THE METHOD OF AL-TAFSĪR AL-MAUḌŪ’Ī LI SŪRAH WĀḤIDAH IN NAḤWA TAFSĪR MAUḌŪ’Ī LI SUWAR AL-QUR’ĀN AL-KARĪM AND ‘ĪJĀZ AL- BAYĀN FĪ SUWAR AL-QUR’ĀN (A Comparative Study between Muḥammad Al-Ghazālī and Muḥammad ‘Alī al-Ṣābūnī) UNDERGRADUATE THESIS Submitted to the Faculty of Ushuluddin in Partial Fulfillment of the Requirements for the Degree of Islamic Theology By AGUS HARIYANTO (064211038) USHULUDDIN FACULTY STATE INSTITUTE OF ISLAMIC STUDIES (IAIN) WALISONGO SEMARANG 2010 ii
Transcript
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THE METHOD OF AL-TAFSĪR AL-MAUḌŪ’Ī LI SŪRAH WĀḤIDAH IN
NAḤWA TAFSĪR MAUḌŪ’Ī LI SUWAR AL-QUR’ĀN AL-KARĪM AND ‘ĪJĀZ AL-
BAYĀN FĪ SUWAR AL-QUR’ĀN
(A Comparative Study between Muḥammad Al-Ghazālī and Muḥammad ‘Alī al-Ṣābūnī)
UNDERGRADUATE THESIS
Submitted to the Faculty of Ushuluddin in Partial Fulfillment of the Requirements for
the Degree of Islamic Theology
By
AGUS HARIYANTO
(064211038)
USHULUDDIN FACULTY STATE INSTITUTE OF ISLAMIC STUDIES (IAIN) WALISONGO
SEMARANG 2010
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A THESIS STATEMENT
I certify that this thesis is definitely my own work. I am completely responsible for
content of this thesis. Other writer’s opinions or findings included in the thesis are
quoted or cited in accordance with ethical standards.
Semarang, December 7, 2010
The writer,
Agus Hariyanto
NIM 064211038
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MOTTO
“Inna ma’a al-‘usri yusrā”
----- Q.S al-Inshirāh (94): 6 -----
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DEDICATION
Alḥamdulillāhirabbil‘ālamīn
All the praises and thanks be to Allah, the Lord of the world.
I dedicate this thesis to:
My beloved grandmother Mbah Siti, for your struggle and praying.
My parents, Slamet and Masri’ah, my love and respect are always for you.
My Brothers.
All of my lecturers and teachers.
All of my friends, especially for 2nd generation of FUPK.
May God bless you.
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PREFACE
بســـــم هللا الرحمن الرحـــــیم
First of all, praise and thanks due to Almighty Allah SWT. Blessing and peace
also be upon the Prophet Muḥammad, the Messenger of Allah.
This thesis entitled: “The Method Of al-Tafsīr al-Mauḍū’ī li Sūrah Wahidah In
Naḥwa Tafsīr Mauḍū’ī Li Suwar al-Qur’ān al-Karīm And ‘Ījāz al-Bayān fī Suwar al-
Qur’ān (A Comparative Study Between Muḥammad Al-Ghazālī And Muḥammad ‘Alī
Al-Ṣābūnī)” is submitted to the Faculty of Ushuluddin as partial fulfillment of the
requirements for the degree of Islamic Theology in Tafsir Hadits Department,
Ushuluddin Faculty,
I would like to express my very deepest gratitude to DR. Zuhad, MA and Mr.
Mohammad Masrur, M, Ag, for jointly supervising the writing of this work. Their
advice and encouragement are valuable for accomplishing this final task.
I would like to thank to Prof. DR. H. Abdul Djamil, MA, Rector of State
Institute of Islamic Studies (IAIN) Walisongo Semarang. My sincere thanks go to DR.
Nasihun Amin, M.Ag, as the dean of Faculty of Ushuluddin, and also to all of my
lecturers, especially; DR. H. Abdul Muhayya, DR. Hasan Asy’ari ‘Ulama’i, M.Ag.,
Sukendar, MA., and Zainul Adzfar, M.Ag., thereby I have an ability to compose this
thesis.
A special note of thanks must be addressed to my parents, Slamet and Masri’ah,
also my grandmother mbah Siti, who always encourage and pray for me, you are my
inspiration. Finally, I would like to extend my deep appreciation to my entire friend, the
community of Rumah Digital, Pesanggerahan Kalamende, IDEA, HMI Kom. Iqbal and
a big family of FUPK, especially the second generation, this work would not finish
without your helpful assistance.
Semarang, December 10, 2010.
The writer,
Agus Hariyanto
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ENGLISH TRANSLITERATION SYSTEM*
1. Consonant Arabic Latin arabic Latin
ẓ ض a ء ṭ ط b ب ḍ ظ t ت ‘ ع th ث G غ J ج F ف ḥ ح Q ق kh خ K ك d د L ل dz ذ M م r ر N ن z ز W و s س H ه sh ش Y ي ṣ ص2. Vowel
short long َ◌ a ا Ā ُ◌ i و Ī ِ◌ u ي Ū 3. Double and Diphthong
Double Diphthong iyy (final يّ
form i) au or أَوْ
aw uww (final وّ
form u) ai or أيْ
ay All al ta'rīf (ال تعریف) are written with “al-” except if related with the word dīn or al-asmā’ al-ḥusnā. For example, shihābuddīn, uṣūluddīn, abdullāh, etc. * Quoted from Pedoman Penulisan Skripsi, Fakultas Ushuluddin IAIN Walisongo, Semarang, 2007, p 120-121.
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ABSTRACT
Author : Agus Hariyanto Title : The Method of Al-Tafsīr al-Mauḍū’ī li Sūrah Wāḥidah in Naḥwa
Tafsīr Mauḍū’ī li Suwar al-Qur’ān al-Karīm and ‘Ījāz al-Bayān fī Suwar al-Qur’ān (A Comparative Study between Muḥammad Al-Ghazālī and Muḥammad ‘Alī al-Ṣābūnī)
Institute : State Institute of Islamic Studies (IAIN) Walisongo Semarang Faculty : Ushuluddin Department : Tafsir Hadits (TH)
This thesis explores the thought of two Islamic Scholars, Muḥammad Al-Ghazālī
And Muḥammad ‘Alī al-Ṣābūnī, on their method of Al-Tafsīr al-Mauḍū’ī li Sūrah
Wāḥidah in their book, Naḥwa Tafsīr Mauḍū’ī li Suwar al-Qur’ān al-Karīm and ‘Ījāz
al-Bayān fī Suwar al-Qur’ān.
There are some similarities from these books. First, they did not explain the
Qur’ān word by word or verse by verse, but sūra by sūra. They describe the main theme
of every sūra. This method called by al-tafsīr al-mauḍū’ī li sūrah Wāḥidah, as a
prototype of tafsīr mauḍū’ī today. Second, both of them apply the idea of sūra as unity
or al-waḥdah al-mauḍū’iyyah. This concept sees every sūra has a main purpose.
Although, there are many themes talked in sūra but all of it include into one purpose.
Third, these books written in a brief explanation.
Beside the similarities there are differences of these books, such as in determining
the main theme or purpose of sūra. In al-Nisā’ for example, al-Ghazālī said that this
sūra discussed about the society and its problem. Meanwhile, al-Ṣābūnī said that the
main theme is about the women’s problems in life and its law.
Based on the different result above this thesis focused on how al-Ghazali and al-
Ṣābūnī used and apply the method of mauḍū’ī li sūrah wāḥidah in their books, what is
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the similarity and the difference between their books. In addition, up till now the
research about the method of mauḍū’ī li sūrah wāhidah and al-waḥdah al-mauḍū’iyyah
idea is still limited, especially in Indonesia.
By comparing their book, the result of this research are both of them used
mauḍū’ī li sūrah method; they try to introduce the purpose of sūra to the reader in brief
explanation. They apply the idea of al-waḥdah al-mauḍū’iyyah, which each sūra has
one main purpose. But the differences are in determining of the main purpose of sūra.
To get the main purpose, al-Ghazālī prefers to give precedence to the correlation
between the maqāṭiq (part of sūra) and the phase of revelation (makkī and madanī).
Meanwhile, al-Ṣābūnī gave precedence to the name of sūra and phase of revelation.
That is why they are different in determining of main purpose of sūra. This is
reasonable, because the determination of the main purpose is a matter of ijtihādī, based
on the method used by interpreters.
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TABLE OF CONTENTS
Page of title i
Advisor approval ii
Ratification iii
A thesis statement iv
Motto v
Dedication vi
Preface vii
Transliteration viii
Abstract ix
Table of contents xi
CHAPTER I : INTRODUCTION
A. Background ……………………………………………. 1
B. Formulation of Problem ……………………………….. 6
C. The Significant of Research …………………………… 6
D. Prior Research …………………………………………. 6
E. Research Method ……………………………………… 8
F. Structure of Writing …………………………………… 11
CHAPTER II : AL-TAFSĪR AL-MAUḌŪ’Ī LI SŪRAH WĀḤIDAH
A. Definition of Tafsīr Mauḍū’ī ………………………………… 13
B. History of Tafsīr Mauḍū’ī …..………………………………. 16
C. The Kinds Of Tafsīr Mauḍū’ī
C.1. Al-laun Awwal ….…………………………………… 25
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C.2. Al-laun al-Thāni …………………………………… 27
C.3. Al-laun al-Thālith (Mauḍū’ī li Sūrah Wāḥidah).
………………………………………………………… 30
D. The method (al-manhāj) of Mauḍū’ī li Sūrah Wāḥidah
…………………………………………………………... 32
E. Mauđū’ī li Sūrah Wāḥidah and al-Waḥdah
al-Mauḍū’iyyah ……………………………………………… 35
CHAPTER III : MUḤAMMAD AL-GHAZĀLĪ, MUḤAMMAD ‘ALĪ AL-
ŞĀBŪNĪ AND THEIR BOOK
A. Muḥammad al-Ghazālī and his book ……………………….. 45
A.1. The Biography of Muḥammad Al-Ghazālī.
- His Career …….……………………………………… 47
- His Activity …….…………………………………….. 49
- His Work …….………………………………………. 52
- His attention to Tafsīr and Hadith field. ……………... 54
A.2. The book of Naḥwa Tafsīr Mauḍū’ī ……..…………… 56
A.3. The Example of Interpretation …….…………………… 60
B. Muḥammad ‘Alī al-Ṣābūnī and his book
B.1. The Biography of Muḥammad ‘Alī al-Ṣābūnī ………… 69
- His Career ..…..……………………………………… 71
- His Activity ………………………………………….. 71
- His Work …………………………………………….. 72
- His attention in Tafsīr and Ḥadīth field. …..………… 73
B.2. The book of ‘Ījāz Al-Bayān …..……………………….. 76
B.3. The Example of Interpretation …….…………………… 77
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CHAPTER IV: THE METHOD OF AL-TAFSĪR AL-MAUḌŪ’Ī LI SŪRAH
WĀḤIDAH IN NAḤWA TAFSĪR MAUḌŪ’Ī LI SUWAR AL-
QUR’ĀN AL-KARĪM AND ‘ĪJĀZ AL-BAYĀN FI SUWAR AL-
QUR’ĀN
A. The Method of Mauḍū’ī li sūrah wāḥidah of Muḥammad Al-
Ghazālī and Muḥammad ‘Alī al-Ṣābūnī…………..…………… 85
B. The similarities and the differences ….…………………… 97
C. The concept of al-waḥdah al-mauḍū’iyyah in their method of al-
tafsīr al-mauḍū’ī li sūrah wāḥidah ……………… 99
CHAPTER V : CLOSING
A. The Conclusion ….………………………………………… 107
B. The Suggestion ….………………………………………… 108
REFERENCES………………………………………………………………... …. .111
CURRICULUM VITAE…………..………………………………………………115
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CHAPTER I
INTRODUCTION
A. Background
The Qur’ān is the holy book that has been sent down to the Prophet
Muḥammad as the guidance for human being to live in this world. As the
guidance, Qur’ān should be understood well in order to be applied
perfectly.
Therefore, according to Abdul Hayy al-Farmāwī, the study on the
Qur’ān and its interpretation is absolutely needed. This study is very
important to know the true aim of Allah in the Qur’ān, including the
command and prohibition for human being. It is also important to know the
guidance of Allah in the term of aqīdah (faith), ibādah (worship) and
akhlāq (moral) in order to get the happiness in this world and hereafter. 1
Al-Farmāwī sees that in the earlier age, many Qur’ānic exegeses
with their various methods did not support to achieve the goal of the
Qur’ān easily. Even, some interpreters fulfilled their book with many
aspect of their preference. Such as, kalām, balāghah, fiqh, language and
other tendencies, but leaving the most important thing that must be
uncovered from the Qur’ān namely the guidance.
Al-Farmāwī hopes that the appearing of exegesis explaining the
Qur’ān with thematic approach which tries to uncover all of ḥukm (rule)
and regulation in the Qur’ān that have direct correlation with human life
problems. He said, thematic approach is very needed to explain many
regulations in the Qur’ān. With this approach he hopes the guidance in the
Qur’ān for human life can be reached clearly by all people. So, the people
1Abdul Hayy Al-Farmāwī, Al-Bidāyah fī at-Tafsīr al-Mauḍū’ī (Cairo: Second
edition, 1977) Page 2-3. 2
know that Qur’ān is a perfect guidance and a problem solving for them.
And also, the Qur’ān can be exactly related with politics, social and human
behaviour. They also can know that the Qur’ān has an assertive rule and
clear guidance about individual and society behaviour.2
Now, many significant changes in the interpretation of the Qur’ān
have already appeared. The thematic approach becomes a new favorite
method because it works effectively in producing the solution of human
problem, like what al-Farmāwī hopes.
In learning tafsīr mauḍū’ī approach, there are two exegesis which are
different from other books. They are Naḥwa Tafsīr Mauḍū’ī Lī Suwar al-
Qur’ān al-Karīm by Muḥammad al-Ghazālī and ‘Ījāz al-Bayān fī Suwar al-
Qur’ān by Muḥammad ‘Alī al-Ṣābūnī. Both of them have some
similarities, they are:
First, both of them use al-tafsīr al-mauḍū’ī li sūrah wāḥidah
approach. They did not explain Qur’ān word by word or verses by verses
any more, but sūra by sūra with describing the main theme of sūra. These
tafsīr also arranged with standart musḥāf composition.3
Al-tafsīr al-mauḍū’ī li sūrah wāḥidah is a prototype of tafsīr mauḍū’ī
(thematic) that exists today. According to al-Ghazālī, the first interpreter
who use this approach is Muḥammad Abdullāh Darrāz in al-Nabā’ al-
Aẓīm.4 Al-Farmāwī, in his al-Bidāyah defined al-tafsīr al-mauḍū’ī li sūrah
wāḥidah as a commentary about one sūra in Qur’ān with describing its
purposes; the main and the particular theme of sūra, then describing the
correlation among various themes. So, this sūra with all different themes
2Ibid. 3There is also scholar who uses this method but only explains one sura. As like
Abdullāh Darrāz work, al-Nabā’ al- Aẓīm. In the end of this Quranic science book he interprets one sura, al-Baqarah with mauḍū’ī li sūrah wāḥidah approach. Muḥammad Abdullāh Darrāẓ, Al-Nabā’ al-aẓīm, naẓarāt jadīdah fi al-Qur’ān (Kuwait: Dar al-Qalam, Third Edition 1988). P 163-211.
4 See this explanation in the preface of Ghazālī’s book; Naḥwa Tafsīr. See also in the division of mauḍū’ī in Musṭafā Muslim, Mabāḥith Fi at-Tafsīr al-Mauḍū’ī (Beirut: First Edition, 1989) P 28-29.
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appears as a unity.5
Second, in their tafsir, al-Ghazālī and Al-Ṣābūnī also apply the unity
of sūra idea or usually called by al-waḥdah al-mauḍū’iyyah. This idea sees
that every sūra is one bunch or union. Although, there are many themes or
purposes in one sūra but all include and come together into central theme,
namely miḥwār al-sūrah.6
The idea of sūra as a unity is not something new. Quraish Shihāb
supposed that the first scholar who intro miḥwār duced this idea was
Fakhruddīn al-Rāzī. According to al-Rāzī every sūra has main purpose and
theme. Then, Abu Ishāq al-Shāṭibī, Umar al-Biqā’i and Muḥammad
Abdullāh Darrāz. Al-Shāṭibī said that “In one sūra, although there are
many different themes actually it was compiled in one main theme.”7
According to M. Quraish Shihāb, one of scholar who gives special
attention in this study and considers it an important thing is Darrāz. He
said, “According to Darrāz, every certain sūra in the Qur’ān is one union
that cannot be separated. Although there are many parts and themes in one
sūra and this sūra was sent down in different time or place, all of it are in
5Abdul Hayy al-Farmāwī, op.cit, P 51. See also M. Quraish Shihāb, Membumikan
al-Quran; Fungsi Dan Peran Wahyu Dalam Kehidupan Masyarakat. (Bandung: Mizan. Twelfth edition, 1996) P 74. And also Musṭafā Muslim, op.cit. P 27-28.
6Rif’at Fauzi Abdul Muṭṭalib, Al-Waḥdah al-Mauḍū’īyah li al-Suwar al-Qur’āniyyah (Beirut: Dār as-Salām. First edition, 1986) P 27. See also Musṭafā Muslim put the explanation of miḥwār under al-tafsīr al-mauḍū’ī li al-Sūrah al-wāhidah. Musṭafā Muslim, Op.cit, P 40-46.
7According to Quraish Shihāb, the principal of the union of verses and the main theme of Sūra now is become point of view in majority of modern tafsīr. Such as, Muḥammad Maḥmūd Shaltūt, Sayyid Quṭb, Muḥammad Al-Madānī, Muḥammad Hijāzī, Ahmad Badawi, Muḥammad Ali Al-Ṣābūni, Sayyid Ṭanṭawi, Mutawallī Al-Sha’rāwī etc. See M. Quraish Shihāb, Tafsīr al-Misbāh; Pesan, Kesan Dan Keserasian Al-Qur’ān (Tangerang: Penerbit Lentera Hati, Eleventh Edition, 2007) Vol. 1 P xxiii-xxviii. Compare with Mustansir Mir. The Sūra As A Unity. In the “Approaches to the Qur’ān” Hawting G.R and Abdul Kadir A. Shareef (ed.) (London and new York: Routledge. 1993) P 211. See also M. Quraish Shihāb, Membumikan al-Quran, Op.cit, P 76, 111-114.
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one”8 We can find the application of idea above in tafsīr that use al-tafsīr
al-mauḍū’ī li sūrah wāhidah approach,9 such as, al-Ghazālī’s and al-
Ṣābūnī’s book that will be studied in this research.
Third, both of these books are especially composed for describing
miḥwār10 (central theme) and main theme in every sūra. In the preface,
they write that their book is produced to help Qur’ān reader to understand
the message and goal of sūra. Then they made a small and brief exegesis
book.11
Understanding the main purpose and theme in every sūra in Qur’ān
is very important. According to M. Quraish Shihab, at least, there are three
reasons in knowing this part. First, knowing the themes of a sūra bring us
to know the main goal of Allah in every sūra because all of verses revolve
around those theme. So, we can reach the main purpose of sūra is easier.
Second, knowing the main themes of sūra can reduce the fault in
understanding certain sūra. For example, there are many Muslims that
recited certain sūra, such as Yāsīn, al-Wāqi’ah, al-Raḥmān. Some of them
may be got the difficulties in understanding the meaning or purposes of
8 This view cited by Quraish Shihab from two book of Darrāz; Al-Nabā’ Al-Aẓīm
and Al-Madkhāl Ila Al-Qur’ān Al-Karīm. M.Quraish Shihāb, Tafsīr al-Misbāh, Op.cit, P xxvii.
9 This term take from Musṭafā Muslim book, Mabāḥith Fī Tafsīr Al-Mauḍū’ī and also used by al-Ghazālī in his book Book; Nahwa Tafsīr, page 5.
10Miḥwār, in the al-Munawwir dictionary means al-markāz (central), al-wasaṭ (center), al-quṭbu and al-madār (axis, pivot). Al-Munjīd dictionary define miḥwār as al-qit’ah allatī tadūru alaihā al-shai’ (the point that is revolved by somethings). Musṭafā Muslim identifies miḥwār as al-Mauḍū’ Al-Asāsi (The basic theme). Sayyid Quṭb also use word miḥwār in his tafsīr, Fi Ẓilāl Al-Qur’ān. In Quṭb think, every sūra revolves around this a principal idea (miḥwār) and is to be understood with reference to it. Ṭabaṭaba’i, in his tafsīr (Al-Mizān Fī Tafsīr Al-Quran) also tries to identify the central idea of a given Sūra, he calling it gharād (mean objective, purpose, intent). See Ahmad Warson Munawwir, Kamus al-Munawwir Arab-Indonesia (Sūrabaya: Pustaka Progresif, Second edition, 2002) P 307. See also; Al-Munjīd Fi Al-Lughah Wa Al-A’lam (Beirut; Dar as-Syiraq, twenty eighth edition, 1986) p 161; Mustansir Mir, Op.Cit, P211-215, 222; also Musṭafā Muslim, Op.cit.P 29.
11Rif’at Fauzi Abdul Muṭṭalib, Op.cit. Page: 33. See also Muḥammad al-Ghazālī. Naḥwa Tafsīr Mauḍū’I, op.cit, p 5.
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Sūra, even got fault to understand the purpose and the content of Sūrah.
Moreover, if they read some books about the advantage of sūra
based on ḥadīth mauḍū’ (false). Such as, reciting sūra al-wāqi’ah can
invite the livelihood (al-rizq). Knowing the main themes or purpose of sūra
help to straighten the fault and create true understanding.
Third, some people still doubt in systematical writing and placement
of some verses or sūras in Qur’ān. They perhaps did not know that
systematical writing and placement in Qur’ān is a something unique and
contained many element of education. Describing the main themes and
showing how match the relation among verses and the main themes help to
reduce the doubt among in Qur’ānic system of writing and placement. 12
Even, some scholars consider it as the part of ‘I’jāz al-Qur’ān.13
Although, there are similarities in their book but there are also
differences. Such as, in determining the main theme or message of sūra. In
sūra al-Nisā’, al-Ghazālī said that this sūra talked about the society and
their problem. While, al-Ṣābūnī said that the main talk is about the women
and their problem of life and law.
The other different can be seen in their approach and preference.
Although both of them try to uncover the main goal of sūra but al-Ghazālī
always drove and related his explanation about the theme and purpose of
sūra with newest problem such as; the relation among the religion, social
justice, gender, economy, polygamy etc.14 While, al-Ṣābūnī give more
explanation about ḥukm (rule, law) that include in one sūra.
Based on background above, the researcher attracted to research the
method of al-tafsīr al-mauḍū’ī li sūrah wāḥidah used by al-Ghazālī and al-
Ṣābūnī in their book. This research is also important because the study
12See the explanation of Quraish Shihāb in the important of knowing the main
purpose and theme in his book. Quraish Shihāb, Tafsīr al-Misbāh, Op.cit, Page x. 13 Rif’at Fauzi Abdul Muṭṭalib, Op.cit. P 5. 14Yuyuk Aminah, Thesis; Metode penafsiran Muḥammad al-Ghazali dalam Nahwa
Tafsīr Mauḍū’ī Li Suwar Al-Quran Al-Karim (Yogyakarta: Ushuluddin Faculty UIN Sunan Kalijaga, 2007) P 67.
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about al-tafsīr al-mauḍū’ī li sūrah wāḥidah is still limited, especially in
Indonesia.
B. Formulation of Problem
Based on the explanation above this research formulated to specific
question, they are:
1. How are the method of al-tafsīr al-mauḍū’ī li sūrah wāḥidah in
Naḥwa Tafsīr Mauḍū’ī Li Suwar al-Qur’ān al-Karīm by Muḥammad
al-Ghazālī and ‘Ījāz al-Bayān fī Suwar al-Qur’ān by Muḥammad
‘Alī al-Ṣābūnī ?
