THE ESSENCE AND URGENCY OF THE DIVINE VISION FOR BUILDING A
PEACEFUL WORLD
In the perspective of Sufism, the fall of man makes Him further and further away from God.
The farther man is from God, the farther he is from God's righteousness and goodness. Human
beings are creatures that store cotrophobia in themselves. On the one hand, humans are spiritual
beings who contain virtue, on the other hand are material beings who tend to evil. In Islamic
kahzanah there is a typology of the human soul: 1) a soul that is always moved to do evil (an-nafs al-
amarah bi as-su'), 2) a soul that is always moved to denounce oneself (an-nafs al-lawwamah), 3) a
soul that is strong (an-nafs al-mutma'innah). In order for humans to be consistent in goodness,
humans are required to build a good relationship with God.
In order to build a harmonious and peaceful reality with God, he must be able to strengthen
the spirituality side of human life so that he is able to feel God's presence in every movement and
attitude, so that he will be able to see everything according to God's (divine) vision. Characters
formed from trust It is not easy to be a person who can be trusted by others, let alone to maintain the
trust entrusted to us, which may be faced with personal desires that are sometimes inversely
proportional to those entrusted to us. Therefore, maintaining trust is seen as the most difficult
character to realize compared to other characters. But if you can control yourself, put all your
personal desires and wills, and remain steadfast in carrying out something that is entrusted to you,
people's trust will arise by itself. (Muhammad Yaumi: 2014). When people place such high trust in
themselves by giving them a great deal of leeway in the absence of strict monitoring and control to
carry out a task and obligation, it sometimes gives rise to a sense of pride. At the same time,
consciously strive to constantly live according to the expectations of others and refrain from any
small lies that may hinder the growth of that belief.
Efforts to maintain trust like this can gradually nourish the formation of other characters such
as honesty, sincerity or integrity, and loyalty, loyalty. a. Honesty Honesty is the most powerful
weapon that adorns the life of the Prophet PBUH. Honesty in speaking, acting, and even thinking is a
mirror of his personal integrity, so that he is highly obeyed by his followers and respected by his
opponents. Honesty is now a rare commodity both in the world of politics, trade, and in daily life.
Honesty is often used as political jargon, but in the reality of political life it is not based on the values
of honesty. Honesty is not only spoken, nor used as a symbol or jargon, but must be an inseparable
part of behavior, only words and deeds are the essence of honesty. Honesty is the first chapter in a
book on wisdom. The value of honesty is so important that it is considered the first and main part of
the other part. Honesty prospers every condition of life. That is, only honesty can change life
conditions for the better, without honesty life conditions will be disrupted and can have an impact
on the setbacks of all efforts made. Every time we are honest and treat ourselves with honesty, it is
as if success will lead us to greater success.
Every time we lie, even with a small lie, there is a strong urge that pushes us to a failure.
Kidsinco (2018: 1-2) outlines some of the essence of honesty, as follows: 1. When we tell the truth,
we are doing honesty. 2. We practice honesty when we act according to what we think. 3. We are
honest when we say the truth even if others disagree. 4. Live every day with honesty, you will be
happier and make everyone around you happy. b. Integrity Integrity comes from the Latin integer,
which means whole, complete. In this context, integrity is the inner sense of the whole that comes
from the qualities of a character such as honesty and consistency (Wikipedia, 2018). Thus, integrity
is a concept about the consistency of actions, values, methods, measures, principles, expectations,
and results. Yaumi (2012) explained that integrity is the integration between ethics and morality; The
more integrated, the higher the level of integrity that exists. Thus, integrity can produce exemplary
traits such as honesty, ethics, and morals. Nillsen (2018: 1) said that there are two meanings that
can be traced through the word integrity: first, referring to Sir Thomas More's view, he interprets
integrity as wholeness and completeness. Second, meaning that refers to moral principles such as
honesty and sincerity. More specifically, Nillsen added that the most widely referenced meanings
today are those that relate to moral principles. Therefore, Olson (2018: 22) is more likely to use the
term moral integrity with the intention of distinguishing it from the term integrity which leads to a
general understanding. Here Olson describes three main components that build moral integrity,
namely: (1) moral discerment, (2) consistent behavior, (3) public justification. These three
components are explained in more detail, as follows: 1. Moral discernment: the ability to distinguish
what is morally right and wrong. This ability requires moral reflection in the sense of good and bad
and how the meaning of good and bad applies to oneself and others.
