LEADERSHIP CONCEPT IN THE
QUR‟AN (A Semantic Analysis)
A Thesis Submitted to Department of Tafsir and
Hadith in Partial Fulfillment of the Requirements
For the Degree Strata I (S.1)
By
Umi Farihah Arif
Student Number: 074211035
USHULUDDIN FACULTY
IAIN WALISONGO SEMARANG
2011
4
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, June 23, 2010
The Writer,
Umi Farihah Arif
NIM. 074211035
5
MOTTO
ف السع خ١فخ لبا أرغؼ لئىخ ا عبػ ار لبي سثه ط مذ ذن غجؼ ثؾ ؾ بء ٠غفه اذ ٠فغذ ف١ب ف١ب
ب ل رؼ ه لبي ا أػ
Behold, Thy Lord said to the angels: "I will create a vicegerent on
earth." They said: "Wilt Thou place therein one who will make
mischief therein and shed blood?- whilst we do celebrate Thy praises
and glorify Thy holy (name)?" He said: "I know what ye know not."1
ا شا أؽذ ١ئ صلصخ ف عفش ف را وب
When three people in the journey should they choose one of them to be
a leader.2
1 Al Baqarah: 30 2 Hadith of Prophet that narrated from Abu Dawud
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DEDICATION
This thesis is dedicated to my self,
my beloved mother Mrs. Sairoh,
my beloved father who has passed away long time ago , Mr.
Kamal Arif, and my lovely father, Mr. H. Shodiqun,
and for every name that stayed on my heart.
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ACKNOWLEDGMENTS
All praise and thanks always due to Almighty Allah for being
finished this thesis. Furthermore, May şalawāt and salām always we
convey be the last apostle, Muhammad peace unto him, his family and
his şahaba who has taught wisdom and given rahma for all mankind,
especially the Muslims.
Only with His help and love, this thesis can be finished
although the writer believes that there is no perfect in this world,
including this thesis. But, with force and hard effort, the writer wants to
give the best in the end of study at IAIN Walisongo Semarang.
Therefore, the writer wants to thank to:
1. Mr. Prof. Dr. H. Muhibbin, M.Ag, as the rector who built the
writer under guidance of IAIN Walisongo Semarang, together
with the vise rectors; I, II and III.
2. Mr. Dr. Nasihun Amin, M.Ag, as the dean of Ushuluddīn
Faculty IAIN Walisongo Semarang, together with the vise
deans; I, II and III.
3. Mr. Dr. Abdul Muhayya, MA, and Mr. Zainul Adzvar, M.Ag,
as my father in FUPK.
4. Mr. Ahmad Musyafiq, M. Ag., as the first academic advisor
and Mr. M. Muhsin Jamil, M. Ag., as the second academic
advisor, who are corrected then the writer can finish this
thesis.
5. All lecturers of Ushuluddīn Faculty IAIN Walisongo
Semarang for all patience and sincere to give us the sciences,
8
together with all officials of Ushuluddīn Faculty IAIN
Walisongo Semarang. Thanks a lot for all services.
6. My parents (my mother, my father who has passéd away long
time ago, and my father) the great thank the writer can not
describe for them. My brothers and my sisters (milla, mahda,
mazia, abang, adek, sinang) who has supported me to finish
the thesis sooner. My family, for your prayers.
7. My big family in FUPK who has supported and gave time to
discuss for finishing the thesis, especially for the third
generation.
8. Mihex and Mithoel, who has accompanied and supported me.
9. All parties who indirectly help the writer in moral or material
in the arranging of this thesis.
Finally, without them, the writer can not finished this thesis
and this simple expression is really not enough to describe the depth of
my feeling. Thanks.
Semarang, June 23, 2011
The writer
Umi Farihah Arif
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TABLE OF CONTENTS
PAGE OF TITTLE…..………………………………………….. i
ADVISOR APPROVAL……………………………………….. . ii
RATIFICATION………………………………………………... iii
A THESIS STATEMENT………………………………………. iv
MOTTO…………………………………………………………. v
DEDICATION………………………………………………….. vi
ACKNOWLEDGMENT……………………………………....... vii
TRANSLITERATION………………………………………… . ix
TABLE OF CONTENTS………………………………………. x
ABSTRACT……………………………………………………. xi
CHAPTER I: Introduction
A. Background………………………………….. 1
B. Research Question…………………………… 8
C. Purpose and Significance of Research……….. 9
D. Prior Research………………………………... 10
E. Theoretical Framework………………………. 13
F. Methodology of Research……………………. 17
G. Systematic of Writing……………................... 19
CHAPTER II: Semantic and Leadership
A. Semantic Qur‟an as the Methodology
1. History of Semantic……………………. 21
11
2. Definition of Semantic…………………. 25
3. Semantic Qur‟an According to Toshihiko
Izutsu…………………………………… 30
B. Leadership in General Over View
1. Definition of Leadership……………….. 36
2. History of Leadership…………………... 40
3. The Theory and Style of Leadership…… 42
CHAPTER III: Leadership in the Qur’an
A. The Term Related to Leadership Used by Qur‟an
1. Khalifah…………………………………. 48
2. Ulul Amri………………………………... 58
3. Imam…………………………………….. 63
4. Malik…………………………………….. 68
5. Waly…………………………………….. 71
6. Sulthan………………………………….. 76
B. Leadership in the Qur‟an…………………… 80
CHAPTER IV: Analysis of Leadership Verses According to
Semantic Analysis
A. The Understanding of Leadership Terms in the
Qur‟an According to Semantic Analysis
1. Khalifah…………………………………. 86
2. Ulul Amri………………………………... 92
3. Imam…………………………………….. 95
12
4. Malik…………………………………….. 99
5. Waly…………………………………….. 103
6. Sulthan………………………………….. 107
B. The Concept of Leadership According to
Semantic Qur‟an………………………….. 109
C. The Territory of Leadership According to
Semantic Qur‟an Analysis
1. The Limits of Authority……………….. 113
2. The Obligation of a Leader……………. 116
3. The Right of a Leader………………….. 119
CHAPTER IV: Closing
A. Conclusion………………………………... 121
B. Suggestion………………………………... 126
C. Closing……………………………………. 127
BIBLIOGRAPHY
APENDIX
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ABSTRACT
This thesis is explore the concept of leadership in the holy Qur‟an
viewed by semantic approach. Therefore, the writer would like to try to
understand the meaning of key word used by Qur‟an in explaining
about the leadership concept. Semantic Qur‟an that is introduced by
Toshihiko Izutsu, a Japanese scientist is one of many methods to
understand the contents of Qur‟an. Semantic is not only giving
interpretation of Qur‟an based on the understanding of a reader but also
looking for the weltanschauung of Qur‟an it self.
In this thesis, the writer interested in studying about the leadership
concept because it topic is not far from human life. Every country,
community, group, and family always needs someone to be a leader to
arrange everything around them. When there is no a leader, a
community will be clutter. This showed that a leader is very important
in human life.
This thesis is limited to the understanding of the meaning of many
key words that used by Qur‟an to explore the leadership concept. Many
terms that understood as leader that used in the Qur‟an are khalifah,
ulul amri, imam, malik, waly, and sulthan. Although they are
understood in the same meaning, but there is no synonym according to
semantic approach. Semantic analysis will show the different meaning
among to give evidence that they are really not same. Then, by the
history of it word will show that a meaning of word can be changing.
The understanding of those terms is very different when used by Arabic
before Al Qur‟an sent down and when used by Qur‟an.
From the research, the writer can conclude that the leadership terms
that used by Qur‟an which have the same meaning in a translation,
14
actually they are totally different. They have their basic and relational
meaning. And by the time, they are changing independently in it own
unique way. The word can be stopped growing by the public, the word
can be continued for a long time, and the word can be started in certain
time. Most of leadership terms are used in a long time up to now, but
the word sultan is just appear in Abbasid era.
ABSTRAK
Skripsi ini mengupas tentang konsep kepemimpinan dalam Al
Qur‟an ketika dilihat dari sudut pandang pendekatan semantik. Oleh
karena itu, penulis ingin mencoba untuk memahami kata kunci yang
digunakan oleh Al Qur‟an dalam menjelaskan konsep kepemimpinan.
Semantik Al Qur‟an yang diperkenalkan oleh Toshihiko Izutsu, seorang
ilmuwan Jepang, merupakan salah satu dari beberapa metode untuk
memahami isi kandungan Al Qur‟an. Semantik tidak hanya
memberikan penafsiran Al Qur‟an yang didasarkan pada pemahaman
seorang pembaca namun juga untuk mencari weltanschauung atau
sudut pandang Al Qur‟an itu sendiri.
Dalam skripsi ini, penulis tertarik untuk mempelajari konsep
kepemimpinan dikarenakan konsep kepemimpinan todak bisa
dipisahkan dari kehidupan manusia. setiap negara, komunitas,
kelompok, dan keluarga selalu membutuhkan seseorang untuk menjadi
seorang pemimpin untuk mengatur segala sesuatu disekitar mereka.
Ketika tidak ada seorang pemimpin, sebuah komunitas akan mengalami
kekacauan. Ini menunjukkan bahwa pemimpin sangat penting dalam
kehidupan manusia.
Skripsi ini terbatas hanya pada pemahaman makna dari beberapa
kata kunci yang digunakan oleh Al Qur‟an untuk mengeksplor konsep
kepemimpinan. Beberapa kata yang diartikan sebagai pemimpin yang
digunakan dalam Al Qur‟an adalah khalifah, ulul amri, imam, malik,
waly, dan sulthan. Meskipun semuanya dipahami dalam makna yang
sama, namun tidak ada sinonim menurut pendekatan semantik. Analisis
semantik akan menunjukkan perbedaan makna dari beberapa term
tersebut untuk memberikan bukti bahwa mereka tidaklah sama.
Kemudian, dengan sejarah katanya akan menunjukkan bahwa makna
15
dari sebuah kata bisa berubah. Pemahaman dari term-term itu sangat
berbeda ketika digunakan oleh masyarakat Arab sebelum Al Qur‟an
turun dan ketika digunakan oleh Al Qur‟an.
Dari penelitian ini, penulis dapat menyimpulkan bahwa term
kepemimpinan yang digunakan dalam Al Qur‟an yang memiliki makna
sama dalam terjemahnya, sebenarnya sama sekali berbeda. Term-term
itu memiliki makna dasar an makna relasinya. Seiring berjalannya
waktu, mereka akan berubah. Sebuah kata bisa berhenti bekembang
atau berhenti digunakan oleh masyarakat, bisa juga bertahan pada
waktu yang lama, dan sebuah kata bisa saja baru muncul pada waktu
tertentu. Kebanyakan term kepemimpinan bertahan sampai sekarang,
tapi kata sulthan baru populer pada zaman Abbasiah.
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CHAPTER I
INTRODUCTION
A. BACKGROUND
Human beings are living in the society, and it makes
them not apart form community which in that community must
there someone who will handle or organize, who is called as a
leader. Without leader, a community will not run well, like
that has been narrative in sunan Abu Dawud: it was not
allowed for three people who are in the journey but choose one
of them as a leader.3 Moreover, human are born as a leader, at
least to be a leader for our own self. This was appropriate with
the explanation of holy Koran in the Surah Al Baqarah: 30.
Over there explained that Allah created every human in this
earth to be a caliph (leader) who has a responsibility to handle
everything around them until no undesirable damage.
In that position, which is put everyone to be a leader
in the earth, human have a duty that touch two important thing
in this life. The first duty is order other people to do good
deed. And the second duty is prohibit other in doing something
bad. In the other word, their duties are doing the obligation
and leaving the prohibition from Allah in all of aspects of their
life, either individually or together in the society.4 Then,
3Ibnu Taimiyah, Tugas Negara Menurut Islam has been translated into
Indonesian language by Arif Maftuhin Dzofir, Yogyakarta: Pustaka Pelajar, 2004, P.166 4Hadari Nawawi, Kepemimpinan Menurut Islam, Yogyakarta: Gajah Mada
University Press, 1993, P. 16
17
according M. Dawam Raharjo, caliph is the function of human
in doing the mandate of God (Al Ahzab: 72). What is the
mandate for human? It is taking care of creatures by spreading
love to other (rahmatan lil „ālamīn) and amar ma‟ruf nahi
munkar.5
Actually, before Al Qur‟an talk about this topic,
leadership has been running since Adam was created, until
prophets before Muhammad. They have to practice it because
basically the task of a prophet is to lead his people. Like the
story of Daud who was appointed to become a caliph as
Adam.6 And this is one of the aims in the creation of man
himself, besides to the worshipers to Allah.7 This was
explained by the verse that researcher mentioned before, it
was Surah Al Baqarah: 30. In his book, Muhammad Bagir
Shadr explained that it verse can be summarized that from it
redaction, can be found three elements which established an
institution or community in the society, they are: first, human;
second, earth or more broadly the nature; third, positive
correlation that connects humans with earth and nature, and
connects human each other. This is what the holy Qur‟an
termed appointment caliph (istikhlāf).8
5Fuad Nashori, Potensi-Potensi Manusia Seri Psikologi Islami, Yogyakarta:
Pustaka Pelajar, 2003, P. 33, see also Ensiklopedia Al Qur‟an No.1 Vol. VI, 1995, P. 43 6 See. QS. Shad: 26 7Fuad Nashori, P. 26 8 Al Allamah Muhammad Bagir Shadr, Pedoman Tafsir Modern (Buku
Pegangan Mahasiswa dan Para Peneliti Al Qur‟an serta Masalah-Masalah Keislaman)
18
Leadership which its history has been started from
the first man since the days of Adam will be continued until
this world end. The word leadership will be used in human life
until the end comes. Therefore, the thing about leadership
which is the human activity in public life needs to be
analyzed, to gain valuable points and can be used, in order to
realize effective leadership and blessed God in the present and
future.9 The problem of leadership, which historically is
interesting to study because it turned out, after the death of the
prophet Muhammad and was later replaced by khulafā‟ al
rasyidūn wich eventually cause problems and make people
split into various sects. This split is nothing but caused by the
political power struggle in this regard leadership. Then, every
body can see that the leadership system in Indonesia is not
healthy. They are found many corruptions over there. So many
leaders or government authorities are not doing their job very
well, they are seizing the right of their people, and they are out
of the author limitation.
After knowing about leadership which has many
problems, Al Qur‟an as the map for Muslim is should be a
problem solving, because Al Qur‟an is hūdan li an nās that
will guide us to get the truest thing. And to understand it,
human must do the command of God who has this saying by
translated by Hidayaturakhman from the original book in Arabic language under the title
Madrasatil Qur‟aniyah, Jakarta: Risalah Masa, 1992. Page.107 9Hadari Nawawi, P. 27
19
studying. It‟s like what He said in Surah An Nisa‟: 8210
and
Surah Muhammad: 2411
.
Actually, when Al Qur‟an sent down and gives this
explanation, God uses local culture as the media to transform
His teaching. This is seen by many Arab customs which are
recorded in its dialectical with Al Qur‟an. Those customs
cover various aspect, both religious institutions, social,
economic, and politic included leadership. Al Quran responds
the various cultures that developed in the society with a
variety of ways.12
While the terms used on the leadership of the holy
Qur‟an are: khalīfah, ūlul amri, imām, malik, waliy, dan
sulthān. Among these verses are as follows:
بئىخ سثه لبي ار ا لبا خ١فخ اؤسض ف جبع أرجع
ب ف١ ب ٠فغذ بء ٠غفه ف١ اذ ذ ذن غجخ مذط ثذ ا لبي ه ب ب أع رع
10 Do they not consider the Qur'an (with care)? had it been from other than
Allah, They would surely have found therein much discrepancy. 11 Do they not then earnestly seek to understand the Qur'an, or are their hearts
locked up by them?
12 Dr. Ali Sodiqin, Antropologi Al Qur‟an: Model Dialektika Wahyu dan
Budaya, Yogyakarta: Ar Ruzz Media, 2008, P.14 13 Behold, Thy Lord said to the angels: "I will create a vicegerent on earth."
They said: "Wilt Thou place therein one who will make mischief therein and shed
blood?- whilst we do celebrate Thy praises and glorify Thy holy (name)?" He said: "I
know what ye know not." (Al Baqarah: 30)
20
ارا ش جبء أ ؤ ا ف أ أراعا اخ ث ا سد
ش أ ا اشعي اؤ ع از٠ جط ٠غز ب فع ا ع١ى ز سد برجعز ل١ب اب اش١طب
٠زخز ب ئ ا ١بء اىبفش٠ أ د ١ ئ ا ٠فع
ف١ظ ره ء ف ا اب ش رزما أ رمبح ٠ذزسو ا ا فغ ص١ش ا ا
ب فىبذ اغف١خ أ غبو١ فؤسدد اجذش ف ٠ع ب أ أع١ج وب ٠ؤخز ه ساء غصجب عف١خ و
اثز ار ١ اثشا بد سث ثى بط جبعه ا لبي فؤرب ب لبي ا ذ ٠بي ب لبي رس٠ز ع ١ اظب
ب ب وب ع١ى عطب ث ز ب و ل طبغ١Dr. Ali Sodiqin adopted an idea of Nur Kholis
Setiawan that in studying the content of the holy Qur‟an which
is the revelation from God, so that we are as the reader will
14 When there comes to them some matter touching (Public) safety or fear,
They divulge it. if They had only referred it to the Messenger, or to those charged with
authority among them, the proper investigators would have tested it from them (direct).
Were it not for the Grace and Mercy of Allah unto you, all but a few of you would have
fallen into the clutches of Satan. (An Nisa‟: 83) 15 Let not the believers take for friends or helpers unbelievers rather than
believers: if any do that, In nothing will there be help from Allah. except by way of
precaution, that ye may guard yourselves from them. but Allah cautions you (to
remember) Himself; for the final goal is to Allah. (Ali Imran: 28) 16 "As for the boat, it belonged to certain men In want: They plied on the
water: I but wished to render it unserviceable, for was after them a certain king who
seized on every boat by force. (Al Kahfi: 79)
17 And remember that Abraham was tried by His Lord with certain commands,
which He fulfilled: He said: "I will make Thee an Imam to the Nations." He pleaded:
"And also (Imams) from My offspring!" He answered: "But My promise is not within the
reach of evil-doers." (Al Baqarah: 124) 18 "Nor had we any authority over you. Nay, it was ye who were a people In
obstinate rebellion!
21
not quit of the interpretation of something that we read, in this
aspect is those verses. Because, basically, in the
communication theory, revelation means that God said to His
servant. The process of God speaking to man understood in
terms of linguistic concepts. The talks involve tools or codes
of communication in the form of Arabic.19
In linguistic science, Arabic language is a language
which has vocabularies that often changes in form suitable
position that will lead to change in its meaning, it was happen
in nahwu and shorof, how should we interpret when the word
is in a position as fa'il (actor), maf'ul bihi (object). This
language which has a very rich vocabulary also can result in
differences in the provision of meaning and interpretation.
This difference was caused by two factors, which the one has
been mentioned by researcher before, and it was internal
factor. And the external factor that supports this difference is
the different point of view among interpreter and also the
different tool that used to give the interpretation, for example,
Al Alusi gives interpretation by his sophistic approaching,
Fazlur Rahman with his hermeneutic, and have so much the
interpreters who have given the interpretation to the verses of
Qur‟an by scientific approach. And one of that approach is
semantic, one branch of linguistic science. The idea of
19 Dr. Ali Sodiqin, P. 13
22
semantic analysis in the context of the Qur'an was originally
popularized by Toshihiko Izutsu.20
According to Izutsu,21
Quran can be approached by
some perspectives or approaches such as theology,
psychology, sociology, grammar etc. But, from the many
existing approaches, he consistent in using linguistic
approaches, especially semantic Quran.22
For him, God revealed through language, and not in a
mysterious language of human language but with a clear and
understandable. That is why humans can learn the Qur'an from
various aspects, including language or linguistic.23
20Ishlah Gusmian, Khazanah Tafsir Indonesia dari Hermeneutika hingga
ideology, Jakarta: Teraju, 2003, P. 220 21Toshihiko Izutsu is a man who popularized with his semantic method to
understand the contents of Qur‟an. He was born in May, 4th, 1914. He was born in a
family of a wealthy business owner in Japan. From an early age, he was familiar with zen
meditation and kōan, since his father was also a calligrapher and a practicing lay Zen
Buddhist. He was a university professor and author of many books on Islam and other
religions. He taught at the Institute of Cultural and Linguistic studies at Keio University
in Tokyo, the Imperial Iranian Academy of Philosophy in Tehran, and McGill University
in Montreal. He was not Muslim, but he interested in Islamic studies, especially about the
content of holy Qur‟an. In 1958, he completed the first direct translation of the Qur'an
from Arabic to Japanese. His translation is still renowned for its linguistic accuracy and
widely used for scholarly works. He was extremely talented in learning foreign
languages, and finished reading Qur'an a month after beginning to learn Arabic. Because
he was expert in linguistic studies, and because of his interesting in Qur‟an, he initiated to
analyze the holy Qur‟an by semantic approach, a branch of linguistic studies. He was
writing many opuses in English and Japanese language, which now has been translated
into Indonesian language. He was passed away in July, 1st, 1993. (see at
http://en.wikipedia.org/wiki/Toshihiko_Izutsu) 22Irfan Sholeh, Semantik Al Qur‟an dalam Pandangan Toshihiko Izutsu. See
on http://irvansoleh.blogspot.com/2009/04/semantik-al-quran-dalam-pandangan.html,
accessted on April, 29, 2009 23 Abu Syakir, Pendekatan Linguistik dalam Studi Islam. See on
http://abusyakir80.blogspot.com/, accessed on March, 16, 2010
23
By using semantic Qur‟an approach, the researcher
want to explore the meaning of key words that used in the
Qur'an mentions about the leadership, they are: khalīfah, ūlul
amri, imām, malik, waliy, dan sulthān. In general, the words
that we have mentioned before have same meaning that is a
leader but these terms have different implications like the
explanation of Izutsu that synonyms can not guarantee the
accuracy of the exact meaning of the first word.24
The advantages of semantic as Toshihiko method in
some of his work is he tried to develop a semantic as the word
in its condition used to indicate an event, precisely. Only by
answering these problems we will arrive at a correct
understanding of the word. With this semantic approach of
Izutsu, the writer will create a dynamic type of ontology life
from the Qur'an, especially on themes relating to leadership in
the Qur'an.
B. RESEARCH QUESTIONS
Al Qur'an has explained on leadership concept with
some terms that he used, they are khalīfah,, ūlul amri, imām,
malik, waliy, dan sulthān that every term has same meaning in
general but differ in their implications.
From this discourses, the main problems in this research are:
24 Dewi Mutmainah Turohmah, Konsep Imam dalam Tafsir Al Mizan Karya
Thabathaba‟i (skripsi), semarang: Fakultas Ushuluddin IAIN Walisongo, 2001
24
1. What is the word of leadership in the Qur‟an and it
understanding according to semantic approach?
2. How does the territory of leadership in the Qur'an
according to semantic approach?
a. The limits of authority
b. The obligation of leader
c. The right of leader
C. PURPOSE OF RESEARCH
1. To get the word of leadership and it understanding
according to semantic approach.
2. To understand about the territory of leadership in the
Qur‟an by semantic approach, including the limits of
authority, right, and the obligation of a leader.
D. THE SIGNIFICANT OF RESEARCH
By this research about the analysis of leadership term
in the Qur‟an by semantic approach, the researcher hopes it
will be useful for everyone who read and it will increase our
knowledge especially in Qur‟an studies side.
An understanding of the concept of leadership in
Islam that was based on the verses of Al Qur'an is often to be
learned by the figures of the Islamic thinker. Many books
about the interpretation of the leadership verses that been
outstanding. It shows that this theme is something that needs
25
to be discussed, because we as human beings who live in a
society will never be separated from a word leadership. So,
with this study, we expected to be more understand to the
guidance from the Qur‟an in leadership terms.
With a semantic approach to the Qur'an, an idea
which was first popularized by Toshihiko, which the
understanding by providing every meaning of the keywords
that relate to leadership, hopefully we can better understand
the message the Holy Qur'an to us. We can understand what
God want through His word, it is the Qur'an.
E. PRIOR RESEARCH
Before finally deciding to chose and take this
research, the researcher has examined some related researches
that have similar topics, but different focus.
The first, it is the book that has been written by Hadari
Nawawi under the title Kepemimpinan Menurut Islam. This
book explains about the leadership from the definition,
dynamics, function, until the ethics of a leader. Because
according to Islam, then the explanation accompanied the
arguments of both the Qur'an and Hadith to strengthen his
argument. However, in reference to theses, Hadari does not
include the interpretation of the verses in detail. The
Explanation of the verses is much more global.
