THE CONTENT AND FUNCTION OF THE QURAN

THE CONTENT AND FUNCTION OF THE QUR'AN

The function of the Qur'an was revealed as a guide for all humans through the angel Gabriel

to the Prophet Muhammad SAW. As a Messenger who was trusted to receive the miracles of the

Qur'an, the Prophet Muhammad SAW became the first presenter, practitioner, and interpreter of the

Quran. The functions of the Qur'an in Islam are as: guidance (al-Huda), differentiator (al-furqan),

medicine (as-Syifa'), advice (alMau'izah). The function of the Qur'an for human life, as a

straightforward guide, is a miracle of the Prophet Muhammad PBUH, explaining the difference

between man and other creatures, the perfection of the previous Books and the guidance and law in

living life. 2. Hadith/As-Sunnah a. Definition of Hadith In language (etymology), the meaning of hadith

ummah

Islam in carrying out various kinds of activities both related to world affairs and activities

related to the affairs of the hereafter. Hadith is the second source of Islamic religious law after the

holy book of the Qur'an. If a matter is not explained in the Qur'an, then Muslims will use the second

source, which is Hadith.

Regarding matan or redaction, what needs to be observed in understanding the hadith is: a.

The end of sanad as an editorial source, whether it leads to the Prophet Muhammad or not. b. The

matan of the hadith itself in relation to other hadiths that are stronger in its sanad (whether there is

anything that weakens or strengthens) and then with verses in the Qur'an (whether there is anything

to the contrary). 2. Sanad Hadith. Sanad is a chain of hadith narrators/rawi (narrators). Rawi is each

the Qur'an or hadith on the condition of using common sense and careful consideration. However,

in subsequent developments it was decided that ijtihad should only be carried out by Islamic

religious experts. The purpose of ijtihad is to meet the needs of mankind for the holding of life in

worshipping Allah in a certain place or at a certain time. The person who performs ijtihad is called

mujtahid. b. Function and Position of Ijtihad The third source of Islamic teachings is ijtihad. Ijtihad

means the use of ratio or reason as much as possible to find a certain legal provision that is not

expressly stipulated in the Qur'an and Hadith. Ijtihad is carried out by imams, heads of government,

judges, and warlords to find solutions to the problems that develop among them based on their

respective fields. Even though the Qur'an has been revealed perfectly and completely, it does not

mean that all things in human life are regulated in detail by the Qur'an or Hadith. In addition, there is

provisions in the Quran and Hadith, then Muslims need the stipulation of Ijtihad. But those who have

the right to make Ijtihad are those who understand and understand the Quran-Hadith. c. Types of

Ijtihad 1. Ijma', meaning agreement, is the agreement of scholars in establishing a legal law in religion

based on the Qur'an and Hadith in a case that occurs. It is a joint decision made by the scholars by

means of ijtihad to be negotiated and agreed. The result of ijma is a fatwa, which is a joint decision

of scholars and religious experts that is authorized to be followed by all people. 2. Qiyas, is

combining or equalizing, meaning establishing a new law or a new case that did not exist in the

previous period but has similarities in causes, benefits, dangers and various aspects with the

previous case so that it is punished the same. In Islam, Ijma and Qiyas are emergencies, if there are

indeed things that have not been determined in previous times. Some defi-nisi qiyâs (analogies): a.

Maslahah Mursalah, is the act of deciding unscripted problems with consideration of the interests

of human life based on the principle of attracting benefits and avoiding harm. 3. Istihsan, some

definitions of Istihsân: a) A fatwa issued by a fâqih (jurist), just because he feels that it is true, b)

Arguments in the mind of a fâqih without being able to be expressed orally by him, c) Replacing

arguments with acceptable facts, for the benefit of the people, d) The act of deciding a case to

prevent harm, e) The act of analogizing a case in society with a previous case.

Aqidah a. Definition of Aqidah The meaning of aqidah linguistically (etymology) is rooted in

the word 'aqada-ya'qqidu-'aqidatan. 'Aqdan means knot, bond, covenant and firm. After it is formed,

it means 'aqidah, which means faith. The relevance between the meaning of the words 'aqdan and

'aqidah is that the belief is firmly knotted in the heart, binding and contains a covenant. In terms of

rejected. 3. In the book "Islam Religion Universal", the definition of aqidah is mentioned, which is a

term to express the firmness or strength of a believer's faith in the creator of Allah SWT. The essence

of faith in Allah SWT is monotheism or belief, statement, or attitude that inspires Allah. If a person

has practiced monotheism, then there will be an attitude of Tawhid Uluhiyah or an attitude that only

worships Allah. There are several terms that are often also used as studies in the discussion of

aqidah, namely there are terms Iman, Tawhid, Ushuluddin, Kalam Science, and Akbar fiqh. b. Scope

through sam'I (the evidence of naqli in the form of the Qur'an and Hadith) such as the realm of barzah,

the hereafter, the punishment of the grave, the sign of the apocalypse, heaven and hell and so on.