In addition, it also includes the ability to draw conclusions from a wisdom to develop beliefs.
For non-religious people, maybe the values of good and bad are only seen from the perspective of
humanity, but for religious people, moral integrity is an encouragement and dogma that can lead
them to an eternal good after the coming of the Day of Retribution. Therefore, moral acumen for
those who are religious, in addition to meeting the standards of human morality, can also reach
religious morality which refers to the relationship between humans and their God. (Muhammad
Yaumi: 2014) 2. Consistent behavior: the ability to consistently act and act on the basis of belief.
People who have high moral integrity have a fixed attitude and act, anytime, anywhere, and under
any conditions, even in difficulties or tribulations. This kind of consistency in thinking, attitude, and
action can describe a high moral integrity. 3. Public justification. Moral integrity is of course good to
be done individually, but it will be even better if moral goodness can be disseminated to other
individuals.
A politician who has good moral integrity, for example, is very ashamed to act and behave
lying, cheating, let alone acting corruptly, and this shame should be transmitted to other public, so
that the kindness gets public justification. The public justification obtained is not intended to carry
out image politics or just show off goodness, but must be directed to the development of moral
integrity so that it becomes a common public consciousness. Consequently, if there is a public
figure who acts beyond the level of morality agreed upon by the public, then the public moral court
is automatically imposed on him. b. Loyalty involves a basic belief in the truth of something that is
firmly embedded in a person. A person can be loyal to the country, family, squad, or in an
organization because it is based on a strong belief in something that can provide benefits and
benefits (Stevenson, 2006). It is the foundation of strong belief that can provide strong motivation
and enthusiasm to work and fight for what you believe even though it actually feels very difficult.
Kelinig says that loyalty is usually seen as a virtue, although sometimes it is a problem.
Loyalty is built on the basis of perseverance and high commitment to a problem, person or country.
On the other hand, we often criticize when we see someone easily switching principles because they
are faced with a power or promise that is beneficial to them. The person is considered disloyal to the
superior, the organization, or even to the state. But by other parties who feel that they are reaping
profits, they are seen as fighters because they have managed to get out of the confines of those who
seem to be holding hostage the rights to life that must be fought. (Muhammad Yaumi: 2014). We
often hear various questions such as not being disloyal, but I want to prioritize greater values that
are not just loyal to individual superiors but I must be able to see loyalty to the greater nation and
country. This kind of view may be acceptable as long as it does not sacrifice the other party that he
has left behind, that is, it is not
2. Characteristics of Trust There are several characteristics of trust that can be described as
follows: a. Be honest b. Do not lie, cheat or steal. c. Be trusted with courtesy in words and deeds d.
Have the courage to do the right thing e. Building a good reputation f. Loyal to family, friends, and the
country. Based on the characteristics as explained above, it is necessary to make an instrument to
measure whether a person is a trustworthy person or not. The following instrument is adopted from
good character to measure the character of trust. C. The Value of Truth FH. Bradly, an idealist, says
that truth is reality. Because truth is the meaning that is the thing, and because reality is also the
thing. So it can be concluded that truth is a reality that is in accordance with the existing situation.
Which has a meaning that cannot be separated from quality, nature, and relationships, and the value
itself. Scientific truth is a knowledge that is clear and certain in accordance with scientific norms.
Scientific truth tends to be objective, it contains a number of knowledge according to different points
of view, but it is compatible with each other. According to Abbas Hamami, if the subject wants to tell
the truth, it means that it is the correct proposition. The proposition means the meaning contained
in a statement or statement. The Qur'an and scientific truth have a close relationship, even the
Qur'an sometimes provides information that cannot be proven by theories of truth outside of Islam.
