ENGLISH AND EDUCATION DEPARTMENT STATE ISLAMIC STUDIES INSTITUTE (STAIN) SALATIGA

  crZPUStakaan

  IMiim..» SUIN Sa,atl9a f l l i U l l l l l H _{06TD3009685.01}

  THE CONCEPT OF INTELLECT (.AQL)

  IN QURANIC PERSPECTIVE AND

  ITS IMPLICATION FOR EDUCATION

  Submitted to the Board o f Examiners in Partial Fulfillment o f the Requirements for the Degree o f Sarjana Pendidikan Islam (S.Pd.I) in the English and Education Department

  H A N IK S U L IS T Y O W A T I NIM. 113 01 036

ENGLISH AND EDUCATION DEPARTMENT STATE ISLAMIC STUDIES INSTITUTE (STAIN) SALATIGA 2006

DEPARTEMEN AGAMA SEKOLAH TINGGI AGAMA ISLAM NEGERI (STAIN) SALATIGA

  Jl. Tentara Pelajar 02 Telp. (0298) 323706, 323433 Fax 323433 Salatiga 50721 Website :

  

D E K L A R A S I

Bismillahirrahmanirrahim

  Dengan penuh kejujuran dan tanggung jawab, peneliti menyatakan bahwa skripsi ini tidak berisi materi yang pernah ditulis oleh orang lain atau pernah diterbitkan. Demikian juga skripsi ini tidak berisi satupun pikiran-pikiran orang lain, kecuali informasi yang terdapat dalam referensi yang dijadikan bahan rujukan.

  Apabila di kemudian hari ternyata terdapat materi atau pikiran-pikiran orang lain di luar referensi yang peneliti cantumkan, maka peneliti sanggup mempertanggung jawabkan kembali keaslian skripsi ini di hadapan sidang munaqosyah skripsi.

  Demikian deklarasi ini dibuat oleh peneliti untuk dapat dimaklumi.

  Salatiga, Desember 2005 Penulis

  Hanik Sulistvow ati Dr.H. Muh. Saerozi, M. Ag The Lecturer o f Education Faculty

  State Islamic Studies Institute o f Salatiga

ATTENTIVE COUNSELOR NOTES

  Case : Hanik sulistyowati’s Thesis Salatiga, January 24th 2006 Dear The Head of State Islamic Studies Institute of Salatiga Assalamu’alaikum Wr. Wb.

  After reading and correcting Hanik Sulistyowati’s thesis entitled “THE CONCEPT OF INTELLECT (AQL) IN QURANIC PERSPECTIVE AND ITS

  IMPLICATION FOR EDUCATION, I have decided and would like to propose that if it could be accepted by the educational faculty, I hope it would be examined as soon as possible. Wassalamu’alaikum Wr. Wb.

  Con ‘ ' HammarouS.Pd Dr.H.Muh. Saerozi. M.Ag

  NIP. 150 301 298 NIP. 150 024 7014

  DEPARTMENT OF RELIGIOUS AFFARIS STATE ISLAMIC STUDIES INSTITUTE SALATIGA

  Jl. Stadion 03 Phone (0298) 323706 Salatiga 50721

  

STATEMENT OF CERTIFICATION

THE CONCEPT OF INTELLECT (AQL)

  

IN QURANIC PERSPECTIVE AND

  

ITS IMPLICATION FOR EDUCATION

HANIK SULISTYOWATI

NIM. 113 01 036

  Has been brought to the board of examiners in February 28th, 2006/Muharram 29th 1427 H to completely fulfill the requirement of the Degree of Sarjana Pendidikan

  Islam (S.Pd.I) in English and Education Department.

  Muharram 29th, 1427 H Salatiga,

  February 28*, 2006 M Board Examiners

  Drs. Badwan, M.Ag NIP. 150 198 743 mam Sutomo, M.Ag

  IP. 150 216 814

  2nd Examiner

  Drs. H. Sa’adi, M.Ag NIP. 150 256 821 Jbrwanto, M.Hum NIP. 150 321 407

  Assistant consultant Consultant

  Dr. H. Muh. Saerozi, M.Ag NIP. 1500247014

  

MOTTO

  " i l j i l

  

(Read in the name o f your Lord who created

<Everything has a name and each o f them has a meaning and every meaning open

our firmament o f knowledge a6out the Cife, the man, and the wise creator

(Inspiredfrom IteCCen Keder’s Case)

  

Lhe way to heaven is science

  DEDICATION This study’s conferral for :

• My highly valued parents, my father and mother
• My beloved brothers; Misbah, Budi, Gunawan, and Sohir - My sweet sister, mbak Nur - My sweet friends; Aisyah, Eni, Asma and Fitria - My self; makes your written and your spoken as the reflection of your soul and personality

  

ACKNOWLEDGEMENT

  The blessings only for Allah SWT, the wise creator and governor, the all merciful, the owner of the heavens and the earth and what are exist in both of them, who has created everything with His knowledge that unlimited and unrecalled for the mankind and also for all of His creature.

