Volume 25 Number 1
May 2025
Page: 57-72
E-ISSN: 2502-2210
P-ISSN: 1412-7512
DOI: 10.
21154/tahrir.
Al-Tahrir Jurnal Pemikiran Islam Analyzing the Concept of Basyar as Human: A Semantic Study of The QurAoan Mohammad Latief,1 Amir Reza Kusuma,1 Muqit Nurrohman,1 Hamid Fahmy Zarkasyi1 1 University of Darussalam Gontor Ponorogo.
Indonesia Corresponding email: amirrezakusuma@mhs.
Received: 08/10/2024 Revised: 20/03/2025 Accepted: 03/05/2025 This basyar as it pertains to the Abstract concept of humanity in the QurAoanic discourse.
The research arises from the observation that the QurAoan employs a range of lexical choices to denote human beings, including nAs, al-insAn, basyar, ban Adam, al-insu, and al-maru, each carrying distinct contextual and conceptual connotations.
The diversity of these terms reflects the QurAoanAos nuanced portrayal of human nature across different dimensions and circumstances.
Focusing specifically on basyar, this study aims to delineate the unique aspects embedded within this term and how it informs the Islamic understanding of human identity.
Methodologically, this is a qualitative literature-based study employing documentary analysis of primary sources such as the QurAoan and classical tafsr works, including Tafsr al-QurAoAn al-AoAem by Ibn Kathr.
Tafsr al-MarAgh by Ahmad bin Musthafa al-MarAgh.
MafAtu al-Ghayb by Fakhruddn al-RAz, and Ru al-MaAn by ShihAbuddn al-Als, among others.
The findings suggest that while the concept of basyar aligns closely with the general notion of humanity, it conveys an elevated understanding marked by specific virtues.
The study identifies five defining characteristics of human beings within the basyar framework: .
prophethood as a human function, .
creation from earthly elements, .
the cognitive and existential dimension of basyariah, .
the social interaction between genders, and .
the inevitability of death as part of divine ordinance.
Abstrak Penelitian ini menyelidiki implikasi semantik dari istilah basyar dalam kaitannya dengan konsep kemanusiaan dalam wacana Al-Qur'an.
Penelitian ini berangkat dari pengamatan bahwa Al-Qur'an menggunakan berbagai pilihan leksikal untuk menyebut manusia, seperti nAs, al-insAn, basyar, ban Adam, al-insu, dan al-maru, yang masing-masing memiliki konotasi kontekstual dan konseptual yang berbeda.
Keragaman istilah ini mencerminkan gambaran al-Qur'an yang bernuansa tentang hakikat manusia dalam berbagai dimensi dan situasi.
Dengan fokus khusus pada istilah basyar, penelitian ini bertujuan untuk menguraikan aspek-aspek unik yang terkandung dalam istilah tersebut dan bagaimana hal itu membentuk pemahaman Islam tentang identitas manusia.
Secara metodologis, penelitian ini adalah studi kualitatif berbasis literatur yang menggunakan analisis dokumenter terhadap sumber-sumber primer seperti al-Qur'an dan karya-karya tafsir klasik, termasuk Tafsr al-QurAoAn al-AoAem oleh Ibnu Katsir.
Tafsr al-MarAgh oleh Ahmad bin Musthafa al-MarAgh.
MafAtu al-Ghayb oleh Fakhruddn al-RAz, dan Ru alMaAn oleh ShihAbuddn al-Als, serta lainnya.
Temuan penelitian menunjukkan bahwa meskipun konsep basyar sejalan dengan gagasan umum tentang kemanusiaan, istilah ini menyampaikan pemahaman yang lebih tinggi yang ditandai oleh kebajikan-kebajikan Studi ini mengidentifikasi lima karakteristik utama manusia dalam kerangka basyar: .
kenabian sebagai fungsi manusia, .
penciptaan dari unsur-unsur bumi, .
dimensi kognitif dan eksistensial basyariah, .
interaksi sosial antara jenis kelamin, dan .
kepastian kematian sebagai bagian dari ketetapan ilahi.
Keywords Basyar.
Human.
Islamic Worldview.
QurAoanic Semantics.
Prophet A 2025 by the authors.
This is an open access publication under the terms and conditions of the Creative Commons Attribution 4.
0 International License (CC BY NC) license .
ttps://creativecommons.
org/licenses/by nc/4.
0/).
Published by Institut Agama Islam Negeri (IAIN) Ponorogo.
Indonesia Accredited Sinta 2 Al-Tahrir: Jurnal Pemikiran Islam Introduction The QurAoan employs diverse terms to describe human beings, each reflecting distinct aspects of human nature and function.
These include ban Adam, al-insu, al-nAs, al-maru, basyar .
eferring to the physical and moral dimension of human.
, and al-insAn.
While these terms share a literal meaning,AuhumanAy, they diverge significantly in their semantic connotations and contextual applications.
For instance, ban Adam is frequently associated with the creation of humans in the womb, al-nAs highlights humans as social beings, and al-insAn emphasizes intellectual capacity.
This lexical richness underscores the QurAoanAos epistemological depth and comprehensive portrayal of human life.
Unfortunately, the words that define humans in detail in various forms still seem to have the same meaning among Muslims themselves.
Conversations about humans continue to grow and have even become disciplines such as anthropology, sociology, psychology, etc.
This highlights the multifaceted nature of human existence as portrayed in the QurAoanic system of life.
1 This indicates that many aspects can be explored to understand humans as an entity in a life system.
On the other hand, the QurAoan provides alternatives through various dictionaries to explain this.
2 Some studies that discuss the concept of man in the Koran include research by Imroatus Sholikha Azzuhriyyah and Achmad Khudori Soleh with the theme Konsep Manusia Sebagai Al-Basyar Dalam Al-QurAoan,3 research by Haris with the title Panggilan Quran Kepada Umat Manusia,4 and research by Muhammad Dawam Shaleh with the title AuManusia dalam Al-QurAoanAy.
5 Furthermore, many link the seminal concept of man in the Koran with Islamic education, namely research by Azis Abdullah, et al, with the title AuIslamic Education and Human Construction in The QuranAy,6 and research by Damayanti, et al, with the title Hakikat Manusia (Perspektif Filsafat Pendidikan Isla.
,7 as well as research by Eliana Siregar with the title HAKIKAT MANUSIA (TelaAoah Istilah Manusia Versi Al-QurAoan dalam Perspektif Filsafat Pendidikan Isla.
8 Departing from the previous studies above, this research aims to formulate specific indicators about humans in the basyar concept that are still scattered or incomplete in previous studies.
The selection of diction that represents 'human' in the QurAoan certainly has different meanings and intentions, depending on the context.