2. What are the similarities and differences between Muḥammad al-
Ghazālī and Muḥammad ‘Alī al-Ṣābūnī in their method?
C. Significant of Research
The researcher hopes this research become useful and helpful to the
academicians in widening their knowledge about ‘ulūm al-Qur'ān and
tafsīr discourse, especially in al-tafsīr al-mauḍū’ī li sūrah wāḥidah.
Therefore, based on the formulation of research above the
significance of this research are:
1. To know the method of al-tafsīr al-mauḍū’ī li sūrah wāḥidah
according to Muḥammad al-Ghazālī dan Muḥammad ‘Alī al-Ṣābūnī
in their exegesis book. Namely, Naḥwa Tafsir Mauḍū’ī li Suwar al-
Qur’ān al-Karīm and ‘Ījāz al-Bayān fī Suwar al-Qur’ān.
2. To find the similarities and differences between Muḥammad al-
Ghazālī and Muḥammad ‘Alī al-Ṣābūnī in their mauḍū’ī method.
D. Prior Research
There is no book, as known as researcher, that completely discuss
and compare “the method of al-tafsīr al-mauḍū’ī li sūrah wāḥidah used by
Muḥammad al-Ghazālī and Muḥammad ‘Alī al-Ṣābūnī in their book. But,
there are some researches that discuss about al-Ghazālī, they are:
Thesis entitle “Metode penafsiran Muḥammad al-Ghazālī dalam
Naḥwa Tafsīr Mauḍū’ī Li Suwar al-Qur’ān al-Karīm by Yuyuk Aminah
This thesis talked about al-Ghazālī’s method and characteristic of his
exegesis book Naḥwa Tafsīr Mauḍū’ī Li Suwar al-Qur’ān al-Karīm
without discussing deeply about operational system of al-tafsīr al-mauḍū’ī
li sūrah wāḥidah. Here, Yuyuk explained that exegesis method used by Al-
Ghazālī is mauḍū’ī in the first type (Yuyuk took a Farmāwī’s division in
tafsīr mauḍū’ī). Yuyuk also said that Al-Ghazālī exegesis include in tafsīr
bi al-ra’yi category.15
About the characteristics, Yuyuk wrote that Al-Ghazālī always
explains a sūra in a brief and a short way, sometimes take a story around a
sūra and some verses from other sūra relating with the theme. The
background of Al-Ghazālī as a dā’i (Islamic missionaries) also influences
in his exegesis, for example he always prefer the familiar vocabulary easily
understood even for the beginner. 16
Something that is not mentioned by Yuyuk in her thesis is the
method of al-Ghazali in understanding the themes of the small or partial
themes and the main theme which is closely related to the al-waḥdah al-
mauḍū’iyyah idea.
Whereas, this research is focusesing in the method of al-tafsīr al-
mauḍū’ī li sūrah wāḥidah and its connection with al-waḥdah al-
mauḍū’iyyah idea by al-Ghazālī that were not explained comprehensively
yet in Yuyuk’s thesis. So, this reseach will continue Yuyuk’s research. This
research also will compare al-Ghazālī’s method of mauḍū’ī sūra with al-
Ṣābūnī.
Second, thesis entitles “Tafsīr Āyāt aḥkām (studi atas metode tafsir
ayat ahkam karya as-Shabuni)” by Iskandar Yusup (S1/Undergraduate
thesis, Ushuluddin Faculty UIN Syarif Hidayatullah, Jakarta, 2009).
Iskandar researches the method of al-Ṣābūnī in his book, Rawa’i’ al-Bayān
15 Abd al-Hayy al-Farmāwī, Op.cit. P 51-52. Compare with the classification and
definition of tafsīr Mauḍū’ī In Mabāhith Fi At-Tafsīr Mauḍū’ī by Musṭafā Muslim P 23-29 or Abd al-Sattār Fathullah Saīd, al-Madkhāl ila Tafsīr al-Mauḍū’ī. Op.cit. P 24-25.
16Yuyuk Aminah. Op.cit. P 67-68. 8
Tafsīr Āyāt aḥkām.
Third, thesis entitle “Jilbab Menurut Muḥammad ‘Alī Al-Ṣābūnī
(Studi Terhadap Kitab Tafsir Ṣafwat al-Tafāsir) by Nurun Nikmah (S1/
18 Sugiyono, Prof. Dr., Metode Penelitian Kuantitatif, kualitatif dan R&D (Bandung: Penerbit Alfabeta, 2006). First edition P 7-9, 16-17.
19 Tim Revisi Buku Pedoman Skripsi, Pedoman Penulisan Skripsi, Fakultas Ushuluddin IAIN Walisongo Semarang, 2007, P. 7
9
Muḥammad al-Ghazālī, Muḥammad ‘Alī al-Ṣābūnī and their exegesis, and
then classifies the data based on formulation of problem to find out the
answer of problem.
In this research, there are two kinds of data sources; primary and
secondary source;
A. Primary source
The primary sources of this research are; Naḥwa Tafsīr Mauḍū’ī li
Suwar al-Qur’ān al-Karīm by Muḥammad al-Ghazālī. ‘Ījāz al-Bayān Fī
Suwar al-Qur’ān by Muḥammad ‘Alī al-Ṣābūnī.
From these tafsīrs, the researcher will take the some example from
two type of sūra; Ţawīlah (the long sūra) and Qaṣīrah (the short sūra). The
short sūra usually has only one main purpose or talk about one central
theme, such as al-Ikhlās, al-Nāss, al-Kāfirūn, al-Qāri’ah, al-Zalzalah etc.
While, the long sūra usually has several themes, such as al-Baqarah, al-
Nisā’ and Ālī Imrān. But from the short, there are also some sūra that have
more than one themes, such as al-alaq, al-Ţāriq, al-Ghāshiyah, and al-
Nāziāt.
Second, usually the long sūra is madaniyah type. While the short
one is makkiyah. In madaniyyahh usually there are some main theme about
al-mujtamā’ (society) with many various problem. While, in makkiyah sūra
usually there is only one main theme. 20
So, to get the central theme in madaniyah sūra is perhaps more
difficult. To get the comprehensive understanding about Al-Ghazālī’s
method in his book, the researcher will take the representative example
from both of the short and the long sūra. 21
20 Musțafā Muslim, Op.cit, Page 47-49. The researcher also will consider the
explanation of Shāțibī about this problem because he was the pioneer of al-waḥdah al-Mauḍū’iyyah idea. Look at Rif’at Fauzi Abdul Muṭṭalib, Op.cit, P 14-15. And also M. Quraish Shihāb, Tafsīr Al-Misbāh, op.cit, Page xxiv.
21 The researcher also will consider the division of makkiyah and madaniyah sura according to some ‘ulūm al-Qur’ān book, such as al-Burhān by al-Zarkashī and al-Itqān by al-Suyūțī.
10
B. Secondary source
Every source which has correlation with ‘ulūm al-Qur’ān and
tafsīr, tafsīr mauḍū’ī method especially al-tafsīr al-mauḍū’ī li sūrah
wāḥidah, and also about al-Ghazālī and al-Ṣābūnī. Such as; Mabāḥith Fī
at-Tafsīr al-Mauḍū’ī by Musṭafā Muslim, al-Bidāyah fī Tafsīr al-Mauḍū’ī
by Al-Farmāwī, Al-Waḥdah al-Mauḍū’iyah li as-Suwar al-Qur’āniyyah by
Rif’at Fauzi Abdul Muṭṭālib and Yuyuk Aminah’s thesis “Metode
penafsiran Muḥammad al-Ghazālī dalam Naḥwa Tafsīr Mauḍū’ī Li Suwār
al-Qur’ān Al-Karīm”. And also some data from internet websites, such as;
ikhwan.net, http://en.wikipedia.org, http://www.marifah.net, and other
information that contributed to the topic.22
3) Technique of Analyzing Data
a. Descriptive analysis
This research used descriptive analysis method. The descriptive
research has aim to describe the situation or phenomenon status.23 In this
research the researcher will collect and arrange all of data about al-al-tafsīr
al-mauḍū’ī li sūrah wāḥidah, al-Ghazālī, al-Ṣābūnī and their book and also
other information relating to the research focus. Then the researcher will
try to answer the problem of research by analyzing and taking conclusion.
It means this method is not only limited to find and arrange data, but also
cover the process of analyzes and interprets the meaning of data. 24
With this method the researcher will formulate al-Ghazālī and al-
Ṣābūnī method’s in al-tafsīr al-mauḍū’ī li sūrah wāḥidah which is used in
22 In the collecting data, this approach called with documentation method. Suharsimi
Arikunto, Prosedur Penelitian; Suatu Pendekatan Praktik (Jakarta: Bina Aksara, fourth edition, 1987) P 188.
23Ibid, P 195-196. 24 Anton Bakker and Ahmad Charis Zubair, Metodologi penelitian Filsafat,
(Yogyakarta: Kanisius, 1990) P 43-45. In, qualitative research descriptive data usually analyzed base on the content only, so this type also called with content analysis. See Sumadi Suryabrata, metodologi penelitian (Jakarta: PT Raja Grafindo Persada: Ninth edition, 1995) page 85. See also
11
their book. And also map the position of al-Ghazālī and al-Ṣābūnī among
the tafsīr scholars, especially in al-tafsīr al-mauḍū’ī li sūrah wāḥidah
discourse.
b. Comparative method
This research used comparative method because it compares
between one thought and another thought in order to get conclusion from
the similarities and differences in studying field. According to Aswarni
Sudjud, comparative method can find the similarities and differences about
meterials, human, procedur, work, ideas, critic to someone or group, the
idea or the work procedure, and also the piont of view, opinion or concept
of somoone or group. 25
This method is applied in comparing the method of al-tafsīr al-
mauḍū’ī li sūrah wāḥidah used by al-Ghazālī and al-Ṣābūnī in their book.
From this comparison, the similarities strengthen and weakness will be
found from both of book.
The researcher also will compare the background and the situation
surrounds them with sociological approach. Including the family,
education, politic, social and religion activities. Is there any influence from
those aspects or no toward their exegesis book.
F. The Structure of Writing
Like other system of thesis writing, this thesis will contain
introduction, theory, data, analysis, and closing. All of them are divided
into five chapters. The discussions will be revealed in each chapter below:
THE FIRST CHAPTER is the introduction of the thesis. It will
contain background, formulation of the problem, significance of research,
prior research, methodology of research, and system of writing. By this
chapter, the reader will know general ideas about the thesis.
SECOND CHAPTER is the theory. In this case, it will elaborate
about the history of tafsīr mauḍū’ī and its kinds. Then, elaboration of al-
25Suharsimi Arikunto, Op.cit., P 197-198.
12
tafsīr al-mauḍū’ī li sūrah wāḥidah’s method. In the end, it will elaborate
the relation of al-tafsīr al-mauḍū’ī li sūrah wāḥidah, al-waḥdah al-
mauḍū’iyyah idea.
THIRD CHAPTER is the data. It is discussing about Muḥammad
al-Ghazālī, Muḥammad ‘Alī al-Ṣābūnī and their exegesis book. At the first,
the researcher explains activity al-Ghazālī biography, his career and work,
his activities in social, politics and religion, his attention in tafsīr and
ḥadīth field, and finally explanation about Naḥwa Tafsīr Mauḍū’ī Li Suwar
al-Qur’ān al-Karīm and the example of interpetation. And the second part
the researcher explains activity al-Ṣābūnī biography, his career and work,
his activities in social, politics and religion, his attention in tafsīr and
ḥadīth field, and finally explanation of his exegesis book ‘Ījāz Al-Bayān Fī
Suwar Al-Qur’ān and the example of interpretation.
FOURTH CHAPTER is the analysis. In this chapter the researcher
will describe, compare and analyze al-Ghazālī and al-Ṣābūnī’s method in
the term of al-tafsīr al-mauḍū’ī li sūrah wāḥidah used by them in their
book. Then, it will talk about the similarities and differences between their
methods. And also the concept of al-waḥdah al-mauḍū’iyyah in their
mauḍū’i li sūrah method.
FIFTH CHAPTER is the conclusion. It contains conclusion of the
thesis, recommendation, and closing. This chapter is the result of whole
discussions has elaborated in the research.
13
CHAPTER II
AL-TAFSĪR AL-MAUḌŪ’Ī LI SŪRAH WĀḤIDAH
A. The Definition Tafsīr Mauḍū’ī
Etymologically, tafsīr mauḍū’ī consists of two words, tafsīr and
mauḍū’ī. Tafsīr taken from word al-fasr, means to explain, to expose or to
open the closed thing.1 In the Qur’ān there is one verse which contains this
word,2 namely al-Furqān: 33. Then, some Qur’ānic scholars take this verse
to explain and strengthen their definition about tafsīr. In al-Furqān: 33
wrote “And no question do they bring to thee but we reveal to thee the truth
and the best explanation (ahsana tafsīrā).”
While, tafsīr in the terminology means the science which is used to
uncover the meanings contained in the verses of the Qur'an and also the
explanation of the aims of Allah in conformity with human capabilities. 3
According to M. Quraish Shihab, the ability of someone to interpreting the
purpose of the verse is different. This ability is in accordance with
intellectual ability and inclination of the interpreter. If someone expert in
the law, his interpretation maybe will talk a lot about the law. If the
tendency is a philosophy, the tafsīr will be load the philosophical view.
The tafsīr also related with the background of the interpreter. The
social conditions, culture and education are very influenced in the way to
get the messages contained in the Qur’ān. Maybe if someone read the
Qur'an, he will get a clear meaning. But when he read it once again, maybe
he will find the other meanings, different from before. And all it has
possibility to be the true meaning.
Quraish Shihab also cites Abdullāh Darrāz word in al-Nabā’ al-
Aẓim, “the verses of the Qur’ān like a diamond, each of its corner produce
different light, and not impossible if we allow other people looked at its
1Musṭafā Muslim, Mabāḥith Fi Tafsīr Mauḍū’i, Beirut: First Edition, 1989, p 15. 2Some of them are Manna’ Khalīl Khaţţan, Musṭafā Muslim, etc. 3Musṭafā Muslim, Op.cit, p 15.
14
diamond, he will see a lot of things than what we see.”4 Because of the
different of capturing the meaning of Qur’ān, the difference among tafsīr is
normal.
While mauḍū’ī word comes from al-waḍ’u which means put
something in a certain place.5 Al-mauḍū’ means something that is set in a
place, and not moves everywhere. This is also means, the mufassir mauḍū’ī
(interpreter of mauḍū’ī) when explaining the meaning of the Qur’ān bide
by the ma’nā (meaning) and certain issues which being studied.6 In this
issue which being discussed, mauḍū’ī ascribed to mauḍū’ī which means a
certain theme in the Qur'an.7 Whether it’s theme is in one sūra (such as
women’s issues in the sūra al-Nisa) or theme which throughout in some
sūras, such as qiyāmat (resurrection), jihād, etc.
Etymologically term mauḍū’ī, according to Musţafā Muslim means
of a provision or matter relating to the sides of the religious, social life, or
other theme which appear or were born from the verses in the Qur’ān.
While, Abdul Sattār interpret it with the provisions of law that a lot and can
be scattered in several places in the Qur'an. But, all of it basically is loading
to a certain purpose.8
Mauḍū’ terms that used in the tafsīr field also very much different
from terms mauđū’ that is used in hadis (prophet tradition) which means
the false ḥadīth because of the al-ṭa’nu fī al-riwāyah (the defects in the
narrative way). Mahmūd al-Ţalḥān said that ḥadīth mauḍū’ is the saying
that deliberately appeared, created and propped up to the prophet
4M. Quraish Shihab, Tafsir al-Misbah, p xvii. 5Al-waḍ’u also means to lower, bring or set something in a particular place. Musṭafā
Muslim, op.cit, p 15. 6Muchlis M. Hanafi, preface in Lajnah Pentashihan Mushaf Al-Qur’ān, Tafsir al-
Qur’ān Tematik, Jakarta: Balitbang Diklat Depag RI, 2009, p xxii. 7Ẓahīr bin Awwaḍ al-Mā’i, Dirasat Fi Tafsir Al-Mauḍū’i, Riyadh: Maktabāh Al-
Imām Muḥammad Bin Saud Al-Islāmiyyah, 1404 Hijrah, p 7. 8Musṭafā Muslim, p 16 and Abdul Sattār Fatĥullah Sa’īd, Al-Madkhāl Ilā Tafsīr Al-
Mauḍū’ī, p 20.
15
Muḥammad. As if these words are coming from prophet, but truly it does
not. The majority of the scholars reject it as a of source law. 9
About tafsīr mauḍū’ī, there are many definitions appear, such as:
1. The discussion about a sūra as a whole and intact by explaining the
general and specific aims, then explaining the correlation between the
various themes that contain by this sūra, so this sūra appears in the
complete form and intact. 10
2. Collecting a number of verses from various sūra that are in same
discussion of a particular issue. These verses are arranged in such a way
and placed under a theme of discussion, and then interpreted or analyzed
thematically. 11
3. Explanation of a number of verses which talk about one specific theme,
which associate in one purpose. These verses are sorted and then it’s given
a description and explained to take the guidance and the provisions of law
contained in it. This process must be accompanied with the perfect
knowledge of the mufassir (interpreter) in all of side of this theme which
are spread in the Qur’ān.12
4. The science which concern about the provisions or laws based on the
aim of Allah which contained in the Qur’ān, whether it is in one sūra or
more. 13
The definition of tafsīr mauḍū’ī would be more, because every
scholar always writes on their own definition. However, all of the
definition are not far away or almost the same with definitions that have
been mentioned above. If we look at the definitions above closely we will
see that they are going into two definitions. First discussion about of a
9 Mahmūd al-Ţalḥān, Taisīr Musṭalāḥ Al-Ḥadīth, Cairo: Dār al-fikr, p 75. 10Abdul Hayy al-Farmāwī, Bidayāh Fi Tafsīr Mauḍū’i, p 51. Look also Mahmūd
Hijāzī, Al-Waḥdah Al-Mauḍū’iyyah, p 23-24 11Al-Farmāwī, op.cit, p 52 and Mahmūd Hijāzī, Al-Waḥdah Al-Mauḍu’iyyah Fi Al-
Qur’ān Al-Karīm. Cairo: Dār al-Kutūb al-Hadīśah, first edition, 1390 H, p 25. 12 Zahīr bin Awwād al-Mā’ī, op.cit,p 7. 13 Abdul Sattār, op.cit, p 20. Compare with Musṭafā Muslim, op.cit, p 16.
16
certain theme in a sūra. Second, the discussion of a number of verses which
spread across one or more sūra and discuss the same theme.
Nothing is wrong between both of them, because according to the
general understanding tafsīr mauḍū’ī is divided into two types. Except, a
small number of tafsīr scholar who believes that the first form was not a
kind of tafsīr mauḍū’ī. Such as Abdul Sattār in Al-Madkhāl Ilā Tafsīr
Mauḍū’ī.
B. History of Tafsīr Mauḍū’ī
Looking at history, the birth of tafsīr mauḍū’ī is one kind of effort
to get out of the difficult problems associated with the awwām (common
man) in understanding or capture the purpose of Qur’ān easily, because the
existing interpretation is fully stuffed by a lot of things that actually not the
core of the conversation of Qur’ān. Such as, Arabic grammar, philosophy, a
view of religion schools (madzhāb) etc.
The example of them can be seen clearly in the Tafsīr Al-Kashāf by
al-Zamakhshāri (467-538 H), Al-Anwār Al-Tanzīl by al-Baidāwī (d. 791
H), Ruh al-Ma’ānī by al-Alusi (d. 1270 H), Al-Bahr al-Muḥīt by Abu
Hayyān (d. 754 H) and soon. This ways which are following by them,
make the Qur’ān that was easily understood become some kind of science
discipline that is difficult to understand. Because their books contain the
deep discussion, but it is far away from the Qur’ānic guidance that truly
touches the soul, also rational.14 So their interpretation as if out of the
original function; namely uncovering the guidance of God. This is one
strong reason for the birth of tafsīr mauḍū’ī.
Tafsīr mauḍū’ī term has never been used in tafsīr literature until
the 14th century of Hijr or 20th century of AD. This term firstly introduced
and used by some scholar who experts in tafsīr from Ushuluddin faculty of
14M. Quraish Shihab, Membumikan al-Qur’ān, op.cit, p 112-113
17
al-Azhār University, Cairo. The development of this idea was initiated by
Prof. Dr. Sayyid Ahmad al-Kumiy and several lecturers in the late 1960s.15
By some tafsīr scholars, tafsīr mauḍū’ī suspected as an alternative
method which is suitable with the needs of people today. Beside it can give
answers to various problems of the ummah (Muslim society), this method
also considered as the most objective, of course within certain limits.
Through this method the interpreter as if invited Qur’ān to speak for itself
through the verses and also vocabulary which used in a certain issues. ‘Alī
ibn Abī Ţālib call it with istanțiq al-Qur’ān (invite Qur'an to speak).16
In this method, the interpreter who lives in the mid of the reality of
life with a number of human experience sit cross-legged in front of Qur’ān
for dialogue, raise the question and try to get the answer. It is said with
objective, because when a mufassir mauḍū’ī explaining the meaning of the
Qur’ān bide by the meaning and certain issues related, try to allow every
verse to talk.17
Mauḍū’ī method developed by some scholars by because they see
that tafsīr tahlīlī method (detail and consist a lot of discussion) which
almost used by all interpreter is considered resulting a partial and
incomplete interpretation. Even, there are some interpreters who use the
verses as an excuse or justification for his personal opinion or tendency. In
addition, tahlīlī interpretation also found cannot provide the complete
answers to the society problems. 18
Until the modern era (early of 20th century), the interpretation that
appropriate with tartīb musḥaf (order) Qur’ān still dominate. Such as, Al-
Manār by Muḥammad Abduh and Rashid Riḍā, also some tafsīr from
Hamaluddin Qāsimī, Musţafā Ahmad al-Marāghī, Abdul Hamīd bin Bādith
15Ibid, p 74. 16This idiom is taken from Alī Bin Abī Ţalib saying in his book Najh Al-Balāgah,
Khuțbah number 158. Alī said “dzālik al-Qur’ān fastanțiqūhu”. see Muchlis M. Hanafi, preface on Tafsir Al-Qur’ān Tematik, p xxii.
17 Muchlis M. Hanafi, op.cit, p xxii. 18 Ibid, p xxiii.
18
and Izzat Darwazah. Something which distinguishes the modern interpreter
works with classic interpretation is the modern interpretation no longer
trapped in the theoretical interpretation, but more practical. Not talk in
more in about all of problem but wanted to quickly discuss the focus and
the purpose of the Qur’an to solve the people problems. 19
But though this tafsīr mauḍū’ī just have born in the 20th century
AD, but the seed of mauḍū’ī have started growing since the beginning of
the prophet era. Some of tafsīr scholar, such as Al-Farmāwī, Alī Khalīl and
M. Quraish Shihab argued that the seed of tafsīr mauḍū’ī is tafsīr al-
ma’thūr (based on the riwāyah, story about the verses), namely trying to
understand the vocabulary of the verse with reference to the use of Qur’ān
itself. 20
Here are the stages of mauḍū’ī method development from the
Prophet’s era until the birth, at the 20th Century AD.
1. in the Prophet Muhammad Era
In this period tafsīr develop generally, including the seed of tafsīr
mauḍū’ī, that is interpreting a verse with other verses or with the ḥadīth
which is known as tafsīr bil ma’thūr.
First, interpreting the Qur’ān with the Qur’ān.
In the Qur’ān found many verses that interpret or explain other
verses related to a theme or issue. Such verses can be properly understood
only after a combined with another. According to Abdul Sattār this is an
early indication of the importance of thematic views on the interpretation of
the Qur’ān.21
19 This is kind of the characteristic of tafsīr adāb ijtimā’ī, namely kind of
interpretation which relates the verses of Qur'an with the contemporary problem deliver with beautiful language and easily understood.
