CHAPTER 4 HUMAN STATUS AND RESPONSIBILITY

OBJECTIVES
1. Identifying human roles and the factors for human nobility.
2. Describing the purpose of living of human being.
3. Comparing ethics and human values according to Islam and science perspectives.

INTRODUCTION
✓ Man is the best creature to be honored as a caliph (His successor) on earth and is entrusted to govern the world in
accordance to Allah's direction and command.
✓ The Qur'an mentions human beings with three terms, namely: insan, basyar, and the Bani Adam (Children of Adam).

1. INSAN
As mentioned in Surah al-Sajdah, 32:7 َ
َ ‫ان ِمن ِط ن‬
‫ی‬ ِ ِ ‫نس‬ َ ‫ق إاْل‬ َ ْ َ َ َ َ َ َ َ َ ْ َ َ‫ن ُكل‬ َّ
ََ ‫ال ِذي أ ْح َس‬
ِ َ ‫شءَ خلقھَ وبدَأ خل‬ ‫ي‬
Translation: Who perfected everything which He created and began the creation of man (insan) from clay.
2. BASYAR
Mentioned in Surah al-Rum, 30:20
ٌ‫َومِ نْ آیَاتِ ِْھ أَنْ َخلَقَ ُكم ِ ِّمن ت ُ َرابْ ثُمْ ِإذَا أَنتُم بَشَر‬
َْ‫تَنتَش ُِرون‬
Translation: And of His signs is that He created you from dust; then, suddenly you were human beings(basyar) dispersing
[throughout the earth].
3. BANI ADAM (CHILDREN OF ADAM)
Mentioned in Surah al-Isra’,َ17:70
َْ‫َولَقَدْ كَرمنَا َبنِي آ َد ٌَم و َح َملنَاھُمْ ِْفي ال َب ِِّْر َوال َبح ِْر َو َرزَ قنَاھُم ِ ِّمن‬
‫ضی ال‬ ِ ‫علَىْ َكثِیرْ ِ ِّممنْ َخلَقنَا تَف‬ َ ْ‫ت َوفَضلنَاھُم‬ ِْ ‫الطیِِّبَا‬
17:70
Translation: And We have certainly honored the children of Adam (Bani Adam) and carried them on the land and sea and provided
for them of the good things and preferred them over much of what We have created, with [definite] preference.

THE JOURNEY AS A HUMAN BEING

THE ROLE OF HUMAN BEING AS CALIPH & SERVANT OF ALLAH

➢ FIRST, as the caliph of Allah on earth is a very big role.
➢ The Khilafah means "representative". The position of man in this world according to Islam's perspective is to represent Allah
in His kingdom.
➢ Thus, a man should not act in His Kingdom unless under His command and is obligated to carry out the duties assigned.
➢ To carry out the task of a caliph, people must acquire the knowledge. Besides the knowledge of revelation and prophet
hood, the knowledge of the world's affair and the natural world are equally important and demanded.

The words of Allah in Surah al-Ahzab, 33:72

 Translation: Verily, We did offer the trust [of reason and volition] to the heavens, and the earth, and the mountains but they
refused to bear it because they were afraid of it. Yet man took it up or, verily, he has always been prone to be most wicked,
most foolish.
 The verse confirms how human beings are willing to bear the heavy trust despite knowing the shortcomings and obstacles
that will be faced.
 Human beings are to explore and benefit from the world's output for prosperity purpose of life.
 Man is given the autonomous power for the task of the caliphate as entrusted by Allah to preserve and protect the earth (al-
Maududi, 1974: 14).

