PAPER

HUMAN CONCEPTS ACCORDING TO THE MAZHAB

HUMANISM AND AL-QUR'AN
This Paper is Structured to Fulfill One of the Tasks in the
Psychology of Religion Course
Supporting lecturer: Dr. Hj. Chusna Arifah, S.Pd., M.Pd.I.

Arranged by:
Jawwad Azka Karim (18.03.3448)
Usman Ependi (18.03.3515)
Purwanti (18.03.3486)

PROGRAM STUDI PENDIDIKAN AGAMA ISLAM

FAKULTAS TARBIYAH
INSTITUT AGAMA ISLAM DARUSSALAM
CIAMIS – JAWA BARAT
2020
 Compiled by Jawwad Azka Karim

FOREWORD

Praise and gratitude go to the presence of Allah SWT, who has given us
extraordinary favors, determination, and strength so that we can complete this
paper. Salawat along with greetings may be bestowed on our Prophet all, Prophet
Muhammad SAW and his family.

In preparing this paper, we have tried our best and of course with the
assistance or references from various sources, so as to facilitate the preparation of
this paper. For that we do not forget to express our gratitude to all those who have
helped us in the making of this paper.

We say many thanks to Mrs. Dr. Hj. Chusna Arifah, S.Pd., M.Pd.I.
Lecturer in the Psychology of Religion course who gave us the opportunity to
compile this paper.

We are well aware that this paper is far from perfect. Therefore, the author
really appreciates input or criticism that builds it so that it can be even better in
the preparation of future papers.

Ciamis, 12 October 2020

Compiler

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TABLE OF CONTENTS

FOREWORD .................................................................................................. i

TABLE OF CONTENTS ............................................................................... ii

CHAPTER I INTRODUCTION

A. Background ...................................................................................... iii

B. Formulation of the problem ............................................................. iii
C. Writing purpose ............................................................................... iii

CHAPTER II DISCUSSION

A. Concept of Human According to the Mazhab of Humanism .......... 1

B. Concept of Human According to Al-Qur'an .................................... 3

CHAPTER 3 CLOSING

A. Conclusion ........................................................................................ 7
B. Suggestion ......................................................................................... 7

BIBLIOGRAPHY ........................................................................................ 8

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CHAPTER I
INTRODUCTION

A. Background
Talking about humans is about ourselves, a conversation that never
runs dry and ends. Humans have been able to understand themselves for
thousands of years. But they are unable to obtain a definite and convincing
picture by relying on their subjective reasoning power. Therefore they
need knowledge from other parties who can see themselves as a whole.
Allah the creator has revealed the Holy Book of Al-Qur'an between its
verses, which are concrete images of humans with their absolutes.
Meanwhile, the psychology of humanism with the results of mere
human thought also tries to provide a view of humanity by reflecting on
the psychology of humanism, of course, is relative. With different
characteristics, both from the study of body shape to a very in-depth study
of its primordiality with god while in the womb. Therefore, this paper will
discuss about the concept of humans in humanism and the Al-Qur'an.
B. Formulation of the problem
Based on the above background, the writer needs to formulate the
problems that will be discussed in this paper, including:
1. How is the Concept of Man According to the Mazhab of Humanism?
2. How is the Concept of Man According to the Al-Qur'an?
C. Writing purpose
Based on the formulation of the problem above, the purpose of this
paper is as follows:
1. To Know Concept of Man According to the Mazhab of Humanism?
2. To Know Concept of Man According to the Al-Qur'an?