26
The second, a book called Khilafah dan Kerajaan which has
been written by Abul A'la Al-Mawdudi. It is the translation the
original title in Arabic is Al Khilafah wa all Mulk. This book is
a book that tells about the history of black sheets of the
Umayyad‟s and Bani Abbas in order to display the back
nobleness khilafah Nabawiyah concepts and practices which
have they diverted into the monarchy system. In it revealed
clearly the noble principles of Islamic teachings about the
caliphate is established by the Prophet Muhammad's teachings
and practices, and abuses the leaders of Islamic regimes that
came after the era of Khulafā' al Rāsyidūn.
The third, in his book Membumikan Al Qur'an, Quraish
Shihab has spoken about the Caliph in the Qur'an. But the
most important is he gives the interpretation of the verses that
relate to the theme of caliph by using the thematic method.
This discussion can be seen in his book pages 156-166.
The fourth is the book that has been written by Muhammad
Sa‟id Al Asmawi under the title Menentang Islam Politik.
However, in this book is already apparent from its title that he
dissagree with the existence of political Islam, he said that
there is no verse or hadith relating to the management of
political power. Islam has the awareness that political power
that based on the religious right tends will become tyrannical.
The fifth, M. Abed Al Jabiri wrote the book by the title
SyuroTradisi Partikularitas Universalitas that it contains
27
explained about syuro or democracy in choosing a leader in
the government.
The sixth, in the book in the title Al Qur‟an Membangun
Tradisi Hakiki, Said Agil Husin has explained about the
concept of leadership according to Al Qur‟an in the first
chapter. He explained the concept of caliph and imam and also
the principles of leadership.
Then, many studies related to leadership topic, such as:
Dialog antara Tuhan dengan Malaikat tentang Penciptaan
Khalifah di Bumi Menurut Penfsiran Sayyid Quthub dalam
Kitab Fi Zilal Al Qur‟an that written by Sri Muniroh,
Pandangan Allamah Al Thabathabai tentang Ulil Amri dalam
Tafsir Al Mizan Studi Komparatif dengan Ahmad Musthofa Al
Maraghi dalam Tafsir Al Maraghi that written by Winarto,
Penafsiran tentang Ulil Amri dalam Al Qur‟an that written by
Rahnim, Konsep Imam dalam Tafsir Al Mizan karya
Thabathabai that written by Dewi Mutmainah Turohmah,
Kepemimpinan Politik Laki-laki dalam Perspektif Zamakhsari
that written by Umi Faizah. All of those theses are research
about leadership in the Qur‟an but they were using thematic
approach.
Furthermore, by looking at the preview studies that
related to leadership, the research with the title The Analysis
of Leadership Verses by Semantic Approach is different from
the preview research because in this research, the writer
28
focuses on verse analysis especially about the leadership by
using semantic approach.
And then, in the prior research, many scholars have used
semantic approach on Qur‟anic studies, for example: some
opus of Thoshiko Izutsu, they are God and Man in the Koran:
Semantics of the Koranic Weltanschauung, Ethico Religious
Concepts in the Qur‟an, dan The Concept of Belief in Islamic
Theology: A Semantical Analysis of Iman and Islam. It shows
that semantic can be used to understand Qur‟an.
F. THEORITICAL FRAMEWORK
To get the maximum results, the authors only focus
on the discussion of the verses in the Qur'an that describe
leadership, and the author wants to explore its meaning by
using semantic Qur‟an approach.
Semantic comes from the Greek sema, which means
sign or symbol (sign). Semantics, according to Alfred
Korzybski, is a branch of general linguistics.25
Semantics is a
branch of linguistics that discussed many aspects of language
meaning that includes a description of the meaning of words
and meanings of sentences.26
So the semantic covered the
25 Harimurti Kridalaksana, Kamus LInguistik, Jakarta: Gramedia, 1993, P. 131 26 Mamluatul Hasanah, M.Pd, Menyingkap Tabir Dua Kalimat Syahadah:
Perspektif Semantik Tinda Tutur, Malang: UIN Malang Press, 2008, P.1
29
meaning of the word, including it developments and
changes.27
Semantic approach in interpreting Al Qur‟an seem to
give the meaning that make a reposition the text of Qur‟an into
it textually and contextually. And then, semantic as a part of
linguistic studies gives additional power in language and
meaning dimension that consist in Qur‟an. 28
According to Toshihiko, semantic word is a phrase
that is ambiguous and elusive. Semantic, as he understood,
when stated in brief includes an analytical study of a segment
or segments in question.29
Semantic Quran which he has
pioneered would question the problems of how to shape the
world are structured, what the main elements of the world, and
how it all related to one another in the view of this scripture.
In this understanding, he is a kind of ontology-an ontology of
concrete, alive and dynamic.30
It is still in Izutsu‟s opinion, semantic analysis is an
analytical study of the key terms of a language with a view
that ultimately arrive at a conceptual understanding
27 M. Alfatih Suryadilaga, dkk, Metodologi Ilmu Tafsir, Yogyakarta: Teras,
2005, P. 79 28 Adibazha, Pendekatan Semantik dalam Studi Islam: Kajian Karya
Toshihiko Izutsu. See on http: //adibazha.blogspot.com/2010/10/pendekatan-semantik-
dalam-studi-islam_19.html, accessed on October, 19, 2010 29 Toshihiko Izutsu, Konsep Kepercayaan dalam Teologi, translated by Agus
Fahri Husein, dkk, Yogyakarta: Tiara Wacana, 1994, P. 259 30 Toshihiko Izutsu, Relasi Tuhan dan Manusia: Pendekatan Semantik
terhadap Al Qur‟an from theoriginal book God and Man in The Koran: Semantics of
Koranic Weltanschauung, translated by Agus Fahri Husein, dkk, Yogyakarta: PT. Tiara
Wacana, 1997, P. 3
30
weltanschauung or world view that people who use the
language. Not only as a means of talking and thinking but
more important was gestalt and interpretation of the world that
surrounded him. Semantics in this case, for Izutsu is a study of
the nature and structure of the worldview of a nation now or
on a significant period of its history by using a methodological
analysis of the basic concepts that have been produced for
himself and has been crystallized into key languages.31
A
language, culturally, it meaning has become commonly used
by the public pre-Qur'an, and when the Koran down, using a
different meaning in context. This is where the Quraish were
showing us that the Qur'an to build his own world.32
Farther, he generalized the Qur‟an interpretation into
the dimension of base and relational meaning. In one case,
semantic has the theory that capable in revealing the meaning
of text. This gives the evidence that both semantic and Qur‟an
has analyzing characteristic. Al Qur‟an as the holy book is
bringing many symbols in it text, either ideologically,
historically, norm, or all of segments in human life that consist
in Qur‟an. And semantic is the analysis of special text as
language science.33
31 Ibid, P.3 32 Islah Gusmian, op.cit. P.221 33 Adibazha, Pendekatan Semantik dalam Studi Islam: Kajian Karya
Toshihiko Izutsu. See on http://adibazha.blogspot.com/2010/10/pendekatan-semantik-
dalam-studi-islam_19.html, accessed on October, 19, 2010
31
Furthermore, Izutsu give the steps that must be taken
in analyzing the verses of the Qur'an with semantic analysis,
like what has copied by Aan Rediana, those steps are: (1)
collect relevant verses together, (2) compare, (3) connecting
all the terms like it, (4) looking for it antonym, and (5)
connecting with one another.34
In addition to the steps above, Izutsu mentions seven
cases of each verse which clearly contain the interests of a
strategy for semantic analysis method:35
1. Contextual definition, a verse which is a semantic
relevant event, meaning the right word is described in
concrete terms in the context of verbal descriptive
manner.
2. Synonym substitutive; if the word X is replaced with
the word Y in the same paragraph or in the form of
the same verbal context, whether it's their application
wider or narrower than Y, then the replacement is a
need to be researched as well.
3. Semantic structure of a specific term that explained
by the opposite.
34Aan Radiyana dan Abdul Munir, “Analisis Linguistik dalam Penafsiran al
Qur‟an,” in Al Hikmah: Jurnal Studi-studi Islam. No. 17, vol. VII/1996, P. 16 35 Toshihiko Izutsu, Konsep-konsepb Etika Religius dalam Al Qur‟an,
translated by Agus Fahri Husain, dkk, Yogyakarta: Tiara Wacana, 1993, P. 44-50
32
4. The principle of non-X, the semantic structure of X
that is still vague to be clarified by looking at the
negative form, instead.
5. Semantic field, as a set of semantic relationship
between certain words in a language.
6. The expression of rhetorical parallelism also shows
the relation of synonymous.
7. Distinguishing between religious contextual words
with a contextual non-religious, signified by a word.
With the steps and strategies that have been
mentioned by Toshihiko above, Toshihiko semantic method
suitable for analyzing the verses on leadership in the Qur'an.
The author hopes that, with this analysis, the meaning of terms
of leadership in the Qur'an could be understood as the
development of word meaning.
G. METHODOLOGY OF RESEARCH
1. The Type of Research
Type of research employed by the researcher in this
research is qualitative research. This type of research is
applied to the humanistic knowledge or interpretative, which
33
technically emphasizes to the text study, participant
observation, or grounded research.36
Actually, this research is studying about the verses of
holy Qur‟an. It can not be separated from interpretative
analysis. So that, something that always we know that the
understanding and giving interpretation between one people
and other is different. It may be caused by the socio-cultural
background, intellectual capacity that different each other, and
the author when the author lives. This research, therefore
could be classified to the qualitative research which employed
by library research and analyzing data that based on library
data.
Furthermore, research steps will used is below:
1. Collecting the leadership verses in the Qur'an
2. Comparing one verse with other
3. Connecting all terms of leadership with term that has
a close meaning
4. Looking for the anonym of those terms
5. Connecting with one another
2. The Sources of Data
In a research that using a type of qualitative-based
research library, the source data to be used by writer is from
36 Tim Revisi Buku pedoman skripsi, Pedoman penulisan skripsi,
Fakultas Ushuluddin IAIN Walisongo Semarang, 2007, P. 7
34
some books. Primary data in this research are the verses in the
Qur'an that use terms that indicate the meaning of leadership.
Secondary data is some discourses supporting the issue of
leadership and opinions from the related researchers around
the issue, and also history and linguistic books.
H. SYSTEMATHIC OF WRITING
To make easy in the understanding of this thesis, the
authors use a systematic as follows:
The first chapter, it is introduction. In this case the
researcher describes the general content of the writing or the
content and limits of the problem. It expected to be more
easily understood in bringing ideas to the point. This chapter
consists of background selection of titles, the formulation of
the problem, purpose and benefits of research, literature
review, theoretical framework, research methods and
systematic of writing.
The second chapter is explaining about the sematic Qur‟an
as the method, and also explaining an overview of leadership
from the definition to its history.
The third chapter is explanation of the leadership in the
Qur'an of leadership terms, and also exploration of asbāb an
nuzul of the verses of leadership.
The Fourth chapter is doing analysis on leadership verses
by using semantic Qur‟an approach.
35
The fifth chapter is the closing. In this chapter, the writer
will present final result from the explanations of the previous
chapters which have been elaborated in the research and show
the implications for social and personal.
36
CHAPTER II
SEMANTIC AND LEADERSHIP
A. Semantic Qur‟an as the Methodology
1. History of Semantic
Aristoteles is a Greek thinker who is the first man
uses „meaning‟ term. He was giving the definition of meaning
as the smallest unit which has a meaning. In this case,
Aristoteles also said that meaning of word can be
distinguished between the meaning that come from the word it
self and the meaning that come because of grammatical
relation.37
Moreover, in Cratylus Plato showed that language
sounds are containing the certain meaning implicitly.38
In the 19 century, semantic appears as an important
part of linguistic science and gets the modern name.
Semantic, in its development can be divided into
three phases.39
First, it is underground period. It happened in
1835 when C. Chr. Reisig proposed new concept of grammar
which according to Reisig includes three main elements, they
are: (1) semasiology, the study of sign (2) syntactic, the study
of sentence, and (3) etymology, the study of the origins of the
word in connection with the change of form and meaning. At
37 Stephen Ullmann, Pengantar Semantik, BasilnBlachwell: Oxford, 1977, P.
3 38 Aminuddin, Semantik Pengantar Studi Tentang Makna, Bandung: Sinar
Baru Algensindo, 2008, P. 15 39 Stephen Ullmann, op.cit. P. 6-8
37
that time, the term semantic is not used although studies have
been done about it.
The second phase, started on the early 1800‟s to
about half a century later. This phase started by the advent of
writing Michel Break (1883) in a classical journal. In an article
under title Les Lois Intellectuelles du Langange, he makes the
framework of a new science program and gives a name that is
still famous, it is semantics.40
In this phase, semantic is still
called as historical semantic, and the semantic experts
assumed that their main assignment is to study the semantic
associated with outside of the language, such as: the
background of the change of meaning, the relation between the
change of meaning and logic, psychology, and the change of
meaning itself.41
The third phase, marked by the appearance of the
work of the Swedish philologist, he is Gustaf Stern, under
tittle Meaning and Change of Meaning, with Special Reference
to the English Language (1931). In his study, Stern has
conducted empirical studies with the opposite meaning from
one language, namely English.
40 Stephen Ullmann, op.cit, P. 7 41 Fatimah Djajasudarma, Semantik 1, Makna Leksikal dan Gramatikal,
Bandung: Refika Aditama, 1993. P.2
38
Semantic is just stated explicitly as sciences of
meaning in 1897 by appear of Essai de Semantique, an essay
by M. Breal, and then followed by Stern in the next period.42
Several years before the presence of Stern's work, in
Geneva has published a collection of lecture materials of a
language teacher who really determine the direction of
subsequent linguistic development, it is a book under tittle
Cours de Linguistique Generale (1916) that has been written
by Ferdinand de Saussure.
There are two new concepts that published by
Saussure and become revolution in the field of theory and
application of linguistic studies, they are: (1) basically,
linguistic is a linguistic study that focuses on the existence of
that language at a certain time. So that, studies should be
conducted using a synchronous approach or descriptive
studies. While the study of the history and development of a
language using a diachronic approach. (2) Language is a
gestalt or a totality that is supported by various elements,
which between one and other elements having mutual
dependence in order to build its entirety. This second insight,
on the other side also became the root of structural linguistic
understanding.
Then, Trier‟s is someone who seriously trying to adopt
the opinion of Saussure in the field of semantics. One of his
42 Ibid, P. 2
39
theories is the theory of field of meaning. By the adoption of
Saussure theory, the development of the next semantic
characterized by: (1) although semantic is still discussing
about the problem of the change of meaning, the historical
view has been abandoned because studies that used to be
descriptive, and (2) structure in the vocabulary got attention in
the study, therefore the congress of linguist in Oslo and
Cambridge, the problem of semantic structural is one of the
hot issues to be discussed.43
And more over, (3) now, semantic
is starting to be affected by stylistic, a study on the style of
language. So, every major problem in semantic has
implication with stylistic,44
and in some ways the two
approaches converge in one point. (4) Semantic studies began
to shift to its use for a particular language, is not common
anymore. (5) Relationship between language and mind began
to be studied, because the language is no longer regarded as
merely a tool to express thoughts, and to direct that thought
43 Aminuddin, op.cit, P. 17 44 Stylistic simply be interpreted as an object of study of linguistic style. While
the style is a way of using language of a person in a particular context and for specific
purposes (Geoffrey, 1984:10). According Gorys Keraf (1987:112) the word style is
derived from another word stylus, which is kind of a tool for writing on wax plate. Skill
in using this tool will affect whether or not clearly written on the plate earlier. When the
emphasis on penmanship, the term style then changed to the ability and expertise to write
or use the words beautifully. From these the word appears linguistic terms 'stylistic'.
In a linguistic dictionary mentioned, stylistic is the science which investigates
the language used in literature; interdisciplinary science between linguistics and literature
(Kridalaksana, 1983:157). While in Arabic literature, stylistic known as the 'uslub'.
Stylistic examine the entire phenomenon of language from phonology to semantics
(Ayyad, 1982:48).
40
into specific channel.45
And then, (6) semantic has to break
away from philosophy but it does not mean that philosophy
does not help the development of semantic.46
2. Definition of Semantic
Semantic comes from the Greek sema, which means a
sign or symbol. Its verb is semaino that has meaning mark or
symbolize.47
In English is known as semantic, whereas in
Arabic is known as ilm al dilalah, but some are calling it as
ilm al ma‟ani.48
The different of term that used can be
understood because of three things: first, the relationship of
meaning that exists in every level of the language component.
Second, meaning is becoming a meeting point of all linguistic
studies. And third, so many terms that can represent the
meaning of science.49
From some definitions of semantic that have been
found it has focus on the meaning. Verhaar defines it as a
theory of meaning.50
Lyon also defines semantic as a research
45 First time conceived by Benjamin Lee Worf in his writings that speak about
the relationship between language and mind. Whorf study is actually much more
concerned with grammar than vocabulary, but the semantics influences the language of
the mind which can be seen most clearly, and the results are visible in such a climate. 46Komunitas Anak Sastra, Sejarah Semantik, see
http://anaksastra.blogspot.com/ 47Abdul Chaer, Pengantar Semantik Bahasa Indonesia, Jakarta: Rineka Cipta,
1990 48Mamluatul Hasanah, Menyingkap Tabir Dua Kalimat Syahadah: Perspektif
Semantik Tindak Tutur, Malang: UIN Malang Press, 2008, P. 1 49Muhammad Dawud, Al Arabiyah wa Ilm al Lughah al Hadits, Cairo: Dar
Gharib, 2001, P.215 50 J.W.M. Verhaar, Pengantar Linguistik 1, Yogyakarta: Gajah Mada
University Press, 1989. P. 123
41
of meaning.51
And Parera explains that semantic is science that
discussed about meaning. Therefore, this semantic word then
agreed as a term used for the field of linguistics which learn
about the relationship between linguistic signs with the things
that signed. Or we can say in the other word, semantic is one
of branch of linguistic studies that learn about meaning, beside
two language analysis, they are phonology and grammatical.52
The components of meaning in this case occupied the
most recent level after level of sound and grammar. The
relationship among them is appropriate with the fact, that (a)
language was originally an abstract sounds that refers to the
existence of a particular symbol, (b) symbols is a set of
systems that have a certain order and relations, and (c) a set of
symbols that have the shape and relationship to associate a
particular meaning.53
Usually, semantic is contrast with two other aspects
of meaning expression, they are sintaksis, formation of
complex symbols from the symbol of a simpler, and also
pragmatik, practical use of the symbol by the agency or
community to a condition or a particular context.54
51 John Lyons, Semantics, Cambridge: Cambridge University Press, 1995. P.
393 52 D.J. Parera, Linguistik Edukasional, Jakarta: Erlangga, 1991. P. 14 53Aminuddin, op.cit, P. 15, he was citing from the book of Palmer under the
title Semantics, London: CambridgeUniversity Press 54 This is the framework of semiotics of Charles
Morris, namely: syntactic, semantic, and pragmatic. By
42
There are many terms of semantic, they are signify,
semasiology, semiology, semiotic, sememmik, and semik to
refer to the field of study to learn the meaning of sign or
symbol. However, the term semantic is more commonly used
in linguistic studies because of the other terms have a wider
range of objects, which include the meaning of a sign or
symbol in general.55
This is what called as the scope of semantic, that
semantic can cover a wider area, both from the structure and
function of language, as well as in terms of the
interdisciplinary field of science. But, in this case, the scope of
semantic is revolved around the relationship of science itself in
the linguistic, although non-linguistic factors also influence as
a factor for non-symbolic language (emotive and affective).
Semantic is the study of a distinctive language with relations
of mental processes or symbolism in speech activity.56
Morris, semantics is given the constraints as a formal study on
the relationship between sign and object. Whereas
pragmatics is defined as the study of the relationship
between the symbol and interpreter. Semantic meaning of the
word or clauses wrestle, but the meaning is context-free
(context independent). While the meaning is bound to cultivate
pragmatic context (context dependent). See Bambang Kawanti Purwo, Pragmatik dan Pengajaran Bahasa, Yogyakarta: Kanisius, 1990, P. 15-16
55 Abdul Chaer, op. cit, P. 3 56 Rahnat Hasmudi, Semantik 1Pengantar ke Arah Ilmu Makna,p di
posting pada tanggal 4 Agustus 2010, see
43
. Palmer (1976), Lyons (1977), dan Leech (1974) are
using the term semantics. Lehrer (1974) said that semantic is a
very broad field, because of involving the elements of the
structure and function of language, which is closely related to
psychology, philosophy and anthropology, and sociology.
Anthropology is interesting in the field of semantics, because
the analysis of meaning in language can present the cultural
classification in language user, practically. Philosophy is
closely linked to semantics because the problem of certain
meaning of which can be explained philosophically (example,
the meaning of phrases and proverbs). Psychology is closely
related to semantics because the psychology is employing the
human psychiatric symptoms that appear in verbal and
nonverbal. Sociology has an interest in semantics, because a
certain phrase or expression can mark the social group or
particular social identity.57
As the writer has explained before that the object of
study of semantics is the meaning of language. More precisely
the meaning of language units such as words, phrases, clauses,
sentences and discourse.
If the language has some ranks in analysis, they are
phonology, morphology and syntax, so the question is which
http://www.ayambangkor.co.cc/2010/08/semantik-i-pengantar-ke-arah-ilmu-
makna_04.html , posted on august, 4, 2010 57 Komunitas Anak Sastra, Sejarah Semantik, see
http://anaksastra.blogspot.com/
44
part that contains the semantic problem is. Therefore, Verhaar
respond with the following chart:
Function
(no semantic, empty from the
meaning)
Syntactic category
Role semantic
grammatical
grammatical Morphology
phonology no semantics, but each serves as a
distinctive phoneme meaning
phonetic no semantic
lexicon lexical semantic
Chart before shows the position and the object of
semantic study, namely the meaning in the overall systematics
of language. It appears that not all levels of language have a
semantic problem.
Various kinds of semantics include:
1. Lexical Semantic, it is a meaning of word itself.
45
2. Grammatical Semantic, it is divided into two part:
a. Grammatical morphemes, it is a science that learns about
the meaning of morphemes.
b. Grammatical syntaxes, it is a science that learn about the
meaning of it roles.
3. Sentence Semantic, it is everything that included in semantic,
but not semantic lexical and grammatical.
4. Intention Semantic that is a science that studies the meanings
depending on the purpose of the speaker.
As a part of linguistics, semantic has a duty to
investigate the meaning of words, how it happens at first time,
its development, and how the meaning has been changed. The
relation of semantic also can not be apart of the logic. This is
no need to be doubted and negotiable because the meaning has
an important role in the use of language as a tool to express the
thought.58
3. Semantic of Qur‟an According to Toshihiko Izutsu
In understanding the contents of the Qur'an, there is a
technique called the interpretation of analysis technique, it is a
way of understanding to the content of the Qur'an by studying
and describing the verses of the Qur'an that can be obtained
58W. Praspoprojo, Logika Scientifika, Bandung: Rosda Karya, 1991, P. 83
46
through an understanding and conclusions.59
And in this
technique, to interpret the verses of Qur‟an we can use:
content analysis60
, philology analysis61
, and semantic analysis.
In this case, the writer only focuses on semantic analysis.
Semantics as a phenomenon of interpretation is
emphasizing the approach to the Qur'an in the language
grammar. Because it fell in Arabic, then the approach to
understand them is to show the Arabic character itself. And
because of becoming the object of interpretation is the verses
of the Qur'an, so the data can be analyzed into the object of
study as follows: (1) Qur‟anic vocabulary (etymological,
morphological, lexical, encyclopedia and operational), (2)
Qur‟anic phrases, (3) Qur‟anic clause, (4) Qur‟anic verses, and
(5) the relation between those parts.62
Semantic analysis of the Qur‟an was popularized by a
Japanese linguist who is interested in the language of the
Qur'an. In understand it, he tried to dig up and restore the word
and expression in the Qur'an in classical Arabic discourse,
59M. Al Fatih Suryadilaga,dkk, Metodologi Ilmu Tafsir, Yogyakarta: Teras,
2005, P. 76 60 Content analysis according to B. Betelson is an investigation technique that
attempted to describe in an objective, systematic and quantitative content of which
manifested in a communication. Intuitively, content analysis research method can be
characterized as symbolic messages. See M. Al Fatih, et al, op. cit. P. 77 61 Philology is the study analysis based on the text, a reading, then the
comparison between the various texts, or versions of the same text, different kinds of
textual criticism or the development of the origin of the text. See Al-Fatih M, et al, op.
cit, P. 78. 62 Abdul Muin Salim, op. cit, P. 5
47
how a word and phrase used by the pre-Islamic Arab society,
then the word is positioned into the Islamic discourse.63
According to Izutsu, semantic study of the Qur‟an is
not be separated from the background of his spirit as an
academic intellectual who tried to apply its expertise in the
field of language to study the Qur‟an by using semantic
approach. By this, he tried to show how to use the semantic
approach are neat and orderly as the semantic expert using it,
which is according to him, in it application so many people
who use it improperly. In addition, the widespread study of the
Qur‟an by various approaches such as sociology science,
psychology, anthropology, etc. also influenced to participate
and introduce the study of semantics in Islamic studies,
especially for Al Qur'an.64
As mentioned by Izutsu, what called semantic today
is a very confuse compilation. It is very difficult for someone
outside the discipline of linguistics to get clear about the
semantic way. This is because the extent of semantic
discussion toward the meaning of the word, everything that
has meaning is a semantic object.
