Critical Analysis of ‘ Aql and Brain in the Paradigm of the Qur’an and Neuroscience and Its Contribution to the Development of Islamic Education

The purpose of this study was to analyze the meaning of nāṣiyah in Tafsir Salman from a neuroscience perspective. The development of neuroscience and Islamic education in this modern era is in line with the emergence of new findings, namely research about the meaning ( nāṣiyah ) in the Qur’an which some commentators define as “ the crown ” or in the neuroscience perspective behind the crown, namely the prefrontal cortex. The data of this research are sourced from literature studies through manual and digital searches, focusing on the Nāṣiyah interpretation paradigm in Surah Al-Alaq verses 15-16. The results of the study show that the meaning of nāṣiyah is identical to the meaning (forehead). In Salman's interpretation, what is meant by the crown is the brain, especially the prefrontal cortex. Therefore, nāṣiyah is a neurobiological trace of the brain in the Qur’an . The discovery of the concept of nāṣiyah as the neurobiological basis of the brain in the Qur’an will have broad implications for the development of the potential of ‘ aql (reason) in Islamic education. The essence of Islamic education, one of which is the development of the potential of reason as a manifestation of brain function ( nāṣiyah ) in the Koran.


Introduction
The main problem in this research is that neuroscience has so far been considered a secular science because there is no explicit trace of it in the Qur'an.
Therefore, this science is less developed in Islamic education because it does not have formal legitimacy in sources of Islamic law related to scientific studies, namely the The purpose of this study is to analyze an analysis of "The Concept of Mind and Brain in the Qur'an and Neuroscience: Analysis of the Concept of Nāṣiyah in Tafsir Salman". Looking for data related to the verse and the meaning of nāṣiyah and their influence on the brain and have implications for Islamic education. From this, the researcher developed the results of his research, examples related to the concept of the meaning of nāṣiyah. Conformity with the human fontanel (prefrontal cortex) as a place of thought, to find alternatives in a conflict. Where it affects the emotions, concerning the meaning of nāṣiyah, it is closer to the crown. Which serves as the center of human thought in behaving. 8 Based on this background, it can be analyzed the problem formulation variables that need to be investigated to the sharpness of the research results. To what extent is the crown of a human being very influential in his life?, the relevance of Surah Al-Alaq with the Tafsir Salman approach, does it influence neuroscience? Is it true that neuroscience is a new science? it must be tested and researched with a study. 9 This research is based on the argument that nāṣiyah in Surah Al-Alaq which appeared in the 7th century, along with the revelation of the Qur'an, has a meaning commensurate with the term brain in neuroscience which emerged in the 19th century. 10 This research will dissect and prove several research findings, assisted by using a qualitative method approach in the literature review, and data sources from scientific journals (both national and international) and scientific books. Of course, in this case, it is very useful for researchers, to show the results of their research in discourse from a neuroscience perspective. 11 The research findings will become a new science in the field of the concept of nāṣiyah as the neurobiological basis of the brain in the Qur'an from a neuroscience perspective, will have broad implications for the discourse of reason in Islamic education. 12 The research in this article uses a qualitative approach. The data is generated through the library research method (Library Study). In a library, data is obtained through examining the research literature in the form of articles, books, scientific journals (National and International journals), as well as observing the analysis of scientific works that focus on discussing the concept of Surat Al-Alaq in Tafsir Salman. 13 The formal object in this research is the concept of mind and brain in the Qur'an and neuroscience, while the material object is Tafsir Salman which is enriched by the results of his research with the concept of nāṣiyah. 14 The data collection technique in this research is full sampling. Searching and retrieving data from national journals, international journals, reference books, scientific works (theses, and dissertations). As well as online references from Google Cendikia, the tool used is a documentation instrument, meaning that this research utilizes holistically and universally from primary and secondary data sources. 15 The focus of this research is on the meaning of nāṣiyah in Surah Al-Alaq verses 15-16 from a neuroscience perspective, based on an explicit and perfect basis in the Qur'an with an analysis of the concept of Tafsir Salman which has implications for Islamic education discourse.