  He is Allah SWT, the only one who permits the happened all of things, as like this thesis will never be completely done without His permit. Thanks to Allah who has given the writer patience, who has affirmed the writer’s intention and accompanied the writer to the sources of sciences that are needed in writing’s arrangement and also brings the writer to the consultants. The writer’s praises always go to the prophet Muhammad s.a.w. an old love servant of Allah, the chosen man, the model of the mankind, the bearer of treatise’s mission who has brought the mankind from the darkness of ignorance to the lightness of Islam.

  However, the writer realizes that success of writing this thesis can be achieved well because of the support, guidance, help and encouragement from the others. Therefore, the writer would like to express special gratitude to :

  1. Drs Badwan, M.Ag, as the chief of State Islamic studies Institute (STAIN) of Salatiga.

  2. Drs. Sa’adi, M.Ag, as the head of English Department.

  3. Dr. H. Muh. Saerozi, M.Ag, as the consultant of the writer. Thank’s for giving guidance, suggestion and useful advise.

  4. Hammam,S.Pd., as the consultant’s assistance of the writer. Thanks for help in grammar reparation.

  5. All of lectures of English Department of STAIN Salatiga who are always give knowledge patiently.

  6. All of my friends of TBI ’01, especially for; Anik, Lina, Heni, and mbak Susi.

  7. My sweet friends; mbak Nung, pak Tri, Sekar, Aisyah, Asma’, Eni, Fitria, Alfi, and also pak Ali, All of you are the writer’s inspiration.

  8. Sahabat Comp., where the writer finished this thesis arrangement

  9. And all of sides who have help the writer in this thesis arrangement At least, the writer realize that this graduating paper is unperfected, but the writer expect it will be useful not only for the writer self but also for the reader all.

  For this reason, the writer do hope suggestion, constructive, criticism and thoughtful from them who really want to make this thesis better improved, then my gratitude is addressed to them.

  Salatiga, January 2006 The writer

  Hanik Sulistyowati

  

TABLE OF CONTENTS

  

  

  

  CHAPTER I INTRODUCTION

  

  

  

  

  

   CHAPTER II THE THEORETICAL FRAME WORK THE CONCEPT OF INTELLECT (AQL)

  

  

  

  

  

  

   CHAPTER IV THE IMPLICATION OF INTELLECT (AOI.) CONCEPT FOR EDUCATIONAL CONCEPT

  A. The Aspects of Intellect ( aql) and its Implication for

  

  

  

   BIBLIOGRAPHY CURICULUM VITAE APPENDIX

  CHAPTER III THE CONCEPT OF EDUCATIONAL ESSENCE

  CHAPTER I INTRODUCTION In this chapter the writer presents the background of the problem, the statement of the problem, the objective and benefit of the problem, the clarification of the key terms, the research methodology, and the outline of thesis.

A. Background of the Problem

  The Qur'an as the guidance for humans being contains teachings that by them, will guide humans to find their happiness in the world and the hereafter.1 2 It is believed because the content of The Qur'an’s teachings appropriate with the nature of human (fitrah). The Qur'an is the Holybook for humans being, not only for the moslems but also for all humanity. The

  Quran’s teaching is relevant with the life since at the beginning of the religion until the end of the world. There is no change in the teachings of the Quran as said in verse Ar Rum : 30, saying;

  Therefore set your face in devotion to the true faith , the upright nature with which Allah has endowed man. Allah ’s creation cannotchanged. This is surely the true religion, although most men do not know it 2

1 Qs. A t Baqarah (2) : 28

  2 Allah SWT has decided humans to posses wish, desire, and demand in

  their life and everything of these is the part of the ego of humans being that they cannot lose from those. It can damage, if they contradict with the nature of human.3 Thus, it can be concluded that teaching in The Quran has a purpose to return the human being to their nature (fitrah).

