other creatures cannot, such as reasoning, communicating abstract ideas, communicating with spiritual entities, receiving divine inspiration and
revelation, and contemplating, as well as understanding ma’qulat that means non-sensual entities which can be grasped only by reason ‘aql and intellect
qalb, but it cannot be comprehended by senses which are able to understand and perceive the physical matter.
15
Due to this uniqueness, he is created by God as the ultimate destination
of creation and His vice-gerent khalifah on earth. According to Sufis, man is
the ultimate destination of creation. It is as the same as the fruit, although he appears in the last after the root, stem, branch, and twig, the tree itself grows
for the sake of fruit. The fruit – through its seed – contains all aspects of the tree, so, man like the fruit is considered as microcosm containing all aspect of
the universe macrocosm.
16
As logical consequences of human as theomorphic creature, human considered as a mirror of its reality itself. In fact, this universe considered as
reflections of God. However they only are able to reflect half of God’s attributes that are unlimited. Man has a great potentiality to be able to reflect
all God’s attributes. That potentiality could be performed only when human get his perfection level insan kamil.
17
The insan kamil regarded as the mirror of God, because he can pose in which God manifest His all attributes, actions, names, and His essence dzat
as well. So that whatever is done by human considered as the reflection of
14
Mulyadi, Gerbang. Op Cit. p. 117
15
Mulyadi, Menembus… Op Cit. p. 138
16
Ibid. p. 139
17
Ibid. p.119
15
God’s actions and will. The Qur’an said “not thee Muhammad when ye throw, but God throw.”
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D. Man and His Freedom
Louse Leahy divided freedom into three major points: first, the freedom of physics which means man can do everything with his physical
aspect. Second the freedom of morality means the unforce of man’s action to do with his right and obligation, and the last is the freedom of psychology
which means man has to be free from any psychological pressure to do everything or vise versa.
19
The third of three prominent thought of human essence is man and his freedom. The most important question of human is, are human blessed with
free will, or has everything they act predestined before pre-destination?
20
Destiny and free will continuously have been debating subject, especially in the Muslim theology. This case conveyed the Muslim intellectuals separated
into two groups; the first group is Jabariyyah who declared that everything happened in this world has been predestined by God in the early time – and it
called as destiny.
21
This school believes that God creates human and his actions as well.
This concept is based on the koran verses: “when Allah hath created you and what ye make”
22
and “yet ye will not, unless Allah willeth.”
23
18
Ibid. p. 120
19
Louise Leahy, Siapakah Manusia Yogyakarta: Kanisius, 2001, p. 182
20
Ibid. h. 120
21
Harun Nasution, Teologi Islam, Jakarta: UI Press, 2002 33
22
Al-Saffat: 96
23
Al-Dahr: 30
16
Jabariyyah interprets these verses that human have no will on everything but God will ask human to do everything. So man cannot go to the university,
except God will ask human goes to that place. About the force or power to do and make thing real, Jabariyyah remarks human power to act and do is not
human’s property, but that power is owned by merely God.
24
The second group is Qodariyyah, notified in contrary that people are the creator for their actions, and must be responsible for whatever they do. In
this point, they stated that however all the power or capacity they have created by God, but they have a liberty using their capacity in order to achieve what
they want to do.
25
This view is in accordance to Quranic verses: “…it is the truth from the Lord of you all. Then whosoever will, let him believe, and whosoever
will, let him disbelieve…”
26
This verse means God give human a freedom to believe and disbelieve. If the human’s action is not truly human’s, this verse
will be unworthy. This school is believed that all human action and will are owned by human themselves not God. So, human are the creator of their own
actions. The next verse which used as evidence of human’s freedom is “who
made all things good ahsanaa kulla syai’in which He created, and He begun the creation of man from clay.”
27
This verse means – according to Abd al- Jabbar
28
– that God with His all action is kind, and it is impossible if human
24
Harun Nasution, Op. Cit. p. 108
25
Ibid. 35
26
Al-Kahf: 29
27
Al-Sajadah: 7
28
He is the Great Author of al-Qadariyah and also considered as imam of Mu’tazilah which is a school of Islamic theology pronouncing the rational view on Islamic doctrines.
17
