AJIS : Academic Journal of Islamic Studies vol. 4, no. 1, 2019 IAIN Curup – Bengkulu | p-ISSN 2580-3174, e-ISSN 2580-3190 DOI: 10.29240/ajis.v4i1.778 The Moral Message of Lafadz Insyaallah in View of Linguistics and Mathematics Himatul Istiqomah Universitas Islam Negeri (UIN) Maulana Malik Ibrahim Malang himastiq@gmail.com Abstract: Insyaallah is often used in daily conversation. Consequently, its essence does not get the attention from majority of speaker, because it belongs to ususal matter. Through the tadabbur method with an integrative approach between Insyaallah in the Al-Qur’an in Linguistics and rules of Logic in Mathematic, this research aims to reveal its moral messages, in order to understand its function. The results in this research indicate that Insyaallah which wasoriginally like Implication in the rules of Logic, after being reanalyzed it waslike Biimplication. Insyaallah does not mean if God will, but if only if God will. This presents a positive moral message. Humans who donot have anypower are factually motivated not to despair of God’s mercies. So they are able to fulfillcertain consequences when God determines His antecedents. In other word, the actual fuction of Insyaallah teaches people to think and act positively, both when interacting with other humans and the Creator. Keywords: Tadabbur, Insyaallah, Linguistics, Mathematics. Introduction Moral is a spiritual tradition to carry out a set of standard that control the behavior of people and society.1 Moral messages are messages that contain teachings, oral or even written about how human must live and act, in order to become good human beings.2 One of the basic sources of moral messages in Islam is the Qur'an. In fact, we often quote several pieces of verses from the Qur'an and use them in everyday conversation. Because the use of these verses is considered normal, it is not uncommon for us to ignore the meaning. One example is the use of Insyaallah. 1Nainnggolan, Z.S. Pandangan Cendekiawan Muslim tentang Moral Pancasila, Moral Barat, dan Moral Islam. (Jakarta: Kalam Mulia, 1997). 2Frans Magnis Suseno. Etika Dasar: Masalah-Masalah Pokok Filsafat Moral. (Yogyakarta: Kanisius, 1987). mailto:himastiq@gmail.com 2 | AJIS: Academic Journal of Islamic Studies, Vol. 4 No. 1, 2019 The essence of lafadz Insyaallah often escapes the attention of its users, because it feels it has become part of the culture of communication. In fact, lafadz Insyaallah contains a series of moral messages that are very educational if we are willing to contemplate. At first, it looked like a rule of implication in the discussion of Logic, Mathematics. Because, many people also judge that. However, when they want to write it in the Word column in the Maiyah Re- Legi Monthly Bulletin, researchers find irregularities in the analysis of the truth table. The researcher then decided to review the lafadz Insyaallah. After several tests, it is not in line with the rules of the Implication but rather the implication. It does not only mean if God wants, but more than that, that is if and only if God wills. Although at first glance it looks the same, the two sentences will produce a different concept when it is included in the analysis of the table of truths of each rule, Implications and Biimplications. This is an object that is very interesting for researchers. So, the researchers ventured to do a literature review of lafadz Insyaallah, through the tadabbur Al-Qur'an method with an integrative approach, namely understanding the correlative structure of integral understanding between the verses of the Qur'an and the reality of life3. Because everything used in this study comes from the literature, this includes the type of library research.4 The primary data sources used in this study are the verses of the Qur'an that contain lafadz Insyaallah, sample test data for the rules of implication, and data trial of the rules of Biimplication in the discussion of Mathematical Logic. While the secondary data sources are in the form of translations of the Qur'an and Interpretation of the Qur'an, as well as several other supporting data that are in line and complete this study. In an effort to collect data in this study, the author uses documentation techniques, a data search technique regarding variables in the form of notes, books, agendas, etc.5 Through this technique, the author collects data by analyzing and studying the translations and interpretations of Al-Qur'an which contain lafadz Insyaallah, then correlating them with the rules of Biimplication and texts relating to the theme of this research. 