Human is considered as microcosms, despite he is small, he consisted of every ingredient of cosmic aspects; from mineral aspect, plant aspect, and
animal aspect. Human contain even the angelic and divine aspect that in the form of spirit which is blown by God, consequently He creates human as two
dimensional creatures: physical and spiritual creature.
7
C. Man as Theomorphic Creature
The Second of the tree prominent thought of human essence formulated is man as theomorphic. It differs from modern sciences which
consider human as only a physical creature, in the Islamic thought especially Islamic philosophy and mysticism, human is on the precious position in the
both relationship between universe and God.
8
Since that, it is not amazed when some intellectuals declared that human is “the last purpose of creation”
as a representation and reflection of God. 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.
9
7
Mulyadi Karthanegara, Jalaluddin Rumi’s Theory of Evolution, paper Jakarta, 2007 p. 5
8
Mulyadi, Gerbang. Op Cit. p. 117
9
Ibid. p. 139
7
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.
10
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 God’s actions and will. The Qur’an said “not thee Muhammad when ye
throw, but God throw.”
11
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 unforced 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.
12
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?
13
10
Ibid. p.119
11
Ibid. p. 120
12
Louise Leahy, Siapakah Manusia Yogyakarta: Kanisius, 2001, p. 182
13
Ibid. h. 120
8
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.
14
This school believes that God creates human and his actions as well.
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.
15
Human are creator of their actions and should be responsible for what they act. This school believes that the force or the power of human are created
by God, but human has their own freedom to choose whether it is bad or good thing. According to Louise Leahy, human is essential creature who inheritably
blessed by their freedom to choose the best for their lives.
16
14
Harun Nasution, Teologi Islam, Jakarta: UI Press, 2002 33
15
Ibid. 35
16
Louise Leahy, Op Cit. p. 175
9
CHAPTER III RESEARCH FINDING
