AHL AL-SUNNAH WA AL-JAMĀ’AH INTERPRETATION ON SŪRAH

AL-IKHLĀṢ
(AComparative Studyon al-Ṭabarī and al-Suyūṭī)

THESIS

Submitted to Ushuluddin Faculty in Partial Fulfillment of the

requirement for the Degree of S-1 of Islamic Theology on
Tafsir and Hadith Department
By:

Moh Saidul Abas

094211085

USHULUDDIN FACULTY

STATE ISLAMIC UNIVERSITY WALISONGO

SEMARANG

2015

i
 AHL AL-SUNNAH WA AL-JAMĀ’AH INTERPRETATION ON SŪRAH
AL-IKHLĀṢ
(AComparative Studyon al-Ṭabarī and al-Suyūṭī)

THESIS

Submitted to Ushuluddin Faculty in Partial Fulfillment of the

requirement for the Degree of S-1 of Islamic Theology
on Tafsir and Hadith Department
By:

Moh Saidul Abas

094211085

Semarang, June 12th, 2015

Approved by:

Advisor I Advisor II

Dr. Zainul Adzfar, M.Ag Prof. Dr. H. Yusuf Suyono, M.A

NIP: 19730826 200212 1 002 NIP: 19530313 198103 1 005

ii
 RATIFICATION

The thesis of Moh Saidul Abas with registration number

094211085 was examined by two experts of ushuluddin
faculty on June 23th, 2015. Therefore, this thesis is
accepted as one of requirement for fulfilling
undergrduate Degree of Islamic Theology.

Dean of Ushuluddin Faculty

Chairman of Meeting

Dr. Sulaiman, M.Ag

NIP: 19730627 200312 1003

Academic Advisor I Examiner I

Dr. Zainul Adzfar, M.Ag Dr. MuhyarFanani, M.Ag

NIP: 19730826 200212 1 002 NIP: 19730314 200112 1001

Academic Advisor II Examiner II

Prof. Dr. H. Yusuf Suyono,M.A Dr. Machrus, M.Ag

NIP: 19530313 198103 1 005 NIP: 19630105 199001 1002

Secretary of meeting

Fitriyati, S.Psi. M.Si

19690725 200501 2002

iii
 STATEMENT

I state that this thesis is definitely my own work. I am completely

responsible for the 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 12th, 2015

The Researcher

Moh Saidul Abas

094211085

iv
 MOTTO

‫س ََل ُم ال ُْم ْؤِم ُن ال ُْم َه ْي ِم ُن‬ ُ ِ‫اَّللُ اله ِذي ََل إِلَهَ إِهَل ُه َو ال َْمل‬
ُ ‫ك الْ ُق ُّد‬
‫وس ال ه‬ ‫ُه َو ه‬
)۳۲:‫اَّلل َع هما يُ ْش ِرُكو َن) احلشر‬ ِ‫الْع ِزيز ا ْْلبهار الْمت َكِّب سبحا َن ه‬
َ ْ ُ ُِ َ ُ ُ َ ُ َ
"Allah is He beside Whom there is no god, the Sovereign, the Most Holy,
theSource of Peace, the Bestower of Security, the Protector the Mighty, the
Subduer, the Exalted. Holy is Allah, far above that which they associate with
Him” (al-Ḥashr: 23)1

1
Muhammad Zafrula Khan, The Qur’an, Curzon press, London, 1981. p. 556
v
 TRANSLITERATION SYSTEM2

1. Consonant.

Arabic Roman Arabic Roman

‫ب‬ B ‫ظ‬ Ẓ
‫ت‬ T ‫ع‬ ‘
‫ث‬ Th ‫غ‬ Gh
‫ج‬ J ‫ف‬ F
‫ح‬ Ḥ ‫ق‬ Q
‫خ‬ Kh ‫ك‬ K
‫د‬ D ‫ل‬ L
‫ذ‬ Dh ‫م‬ M
‫ر‬ R ‫ن‬ N
‫ز‬ Z ‫و‬ W
‫س‬ S ‫ه‬ H
‫ش‬ Sh ‫ء‬ A
‫ص‬ Ṣ ‫ي‬ Y
‫ض‬ Ḍ ‫ة‬ -a1
‫ط‬ Ṭ ‫ال‬ 2

1 (-at construct state) 2 (article) al- and ‘l-

2. Vowels.

Long Doubled Diphthongs Short

Arabic Roman Arabic Roman Arabic Roman Arabic Roman
‫ا‬ Ā ‫ِي‬ Iyy (final ‫ِي‬ Ay or ِ A
form i) ai
‫ي‬ Ī ِ Uww(final ‫ِو‬ Au or ِ I
form u) aw
‫و‬ Ū ِ U

2
Quoted from Pedoman Penulisan Skripsi, Fakultas Ushuluddin IAIN Walisongo,
Semarang, 2013, p. 140-141.
vi
 DEDICATION

I dedicate this thesis to my father and my mother,

Pak Kasir and Emak Kusni
(without your prayer, this work will not be completed (may Allah
always be with you))
, my sisters and brother (may Allah bless you)..

vii
 PREFACE
‫بســـم هللاا الرحمن الرحـــيم‬
All praises due to Allāh, the Creator of universe, the One and as
purpose in depend all creature. allah also who has guidedme to finish this
thesis.
This thesis entitled; “AHL AL-SUNNAH WA AL-JAMĀ’AH
INTERPRETATION ON SŪRAH AL-IKHLĀṢ (A Comparative Study on
al-Ṭabarī and al-Suyūṭī)” is submitted to Ushuluddin faculty as a partial
fulfillment of the requirements for the degree of S-1 of Islamic Theology
on Tafsir and Hadith Department.
This paper would not finish without the support, help, guidance
and advicesfrom numerous people. Therefore, I would like to extend my
deep appreciation toall those who have assisted me during my
undergraduate study at State Islamic University (UIN) Walisongo
Semarang. Here, I would like to say thanksto:
1. H. M. Mukhsin Jamil, M.Ag, the Dean of Ushuluddin Faculty of
state Islamic university (UIN) Walisongo Semarang who has
permit the researcher to do and finish this thesis.
2. Dr. Zainul Adzfar, M.Ag (1st Advisor) and Prof. DR. Yusuf
Suyono, M.A (2nd Advisor) who taught and guided me in finishing
this thesis.
3. All lecturers of Ushuluddin Faculty of State Islamic university
(UIN) Walisongo Semarang who have given knowledge so the
researcheris able to finish this thesis.
4. My teachers; Mrs. Fatimah, Mrs Anita Fizqiyah, Mr. Muzamil,
because of your encouragement, I can get more knowledge.
5. My beloved friends of FUPK-Depag (may Allah always unite us in
one brotherhood) and KKC Indonesia.
6. My best friend Tutik Setiowati and Imam Fitrianto, thanks for your
joke that make me have passion to finish my study as fast as
possible.

viii
 7. All who directly or indirectly helps the researcher, both moral
andmaterial, in finishing this thesis.
Finally, the researcher is aware that this thesis is far from
perfectness. Butthe researcher hopes that this thesis can be useful for the
researcher and allreaders.
Semarang, 12th June 2015

The Researcher

ix
 TABLE OF CONTENT

PAGE OF TITTLE ..................................................................................... i

ADVICER APPROVAL ............................................................................ ii
RATIFICATION ........................................................................................ iii
STATEMENT ............................................................................................ iv
MOTTO ..................................................................................................... v
TRANSLITERATION ............................................................................... vi
DEDICATION ........................................................................................... vii
PREFACE .................................................................................................. viii
TABLE OF CONTENT ............................................................................. x
ABSTRACT ............................................................................................... xii
CHAPTER I. INTRODUCTION

A. Background .................................................................... 1
B. Research Questions........................................................ 6
C. Aim and Significant of Research ................................... 7
D. Prior Research................................................................ 7
E. Methodology of research ............................................... 9
F. Systematical order of writing ........................................ 11

CHAPTER II.SŪRAH AL-IKHLĀṢ AND TYPE OF INTERPRETATION

A. Surah al-Ikhlāṣ ............................................................... 13

1. Surah al-Ikhlāṣ Structure ........................................ 13
2. Asbabunnuzul......................................................... 16
3. Main Idea of Sūrah al-Ikhlāṣ .................................. 18
4. Scholar Though About Sūrah Al-Ikhlāṣ ................. 20
B. Method and type of interpretation ................................. 21
C. Theology Pattern of Ahl al Sunnah wa al Jamā’ah ....... 23
1. Understanding of Ahl al-sunnah wa al jamā’ah ...... 23
2. Divinity Philosophy ................................................. 27
3. Relationship between Allah and Human ................. 29

CHAPTER III.SŪRAH AL-IKHLĀṢ INTERPRETION ACCORDING TO AṬ-

ṬABARI AND AS-SUYŪṬI

x
 A. Content of Sūrah al-Ikhlāṣ ............................................ 31
B. Al-Ikhlāṣ according to interpreter.................................. 34
1. Al-Ikhlāṣ according to classic interpreter ................ 34
2. Al-Ikhlāṣ according to contemporary interpreter .... 36
C. Interpretation of al-Ṭabarī on Surah al-Ikhlāṣ ............... 38
1. Biography of al-Ṭabarī ............................................ 38
2. Interpretation method of al-Ṭabarī .......................... 42
3. Al-Ṭabarī’s interpretation on Sūrah al-Ikhlāṣ .......... 44
4. Divinity discourse according to al-Ṭabarī ............... 52
D. Interpretation of As-Suyuṭi on Sūrah al-Ikhlāṣ.............. 53
1. Biography of al-Suyūṭī ............................................ 53
2. Interpretation method of al-Suyūṭī .......................... 57
3. Al-Suyūṭī’sinterpretation on Sūrah al-Ikhlās ........... 58
4. Divinity discourse according to al-Suyūṭī ............... 62

CHAPTER IV.COMPARISON ON AṬ-ṬABARI AND AS-SUYŪṬI

INTERPRETATION

A. Similarity and differences between al-Ṭabarī and al-Suyūṭī

interpretation .................................................................. 64
B. B.Relevance interpretation of surah al-Ikhlāṣ according to
al-Ṭabarī and al-Suyūṭī with Ahl al sunnah wa al jamā’ah
divinity concept ............................................................. 67

CHAPTER V. CLOSING

A. Conclusion ..................................................................... 72
B. Suggestion ..................................................................... 73