So it can be said that that the Qur'an is wider in scope than Western knowledge that has been tested
for truth.
Talking about the source of scientific truth, to complement it with more detailed things, one must
use the second source/reference, namely the Hadith of the Prophet Muhammad PBUH or asSunnah.
The three sources of motivators of the Islamic ummah are the Quran, as-Sunnah and Sunnatullah/al-
Kaun (the universe or al-'Alamin) which complement and strengthen each other. The three sources
of scientific truth, or the three sources of Islam, also mean that they are complete and correct
sources of scientific and legal information. 1. Purwadarminta's theories of truth in the General
Dictionary of Indonesian,13 explain that the truth is 1). The right state (thing and so on) (fits the real
thing or situation. For example, I still doubt the truth of this news, we must dare to defend truth and
justice. 2). Something that is right (there are so many things, really such things, and so on). For
example, the truth taught by religion. 3). Honesty, straightness of heart, for example, no one is
sanctioned for the kindness and righteousness of your heart. Meanwhile, according to Abbas
Hamami, the 14 words "truth" can be used as a concrete or abstract noun. If the subject wants to tell
the truth, it means that it is a correct proposition.
The proposition means the meaning contained in a statement or statement. The existence of truth is
always connected to the knowledge of man (the subject who knows) about the object.15 So, the truth
lies in how far the subject has knowledge about the object. Meanwhile, knowledge originates from
many sources. These sources then also function as a measure of truth. The following are the theories
of truth. 2. Correspondence Theory The correspondence truth theory, Correspondence Theory of
Truth, sometimes referred to as the accordance theory of truth, is a theory that holds that a
statement is true if it corresponds to a fact or statement that exists in nature or the object to which
the statement is intended. The truth or true condition is when there is correspondence between the
proposed rti
This theory of correspondence is generally embraced by followers of realism. Among the
pioneers of this theory were Plato, Aristotle, Moore, and Ramsey. This theory was widely developed
by Bertrand Russell (1972-1970).18 This theory is often associated with empirical theories of
knowledge. The theory of correspondence truth is the earliest theory of truth, so it can be classified
as a traditional theory of truth because Aristotle from the beginning (before the Modern century)
required the truth of knowledge to be in accordance with the reality or reality that he knows. The
conclusion of correspondence theory is that there are two realities that are in front of humans,
statement and reality. According to this theory, truth is the correspondence of statements about
something with the reality of something itself. For example, Semarang is the capital of Central Java.
This statement is said to be true if in fact Semarang is indeed the capital of the province of Central
Java. The truth lies in statements and statements. 3. Coherence Theory The theory of truth coherence
or consistency is a theory of truth that is based on the criteria of coherence or consistency. A
statement is said to be true when it conforms to a comprehensive network of logically related
statements. According to this theory, truth is not formed by the relationship between the verdict and
something else, namely fact and reality, but on the relationship between the verdicts themselves.
This theory argues that truth is the correspondence between a statement and other statements that
have been known, accepted and recognized as true. A proposition is true if it relates (coherently) to
other propositions that are correct or the statement is coherent or consistent with the previous
statement that is considered to be true. Thus, a decision is considered correct if it is witnessed
(justified) by other previous decisions that have been known, accepted and recognized as true.
Because of its nature
Definition of Ethics, Morals and Morals In the Great Dictionary of the Indonesian Language,
the word morals is interpreted as ethics or behavior. Although the word morals is taken from the
Arabic language (which means, character, temperament, habits, and even religion), such a word is
not found in the Quran. What was found was only the single form of the word, namely khuluq which
is listed in QS.
