ABDURRAUF SINGKEL’S INSAN KAMIL CONCEPT TO ANSWER THE PROBLEM OF SEXUAL CONSENT, CHILDFREE, NATURE AND NURTURE IN URBAN SOCIETY

This article aims to analyze Abdurrauf Singkel's concept of Insan Kamil to address the problems of sexual consent, childfree


Introduction
Insan Kamil is one of the essential concepts of Sufism.This can be seen from the Sufis who studied this concept and made it a core issue in the study of Sufism (Al-Attas, 1980, 2010).Sufis, from Rabi'ah al-Adawiyyah (713-717), Abu Yazid Al-Busthami discuss the concept of Insan Kamil according to Abdurrauf Singkel, but its relation to the moral crisis in the modern era (Studies et al., 2022), then some studies discuss Abdurrauf Singkel written from a text study (Harun, 2013).Not much different, but the text study in the chapter on perfection (Al-Tullab, n.d.).Then, a discussion of the text of Tanbih al-Mashi (Fathurahman, 1999a).So far, there has been no similar discussion about this issue in the manner this paper will deal with.
This article aims to explain the concept of Insan Kamil according to Abdurrauf Singkel, which will be used to answer the problems of feminism related to gender and sex issues.The concept of Insan Kamil that will be explained is the problem of feminism in general in the Western world, where they cannot distinguish between men and women by nature, cannot overcome sexual violence, and sexual promiscuity is rampant.It will be explained in more detail below.

B. Methods
This research utilises a qualitative approach and adopts the library study.The primary data is obtained from Abdurrauf's works focusing on Insan Kamil, including Umdah al-Muhtajin, Daqaiq al-Huruf, and Tanbih al-Mashi.The supporting data comes from various writings and research conducted by various academicians on Abdurrauf Singkel's thoughts.In the data analysis process, the author uses the descriptive analytical method to examine Abdurrauf Singkel's thoughts and ideas concerning other figures.Meanwhile, to answer problems related to understanding gender and sex issues, the concept of Insan Kamil is used as a basis for analysis (M.S., 2005).

C.
Findings and Discussion 1.

Findings Abdurrauf Singkel's Insan Kamil Concept
At this juncture, the authors divide the discussion into four parts to facilitate a complete understanding.The first is the definition of a perfect human being.Then, proceed with the level of a perfect human being.Then, an explanation of how to reach the degree of a perfect human being.Lastly, the essence of a perfect human being.
The definition of Insan Kamil can be explained etymologically and terminologically.Etymologically, Insān Kamil consists of two words: insān, which means human, and Kamil, which means perfect or complete.In the Lisan al-Arab dictionary, insān from kana unas, attributed to Prophet Adam, has various advantages.Apart from being interpreted as unas, it is also interpreted as bashar, which means human (Muhammad ibn Makram Manzur al-Afriqi al-Mishri, n.d.).Meanwhile, the word al-Kamil, from the derivation of kamal, tells the whole, completeness, and perfection (Muhammad ibn Makram Manzur al-Afriqi al-Mishri, n.d.).If these two words are found, it can be interpreted as a universal human being who has harmony with Prophet Adam.So, from here, the etymological understanding of the word Insan Kamil can be seen.
Then, the word Insān Kamil has a much different meaning in terminology.First, according to Ibn Arabi, Insan Kamil reflects God or the tajalli of God on earth as khalifah fi al-ard (M.al-D.I. Arabi, n.d.).The tajalli of God is the human spirit, and the spirit is Asma' Allah (M.ibn Arabi, n.d.).This is in line with al-Jilli's opinion that Insan Kamil is an entity that is attached to the Absolute entity, namely God (Al-Jilli., 1997).God has all perfection; this is the same as Ibn Arabi's opinion that Insan Kamil is God's tajalli towards humans.So, the characteristics of perfection in God are also reflected in humans.However, it is explained in more detail regarding the tajalli brought by Abdurrauf Singkel that the manifestation is incomplete in that it has differences (Singkel, n.d.-a).So, it can be concluded that Insan Kamil is a perfect human being who has the qualities of God reflected in him, of course, to different degrees.
Ibn Arabi further elaborated that Insan Kamil, or universal man, is a manifestation of the Asma' of God in humans.This can be seen in human deeds or actions.In this case, Abdurrauf Singkel and al-Jilli agree with this understanding (Al-Jilli., 1997;Singkel, n.d.-a).Furthermore, Abdurrauf Singkel adds that the perfect human being or Insan Kamil is a human being who gets guidance in the form of advice or guidance on his soul so that he has guidelines to reach the highest degree of a mu'min; Allah gives a form that is praised by the name "Muhammad" (a form that gets praise), and that is what is meant as "khalifah fi al-arḍ" (caliph on earth).Unlike the disbelievers, their form is associated with a bad appearance.In this context, "ugly" and "good" refer to meaningful meanings, not just physical appearance (Singkel, n.d.-a).From this, it can be concluded that the perfect human being, or Insan Kamil, is the highest degree of a believer, attained with guidance from God.
From all the explanations above, it can be concluded that Insan Kamil can be interpreted as a perfect human being, a complete human being, and a universal human being.This perfection is reflected in the Prophet Adam.In addition, terminologically, the perfect human being or Insan Kamil is the tajalli of God from Asma' or His Name in men.However, it can be achieved with hudā given by God to his believing servants so that the degree of a human being has a level that will be explained below.