There are also other areas of aqidah: 1. Faith in Allah SWT 2. Faith in Angels, including about Jinn,

Satan, Satan) 3. Faith in the Books of Allah 4. Faith in the Messenger and Prophet 5. Faith in the Last

Days 6. Faith in Qada' and Qadar conveyed by the Prophet Muhammad PBUH in a hadith that must

be believed and practiced. Meanwhile, the intellect functions as a tool to understand the nashnash

contained in the two sources and as a tool to scientifically prove the truth conveyed by the Qur'an

and hadith. d. The function of Aqidah Aqidah is the foundation, the foundation for erecting buildings.

The higher the building that is erected, the stronger the foundation must be, if the foundation is weak

then the building will collapse, there is no building without a foundation. Likewise, if in the scope of

term sharia has many meanings and is mentioned in several books other than the Qur'an. In the

Torah, the word sharia means law (qadha), judgment (qarar), and law (hukm). In the Bible, the term

sharia is with the word Namus which means the rule of a close person, or the spirit of religion. The

word shari'ah or shara'a means to come (warada). The words asysyir'ah and ash-shari'ah mean a

place where water flows.

The meaning of these two words is "the religion outlined by Allah and its commandments

such as fasting, prayer, zakat, hajj and all good deeds, namely everything that is a religious regulation

and not a mu'amalah law. As for the Qur'an, the term shari'ah appears once in Q.S

or method. This term was then transformed into fiqh which means everything contained in the Qur'an,

such as religious paths, rules of worship, legal legislation and mu'amalah. So Islamic sharia means

all religious laws, rules of worship, legal legislation and mu'amalah contained in the hadith of the

Prophet Muhammad SAW, all opinions of fiqh experts, mufassir of the views of commentators on

sharia law that are declared to exceed the word sharia according to the view of Islamic scholars,

there are four, namely the Qur'an, Hadith, Ijma and Qiyas. There are several opinions of scholars on

the meaning of sharia: 1. Manna' al-Qattan defines shari'ah as all the provisions of Allah SWT for His

Muhammad PBUH is in the form of revelation, both contained in the Qur'an and in the sunnah

of the Prophet PBUH which is believed to be valid. Furthermore, he said that shari'ah is an-nus}u>s

al-muqaddasah (sacred texts) contained by the Qur'an and the sunnah of the Prophet PBUH.

Sources of Islamic Shari'ah The sources of sharia in Islam are the main sources of

determination of sharia and Islamic laws. These sources are, al-Qur'an, Hadith, Ijma', Qiyash. Thus,

Islamic sharia is a religious law that stipulates the rules of human life, the relationship between

humans and Allah SWT, the relationship between humans and humans and the environment based

on the Quran and Hadith. c. Types of Shari'ah/Worship There are two types of Shari'ah, namely: 1.

Shari'ah/Mahdhah Worship. The characteristics of Shari'ah/Mahdhah worship are: a. Mahdhah

worship is charity and speech which is a type of worship since its origin of its determination from the

postulates of the Shari'ah. That is, the words or sayings are not valuable except for worship. In other

words, it cannot be of neutral value (it can be worship or non-worship). The worship of mahdhah is

also shown by the postulates that show that it is forbidden to be directed at anyone other than Allah

of ghairu mahdhah is characterized by: a. Worship (words or deeds) is not originally worship.

However, it changed its status to worship because it saw and weighed the intention of the

perpetrator. b. The main purpose of these deeds is to fulfill worldly affairs or needs, not to achieve

rewards in the hereafter. c. The deeds of the deeds can be known and known even though

Based on the explanation above, mahdhah worship is also called ad-diin (religious affairs),

while ghairu mahdhah worship is also called ad-dunya (worldly affairs/mu'amalah). As the worship

of mahdhah is also called al-'ibadah (worship), while the worship of ghairu mahdhah is also called

al-

'aadah (custom). 3. Akhlak a. Definition of Akhlak The word "akhlak" comes from the Arabic language,

namely "al-khulk" which means character, temperament, behavior, habits, deeds. According to the

includes: 1. Ibn Maskawaih, morality is "hal li nnafsi daa'iyatun lahaa ila af'aaliha min ghoiri fikrin

walaa ruwiyatin" which is a trait embedded in a person's soul that encourages him to do deeds

without the need for thought and consideration. 2. Abu Hamid al-Ghazali, Morality is a trait imprinted

According to Nurcholish Madjid. That the term akhlak or khuluq is one root word with khalq

or creation, khaliq (creator) and makhluq (creation), all of which refer to the basic Islamic view of

human creation, that human beings are created in goodness, purity and glory as "as good as creation

(ahsanu taqwim). 5. According to Ahmad Amin. Saying that morals are good and bad habits. For

example, if the habit of giving something good, it is called akhlakul karimah and if the deed is not

good, it is called akhlaqul madzmumah. In the Qur'an, surah al-Qolam: 4 it is said that "And indeed

you (Muhammad) are above great ethics". And in a hadith it is said that "I am sent only to perfect

noble morals". So it is clear for Muslims in all the world to be based on the morals of the Prophet