This method that employed by Izutsu, in practice it
raises some problems. First, this method can trap to the trial
63 Komarrudin Hidayat, Memahami Bahasa Agama, Jakarta: Paramadina,
1996, P. 213 64 Hajir Mutawakkil, Semantik Al Qur‟an Toshihiko Izutsu, see.
http://hajirmutawakkil.wordpress.com/2011/03/17/semantik-al-qur%E2%80%99an-
tosihiko-izutsu/ , posted in March, 17, 2011
48
and error in determining the key words. Second, up to the
semantic field which different for the same concept. Finally,
often times in different verses, which were included in the
same concept showing a different semantic field.65
Semantic approach in interpreting the Qur'an is more
visible on the meaning of the reposition text of the Qur'an on
textually and contextually. Further semantics as part of
linguistic science gives added power to the dimensions of
language and meaning contained in the Qur‟an.
Moreover, Toshihiko Izutsu globalized in giving the
meanings of the Qur'an in the dimensions of the basic meaning
and relational meaning. This analysis has the tendency in a
very broad meaning of all dimensions of the formation of the
verses of the Qur‟an. One side, semantic has a power theory
that is able to reveal the text's meaning is clearer. This proves
that between semantics and the Qur‟an have the same
characteristics of analyzing.66
Al-Quran as a holy book that
carries all the symbols that accompany the text, both in
ideology, historical, norms, and all segments of human life
contained in the Qur‟an. While the semantics in scientific
disciplines spread highly specialized text analysis as a science
of language aids. In the interpretation of the Qur'an, semantics
65 Taufik Adnan Amal, Islam dan Tantangan Modernitas, Bandung: Mizan,
1996, P. 28 66Toriqul Haq, Simulasi Metode Penafsiran Al Qur‟an see
http://thoriqulhaq.wordpress.com/2008/05/15/simulasi-metode-penafsiran-al-
qur%E2%80%99an/
49
as a tool to analyze feels very close to maudhu'I or thematic
method because we can see the main themes and gathering all
the words or verses that use the Qur'an to indicate a specific
theme. But what distinguishes the thematic method with the
methods that used by Izutsu is maudhu'i approach trying to
capture the concept of holy Qur'an on a specific theme. Izutsu
while trying to capture the world views the Holy Qur'an
through the analysis of key terms used by the Qur'an. Both can
coexist and complement.
In the study of semantics, the first thing done by
Izutsu is positioned the Qur‟an as the Arabic text, set it aside
as a divine revelation. It aims for the meaning of the
vocabulary can be kept away from any perception of bias or
ideology that can affect the process in a genuine meaning of
the terms that come from the Qur‟an itself, while also order
the book of the Qur‟an can be understood and assessed
scientifically by anyone.67
In this step, he explored some
Arabic poems before the coming of Islam (asy syi‟r al arab al
jahiliy)68
to get the meaning of the word and to understand
67 Hajir Mutawakkil, op.cit 68 Asy syi‟r al arab al jahiliy usually used for giving explaination in semantic
aspec, especially for difficult words. It also has been done by Umar bin Khattab when he
felt difficult in understanding the word takhawuf in Surah An Nahl: 47. At that time,
someone come from Hudzail tribe said: “the meaning of tkhawuf in our language is
tanaqqush means gradual”. Then Umar asked: “do you have one of Arabic poems that
becaome it reference?” he answered: “yes.” And then, he mentioned oane of poems:
takhawafa ar rahl minha tamikan qardan kama takhawafa „udan an nabi‟ah as safinu.”
50
how Arabic people use that word before Al Qur‟an down. In
his book, he has given some examples; one of them is about
the word ilah. Actually they have use this word in the meaning
gods according to them, but Al Qur‟an explained about the
only one God.
Moreover, Izutsu explained in his book that he would
isolate three surfaces of semantic which different in the early
history of word of Qur‟an: (1) before Al Qur‟an sent down or
jahiliyah era, (2) when Al Qur‟an sent down, (3) after the
coming of Qur‟an, especially Abbasid period.69
Then, the next step is to review the vocabulary in the
Qur'an with: first, to track the basic meaning and relational
meaning of the word. According to him, every word does not
stand alone, but related to each other which then formed a
special meaning of the word. Basic meaning is something
inherent in the meaning of the word itself and always carries
over to wherever it is placed. While the relational meaning is
connotative meanings that given and added to the existing
meaning by putting something in a special position, and reside
in a different relationship with all other important words in the
system. Relational meaning occurs when a word associated
with another word.
Then Umar said to other: just hold on to your diwan it is Arabic Poems, so
you will not be in wrong when interpret Al Qur‟an. See Abdul Mustaqim, Pergeseran
Epistemologi Tafsir, Yogyakarta: Pustaka Pelajar, 2008, P. 48-49 69 Toshihiko Izutsu, Relasi Tuhan dan Manusia, P. 35
51
By tracking the basic meaning and relational meaning
of a word, we will be able to know the change of meaning of
the word, because however it word is a word that has been
used by pre-Islamic Arab society which is then taken by the
Qur'an and put in his own language system with plugging in a
key word to another. From here, the meaning of the word can
be changed.
Second, explaining weltanschauung semantics of al
Qur'an. This is the last step of semantic analysis, which reveals
the worldview of the Qur'an on the vocabulary or key words
are studied. How does the Qur'an use the word and how it ties
with other words, where is the position, function, influence
and etc.
Excess of semantics is gathered all the vocabulary
words and important terms relating to the themes that were
studied, comparing them all, beating out the use of the word,
and then combine other vocabulary to get the meaning of
relational, and relational (conceptual relations) with the
another theme related.
It said an in depth study because semantic must go
through the stages of analysis, ranging from seeing the
components form the most basic meaning to the peak of
52
comprehension, plus it explanation through diachronic
analysis.70
B. Leadership in General Over View
1. Definition of Leadership
The concept of leadership is related to the original
meaning, "lead". The word "lead" is a word commonly found
in ancient languages in Northern Europe (Netherlands,
Germany, Anglo Saxon, Norway, Denmark, and Sweden).
And it means more or less unchanged until now. The word
"lead" means: the trail, road, ship direction, travel.71
Leadership is the applied science of social sciences,
because the principles and the formulation are expected to
bring benefits to human welfare (Moejiono, 2002).72
Actually, leadership has different meanings according
to different people. This word is a word taken from a general
dictionary and incorporated into technical dictionary, a
scientific discipline without a properly defined.73
70 Diachronic etymologically is a view of language, principally focused on the
element of time. Thus, the diachronic vocabulary is a set of the word that each of them
grows and changes independently with its own characteristics. Some words in the group
may stop growing in terms of stopping their use by people in a certain period, while other
words may continue to be used in the long term, once more new words to make his debut
in the arena at a certain time point and the start of its history at that time. 71John Adair, Membina Calon Pemimpin, Jakarta: Bumi Aksara, 1993, P. 4 72 http://berbagiilmu.wen.ru/pengertian-kepemimpinan-menurut-para-
ahli.html, posted in December, 22, 2010 73 Gary A. Yukl, Kepemimpinan Dalam Organisasi, Jakarta: Prenhallindo,
1998,P. 2, it was borrowed idea from K.F. Janda in book Toward the explication of the
concept of leadership in terms of the concept of power. Human Relations.
53
Researchers usually define leadership according to
individual perspectives and aspects of the phenomenon that
most interest them. After a thorough review of leadership,
Stogdill concluded that there are almost as many definitions of
leadership with a number of people who have tried to define
the concept.74
Some definitions that may be considered
adequately represent are as follows:
Leadership is the behavior of an individual who led
the activities of a group into a goal to be achieved together
(shared goal). (Hemhill & Coons, 1957, p. 7)
Leadership is interpersonal influence, which is run in
a particular situation, and directed through the communication
process, toward the achievement of one or more specific
purposes. (Tannebaum, Weschler, & Massarik, 1961, P. 24)
Leadership is the early establishment and
maintenance of structure in expectation and interaction.
(Stogdill, 1974, P. 411)
Leadership is the process of influencing the activities
of an organized group toward goal achievement. (Rauch &
Behling, 1984, P. 46)
While in his book, Hadari Nawawi said that a person
who leads is called the leader, and its activity is called
74 R. M. Stogdill, O. S. Goode, and D.R. Day, New Leader behavior
description subscales: Journal of Psichology, 54, 1962. P. 259
54
leadership.75
The word leadership shows everithing about the
lead, including its activities.76
In his book Kepemimpinan Pemerintahan di
Indonesia, Pamudji argued eleven groups of experts opinion
about the leadership that when we talk about leadership in
general, then we must first know that leadership is a focus of
the group, personality effects, inducing compliance, exercise
of influence, act behavior, persuasion, power relations, goal
achievement, effects of interaction, differentiated roles and
initiation in the group respectively, in a government
organization or any private organization.77
In defining it, Kimball Young, a professor of
sociology classifies them into two, which he distinguished
between the leadership and headship. According to him,
leadership is a form of domination based on personal abilities
that could encourage or invite others to do something, based
on acceptance by their peers and have specialized expertise
that is right for certain situations. While headship is related to
formal power that can be cultured transfer. A king, sultan,
head of the tribe, for example, each have a power that is
relatively independent on the properties of individual
characteristics. Their position has the power, rooted of the
75Hadari Nawawi, Kepemimpinan Menurut Islam, Yogyakarta: Gadjah Mada
University Press, 1993, P. 16 76Ibid, P. 28 77Inu Kencana Syafiie, Al Qur‟an dan Ilmu Politik, Jakarta: Rineka Cipta,
1996, P. 420
55
principles of the kingdom or tribal acceptance by the society
concerned.78
Then, Hadari Nawawi also identified several matters
related to the problem of leadership, they are:79
1. In the leadership is always there are double sides. First
part called the leaders and the other is the ones who led.
The number of leaders is always less than the number of
people they lead.
2. Leadership is a social phenomenon, which took place as
the interaction between people in the groups; either in the
form of a large group that involves a lot of people, as
well as small groups with a number of people involved in
it a little.
3. Leadership as the subject of lead containing lead
activities, guide, show the way, heads and train, in order
to people who are led to do it themselves.
Thus, it could be concluded that leadership is a matter
of relationship and influence between leaders and led.
Leadership is emerging and developing as a result of the
automatic interaction between leaders and led by individuals
(there are interpersonal relationships). This leadership can
function on the basis of the leader to take power, influence,
and mobilize other people to do something for the sake of
78Kartini Kartono, op. cit, P. 40 79Hadari Nawawi, op.cit, P. 28
56
achieving a particular goal.80
From the explanations above, can
be drawn a line that the elements are visible in leadership
situations include:81
a) People who can influence others on the one hand
b) People who got the influence from other parties
c) The existence of the purposes or specific objectives to be
achieved
d) The existence of a series of specific actions to influence
and to achieve.
2. History of Leadership
In his book, Kartini Kartono explained that leadership
came together with the existence of human civilization; it is
since human ancestors were gathered together, work together
to maintain the existence of his life challenging the savagery
of animals and natural surroundings. Since that happened
cooperation among humans and there are elements of
leadership.82
And I think this statement fits with what is said in the
Qur'an, that Adam as the first man on earth was elected as a
leader who is obliged to arrange anything around him. They
are both the human and natural, which their name have been
80 Kartini Kartono, Pemimpin dan Kepemimpinan: Apakah Kepemimpinan
Abnormal Itu?, Jakarta: Raja Grafindo Persada, 2005, P. 6 81 Hendiyat Soetopo dan Wasty Soemanto, Kepemimpinan dan Supervisi
Pendidikan, Bina Aksara, 1984, P, 1. 82 Kartini Kartono, op.cit, P. 28
57
introduced by God through the angels. In the Qur'an explained
that the leader, or rather the caliph (the word used in the
Qur'an) is a term plan which will be given to man even before
its creation.83
Human gets the mandate to be a caliph or a leader
because of his capability in thinking, catching and using the
symbols of communication (al asma‟a kullaha).84
Kartini Kartono adds again that at the time, who was
appointed to be a leader is the ones most powerful, most
intelligent and bravest. For example, Kautilya in his writings
"Arthasastra" (321 BC) write characteristics of a designated
officer as a leader are:85
Native, born of noble descent
Healthy, strong, courageous, tenacious
Intelligent, have a strong memory, intelligent, speaks fluent
Have a genuine character, with main characteristics: full
service, faithful, obedient to the obligations, have pride,
solid stance, have enthusiasm, wise, and able to see for
ahead.
Friendly hearted, kind, polite
Skilled, well trained in the arts
Have an influence
83 Al Baqarah: 30 84 Said Agil Husin, Al Qur‟an Membangun Tradisi Kesalehan Hakiki, Jakarta:
Ciputat Pers, P. 178 85Kartini Kartono, op.cit, P. 28
58
Thus, leadership that has existed since the first life on
Earth indicates that leadership is indispensable in our lives.
Let us imagine when the community consisted of a
heterogeneous community and no one who can perform tasks
as a leader, who was not wealth but the damage occurred.
This, the urgent of leadership has been described in the hadith
of Prophet that when there are three people who were on their
way, let them appoint one of them to become a leader.
3. The theory and style of Leadership
a) Leadership Theory
Basically, the leadership theories try to explain two
things, the factors involved in the appearance of leadership
and the nature of leadership. By studying the literature on
leadership, leadership theory research is heavily influenced by
Galton (1879) about the background of prominent people who
try to explain leadership based on inheritance.
Among the various theories explaining the causes of
the emergence of leadership, there are three prominent
theories, they are:86
1. Hereditary/genetic theory
The main point of this theory is:
a) Leaders are born not made.
86 Kartini Kartono, op, cit, P. 29
59
b) A leader becomes a leader because of the talents
possessed in the womb.
c) Leaders are born because it was destined. In any
situation still appears to be the leader because of his
talents.
2. Social theory
a) Leaders are made and not born.
b) It is the opposite of hereditary theory.
c) Everybody can be a leader by process of education and
experience sufficient.
3. Ecological theory
a) Appear as a respon toward hereditary theory and social
theory.
b) A person will only be successful to be a leader, if at the
time of birth has a talent, and talent are then developed
through an orderly process of education and experience.
c) This theory takes advantage of the positive aspects of
the theory of hereditary and social theory.
d) This theory is considered closer to the truth.
Then, appear also the other leadership theories that
not based on the causes of it appearance, it is the traits
theory. This theory states that leadership effectiveness
depends on the character of its leader. The properties owned
by, among others, personality, physical superiority, and social
skills.
60
Characters that should have someone by Judith R.
Gordon includes special capability in intellectual ability,
personal maturity, education, social economic status, human
relations, intrinsic motivation, and encouragement to move
forward. While Ronggowarsito said a leader must have
astabrata, namely eight traits that are associated with natural
properties such as land, fire, wind, sky, moon, sun, stars.87
Furthermore, because of the limitations of forecasting
the effectiveness of leadership through the trait, the
researchers began to develop ideas for researching the
behavior of leaders as a way to improve the effectiveness of
leadership is called behavioral theory.
1. Authoritarian, Democratic & Laissez Faire
This research was conducted by Lewin, White & Lippit in the
1930's. They proposed three types of leader behaviors, namely
applying authoritarian leadership, democratic which make the
subordinates give their participation and Laissez - Faire which
handed power to his subordinates.
2. Continuum of Leadership behavior
Robert Tannenbaum and Warren H. Schmidt introduced a
continuum of leadership that explains the power-sharing leader
and subordinates. Continuum split seven regions ranging from
authoritarian to laissez - faire to the point of democracy.
87 Aynul, Teori Kepemimpinan, see http://kepemimpinan-
fisipuh.blogspot.com/2009/03/teori-kepemimpinan.html
61
3. Teori Employee Oriented and Task Oriented Leadership -
Leadership style matrix
This concept discussed about two orientation of leadership,
they are:
Leadership oriented jobs where the behavior of leaders in
the completion of his duties to provide tasks, oversee the
implementation, monitoring and evaluating performance of
subordinates.
Employee-oriented leadership will be marked with the
behavior of leaders who see important relationships and
human well with subordinates.
4. The Managerial Grid
This theory was introduced by Robert R. Blake and Jane
Srygley Mouton by developing a matrix that focuses on the
depiction of the five leadership styles according to location.
b) Leadership Styles
The theory that introduced by Robert House is based
on an assumption that effective leadership involves selecting
the most appropriate style with particular situational variables.
Robert House suggests there are four styles of leadership:88
Achievement oriented leadership
88 Abi Sujak, Kepemimpinan Manajer: Eksistensinya dalam Perilaku
Organisasi, Jakarta: Rajawali Press, 1990, P. 19
62
The characteristics: leaders set goals that are challenging, and
these leaders expect their subordinates to work toward that
goal as optimal as possible, and leaders demonstrate self-
confidence to his subordinates that they will be able to meet
the demands of its leaders.
Directive leadership
The characteristics: The leader gives the opportunity to
subordinates to know what the expectations of leaders and he
said to his subordinates about how to perform a task. This
style means that the leader oriented to the result.
Participative leadership
The characteristics: The leader consults with subordinates and
asked to get input and suggestions in the framework of
decision making.
Supportive leadership
The characteristics: the effort of leaders to reach out and be
friendly and pleasant feelings of subordinates.
While Hersey and Blanchard have developed their
theory by modifying behavior in task-oriented leader and
relationship:89
Leaders who are high on task-oriented and low on
relationship, this is by instruction style (telling).
Leaders who are high on task orientation and relationships,
it is consulting style (selling).
89 Ibid, P. 27
63
Leaders who are high on relationship-orientation and low
on the task, it is by participating style.
Leaders who are low on relationship-orientation and task,
it is by delegating style.
While Max Weber considered the problem of
leadership from legality side of authority that he classified into
three parts, they are: first, rational authority it is leadership
that has relationship more formal and bureaucracy. Second,
traditional authority it is leadership that defend the legal
authority and demand the other to admit his authority based on
the tradition. Third, charismatic authority it is leadership that
gotten because his charismatic, not because the easy of social
oar technic competition.90
90 Noeng Muhadjir, Kepemimpinan Adopsi Inovasi untuk Pembangunan
Masyarakat, Yogyakarta: Rake Press, 1983, P. 20
64
CHAPTER III
LEADERSHIP IN THE QUR‟AN
A. The Term Related to Leadership that Used by Qur‟an
In this topic, Al Qur‟an uses many key words that show the
mean as leader. And those terms are:
1. Khalīfah
The word caliphate like what mentioned in "A Concordance
of the Qur'an"by Hanna E Kassis (1983) derived from the root kh-l-f
and establish some invented words,91
as in the following table:
Term The meaning
Khalafa To succeed, to be a successor, to come after, to
do someone else‟s place after one leave, one who
stays behind
Khalf A succession, succeeding generation, behind
from behind, after
Khalīfah A viceroy, successor
Khawālif Those who stay behind, the useless, the woman
who stays behind
Khilaf After, behind, alternately, on the opposite, on the
alternate sides
Khilfah A succession
91Dawam Raharjo, Ensiklopedi Al Qur‟an, Jakarta: Paramadina , 1997, P. 347
65
Khallafa To leave behind, left (khullifa), someone who are
left (mukhallaf)
Khālafa To come behind another to do something behind
another‟s back, to oppose, go against
Akhlafa To fail, to break one‟s word, one who fail or
break his word
Takhallafa Not join with
Ikhtalafa To bea variance, to find cause for agreement, to
differ, to seek causes of dispute, alteration,
difference, diverse
Istakhlafa To make one a successor, one who is made a
successor or inheritor
In the Qur'an, this word is referred to as many as 127 times,
in 12 words going together like in the table. Its meaning ranges
from the verb "replace", "left", or the noun "replacement" or
"heirs". Terminologically, these words contain at least two double
meaning: first, it means that as head of state in government and the
Islamic empire of the past, the same meaning in the context of
empire sulthān words. Second, the function itself in the face of this
earth as God's creation is perfect.92
Quraish Shihab, in a thematic interpretation of the caliph
mentioned that caliph in the singular form is repeated two times in
92Said Agil Husin Al Munawwar, Al Qur‟an Membangun Tradisi Kesalehan
Hakiki, Jakarta: Ciputat Pers, 2002, P. 176
66
the Qur'an, which is in Surah Al Baqarah: 30 and Shad: 26.
Meanwhile, in the plural, the Quran used it in two forms, namely:93
a) Khalāif that repeated for times, they are in Al An‟am
165, Yunus 14, 73 dan Fathir 39.
b) Khulafā‟ that repeated three times which is in Surah Al
A‟raf 69, 74 dan An Naml 62.
The whole word is rooted in the khulafā‟ which is originally
means behind. From here, the word caliph is often interpreted as a
substitute because a substitute is always located or coming in the
back, after which it replaces.94
To get an idea of the meaning of caliph in the context of
Qur‟an is mentioned in several verses, the one that used in the
singular form is khalīfah:
بئىخ سثه لبي ار ا لبا خ١فخ اؤسض ف جبع أرجع
ب ف١ ب ٠فغذ بء ٠غفه ف١ اذ ذ ذن غجخ ه مذط ثذ
ا لبي ب ب أع (30: اجمشح )رع
This verse is God‟s plan to make man as a vicegerent on
earth. The interpreters say that the reference is to Adam because the
continuation of the verse explains about Adam whom given the
93Quraish Shihab, Membumikan Al Qur‟an Membumikan Al Qur‟an dan
Peran Wahyu dalam Kehidupan Masyarakat, Bandung: Mizan, 1993, P. 156 94Quraish Shihab, Membumikan Al Qur‟an, P. 157 95Behold, Thy Lord said to the angels: "I will create a vicegerent on earth."
They said: "Wilt Thou place therein one who will make mischief therein and shed
blood?- whilst we do celebrate Thy praises and glorify Thy holy (name)?" He said: "I
know what ye know not."
67
knowledge of the names. But there also understanding of the verse
explanation is not only Adam‟s Caliphate but the caliphate here are
so numerous, as told by Fakhruddin al Razi in his interpretation that
this verse is not devoted to Adam because if so why are there words
of the angel ataj'alu fīhā man yufsidu fīhā wa yasfiku ad dima '.
What is meant here is of the type of people who do it, and it is the
corrupt nature of human / thabī'ah basyariyyah.
ابط ثبذك ث١ بن خ١فخ ف اؤسض فبدى د اب جع ٠ب دا
عج١ ع ٠ع از٠ ا ا عج١ ف١عه ع ب رزجع ا
اذغبة ب غا ٠ عزاة شذ٠ذ ث (26: ص) ا
In the verse above, explained that the caliphate is bestowed
on David as deals with the power to manage certain areas. This is
obtained because of the gift from God who taught him al wisdom
and science. Meaning management of certain areas is related to
political power.
From two verses before which are both using the word
caliphate in the singular, then there is equality in the editorial, in the
meaning and in the context descriptions. Adam also was named
caliph. He was, as David also given the knowledge-Wa'allama
96 O David! we did indeed make Thee a vicegerent on earth: so judge Thou
between men In truth (and justice): nor follow Thou the lusts (of Thy heart), for They
will mislead Thee from the path of Allah. for those who wander astray from the path of
Allah, is a penalty grievous, for that They forget the Day of account.
68
Adam al asmā‟ kullaha- which their caliphates both deal with al
Ardha. Those verses also described that they had slipped.
From the caliphate of Adam and Daud, we can conclude
that:
1. The word caliph used by the Qur'an to anyone who is
empowered to manage the territory, whether broad or
limited. In this case, David (947-1000 BC) to manage the
Palestinian territories, while Adam is potentially or actually
given the task of managing the whole earth in the early
history of humanity.
2. That a caliph potential, even in an actual, can make mistakes
and errors due to follow the passions. Therefore, Adam and
David are warned not to follow the passions.
In interpreting the verse, Baqir Al Shadr suggests the
existences of the elements in the Caliphate are: first, the man who in
this case earned a caliphate. Second, the universe that indicated by
the word al ardh. Third, the relationship between man and nature
and also everything in it, including humans. While the last element
which becomes an additional element but very determine the
meaning of the Caliphate in the view of the Qur'an is God's gift of
power by that expressed by words Innī jā'il / innā ja'alnāka
khalīfah. Therefore, people who were given the mandate to become
a caliph must pay attention to the will of God.
