Humans by the Quran Tend Reject the Right Religion
Munawar Rahmat
Departement of General Education, Universitas Pendidikan Indonesia, Jl. Setiabudi No. 229 Bandung – Indonesia, 40154
Keywords: True religion, Messenger, basyar, al-insan, al-nas.
Abstract: God in the Qur'an mentions people with three terms: basyar, al-insan, and al-nas. In many writings, basyar
is defined as the human dimension in the body, al-insan is the psychological-spiritual dimension, and al-nas
is the sociological dimension. However, if we examine carefully these three terms relate to the religious. This
study aims to reveal the human meaning in the Qur'an and its implications for education. The method used is
"Thematic Digital Quran." The study finds. Term basyar warns more people who tend to give up their lusts;
term al-insan further warns people who tend to reject the true religion; and term al-nas further warns people
who tend to be comfortable following the ancestral religions, religious majority, and religion preached by idol
figures, or follow his own opinion. The majority of people do not want to follow the religiosity of the
Messenger. It herein lies the optimistic Iblis that when sentenced to pervert by God, he pleaded long life. God
also granted his request. He vowed to mobilize the Jinn to besiege the people and mislead him by creating a
good view of wrongdoing. Few people imitate the angels who willingly prostrate (obedient) to His caliph on
earth. Its pedagogical implications, religious learning cannot be random. True religion must be sought, in
earnest, with a submissive attitude before God and Messenger, and avoiding even the slightest pride and
feeling.
1 INTRODUCTION
Discussion about the concept of "human" so complex
and complicated. The flow of philosophy of
Materialism views man as a natural being composed
of only material elements. According to this flow,
human beings are soulless animals. (Poedjawijatna,
1983). Consequently, the problems that occur in
humans can only be understood by means of
understanding and explaining events in nature. The
philosophy of Idealism views human beings as beings
consisting of matter but also souls. Both are
complementary. In humans there are elements of
animalistic and spiritual elements. It is this spiritual
element that distinguishes man from animals (Praja,
1987). Rakhmat (2007) illustrates it with a story of a
king who assembled a specialist and financed him for
a special study of man. For a long time, up to decades,
the study was completed; and to the king dedicated
dozens of volumes of thickness about human
concepts. The king certainly could not read it,
especially understand it. He finally asked for a
summary. This effort can be completed for many
years. Only a book (summary) presented to the king.
But very regrettable, the king is very old and already
sickly. When the summary work was completed, the
king almost breathed his last breath. The king is eager
to understand the mystery of man in a sentence that is
summarized. Luckily, there was a clever man around
the palace. He expressed his ability to summarize
human concepts in only three words: man is born,
alive, and dead; and the king then breathed his last
breath.
Mutahhari sought to uncover the mystery of man.
He mentions, humans are creatures of the last
evolution. It has special qualities not possessed by
animals. If animals have only sensory consciousness
that is personal and particular, then humans have
universal and general awareness that penetrates space
and time. (Mutahhari, 1985). Man has five
dimensions: rational, theological, art, moral, and
material (Muthahhari, 2007). While an-Nahlawi
(1996) mentions, one of the grace given by God to
man is that He makes man able to distinguish the
good from evil or the iniquity of piety. Into the human
instinct, God inculcates the readiness and will have to
do well or evil so that man can choose a path that can
lead to goodness and happiness or the path that leads
Rahmat, M.
Humans by the Quran Tend Reject the Right Religion.
In Proceedings of the 2nd International Conference on Sociology Education (ICSE 2017) - Volume 1, pages 621-627
ISBN: 978-989-758-316-2
Copyright © 2018 by SCITEPRESS – Science and Technology Publications, Lda. All rights reserved
621

to destruction. Both scholars do not reveal the nature
of basyar, al-insan, and al-nas in the Qur'an. Syari`ati
peeled the term basyar and al-insan. According to
him, basyar is a creature that has physiological,
biological, and psychological characteristics. It does
not matter if it's black, white, or clear; the West or the
East; religious or non-religious. Its character is
determined by physical, physiological, and
psychological laws (Kurzman, 2003). The basyar
qualities, that is, the physical dimension of man, from
the past to the present are the same, unchanged. As
for al-insan is a certain human since undefined has a
distinctive characteristic, that is, a human being is
proceeding to his perfect reality. So, not all humans
as al-insan. (Syari`ati, 1994). Unfortunately, Syari`ati
undefined does not examine the two terms directly
from the Quran.