3 Abas Asyafah. Konsep Tadabur Al-Qur’an. (Bandung: CV. Maulana Media Grafika, 2014), hlm. 130. 4Sutrisno Hadi. Metodologi Research jilid I. (Yogyakarta: Yayasan Penerbitan Fakultas Psikologi UGM, 1981), hlm. 9. 5Suharsimi Arikunto. Prosedur Penelitian: Suatu Pendekatan Praktis. (Jakarta: Rineka Cipta, 2010), hlm. 201. Himatul, The Moral Message…| 3 In connection with the use of the Qur'anic tadabbur method, there are six steps that the author applies as an analytical technique in this study, namely: I'dad, Tilawah / Sima'ah, Tarjamah, Tadabbur, Tajawwub, then Talkhish,6 if it can uncover a moral message what is implied behind lafadz Insyaallah. To deliver on an interesting pattern of understanding that is a paper entitled Mentadabburi Moral Message on InsyaAllah Through the Code of Biimplication we present. The Composition of Lafadz Insyaallah Structurally, lafadz Insyaallah ( ْن اَش ِإ َش : ,contains of three words, those are ( ُهللا In ( ْن ) Syâa ,( ِإ اَش َش ), abd Allah ( ُهللا ). And grammatically lafadz Insyaallah is if God wills7. Structural Leksical Meaning Grammatical Fungtion Grammatical Meaning In ( ْن If Letters term If ( ِإ Syâa( اَش َش ) Will Fi’ilMadhi/Past Verb Has willed Allah ( ُهللا ) Allah Fa’il/Subject Allah Lafadz Insyaallah is often used by someone to accompany sentences of willingness. Example: - "Insyaallah, this weekend I visit you, Mom". - A: "Can you come to my house tonight?" B: "Insyaallah, I can". Lafadz Insyaallah in the Qur'an In the Qur'an, there are 6 verses in 6 letters which contain lafadz Insyaallah, namely as follows: 1. QS. Al-Baqarah (2): 70 ْهَتُدْوَن ﴿البقرة ُ َ اَء هللُا َل َ ا ِإْن ش َّ ﴾70(:2)َوِإن "God willing, we actually get instructions". 6Dr. H. Abas Asyafah. Opcit. hlm. 132-137. 7HimatulIstiqomah. “Jejak Terserak ReLegi Agustus 2018.” Buletin Maiyah ReLegi. (Malang: Sainskerta, 2018). 4 | AJIS: Academic Journal of Islamic Studies, Vol. 4 No. 1, 2019 2. QS. Yusuf (12): 99 اَل َ ْىاَوق ُ ل ُ ُه آِمِنْيَن اْدخ َّ اَء الل َ ﴾ 99(:12)﴿يىسف ِمْصَر ِإْن ش "Enter you to Egypt! Insyaallah, you are safe people." 3. QS. Al-Kahfi (18): 69 ُه َصاِبًرا َّ اَء الل َ ِجُدِنْي ِإْن ش َ اَل َست َ ﴾69(: 18)﴿الكهف ق “Musa Moses said,"Insyaallah, you will find me as a patient ". 4. QS. Al-Qashash (28): 27 اِاِ ْيَن ُه ِمَ الصَّ َّ اَء الل َ ﴾27(:28)﴿القصص َسَتِجُدِنْي ِإْن ش “Insyaallah, you will find me as a group of pious people". 5. QS. Ash-Shaffat (37): 102 اِبِرْ َ ُه ِمَ الصَّ َّ اَء الل َ ﴾102(:37)﴿الصفات َسَتِجُدِنْي ِإْن ش “Insyaallah, you will find me as a group of people who are patient". 6. QS. Al-Fath (48): 27 ِرْ َ ّصِ َ ْ َوُمق ُ ْوَسك ُ ِقْيَن ُ ِ ّ ُه آِمِنْيَن ُمَ ل َّ اَء الل َ َ َراَا ِإْن ش ْ ْ ِ َد اا َ ْ َّ اَل ُ ل ُ َتْدخ َ ﴾27(:48)﴿الفتح ل “Insyaallah, really you will enter the Al-Haram mosque as safe people, who shave their heads, and cut them off". Logic in Mathematics Logic is the science and reasoning skills, thinking the right (the science and art of correct thinking).8 Logic is one of the separate discussions in the field of Mathematics. Among the rules discussed in Logic, namely Implications and Biimplications. The implication is one of the rules of logic in the discussion of Mathematics. Implications are conditional expressions or conditional statements. The implication is denoted by “” which is read with if - then.9 Whereas Implication is a combined term of the word Bi (two) and Implications. The biimplication is also called a bondondical or two-way implication or equivalent operation. In the discussion of Mathematical Logic, 8Jujun S. Suriasumantri. Filsafat Ilmu: Sebuah Pengantar Populer. (Jakarta: Pustaka Sinar Harapan, 1998), 40.) 