In the second redaction of the verse above there are also
interesting differences in terms of their appointment to be caliph.
69
On the appointment of Adam that use the word Innī jā'il suggests
that the caliphate is still in the planning and when these events
occur there is no other party involved with God in such
appointments. While the appointment of David, the Qur'an uses the
word innā ja'alnāka indicating the involvement of other parties,
such as the people and his followers.
As already explained above that the word caliphate has two
plural forms of words that is khalāif and khulafā'. The term Khalāif
used to talk in terms of human beings in general and the believers in
particular. While khulafā‟ used by al-Qur `an in connection with
discussions focused on the unbelievers.97
For more details, the
author will suggest several interpretations of the khalāif and
khulafā'. Khalāif said among other things contained in surah Fathir:
39 and Al An'am: 165
ب ٠ض٠ذ وفش وفش فع١ خبئف ف اؤسض ف از جعى
اب وفش ب ٠ض٠ذ اىبفش٠ مزب اب ذ سث ع وفش اىبفش٠
(39: فبؽش) خغبسا
97Abd Muin Salim, Konsepsi Kekuasaan Politik dalam al-Qur`an, Jakarta:
Raja Grafindo Persada, 1994, hal. 111.
98 He it is that has made you inheritors In the earth: if, then, any do reject
((Allah)), their rejection (works) against themselves: their rejection but adds to the odium
for the unbelievers In the sight of their Lord: their rejection but adds to (Their own)
undoing.
70
ق ثعط ف سفع ثععى خبئف اؤسض از جعى
غفس ا سثه عش٠ع اعمبة ا ب آربو ف و دسجبد ١ج
(165: الؼب) سد١
In Surah Fathir, Tabathaba'I understands the word caliphate
as a substitute that replaces the previous people. That is replacing in
terms of ability to manage and benefit from the earth as well as the
past generation. They earned that privilege, through breeding and
birth. Thus, the Caliphate was related to the arrangement and
creation of God. On that basis, then this verse to prove the unity and
His power because He is the only Creator and He is also manager
and controller of all beings.
Still in Surah Fathir: 39, Quraish Shihab expressed
disagreement with the opinion of Ibn Asyur, which makes this verse
as glad tidings to the Prophet Muhammad about the will to power of
the Muslims after so many people / countries previously devastated.
This verse implies that every person in charge of building this world
and keep on it prosperous according to the instructions of God,
whatever the function and position of the person, whether as rulers
or ordinary people. God has granted it to human testing, or in the
99 165. it is He who hath made you (His) agents, inheritors of the earth: He
hath raised you In ranks, some above others: that He may try you In the gifts He hath
given you: for Thy Lord is quick In punishment: yet He is indeed Oft-forgiving, Most
Merciful.
71
language of Surah Al A'raf: 129 "made you His caliph on earth,
then God will see how you work."
Further, in Surah Al An‟am 165, Ar Raghib al Ashfahani
explained that replacing another means doing something in the
name of who are being replaced, either with whom he replaced or
after him. Caliphate was made possible due to the absence in place,
death, or incapacity which superseded or replaced because of the
trust and giving the admiration to whom replaced. On this basis,
there is an understanding in the sense of the word caliphate to
replace God in His will to uphold and implement its provisions, but
not because God is unable or domicile as God made man but
because God intended to test the man and gave him respect. And
there is also an understanding supersedes any other creature on this
earth to inhabit.
According to Ash Sya'rowi, replace may be related to time,
may be the place. This verse can mean switching between fellow
human beings in this life and can also mean human caliphate had
received from God. But here Asy Sya'rowi does not understand it in
the sense that the man who replaced God in His will to uphold and
implement its provisions, but he understands the Caliphate is related
to the reaction and submission to the earth to man.
Then, the verses that used the word khalīfah in it plural form
khulafā‟ are Al A‟raf verse 69 and 74.
72
زسو ١ ى ع سج سثى روش جبءو أ عججز أ
ف اخك صادو ح ثعذ ل خفبء اروشا ار جعى
رفذ عى (69 )ثغطخ فبروشا آبء ا
ف اؤسض رزخز أو ث ثعذ عبد خفبء اروشا ار جعى
ب اججبي ث١رب فبروشا آبء ا ذز ر ب لصسا ع
فغذ٠ ا ف اؤسض (74 )رعث
In verse 69 khalīfah interpreted as a substitute, namely the
generation that replaces the previous generation. It is the generation
of Hud, the nation 'Ad mighty famous as a replacement generation
of Noah. 'Ad endowed by God's power so that they are able to
subdue the tribes around them, and be able to build their residential
area into a prosperous region. They became khulafā‟ of Noah does
not mean that they are in power or residing in areas that once
controlled the Noah. This is because Noah's territory is widespread
around the Armenia, Iraq and several Arab countries. While the
people of 'Ad just being around Hadramaut. Caliphate in this verse
100 "Do ye wonder that there hath come to you a Message from your Lord
through a man of your own people, to warn you? call In remembrance that He made you
inheritors after the people of Noah, and gave you a stature tall among the nations. call In
remembrance the benefits (ye have received) from Allah. that so ye may prosper." 101 "And remember How He made you inheritors after the 'Ad people and gave
you habitations In the land: ye build for yourselves palaces and castles In (open) plains,
and care out homes In the mountains; so bring to remembrance the benefits (ye have
received) from Allah, and refrain from evil and mischief on the earth."
73
means replacing the Noah in the prosperity of the earth. 'Ad is the
first tribe to build human civilization after the hurricane Noah.
In verse 74 is told about the people of Prophet Salih which
also replaces the previous generation, the people of 'Ad. In verse
142, Moses instructed Harun to take over his leadership that showed
by word ukhlufni which means be my successor.
If the verses above khalīfah interpreted as a generation or
generation successor, in surah Al Baqarah 30 and Al An'am 165, the
word khalīfah interpreted as ruler of the earth or those who have
power. More or less the same notion found in surah Yunus 73, Al
Naml 62, 39 and Shad Fatir 26.
Then, the meaning of management of a particular region, or
let's say that management is related to the political powers,
understood well in the verses that use the form khulafa'. And for the
plural khalaif is not suggest a similar power, so that we can say that
the number of people who do not have political power called the
Holy Qur'an khala'if, without using a simplex or single forms. Do
not use this form because it suggests that a single caliphate carried
by every person can not be accomplished without help from others.
So, it could be concluded that the caliphate can be used to
describe a generation or people and can also be individuals as
Harun was the caliphs Musa. Substitute who receives the power and
authority of others are temporary. And the caliph is also being
interpreted as political rulers in the region.
74
2. Ūlul amri
The understanding of ūlul amri, etymologically derived from
ūli which has meaning „have‟.102
While al-amr comes from three letters of hamzah, mim and
ra which has five understanding, they are: the case, command,
blessing, banner, and magic.103
The word al amr it self is taken from the verb ٠ؤش- اش that
has a meaning to tell or instruct or require someone to do
something.
Thus, the term Ulu al-Amr can we interpret as the owner of
power and rights owners to order something. Someone who has the
power to order something meaningful in question has the power to
regulate and control the situation.104
While terminologically, it
meaning is having affairs and then became a leader in a country.
Generally, the definition of ūlul amri is the leader who has
power over us or the people who hold the authority in Muslim
community that includes government, ruler, Muslim scholar and
other leaders in various groups and professions.
In Qur‟an, the word ūlul amri has been repeated two times,
they are in Surah An Nisa‟ 59 dan 83.
102 Ahmad Warison Munawwir, Al Munir, Yogyakarta: PT. Keluarga Pondok
Pesantren Krapyak, 1984, P.41 103 Abi al-Husain Ahmad Ibn Faris Zakariyya, Mu`jam Maqayis al-Lughah,
Juz II, t.tp., : Dar al-Fikr, 1979, P. 137 104 Abd Muin Salim, op. cit., hal. 231.
75
ش أ اؤ أط١عا اشعي ا أط١عا ا آ ب از٠ ٠ب أ٠
ز و اشعي ا ء فشد ا ا ف ش ربصعز فب ى
٠ب رؤ أدغ اآخش ره خ١ش ا١ ثب (59)رئ
سد ف أراعا ث اخ أ اؤ ش أ ارا جبء
جط ٠غز از٠ ع ش ا أ اؤ ا اشعي
اب ل١ب اش١طب برجعز ز سد ع١ى ا ب فع
(83)
When we look at the cause of the verse sent down, the
notion of ūlul amri in verse 59 is people who have the authority to
rule relating to the problems of the world. Then in verse 83 is
same, which meant is that they (leaders) who have a mandate from
the people for the people. In other words, the word al-amr related
to world problems.107
But in the translation of Religious Affairs, ibn Abbas
interprets the word ūlul amri in surah An Nisa 'verse to 59 with the
105 O ye who believe! obey Allah, and obey the Messenger, and those charged
with authority among you. if ye differ In anything among yourselves, refer it to Allah and
His Messenger, if ye do believe In Allah and the Last Day: that is best, and Most suitable
for final determination. 106 when there comes to them some matter touching (Public) safety or fear,
They divulge it. if They had only referred it to the Messenger, or to those charged with
authority among them, the proper investigators would have tested it from them (direct).
were it not for the Grace and Mercy of Allah unto you, all but a few of you would have
fallen into the clutches of Satan. 107 Rahnim, Penafsiran tentang Ulul Amri dalam Al Qur‟an: Metode Tematik,
Semarang, 1999, P. 44
76
meaning of' warlord 'and in verse 83 is interpreted by' intellectuals'
they are the 'ulama' who give fatwas and teach religion in society.
Meanwhile, in his interpretation, Quraish Shihab explained
that the word ūlul amri in Surah An Nisa‟: 83 shows who have to
responsibility in problems and who knows about how the real
problem is. Therefore, anyone who returns the issue to the
Apostles and ūlul amri then they will know the truth.
In the explanation of verse 59, Quraish Shihab added that
command to obey ūlul amrii is not accompanied by word اؽ١غ
because they don‟t have the right to be obeyed when obedience to
him contrary to the obedience to Allah or the prophet. He also
explained that the word al-amr ma'rifah or definite shaped into
many scholars' restricting the authority of the owner of that power
only on social issues, not a religious or theology problems.108
Imam al-Mawardi, in his interpretation book there are four
opinions in interpreting the phrase ūlul amri in Surat An-Nisa: 59.
First, ūlul amri means umara‟ (the leaders who are the connotation
is the leader for the problem in the world). It is the opinion of Ibn
Abbas, as-Sady, and Abu Hurayrah and Ibn Zayd. Imam al-
Mawardi notes that even though they interpret it with umara‟ but
they are having different opinion about the cause of this verse sent
down. Ibn Abbas said that this verse was revealed regarding
Huzafah bin Abdullah bin Qays al-Samhi when the apostle made
108Abu Ja‟far Muhammad bin Jarir At-Thabari, Jami‟ul Bayan an Ta‟wil ay Al
Qur‟an juz 5, Cairo: Dar Al Fikr, P. 147-149
77
him the leader in sariyah (a war that is not followed by the
Prophet.). While Al-Sady argues that this verse was revealed
regarding Yasir Amr ibn Khalid ibn Walid and when both are
appointed by the Apostles as leaders in sariyah. Second, the
meaning of ulul amri is scholars and jurists. This is the opinion of
Jabir bin Abdullah al-Hasan, Atha, and Abi al-Aliyah. Third, the
opinion of Mujahid as saying that ulul amri is companions of the
Prophet. The fourth opinion is coming comes from Ikrimah, further
narrowing the meaning ulul amri only to two companions, namely
Abu Bakr and Umar.109
Ibn Kathir, after citing a number of traditions about the
meaning ūlul amri, ūlul amri conclude that it is, according to it
physically, scholars. While in general ūlul amri is umara and
scholars".110
The understanding of ūlul amri in a political context is
known as ahl al hal wa al aqd, appears first time when Umar ibn
al Khattab forms the servants of amir al mu‟minīn (head of state)
when the ahl al wa al aqd has deliberation to take a policy that
includes public interest that is worldly and its main task, amar
nahi ma'ruf munkar.
But, Ar Razi disagrees when ūlul amri interpreted as ahl
hal wa al aqd because ūlul amri is a leader for all humans. It is
109 Tafsir al-Mawardi, jilid 1, h. 499-500 110 Abi al Fida‟ Ismail bin Katsir al Qursyi ad Dimasyqi, Tafsir al-Quran al-
Azhim, juz 1, P. 518
78
more reasonable than if interpreted as a scholar expert consensus
(DPR / MPR) because they do not have the authority.
At a time when al-Razi's life, interpreters understand the
word ūlul amri with meaning: (1) khulafa 'ar rasyidun, (2) war
leaders, (3) the scholars who give fatwa on the laws of syara' and
teaches science to human, (4) priest who Ma'shum.111
Knowing
this opinion, Ar Razi rejected when ūlul amri interpreted as a
priest who ma‟shum because of the difficulty of knowing it. Ar
Razi formulated the meaning of ūlul amri only on scholars and
leaders of the war. According to him, scholar is one of ūlul amri
because the sultan‟s policy is depending on which scholar's fatwa
until he becomes the leader of leaders.
From a number of interpretation books, the scholars
disagree about the meaning of ūlul amri. Somebody tried to
broaden the meaning ūlul amri by all scholars and umara‟. Some
are trying to narrow it with a special on Abu Bakr and Umar only.
There are only looking at the scholar only (Ahl-al-ilm) and there
are only holding on to the meaning of war leaders.112
A number of books of interpretation, especially the book of
classical interpretations such as At Tabari and Ruh al Ma‟ani, just
mention the example of ulil amri in it position or profession that is
deemed crucial in his time. While the Tafsir al-Maraghi, which is a
111 Fakhr ar-Razi, Tafsir Al Kabir, juz 5, Lebanon-Bairut: Dar al Kutub al
Alamiyah , 1990, P. 116 112 Robby Fauzan Taufiq Rahman, Makna Ullil Amri dalam Kitab Tafsir,
posted in December, 8, 2009.see at
http://doapembukarizqi.wordpress.com/2009/12/08/makna-ulil-amri-dalam-kitab-tafsir/
79
interpretation book that written on this 20th century, mention
examples that ūlul amri is not only revolves around the Ahl halli
wal aqdi, scholars, warlords course, but also include professional
journalists, workers, traders, farmers into the sample of ūlul
amri.113
According to Sayyid Quthb, ūlul amri is coming from
among the believers themselves who have fulfilled the
requirements of Islam and restrictions of faith in that verse, it is
obedient to Allah and His Prophet.114
Looking at its shape, ūlul amri which is using the plural
form shows the meaning an authorized institution. But there is
another opinion that is meant is that each individual has a
legitimate authority to govern in their respective fields.115
3. Imām
The word imam is coming from hamzah and mim which
have many meanings; among them is the principal, place to come
back, jama‟ah, time and purpose.116
The word imam comes from the root word ٠ئ- ا that have
meaning to, intend to and emulate. Of meaning that indicates a
person of interest, and then a mother who is always addressed by
113 ibid 114 Sayyid Quthb, Fi Zhilal al-Qur`an, Jilid I, Kairo : Dar al-Syuruq, Cet.
XVIII, 1412 H/1992 M, P. 308 115Waryono Abdul Ghofur, Tafsir Sosial, Yogyakarta: elSAQ Press, 2005, P.
120 116 Ibn Faris, op. cit., vol I, hal. 21.
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his son called 117 ا . It also related to اب which means in front, it
form when become subject is imām which means leadership.118
This
word can be interpreted as the leader because in the essentially a
leader is to serve as an example, pedestal, views and expectations.
The plurality is ائخ. The word imam, etymologically in the context
of the 'ummah' means road, way or method (for studying
religion).119
There is also an opinion that said the word imām means
mold in the beginning, like a mold to create something similar
shape with it mold. From here later said that imam interpreted
model.120
There also another strange opinion said that word imam is
the plural of word umm (which means mother). According to them
who have this opinion, this is in honor of the Prophet Isa, who has
not father and to keep the adultery children who their father are not
known in this world. These opinions do not need to be used as a
reference.121
Imamate is often interpreted as leadership. Imamate is what
will be commonly referred to as al imāmat al udzhma (greatest
117Quraish Shihab, Tafsir Al Misbah, vol 12, Jakarta: Lentera Hati, 2002, P.
397 118 Ibnu Mandzur, Lisan al Arab, juz XIV, Beirut Libanon: Dar al Shadr, 1990,
P. 289 119 Ibnu Mandzur, op.cit, P. 290 120 Quraish Shihab, Tafsir Al Misbah, vol 9, P. 165 121 Quraish Shihab, Tafsir Al Misbah, vol 7, P. 153
81
leadership) as a comparison to the Imamat in the prayer which is
called al imāmat al sughra (small leadership).122
But, in the Qur'an itself is not found imāmat words, there are
only the word imam that repeated as much as 7 times that will be
the authors explain further and the word a'immah, the plural form of
imam repeated 5 times, two of them in the context of discussions
about leader who exemplified the unbelievers, in At-Taubah: 9 and
Al Qashash: 4. While three of them are relating to the leaders who
praised. They are mentioned in surah Al-Anbiya ': 73, Al Qashash:
5 and Al-Sajdah: 24.
In his book, Said Agil states rather difficult to conclude the
concept of leadership according to the Qur‟an and even more
difficult because the word imam in the Qur‟an has several
meanings, but all of which rests on the meaning of something that is
intended or exemplified, they are:
a) It has meaning “the leader in the righteousness” like in Surah
Al Baqarah: 124 and Al Furqan: 74.
b) It has meaning “book of human practice”. This meaning can
be found in Surah Al Isra‟: 71.
c) It has meaning “al lauh al mahfudh” like in Surah Yasin: 12
d) It has meaning “taurat, a book which is used as guidance or
role model” as in Surah Hud: 17 dan Al Ahqaf: 12
122This is the opinion of ahlussunnah. See Dhiya‟ ad Din ar Rais, Islam dan
Khilafah: Kriitik terhadap Buku Khilafah dan Pemerintahan Dalam Islam, Ali Abdur
Raziq, Bandung: Pustaka, 1985, P. 250
82
e) It has meaning “straight road or path clear” as in Surah Al
Hijr: 79
Meanwhile, according to al Tabrasi in his interpretation
suggest that the word imam has the same meaning as caliph. But the
word imam just used for modeling because it contains the meaning
„front‟ which is different from the caliph that taken from the word
„behind‟.123
In the language of religion, society named ummah, while the
leaders called imams. Both were drawn from the same root word
which means something that is being aim. Leaders become priests
because all of eyes and community expectations are focused on
him. Society named the people because of the priest‟s activities and
efforts should be focused for the benefit of people. The similarity in
the rood word shows priest is the representative of society or in the
language of state administration is called mandatory.124
Some even
say that sociologically, the priest is a reflection of his people. Good
people will choose good leader. A good leader will seek to manage
his people well. As word of the prophet: kama takuna yuwally
alaikum.
In his interpretation, Ibnu Arabi said that what is meant by
the word imam in verse ٠ ذػا و ابط ثبب is a group of
123Quraish Shihab, Membumikan Al Qur‟an, P. 163 124 Quraish Shihab, Lentera Al Qur‟an, Bandung: Mizan, 2008, P. 315
83
people who have rules (holy book), it also means the prophet with
his teachings. Al Qur‟an also referred to as a priest for Muslims
because the Qur'an has a role as hūdan li an nās, which guides man
to lead a good life. Prophet Muhammad was the priest of priests.
Caliph is the chief priests and armed citizens.
Imam according to Al Mawardi is caliph, king, sultan, or a
head of state. Thus Al Mawardi give clothes to the office of head of
state religion in addition to political outfit, so a priest can stand
doubles as religious and political leaders.125
In Surah Al-Baqarah: 124, Quraish Shihab, explained that
the priest is a leader or role model. Ibrahim appointed by God to be
a leader and role model, both in his capacity as an apostle or not.
This verse not only suggests that there are descendants of the
applicable ibrahim persecuted like the Jews and the Christians, but
also stressed that leadership and exemplary is derived from God and
not the gift of parentage, kinship or blood ties. This verse also
implies that the leadership and ideals must be based on faith, piety,
knowledge and success in various examinations. Therefore, the
leadership will not be bestowed by God to the people who
dhalim.126
125 Munawwir Sadzali, Islam dan Tata Negara: Ajaran Sejarah dan
Pemikiran, Jakarta: UI Press, 1993, P. 63 126 Quraish Shihab, Tafsir Al Misbah, vol 1, P. 378-381
84
What described by this verse is one of differences that shows
characteristics of Islamic views on leadership. The sentence ل ٠بي
shows that gain more leadership is grace, not human ػذ اظب١
effort.
Thabathaba'i in his interpretation says that the priest is
someone who followed in his footsteps by others both in word and
deed. Therefore, some interpreters understand in the meaning of
prophecy because a prophet was followed by his flock in religious
matters. However, some other interpreters reject it because
Abraham is told in Surah Al Baqarah: 124 has become a prophet
before becoming a priest.127
4. Malik
The root of the word al malik made up of three letters, they
are mim,lam, and kaf, means strong and healthy. From the root
word is the verb form of malaka-yamliku means authority to own
something. So the term al-Malik means a person who has the
authority to order something and banning something in connection
with a government. Strictly speaking the term al-Malik is the name
of every person who has the ability in the field of political
governance.128
127 Muhammad Husain Ath Thabathaba‟i, Al Mizan Fi Tafsir al Qur‟an Vol.1,
Bairut, Libanon:: Muassasah Al A‟lamiy Al Mathbu‟at, 1691, P. 266 128 Ibn Faris, op. cit., vol V, hal. 351.
85
The word al malik means Allah, and form meaningful به
or ١ه سث or بى which means fancier and also means
having power. به also means that, also can mean the king.
Ibn al Arabi in oral Al Arab اه means ثئش بء or whose
meaning water or wells. Ibn Arabi ه اذاثخ interprets the
meaning لا which means his legs or his guide.
In Munjid dictionary, the word al malik which have plural
forms االن ن and mentioned that the reference is to God, or
who has the authority or owner of the business and power over a
people or tribe or nation.129
In the Qur'an, the word malik is very often mentioned, with
forms and different meanings:
a. به word is mentioned three times in surah Al-Fatihah: 4,
Surah Ali Imran: 26, and Az Zukhruf: 77. Malik said here
follow the frorm فبع which means he becomes the subject. In
surah Al-Fatihah, به said in the Qur'an and the translation
means the master, but said it can also mean the owner for a read
with elongate letter mim. It can also be interpreted as the king
read the letter mim short. Further, Ibnu Mandzur explained by
making different between the word (به) and (ه). the first
129 Al Munjid fi al Lughah wa al A‟lam, Bairut: Dar Al Masyriq, P. 775
86
word can be used for every one, while the last word needs to
give priority more than other.130
As Surah al-Fatihah, in Ali Imran, also interpreted the word
malik as Owner. For Surah Az Zukhruf, malik interpreted as one
of the angels name, which is in charge of maintaining the Fire.
b. ه word is mentioned 19 times. Most, the word mulku
found in the Qur'an means God's kingdom. Although certain
people and some prophets have been given the kingdom, but it
ultimately belongs to God. Mulku also interpreted as the
government like in Surah Al Baqarah: 247, 251 and 258. While
in surah Al An'am: 73 and Al-Hajj: 36 God has a sense of
power.
c. اه word is mentioned 11 times. In the Qur'an, the word
malik who read the short letter mim interpret the king. But the
incumbent as a king in the Qur'an there are three: (1) God, and
he was the King of the Kings, (2) king of the Prophet Joseph, as
in his story in Surah Yusuf: 43, 50, 72, and 76, (3) Thalut, the
king appointed by God as a people asking for a king for them. It
is told in Surah Al Baqarah: 246-247.
d. While the word ان only mentioned one time in Surah
An Naml: 34. The word al grandiose is the plural of malik so he
significantly kings.
130 Ibnu Mandzur, op.cit. P. 99
87
As description above, malik also means the king and the
predicate malik often appears as one of the holy name of Allah and
has certain purity value. Therefore, the word malik when applied to
humans do not always have positive connotations.131
Use of the title malik does not indicate a claim that the use of
that title is parallel with the caliphs or sultans behind the day. The
use of the title tends to be more states and local sovereignty under
the supreme ruler of the kingdom which began to weaken
everywhere.132
5. Waly
The word waly is often repeated in the Qur‟an, in a different
form and certainly has a different meaning, they are: the word al
Waly (in ma‟rifah form) repeated twice in Surah Asy Syura verse 9
and 28. Waly word is mentioned 19 times. In the plural form of
Auliya' is mentioned as much as 33 times.