This study aims to express the meaning of human
(basyar, al-insan, and al-nas) in the Qur'an and its
implications for education. All three terms are
translated by "man." Of course, the translation is
unable to explain the true meaning. However, as a
first step, the translation which according to Izutsu
(1993) is the equivalent of a word into another
language, quite useful, especially for people who do
not understand the original language, such as general
students.
2 METHOD
There are two methods of Quranic interpretation, bil-
ro`yi and bil-ma`tsur. The first method is most widely
used because of the lack of commentary on bil-
ma`tsur. The second interpretation is the Prophet's
explanation of a verse of the Qur'an. However,
unfortunately very little. The Tafseer scholar then
extends it to the bil-ma`tsur Shahabi (Qur'anic
commentary by the Prophet's companions), even the
bil-ma`tsur Tabi`in (Qur'anic commentary by the
Shahabi disciples). Of course, this method belongs to
the bil-ro'yi interpretation as well because they
interpret the Quran with their reason. References to
the wider interpretations of bil-ma`tsur are Al-Quran,
hadith, and the opinion of the Shahabah and Tabi`in
(al-Qattan, 2001; ash-Shiddieqy, 1980). Shihab
(1998) mentions, the Shahabah and Tabi`in
explaining Al-Quran with reason as compulsion
because the Prophet has died. But this wider
interpretation of bil-ma`tsur is criticized by ash-
Shiddieqy (1972) because it contains many
weaknesses. In addition, these two methods of
interpretation may not be implemented by the general
students (not religious students). This study uses the
"Thematic Digital Quran" method, a kind of
maudhu`i (thematic) method developed by al-Qarafi
(Afandi, 2001), but cannot be implemented by
general students. By operating Digital Quran version
3.1 the students can search the meaning of the basics
of religion by concluding the Quranic verse message
from the same term (Rahmat, 2015).
The steps using this method as follows:
a. Click the Digital Quran folder (Digital Quran ver
3.1, 2013)
b. Click the file (green color)
c. Search terms of religious foundations (human
religiosity, prayer, etc.). If searching for meaning
"human" in the Al-Qur'an translation, click
search (ind/eng), then type human, it will appear
upon the screen (below) term human = 402 items.
If you understand a little Arabic script, then click
search (arab), then write al-insan (also basyar
and al-nas) by clicking Alif letter (ا), lam (ل), Alif
which has small Hamzah letters below (إ ), Nun
(ن), Sin (س), alif (ا), and Nun (ن), it will appear
upon the screen (below) term (ن ا س ن إ ل ا) or al-
insan = 63 items.
d. To summarize the meaning to a term to
remember: (1) The Qur'an is a straightforward
religious book, not a talk about the world; and (2)
it is necessary to understand also the verses
before, and after the term sought.
3 RESULTS AND DISCUSSION
3.1 The Meaning of Basyar
Term basyar is revealed in the Qur'an 37 times. With
the help with the implementation table of the
“Thematic Digital Quran” method, the term is used
by God in the Qur'an when speaking of the rejection
of Iblis and human against the Messenger, as the
following verses:
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Table 1: The meaning of basyar (man, human) based on “Thematic Digital Quran” method.
No.
QS ...
verse ...
The translation of Al-Quran
The verse message
The tentative
conclusions
1
14:10
Their Messengers said: "Is there a doubt
about Allah, The Creator of the heavens and
the earth? It is He Who invites you, in order
that He may forgive you your sins and give
you respite for a term appointed!" They said:
"Ah! We are no more than basyar (human),
like ourselves! Ye wish to turn us away from
the (gods) our fathers used to worship: then
bring us some clear authority."
Man sees the Messenger
with them. Therefore,
they reject the Messenger
and still choose the
religion from their
parents.
People reject the
Messenger and still
choose the religion
than their parents,
because they cannot
see the excess of the
Messenger.