9 As mentioned earlier and in several other studies, humans 1 Imroatus Sholikha Azzuhriyyah and Achmad Khudori Soleh.
AuKONSEP MANUSIA SEBAGAI AL-BASYAR DALAM AL-QURAoAN,Ay 95.
2 Damayanti et al.
AuHakikat Manusia (Perspektif Filsafat Pendidikan Isla.
,Ay 57.
3 Imroatus Sholikha Azzuhriyyah and Achmad Khudori Soleh.
AuKonsep Manusia Sebagai Al-Basyar Dalam Al-QurAoan.
Ay 4 Haris.
AuPanggilan Quran Kepada Umat Manusia.
Ay 5 Muhammad Dawam Shaleh.
AuManusia Dalam Al-QurAoan.
Ay 6 Azis Abdullah.
Siswanto Masruri, and Khoiruddin Bashori.
AuIslamic Education and Human Construction in The Quran,Ay International Journal of Education and Learning 1, no.
1 (June 1, 2.
: 27Ae32, https://doi.
org/10.
31763/ijele.
7 Damayanti et al.
AuHakikat Manusia (Perspektif Filsafat Pendidikan Isla.
Ay 8 E Siregar.
AuHakikat Manusia (TelaAoah Istilah Manusia Versi Al-QurAoan Dalam Perspektif Filsafat Pendidikan Isla.
,Ay Majalah Ilmu Pengetahuan Dan Pemikiran, 2017.
9 Haris.
AuPanggilan Quran Kepada Umat Manusia,Ay 79.
Mohammad Latief.
Amir Reza Kusuma.
Muqit Nurrohman.
Hamid Fahmy Zarkasyi / Analyzing the Concept of Basyar as Human: A Semantic Study of The QurAoan have been mentioned in the QurAoan.
Of the words above, the word basyar is rarely used.
10 Yet studies state that 'basyar' in the context of humans contains a high essence, even representing mentioning the Prophet as a human being.
11 Therefore, exploring the basyar conceptAos context and essence is particularly interesting.
Accordingly, this paper aims to critically examine the concept of basyar within the QurAoanic discourse, addressing its contextual and semantic dimensions as elucidated by classical mufAsirn.
Through this examination, the study aspires to offer a more transparent framework for understanding human nature in Islamic thought, ultimately contributing to educational and philosophical efforts to articulate a comprehensive QurAoanic anthropology.
This study adopts a qualitative, literature-based research methodology.
The primary focus is on QurAoanic verses that include the term basyar, particularly in contexts that relate to human nature.
The research began with identifying and collecting relevant verses, followed by an analysis grounded in classical exegetical literature.
These interpretations, drawn from authoritative tafsr sources such as Tafsr al-QurAoAn al-AoAem by Ibn Kathr.
Tafsr al-MarAgh by Ahmad bin Musthafa al-MarAgh.
MafAtu al-Ghayb by Fakhruddn al-RAz, and Ru al-MaAn by al-Als, serve as the foundational references for understanding the semantic dimensions of basyar.
Based on these sources, the study formulates indicators defining human nature as conveyed through the term basyar in the QurAoan.
These are then contextualized within the broader QurAoanic In addition to primary texts, secondary sourcesAiincluding scholarly works and previous research on related themesAiare consulted to enhance the depth and relevance of the analysis.
The data are examined using a descriptive-explanatory approach, aiming to systematically articulate the QurAoanic concept of basyar as a representation of human beings.
Ultimately, this study seeks to elucidate the theological and anthropological significance of basyar within Islamic thought by categorizing, interpreting, and synthesizing the relevant QurAoanic data and exegetical insights.
Analysis Of The Word Basyar: A Semantic Study Of The QurAoan In the QurAoan, the term basyar, signifying human beings, appears 37 times across 23 different surahs.
Its highest frequency is in QS.
al-Mudatsir12 and QS.
al-Mu`minn,13 each containing four instances.
B Busrizal and J Jalwis.
AuKonsep Kata Al-Basyar Dan Kandungan Akhlak Dalam Al-QurAoan,Ay Proceedings IAIN Kerinci, 2023, 17.
11 The study stated that there are 5 points related to prophethood from 17 verses that mention the word basyar.
The five points are .
the prophetic mandate from Allah, .
miracles, .
the prophet as a guide for humans, .
the prophet has glory above ordinary humans, and .
the Prophet has similarities to humans in general.
Imroatus Sholikha Azzuhriyyah and Achmad Khudori Soleh.
AuKonsep Manusia Sebagai Al-Basyar Dalam Al-QurAoan,Ay 100.
12 In Surah Al-Mudatsir, it is found in verses 25, 29, 31, and 36.
13 In Surah Al-Mu'minun, there are verses 24, 33, 34, 47.
Al-Tahrir: Jurnal Pemikiran Islam followed by three occurrences in QS.
Maryam.
14 In the remaining surahs, the term appears once or When analyzing the classification of surahs, most instances occur in Makkiyah surahs, with only three found in MadAniah texts.
15 This distribution suggests that basyar is used consistently to denote human beings, often in theological or existential contexts.
Linguistically, basyar occurs in nine morphological patterns .
, each reflecting contextual nuance: basyarun, basyarin, basyaran, al-basyari, li-basyarin, li-basyarayni, abasyaran, abasyarun, and li- For example, the form basyarun frequently appears in verses addressing prophethood.
Out of 15 uses, 12 relate directly to the Prophet Muhammad A A16, while the remaining refer to the creation of humanity and the story of Maryam.
17 And one verse about the creation of man.
18 The form li-lbasyar, by contrast, consistently appears in verses that deliver warnings or admonitions to humankind.
19 These variations underscore the semantic precision of QurAoanic diction and highlight the context-dependent connotations of each form.
Etymologically, the root of basyarAicomposed of the Arabic letters A( AbAA.
A( Ash.
, and A( ArAA.
Ai conveys multiple meanings, including Auhuman,Ay Auglad tidings,Ay Auwarning,Ay and Aupromise.
Ay However, this study focuses specifically on its use to denote human beings.
20 According to Raghib al-Asfahani in MufradAt f Gharb al-QurAoAn, basyarun refers to areas of the body from which hair grows, symbolizing corporeality and physical existence.
21 Thus, basyar emphasizes the empirical, material aspect of human Nevertheless, many classical exegetes extend this interpretation to include non-material dimensions .
uuAniyya.
, offering a more integrated view of the human as physical and spiritual.
Fakhruddin al-Razi, in his book MafAtiu al-Ghaib, argues that basyar symbolizes not merely humans as living beings but as the noblest creatures .
n the human sens.
given by Allah Swt.