20 ‘Alī khalīl is the writer of Al-Mudzakkarāt Al-Khaṭ’iyyah, his saying is cited by by al-Farmāwī. See Al-Farmāwī, op.cit, p 54. Look also M. Quraish Shihab, Membumikan Al-Qur’ān, op.cit, p 116.
21 Abdul Sattār, op.cit, p 28; Muchlis M. Hanafi, op.cit, p xxiv.
19
The example of this interpretation, such as, al-Nahl/16:118, which
reads “And to the Jews We prohibited such things as We have mentioned to
thee before.” To understand this verse we have to re-refer to verse that has
the same theme or problems with this verse and revealed previously.
Namely al-‘An’ām/6:146, which reads “For those who followed the Jewish
Law, We forbade every (animal) with undivided hoof, and We forbade
them that fat of the ox and the sheep, except what adheres to their backs or
their entrails, or is mixed up with a bone: this in recompense for their wilful
disobedience: for We are true (in Our ordinances).” 22
Second, interpreting Qur’ān with the ḥadīth/sunnah (prophet tradition).
There are many verses of Qur’ān which interpreted based on the
hadis. For example, a ḥadīth narrated by Bukhāri, Muslim23 and others
which came from Ibnu Mas’ūd saying. Ibn Mas’ūd said that when this
verse was revealed (al-‘An’ām/5:82) “It is those who believe and confuse
not their beliefs with wrong or injustice" many people are confused, then
they asked the Prophet: O prophet who is the man who never do injustice to
himself? Then prophet answer the means of zalim in that verse that is shirk
as explained in Luqmān/31:13 “ for false worship (belief in more than a
God, Allah) is indeed the highest wrong-doing (injustice).”
Alī Khalīl said that with an advance interpretation as mentioned
above, the prophet has given lessons to the friends (ṣaḥābāt) that his
actions to collect a number of verses that it is in unclear meaning
(mutashābihāt) could clarify the subject matter and eliminate any doubt. In
other words the Prophet himself had shown the importance of mauḍū’ī
interpretation with seedlings the seed, as mentioned above. For this reason,
according to al-Farmāwī, all interpretation of the Qur’ān with the Qur’ān,
beside a tafsīr bi al-ma’thūr is also a preface to the emergence of mauḍū’ī
interpretation.24
22 Ibid, p 28. 23 Ṣahīh Bukhāri, Kitāb Tafsīr: 6/20, Ṣahīh Muslim, Kitāb al-Imān: 1/80. 24 Al-Farmāwī, op.cit, p 54.
20
2. In the Ṣaḥabāt (companions) and tabi’īn (successors) era
Over time, the issues related to sharīa, aqīdah and any problems in
Islamic society appear more. If in the before they can get the answer from
the prophet, after the prophet death his friend and scholar who is
considered an expert and has the advantage get a lot of questions from the
public. The leading scholars from the companions and successors was
imitated the way to interpret with what has been done by the prophet,
which collects a number of verse that is almost similar and compare it to
obtain legal conclusions, such as the verses about khamr, ribā, iddah etc.
For example, the iddah problems about woman who not
menstruating or has in menopause period. Some scholar were asked about
the purpose of the word requirement “in irtabtum (if you are in doubt)” in
the al-Ţalāq/65: 4 “And the women are no longer menstruating
(menopause) among women-girl, if you doubt (about his iddah time), so
their iddah time is three months, and so (also) the women who are not
menstruating.” Those scholars are finally collecting the verses that in one
theme, namely al-Baqarah/2:228 “The women who get Ţalāq (divorce)
should refrain (waiting) three times qurū25. They should not hide what God
created in her womb, if they believe in Allah and the Hereafter”. And al-
Baqarah/2:234 “The people who died in your midst by leaving the wives,
(the wives let them) to suspend him (for iddah) four months and ten days.”
The scholars finally get the means of word “inirtabtum” after
seeing the information of asbāb al-nuzūl, there is a information from a one
Anṣār26 man, he said: in the past there are two number of iddah, three
months for a divorced woman who is life her husband and four months and
ten days for a woman who dead her husband dead. As for women not
25 Qurū' means one period of menstruating 26 Anṣār (helper) is The friends of the Prophet, when the prophet hijra (move) from
Mecca to Medina. They called Anṣār because they help prophets and his companions from Mecca. While the friend who took part came from Mecca is called muhājirīn.
21
menstruating is not clear numbers, which is follow. Then come down a
fourth verse of Al-Ṭālaq/65. 27
At this time the scholars also find or establish a qāidah (rule) of
uṣūl al-tafsīr or interpretation basic extracted, based from the verses which
is often used to determine the meaning of other verses. The rule, among
The principle of this first term is search or browses the vocabulary
and derivations (mustaqqāt) on the verses of the Qur’ān, then it is analyzed
and concludes the purpose and the instructions contained therein.40
In the Qur’ān there a lot words or vocabularies that is used
repeatedly with different meanings. Such as; ummat, sadaqāh (charity),
jihād, kitāb, ribā (usury), and soon. Through this first type the
commentator can appear the style of Qur'an in using its vocabulary and also
its meaning and purpose. 41
38 M. Quraish Shihab, Membumikan Al-Qur’ān, op.cit, p 74 and 113. 39 From the several books that discuss methods of Mauḍū’i interpretation there are
some scholar that divides into two, such as Farmāwī and Abdul al-Sattār, but also there is a divide it into three such as Muchlis Hanafi and Musṭafā Muslim. The researcher follow Musṭafā Muslims idea because of the method to the first and second types are discussed there are some fundamental differences. Among others, although equally address issues throughout the al-Qur'an, the second type of Mauḍū’i more general in discussion, there was sub-chapters. While the first type or based on word, more specific. Look Musṭafā Muslim, p 23-29. Compare with Muchlis Hanafi, op.cit, p xxvii.
40 Muchlis Hanafi, op.cit, p xxvii and Musṭafā Muslim, op.cit, p 23. Compare with Mahmūd Hijāzī, al-Kumy, Abdul Sattār dan al-Farmāwī who devide mauḍū’i into two part. Look also Al-Farmāwī, op.cit, p 51-53; Al-Kumy, al-Tafsīr al-Mauḍū’i, op.cit, p 22-24; and Mahmūd Hijazi, al-waḥdah al-Mauḍū’’iyyah, op.cit, p 24.
41 Ibid, p xxvii and Musṭafā Muslim, op.cit, p 23. 26
In Indonesia there is the Ensiklopedia Al-Qur’ān, Kajian Kosakata
Al-Qur’ān prepared by a number of Muslim scholars under the supervision
of M. Quraish Shihab can be grouped in the interpretation of this type. 42
In this group there is also name of ‘Aishah ‘Abd al-Raḥmān or good
known as Bint al-Shāṭi’, a profesor of grammatical and Arabic language in
University of ‘Ain al-Shams. She believes that al-Qur’ān explains its self
(al-Qur’ān yufassir ba’ḍuhu ba’ḍ) and al-Qur’an must be understood as the
union.43
Based on the dictums above, she introduces a new method of
interpretation; thematic approach. This method is development of the
interpretation idea of Amin al-Khūlī. The steps are:
a). Gather all of sūras and verses which talk about the same topic,
b). Arrange theses verses based on the chronological of revelation to know
the information of asbāb al-nuzūl.
c). to understand the certain lafẓ of word mufasir have to see the clue or
direction in the Qur’an itself.
d). to understand the difficult word, mufassir have to hold on to the naṣṣ
and the spirit of revelation (maqāshid al-shar’ī). 44
In 1962 and 1969 Bint al-Shāṭi’ published 2 tafsīr, Al-Tafsīr Al-
Bayāni Li Al-Qur’ān Al-Karīm volume I and II. In these tafsīr Bint al-
Shati’ look like not consistence. For example in sūra al-Takāthur, he
explained the word of al-lahw in first verse by compiling all of verse
containing this word, then analyzing it with semantic approach. He also
takes some opinion of tafsīr scholars, and finally takes the conclusion. This
way is run to many words which are important according to her. In the end
of sūra interpretation, she explains a something like the general
42 Ibid, p xxviii 43 Ahmad Khudori Soleh, Bint al-Syati’: Tafsir Tematik, in Ahmad Khudori
Soleh(ed), Pemikiran Islam Kontemporer, Yogyakarta: Jendela, 2003, p 112. 44 Ibid, p 111-112.
27
information of sūra, which she called as al-asrār al-bayāni or the secret of
sūra.45
So, thematic approach intended by Bint al-Shaṭi’ is explained a
certain word in Qur’ān by compiling all of verses contained it, to know the
means and the using of that word. This is automatically different with the
thematic method that explained with some steps above.46 But, any way hers
method is new and close to the method of al-tafsir al-mauḍū’i hasba
dilālah lafẓiyyah. In the end of sūra interpretation, she also explains the
general information of sūra, it is also close to the method of al-tafsīr al-
This type is done by collecting the verses related to certain themes
or topics, arranged by chronology and the cause of revelation (asbāb al-
nuzūl) in these verses, then analyze it in depth until the end to summarize
the views or insight on Qur’ān regarding the theme. This model is a
populer model, and if someone called thematic interpretation it is often
pictured to this model.
Particularly, the interpreter use this method by studying the verses
concerning the certain theme, then analyzed it from all aspect. The
conclusions resulting from each verse compiled and united, given the
preamble (general explanation), then arranged in several chapters or
sections. These chapters then discussed one by one with a proposition
which completed by some verses that is taken from the verses of the theme
and also related it with the problem or the fact in society nowadays. 47
According to Musţafā Muslim, in this second mauḍū’ī the verses
45 Dr. ‘Aishah Abdurrahman Bint al-Shati’, Al-Tafsīr Al-Bayāni Li Al-Qur’ān Al-
Karīm, (Indonesian translation by Mudzakir Abdussalam), Bandung: Mizan, first edition, 1996, P 317-348.
46 Ahmad Khudori Soleh, Bint al-Syati’: Tafsir Tematik, op.cit p 122. 47 Ibid, p xxviii; al-Farmāwī, op.cit, p 52-53; Musṭafā Muslim op.cit, p 27
28
did not have to be explained in detail, that are partial and not the main
subject. Such as, qirā’at problems, I’rāb, balāghah, etc. The interpreter
should not discuss it except if it feels important to explain the purposes of
verse. 48
In the past, the form of this type is very simple, namely collecting
the verses such as about the law, oaths (aqsām), imagery and soon.
Currently, this thematic tafsīr has produced many scholars with a more
comprehensive theme. From the question of supernatural things like
resurrection after death, heaven and hell, to the problems of social life,
culture, politics and economics. Some of theme are; Al-Insān Fī al-Qur’ān
by Aḥmad Miḥnā, Al-Qur’ān Wa al-qitāl, by Sheikh Mahmūd Shaltūt,
Banū Isrāil Fī al-Qur’ān by Muḥammad Sayyid Ṭanṭāwī and others. 49
According to Muchlis M. Hanafi, in this type the interpreter can
use two approaches: inductive and deductive. With the inductive approach,
a Mauḍū’ī commentators try to give answers to various problems of life
departed from the texts of al-Qur'an toward reality (min al-Qur’ān ilā al-
wāqi’). With this approach the commentators confine themselves to the
things described by the Qur'an, including the selection of themes; just use
the vocabulary or term used in the Qur'an.
While, in a deductive approach the commentator departs from the
problems and realities that occur in society, then look for the solution of the
Qur’ān (min al-wāqi’ ila al-Qur’ān). By using this approaches, if the
commentator found vocabulary or term associated with the theme of the
discussion, so used that term. But if not found, then the problem is assessed
based on guidance contained in the Qur’ān. 50
48 Musṭafā Muslim, op.cit, p 27. 49 Muchlis Hanafi, op.cit, p xxviii 50Muchlis Hanafi, op.cit, p xxviii. According to Abdul Sattār not all problems could
be discussed is the theme. These issues should be the theme/maudū’ is native of the Qur’ān. Should not be a any problem and then matched with the verses of Qur’ān. Abdul Sattār, op.cit, p 24.
29
Doing mauḍū’ī interpretation the interpreter must to consider some
steps that have been formulated by several tafsīr scholars. Here are the
steps;51
1. Choose the focus issues or theme that will be discussed.
2. Collect the verses relating to the issues discussed.
3. Arrange the verses in accordance with the time of revelation (zamān al-
tanzīl) and knowledge about asbāb al-nuzūl (cause of revelation) to know
the context of the revelation the verse.
4. Understanding the correlation (munāsabah) among the verses.
5. Arrange the theme in fits framework, systematic, perfect, and intact
(outline).
6. Complementing the discussion and description with the ḥadīth and
opinions of the scholars.
7. Analyzing these verses completely and comprehensively by compromise
between the ‘amm and khass, mutlāq and muqayyad, synchronize the
verses that seem contradictory and explain the verse of nasīkh and
mansūkh. So all these verses met in one purpose and meaning, with no
difference and contradiction or coercive action against some verses to the
meanings that are not appropriate. 52
8. Making the conclusion. 53
The restrictions and clear definition of this new method of mauḍū’ī
appeared in the recent time by al-Ustadz Dr. Ahmad al-Sayyid al-Kumy,
chairman of the Department tafsīr of al-Azhār University, along with a
some friends from lecturer and their students.54
51Ibid, p xxviii 52Look Mahmūd Shaltūt, Min Hudā al-Qur’ān, p 224 and 323; al-Kumy, al-Tafsīr
al-Mauḍū’i, p 7; and Dr. Mahmūd Hijāzī, al-waḥdah al-Mauḍū’iyyah, p 24. 53 Muchlis Hanafi, op.cit, p xxx; Al-Farmāwī, op.cit, p 69-71; Al-Kumy, op.cit, p
22-24, and Mahmūd Hijāzī, op.cit, p 24. 54Al-Farmāwī, op.cit, p 69-71.
30
3. Al-Laun al-Thalith (al-tafsīr al-Mauḍū’ī li al-sūrah al-wāhidah).
This type actually almost the same as the second form (mauḍū’ī
ḥasba dilālah al-mauḍū’īyah). Both of them looking for the whole purpose
of a number of the verses. The difference is the coverage in this third type
more narrowly, namely looking for the principal purpose in a sūra. The
main purpose which would be the central of a sūra. 55 Called mauḍū’ī li
sūrah because this commentary is based on themes taken from the main
theme of sūra which interpreted. 56
This third type works by searching the topics of a sūra and analyze
it, because every sūra has its own fundamental purpose. 57 And to get a full
and comprehensive understanding of the basic purpose, it is necessary to
explain the general and specific point of sūra, explaining the correlation
between the various theme contained, so the sūra appears in the completely
form, intact and accurate.58
Looking at the history of mauḍū’ī, this third type can be called as a
prototype of the first and second kind of mauḍū’ī. 59
According to Musţafā Muslim, this type works by explaining the
principal purpose of the sūra, then look at the asbābun nuzūl (cause of
revelation) a sūra or asbāb al-nuzūl of verses that contain the main theme
of the sūra. Then look for tartīb al-nuzūl (the sequence of revelation) of
sūra, whether madaniyah or makkiyah. Then studying the uslūb (habits) of
Qur’ān in discussing that theme, and also studying the relationship between
maqāțiq (a group of verses) in the sūra.
By this way, the interpreter will find that every sūra has their own
character and main goals. As is known, generally makkiyah sūra containing
the principal purpose of the three basic of Aqīdah of Islam. Namely
55Musṭafā Muslim, op.cit, p 28. 56Yusuf al-Qarađawi, Al-Ghazālī Kamā Araftuhū, p 115. 57Muchlis Hanafi, op.cit, p xxviii 58Al-Farmāwī, op.cit, p 69-71 59M. Quraish Sihab, Membumikan Al-Qur’ān. op.cit, p 73
31
ulūhiyyah (divinity), risālah (prophet hood) and al-ba’ś ba’da al-maūt
(resurrection after death). Therefore, most likely the main discussion of
makkiyah sūra not far from these issues, such as teaching about morals and
keep away from moral turpitude.
There are no many scholars of the past who give special attention
to this type, but in their works found some signs of a brief explanation of
the principal themes of a sūra, for example al-Rāzī in Tafsīr al-Kabīr and
Al-Biqā’ī in Naẓm Al-Durār. 60
Among the contemporary scholars, Sayyid Quṭb include in the
expert commentator that always explain the purpose, character and main
content of sūra before beginning to interpret. His work, Fi Ẓilal Al-Qur’ān
is a good example of this third type of Mauḍū’ī commentary, especially on
the opening of every sūra. There was also Zaid Kailāni in his book Taswīr
al-Ulūhiyah (about the themes in sūra al-An’ām) and Ma’rikāt al-
Nubuwwah ma’a al-Musrikīn which explaining the risālah in Al-An’ām and
its explanation in the Qur’ān.61
There are also work of Syeikh Mahmūd Shaltūt, Tafsīr Al-Qur’ān
Al-Karīm (10 juz first), Abdullāh Darrāz in Al-Nabā’ Al-Aẓim, Abdullah
Sahatah in Ahdāf Kulli Sūrah Wa Maqāsiduhā Fī Al-Qur’ān Al-Karīm,
Abdul Hayy Al-Farmāwī in Mafātih Al-Suwār62 and other.63 Including
work of Muhammad Ali As-Sabuni, ‘Ījāz Al-Bayān Fī Suwār Al-Qur’ān
dan Muhammad Al-Ghazālī Nahwa Tafsīr Mauḍū’ī Li Suwār Al-Qur’ān
Al-Karim which will be an object of this research. Muhammad al-Ghazālī
in the preface of his book said that the interpretation method he used was
inspired by the ideas of waḥdāh al-mauḍū’iyyah fī al-sūrah (the unity of
sūra) in Al-Naba’ Al-Ażim. Even, al-Ghazālī believed that the works made
60 Musṭafā Muslim, op.cit, p 28-29. Muchlis, op.cit, p xxviii 61 Ibid, p 29 62 This book is never printed until now, but can be accessed at al-Farmāwī’s site.
Namely www.hadielislam.com. Muchlis Hanafi, op.cit, p xxviii. 63 Ibid, p xxviii
32
by Abdullāh Darrāz is the first book using the method of mauḍū’ī li al-
sūrah.64
D. The method (al-manhaj) of Mauḍū’ī li sūrah wāḥidah.
According to Musţafā Muslim, there are some interpreters (whether
in the past or nowadays) who write their commentary in the form of one
sūra (tafsīr fi sūrah wāhidah), even some of them just specialize their
writing in one sūra, like what did Muḥammad Abdullāh Darrāz with al-
Baqarah in al-Nabā’ al-Aẓim. Maybe their goal is to investigate and
explore the purpose of a sūra as a whole and complete. 65
To interpret the sūra with this method an interpreter must take
special measures and systematic. In order, the results obtained will
appropriate or come near with the original purpose of the Qur’ān and
beneficial for use in everyday life.
Musţafā Muslim sets out the steps tafsīr mauḍū’ī li sūrah wāḥidah
as follows:
1. Introduction of sūra.
In this step explained the matters relating to the identity of the sūra
in general. Such as, asbāb al-nuzūl, the period or phase of the revelation;
the beginning of makkiyah, middle or end, the beginning of madaniyah,
middle or in the end. In this step also can be equipped with hadis that
explain the history of sūra names, the peculiarity of sūra (faẓīlah) and
soon.
2. Description of hadāf al-asāsī (the main theme or purpose).
In this step the main theme or purpose mentioned. This Hadāf al-
asāsī or miḥwār can be known by analyzing a sūra, phase of revelation, or
the context of the revelation, and also can be known from the various
themes which were scattered throughout the sūra.
3. The division of sūra
64 Look at the preface of this book, al-Ghazālī, Nahwa Tafsīr Mauḍū’i, p 5. 65 Musṭafā Muslim, op.cit, p 40
33
A sūra, especially the long sūra, divided into several maqātiq (a
fragment of a sūra) or faqarāt (paragraphs) which their part of verses
talking about one element of the main theme of sūra. Then these Maqāṭiqs
or faqarāts were analyzed and concluded the guidance/whatever
instructions contained therein. Finally, in the end presented the
relationship between parts/faqarāt with other parts or the main theme.
4. Uniting all themes in the main theme.
In this step, the maqāṭiqs with the guidance instructions inside it
collect together in order to get the purpose of sūra. This last step is very
important to provide a full understanding of what is actually contained in a
sūra. In this way a sūra will also look in a whole and its parts complement
each other. 66
Before doing the steps above, the mauḍū’ī li sūrah interpreter
should conduct preliminary research on the in and out of the sūra. Namely
asbāb al-nuzūl and the main purpose of the sūra:
1. Knowing asbāb al-nuzūl, the causes of the sending down of sūra.
If a sūra sent down in complete the cause probably only one. But if
the verses of the sūra fell apart, the interpreter must collect all of the
history of cause and take general conclusions. The knowledge of this asbāb
al-nuzūl is important related with the determination of the main message
and its principal purpose.
2. Knowing the main purpose of a sūra which can be known from:
a). The name of the sūra, which are determined by the instructions of
wahyu (revelation) or the information prophet (tauqīfi). Al-Biqā’ī in Naẓm
al-Durār said that after he learned in several sūras he found the close
relationship between the name of the sūra with the purpose or major
discussion of a sūra. He said “every name that sūra explaining the purpose
of the sūra. Because there is a close relationship between the name with the
named. The name can explain the contents of the sūra globally.”
66 Ibid, p 40
34
b). from the event or story that most or much discussed in the sūra.
Because, these events do not take a lot of space if it is not important. To
know the main purpose of the sūra the interpreter must find the relationship
between the story and event with the whole sūra.
c). from the phase of the revelation of sūra (marḥalah al-zamāniyyah). As
is known, the sūra generally talk about four things in makkiyah; believe
there is a single God, believe in resurrection after death, believing the
message (guidance) that brought by the apostle of God and an invitation to
the noble behavior (akhlāq). While, madaniyah sūra discusses the
construction of Islamic society, which contains about faith, obedience,
detail instruction in various problems of life. The sūra, which fell in
Mecca, for example, not far from the discussion of four of the above. 67
d). seeing the relationship between maqāṭiq (group of verse) in a sūra.
These relationships can be seen in trusted reference books on the
relationship between sūras. Such as, Mafātih Al-Gaib by al-Fakhruddin al-
Rāzī, Nażm Al-Durār Fī Tanāṣub Al-Āyāt Wa Al-Suwār by al-Biqā'ī and Fi
Ẓilāl Al-Qur’ān. Then, this groups of verse analyzed and then the guidance
of it collected and drawn the general purpose.
After knowing the purpose or main message of the sūra, we will be
helped to find out the relationship between groups of verses in the sūra, the
relationship between the prefix of sūra to the end. Also the laws and the
secret in this relationship. 68
Understanding the main purpose and theme in every sūra in Qur’ān
is very important. According to M. Quraish Shihab, there are three reasons
in knowing this part, at least.
First, knowing the themes of a sūra bring us to know the main goal
of Allah in every sūra because all of verses revolve around those theme. So,
we can catch the main purpose of sūra is easier.
67 Except some sura which not appropriate with this rule, for example sūra al-Kahfi.
Musṭafā Muslim, op.cit, p 43-44. 68 Ibid, p 45.
35
Second, knowing the main themes of sūra can reduce the false in
understanding certain sūra. For example, there are many Muslims that
recited certain sūra, such as Yāsīn, al-Wāqi’ah, al-Rahmān. Some of them
may be got the difficulties in understanding the meaning or purposes of
Sūra, even false to understand the purpose and the content of Sūrah.
Moreover, if they read some books about the advantage of sūra base on
ḥadīth mauḍu’ (false). Such as, reciting sūra al-wāqi’ah can invite the
livelihood (al-rizq). Knowing the main themes or purpose of sūra help to
straighten the false and create true understanding.