The word waly comes from the root word w-l-y which has
meaning approaching someone or something, which is also close in
religion, closer in friendship, help and confidence.133
From the root w-l-y he, then the nominal form is a guardian
and the region. Literally, waly means ruler also means someone
who loves, which helped, friends or companions.134
131 Bernard Lewis, Bahasa Politik Islam, Jakarta: Gramedia Pustaka Utama,
1994, P. 78 132 Bernard Lewis, op.cit, P. 80 133 Al Raghib al Isfahani, Mu‟jam Mufrodat Alfadz al Qur‟an, Beirut: Dar Al
Fikr, P. 570
88
While the area mean power. Waly is also one of God's name
that is has a meaning helper, it means the helper for the whole issue
of nature and all that he created. Waly also one of God's names
means the owner of all things.
Guardians are also used to designate a helper; protector other
than God is showing trust between the Muslims or polytheists and
idolaters and trust between the devils.135
Al Ghazali uses the term wilayah when writing about the
positions and functions of government, or the execution of state
authority. According to him, the area is run by the sultans who
claimed alliance to the caliph. What it does is provide a legal
justification for the kind of terrorist authority and de facto run by
the sultan.136
From the several meanings that are owned, then the author
will give some verses that use the word wali. The word wali is
defined by close for example in surah Ali Imran: 68
ا آ از٠ زا اج ارجع ز٠ ١ ابط ثبثشا أ ا
١ ئ ا ا
There is mentioned ا ا ابط ثبثشا١ which has the
closest meaning by following wazan af'ala which have function to
134 Ahmad Warson Munawwir, al Munawwir Kamus Arab-Indonesia,
Yogyakarta: Pondok Pesantren al Munawwir, 1984, P. 1582-1583 135 Al Raghib al Isfahani, op.cit, P. 571 136 Bernard Lewis, op.cit, P. 48 137 without doubt, among men, the nearest of kin to Abraham, are those who
follow him, As are also This Messenger and those who believe: and Allah is the Protector
of those who have Faith.
89
declare the (li at tafdhil). This verse describes the person closest to
Abraham that his followers and believers.
While the wali the word that shows the meaning contained in
sura helper Ali Imron: 22, verse which reads:
٠فع ١ ئ ا د ١بء أ اىبفش٠ ئ ب ٠زخز ا
ا ٠ذزسو رمبح رزما ء اب أ ف ش ا ره ف١ظ
ص١ش ا ا ا فغ
Verse above describes the prohibition of the believers to
make the unbelievers as their helpers, because if a believer to make
their rescue, then it means that the believers in a state of weakness.
And God was reluctant to see the faithful in a weak state. Who do
this mean God does not get custody.
Wali in the context that has meaning protector mentioned in
Ash Shura sura: 6, 8 and 9
ذ ع١ ب أ دف١ظ ع١ ١بء ا أ د ارخزا از٠
و١ ث
Through the above verse Allah affirms that all beings should
submit to God and make Him as a protector by following the
guidance of His religion, but it turns out there among those who
turn away. Well, the verse above is like stating that people of faith
that makes God as a wali, protector and always obey the
138 They are those whose works will bear no fruit In This world and In the
Hereafter nor will They have anyone to help. 139. and those who take As protectors others besides him,- Allah doth watch
over them; and Thou art not the disposer of their affairs.
90
commandments of God and they were forgiven. And those who
impose themselves against the innate nature of holiness, so take
protectors besides Allah by way of their worship or follow desires,
God watch their deeds.
ز ٠شبء ف سد ٠ذخ ى ادذح خ أ جع شبء ا
ب ص١ش ب اظب
In the verse above, the word wali interpreted as a patron for
people who are evil doer. This is a threat from God for man does
not do dhalim. While in the next verse, after explaining that God is
the protector of the faithful, while their opponents, it is people who
are evil doer are or shirk are not have a protector, then in verse 9
God condemned the idolaters to make other than Allah as
protectors. Allah cavils at them as he describes the fairness to be a
protector. Like this, Tabataba'i connecting this verse with the
previous verse. Still in verse 9, there is word فبهلل ا which
explains why they are criticized, that they take protectors other than
Allah, when nothing can be used as protectors but Allah alone.
The word wali in the Qur'an that have meaning friends and
followers of Satan found in surah An Nisa ': 76
ف عج١ وفشا ٠مبر از٠ ا ف عج١ ا ٠مبر آ از٠
ظع١فب وب و١ذ اش١طب ا ١بء اش١طب اطبغد فمبرا أ
140 if Allah had so willed, He could have made them a single people; but He
admits whom He will to His mercy; and the wrong-doers will have no Protector nor
helper.
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Quraish Shihab explains in his interpretation that who meant
as a friend and follower of satan is not the devil's own kind because
the guardians is clearly visible to them and because they are playing
devil's will to plunge the Muslims.
In the Qur'an translations, the word wali is found in surah
Al-Maidah: 51 construed as a leader.
١بء ثعع اصبس أ د ا ب رزخزا ا١ آ ب از٠ ٠ب أ٠
ذ ام ب ٠ ا ا فب ى ٠ز ١بء ثعط أ
١ اظب
But the Quraish Shihab not too agrees with this translation.
He says that in the Qur'an and Translation by the Team Ministry of
Religious Affairs, the word Auliya' translated to the leaders.
Actually, this translation is not fully exactly. The word Auliya 'is a
plural of the word waly which the meaning is close. From here then
developed new meanings as supporter, defender, protector, who
loves, the more mainstream, etc. all of which are bound by a
common thread proximity. That is why the father is the most
important person to be wali of his daughter, because he is closest.
People who are very devout worship named wali because he was
141 those who believe Fight In the cause of Allah, and those who reject Faith
Fight In the cause of Evil: so Fight ye against the friends of Satan: feeble indeed is the
cunning of Satan. 142 O ye who believe! take not the Jews and the Christians for your friends and
protectors: They are but friends and protectors to Each other. and He amongst you that
turns to them (for friendship) is of them. Verily Allah guideth not a people unjust.
92
close to God. A friend can also be called a wali. Thus also the
leader because he should be near the lead. So closely that it was he
who first heard the call and even complaints. And because of the
closeness that he became the first person who came to help.
Then in Surah Al-Maidah: 55-56, after asserting the ban of
lifting non Muslims as Auliyā ', this verse explains who should be
wali of the believers. This verse clearly explains who should be
used as Auliyā '. With this explanation, who has been prohibited is
not only the Jewish people and Christian, but also hypocrites and
those who have the disease in his soul.
The word in verse 55 is singular form, but to be ١ى
appointed is God, the Apostle, and the believers. This shows that
the principal as the source of all guardianship only one, namely
God. If this verse using the plural form Auliya', then it will not clear
the difference between God as the wali of the absolute, as well as
the source and the principal guardianship with another.
6. Sulthān
The sultan is picked up from the word اغط (as salith)
which means that the oil used to power the lights. That oil is soaked
the tip of rope so that light is able to burn. The information or
evidence to explain things clearly and was able to convince the
other parties named sultan. Ability may be on the basis of
convincing information that is received with heart satisfied, whether
93
the information was true or a fraud. Ability may also be obtained on
the basis of strength and power that forced. 143
In the Qur'an, the word sulthān is mentioned 13 times and
have different meanings, they are:
1. The word sulthān has meaning hujjah, reason, evidence
or information in surah Al A'raf: 71, Yunus: 68, Al Mukmin
verse 35 and 56, As Shaffat: 156, Joseph: 40 and An-Najm:
23.
غعت أرجبد سجظ سثى لع ع١ى لبي لذ
ب ث ب ضي ا آثبإو ز ب أ ١ز بء ع ف أع
زظش٠ ا عى زظشا ا فب : االعشاف)عطب
71)
In surah Al A'raf: 71 explained that the word sultan is
understood in the sense of power that can make your
opponent can not dodge to accept it. Godhead is something
magical, that no one can know except God. If so, specify the
deity is His authority, is what they called the gods that,
completely does not based on delivery of God. Therefore,
the giving name does not have little power to make other
143 Quraish Shihab, Tafsir Al Misbah, vol. 7 page. 349 144 He said: "Punishment and wrath have already come upon you from your
Lord: dispute ye with me over names which ye have devised - ye and your fathers,-
without authority from Allah. then wait: I am amongst you, also waiting."
94
people accept that what he called it is really god. That is
what is meant by God is not down about it even a little
sultan.
Sayyid Quthub comment on this fragment of verse by
writing that redaction „God is not down about it a little
sultan‟ which repeated in the Qur'an is an expression that
contains a very fundamental nature, it is every sentence, or
sharia, or custom customs or ideas that are not revealed God
is low in value, small in the effect and soon disappeared.
Human nature will confront it with disparagement. But when
the sentence came from because there sultan, namely the
strength and hujjah placed on the sentence. How many
interesting slogans, isms and flow sen and false ideas which
are supported by the efforts of stabilization and packaging is
beautiful, but it will be lost in front of God‟s said that
containing the sultan.
From the explanation before, this verse is understood as a
hint about the necessity of sultan / strength for each the word
or name. Strength is born from the substance that contained
by every word. The word is likened to the container which
should contain the substance, and if the substance does not
exist in the word, the word is no power.
Moreover in the interpretation of Surah As Shaffat: 156
95
ج١ عطب ى (156: اصبفبد)أ
When interpreting this verse, Quraish Shihab, said that
the word sultan fetched from the word اغالطخ (as salāthah),
means the ability to subdue and force the other party can not
avoid to accept what is desired by the owner or the sultan
himself. He could be in physical form and could also be in
the form of a sentence. The latter is called also hujjah /
strong argument. The ability or strength that is born of the
substance contained by every the word or sentence.
2. The word sultān also has meaning power that is among
others is in surah As Shaffat: 30, Hijr: 42, Al-Isra ': 65, An
Nahl: 99, Ibrahim: 22, and Saba': 21. The power here is
divided into three namely human power to another human
being, the power of Satan and demonic powers.
The word sultān means human‟s power against other
humans, as in surah Ash Shaffat: 30.
ب طبغ١ ل ز و ث عطب ب ع١ى ب وب
( 30: اصبفبد)
In this verse is told that the leaders of the league denied
his followers that those who caused the league to not believe.
The leaders said that was not them that caused the league to
not believe. Although they have little power to force, but the
145 or have ye an authority manifest?
96
decision to follow them is from the will of the unbelievers
alone.
For the power of devil is exemplified in Surah Ibrahim
verse 22. Explained there, Satan acknowledges through his
words that he has no power. And this is true, because man is
deluded by it are human beings who do not have immunity.
Satan is like a germ that will not be able to give adverse
effects to humans if the body is healthy and invulnerable.
Qur'an repeatedly reminded of this.
About this satanic power is explained further in surah An
Nahl: 99. There explained that the devil has the ability to
describe a variety of ways and information that have the
potential of mankind. But his ability can only affect the
people who are weak in the faith or no faith at all. Therefore,
the ability Satan in attempt to persuade will not be bad for
those who have faith and resignation.
Almost the same as what is described in Surah Ibrahim:
22 and An-Nahl: 99 about the lack of power of the devil, so
also in Surah Saba ': 21 and Al-Hijr: 42 described the
absence of demon powers. When interpreting the verse:
٠ اغب ارجعه اب عطب عجبد ١ظ ه ع١ ا
( 42: اذجش)
Quraish Shihab explain that here, as if God said that all this
time, the allegations of devil is wrong, which alleged that he has the
ability to plunge all men because in the reality, only God who has
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full authority to provide guidance and increase the error. Because of
the permit, will and wisdom of God, He is testing man through
seduction of Satan. And if the devil fails, it is because God has
granted human potential and teach it how to frustrate the devil.
B. Leadership in the Qur‟an
In the Qur'an, leadership is defined not just a social contract
between the leaders and the community, but also a binding
agreement between him and God. In Surah Al Baqarah 124,
explained that the leadership must be accompanied by justice,
because justice is a requirement and he was an opponent of
persecution. Leadership is not privilege, but responsibility. He is not
a facility but sacrifice. He also was not careless, inattentive, but
hard work.146
As an expression in Dutch that Leiden is lijden (lead
was suffering), which expressed by Kasman when describing the
condition of Agus Salim at that time, when he became one of the
leaders of this country several years ago.147
Ibn Jarir al-Tabari (d. 310 H), one of interpreters who uses a
linguistic element besides the history elements (riwāyah) in
interpreting al-Qur‟an, gives a peace of mind about the concepts
that relevant to the welfare state. He stated that the king is the
organizer of public welfare and the resident country. He is
146Quraish Shihab, Secercah Cahaya Ilahi, Bandung: Mizan Media Utama,
2007, P. 65-71 147St. Sularto (ed), Haji Agus Salim 1884-1954 tentang Perang, Jihad, dan
Pluralisme, Jakarta: Gramedia, 2004
98
responsible for managing their affairs, closing roads that lead to
despotism, prevent people from doing injustice and defend the
people from the excesses.148
Mahmud ibn Umar al-Zamakhsyari (467-538 H/1027-
1144M) emphasized the aspect of Arabic literature and support for
Mu `tazilah, a theology sect which posits the concept of moral
State. He asserted that the existence of Imamate is to reject the evil
doer. The priest has a role as model, the caller of virtue and as the
government, so he must govern with justice and righteousness and
forbid misguidance.149
In contrast with the two previous interpreters, Muhammad
ibn Ahmad al-Qurtubi (d. 671 H) and Isma `il ibn Kathir (d. 774 H)
suggested the legalistic thinking although they use different
methods. Al-Qurtubi who emphasize the discussion on aspects of
Islamic law (fiqh), using the rules and linguistic understanding and
also comparative analysis to discuss the Imamate to follow a
systematic discussion of fiqh.150
Ibn Katsir who writes his
148 Abu Ja`far Muhammad bin Jarir al-Thabari, Jami` al-Bayan al-Ta`wil fi
Tafsir al-Qur`an, Mishr : Mushtafa al-Bab al-Halabi wa Auladuh, 1373 H/1954 M, Cet.
VII, hal. 77. 149 Ibid, Cet. I, hal. 535 150 Abu Abdillah Muhammad bin Ahmad al-Qurthubi, al-Jami` li Ahkam al-
Qur`an, Mishr : Dar al-Katib al-Arabi, 1967, Cet. I, hal. 263-274. Here al-Qurtubi said
about some of Imamate problem in a way as found in the book of fiqh. In sequence as he
argued the law raised the Imam, the appointment of the Imam, the rejection of Shiite
imamiah political thought, testimony of Imamate contract, the requirements of the Imam,
Imam dismissal, people obedience and the law of Imam in a region at the same time.
Such a method is reminiscent of the method of al-Mawardi and al-Farra in the earlier and
thus al-Qurtubi can be viewed as the first interpreter who is combining methods into the
interpretation of fiqh al-Qur `an.
99
interpretation with such methods that used by Ibn Jarir also put
forward a description of the Imamate as the analysis of al-Qurtubi,
he also added the importance of Imamate arguments based on
rational arguments.151
The difference opinion is also expressed by Muhammad
Abduh (1849-1905 AD) as revealed by Muhammad Rashid Rida
(1865-1935 AD) in Tafsīr al-Manar. The using socio-cultural
approach152
by him is to produce a conception of politics in
sociological and more in-depth because of the influence of western
thought. By quoting philosophers view that humans are political
creatures,153
he also argued that the social glue that universal is the
need to live. Therefore, human existence as a people is not based on
religion.154
151 The using of rational argumentation is found in the political thought of
Mu‟tazilah figure Abd al-Jabbar bin Ahmad (w. 415 H). see Abd al-Jabbar bin Ahmad,
Syarh al-Ushul al-Khamsah, al-Qahirah : Maktabah al-Wahdah, 1965, hal. 750-751. 152 See Abd al-Hayy al-Farmawi, al-Bidayah fi al-Tafsir al-Maudhu`i, which
translated by Suryan A. Jamrah into Metode Tafsir Maudhu`i Suatu Pengantar, Jakarta :
Raja Grafindo Persada, 1996, hal. 29. See also Quraish Shihab, Metode Penyusunan
Tafsir yang Berorientasi pada Sastra, Budaya dan Kemasyarakatan, Ujung Pandang :
IAIN Alaudin, 1984, hal. 1. Here revealed the characteristics of socio-cultural approach
(Adabi al-Ijtima`i) it is revealing the beauty of the language al-Qur`an, it miracle, natural
law, social law and solve the social problems with the instructions of al-Qur`an as well as
compromising the between al-Qur `an with then right knowledge. 153 The opinion like this is found in Aristoteles thought “Man is by Nature a
Political Animal”, Lihat B. Jowett and T. Twinning, Ariestotele`s Politics and Poetics,
New York : The Viking Press, 1957, hal. 5. 154 Muhammad Abduh recognizes religion as a social factor, but not the
primary. This opinion is strengthened by the existence of various creeds and human deeds
that show that humans are not one people. By doing this he put the humanitarian element
in the concept of people who previously only known on the basis of religion. See
100
As Muhammad Abduh who is affected with the western
ideas, Sayyid Quthb who was educated in the West and in direct
contact with the western political gives the interpretation that
leadership is the right for people because of charity and deeds not
the heritage of the offspring.155
But, in his interpretation Sayyid
Qutb appears too excessive in his act of caring for Islam. This was
shown when he states that the longest of the Jews from the
leadership and who is eligible to become a leader is Muslims in
accordance with the rule of God. Leadership by Sayyid Qutb
includes treatise leader, leader of the Caliphate, the prayer leader
and all of Imamate or leadership. As al-Zamakhsyari, Sayyid Qutb
reveals the concept of justice for the leaders and if leaders do not,
then his right of leadership will be lost.156
According to Tbatahaba‟I in the Tafsīr Al Mīzān, he said that
a leader must know the state of his people, feel their suffering
immediately. A leader should exceed his flock in all things: science
and practice, devotion and worship, courage and virtue, the nature
and behavior, etc. And he added in his explanation that the Qur'an
explains that a leader does not deserve to obtain instructions from
his people. A leader must be knowledgeable and obtain instructions
before ummah. He said, the Qur'an also asserts that a leader must
Muhammad Rashid Rida, Tafsir al-Qur `an al-Hakim, Mishr: Maktabat al-Qahirah, tt,
CET. II, p.. 282. 155 Sayyid Quthb, Fi Zhilal al-Qur`an, vil 1, Kairo : Dar al-Syuruq, Cet.
XVIII, 1412 H/1992 M, hal. 113 156ibid
101
have direct instructions from God, should not receive instructions
from another person or his people.
Still in his explanation, Tabataba'i said that leaders in the
view of the Qur'an is actually the choice of God, not human choice
and the agreement of people as understood and generally used as a
foothold by Muslims. According to him, humans do not close the
deal agreed on the possibility of sin, disobedience and injustice.157
From this it can be concluded that Tabathaba‟I is an interpreter who
inclined in Shiite group and did not approve of the deliberation
system (shūra) in the selection of a leader
Leadership in the view of an Indonesian interpreter, Quraish
Shihab, said that the ruling authority is not on the basis of descent,
but on the basis of knowledge and physical health, and even hinted
that authority sanctioned by Him is derived from Him, in the sense
of good relationship between the ruler and God. So, in choosing a
leader, should not be deceived by descent, social status, or
popularity but based on ownership characteristics and qualifications
that can support the tasks that will be charged to your chosen.158
In his book, Syaukat Hussain said that the concept of caliph
is included five things, they are: (1) human only become the
157Syamsuri, Kepemimpinan Menurut Al Qur‟an, posted in May, 28, 2008 see
http://tafsirtematis.wordpress.com/?s=kepemimpinan+menurut+Qur%27an 158 This was described in Al-Baqarah: 247 that Thalut chosen by God to
become a leader and run the government is not from a noble lineage.
102
organizer and he is not handle this position based on his own right,
(2) human has to organize it by appropriating with God‟s
instruction, (3) as long as he holds this authority, human has to fill
the aim of God, (4) human‟s authority must be limited by the
limitation from God, (5) everyone who holds this authority have to
be responsible of his actions.159
159 Syekh Syaukat Hussain, Hak Asasi Manusia dalam Islam, translated by
Abdul Rochim, Jakarta: Gema Insani, 1996, P. 12
103
CHAPTER IV
ANALYSIS OF LEADERSHIP VERSES
ACCORDING TO SEMANTIC ANALYSIS
A. The Understanding of Leadership Terms in the Qur‟an According to
Semantic Qur‟an
a) Khalīfah
The word khalīfah appears at first time in Arabia, in the pre-
Islamic era and found in Arabic inscriptions in the 6th century AD.
The word seems to refer to a kind of caliphate viceroy or lieutenant
who acted as a representative of the owner of sovereignty residing
elsewhere.160
Then, in the early 7th century (610-632 AD), this word began
to be used in the Al-Quran and sayings of the Prophet. The
appearance of this word in the Quran and sayings of the Prophet in
the future caused controversy among Islamic scholars regarding: (1)
whether it contains a political sense or not, and (2) whether that
word implies a political theory or not.
Although in the pre-Islamic the word khalīfah had found, but
in Arabic literature seems this word became popular in the Islamic
period.
In the history of Islamic government, the Caliph title accepted
by Abu Bakar who was replacing the leadership of the Prophet
Muhammad. However, Abu Bakar did not give the title to himself.
160Bernard Lewis, Bahasa Politik Islam, translated by Ihsan Ali Fauzi, Jakarta:
Gramedia Pustaka Utama, 1994, P. 61
104
According to history, there is a shahābah who suggested to him in
order to use the title Caliph of Allah (God's representative on earth),
but he refused. "I am not the caliph of Allah, but the Caliph of
apostle." The appointment of Abu Bakar made through the process
of deliberation between the Anshar and Muhajirin in a meeting held
in a hall of Bani Tsaqifah Sa'idah in Medina.161
Then this title was
continued until the caliph Umar, Utsman and Ali. But in his tenure,
Umar would rather call himself as amīr al mu‟minīn than using the
title caliph.162
The word khalīfah during khulafa 'rasyidun refers to someone
who is a successor of the Prophet in the care of religious affairs,
political, judicial, and fiscal. The word caliph further understood as
a figure who led the central leadership for the entire Islamic world
is authorized to regulate the affairs of the people whether related to
the problem of religious and worldly interests. Any business that
they do is for the benefit of the people. Interest is what has really
become a major destination in the appointment and the oath of a
caliph in this period.
In Katz dictionary wrote that the definition of the caliph in this
period is the human, male (person who is selected to become the
supreme leader in the realm of religion, politics, and military rule
over the Islamic world by following of the life of Prophet for the
161161 Said Agil Husin Al Munawar, Al Qur‟an Membangun Tradisi Kesalehan
Hakiki, Jakarta: Ciputat Pers, 2002, P. 178 162 Ibid, P. 178-179
105
benefit of the world and the hereafter and never rested the
legitimacy of the deity in his power).163
Later on the Umayyad period which the system of government
has changed, it is no longer through the process of deliberation but
in hereditary process, the word khalīfah remained in use even
though none of rulers who claimed his government is a caliphate
government. This shows that they have consciously reduced the
caliphate system of government into a monarchy (mulk). Title of
caliph also no longer understood as a religious position that requires
them to perform religious leadership. The word khalīfah is
understood simply as a political position (Sjadzali, 1993: 39).164
In the Umayyad period, the rulers began adding khalīfatullāh
title in their selves to obtain support and political legitimacy from
religion. This is the first time the word khalīfatullāh used. Many
experts say that the caliphate system has ended in this period for
two reasons: (1) there is hadits of the Prophet which states that the
Caliphate only lasted for forty years, which means ending after the
end of the period Khulafā' Rāsyidūn, (2) the caliphs at this time
many do drift model of governance.
In this Umayyad period, Katz concludes about the caliphate
which began to shift the understanding of the meaning of human,
male (someone who has the Umayyad clan who became supreme
163Al Muqsith, Semantik Kata Khalifah: Perkembangan Makna Kata Khalifah
Secara Diakronis, posted on April 13, 2009 see at
http://bahrudinonline.netne.net/index.php?pilih=news&mod=yes&aksi=lihat&id=66 164 ibid
106
leader in the realm of politics and military rule over the Islamic
world, has a palace, life of luxury, with a lot of servants, not fully
rested the legitimacy of the divinity in his power, and unable to
protect themselves from the character that is not praiseworthy)
Furthermore, although the Bani Abbasid caliphs (750-1258
AD) are being aristocrat like the majority of the Umayyad caliphs,
but they try hard to be able to align the wheels of government with
Islamic teachings. They seemed to adopt a theocratic Parsi tradition
that underlies their power of divine grace. When during the reign of
the Umayyad, khalīfatullāh title was set out in the unofficial forums
and a bit shy. But in the Bani Abbasid, the caliphs actually claimed
that title in a public forum. They also claimed that their rule over-
divine mandate. They even do not be shy again referred to himself
as God's representative on earth (khalīfatullāh fī al ard) and as the
shadow of God on earth (zhillullāh fī al ard). Al-Mansur (813-833
AD), for example, ever said: “I was the caliph of God on earth. I
was the sultan of a mandate from God”. Al-Maimun (813-833 AD),
for example, describes him self as khalīfatullāh in currency that
circulated at that time. The caliph also has a very absolute power.