9Raafad Riad. Al-Manthiq Ar-Riyaadhiy – Mathematical Logic. (Cairo: Al-Maktabah Al- Akadimiyah, 2001). Himatul, The Moral Message…| 5 the Biimplication is denoted by “↔” " which is read if and only if.10 Following is the truth table formula for Biimplication, which also contains Implications: P Q P  Q Q  P P  Q ^ Q  P P ↔ Q T T T T T T F T T F F F T F F T F F F F T T T T P: Antecedent; sentence terms Q: Consequences; sentence answer T : True F : False From the truth table above, the implication result (P (Q) is always true, except when the antecedent (P) is true while the consequent (Q) is false. Meanwhile, the result of the Biimplication (P ↔ Q) will only be true when the antecedent (P) and consequent (Q) have the same value, both are correct or both are wrong. So, when there is one of the antecedents or consequential that has the wrong value, the result of the Biimplication will be of the same value. Integration between Lafadz Insyaallah and Biimplication Rule We will first describe the sample Lafadz Insyaallah in the truth table of Implications followed by Biimplication. So, we can observe the different processes and results of both. Consider the following example! 1. QS. Al-Baqarah (2): 70 P = God has wanted/Insyaallah = B Q = We get clue = B P (Antecedent) Q (Consequences) P  Q (Implication) P ↔ Q (Bi-implication) God has willed We get clue If God has willed, so we get clue If and only if God has willed, we get the clue T T T T God doesn’t We get clue If God doesn’t will, we If and only God 10F. Soesianto, dkk. Logika: Proporsional. Logika:Proporsional. (Yogyakarta: Andi Offset, 2003), hlm. 24. 6 | AJIS: Academic Journal of Islamic Studies, Vol. 4 No. 1, 2019 P (Antecedent) Q (Consequences) P  Q (Implication) P ↔ Q (Bi-implication) will get clue doesn’t will, we get clue F T T F God has willed We don’t get clue If God has willed, so we don’t get clue If and only if God has willed, we don’t get the clue T F F F God doesn’t will We don’t get clue If God doesn’t will, we don’t get clue If and only God doesn’t will, we don’t get clue F F T T Notes: P and Q are in the form of positive sentences when they enter into the truth table with the value T (True), both remain in a positive form. But, if it enters the truth table with the value F (False), both will turn into negative sentences. Because, F = ~ T (read negation T), or the opposite of T. So, to negate the sentence P and Q above, the word "no" is added. When paying more attention to the two truth tables above, especially in the Implications table, there is a partial mismatch of tables with the reality of Insyaallah. God doesn’t will We get clue If God doesn’t will, so we get clue F T T This part of the table shows that the statement is true if God does not want, then we get a clue. In fact, if God does not want, we should certainly not get a clue. From this we have the idea that the concept of Insyaallah is not in harmony with the rules of Implication. Insyaallah (God willing) does not only mean if God wills, then causes a consequence. Moreover, when we pay attention to the Biographical truth table, everything seems to fit the concept of Insyaallah (God willing). All consequences will only arise if and only if God wills. On the contrary, there is no consequence whatsoever if and only if God does not want. So, the result of (P ↔ Q) that is, we get the clue if and only if Allah has desired. Conversely, if and only if God does not want, of course we do not get a clue. Himatul, The Moral Message…| 7 Here is another description of lafadz Insyaallah which is special in the Biimplication truth table, as an reinforcement of the concept of Insyaallah (God willing) which does not only mean if-then, but if and only if. 2. QS. Yusuf (12): 99 P= Allah has willed/Insyaallah = B Q=You are safe people = B P (Antecedents) Q (Consequences) P ↔ Q (Bi-implication) God has willed You are safe people If and only if God has willed, you are safe people T T T God doesn’t will You are safe people If and only if God doesn’t will, you are safe people. F T F God has willed You aren’t safe people If and only if God has willed, you aren’t safe people T F F God doesn’t will You aren’t safe people If and only if God doesn’t will, you aren’t safe people F F T The results of (P ↔ Q) that is, you are people who are safe if and only if Allah has willed. Conversely, if and only if God does not want, of course you are not safe people. 