Discussion The Hierarchy of Insan Kamil
Insan Kamil, in the discipline of Sufism, has levels.In this case, Abdurrauf Singkel divides the level or degree of Insan Kamil into three levels, namely mubtadi' (beginner), mutawassith (intermediate), and muntahi (advanced) (As-Singkili, 2014).It will generally look the same as Ibn Arabi's opinion.It classifies it into three levels: al-Insan al-hayawan, al-Insan al-Kamil, and al-Insan al-Kamil al-akmal (M.ibn Arabi, n.d.).As for another opinion, namely al-Jilli, he explains the degree of tajalli of God in humans, but what he means is the level of Insan Kamil.The level consists of four classes: Tajalli al-af'al (manifestation of the deeds of al-Haqq), Tajalli al-Asma' (manifestation of the names of al-Haqq), Tajalli al-Sifat (manifestation of the properties of al-Haqq) (Al-Jilli., 1997), and Tajalli Dzat (manifestation of initial-Haqq).So from here, we can see the level difference between Abdurrauf Singkel, Ibn Arabi, and al-Jilli.
It is important to explain the level of Insan Kamil between Ibn Arabi and Abdurrauf Singkel.The two figures have a connection, where Ibn Arabi explains that the first level is al-Insan al-hayawan (M.ibn Arabi, n.d.), which Abdurrauf Singkel describes as al-mubtadi' or beginner (As-Singkili, 2014).At this level, humans have not yet recognised Muhammad as a figure of Insan Kamil; even Ibn Arabi has a more precise analogy, like a monkey (As-Singkili, 2015;Rivauzi, 2015).Humans only have bodies and minds but have not used their nature as servants.According to Ibn Arabi al-Insan al-Kamil, a second level is a human being loved by God because of his faith as a reflection of God but not yet at the perfect or highest stage (M.ibn Arabi, n.d.).At the same time, the mutawassit or intermediate level is a human condition that has recognised the Prophet Muhammad as a human being, who is exemplified as a figure but has not reached the level of muntahi (advanced).The last level is al-Insan al-Kamil al-akmal and muntahi (advanced).This al-akmal level, according to Ibn Arabi, is a human condition that has recognised itself and arrived at perfect tajalli.Meanwhile, according to Abdurrauf Singkel, it is a human being who can unite the elements of lahut and nasut where humans are in a fana' condition (Abdullah, 2019, Chapter 26), where humans have reached the highest degree of tajalli, which can also be called the level of ma'rifatullah.So from here, the relationship between the level of Insan Kamil between Ibn Arabi and Abdurrauf Singkel can be seen.
From all the explanations above, it can be concluded that there are levels or hierarchies of Insan Kamil.According to Abdurrauf Singkel, the hierarchy is divided into three: In essence, all of these divisions are the levels of the Kamil human being based on the quality and deeds he has done.The following section will explain how to achieve these levels.

