The Concept of Basyar in the Qur'anic Perspective: a Humanistic Psychology Approach

Human in the Quranic perspective has many terms, one of them is Al-Basyar. The word Al-basyar refers to the appearance of something well and beautifully and comes from the word basyarah which means skin. This study aims to examine and explore the understanding of humans as Al-Basyar from the Quranic perspective. The method in this research uses qualitative methods. Analysis in this study uses content analysis and then primary data will be cross-checked with other secondary data. Result a). The word Basyar in the Qur'an is written 37 times meaning humans with details 31 times (without using Alif-Lam), 5 times (using Alif-Lam), and 1 time (without alif-lam in dual form). b). Al-basyar which discusses humans in general in the Qur'an there are 9 verses that explain that humans eat, have skin, have sexual intercourse, and can die (not eternal), and there are 5 verses that discuss the process of human creation which comes from soil, water and then the spirit is blown. c). In the Koran there are 23 verses that discuss prophets/prophethood, 13 of which discuss the people who lie and slander prophets, besides that there are also verses that discuss prophets as ordinary humans (basyar), this is contained in 10 verses in the Quran. d). In the humanistic psychology approach, humans as basyar are humans with physiological needs that must be met. These physiological needs are related to eating, drinking, sleeping, and sexual intercourse.


INTRODUCTION
Humans in the Qur'an have many terms, one of them, basyar, which means physical or skin.Humans are interpreted as basyar because their skin is clearly visible unlike the skin owned by animals (Hidayat 2017).Al-basyar is commonly known as the nature of humans in general.This opinion is strengthened by the existence of one of the journals which state that al-basyar is interpreted as mulasamah, namely humans are creatures with all their human characteristics such as eating, drinking, and sleeping (Gumati 2020).There are several of Muhamad Akip, Stai Bumi, and Silampari examines quality human resources in the Al-Quran (Akip, et al 2019) Second, the article by Meynar Albina and Mursal Aziz which examines the nature of man in the Al-Quran and the philosophy of Islamic education (Albina and Aziz 2022).Third, an article from Maftuh Maftuh examines Al-Insan, Al-Nas and al-basyar in the Quran (Maftuh 2020).Fourth, an article from Elizabet Kristi, Alwizar Alwizar and Kadar Yusuf examines the nature of man from the perspective of the Quran (Kristi, Alwizar, and Yusuf 2022).Fifth, an article from Farzaneh, examines the creation of Adam as basyar with worldly aspects and was created from clay into which the spirit was blown (Rohanimashhadi 2020).Sixth, an article from Muaz Tanjung which examines the concept of man in the perspective of Islamic education philosophy (Muaz Tanjung 2020).
Seventh, an article from Dudung Abdullah examines the concept of man in the Qur'an (Abdullah 2017).Eighth, an article from Azza Humayro examines Tarâduf in the Qur'an in Juz 15, 16, and 17 (Humayro 2021).From these eight journals, it can be concluded that humans are interpreted as al-basyar because humans have skin that is clearly visible and not covered with fur like animal skin.
In the Qur'anic perspective, the author also found several articles in which there is an explanation of humans as creatures that have human nature.First, an article from Ahmad Zaeni examines the concept of man in the interpretation of Bintu Syati, a study of the book Maqal Fi Al-Insan Dirasah Qur'aniyah (Zaeni et al. 2020).Second, an article from Abdul Haris examines the Qur'anic call to mankind (Haris 2018) Third, an article from Muhlasin examines the concept of man from the perspective of the Qur'an.(Muhlasin 2019) Fourth, an article from Awaluddin Muin examines the Islamic view of man (Muin 2017).Fifth, an article from Syamsul Rizal examines the tracking of human terminology in the Quran (Rizal 2017).Sixth, an article by Eka Damayanti examines human nature from the perspective of Islamic education philosophy (Damayanti et al. 2021).Seventh, an article from Almirzanah that examines related to divinity, humans, and nature: cosmology in Islamic spirituality (Almirzanah 2020).Eighth, an article by Solihin examines the ideal human being from the perspective of Islamic education (Solihin 2021).Ninth, Elshahat examines the absence of differences between al-basyar and al-ins because both terms have the same meaning as humans (Elshahat, Ramchahi, and Yusof 2019).From these nine journals, it can be concluded that humans are biological creatures that have human nature and have limitations, such as eating and drinking.
Other than findings of basyar articles in the Qur'anic perspective, the author also found several human articles in the humanistic psychology approach, which in these articles explain that humans in the humanistic approach have basic needs that must be met such as eating, drinking, sleeping, and sexual activity.First, the article from Siti Muazaroh and Subaidi examines human needs according to Abraham Maslow (Muazaroh and Subaidi 2019).Second, articles from Ilham Rabbani and Hatindriya Hangganararas examine the hierarchy of needs (ilham Rabbani 2023).Third, the article from Sayyed Javad Asad Poor Zavei and Mahmud Mohd Jusan examines Maslow's hierarchy of needs (Sayyed Javad Asad Poor Zavei 2012).Fourth, the article from Taomei Zhang, et al, examines basic needs in Maslow's hierarchy of needs (Taomei Zhang et al, 2022).Fifth, the article from Nur Amalia and Sinta Yulianingsih examines Abraham Maslow's Humanistic Psychological Studies (Amalia and Yulianingsih 2020).From these five journal articles, it can be concluded that in the view of humanistic psychology put forward by Abraham Maslow, physiological needs must be satisfied and fulfilled.Some of the journal articles above discuss human terms and needs, and there has been almost no research that specifically discusses the meanings and terms of basyar for human beings.This research aims to examine and explore the understanding of humans as basyar from the perspective of the Quran and in the humanistic approach.And there are two assumptions that form the basis of this research.(1) The article specifically examines and explains the meaning of basyar, (2) There is a discussion of humans as basyar in general, the Prophet as basyar and the difference between prophets and humans, as well as humans as basyar in a humanistic approach.so that it can facilitate readers to better know the meaning of the term basyar and know the distribution of verses and discussions about humans in general and the Prophet as basyar.
The object of this research is the concept of man as basyar in the Qur'an.The primary source in this discussion is the holy book of the Qur'an.Secondary sources are books of tafsir and books and books relevant to the research topic.Data from primary and secondary sources are then analyzed using the content analysis method (Ahmad 2018).This The word basyar is not only defined as a creature that has clearly visible skin but it can also be interpreted as a biological creature.The biological creatures referred to here are eating, drinking, sleeping, sexual, and others.As in Surah Al-Imran verse 47.In the verse, the angel brings a message from Allah in which Maryam will be blessed with a son.Maryam said: "O my Lord, how can I have a son when no man has touched me".Maryam gave such an answer because she knew that those who can touch (sexual intercourse) are humans as biological beings, and children are the fruit of sexual intercourse between men and women (Yanti, 2022).The explanation is found in the Qur'an Surah Maryam:20.

