TEOSENTRIC
HUMANISM : STUDY OF HUMAN POSITION AS KHOLIFAH FIL ARD
Islam
is a humanistic religious theaching of humanity (Islam is humanity itself).
Human in Islam, have position as the main purpose. The position in Islam like
this is known as “Teosentric Humanism”. This concept pivots tu the theaching of
tauhidullah to reach the benefit of life an human civilization.
Teosentric humanism principe is transformated in human religious life as lived
values and implemented in socio-cultural context (Kuntowijoyo: 1996: 230).
Viewing
Islam from sociological prespective is a must in the corelation with humanity
in Islam. Sociology in Islam is a prespective that saw the human as the
centrality of moral person. Moral is inner condition which is reflected in
human behavior in social life.
Teosentric
humanism in Islam culminates in liberation and emansipation concept. Without
the support of human morality, both of teosentric humanism main orientation
will not be achieved. According to Fazlur Rahman human life is an endless
morality stugle (Rahman: 1980: 18)
In
the human role as the liberator and emancipator, human Islamic behavior should
have two main dimansions of trancendental dimension and temporal dimension.
Trancendental dimension is dimension that is based on humanity values in Islam,
while temporal dimension is a dynamic compromic accomodative effort which have
the shape of creating a peaceful atmosphere, full of tolerance, willing to life
side by side with the followers of other religions and traditions without
sacrificing each respective religions and traditions.
Islam
is must always be in touch with humans as the central charachter in Islam
itself, which is human have variousity in traditions and cultures. If Islam is
not like that then Islam will not be relevance becauce Islam is revaged by the
times, where social problems are increasingly diverse.
Tasks
and Functions of Humans as Kholifah fil Ard
The main
human obligation in term of relationship with the God is accepting with full confidence
in the revelation of god, but not just there, the search of the actual meaning
from the revelation and actualizing in the worship and obedience expresions.
This is should be done because Islam is right for every human every where, and
every human, without exception have the same right to do understanding effort
and ekspres their understanding to Islam.
In
human task as kholifah fil ard, the relation between human and God is
not only in the form of relation between creator and creature or between God
and servant, but also human have etics relation where human have to maintain their ethics to the God al to all of God’s creature, because ethically maintaining
the behavior to all of God’s creature is equal with maintaining the behavior to
God the creator. Knowing the God is also a part of God-human relation (Izutsu:
1997: 78-80). Comunication is the way that human can do to know their God,
through prayer and supplication to the God. Knowing the creature of God is also
an effort in knowing the God.
The
trust from God to human as kholifah fil ard is maintaining good
relationship among human being. In running this relationship, human should not
be separated from the relationship with their God, thereforethe position of
human as the translator of God’s teachings for themself and other is the
position that a must for human. The role as the catalyst betrween God ang other
human is a role that has been exemplified by Prophet Muhammad SAW as the
messanger of the truth from the God to mankind.
Human
should not have a discriminating view to the other. Doing goodness should not
be tendentious just to a certain human type, to a certain race, or to a certain
religion follower, because essentially the diversity is
from the power of God. And the divine values, goodness. Humanity is virtues
that must be perceived by the universe all the way. This kind of good relationship
is universal goodness that based on humanity values, which is the humanity
values are always have special place and upheld among the religions.
The
problem that always appears is when the human as the representation og the God
facing with the variousity of culture
which is human creation, human sense, and human intention. Theological fear is
oftenly appears when Islam as religion that is universal meats with the culture
inherent in human being that is particular. Actually religion is a permanent
and universal God’s creation, while culture is a temporal and spatial human
creation, so the concerns appear from the meeting between sacred religion and
profane culture.
When
in fact, local tradition of human is rich of philosophy messages even spiritual
aspect, morality, mentality, and social criticism. Human in viewing the world
and running the life is also using the values from the culture. the values
contained in the culture has equal position with universal values contained in
the religion. Both of cultural values and religious values are refrence of
human life that have same orientation to the greatness of human life.
In
this position the human task is to put the religion in the mutual dialogic with
the culture, so the fear of culture that erodes the religion, even replace the
religion or culture phobia can be eliminated. Expextation that arise is the
formation of the configuration of religious spirit in the form of human
culture. the sacred religion becomes the core and the substantion of the culture.
Therefore, the strong synergy arises from human product (culture) and God
product (religion) in building the greatness of human life.
keywords: teosentric humanism, kholifah fil ard, Islam, culture, morality.
Kuntowijoyo, 1996, Paradigma Islam, Interpretasi untuk Aksi, Bandung: Mizan.
Rahman, Fazlur, 1980, Major
Themes of the qur’an, Minneapolis & Chicago Bibliotheca.
Toshihiko
Izutsu, Toshihiko, 1997, Relasi Tuhan dan manusia : Pendekatan Semantik terhadap al-Qur’an,
terj., Agus Fahri Husain, Dkk., Yogyakarta: Tiara Wacana Yogyakarta.
EmoticonEmoticon