They have a religious prestige, political power, obliged to supervise
the Islamic law, defend the Islamic state, and guarantee the security
and peace in the country (Esposito, 1990: 25). They also make
conquests region led by the caliphs.165
165 ibid
107
Katz concludes that the definition of khalīfah in the Abbasid
period is human, male (someone who has the Abbasid lineage
became supreme leader in the realm of religion, politics, and
military, as well as overseeing the legal obligation of Islam, the
ruler of the entire Islamic world, have a magnificent palace, life of
luxury, with servants who are many, are treated like the emperor,
fully rested the legitimacy of the deity in his power, and seeks to
intervene in all religious affairs according to their interests)
When look at the historical view, the meaning of word
khalīfah is changing from period to period. In fact, in the
Indonesian dictionary added the word khalīfah is the title for the
head of state religion and the king to Islam. Perhaps this is
concluded from what is told by history. Hereditary, the word
khalīfah used as a title for the rulers of the Islamic state but has a
meaning very different from leadership in one period to another
period.
The word khalīfah, as the authors describe in the chapter
before that he comes from the word khalafa which opposites of the
word qadama (in front). It also can be contrasted with the word
amāma. Back again on the last explanation, between the caliph and
imam even in the same sense that the leader but the basic meaning
of these two contradictory words. khalīfah is coming from khalafa
which means the backside, while imam is coming from amāma
word which means the front. It means the word khalīfah as a
108
synonym of the word imām with its meaning as a leader can also be
antonym when viewed from the root of word.
In the book Lisān al Arab, said that the caliph is to replace the
previous one. As narrated by Abu Khatim and poetized by Al Aus
ibn Hajar:166
عدا خ١فز ا اؾ ب خ١ف اث ت ثعد#
Meanwhile, the caliphate is defined as the Emirate of
meaningful leadership or government. Az zujaj said that is okay if
the leaders say as khalīfatullāh or replacement of God on earth. This
opinion was based on paragraph that explains about the Caliphate
prophet David ( 168(٠ب داد اب عؼبن خ١فخ ف السع. While
Al-Farra' understanding that the followed of Muhammad is the
replacement for the entire people (ummah). If we think of, maybe
this can be justified because we know that they are the last race that
replaces the previous peoples such as the 'Ad, Tsamud, etc. because
166 Ibnu Mandzur, Lisan Al Arab, Beirut-Lebanon: Dar Kutub Al Ilmiyah,
1990, P.496 167 Actually, every territory has a leader and there is no the leadership of Abu
Wahab. See at Lisan al Arab, Ibnu Mandzur was citing the lyric of Aus bin Hajar‟ poem
in hid diwan, P. 25 168 O David! we did indeed make Thee a vicegerent on earth: so judge Thou
between men In truth (and justice): nor follow Thou the lusts (of Thy heart), for They
will mislead Thee from the path of Allah. for those who wander astray from the path of
Allah, is a penalty grievous, for that They forget the Day of account.
109
Muhammad was the last prophet. But there is another opinion that
the caliph on earth to replace someone else.169
The word khalīfah when we see from its use in the Arab
ignorance which has meaning leadership or government, in the
Qur'an is almost always associated with the mandate for humans to
manage, prosperity and welfare of the earth and its contents. This
means not only interpreted the word caliphate as a leader in a
government, but he is also responsible to the state of its
environment.
b) Ūlul Amri
The word ūlul amri that is a combination of the two words has
meaning people who have rights in a business. In other words can
be said with one word more or less the emir has the same meaning
with ūlul amri.
When discussing the main issues in the field of politic, the
authors of the flow of literary and practical use the political terms
that derived from two root of words, are a-m-r and w-l-y. This time
the author will only discuss the first root, it is the root of word amr
because the latter will be discussed later.
The word amr is used in the Qur'an and also in other early
texts in the sense of authority and command appears many times. In
169 This understanding is based on the interpretation of Surah Al An‟am verse
156. Clearer, see at chapter three that elaborated it.
110
poem below, the first word amr interpreted as command while the
latter interpreted as affairs:
اؾشة أشسؽت ازساع ة#و هلل دسوأشلذا
ؼطؼب
Someone who is in command or occupy a position with a
certain authority called sahib al amr. The holder of the highest amr
is amir. In the last of the medieval centuries, the adjective amiri is
often used in the sense of matters relating to governance or
administration. Meanwhile, the Turki Uthmani Empire, a brief word
of it word, it is miri, with Turkish Utsmani translation, beylik, a
word commonly used for matters relating to governance, public, or
official. In the use of Turkish Utsman language, the word miri is
also used to show the state treasury of wealth, trade offices, and
government-owned goods in general.171
In Ibn Khaldun's writings, the name of amir entrusted to hold
the person in charge of military operations, soldiers, and matters
related to them and the amir has the full power of other ranks and
carries out supervision on all matters both as a messenger of the
king, or even full power king of the government.172
170 Follow your instructions because of Allah, the ability of affair of war
strongly. See Abu Mansyur Abdul Malik bin Muhammad bin Isma‟il Ats Tsa‟labi An
Naisaburiy, Lubab al Adab, Bairut- Lebanon: Dar Kutub Al Ilmiyah, 1997, diwan
Luqath bin Mu‟abbad 171 Bernard Lewis, op.cit, P. 47 172 Ibnu Khaldun, Muqaddimah Ibnu Khaldun, translated by: Ahmadie Thoha,
Jakarta: Pustaka Firdaus, 1986, P. 294
111
Amīr al mu‟minīn. This title is given to the second Caliph:
Umar ibn Khathtab after replacing the Caliph Abu Bakar, who died.
In his book, Al Muqaddimah, Ibn Khaldun explains the causes of
this name. He wrote, "It is part of the Caliphate and the
characteristics were created since the time of the caliphs. They have
named the leaders of the delegation with the name of amir; it is
word form fa'il of imārah. The shahābah was called Sa'ad ibn Abi
Waqqash with amīr al mu‟minīn because he led the Islamic army in
the War Qadisiyyah. At that time, some shahabah call Umar ibn
Khathtab with the same title as well: amīr al mu‟minīn.
The word waliy al-amr already commonly used in the
Indonesian language, namely the word "amr" regular rung "amar"
which means the command. (For example: amar king = king's
command.) In the roots he said, appeared some form of words such
as: amir, amiral (admiral), amiralay (Brigadier General),
Commander of the Faithful (the Caliph), Emirate (the nature of the
emirates or headquarters or territory)173
The word ūlul amri, known by the Arabs with it meaning
order and matters, then it can be understood when the word was
defined as leader. A leader in charge of the affairs of his people and
has the right to govern.
c) Imām
173 Nurcholis Madjid, dkk, Islam Universal, Yogyakarta: Pustaka Pelajar,
2007, P. 188
112
The word imām also means al mulk and an na‟īm they are
power and pleasure. While the word imām comes from the root
word amma yaummu has a relationship with amāma which means in
front. And we have explained, because it means in front of the word
is contrasted with a caliphate. Therefore, the priest is any person
who is followed by a people well in a straight path or in error.174
This is the basic meaning of the word priest, and will be different
when viewed from the priest said their relationships with other
words. For example, Ibn al A'rabi when explaining the word of God
( 175(٠ ذػا و أبط ثبب a group of people said that the
reference is the book records their deeds. But according to another
opinion saying that what is meant is their prophet and the Shari'a.
This is because the Prophets are priests for his people, as the
Prophet Muhammad, who became the priest for the people of Islam.
In the book Lisan al Arab is written that imām is a saint and
reformer od something. Qur'an is the imam of the Islamic ummah or
people. Prophet Muhammad was the priest of priests. Caliph is the
priest for the people.176
The word imām has been popular since jahiliyah era before
Islam came because at that time they were still alive a very glorified
tribalism and not familiar with the system of government are
174 Ibnu Mandzur, op.cit, P. 22 175 one Day we shall call together all human beings with their (respective)
Imams: those who are given their record In their right hand will read it (with pleasure),
and They will not be dealt with unjustly In the least.(QS17: 71) 176 Ibnu Mandzur, op.cit, P. 23
113
properly organized. Therefore, this word is widely used in many
Arabic poems at that time. During jahiliyah, the word imām
interpreted as a leader or a chieftain like in the poem of Lubaid bin
Rabi'a Al Amiriy:
ى ل عخ ابب# ؼشش عذ آثبإ
The word imām above in the meaning tribal leaders for
jahiliyah people, Qur‟an mentioned as the leader of a people but this
was not based on ethnicity. Like in surah Al Baqarah: when
Abraham made the priest to humans ( لبي ا عبػه بط
178(ابب. So also the word imam in the plural form used in Surah
At-Tauba: 12 ( فمبرا أئخ اىفش ا ل أ٠ب ؼ
179(٠ز. It is defined as a leader for the unbelievers.
Imām also can be interpreted as an elder, like in the poem
below:
177 An association must have a period and a leader, and every nation has its
period and its leaders. See Al Qadhi Abu Abdillah Al Husein bin Ahmad bin Al Husein
Al Zauzani, Syarhu Al Mu‟allaqat As Sab‟u, Cairo-Mesir: Syirkah Al Qudsiy, 2009,
diwan Al Lubaid, P. 320 178 and remember that Abraham was tried by His Lord with certain commands,
which He fulfilled: He said: "I will make Thee an Imam to the Nations." He pleaded:
"And also (Imams) from My offspring!" He answered: "But My promise is not within the
reach of evil-doers." (QS 2: 124) 179 But if They Violate their oaths after their covenant, and taunt you for your
Faith,- Fight ye the Chiefs of Unfaith: for their oaths are nothing to them: that Thus They
may be restrained.
114
، # أث لج ، أث أث١ غذ اؾ١بح ػ اب ثا
In the poem quoted by Ibn Mandzur in Lisān al Arab, the
word imām also means a significant string stretched to match a
building.
وخخ عبق ا وز اب# خمز ، ؽز ارا ر اعز
The word imām has a meaning way as in the verse ( فبزمب
182( اب جبب ج١. In explaining this verse, some
interpreters said that the way for them that is the streets where they
travel. So the path to the priesthood because followed.183
In his article, Ahmad Mubarok said that in Arabic, political
leaders can be referred to imām, chalip, qa‟id, ra‟is, malik, and
sulthān, but in the political history of classical Islam, the title of
political priest that dominant is imām, caliph, and amīr al
mu‟minīn.184
In the classical Islamic period, each flow of group of political
writers uses their own terminology. For the theologian jurists, a
term that is uniformly used to denote the highest power authority is
180 His grandfather and father from his grandfather built a life for elders glory.
Taken from the lyric of the poem in diwan Nabighoh Adz Dzibyaany , P. 136 181 I have straightened it until perfect and in the same; it is like Electoral
College who is herd from the behind or pulling the yarn. Ibnu Mandzur, op. cit, P. 23,
cited from the lyric of the poem of Balansibah in Al Lisan (خك), dan Taaj Al Arus (خك),
( and Jumhurat Al Lughah, P. 78 ,(دب182 so we exacted retribution from them. They were both on an open highway,
plain to see. (QS 15: 79) 183 Ibnu Mandzur, op.cit, P. 24 184 Achmad Mubarok, imam Politik (alamat web)
115
imāma, position or function of a priest. From the root word that
means in front, meaning priest developed into a leader in prayer,
and from there then expanded in scope-after leaders of religious-
political means entire Muslim community, with the task God has
entrusted to him, which led the community to fulfill his orders.185
The concept of imām which developed in Islamic history, as
can be seen in the classical books, has some sense186
:
a) Imām in the meaning leader of prayer together. Imam in
this sense has some good provisions, such as those reading,
wara ', elder, and pious. Usually the imām in this sense given
the task of moonlighting in the community to take care of
matters related to public interest.
b) Imām in the meaning the founders of madzhab, like the
founders of four madzhabs they are Imam Malik, Imam
Hanafi, Imam Syafi‟I, and Imam Hanbali.
c) Imām in the meaning the leader of people. Imām in this
case is often akin to the word khalīfah. But the difference is
imām used for Shi‟ite and khalīfah used for sunny.
For the Shiite, Imām means a leader or a person who was in
front. According Thabathaba'i priest is a title given to someone who
holds the leadership of the community in a social movement or a
political ideology or a scientific or religious school of thought.
185 As the addition, and it also important to be paid attention is that the expert
of law prefer to use this term that use khilafa term, which clearer in it meaning, in
formulating the qualification, function and obligation of the highest ruler. See Bernard
Lewis, P. 44 186 Said Agil Husin, op.ciit, P. 180
116
The use of the concept of Imamate particularly among the
Shi'ite, evolutional has undergone a change of meaning. Initially
still means caliph, such as recognition of the Caliph Ali ra as the
holder of the caliph. Here Imamate has the same meaning with the
caliph as a political concept. But in the next, Imamate given
ideological and theological content that no longer purely a political
concept, but developed into a 'spiritual leader' who has a sacred
meaning. According to the Shi'ite belief, whether or Sab'iyya Istna
Ashariyah, priests have a spiritual connection with the prophet that
is believed Ma'shum and has some virtues, such as understanding
the esoteric aspects of the Qur'an.
From some of the explanation above, the word imām which
has some real meaning have in common as something that followed,
both men and roads. This shows that the priest had said the
expansion of meaning.
d) Malik
What is meant by malik is God, because as described by the
interpreter when interpreting these words in the Qur‟an, showed that
this word means to have and the king.187
And that almost the whole,
the question is God even though there are several verses that show
that the prophets who made king, but in essence it is the gift of God
187 See at the third chapter about the interpretation of verses that use the word
malik, inslued Surah Al Fatihah. Maliki yaumi ad din means the owner of creatures and
their God. While maliki an nas means yaitu Master and God for human being, See at a
thesis Abdurrahim Khudhri Nasif, Al Mulk fi al Syi‟ri al Jahiliy, Palestine: Universitas
An Najah Al Wathaniah, 2006, P. 5
117
and God's. God is king over the Kings. While the word al mulk
which is the noun form of the word malaka has a meaning like
sulthān.188
The Arabic word for king, malik, does not always have
positive connotations, and was impressed decline of legitimacy,
where the final stage is a naked tyranny. The ancient Arabs, like the
Israelites on their tribal phase, not trusting the king and the royal
institution.
This word was already known by the Arabs before Islam
came. From the ancient inscription that in the burial form in the
year 328 AD, in memory of a king (malik) of the entire Arab nation.
In addition, in the poem of Arabic jahiliyah also found the poets
who use this word. Among them:
ز أد ٠ؤ ػ # بىبفب أسا اث ػ
٠جؼذ
The word malik in the diwan Tharafah bin Al Abd Al Bakri
means the owner.189
لغ اخلئك ث١ب ػلب# فبب ا١هفبلغ ثب لغ
188 Ibnu Mandzur, op.cit, P. 100 189 I have no thing that showed me and my cousin as the owner, when it has
gone and keep away from me. See Al Qadhi Abu Abdillah Al Husein bin Ahmad bin Al
Husein Al Zauzani, Syarhu Al Mu‟allaqat As Sab‟u, Cairo-Mesir: Syirkah Al Qudsiy,
2009 190 Be satisfied on everything that divided by God because only Him who
knows the creature division among us.
118
The poem before shows the meaning of al malik is Allah.
There explained that a creature must feel satisfied on everything
that given by Allah because only he who knows about the creature.
ا ؽف اػ١ب ثشاق # ب ػشة ث١ؼبء ٠ؤ ١ىب
بصي
Before the coming of Islam, Arabic society also used this word
to show the leader. The poem before which has written by Abu
Dzuaib Al Hadzaly is showing that the meaning of malik is a leader.
Lewis wrote that one of the most common term used to refer
to non-Muslim rulers, both those who came before Prophet
Muhammad as well as those in the outer regions of Islam, is
malik.192
In the first century of Islam, the kingdom is often contrasted
with the Caliphate. This is caused by the government represents the
Islamic caliphate under the law of God. While the kingdom is
defined as individual power that arbitrarily without foundation and
legal and religious sanctions.
In the early Islamic period, the king of the most common term
used to denigrate the power of other rulers and not to strengthen the
powers themselves.
191 Ibnu Mandzur, op.cit. P. 101. He was taking it from al bait li abi Dzuaib al
Hadzaly fi syarhi asy‟ary al hadzaliyyin, P. 142 192 Bernard Lewis, op.cit P. 145
119
In the 10th century, the title malik just appears in the
inscriptions and currency, and is used by the rulers to describe them
selves.
Like the Arab community who do not believe in their king, Al-
Mawdudi, adding that he was criticizing the royal system. By
borrowing the term of the Prophet Muhammad, Maududi reminded
that the whole kingdom must enforce compliance with hereditary
power. And also because of it, the kingdom oppresses the people.
So the kingdom does not have place in Islam. Al Maududi says that
political Islam began in the fall of the caliphate system and the
abandonment of the system wore mulk / kingdom.193
At the time of Muawiyah leadership, aides suggested he raise
his son. Therefore, Ibn Khaldun said: "The Caliphate has since been
turned into a monarchy”. Thus, viewed from this fact, Yazid bin
Muawiyah was the first king in Islam.
Viewed from the history of this word, malik which understood
as the leader of tribe because at that time the Arab nation composed
of tribes either nomadic or settled, malik as the title of king is
considered to have a bad connotation because of the attitude of the
king who always tend to tyrannical.
The word malik in the Qur'an is often referred to God the
Almighty and Supreme Having mastered. Although there are also
passages that indicate that God made certain people like the
193 Abul A‟la Al Maududi, Khilafah dan Kerajaan, translated by Muhammad
Al Baqir, Bandung: Mizan, 1984, P. 12
120
Prophets and Thalut to become a king, but God always limit it with
a sentence that shows that He is the king above kings.
Furthermore, if we look at the verse which uses the word al
mulku always followed by the word as samāwati wa al ardhl. This
shows the assertion that al mulku used by the Qur'an is not the same
with this word when used by the Arabs before Islam. They use it
only as a leader in their lives, who led their tribe. In the Qur'an, al
mulku belongs to God not only cover the earth but also in the
heavens.
And, the title malik that is bestowed on certain people such as
Abraham and Thalut, there's always an emphasis on verse two is
that: (1) they are appointed and serve as king by God, (2) God is
always saying that in essence He is The real king.
Ibn Khaldun added that the leadership of the king, if it be
Islamic included in the ranks of caliphate and become one of the
associated.194
Islamic nature here in question is in accordance with
the guidance of God described in the Qur'an.
e) Waliy
The word waliy in Lisan al Arab is described as one of God's
name, which means helper. While Al Waaly to lengthen the letter
wa means Mālik al asyya' (owner of all things). And this word is
one of the words of the Arabs.195
Waliy also means a friend, so with
194 Ibnu Khaldun, op.cit P. 264 195 Ibnu Mandzur, op.cit, P. 824
121
this meaning of the word guardian against al aduw which has
meaning enemy.196
In his book, Lewis mentions that one of the root words often
used to connote the power and authority is wly that became the
origins of popular terms such as vali and vilayet from Turkey, the
mullahs of Iran, Maulvi and maulana from India has a primary
meaning of 'closer'.197
Vali and vilayet are the pronunciation of Turkey from the
active participle and the verb derived from noun from the root word
in Arabic wly which has meaning approached. During the Turkish
Uthmani, wilaya or vilayet get territorial meaning. The use of this
word was originally meant kegubernuran, so the governor is a vali.
Mullah absorbed into English through Urdu and Persian and is
derived from the Arabic participle mawla which include means 'he
to whom people turn away' and thus, usually called the patron, lord
or protector.
In Iran and India, the word is usually applied to people who
study religion. Maulānā, which means our master used to indicate
the nature of divinity in eastern Islam, or Islamic kingdom in the
West.198
As the author has mentioned in previous discussion that the
writing early manuscripts, the writers who have a stream of literary
and practical use the word derived from two root words are amr and
196 Ibid,P. 826 197 Bernard Lewis, op.cit, P. 17 198 Bernard Lewis, op.cit,P. 48, he cited from Al Basha, Alqab, P. 516-522
122
wly. Because amr has been discussed, then here the author will only
discuss the second root wly.
The root word of w-l-y which has origin meaning approached
someone or something, then progressed to the general meaning of
this word is 'entrusted with dependents', 'administer or run', 'rule or
set', 'to exercise power or authority'. This verb, in the form of
nominal wilāya and Waly, appeared many times in the Qur'an,
Hadith, and early Islamic literature, in turn to show the government
and the implementation of the government. In the Arabic poet
below which waliy means a person entrusted with a business,
namely the government:
فشاق شبؽخ فشؾ # لبدر اؾج١ت فبغزشثب
Ibn Mandzur said, the word wilāyah means power and
government (al imārah).200
Lewis quotes from Ibn al-Muqaffa ',
when writing in the mid-eighth century, often using words Waly and
wilaya in the discussion about politics. Clear example is in his
diktum wilāyat an nas balā‟ „adzim which means the government
over the human is a great calamity.201
Al Ghazali when writing in the 12th century still use the term
wilāya when expressed its discussion about the position and
functions of government, or the execution of state authority. He
199 Someone who is far from the truth will held them into cleavage, so a
beloved holds at bay and leaves it. See Diwan Qais bin Al Khatim 200 Ibnu Mandzur, op. cit, P. 823 201 Bernard Lewis, op.cit, P. 48, see Ibnu Muqaffa‟, Al Adab Al Saghir, Beirut,
1956, P. 121
123
said, wilāya run by sultan who express their alliance to the caliph.
What it does is to provide a theoretical justification for a kind of
legal and de facto authority run by the sultan. In those days, wilāya
is simply a result of more than military power. Anyone who is
supported by, and allied with a military ruler, that person is the
caliphate.202
The word is also commonly used in the Indonesian language,
which has several meanings: (1) the person legally entrusted with
the obligation to take care of orphans and their wealth during the
immature, (2) nanny bride in the marriage contract or guardians
judge as mentioned in the hadith ( ا٠ب اشأح ىؾذ ثغ١ش ار
203(١ب فىبؽب ثبؽ, (3) Wali Allah, the holy man like
Walisongo. This term is used by the group's inspiration for someone
who is considered close relationship with God guardian, (4) head of
government as mayor and state trustee.204
202 Al Ghazali, Ihya‟ Ulum al-Din, vol..2, Cairo, 1933, P.124 203 In the other teks, it is written:
، فىبؽب ثبؽ ، فىبؽب ثبؽ ١ب فىبؽب ثبؽ شأح ىؾذ ثغ١ش ار ب ا ... أ٠
ل طب اشزغشا فبغ فب
Any woman who married without the permission of her guardian, then the
marriage void, her marriage null and void, her marriage null and void. If they disagree,
then the ruler is a guardian for anyone who does not have a guardian. " (HR. Ahmad, no.
24417, Abu Daud, no. 2083, Tirmizi, no. 1102, dishahihkan oleh Al-Albany dalam
Shahih Al-Jami, no. 2709) 204Nurcholis Madjid, dkk, Islam Universal, Yogyakarta: Pustaka Pelajar,
2007, P. 188
124
The fourth use of the word Waly at different places and have
different meanings, basically have the same closeness in the
relationship because the word waly is essentially has a meaning
close.
f) Sulthān
The word sultan also used to express the authority. As already
writer mentioned in the last chapter, that this word often appears in
the Qur'an with the meaning of power, sometimes means the
evidence, and a more specific one effective means of power, is
sometimes given adjective mubīn- sulthān mubīn it is the authority.
The word is also used in the Qur'an with understanding one's own
authority over others, and seems to sense this is what is used in the
early days of Islam. In a speech delivered by Ziyad when he was
sent by Caliph Mu'awiyah to become governor in Iraq, he said to
the people of Iraq, "We rule you with authority (sultan) of God
which He gave to us.205
In the early period, an author of scribal group, 'Abd al-Hamid,
who lived in the early eighth century, generally uses the term sultan
to the regulator or government. What is perhaps more interesting is
the use of this term is the use of this term in the manuscripts of the
administration that came from Egypt at this period, which means
the public authority.
At first, the Sultan said simply as an abstraction, and never
used to designate people. Then when the sultan said more and more
205 Bernard Lewis, op.cit, P. 49
125
used to denote a person, this word is generally still implies a certain
authority in certain specific contexts, for example, in a formula that
is often found in the building inscriptions of the rulers or
dignitaries.206
The term sultan is said to have been awarded for the first time
by the Caliph Harun Al Rashid told his vizier. In the 10th century,
this word has become a generally accepted term, although still
informally, to appoint governors and kings are independent, which
is used to distinguish them from other kings are still subject to the
effective central government. This title only formally recognized in
the 11th century, when used by a Turkish dynasty, known as the
Great Seljuq, who uses it as a major title. Seljuq dynasty in the use
of language, there is only one sultan, as caliph. The word sovereign
means of military and political leader of Islam supreme.