The Path to Insan Kamil
Insan Kamil is a spiritual level that is the goal of the salik.Some explain it as a maqamat or stage of spiritual stages that are sought to achieve by passing through the passions attached to the human body.Although humans tend to worship or serve, humans are given a body as a test (Al-Attas, 2015), in which the body has needs or hayawani desires that must be subdued to reach the highest achievement, namely Insan Kamil.So from here, it can be said that to achieve the degree of Insan Kamil, there are maqamat.There are various kinds of maqamat.Al-Kalabadzi mentions ten maqamat: taubah, zuhd, tawakkal, mahabbah, patience, and ma'rifah.The last condition is the goal of the salik.This is in line with Abdurrauf Singkel's opinion.However, there is one that al-Singkili highly emphasises: following the Prophet's behaviour is fundamental.Because one of the sources of the formation of shari'a is the words and behaviour of the Prophet (Mirri, 2004).Among the Prophet's commands is dhikr; multiplying it is the closest way to Allah.In addition, in imitating the Prophet, there is a shari'a or law of God that is not only in the realm of rububiyyah but also Insaniyyah.So, attention to the social environment is also essential; in other words, habl min Allah wa habl min al-nas (As-Singkili, 2015;Mirri, 2004) So, from this, it can be concluded that there are maqamat offered by Abdurrauf Singkel by emulating the Prophet Muhammad from the rububiyyah and Insaniyyah, so that the Kamil human being as khalifah fi al-ard is not only Kamil in worship but Kamil in the social environment or society.
The emphasis on the shari'ah aspect carried out by al-Singkili is fundamental for the Insan Kamil (Mirri, 2004).On the other hand, Abdurrauf Singkel ordered Muslims to follow the Prophet as described above.Imitating the Prophet can be done from various aspects, between uluhiyyah, rububiyyah, or Insaniyyah (Kartanegara, 2007).In terms of rububiyyah, Insan Kamil is the perpetrator of shari'at.So, there is no doubt that it is perfect in this case.Then, in the realm of uluhiyyah, humans act as Allah's representatives in the world so that they play a role in maintaining the stability of life on earth in the social, legal, and so on contexts (Kartanegara, 2007).From this, it can be concluded that a perfect human being will act following his nature as a servant.This is in the realm of divinity.As for his life in the world or his relationship with humans, he has humanitarian reasoning based on beliefs reflected like God, and of course, he has positive values and goodness that will cause maslahat for him and those around him.In the end, Insan Kamil will always act consistently, which is marked by his practice of shari'a, so when he does not practice shari'a, his faith or himself as Insan Kamil is lost.

The Characteristics of Insan Kamil
We have explained above the definition of a perfect human being, the levels or hierarchy, and how to reach a perfect human being.So here we will explain the essence of a perfect human being.The nature of Insan Kamil is the best human condition or can be said to be human nature (Bhat, 2016).Al-Attas explains that Insan Kamil is a human being who can put everything in its proper place.Placing everything in a good place can also be interpreted as positioning humans in a state of fitrah or in which humans agree with the covenant with the Rab, commonly called mithaq or primordial agreement (Al-Attas, 1980, 1995, 2010, 2015, 2019).In this condition, humans agree with their souls that Allah is the One God.On this basis, humans also carry out all commands and avoid prohibitions.Suppose it is associated with Ibn Arabi's opinion that the best condition of Insan Kamil is the tajalli of God in Substance because humans at this time united God with humans (M.al-D.I. Arabi, n.d.; M. ibn Arabi, n.d.)This differs from the opinion of al-Jilli, who believes that Insan Kamil is an entity attached to the Absolute entity, namely God, where God has all perfection so that the characteristics of perfection in God are reflected in humans.It can be concluded that the essence of Insan Kamil is the best condition of humans who are in their nature, namely believing in God with recognition and acknowledgment.So that all his actions will be based on this fitrah.
Insan Kamil is the best human condition or the condition of human nature.Abdurrauf Singkel's opinion aligns with the above opinion: Insan Kamil is the tajalli of God in humans.However, what distinguishes the difference in opinion between Ibn' Arabi al-Singkel and al-Singkel and al-Jilli is that the location of the tajalli is not the same, or the manifestation is not complete in the sense that it has differences (Singkel, n.d.-a).So, it can be concluded that Insan Kamil is a perfect human being who is reflected in the attributes of God in him, which are of different degrees.
More clearly related to the explanation of the manifestation of Insan Kamil in man can be seen in the concept of wahdat al-wujud.According to Ibn Arabi,