3. QS. Al-Kahfi (18): 69 P= God has willed/Insyaallah = T Q= you will fine Moses as a patient= T P (Antecedent) Q (Consequences) P ↔ Q (Bi-implication) God has willed You will find Moses as a patient If and only if God wills, you will find Moses as a patient. T T T God doesn’t will You will find Moses as a patient If and only if God does not want, you will find Moses as a patient. F T F God has willed You will not find Moses as a patient.. If and only if God has desired, you will not find Moses as a patient T F F 8 | AJIS: Academic Journal of Islamic Studies, Vol. 4 No. 1, 2019 P (Antecedent) Q (Consequences) P ↔ Q (Bi-implication) God doesn’t will You will not find Moses as a patient If and only if God does not want, you will not find Moses as a patient. F F T The result of (P ↔ Q), that is, you will find Moses as a patient if and only if Allah wills. Conversely, if and only if God does not want, of course you will not find Moses as a patient. 4. QS. Al-Qashash (28): 27 P=Allah has willed /Insyaallah = T Q= You will find me as a group of pious people. = T P (Antecedent) Q (Consequences) P ↔ Q (Bi-implication) God has willed You will find me as a group of pious people. If and only if Allah has desired, you will find me as a group of pious people. T T T God doesn’t will You will find me as a group of pious people If and only if God does not want, you will find me as a group of pious people. F T F God has willed You will not find me as a group of pious people. If and only if Allah has desired, you will not find me as a group of pious people. T F F God doesn’t will You will not find me as a group of pious people. If and only if God does not want, you will not find me as a group of pious people. F F T The result of (P ↔ Q) that is, you will find me as a group of people who are pious if and only if Allah has desired. Conversely, if and only if God does not want, of course you will not find me as a group of pious people. 5. QS. Ash-Shaffat (37): 102 P= God has willed/Insyaallah = T Q= you will find me as a group of patient people = T P (Antecedent) Q (Consequences) P ↔ Q (Bi-implication) Himatul, The Moral Message…| 9 P (Antecedent) Q (Consequences) P ↔ Q (Bi-implication) God has willed You will find me as a group of people who are patient. If and only if Allah has desired, you will find me as a group of people who are patient. T T T God doesn’t will You will find me as a group of people who are patient. If and only if God does not want, you will find me as a group of people who are patient. F T F God has willed You will not find me as a group of people who are patient. If and only if God has desired, you will not find me as a group of people who are patient. T F F God doesn’t will You will not find me as a group of people who are patient. If and only if God does not want, you will not find me as a group of people who are patient. F F T The result of (P ↔ Q) that is, you will find me as a group of people who are patient if and only if Allah has desired. Conversely, if and only if God does not want, of course you will not find me as a group of people who are patient. 6. QS. Al-Fath (48): 27) P= God has willed/Insyaallah = T Q=Really you will enter the Al-Haram mosque as safe people, who shave their heads, and who cut it = T P (Antecedent) Q (Consequences) P ↔ Q (Bi-implication) God has willed You really will enter the Al- Haram mosque as safe people, who shave their heads, and who cut them off. If and only if God has desired, you will truly enter the Al-Haram Mosque as safe people, who shave their heads, and who cut them off. T T T God doesn’t will You really will enter the Al- Haram mosque as safe people, who shave their heads, and who cut them off. If and only if God does not want, you will truly enter the Al-Haram Mosque as safe people, who shave their heads, and who cut them off. F T F God has willed You really will not enter the Al-Haram mosque as safe people, who shave their If and only if God has desired, you really will not enter the Al-Haram Mosque as safe people, who shave 10 | AJIS: Academic Journal of Islamic Studies, Vol. 4 No. 1, 2019 P (Antecedent) Q (Consequences) P ↔ Q (Bi-implication) heads, and who cut them off. their heads, and who