  Allah SWT has placed humans being as the highest creature among the others, that is, by making them as the vigerent (khalifah) in the earth. By the role, Allah has made everything in the universe just for humans and gives them the potential of knowledge about it.4 5 The Qur'an as the mediation of learning is the sources of all of sciences and knowledge in the universe. Every science has been covered in the Quran implicitly or explicitly.3 It shows that humans depend upon the Quran, because people need learning in their life. And there is no learning without the Qur’an. It is suitable with the literal translation from the Qur'an that has meaning, “ perfect reading”, in a history when Rasulullah saw received the first divine revelation those are verses Al

  Alaq

  (1 - 5), saying:

  'ijJ L

  1 ^ I»

  3 Qs. At tin (95): 4-6

  4 Qs. A l Baqarah (2) : 30-33

  3 Read in the name o f your lord who created, created man from clots of congealed blood, read ! your lord is the most Bountiful one, who taught by the pen, taught man what he did not know

  6 The word "iqra" is taken from the root of word that has meaning “essemble”, it means that, the word “iqra" not always means reading a written text with a sure script. However, From the word “essemble”, it had bom various meaning, such as, extending, analyzing, researching, understanding, examining about the characteristics of something, and reading a textual written and contextual also.7 Therefore, the learning mediation is given by the Quran is so wide, it covers everything in the universe. Reading the Qur’an means reading the universe, by extending, analyzing, researching, understanding, examining etc. In other words, it means reading the Qur’an, as long as the activity is carried out only for Allah SWT like was mentioned in the previous verses.

  It can not be denied that the civilization is the manifestation of the process of “iqrd\ Consequently, the advance of technology, is the result of reading process. If an obligation of scintiest is reading, finding, and exploiting the essential of regularity His creation, it means that knowledgeable is glorify the creator (Al khaliq) by exploiting the regularity of the universe for all of creature.8

  Recently, there are many intellects who had bom their inventions and theories. Since Einstein until Habibie’s era, they were intellects in the

  6 Mahmud Y zayid, The Quran

  , Dal Al Chaura, Beirut, Lebanon ,1980, page 457

  7 Dr M. Quraish Shihab, MA, Wawasan A l Qur'an, Tafsir Maudhu’i atas Pelbagai persoalan umat,

  Mizan, Bandung, 1999, page 5

• Prof. Dr Noeng Muhadjir, Metodologi Penelitian Kualitatif Rake Sarasin,

  4 worldview but are they intellectuals in Quranic perspectives ? An intellectual is educated and those who have high knowledge.9 So, knowledge is the principal requirement for intellectual. While, knowledge is not what is received from teaching-learning process but Allah’s light that is shown by the lord to the heart of human that He want. Knowledge or know about something according Rasulullah saw, limited on the capability to express in their utterance and also touching the heart up to express activity suitable with Allah’s guidances.10 So the writer has an assumption that intellectual is a someone who has deep propinquity with Allah SWT and it causes him to get guidance.

  From the explanation above, the writer wants to analyze who is intellectual based on the Qur'anic perspective.

B. Statement of the Problems

  Based on the background of the study above, the writer describes the problem, as follows :

  1. How is the concept of intellect (aql) in Quranic perspective?

  2. How is the concept of education in Quranic perspectives?

  3. What is the implications of intellect conception for educational conception?

C. Objectives and Benefits

  The objectives of the study as follows : 1. To explain the concept of intellect ( aql) in Quranic perspective.

  9 Mas’ud Khasan Abdul Qohar dkk, , CV Bintang Kamus Istilah Pengetahuan Populer

  Pelajar, ”YO” page 111

  10 Prof Dr. M. Quraish Shihab, Tafsir Al Qur'an A l Karim ; Tafsir atas Surat-surat

  5

  2. To explain the concept of education in Quranic perspectives

  3. To describe the implication of intellect conception for educational conception.

  The benefit of the study as follows ;

  1. Theoretically Theoretically, this thesis gives the theoretical discourse, about the concept of intellectual in the Qur’an perspective, besides, it also gives contribution to the Islamic science that relates with educational discourse.

  2. Practically The writer hopes, the research will be able to give contribution, especially for STAIN Salatiga and Moslem generally. The writer hopes it will be reference to looking for approach or methods in Islamic education in the effort to create the intellectual’s moslems.