22 In line with al-Razi's view, the famous MufAsir Ibn Kathir and al-Alusi also believe that the word basyar is more appropriate to represent the mention of the Messengers, who are also humans.
This is also agreed by al-Maraghi, who states that the human being referred to in the word basyar is the noblest .
among a people.
24 Thus, it can be understood that the word basyar describes In Surah Maryam, it is found in verses 17, 20, and 26.
The four Madaniah suras that mention the word basyar include QS.
Ali 'Imran: 47 and 79.
QS.
al-Maidah: 18, and QS.
al-Taghabun: 6.
Busrizal and Jalwis.
AuKonsep Kata Al-Basyar Dan Kandungan Akhlak Dalam Al-QurAoan,Ay 18.
16 Of the 13 basyarun verses, there are two that are similar but in different surahs.
They are A aIe EaEaI OaO O uEa O aIca IA U aACa eE uaIca aI aIa aA a ac a a UA au EaNa Ea eI au EaNU aOa A, this verse appears in QS.
al-Kahf:110 and QS.
Fussilat:6.
17 AA
a aA eeIaO aa U aO Ea eI A U aA eeIaO aA a ac A( CaEae aAQS.
Ali Imran: .
and AE a a OcUA a A aI caO aOEa O aI EaO aOEaU aOEa eI aO eIA a A(CaEae a I caO aOEaO aI EaO aaE UI aOEa eI aO eIAQS.
Maryam: .
18 One such verse reads.
AIA a A( aO aIIe Oaa aN aIe aEaCaEa eI aI Ie aas aIca uaa aIea eI aa U a Iea a aOAQS.
al-Rum: .
19 This word is found in only three verses, and all three are in surah Al-Mudasir.
20 Imroatus Sholikha Azzuhriyyah and Achmad Khudori Soleh.
AuKonsep Manusia Sebagai Al-Basyar Dalam AlQurAoan,Ay 101.
21 al-Raghib al-Asfahani.
Mufradat Alfazh Al-QurAoan.
Vol.
1 (Beirut: Dar al-Qalam, 1.
, 47.
22 F Al-Razi.
Mafatih al-Ghaib.
Vol.
8 (Beirut: Dar al-Kutub al-AoIlmiyah, 1.
, 201.
23 SM Al-Alusi.
Ruh al-MaAoani Fi Tafsir Al-QurAoan al-Azim.
Vol.
12 (Beirut: Dar Al-Kutub Al-Ilmiyyah, 1.
, 43.
Ibnu Katsir.
Tafsir Al-QurAoan al-Adzim.
Vol.
2 (Kairo: Dar Thayyibah li al-Nasyr, 1.
, 639.
24 Ahmad ibn Musthafa al-Maraghi.
Tafsir Al-Maraghi (Kairo: Musthafa al-Bab al-Halabi, 1.
, 4463.
Mohammad Latief.
Amir Reza Kusuma.
Muqit Nurrohman.
Hamid Fahmy Zarkasyi / Analyzing the Concept of Basyar as Human: A Semantic Study of The QurAoan humans physically .
Still, on the one hand, it also describes humans inwardly through the nobility of human character.
Departing from the opinions of the mufAsirs above, many researchers and scholars have elaborated on the meaning of basyar in various human contexts.
Some researchers state that basyar means humans as living creatures like plants and animals that need food and space in the universe.
25 It's just that the organ structure in the human body is more perfect than that of animals and plants.
26 humans are biological creatures that grow and develop like other living things.
As biological beings, we must realize that all living things will continue to grow, develop, age, and eventually die.
27 So, this is a reminder for anyone to understand the nature of life better.
Of course, people who understand the nature of life will readily submit to and be grateful for Allah Swt's provisions.
Humans possess fundamental needs, desires, and ambitions like all living creatures.
However, they are distinguished by two intrinsic potentials: the intellectual faculty .
Aiqa.
and the emotional or appetitive faculty .
ayawAn.
29 These dual capacities are rooted in the human fitrah .
nnate dispositio.
and collectively form what is referred to as basyariahAithe human condition.
30 Achieving a balanced integration of these faculties is essential, and religion plays a pivotal role in providing moral direction that regulates these impulses and guides individuals toward actualizing their higher nature.
31 When religious values and ethical principles are neglected, the emotional drive .
awA) may overpower reason, leading to moral imbalance.
Beyond biological and psychological traits, basyar in the QurAoan is also closely linked to ethical character and moral excellence.
33 Many verses referencing basyar emphasize the noble nature of prophets, portraying them as virtuous individuals worthy of emulation.
34 Al-Als observes that the Prophet is a moral exemplar within society, guiding individuals through word and deed.
35 Similarly.
Siregar.
AuHakikat Manusia (TelaAoah Istilah Manusia Versi Al-QurAoan Dalam Perspektif Filsafat Pendidikan Isla.
,Ay Azis Abdullah.
Siswanto Masruri, and Khoiruddin Bashori.
AuIslamic Education and Human Construction in The 44Ae45.
Quran,Ay 28.
Muhlasin.
AuKonsep Manusia Dalam Perspektif Al-QurAoan,Ay Idarotuna 1, no.
2 (May 3, 2.
: 49, https://doi.
org/10.
24014/idarotuna.
Afrida.
AuHakikat Manusia Dalam Perspektif al-Quran,Ay Al-Qisthu, https://dx.
org/10.
32694/qst.
Read also.
AuPanggilan Quran Kepada Umat Manusia,Ay 72.
29 Fitrah is a provision from Allah Swt.
to every creature.
As Allah says, .
AN Eca aO a EIca EaOe NA e A a.
which means, "the a A aA a acA EA a a a fitrah of Allah who has created man according to that fitrah" (QS.
al-Rum: .
In some articles it is said that fitrah is also included in the category .
of the concept of basyar.
Muhlasin.
AuKonsep Manusia Dalam Perspektif Al-QurAoan,Ay 57.
30 Kholili Hasib.
AuPuasa dan Fitrah Manusia,Ay Hidayatullah.
com, n.
, accessed August 24, 2023.
31 Muhammad Naquib Al-Attas and Muhammad Zainiy Uthman.
MaAona kebahagiaan dan pengalamannya dalam Islam (Kuala Lumpur: ISTAC, 2.
, lii.
32 HawA' refers to the desire to eat, drink, have sex, etc.
, in order to find pleasure.
In other words, it is also called 'libido'.
Yasraf Amir Piliang.
Dunia Yang Dilipat: Tamasya Melampaui Batas-Batas Kebudayaan, 4th ed.
(Yogyakarta: Cantrik Pustaka, 2.
, 33 Busrizal and Jalwis.
AuKonsep Kata Al-Basyar Dan Kandungan Akhlak Dalam Al-QurAoan,Ay 42.