Third, there are some people that doubting in systematical writing
and placement of some verses or sūras in Qur’ān. They are may be did not
know that systematical writing and placement in Qur’ān is a something
unique and contained many element of education. Describing the main
themes and showing how match the relation among verses and the main
themes help to reduce the doubt among in Qur’ānic system of writing and
placement. 69 Even, some scholars consider it as the part of ‘i’jāz al-
Qur’ān.70
In addition, Rif'at fauzi said that knowledge about the main
purpose and main themes of the sūra is very important to understanding the
interpretation of the Qur’ān which more details. 71 Simply, knowledge of
the main objectives and main themes could be considered as an
introduction. As an introduction to enter the wide world of the Qur’anic
interpretation. In order to get the correct explanation of the Qur’ān which is
the main guide to Islam.
E. Mauḍū’ī li sūrah wāḥidah and al-Wahdah al-Mauđū’iyyah idea
The discussion of the tafsīr mauḍū’ī li sūrah wāḥidah strongly linked
to ideas about the unity of a sūra. Means, a sūra though have a lot of
69 See the explanation of Quraish Shihāb in the important of knowing the main
purpose and theme in his book. Quraish Shihāb, Tafsīr al-Misbāh, Op.cit, P x. 70 Rif’at Fauzi, Op.cit. P 5. 71 Ibid, p 42.
36
discussion theme basically leads or connected to one main discussion. That
is the purpose of the revelation of the sūra. 72 Tafsīr mauḍū’ī li sūrah
wāḥidah cannot be separated from the idea of al-waḥdah al-mauḍū’iyah.
Because basically mauḍū’ī li sūrah wāḥidah is the practice or
implementation of that idea.
Regarding the idea of waḥdah al-Mauḍū’iyyah there are some
scholars who are touted in this. They are:
1. Fakhruddīn al-Rāzī.
He was touted as the first person to consider the merging of the
themes in a sūra. In the book of mafātih al-Gaib he said, who noticed the
composition of the verses of the Qur’ān in one sūra, he will know that
besides a miracle from the aspect of composition and sequence and the
verses, each sūra also has a special bond that leads to the goal or the main
theme. 73
In his book Tafsīr Al-Kabīr it is can be seen. For example, in a
preliminary sūra of Al-Nisā’, he wrote “really know this sūra contains
several of taklīf (liabilities). It can be seen from the command of God to
man at the beginning of the sūra to pay attention to the children, women,
and orphans. Loving and giving rights and maintain their properties. That is
what meant by “They ask the instruction about kalālah” which is the last
verse of Al-Nisa’. 74 In the middle of Al-Nisā’ also mentioned various taklīf
such obligation of cleanse, prayer and kill the polytheists (mushrik). This
taklifs is requires us to do as instructed God who created us, as the word of
Allah in the preface sūra of al-Nisā’ “keep your duty to your Lord who
created you from a single person.” 75
72 M. Quraish Shihab, Membumikan Al-Qur’ān, op.cit, p 112. Look also Al-
Farmāwī, op.cit, p 50 and Muchlis Hanafi op.cit, p xxvi. 73 M.Quraish Shihab, Tafsir Al-Misbah, op.cit, p xxiii. 74 The end of Al-Nisā’. Kalalāh means the people who dead without leaving son or
father. 75 The fisrt of Al-Nisa’. see Fakhruddin Al-Rāzī, Tafsīr Al-Kabīr, Cairo: Al-
Matba’ah Al-Bahiyyah Al-Misriyyah, 1938 AC/1357 H. juz 9 p 157.
37
2. Abū Isḥāq Al-Shatibī.
In the al-Muwāfaqāt he said that, a single sūra although can
contain a lot of problems but the problems are interrelated. He said “not
true if someone only consider and give attention in one part of the sūra,
except when he intends to understand the meaning of vocabulary by
etymological review. However, if the meaning is not understood then he
should immediately give attention the whole conversation, from the
beginning to the end of the sūra. 76 Therefore, he said “one sūra although
different issues which will be published, actually collected by a single
major theme.” 77
3. Ibrāhim ibn ‘Umar al-Biqā’ī.
In Nażm al-Durār78 he said that in the Qur’ān there is a single
bond. This bond unites all of sūras in a single destination (ghāyah). In
addition, each sūra also has a single specific purpose (maqsūd), hadafan
tarmi ilaihi. The main purpose of this sūra is closely related to the name of
the sūra and the themes that exist throughout the sūra. This purpose also
unites the beginning of the sūra with the end. He said “the name of each
sūra explaining the purpose of the sūra, because the name is always
associated with the named. On the contrary, the purpose of each sūra helps
to clarify the relationships among the part of sūra.” 79
4. Jalāluddīn al-Suyūtī (d. 911 H).
In al-Itqān, he said the basic principles which can help to find out
the relationship among verses in the sūra is observing al-ghard (goal) was
the cause of the revelation of the sūra. In addition, we also have to look at
76 Al-Shatibī, Al-Muwāfaqat, Beirut: Dār Al-Ma’rufah, 1975, Juz 3 p 144. See
Quraish Shihab, membumikan al-Qur’ān, op.cit, p 113. 77 Quraish Shihab, Tafsir Al-Misbah, op.cit, p xxiv; Rif’at Fauzi, op.cit, p 14 78 This book touted as a encyclopedia about systematic of the Qur’ān. Al-Biqa’i sid
that he made a reference it from Al-Mu’alim Bi Al-Burhān Fī Tartīb Suwār Al-Qur’ān by Abū Ja’fār Ahmad Bin Ibrāhim Ibn Zubair (d. 708 H). see M. Quraish Shihab, Tafsir al-Misbah, op.cit, p xxiv.
79 Ibrahim Al-Biqā’ī, Nażm Al-Durār, juz 1 p 18-19. Look Rif’at Fauzi, op.cit, p 17. 38
common things that may arise in the minds of listeners the verses, related
with the law or other matters, so the listener satisfied and no longer curious.
This is the basic principle that determines the relationship between all the
parts the Qur’ān. If this is done completely will be clear the harmony of
relationship in the Qur’ān.80
5. Dr. Muḥammad Abdullāh Darrāz.
In al-Nabā’ al-Ażīm he said that one sūra is an integral and
inseparable. A description of his parts although sent down in the different
time and place but truly interrelated. Just like relations among rooms in a
house. Like the body parts are integrated with each other as the body intact.
As there is gluten among a member of body. Likewise with the verses of
the Qur’ān. Each sūra flows into a particular direction. And its parts also
lead to a specific purpose (al-ghard al- khass).
There is a clear systematic and explicit in every sūra, consisting of
the preamble, a description and the end. The verses contained in the
beginning of sūra have function as a preamble to the theme which will be
discussed. Then, perform a detailed description of the theme in a very
orderly, not collide with each other, finally appeared the end of sūra which
is in harmony with the preamble. Beside write the theory, Darrāz also
practiced it in al-Baqarah. This method then copied by Muḥammad al-
Ghazālī in his Naḥwa Tafsīr Mauḍū’ī Li Suwār Al-Qur’ān Al-Karīm. 81
6. Dr. Aḥmad Badāwī.
In his book, Min Balagāt al-Qur’ān he says every sūra has one
hadāfun tarmi ilaihi (main aim) or hadāf ‘amm (general purpose). Once
there are people refute this opinion, saying it was not possible a sūra has
one purpose. Because one sūra can be sent down in various events (asbāb
80 Jalaluddin Al-Suyūtī, Al-Itqān Fī ‘Ulūm Al-Qur’ān, Cairo: Maktabah Wa
Matba’ah Musṭafā Al-Babi Al-Halabi, Juz 2 p 138. Look Rif’at fauzi, op.cit, p 21. This al-Suyuthi idea, according to Quraish Shihab is a adaption of Al-Mu’alim Bi Al-Burhān Fi Tartib Suwār Al-Qur’ān by Abu Ja’fār. M. Quraish Shihab, Tafsir Al-Misbah, op.cit, p xxiv
81 Quraish Sihab, Tafsir al-Misbah, op.cit, p xxvii and Rif’at Fauzi, op.cit, p 23-24.
39
al-nuzūl) and split time, exceed 20 years. Badawi answer, there are two
reasons why he believes the one purpose of sūra. First, he finds harmony
and a strong bond between the inside of the sūra. Second, the order (tartīb)
of placement of the verse is not tartīb zamāni (based on time down), but
based on the instructions of revelation or prophet (tauqifi). If there is no
close relationship, not a single paragraph may be combined with other
verses that different time. 82
7. Dr. Muḥammad Maḥmūd Hijāzī.
In his book Al-Waḥdāh Al-Mauḍū’īyyah Fī Al-Qur’ān Al-Karīm,
he believes that the order placement of verse and sūra is tauqifi, the
instructions of revelation. Behind it, there is a secret (asrār) and close
relationships but it is not easily known. To find it need certain method.
He said the Qur’ān as a whole is a unity. Therefore, if you want to
understand a problem in the Qur’ān, you must look at all the Qur’ān,
collect all of the verses which talk in one theme, sorted it according to
asbāb al-nuzūl and finally take the conclusions. This is what he calls al-
waḥdāh al-Mauḍū’īyyah fī al-Qur’ān.83
He also believes "each sūra had one main object (al-ghard al-
wāhid), which brings together all of the different themes. He saw in the
Qur'an there are two types of sūras.
a. The sūra, which had one main objective (ghardun wāhidun) and
followed by several sub-themes. Such as; al-Ma’un and al-Kauthar.
b. the sūra with some goals but united by one main purpose (ghardun
wāhidun). And this one is a part of miracle (mu’jizāt). Such as al-Baqarah
and al-Nisā’.
Hijāzī also found several important issues related to the unity of the
sūra:
a. Every one sūra has a single theme (hadāf wāhid), which binds several
82 Ahmad Badawi,Min balaghāt al-Qur’ān, p 234-239; Rif’at Fauzi, op.cit, p 26-28. 83 In the other tafsir scholar this way called by tafsir Mauḍū’i hasba dilālah lafđiyah
or Mauḍū’iyyah. 40
themes or discussion that spread throughout the sūra.
b. Every sūra had a special character; whether it in the word, sentence
structure, linkage among the discussion and the end of verse. All were
brought to the knowledge of the main goals of sūra.
c. Each theme is discussed in the sūra must have a close connection with
other themes in the sūra.
d. If there is one theme that is discussed several times in several sūras, it
means there is a close relationship between them (themes, groups of verses
and sūra).
e. A story is never repeated in the same sūra. 84
8. Muḥammad Abdūh.
In his book Fi ẓilāl al-Qur’ān he believes that in the sūra,
sometimes there is one theme, but sometimes too much, but all of these
themes bound in miḥwār wāhid (one central theme). When interpreting al-
Baqarah he said, “These sūra raise many themes, but all bound by one
miḥwār”. 85
9. Muḥammad ‘Alī al-Şābūnī.
His book “’Ījāz Al-Bayān Fī Suwār Al-Qur’ān” intentionally
devoted to explaining miḥwār (central theme) and its principal themes of
the sūra. He also explained that there are many themes in the sūra bound
into one main theme (al-mauḍū’ al-raīsi). 86
10. Muḥammad Husein Ṭaba’ṭabā’i.
In his tafsīr al-Mizān he wrote that one sūra is one unit. Each sūra
also has the different purpose. He said: “Every sūra presented to explain
the specific meaning and special purpose (ma’na khass). Sūra imperfect
understood if the purpose and intent it does not know.” 87
84 Mahmūd Hijazi, op.cit, p 40-51; Rif’at Fauzi, op.cit, p 29-31. 85 M. Abduh, Fi ẓilāl al-Qur’ān, juz 1 op.cit, p 28; Rif’at Fauzi, op.cit, p 32 86 M.‘Alī al-Ṣābūnī, Ījāz al-Bayān. See Rif’at Fauzi, op.cit, p 33. 87 Husein Ṭaba’ṭaba’i, Al-Mizān Fī Tafsīr Al-Qur’ān, juz 1 p 16. See Rif’at fauzi,
op.cit, p 34 and M. Quraish Shihab, Tafsir al-Misbah, op.cit, p xxvii.
41
11. Abu al-A’lā al-Maudāūdī and Dr. Muḥammad al-Bāhī
Both explain the main themes of the sūra in their nterpretation
book. Al-Maudūdī in Tafhīm al-Qur’ān and al-Bāhī in al-Tafsīr al-Mauḍū’ī
li al-Qur’ān.88
12. Sāid Ḥawā.
In Al-Asās Fī Al-Tafsīr he argues that in a sūra there is one miḥwār
tadūru ḥaulahu (the center discussion of sūra). Such as; miḥwār sūra al-
Baqarah is the human hope to be able to worship the God that leads to
taqwā (total compliance). While, miḥwār of al-Nisā’ is a breakdown or
detail instruction of the rule for taqwā. 89
13. Muḥammad al-Ghazālī with Naḥwa Tafsīr Mauḍū’ī and also some
commentators other. Such as; Muḥammad Maḥmūd Shaltūt, Sayyid Quṭb,
Muḥammad al-Madānī, Muḥammad Hijāzī, Sayyid Ṭanṭawi, Mutawallī Al-
Sha’rawī and soon. According to M. Quraish Shihab, the principal of the
union of verses and the main theme of sūra now is become majority in
many modern tafsīr point of view.90
The conclusion that can be taken after examining all the opinions of
experts in the field of interpretation mauḍū’ī are: 91
First: There are various opinions from expert scholar above about
the unity of sūra. There are many terms; al-ghard al-wāhid, al-hadāf al-
wāhid li al-sūrah, al-mauḍū’al-wāhid, al-mauḍū’ al-asāsī, al-mauḍū’ al-
raīsi, al-hadāf al-asāsi, mihwār al-sūrah and soon. According to Rif’at
Fauzi basically all the same, just different in name. 92
If called by ghard al-wāhid it means the core purpose of the whole
88 Rif’at Fauzi, op.cit, p 35. 89Said Hawa, Al-Asās Fī Al-Qur’ān, juz 1 p 27; See Rif’at fauzi, op.cit, p 34-35. 90M. Quraish Shihāb, Tafsīr al-Misbāh, P xxiii-xxviii. Compare with Mustansir Mir,
The Sūra As A Unity In the “Approaches to the Qur’ān” Hawting G.R and Abdul Kadir A. Shareef (ed.) p 211. See also M. Quraish Shihāb, Membumikan al-Quran, Op.cit, P 76, 111-114. And Muhammad al-Ghazālī. Naḥwa Tafsīr Mauḍū’i, op.cit, p 5.
91 Rif’at Fauzi, op.cit, p 37-38 92 The majority of scholar said that it is no problem in the difference of naming.
Rifat Fauzi, op.cit, p 38. 42
of a sūra. If called mauḍū’ al-wāhid/al-asāsi/al-ra’ishi it means those
theme loaded the partial themes (al-mauđū’ al-juz’i) in a certain sūra. And
if someone says “every sūra in the Qur'an there is hadāf tarmī ilaihi (main
purpose of sūra) and we found the al-An’ām lead to discussions about the
unity of God and Prophet hood of the apostles” so the means is: the real
common theme is the sūra of al-An’ām is determination of the single God
and the prophetic of messengers. Not much different with a miḥwār which
mean the center or axis.93
Second, the interpreter of mauḍū’ī cannot escape from the rules of
interpretation that have been agreed upon by the scholars. Such as, have
enough knowledge about the causes of asbāb al-nuzūl of sūra or part of the
it verse. 94 Because this is very important in determining the main purpose
and a description of the themes that will be introduced to the reader. Also
the interpreter not wrong in explaining the purpose and main theme of the
sūra. 95
Rif'at fauzi said that knowledge about the main purpose and main
themes of the sūra is very important in tafsīr al-Qur’ān know more details.
Moreover, every Muslim must also curious interpretation of the Qur’ān in
right. And the true commentary cannot be obtained except with enough
knowledge about the purpose and main theme of the sūra. And knowledge
about it will not be achieved without the application of rules/ regulations in
interpreting. In order to make a harmony relationship between the main
93 Miḥwār, in the al-Munawwir dictionary means al-markāz (central), al-wasaț
(center), al-quțbu and al-madār (axis, pivot). Al-Munjīd dictionary define miḥwār as al-qiț’ah allatī tadūru alaiha al-shai’ (the point that is revolved by somethings). Musṭafā Muslim identifies miḥwār as al-Mauđū’ Al-Asāsi (The basic theme). Sayyid Quṭb also use word miḥwār in his tafsīr, Fi Ẓilāl Al-Qur’ān. See A. Warson Munawwir, Kamus al-Munawwir Arab-Indonesia (Sūrabaya: Pustaka Progresif, 2002) P 307. See also; Al-Munjīd Fi Al-Lughah Wa Al-A’lam (Beirut; Dar as-Syiraq, twenty eighth edition, 1986) p 161; Mustansir Mir, Op.Cit, P211-215, 222; also Musṭafā Muslim, Op.cit.P 29.Rif’at fauzi, op.cit, p 37
94 Also other common requirement in tafsīr, such as arabic language nahwu, Ṣarāf, balāghah and soon.
95 Rif’at Fauzi, op.cit, p 41.
43
goals and the partial themes with the result of commentary (tafsīr).
Rif’at Fauzi, after studying a variety of formulations and
interpretations of the ideas of al-waḥdah al-mauḍū’iyyah he found several
points:
1. The introduction of a sūra is closely related to the end of sūra, and vice
versa.
2. The partial themes sink or covered in a main themes but still coloring or
influence in the strengthening of main themes.
3. The discovery of the main theme is the ijtihādī (based on ijtihad,
supposing or belief of commentator). So no wonder, if the result of the
main theme is different among interpreters.
4. The holy Qur’ān presupposes the principle of mathāni (ambivalent). This
means, if in a sūra there is a certain order it also means there is prohibition
to do its contrary. 96
Back to the discussion of the commentators who apply the al-
waḥdah al-mauḍū’iyyah idea, when viewed from the practice in their
interpretation, long-short and its function, there are two groups:
First, groups that create or enable hi tafsīr as the introduction.
Means, the interpreter introduces to the reader to the themes of the sūra and
general purpose of sūra only. If the readers want to know more about the
sūra should read a more detailed interpretation, tafsīr taḥlīli for example.
This trend can be seen in the commentary by Muḥammad al-Ghazālī in
Naḥwa tafsīr mauḍū’ī li Suwar al-Qur’ān al-Karīm, Muḥammad ‘Alī al-
Ṣābūnī with ‘Ījāz al-Bayān fī Suwar al-Qur’ān and soon.
Second, the group using the al-waḥdah al-mauḍū’īyyah ideas as a
part of introduction in in-depth introduction (taḥlīlī). The interpreters, after
introduce the main theme, the partial theme and the relation among themes,
they wrote their tafsīr with another method (usually, taḥlīli method). It
means, beside they introduce the theme and purpose of sūra they also
96 ibid, p 42
44
explain sūra with other methods. We can see it in Tafsīr al-Qur’ān al-
Karīm by Maḥmūd Shaltūt, Tafsīr Al-Mizān by Ḥusein Ṭaba’ṭaba’i, Tafsīr
Al-Misbāh by Muḥammad Quraish Shihab and other. At the beginning,
they practice mauḍū’ī li sūrah wāḥidah (including the unity if sūra idea)
with a general explanation of the cause of the sending down of sūra, the
general purpose and themes that are in a sūra. After it, they interpret the
Qur’ān in depth. 97 The main thing what needs to be underlined is in the
fact the unity of sūra idea now become the majority view of modern
interpreters. It is highly contrary to the past time which this idea has not
been popular among scholars. As experienced by al-Biqa'i who that almost
sentenced to death because of it due to describe al-waḥdah al-mauḍū’iyyah
Al-Mansūrāt Al-‘Asr Al-Hadis, 1990, p 370-373; Mustansir Mir, The Sura As A Unity, op.cit, p 212-213.
98M. Quraish Shihāb, Tafsīr al-Misbāh, op.cit, p xxvi; Mustansir Mir, op.cit, p 211.
45
CHAPTER III
MUḤAMMAD AL-GHAZĀLĪ,
MUḤAMMAD ‘ALĪ AL-ṢĀBŪNĪ
AND THEIR BOOK
A. MUḤAMMAD AL-GHAZĀLĪ AND HIS BOOK
A.1. The Biography of Muḥammad al-Ghazālī.
His full name is Sheikh Muḥammad Al-Ghazālī bin Ahmad al-
Saqqa. He was born and raised in poor families in the village of Nakl Al-
Imād, Itāl Al-Barūd region, Al-Buhaira Province, Egypt. Al-Ghazālī was
born on Saturday, 5 Dzulhijjah 1335 H / 22 September 1917 AD. He was
raised in religious families who are busy in trade. His father is al-Hafīẓ of
the Qur’ān. His parents choose the name Muḥammad al-Ghazālī because
his interest in the sufi world and his respect to Imam Abu Hamid al-
Ghazālī, a prominent sufi leader. 1
Muḥammad Al-Ghazālī was the first son of eight; therefore, his
family expects a large hope to him. Al-Ghazālī memorized the Qur'an at
the age of 10th. He registered as a student at Ma’had al-Dīn (religious
school under the Al-Azhār university), in Alexandria. He graduated from
Madrasah Ibtidāiyyah (Elementary School) in 1932. In the same place, he
graduated from Madrasah Thanāwiyah (high school level) in 1937.
Then, he moved to Cairo to study at Uṣūluddīn Faculty and
graduated in 1941. Then, he took the class again with da’wah wa al-Irshād
(Islamic mission and extension) and received his Masters in 1943. The
teachers who influenced him during the study, such as Sheikh Abdul Azīz
Bilāl, Sheikh Ibrāhim Al-Gharbawī, Sheikh Maḥmūd Shaltūt and Sheikh
Abdul Aẓīm Al-Zarqānī.
1 Ahmad al-Alawanah, Dzail al-A’lam: Qāmus al-Tarājim, Jeddah: Dār
al-Manarah, first edition, 1998, p 193-194.
46
In 1943, at the faculty of Uṣūluddīn al-Ghazālī met Murshīd
‘Āmm (chairman) of Ikhwān Al-Muslimīn2 organization, Hasan al-Banna3
(1324-1368 H/1906-1949 AD) for the first time. He impressed with al-
Banna thought, and then he joined this organization. Al-Ghazālī was
married while he is still studying at the faculty of Uṣūluddīn and has nine
children.
Al-Ghazālī died in Riyadh, Saudi Arabia, March 9, 1996. His body
was moved to Medina for burial in the cemetery of al-Baqi’4. He died of a
heart attack, after exhausted from visiting United Nations invitation, where
he lectured on its 50th birthday, as a representative of al-Azhār University
in 1996. At this time he spent time with the people of Islam in America for
three weeks. After several weeks of his arrival, he went to the kingdom of
Saudi Arabia to attend the exhibition of national culture (al-Janādīriyyah).
When attending the exhibition, he died at the King Faisal Hall. 5
2 Ikhwān al-muslimīn is an organization established by Hassan al-Banna
in 1982. This organization aspires to the establishment of an Islamic state. See M. Munawir Sadjali, Islam Dan Tata Negara, Jakarta: UI Press, fifth edition, 1993, p 145.
3 Hassan al-Banna was born in 1906. He died in 1949, during a conflict between the Ikhwān Al-Muslimīn and the Egypt government, after the murder of prime minister of Egypt by students who are suspected members of Muslim Brotherhood. The organization was prohibited from his activity, there are some of its leaders were arrested. Ḥasan al-Banna was assassinated by secret police on 12 February 1949. Ibid, p 146.
4 Al-Baqi is a cemetery in Madinah. It was beside of Masjid Nabawī, Medina. There, buried some companions and family of the Prophet PBUH. In this al-Baqī’ there are tomb of Fatima, Hassan, Hussein (even though only the head), and others. The special thing of this cemetery is Prophet had prayed whoever was buried here his sins will be forgiven by Allah. See al-baqī’ al-gharqād, posted by syahid, 9/3/2008. http://pakethajiumrah.wordpress.com/2008/03/09/al-baqi-al-gharqad-2/ accessed on 20/11/2010.