Contents Result and Discussion
Based on the literature review (research library) and the applied methodology, the research results are as follows.

The meaning of Nāṣiyah from the perspective of Salman's interpretation
Tafsir Salman is one of the works of scientific interpretation (scientific) of modern Muslim scientists who still exist in Indonesia, who works as a Lecturer at the 12  Etymologically the word nāṣiyah originates from the adjective nasa which means to shave hair, therefore the word nāṣiyah has the meaning of shaving hair. Such as aqiqah activities at the age of seven months of babies which later with the development of knowledge of meaning is defined as a skull cavity, or called prefrontal, namely the limit of hair growth on the face. 18 While Nāṣiyah is the limit of hair growth on the front of the head. 19 Factually, nasiyah is pre-frontal, originally interpreted as the hair on the forehead (front of the brain) of humans. 20 The commentators, mostly interpret from the context of Tafsir or in Arabic text, which refers to sinners. With the development of scientific disciplinary discourse, it is discussed from a neuroscience perspective. This is related to the letter Al-Alaq verses 15-16. Signaling about nāṣiyah is the center of 16  emotional control that humans have on their behavior. To overcome the problems encountered, as well as firmness in making decisions on their goals. So that Nasiyah is related to neuroscience studies. In scientific physiology, it is known as the pre-frontal cortex, which is the place where humans are highlighted in life in the world. 21 According to Soni, he argues that the main basis for the meaning of Nāṣiyah in Surah Al-Alaq verses 15-16, in Tafsir Salman is defined as the crown. The function of the crown is almost the same as the "qalbu", the commentators generally interpret it as the heart. Not a complete unit of body organs, but only a collection of organs in the brain that works together so that humans can apply them in the world. 22 Focus on the fontanel whose function involves various organs of the human body. In Tafsir Salman, it is explained that other people can touch the human head, but cannot hold the rope of death. This means that only Allah SWT knows about human death. 23 Ikhtilaf ulama' interpret nāṣiyah as a book of the head in front (big brain). In detail the explanation, whoever is taken pre-frontal then automatically that person loses consciousness and contracted the disease of forgetfulness. That's why this nāṣiyah. Regarding the creation of Allah SWT. To know the actions of his servant, as long as it is in the context of the truth in His way. 24 Study the nāṣiyah verse (forehead) with awareness and selfintrospection (muhasabah) in life. That every human life is supervised by Allah (muroqobah), for Allah SWT it is very easy to attract the human crown. According to the commentators, the crown of a human being will follow the character that is attached to him. If the character used continues to have positive activities, the crown will automatically be smart and healthy. On the other hand, if the crown is often used in negative thinking, then the crown is automatically abnormal and easy to get sick. 25 The following is a description of nāṣiyah related to the brain: The human brain makes lies so that humans are not healthy spiritually and physically. The behavior of lying, lying is no different from an unhealthy human brain. 27 So far, scientists don't know what part of the human brain is responsible for such despicable behavior. In general, humans know that lying comes from speech, when in fact it is related to their brain. In terms of neuroscience that it is closely related to the crown. 28 After new findings based on the results of this study, that the front part of the human brain, which is located at the crown, is responsible for deceptive behavior and thoughts. 29 That's why this research is considered too late compared to the evidence of Allah's scientific cues in the Qur'an, in Surah Al-Alaq verses 15-16 which is called the crown (nasiyah). As stated in the picture 1 is a picture of the human crown. What has now become a neo-science discourse that has implications for the body, therefore this part of the human organ is the most important part of the brain, for activities in the world. 30

Neuroscience and Nāṣiyah in Interpretation of QS Al-Alaq Verses 15-16
The crown in neuroscience is termed the brain, the big task is Islamic education. 31 According to neuroscience experts (nāṣiyah) is the main part that develops and has a main function in the regulation of the center of consciousness, logic, and longterm memory. Another thing is that nāṣiyah has a function as a controller of motor action and temporal integration of behavior. 32 Neurons are interconnected to form a neural network that composes the prefrontal cortex so that interactions between bodies can run according to their functions. 33 Nāṣiyah covers 30 percent of the total human brain which is still actively developing up to the age of 20 years. This nāṣiyah is the most special part of every working part of the brain because any information that enters the brain must go through the nāṣiyah first. 34 To respond to all organs.