34 Some verses about prophethood are.
A II AOIA a eA(Aa auIca aa aO caI aI aI Ee a aa a aU AaCaOEaO auIcaO Iaa AQS.
, eA a caaEaEa aI Naa aaU au IA U e a a a e acA EaEA a AaOCaEe aI aA U aA( Naa ua cacaE aI EAQS.
Yusuf: .
UAE E aaOIA 35 Al-Alusi.
Ruh Al-MaAoani Fi Tafsir Al-QurAoan al-Azim.
Vol.
16, 56.
Al-Tahrir: Jurnal Pemikiran Islam al-RAz asserts that prophetic messages addressed to basyar extend beyond humanity to encompass all creation, reaffirming the ProphetAos universal role as a representative of divine moral order.
36 In this light, basyar denotes not merely a biological human but a moral agent capable of distinguishing right from wrong and serving as a steward .
of creation.
Furthermore, the QurAoanic use of basyar often intersects with the theme of human creation.
previously discussed, basyar highlights the physicality of human beings, described in multiple verses as originating from soil.
37 Ibn Kathr notes that the diversity of human skin tonesAibrown, white, black, and othersAimirrors the variation in soil, symbolizing humanityAos earthly origin.
38 In line with this, alRAz expands on this by emphasizing two philosophical points: first, that soil represents the purest material chosen by Allah for human creation.
39 and second, that soil possesses the capacity to nurture 40 This metaphorical and literal link between soil and life renders it a profound symbol of human existence and divine wisdom.
In Islam, the concept of creation is inseparable from the role of God as the creator.
Although atheists and secular scientists often deny the creation of humans from the ground because it seems unusual,41 for Muslim scientists, there is a metaphysical element that is supra-rational that allows it to Al-Maraghi, in his tafsir, explains that one purpose of human creation is to signify Allah's 42 This is also illustrated in the story of Prophet Zakaria and Maryam, who were unusually blessed with a baby.
43 This proves that Allah Swt.
has the power .
to make and organize life for the world's benefit.
In the process of creation, the author finds the continuity of the meaning of basyar as a potential .
who has desires as well as biological beings with the process of human creation from the It is common knowledge that the creation of humans after Adam and Eve underwent fetal development .
This is agreed upon by all scholars, scientists, and scholars, both Muslim and non-Muslim, and several verses of the QurAoan have explained this.
44 However, before the formation of Al-Razi.
Mafatih Al-Ghaib.
Vol.
1, 12395.
Some of these verses are.
QS.
al-Rum: 20.
QS.
Shad: 71, and QS.
al-Hijr: 28 & 33.
QS.
al-Furqan: 54.
38 Katsir.
Tafsir Al-QurAoan al-Adzim, vol.
3, 294.
39 Many verses and traditions describe the blowing of the spirit into the body.
Some of them are Q.
S As-Sajdah: 9.
Shad: 72.
Hadith Arba'in Nawawi no.
4, etc.
40 Al-Razi.
Mafatih Al-Ghaib.
Vol.
8, 264.
41 In Ar-Razi's language, this is called "khAlifu al-'Adat", which means outside the natural law (Ada.
that usually occurs because there is cause and effect.
Al-Razi.
Vol.
25, 91.
42 The redaction in the tafsir of Q.
S Shad: 71 is A(EcaEE EO ECAsign of powe.
Ahmad ibn Musthafa al-Maraghi.
Tafsir AlMaraghi.
Vol.
14, 21.
43 In the story.
Prophet Zakaria was blessed with a baby at an age when it was no longer productive to have offspring.
Maryam is a pious, obedient woman who has never married, let alone associated with men, but she is blessed with a child who will later become a prophet, namely prophet Isa A.
Ahmad ibn Musthafa al-Maraghi.
Vol.
16, 41.
44 The verse that shows the creation of humans in the womb is QS.
al-Zumar: 6, which means, "He (Alla.
made you in your mother's womb event after event in three darknesses (Phase.
" Read more.
H Asyari.
AuPerkembangan Anak Menurut Al-QurAoan Surat al-Zumar Ayat 6.
Surat al-MuAominun Ayat 12 Sampai Ayat 14.
Dan Surat Luqman Ayat 12 Sampai Ayat 19 Serta Relevansinya Dengan Pendidikan Pranatal Dan Postnatal.
Ay (Ciamis.
IAID, 2.
Mohammad Latief.
Amir Reza Kusuma.
Muqit Nurrohman.
Hamid Fahmy Zarkasyi / Analyzing the Concept of Basyar as Human: A Semantic Study of The QurAoan the fetus, there is a reproductive process that requires the role of the nature of basyariah, namely desire, so that sperm and ovum cells can meet.
Then what does this have to do with soil? Sperm and ovum cells come from the essence of the soil channelled through .
foods consumed by the body.
the juice is taken to become these cells.
45 Of course, converting soil starch into spermatozoids is also through the power of Allah Swt.
because otherwise, the sperm produced will not fertilize the ovum.
The transient nature of life serves as a profound testament to God's absolute sovereignty over all Both animate and inanimate entities are subject to the laws of temporalityAiliving beings inevitably undergo aging and death, while non-living objects experience deterioration and transformation over time.
According to al-Als, this phenomenon reflects the divine principle of sunnatullAh .
atural la.
, an unalterable pattern embedded within the fabric of existence.
46 Despite advancements in science and technology, no discovery has succeeded in reversing or circumventing this temporal cycle, nor is such an outcome anticipated.
Within the Islamic worldview, worldly life is thus understood as a trial .
btilA), a preparatory stage before the eternal hereafter.
47 Longevity, when granted, is regarded as a divine favorAian opportunity that must be embraced with gratitude and used to fulfill one's moral and spiritual responsibilities.
48 The inevitability of death serves as a continuous reminder of the finite nature of human existence and the urgency to make meaningful use of oneAos time in this world.
Drawing from classical mufAsirn's and contemporary scholars' insights, basyar emerges as a multilayered concept within the QurAoanic lexicon.
While it broadly encompasses meanings such as Auhuman,Ay Auglad tidings,Ay and Aupromise,Ay its specific application to the human context appears with notable precision.
Lexically derived from the Arabic root letters bAAo, shn, and rAAo, forms of this root occur in numerous QurAoanic verses.
However, the term basyar, when explicitly used to denote human beings, appears only 37 times across 23 distinct srahs.
This selective usage suggests a deliberate semantic emphasis, often associated with human embodiment, prophetic identity, and moral accountability.
The term basyar, when used to describe human beings, encapsulates their biological constitution and moral potential.
It portrays humans as basyariahAicreatures who eat, drink, reproduce, and engage in the natural processes of life, all within the framework of sunatullah .
ivine la.