BIBLIOGRAPHY ...................................................................................... 74

xi
 ABSTRACT
Tittle :AHL AL-SUNNAH WA AL-JAMĀ’AH INTERPRETATION
ON SŪRAH AL-IKHLĀṢ(A Comparative Study on al-Ṭabarī and
al-Suyūṭī)
Researcher : Moh Saidul Abas
Keywords : Divinity, bil ma’thūr, hadīth of rasūl, Ahl al-sunnah wa al-
jamā’ah
The fundamental issue of every religion is about divinity. Because divinity
is the central point of any religion, then the value of this divinity will be reflected
strengths and weaknesses of each religion. Divinity is one of the most sensitive in
religious communities. There are many divinity concepts in this world. From
many divinity concept, divinity concept of Islam is the last divinity concept which
revealed by God. The concepts of God are described in the Qur'an.
The purpose of this study is to determine the meaning of divinity that
exists in the Islamic religion. Divinity understanding in this study is using the idea
of al-Ṭabari and al-Suyūṭi in theological matters on Sūrah al-Ikhlāṣ. Their
interpretation of divinity is using taḥlili method with refers to the hadīths of
Rasūlullah. They included the asbabunnuzul of this Sūrah that consists of two
versions. This method is used in order to express their interpretation is not far-
rangingfrom the message intended by that verse. Their interpretation refers to a
variety of opinions and track historyin order to get the understanding of the
meaning of each verse.Their interpretation that includes all the history that
explains the meaning of each verse in Sūrah al-Ikhlāṣ with discipline and
knowledge they have. They included different history although from one source.
So that scientific honesty is still they hold.
The results of the comparison that led to an understanding that a God
should be One, stand alone and be a dependent, do not have children, and has
different value with His creatures. The essence of their opinions is to purify God
from characters that are not worth pinned Him. Stand-alone according to their
means with no holes or weaknesses, do not eat and drink and the Lord of the Lord.
What they think about God, is impressed to jabariyah because Allah has absolute
power of the creatures. So anything that humans need to be is depending on Him,
the meaning istheir need depending on His power.
There are relevance between al-Ṭabari and al-Suyūṭi interpretation on
Sūrah al-Ikhlāṣ with Ahl al-sunnah wa al-jamā’ah theological concept.
Interpretation of word Aḥad is known as Tauḥīd Rubūbiyah on Ahl al-sunnah wa
al-jamā’ah. Interpretation of aṣ-Ṣamad, has close connection with Tauḥīd
Ulūhiyyah in Ahl al sunnah wa al jamā’ah divinity concept. al-Ṭabarī and al-
Suyūṭī interpretation on forth verse of Sūrah al-Ikhlāṣ with no one who equal with
Allah although in small thing appropriate with Tauḥīd Ṣifātiyah in divinity
concept of Ahl al-sunnah wa al-jamā’ah.
xii
 CHPATER I

INTRODUCTION

A. Background

Basic issues from every religion are about divinity concept or the creature
concept, or more famous called as ‘Aqīdah. ‘Aqīdah will reflect strength and
weakness of any religion in this world. Divinity concept is central point that
become foundation, source of thought and action, and become reference and goal
for the followers of that religion.1 From each religion has diverse divinity concept.
But from all religions will believe on one thing that has absolute power called as
God. Moreover, in Al-Qur’an is written that every prophet is sent to introduce
about God to their followers in order worship to Him.

2
ََ‫وَمَاَأَرَسَلَنَاَمَنََقَبَلَكََمَنََرَسَوَلََإَلَََُوَحَيََإَلَيَهََأََُهََلََإَلَهََإَلََأََُاَفَاعَبَدَوَن‬

“We sent no Messenger before thee but We directed Him: There is no God
but I, so worship me alone”3
To consolidate that view, al-Qur’an was revealed by Allah through
Muhammad to be guidance for mankind in order gets the right way. 4 The right
way certainly is not contrary with positive laws in this world. The last divinity
concept that sent by Allah is concept of Islam. Then the concept of Islam is
growing up and divided into various concept, but the goal is one namely to know
more about Allah. One of divinity concept in Islam is Ahl al-sunnahwa al-
jamā’ah. This divinity concept is appears as central point from divinity concept
that appear before. Ahl al-sunnahwa al-jamā’ahis one of divinity concept in Islam
that mentioned by Prophet in his Hadīth.

1
AbudinNata(ed), KajianTematik Al-Qur’an TentangKetuhanan, Angkasa, Bandung,
2008. p. 3
2
Q.S Al-Anbiya’ v.25
3
Muhammad Zafrula Khan, The Qur’an, Curzon press, London, 1981. p. 311
4
AbudinNata(ed), op.cit., p. 4

1
 2

ََ‫ي َعَن‬
ّ َ‫ي َعَنَ َسَفَيَان َالثَوَر‬
ّ َ‫حَدَثَنَا َمَحَمَوَد َبَنَ َغَيَلَن َحَدَثَنَا َاَبَوَ َدَاوَد َالخَفَر‬
َ ‫ي َعَنَ َعَبَدَهللا َبَنَ َيَزََيد َعَنَ َعََبدَهللا َبَنَ َعَمَر‬
ّ َ‫عَبَدَ َالرَحَمَن َبَنَ َزَيَاد َالَفَرَيَق‬
َ‫›› َلَيَأَ َتَيَنَ َعَلَىَأَمَتَيَمَاَأَتَىَعَلَى‬:َ‫َقَالَ َرَسَوَلَ َهللاَصَلَى َهللاَعَلَيَهَ َوَسَلَم‬:َ‫قَال‬
ََ‫بَنَيَإَسَرَائَيَلَ َحَدَوَالنَعَلَبَالنَعَلَ َحَتَىَاَنَ َكَانَ َمَنَهَمَ َمَنَ َاَتَىَاَمَهَ َعَلَ ََُيَةَلَكَان‬
ََ‫فَيَ َأَمَتَيَ َمَنَ َيَصَنَعَ َذَلَكَ َوَاَنَ َبَنَيَ َإَسَرَائَيَلَ َتَفَرَقَتَ َعَلَىَثَنَتََينَ َوَسََبعََينَ َمَلَة‬
َ:‫َقَالَوا‬.‹‹َ‫وَتَفَرَقَتَ َأَمَتَيَ َعَلَىَثَلَثَ َوَسَبَعَيَنَ َمَلَةَ َكَلَهَمَ َفَيَ َالنَارَ َاَلَ َمَلَةَ َوَاحَدَة‬
5
‫مَاَاََُاَعَلَيَهََوَأَصَحَابَي‬:َ‫وَمَنََهَيََيَاَرَسَوَلََهللاَ؟َقَال‬

“Told us Maḥmoud bin Ghailan, told us Abu Dawud al-Khafariyy, from

Sufyan ats-Thauriyy, from ‘Abdurrahman bin Ziyad al-Afriqiyy, from
‘Abdullah bin Yazid, from Abdullah bin Umar, said: Rasūlullah SAW
said: will come to my follower what that came to BaniIsra’il. They imitate
behavior someone with their commensurate, although between them there
are have intercourse undisguised with their mother. Surely will be presents
between my followers that do like them. Actually BaniIsra’il divided into
72 groups, and divided my follower into 73 groups, and all of them in hell
except one group. Said (all companions): who is it Rasūlullah? Rasūlullah
answered: what that exist on me and my companions”

Word‫ما َاُا َعليه َوأصحابي‬, according ‘Ulamā’ is inclines to Ahl al-

sunnah wa al-jamā’ah. Written in that Hadīth that Ahl al-sunnah wa al-jamā’ah is

the follower of Rasūlullah that will be blessed. Ahl al-sunnah wa al-jamā’ah in
its progress is more identical with Ash’ariyyah and Maturidiyyah. Ash’ariyyah has
the most follower in this world because followed by two madhhab in Islam,
namely Shafi’I and Maliki.6Ash’ariyyah in daily is more inclined to madhhab
Shafi’I, because in fiqih matter al-Ash’ariy follows the thought of ash-Shafi’I.
Whereas from madhhab Maliki there are two famous figure of Ash’ariyyah
namely Imam Abu Bakar al-Baqilani and Ibnu Taumart. They spread Ash’ariyyah

Al-Tirmidzi, al-Jam’u al-Shahih, Darulhadits, Kairo, ed. Forth, 2005. p. 450-451

5

Muhammad TholhahHasan, AhlussunnahwalJama’ahDalamPersepsidanTradisi NU,

6

Lantabora Press, Jakarta, ed. Third, 2005. p.23

 3

thought in South Africa.7Maturidiyyah is more popular in Samarkand and

Bukhara. In fiqih Maturidiyyah follows madhhab Maliki.

Look at all that facts, clearly explain that Ahl al-sunnah wa al- jamā’ah
followed by a number of Islamic peoples. The existences two Madhhab of Islam
give evidence of that. In Indonesia as example, Ahl al-sunnah wa al-jamā’ah has
much follower through the religious organization Nahḍatul ‘Ulama that spread
almost across the country. Moreover teaches in Islamic boarding houses. This
proved with much of Tauhīd books like Sharah Tijān ad-Darārī, Kifāyatu al-
Awām, ‘Aqīdah al-Awām, Ummi al-Barāhin and other books that becomes
standard book in Islamic boarding house.8 Thus more people who follows the
concept of Ahl al-sunnah wa al-jamā’ah.

Look at the number of Islamic society that follows Ash’ariyyah concept,

so need to explain about the concept of ‘Aqīdah that written in holly Qur’an,
certainly the concept of ‘Aqīdah according Ahl al-sunnah wa al-jamā’ah. To
explain that problems is needed interpretation that using Bil Ma’thūr methods.9
With thus method, the understanding that obtained will more explain the meaning
of ‘Aqīdah but not obscure the meaning. If the interpretations of ‘Aqīdah use logic
or intelligence, the meaning will not till to the mean. The understanding of logic
only able to explains anything that concrete, whereas anything that abstract will
not be able to be explored. So that, the Hadīth of prophet or the opinions of
companions of the prophet is very necessity.

The intention of interpreting Qur’an certainly will not far from the goal of
revealing a verse or a Sūrah. So that, Bil Ma’thūr interpretation is very appropriate
to be used to dig up the meaning of ‘Aqīdah or divinity in Qur’an. Divinity is

7
Ibid
8
Ibid
9
Tafsir BilMa’thūr is interpretation that exist in al-Qur’an, assunnah, or commentary of
sahabah, in order explain what that desired by Allah SWT. About interpretation of al-Qur’an base
on al-Sunnah al-Nabawiyah. Thus, Bil Ma’thūr interpretation sometimes is interpreting al-Qur’an
with al-Qur’an, interpreting al-Qur’an with al-Sunnah al-Nabawiyah or interpreting al-Qur’an with
that cited from comments of Sahabat ( Muhammad Ali ash-Shobuni, al-Tibyān fi ‘Ulūm al-
Qur’an, Dinamika Berkah Utama, Jakarta. p. 67)
 4

something that very sensitive among religious people in this world, no exception
in Islam. In Islam, very much verse that explains about divinity, they are:

10
َ‫وإلَهكمَإلَهٌَواحدٌَََۖلَإلَهَإلَهوَالرحمَنَالرحيم‬

"Your God is one God, there is no God but He, ever Gracious, most
merciful”11

َ‫قلَياَأهلَالكتابَتعالَواَإلىََكلمةَسواءَبينناَوبينكمَألَُعبدَإلَاَّللَولَُشرك‬
َ‫به َشيئاَول َيتخذ َبعضناَبعضاَأرباباَمن َدون َاَّللَۚفإن َتولواَفقولواَاشهدوا‬
12
َ‫بأُاَمسلمون‬

“Say to the people of the book: let us agree upon in one matter which is
the same for you and for us, namely, that we worship none but Allah, and
that we associate no partner with Him, and that some of us take no other of
lords beside Allah. Then, if they turn away, say to them: Bear ye witness
that we have submitted to Allah”.13
14
َ..…‫واعبدواَاَّللَولَتشركواَبهَشيئا‬

“Worship Allah and associate naught with Him…..15

َ)4(ٌَ ‫) َولم َيكن َله َكفواَأحد‬3(َ ‫) َلم َيلد َولم َيولد‬2(َ ‫) َاَّلل َالصمد‬1(ٌَ ‫قل َهو َاَّلل َأح َد‬
16

1. “Proclaim: He is Allah, the singleَ”.