5Muḥammad al-Ghazālī, Kaifa Nata’amal Ma’a Al-Qur’ān, Indonesian trans by Drs. Masykur hakim, Bandung:Mizan, 1997, third edition, p 1-27; Syeikh Muḥammad Al-Ghazālī, Dai Dan Ulama Kontemporer, http://www.al-ikhwan.net/syeikh-Muḥammad-al-Ghazālī-dai-dan-ulama-kontemporer-2815/) accessed on 23/02/2010. And Muḥammad Al Ghāzālī, http://www.kaunee.com/ accessed on 05/06/2010.
47
His Career
His career began when he was in college, by a priest as well as
preachers in the mosques of Cairo. After earning a Bachelor degree, he was
appointed by the ministry of Waqf (Endowments) as a priest and preachers
in Atabah mosque, in the downtown of Cairo in 1942. After that, his
position in the field of da’wah and religious counseling in ministry of waqf
continued to increase. He got a lot of promotion in a row. They are the
board of trustees of mosques, Al-Azhār’s advisory board, deputy of
mosque affairs council, the director of the mosque, and finally was
appointed as the director of preachers training and director of da’wah wa
al-irshād (Islamic missionary and extension) on July 2, 1971.
In 1949, Muḥammad Al-Ghazālī was imprisoned for one year in
al-Thūr jail, in the High plains of Sinai. He arrested together with many
Ikhwān Al-Muslimīn members, because his organization accused in the
murdering the prime minister of Egypt, Nuqrashi Pasha. In addition, the
organization is un-activated until repealed in 1952. 6
In 1965, he was a prisoner again in Ţārah jail with Sayyid Quṭb
(who eventually died in it) for almost a year. He was imprisoned because
he is one member of Ikhwān Al-Muslimīn. At that time this organization
was accused of participating in plots action against the Egypt government. 7
In 1974, al-Ghazālī with Muḥammad Abu Zahrah make some
changes to the Law of al-aḥwāl al-Shahsiyyah (civil law; about marriage,
divorce and soon). Al-Ghazālī that the Egypt state problem is in the
inability of the young generation to bear the cost of marriage, does not in
polygamy, and there is no ability for the state to handle it. Then, the
government prohibits him to give a talk at the University of Amr Ibn al-
Ash, later he dismissed from missionary activity, also his positions,
chairman of da’wah.
As a result of “The law of al-aḥwāl al-Shahsiyyah” case Al-
Ghazālī set as house arrest. In a house that was just floored with mats,
6 H. Munawwir Sadjali, op.cit, p 147. 7 Ibid.
48
without any table, in the Sindarah village, beside Saladin Mosque in Cairo.
But the result of the arrests he writes every day, so many books that it was
born from this a simple house. In the same year he chose to go out to the
Kingdom of Saudi Arabia. There, he became a lecturer at the Umm Al-
Qurā University in Mecca until 1981. In 1981 he returned to Egypt and was
appointed as vice of Endowments Ministry to missionary affairs. But he
dismissed again from his office when there was a difference of opinion
regarding peace with Israel.
His introduction with Arab and Islamic world (outside of Egypt)
has occurred earlier in the year 1952-1953. At the time he became the
leader of Al-Takiyyah Al-Miṣriyyah in Mecca. Between the years 1968-
1973 he spent the Ramadan month in the countries of Kuwait, Qatar,
Sudan, and Morocco. He also has attended the annual meeting of Islamic
thought in Algerian since 1980.
In the years 1982-1985 al-Ghazālī works in Qatar as guest
lecturers. Then, he moved to the Algerian (1985-1988). There, he initiated
the founding of the Islamic University as well as a mentor of Al-Amīr Abd
al-Qadīr al-Jazairi Al-Islāmiyah.
Over 15 years (1974-1988), he lived in the midst of society,
examining the problems and find solutions. Al-Ghazālī was also active in
various research centers of thought and scientific institutions in various
countries, including:
1). Majma’ al-Buḥūth al-Islāmiyyah (Islamic Research Council) at the
3). The International Institute of Islamic Thouhgt (IIIT) in Washington.
4). Al-Hai’ah al-Khairiyyah al-Islāmiyyah al-’Alāmiyyah in Kuwait, etc.8
8Syeikh Muḥammad Al-Ghazālī, Dai Dan Ulama Kontemporer, http://www.al-ikhwan.net/syeikh-Muḥammad-al-Ghazālī-dai-dan-ulama-kontemporer-2815/), op.cit; Muḥammad Al Ghazālī, http://www.kaunee. com/ accessed on 05/06/2010.
49
His Activity
As mentioned above, Al-Ghazālī is a thinker and also a complete
preacher. Beside concern in Islamic preaches he also involved with the
political movement. His Introduction to the preaching world, social and
political begins early, especially after his meeting with Hassan al-Banna.
He is preaching through many of the media; mosque, seminars,
newspapers, recordings, radio and TV.
Look at his books we will be able to know how al-Ghazālī paid
great attention to the economic problems and social inequality. For
example in Al-Islām wa al-Audā’ al-Iqtiṣādiyyah (Islam and the condition
of economy). This condition cannot be separated from the background of
al-Ghazālī who came from poor family. At that time, he dislikes the
dictatorship of Egyptian government (which was still under British colonial
rule) and also the inability of the government flattens prosperity to the
people of Egypt.
A lot of people knew al-Ghazālī through his writings, including
Yusuf al-Qaraḍāwī. Al-Qaraḍāwī said that “his writing is very sharp, as
sharp as a sword of Khālid bin Wālid or Ṣalāḥuddīn al-Ayyubi.” The
character of his writings is clear of the purpose, easy to understand and
rational.
Al-Ghazālī wrote his thoughts in several magazines. First is Al-
Ikhwān Al-Muslimīn which is published weekly, in this magazine he
became a permanent writer, Al-Mabāḥith and Al-Da’wāh. He also writes in
some famous newspapers such as the Liwā’ al-Islām (Egypt), Al-Ummah
(Qatar), Al-Sa’bu, Hadza Dīnunā and Al-Muslimūn (Saudi Arabia). In
addition, al-Ghazālī was also preaching through radio and television. Not
only the Egyptian radio, but also some middle eastern countries. Like Saudi
Arabia, Algerian, Qatar, United Arab Emirates, Kuwait and others. 9
One of al-Ghazālī character is unwavering stance and also
temperamental. He dared to say one of the things that judged wrong. He is
9 Yusuf al-Qaraḍāwī, Al-Ghazālī Kama Araftuhu, Beirut: Dar al-Syuruq,
2000, p 63-65.
50
a person who likes to criticize the ruling and defend the interests of Islam.
He frequently attacked the invaders, Zionism, communism, western
countries and others. He was like that because he hates injustice, either to
himself or other; anti humbled and humiliated by and to anyone. He also
dislikes the deviations, especially when under the pretext of religion.10
In my opinion, his thought, establishment and background
influenced him to join the Ikhwān Al-Muslimīn. This organizations aims to
educate people, improve their living standards and spread the message
about the importance of implementing niẓam al-islāmī or Islamic
institutions. 11 Ikhwān Al-Muslimīn often clashed the government and also
takes part in the overthrow of government legitimate. This organization is
also active to against British colonialism and Western culture. Because of
it, Western countries hated this organization. They try to prohibit their
activity, also murdered and imprisoned its leaders, including Muḥammad
al-Ghazālī.
For example, in 1948, in response to the occurrence of a series of
bloody incidents, such as the killing of police chief in Cairo, Egypt
government under the King Farūk decided to prohibit all activities of
Ikhwān Al-Muslimīn and arrest it leaders. Not long after, the prime minister
of Egypt, Nuqrashi Pasha was killed by a student who allegedly members
of the Ikhwān Al-Muslimīn, though al-Banna denied the allegations the
government continue to blame the Ikhwān Al-Muslimīn and disband the
organization. Many members were arrested, including al-Ghazālī and jailed
nearly a year in 1949. 12
10Syeikh Muḥammad Al-Ghazālī, Dai Dan Ulama Kontemporer,
11 Antony Black, Pemikiran Politik Islam Dari Masa Nabi Hingga Masa Kini, Jakarta: Serambi, p 573.
12 H. Munawwir Sadjali, op.cit, p 147.
51
After Hassan al-Banna’s death, he was replaced by Al-Hassan
Hudaybi. In his leading al-Ghazālī decided to leave the organization. 13 The
reason he came out because of the conflict with al-Hudaybi about the 23
July 1952 or revolution of July 1952 case. But, although he is formally out
he was still linked to Ikhwān Al-Muslimīn. As in the tragedy of her
imprisonment in 1965, he was accused of participating in plots against the
government action Egypt. He was arrested along with Sayyid Qutb who
died while imprisoned. 14 And finally al-Ghazālī joined back with the
Ikhwān Al-Muslimīn in the late period of his life. 15
13 Al-Ghazālī decide to go out because of Al-Hudaybi choose to speculate
with supporting Gamal A. Nasser to make a coup to the government, with the lure of the establishment of the Islamic aspirations of the Ikhwān Al-Muslimīn will be implemented. Al-Ghazālī do not agree, because he saw what Nasser do is deceit. Al-Hudaybi do not hear his opinion, then al-Ghazālī go out from Ikhwān Al-Muslimīn. Finally, after Nasser became the leader, he does not meet the aspirations of Ikhwān Al-Muslimīn. Then, clash with the government are common. The peak is in 1954, when there was an assassination attempt on President Nasser by several members of the organization. Although there is no strong evidence that the murder was planned by the organization leader, Egypt's government uses it as an excuse to crush the organization. In this case Al-Ghazālī was not arrested. See H. Munawwir Sadjali, op.cit, p 146; Yusuf al-Qaraḍāwi, op.cit, p 49-52 dan Antony Black, op.cit, p 577.
14 H. Munawwir Sadjali, op,cit, p 147. 15 As other Ikhwān Al-Muslimīn leaders, al-Ghazālī obsessed with the idea
of an Islamic state. He included a hard man to express his criticism of the enemy. For example when Farag Fauda (the famous writer who is considered anti-Islam) was killed by someone in 1993, at the peak of a campaign of violence by Muslim militants against Egypt's secular government. At that time, al-Ghazālī made public tantrum when he expressed an support for killers of Farag Fauda. Al-Ghazālī told that anyone who openly reject the full imposition of Islamic law is an apostate who should be killed either by governments or individuals who are pious. He also asked the Government to appoint a committee to measure the faith of the residents of Egyptian Muslims and also give time to repent. Those who do not do have to be killed. See Muḥammad Al Ghazali, http://www.kaunee.com/; www.nytimes.com\/1996\/03\/14\/world\/moham med-al-Ghazālī-78-an-egyptian-cleric-and-scholar.html; and http://en. wikipedia.org/wiki/Mohammed_al-Ghazālī, accessed on 23/02/2010.
52
His Work
Al-Ghazālī started to write when he was still a student, when he
wrote an article entitled Al-Ikhwān Al-Muslimīn Wa Al-Aḥzāb (The Ikhwān
Al-Muslimīn and the political parties) at the end of the weekly magazine al-
Ikhwān (Ikhwān Al-Muslimīn magazine). Hasan al-Banna was very
interested in al-Ghazālī writings, al-Banna said “his expression was
eloquent and profound; also his style of language was good and orderly.”
Al-Banna then sent a sūra to al-Ghazālī, essentially he interested in him.
After it, the relation between them was established, especially after al-
Ghazali being a writer of Al-Ikhwān. Until, he was given the title of al-Adib
al-Da’wah (da’wāh writer).
Al-Ghazālī is a highly productive scholar in his time. His work is
various; there are articles that are spread throughout the mass media, a
book that reaches more than 60 titles, papers, until the cassette tape that
contains his preaching message. In terms of writing he was very critical on
any issue. Therefore, his book consists of many disciplines. Although he
engaged in Islamic preaching, he also wrote about dictatorship and tyranny
of government, about the economy, tafsir, the Qur’ānic science, science of
ḥadīth and soon.
In the face of the ruling dictatorship, economic injustice and
tyranny against the people, he presents in many of his works about Islamic
justice, such as:
1. Al-Islām wa al-Audā’ al-Iqtiṣādiyyah (Islam and economic conditions).
2. Al-Islām wa al-Manāhij al-Istirākiyah (Islam and methodology of
Marxism).
3. Al-Islām wa al-Muftara ‘Alaihi baina al-Suyū’iyyūn wa al-
Ra’sumāliyyūn (Islam that is was understood in wrong: between
communists and capitalists).
4. Al-Islām fi Wajh al-Zukhūf al-Akhmār (Islam challenging communism),
and others.
In the face of political dictatorship, he recommended to wear and
maintain the agreement with the Islamic ordinance, the works which
53
discussing it, such as: Al-Islām wa al-Istibād al-Siyāsi (Islam and political
dictatorship), Huqūqu Al-Insān baina ta’alimi Al-Islām Wa I’lani Al-Umām
Al-Muttahidah (Human right: between the concept of Islam and the United
5. Al-Sunnah Al-Nabāwiyyah Baina Ahli Al-Fiqh Wa Ahli al-ḥadīth
(ḥadīth).
54
6. Kunūz Min Al-Sunnah (ḥadīth).16
Because of his contribution to Islamic preaching and thinking he
received many awards:
1. Al-Amīr award. This is the highest award in Algerian, 1988.
2. King Faisal International Award in 1989.
3. Al-Imtiāz award from Pakistan in 1991.
4. Al-Daulāh Al-Taqdīriyah Award from Egypt in 1991.
5. ‘Alī and ‘Usmān Ḥafīd Award designated for public intellectuals in
1991. 17
His attention in ‘Ulum al-Qur’ān and Tafsīr field.
Muḥammad Al-Ghazālī was so famous in the Islamic world and
especially the Middle East, a preacher and thinker who has enriched
Islamic library treasures with his work. His work reaches to 60 books.
Especially on the science of the Qur’ān and tafsīr, al-Ghazālī have several
books; Kayfa nata’ammal ma’a al-Qur’ān, Naẓarāt fi al-Qur’ān, Al-
Maḥāwir Al-Khamsah Lī Al-Qur’ān Al-Karīm dan Naḥwa Tafsīr Mauḍū’ī
li suwār al-Qur’ān al-Karīm (tafsīr).
Kayfa Nata’ammal ma’a al-Qur’ān (method of dialogue with the
Qur’ān). This book is about how we can understand the Qur’ān correctly
16 Other works: Al-Dakwāh Al-Islamiyyah Fi Al-Qarn Al-Hali
(preaching), Al-Dakwāh Al-Islāmiyyah Tastaqbil Al-Qarn Al-Khāmis Al-‘Asar (Islamic preaching), Al-Islam Wa Al-Qanūn Al-Ahwāl Al-Sahsiyyah, Al-Islām Wa Al-Taqāt Al-Mu’tilah, Al-Isti’mār: Ahqād Wa Atmā’ (colonialism), Al-Ta’asub Wa Al-Tasāmuh Baina Al-Masīhiyyah Wa Al-Islām (fanatic and tolerance), Ẓalam Min Al-Garb (west influence), Fī Maukibi Al-Da’wah (da’wah), Haqīqah Al-Qaumiyah Al-Arābiyah Wa Usturah Al-Ba’ts Al-Arabi (arabic nationalism), Hadza Dīnuna (motivation), Humūm Dā’iyah, Jihād Al-Dakwāh Baina Azji Al-Dāhil Wa Kaidi Al-Khārij, Kifāh Al-Dīn, Laisa Min Al-Islām, Ma’a Allāh; Dirāsat Fi Al-Dakwāh Wa Al-Du’āt, Mi’ah Suāl Fi Al-Islām, Muskilah Fī Tarīq Al-Hayāh Al-Islāmiyyah, Qadāif Al-Haqq, Qissah Al-Hayāh, Syaikhah Al-Tahẓīr Min Du’at Al-Tansīr, Ta’ammulat Fī Al-Dīn Wa Al-Dakwāh, Ta’amulat Fi Al-Dīn Wa Al-Hayaā, Waqī’ Al-‘Alam Al-Islāmi Fi Matāli Al-Qarn Al-Khāmis Al-‘Asyar. Yuyuk Aminah thesis, p 39-44, Muḥammad Al-Ghazālī, Nażarāt Fi Al-Qur’ān, Egypt: Nahdah Al-Misr, sixth edition, july 2005, p 232 dan Abdullah Al-Qardawi, op.cit, p 22-23.
17 http://www.kaunee.com/ accessed on 05/06/2010, op.cit.
55
and practice it properly. It also talks about the steps should be completed to
straighten the mistakes of interpretation of the Qur’ān which is has in long
time. Naẓarāt fī al-Qur’ān, (this book written in his early authorship) it
discusses some things about science with a new perspective. 18
His other works which famous is Al-Maḥāwir al-Khamsah Lī al-
Qur’ān al-Karīm. This work proves that Al-Ghazālī has enough concern in
the field of study and interpretation of the Qur’ān, beside his work that is
similar; Naḥwa tafsīr Mauḍ’ū’i and Naẓarāt fī al-Qur’ān. Al-Maḥāwir Al-
Khamsah can be described as an introduction to understanding his work in
the field of interpretation, namely Naḥwa Tafsīr Mauḍū’ī.
In the Al-Maḥāwir Al-Khamsah Al-Ghazālī explained that there
are five focus of discussion that the most important in the Qur’ān. The first
is the single of Allāh, God Almighty. Second, the universe, ayat al-
kauniyah which indicates the existence of the God. Third, the stories in the
Qur’ān. Fourth, the resurrection from the death and reprisals, al-ba’th wa
al-jazā’. Fifth, aspects of education and tasyri’ (law instruction). 19
While the tafsir mauḍū’ī meant by al-Ghazālī was to understand
the main purpose or aim in every sūra, and also the spirit contained therein.
So every sūra is not interpreted verse by verse but it is taken the goal of
sūra merely. So it is clear what is the really messages contained in each
sūra.
There are some book of al-Ghazālī which more accurately called as
the introduction before reading into a larger or detail commentary.
According to Samito Manurung, many of those who study the
interpretations do not know what exactly is a central theme or main focus
18 Yusuf al-Qaraḍāwi, op.cit, p 114. 19 Samito Manurung, Review kitab: Al Mahāwir Al Khamsah Li Al Quran
Al Karīm, http://cakrip.multiply.com/journal/item/67/Al_Mahawir _Al_Khamsah_Li_Al_Quran_Al_Karim) accessed on 05/04/2010. Samito Manurung is a student of Islamic Boarding School (Pondok Pesantren) Nurul Ummah Prenggan Kotagede Jogjakarta.
56
of the Qur’ān. This is why Al- Ghazali works is urgent in contributing
Qur’ānic studies development. 20
Even, Yūsuf al-Qaraḍāwī called him as rajūl al-Qur’ān, one whose
life is always with the Qur’ān. His speak, writing, and preaching always are
in the light of the Qur’ān. People who read his article or book would
definitely feel it. Each he quoted one verse, he certainly gives an interesting
interpretation. 21
Al-Ghazālī in its interpretation is affected to some people. Such
as Ḥasan Al-Banna (interpretation of the contents of the sūra), Mahmūd
Shaltūt, Muḥammad Abdūh and Rashīd Riđā and Muḥammad Abdullāh
Darrāz. This person is who holds that there is one hadāf and miḥwār in
every sūra. 22
A.2. The book of Naḥwa Tafsīr Mauḍū’ī Li Suwār Al-Qur’ān Al-Karīm
This tafsīr was made in tartib musḥāfi, which means orderly
arranged with standar order of Qur’anic arrangement (Ottoman
Manuscripts). There are 114 sūras, complete. Started from al-Fātihah till
the end, al-Nāss. Al-Ghazālī comment long sūra more than 10 pages; Al-
While short sūra on average one to two pages. This tafsīr published firstly
in 1996.
This commentary has one characteristic that is in discussing the
sūra, which each of it centered on or around a certain theme (mauḍū’īn
muayyanin). This theme binds the initial sūra with the final sūra, which
connect the middle of a sūra with the edges of the sūra. This main theme
helps to reveal the secrets or vagueness of the entire sūra.
This method according to al-Ghazālī imitated from what is done by
Abdullāh Darrāz when interpreting al-Baqarah in Al-Nabā’ Al-Aẓim. That
is about al-waḥdah al-Mauḍū’īyyah idea, which saw in the sūra even
though there are a lots of discussion and even different, basically all united
20 Samito Manurung, op.cit, 21 Al-Qaraḍāwī, op.cit p 111-112. 22 Ibid, p 111-112; al-Ghazālī, Naḥwa Tafsīr Mauḍū’ī, op.cit p 5.
57
in one bond. According to al-Ghazālī, this Darrāz’ work of is the first tafsir
mauḍū’ī li sūrah wāḥidah. 23
About the the unity of theme in the sūra, Beside from Darrāz, al-
Ghazālī was also influenced by Muḥammad Abdūh and his disciple Rashīd
Riđā (in tafsir al-manār) who also argue about the existence of one main
theme in a sūra. According to al-Qarađawī, what al-Ghazālī did in this
interpretation is a new way in interpreting; mauḍū’ī. Called mauḍū’ī
because this commentary is based on themes drawn from the center of the
conversation or theme of sūra that interpreted. 24
In the thesis “Metode penafsiran Muḥammad al-Ghazālī dalam
Naḥwa Tafsīr Mauḍū’ī Li Suwār Al-Qur’ān Al-Karīm, Yuyuk Aminah also
find that the methods used by al-Ghazālī is tafsīr mauḍū’ī li sūrah, or the
first type of mauḍū’ī according to al-Farmāwī. According to Yuyuk, al-
Ghazālī in his tafsir effort to illustrate a more dominant study that
discussed in the sūra, then the contents of the sūra described as a whole,
whether the general and specific theme, relate to each other. So the sūra
seemed intact.
Al-Ghazālī asserted, with this approach, each sūra of the Qur’ān
presented as one whole unit. Thematic brief explanation or description of
each sūra then explained, this way to identify the main themes.
Technically, al-Ghazālī interprets the sūra by classifying the themes
contained in the sūra and then centered to the main themes discussed in the
sūra.
Which had not been examined by Yuyuk is how the method of al-
Ghazālī in understanding or determining the main theme, which is closely
related to al-waḥdah al-mauḍū’īyyah idea. This is why the researcher takes
it as the object of research.
23 Al-Ghazālī, op.cit, p 5; al-Qaraḍāwi, op.cit, p 114. 24 Al-Ghazālī also practice maudlu'I in the other type; collecting a
number of verse which in a certain theme, although in different sūra. As he did in Naẓarāt fi Al-Qur’ān and al-Maḥāwir al-Khamsah lī al-Qur'ān al-Karīm. One of the titled was “Ulul albāb in al-Qur’ān’. Al-Qaraḍāwī, op.cit, p 115.
58
Yuyuk said the form of al-Ghazālī’s interpretation is tafsīr bi al-
ra’yi, it is visible from the more dominant topics such as interfaith
relations, justice, gender, polygamy, and soon. Yuyuk also find the
characteristics of this commentary. Such as, al-Ghazālī’s tafsīr is in the
form of a brief description and story around the discussion theme. In
certain parts al-Ghazālī mentioned some verses were relevant to assist in
explaining the purpose of sūra. It is also quoted several verses from another
sūra that in the same discussion as a supporter.
In addition, Yuyuk also said that the pattern of al-Ghazālī
commentary is tafsīr adābi ijtimā’ī. it explains the guidance or instructions
contained by the Qur’ān with directly related to people’s problem and also
easy to understanding and listening.
Al-Ghazālī’s background as a preacher also influenced to his
interpretation. Al-Ghazālī use more familiar languages, distinctive phrases
of a preacher. In the form of intimate communication between speaker and
listener. The language used by al-Ghazālī is also more concise and
practical. 25
While the motivation of Al-Ghazālī to write this commentary (like
as expressed in the preamble of its interpretation) there are two things:
First, because of his own experiences. Al-Ghazālī had memorized
the Qur’ān since the age of children (10 years), and continued to read until
he was about 80 years. But he admitted only get a few of the deepest
meanings of the Qur’ān. 26 This interpretation is arguably one of the
dissatisfaction of the al-Ghazālī of existing interpretations, because it does
not reveal the direction and guidance of the Qur’ān with easy to the reader.