Al-Qalam (68): 4; Wa innaka la'alaa khuluqin 'adzim. This verse is considered as a
consideration for the appointment of the Prophet Muhammad as an apostle. The word akhlak is
found in many hadiths of the Prophet (saw), and one of the most popular is: Innamaa bu'istu li
utammima makaarimal akhlaak. The word "moral" comes from the Latin word "mores" the word
jama' from "mos" which means: customs. In Indonesian, moral is translated as moral. Meanwhile,
what is meant by morality is in accordance with generally accepted ideas about human actions,
which are good and reasonable, so in accordance with generally accepted measures of action that
include certain social or environmental unity. So the good thing about a person's actions in a country,
not necessarily that the treatment in other countries is considered good, this is where morality for
the West is not universal. The difference between morality and ethics is that ethics are more
theoretical, while morality is more practical.
Abul A'la Maududi stated the existence of Islamic morality in his book: Ethical
Viewpoint of Islam and provides a firm line between secular morality and Islamic morality. Secular
morality comes from the diverse minds and prejudices of human beings, while Islamic morality relies
on the guidance and guidance of Allah in the Qur'an and the Sunnah. In Indonesian, in addition to
accepting the words of morals, ethics and morals which come from Arabic, Greek and Latin
respectively, several words are also used whose meaning and purpose are the same or almost the
same as the words of morality, namely: morality, morality, moral order, ethics, politeness, manners,
manners, temperament, behavior, behavior and behavior. Substantially, ethics, morals and morals
are the same, namely the teachings about the good and bad of human behavior in relation to Allah,
its relationship with fellow human beings and whose relationship with nature that distinguishes one
from another is the basis or measure of good and bad itself. Ethics is a teaching that talks about good
and bad whose measure is reason, because ethics is a part of philosophy. Morality is all human
behavior that includes the good and bad qualities of human behavior which is the measure of the
tradition that applies in a society. While Morals is a teaching that talks about goodness and its
measure is the universal revelation of Allah. According to Ibn Miskawaih, morality is the state of a
person's soul to encourage him to do deeds without going through the consideration of the mind first.
Meanwhile, al-Ghazali argues that morality is a trait that is embedded in the soul that arises from
actions and deeds easily without the need for consideration of the mind.
Islamic ethics stipulates that the source of morality, the measure of good and bad deeds, is
based on the teachings of Allah SWT (the Qur'an) and the teachings of His Messenger (Sunnah). 3.
Islamic ethics are universal and comprehensive, acceptable to all mankind at all times and places.
4. With its practical and appropriate teachings, in accordance with the nature (instinct) and human
reason (human), Islamic ethics can be used as a guideline by all human beings 5. Islamic ethics
regulates and directs human fithrah to a noble moral level and straightens human actions under the
beam of Allah SWT's guidance towards His pleasure. By implementing Islamic ethics, people will
undoubtedly be saved from wrong and misleading thoughts and deeds. (Hamzah Ya'qub, 1983: 19)
It is different from ethics in the Western view.
The West assumes that every art, applied science, systematic research, and action and
choice seems to be well-intentioned. The good is therefore rightly defined as something where
everything leads to it. And the term "good" according to the West has two different meanings: (1).