‫الوجه‬ ‫هبذا‬ ‫خلق‬ ‫فاحلق‬ ‫ا‬ ‫فاعتربو‬ ‫ا‬ ‫كو‬ ‫فأدر‬ ‫الوجه‬ ‫هبذا‬ ‫ا‬ ً ‫خلق‬ ‫وليس‬
The above quote can be understood as what we determine with our intellect regarding the duality of God and the world: Creator and creation, but Creator and creation have two names or faces for one reality.If we look at it from the perspective of its Godhead, it is called the Creator.And if it is plurality, it is called creation.However, they are two names for one reality (M.al-D.I. Arabi, n.d.) From this, it can be concluded that man can merge (wahdat) with God in substance.
In contrast to Ibn Arabi's opinion, Abdurrauf Singkel explains that to know wahdat al-wujud can be known through fana conditions (As-Singkili, 2015).God manifests himself as a human being who is compared to a mirror (Nasution, 1993).In his book, Kifāyah al-Muhtājīn, he explains the formation of this nature with God's vision of Himself.From this, Allah created its manifest through nature and man (Singkel, n.d.-b).From the form of nature, He created human beings as a mirror image.Then, from these bodies, Allah blows the spirit as life so that humans have the existence of His asma' and attributes.So that manifestation is asma' and sifat, not in substance, as Ibn Arabi argues (M.al-D.I. Arabi, n.d.).So from here, humans have two existences: jasad and spirit.The body is al-a'yan al-khorijiyyah, while the spirit is al-a'yan tsabitah.ala'yan tsabitah radiates to al-a'yan khorijiyyah so that it can live or animate and al-a'yan tsabitah is a shadow of God's existence (As-Singkili, 2015).Therefore, it can be concluded that the nature of Insan Kamil here is only a shadow of God and cannot be referred to as something essential because it is dependent and does not have its existence or form.Nevertheless, this condition is the best for a human being who directly gets the radiance of God's Attributes.Thus, humans, by nature, have the potential to be the Attributes of God.
In addition, Abdurrauf Singkel explained the nature of man is a reflection of God.The creation of this nature when God looks at him, which means that God's existence is reflected or bertajalli in humans as a whole.However, of course, God and servants have a hierarchy, which distinguishes between the two.Al-Singkel explains God will remain God even though he is below, and humans will remain a servant even though he is above.Another analogy is the difference between a hand and its movement, the movement is not a hand, it is not the other, meaning that the hand and its movement will remain different even though they are in one form (Singkel, n.d.-b).Therefore, human nature according to al-Singkel is the condition of a person or servant who is at the highest level, but that does not mean being one with God without a hierarchy.
From all the previous explanations, it can be concluded that the nature of Insan Kamil is the best condition of man as a human being who, by nature, also has animal lust.For this reason, humans have gone through or surpassed the condition of ordinary humans who only depend on hayawani desires.Thus, all human behaviour in that condition is only reflected by the good Attributes of God.More specifically, this condition is the state of man in his fitrah or human condition with natural potentials reflected in God's Attributes.

Abdurrauf Singkil's Insan Kamil Concept as a Solution to Gender Issues in Feminism
In discussing feminism, there are several gender issues, such as sexual consent (Bailey et al., 2016;Beres et al., 2004;Uta Ranke-Heinemann, 1990), childfree (Mukhtamar, 2021;Oktaviana, 2021), polygamy, gender (Tantimin & Sinakuban, 2020), and so on.These are the issues that exist in modern society today.For example, sexual practices between non-mahram members of the opposite sex.The desire not to have children on purpose.Some of them are unable to distinguish between genders, which in turn gives birth to acts of liking the same sex or the so-called guy and so on.However, in this discussion, Abdurrauf Singkel's concept of Insan Kamil aims to answer two of these problems, namely sexual consent and childfree (M.ibn Arabi, n.d.).Because these two issues are products of feminism, there is a need to understand feminism in this regard.
To provide a clearer picture, various views regarding feminism have been expressed by the figures.William Outhwaite considers feminism a support effort made by women to achieve an equal position between men and women in gender and society.This concept allows for an imbalance of strata in society between men and women, where patriarchal domination causes gender inequality and social classes of different sexes (Outwaite, 2008).Meanwhile, according to Nicholas Abercrombie and his friends, feminism is a view that supports equal opportunities between men and women in the realm of social equality.They reveal that, in modern society, women are systematically disadvantaged.Therefore, feminism, for them, is a women's movement that aims to equalise gender in the Western social environment (Abercrombie, 2006).From this idea, it can be seen that feminism is a view where women feel discriminated against and not equal to men.As a result, this movement hopes for justice in society.Vol. 29, No. 1 January -June 2024