D. Clarification of the Key Terms

  1. Concept Concept is mental’s impression, thinking, concrete idea or abstraction that is used in abstract thinking.11 1

  2

2. Intellect ( aql)

  Intellect is power of the mind to reasoning and to understanding

  12

  conceptually and relate what is known

  11 Lorens Bags, , PT Gramedia Pustaka Utama, Jakarta, 1996, page 481 Kamus filsafat

  12 Ibid., page 357

  6 The word intellectualism is often used in the same meaning with

  rationalism but it is different, intellectualism signify the superiority of soul and reasons without restrict only on the concepts and discursive thinking that proper for human’s reasons. For that reason, intellectualism contains of soul, Ulahi.13

  3. Education Education is a process of change of man or group habit in order to make man adult by learning and exercising.14 1

  5 E. Research Methodology

  1. The method of Collecting Data The method of collecting data that the writer used is library research or study of the library.13 Clearly, the writer uses books as literature related to this title.

  The data sources which the writer uses is derived from the Qur’an. Besides, the writer uses some Quranic interpretation’s book.

  2. Criticism method

  a. Postulats method According to Saerozi, postulats method is collecting all or some of the verses that talk about the topic at first, then, looking for its interpretation base on the Quran, and clarified by scientific diciplines and knowledge research.

  13 ibid, page 258

  14 Depdikbud, Kamus Besar Bahasa Indonesia , Balai Pustaka, 1991, Page 204

  15 Sutrisno Hadi, Metodologi Research Jilid /, Fak Psikologi, UGM Yogyakarta, 1981,

  7

  b. Analytic method It is the data collecting method by collecting the data, arranges, manipulate, and abbreviate the data that easy to be read16

F. Outline of Thesis

  This thesis will consist of five chapters. Each chapter has different elements. In chapter one, the writer starts by presenting introduction, consisting of general background of the problem, statement of the problem, objective and benefits, clarification of the key term, research methodology, and outline of thesis.

  In the second chapter, the writer will present review of related literature which consist of the verses about intellect, the essence of intellect and the aspects of intellects.

  In the third chapter, the writer will present the concept of educational essence, which consist of the verses of education, the Quranic perspective of education , and the essence of education generally.

  In the fourth chapter, the writer will present the implication of intellect (aql) conception for educational conception.

  In the five chapter, is closure that consist of conclusion and suggestion.

  The last part is bibliography and appendix.

  

CHAPTER H

THE THEORETICAL FRAMEWORK OF

THE CONCEPT OF INTELLECT (AQL)

  In this chapter the writer confers the review of related literature of intellect (aql). It consist of the verses, the essence, and the aspects of intellect (aql).

A. The Verses of Intellect

  in 1 verses, la'qilun (

  q j \ j i m )

  24 verses, na 'qil ( J

  j L o ) 1

  'aqaluh

  m )

  22 verses. It means _{•* «*} sense and understand.1 For example the verses about intellect as follow :

  Do you then hope that they will believe in you, when some of them have already heard the word o f Allah and knowingly perverted it, although they 'Harun Nasution, Akal dan Wahyu dalam Islam, Universitas Indonesia, Jakarta, 1982, page 5

  1. Al Baqarah (2): 75

  understood its meaning

  ?2

  The word aql comes from the Arabic word al aql in nouns from. But this word can not be found in the Qur’an. It is only used in verb form, that

  verses, ya 'qiluha ( l^JuLw) 1 verses and ya 'qilun (\^ S

  9

  2. A l Aivaam (6): 32

  f r .

  / «•

  ( r , / / / 6 '“’V , s / ' c _{U» a} i j y ^ j a j )!\

  I -U i X j U jJ 1 s L U U

  ^ ./ » The life o f this world is hut a sparI and a pastime. Surely heller is the life to come fo r those who are righteous, will you no! understand

  ?

  3. A1 Afraaf (7): 169

  r f s / B / ^ / /

  j j A j j l j v i i j . . .

  surely the world to come is a better prize fo r those that guard ... themselves against evil. Have you no sense ? 1

  4. Yusuf (12): 2 / ? .* ' , V > * s s s , S'»*- S

  f X a t j & U W / , \ Z y \ U li e have revealed it in the Arabic longue so that voir mar understand''

  5. Ar Ra d ( 13) : 4

  S _.

  ... Surely in this there are signs for men o f understanding

6 An Nahl (

  o)

  / / _s> , A c.