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CHAPTER II
DISCUSSION

A. Concept of Man According to the Mazhab of Humanism

Humanism comes from the Latin word "humanis" which means
human, and "isme" means understanding or flow. Humanism is a term that
is often used in Indonesian society as a word that expresses something
related to humans. As for the meaning of humanism according to the Big
Indonesian Dictionary or what is often called KBBI, which is a stream that
aims to revive a sense of humanity and aspire to better life relationships.
(https://kbbi.web.id/humanisme).
In the beginning, Humanism was a movement whose purpose and
activity was to promote human dignity. As an ethical thought that upholds
humans. Humanism emphasizes dignity, roles, and responsibilities
according to humans. According to humanism, humans have a special
position and are more capable than other creatures because they have
spirituality. (Mangunhardjana, 1997: 93).
Humanistic flow or humanism emerged around the 1940-1950s as
a reaction of dissatisfaction with the approach of psychoanalysis and
behaviorism. (Roberts, 1975). One of the figures of this flow, Abraham
Maslow, criticized Freud by saying that Freud only examined why one
half of the soul was sick, not examined why the other half of the soul was
able to stay healthy. These schools of psychoanalysis and behaviorism are
thought to reduce humans to the class of machines or inferior creatures.
This school of humanism can be called the third school or school after
Psychoanalysis and Behaviorism.
Humanistic or humanism is an approach or stream of psychology
that emphasizes free will, personal growth, joy, the ability to recover after
experiencing unhappiness, and success in realizing human potential.
Humanistic goals are to help humans express themselves creatively and

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realize their full potential. (Wade dan Tavris, 2007: 23). One of the
pioneers of humanistic psychology is Abraham Maslow.
Abraham H. Maslow (hereinafter written by Maslow) is a
prominent figure in humanistic psychology. His work in the field of
fulfillment of needs has a profound effect on understanding human
motivation. Part of his important theory is based on the assumption that in
humans there are positive drives for growth and forces that resist or hinder
growth. (Rumini, dkk. 1993).
The psychology of humanism is also called an approach seen from
various perspectives on human experience and behavior, which focuses on
the uniqueness and self-actualization of humans, namely the desire of a
person to use all of his abilities to achieve whatever they want and can do.
For some psychologists, humanistic is an alternative. As for a number of
other psychologists, humanism is a complement to the traditional emphasis
on behaviorism and psychoanalysis. Humanistic psychology also
contributes to alternative education known as humanistic education.
Humanistic education seeks to develop the individual as a whole through
real learning. The development of emotional, social, mental, and career
skills is the focus of the humanistic education model.
Etymologically, humanism According to Corliss Lamont, in his
book “The Philosophy of Humanism”, say “Humanisme is a deration to
the humanities or literang culture” or humanism is loyalty to humans or
culture. Human enlightenment became a passion for learning then
developed at the end of the Middle Ages and a new revival of classical
writings and a confident renewal in the ability of human events to
determine truth and error against themselves. The culture of humanism is a
rational and observational tradition that originated largely from Ancient
Greece and Rome, then evolved through European history. Humanism has
become part of the basis for Western approaches to knowledge, political
theory, ethics and law.

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Humanism is a view that views that humans have a life filled with
creativity and happiness, which does not require the approval or support of
any supernatural entity, where this entity does not exist at all. And
humans, with intelligence and cooperation with each other, can build a
peace and beauty on this earth. (Lamont, 1997: 15).
From the definition of humanism above, humanists assume that
humans are all centers of activity by leaving God's role in their lives. In
Europe, this point of view has essentially given birth to, even strengthens,
a materialistic view that has led to the search for the enjoyment of life
(hedonism) which ends up creating absurdism, which is an understanding
or flow based on the belief that human efforts to find meaning in life will
end. with failure and that the human tendency to do so is absurd,
pervading all fields of science such as art, literature and philosophy. As for
the view of the orthodox religious world will give rise to a perspective that
is all final and dwarf the role of human beings, then the materialistic view
is based solely on science. The view of the materialistic world finds the
universe absurd, ownerless and meaningless, whereas the extreme
religious view of life degenerates humans into trivial beings.