Because the sultan also had the highest position, since now
there is the division of powers between the caliphate and sultanate.
Then, the word sultan used informally by some regional
authorities such as the Salah al Din al Ayyubi. In the use of Turkish
Ottoman sultan title placed after a person's name given to the sons
and daughters of the sovereign rulers. In the post-imperial period
Seljuq sultan became the title that can be used for sovereignty.
Above, the author has described the development of the word
sovereign in its history. As noted in the last chapter on the
206 Ibid, P. 49
126
interpretation of sultan in the Qur'an ( مذ أسعب ع ثآ٠برب
207(عطب ج١ which has some meaning such as hujjah, reason,
or evidence. Therefore, in Lisan al Arab explained that the leaders
called the sultan because they are the people who control and rights
reasons. And also mentioned that the sulthān was also significantly
meaningful Waly.208
And if we see from history, the word sultan became popular in
the era when Islam came, around the 10th century. Therefore, it can
not find this word in Arabic poem of jahiliyah.
Then, in Indonesia, the word is also used in the palace
community. Someone who became supreme leader and the ruling of
the palace was given the title sultan.
B. The Concept of Leadership according to Semantic Qur‟an
The meaning of some terms about leadership used by Qur‟an
has been discussed above. The trip meaning of that term is seen
from the basic meaning, relationships, and historical. From there it
can be known that the meaning of that term change. The meaning of
leadership term when used by jahiliyah community and when used
by the Qur'an has the distinction so as to produce a different
concept of leadership. Moreover, Qur'an is very different view with
jahiliyah view. As said by Lutfi Hamidi quoted from his book,
207 96. and we sent Moses, with Our Clear (Signs) and an authority manifest,
(QS 11: 96) 208Ibnu Mandzur, op.cit, P. 738
127
Amin al-Khuli, that the universality of ideas and moral-religious
ideal contained in the Qur'an differ diametrically with the locality of
ideas and moral-religious ideal that exist in the culture of the Arab
community in the language of revelation of Al Qur'an. The
existence of a very sharp distinction has led to changes in the
fundamental meaning of the vocabulary of Arabic-language
vocabulary before.209
In his book, Izutsu explains that the word of God is the
ultimate focus word in the Qur'an so that none of the semantic field
that is not directly related to and regulated by the central concept of
God. There is no single concept that is able to break away from
him, including the concept of leadership.
In jahiliyah view, the concept of leadership feels like a
possession of absolute power for a king or leader, an authoritarian
government which is right for him. In fact, because the position of
the leader as one who has the highest position among the others feel
equal footing with God. Thus, the Qur'an is down to reject this
view. The concept of leadership in view of the Qur'an always
explain the power of a leader who is temporary due to terms of
leadership is often associated with innī jā'il / innā ja'alnāka (we
made you),210
is also associated with ātāhu Allāh (God which
209 A. Luthfi Hamidi, Semantik Al Qur‟an dalam Persepektif Toshihiko Izutsu,
Purwokerto: STAIN Press Purwokerto, 2010, P. 3, see Amin al Khuli, Manahiju Tajdid fi
al Nahwi wa al Balagah wa al Tafsir wa al Adab, Jam‟iyyah al Ri‟ayah al Mutmakilah,
2003, P. 206. 210 Usually, those words are relating to term khalifah and imam. To get the
explanation more, please see Al Baqarah: 30, Shaad: 26, and Al Baqarah: 124.
128
gives)211
these positions. Therefore, a leader should always
remember this. Moreover, in a surah Ali Imran: 26 continued existence
of man by the statemen tu'ti al mulka man tasyā 'wa tanzi'ul mulka
min man tasyā' wa tu'izzu man tasyā 'wa tudzillu man tasyā' (Thou
givest power to Whom Thou pleasest, and Thou strippest off power
from Whom Thou pleasest: Thou enduest pleasest with honor
Whom Thou, and Thou bringest low Whom Thou pleasest) which
states that once the power it could have been taken back by God
because basically everything belongs to God and will return to Him
(innā lillāhi wa innā ilaihi rāji‟ūn). And therefore, when a powerful
leader in finding a solution to a problem and not found a bright spot
settlement, then a leader must return to God and His Apostle
through the Qur'an and hadith.212
Then, to solve this problem, the leader is required to have
intelligence, and broad knowledge. In the Qur'an, verse leadership
is also associated with the gift of God granted to man the
intelligence and science, and teaching. For example, the doubt of
the angels when Adam was chosen by God to become caliph, in the
continuation of the verse is explained that Adam was taught the
names of things. So with the existence of matter, a leader when it
has received instruction and guidance of God has a duty to teach
what is willed by God. Finally, the concept of leadership was not
prioritized in people who have the wealth and the wealth of the
211 The word atahu Allah or tu‟ti are often relating to term al mulk. 212 See Surah Ali Imran: 83
129
possessed as happened in the days before Islam, but this leadership
should be based on scientific knowledge.213
In these verses about leadership, leadership concepts in the
Qur'an is often associated with prosperity and the destruction of the
earth because of the power of this man is on the earth, different
from the God who has the power both in heaven and in earth. Two
of these problems are the responsibility of a leader. Although the
power of man when it becomes a king or leader was still under the
rule of God, but at least one leader of the properties of mirror
resting on God when God is mentioned as a king. Term al malik
(means God) associated with the term al-Mu'min, and almuhaimin
also expected to be owned by leader who provides security for the
people they lead, and maintain them. Security here has a
relationship with a state of war at the time of the Qur'an down. The
outbreak of war would cause any concern at all, and then leader is
expected to have courage. Courage is often a continuation of the
verse when God chose or make someone in authority. Term of
leadership is often followed by a word azīz (The Mighty), zādahu
basthatan wa fī al ilm wa al-jism (body bestowed by science and
mighty).
In the other hand, the semantic field of keywords leadership
also has a relationship with the semantic field of devotion and faith.
This is indicated by some verses which require that a leader should
not of infidels, and those that promote infidelity. The concept of
213 See Surah Al Baqarah: 247
130
leadership in the Qur'an is limited to kufr (la yattakhidzī al
mu'minūna al kāfirina min dūni al mu'minīna) because it feared the
tyranny there. People who do this include people who are dzālim.
Wa man yatawallāhum minkum faulāika hum al dzālimīn (if any of
you do so, They do wrong). A leader should be someone who has
faith and devotion, even they are the ones who ruled on the good
things, prevent misguidance, their prayers, alms, and obey Allah
and His Messenger. Because faith and belief in a leader opposed to
a state of kufr and dzālim, then this will be also associated with
prosperity and destruction on earth.
C. The Territory of Leadership According to Semantic Qur‟an
Analysis
1. The Limits of Authority
Humans become a leader in essence is to carry a mandate.
And in carrying out its leadership, a leader has limitations that must
be considered. Also, because of the leadership theory as proposed
by Moejiono,214
that leadership is expected to bring in human
welfare, it is necessary here because of human limitations have
properties that are sometimes neglected, so that when no restriction
is feared that hope was not realized.
As already writer explained previously that the Islamic
caliphate in the world of politics is defined as the successor of the
214 http://berbagiilmu.wen.ru/pengertian-kepemimpinan-menurut-para-
ahli.html, posted in December, 22, 2010
131
Prophet. And like the position of the Prophet who became leader of
the people in terms of religion and worldly. Thus, a region in the
lead is in the affairs of the two regions earlier.
Ūlul amri, which was also interpreted as a leader in the Qur'an
which are connected with the command obedience to Allah and His
Messenger, then the leadership of a ūlul amri have restrictions must
be in line with the guidance of God in obedience to ūlul amri come
after obedience to Allah and His Messenger. What's more, it is
emphasized by the Quraish Shihab, in his commentary when surah
An Nisa ': 59 that do not use word athi'u showing obedience to ūlul
amri limit that is for not to deviate from the provisions of God. This
submission was also restricted for a leader is not ordered in terms of
containing immoral, as mentioned in the hadith of prophet ( لؽبػخ
215(خق ف ؼظ١خ اخبك. Moreover, Al-Mawdudi, adding
that a ūlul amri the limit should be of a believer.216
These limits
because the word ūlul amri followed by minkum, then ūlul amri
should belong to them are fellow believers.
The word imām when jahiliyah people understand it as a
leader that limited by the tribe, precisely in the Qur'an there is no
restriction. Imām in the Qur'an is for the entire community not
considering the tribe, nation, or race. Like in surah Al Baqarah
215 There is no the loyalty to a creature in violation of God‟s law, it was
narrated by Ahmad. See musnad Ahmad 216 Abu al A‟la al Maududi, Khilafah dan Kerajaan, translated by Muhammad
Al Baqir, Bandung: Mizan, 1984, P. 73
132
when God made Abraham as a priest for humans. Then, as if
viewed from the meaning the word imām means a person have to
emulate because of its position in front of (derived from the word
amāma) then the pattern must be limited to things that are amar
ma'ruf nahi evil.
Malik, which is defined as the owner and applied to the human
armpit king of course has its limitations because that does not have
limitations, it is only God. When someone has something definitely
will come back also to God. Someone when becomes king, will
certainly be limited by the rules of God because of his position as
king was essentially a gift from God. A king who has a negative
connotation ever since the Arab community and impressed former
tyranny, by the Qur'an is limited so as not to act arbitrarily because
the Qur'an has always stressed that power is entrusted and
temporary. And a king of course think that she should be
responsible to God who has made him king.
For wali, the Qur'an always limit it must be from among the
believers. This is indicated by the verse that prohibits people
repeatedly make Islam the disbelievers as their guardian. Guardian
in the meaning someone who is responsible for the affairs of the
Muslims.
The word sulthān that has some meaning in the Qur'an, here
the author discusses only in the meaning someone who has a power
because it has relation with the leadership power. In the Qur'an
mentioned there are three powers of human power over another
133
human being, the power of the devil, and the power of the devil.
There explained that the three powers are very limited. As in surah
As Shaffat: 30 which explains that a leader of the pagan rejected
when the accused as the cause of his idolaters even though they
have the power to compel. For the power of devil and demonic are
limited because they can not affect the man who are strong faith.
2. The Obligation of a Leader
A person appointed and given a mandate to become a leader
would be responsible for his position, either the responsibility of the
people they lead (in social relations) as well as responsible for the
Lord (in religious relationship). These responsibilities will be
gained through the implementation of duties and obligations as a
leader.
The author has mentioned in the previous chapter that Hadari
Nawawi identified three issues related to leadership, among them is
that leadership as the subject of lead containing lead activities,
guides, guide, show the way, heads and train, for people who are led
to do it themselves. From here, it can be known that a leader has a
duty to conduct a series of activities earlier.
Ibn Khaldun, in his book entitled Muqaddimah said that the
caliph is a trustee and trust them. He must take care of their
problems both in his life and after death.217
Caliph, as understood its meaning as a leader of human who
replaced the Apostle so he has a duty to take care of religious and
217 Ibnu Khaldun, op.cit, P. 259
134
secular leadership. The religious task of delivering Shar'iyah
obligation to mankind and try to mobilize them to do so. While his
duties as a leader in the worldly affairs of his ability as a man who
tried to take care of the public interest of human civilization. And
when the caliph linked with the appointment of Adam and David to
be a caliph in the earth, he was obliged to set the earth and make it
prosper so the earth can provide benefits to human welfare.218
Then, in the book Bahasa Politik, argued that the duty of a
leader is to maintain and run the law, and-as far as possible, expand
the area of entry into force of the law.219
A leader, in this case, state leaders are also obligated to fulfill
the people's rights include: life safety, safeguard the rights of
ownership, one's honor guard, guard your personal life, the right to
resist tyranny, the right of al-amr bi al ma'ruf wa an nahy bi al
munkar which includes the right to freedom of criticism, freedom of
assembly with a requirement for good and not cause the breaking up
of the people, the right of religious freedom, the security rights of
religious oppression, the people's right to obtain equal treatment.220
A leader, when we see from the language that used by the
Qur'an is ūlul amri which means people who take care of lateral or
control, then he is obliged to take care of affairs of the Muslims.
They are the people who relied upon in dealing with social issues.221
218 Abu al A‟la al Maududi, op.cit, P. 32 219 Bernard Lewis, op.cit, P. 136 220 Al Maududi, op.cit, P. 76-80 221 Quraish Shihab, Al Misbah vol.2, Jakarta: Lentera Hati, 2002, P. 585
135
Leaders also have a duty to help the people they lead because
in the Qur'an in Surah Ali Imran verse 28, the word Auliyā ' which
means the leader is also interpreted as a helper.222
Similarly, the leader should be someone who can serve as an
example and role model by the people who lead such an explanation
on the word imām that used in the Qur'an. A leader must try to be
good for those who will follow her lead in terms of goodness.
In his book, Quraish Shihab explained that the duty of a leader
which is mentioned in verse:
“Those who, should We establish them in the land, will keep up
prayer and pay the poor-rate and enjoin good and forbid evil; and
Allah‟s is the end of affairs….” (QS 22: 41)
Establishing prayer is an image of a good relationship with
God, while regular charity is the description of the harmonious
relationship with fellow human beings. Ma'ruf is a term associated
with something that is considered good by religion, reason and
culture, and instead of evil.223
Said Agil added that the basic principle of leadership is a
mandate and fair. So, a leader is obliged to carry out its leadership
based on these principles. The mandate given to him by the people
must run as well as possible. Then, the government or leader is
always dealing with various groups and parties. A person who is
222 Ibid,P. 73 223 Quraish Shibah, membumikan Al Qur‟an, P. 166
136
elected as leader must be able to stand on top of all classes. For that,
a leader must possess fair and not discriminate.224
3. The Right of a Leader
Every person living in the world must have rights in addition
he has a duty, both individually and in their social environment,
including a leader. A leader who has the highest position in a
community also must have rights. A leader in the science of
leadership225
was a duty to handle the people they lead to achieving
common goals through communication between leaders and
members, then a leader is entitled to be heard the command. Thus, a
leader get the right of a power, namely control of both large and
small areas as mentioned in surah Al-Hajj: 41.
In his book, Al-Mawdudi wrote some of the rights of a leader
who must be executed by his subjects, namely: (1) for their
obedience to him as mentioned in surah An Nisa ': 59, (2) that they
obey the law, stick with it and do not cause damage the system or
its rules, (3) for their help in all good business, and (4) so that they
are willing to sacrifice their souls and blood to maintain and defend
him.226
224 Said Agil, P.181-186 225 To get the explanation more detail, just see the second chapter about the
leadership in general over view. 226 Al Maududi, op.cit, P. 81-82
137
CHAPTER V
CONCLUSION
A. Conclusion
From the description in previous chapters about the concept of
leadership in the Qur'an, when we see from the semantic analysis, in
particular semantic approach with a model made by Toshihiko
Izutsu, it can be concluded as follows:
1. Leadership concept by semantic analysis:
a) In semantic analysis, izutsu emphasized that before going to
analysis, interpreter have to found the key word that related
to the problem which will be researched. By the method that
was applied by Izutsu in understanding of Qur‟an, the
authors found keywords in the Qur'an that are used to
explain about the leadership that is using the word khalīfah,
ūlul amri, imām, malik, waliy, dan sulthān. As Izutsu,
despite all the words are translated with the same meaning
that is the leader, but basically they are not exactly the same
because according to Izutsu no synonym in words. Every
word has its own context. For example, the word caliph and
imam, even though they are defined in the same meaning
leader, but if viewed from the meaning of these words have
essentially two totally different meanings. The word khalīfah
which it basic meaning is behind, while the word imām that
the meaning is essentially the front. Likewise with other
138
words that also has a basic meaning different and there's no
equal. However, when these words were connected with
other words in one sentence, they have the same
understanding.
b) Key words, as traced by the usual diachronic semantic
analysis that also called the historical analysis, which is
based on the historical process of the word. In this analysis,
explained that vocabulary is a set of words, which each of
them is growing and changing independently in its own
unique way. The words in this group can be divided into
three groups: (1) the words that stopped growing (not used
anymore) by the public within a specified period, (2) the
words that continue to be used for a long time, and (3) new
words that take the position of long words at a certain time
point and started its history at that time like the word sulthān
that appears in Abbasid era. Likewise also with the key
words related to leadership. In the course of its history, the
words will be changed in it meaning. Like the word khalīfah
that in the jahiliyah poem was interpreted as a leader and
government but in the Qur'an, the meaning of this word as a
leader not only associated with the human task to lead other
but the obligation to preserve the earth and everything in it.
Preserve the environment that would also be useful for
human needs. The word ūlul amri, known by the Arabs in
the meaning order and matters, then it can be understood
139
when the word was defined as a leader. A leader in charge of
the affairs of his people and has the right to rule as described
in the Qur'an. And he also had to be obeyed even if
adherence to it is limited by the obedience to Allah and His
messenger. Over time, the word imām suffered expansion in
it meaning. In the jahiliyah era, it has been understood as
tribal leaders, and in the Holy Qur'an is used to sense the
leader and the road but in essence a different meaning it has
the continuity that is something that followed. And a few
years after the fall of the Qur'an, this word is used for priests
of pray and priests who become the founder of madzhab that
also means someone who followed. The word malik, which
means the king by the Arabs at the jahiliyah era and have a
negative impression because of his tyranny incline, this word
will be different when used in the Qur'an. Although this
word is also interpreted as a king, but Al Qur‟an want to
limit the nature of the tyranny of a king by some verses in
the Qur'an which is stressed that the power of a king is a gift
from God, king of kings. The word Waly, understood as
government and authorities by Arabic people, in the Qur'an,
it word is limited by the necessity of the believers
themselves because the word waly is understood as a leader
because of its proximity with the people they lead and as
their helper. This limitation is because at that time the
unbelievers hostile to Islam so they should not to be a leader
140
for Muslim. The word sulthān, although used by previous
authors to state authority, but this word just popular in the
10th century. In the Qur'an this word is defined power and
hujjah. Then, as explained in Lisan al Arab is why a leader
called the sultan because he who controls reason and rights.
Those are the change of the meaning of word. This shows
that- borrow Azyumardi Azra‟ statement-language is a
reflection of the understanding of language user about their
culture, past and present. Language development is
influenced by changes in socio-cultural. Therefore, when
historical is change, the language was more or less will be
changed.
c) Then, from it basic meaning, relational, and historical will be
found the different concept of leadership between
weltanschauung of jahiliyah society and weltanschauung of
Qur‟an. This is caused by a different idea moral-
religiousness both of them. Leadership concept in the Qur'an
prioritizes the elements of virtue as opposed to tyranny, put
faith and devotion as opposed to infidelity. Prioritize courage
and knowledge, not wealth or ancestry. Prioritize security
and prosperity of the earth and its contents are contrary to
the destruction of the earth. In semantics, this semantic field
is overlap and associated with such a complex tangle.
Likewise, this semantic field can not be separated from the
141
word of God which is the focus of highest focus word in the
Qur'an.
2. The territory of leadership in the Qur‟an
a) The limits of authority
The territory of leadership in the Qur‟an when viewed by
the semantic analysis of some key words used is very
limited. These limits are in the presence of God's territory
wider and higher. As obedience to a leader who is restricted
after the obedience to Allah and His messenger. A leader
must not act arbitrarily because he gained power because the
Qur'an has always stressed that the power was a gift from
God. And only God has the power completely.
b) The obligation of a leader
Being a leader is a heavy thing. There are many
obligations that should be done by a leader. A person
appointed and given a mandate to become a leader would be
responsible for his position, either the responsibility of the
people they lead (in social relations) as well as responsible
for the Lord (in religious relationship). These responsibilities
will be gained through the implementation of duties and
obligations as a leader.
Then, leadership as the subject of lead containing lead
activities, guides, guide, show the way, heads and train, for
people who are led to do it themselves. From here, it can be
142
known that a leader has a duty to conduct a series of
activities earlier. However, it should be emphasized that in
this activity in terms of rights must be good because the
Qur'an upholds the ethics of virtue in the presence of
commanding the good and prohibit the bad thing.
c) The right of a leader
Besides having an obligation, a leader also has the right,
which is to be obeyed all the orders and decisions as long as
it remains within the limits of goodness and not an act that
was denounced by God. If it is done, then the right for a
leader to be obeyed was no longer owns.
After understanding the meaning of keywords used by the
Qur'an to talk about leadership, then we should see how the word in
the Qur‟an view which is called weltanschauung of Qur‟an. And
after understanding how the world of Qur‟an understands it key
word, the concept of leadership should be produced based on this
semantic analysis can be used as a reference. The concept of
leadership that has restrictions should be considered in order to
place the leadership of a harmonious atmosphere between a leader
and those being led. The leaders must also consider how the Qur'an
teaches how to be a good leader and did not act arbitrarily. So did
the people led by a leader must also be obedient to the leader during
the obedience that in terms of kindness and good for a common
goal.
B. Suggestion
143
This research about the leadership concept in the Qur‟an which
approached by semantic analysis is limited to answer the research
question. So that, the topic of leadership concept is still opened to
be discussed and there are many possibilities to be developed more
to enrich the Islamic intellectual heritage moreover toward study of
Tafsir and Hadits. For example, leadership approached by its
character psychologically. Although a writer has given explanation
about it, but surely it was not clear yet. Leadership verses also can
be understood by hermeneutic approach or may be it can be
explained by some theories of sociology. Furthermore, it may give a
contribution toward society problems.
C. Closing
Those are what researcher can explain and describe about the
concept of leadership in the Qur‟an by semantik analysis. Praise be
to Allah whose knowledge is so wide until more than the wide of
ocean. The researcher only learns to understand His knowledge.
Without his guidance, blessings and love, the author could not
complete the final project as a graduation requirement. Peace and
salutation may be upon to Prophet Muhammad PBUH who always
encourages people to not tired in learning the science of God. Then,
thanks to Toshihiko Izutsu who uses semantic analysis to
understand the verses of the Qur'an. Although not a Muslim, but he
has the desire to understand the Qur'an. Should this be a lesson for
us as a Muslim to have more spirit to that desire.
144
Although the researcher has worked maximally, yet the
researcher is sure that the work is still far from perfectness and less
satisfying. Therefore, the researcher always and continuously needs
critiques and comments that are constructive. May this work useful
for the researcher especially and others who concern on any other
field of study generally. Amin.