Parallel to the (frontal lobe) found in humans. The brain organ is very important to create ideas because this organ is the most important part contained in the content of the Qur'an. Even in the discussion of Surah Al-Alaq verses 15-16 on the meaning of nāṣiyah, it means that Al-gives a warning to humans to avoid negative influences on their minds. 35 For example, if there is a desire that violates the norms of Allah SWT, it will explicitly be damaged, lose the power of thought. Then there will be a significant loss of direction of consciousness. So that it can lead to excessive depression or the occurrence of forgetfulness. Human reason is mostly identical with the crown, which in the Qur'an is defined as nāṣiyah. 37 In Salman's Tafsir, the crown is not a unitary organ of the human body, namely a certain organ that coordinates with the human brain. 38 Some commentators also say that the rope of death, if there is damage to the (nāṣiyah) it will automatically lose its direction. He lost consciousness of his mind. Death occurs because it is also related to the heart, making the heart not beat in general. Verses meaning nāṣiyah, including verses (kauniyah) verses that show the power of Allah SWT, which can only be understood with naqli arguments. Understanding the power of Allah SWT and the depth of knowledge given to humans has no limits, signaling humans to always improve and compete in His Taqwa. 39 In Surah Al-Alaq 15-16 the word nāṣiyah means the crown as Allah explains in the verse, will uproot human life through the crown. In the word nāṣiyah for those who lie and sin. As in Salman's Tafsir, the explanation of some commentators is described as Abu Jahal. 40 Likened to a human brain containing negative elements, it can be ascertained that it will affect the outlook on life and the way of thinking. a. The crown is the front part of the brain or what is called the prefrontal cortex, which functions as the center of awareness of the human thinking power, both wanting to do evil and wanting to do good. It can be said that the prefrontal cortex functions as a decision-maker in human planning. The prefrontal cortex also plays a role in controlling emotions and increasing human memory in the very long term (towards the future).
b. The most important part of the brain, which functions as an attitude of self-control and the neurobiological nervous system that has implications for the human mind.
c. Damage to the prefrontal cortex will have a very fatal impact on the brain. Such as changes in personality between unstable concentration, difficulty remembering and memorizing, and often forgetting or contracting the senile disease. is the brain's ability to modify nerve cells to adapt to environmental conditions. 48 The neuroplasticity of every human being can be applied in any way desired by way of practice and experience. Just like people who want to be smart, of course, there is a hard effort to learn to the fullest so that what they want is achieved. 49 If this is continuously done, it will become a good character and behavior, an appropriate experience and accepted by the surrounding environment. 50 With practice and life experience, one can change the character structure of the human brain in neuroscience, known as the neuroplasticity of nerve cells. 51 According to Iip Farliha, the function of the nervous system is to monitor, integrate and respond to all information around the human organs. In the process of integrating information, there is a sensory interpretation in humans. 52 In this case, it is closely related to the direction and decisions to be taken, such as skepticism (hesitating). 53 Anatomically, the nervous system consists of the central nervous system and the peripheral (peripheral) system. 54 The central nervous system consists of the brain and spinal cord. While the peripheral nerves have two main tasks, as sensory nerves, namely carrying impulses to the central nervous system. 55 While the second is a motor nerve that carries impulses from the central nervous system to the human senses. The fontanel is also defined as the prefrontal cortex, this is the most important part of the brain. 56 It is fed by neurotransmitters, which are the communication center between nerve cells with one another. 57 Positron Emission Tomography (PET) is a very sophisticated tool, one of the benefits of which can be used to observe the functions of the human brain, including the brain is growing well 58 . The nature of its neuroplasticity is that the connection of nerve cells can be interpreted as synapses. It is very susceptible to various changes affecting the basis of the human brain at the cellular or molecular level. 59 This is closely related to the morals that have an impact on humans. Moral training and character discipline guidance from an early age is very essential at the level of education and social institutions. 60 Habits that are not good in brain character such as consuming alcohol, brawls, juvenile delinquency are rampant, rampant pornographic videos, and free sex are immoral acts. 61 The impact will quickly respond to the formation of a new circuit. 62 If this continues to be done repeatedly, it will soon form a permanent brain structure or character that is difficult to change. 63 Likewise, good habituation habits must of course be instilled as early as possible so that the brain will change and adapt to good behavior. 64 According to Soni et al, in Tafsir