  ^ A

• \ H l

  i v « l l O l j r ^ J 'J9* yJ/ v

He has made the night and the day, and the sun and the moon, subservient

to you; the stars also serve you by His leave. Surely in this there are signs

fo r men o f understanding.1 *

   6 * 4 * page 91

  'tbit!., 4 thirl., page 121 Ibid., page 166-167

  6 Ibid., page 177

  1 Ibid., page. 190

  10

  7. An Nah l (16): 67

  j j 0 / /

  f. ° C ' 7 ' .V - . s

  II j ) ^ j j J \ y ^ 4X* j j „V>_j o A X f 'jlj JA A CbljX f

  O ? /

  A j

  II ju A j ^ u A.} (J

  '

  " - Y " *

  (you have) the fruits o f the palm and of the vine, from winch you

  .4m/

  derive intoxicants and wholesome food. Surely in this there is a sign for men o f understanding.*'

  8. Al Ankabuut (29): 43

  s ? ' ' A r~o* • ,

  f, f o j ' t'1 g ' ‘ *

  y A U t Vl l / A , b j ^ U l . I / O J L A ! J i b

  lie com these similes for the instruction o f men: hut none will grasp their meaning except the wise . ’

9. A! mulk (67) : 10

  jS jtff] I (O 1 ^ U j \ jka ^. o \ ^ ‘y 1ij}li>j i f only we listened and understood, we should not now

  .4 m/ //lev vr/// .vc/v :

  10 he among the people o f Hell. The words are used in the Qur’an to describe the deed of thought not

  ‘aqala

  only (JjiP) but also the words as follows :

  Nadzara

  1. looked abstractly at the meaning to observe and to reflect.

  It can be found in the Qur an more than 30 verses.1! Among them as follows :

  s Ibid, page’ 195 9 , page 293 Ibid

10 Ibid, page 423

  11

  a. Qaa f (50): 6 - 7 _{X ^ x}

  j j

  ^ ^>y> (3) I j j ^ o p iil V j . 1^5 U 1 3 j \ / j Q j l i l ' 3 U 3 3 ^ J % . r f j > _{o X} Have they never observed the sky above them (and marked) how we

  built it up and furnished it with ornaments, leaving no crack (in its expanse)? We spread out the earth .and set upon it immovable

mountains. IVe brought fo rth in it all kinds o f delectable plants. l~

  b. Ath Thariq (86): 5 - 7

  f s

  / *

  / a ° o’ f f f f f ■ f f ’f - o f f

• • r ;

  . , _ U i l

  Let man refe c t from what he is created. He is created from ejected fluid that issues fro m between the loins and the ribs.

2. Tadabbara ( y S>

  ) means to ponder, it can be found on some verses such as : a. Shaad (38): 29

  K f je s b f f yffifv \ f y f f f d i f f

• / / /

  It is a book that we have revealed with our blessing, so that the wise might ponder its revelations atu! take warning.1' *

   1 ,2Mahmud Y Zayid, op. cit., page 385 11 page 450 thiil..

  5

  ''Harun Nasution, page 40 op. cit.,

  15Mahmud Y. Zayid, op. cit., page 334 - 335

  12

  b. Muhammad (47): 24 U u ^ ^L p J j l * y l l o / j J ^

  tel

  1 * O

  11/7/ dicy not ponder on the Our o n 7 .1 re (hen.' locks upon then' hearts'/u' Tafakkara

  3. ( j S s X j ) means to think, it contained in 16 verses.17 For example; a. An Nahl (16) ; 6 8 -6 9 i /

  ^ J l X l o ' ( J K ^ J

  

  

  ^ ^ " 7 W ' n' a ) 3

  £>jyd_ A.* i O

  Lord revealed to the bee (saying) : build vour homes in the

  }>«//• mountains, in (he trees, and in (he hives which men shad make for von.

  heed on every kind o f fruit, and follow (he trodden ,oaths of vour Lord, fr o m its belly comes forth a flu id of many hues, a healing (drink) for men. Surely in this there is a sigh fo r those who would give thought.,H

  b. A! Jaatsiyah (45): 1 2 - 13

  m'\

  , > > v *• ' i r ’,! ' - * . f .t e o •

  j S > z f \ (j_y> I d j y > L i j-wsJ y > - ^ j ^ j o l 4 j0

• ^ / / ' ./ t i

  j O , j

• I

4 V

  f

  

   //«>/., page 378 'Harun Nasution, page 40 op. cit.,

  '^Mahmud Y. Zayid, op. cit., page 195

• -) j ‘

  b. A! !sraa(17): 44

  21 Mahmud Y. Zayid, op. cit., page 98

  Harun Nasution, op. c it, page 41

  15 Ibid, page 570 J>

  All creatures celebrate His praise. Yet you cannot understand their praises. Benignant is He and forgiving2"

  J' The seven heavens, the earth, and ad who dwell in them praise Him.