Human as basyar in General Perspective
Etymologically, basyar discusses humans in general in the Qur'an there are 9 verses that explain that humans eat, have skin, have sexual intercourse, and may die (impermanent).There is one of the verses of the Qur'an that explains the impermanence of humans, is found in the Qur'an Surah Al-Anbiya' verse 34 "And We did not make eternal life for a man before you (Muhammad), so if you die, will they be eternal?".In Tafsir Ibn Kathir, some scholars deduced from the verse that Khidir (peace be upon him) had died and was not alive until now, because he was a human being, whether he was a wali, or a prophet or an apostle, because Allah S.W.T had said: We did not make eternal life for any human being before you (Muhammad 2004).These verses are located in the Quran Surahs 3: 47, 19:17, 20, 26, 21:34, 5:18, 74:29, 31, 36.In addition, the Qur'an also connects the word basyar to the beginning of the human creation process.There are 5 verses that discuss human beings who were created from soil, water and then the spirit was blown, the verse is located in 38:71,15:28,33,25:54.In the interpretation of Ibn Kathir, it is explained that humans come from clay, from water that is despicable, then it becomes a clot of blood, and a spirit is blown into it so that it becomes a human being (Muhammad 2004).There are several different scholarly opinions regarding the time at which the spirit is blown into the fetus.To compromise between different opinions, about the time the spirit is blown into the fetus, the scholars argue that angels are sent to guard the fetus from the first time in the form of seeds (nuthfah), but the scholars agree that the spirit implantation in the fetus does not occur until ISSN: 1411-1632 (Print) 2527-5992 (Online) The Concept of et all.)| 231 The word basyar means the appearance of something well and beautifully.From the same root comes the word basyarah which means skin (Shihab 2007).Humans are interpreted basyarah because their skin is clearly visible, unlike animal skin.The Qur'an uses the word basyar 36 times in the singular and once in the mutsanna form to refer to humans from the point of view of their outward appearance and their similarities with humans as a whole (Shihab 2007).Thus, the word basyar in the Qur'an refers to the material dimension of human beings who like to eat, drink, sleep, and travel (Shathi' 1997).In this concept, all human beings from any time, from any generation, from any race, have something in common.That is, all humans are basyar, thus Al-basyar is ism jins (Ismail 2012).From some of these explanations, it can be concluded that humans have aspects as external creatures where they need to eat, drink, travel, and have sex.Humans as basyar have the same basic needs as other humans even though they come from different races, tribes, and generations.

RELIGIA
Al-basyar in the Qur'an also describes humans as biological beings.Basically, basyar is referred to as a biological creature because humans also have sexual intercourse.As in Surah Al-Imron verse 47.That is Maryam's answer regarding the impossibility of Maryam having a son.Maryam gave such an answer because she knew that humans are biological creatures, and children are the fruit of sexual relations between men and women (yanti, 2022).From this meaning, other meanings are born that further enrich the definition of human.From the root word basyar comes the meaning that the process of human creation occurs in stages so as to reach the stage of maturity until the stage of death.In other words, humans as basyar do not have eternity in themselves, this is explained in the Qur'an Surah Al-Anbiya' verse 34.
Naqirah and Ma'rifat.(a).Naqirah is an isim that is still original, general, not certain, and not specific and is synonymous with the word general in Indonesian (Al-Gifari 2022).Naqirah in basyar verse is characterized by the presence of tannin at the end of the sentence.As located in the letter , (26):154, 186, (30): 20, (36): 15, (38): 71, (41): 6, (42): 51, ( after 4 months or 120 days(Su'aidi 2012).This is based on the hadith narration of Bukhari, explaining the stages of fetal development from the end of the spirit implantation until the fetus is 4 months old (Al-Nawawi 1392).