Taqaddumi
Journal of Quran and Hadith Studies Vol. 3, no. 1 (2023), pp. 14-47, doi: 10.12928/taqaddumi.v3i1.8208 sense, if humans experience damage to the human left brain, it causes prolonged stress and sadness (pseudo depression). 66 Meanwhile, if it occurs in the right brain will result in mental and mental disorders. This results in mental illness. (pseudopsychopath). 67 For example, in deviant sexual behavior, the prefrontal cortex will have problems. This means that humans are weak in biological relationships. Because it produces abnormal sexual behavior that is generated in his brain. 68 Nāṣiyah whose main function is the same as the brain is an organ of the human body which is located at the top of the human body. 69 inside the human head. In this case, it indicates how noble humans are compared to other Allah's creatures because the placement of the brain is not near the organs of disposal. Unlike animals, they are close to their excretory organs. 70 The meaning of Nāṣiyah is also many who say reason, in the form of derivation in terms of the Morphology of Language in the Qur'an, it is counted 49 times. 71 The Qur'an explains that intelligent people are those who use the functions of their thoughts and feelings well. 72 According to Quraish Shihab, to direct something that protects or prohibits committing sins and mistakes, one must use the word of his mind, in this case, it can be understood that every doing something must be based on reason and put common sense. 73

Mufassir's Perspective Nāṣiyah
Some interpretations show that nāṣiyah, better known as the crown, is a part of the main brain organ, which is located in the forebrain. According to biologists, the forebrain, which is often called the frontal lobe, is part of the central nervous system in the human brain. 74 The verse controls the central nervous system of the brain which functions as conveying information implicitly. 75 Information that requires further analysis to respond. 76 Verses 15-16 in Surah Al-Alaq are asbabun nuzul and its interpretation leads to warnings to humans, about the picture of people who believe and the picture of people who violate Allah's provisions. The following is a description of the explanation of the cerebrum (cerebrum) and the crown (frontal lobe): The parts of the brain that function has different tasks, the brain carries out all the functions that it is aware of. 78 The brain will be responsible according to the stimulus to the experience made by humans based on their way of thinking. 79 As well as the ability to apply in various mental processes, such as memory in memory, emotional feelings, intelligence, communication, and behavior or personality. Including the cerebrum, the largest and most advanced part of the human brain. 80 The big brain has the function of regulating all human activities, including intelligence (intelligence), memory (memory), awareness, and decisions. 81 The cerebrum consists of the occipital lobe, which is responsible for vision, the temporal lobe, which is the center of hearing, and the frontal lobe, which functions as the center of personality awareness and communication center. 82 Based on the facts of research on the Frontal Lube, it is explained that the control function of the brain organs is in that section. In this case, every word and deed can indeed be reviewed by the frontal lobe of the brain. 83 There is a similarity of scientific information that results in research that relates the facts of the study of the Qur'an with scientific facts about the Frontal Lobe. 84 Where nāṣiyah evidence is essential to research on Islamic education discourse, which is sourced from the Qur'an. 85 Information from the Qur'an relating to the crown is an explanation of nerve cells in human organs. 86 As the function and use of the explanation arguments above have been alluded to. This means that the function of human nerve cells contained in the Qur'an shows that the crown is a scientific discipline that has implications for Islamic education discourse. 87 The word nasfa 'means holding, while nāṣiyah means the head. 88 In taking a good or bad attitude, the crown will always follow. Referring to the Surah Al-Alaq Verses 15-16, the meaning of nāṣiyah is "a lying crown of disobedience" in the perspective of

Taqaddumi