2. “Allah, the self-existing and besought of all”
3. “He begets not, nor is He begottenَ”.
4. “And there is none equal to Him in His attributes”.17
And many more verses that talking about Divinity.

10
Q.S Al Baqarah v.163
11
Muhammad Zafrula Khan, op.cit, p. 26
12
Q.S Ali Imron v.64
13
Muhammad Zafrula Khan, op.cit., p. 55
14
Q.S Annisa’ v.36
15
Muhammad Zafrula Khan, op.cit. p. 79
16
Q.S Al-Ikhlas v.1-4
17
Muhammad Zafrula Khan, op.cit., p. 634
 5

From following verses of Qur’an, there are a Sūrah that explain about
divinity deeply and the most frequently reciting by Ahl al-sunnah wa al-jamā’ah
followers namely Sūrah al-Ikhlāṣ.

In this Sūrah the philosophy of God explained clearly and simply but very
deep. As the functions of revealing Qur’an is as guidance for universe and
especially for Islam. Like that written in a verse of Qur’an.

َ‫اب َأُزلناه َإليك َلتخرج َالناس َمنَ َالظلمات َإلىَالنور َبإذن َربّهم َإلى‬
ٌ ‫الرَكت‬
18
َ‫صراطَالعزيزَالحميد‬

“Alif-Lam-Ra. This a Book that We have revealed to thee thou mayest

bring mankind out of every kind of darkness into the light, by the
comment of their lord, to the path of the mighty, the Praiseworthy”19
From that verse clear that al-Qur’an is revealed as guidance for all people
problems, including of God matter or divinity. For knowing the mean of God
according Ahl al-sunnah wa al-jamā’ah, certainly need interpreter or Mufassir
that has Ahl al-sunnah wa al-jamā’ah background. Among Mufassir that has Ahl
al-sunnah wa al-jamā’ah background are al-Ṭabarī and al-Suyūṭī.

Al-Ṭabarī who live on third century of Hijriyah, and coincide with golden
period of Islamic science or more familiar with golden age, certainly will give big
impact in his interpreter. His interpreter that use Hadīth of prophet and also
followed with his analysis will extremely help Islamic society in understanding
the meaning of God. Besides that, his interpreter followed by interpreter after him,
make his book, Jami’u al Bayān an Ta’wīl ay al Qur’an, properly need to studied
deeper.

Al-Ṭabarī in interpreting Qur’an is use naqli argumentation that from

Hadīth of Prophet Muhammad and also khabar of Prophet companion. Besides

18
Q.S Ibrahim v.1
19
Muhammad Zafrula Khan, op.cit., p. 237
 6

that, he also uses his analysis or a few of ra’yu to interpreting a verse of Qur’an.20
With the result his interpretation can answer or explain the aim of a verse.

Besides Jami’ul Bayān an Ta’wīl ay al Qur’an book, there are exist al-
Dur al-Manthūr fi tafsīr al ma’thūr and Tafsīr Jalalain book work of al-Suyūṭī.
Like al-Ṭabarī, al-Suyūṭī also lives in Golden period of Islam. Someone who lives
in golden period certainly will far from pressure in creating a work. As-Suyūṭi is
an expert Hadīth science. It was proven with his knowledge in matter Rijālul
Hadīth and also Hadīth Maudhuiy. He is also expert about Sarah Hadīth, Jam’u
al-Hadīth, and Takhrījul Hadīth with the explanations about all of that.21 Then
not surprising if in interpreting Qur’an, al-Suyūṭī use collection of Hadīth that
compatible with the topic. But in interpreting, al-Suyūṭī doesn’t give comment or
analysis of a verse. So that, his interpretation is just like explain a verse of Qur’an
use the opinion of companion only.

In this writing, the writer wants to give explanation about divinity concept
according Ahl al-sunnah wa al-jamā’ah with interpretation of Sūrah al-Ikhlāṣ.
Going from this topic, take the interpretation of al-Ṭabarī and al-Suyūṭī to answer
thus problems. They are having a monumental book namely Jami’u al Bayān an
Ta’wīl ay al Qur’an and ad-Dur al-Manthūr fi at-tafsīr al-ma’thūr Tafsīr, Jalalain
that have Ahl al-sunnah wa al-jamā’ah background. In the last, the followers of
Ahl al-sunnah wa al-jamā’ah can get explanation about their God clearly with
interpretation of Qur’an, in order they can get understanding about divinity values
on Sūrah al-Ikhlāṣ.

B. Research Questions

The problem formulations of this research are:

1. What are the similarities and the differences interpretation of Sūrah al-Ikhlāṣ
according to al-Ṭabarī and al-Suyūṭī?

20
Hamim Ilyas. Studi KitabTafsir. Yogyakarta: Teras.2004. p 30
21
as-Suyūṭiy, al-Itqān fi ‘Ulūm al-Qur’an (volume 1), Mu’asasah kitab al-tsaqafah,
Beirut, 1996. p. 4
 7

2. How is relevance interpretation of surah al-Ikhlāṣ according to al-Ṭabarī and

al-Suyūṭī with Ahl al-sunnah wa al-jamā’ah divinity concept?
C. Aim and Significance of Research

The aims of this research are:

1. To know similarity and differences interpretation of Sūrah al-Ikhlās

according toal-Ṭabarī and al-Suyūṭī.
2. To know relevance interpretation of surah al-Ikhlāṣ according to al-Ṭabarī
and al-Suyūṭī with Ahl al-sunnah wa al-jamā’ah divinity concept

The significances of this research are:

1. To enrich understanding of divinity concept of Ahl al-sunnah wa al-jamā’ah

for academic student and also for society.
2. To explain more about divinity concept of Ahl al-sunnah wa al-jamā’ah to it
followers through understanding of Ahl al-sunnah wa al-jamā’ah Mufassir in
order the understanding not contradict with their views.
D. Prior Research

The research that almost same is dissertation of Drs. Muhammad Chirzin,

M.Ag under title Pemikiran Tauhid Ibnu Taimiyyah dalam Tafsir Surat Al Ikhlas.
In that book, Chirzin explained about interpretation characteristic of Sūrah al-
Ikhlāṣ that divided into 6 (six) chapter. First chapter is explain about the meaning
of aṣ-Ṣamad; second chapter is about the use of lam ta'rif on word Ṣamad that not
in word aḥad; third chapter is about the birth of a creature of two origins, namely
men and women; fourth chapter is nearly equal to the third chapter which is about
the birth of the object, if the third chapter is about living beings, then the fourth
chapter is over to inanimate objects; fifth chapter is about the Jewish and Christian
view of God. Uzail considered as a son of God by the Jews, while Jesus was
considered as a son of God by Christians; sixth chapter is about Arabian ‘Aqīdah
and affirmation of the Christians ‘Aqīdah.
 8

Chirzinin the next discussion explain the interpretation of the word aṣ-
Ṣamad. Here Ibn Taymiyah describes two views on the interpretation of aṣ-
Ṣamad. Then explain also about the difference of word aḥad and aṣ-Ṣamad as
well as the use of these words in language editor. Ibn Taymiyah also describes the
creation of creatures from two origins. Criticism of the Jewish and Christian view
of God is also given by Ibn Taymiyah. And the last one is the Holy
Spirit. According to Ibn Taymiyah this will blurs ‘Aqīdah Tauḥīd.

Besides that, there are thesis of Puji Lestari under title Tafsir Suratal-
Ikhlās dalam Tafsir Ruh al-Ma’ani, Al-Jami’ li Ahkam al-Qur’an dan Mafatih al-
Ghaib (Study Komparatif Terhadap Penafsiran Al-Alusi, Al-Qurthubi, dan Al-
Razi). In this thesis explained about interpretation from three Mufassir that
mentioned with their various method and pattern. Al-‘Alusi with his book Ruḥ al-
Ma’ani is ishari interpretation that orientated to Sufism. So in that book, al-Ikhlāṣ
interpreted with Sufism understanding. Then Al-Jami’ li Aḥkam al-Qur’an book
work of al-Qurtubi is interpretation with fiqhi pattern. Understanding of Islamic
laws is more priority then other discipline of science. The last is Mafātiḥ al-Ghaib
book work of al-Razi that kind of interpretation with philosophy pattern.

Furthermore, she explained about interpretation from that Mufassir about

Sūrah al-Ikhlāṣ. Puji Lestari use content analysis method, so she write orderly of
interpretation from that Mufassir about explanations that appropriate with what
have been written in the books of three Mufassir that she compared.

Talking about thesis that talked aboutAl-Ṭabarī is thesis from A. Cholili

under title Pengasuhan Anak Yatim Dalam Al-Qur'an “(Kajian Tafsir Jami' al-
Bayan Fi Ta’wil al Qur’an karya aṭ-Ṭabari). In this thesis explained little
information about aṭ-Ṭabari’s life. Said little because just talking about al-
Ṭabarī’s journey in look for knowledge, without mention who the teachers of al-
Ṭabarī. Furthermore, he explained with a glance about al-Ṭabarī’s interpretation
and it contribution in interpretation development.
 9

E. Methodology of research.
1) Type of research

Look from the data source this research is kind of library research, that is
kind of qualitative research. Qualitative research aimed to uncover the indication
holistic-contextually (fully and appropriate with context/as it is) through
collecting data from natural background as direct source with instrument key
itself. (TIM UM, 1993).22Definition of qualitative research that expressed by
Bogdan and Taylor (1975:5), is a research that resulting descriptive data in form
of written words or spoken from peoples and behaviors that can be observed.23 So
this research is using more data that derived from narrative written or society
behavior from a case as a whole

2) Source of data

This research is library research where the materials that used are existing
texts in the library. The existing of library research is always found primary data
and secondary data.

a. Primary data

The primary data of this research is Jami’ al-Bayān an ta’wīl ay al-

Qur’an, al-Dur al-Manthūr fi at-Tafsīr al-Ma’thūr and Tafsīr Jalalain discussed
Sūrah Al Ikhlāṣ.

b. Secondary data

Secondary data is data that supporting primary data. This source is taken
from interpretation of other verses that supporting the main verses, and also data
from the library that contribute to the topic.

3) Collecting data

22
Ahmad Tanzeh, Metodologi Penelitian Praktis, Teras, Yogyakarta, 2011, p. 64
23
Lexy J. Moleong, Metodologi Penelitian Kualitatif, Remaja Rosdakarya, Bandung,
2009, p. 4
 10

This is kind of library research, it means that data that used to answer that
problem is taken from library. Meanwhile stages in collecting data is reading
literature that appropriate with the topic and then analyze those literature in order
get unity of coherency.

4) Analyzing data

In analyzing this data the writer is using comparative method.