  1 i f ^{S _l A} l ' V (^_v

  ' ' *S > / «

  

\j-** o f o h C fiit Cf-5 ^1? a j

S

  . l ^ 1 • ° S \\ f f ' S ..V . s s ' l

  men who understands

  It is Allah who has subdued to you the ocean so that ships w ay sail upon it at His bidding, so that you may seek His bounty and render thanks to Him. He has subjected to you what the heavens and the earth contain : all is fro m Him. Sure/v these arc signs in this for thinkingmen.19 *

  !t is He that has created fo r you the stars, so that they may guide you m the darkness o f land and sea. We have made plain our revelations to

  :C;

  / y

  ?) means to understand. Il contained in 16 verses,2'1 among of them, those are : a. A1 An’aam(6): 9 7 -9 8 jLtf4 *

  a

  (A

  2 4. h'aqiha

   2

  1

   2

  22 Ibid., page 204

  14 Tazakkara

  men of sense,

  25 Ibid, page 340 2f’Harun Nasution, op. cit., pac 45

  22 Harnn Nasution, op. cit., page 42 Mahmud Y. Zayid, op. cit., page 191

  26 For example the verses those are :

  5

  2

  Ijijl) men of understanding.*

  ulu a! nuha

  clear sighted men,

  u/u al absar

  (p—Ldlljijl) men of learning,

  ulu at ihni

  A A j) j \ )

  (

  (e.->

  u/u a! a! hah

  Besides, it contained in the Qur'an the designations that identified of Moslem’s thinker, those are

  " ' r/ f ' f -/ lie have given mankind in this Quran every kind o f parable. So that they may lake heed""

  ijjjA -A j X * JjA ^y> j l t-yiW 1 A-A jJilj

  6 / r °

  b. Az Zumar (39) : 27

  j j y Si y iy S J o ’sl /s Hz, then who has wrought the creation, like hint who has created nothing? Will you not take heed ^■)

²⁴

  a. An Nahl (16) : 17 / S’!?*?,'' \ °' ' s ' °

  means lo remember, to get remembrance, to learn and to heed. All of those contains deed of thinking and it contained in more than 40 verses. ~ tor example : :

  f ' X

  V *

  15

  a. A li Imran (3) : 190 i—>

  ■ Adi ff\ j lj o £ i n ^ j ul

  /* "i V

  I—> zU V i J A 1 Z'

  

In the creation o f the heavens and the earth, and in the alternation o f

night and day, the are signs for men of sen se '1

  b. Ali Imran (3) : 18

  ? /• ^ r m a a iliii ijV jjij v i ’- f f f i f f $A g f f \ yfi '£ H\ f

  \ - ' J J 7 " V ^

Allah hears witness that there is no god hut Him. and so do the angles

and men o f learning. He is the executor o f justice, the only G el, the

Mighty, the wise2*

  c. A nN ur(24):44

  

Allah makes the night and the day succeed one another : Sure!',' in this

  7

  29 *

  2

• there is a lesson fo r clear-sighted men

  d. Tha - Ha (20) : 128

  

l)o they not see how many generations, in whose dwellings they go

about, we destroyed before them? Surely in this there are signs for men

o f understanding '0

  27 Mahmud Y. Zayid, op. c i t , page 32

  2S Ibid, page 36 page 258

  29 Ibid, M Ibid, page 252

  16 B. The Concept of Intellect (Aql)

  1. Th e Essence of Intellect in Quranic Perspective The word aql that only relate with practical intelligence and having purpose “fastening and restraining” at the beginning, gaining compaction meaning in the Quran. It called 49 times in 28 sura, 31 times in 19 sura was revealed in Mecca when the life of Moslems in cautious situation and

  18 times in 9 sura was revealed in Medina when Moslem’s cultural life structure has been established. The words type are not change but the content. The Quran gives learning that in changing the world view precedes by changing the meanings that before is agreed.31

  Izutsu32 explained in his book, “Ethico Religious Concept in the Qur’an” stated that concept of the naming of a certain object usually subjective, especially in looking for the synonym of one word in others language. Arabic language as the Quran language has complex vocabulary. It shows the nation whose uses has isolated more release from all of reality than of them who are poor in vocabulary. So, it is important to explore how the words are used in the Qur’an. It has a purpose to understand the Weltansauung or world view the society that is used by the word, not only as a tool of thinking or talking, but also, more important about the interpretation and the conception toward the world and the surrounding. “By Semantically Analytic” it will be understands the society point of view toward the reality that is shown by the word. 33