Words of Allah in Surah al-Baqarah verse 30:

 Translation: "And (remember) when your Lord said to the angels: "Verily, I am going to place (of mankind) a khalifah (caliph)
on earth." They said: "Will You place therein those who will make mischief therein and shed blood, - while we glorify You
with praises and thanks (Exalted be You above all that they associate with You as partners) and sanctify You." He (Allah)
said:َ"Iَknowَthatَwhichَyouَdoَnotَknow.”َ(Al-Baqarah 2:30)

 Humans as khalifah play a role in prospering the earth and all its contents.
 Prospering the earth means to flourishing life in the world. For that reason, humans must be knowledgeable, to work, to do
good deeds, to do good to themselves, to their families, society, and the environment and to maintain the balance and
sustainability of the earth in accordance to Allah's law.
 Hence, man is expected to achieve his purpose in life that is to obtain the pleasure of God in the world and in the hereafter.
CONDITIONS OF THE CUSTODY (KHALIFAH)
 The owner of the property is the real owner, not the person who is the custodian.
 Acting on the property according to the order and wills of the real owner.
 Do not overlook the owner's order and go beyond the limits set out.
 Spend the property as required by the owner, not as required by himself.
 Islam does not give up khilafah affairs to a particular person or family or human layer.
 Islam does not give up khilafah affairs to a particular person, family or clan/tribes.
 Islam handed over khilafah affairs to all members of the community who believe in the fundamental principles of tawhid
and the message as well as having the competence and preparation to do everything as required by caliphate principle.
 •SECOND, the role of man as a servant of God. With the status of slaves, humans become obedient, dutiful, and subject to
God's regulation despite their power, rank, position, and wealth.
 There is no doubt that man is sent down to the world with the vision and mission (roles and duties) since his beginning on
the earth.

The Word of God S.W.T. (Surah al-Zariyat 51:56):

 Translation:َ“AndَIَdidَnotَcreateَtheَjinnَandَmankindَexceptَtoَworshipَMe”.
 The main duty of man is to address his devotion toAllah S.W.T alone.
 As a servant, man must obey Allah's commandments and abandon all his prohibitions.
 Worship refers to every words and deed that are preferred and favored by Allah S.W.T.
 Worship in Islam encompasses all aspects of human life activities including the eating and drinking manner, seeking
livelihoods, and relationships between nations; whether in war or peace.

THE CONDITIONS FOR THE WORK TO BECOME A FORM OF WORSHIP

1. Justified by Allah
2. Accompanied by a willing and sincere intention (niat)
3. Done with earnest, thorough and ihsan.
4. Consistently not violating the law of Allah

THE THREE MINIMUM INDICATORS OF ACHIEVING THE NATURE OF WORSHIP.

1. Do not assume what is in hand as a personal possession.
2. All activity only revolves around God's command and avoid what He prohibited.
3. Worship and devotion should only be for God who created man and the whole world.

THE CONCEPT OF INTRINSIC AND EXTRINSIC WORSHIP

o INTRINSIC WORSHIP (or direct) means doing ritual worship including prayer, fasting, and pilgrimage.
o EXTRINSIC WORSHIP (or indirect) with the broad meaning is to carry out all activities both in relation vertically to Allah or
horizontallyَtoَfellowَhumansَandَotherَcreaturesَsuchَasَfloraَandَfaunaَinَaccordanceَtoَShari’a.
o Humans are asked to worship God does not mean that He needs us. Even though every human being in this world worship Him,
prostrate and obey Him, it will not further increase Allah's power.
o Similarly, if all humans are against God, it will not diminish Allah's power.
o Allah orders man to worship him for his own benefit, as a sign of gratitude to Him, for His favor, and for a man to be righteous
(taqwa) (al-Qaradawi, 2001: 95-96).