The existing tafsīr even become some kind of science discipline that is only
understood by experts only. The public are difficult to get the really
contained and desired by God in the Qur’ān.
25 Yuyuk Aminah, Metode penafsiran Muḥammad al-Ghazālī dalam Nahwa
Tafsīr Maudlui Li Suwar Al-Quran Al-Karīm, Yogyakarta: Under graduated theses, Ushuluddin Faculty UIN Sunan Kalijaga, 2007. P 47-49, 65-68
26 Al-Ghazālī, Nahwa Tafsīr Mauḍū’ī, op.cit, p 5.
59
Perhaps this is because the existing interpretations cover the things
outside of the Qur’ān. Such as the language problem, sufī, kalām, and soon.
So the purpose or main message of the Qur’ān not revealed. It is also felt
by some commentators, thinkers who eventually gave birth to mauḍū’ī
interpretation methods, as discussed above.27
Secondly, because he saw that Moslems really need to the Qur’ān.
Therefore they require a correct understanding of the message or the main
purpose of every sūra, why the verses and sūra of the Qur’ān was revealed.
This way in order to make Muslim community is able to build the correct
views on man, universe and his God based on the Qur’ān. Because the
Qur'an contains instructions and guidance about the rules of religion and
human life. 28
In addition, according to him, the use of the Quran should take
precedence in any indication, rather than other sources such as ḥadīth and
ijtihād of some scholars. Even, if there is ḥadīth which not in line with the
Qur’ān should be rejected. Although the saḥīḥ ḥadīth. This is explained in
his book al-Sunnah al-Nabawiyyah baina ahl al-fiqh wa ahl al-ḥadīth. 29
Al-Ghazālī admitted himself that what he did with the
interpretation that is not richer of the taḥlīlī commentary30. However, this
interpretation could be a complement to existing commentary. Al-Ghazālī’s
tafsīr can be called as some kind of introduction to anyone who wanted to
learn Qur’ānic interpretation in detail, in order to know what exactly the
main focus or the main purpose in a Sūra.
27 See Chapter 2; about the appearing of Tafsir Mauḍū’i idea. 28 al-Qaraḍāwi, op.cit, p 119-120. 29 M. Quraish shihab, preface in Muḥammad al-Ghazālī, Studi Atas Hadits
Nabi Saw, (translated from Al-Sunnah Al-Nabawiyah Baina Ahl Al-Fiqh Wa Ahl Al-Ḥadīth), translated by Muḥammad al-Baqir.
30 Taḥlīlī is interpreting the Qur’ān with explaining the meaning of lafāż (vocabulary), tarkīb, and the laws contained in the verse. Al-Ghazālī call it mauđī’'i. Muḥammad al-Ghazālī, Nahwa Tafsīr Mauḍū’ī, op.cit, p 5.
60
A.3. The Example of Interpretation
To get a comprehensive description of Al-Ghazālī’s interpretation,
the researcher will take four sūras as the example. These sūras represent
long and short sūra, Makkiyah and Madaniyyah, and sūra with multi
themes and the single one. They are; al-Baqarah(2), al-Nisā’(4), al-Alaq
(93) and al-Nāss (114).
There are some reasons these sūras as representatives. Al-Baqarah
and Al-Nisā’ represent a long sūra, with several themes inside and is
categorized as madaniyah sūra. Al-Alaq represents a short sūra,
categorized as makkiyah, but believed by some scholar has many themes.
Al-Nāss represents a short sūra, makkiyah and has only one main purpose.31
a. Al-Baqarah
Al-Ghazālī begins his interpretation with explaining the condition
around the revelation of al-Baqarah. At that time, Muslims are just move
from Mecca to medina. They try to make a new society in Medina, Islamic
society. But, after escape from the kafīr and their shirk in Mecca they face
new enemy, the Jewish. The Jewish think that religion is theirs monopoly,
as the chosen people of God. They hate with the coming of Prophet
Muhammad and his follower to Medina and prepared the bad plan.
In this condition revealed al-Baqarah. Al-Baqarah is the longer sūra
of the Qur’an and the most of learning contained. Al-Ghazali said that with
the allusion this sura said that there is falseness of Jewish hand. Allah said
in al-Baqarah:2 “This is the Book (al-Qur’an); in it is guidance sure,
without doubt, to those who fear Allah.” With this verse as if other book
(kitāb) contains the doubt.
Then, al-Ghazali continues to explain the main purpose of al-
Baqarah, taqwā or fear, total obedient to God. This issue mentioned thirty
times. No other sura talks taqwā like al-Baqarah. And taqwā is the special
character from all of religion which need to the accomplishment. As also
and pilgrimage to Mecca (al-Baqarah: 196). According to al-Ghazali every
sura includes the purpose of Allah trough al-wahyu to the prophet which
related with the themes contained by sura. Taqwa also wrote in the end of
Qur’anic verses, al-Baqarah: 281.
Then, al-Ghazālī enters to the explanation of themes. In the first
page, al-baqarah talks about the character of pious people (muttaqīn) three
times, kāfirīn in two places and munāfiqīn (hypocrites) in thirteen verses.33
Then, al-Baqarah talks about Banī Isrāil. Al-Baqarah asking what is
their behaviour and how shameful their work, begin from al-Baqarah: 41-
42. The Qur’an wrote bani Israil in the Qur’an is part of prove of their
being, in the pass they did not do kufr to Allah, but after that they refuse the
revelation and do the badness.
Then, al-Baqarah talks about ahlī kitāb, Jew and Christian. They
said that the religion is monopoly of them, there is no one has right to
succeed except them. Wrote in the al-Baqarah: 111-112, “And they say:
“None shall enter Paradise unless he be a Jew or a Christian.” Those are
their (vain) desires. Say: “Produce your proof if ye are truthful.” ay,-
whoever submits His whole self to Allah and is a doer of good,- He will get
his reward with his Lord; on such shall be no fear, nor shall they grieve.”
In this sura, Allah also was order to ahlī kitāb to believe him and
his entire prophet include Ibrahim, Musa till Muhammad (al-Baqarah: 136-
136). According to al-Ghazali this verses order to ahlī kitāb to follow
Muhammad teaching, because it is in the same with previous teaching, one
32 Muḥammad Al-Ghazālī, Nahwa Tafsīr Mauḍū’ī, p 11. 33 Ibid, p 12.
62
religion from Allah. Usually, the religion since the first time is one, believe
to God and do the kindness, this is the means of Islam.34 This religion was
revealed to all of prophet, so whoever done this religion will get the good
reward from God. This was wrote in al-Baqarah:62.35 But, the Jewish
reject the true of the prophet and of kitāb revealed after; injīl, zabūr, al-
Qur’ān (al-Baqarah:91).
Then, al-Baqarah recaptures the matter of the building of new
society, the foundation of Islamic family and its rule. Also the rule to guard
the Islamic society, namely by the jihād. Al-ghazali said that usually the
Muslim dislike the war, but to keep the Islamic society from its enemy and
to keep the peace Muslim must do jihād. This was written in al-Baqarah:
216-217. 36 According to al-Ghazali this is the means of al-Baqarah: 190
“Fight in (wa qātilū) the cause of Allah those who fight you, but do not
transgress limits; for Allah loveth not transgressors.” Then, al-Ghazali
quoted some verses from al-taubat: 9, 10 and13, which related with the
issue of qitāl. Truly, the killing (qitāl) in the path of God is to keep the
worship to God and reject the worship to another. Like wrote in al-
Baqarah: 114.37
In this sūra, there is also long description about the family affair.
Such as the relationship between male and female, husband and wife, also
the equality between them. Al-Ghazali quoted some verses from other
sura, like al-Nahl: 97, 72, al-Rūm: 21 and Ghafār: 40. Also about Ţalāq
(al-baqarah: 228, 230-231), keeping the children (al-Baqarah: 23)etc. Al-
Ghazālī also call to Muslim to take al-Qur’an as the reference to drive the
family.38
Then, al-Baqarah talked about the one of God (tauhīd). al-
Baqarah: 255 said that there is no God except Allah. He who reveal the
34 Ibid, p 15. 35 Ibid, p 16. 36 Ibid, p 17-18. 37 Ibid, p 19. 38 Ibid, p 22
63
Qur’an to the Muslim as the guidance, al-Qur’an which there is no doubt to
be followed, as wrote in the beginning of sūra (al-Baqarah: 2). With this
guidance Muslim succeed to establish the strong society in Medina,
because they fulfill and follow this guidance. As written in al-Baqarah:
285. But even the Muslim become the prominent and advance society, they
always in fear and totally obedient to God. They always hope the keeping,
mercies and forgiveness from the God. As wrote in the end of sūra (al-
Baqarah: 286). 39
b. Al-Nisā’
Al-Ghazālī begins his interpretation by explaining the themes and
miḥwār (the main theme). He wrote “the first one-third part of an-nisa is
talking about family, while family is a small part of society. The rest of al-
Nisā’ talks about the Ummah and its problem. Ummah is a big community.
So the miḥwār of al-Nisā’ is about social relationship and its rules.
Al-Ghazālī then introduce the opening of al-Nisā’ verse 1 as warning
to human being to pay attention to social relationship. This verse explains
that basically all human being are aqārib (closed), they are created from
one soul. So, they must build ood relationship among them. This
explanation is like an introduction to enter a discussion of social
relationship inside al-Nisā’.
After talking about a main theme of surah, now Al-Ghazālī wants to
go to the details. The opening of al-Nisā’ talks about command to taqwā
(affraid) to God. In this part, it is explained that if human being truly does
taubāt (repentance) and hopes the mercies of God, God certainly will
openly accept the taubāt and indulgently give His mercies. In this
description al-Ghazālī takes several verses, such as, al-Nisā’:1, 31, 110, 48,
17, 26-28.40
In the next point Al-Ghazālī begins to explains the part of sūra
which is related to family issues. Starting from the fulfillment of the rights
of orphans, he relates it to contemporary era. He said “this time, many
39 Ibid, p 24-25. 40 Ibid, p 48.
64
orphans become an easy target of exploitation for many individuals or
groups with different ideologies and interests. This is why we are asked to
pay attention to them.”
Al-Ghazālī discuss about women and marriage as well. He said (that)
the Westerners and Americans treat women in bad. They have many sex
partners even though never get marriage once. Their having sex is ‘just’
based on ‘like or want’ from one to another.) In Islam, marriage is well-
arranged. Men are allowed to marry 4 wives maximum. If some one has no
wedding costs, he is ordered to fasting. Then al-Ghazālī also discussed, that
polygamy is so difficult to do. He said “is it possible to marry more than
one wife, while to feed a wife is difficult?”
Al-Ghazālī also says that marriage may not be by any coercions.
Islamic law gives the right to wife to refuse polygamy. In this point, Al-
Ghazālī quotes an opinion of Ahmad ibn Hanbal which states that if a
husband wants to do polygamy, he is obliged to agree any conditions his
wife asks even if she asks to get divorce.
Then, discussion turns to the division of inheritance. Al-Ghazāli says
that woman has right in it. Also about the mahr (husband’s gift) and the
men’s obligation to feed his family. May be there are some husband hurt
their woman because they think that mahr is like a money to buy a women.
This is bad behaviour, and actually wrong. He completes this discussion
with two ḥadīth of ‘Aishah and Ibn Abbas. 41
Then, Al-Ghazālī explains how a wife in the past could be
inherited to son if her husband died. Al-Ghazālī said, “I do not understand,
this cruelness happens. Women were forced to has marriage. He quotes al-
Baqarah: 119. The verse also talks about the mahr. Mahr, according to Al-
Ghazali, cannot justifiy to make the woman imprisoned in the house, as she
gets ‘paid’ by her husband. Husband in all ways must consider her wife as
an independent individual who has right in any choices in life, including in
sexual intercourse.
41 Ibid, p 49.
65
Speaking about the sexual intercourse, Al-Ghazālī reminds about the
two dangerous diseases of society today, which are mostly done by
westerners; lesbian and gay. This is a prohibited sexual intercourse. Al-
Ghazālī also gives some examples of bad deed or treatment of husband to
hurt his wife in a short story.42
Then the discussion turns to the deviating action by the Jews. This is
about people who have been given a al-Kitāb (Torah). Regrettably, they
prefer digression to obeying the Torah. They live in a wrong way of life
and try to diverge from and other people.
This discussion, about Jews is explained in length. Al-Ghazālī makes
several analyses to support his argument with some verses from al-Nisā’.
He also quoted the opinion of other commentators (mufassir), such as
Muhammad Abdūh and Rashid Riđā.43
Al-Ghazālī also explains how the Jewish change the words from
their venues. They say “we heard”, but they do not comply. They also
frequntly twirling tongue and putting the blame to religion. In this occasion
Al-Ghazālī also quoted some verse from another sūra; Ali Imron: 78.44
Explained Also, how the Jewish do shirk (polytheism, take the other
God) 45, but this shirk too much going on today. That is, those who reject
the genuine religion and went to the graves follow their passions and forget
to obey their Lord. This shirk also occurs some people of Islam, such as run
another law of Allah. 46 After that, he explain that we should not choose the
Jewish as a leader, and we must remember how the contemporary attitude
of Jews; colonized Palestine. 47
Discussion plainly transferred to a second group that is harmful to
the people of Islam is hypocrites (munāfiq). People who claims to have
faith but does not wholeheartedly believe in, pretending to convert to Islam.
42 Ibid, p 50. 43 Ibid, p 52. 44 Ibid, p 53. 45 Ibid, p 52 46 Ibid,, p 54 47 Ibid, p 55.
66
This was discussed in-depth by al-Ghazālī by quoting some verses from
other sūras to create a more complete interpretation. As al-munāfiqūn: 5,
al-Baqarah: 257, al-Fuṣilat: 44 and Faṭīr: 8.
Then, al-Ghazālī discuss how the attitude of the hypocrites, if asked
to war or jihād, many of those who do not go, because they do not want to
sacrifice his life for the religion which is not held in earnest it. 48
The discussion continues on the fear of death from the hypocrites,
and therefore they do not following war. Allah gave the motivation on the
Muslims to keep fighting because the problem of death is the will of Allah.
49 Followed by discussion of the murder, the law of not deliberate and
intentional murder. 50 Then on the obligation of jihād and prayers in the
war. In this discussion al-Ghazālī strengthen his commentary with the
ḥadīth. 51
The talks continue to a fair decision. This relates to the story of
theft by a Muslim (Thu’mah) and he hid the stolen goods in the house of a
Jew. Thu’mah does not admit his action but accuse to the jew as the thief. It
was filed by his family to the Prophet and they requested the Prophet to
defend Thu'mah and punish the Jews, even though they knew that the thief
was Thu'mah, the Prophet himself was almost justify the accusations of
Thu'mah and his family were against the Jew. And revealed al-Nisā’:105-
106.
Then Al-Ghazālī discusses about shirk which is not forgiven sin (in
the al-Baqarah: 112). 52 After it, he back on family issues; female orphans.
53 About the hypocrites, ahlī al-kitāb; Jewish and Christian. Jews do not
recognize the Christianity and Islam. Christians do not acknowledge Islam.
While the Qur’ān clearly talk the punishment for those who reject the truth
48 Ibid, p 56-57. 49 Ibid, p 58. 50 Ibid, p 61. 51 Ibid, p 62. 52 Ibid, p 64 53 Ibid, p 66
67
of kitābs of Allah. And then about the necessity of al-qawwamūn bi al-
qisth (justice). Which is also discussed in al-Hadīd: 25 and al-Nisā’:36.
Al-Nisā’ was closed with the provisions of God to each of family
and group which is talked above. Also the unbelievers (kafīr) and the
hypocrites were groups that will get the punishment because of their foolish
act.54
Also the appeals to Jews and Christian who are already far away
from the right path. Jews who confessed to killing Isa (Jesus), and the
Christian who thinks the trinity; God is three but one (tathlīth), one of it
was Isa. The sūra closed with a provision for kalālah inheritance, those
who die without leaving a father and son.55 This case complete the
discussion about family in the beginning.
After it, Al-Ghazālī said that the theme of the al-Nisā’ in a whole or
in general are ranged around the society affairs (al-mujtama’) and also the
various groups that produce certain society, culture and religion. And the
discussion of al-Nisā’ (women) which are discussed much in this sūra is
only a part (Juz'i) from main theme. As explained above; family is a
miniature of society (al-mujtama’) while mujtama’ (community) is the
large family. And the guidance of Allah cover and given to all these.
For people who do not know, maybe al-Nisā’ seen as not harmony
sūra. It is not true, because the parts of al-Nisā’ had been united by one
major theme, about society provisions.
Al-Ghazālī also said not every name of the sūra describes the main
purpose. Al-Nisā’ for instance, this sūra even discusses about the society
provisions. Also al-Baqarah, the main theme is not the cow story, it is only
part (juz'i) of sūra.56
c. Al-Alaq.
Al-Ghazālī begin his interpretation with explanations of the history
of the al-Alaq:1-5 revelation. The fisrt verse of the Qur’ān when the
54 Ibid, p 68. 55 Ibid, 69-70 56 Ibid, 70.
68
prophet take a seclusion in hira cave, thinking to the behavior of people of
Quraish, Arab who worship idols. Until one day Gabriel (jibrīl) comes to
him, bringing al-Alaq:1-5.
In this sūra, Al-Ghazālī did not explain explicitly the existing
themes, including also did not introduce the main theme. But look at the
details done in this sūra, we know that he divides it into three part.
1. Explaining the power of God who created mankind from alaq
(congealed blood). And then give a lot of ability in humans. God make
people who ummy (cannot to read and write) so pious, Muhammad is an
example.
2. Then he discusses on three verses, al-Alaq: 6-8 which talk about many
man were exceed all limits and feel self-sufficient. Al-Ghazālī wrote “the
human needs are simple, but why did they exceed the bound, feel self-
sufficient? As if there is no man excess them. Wealthy people who berate
others and reject the truth will found their punishment in the hereafter.
3. Al-Alaq then talks about the unbelievers (kāfirīn) who deny the verses of
God and prohibit to praying. Al-Ghazālī quoted al-Alaq:6-8. He explained
that this issue was also discussed in the al-Mudaththir:42-44, which
contains an explanation of why someone put into hell. The answer is
because they were not praying, do not feed the poor, talk the false and deny
the Day of Judgement.
Al-Ghazālī also explained that the prophet time in living in Mecca
with the people (who prohibit praying) about ten years, and then the
prophet move to Medina. Because the people of Mecca did not want to
pray and charity payment (zakāt). Even, sometimes they asked to meet the
God. These are threatened with punishment would be drawn top of his
head, as described in al-Alaq:15. But although they know it they still
remain lawless (al-Alaq:15). 57
d. Al-Nāss
57 Ibid, p 530-531.
69
Al-Ghazālī started his commentary by quoting al-Nass 1-3. He said
al-isti’adzāh (request for protection) in this sūra is protection from the evil
or crime of jinn and men, through the promptings of evil in the soul. We
do not know how the movement of the jinn (genie), but we can feel the
consequences of their whisper. Therefore, we were told to ask for
protection to God, who owns and watches over us everytime.
Then he wrote al-Nāss: 4, “From the evil (of whisper) which is
hidden.” Khannās is the potential for evil (Satan) who waiting for an
opportunity to provoke people to do badness. Al-Ghazālī quoted another
verse which in the same theme with al-Nāss, namely al-An’ām: 122. “And
thus We made for every prophet an enemy, the devils of human and jinn,
some of them will provoke to the other beautiful words for lying to the
man.”
Then described two temptations of humans and jinn which are very
dangerous. If we obey this temptation we will fall into the trap to do the
badness, which is not forgiven. Al-Ghazālī then closed his commentary
with an explanation of purpose of the sūra. About the evil (badness) that
comes into the human soul and how to escape from crime. According to
Al-Ghazālī the God believers who cling to their religion will be safe from
all of evil. 58
B. Muḥammad ‘Alī Al-Ṣābūnī and His Book
B.1. The Biography of Muḥammad ‘Alī Al-Ṣābūnī
Sheikh Muḥammad ‘Alī Al-Ṣābūnī is a scholar and expert
mufassir that is famous for his depth of knowledge. He was born in Aleppo,
Syria in 1928 AD/ 1348 H. His full name is Muḥammad ‘Alīf bin Jamīl al-
Ṣābūnī. 59
58Ibid, p 552. 59‘Alī Iyāzi, al-Mufassirūn hayātuhum wa manhajuhum, p 470-474. Some
sources say that he was born in 1930. Nidia Zuraya, Mufasir Dari Suriah, bataviase.co.id (07/3/2010) http://bataviase.co.id/bataviase/ search/?search_block_form=Aleppo, accessed on 15/04/2010, adapted from Nidia
70
Sheikh Al-Ṣābūnī grew up in educated family. His father, Sheikh
Jamīl, was one of the senior scholars in Aleppo. He obtained a basic
education and formal about Arabic language, the science of inheritance,
and religious sciences under the direct guidance of his father. Since
childhood, he has shown talent and intelligence in absorbing a variety of
religious knowledge. When he was young, Al-Ṣābūnī had memorized the
Quran. Not surprisingly, this ability makes many scholars in the place of
learning like al-Ṣābūnī’s personality.
Al-Ṣābūnī also learns to some leading scholars in Aleppo, such as
Sheikh Muḥammad Najīb Sirājuddīn, Sheikh Ahmad al-Shama, Sheikh
Muḥammad Said al-Iḍibi, Sheikh Muḥammad Raghīb al-Tabbākh and
Sheikh Muḥammad Najīb Khayāṭah. To add his knowledge, al-Ṣābūnī also
followed some class scholars which commonly held in various mosques. 60
After completing his primary education, Al-Ṣābūnī continues his
formal education at government schools, Madrasah al-Tijāriyyah. Here, he
just get an education for a year. He was not comfortable with the trend that
many schools teach contain usurious (ribā’) economic system, one of them
is the bank. 61
Later, he moved to a special school of shari’a, Khasrāwiyya,
located in Aleppo. While attending Khasrāwiyya, he not only studied the
Islamic sciences, but also general subjects, such as chemistry, physics,
algebra and geometry, history, geography and English.
He successfully completed graduate from Khasrāwiyya in 1949.
With the scholarship from the Ministry of Endowments (waqf) Syria, he
continued his education at Al-Azhār University, Egypt. He completed
undergraduate from the Faculty of Sharia in 1952. Two years later, at the
same University, he obtained a master's degree in Sharia courts
Zuraya, Syekh Muḥammad Ali ash-Shabuni: Mufasir dari Suriah, Republika 07/3/2010, http://koran. republika.co.id/
60http://forum.maktoob.com/t974671.html dan Mufasir dari Suriah upload by bataviase.co.id, 07/03/2010, see also http://bataviase.co.id/ bataviase/search/?search_block_form=Aleppo, accessed on 15/04/2010.
61http://forum.maktoob.com/t974671.html accessed on 15/04/2010.
71
concentration (Qudhā’ al-Shar’iyyah). This is also with the scholarship
from the Ministry of Endowments Syria. 62
His Career
After coming from Egypt (1952), Al-Ṣābūnī back to her
hometown. He taught at various high schools in Aleppo. He work as a high
school teacher for eight years, from 1955 until 1962.
After that, he got an offer to teach63 at the Faculty of Sharia,
Umm al-Qurā University and the Faculty of Islamic Education (Dirāsat al-
Islāmiyah), King Abdul Aziz University. Both universities are located in
the Mecca city. He spent time by teaching at two universities this for 28
years. 64
Because his academic achievement and ability in writing, when it
became a lecturer at the University of Umm al-Qurā, Al-Ṣābūnī ever
become head office of the Faculty of Sharia. He is also believed to head the
Center for Academic Studies and Preservation of Islamic Heritage. Until
now, he is listed as professor of the Faculty of Science Commentary on the
Islamic Education King Abdul Aziz University.65
His Activity
Beside he teach at both universities, Al-Ṣābūnī also often give
lectures to open public are held at the Masjīd Al-Ḥarām, Mecca. The
similar public lecture tafsīr was also held at one mosque in the city of
Jeddah. This activity lasted for about eight years. Any material that is
conveyed in this public lecture, by Al-Ṣābūnī, recorded it on cassette. In
fact, not a few of these recordings are then displayed in a special program
62 Nidia Zuraya, Op,cit.
63http://forum.maktoob.com/t974671.html accessed on 15/04/2010. 64Abdul Ghani al-Khayyat, secretary of masjīd al-ḥarām, preface of
Muḥammad ‘Alī al-Ṣābūnī, Rawā’i Al-Bayān fī Tafsīr Ayāt Al-Aḥkām Min Al-Qur’ān, Damascus: maktabah al-Ghazālī, p 5-7.