Comparative method is also famous with Muqarin methods. This method is
compare between though of Mufassir. Muqarin method is a method of
interpretation that has characteristic in comparing with expressed interpretation of
Qur’anic verses that written by Mufassir.24 According al-Farmawi that citied by
Nashruddin Baidan, comparative method is: comparing text of Qur’an verses that
have similarity in various redaction in one case that same or be expected same;
comparing Qur’an verses with Hadīth of Rasūl SAW that physically between
them are contradiction; and comparing various though of Mufassir in interpreting
Qur’anic verses.25

Look at al-Farmawi’s thought above, this research is comparing various

thought of Mufassir about interpretation of Sūrah al-Ikhlāṣ, namely between
interpretation of Al-Ṭabarī and al-Suyūṭī in order to know the interpretation of
divinity concept.

According Muhammad Amin Suma in his book, steps in comparative

method are pay attention on a verse which talking about that matter, then
investigate how is interpreters though about anything that will be discussed. After
that established between strengths and weaknesses from each interpretation that
examined, is there similarity and differences. After get this comparison an

24
Ibid. p. 52
25
Nashruddin Baidan. Metodologi Penafsiran Al-Qur’an. Pustaka Pelajar, Yogyakarta.
2011. p. 59-60 (al-Farmawi. Al-Bidayah fi al-Tafsir al-Maudhu’i. Second edition. Darul Kutub.
Beirut. 1977. p. 45-46)
 11

interpreter or researcher can compromise both of them, strengthened one of them,

or reject all of them.26

F. Systematical order of writing

As a scientific research, this thesis writing is organized based on a

systematic order.In order the discussion can be understood clearly. The systematic
writing is as follows:

Chapter I is Introduction. Contains Background, Problem formulation that

discussed on this research and the writer focused in order there are no far-ranging
discussions. Then is aim and significance of research, prior research, methodology
of research and the last one are systematic of the research.

Chapter II is theoretical basics. Contain about Sūrah al-Ikhlāṣ,

interpretation patterns and Ahl al sunnah wa al jamā’ah theological pattern. It’s
discussed about the structures of Sūrah al-Ikhlās, asbabunnuzul of Sūrah al-Ikhlāṣ,
main idea of Sūrah al-Ikhlāṣ, sciences thought through Sūrah al-Ikhlāṣ. Then
continue with explaining interpretation patterns in Sūrah al-Ikhlāṣ and
understanding of Ahl al-sunnah wa al jamā’ah, divinity philosophy, and
relationship between Allah and human.

Chapter III is contents. It’s discussing about content of Sūrah al-Ikhlāṣ,

Sūrah al-Ikhlāṣ according to interpreter. Then continue with interpretation of
Sūrah al-Ikhlāṣ according to Al-Ṭabarī and al-Suyūṭī. The first is interpretation of
Sūrah al-Ikhlāṣ according to Al-Ṭabarī that contains about Al-Ṭabarī’s biography,
interpretation methods of Al-Ṭabarī, interpretation of Sūrah al-Ikhlāṣ according to
Al-Ṭabarī and divinity discourse according to Al-Ṭabarī. Then is about
interpretation of Sūrah al-Ikhlāṣ according to al-Suyūṭī, contains about al-Suyūṭī’s
biography, interpretation methods of al-Suyūṭī, interpretation of Sūrah al-Ikhlās
according to al-Suyūṭī on and divinity discourse according to al-Suyūṭī.

26
Muhammad Amin Suma, Ulumul Qur’an, Jakarta, Rajawali Pers, 2013. p. 389-390
 12

Chapter IV is discussing about comparison on interpretation of Al-

Ṭabarīand al-Suyūṭī. It’s contains of similarities and differences of interpretation
between Al-Ṭabarī and al-Suyūṭī and relevance interpretation of surah al-Ikhlāṣ
according to al-Ṭabarī and al-Suyūṭī with Ahl al sunnah wa al jamā’ah divinity
concept.

Chapter V is closing. It’s contains conclusion and suggestion.

 CHAPTER II

SŪRAH AL-IKHLĀṢ AND TYPE OF INTERPRETATION

A. Sūrah al-Ikhlāṣ

1. Sūrah al-Ikhlāṣ structure

Sūrah al-Ikhlāṣ contains a lot of thing about divinity. Every verses has

own meaning and purpose. Thus purpose is aimed to get comprehension from

Qur’an verses can in line with what that purposed that verse. In the first verse of

Sūrah al-Ikhlāṣ contains meaning about Oneness of Allah. It’s base on word aḥad

which come from word waḥidah. Waḥidah has meaning entity or one. Word aḥad

can has position as name or attribute, if as attribute its mean Allah.1

The oneness of Allah here is consisting of some oneness, namely: oneness

in essence, oneness in attribute, oneness in deed and oneness in worship to Him.

Oneness of essence has meaning that Allah is not consist of elements

although very small element. Because if Allah consist of element, this mean that

Allah need element to creating Himself. And if Allah needs anything to creating

Himself, it contrary with attribute of Allah Qiyamuhu bi Nafsihi (stand by

Himself) or never need anything. About this case, all people have to believe to

Oneness of Allah.

Oneness in attribute has meaning if Allah has attribute that different with

His creature in substance and capacity. Although between two of them have same

1
M. Quraish Shihab, Tafsir al-Misbah: Pesan dan Keserasian al-Qur’an (volume 15).
Lentera Hati, Jakarta, 2009. p. 716

13
 14

meaning in etymologically.2 More understanding according ulama’ said that

oneness in attribute it means essence of Allah is attributes of Allah. Although they

not believe attribute that attributed to Allah but they still believe about 99 Asmaul

Husna. But they not mention 99 names as attribute.

Oneness on deed has meaning if everything that exists in this world is

because of Allah blessing. We do not have authority to get benefit of something or

power to against disadvantages except coming from Allah. But all deed of Allah is

base on Sunnatullah. Its mean that if we want to get something we have to do

something. As example if we want to get satisfied we have to eat something.

Allah give us satisfied because of food that we have ate.

The last is oneness in worship to him. This means if Allah is the only one

purpose in worship. Everything do by creature is because Allah only, and not for

other God. This as reason we forbidden to show off for everything we have done.

Because it’s not appropriate with principle oneness in worship to Him. This base

on His Saying as follows:

3
ُ‫قُلُُإُنُُصُلُتُيُُوُنُسُكُيُُوُمُحُيُايُُوُمُمُاتُيُُِلُُرُبُُالعُالُمُُين‬

“Say: My prayer, by which I hope to win through to everlasting life, and

my sacrifices, which entail a type of death upon me, are all for Allah, the
Lords of the worlds”.4
After the first requirement for God namely oneness, there are the second

requirement namely aṣ-Ṣamad, center of hope that aimed by creature to suffice

2
Ibid, p. 718
3
Surah al-An’am v. 162
4
Muhammad Zafrula Khan, The Qur’an, Curzon Press, London, 1981. P. 138
 15

and fulfill all need and goal to hanging a hope. Word aṣ-Ṣamad is come from

word Samada which has meaning aim.ُ Whereas word aṣ-Ṣamadُ has meaning as

everything that aimed. According a number of scholars, aṣ-Ṣamadُ has meaning

as the top personage and become center of hope.

In the second verse, Muhammad Abduh explaining that word Allah has

predicate as ma’rifat and also aṣ-Ṣamad, make this verse on kind of hasr, that has

meaning specialty. According him, this verse is as confirmation if only Allah the

only one purpose to hope of every creature. All need of creature have to addressed

to Him and forbidden to hand of something except to Him.

The third requirement for God does not have generation. In third verse

written if Allah does not beget and nor was He begotten. If Allah has generation

will make Allah same or equal with creature. If Allah is same or equal with

creature will not appropriate with the attribute of Allah namely Mukhalafahُ lilُ

Ḥawadith. Generation is needed by creatures to continue their existence or help

them. Whereas Allah is eternal forever and never need helping from everyone.

Word lam is used to abolish past understanding. This is as the result of

existence about belief if Allah has child. Indirectly this verse said: “your belief is

wrong, Allah never begets nor was he begotten”.

The forth verse is as confirmation the third verse. Allah does not have

generation indicate if Allah is different with creature. There is nothing equality

between Allah and His creature, are equal in essence, attribute and deed. Word
 16

kufuwan taken from word kufu’, has meaning same or equal. Some scholars also

said if kufuwan has meaning as wife. This is in a line with His saying as follows:

5
‫وُأُنُهُُتُعُالُىُجُدُُرُبُنُاُمُاُاتُخُذُُصُاحُبُةُُوُلُُوُلُدُا‬

“The truth is that the Majesty of our Lord is exalted, and that He taken
neither wife nor son unto Himself”.6
2. Asbabunnuzul

Talking about cause of this Sūrah revealed there are many though. A part

of scholars said that this Sūrah is reveal in Mecca as answer from Mushrikīn

question about shape of Allah. One of riwāyah talking about this though is as

follow:

ُ‫ ُثنا ُأبو‬:‫ ُقال‬,‫حدثنا ُأحمد ُبن ُمنيع ُالمروزى ُومحمود ُبن ُخداش ُالطلقانى‬

ُ‫ ُعن ُأبى‬,‫ ُعن ُالربيع ُبن ُأنس‬,‫ ُثنا ُابو ُجعفر ُالرزى‬:‫ ُقال‬,‫سعيد ُالصنعانى‬

ُ:‫ُقالُالمشركونُللنبىُصلىُهللاُعليهُوسلم‬:‫ُقال‬,‫ُعنُأبىُبنُكعب‬,‫العالية‬

7
)‫ُهللاُالصمد‬,‫ُفانزلُهللاُ(قلُهوُهللاُأحد‬,‫أنسبُلناُربك‬

Besides that though there is another though that said if this Sūrah is reveal

in Medina as answer of Jewish Question about shape of Muhammad’s God. This

though is base on following riwāyah:

5
Surah al-Jin, v. 3
6
Muhammad Zafrula Khan, op.cit, p. 585
7
Ath-Thabari, Jami'ul Bayan an Ta'wil ay al-Qur'an, Beirut, Darul Fikr,. p. 342
 ‫‪17‬‬

‫حدثناُابنُحميد‪ُ,‬قال‪ُ:‬ثناُسلمة‪ُ,‬قال‪ُ:‬ثنىُابنُاسحاق‪ُ,‬عنُمحمدُعنُسعيد‪ُ,‬‬

‫قال‪ُ:‬أتىُرهطُمنُاليهودُالنبىُصلىُهللاُعليهُوسلم‪ُ,‬فقالوا‪ُ:‬ياُمحمدُهذاُهللاُ‬

‫خلقالخلق‪ُ ,‬فمن ُخلقه? ُفغضب ُالنبى ُصلى ُعليه ُوسلم ُحتى ُانتقع ُلونه‪ُ ,‬ثمُ‬

‫ساورهمُغضبُلربه‪ُ,‬فجاءهُجبريلُعليهُالسلمُفسكنه‪ُ,‬ووقال‪ُ:‬اخفضعليكُ‬

‫جناحكياُمحمد‪ُ,‬وجاءهُمنُهللاُجوابُماُسألوهُعنه‪ُ.‬قالُيقولُهللا‪(ُ:‬قلُهوُهللاُ‬