HUMAN PURPOSE OF LIFE

 The purpose of life is among the important questions that have always been the topic of debate amongst Western and
Eastern philosophers.
 Generally, men are to follow the mainstream of life, adapting to it, or dare to challenge against it.
 According to Islam, the purpose of human life is TO PLEASE GOD. This is based on verse 207 in surah al-Baqarah which
means:
Translation:َ“Andَofَtheَpeopleَisَheَwhoَsellsَhimself,َseekingَmeansَtoَtheَapprovalَofَAllahَ.َAndَAllahَisَkindَto
[His] servants”
 Any consideration or thoughts regarding the purpose of life should be in Allah's favor.
 Among the criteria of such acts are God's favor or not is according to its compatibility with Allah's law.
 Any acts that God's forbid is certainly displeased and anyone who does it or violates his commandment is bound to sin.
 In short, God's satisfaction should be the purpose of all activities.
THE FACTORS FOR HUMAN HONOR
1. Taqwa is the basis of human honor Man is honored both in quantity and quality as described in surah al-Isra, verse 70:
Translation:َ“AndَWeَhaveَcertainlyَhonoredَtheَchildrenَofَAdamَandَcarriedَthemَonَtheَlandَandَseaَandَprovidedَforَ
them of the good things and preferred them over much of what We haveَcreated,َwithَ[definite]َpreference”.
 Similarly with the meaning of verse 13 surah al-Hujurat;
Translation:َ“Oَmankind,َindeedَWeَhaveَcreatedَyouَfromَmaleَandَfemaleَandَmadeَyouَpeoplesَandَtribesَthatَyouَ
may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is
KnowingَandَAcquainted”.
 Despite this clear Qur'anic declaration, however there are many that do not recognize Islam as the religion that honor
humans regardless of race, birthplace, language and geographical boundaries. They are all from a descendant, Prophet
Adam a.s.

 This is in accordance with the word of Rasulullah SAW:

"Remember man, your Lord is one and your father is one. (So) remember that there is no difference between Arabs and non-
Arabs,َandَneitherَArabsَnorَArabs,َblackَandَblackskinnedَblackَandَwhiteَonَwhiteَexceptَwithَtaqwaَ”َ(Hadithَnarratedَbyَ
Imam Ahmad ).

2. Men is the best creature of Allah

 The most special and most noble of Allah Creation; overcome all other being created by Allah (Surah al-Tin, 95: 4).
 Compared to other beings, God has equipped man with spiritual and physical qualities and worthy potential to achieve
the highest value of life and the noble virtues of his life.
 Even angels created from light (nur) can not overcome human privileges. Word of God:
Translation: "And We have certainly honored the children of Adam and carried them on the land and sea and provided
for them of the good things and preferred them over much of what We haveَcreated,َwithَ[definite]َpreference”.َ
[17:70]
 The perfection of human form is actually not limited to physical dimensions. Indeed the more special part of human
being is his nonphysical dimension which is the soul that was blown into him while he is still in the womb.
 Inَotherَwords,َtheَmentalَandَspiritualَdimensionَofَmanَisَAllah’sَunlimitedَbounty.
 Spiritual potentials and faculties allow human beings to use reason, utilizing their cognitive power and emotions in
understanding and accepting experiences of interacting with nature to meet life necessities.
 Modern findings, especially neurology and physiology, highlight the greatness of human beings as creatures of God. For
example, the discovery of science and technology is impossible without human brain.
 Human is unique; all of his information stored in the memory part of the human brain which is termed as neocortex
(folded and folded brain skin in such a way that it can occupy and cover both hemispheres / cerebrum).
 The most important function of neocortex is to think, feel, and remember. The skin of the brain memorize/remembers
through the recording of its nerve cells. It captures the activities of the person including motoric activity, sensory activity
or associative activity.
 The division of work for thought, feeling, and remembering activities is called homunculus.
 In Mahsyar field, a human brain homunculus will report the entire recording of our activities in the world. More
interestingly, the brain never forgets anything and is unable to lie.

3. Human Beings in Nature

Allah created human with pure nature that has faith in the oneness of God since his birth. Rasulullah SAW said:
Translation: No child is born except born in a state of nature. Then parents are the ones who will make the child Jewish,
Christian or Majusi ". (History of al-Bukhari)
 However, humans are still free to choose between doing good or evil.
 With the influence of external surrounding and environment, men can gradually be affected and deviated from its original
faith.
 God does not deny the possibility of evil influences to humans. In fact they will continue to fall into any form of evil and
damage unless he is truly believing and doing good deeds.