  3'lbid, page 200-201

  V2Toshihiko Izutsu, Etika Beragama dalam Qur'an

  , terj. Mansurdin Djoely, Pustaka Firdaus, Jakarta, 1993, page 14

  17 Th e word is symbol of meaning. If someone uses two words, it proved

  two meaning. Indeed, there are two words equivalent or identical that indicates same meaning. However, when the both of them are used as terminology, then, by used different words, therefore, it has a purpose to distinguish the meaning. For that reason, if the Quran uses two words differently, truly, It indicates different meaning.34 For example, the word aql that is used to mention activity such as:to understand, to realize, to remember, and to reflect, semantically has similar meaning with dabbara (to ponder), faqiha (to understand), fahima (to realize), nazhara (to observe, to reflect), dzakara (to heed), fakkara (to think) and ‘alima (clearly to understand), but it is different. Besides, there are still other words that from the function side indicates similarities. It goals: 1) The deep of the Quran intention toward the using of human thought, and 2) The wide of objectification on fact. The first goal, aims to the human it self especially how is the thought process faced the facts. The second goal, the Quran wants to clarify that knowledge objects are not limited on the facts that are observed by human senses.33

  In Quraish Shihab’s interpretation book, especially in verse Al

  

Baqarah : 73 - 74, sayings: “We said: 'strike him with a piece of it. Thus

Allah restores the dead to life and shows you His signs, that you may grow in

understanding. Yet after that your hearts became a hard as rock or even

harder, for from some rocks rivers take their course: some break asunder and 1

  4 *

14 Sidi Gozalba, Ilmu dan Agama, CV. Mulja, Djakarta, 1969, page 2

  18

  water gushes from them; and other tumble down through fear o f Allah. Allah is not unaware o f what you do 36 3

7 Aql (that you may grow in understanding) in verses above, in his

  opinion means that you may understands Allah signs. Thus, it can make you _{I T} prevented from contemptible behavior and plunged into sin. Moreover, in advanced verses, the word aql interrelates with qalb (heart). It means aql is used not only to think rationally but also the knowledge that has acquired should fortify from sin. In this case, heart has a function as Allah’s light where He gives guidance and knowledge, or as Ari Ginanjar38 3 said in his book

  9 “ESQ” as “God spot”, then, aql is follow up the knowledge become action.

  In fact, it proved of the important role of aql in human life.

  In other verses, inverse A1 Baqarah : 171 sayings :

  “The unbelievers are like that whom one calls, but hears nothing except a shout and a cry. Deaf dumb and blind, they understanding nothing ,39 “aqF

  in verse above is interrelated with sense; Deaf, dumb and blind indicate of senses action. However, the most important should be attended is

36 Mahmud Y. Zayid, , Dal A1 Choura, Beirut, Lebanon, 1980, page 7 -8

  The Quran

  37 Quraish Shihab, Tafsir A l Misbah;pesan,kesan dan keserasian ayat-ayat Alquran /, Lentera Hati, Jakarta, 2002, page 221 - 225 Volumen

  38 Ari Ginanjar Agustin, Rahasia Sukses Membangun Kecerdasan Emosi dan Spiritual, , Arga, Jakarta, ₂₀₀₁ ESQ Emotional spiritual Quotient berdasarkan 6 rukun iman dan 5 rukun Islam

  19 the disablement sense meants not physically but psychologically.

  Consequently, it is clear that aql is meant by the verses not as an organ, but the Quran describes on the function. Is not something called exist if there are clearly its proved by the function? Existence is on the function. More clearly, Quraish shihab40 explained the word not explicitly expounded in the Quran, but from the verses context is used from the root of the word, was understands means; 1) The effort to understand and to describe of thing (Al Ankabut (29): 43), 2) The morals motivation (QS Al An 'am (6): 151), and 3) The effort to take learning, conclusion and wisdom (QS. Mulk (67): 10).