‫أحدُهللاُالصمد‪ُ,‬لمُيلدُولمُيولد‪ُ,‬ولمُيكنُلهُكفواُأحدُ)‪ُ,‬فلمُتلُعليهممُالنبىُ‬

‫صلى ُعليه ُوسلم‪ُ .‬قالوا‪ُ :‬صف ُلنا ُربك ُكيف ُخلقه‪ُ ,‬وكيف ُعضده‪ُ ,‬وكيفُ‬

‫ذراعه‪ُ ,‬فغضب ُالنبى ُصلى ُعليه ُوسلم ُاشد ُمن ُغضبه ُالول‪ُ ,‬وساورهمُ‬

‫غضبا‪ُ ,‬فاتاه ُجبريل ُفقال ُله ُمثل ُمقالته‪ُ ,‬واتاه ُبجواب ُما ُسألوه ُعنه‪(ُ :‬وماُ‬

‫قدرواُهللاُحقُقدرهُواألرضُجميعاُقبضتهُيومُالقيامةُوالسماواتُمطوياتُ‬

‫‪8‬‬
‫بيمينهُسبحانهُوتعالىُعماُيشركون)‬

‫‪From two though that explained above shown if purpose this Sūrah‬‬

‫‪revealed is to give answer about the shape of God that worshiped by Muhammad,‬‬

‫‪namely Allah. Apart from this question is asked by Mushrikīn in Mecca or Jewish‬‬

‫‪in Medina. To get clear explanation, better if we look at characteristic of Sūrah‬‬

‫‪makky and madani as follows:‬‬

‫‪Characteristic of Sūrah Makky are:‬‬

‫‪8‬‬
‫‪Ibid , p. 343‬‬
 18

a. Its verses is short, its Sūrah is short, has harsh tone word and seem

rhyming.

b. Contains exclamation about principles faith to Allah, day after, and

describe heaven and hell.

c. Exclaim peoples in order to have good attitude and on right ways.

d. Disputing Mushrikīn and explain their though mistake.

e. There are many asseveration words.9

Whereas characteristic of Sūrah Madani are:

a. Have long Sūrah, a part of its verses also long and clearly explain laws

by using clear uṣlub.

b. Explain about explanation and evidences which showing to religious

nature.10

After look at the characteristic of Makky and Madani above, we can say if

this Sūrah is reveal in Mecca. This Sūrah his short and has short verses also. It

contain about principles of faith. It also dispute Mushrikīn though about God. So

this Sūrah is revealed in Mecca as answer of Mushrikīn question.

3. Main idea on Sūrahal-Ikhlāṣ

There are many riwāyah that said if Sūrah al-Ikhlāṣ is equal with a third of

al-Qur’an. This is can be justified because basically al-Qur’an is divided into three

parts, namely: Tauhīd, reminder and laws.11

9
Tengku Hasbi ash-Shiddiqy, Ilmu-ilmu al-Qur’an, Semarang, Pustaka Pelajar, 2010. P.
73
10
Ibid, p. 74
 19

In this case al-Ikhlāṣ contains a part of Tauḥīd. According Hamka’s

interpretation said if this Sūrah is command of confession to creature of unity,

oneness and sole of God that has name Allah as Tauḥīd. The point is to develop

pure mind, sincere that God impossible more than one. Because center of faith in

healthy sense and thinking orderly only will be on the One. 12 Furthermore he

citied though of Imam al-Ghazali that al-Ikhlāṣ is including from various verses

that has purpose to ma’rifat to Allah.13

Whereas according M. Qurais Shihab in al-Lubab book, Sūrah al-Ikhlāṣ

has purpose to introduce God of Muslim. On the first two verses said about the

absolute attribute of Allah namely oneness in essence, attribute and deed, as basic

to fulfill all creature need. Then the last two verses said about attribute that

impossible owned by Allah, namely does not have generation and no one that

equal with Him.14

Chodjim in his book said if word huwa contain one person. Like in one

verse of Sūrah al-Baqarah explain if Allah is al-Hay and al-Qayyūm, its mean He

is eternal and stand by Himself. Always life and give life to His creature. Because

of He always life so never touched dead even less drowsiness. If in Sūrah al-

Ikhlāṣ mentioned He is Allah, and in al-Baqarah verse 255 mentioned Allah is He.

He here has meaning as His existence. His existence was eternal and never

11
Nashr Hamid Abu Zaid, Tekstualitas Al-Qur'an , Yogyakarta, LKiS, 2002. p.25
12
Hamka, Tafsir al-Azhar, Pustaka Nasional, Singapura, 1999. p. 8146
13
Ibid, p. 8148
14
M. Quraish Shihab, al-Lubab: Makna, Tujuan, dan Pelajaran Dari Surah-Surah al-
Qur'an ,Lentera Hati, Tangerang, 2012. p. 790
 20

changes.15 This existence shown Wajibul Wujud, Allah has to always exist.

Without The Exist is impossible present all of that exist in this world.16

4. Scholars though about Sūrah al-Ikhlāṣ

Syaikh Muhammad Ali ash-Shabuni said that Sūrah al-Ikhlāṣ talking about

perfectness attribute of Allah, become purpose of every need, never need anything

except Him and pure from weak attributes and gender. This Sūrah also as for

trinity that believed by Christian and Mushrikīn though about Allah who has

generation17

Ahmad Musthafa al-Maraghi on Tafsir al-maraghi explains if this Sūrah

contain about oneness of Allah and His superiority. Determinate in general about

legal of deeds, whether it is good or bad deeds, individual circumstances after

death from ba’ats to accept the reward and torment.18

According Wahbah Zuhaili this Sūrah is consist of significance of aqidah

principle or Tauḥīd and shari’at of Islam, namely oneness in Allah and His

superiorities, attributing Him with Noble attribute, and denying His allies. This

Sūrah also as for trinity that believed by Christian and for Mushrikīn though who

worshiping in God besides Allah.19

15
Achmad Chodjim, Al-Ikhlāsh: Bersihkan Diri Dengan Surat Kemurnian , Jakarta,
Serambi Ilmu Semesta, 2006. p. 38-41
16
Ibid p.65
17
Muhammad Ali ash-Shabuni, Shafwatut Tafasir; Tafsir-tafsir Pilihan, trs by: K.H.
Yasin, Pustaka al-Kautsar, Jakarta, 2011. p. 845
18
Ahmad Musthafa al-Maraghi, Tafsir al-Maraghi (juz 28-30), Darul Kutub al-Ilmiyyah,
Beirut, 2006. p. 515
19
Wahbah Zuhaili, Tafsir al-Munir, Darul Fikr al-Ma’ashir, Beirut, 1991.p 461
 21

Whereas according Hasbi ash-Shiddiqy this Sūrah explains about Tauḥīd

(Oneness in Allah) and also Tanziḥ (purifying Allah from not feasible attributes).

Tauḥīd and Tanziḥ is the first basic from Aqīdah Islamiyyah.

Dr. Inggrid Mattson in his book said:

Four verses that simply and compact from Sūrah al-Ikhlāṣ contains

extraordinary teachings. This Sūrah attributing Allah as one entity, not

depend to other and unique. From its simplicity, Arabic (in this Sūrah) is

almost similar with child’s expression: it vocabularies only consist of one

and to syllable. The first and the last verse ends with same word (aḥad:

One). Another two verses also ends with words that have same rhyme. A

non Arabic speaker might be able to memorize this Sūrah in few minutes.

Simplicity and compactness of Sūrah al-Ikhlāṣ in line with purpose of al-

Qur’an and Muhammad teaching if believe in Allah is universal natural

tendency.20

B. Method and type of interpretation on Sūrah al-Ikhlāṣ

Method of interpretation of Sūrah al-Ikhlāṣ that used by interpreters in this

discussion is tahlīli interpretation.21 Because in this interpretation, asbabunnuzul

20
Inggrid Mattson, Ulumul Qur’an Zaman Kita (translated by R. Cecep Lukman Yasin
from original title The Story of the Qur’an published by Blackwell publishing, 2008), Zaman,
Jakarta, 2013. p. 63
21
Taḥlili interpretation is reviewing al-Quran verses from various terms and meaning,
verse by verse and sūrah by sūrah appropriate with Musḥaf Uthmani order. In Taḥlili method,
vocabulary and word, explain thedesired meaning, the intended target and the content of the verse,
explaining what can be in istinbaṭ to verses and suggested a connection between verses and its
relevance to the sūrah before and after. (Said Agil Husain al-Munawar, Al-Qur’an: Membangun
Tradisi Kesaehan Hakiki, Ciputat Press, 2005. P. 70)
 22

of Sūrah al-Ikhlāṣ is included. They also interpret this Sūrah with explanation of

every word or verse.

In interpreting Sūrah al-Ikhlāṣ al-Ṭabarī interprets it in sequence from the

first verse to the last verse. Every verse he explained in detail and then continues

to the next verse. Regarding to Sūrah al-Ikhlāṣ, al-Ṭabarī wants Islamic society

know the meanings contained in this Sūrah deeply. From this desire raises

interpretative method he uses. He uses analytical methods or the taḥlili

interpretation. The purpose isin order Muslims can know the translation of the

meaning of each word are interpreted. This is shown from the description or the

translation of the meaning of each word contained in Sūrah al-Ikhlāṣ.

In write the opinion he enclose all riwāyah that ever he got, whether it was

obtained in group (written by pronunciations haddathanā) or obtained by himself

(written with pronunciation haddathanī). This he did so that sanad of any riwāyah

that he took more accurate so easier when tracked the authenticity. This is as

evidence if al-Ṭabarī use Bilma’thūr22 interpretation.

In his interpretation in Sūrah al-Ikhlāṣ, he also uses his logic to provide an

explanation of the matters in dispute, Such as an explanation of how to read word

kufuwan. In Basrah scholars, this word is read as kufuwan. But scholars Kuffah

22
Bilma’thūr interpretation is interpretation that exist in al-Qur’an, as-sunnah, or
commentary of Ṣaḥabah, in order to explain what that desired by Allah SWT about interpretation
of al-Qur’an base on as-Sunnah an-Nabawiyah. Thus, Bilma’thūr interpretation sometimes is
interpreting al-Qur’an with al-Qur’an, interpreting al-Qur’an with as-Sunnah an-Nabawiyah or
interpreting al-Qur’an with that cited from comments of Ṣaḥabah. (Muhammad Ali ash-Shobuni,
at-Tibyan fi ‘Ulum al-Qur’an, Dinamika Berkah Utama, Jakarta. p. 67)
22
Muhammad Thalhah Hasan, Ahlussunnah wal Jamaah: Dalam Persepsidan Tradisi
NU, Lantabora Press, Jakarta, 2005. p. 34-35
 23

read as kuf'an. Then he did tarjih about the validity of the two reading. He said

that if both of them are true because of from the famous opinion

In interpreting Sūrah al-Ikhlāṣ al-Suyuṭī is using taḥlīli interpretation

(analytical). But he did not comment on every word that he interpreted. Neither

comments in the language, explain every desired meaning or aspects of the

content of each verse in Sūrah al-Ikhlāṣ. He only writes some riwāyah which

explains the meaning of each verse. Each riwāyah is begins with word akhraja,

then the chain of riwāyah. Sometimes he also writes the name of the book or the

author of the referenced then riwāyah that containing an explanation of the verse

without explaining the riwāyah is ṣahih or ḍaif.