ETHICS AND HUMAN VALUES

➢ Man is unable to escape from morality and ethics in his life. Every act will not missed from being good or bad value and sin
and reward.
➢ Being good or bad is human personality. Even for the atheist who rejects religion is following the moral and ethical
standards for the outcome of his action .
➢ The only difference is, in Islam, the morals and ethics should be practiced based on the revelation and not solely based on
intellectual.
➢ Humans and morality are two important entities that form humanity and determine their existence; either being respected or
humiliated.
➢ Humans without morals have no humanity. Even though man can live without knowledge and thinking, money and wealth,
spouses, and even religion and belief, but they can not live without morals and ethics.
➢ Moral or ethics is the nature characteristic and becomes a standard to allow certain behaviors or condemn other behaviors (al-
Maududi, 1974: 42).
➢ Good morals such as justice, truth, courage, honesty, and obedience remain honored.
➢ While falsehood, injustice, tyranny, and neglect of promise still remain unacceptable despite any circumstances.
➢ Essentially, the moral standard is universal and has been known to be true all the time. Good and bad is not a made-up.
Everything is a reality that is well known and understood by everyone.
➢ The intuition towards good and bad are inherent in human character. Therefore, the Qur'an is in line with the terminology
of al-ma'ruf which to explain good and praise worthy acts whereas al-munkar which to explain condemning acts .
➢ The moral measure inherently in human beings is stated in the Qur'an:
Translation:َ“Andَinspiredَitَ[withَdiscernmentَof]َitsَwickednessَ(fasiq)َandَitsَrighteousnessَ(taqwa),".َ(al-Syams, 91: 8)
➢ The moral measure is essentially universal and has been known to be true all the time. Good and bad is not a fictitious look.
Everything is a reality that is well known and understood by everyone.
➢ Feelings of good and bad are inherent in human character. Therefore, the Qur'an is in line with the terminology of al-ma'ruf
to explain something good and commendable and al-munkar for something blameworthy.
➢ The moral measure inherently in human beings is stated in the Qur'an:
Translation: "So inspired to him about his evil and taqwa". (al-Syams, 91: 8)

➢ If morality or ethics is said to be universal, then the problem arises;

1. Why is there still conflicting behaviour among human being?
2. Why are there so many moral philosophies arise and differ from one another?
3. What are the underlying differences?
4. What is the role of Islamic morality in the existing ethical system?
5. On what basis does Islam say have the perfect moral system?
6. What is the contribution of Islam to human ethics?

➢ In answering the question, al-Maududi (1967) explains the main reason for this:
I. The human creation's moral system fails to integrate various aspects of the good or moral values, and moral norms in determining their
concepts and applications for life.
II. The difference also comes from the basic criteria for assessing good or bad conduct. This includes the difference in the driving factor of action.
III. There are various universal views on the roles and the nature of the human, the purpose of life, the essence of the God and the nature.

WESTERN VIEW OF MORALITY

 Thomas Hobbes (1588-1679), the 16th century Western philosopher and hedonism / epicureanism say that;
“Humanَaimsَtoَgainَenjoymentَfromَtheirَactsَandَtheَdesireَtoَenjoyَbecomeَtheَmain motivation that encourages
people to do something”.
 Something is considered good when it fulfills the human desire. It has nothing to do with religious beliefs or metaphysics.
 Immanuel Kant (1724-1804) argues that every moral act of a human being is intended to fulfill a duty for the task itself.
 Doing acts as a duty is included in the moral practice of all human beings who use rational sense as a moral foundation.
 The good of an act is judged on the basis of moral law, norms or universal values but not on the consequence or effect of
the act. Kant's ethical philosophy is categorized in deontological ethics.
 In fact, there are various moral philosophies that become Western society's principle.
 But generally because of the influence of the secularism teachings, they set aside their belief in God and the hereafter as part of
their ethical code in social activities.
 Western societies are more likely to restrict religious teachings to their personal lives and have nothing to do with social life.

TWO BASIC WESTERN PHILOSOPHY ON MORALITY

1. Secularism-based that limits the application of moral value to individual affairs alone.
2. Principle that rejects religious beliefs and the Hereafter.