Muhammad SAW. Commendable morals in the Prophet SA W should be used as a good example and

role model. b. The purpose of Morals Morals aims to make human beings a higher and perfect being,

and to distinguish them from other creatures. It is something that must be possessed by humans in

order to be better in good relations with fellow humans, especially to Allah as the creator. Meanwhile,

of the heart, that is, the action of the heart, then the action of the mind and the movement of the

heart are also included in the field regulated by human morality. If everyone can master his mental

actions, then he can become a person of good character. Strictly speaking, good and bad depend on

the actions of his heart. In the hadith of the Prophet PBUH:

From Nu'man bin Bashir said: I heard the Messenger of Allah say:

Various Morals 1. Good Morals (Al-Hamidah). Among the good morals are: honest (Ash-

Shidqu), good behavior (Husnul Khuluqi), shame (Al-Haya'), humility (At-Tawadlu'), generosity (Al-

Hilmu), patience (Ash-Shobr) is to restrain or restrain everything that befalls us (lust). 2.

Bad Morals (Adz-Dzamimah) Among the bad morals are stealing/taking away from their rights, Envy,

Talking about the ugliness of others (gossiping), Killing, All forms of actions that are despicable and

detrimental to others (other beings). d. Scope of Morals 1. Personal Morals 2. Family Morality is this

morality includes the obligations of parents, children, and close relatives. 3. Community Morals.

Since ancient times, humans cannot live alone and apart from each other, but in groups, help, need

each other and influence each other, this is what is called society. 4. State Morals, Those who are

your countrymen are citizens of the same language as you, do not hesitate to sacrifice for the glory

from birth, can take the form of tendencies, talents, intellect, and others. • The School of Empiricism

is an external factor, namely the social environment, including the coaching and education provided.

• Convergent School, morality is influenced by internal factors, namely the child's caregiver, and

in the social environment. This can be understood from the following verses and hadiths: َ

ف ئْ َةة د

َمْ سلا م ُ

Islamic teachings are teachings that respect religious plurality, inclusivity, moderation, and

tolerance of differences. 6. Islam is a guide for all mankind, not just for a race or group. 7. As a religion

that is Syamil Mutakamil (integral, comprehensive, and perfect). Islam talks about all sides of human

life, from small problems to big problems. Islam is a perfect religion that can be interpreted as an

established initial condition and covers various areas of life. Although Islam is a perfect religion, it

does not mean that Muslims are stagnant (jumud), but it must be dynamic. That is, always keep up

with the times and update things.

each other with protection, a sense of security and respect for the independence they have.

God in the Perspective of Psychiatry The existence of openness to the "Adikodrati" is the

nature of man since he was born into the world (fitrah mukhalaqah). Human beings can naturally

animism, polytheism, and monotheism. The stage of animism is that humans believe that all things

have a soul or spirit that can give help to humans. The stage of polytheism is that humans already

know the concept of God or gods, but God in many "faces" are out there who are then worshipped

according to the belief that God or the gods are able to provide help. The stage of monotheism as the

highest stage, human beings have the concept of a One God/God that is indivisible and is the source

of everything that is able to help and answer all human limitations.

perspective of sociology is described as the source of universal truth and virtue that is believed and

understood by mankind. As a source of truth and virtue, God gives a spirit to humans to frame life

with God's ethics. Human beings are said to be real human beings if they become ethical human

beings, that is, human beings who are able to fulfill the dignity of life in order to maintain a balance

obligatory al-wujud (inevitable form) while the other (human nature) is mumkin al-wujud (possible

form). Thus Allah is a form that always exists by itself and does not need anything to actualize it.

Nature as a potential form cannot actualize itself, so nature cannot exist if there is no one who

actualizes it, namely Allah. c. Ibn Rushd's argument about al-'inayah. This argument is based on the

observation of the order and unity of the universe. Based on these observations, it was concluded

that this nature must be the work of a great designer. Ibn Rushd proves the existence of God with two

explanations: 1) that facilities made for the comfort and happiness of man, made for the benefit of

man, are evidence of the grace of God, 2) the harmony of nature should be brought about by an agent

who deliberately does it for a specific purpose and not by chance.a d. Ibn Rushd strengthens his

argument by relating several verses of the Qur'an, According to him, there are three verses in the

explanation of something that is considered sacred and cult must be discussed because it starts

from above (from God Himself through revelation). This means that awareness of God, good and bad,

the way of religion can only be accepted if it comes from God Himself. God introduced Himself, the

concept of good and bad and the way of religion to man through various good statements known as

general statements, such as the creation of man and nature, or specific statements as we know

through the Naa-word in the scriptures, the appearance of the prophet and even through the

Qur'an is often called the spirit, is God's grace placed in humans. The power of spirits or spirits

makes people know God and can feel the pleasure of patu in something that is considered sacred.

The meaning of spirituality is the basis for the emergence of self-esteem, values, morals and a sense

of belonging. Spirituality gives direction and meaning to life. Spirituality is the belief in the existence

of non-physical forces that are greater than our own strengths. An awareness that connects us

directly to God or an element that we name as the source of our existence. According to Zohar,