Sexual Consent
The issue of sexual consent is a derivative of feminism, where women are victims of sexual violence, so sexual consent is a solution for them.Sexual consent can be understood as sexual agreement or sexual acts with unclear ties.This is based on mutual consent or without being harmed by each other.As previously explained, sexual violence occurred (Chairil, n.d;D'Este, 2007) So, it can be concluded that sexual consent is an action taken by a human being to overcome the problem of sexual violence.
In addition, sexual consent is based on an individualistic, subjective, or relative perspective of truth.This means that sexual consent is considered correct if neither party feels harmed.Thus, sexual violence only occurs when there is disagreement in sexual relations, causing one party to feel disturbed or disadvantaged (Chairil, n.d;Srinivas et al., 2009b) Overall, sexual behaviour is not considered to violate moral norms as long as it does not cause harm to the parties involved, even outside the context of marriage (sexual consent).Therefore, sexual acts are considered acceptable if they are carried out with the consent of both parties.This is caused by an individualistic or subjective view, which views sexual acts as having good value (Beres et al., 2004).

Childfree
Apart from sexual consent, childfree must also be given more attention.In language, childfree can be interpreted as "not having offspring by will."This can be seen in the Oxford Dictionary and Cambridge Dictionary.From this definition, it can be understood that childfree is someone who does not have children, intentionally or with will or consent.Of course, this results from the relationship between a male and a female couple (Kurnialam, 2021;Mukhtamar, 2021;Nashrullah, n.d.;Oktaviana, 2021).From the definition above, it can be understood that childfree is a male and female couple who have sexual relations but do not want to have children forever.The couple is generally husband and wife.So, childfree can be interpreted as a husband and wife who do not wish to have children (Kurnialam, 2021;Mukhtamar, 2021;Nashrullah, n.d.;Oktaviana, 2021).
Childfree, which is the tradition of Western society, certainly cannot be followed taqlid.This requires a view of Islamic law or maqasid al-shari'ah, and the purpose of shari'ah is benefit.A person who marries will generally have children, so choosing not to have children is breaking the maslahat.This is following the opinion of Imam al-Syathibi in dlaruriyah al-khamsah or more precisely hifzh al-nasl (Al-Yubi, 1998).This is also agreed by al-Ghozali (Al-Ghozali, 1998).Although some scholars allow not having children, such as Sayid Sabiq, this is due to certain factors, such as death, illness, and so on.However, the original law of not having children, which is the same as cutting offspring, is haram.Hence, the original ruling, childfree in terms of fiqh scholars is prohibited because it cuts off the offspring.
There are several reasons why husband and wife couples are childfree.The first is to be a happy couple because not having children will make things easier for the couple financially.For example, the results of work or salary can be enjoyed freely (Hasib, 2019).Apart from that, in economic terms, apart from ensuring that childfree couples can enjoy their results, they are also afraid of being unable to meet their needs.So they choose not to have children.They even decide to be childfree for reasons of fear of educating their children.Their fear in educating is that they will not be able to provide an excellent example of their offspring's success (Fatwa Tentama, 2012).
From this, it can be understood that being childfree is an effort by a husband and wife who do not want to have children to live in harmony between the two partners.So the goal of childfree is to achieve happiness.However, all these attitudes only violate human nature, which was created between men and women so that they will continue to give birth and have offspring (Ahmad Atabik & Burhanuddin, 2015;Imas Damayanti, 2021;Kurnialam, 2021;Mukhtamar, 2021;Nashrullah, n.d.).So, the goal of achieving happiness is just an illusion or pseudo.