65Nidia Zuraya, Op,cit.
72
on television. The process recordings containing lectures general Sheikh
Al-Ṣābūnī was completed in 1998. 66
Besides spending time in teaching, Al-Ṣābūnī was also active in
the organization of The Muslim World League. At this organization, he
served as adviser to the League in the Council for Scientific Research in the
Qur’ān and the Sunnah. He joined the organization for several years. After
that, he concerned to write and do research.
One of the researches is Ma’āni al-Qur'ān of Imām Abū Jā’far al-
Nahhās (d. 338 H). He edited this book and published in 6 volumes. This
book is a very heavy book. To edit it required considerable skills in terms
of science of Qur’ān and tafsīr. The results of his research on Islamic
sciences widely translated into many languages, including Turkish,
English, French, Malaysia, Indonesia and others. 67
His Work
As like Muḥammad al-Ghazālī, Ali al-Ṣābūnī is also a productive
scholar. He wrote a lot about law, science of the Qur’ān, Tafsīr, Aqīdah,
akhlaq and other. But the most is about the Law of Islam and the Qur’ān.
12. Mauqif Al-Sharī’ah Al-Garra’ Min Nikāḥ Al-Mut’ah
13. Harakāt al-Arḍi wa Daurūnaha Haqīqah ‘Ilmiyyah Athbataha al-
Qur’ān
14. Al-Tibyān Fī Ulūm Al-Qur’ān
15. Aqīdah Ahl al-Sunnah fi Mizān al-Shar’i. 69
His Attention on Tafsir And ‘Ulum Al-Qur’ān Field.
The name of ‘Alī Al-Ṣābūnī is so famous in the worldwide. He is a
scholar and expert of tafsir that is famous for his depth of knowledge,
especially relating to the science of the Qur’ān and tafsīr. Because of his
great concern in the study and interpretation of the Qur’ān, he established
69Al-Nubuwwah Wa Al-Anbiyā’, Risālah Al-Şalāt, Al-Mahdi Wa Asrat Al-
Sa’ah, Al-Muqtaf Min Uyūn Al-Si’ir, Kasyf Al-Iftirā’at Fī Risālah Al-Tanbīhat Haula Şafwat Al-Tafāsir, Durrah Al-Tafsīr (‘Ala Hāmis Al-Musĥāf), Jarīmat Al-Ribā Ahkthara Al-Jarā’im Al-Dīniyyah Wa Al-Ijtimā’iyyah, Al-Tabsīr Fi Rasāil Bakr Abū Zaid Min Al-Tazwīr, Syarh Riyadh Al-Shālihin, Subhāt Wa Abātil Haula Ta’addud Zaujāt Al-Rasūl, Risālah Fī Hukmi Al-Taswīr (photography), Ma’āni Al-Qur’ān (Li Al-Nuhās), Al-Muqtathaf Min Uyūn Al-Tafsīr (Li Al-Mansūrī), Mukhtasar Tafsīr Ibn Katsir, Mukhtasar Tafsīr Al-Tabari, Tanwīr Al-Azhan Min Tafsīr Ruh Al-Bayān (Li Al-Barusi), Al-Muntaqa Al-Muhtar Min Kitāb Al-Adzkar (Li Al-Nawawi), Fath Al-Rahmān Bikasfi Ma Yaltabis Fi Al-Qur’ān (Li Al-Anshāri); Bain Al-Shura Al-Islāmiyyah Wa Al-Dimuqrātiyah Al-Mu’ashirah, Takmīlah akmāl al-akmal, Al-Qur’ān Al-Karīm, Fiqh Al-Ibādat Fi Dhau’ Al-Kitāb Wa Al-Sunnah, Fiqh Al-Mu’amalat Fi Dhau’ Al-Kitāb Wa Al-Sunnah. See Ali Iyazi, al-Musfassirun…op.cit, p 471. See also http://forum.maktoob.com/t974671.html, accessed on 15/04/2010, http://ebql.org/; and http://www. biblioislam.net/ar/scholar/card.aspx? criteriaId=1&ID=84&UICollectionID=20. Accessed on 14/05/2010
74
as the World Muslim leaders (Moslem of the year) by Dubai International
of holy Quran Awards (DIQA), in 2007. 70
Awards committee chairman, Ibrahim Boumelha said al-Ṣābūnī
was selected based on several criteria, which refer to personal qualities,
especially in terms of Qur’ānic specialization; the work was spread widely
and high productivity in interpreting the holy Qur’ān. Al-Ṣābūnī himself
has written more than 40 books. 71
Some of his book which discuss about the Qur’ān dan tafsir for
Ṣafwat al-Tafāsir is one of his famous books. This is a
commentary which is one of the best interpretation because of the extent of
knowledge possessed by the author. Besides known as ḥafīż al-Qur’ān, Al-
Ṣābūnī also understands the basics of science interpretation, professor of
Islamic science, and his personality as a Muslim intellectual. This adds the
quality of his commentary. Ṣafwat al-Tafāsir is classified in tafsir Ijmāli or
global interpretation. 72
Rawā’i’ al-Bayān fī Tafsīr Āyāt al-Aḥkām is one book that
focuses in discussion about the interpretation of law verses. In his preface,
he mentioned some steps that he does in this tafsir. They are interpreting
lafẓ (word) in the verse, the global meaning, the cause of revelation, the
correlation between the previous and the next verse, discussion about of
70 DIQA is an annual award by the United Arab Emirates, to those who
are considered to play a major role in the study of al-Qur'an. Yusuf al-Qarḍāwi also has got it. See Nidia Zuraya, op.cit.
71http://www.uaegoal.com/vb/archive/index.php/t-103029.html. Accessed on 15/04/2010.
72 Musyarrofah, Tafsir: Kerangka Dan Epistemologinya. Paper, page 21, pdf. file type. Musyarofah is a lecturer of Ushuluddin faculty, IAIN Sunan Ampel Sūrabaya, can be downloaded at http://ush.sunan-ampel.ac.id/wp-content/uploads/2010/.../epistemologi-tafsir.pdf. accessed on 20/11/2010.
75
some version of reading, i’rāb, commentary covering all of secret aspect,
the law contained, a brief conclusion, and closing that contains the wisdom
or ḥikmāh of the revelation of certain law or instruction inside this verse.73
Al-Tibyān Fī Ulūm Al-Qur’ān, discusses the science of al-Qur’ān.
It began from the discussion about the science of the Qur’ān, asbāb al-
nuzūl, the collection of the Qur’ān, interpretation and the interpreter,
Quranic miracles (‘I’jāz al-Qur’ān) and other.74
Qabasun Min Nūr Al-Qur-ān Al-Karīm, is a book discuss in detail
about the themes and purposes in a sūra. The principles which is used in
Qabasun Min Al-Nūr Al-Qur’ān Al-Karīm is in almost the same with is
used in Ijaz al-bayan. Both of them see that one sūra was bond by one
main theme (the idea of al-waḥdāh al-Mauḍū’īyyah). In the Qabās al-
Ṣābūnī also explain general information, partial and main themes, details
discussion of partial theme, closing and the correlation among themes.
We can call this interpretation with the long or detail mauḍū’ī sūra,
it can be seen from the method. The difference between Qabās with Ījāz al-
bayān is the discussion of partial themes. Ījāz al-bayān only explained in
the large or big themes, while in the Qabas there are very much small
themes (from 1-2 verse) that explained in detail. Essentially all existing
themes discussed in detail. Almost there is a theme in every paragraph or
group of verses (usually 1-3 verses). It is also did not discuss the verses
that are not to be important or already covered in the theme before or
afterwards. While, Ījāz al-bayān just introduce the some main theme. 75
73 Muḥammad Ali al-Shabuni, Rawā’i Al-Bayān Tafsīr Ayāt Al-Aḥkām
Min Al-Qur’ān, Damascus: maktabah al-Ghazālī, p 9-13. See also Iskandar Yusup, Tafsīr Āyāt aḥkām (studi atas metode tafsir ayat ahkam karya as-Shabuni), Undergraduate thesis, Ushuluddin Faculty UIN Syarif Hidayatullah, Jakarta, 2009). In this thesis Iskandar researched the method of al-Ṣābūnī in his book, Rawa’I’ al-Bayan Tafsīr Āyāt aḥkām.
74 Muḥammad ‘Alī al-Ṣabūnī, Al-Tibyān Fi Ulūm Al-Qur’ān, Jakarta: Dār al-Qutūb al-Islāmiyyah Indonesia, first edition, 2003. 75The book is arranged with the long format. Al-baqarah 90 pages, Alī Imrān 70 pages, al-nisa 60 pages. From the same kitab find this book wrote in 4 volume (books published in 1988). Volume 1 (al-Baqarah and ‘Alī ‘Imrān),
76
There are also some books that are the result of his research and
editing, especially in the Council for Scientific Research in the Quran and
the Sunnah of The World Muslim League. They are: Ma’āni al-Qur'ān by
Imām Abū Jā’far al-Nuhhās (d. 338),76 Al-Muqtațaf Min ‘Uyūn Al-Tafsīr
by Al-Mansuri, Tanwīr Al-Azhan Min Tafsīr Rūh Al-Bayān By Al-Barusi,
Al-Muntaqa Al-Mukhtār Min Kitāb Al-Adzkār by Al-Nawawi, Fath Al-
Rahmān Bikasfi Ma Yaltabith Fī al-Qur’ān by Al-Anṣārī, Mukhtasar Tafsīr
Ibn Kathīr dan Mukhtasar Tafsīr al-Ṭabari.
B.2. The book of ‘Ījāz Al-Bayan Fi Suwar Al-Qur’ān Al-Karim
This book was published in 1979 AD/1399 H by Maktabah al-
Ghazālī publisher. This is almost in the same with the Naḥwa Tafsīr
Mauḍū’ī by al-Ghazālī77; was made in tartīb musḥafī system, which means
orderly arranged with Ottoman Manuscripts. Inside, there are 114 sūras,
complete. Start from al-Fatihah till the end, the sūra al-Nāss. It arrange in
325 pages.
Its arrange in brief commentary, for the long sūra he wrote it in
four pages, while for short sūra, in juz 30 for example, he only introduced
the sūra in one-two page. Even, in some of sūra he explained in one-two
paragraph only. When we compared this tafsīr with naḥwa tafsīr mauḍū’ī it
was the shorter one.
Rif'at fauzi in al-waḥdah al-mauḍū’iyyah said that ‘Ījāz al-Bayān
is devoted to explain miḥwār (central theme) and its principal themes of the
sūra. In each of sūra he explained that although there are some themes in
volume 2 (al-Nisā’, al-Maidah, al-An’ām), volume 3 (al-‘a’raf and al-Anfal), volume 4 (Yunus), and that being done is volume 5 and 6 (ibrahim, al-Hijr, al-Nahl al-Isra’). While the another sūras after that are not listed. Muḥammad ‘Alī al-Ṣābūnī, Qabas Min Nur Al-Qur’ān Al-Karīm, volume 1-2, Damascus: Mua’ssasah Muḥammad Bin Ladin, 1988, P 5-13 and the closing of volume 1-2. 76 M. Suaib Ahmad, Muḥammad al-Ṣābūnī, http://www.marifah. net/articles/Muḥammadal-Ṣābūnī-shoaybahmad.pdf; http://forum.maktoob. com/t974671.html accessed on 15/04/2010; http://www.uaegoal.com/ vb/archive/index.php/t-103029.html
77Ījāz al-bayān fī suwār al-Qur’ān, http://www.almaktabah.net. Accessed on 17/06/ 2010.
77
the sūra, all of it bond into one main theme (al-mauḍū’ al-raīsi). However,
there is one weakness of it. Al-Ṣābūnī, after mentioning miḥwār and some
principal themes of the sūra he did not explain about the relationship
between the main theme with some partial themes (juz’iyyah), and relation
among theme in sūra. 78
While the motivation of al-Ṣābūnī to write this commentary, as
expressed in the preamble of its interpretation, is to complement the study
of al-qur'an.
He said “this interpretation is a part of study of the sūras in the
Qur’ān. This commentary tries to discover the light or guidance from of the
principal theme and the purposes of sūra. It also explains al-ghard al-asāsi
(the main purpose) contained by a sūra from the principal themes and
events in the sūra; worship, muāmalāt, shari’ah, aḥlāq, stories, or the other
that is the al-hadāf al-aṣliyah (original purpose) of sūra. And I finally take
out this discussion (about al-ghard al-asāsi) of kitab jāmi’ (detail tafsīr).
Finally, this interpretation is expected to be useful and complete the
existing interpretations.” 79
B.3. The Example Of Interpretation
As explained above, in this part the researcher also will describe the
example of al-Ṣābūnī Interpretation to four suras; al-Baqarah, al-Nisā’, al-
Alaq and al-Nāss.
a. Al-Baqarah
Al-Ṣābūnī opens his commentary of al-Baqarah with the general
information. Al-Baqarah was the second sūra of the Qur’an in the tartīb
(arrangement) not time of revelation (nuzūl). It was madaniyah, has 286
verses. In this sūra there is a verses which is the latest verse of Qur’an (al-
Baqarah: 281). With this verse the revelation (wahy) is complete, religion
and blessing of God to mu’minīn (believers).
78 Muḥammad ‘Alī al-Ṣābūnī, Ījāz al-bayān. p 4 See Rif’at Fauzi, op.cit, p
33. 79Ibid, p 4.
78
This sura is named with al-Baqarah (cow) because in this sūra there
is a strange and wonderful story in the prophet Musa (Moses) era. This
story is one prove of the power of God to make someone life after his
death. In that time there is murder and the murderer is mysterious. So, God
order Musa to slaughter a certain cow, take his part and hit it to the victim
of murder, in order to get up from his death, and talk who is the murderer.
This story wrote in al-Baqarah 68-73. So that this sūra named by al-
Baqarah.80
Then, al-Ṣābūnī continues to explain the themes of sūra. al-Ṣābūnī
said that the most of themes contained in al-Baqarah is about al-aḥkām al-
tashrī’iyyah (the rule of Islamic law), such as in the aqīdah, ibādah,
muāmalāt, akhlāq, the condition in the peace and war, marriage and
divorce and other which in rule of Islamic law.
Then, al-Ṣābūnī enters to explain the part of the sūra. In the
beginning Al-Baqarah talks about the character of mu’minīn, kafirīn and
munāfiqīn. Also about the first creation of human, Adam. Al-Ṣābūnī
Quoted al-Baqarah: 30. He said that with this creation God was give a
honor to human, God order to the (malāikat) Engels to sujūd (give a honor)
to Adam. The God also give Adam many strength and advance, also choose
human as the leader (khalīfah) in the world.
Then, al-Baqarah talks about ahli al-kitāb, especially the Jews.
Because they are the partner of Muslim in Madīnah state. This theme
describe in a third of sūra, begin from al-Baqarah: 40. There are some
warnings to Muslim to pay attention to the crime and the vicious (evil-
minded) of Jewish. Because they are like to hide their character, badness,
betrayal, reject the call to go to uḥūd battle and some treaty. The God give
many affluence or mercy to them, but with this gift they kill some prophets,
refuse the revelation of God and his prophet. They believe that the fire of
80Al-Ṣābūnī, ‘Ījāz al-Bayān, op.cit, p 8
79
hell (al-nārr) will not to touch them except in a few days. The Muslim also
have to realize their other badness, this is prove of his danger. 81
Then, al-Ṣābūnī said that the whole of al-Baqarah is talked about the
sides of al-tashri’ (Islamic law), because in that time the Muslims are begin
to establish the Islamic government (al-daulah al-Islāmiyyah). So they
need the guidance from the God to run their life and government. That is
why all of al-Baqarah contained the side of rule; the rule of qiṣāṣ,
wasiyyah, ṣiyām, jihād, hajj, umrah, the prohibition of khamr and maisir,
the prohibition of marry to mushrīk.
This sura also contained the rule inside of family such as; the rule of
țalāq, raḍā’, iddah, the menstruating women and other. Ṭalāq is talked in
al-Baqarah:29, breastfeeding to children in al-Baqarah:233, iddah wafāt (4
months and 10 days) in al-Baqarah: 234, iddah muṭlaq (3 months) in al-
Baqarah:228, rule of mahr in al-Baqarah:237.82 So this sūra is a part of
guidance for Muslim to make the family run fairly and comfort. According
to al-Ṣābūnī, the family one of the most important thing talked by the
Qur’an. Because the family is the foundation of society development. If the
families of society are good, the society will be strong, in the contrary, if
the families are bad the society will be broken.
Al-Baqarah also contained some stories (qaṣṣaṣ), such as the story of
the peoples who go out from their village to pass or avoid the death, Allah
make them death and then make them life. In this story run the rule that the
guardian (ḥadzr) cannot avoid the qadar (destiny), the death (ajal) is
definite.83 According to al-Ṣābūnī this story is a urging and motivation for
Muslim to do jihād (war), because jihad is the top order of Islam. The
second story about Banī Isrāil, they begging leave from their prophet to
war but when the war is come they do not go, this story is wrote in al-
Baqarah:246.
81 Ibid, p 9. 82 Ibid, p 10 83 Ibid, p 11
80
Al-Baqarah also talks about the law of ribā (usury), dain (debt), the
order to make a notes to it, obligation to fulfill the amanah (responsibility)
and prohibition to concealment of the statement (kitmān al-shahādah).
Al-Baqarah close with the explanation of guidance for believer to
beg the forgiveness of God (taubāt) and helping from all of the shackle,
and also the strength to face kāfirīn (unbelievers), then he quoted al-
Baqarah:268. “You are our lord, so please help us from to the
unbelievers.”84
b. Al-Nisā’
Al-Ṣābūnī open his commentary with general information of al-
Nisā’; madaniyah and the second longest after al-Baqarah. Called al-Nisā’
(mean women) because many of its verses talk about the laws and
instructions related to women.
Then, he explains the themes contained by al-Nisā’. he said “Al-
Nisā’ contains many Islamic shari’ah (rule or law) that govern the internal
and external affair of Muslims society, just like other madaniyyah sūra. Al-
Nisā’ discusses the important shari’ah rules on women, home, family,
community, nation and jihād, the rules of prayer during peace and war, the
issue nifāq (hypocrisy) and hypocrites. But the mu’ẓam al-aḥkām (mostly
spoken) in al-Nisā’ is the theme of women, that is why this sūra is called
by al-Nisā’.”
Then al-Ṣābūnī enters into the discussion of the themes of al-Nisā’.
1. Al-Nisā opened with a discussion of human call, “yā ayyuha al-nāss”
which call to all men and asked them to taqwā, he also talks about nikmat
of man who created from "nafsin wāhidah" a single soul, so all of human
beings are descend children of Adam. And Adam is created from the soil.
Then he quoted al-Nisā’:1.85
2. Then, al-Nisā’ discuss about women’s rights (especially orphans),
specified in the case of inheritance, employment, married and free from the
tyranny of ignorance culture (jāhiliyyah). Such as take as the inheritance,
84 Ibid, p 11 85 Ibid, p 16
81
should not be at war, should not be riding horses, may not choose at will
the husband and indomitable by husband because her husband had bought
for a dowry (mahr).
According to al-Ṣābūnī all of that is wrong, hurtful and detrimental
to women. He then mention a verse about it, al-Nisā’: 19. Why is this sūra
discussing the theme of women? Al-Ṣābūnī said it is to preserve and honor
their existence, called to love the woman when she was little, do kindness if
she was a wife, respect when she became a mother, this call as well as a
call to give her rights to the fullest. There should be no injustice. As can be
seen in the expalining of inheritance division that must ensure fairness and
to realize the distribution of comparable / similar. 86
3. Al-Nisā’ then talks about the heights of women; from the heredity,
breastfeeding, unions, and the husband-wife relationship. Husband-wife
relationship is not merely about sexual intercourse but human relations.
Mahr (husband gift/bride price) is not the price for women; it is a gift that
binds or describes the love. Then he talk about the rights of husband and
wife, what steps should be taken by the husband in disharmony case in the
family. Also explained the meaning of “qiwāmat al-rajūl” does not mean
the man destined to become the leader (stronger / higher position) to
exploit or enslave women, but to defend, advice, or warn for to the
goodness. Like the father and child, government with its people. Then he
quoted al-Nisā’: 34. 87
4. The discussion turned from the family to the community. Al-Nisā’ called
on people to do the goodness (iḥsān) to all things. He explained that the
principle of Iḥsān is to look after each other, loved, advised, respect, trust
and fair. In order to become a solid social life. Then al-Ṣābūnī citing al-
Nisā’: 48. Also the recommendation to keep the peace. Also always be
ready to face the enemy that come from inside and outside.
5. Then al-Nisā’ discusses about the rules of Muāmalāt (social relations)
between the Muslims with Muslims, Muslim with other, neutral or hostile.
86 Ibid, p 17. 87 Ibid, p 17.
82
The command of jihād against the hypocrits attack that made hostilities and
fears. Then, he cited al-Nisā’: 88. Also to be careful of the group al-
mudzabdzabīn (people who like to leak a secret Muslim to the hypocrite /
enemy or a person in the war but half-heartedly), he mention al-Nisā’:141.
Then the discussion turned to the warning against the danger and fallacy of
ahl al-kitāb, especially the Jewish.
Al-Ṣābūnī close his commentary with an explanation of the Christian
heresy of the transgressors / redundant by making Isa (jesus) and Maryam
like God with the concept of tathlīth (trinity). Then the appeal to them to
return to the original aqidah; monotheism. Then he cited al-Nisā’:171. 88
c. Al-Alaq
Al-Ṣābūnī open the interpretation of al-Alaq by explaining the
information of sūra and themes are contained, but without attracting the
general theme / miḥwār. He wrote “this sūra is makkiyah. Al-Alaq contains
3 matter. First, the theme of revelation and the beginning of revelation of
the Qur’ān to Muhammad. Secondly, the theme of the arbitrariness of
human beings with their property, which makes people not obeying his
God. Third, the story of “Abu Jahl” which prohibits the prophet to pray at
the Grand Mosque (masjīd al-ḥarām).”
Then al-Ṣābūnī begins to explain the division of the sūra:
1. Al-Alaq begins with the verses that down firstly, al-Alaq 1-5. These
verses down when Muhammad was has seclusion in the hirā cave.
2. Al-Alaq then talk about human arrogancy because they felt had enough
with his property. They do not want to obey God although everything will
return to God. Then Al-Ṣābūnī mentioned al-Alaq: 6-8.
3. Al-Alaq then talk about the prophet's uncle, of Abū Jahl, rich people who
forbprohibit the prophet to pray at the Grand Mosque because can reduce
the purity of three Gods of idols (Lattā, Uzzā, Mannāt) that worshiped by
Quraish. Then al-Ṣābūnī mentions al-Alaq: 9-14.
88 Ibid, p 19.
83
Al-Ṣābūnī closed his interpretation with the words “Al-Alaq closed
with a threat to people who forbade praying with various adzāb if they still
do it. And tell to the prophet to do dot afraid to pray in the masjīd al-
ḥarām.” Then al-Ṣābūnī quoting Al-Alaq: 15-19.
d. Al-Nass
Al-Ṣābūnī interprets al-Nāss in one paragraph. First, he explained
the general info: Al-Nāss is makkiyah and thaniy al-muawwidzatain (two
sūras about the application of protection, with al-Falaq). Al-Ṣābūnī then
immediately explains the purpose of the sūra. That command to mankind
to take refuge in Allah from any evil that comes into the human soul from
the jinn and mankind. Then al-Ṣābūnī explain the harmony between the
opening of the Qur’ān (al-Fātiḥah) and the end (al-nāss, and al-Falaq).