cut them off. T F F God doesn’t will You really will not enter the Al-Haram mosque as safe people, who shave their heads, and who cut them off. If and only if God does not want, you really will not enter the Al- Haram Mosque as safe people, who shave their heads, and who cut them off. F F T The result of (P ↔ Q) that is, you really will enter the Al-Haram Mosque as safe people, who shave the head's hair, and who cut it if and only if Allah has desired. Conversely, if and only if God does not want, of course you really will not enter the Al-Haram Mosque as safe people, who shave their heads, and who cut them off. The above sample table shows the existence of unified integration between the rules of Biimplikasi with the concept of Insyaallah (God willing). A new thing will happen if and only if God wills, and something will never happen if and only if God does not want. The Moral Message to Lafadz Insyaallah with Biimplication Rule The existence of coherent integration between the concept of Insyaallah (God willing) and the rules of Biimplication shows that the function of lafadz God willing is actually to form the consciousness of someone who always relies on God's will. No one can make certainty about what will happen, even to himself. Although the use of lafadz Insyaallah often becomes the best alternative to avoid someone from making promises that may not be fulfilled, but actually it is a trigger for someone to strengthen themselves, so they are able to fulfill certain consequences that have been set by God according to the capacity of His servants. Such moral messages teach us that; All that has happened and what will happen has been scenarios and directed by God the Creator of the universe; Humans do not rule over anything, except by God's will; And humans must be fair (everything) to everything, including when treating themselves. Himatul, The Moral Message…| 11 In accordance with the word of God in Surat Al-Baqarah (2): 287, "Allah does not impose on His servants except in accordance with his abilities." That is, all the antecedents that Allah has set are only applied to His servants who have the capacity to carry each consequently. By being precise, humans will continue to try to strengthen themselves, if God will entrust the antecedent responsibility to him. So, he is able to carry out the consequences better over time. Conclusion The findings of this study, namely, the existence of coherent integration between the concepts of Insyaallah (God willing )and the rules of Biimplication (Mathematical Logic) present a positive moral message. Humans who in fact do not have power over anything are motivated not to despair from the grace of God, if he is able to fulfill certain consequences when God determines His antecedents. In other words, in fact the function of lafadz Insyaallah teaches people to think and act positively, both when they interact with fellow humans and with the Creator. Bibliography Arikunto, Suharsimi. Prosedur Penelitian: Suatu Pendekatan Praktis. Jakarta: Rineka Cipta,2010. Asyafah, Dr. H. Abas. Konsep Tadabur Al-Qur’an. Bandung: CV. Maulana Media Grafika,2014. 12 | AJIS: Academic Journal of Islamic Studies, Vol. 4 No. 1, 2019 Hadi, Sutrisno. Metodologi Research jilid I. Yogyakarta: Yayasan Penerbitan Fakultas Psikologi UGM,1981. Istiqomah, Himatul. “Jejak Terserak ReLegi Agustus 2018.” Buletin Maiyah ReLegi. Malang: Sainskerta,2018. Suriasumantri,Jujun S. Filsafat Ilmu: Sebuah Pengantar Populer. Jakarta: Pustaka Sinar Harapan, 1998. Khathib, Thahir Yusuf. Al-Mu’jam al-Mufashshal fi al-I’rab. Qudus: Dar al Kutub al Ilmiyah,1996. Nainnggolan, Z.S. PandanganCendekiawan Muslim tentang Moral Pancasila, Moral Barat, dan Moral Islam. Jakarta: Kalam Mulia,1997. Magnis-Suseno, Frans. Etika Dasar: Masalah-Masalah Pokok Filsafat Moral. Yogyakarta: Kanisius,1987. Riad, Raafad. Al-Manthiq Ar-Riyaadhiy – Mathematical Logic. Cairo: Al-Maktabah Al- Akadimiyah, 2001. Soesianto, F. dkk. Logika:Proporsional. Yogyakarta: Andi Offset,2003. Tim Kreatif. TafsirQ.com. Javans Lab. https://tafsirq.com. Diakses pada Minggu, 14 Oktober 2018. Yaqut, Mahmud Sulaiman. I’rab al-Qur’an. Universitas Tanta Mesir: Dar al Ma’rifah al Jami’iyah,TT. https://tafsirq.com/