Within this context, human existence is intrinsically bound to the will and decree of Allah, encompassing both life and death This is also stated in QS.
al-Mu'minun: 12-14, which means, "And indeed We have created man from the essence of the Then We made that essence into semen .
hich is store.
in a firm place .
he wom.
Then We made the semen into a clot of blood, and the clot of blood into a lump of flesh.
" .
" This matter has also been explained in detail by many researchers both from the perspective of the Quran and science.
I Suryani.
AuStudi Literatur: Konsep Pembentukan Janin Dalam Perspektif Al-Quran Dan Sains,Ay Jurnal Penelitian Pendidikan Guru Sekolah Dasar, 2019, 3650.
46 Al-Alusi.
Ruh Al-MaAoani Fi Tafsir Al-QurAoan al-Azim.
Vol.
17, 44.
47 Ahmad ibn Musthafa al-Maraghi.
Tafsir Al-Maraghi, 3331.
48 Al-Razi.
Mafatih Al-Ghaib.
Vol.
3, 74.
Al-Tahrir: Jurnal Pemikiran Islam as elements of divine destiny.
However, its consistent association with moral excellence sets basyar apart from other QurAoanic terms for humanity.
It is frequently employed about prophets, emphasizing their human form and elevated ethical character.
In this sense, basyardenotes a human being endowed with the ability to discern between right and wrong and to embody virtuous conductAiqualities that distinguish this term from more general references to human beings.
This study further identifies several defining characteristics specific to the concept of basyar, offering a more nuanced understanding of how this term functions within QurAoanic discourse.
These characteristics serve as semantic markers that differentiate basyar from other terms such as nAs, al-insAn, or ban Adam.
The following section will elaborate on these distinguishing features, which collectively construct the QurAoanic conceptualization of the human being through the lens of basyar.
The Concept Of Basyar: Meaning And Characteristics As previously outlined, the QurAoanic term basyar encompasses a broad and nuanced semantic field when referring to human beings.
This diversity of meaning does not imply interpretive relativism.
instead, classical mufAsirn have sought to uncover the specific implications of basyar by examining the contextual circumstances surrounding each verse in which the term appears.
49 In this regard, some previous researchers have made classifications to understand the concept of basyar as a human being as a whole.
50 Building upon prior classifications proposed by earlier scholars, this study seeks to delineate the defining features of basyar as a distinct conceptual framework within the QurAoanic portrayal of Importantly, not every human being automatically qualifies under the concept of basyar as articulated in the QurAoan.
One of the critical attributes emphasized in this conception is noble character, which is not universally present among all individuals.
51 Consequently, the presence of some, but not all, defining traits does not suffice to categorize a person within the basyar paradigm.
To be encompassed by this concept, all key characteristics must be fulfilled.
This study identifies five principal traits that characterize the basyar conception of humanity: .
prophethood, .
creation from earthly elements, .
the possession of basyariah or human-specific Al-Attas and Muhammad Zainiy Uthman.
MaAona kebahagiaan dan pengalamannya dalam Islam, xlii.
Some classifications of basyar from previous research are, .
prophethood, .
male and female contact, .
humans in general, .
the process of creation from the ground, .
humans meet death.
Busrizal and Jalwis.
AuKonsep Kata Al-Basyar Dan Kandungan Akhlak Dalam Al-QurAoan,Ay 22Ae23.
Furthermore, some studies also classify the word basyar as similar to the above, but there are some additions.
Some of these additions are .
human skin, .
human components consisting of flesh and blood, and .
the absence of death points.
Imroatus Sholikha Azzuhriyyah and Achmad Khudori Soleh.
AuKonsep Manusia Sebagai AlBasyar Dalam Al-QurAoan,Ay 99.
51 Busrizal and Jalwis.
AuKonsep Kata Al-Basyar Dan Kandungan Akhlak Dalam Al-QurAoan,Ay 27.
52 It is also referred to as a "variable", which is a characteristic, category, measure, character, etc.
, that emerges .
s produce.
from a concept.
Pascasarjana Universitas Esa Unggul.
AuPENGUKURAN VARIABEL Ae Dalam Penelitian,Ay accessed September 8, 2023, https://pascasarjana.
id/index.
php/2016/08/29/pengukuran-variabel-dalam-penelitian/.
Mohammad Latief.
Amir Reza Kusuma.
Muqit Nurrohman.
Hamid Fahmy Zarkasyi / Analyzing the Concept of Basyar as Human: A Semantic Study of The QurAoan attributes, .
the social dynamic between males and females, and .
These points depart from the mufAsirs' explanations in interpreting the word basyar as a human being in various contexts and analyzing some previous research.
53 These traits will be examined in detail to understand the human identity encapsulated by the term basyar comprehensively.
First, prophethood is the most prominent theme associated with the term basyar in the QurAoan.
the 37 verses in which basyar appears, 23 relate directly to the notion of prophethoodAia majority that underscores the termAos close association with divine messengers.
54 These verses refer not only to Prophet Muhammad A Abut also to other prophets such as AoIsa (As.
),55 Yusuf As.
,56 and Zakaria As.
57 In QurAoanic rhetoric, the repetition of a term often serves the function of emphasis .
i at-tak.
, suggesting that the use of basyar in these contexts is deliberate and significant.
This correlation suggests that while exceptional in their roles, prophets are fundamentally human and thus share in the basyar conditionAisubject to biological needs, emotional experiences, and divine natural laws .
unan AllA.
59 According to al-Als, this shared humanity does not undermine their prophetic mission.
60 Al-MarAgh similarly asserts that messengers are not chosen from among angels or jinn, but from within the human community.
61 From Adam to Muhammad AA, every prophet has been a human beingAia fact that affirms the QurAoanic emphasis on the relatability and moral exemplarity of 62 What distinguishes prophets from other human beings, however, is the divine mandate they carry: they are recipients of revelation and are often endowed with miracles as signs of their 63 The QurAoanAos use of basyar to describe prophets thus underscores both their humanity and their elevated moral and spiritual status.
For this reason, many scholars argue that basyar is the most appropriate QurAoanic term for representing the prophetic figure, despite its general meaning of Auhuman.
Ay Busrizal and Jalwis.
AuKonsep Kata Al-Basyar Dan Kandungan Akhlak Dalam Al-QurAoan,Ay 22Ae23.
Read also.
Sholikha Azzuhriyyah And Achmad Khudori Soleh.
AuKonsep Manusia Sebagai Al-Basyar Dalam Al-QurAoan,Ay 99Ae100.
54 The verses in the concept of basyar that talk about prophethood include.
QS.
al-Mudatsir: 29, 31, 36.
QS.
al-Mu'minun:
24, 47.
QS.
al-Syuara: 154, 186.