Nature and Nurture Issues
In this case, the study discussing feminism is included in the study of human nature, which explains a human being's sex or genitals.The problem is the loss of human existence as servants and the loss of the essence of their nature.More specifically, the concepts of nature and nurture understand human nature.This is the understanding of feminists who explain the concept of gender (Muslikhati, 2004), where they differentiate between genders.In various other languages, this concept is generally still considered equal in definition to the word "sex (sex is a derivation taken from the English "sex," which is translated as a distinction between sexes by describing the biological division of humans into male or female.However, in everyday use in Indonesia, this term is often misunderstood as sexual activity) (Muslikhati, 2004).So, in essence, in the issue of nature and nature, there is no specific gender for a human being.Still, they only have characteristics that make them male (masculine), feminine (feminist), and many others.
The new definition explores the breakdown of existing norms and structures (Sterling, 2000).Various judgments, rules, habits, and treatments that previously created differences and discrimination between men and women are now being reanalysed from the perspective of feminism and gender equality.Terms such as gender inequality, gender bias, patriarchal hegemony, sexism, and misogyny emerged as a result of this thinking.According to this view, comprehensive equality, regardless of gender, is the only solution to overcoming existing differences (Khuza'i, 2012).
In line with all the problems above related to sexual consent (Beres et al., 2004), childfree, and nature and nurture (Khuza'i, 2012), they can be analysed and answered using the concept of human beings, according to Abdurrauf al-Singkili.Insan Kamil is the best human condition, perfect from a mental, spiritual, and physical perspective (Abdullah, 2019;Fathurahman, 1999b;Singkel, n.d.-b).In this case, perfect humans reflect God's good qualities in themselves in their actions or deeds.Apart from that, a human being in the best condition will be fair, or someone who puts everything in good; this aligns with al-Attas' opinion (Al-Attas, 1980, 2010, 2015).So, a proper attitude will put all realities in their place, such as these three problems.So below, we will explain how Abdurrauf Singkel's concept of Insan Kamil answers the problem of gender and feminism issues.
In the first problem, the concept of Insan Kamil will answer the issue of sexual consent (Beres et al., 2004).The focus of the idea of sexual consent is an agreement between both parties in having sexual relations.This is based on an understanding of the right to bodily autonomy, where they do it out of lust.To answer this, for a human with a fair attitude towards everything, seeing this is simply against his nature.So, the pleasure is only temporary.
Apart from sexual consent, the problem of being childfree (Mukhtamar, 2021), which is also based on feminism, will be answered with the concept of Insan Kamil, according to al-Singkel.This concept is also a protest against human nature (As-Singkili, 2015).Because, in essence, humans will continue to have offspring, but not with childfree people who refuse to have offspring, with the aim of happiness.This point of view contradicts the concept of human beings, according to al-Singkel, because rejection of human nature will only eliminate problems and cause harm or damage (Kurniati, 2017;Slamet, 2015).So the answer to this problem is to believe that childfree cannot reach the highest level of happiness.
The last problem, namely the concept of nature and nurture, lies in failing to understand human nature and being unable to differentiate between men and women.According to them, male and female genitalia only exist at birth; this is called nature or something natural.However, when growing up, a man and a woman must understand that they both have similarities or must be considered the same because the differences between men and women are unfair.The growth process, influenced by culture, education, and social society, will shape each individual into feminine, male, and many others so that a human being's gender is not only male and female.To answer this problem, there is only one answer: they deny their nature about their nature.So, the form of rejection provides another view of gender between men and women with two entities that must be considered equal and equal (Khuza'i, 2012;Singkel, n.d.-b).So, believing in your nature as an individual aiming to serve Allah will not lead to an ambiguous understanding like this problem.Because human beings believe that to gain glory is not to equalise the two sexes, but piety is the measure of good and evil in a human being.To make it easier to understand the flow of the discussion, it can be seen below: From all the explanations above, it can be concluded that the problems with gender and feminism issues, which are divided into issues of sexual consent, childbearing, and nature and nurture, have a core problem, namely the patterning of human nature.So, from rejecting nature, they will assume that their body is their autonomy, so they are free to do whatever they find pleasing.Then, refusing to have children was thought to be something even common sense would accept.The last problem, nature, and nurture, has the same elements as the rejecting problems, namely, humans created in this world are men and women, and there are no others.So, the new genders that have emerged or been made recently are new and cannot be called natural or natural.