Journal of Quran and Hadith Studies Vol. 3, no. 1 (2023), pp. 14-47, doi: 10.12928/taqaddumi.v3i1.8208 Arabic syntax is defined as Mudhaf and Mudhaf Ilaih, namely the nature of. 89 The crown is very close to human nature and character. 90 According to Prof. Keith L Moore, in the miracle of the study of the Qur'an, information about knowledge about the brain has been explained and traces of its research exist throughout history. 91 It is not found in medical books except in the Qur'an. What existed during the treatment of the Prophet Muhammad, in the discovery of the function of the Frontal Lobe which is closely related to the human brain. 92 In the discovery of the frontal lobe research in 1842, which occurred in Stik, one of the architects of development in America was stabbed in the head. Which affects the function of the nervous system, experiencing instability in activities. 93 It can be understood that neuroscience has been present in the civilization of science, along with the decline of the knowledge of the Qur'an. 94 As explained by the mufassir, in the results of research on the frontal lobe, in the 7th century many Muslim scholars researched the brain and reason in the discourse of Islamic education. 95 The condition of the brain of a believer is described as identical with prayer, the person who prays is certain that his brain will be healthy and calm. Talking about prayer that cannot be separated from Fiqh terms. Worship movements in prayer are one part of the prayer requirements, namely examples of prostration movements. 96 If it is associated with the letter Al-Alaq verse 19 which reads (wasjud waqtarib), then the word nāṣiyah indicates the location of human consciousness. So that you don't sin and lie in your life. 97 Always prostrate to the creator, approach yourself through prayer, one of which is to make the brain healthier and better. 98 According to doctors, the state of the brain in the prostration position in prayer is described as stimulating the muscles to develop well. 99 One of them is useful for pregnant women to prevent breach conditions in babies, in childbirth. And it is also beneficial for restoring and maintaining the abdominal organs in place. 100 When prostrating, the believer is in a position of total surrender that there is no power but to expect the pleasure of His Lord. In theory, the perspective of Islam is to humble oneself to Allah SWT. Related to medical health causes blood vessels in the brain to receive a lot of oxygen content because the heart is above the head which allows blood to flow optimally into the brain. 101

Implications of Optimizing the Potential of Nāṣiyah in Islamic Education
Education has a very broad term, which includes all the guidance and direction that makes a person a better direction. 102 In general, linguists have different opinions about the definition of education. 103 Education is understood as educating or guiding deliberately with awareness by an educator towards students both physically and spiritually even to the formation of good morals. 104 Leading to the discourse of Islamic education must be developed with good behavior so that others can imitate it. Therefore, Islamic education becomes the center of other scientific discourses, because it contains the substance of the relationship in the world and the hereafter. 105 How to get the goods, and how to do good in daily life activities. In the perspective of Islamic education, goodness is carrying out everything that is commanded by Allah SWT and staying away from everything that is prohibited by Him. 106 According to Suyadi, in the difference between the crown and the heart in the discourse of Islamic education, until now there has not been a theoretical and empirical study, one of the approaches used is the discipline of neuroscience. 107 For example, students who can work on exact questions are not necessarily able to work on social knowledge questions. 108 On the other hand, children who can and have high grades in mathematics are not necessarily capable and masters in the world of music. 109 Suyadi also gave examples of explanations in Islamic education, forbidding children to over-praise their minds. 110 In Islam, the most important thing is the honor of the heart (akhlakul karimah). 111 Islamic education is more advocating with a heart approach in true character so that children or students can reflect in real life in the surrounding environment. 112 It can be explained based on the description above, meaning that the crown is very necessary to be used as the main basis in the framework of thinking because it is in harmony with a conscience. 113 Thoughts and feelings will produce character and self-control, as did the Prophet Muhammad. To perfect human morality. 114 In human life, of course, character education guidance has been created. One of the functions of Islamic education is to lead to religious norms. 115 Located in the strength of his mind, always stepping and making decisions according to the orders of his mind, Islamic education aims to educate positive human minds, namely promoting a healthy rational mind, prioritizing good ethical norms over lust. 116 In this case, it is very implicated to be able to control oneself and to be consistent in walking on the straight path, because if a person is controlled by his lust, then the light of honesty and truth is blocked as a blessing from His Lord. 117 To actualize common sense in influencing the meaning of nāṣiyah, a good process is needed with Islamic guidance and education. 