Things that are intrinsically good, and (2). Good things because they are conducive to intrinsically
good. However, the doctrine (Platonism) does not indicate every kind of good. Only things that are
desired and liked for one's own sake are called "good" by designating only one form. (Aristotle, 2004:
1) This is where the universality of ethics can be seen from the Western point of view, and it can be
said that ethics or the science of ethics in the West is problematic, as Nietzsche said, that the moral
science of "science of morals" itself is problematic, even Schopenhauer according to him is
considered to have failed in building morality. Because it is for the sake of a purpose that all of this
is done in the West. This is the good that is obtained through actions according to the West. If there
are many goals, there will be a lot of good that can be obtained by lewa
So it is clear that the measure of whether or not a person's behavior in the West is measured
in terms of the appropriateness of the behavior in society, if society at that time considers a person's
behavior as a natural, then it is a measure of goodness in the West. As for Islam, the measure of good
and bad is clearly stated in the Qur'an, just as evil according to the Qur'an can be categorized as
haram, wound, suffering, and misfortune. Morality is a science that determines the boundary
between good and bad, commendable or reprehensible regarding human behavior which includes
human words, thoughts and deeds and inner birth. Morals are substantially the nature of the heart,
it can be good, it can be bad, which is reflected in behavior. If the nature of the heart is good, what
appears is good behavior (al-akhlak almahmudah) and if it is bad, what appears is bad behavior
(alakhlak madzmumah). According to Ibn Arabi, in human beings there are three passions: 1. Lust of
Shawaniyah, is the lust that exists in humans and animals, this lust tends to be in bodily pleasures,
such as eating, drinking and sexual desire. If this lust is not controlled, humans become no different
from animals, their attitude to life becomes hedonistic. 2. Ghodlobiyah Lust, this lust also exists in
humans and animals, that is, lust that tends to anger, damage, dominate and defeat others. This lust
is more dangerous than shawaniyah lust if it is not controlled, because it can defeat reason. 3.
Nathiqah lust is the lust that can distinguish humans from animals. With this lust, humans can think
well, dhikr, take wisdom and understand natural phenomena. This lust makes humans able to
distinguish between good and bad. If human beings can optimize their nathiqah lust to control their
shawaniyah lust and ghodlobiyah lust, they will be able to become superior and noble, and in the
end human beings with good morals will be born.
Indicators of Moral Humans Indicators of moral humans (husnu al-khuluq) are the instillation
of faith in the heart and the application of piety in behavior. On the other hand, a man who has no
morals (su'ul-khuluq) is a man who has nifak (hypocrisy) in his heart, nifak is a dual attitude towards
Allah. There is no compatibility between the heart and the deeds. Obeying God's commands and not
following the desires of lust can enlighten the heart. On the other hand, committing sin and
immorality can darken the heart. Whoever commits a sin but removes it with goodness will not
darken his heart, but the sparkle of his heart will be reduced. Sufism experts state that the indicators
of human morality, among others, are having a culture of shame in interacting with others, not
hurting others, being good, being right and honest in their words, not talking much but doing a lot,
patient, calm, their heart is always with Allah, they like to be grateful, they are pleased with Allah's
provisions, they are wise, they are careful in their actions, they are liked by friends and opponents,
they are not vingent, does not like to pit sheep, eats and sleeps little, is not stingy and malicious,
loves for Allah and hates for Allah. If morality is understood as a view of life, a moral person is a
human being who maintains a balance between rights and obligations in his relationship with God,
fellow creatures and the universe.
Morals and Their Acculturation in Life Moral actualization is how a person can implement the
faith he has and apply all the teachings of Islam in every daily behavior. Faith in Islamic teachings
Faith in Islamic teachings is actuated in the life of a Muslim as follows: 1. Morality towards Allah •
Tawheed Allah (QS. Al-Ikhlas [112]: 1-4). • Do not polytheism to Allah (QS.