B. Concept of Human According to Al-Qur'an

Humans according to the Al-Qur'an are interpreted by using
several terms, namely Bani (Banu) adam or Dzurriyat Adam (descendants,
children of Adam's grandchildren), al-insan, al-ins, an-nas, or unas or al-
basyar. In line with its function as caliph on earth, humans are equipped
with various instruments as basic assets in carrying out the duties of the
Caliphate. On this side, humans are different from animals, so that in the
Islamic perspective, humans do not become objects like animals.
Islam views humans as God's creatures who have certain
uniqueness and features. As one of His creatures, the characteristics of
human existence must be sought in relation to other creators and God's
creatures. There are at least 4 human relations, namely:

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1. Human relationship with himself (hablum binnafsi) which is marked

by the awareness to do amar ma'ruf nahi munkar (rule to goodness and
prevent evil) or vice versa indulge in low passions.
2. Relationships between humans (hablum minannas) with efforts to
build friendship or break it.
3. Human relations with the surrounding environment (hablum minal
'alam) with the effort to preserve and utilize nature as well as possible
or otherwise cause damage.
4. Human relations with the creator (hablum minallah) with the
obligation of worship to Him or even become denial and shirk.
Hanna Djumhana Bastaman (1995) gives examples of Islamic
insights about humans, including:
1. Humans have a very high degree as khalifah of Allah.
46 )‫ ص البقرة‬/ 1 ‫ (ج‬- ‫)تفسير البيضاوي‬
ِ ‫ض َخ ِليفَةً َقالُوا أَتَجْ عَ ُل فِيهَا َم ْن يُ ْف‬
‫س ُد ِفيهَا‬ ِ ‫َوإِ ْذ قَا َل َربُّكَ ِل ْل َم ََلئِ َك ِة إِنِي جَا ِع ٌل فِي ْاْل َ ْر‬
َ‫ِس َلكَ َقا َل ِإنِي أ َ ْعلَ ُم َما ََل ت َ ْعلَ ُمون‬
ُ ‫س ِب ُح ِب َح ْم ِدكَ َونُقَد‬
َ ُ‫الد َما َء َونَحْ نُ ن‬ ِ ُ‫س ِفك‬ ْ َ‫َوي‬
2. Humans do not bear original sin or inherited sin.
)652 ‫ ص اَلنعام‬/ 2 ‫ (ج‬- ‫)تفسير الجَللين‬
ٌ‫علَ ْيهَا َو ََل تَ ِز ُر َو ِاز َرة‬
َ ‫ِب ُك ُّل نَ ْف ٍس إِ ََّل‬ ُ ‫ب ك ُِل ش َْيءٍ َو ََل ت َ ْكس‬ ُّ ‫غي َْر اللَّ ِه أ َ ْب ِغي َربًّا َوه َُو َر‬
َ َ ‫قُ ْل أ‬
َ‫) ِو ْز َر أ ُ ْخ َرى ث ُ َّم إِلَى َربِ ُك ْم َم ْر ِجعُ ُك ْم فَيُنَبِئ ُ ُك ْم بِ َما ُك ْنت ُ ْم فِي ِه ت َ ْختَ ِلفُون‬
3. Humans are a unity of four dimensions: physical-biological, mental-
psychic, socio-cultural, and spiritual.
)803 ‫ ص المؤمنون‬/ 6 ‫ (ج‬- ‫تفسير البيضاوي‬
ٍ ‫س ََللَ ٍة ِم ْن ِط‬
‫ين‬ ُ ‫سانَ ِم ْن‬ ِ ْ ‫َولَقَ ْد َخلَ ْقنَا‬
َ ‫اْل ْن‬
ٍ ‫ث ُ َّم َجعَ ْل َناهُ نُ ْطفَةً فِي قَ َر ٍار َم ِك‬
‫ين‬
َ ‫ضغَةَ ِع َظا ًما فَ َك‬
‫س ْونَا ا ْل ِع َظا َم َلحْ ًما‬ ْ ‫ع َلقَةً فَ َخ َل ْقنَا ا ْل َع َلقَةَ ُم‬
ْ ‫ضغَةً فَ َخلَ ْقنَا ا ْل ُم‬ َ َ‫ث ُ َّم َخلَ ْقنَا ال ُّن ْطفَة‬
َ َ‫ث ُ َّم أ َ ْنشَأْنَاهُ َخ ْل ًقا آ َ َخ َر فَت َب‬
َ ْ‫اركَ اللَّهُ أَح‬
َ‫سنُ ا ْل َخا ِل ِقين‬
َ‫ث ُ َّم ِإنَّ ُك ْم َب ْع َد ذَ ِلكَ َل َم ِيت ُون‬
َ‫ث ُ َّم إِنَّ ُك ْم يَ ْو َم ا ْل ِق َيا َم ِة ت ُ ْبعَثُون‬