  On the other hand, from the very latest research proved that human’s brain has three functions : 1) rational-logic function, 2) intuitive emotional function and 3) spiritual function. The third function are enable the brain become the determiner of human self quality.41

  Intelligence or quotient for a long time was understands just interrelated with cleverness. So it impressed only on the “intellectuality” and knowledge measurements. If then interrelates with spiritual, it just substantial. Whereas, generally, basically and determinably, the goal of the sent down of the Quran is makes someone become intelligent in order to life in His guidance. Rasulullah saw and the prophets are the model of intellect, so, the measurement of person was called intellect is as far as they can actualized the Quranic values in their life as Rasulullah saw and the prophets.42 About their

  40 Quraish Shihab, Wawasan A l Qur'an : Tafsir M audhu’i atas Belbagai Persoalan Untah, Mizan, Bandung, 1999, page 294-295

  41 Taufik Pasiak, op. c it, page 204

  42 Muhammad Djarot sensa, Quranic Quotient: Kecerdasan-kecerdasan Bentukan Al

  20

  pr edicate, Allah called them in some terms : ulu al albab (men of sense) ulu al

  dm

  (men of learning), ulu a! abshar (clear-sighted men) and ulu a! nuha (men of understanding).

  Ulu al albab, is the one who almost mentioned and has deep intention in the Quran. Jalaludin Rakhmat4 ’ dubs them as an intellectual Muslim profile.

  It called 16 time in the Quran. According to the Qur’an ulul albab is a certain group of people are given peculiarity by Allah SWT. Among of it, they were given hikmah, wisdom and knowledge beside empirical knowledge, as said in sura al baqarah (2): 269 :

  “He gives wisdom to whom He will; and he that receives the gift of wisdom is rich indeed. Yet non except men of sense bear this in mind”**

  In the verses above, the word albab is plural. It comes from the word

  al lub

  that means brain, thought, intellect. So ulu! albab is those who have thought more than others either it causes of the intelligent or the intensity. In other words, they are thinker, intellectual and philosopher that well grounded in knowledge.4 * 44 4

  3

  5

  43 Jalaludin Rakhmat, Islam Alternatif; Ceramah-ceramah di Kampus, Mizan, Bandung, 1986, page 211 ₄₄ Mahmud Y. Zayid, op. c i t , page 32

  45 M Dawam Raharjo, Intellectual, Intelligensia and Perilaku Politik Bangsa, Mizan, bandung, 1993, page 76

  21 In Q uraish Shihab46 stand point, al lub means the essence of a certain, for example, peanuts has leather that covers it. The contents is called lubb.

  UIul albab

  is who have natural intellect and it uncovered by “leather”, that is the mist idea that causes confusion in thought. This term is used by the Quran to beckon that the important things in human is their natural intellect that uncovered by their desire. They are not only have bright thinking capacity, but also has accompanied by the heart purity and causes them gaining the truth, applied and dodged from sin and denial. It is the essence of human whereas the body just the “leather” that cover it.

  In sura Ali Imran (3) : 7, called al rasihun fi al i/m (who are well grounded in knowledge). Actually, they are much leam and grounded in thought in looking for the essential meanings or central meanings, then it is only done if someone thought radically into the roots. Only from this activity someone becomes wisdom. In the Qur’an, there are essential and basically verses. Anyone who are well grounded in thought will really to look for the essence of various verses in the variety. The important things is the activity carried out not to be directed to the things that obscure the truth.47 4

  8 Among of the characteristics of ulul albab as follows : 4K

  1. Seriously in gaining knowledge (QS. Ali Imran (3): 7), included seriously in gaining knowledge is amusement to be reflective the God creating. (QS.

  Ali Imran

  (3): 190)

  4<> Quraish Shihab, op. c i t , page 543

4 M. Dawam Raharjo, , page 77

  op. c i t

  22

  2. Th ey have capability to distinguish the bad and the good, then chose the good although must be alone defended such as the opposite (A1 Maidah (5): 100).

  3. Critical on judge talking, smart on consider utterance, theory, proposition or theorem and argumentation (QS. Az Zumar (39): 18).

  4. Be ready extended his knowledge with others to improve the society; gives remembrance and treatment if there is occur imbalance and unfair (QS. Ibrahim (14): 52) and (QS. Ar Rad (13): 19-22)

  5. Only afraid of Allah (A1 Baqarah (2): 197), and (QS. At Thalaq (65): 10) etc.

  2. The Essence of Intellect (Aql) in scientific perspective thinking is a human special activity that treats human differently from others. In other words, the magnificence of human located on thinking activity. It is suitable with Ibn Miskawaih statement in his book that had been translated in Indonesia “Menuju Kesempurnaan Akhlak” be stated that the best human is those who the best can do exact activity, most pay attention the quality of their substance and treats themselves differently from others.49

  23 Kamus Besar Bahasa Indonesia (KBBI)50

  interprets the word ‘aql by 4 meaning : 1) Though power, thinking, imagination, 2) The way to do something, efforts, initiative, 3) Trick, cleverness, cunning and 4) the capability to see or the ways to understands environment.