2
15:
28-33
Behold! They Lord said to the angels: "I am
about to create basyar (man), from sounding
clay from mud moulded into shape; "When I
have fashioned him (in due proportion) and
breathed into him of My spirit, fall ye down in
obeisance unto him." So the angels
prostrated themselves, all of them together:
Not so Iblis: he refused to be among those
who prostrated themselves. (Allah) said: "O
Iblis! What is your reason for not being among
those who prostrated themselves?" (Iblis)
said: "I am not one to prostrate myself to man,
whom Thou didst create from sounding clay,
from mud moulded into shape."
God says to angels and
Iblis, "If the incident of
Adam is complete, then
bow down to you" The
angels prostrated
themselves. However,
Iblis refuses to prostrate,
because Adam is judged
Iblis lower than himself.
Iblis refuses to bow to
Adam, because he
thinks, Adam is
inferior to him.
3
16:103
We know indeed that they say, "It is a basyar
(man) that teaches him." The tongue of him
they wickedly point to is notably foreign,
while this is Arabic, pure and clear.
Humans assume that the
Qur'an is not a divine
revelation but a result of
teaching someone who
speaks a foreign
language, whereas
Prophet Muhammad only
understands Arabic.
Man rejects the
Apostleship of the
Prophet Muhammad
by false reason that he
does not receive divine
revelation.
4
18:110
Say: "I am but a basyar (man) like yourselves,
(but) the inspiration has come to me, that
your Allah is one Allah: whoever expects to
meet his Lord, let him work righteousness,
and, in the worship of his Lord, admit no one
as partner.
The prophet Muhammad
asserted that he was
ordinary human in a
human generally. The
difference is he receives
divine revelation.
The Messenger was an
ordinary man, but he
received divine
revelation.
5
23:
32-33
And We sent to them a Messenger from
among themselves, (saying), "Worship Allah!
We have no other od but Him. Will ye not fear
(Him)?" And the chiefs of his people, who
disbelieved and denied the Meeting in the
Hereafter, and on whom We had bestowed the
good things of this life, said: "He is no more
than basyar (a man) like yourselves: he eats
of that of which ye eat, and drinks of what ye
drink.
The public figure
proponent's humans to
reject the Messenger on
the pretext that he is
eating and drinking
exactly with us.
The public figure
proponent's men to
reject the Messenger
under the weak
pretense that the
Messenger was a
human being.
etc.
3.2 The Meaning of Al-insan
Term al-insan is revealed in the Quran as much as 65
times. With the help of the implementation table of
the “Thematic Digital Quran” method, the term al-
insan is used by God in the Qur'an when speaking of
religious vices, such as the following verses:
Humans by the Quran Tend Reject the Right Religion
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Table 2: The meaning of al-insan (man) based on “Thematic Digital Quran” method.
No.
QS ...
verse ...
The translation of Al-Quran
The verse message
The tentative
conclusions
1
18:54
We have explained in detail in this Qur'an, for
the benefit of mankind, every kind of
similitude: but al-insan (man) is, in most
things, contentious.
Humans are the most
disputant creatures.
Humans are the most
denied creatures.
2
32:7-9
He Who has made everything which He has
created most good: He began the creation of
al-insan (man) with (nothing more than) clay,
And made his progeny from a quintessence of
the nature of a fluid despised: But He
fashioned him in due proportion, and breathed
into him something of His spirit. And He gave
you (the faculties of) hearing and sight and
feeling (and understanding): little thanks do
ye give!
Man was created from a
contemptible material, but
it was borrowed by the
spirit of God.
Unfortunately, very few
humans are grateful.
Few humans are
grateful.
3
33:72
We did indeed offer the Trust to the Heavens
and the Earth and the Mountains; but they
refused to undertake it, being afraid thereof:
but al-insan (man) undertook it; He was
indeed unjust and foolish;
Human beings are not
given the mandate to
practice religion, but
instead ask for it. God did
not praise him at all,
instead sentenced him to
unjust and foolishness.
Humans are convicted
of God as unjust and
foolish
4
80:
17-23
Woe to al-insan (man)! What hath made him
reject Allah; From what stuff hath He created
him? From a sperm-drop: He hath created
him, and then mouldeth him in due
proportions; Then doth He make His path
smooth for him; Then He causeth him to die,
and putteth him in his grave; Then, when it is
His Will, He will raise him up (again). By no
means hath he fulfilled what Allah hath
commanded him.
Man was created from a
contemptible material,
thankfully given the way
of life by God.