One of the contents of al-Fatihah is an advice for man to asked the hidāyat
(guidance) to the straight path and ask God's help, while the contents of
thaniy al-muawwidzatain is recommendation for people to seek the refuge
in Allah from all evils.89
89Ibid, p 323.
85
CHAPTER IV
THE METHOD OF AL-TAFSĪR AL-MAUḌŪ’Ī LI SŪRAH WĀḤIDAH
IN NAḤWA TAFSĪR MAUḌŪ’Ī LI SUWĀR AL-QUR’ĀN AL-KARĪM
AND ‘ĪJĀZ AL-BAYĀN FĪ SUWĀR AL-QUR’ĀN
In this chapter the reseacher will present an analysis of al-tafsir al-
mauḍū’ī li sūrah wāḥidah method and character from both Al-Ghazālī and
Al-Ṣābūnī, in accordance with the interpretation of the four sūra which are
described above. Namely al-Baqarah, al-Nisā’(4), al-Alaq (93) and al-
Nāss (114). 1
A. The Method Of al-Tafsīr al-Mauḍū’ī li Sūrah Wāḥidah of Al-Ghazālī
and Al-Ṣabūnī.
A.1. The Method Of al-Tafsir al-Mauḍū’ī Li Sūrah Wāḥidah in Naḥwa
Tafsīr Mauḍū’ī Li Suwār Al-Qur’ān Al-Karīm by Al-Ghazālī.
After seeing some example of al-Ghazālī's interpretation above,
found several points related to the methods of tafsīr mauḍū’ī li sūrah
wāḥidah used. They are:
1. In general, Al-Ghazālī's start his commentary of sūra by explaining
some information of sūra; the name, place of revelation, cause of
revelation (asbāb al-nuzūl) and soon. He also introduce the principal
theme and the main purpose of sūra. These two serves as an introduction to
understand the sūra that will be described in detail after.
1 The method is how to work regularly and systematically in order to carry out an
activity easily, in order to achieve the specified purposes. While, the character is personal, disposition that is appropriate with certain typical. Characteristic means it has unique properties in accordance with certain disposition. Tim Penyusun kamus Pusat Bahas, Kamus Bahasa Indonesia, Jakarta: Pusat Bahasa Departemen Pendidikan Nasional, 2008. P 639 and 952.
86
In explaining the partial thmes and main purpose al-Ghazālī had
some type. First, it is explained the general information first and then its
themes, this is the most (such as al-Baqarah, al-Alaq), second, its theme
mentioned directly in the beginning after it enter to the general information
(such as Al-Nisā’), Third, in some places he put a description of the theme
or purpose in the behind; as al-Nāss.
2. After giving an introduction of general information and theme, the
interpretation followed by the discussion of themes that are important and
take a large space. As in the al-Nisā’ described the creation of man,
women’s rights, respect to women, the husband-wife relationship, do the
goodness and the relationship with the ahl al-kitāb people. In al-Alaq
introduced the creation of man from alaq, then God made him smart, about
those who do too badness because of their rich, and the prohibition of
prayer. The themes what mentioned above are the themes that look flashy
or larger discussed in faqarāt or groups of verses.
In explaining the partial or small themes of sūra al-Ghazālī was very
detail, so many small themes he get and then he give an interpretation.
Sometimes the small theme can be from one or two verses, then he explain
it to some paragraphs (1-2 pages). These themes also developed in an
interesting discussion.
Usually he explains first the purpose from the paragraph or group of
verse. After that quoted some verses related, whether it is from the sūra
which is explained or from another sūra. This reminds us of the
commentary that appears at the beginning time or in the prophet and the
companions era. That is tafsīr kitāb bi al-kitāb (interpret one verse with
another). We can see it in al-Nāss, al-Falaq, al-Baqarah, al-Nisā’ and
almost of the sūra. Sometimes he also quoted the ḥadīth and another
commentator opinion or the author of the books to strengthen his
interpretation.
3. the last is the closing. Al-Ghazālī close his commentary with the
statement wa takhtimu sūra (this sūra close with). In closing, he talked
87
about how the end or closing has the compatibility or harmonious with the
various themes discussed in the sūra. The closing of sūra also in
accordance with the main purpose.
As seen in al-Nisā’. Al-Ghazālī tried to explain that the closing of
al-Nisā’ which talks about kalālah (inherited of the person who die without
children or father) has close relationship with the preface. According to al-
Ghazālī, this discussion participate to complete the family affair which
discussed in the beginning.
At the closing of al-Nisā’ al-Ghazālī also explained that the themes
were introduced at the beginning proved to be correct after arriving at the
end of interpretation. As in Al-Nisā’. Al-Ghazālī seemed want to prove that
his election to the main theme is true. The whole of al-Nisā’ are ranged
around the social and society affairs (al-ijtimā’iyyah) and the various
groups that made certain society, culture and belief. This is also related
with the beginning of al-Nisā’, which discussed about the warning to man
that basically aqārib “closed”, created from one soul. So, they must make
the good relationship among them. This is somekind like an introduction to
the discussion of social relationship.
Al-Ghazali said that in the end al-Baqarah talked about the one of
God (tauḥīd). Al-Baqarah: 255 said that there is no God except Allah. He
who reveal the Qur’an to the Muslim as the guidance, al-Qur’an which
there is no doubt to be followed, as wrote in the beginning of sūra (al-
Baqarah: 2). Trough this guidance Muslim succeed to establish the strong
society in Medina, because they fulfill and follow this guidance. As written
in al-Baqarah: 285.2
From what is described above, the reseacher concludes that the
interpretation methods used by al-Ghazālī was the first type of method of
mauḍū’ī interpretation (according to the history of mauḍū’ī appearing).
What al-Ghazālī do in this book in accordance with the definition of al-
2 Ibid, p 24-25.
88
tafsīr al-mauḍū’ī li sūrah wāḥidah that proposed by some expert scholar in
the science of the Qur’ān, like al-Farmāwī, Mahmūd Ḥijāzī, Musṭafā
Muslim, Sayyid al-Kumy and soon. Namely, the discussion of a sūra as a
whole and intact by explaining the general (main) and specific point and
explaining the correlation among the various problems contained by sūra,
so the sūra appears in the complete, intact and accurate form.3
Al-Ghazālī also fits with some step delivered by Musṭafā Muslim
in the al-tafsīr al-mauḍū’ī li sūrah wāḥidah. 1) Introduction of sūra, 2)
Description of hadāf al-asāsi (the main purpose) or miḥwār (the central of
sūra), 3) Division of a sūra mail in some maqātiq (a fragment) or faqarāt
(paragraph). 4) Integrate all themes in one hadāf al-asāsi. This last step is
very important to provide a full understanding of what is actually contained
in a sūra. In this way a sūra will look carefully, whole and its parts
complement each other. 4
4. The discussion of the main purpose of the sūra.
Usually al-Ghazālī explain the themes contained in the sura and then
put it together in one common or main purpose that describe the purpose of
the revelation of the sūra. Al-Ghazālī usually take all of principal themes
then he take the general (main purpose) of it.
As in the interpretation of al-Nisā’. al-Ghazālī explains there are two
principal themes: One-third of the early talk about the family affair, and the
rest talks about the ummah affair. Then al-Ghazālī concluded that the
central discussion of al-Nisā’ is about social relationships and its rules.
In explaining the main theme of sura al-Ghazali also considering the
time and the condition around the revelation, there is close relationship. As
his interpretation of al-Baqarah. Al-Ghazali begins his interpretation with
explaining the condition around the revelation of al-Baqarah. At that time,
Muslims are just move from Mecca to Medina. They try to make a new
3 Maḥmūd Ḥījāzi, al-Waḥdāh al-Mauḍū’iyyah, p 23-24. 4 Musṭafā Muslim, Mabāḥith…op.cit, p 40
89
society in medina, Islamic society. But, after escape from the kāfir and their
shirk in Mecca they face new enemy, the Jewish. In this condition revealed
al-Baqarah.
Then, al-Ghazālī continues to explain the main purpose of al-
Baqarah, taqwā or total obedient to God. And taqwā is the special character
from all of religion which need to the accomplishment. So, if the Muslim
wants to succeed in establishing new society they must follow the guidance
that wrote in the Qur’an (al-Baqarah).
From this interpretation, we know that al-Ghazālī saying in the
introduction to this commentary is true. Namely; he followed the thought
of Abdullāh Darrāz who believe in a sūra there was one main theme. This
idea commonly called by al-waḥdāh al-mauḍū’īyyah.
The idea can be seen from the efforts of al-Ghazālī to made or
synchronize between the preface of sūra with the closing. Also between the
themes that are spread throughout the sūra with the closing of sūra.
About al-waḥdah al-mauḍū’īyyah, it has mentioned also by al-
Ghazālī in the closing of al-Nisā’. The name of each sūra was not always
definite the main theme of sūra. He pointed out al-Nisā’. This sūra is about
society rules. Not the women affair. Women affair was only a small part of
the rules of society. It is also in al-Baqarah, he said the main theme of al-
Baqarah not a story of cow, it is only part theme (juz’iyy). The main theme
of al-Baqarah is about taqwā that must be done by Muslim. 5
As described in chapter 2, the selection of themes can be based on
several ways, 1) the name of sūra 2) the great event / story discussed in the
sūra. 3) From time phase (marḥalah al-zamāniyyah) of revelation:
makkiyyah or madaniyyah, 4) the relationship among maqāṭiq (groups of
verses) in a sūra. 6 Al-Ghazālī seems to give precedence to the the contents
5 Muḥammad Al-Ghazālī, Naḥwa tafsīr mauḍū’ī, p 14 and 70. 6 Musṭafā Muslim, op.cit, p 45.
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of the sūra and the general relationship between the maqāṭiq (number 4)
and time of revelation (number 3, such as al-Baqarah).
Beside the systematic, in the explaining the sūra al-Ghazālī often
linked the verses with the present context. Such as gender issues, the
maintenance of orphans and the poor, Israel who attacked Palestine, moral
damages and soon.
For example, when he explaining the right of orphan in al-Nisā’, he
relate it to contemporary context. He said “in this time we have been seen
there are many orphans become an easy target for many individuals or
groups with different ideologies and interests. This is why we were asked
to pay attention to orphans.”
In interpreting al-Ghazālī often looked like he was has a dialogue
with someone (reader). He often reinforce the statements then followed
with serious question. He is also mentioned a lot about the morals of
Islamic people which already contaminated by western and American
culture which not appropiate with Islam. He also criticized the practices of
injustice whether in the family, law and government. The interpretation of
this model can be included in tafsīr adābi ijtimā’ī.7 This pattern of
interpretation has the large relationship with the background al-Ghazālī;
interpreter is an activist of Islamic preaching.8
A.2. the Metode al-Tafsīr al-Mauḍū’ī li Sūrah Wāḥidah in ‘Ījāz al-
Bayān fī Suwar al-Qur’ān by Al-Ṣābūnī
After seeing the example of al-Ṣābūnī’s interpretation above, found
several points related to methods of al-tafsīr al-mauḍū’ī li sūrah wāḥidah
interpretation used by him. They are:
7 Tafsir adābi ijtimā’ī is one model of interpretation which explains the instructions
the verses of the Qur’ān directly related to people's lives, and trying to cope with the diseases or problems based on the clues or guidance in a easy language and lovely to hear. M. Quraish Shihab, Membumikan al-Qur’ān, op.cit. p 73.
8 M. Quraish Shihab, Tafsir al-Misbah…, p xvii; Yuyuk Aminah, metode…,op.cit, p 47-49, 65-68.
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1. Al-Ṣābūnī always always opens his interpretation with general
information, such as the length of the sūra, the phase of revelation, the
reason for the selection of the name. This general information usually is
presented in the one to two paragraphs. This information serves as the
introduction in understanding the interpretation afterwards.
2. After explaining the information of sūra al-Ṣābūnī continues his
discussion on the themes. He explained all of existing theme and then
concluded its in the main theme. This is usually presented in one
paragraph, sometimes it was devided in number. We can see it from the
interpretation of the al-Nisā’, a majority of long sūra such as al-Baqarah,
‘Āli Imrān and so on. It is seen also in the short sūra but has more than one
theme, such as al-Ṭāriq (86), al-Burūj (85), al-Inshiqāq (84), al-Mutaffifīn
(83), al-Nabā’ (78) and al-Nāzi'āt (79).
But there are some sūras that it explained only some themes
contained by sūra, without determined what are the mihwār or main
purpose. For example, the interpretation of al-Ṣābūnī toward al-Alaq. He
wrote “this sūra is makkiyah. Al-Alaq contains 3 matter. First, the theme of
revelation and the beginning of the revelation of the Qur’ān to Muḥammad.
Secondly, the theme of the arrogant of human beings with their property,
which makes people not obeying his God. Third, the story of “Abū Jahl”
which prohibits the prophet to pray at the masjīd al-ḥarām.”
What is seen in al-‘Alaq also occur in some of short sūra. Especially
short sūras which, according to al-Ṣābūnī, have more than one theme. But
he did not specify the main theme or take a generality. Those are al-Tīn
3. Then the discussion continues with division and explaining of the themes
which considered important and take a large space in the sūra.
Such as about human creation, women's rights, respect to women,
the husband-wife relationship, dowry (mahr), do kindness, muāmalāt
(social relations) between the Muslims with Muslims/other nations, the
command to wage jihad against the hypocrites and warning of hazards and
digression from ahl kitāb, especially the Jews in al-Nisā’.
In explaining the important themes were mentioned a few comments,
not too long, a maximum of one paragraph. Like when he discusses
women's rights. He said women should get their rights such as inheritance,
employment, married and free from the tyranny of ignorance people
(jahīliyyah). He then relate it to gender issues, such as women should be
equated with men, should not be inherited, can fight, can ride a horse, may
choose husbands as they pleased and others. There should be no injustice.9
In accordance with its name, the interpretation is very short and
brief10. As presented in the introduction to his commentary, this
commentary specialize to introduce the principal themes and main purpose
only. Without a little wide explanation (As the commentary of al-Ghazālī).
Perhaps this is because al-Ṣābūnī specialize this book to introduce miḥwār.
As he explained in the introduction to his commentary. 11 As If the readers
want to know more about the explanation of these themes, the reader can
read other commentary which more detail in explanation. Such as some of
his tafsir; Ṣafwat al-Tafāsir, Rāwā’ī al-Bayān fī Tafsīr al-Āyāt al-Aḥkām
9Ibid, p 17. 10The name ‘Ījāz mean abbreviation, conciseness or concision. ‘Ījāz Al-Bayān fi
Suwār Al-Qur’ān Al-Karīm means a brief or a concise explanation about the sūras of the Qur’ān.
11Al-Ṣābūnī, op.cit, p 4.
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and Qabasun Min Nūr al-Qur’ān al-karīm. The Qabas acctually in one
similar methods similar with ‘Ījāz al-Bayan, al-tafsīr al-mauḍū’ī li sūrah
wāḥidah, but the themes are described in detail.
Qabasun Min Nūr Al-Qur-ān Al-Karīm, is a book discuss in detail
about the themes and purposes in a sūra. The principles which is used in
Qabas is in alsmost the same with is used in ‘Ījāz al-bayān. Both of them
see that one sūra was bond by one main theme (the idea of al-waḥdah al-
mauḍū’īyyah). In the qabas al-Ṣābūnī also explain general information,
partial and main themes, details discussion of partial theme, closing and the
correlation among themes.
We can call this interpretation of with the long or detail al-tafsīr al-
mauḍū’ī li sūrah wāḥidah, seen from the method. The difference between
Qabas with ‘Ījāz al-bayān is the discussion of partial themes. ‘Ījāz al-
Bayān only explained in the large or big themes, while in the Qabasun
there are very much small themes (from 1-2 verse) which explained in
detail. Essentially all existing themes discussed detail, almost every
paragraph or group of verses (usually 1-3 verses) there is a theme, it also
and did not discuss the verses that are not to be important or already
covered in the theme before or afterwards. While, ‘Ījāz al-bayān just
introduce the some main theme. 12
4. Closing of sūra commentary.
In the end the interpretation of a sūra of al-Ṣābūnī always close it
with the word wa khatimat al-sūrah al-karīmah bi... (This sūra close
with...), closing in his term referred to a pure end of verse, and the means
of it. 13
12 ‘Alī al-Ṣābūnī, Qabas Min Nūr Al-Qur’ān Al-Karīm, p 5-13. 13It was criticized by Rif'at fauzi. Rhe said that although he know that ‘Ījāz Al-
Bayān is devoted to explain miḥwār (central theme) and its principal themes of the sūra. but, there is one weakness, after mentioning miḥwār and main themes, in the end of the sūra he did not explain more about the relationship between the main theme with the partial themes (juz'iyyah), and between one theme with another. Rif’at Fauzi, op.cit, p 33.
94
This type of interpretation also appropriate with with the definition
of al-tafsīr al-mauḍū’ī li sūrah wāḥidah initiated by several scholar; The
discussion of a sūra as a whole and intact by explaining the point of
general and specific, explaining the correlation between the various
problems it contains, so that the sūra appears in the form completely intact
and accurate. 14 But that is still an issue is a correlation between partial with
the main theme. In his commentary, al-Ṣābūnī linking it but implicitly or
vague. Because in discussing the main theme or miḥwār al-Ṣābūnī
sometimes mentions the themes of the partial and main themes (al-Nisā’,
al-Baqarah and others) and then explained the details of the partial themes
and try to associated its with the main theme. As in al-Nisā’.
If we consider the steps of al-tafsīr al-mauḍū’ī li sūrah wāḥidah
delivered by Mustafa Muslim, al-Ṣābūnī’s interpretation has been
completed 3 step. 1) Introduction of a sūra, 2) Description of hadāf al-
asāsi or miḥwār, 3) Division of sūra in the maqāṭiq (a fragment) or faqarāt
(paragraphs). Which may did not be done explicitly by al-Ṣābūnī is the last,
4) Integrate all themes in a hadāf al-asāsi in the closing. According to
Mustafa Muslim this last step is very important to provide a full
understanding of what is actually contained in a sūra. In this way a sūra
will also look carefully, whole and its parts complement each other. 15
But, we can see that al-Ṣābūnī tends to relate the main purpose and
some themes contained implicitely. As in al-Baqarah, in the beginning al-
Ṣābūnī explains that the main purpose of it is about al-aḥkām al-
tashrī’iyyah (the rule of Islamic law). Then, inside of his explanation of
partial themes he said that the whole of al-Baqarah is talked about the sides
of al-tashrī’ (Islamic law), because in that time the Muslims are begin to
establish the Islamic government (al-daulāh al-Islāmiyyah). So they need
14Maḥmūd Ḥījāzi, al-Waḥdah al-Mauḍū’iyyah, op.cit, p 23-24. 15Musṭafā Muslim, op.cit, p 40
95
the guidance from the God to run their life and government. In the similar
case, we also can find it in the interpretation of al-Ṣābūnī in al-Nisā’.
5. Discussion of the main purpose or al-miḥwār.
In discussing the main theme or miḥwār al-Ṣābūnī there are two
types. First, he mentions the themes of the partial and main themes (al-
Nisā’, al-Baqarah and others) and explained the details of the theme and
then he associated its with the main theme, this is the most. Second, he
sometimes mentions some themes contained by sūra but without mentioned
the general or the main theme. (as in al-Alaq and others).
About the first type we can see it in al-Nisā’. He explained the
selection of the name al-Nisā’ on the sūra because many of its verses speak
about the laws related to women.
He said “Al-Nisā’ contains many Islamic sharī’ah (rule or law) that
govern the internal and external affair of Muslims society, just like other
madaniyah sūra. Al-Nisā’ discusses the important sharī’ah rules on
women, home, family, community, nation and jihād, the rules of prayer
during peace and war, the issue nifāq (hypocrisy) and hypocrites. But the
mu’ẓam al-aḥkām (mostly spoken) in al-Nisā is the theme of women, that
is why this sūra is called by al-Nisā’.” He also asserted some reasons for
selecting of “women affair” as main theme in sūra. As if he wanted to say
that his choice was correct.16
If we refer to the method of determining the miḥwar by Musṭafā
Muslim, which is can be viewed in several ways, 1) Name sūra 2) events /
stories that a lot of talk about, 3) phase of the the revelation of sūra
(marḥalah al-zamāniyyah), 4) The relationship between maqāṭiq (pieces /
groups of verses) in a sūra.17
Al-Shabuni seems to give precedence to the name of sūra (Number
1) for example in sūra al-Nisā’, or phase of revelation (Number 3), in sūra
16Al-Ṣābūnī, ‘Ījāz al-Bayān, op.cit, p 17. 17Musṭafā Muslim, op.cit, p 45.
96
al-Nisā’ he said “Al-Nisā’ contains many Islamic shāri’ah (rule or law) that
govern the internal and external affair of Muslims society, just like other
madaniyyah sūra”. In al-Baqarah he also said that this sura revelaed when
the Muslim begin to establish to the new sosiety in Medina (after move
from Mecca) and need the guidance or rule form the God to drive their life.
In the similar of we can see it in the several of makkiyyah sūra. He
said “this is makkiyyah sūra, and the main theme of this is usual as
makkiyyah sūra; talk about aqidah and iman”, such as in sūra al-balād
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CURRICULUM VITAE
Name : Agus Hariyanto
Place/Date of Birth : Bojonegoro, August 21st, 1988
1. SDN Margoagung I, Sumberrejo (graduated at 2000).
2. MTs Sabilul Muttaqin, Margoagung (graduated at 2003).
3. MA Sabilul Muttaqin, Margoagung (graduated at 2006).
4. Special Program of Ushuluddin Faculty (FUPK) IAIN Walisongo
Semarang, 2006th grade.
B. Non Formal
1. Pondok Pesantren Sabilul Muttaqin, Margoagung Sumberrejo
Bojonegoro. (2000-2006).
Course
1. Jurnalistics course; LPM IDEA IAIN Walisongo, Unika
Soegijapranata, LPM Dimensi POLINES, 2007.
2. Advocacy training, JAMMAIKA, Semarang, 2008.
3. Writing School, Pena Walisongo Center (PWC), Semarang 2008.
116
4. Human Right School, SeHAMA KontraS, Jakarta, 2010
5. Narrative Reporting and Essay Writing School, PEC, Jakarta 2010
Organization
1. 2005-2006/IPNU Sumberrejo Bojonegoro
2. 2006-2007/UKM Nafilah/member
3. 2007-2008/HMI Kom. Iqbal Ushuluddin/Secretary.
4. 2008-2010/Lakpesdam PCNU Kota Semarang/Publishing and
research staff
5. 2007-2010/ LPM IDEA/Editor, Coordinator of research 6. 2008-2010/, Pesanggerahan Kalamende Writing Community,
Semarang/Coordinator 7. 2009-2010/ Link Match Education Jawa Tengah/ Public relation
staff. 8. 2010-2011/HMI Cabang Semarang/Department of Human resource
development of HMI’s member. Achievement:
a. 2nd Winner “Lomba Cipta Cerpen Mahasiswa se-Indonesia” in STAIN Purwokerto. Published by Grafindo (2008) entitle Rendezvous di Tepi Serayu.
b. “Juara Harapan III” LKTI Pengembangan Pendidikan Pesantren, Balitbang DEPAG RI, 2009.
c. 2nd Winner, “Festival Esai Nasional” by KKPK, Jakarta, December 2010.
His works (article, essay, book review and short story) also published in Media Indonesia, Suara Merdeka, Wawasan, Harian Semarang, Lampung Pos, Koran Jakarta, Surabaya Post, Radar Surabaya, Jurnal Bilingual al-Munadharah, at-Turast, Iqbal News, Buletin Padhang Bulan, IDEA, Journal Edukasi Balitbang Depag RI, etc.