145
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Appendix
خ١فخ
ف السع خ١فخ لبا .1 لئىخ ا عبػ ار لبي سثه
ذن غجؼ ثؾ ؾ بء ٠غفه اذ ٠فغذ ف١ب ف١ب أرغؼ
ب ل رؼ ط ه لبي ا أػ مذ ( 30: اجمشح)
ابط .2 ث١ بن خ١فخ ف السع فبؽى د اب عؼ ٠ب دا
از٠ ا للا عج١ ف١ؼه ػ ل رزجغ ا ؾك ثب
ب غا ٠ ػزاة شذ٠ذ ث للا عج١ ػ ٠ؼ
ؾغبة ( 26: ص)ا
3. زسو ١ ى ػ سع سثى روش عبءو أ ػغجز أ
ك خ ف ا صادو ػ ثؼذ ل خفبء اروشا ار عؼى
رفؾ ؼى ( 69: الػشاف)ثغطخ فبروشا آلء للا
ف السع .4 أو ث ثؼذ ػبد خفبء اروشا ار عؼى
غجبي ث١رب فبروشا ا ؾز ر عب لظسا رزخز
فغذ٠ ا ف السع ل رؼض ( 74: الػشاف)آلء للا
5. ٠غؼى ء ٠ىشف اغ ؼطش ارا دػب ٠غ١ت ا أ
ب رزوش ل١ل غ للا ( 62: ا)خفبء السع أئ
ق ثؼغ .6 ف سفغ ثؼؼى خلئف السع از عؼى
ا ؼمبة سثه عش٠غ ا ا ب آربو ف و دسعبد ١ج
( 165: الؼب)غفس سؽ١
ظش و١ف .7 ثؼذ خلئف ف السع بو عؼ ص
( 14: ٠ظ)رؼ
154
خلئف .8 ب عؼ ه ف ؼ ف ا ١ب ث فغ فىز
زس٠ ػبلجخ ا ظش و١ف وب ثا ثآ٠برب فب وز أغشلب از٠
( 73: ٠ظ)
وفش .9 وفش فؼ١ خلئف ف السع ف از عؼى
ل ٠ض٠ذ مزب ال ذ سث ػ وفش ىبفش٠ ل ٠ض٠ذ ا
ال خغبسا وفش ىبفش٠ (39: فبؽش)ا
ا الش
أ .1 عي أؽ١ؼا اش ا أؽ١ؼا للا آ ٠ب أ٠ب از٠
عي اش ا للا ء فشد ف ش ربصػز فب ى ش ال
٠ل رؤ أؽغ ا٢خش ره خ١ش ١ ا ثبهلل رئ ز و ا
( 59: اغبء)
2. سد ف أراػا ث خ ا أ ال ش أ ارا عبء
جط ٠غز از٠ ؼ ش ا أ ال عي ا اش
ال ١طب اش ز لرجؼز سؽ ػ١ى للا ل فؼ
(83: اغبء)ل١ل
اب
لبي ا عبػه .1 بد فؤر ثى سث ١ ار اثز اثشا
١ ذ اظب ٠ز لبي ل ٠بي ػ رس ب لبي ب بط ا
( 124: اجمشح)
2. ح أػ١ ٠برب لش رس اعب أص ب ت ب سث ٠م از٠
ب ب ا زم١ ب اعؼ ( 74: افشلب)
155
فؤئه .3 ١ وزبث ث١ أر ف ب أبط ثب ذػا و ٠
فز١ل ل ٠ظ وزبث ( 71: العشاء)٠مشء
ء .4 ش و آصبس ا ب لذ ىزت ر ؾ١ ا اب ؾ
ج١ ب ( 12: ٠ظ)أؽظ١ب ف ا
5. لج ذ ٠ز شب سث خ ػ ث١ وب أف
٠ىفش ث ث خ أئه ٠ئ سؽ ب ب ع ا وزبة
ؾك ا ا ش٠خ ػذ فل ره ف الؽضاة فببس
أوضش ابط ل ٠ئ ى سثه ( 17: د)
ق .6 ظذ زا وزبة خ سؽ ب ب ع ا وزبة لج
ؾغ١ ثشش ا ظ زس از٠ غبب ػشث١ب ١
( 12: الؽمبف)
7. ج١ ب ب جب ا ب زم (79: اؾغش)فب
ه
1. ٠ اذ به ٠ ه .2 ضع ا ر رشبء ه ه رئر ا به ا ا ل
خ١ش اه رشبء ث١ذن ا رزي رشبء رؼض رشبء
ء لذ٠ش ش ( 26: اي ػشا)ػ و
بوض .3 به ١مغ ػ١ب سثه لبي اى ا ٠ب بد
( 77: اضخشف)
ىب لبا أ .4 ؽبد لذ ثؼش ى للا ا ج١ لبي
٠ئد عؼخ ه أؽك ثب ؾ ه ػ١ب ا ٠ى
ؼ صاد ثغطخ ف ا اططفب ػ١ى للا بي لبي ا ا
156
اعغ ػ١ للا ٠شبء ى ٠ئر للا غغ ا
( 247:اجمشح)
ه .5 ا آرب للا د عبد دا لز للا ثبر فض
ابط ثؼؼ ل دفغ للا ب ٠شبء ػ خ ؾى ا
١ ؼب ػ ا ر فؼ للا ى ثجؼغ فغذد السع
( 251: اجمشح)
ه ار .6 ا آرب للا أ ف سث ١ رش ا از ؽبط اثشا أ
١ذ أ ١ذ لبي أب أؽ١ ٠ از ٠ؾ١ سث ١ لبي اثشا
ششق فؤد ثب ا ظ ٠ؤر ثبش للا فب ١ لبي اثشا
١ اظب م ذ ا ل ٠ للا ذ از وفش غشة فج ا
( 258: اجمشح)
ابط م١شا .7 ه فبرا ل ٠ئر ا ظ١ت : اغبء)أ
53 )
8. ٠مي و ٠ ؾك السع ثب اد ب از خك اغ
س ػب فخ ف اظ ٠ ه ٠ ا ؾك ا ل ف١ى
خج١ش ا ؾى١ ا بدح اش غ١ت (73: الؼب)ا
الؽبد٠ش فبؽش .9 ٠ رؤ ز ػ ه ا سة لذ آر١ز
ف ا٢خشح ر ١ب ١ ف اذ ذ السع أ اد ب اغ
بؾ١ ؾم ثبظ أ ب غ (101: ٠عف)
شش٠ه ف .10 ٠ى ذا ٠زخز از ذ هلل ؾ ا ل
وجش رىج١شا ي از ٠ى ه : العشاء)ا
111)
157
بؾبد .11 ا اظ ػ ا آ فبز٠ ث١ ٠ؾى ئز هلل ه ٠ ا
(56:اؾظ)ف عبد اؼ١
12. ٠ى ذا ٠زخز السع اد ب ه اغ از
س رمذ٠شا ء فمذ ش خك و ه (2:افشلب)شش٠ه ف ا
ػغ١شا .13 ىبفش٠ ب ػ ا ٠ وب ؽ ؾك ش ئز ا ه ٠ ا
(26: افشلب)
ظ .14 ش اش عخ بس ف ا١ ٠ظ ا بس ف ا ٠ظ ا١
ه ا سثى للا رى غ ٠غش لع ش و م ا
١ش لط ى ب ٠ د رذػ از٠ (13: فبؽش)
15. ضي ى أ عب ب ص عؼ اؽذح ص فظ خمى
ثؼذ مب خ برى أ ف ثط اط ٠خمى ب١خ أص ص ؼب ال
ه ل ا ال ا سثى للا بد صلس رى ك ف ظ خ
(6: اضش)فؤ رظشف
ه .16 ا ء ش ل ٠خف ػ للا ثبسص ٠
مبس اؽذ ا ا هلل ١ (16:غبفش)ا
ظشب .17 ٠ ف السع ف ش٠ ظب ١ ه ا ا ى ٠ب ل
ب ب أس ال ب أس٠ى عبءب لبي فشػ ا ثؤط للا
شبد اش ال عج١ ذ٠ى (29: غبفش)أ
18. ه ب ف السع ا اد ب ب ف اغ ٠غجؼ هلل
ء لذ٠ش ش ػ و ذ ؾ (1: ازغبث)ا
ء لذ٠ش .19 ش ػ و ه ا (1:اه)رجبسن از ث١ذ
فمذ آر١ب آي .20 فؼ للا ب آرب ابط ػ ٠ؾغذ أ
ب ىب ػظ١ آر١ب خ ؾى ا ىزبة ا ١ (54: اغبء)اثشا
158
ثؼذ .21 جغ لؽذ ىب ل ٠ ت لبي سة اغفش
بة ذ ا ( 35: ص)اه أ
عجغ ػغبف .22 ٠ؤو ب ه ا أس عجغ ثمشاد ع لبي ا
ل أفز ف أخش ٠بثغبد ٠ب أ٠ب ا جلد خؼش عجغ ع
إ٠ب رؼجش ش ز و ا (43: ٠عف)سإ٠ب
عي لبي اسعغ ا .23 ب عبء اش ف ه ائز ث لبي ا
سث ا أ٠ذ٠ ر لطؼ ح ال ب ثبي اغ سثه فبعؤ
ػ١ (50: ٠عف)ثى١ذ
لبي اه .24 ب و أعزخظ فغ ف ه ائز ث لبي ا
١ أ ى١ ذ٠ب ١ (٠:54عف)ا
25. أب ث ثؼ١ش ؽ عبء ث ه اع ا لبا فمذ ط
(٠:72عف)صػ١
26. ػبء أخ١ اعزخشعب ص ػبء أخ١ لج ػ١ز فجذأ ثؤ
ه ال أ ا ١ؤخز أخب ف د٠ ب وب وزه وذب ١عف
ػ١ ر ػ ق و ف شبء شفغ دسعبد ٠شبء للا
(76: ٠عف)
27. ئ ا ل مذط اغ ه ا ا از ل ا ال للا
ب ٠ششو ػ للا زىجش عجؾب غجبس ا ؼض٠ض ا ا ١ ا
(23:اؾشش)
مذط .28 ه ا ب ف السع ا اد ب ب ف اغ ٠غجؼ هلل
ؾى١ ؼض٠ض ا (1:اغؼخ)ا
٠مؼ .29 أ لج مشآ ثب ل رؼغ ؾك ه ا ا فزؼب للا
ب سة صد ػ ل ؽ١ (114: ؽ)ا١ه
159
30. ىش٠ ؼشػ ا سة ا ؾك ل ا ال ه ا ا فزؼب للا
(116: ائ)
ع ار لبا .31 ثؼذ ث اعشائ١ ل رش ا ا أ
ا ػغ١ز لبي للا ف عج١ ىب مبر اثؼش ب ج
ف عج١ ب ب أل مبر مزبي أل رمبرا لبا ا وزت ػ١ى
مزبي ا ب وزت ػ١ أثبئب ف د٠بسب لذ أخشعب للا
١ ثبظب ػ١ للا ا ال ل١ل (246: اجمشح)ر
ىب لبا أ .32 ؽبد لذ ثؼش ى للا ا ج١ لبي
٠ئد عؼخ ه أؽك ثب ؾ ه ػ١ب ا ٠ى
ؼ صاد ثغطخ ف ا اططفب ػ١ى للا بي لبي ا ا
اعغ ػ١ للا ٠شبء ى ٠ئر للا غغ ا : اجمشح)
247)
ا
٠ؾ١ .1 ا ١بء فبهلل أ د ارخزا أ
ء لذ٠ش ش ػ و ر ( 9:اشس)ا
ز .2 شش سؽ ٠ ب لطا ثؼذ غ١ش ي ا از ٠ض
١ذ ؾ ا ا ( 28: اشس)
3. ب ى السع اد ب ه اغ للا أ رؼ أ
ل ظ١ش للا ( 107: اجمشح)د
4. ز ل اظبس ؽز رزجغ ١د ه ا رشػ ػ
ثؼذ اء ارجؼذ أ ئ ذ ا ذ للا ا ل
ل للا ب ه ؼ ا از عبءن
( 120: اجمشح)ظ١ش
160
س .5 بد ا ا اظ ا ٠خشع آ از٠ للا
س ا اطبغد ٠خشع ١بإ وفشا أ از٠
ف١ب خبذ بد أئه أطؾبة ابس ا اظ
( 257: اجمشح)
6. از٠ زا اج ارجؼ ز٠ ١ ابط ثبثشا أ ا
١ ئ ا للا ا ( 68:اي ػشا)آ
7. ١ظ ٠ؾششا ا سث أ ٠خبف از٠ زس ث أ
٠زم ل شف١غ ؼ د ( 51:الؼب)
١ب .8 ؾ١بح اذ ا ر غش ا ؼجب ارخزا د٠ رس از٠
للا د ب وغجذ ١ظ ب فظ ث رجغ أ ش ث رو
ب أئه ػذي ل ٠ئخز رؼذي و ا ل شف١غ
ػزاة ١ ؽ ششاة ب وغجا أثغا ث از٠
ب وبا ٠ىفش ث ( 70:الؼب)أ١
وفشا ثؼذ .9 ىفش خ ا مذ لبا و ب لبا ثبهلل ٠ؾف
أغب ا ال أ ب م ٠با ب ا ث اعل
ا ٠زثا ٠ه خ١شا فب فؼ سع للا
ب ا٢خشح ١ب ب ف اذ ػزاثب أ١ للا ث ا ٠ؼز ٠ز
ل ظ١ش ( 74: ازثخ)ف السع
ب .10 ١ذ ٠ السع ٠ؾ١ اد ب ه اغ للا ا
ل ظ١ش للا د ( 116: ازثخ)ى
ب .11 ثؼذ اء ارجؼذ أ ئ ب ػشث١ب ب ؽى ض وزه أ
اق ل للا ب ه ؼ ا عبءن
(37: اشػذ)
161
شش٠ه ف .12 ٠ى ذا ٠زخز از ذ هلل ؾ ا ل
وجش رىج١شا ي از ٠ى ه ا
(111:العشاء)
السع .13 اد ب ب جضا غ١ت اغ ث أػ للا ل
ل ٠ششن د ب غ أع أثظش ث
أؽذا (26:اىف)ف ؽى
14. ب ى بء ل ف اغ ف السع ؼغض٠ ث ز ب أ
ل ظ١ش للا د (22: اؼىجد)
ب ف عزخ .15 ب ث١ السع اد ب از خك اغ للا
د ب ى ؼشػ ػ ا اعز ص أ٠ب
ل شف١غ أفل رززوش (4: اغغذح)
16. أؽغ ١ئخ ادفغ ثبز ل اغ ؾغخ ا ل رغز
١ ؽ ح وؤ ث١ ػذا : فظذ)فبرا از ث١ه
34)
٠شبء .17 ٠ذخ ى اؽذح خ أ غؼ شبء للا
ل ظ١ش ب اظب ز ف سؽ
(8: اشس)
18. للا د ب ى ف السع ؼغض٠ ث ز ب أ
ل ظ١ش (31: اشس)
رش .19 ثؼذ ب ف للا ٠ؼ
شد ا ؼزاة ٠م ا ا ب سأ ١ اظب
(44: اشس)عج١
162
20. ثؼؼ ١ اظب ا ش١ئب للا ه ٠غا ػ ا
زم١ ا للا ١بء ثؼغ ( 19: اغبص١خ)أ
21. ذثشا ب عب زض وؤ ب سآب ر ك ػظبن ف أ
شع ا ع ل رخف ا ل ٠خبف ذ ٠ؼمت ٠ب
( 10:ا)
ذثشا .22 ب عب زض وؤ ب سآب ر ك ػظبن ف أ أ
١ ا٢ ل رخف اه ع ألج ٠ؼمت ٠ب
( 31: امظض)
23. ؼب وؤ ٠غ غزىجشا وؤ آ٠برب ارا رز ػ١
ش ثؼزاة أ١ لشا فجش ( 7: مب)ف أر١
24. ١ ئ ا د ١بء أ ىبفش٠ ا ئ ل ٠زخز ا
رزما ء ال أ ف ش للا ره ف١ظ ٠فؼ
ظ١ش ا ا للا فغ للا سو ٠ؾز رمبح اي )
( 28: ػشا
25. وفشا ٠مبر از٠ للا ف عج١ ا ٠مبر آ از٠
و١ذ ا ١طب ١بء اش اطبغد فمبرا أ ف عج١
ػؼ١فب وب ١طب ( 76:اغبء)اش
اء فل رزخزا .26 ع ب وفشا فزى و رىفش ا د
ا ر فب للا ١بء ؽز ٠بعشا ف عج١ أ
ل رزخزا عذر ؽ١ش الز فخز
ل ظ١شا ١ب ( 89: اغبء)
163
27. ١ ئ ا د ١بء أ ىبفش٠ ا ٠زخز از٠
١ؼب ع ح هلل ؼض ا ح فب ؼض ا ذ ػ أ٠جزغ
( 138:اغبء)
28. د ١بء أ ىبفش٠ ا ل رزخزا ا آ ٠ب أ٠ب از٠
ج١ب طبب ع ػ١ى رغؼا هلل أ أرش٠ذ ١ ئ ا
( 144:اغبء)
١بء .29 اظبس أ ١د ا ل رزخزا ا آ ٠ب أ٠ب از٠
ا فب ى ٠ز ١بء ثؼغ أ ثؼؼ
١ اظب م ذ ا ل ٠ ( 51: ابئذح)للا
ا .30 ض ارخزا د٠ى ا ل رزخزا از٠ آ ٠ب أ٠ب از٠
١بء ىفبس أ ا لجى ىزبة أرا ا از٠ ؼجب
١ ئ ز و ا ارما للا ( 57:ابئذح)
ب .31 ضي ا١ب أ اج ثبهلل وبا ٠ئ
فبعم وض١شا ى ١بء أ ( 81:ابئذح)ارخز
32. د ل رزجؼا سثى ضي ا١ىب أ ارجؼا
ش ب رزو ١بء ل١ل (3: الػشاف)أ
33. ٠ى ب أخشط أث و ١طب اش ل ٠فزى ٠ب ث آد
٠شاو ب ا آر ب ع ب ١ش٠ ب جبع ضع ػ غخ ٠ ا
١بؽ١ ب اش اب عؼ ؽ١ش ل رش لج١
ل ٠ئ ١بء ز٠ ( 27:الػشاف)أ
ارخزا .34 لخ ا اؼ فش٠مب ؽك ػ١ فش٠مب ذ
زذ أ ٠ؾغج للا د ١بء أ ١بؽ١ اش
( 30: الػشاف)
164
35. فغ أ ا عبذا ثؤ بعشا ا آ از٠ ا
ظشا أئه ثؼؼ ا آ از٠ للا ف عج١
ب ى ٠بعشا ا آ از٠ ١بء ثؼغ أ
ف ظشو اعز ا ء ؽز ٠بعشا ش ل٠ز
١ضبق ث١ ث١ى اظش ال ػ ل فؼ١ى ٠ اذ
ثظ١ش ب رؼ ث للا ( 72: الفبي)
فزخ .36 ١بء ثؼغ ال رفؼ رى أ وفشا ثؼؼ از٠
فغبد وج١ش ( 73:الفبي)ف السع
37. ١بء ا أ اى اخ ا ل رزخزا آثبءو آ ٠ب أ٠ب از٠
فؤئه ى ٠ز ب ٠ ىفش ػ ال ا ا اعزؾج
اظب ( 23: ازثخ)
38. ش ١بء ثؼغ ٠ؤ أ بد ثؼؼ ئ ا ئ ا
لح اظ ٠م١ ىش ا ػ ٠ ؼشف ثب
سع أئه ع١شؽ للا ٠ط١ؼ وبح اض ٠ئر
ػض٠ض ؽى١ للا ا ( 71: ازثخ)للا
39. ٠ؾض ل ف ػ١ ل خ ١بء للا أ أل ا
( 62: ٠ظ)
40. ب وب ف السع ؼغض٠ ٠ىا أئه
ب وبا ؼزاة ا ١بء ٠ؼبػف أ للا د
ب وبا ٠جظش غ اغ ( 20:د)٠غزط١ؼ
41. ب ى ابس ى غ ا فز ظ ل رشوا ا از٠
ظش ل ر ١بء ص أ للا ( 113:د)د
165
42. أفبرخزر ل للا السع ل اد ب سة اغ ل
ا ل ل ػش فؼب فغ ل ى ١بء ل ٠ أ د
بد اظ رغز جظ١ش أ ا الػ ٠غز
ك خ فزشبث ا م ششوبء خما وخ عؼا هلل س أ ا
مبس اؽذ ا ا ء ش خبك و للا ل ػ١
( 16:اشػذ)
١بء .43 أ رغذ ف ٠ؼ زذ ا ف ذ للا ٠
١ب ػ ع خ ػ م١ب ا ٠ ؾشش د
عؼ١شا ب خجذ صدب و ع ا ؤ ب ط ب ثى
( 97: العشاء)
44. فغغذا ال اث١ظ وب لئىخ اعغذا ٢د ب ار ل
١بء ٠ز أ رس أفززخز ش سث أ ففغك ػ غ ا
ثذل ١ ثئظ ظب ػذ ى د
( 50:اىف)
د .45 ٠زخزا ػجبد وفشا أ أفؾغت از٠
ضل ىبفش٠ ١بء اب أػزذب ع ( 102:اىف)أ
46. ده زخز جغ ب أ ٠ ب وب لبا عجؾبه
وبا وش ؽز غا از آثبء زؼز ى ١بء أ
ب ثسا ( 18: افشلب)ل
ىجد .47 ؼ ا ض ١بء و أ للا د ارخزا از٠ ض وبا ىجد ؼ ج١د ج١ذ ا ا أ ا ارخزد ث١زب
( 41:اؼىجد)٠ؼ
166
ب .48 ١بء أ د ارخزا از٠ خبض ا ٠ اذ أل هلل
ف ث١ ٠ؾى للا ف ا ص ثب ا للا ال ١مش ؼجذ
وبرة وفبس ذ ل ٠ للا ا ٠خزف ف١ ب
( 39:اضش)
ب .49 ؽف١ع ػ١ ١بء للا أ د ارخزا از٠
و١ ث ذ ػ١ ( 6:اشس)أ
٠ؾ١ .50 ا ١بء فبهلل أ د ارخزا أ
ء لذ٠ش ش ػ و ر ( 9: اشس)ا
51. للا د ظش ١بء ٠ أ ب وب
عج١ ب ف للا ( 46:اشس)٠ؼ
ب .52 ل ب وغجا ش١ئب ل ٠غ ػ ع سائ
ػزاة ػظ١ ١بء أ للا د ارخزا
( 10:اغبص١خ)
53. ثؼؼ ١ اظب ا ش١ئب للا ه ٠غا ػ ا
زم١ ا للا ١بء ثؼغ ( 19:اغبص١خ)أ
ؼغض ف السع .54 ف١ظ ث للا ل ٠غت داػ
ج١ ١بء أئه ف ػلي أ د ١ظ
( 32: الؽمبف)
١بء .55 أ و ػذ ا ل رزخزا ػذ آ ٠ب أ٠ب از٠
ؾك ا ب عبءو لذ وفشا ث ح د ثب ا١ م ر
ز و ا سثى ا ثبهلل رئ أ ا٠بو عي اش ٠خشع
شػبر رغش اثزغبء عبدا ف عج١ خشعز
167
ز ب أػ ب أخف١ز ث أب أػ ح د ثب ا١
ج١ اء اغ ع فمذ ػ ى ( 1: ازؾخ)٠فؼ
56. ١بء هلل أ أى ز صػ بدا ا ٠ب أ٠ب از٠ ل
طبدل١ ز و د ا ا ا ابط فز د
( 6:اغؼخ)
عطب
غؼت أرغبد ف .1 سعظ سثى لغ ػ١ى لبي لذ
طب ع ثب ي للا ب ض آثبإو ز ب أ ١ز بء ع أع
زظش٠ ا ؼى زظشا ا ( 71: الػشاف)فب
اد .2 ب ب ف اغ غ ا ذا عجؾب لبا ارخز للا
ػ للا ثزا أرم طب ع ذو ػ ب ف السع ا
ب ل رؼ ( ٠:68ظ)
ب .3 آثبإو ز ب أ ١ز بء ع ال أع د ب رؼجذ ش أل رؼجذا ال أ ال هلل ؾى ا ا طب ع ثب ضي للا أ
أوضش ابط ل ٠ؼ ى م١ ا ٠ : ٠عف)ا٠ب ره اذ
40 )
ؾك .4 ػذ ا ػذو للا ش ا ال ب لؼ ١طب لبي اش
ال أ طب ع ػ١ى ب وب فؤخفزى ػذرى
ب أب فغى ا أ فل ر فبعزغجز رى دػ
ب أششوز ا وفشد ث ظشخ ث ز ب أ ظشخى ث
ػزاة أ١ ١ اظب ا لج ( 22:اثشا١)
5. ٠ غب ا ارجؼه ال طب ع ػجبد ١ظ ه ػ١ ا
( 42: اؾغش)
168
6. و ٠ز ػ سث ا آ ػ از٠ طب ١ظ ع ا
( 99: اؾ)
و١ل .7 وف ثشثه طب ع ػجبد ١ظ ه ػ١ ا
( 65:العشاء)
ثب٢خشح .8 ٠ئ ال ؼ طب ع ػ١ ب وب
ء ؽف١ع ش سثه ػ و ب ف شه : عجبء)
21 )
ب ؽبغ١ .9 ل ز و ث طب ع ب ػ١ى ب وب
(30: اظبفبد)
10. ج١ طب ع ى ( 156: اظبفبد)أ
ذ .11 مزب ػ وجش أرب طب ثغ١ش ع ف آ٠بد للا ٠غبد از٠
زىجش ت ل ػ و ا وزه ٠طجغ للا آ ذ از٠ ػ للا
( 35: غبفش)عجبس
ف .12 ا أرب طب ثغ١ش ع ف آ٠بد للا ٠غبد از٠ ا
١غ اغ ا فبعزؼز ثبهلل ثجبغ١ ب ال وجش طذس
جظ١ش ( 56:غبفش)ا
13. ثب ضي للا ب أ آثبإو ز ب أ ١ز بء ع ال أع ا
مذ عبء فظ ال ب ر ال اظ ٠زجؼ ا طب ع
ذ ا سث (23:اغ)
169
CURRICULUM VITAE
Umi Farihah Arif was born in Kudus, on September
2nd
1989. She is the only one daughter of Mr. Kamal
Arif and Mrs.Sairoh. She lives in Jekulo, Kudus.
She graduated from SDN 1 Jekulo, and continued to
MTs Banat NU Kudus and MADIPU TBS Kudus.
Then, she spent her three year study of senior high school in MAKN 1
Surakarta, a Programmed Islamic Senior High School. After finishing
her high school, she decided to continue her study in Special
Programme of Ushuluddin Faculty (FUPK IAIN Walisongo,
Semarang). Her great interest in linguistic studies and social
phenomenon makes her arrange a thesis in major concern of thought,
thus, her thesis entitled Leadership Concept in the Qur‟an (A Semantic
Analysis) is her thought achievement in the last year of her
undergraduate study. She loves to study and to make a friendship, you
can contact her at [email protected]