Elimination ra'yi in interpretation reflects that he was very cautious in

interpreting the verses in Sūrah al-Ikhlāṣ and al-Qur’an in general. So that his

interpretation can be considered as bil-ma'thūr interpretation. Because of his

interpretation is using a hadith of the Prophet. However, it further can be said if

al-Suyuṭī just collects riwāyah about the meaning of each word in Sūrah al-Ikhlāṣ

C. Theology Pattern of Ahl al-Sunnah wa al-Jamā’ah

1. Understanding of Ahl al-sunnah wa al-jamā’ah

Word sunnah in Arabic literature is come from word sanna that has

meaning thariqah, in Indonesian its mean way.23 Refer to that word, Sunnah also

has mean as the way that passed by Rasūlullah. This is not contrary with have

been said by Syara’ that Sunnah is everything that transmitted from Rasūlullah,

23
See al-munjid fi al-lughah wa al-a’lam, Beirut: Dar al-masreq publisher, ed-28, 1986
 24

contains words, actions, decisions, attribute, attitude or behavior, are that before

or after being Apostle. In this case, understanding of sunnah is same with

understanding of hadith.24

About the concept of sunnah, Fazlur Rahman give explanation as follows:

according harfiah sunnah has meaning “ways that passed” and used by Arabians

before Islam to aimed behaviors models that have been given by ancestor of a

group ethnic. In this context, the concept of sunnah that have been spoken before

has two parts of meaning, they are: a) a historic fact about behaviors; and b) its

normatively for generations after. After Islam came, the concept of sunnah

become as model of Rasūlullah’s behavior, namely practical norms that came

from words and activities of Apostle that transmitted.25 While according Ignaz

Golziher, in the same manner as citied by Fazlur Rahman, sunnah is as practical

that live and actual (contrary with normative) from former muslim society.26

Word jamā’ah in Arabic come from word al-ijtima’, that has meaning

gathers or unites.27 In other word, al jamā’ah also has meaning a group of peoples

that has aim.28 About word jamā’ah, there are some thought. They are:29

a. Jamā’ah is defined as companion of prophet only. Because, they are

who uphold the pilars of religion and drove its nails. And they not

24
Musthafa as-siba’I, As-sunnah wa Makanatuha fit-Tasyri’il Islami, p, 47
25
Fazlur Rahman, Islam, (trans. Ahsin Muhammad), Bandung: Pustaka, 1997. P. 53
26
Ibid. p. 54
27
Muhammad Abdul Hadi al Mishri, Manhaj dan Aqidah Ahlussunnah wal Jamaah,
Gema Insani Press, Jakarta, 1994. p. 69
28
Siti Maryam, Damai Dalam Budaya: Integrasi Tradisi Syi’ah dalam Komunitas
Ahlussunnah Waljamaah di Indonesia, Badan Litbang dan Diklat Kementerian RI, Jakarta, 2012.
P. 35
29
Muhammad abdul hadi al mishri, op. cit, p. 70-73
 25

unite in digression. Word jamā’ah is appropriate with a hadith of

prophet: “…namely ways that I have taken and my companion.” This

hadits is refers to words, actions, and ijtihad of all companions so can

be hujjah absolutely with testimony from Rasūlullah. Especially with

his word:” let you all cling to my sunnah and sunnah of

khulafaurrashidin…”.

b. Jamā’ah is defined as scientists, Fuqaha’, and Muhaddithin from

among mujtahidin. Because, Allah have made them hujjah among

human and became leader in religion matter.

c. Jamā’ah is defined as group of ahlul Islam that compromise in syara’

matter. They are ahlu al-ijma’ that always compromise in a matter of

law, is about syara’ or ‘Aqīdah. It is based on the hadith: my follower

not compromise in digression.

d. Jamā’ah is defined as as-sawad al-A’ḍam (majority group). This is

written in book an-nihāyah. There are mentioned: “let you follow as-

Sawad al-A’ḍam, namely majority people that compromise in obey

sovereignty and take the right way.

e. Jamā’ah is defined as Islamic people that compromise for an Amir

(sovereignty). This is expressed by al-Ṭabarī in Fatḥul bari as follows:

“Yes right –definition of iltizam in jamā’ah- is obey and compromise

for their Amir. So, who is contravenes to his Baiat, he have been out

from jamā’ah.
 26

Thus, that referred as al-jamā’ah is:30

a) If compromise in choosing and obeying a leader (sovereignty) that

appropriate with provision of syara’. We must take iltizam over him and

forbidden out over him.

b) Ways that taken by ahl al-sunnah that abandon all kind of Bid’ah. This is

that mentioned as madzhab al-haq. Definition of Jamā’ah here refer to

companions of prophet, scientist, Mujtahid,and as-sawad al-a’ḍam.

Look from definition of sunnah and jamā’ah above, can be concluded that

Ahl al-sunnah wa al-jamā’ah is peoples who follow companion of prophet,

scientist, Mujtahidin or as-sawadul a’ḍam that followed attitude and words of

prophet in resolve and determine laws in people lives.

Said Agiel Siradj explaining that ahl al-sunnah wa al-jamā’ah can be

defined as peoples who have method of thinking in religion that covered all aspect

of live which based on moderation principles, maintain balance and tolerant.31

From that definition, Said Agiel Siradj explaining that moderation characteristic

of Ahl al-sunnah wa al-jamā’ah can seen on method in taking laws that not only

using nass, but also give attention in position of sense.32

According Siradjuddin Abbas, Ahl al-sunnah is follower of Prophet’s

sunnah, whereas al jamā’ah is follower of I’tiqad as I’tiqad companions of

30
Ibid, p. 73-74
31
Said Agiel Siradj, Ahlussunnah wal Jamaah dalam Lintas Sejarah, LKPSM,
Yogyakarta, 1998. p. 20
32
Siti Maryam, op.cit, p. 37-38
 27

Apostle group.33 Thus, ahl al-sunnah wa al-jamā’ah is a group that follows what

that have been decided and delivered by Prophet Muhammad and his companions

as guide in running religion Islam. Beliefs or I’tiqad of Prophet and his

companions are had been written in Al-Qur’an and sunnah randomly and not

arrange well yet. Then all I’tiqad arrange by Abu Hasan ‘Ali al-Ash’ari. So that

usually called as Ash’ariyyah tenet.34

2. Divinity philosophy

Talking about Allah, Ahl al-sunnah wa al-jamā’ah believe if Allah is One,

wahdaniyatullah. Thus oneness is divided into three, namely: oneness in essence,

oneness in attribute and oneness in deed. Oneness in essence it mean the essence

of Allah is not consist of components, or consist of atoms like creatures that He

has created. Then Oneness in attribute it means attributes that inherent in Allah

cannot be equaled by creatures that He has created. The attribute here are

including the power, the will and also the knowledge. The last is Oneness on deed

it means Allah in his function as God does not need help or coalition.35

Besides that explained above there is also description about God, namely:

Tauḥīd Ulūhiyah/ Ubūdiyah, it is mean that only Allah is worthy of worship, only

Allah has the right to ask for help and be a place where everything depends.

33
Siradjuddin Abbas, I’tiqad Ahlussunnah Wal-jamaah, Pustaka Tabiyah, Jakarta, ,
1989. p. 16
34
ibid
35
Muhammad Thalhah Hasan, op.cit. p. 34-35
 28

36
(5)ُ‫إياكُنعبدُوإياكُنستعين‬

Thee alone do we worship and thee alone do we implore for help.37

According to Ahl al-sunnah wa al-jamā’ah Allah can give reward to who

has sin and give torture to who religious or loyal to Him. This id different with

Syi’ah, Allah as the God has to do aṣ-Ṣalāḥ and al-Aṣlaḥ (goodness and the best)

so he will give reward to religious people and give torture to whom has sin.38

Tauḥīd Rubūbiyah, it is mean that Allah is the one Creator, possessor and

controller of universe.

ُ‫ب ُول‬
ٍ ‫وماُتسقط ُمن ُورق ٍة ُإل ُيعلمهاُول ُحب ٍة ُفيُظلمات ُاألرض ُول ُرط‬

39
)95(‫ين‬
ٍُ ‫بُمب‬
ٍ ‫ياب ٍسُإلُفيُكتا‬

“..No a leaf falls, but He knows it. Nor is there a grain in the darkness of
the Earth, nor anything fresh or dry, but is under His effective
protection”40
Tauḥīd Ṣifātiyah, it is mean that Allah is the only owner of perfection without

disability at all, and no one can be equaled the perfection.41

Ahl al sunnah wa al jamā’ahalso believe if Allah has attribute, and it not

include in His essence, but it was in His essence. According Ash’ariyah, attribure

of Allah divided into ẓatiyyah attribute is attribute that exist in Essence of Allah is

36
Suarah al-Fatihah v. 5
37
Muhammad Zafrula Khan, The Qur’an, Curzon press, London, 1981. p. 5
38
M. Quraish Shihab, Sunnah-Syiah: Bergandengan Tangan! Mungkinkah?, lentera hati,
Jakarta, 2014. p. 94
39
Q.S al-An’am: 59
40
Muhammad Zafrula Khan, op.cit, p 124
41
Muhammad Thalhah Hasan, op.cit p.35-36
 29

Qadīm and Azali, and fi’liyyah attribute is attribute that indicate the action of

Allah. Syi’ah and Mu’tazilah have different though in attribute of Allah with Ahl

al-sunnah wa al-jamā’ah. According to Syi’ah and mu’tazilah attribute of Allah is

not numbered. It’s because if attribute of Allah is numbered so His essence also

numbered. Syi’ah also believes if attribute of Allah is includes on essence of

Allah.42

3. Relationship between Allah and human.

Among God or the creator and man as the creature, certainly there is

relationship. According Ahl al-sunnah wa al jamā’ah thus relationship is reflected

into various thing, one of them is about human action. According Ash’ari’s

opinion, all of human actions are creation of Allah delegated to man as the object

of the actions. Humans do not have power to against what that has been

established by Allah.43 This theory is more famous as Kasab theory.44

While according Abu Mansur al-Maturidi, humans can determine their

own actions. Basically, human actions are divided into two types of actions. God

action in form to power inside of human self or more known as Kholqu al-

istiṭā’ati. And the second is human actions in using thus power or more known as

isti’mālu al-istiṭā’ati.
42
M. Quraish Shihab, op.cit. p. 93
43
ibid
44
Kasab means something happens with the mediation of power works created by God
and thus becomes an acquisition for the person with the power of his works that arise. In other
words, God became true makers of human action: human is a placeholder for an act of God.(Imam
Baehaqi (ed), Kontroversi Aswaja: Aula Perdebatan dan Interpretasi, Yogyakarta, LKIS, 1999. p.
54-55)
Ash'ari indirectly is jabariyah sensible, but here the portions are very small. Because here
he says that humans have the right to determine its destiny is to try hard. Power is meant here is
the sincerity and strength to keep trying and trying..
 30

Then followers of al-Ash’ari combine from though of al-Asy’ari and al-

Maturidi. According them, human action is divided into two power, power of God

and power of human its self. But that determine success or failure of an actions is

power of God.