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4. The spiritual dimension allows humans to make a relationship and

know God through the ways he teaches.
]16/‫إِنَّنِي أَنَا اللَّهُ ََل إِلَهَ إِ ََّل أَنَا فَا ْعبُ ْدنِي َوأَقِ ِم الص َََّلةَ ِل ِذك ِْري [طه‬
5. Humans have free will.
6. Humans have reason as a special ability and with that reason develop
science and civilization.
)190( ‫ب‬ ِ ‫ت ِْلُو ِلي ْاْل َ ْلبَا‬ ٍ ‫َار ََلَ َيا‬
ِ ‫ف اللَّ ْي ِل َوالنَّه‬ ْ ‫ض َو‬
ِ ‫اختِ ََل‬ ِ ‫ت َو ْاْلَ ْر‬
ِ ‫اوا‬
َ ‫س َم‬ ِ ‫إِنَّ فِي َخ ْل‬
َّ ‫ق ال‬
ِ ‫ت َو ْاْل َ ْر‬
‫ض َربَّنَا َما‬ ِ ‫اوا‬
َ ‫س َم‬ ِ ‫علَى ُجنُوبِ ِه ْم َو َيتَفَك َُّرونَ فِي َخ ْل‬
َّ ‫ق ال‬ َ ‫الَّ ِذينَ يَ ْذك ُُرونَ اللَّهَ قِيَا ًما َوقُعُودًا َو‬
]192-190/‫) [آل عمران‬191( ‫اب النَّ ِار‬ َ ‫س ْبحَانَكَ فَ ِق َنا‬
َ ‫ع َذ‬ ُ ‫َخ َل ْقتَ َهذَا َبا ِط ًَل‬
7. Humans are not allowed to live without His guidance and guidance.
‫) َو ََل ت َ ِهنُوا َو ََل تَحْ َزنُوا َوأ َ ْنت ُ ُم‬183( َ‫اس َو ُهدًى َو َم ْو ِع َظةٌ ِل ْل ُمت َّ ِقين‬ ِ َّ‫َهذَا َب َيانٌ ِللن‬
‫ح ِمثْلُهُ َوتِ ْلكَ ْاْلَ َّيا ُم نُدَا ِولُهَا‬ َّ ‫ح َفقَ ْد َم‬
ٌ ‫س ا ْل َق ْو َم قَ ْر‬ ٌ ‫س ُك ْم َق ْر‬ َ ‫) إِ ْن يَ ْم‬189( َ‫ْاْلَ ْعلَ ْونَ إِ ْن ُك ْنت ُ ْم ُمؤْ ِمنِين‬
ْ ‫س‬
‫) [آل‬160( َ‫ب ال َّظا ِل ِمين‬ ُّ ‫ش َهدَا َء َواللَّهُ ََل يُ ِح‬ ُ ‫اس َو ِليَ ْعلَ َم اللَّهُ الَّ ِذينَ آ َ َمنُوا َويَت َّ ِخذَ ِم ْن ُك ْم‬ِ َّ‫بَ ْينَ الن‬
]160-183/‫عمران‬

The concept of human being put forward is based on the theory of

psychoanalysis and behaviorism, as well as based on the humanistic theory
which is currently being discussed together with the concept of man
according to the Al-Qur'an.
Viewed from Islam, Islamic psychology neither rejects nor
condones it. Not rejecting, meaning that the concept can be accepted by
placing it proportionally in the area and system of human structure
composition according to Islamic psychology. It does not justify it,
meaning that the dimensions are the same as in the 3 theories, namely
being the only dimension that plays a role in the human soul, and negating
other dimensions.
The view of religion, especially Islam and psychology, meets
human beings themselves as one of the phenomena of God's creation with
all its human characteristics. But an encounter does not always mean a
meeting of religious and psychological reviews that both focus on humans,
but are not always compatible.