QS.
al-Maidah: 18.
QS.
Ibrahim: 10.
QS.
al-Nahl: 103.
QS.
al-anbiya': 3.
QS.
Yasin: 15.
QS.
Fussilat:
QS.
al-Imran: 79.
QS.
al-shura: 51.
QS.
al-An'am: 91.
QS.
Hud: 27.
QS.
Yusuf: 31.
QS.
al-isra': 93-94.
QS.
Maryam: 26, and QS alTaghabun: 6.
55 The verse reads.
A II AO IA a eA( AauaIca aaOa caI aI aI Eea aa a aU AaCaOEaO uaIcaO IaQS.
Maryam: .
U e a a a e acA EaEA 56 The verse reads.
AE EaOIA Yusuf: .
U a U aA a caaEaEa aI Na a aaU au Ie Naa au cacaE aI EA a A(OCaEe aI aAQ.
57 Mentioned in al-Maraghi's commentary before interpreting Q.
S Maryam: 20.
Read more.
Ahmad ibn Musthafa alMaraghi.
Tafsir Al-Maraghi.
Vol.
16, 41.
58 al-Raghib al-Asfahani.
Mufradat Alfazh Al-QurAoan.
Vol.
3, 434.
59 One of the concrete proofs that the prophet has the nature of basyariah is that the prophet eats, drinks, and even marries and has offspring.
al-Raghib al-Asfahani.
Vol.
3, 282 & 463.
60 Al-Alusi's statement when interpreting QS.
al-Syu'ara: 154.
I EO EO II IOI EIOAverily the attribute of basyariah does not prevent prophethoo.
Al-Alusi.
Ruh Al-MaAoani Fi Tafsir Al-QurAoan al-Azim.
Vol.
12, 43.
61 Ahmad ibn Musthafa al-Maraghi.
Tafsir Al-Maraghi.
Vol.
1, 4463.
62 D in al-Razi's view, this is a custom .
of Allah Swt.
Al-Razi.
Mafatih Al-Ghaib.
Vol.
1, 7364.
63 Katsir.
Tafsir Al-QurAoan al-Adzim.
Vol.
2, 639.
Al-Tahrir: Jurnal Pemikiran Islam Furthermore, basyar is deemed suitable to represent the prophet in humans, and a prophet is always sent to a people .
ocial grou.
The sending of prophets from human groups certainly has a logical reason.
According to al-Alusi, a prophet is sent amid society to provide examples and teachings .
to humans and guide their people to reach the essence of life.
64 Therefore, the prophet has the nature of maAom, guarded by Allah from actions that violate the Sharia.
Al-Razi added that a prophet is sent to humans and all of nature.
65 In the sense that a prophet must also be able to provide an example of a caliph .
figure to everyone to maintain the common good of both humans and the environment, etc.
And maybe that's one of the reasons why prophets are sent to the community, in addition to teaching about muAmalah between fellow creatures .
orizontal relationship.
, but also introducing them to the creator .
ertical relationship.
In addition to the two hypotheses about the synchronization of the concept of basyar and the concept of prophethood above, there is one more connection regarding character.
It is believed that in the stories of the prophets, various miracles appear until it comes to the view that prophets are not humans but angels.
Some verses that state this include QS.
Yusuf: 31,66 QS.
al-Kahf: 110, and QS.
Fusilat:
6,67 etc.
According to al-Maraghi, this is due to the prophets' beauty and glory, both in appearance and 68 Al-Alusi also supports the idea that there are extraordinary things in the prophets that do not exist in ordinary humans.
69 From this, we can understand that the concept of basyar is indeed devoted to those who can maintain their morals so that they deserve to be an example for others to maintain the common good.
Thus, using the term basyar to describe prophets in human form is appropriate.
The many verses of basyar that intersect with the concept of prophethood and the scholars' interpretations, as well as the three hypotheses above, are sufficient evidence and strong reasons to state that the concept of basyar is in harmony with the idea of prophethood.
Both in terms of the nature of basyariah .
, the purpose of the prophets sent among the people .
, and the values and morality taught and instilled in each individual.
This also opens a new discussion as to whether humans in the basyar conception are superior to humans in other conceptions, such as nAs, al-insAn, ban Adam, etc.
The second characteristic of basyar as a human is the concept of human creation.
Five verses about basyar relate to human creation in four different surahs.
70 Some of these verses have various contexts.
In the previous sub-chapter, some of the contexts in human creation contained in the context of basyar Al-Alusi.
Ruh Al-MaAoani Fi Tafsir Al-QurAoan al-Azim.
Vol.
16, 56.
Al-Razi.
Mafatih Al-Ghaib.
Read also.
Al-Alusi.
Ruh Al-MaAoani Fi Tafsir Al-QurAoan al-Azim.
Vol.
29, 129.
66 Verse 31 of surah Yusuf reads.
AE EaOIA U a U A aI Naa a aU auIe Na a au cacaEaE aIA.
67 The two verses read.
UA aIe EaEaI OaO O uEa O a IcaI u EaN EaI u EaNU Oa A U aACa eE auIca aI aIa aA.
a a e a a a ac a a e 68 Ahmad ibn Musthafa al-Maraghi.
Tafsir Al-Maraghi.
Vol.
12, 140.
69 Al-Alusi.
Ruh Al-MaAoani Fi Tafsir Al-QurAoan al-Azim.
Vol.
12, 231.
70 These verses include.
QS.
al-Hijr: 28 & 33.
QS.
Shad: 71.
QS.
al-Furqan: 54.
QS.
al-Rum: 20.
Mohammad Latief.
Amir Reza Kusuma.
Muqit Nurrohman.
Hamid Fahmy Zarkasyi / Analyzing the Concept of Basyar as Human: A Semantic Study of The QurAoan have been slightly stated.
This discussion will be more in-depth related to the context of human creation in the concept of basyar.
In some verses about basyar, it is stated that humans were created from the ground.
This is evidenced by the verses on human creation that contain the word basyar, which is often connected to the component of soil.
Some of the diction of 'soil' used in these verses includes n,71 alAlin,72 and turAb.
73 The word n means the soilAos softest .
74 The word alAlin can be interpreted as n allAdzib .
that is easy to mould.
75 urAb means a place where something grows and one seeks to make a living.
76 The three dictionaries have meanings following their respective contexts.
However, the word urAb provides a distinction and wisdom to humans, that humans come from the ground, live on the ground, eat from the products .
of the ground, and will later return to the ground.
The QurAoan describes the creation of human beings from the earth, a notion that can be reflected in the diversity of human skin tones, which resemble the hues of various soils.