Like also according to Muhammad ‘Imarah, the professor of al-Azhar

University, Egypt, he has thought about relationship between Allah and human

according ahl al-sunnah wa al-jamā’ah as follows:

Ahl al-sunnah is majority of Islamic people that it doctrine claim if human

actions created by Allah and good and bad is because Qadha and Qadar
from Allah (thus they are adherents Jabariyah [fatalism tenet] that
moderate. They are reluctant to discuss about struggle / dispute concerning
the companions of the Prophet about power. They also arrange the virtue
of Khulafa ar-Rasyidin in the order of their reign. They swear to who is in
power, both devout ruler or rebellious, and refuse revolution and defiance
as a way to change the injustice and persecution. They argue that
sustenancecomes from God that was given to His servants, either licit or
illicit sustenance (different with Mu’tazilah that sustenance is limited on
licit sustenance only not that illicit.45
From definition above shown that human actions are according to Allah or

because of Allah. Are they good actions or bad actions. Human does not have

power to against power of Allah. Moreover about sustenance, human only can

waiting given by Allah. This implies that between Allah and human there is close

relationship.

45
M. Quraish Shihab, op.cit. p. 59
 CHAPTER III

SŪRAHAL-IKHLĀṢ INTERPRETATION ACCORDING TO AL-ṬABARĪ

AND AL-SUYŪṬĪ

A. Content of Sūrah al-Ikhlāṣ

About asbabunnuzul of this Sūrah that has two versions, so there are

differences for who this Sūrah revealed. Sūrah al-Ikhlāṣ is a Sūrah that revealed to

Rasūlullah Muhammad Saw. as answer of asking from Mushrikin in Mecca and

also Jewish in Medina about the God’s shape of Muhammad and Islamic people.

So this Sūrah contain of some Divinity attributes. Among the attribute is One,

standing alone, does not reproduce and nothing can compare with Him.

On Sūrah al-Ikhlāṣ explain purely about Divinity meaning. Name “al-

Ikhlāṣ” has meaning as “pure”, namely to purify Allah as God for all universe in

order to avoid anything that make Him not feasible anymore called as God. Word

Aḥad in first verse is describing everything that needed by a God. A God has to

One. One in everything that attributed to Him. Starting with One in His essence,

His Attribute, His Deed, and as the only purpose in worship. Will be confusion

and ambiguity if God more than One, especially if thinking how attribute that

attributed to Him? How is his Deed in managing and organizing this world? Of

course it will be a dilemma.

Talking about One, there are many interpreter expert said that oneness of

Allah is on Essence, Attribute and Deeds. One in Essence means that Allah is One

and nothing else. Allah is not contains of elements that make Him looks weak in

31
 32

front of His creatures. Because if Allah contains of elements, he not different with

His creatures. Then about Oneness in Attribute means that the Attribute that

owned by Allah is only one and only for Him, and incomparable in this world.

Although that attribute is same in meaning but different in designation. The last is

One in Deeds means that Allah is arranging, managing this world by Himself

alone with His Will. He could do anything without feel difficulty.

From the three Attributes of One above describe that what owned by Allah

in Sūrah al-Ikhlāṣ. When talk about Oneness in Essence, this is denying heredity

for Him. Heredity is exists because there are elements of constituent. While Allah

is does not have thus elements. If Allah need friend or heir to continuing His

power this will be big question about His capacity as God.

The following Oneness is Oneness in Attribute. Oneness in Attribute is as

the interpretation of ‫ َولَ ْم يَ ُك ْن لَهُ ُكفُ ًوا أَ َحد‬. Because the Attribute of Allah does

not equals with His creatures. Thus Attribute is only for Allah and never owned

by creatures. If creatures have attributes like Allah, might become arrogance in

this world. When someone has bit glory he has been greedy and claiming to be a

God. How if he has all equality with Allah, sure he will take over this world.

Then is Oneness in Deed. It is mean that Allah become center of all deeds

in this world. Implicitly has meaning that Allah is as dependent. Allah does

everything without any pressing from His creature, even from His Prophet.
 33

Besides God must be One, he also must be Independent. He should be able

to provide what He needs, and should be purpose for His creatures depend. A God

has to be able to prove His capacity. When Allah is weak, so His decisions can be

intervened by interests of His creatures. What God wants to be purely derived

from Him without any coercion from anyone. When God says something, it must

happen. As in his Saying:

1
‫إن َما قَ ْولُنَا ل َش ْيء إ َذا أَ َر ْدنَاهُ أَ ْن نَقُ ْو َل لَهُ ُك ْن فَيَ ُك ْو َن‬

”When We have willed a matter, it is for Us only to say concerning it: Be;
and it is”2
This verse describes the capacity of Allah. If he wishes, then it will be

happen. The embodiment of desire can occur immediately and can also go through

the process. The point in this case is God's desire that occur instantaneously as the

creation of Adam, while through processes such as the creation of a normal

human.

Then God must not have children. If God had offspring, then He will

inherit. And if God bequeath it means he will die. This is contrary to what is in

God. Allah is eternal and never broken. Allah must be able to continue to exist to

govern the universe. If God bequeath His Divinity to His offspring, there may be a

change in the decision on the fate of His creatures. Each generation will make

policies that different from its predecessor. Can make what is good according to

God before, would be not good according to God's present.

1
Surah an-Nahl ayat 40
2
Muhammad Zafrula Khan, The Qur’an, Curzon Press, London, 1981. p. 254
 34

The last Divinity value in Sūrah al-Ikhlāṣ is cannot be equaled by anyone,

both in His Essence, His Attribute, and His deeds. This could be an explanation

and an affirmation of the value of the first Divinity, namely is One. Nothing that

same it means one, and if there is the same is more than one. The same will be

said if there is a comparison, automatically there will be others. Impossible there

are other God beside Allah, because this can lead to conflict in decision making.

After Allah introducing his self in His Oneness, He want to in order

human knows His power. The aim of it is in order people can live in harmony,

respect each other and do not blame each other. Someone who able to knows the

position among his self and his God will able to positioning his self in society.

B. Al-Ikhlāṣ according to interpreter

1. Al-Ikhlāṣ according to classic interpreter

According to classic interpreter, in this case like the thought of ibnu Abbas

on Tanwīr al-Miqbās said that al-Ikhlāṣ is revealed as answer of Quraish asking.

In the first verse interpret as, Quraish ask to Muhammad, show us from what

your God created, is he from gold or silver, so Allah reveal explanation of His

Attribute, say Hi Muhammad to Quraish, He is Allah the Single no allies and

generation for Him.3

Then in second verse interpret as Lord who has completes in His Lord, and

need to Him all His creatures. Said also if aṣ-Ṣamad is does not eat and drink,

does not have hole, sacred without disabilities, the Eternal, the Complete, does not
3
Ibnu Abbas, Tanwīr al-Miqbās min Tafsīr Ibnu Abbās, Darul Kutub al-Ilmiah, Beirut,
1992, p. 662.
 35

out from Him anything and also He not out from anything and Lam Yālid wa Lam

Yūlad.4

In the third verse, ibnu Abbās interprets with Not inherits and not

bequeath, Lam Yālid is does not have child who inherits His power. Lam Yūlad is

does not have parent who bequeath his power to Him.5 The last verse interpreted

with nothing for Him rival or comparator and no one can shackle on Him, said

also if this verse has meaning asking everything all sovereignty and kingdom.6

Other thought is interpretation of al-Zamakhshariy on al-Kashāf. He

interprets word Huwa is explains about the oneness of Allah, or as substitution

from word Allah Aḥad. Whereas word Aḥad has meaning as One and denying

allies.7

Second verse about aṣ-Ṣamad is interpreted with a Lord who aimed to

fulfill all need and He is Allah who created Sky and Earth and you all. He is One

and The One as God and no allies for Him. he also as place for depending all

creature and he not delegates others, and He is The Rich over you all.8

Lam yalid is interpreted with because He does not have gender, if He has

gender so will appear from His gender a friend and He will begets. This is base on

His saying ‫صاحبَة‬ ُ ‫أَنى يَ ُك‬.

َ ُ‫ون لَهُ َولَد َولَ ْم تَ ُك ْن لَه‬ Lam Yūlad is interprets with

4
Ibid
5
Ibid
6
Ibid
7
Al-Zamakhshariy, al-kashāf an Ḥaqāiqi Ghawāmiḍi al-tanzīl wa ‘Uyūni al-Aqāwīl fi al-
Wujūhi al-Ta’wīl, Darul Kutub al-Ilmiyah, Beirut, 1995. P. 812
8
Ibid, p. 813
 36

because every birth will be renewed. He is Qadīm and never has beginning for

Him. In simply word, Lam yalid is denying equality and gender whereas Lam

Yūlad is Eternal.9

The last verse, wa lam yakun lahu kufuwan aḥad is confirmation on

denying of equality in Essence of Allah, His Justice and also in His Tauḥīd.10

2. Al-Ikhlāṣ according to contemporary interpreter

According to Sayyid Qutub, this Sūrah is equal with a third of al-Qur’an.

Word Aḥad has meaning as Wāḥid, because no one with Him and no one equal

with Him. And there are nothing nature except His nature. In other word is

nothing else except Allah in every nature, either in substance and essence. 11 In

addition, meaning of Aḥad is ‫َّللاُ الص َم ُد‬,‫لَ ْم يَل ْد َولَ ْم يُولَ ْد‬,‫ َولَ ْم يَ ُك ْن لَهُ ُكفُ ًوا أَ َحد‬.

12
But al-Qur’an mentions thus ramification is to add statements and notes.

Word aṣ-Ṣamad interprets with The lord who become purpose of

everything and everything is because of He. Nothing God except Him, and He is

One in his Ulūhiyah and need to Him all creatures.13‫ي ُولَ ْد‬ ‫ لَ ْم يَل ْد َولَ ْم‬is interpret if

reality of Allah still in Azaliy. His exist is not because something. His Attribute is

9
Ibid
10
Ibid
11
Sayyid Qutub, Fi Ẓilāli al Qur’an, Iḥyā’u al Turāth al ‘Arābiy, Beirut, 1971. P. 702
12
Ibid, p. 705
13
Ibid, p. 706
 37

absolute perfect in everything. And born is emanation and growing, and being

after less or nothing, and all of it is impossible for Allah.14

‫َولَ ْم يَ ُك ْن لَهُ ُكفُ ًوا أَ َحد‬ interprets with not exist for Him similarity and

equality on His Essence or His Deed and also in His Attribute. It is check if he is

One.15

According to Ṭanṭawi Jauhariy in his book al-Jawāhir fī Tafsīr al-Qur’an

al-Karīm noted if first verse of Surah al-Ikhlāṣ has interpretation is when you ask

me of attribute of Allah, namely One. It is because the wise peoples will

compromise in one God. Real oneness will give impact to this universe, like body

and spirit. This system of universe is managed by one power, namely the Power of

Allah. Divinity collects perfectness attribute and oneness collects honor attribute.

Divinity flood badness to creatures. Oneness is exclusively to honor, justice,

knowledge, proud and greatness.16

Aṣ-Ṣamad according him is no hole upon him and the Lord who aimed all

need and depend to Him all creatures. If He does not have hole or cavity so he

never begets neither he begotten or never has son neither parent, like a stone.