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In the depiction of human character there seems to be a similarity,

for example the description of the wrongdoer is the same as the picture of
a totalitarian person. Meanwhile, views on human qualities, such as self-
actualization, love, responsibility, and freedom, have similarities or
parallels between religious and psychological views. It is the same only
with the spiritual powers of man.
What is different is the view on whether or not human nature is
good. Islam views human nature as holy and believers, while there are
psychology schools that consider human nature to be bad
(psychoanalysis), neutral (behavioral psychology), good (humanistic
psychology) and potential (transpersonal psychology).
Even so, the encounter between religions especially Islam and
psychology in seeing humans has a similarity (similarization) to the
characterological picture, parallelization (parallelization) in human
qualities, completeness (complementation) in the determinants of
personality, and mutual denial (falsification) in a philosophical orientation.

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CHAPTER III
CLOSING

A. Conclusion
Humanism is an approach or stream of psychology that emphasizes
free will, personal growth, joy, the ability to recover after experiencing
unhappiness, and success in realizing human potential.
The concept of man according to the school of humanism can be
drawn from the conclusions of humanists who consider that man is the
center of all activity by leaving God's role in his life. In Europe, this point
of view has essentially created, even strengthened, a materialistic view that
has led to the search for enjoyment of life (hedonism) which ultimately
creates absurdism.
Then, according to the Qur'an, humans are interpreted by using
several terms, namely Bani (Banu) adam or Dzurriyat Adam (descendants,
the son of Adam's grandson), al-insan, al-ins, an-nas, or unas or al-basyar.
. In line with its function as caliph on earth, humans are equipped with
various instruments as basic assets in carrying out the duties of the
Caliphate. On this side, humans are different from animals, so that in the
Islamic perspective, humans are not objects like animals.
B. Suggestion
The author realizes that this paper is far from perfect. So the
authors ask for criticism and suggestions for improvement for the future.

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BIBLIOGRAPHY

Anggota IKAPI Jawa Barat. 2005. Al-Qur'an dan Terjemahannya, Departemen

Agama RI. Bandung: CV Penerbit Diponegoro.
Bastaman, Hanna Djumhana. 1995. lntegrasi Psikologi dengan Islam· Menuju
Psikologi lslami. Yogyakarta: Pustaka Pelajar.
Fakhruddin. 2016. Konsep Humanistik Ditinjau dari Perspektif Pendidikan Islam.
Fokus: Jurnal Kajian Keislaman dan Kemasyarakatan. Vol 1, Nomor 2.
Diakses 8 Oktober 2020.
Lamont, Corliss. 1997. The Philosophy of Humanism.
New York: Humanist Pre.
Karim, Jawwad Azka., Usman Ependi and Purwanti. 2020. Konsep Manusia
Menurut Mazhab Humanisme dan Al-Qur’an. Paper (Indonesian). In:
Psychology of Religion Course of IAID Ciamis, 12 October.
Mangunhardjana, A. 1997. Isme-isme Dalam Etika dari A Sampai Z.
Yogyakarta: Kanisius.
Roberts, T.B. 1975. Four Psychologies Applied to Education: Freudian,
Behavioral, Humanistic, Transpersonal. New York: Schenkman Pub. Co.
Rumini, S. dkk. 1993. Psikologi Pendidikan.
Yogyakarta: Fakultas Ilmu Pendidikan Universitas Negeri Yogyakarta.
Wade AND Tavris. 2007. Psikologi Jilid 1,
Jakarta: Erlangga.
https://id.wikipedia.org/
https://kbbi.web.id/
https://www.kompasiana.com/