Unfortunately, humans
are even very pagan,
because they have not
carried out the command
of God.
Humans are even very
pagan, because they
have not carried out the
command of God.
5
95:4-6
We have indeed created al-insan (man) in the
best of moulds, Then do We abase him (to
be) the lowest of the low, Except such as
believe and do righteous deeds: For they shall
have a reward unfailing.
Man is created in the best
possible form, then
dropped to the lowest
possible place, except
those who believe and do
righteous deeds.
The place of human
return is hell, except
those who believe and
do righteous deeds.
etc.
3.3 The Meaning of Al-nas
The term al-nas is revealed in the Qur'an 179 times.
These terms indeed refer to human beings as social
beings that are influenced by their social
environment. However, this term is more reminiscent
of humans to be careful of the influence of religion or
the teachings of the ancestors, the influence of the
social environment, since the majority of al-nas does
not know the true religion. The verses of the Qur'an
that reveal this term include:
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Table 3: The meaning of al-nas (men, mankind) based on “Thematic Digital Quran” method.
No.
QS ...
verse ...
The translation of Al-Quran
The verse message
The tentative
conclusions
1
2:204
There is the type of al-nas (men) whose
speech about this world's life May dazzle thee,
and he calls Allah to witness about what is in
his heart; yet is he the most contentious of
enemies.
Among humans, there are
people who are very
influential and hypnotize
the human heart, when he
is the most violent
challenger of religion.
Man more follows the
lifestyle of religion
from the most
influential person,
even though he as a
challenger of the
Messenger's religion.
2
2:213
Al-nas (mankind) was one single nation, and
Allah sent Messengers with glad tidings and
warnings; and with them He sent the Book in
truth, to judge between people in matters
wherein they differed; but the People of the
Book, after the clear Signs came to them, did
not differ among themselves, except through
selfish contumacy. Allah by His Grace
Guided the believers to the Truth, concerning
that wherein they differed. For Allah guided
whom He will to a path that is straight.
Man when guided by the
Messenger is people.
After the Messenger died,
they were at odds with
jealousy with the
Messenger of God's
chosen Messenger.
Man does not follow
the Messenger's
religion because of
jealousy with God's
chosen Messenger of
God.
3
30:30
So set thou thy face steadily and truly to the
Faith: (establish) Allah's handiwork according
to the pattern on which He has made al-nas
(mankind): no change (let there be) in the
work (wrought) by Allah: that is the standard
Religion: but most among al-nas (mankind)
understand not.
Man is created from His
righteous nature. They
should be religious
according to that nature.
Unfortunately, most
humans do not know it.
Most humans do not
know Shirothol
mustaqim (a straight
religion).
4
31:
20-21
Do ye not see that Allah has subjected to your
(use) all things in the heavens and on earth,
and has made his bounties flow to you in
exceeding measure, (both) seen and unseen?
Yet there are among al-nas (men) those who
dispute about Allah, without knowledge and
without guidance, and without a Book to
enlighten them! When they are told to follow
the (Revelation) that Allah has sent down,
they say: "Nay, we shall follow the ways that
we found our fathers (following). "What!
even if it is Satan beckoning them to the
Penalty of the (Blazing) Fire?
Humans tend to deny
God and His religion.
They are even more
comfortable with religion
by following the pattern
of their parent's religion.
Humans are more
comfortable in religion
by following the
pattern of their parent's
religion.
5
104:
1-6
Say: I seek refuge with the Lord and
Cherisher of al-nas (mankind), The King (or
Ruler) of al-nas (mankind), The god (or
judge) of al-nas (mankind), From the
mischief of the Whisperer (of Evil), who
withdraws (after his whisper), (The same)
who whispers into the hearts of al-nas
(mankind), among Jinns and among al-nas
(men).
The followers of the
Messenger always ask
God's protection from the
slander of the people,
jinns, and satans.
The followers of the
Messengers are
commanded to always
seek God's protection
from the slander of the
human race, the jinn,
and devil.
etc.