AKHLAK (CHARACTER) in Islam

❖ Theَwordَ‘akhlak’َisَfromَArabicَterm,َwhichَisَinَpluralَorَkhuluqَinَsingular;َdefinedَasَcharacter,َhabit,َvalueَorَdignity.
❖ According to Ibn miskawayh (1030M) akhlak is a state of our soul that encourage an act or deed without any rational
thinking.
❖ The word ethics & moral in English term are always interchangeable
❖ Ethic is the moral philosophy itself, which is a discipline that discussing on the reality of good or bad deeds, wrong or right
and comprises of discussion about system, theory, principle and moral values.
❖ Today the word ethic is always use to replace word moral; a deed that is considered as good deed according to social
standard.
❖ Akhlak more focusing on spiritual aspect compared to external aspect that mirroring our internal state.
❖ Meanwhile, moral or ethics are more on discussion on human behaviour or deed – the external part
❖ Akhlak applies divine revelation authority as indicator or sources, apart from rational thinking as well. Whereas moral or
ethics are only guided by human limited, rational thinking.
AKHLAK OBJECTIVE
❖ Islam has outline the effort of pleasing God as the definitive purpose for every single act that we committed, whether its
internal or external, in accordance to human role in this wordly life.
❖ Standard of judgment that centred on pleasing God is the nucleus of all of human act & deed revolves on.

AKHLAK SOURCES
❖ Al-Quran & Tradition are the sources of all Islamic values that are universal & evergreen at all times.
❖ HadisَRasulullahَSAWَ“VerilyَIَamَsentَsolelyَtoَperfectionَofَnobleَcharacter”َ(Riwayatَal-Baihaqi)
❖ Allah SWT has praised Rasulullah SAW for his noble character as mentioned in the al-Quran (Al-Qalam, 68:4):
“Andَverily,َyouَareَonَanَexaltedَ(standard of)َcharacter”

SCOPE OF AKHLAK

AKHLAK WITH OUR CREATOR

o Believe in Allah without concealing it;
o Worship or devotion, submission, obedience and obedience only to God;
o Always repent to God;
o Always seek the pleasure of God in all circumstances;
o Execute the obligatory, fardhu, and circumcision which God loves

AKHLAK WITH HUMAN BEINGS

1. Morals with the Messenger of Allah; believing in the belief that the Prophet Muhammad is the prophet and apostle of Allah
who conveyed the message to all mankind and practiced a good sunnah in the form of an order or prohibition.
2. Morals with parents; to do good to parents. Includes deeds, words, and behaviors. For example, speaking politely and
respectfully, humbling ourselves, praying for both and taking care of their necessities when they are sick.
3. Moral to neighbors; Not disturbing them, do not throw trash on the neighbor's home lawn, do not hurt them with abusive
or disrespectful words.
4. Moral with children; practicing slaughter for aqiqah, give them good names, avoid harmful things, and give them good
moral education.
5. Moral with relatives; highly commendable act. The Word of Allah SWT:
Translation: "Verily, Allah commands you to be just and do good and to give kindness to the kinsmen. (al-Nahl, 16:90)

AKHLAK TO NON HUMAN BEINGS

•Angels: Among them Islam demands a Muslim to honor the angels by covering aurat even alone.
• Jin: Among them is not passing out stool in the hole where the bone is thrown because it is a jin’s food
• Livestock: Animals used for work should not be overloaded beyond capacity. Even when it comes to slaughtering, it must be
done in the best possible way.
•Non-poultry animals: not hurting or abusing them such as injuring them using stones for no good reason.

MORAL AND LAW

•To uphold the implementation of moral values among human society in all aspects of life.
•In addition to law enforcement, what preferred is the inner drive of man based on faith in Allah and the hereafter

APPLICATION OF SOLID IMAN & LAW

Believing that;
•His behavior is always seen in all times and places.
•He can not conceal himself from God.
•He can not deceive God.
•He can not run away from God's grasp at all.
•God knows all his intentions and ideals.
•He must die and face the unfailing judgment of God in the world except justice in full.

CONCLUSION
•Humans are positioned and potentially high compared to other creatures. The merit of man is for the purpose of carrying out his function as the
servant of God and his caliph on earth.
•Human events differ from the occurrence of other creatures. Humans are not incarnations or evolutionary results from other creatures such as
Darwin's theory.
• In order to perform human ultimate purpose, God has provided a complete resource to empower human, with knowledge, guidance, and revelation.