While this perspective may appear speculative, classical exegetes such as Ibn Kathr, referencing relevant uadth, affirm that the descendants of Adam .
an Ada.
share physical traits, including skin color, with the earthly materials from which they were created.
77 This supports the QurAoanic view of humans as beings composed of physical elements, or an Auempirical physique,Ay while simultaneously possessing a spiritual essence .
78 Islamic theology thus recognizes the physical and metaphysical dimensions of human From a biological standpoint, the process of human reproduction following Adam and Eve occurs through pregnancy, a process explicitly affirmed in the QurAoan79 and widely supported by scientific 80 However, even within this natural process, the symbolic role of soil remains relevant.
The nutrients necessary for forming reproductive cells, sperm and ovum, are derived from food, primarily plants, which absorb minerals from the soil.
81 This biological interdependence lends scientific support to the QurAoanic assertion that humans originate from the earth, reinforcing both theological and empirical perspectives on human creation.
QS.
Shad: 71 which reads, .
AuaIcaO a Ea UC aaU aIIe a O sIA.
QS.
al-Hijr: 28, which reads, .
AA sEA a eAA EA a eAua IcaO aEa UC aaU aIIA.
73 QS.
al-Rum: 20 which reads, .
U aA a caI aua aIea eI aA s A a EaCaEa eI aIIe a.
74 Al-Razi.
Mafatih Al-Ghaib.
Vol.
8, 244.
This is in line with the verse that says, "indeed man was created in the best possible form" (QS.
al-Tin: .
75 Katsir.
Tafsir Al-QurAoan al-Adzim.
Vol.
2, 247.
76 Ahmad ibn Musthafa al-Maraghi.
Tafsir Al-Maraghi.
Vol.
2, 38.
77 The text of the hadith is, "A IINI EI OEO OEO OOI EEA,A)ON O O OEIO( "A IO I EO C EA.
Katsir.
Tafsir AlQurAoan al-Adzim.
Vol.
3, 294.
78 al-Raghib al-Asfahani.
Mufradat Alfazh Al-QurAoan, 47.
79 Asyari.
AuPerkembangan Anak Menurut Al-QurAoan Surat al-Zumar Ayat 6.
Surat al-MuAominun Ayat 12 Sampai Ayat 14.
Dan Surat Luqman Ayat 12 Sampai Ayat 19 Serta Relevansinya Dengan Pendidikan Pranatal Dan Postnatal.
Ay 80 mahfuz.
AuKonsep Penciptaan Manusia Dan Reproduksinya Menurut Al-QurAoan.
Ay 81 Reread the explanation in the tafsir of QS.
al-Mu'minun: 12-14.
Suryani.
AuStudi Literatur: Konsep Pembentukan Janin Dalam Perspektif Al-Quran Dan Sains,Ay 3650.
Al-Tahrir: Jurnal Pemikiran Islam Still talking about the creation of humans in the concept of basyar, one thing should not be forgotten, namely, the involvement of the creator.
What we see on the external human self .
empirically is the body.
Meanwhile, the component that must be present in the body to be fully human is the spirit.
82 Without the spirit, the body will only be called a corpse.
Then how can the spirit reside in the body? Allah plays a role in blowing the spirit into the body in this part.
83 And this role until this moment will never be replaced by man, science, technology, etc.
So, it is appropriate if Muslim scholars say that humans must realize that they are being awarded .
life by Allah Swt.
84 To repay the gift is to understand the nature of the self and practice things that are good again, true according to Allah Swt.
The third, characteristic of the concept of basyar as a human being is the nature of basyariah or human attributes in general.
As we learn that the general characteristics of living beings are breathing, moving, reproducing, needing food, etc.
,86 So is the case with humans.
These characteristics in Islam are called lust potential .
ayawAn.
or the emotional potential of humans.
However, in addition to the above potential desires, humans have one potential that does not exist in other creatures, namely.
AothinkingAo.
That is why some scholars call humans hayawAn an-nAtiq .
hinking being.
87 This potential of reason is the benchmark and consideration in humans in carrying out various activities.
So, people who can maximise their thinking power will not only achieve or succeed but also be able to reach Ma'rifat .
nowing Alla.
Conversely, when the faculty of reason is diminished and overshadowed by the impulses of desire, the human self tends to be governed by its hayawAni .
89 This imbalance can distort an individualAos worldview and misdirect their orientation in life.
As a result, such individuals may lose sight of their essential identity, transgress moral boundaries, and struggle to discern right from 90 Therefore, it is imperative for human beings to take responsibility for regulating and harmonizing the two intrinsic capacitiesAiintellect and desireAithat form part of their basyariah, which Al-Attas and Muhammad Zainiy Uthman.
MaAona kebahagiaan dan pengalamannya dalam Islam, xl.
Some verses that explain about the spirit include, .
A( aIca a cO ONa aO Ia a AaOe aN aIIe ca eOa NAQS al-Sajdah: .
, and A AaOe aN aIIe ca eO a eO AaCaa eO EaNA a AaOIa eA A a aOe aIA.
(QS.
Shad: .
84 Al-Attas explains that there is a sacred covenant between humans and Allah Swt.
on the "Day of Alastu" which is the day when a person is created.
This is also enshrined in (QS.
al-A'raf: .
Al-Attas and Muhammad Zainiy Uthman.
MaAona kebahagiaan dan pengalamannya dalam Islam, xli.
85 Al-Attas and Muhammad Zainiy Uthman, xii.
86 AuCiri-Ciri Makhluk Hidup.
Apa Saja? Ae Universitas Islam An Nur Lampung,Ay July 30, 2023, https://annur.
id/blog/ciri-ciri-makhluk-hidup-apa-saja.
87 SM Muhammad Zainiy Uthman.
Thinking Framework, 1st ed.
(Kuala Lumpur.
Malaysia: RZS-CASIS UTM, 2.
, 15.
88 Al-Attas and Muhammad Zainiy Uthman.
MaAona kebahagiaan dan pengalamannya dalam Islam, 2.
89 Muhammad Naquib Al-Attas.
Risalah untuk kaum muslimin (Kuala Lumpur: Institut Antarabangsa Pemikiran dan Tamadun Uslam, 2.
, 43Ae44.
Read also.
Al-Attas and Muhammad Zainiy Uthman.
MaAona kebahagiaan dan pengalamannya dalam Islam, 39Ae40.
90 Al-Attas.
Risalah untuk kaum muslimin, 56.
Mohammad Latief.
Amir Reza Kusuma.
Muqit Nurrohman.
Hamid Fahmy Zarkasyi / Analyzing the Concept of Basyar as Human: A Semantic Study of The QurAoan in turn reflects their innate disposition .
91 Achieving such balance necessitates spiritual and moral guidance from the Creator, as conveyed through Islamic teaching.