118 Because Islamic education is more focused on providing the concept of reason education so that a perfect human being is kaffah which has implications for his life, namely the faithful servant. 119 According to As-Syaibani, it is stated that human nature is influenced by three elements including physical, reason, and spiritual, which are the most important elements for human life in the world, in achieving awareness of a healthy mind. 120 As-Syaibani mentioned in detail Islamic education cannot be separated from the development of physical education. 121 This means that the physical potential that exists in humans is not useful if the development of the mind does not function. 122 As well as the balance of the three elements between the body, mind, and spirit, namely the body is healthy and strong, the mind is healthy and intelligent, and the heart is always attached to Allah with full of faith. 123 As realized in the Qur'an Surah Al-Alaq verses 15-16 the meaning of nāṣiyah is closely related to good character and pure honesty. Implications for Islamic education, very influential on learning Islamic religious education. 124  The content of the hadith is: Abu Bakr said if they refused to pay zakat fitrah to me a rope (iqalan) which they previously paid to the Messenger of Allah, I will fight them. 129 In this case, the word 'iqal which means ties of thread or rope, is also corroborated by the hadith of the Prophet 'Adi Ibn Hatim, where he said: "When the verse was revealed (Surat Al-Baqarah: 187), this explanation is easy to understand, meaning that the mind is bound. on the concept of direction in Islamic education. Indeed, Allah SWT is perfect in creating His creatures with the best of Him. 130 The meaning of nāṣiyah in the concept of Islamic education develops the basic characteristics (fitrah) of a child who from the beginning of his creation was born so that he grows and develops properly. 131 Improvement and good thinking as well as the encouragement of regular practice to think right, and be able to maintain, condition from various influences so that they can make the right and right decisions. 132 The development of reason in the concept of Tafsir mentioned additional development, many and high possessed by humans, development in humans is a natural and continuous process that is given by Allah to all living things. 133 Parents and educators must have a positive impact on children, and that students are more concerned than farmers about their crops and that plants are affected by where they grow. 134 Even children or students are greatly influenced by the environment and guidance from their educators, 135 as well as the habits of the family and the surrounding environment. 136 Humans who can minimize good relationships between brain synchronization, attitudes, and behavior are classified as good people. 137 In all his actions, he will be able to exercise self-control through the function of the crown of which part of his job is to control himself from emotions, as well as decision-makers related to his interests in the world. 138 Islamic education will be able to anticipate the crown in every step that is prohibited by Allah SWT (a disgraceful act). 139 The role of Islamic education in the setting of educational institutions or social institutions is very important, especially for students and children. 140 Islamic education also teaches values that can be applied in human life so that these values can have a good influence, and can also keep away from disgraceful actions. 141

Conclusion
Based on the results of research and discussion, it turns out that neuroscience in the 19th century was a very broad science and was already present in Islamic civilization along with the revelation of the Qur'an in the 7th century. In the decade of the Prophet Muhammad, it was very clear related to the discourse of Tafsir research, one of which identified from the context of the Qur'an Surah Al-Alaq verses 15-16 regarding the meaning of nāṣiyah. In this study, the focus is on the discourse of the study of the context of meaning (nāṣiyah), in the Tafsir Salman approach which is interpreted by the mufassir as (the crown). It has broad implications for the discussion of the crown, which greatly affects his brain. As a basis for thinking of the potential it has. Significantly the brain becomes healthy and runs as it should. There is also an influence on his mind, which will have an impact on his life. The concept of nāṣiyah as the neurobiological basis of the brain in the Qur'an will have implications for increasing reasons in the perspective of Islamic education. This is a new finding that needs to be developed in the disciplines of neuroscience and Islamic education.
As humans, we cannot escape from forgetting and making mistakes, because Allah SWT created humans in a weak state. Including this research, there are still many shortcomings. In connection with that, it is hoped that academics and scientists will develop in this research related to the research findings above. The influence of the