Luqman [31]: 13). • Fear Allah (QS. An-Nisa' [4]: 1). • Do a lot of dhikr to Allah (QS. Al Ahzab [33]: 41-
44). • Trusting only in Allah (QS. Ali Imron [3]: 159). 2. Morals towards the Prophet • Following or
practicing his sunnah (QS. Ali Imron [3]: 30). • Imitating his morals (QS. Al-Ahzab [33]: 21). • Pray to
him (QS. Al-Ahzab [33]: 56). 3. Morality towards oneself • Conscious attitude (QS. Al-Baqarah [2]:
153). • Attitude of gratitude (QS. Ibrahim
[14]: 7). • Attitude of trust or honesty (QS. Al-Ahzab [33]: 72). • The attitude of tawaduk (QS. Luqman
[31]: 18)
Quickly repent if you make a mistake (QS. Ali Imron [3]: 135). 4. Morals in the family • Birrul-
wãlidain (filial piety to the elderly) (QS. An-Nisa' [4]: 36). • Fostering and educating the family (QS. At-
Tahrim [66]: 58-59). • Maintaining offspring (QS. An-Nahl: [16] 58-59). 5. Morality towards human
beings • Knitting ukhuwah (QS. Al-Hujurat [49]: 10). • Ta'awun or helping each other (QS. Al-Maidah
[5]: 2). • Likes to forgive the mistakes of others (QS. Ali Imron [3]: 135 and 159). • Keeping promises
(QS. At-Taubah [9]: 111). 6. Morals towards fellow creatures • Tafakur (paying attention to and
contemplating the creation of the universe) (QS. Ali Imron [3]: 190). In moral science, it is explained
that good habits must be maintained and perfected, and bad habits must be eliminated, because
habits are a very important factor in shaping the character of moral human beings. Al-Ghazali
explained that there are three ways to achieve morality. 1. Morality is the grace and grace of Allah,
that is, people, have good morals naturally (bi al-thabi'ah wa alfitrah). Something that is given to a
person from birth. 2. Mujahadat, always try hard to change oneself to be good and remain in
goodness, and refrain from despair. 3. Riadat, is to train oneself spiritually to always dhikr (remember)
Allah with dawam al-dhikr AlGhazali also argues that efforts to change bad morals are a person's
awareness of his bad morals. There are 4 ways to be able to help someone to change their bad morals
into good. 1. Become a disciple of a spiritual guide (sheikh).
Ask for help from a sincere, obedient and understanding person. 3. Trying to know our
shortcomings from someone who is unhappy (hateful) with us. 4. Get along with the crowd and set
an example of the morals that exist in others against what is in us. According to Achmad Amin, efforts
to change bad habits are as follows: 1. Realize bad deeds, and be determined to leave them. 2.
Finding a good time to change that habit to realize the intention or determination again. 3. Avoid
everything that can cause bad habits to recur. We must do our best to choose noble morals (akhlak
karimah) and strive to stay away from bad morals (akhlak sayyiah). If we want to have a country that
is baldatun thoyibatun warobbun ghofur (A good, prosperous country and always in His forgiveness),
the key is the society, the nation must have good morals, otherwise, destruction and humiliation will
encompass the society, the nation.
Definition of Islamic Law Islamic law in both the sense of shari'a and fiqh is divided into two
major parts, namely the field of worship and the field of muamalah. Worship is a procedure and
ceremony that must be carried out by a Muslim in relation to Allah such as praying, paying zakat,
carrying out fasting and hajj. The procedure of this ceremony is fixed, cannot be added or subtracted.
The provisions have been set by Allah and explained by His Messenger. Thus, there can be no process
that brings fundamental changes and overhauls regarding the law, structure, methods and
procedures of worship itself. What may change is only the use of modern tools in its implementation.
As for muamalah in a broad sense, it is the decree of Allah that is directly related to human social
life, even though the decree is limited to the main thing. Therefore, it is necessary to develop through
human ijtihad, with certain conditions (Mohammad Daud Ali, 1998:49) If you pay close attention to
the Islamic law set by Allah is to meet the needs of human life itself, both primary, secondary and
tertiary life needs (Praja, 1988:196). Therefore, if a Muslim follows the provisions set by Allah, then
he will be safe both in his life in this world and in the hereafter.
The purpose of Islamic law The purpose of Islamic law in particular can be seen from two
aspects, namely: 1. The creator of Islamic law itself, namely Allah and his Messenger, the first
purpose of Islamic law: To meet the needs of human life which are primary (for the realization of the
benefits of human life), secondary (independence, equality, etc.), second: to be obeyed and
implemented by humans in daily life. Third: to be implemented correctly. 2. The perpetrator of
Islamic law is the human being himself, the goal is to achieve a happy life and maintain that life.