This understanding of fitrah also relates directly to the fourth characteristic of the basyar concept:
the relationship between men and women.
Love and affection between the sexes are natural human inclinations and a manifestation of the basyar condition.
92 This is also part of Basyar's human nature.
Similarly, the concept of basyar also alludes to the relationship between men and women.
93 However, such relationships must be governed by Islamic law's ethical and legal principles (SharAoa.
to ensure they remain within the boundaries prescribed by religious and social norms.
94 Without this framework, human relationships risk devolving into forms that contradict the moral ideals upheld in the QurAoanic Furthermore, in the concept of basyar, some humans are given glory through miracles or inspiration by Allah Swt.
It is told in the story of Maryam, the mother of the Prophet Isa As.
, who had never been touched by a man other than her mahram but was awarded the pregnancy of a prophet.
95 in the interpretation of Ar-Razi, this event is said to be a miracle because it is considered impossible for human reason.
96 According to al-Alusi, the creation of the Prophet Isa in Maryam's womb is the will and power of Allah without involving the law of causes and intermediaries.
97 This also explains that if Allah has willed, anything must happen, even though humans consider something impossible.
The fifth and final defining feature of the basyar concept is death.
According to Ibn Kathr, every human being, regardless of status, even prophets, must ultimately face death.
98 This phenomenon is part of the divine law .
governing creation.
Al-Als emphasizes that mortality imparts wisdom, reminding human beings not to neglect the true purpose of worldly existence.
99 Similarly.
Fakhr al-Dn al-RAz asserts that life is finite and bound by divine decree.
100 Al-MarAgh further posits that the world is a temporary testing ground through which human beings may rediscover and As the Prophet said.
"The best leaders are those whom you love, and they love you.
you pray for them, and they pray for you.
The worst leaders are those whom you hate, and they hate you.
you curse them, and they curse you" (HR Musli.
92 The evidence that shows that humans are created in pairs is QS .
al-Nisa: 1.
QS.
al-Dzariyat: 49.
QS.
al-Qiyamah: 39.
Even long before the relationship between the opposite sex, a person's determination to be male or female is also destiny as well as a fitrah from Allah Swt.
93 The basyar verse about the contact of men and women.
AOcUA a aAe eeIaOU aaU aOEa eI A a AE aA a ac ACaEae aA a A( aO Ea eI aO IAQS.
Maryam: .
, and A aI caO aOEa O aI EaOA Ae eeIaO a a UA a A( aOEaU aO Ea eI OaIAQS.
Ali- Imran: .
94 Islam's solution to the relationship between men and women who love each other is marriage.
As Allah says, "And marry those who are alone among you, and those who are worthy .
f marriag.
of your male servants and your female servants, if they ar e poor.
Allah will enable them with His bounty, and Allah is All-Knowing.
" (QS.
al-Nur: .
Aisyah Ayu Musyafah.
AuPerkawinan Dalam Perspektif Filosofis Hukum Islam,Ay CREPIDO 2, no.
2 (November 29, 2.
: 112, https://doi.
org/10.
14710/crepido.
95 The verse that is often repeated in describing the story reads, ".
U A IaO Ua e aAOEa eI Oa eIA.
Busrizal and Jalwis.
AuKonsep Kata Al-Basyar Dan Kandungan Akhlak Dalam Al-QurAoan,Ay 41.
96 Al-Razi.
Mafatih Al-Ghaib.
Vol.
25, 91.
97 Al-Alusi.
Ruh Al-MaAoani Fi Tafsir Al-QurAoan al-Azim.
Vol.
3, 64.
98 Katsir.
Tafsir Al-QurAoan al-Adzim.
Vol.
3, 218.
99 Al-Alusi.
Ruh Al-MaAoani Fi Tafsir Al-QurAoan al-Azim.
Vol.
17, 44.
100 Al-Razi.
Mafatih Al-Ghaib.
Vol.
3, 174.
Al-Tahrir: Jurnal Pemikiran Islam strengthen their relationship with God.
101 Thus, an awareness of mortality is intended to orient human beings toward the afterlife.
Synthesizing these insights, the basyar concept may be understood as comprising five essential characteristics: .
Prophethood, signifying that prophets are selected from among human beings and share basic human needs such as food, clothing, and companionship, despite their elevated roles.
Creation from the earth, which reflects the origin, sustenance, and eventual physical return of humans to the soil.
Basyariah nature, denoting the biological and cognitive capacities inherent in human beings, such as movement, nourishment, and reasoning.
Male-female relationships, highlighting the social and relational aspects of human nature as defined by divine law.
Mortality, acknowledging the inevitability of death and the need to prepare for the afterlife.
Together, these characteristics portray Basyar not merely as a biological entity but as a being endowed with intellect, morality, and divine responsibility.
Properly understanding these traits encourages a purposeful life aligned with worldly ethics and eschatological awareness.
Conclusion This study has explored the QurAoanic concept of basyar as a distinctive representation of the human being, revealing its semantic richness and theological depth.
Unlike other QurAoanic terms that refer to humanity, such as nAs, al-insAn, or ban Adam, basyar is uniquely positioned to encapsulate both the biological and moral dimensions of human nature.
It frequently appears in contexts related to prophethood, highlighting not only the human form of divine messengers but also their exemplary moral character and societal roles.
Through a detailed semantic and exegetical analysis, this study has identified five key characteristics embedded in the concept of basyar: .
the prophetic nature of the human being, .
creation from earthly elements, .
the rational and emotional capacities that constitute basyariah, .
social relations between genders, and .
the reality of death as part of divine These characteristics collectively offer a holistic understanding of the human being within the QurAoanic worldview.
They emphasize that humans are not merely physical entities, but moral agents entrusted with divine purpose and existential responsibility.
The term basyar thus functions as both a descriptive and prescriptive category, describing human nature while pointing toward the ethical and spiritual ideals humans are meant to embody.
Moreover, the study underscores the relevance of the basyar concept for contemporary Islamic thought, particularly in fields such as education, anthropology, and moral philosophy.
By reconnecting with the QurAoanic framework, scholars and educators can rearticulate a vision of humanity grounded Ahmad ibn Musthafa al-Maraghi.
Tafsir Al-Maraghi, 3331.
Mohammad Latief.
Amir Reza Kusuma.
Muqit Nurrohman.
Hamid Fahmy Zarkasyi / Analyzing the Concept of Basyar as Human: A Semantic Study of The QurAoan in revelation that harmonizes physical realities with metaphysical aimsAiultimately, understanding basyar as both a biological and moral being invites more profound reflection on what it means to be human concerning God, creation, and societyAiguiding the believer toward marifah .
ecognition of Go.
and ethical fulfilment in this life and the hereafter.
References