorance of any kind, it is
mentioned Qs. An Nahl 16:78. "And Allah took you out of your mother's womb in ignorance, and He
gave you hearing, sight, and heart, that you might be grateful".76 There are three human glories that
can be used as the basic foundation in developing the concept of Islamic education: 1) Man is
breathed by spirit, while angels are only spirits and animals and plants are not given spirits.
And indeed We have glorified the sons of Adam, We have transported them on the land and
in the sea, We have given them sustenance out of the good, and We have multiplied them with a
perfect advantage over most of the creatures that We have created." Why is Adam mentioned in the
verse, because indeed the creature of the human type that Allah first created on this earth was the
Prophet Adam (AS) [Qs. al-Baqarah, 2: 30]. 3) The universe is subdued to man [Qs an-Nahl 16:14]
"And it is He, the God, who subdues the sea (for you) so that you may eat from it fresh meat (fish),
and you bring out of it the ornaments that you wear; and you see the ark sailing on it, and that you
may seek (profit) from his bounty, and that you may be thankful." Angels are commanded to prostrate
themselves, also to always pray and humans are given knowledge to know everything. Allah SWT
commands all His creatures to prostrate to Adam as a form of great respect from Allah SWT to Adam.
Allah says in [Qs Al Baqarah, 2:34] "And (remember) when We said to the angels: "Bow down to
Adam." So they prostrate themselves, except Satan. He is reluctant and careless and he belongs to
the group of disbelievers." the duties and responsibilities that Allah has placed on him to be fulfilled,
guarded and maintained as well as possible. As a Caliph, Allah is the realization of carrying out the
mandate in the sense of: maintaining, utilizing, or optimizing the use of all limbs, potential tools
(including the senses, intellect and qalbu) or basic human potentials, in order to uphold justice,
prosperity and happiness in life. The duties of human beings as the caliph of Allah on earth include:
1) Creating prosperity on earth [Qs. Hud, 11: 61]. 2) Realizing the safety and happiness of life on earth
[Qs. al-Maidah, 5: 16], by faith and righteous deeds [Qs. al-Ra'd, 13: 29]. 3) Cooperating in upholding
the truth and cooperating in upholding patience [Qs. al-'Ashr, 103: 1-3]. Therefore, the task of the
caliphate is a holy and trustworthy task from Allah from the first man to man in the end of the coming
age, and is the embodiment of the implementation of devotion to Him. The duties of the caliphate
towards oneself include, among others: 1) Seeking knowledge [Qs. al-Nahl, 16: 43], because human
beings are creatures who can and must be educated/taught [Qs. al-Baqarah, 2: 31]; 2)
Educating/teaching [Qs. Ali Imran, 3: 187], [Qs. al-An'am, 6: 51]; 3) Protecting and maintaining
oneself from everything that can cause danger and misery [Qs. al-Tahrim, 66: 6] including
maintaining and maintaining one's physical health, eating halal food and so on; 4) Adorn yourself
with noble morals. Because people who do not adorn themselves with noble morals are like bodies
without spirituality.