(Muhammad Daud Ali, 1993:54) The purpose of Islamic law in general is to prevent damage to human
beings and bring benefits to them, to direct them to the truth to achieve the happiness of human life
in this world and in the hereafter, by taking all benefits and preventing or rejecting the madharat,
which is useless for human life. Abu Ishaq al-Shatibi formulated five objectives of Islamic law,
namely maintaining: (1) religion (2) soul (3) intellect (4) heredity and (5) property, the term is known
as maqashid al-khamsah.
Human Rights Human beings as creatures of God Almighty are naturally endowed with basic
rights called human rights, without any difference between one another. With these human rights,
humans can develop themselves, and have a role and contribution to the welfare of human life.
Human Rights (HAM) as a basic right inherent in every human being. On the basis of its history,
generally experts in Europe argue that the birth of human rights began with the birth of magna charta
in 1215 in England, among other things, proclaiming that the king who created the law, but he himself
was not bound by the law, became limited in his power and began to be held accountable before the
law. From this was born the doctrine that the king was no longer immune to the law, and began to be
responsible for the law. Since then, the provision that if the king violates the law must be prosecuted
and must be held accountable for his policies to Parliament.
Thus at that time it began to be stated that the king was bound by the law and responsible to
the people, although the power to make laws at that time was more in his hands. Thus, the king's
power began to be limited and this condition was the embryo for the birth of a constitutional
monarchy with the king's power as a mere symbol. The birth of Magna Charta was followed by the
birth of the Bill of Rights in England in 1689. At that time, there began to be an adage that centered
on the fact that human beings are equal before the law. This adagium strengthens the
encouragement for the emergence of democracy and the rule of law. In principle, this Bill of Rights
gives birth to equations. Further human rights developments are marked
The French Declaration states, among other things, that there should be no arbitrary arrest
and detention, including arrest without a valid reason and detention without a warrant, issued by a
legitimate official. In addition, it is also stated that there is a presumption of innocence, meaning
that people who are arrested, then accused and detained, have the right to be declared innocent,
until there is a court decision with permanent legal force that declares him guilty. In this declaration,
it is also emphasized that there is Freedom of expression, freedom of religion, the right of property
and other basic rights. All rights in these various human rights instruments were then used as the
basis for thinking to give birth to a universal human rights formulation, which was later known as The
Universal Declaration Of Human Rights which was ratified by the United Nations in 1948. B.
Differences in Principles between the Concept of Human Rights in Islamic and Western Views There
are differences in principles between human rights seen from the Western and Islamic perspectives.
Human rights according to Western thought are purely anthropocentric, meaning that everything is
human-centered. Thus, humans are very important. On the other hand, human rights are viewed
from the Islamic point of view as theocentric, meaning that everything is centered on God. Thus God
is very important. In this connection, A.K. Brohi stated: In contrast to the western approach, the
Islamic strategy attaches great importance to respect for human rights and basic freedoms as a
quality aspect of religious consciousness imprinted in the hearts, minds and souls of its adherents.
Western thinking puts man in the position that man is the benchmark of all things, so in Islam through
His word, Allah is the benchmark of all things, while man is Allah's creation to serve Him. This is
where the fundamental difference lies between human rights according to the western pattern of
thought and human rights according to the pattern of Islamic teachings. So theocentric for Muslims
is
At first glance, it seems that in Islam it seems that humans do not have human rights. In the
concept of Islam, a person only has obligations, obligations or duties to Allah because he must obey
His laws. But paradoxically, in these duties lies all his rights and freedoms. According to the
teachings of Islam, human beings recognize the rights of other human beings, because this is an
obligation imposed by religious law to obey Allah, as explained in Q.S Al Anfal 3;112. Therefore,
human rights in Islam do not solely emphasize human rights, but these rights are based on the
human obligation to serve Allah as its Creator. According to Islam, the concept of human rights is
not the result of the evolution of human thought, but the result of divine revelation revealed through
the Prophets and Messengers from the beginning of the existence of mankind on earth. According to
Islamic teachings, humans were created by Allah only to serve Allah. The duty of man to serve Allah
is expressly stated in the Qur'an surah Az-Zariyat: 56, which means as follows: I do not make jinn and
man except to serve Me.