The scholars' view of man is not based on a full
and complete study of the Qur'an. Mutahhari (1985)
or an-Nahlawi (1996) is just revealing the mystery of
human beings philosophically. Even these two
scholars reveal that human beings are consciously
religious and theologically conscious creatures. They
do not at all reveal the characteristics of human beings
based on the terms basyar, al-insan, and al-nas in the
Humans by the Quran Tend Reject the Right Religion
625

Qur'an. Similarly Ali Shari`ati, although he examines
the term basyar and al-insan but he did not study it
completely and intact. He the existence and truth of
the did not find out that the human terms in the Qur'an
(basyar, al-insan, and al-nas) are negative because
they reject the true religion. How can man to avoid
the perverted religion and attain his righteous path
(Shirothol mustaqim)? There is no other way that man
should believe in the Messenger and must always be
with the Messenger and Ulil Amri (vice/Messenger of
the Prophet). The hadith of the Prophet, among
others, narrated by Abudaud (2013) and Tirmidzi
(2013), reveals the necessity of humankind to hold
fast to the Sunnah of the Prophet's representatives
who obtain the Lord's guidance and can give guidance
to man (al-Khulafaur rashidin al-mahdiyin). Despite
the various interpretations of who the Ulil Amri is or
the al-Khulafaur rashidin al-mahdiyin, but all
scholars agree on: (1) hadiths about al-Khulafaur
rashidin al-mahdiyin; (2) must obey them to al-
Khulafaur rashidin al-mahdiyin as obliged to obey the
Prophet Muhammad, and (3) not to obey those who
deviate from Allah and His Messenger. As according
to Ibn Araby, only one way is to achieve glory by
reaching the degrees of insan kamil (perfect human).
If they do not reach that degree, then they are just a
human animal. (Rahmat, 2010).
4 CONCLUSIONS
From a brief study of the meaning of the term basyar,
al-insan, and al-nas in the Qur'an can be summarized
as follows:
a. The term basyar in the Qur'an is often touted as
the physical dimension, al-insan as the
psychological-spiritual dimension, and al-nas as
the sociological dimensions of humanity. Using
the "Thematic Digital Quran" method such as
meaning is not appropriate, because it should be
associated in the context of the verse that is
about the human religiosity.
b. Term basyar is actually more reminiscent of
people who tend to see the Prophet and the
Messenger from the point of view of outward
appearance, which of course the same can even
be lower than humans in general. Humans tend
to conform to their desires. They resemble, or
even imitate Iblis. They are arrogant (aba
wastakbaro) because they feel themselves better
than the Messenger (ana khoirun minhu). The
term al-insan is a warning from God that man
tends to disbelieve. When receiving the mandate
(true religion), whereas the mandate is only
offered by God to the heavens, the earth, and the
mountains, Allah does not praise. He even
sentiments that al-insan is the dzaluman jahula
(unjust and foolish). Last term al-nas warns
people who tend to follow ancestral religions,
majoritarian religions, and religions that interest
him, or follow his own opinion; instead of
following the Messenger's religion. It perhaps
herein lies the optimistic Iblis who when
convicted of heresy by God, he pleaded long
life. Iblis vowed to besiege the people (by
mobilizing the Jinn) and mislead him by
creating a good view to reject the Messenger.
Very few people imitate angels who willingly
prostrate (obedient) to the Prophet Adam and
the Messenger of God on earth.
c. Its pedagogical implications, religious learning
cannot be random. True religion must be sought,
in earnest, with a submissive attitude before God
and Messenger, and avoiding even the slightest
pride and feeling.
d. Recommendations of this study: first, to
understand the meaning of religious terms
should refer directly to the Qur'an by the method
of "Thematic Digital Quran.” To understand the
human nature of the Islamic perspective it is
necessary to examine the human terms in the
Qur'an, namely basyar, al-insan, and al-nas; and
second, the study found that human character is
bad. The only way to avoid it is to have faith and
to follow God's Messenger or his deputy.
ACKNOWLEDGEMENTS
I would like to thank The Ministry of Research,
Technology, and Higher Education of Indonesia and
Indonesia University of Education for supporting this
research in 2015-2017 (Financed by: Directorate of
Research and Community Service Directorate
General of Research and Development
Reinforcement Ministry of Research, Technology
and Higher-Education. Lastly in accordance with the
Decision of the Directorate General of Research and
Development Reinforcement Number 30/EKPT/2017
April 3, 2017 on "Fund Recipients Research Higher
Education PTNBH Fiscal Year 2017)
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