Therefore, humans have an obligation to follow the provisions set by Allah. A typical aspect
of the concept of Islamic human rights is that there is no other person who can forgive the violation
of rights if the violation occurs against a person whose rights must be fulfilled. Even an Islamic
country cannot forgive the violation of a person's rights. The state must be bound to punish human
rights violators and provide assistance to those who violate their human rights, unless the party
whose human rights are violated has forgiven the human rights violators. The principles of human
rights contained in the Universal Declaration of Human Rights are described in various paragraphs.
When the principles of human rights contained in the Universal Declaration of Human Rights are
compared with the human rights that exist in the world, they have a high position that no other
creature possesses. The high dignity that Allah has bestowed on man, in essence, is a nature that
cannot be separated from man (Q.S.17:70; 17:33; 5:32 and others).
The principles of the Qur'an that have placed human beings in a high and noble dignity can
be compared with the principles outlined in the Universal Declaration of Human Rights, among
others, contained in articles 1 and 3. b. Principle of Equality: Basically all human beings are equal,
because all are servants of Allah. Only one criterion (measure) can make a person higher than others,
namely his piety (Qur'an 49:13). The principle of this equation in the Universal Declaration of Human
Rights is contained in articles 6 and 7. c. The Principle of Freedom: The Qur'an commands people to
dare to use their intellect especially to express their correct opinions. This commandment is
specifically addressed to believing people to dare to declare the truth. The teachings of Islam highly
value the intellect, therefore, every human being in accordance with his dignity and nature as a
thinking creature has the right to express opinions freely, as long as it does not contradict Islamic
principles and can be accounted for. The right to express opinions freely is enshrined in article 19 of
the Universal Declaration of Human Rights. d. The Principle of Religious Freedom: This principle of
religious freedom is clearly mentioned in the Qur'an Surah 2:256, which explains that there should
be no coercion in religion. This principle means that human beings have the freedom to adhere to a
belief or religious creed that they like. Other verses concerning the principle of religious freedom are
found in the Qur'an letters 88:22 and 50:45. From these verses, it can be concluded that Islam highly
upholds religious freedom. This is in line with article 18 of the Universal Declaration of Human Rights.
e.
The Right to Social Security: In the Qur'an there are many verses that guarantee the minimum
level and quality of life for the entire community. These teachings include that the life of the poor
must be paid attention to by the community, that it should not be enjoyed and only revolve among
the rich, (Q.S. 104:2); Social security should be given, at least to those who are mentioned in the
Qur'an as parties entitled to social security (Q.S. 2:273, 9:60 and others). In the Qur'an, it is also
clearly stated that the command for Muslims to carry out Zakat to those in need. The purpose of
Zakat is to eliminate poverty and create an equal distribution of income for all members of society.
If the social security contained in the Qur'an is observed in accordance with article 22 of the
Universal Declaration of Human Rights, which reads that everyone as a member of society has the
right to social security..... f. Right to Property: in Islamic law, a person's property rights are highly
upheld. In accordance with dignity and dignity, Guarantee and protection of a person's property is
the obligation of the ruler. Therefore, anyone, even the ruler, is not allowed to deprive others of their
property rights, except for the public interest according to the predetermined procedures (Ali, 1998:
316). This is in accordance with Article 17 of the Universal Declaration of Human Rights, which reads:
(1) Everyone has the right to have property rights, either alone or with others, (2) No person's property
rights may be arbitrarily seized. In commemoration of the 15th century H. On 21 Dzulka'dah or 19
September 1981, Islamic jurists put forward the Universal Islamic Declaration of Human Rights
which was lifted from the Qur'an and the sunnah of the Prophet Muhammad SAW. Some of the main
points mentioned in the declaration include: 1. The right to life 2. The right to freedom 3. Right to
equality of position 4. The right to justice 5. The right to protection against abuse of power 6. The right
to protection from torture 7. The right to protection of honor and