Allah is pure from structure and cavity and if He is aimed so He is The Rich over

all absolutely. If other needs to Him so He never need to son or generation,

14
Ibid
15
Ibid
16
Ṭanṭawi Jauhariy, al-Jawāhir fī Tafsīr al-Qur’an al-Karīm, Darul Fikr, Beirut, 1995. p.
286
 38

because generation exists appointed by his parent and He is richer than that

appointed.17

In third verse about interpretation of word Lam Yalid, he interprets it with

because he does not have gender like animal. When He does not have hole

because He pure from structure that this attribute include on it. Allah is the

Almighty, the Rich, The Eternal never need to generation who representing and

replacing Him. Like also Lam Yūlad, and like never need to son He also never

need to parent, never has beginning and ending.18

The last verse about Wa Lam Yakun Lahu Kufuwan Aḥad is interprets no

one that equal with Him like companion or son.19

C. Interpretation of Al-Ṭabarī on Sūrah al-Ikhlāṣ

1. Biography of al-Ṭabarī

Al-Ṭabarī has origin name that is Muḥammad ibn Jarīr ibn Yazīd ibn

Kathīr ibn Ghālib al-Ṭabarīal-Amuli.20 He has titled Abu Ja’far. Al Amuli referred

to place of his birth namely in city Amul, Tabaristan, that include of Iran.

He was born on 224 H/838 A.D and pass away on 310 H. He buried on

Sunday that coincide fourth of Shawāl (other view said that al-Ṭabarī pass away

on Sunday and buried on Monday namely seventh day of Shawāl).21

17
Ibid
18
Ibid, p. 286-287
19
Ibid
20
Aṭ-Ṭabari, Jamiul Bayan an Ta’wil ay al-Qur’an, Darul Fikr ,Beirut, 1988. p. 3
21
A. Hasan Asy’ari Ulama’I, Membedah Kitab Tafsir-Hadits: Dari Imam Ibn Jarir al-
Thabari hingga Imam al-nawaw al-Dimasyqi, Walisongo press, Semarang, 2008. p. 28-29
 39

Since was born, al-Ṭabarī has educated in knowledge matter by his father.

His father is a scholar in his region. His father brings him into other scholars in

his region in order he can study and get knowledge from them. His father’s efforts

get satisfied result. It is proven to his achievement of his study. In seven years of

his age he has finished his memorizing al-Qur’an, moreover at the age of 8 year

has trusted as leader (imam) on prayer by citizen in his region. Then he continued

to his partiality for writing hadīth at the 9 of his ages.22

At 12 of his age or 226 H. he was starting a trip to study to famous

scholars at that time. The first aim of his step is to Muḥammad ibn Hamīd ar-Razi

in Ray (a region in south of Iran). After from Ray, his trip continued across his

country to Bagdad. His purpose is to hearing hadīth from Imam Ahmad bin

Hanbal. But when he arrived to Bagdad, Imam Ahmad bin Hanbal has passed

away. His spirit to look for knowledge make him going to Wasith, Kuffah, Syam,

Beirut, until to Fustaṭ on 253 H. three years later he return to Egypt to study to ar-

Rabi’ ibn Sulaiman al-Muradi about madhhab Syafi’i. After he finished his study

he return again to Bagdad and live there until pass away.23

During his trip to study, he has met some scholars that teach him some

knowledge, as follow: study about qira’at from al-Abbas ibn al-Walid ibn Yazīd

in Beirut, then from Yunus ibn Abd al-A’la in Egypt. Besides that also from

Muḥammad ibn Abdul mulk ibn Abi ash-Shawārib al-Umawi, Ishaq ibn Abi

Isra’il, Ismail ibn Musa al-Fazari, Hannad ibn as-Sariy at-Tamini, Abu Hammam

22
Ibid
23
Ibid
 40

al-Walid ibn Syuja’ as-Sakuni, Abu Kuraib Muḥammad ibn al-Ala’ al-Hamdani,

Abu Said Abdullah ibn Said al-Asyaj, Ahmad ibn Mani’ al-Baghawi, Ya’qub ibn

Ibrahim al-Dauraqi (al-Dauni), Amr ibn Ali al-Falas, Muḥammad ibn Basyar

Bundar, Abu Musa Muḥammad ibn Abdul Jabbar, al-Hasan ibn Qaz’ah, az-Zubair

ibn Bakar and some scholars of Iraq, Syam, and Egypt.24

Deepness of al-Ṭabarī’s theology was famous among scholars in his era

and also scholars after him. Look at this fact, so not surprising if there are many

scholars studying to him. From them are: Abu Shuaib Abdullah ibn al Hasan ibn

Ahmad ibn Abi Shuaib al-Harrani (scholar that supposed most accurate in

narration from at-Tabari in sima’i), Abu Amr Muḥammad ibn Ahmad ibn

Hamdan an-Nisaburi, Abu al-Hasan Ali ibn Alan al-Hafiz al-Harrani, Abu at-

Tayyib Abdul Gaffar ibn Ubaidullah ibn as-Sariy al-Hushaibi al-Muqri’ al-Wasiti,

Abu al-Qasim Sulaiman ibn Ahmad ibn Ayyub at-Tabrani and many more.25

In his era al-Ṭabarīis famous as absolute Mujtahid, Faqih, and one of

imam that his statement is hold. Besides that he also memorize al-Qur’an with

various qira’at, laws that inside in every verses. Moreover he knows more chain

in transmitting hadīth and about ṣaḥīḥ and ḍaīf of hadīth, mansukh and nasikh,

and understands on saḥabah and tabi’in statement.26 The knowledge of al-Ṭabarī

certainly will written in a book in order can be studied by generation after him.

Some of his work is as follows:

24
Ibid, p. 29-30
25
Ibid, p. 30
26
Ibid
 41

a) Jami’ al-bayān an ta’wīl ay al-Qur’an

b) Tarikhu Umam waal-Muluk wa Akhbaruhum

c) Al adab al-Ḥamidah wa al-Akhlāqu an-Nafisah

d) Tarikh al-Rijāl

e) Ikhtilafu al-Fuqahā

f) Tahdhibul Asar

g) Kitab al-Basit fi al-Fiqh

h) Al-Jami fial-Qiraat

i) Kitabal-Tafsīr fial-Usul.27

From work of al-Ṭabarī that listed above, there are two monumental work

namely Jami’ al-Bayān an ta’wīl ay al-Qur’an and Tarikh al-Umam wa al-Muluk

wa Akhbaruhum. So that he has title as father of Tafsīr and father of historian.28 It

is not surprising if he get that title because of much of his work. Base on story of

Ali ibn Abdullah ibn Abdul Ghaffar al-Lughawi if al-Ṭabarī in a time produces 40

sheets (waraqah) writing. And it always did by him during 40 years.29 We have to

proudly appreciate his prestige.

The last life spans of al-Ṭabarī that coincide with period of Islam on

downgrade30 apparently make him to produce both of two monumental works in

order the downgrade of Islam did not shown.

27
Manna khalil al Qattan, Studi Ilmu Qur’an (trans. By Mudzakir AS), Pustaka litera
antar Nusa, Bogor 2012. p 526-527
28
A. Hasan Asy’ari Ulama’I, op.cit p. 31
29
Ibid
30
At-Tabari lives in Bagdad which at that time Bagdad is the center of Islamic science.
But the ruling caliph namely al-Mu’tasim, al-Wasiq, al-mutawakkil, al-Muntasir, al-Musta’in and
 42

2. Interpretation method of al-Ṭabarī

Talking about composing a work certainly has a method, including work

of al-Ṭabarī. According Ahmad Hasan Asy’ari Ulama’I in his book mentioned if

interpretation method of al-Ṭabarī in composing his work is as follows:31

a) In interpreting verses or sentence he take more riwāyah from

Rasūlullah, especially in propose a ḥadīth that make different

though among scholars in interpreting a verse or meaning

implicitly in a sentence of that verse

b) He encloses all sanad from all riwāyah that citied. Moreover thus

sanad more than 15

c) Enclose accuracy of sanad through riwāyah sima’iyah. In this case

can look at from shigat tahammul wa ada’ that he used (when he

get that riwāyah with other scholars will use Haddathanā, and if he

get riwāyah by himself directly use word haddathanī)

d) Doing Tarjih to opinion base on riwāyah with lines that supposed

fervent.

e) Citied some qira’ah that used by showing some opinion that

strengthen by famous opinion and result of Ijma’ of scholars who

expert in their focus.

al-Muhtadi cannot keep climate of science that built by caliph Harun ar-Rasyid. So there are
Islamic science run into decline.. (ibid p. 31
31
Ibid p. 34-36 ( A. Hasan Asy’ari Ulama’I combining the results of the study of Khalili
Muhyiddin al-Misi and Muhammad Husain az-Zahabi)
 43

f) Give more support to result of Ijma’ opinions as proof of Tarjih for

various opinions among scholars in a matter.

g) Take support from linguistic, such as review of Nahwu (Arabic

grammatical).

h) Referring to a lot of ancient poems to strengthen linguistic side.

i) Talking about fiqhiyah matters on it and at the same time give

Tarjih to existing opinion. And also other discussions presented

some opinions like on Tariqah format above. This is like when

explaining about asbabunnuzul from a verse there are also various

line of riwāyah.

j) Keep away from bi ra’yi interpretation and deny individual opinion

with his though, also avoid maximally useless thing to discuss.

k) Citied some israiliyat narrative, this is seen by some riwāyah that

lending to ahlual-kitab like Ka’ab al-Ahbar, Wahab ibn Munabbih,

Ibnu Juraij, as-Sadi. Then also citied from Muḥammad ibn ishaq

that much is taken from Maslamah an-Nashara and others.

Seen to description method that used by al-Ṭabarī shown that al-Ṭabarī

holding on scientific honesty of a work. Not surprising if this book is as

references that use by interpreter after him.

3. Al-Ṭabari’s interpretation on Sūrahal-Ikhlāṣ

Allah reveals Sūrah al-Ikhlāṣ to Prophet Muḥammad Saw. in order to

answer question of peoples who did not believe yet about origin of God that
 44

worshiped by Muḥammad namely Allah Swt. With this Sūrah Allah asserted to

Rasūlullah in order said to peoples if God that worshiped by him is different with

God that worshiped by them. According al-Ṭabarī word aḥad has meaning does

not have associate, alone in creating laws, managing and supervising all

universe.32 In this Sūrah, al-Ṭabarī more gives explanation about differences

between scholars about meaning of aṣ-Ṣamad. Told in His Saying if aṣ-Ṣamad is

nothing God that suitable for worship except is He. There are some meanings that

explain by ṣaḥabah. The first meaning is does not have hole and does not eat and

drink. This is base on following riwāyah:

Told us Abdurrahman bin al-Aswad, he said: told us Muḥammad bin

Rabī’ah, from Salamah bin Sābūr, from ‘Atiyah, from Ibnu Abbās, he said: aṣ-

Ṣamad: who did not have hole.33

Told us Ibnu Bashār, he said: told us Abdurrahman, he said: told us

Sufyan, from Manṣur, from Mujāhid, he said: Aṣ-Ṣamad: al-Muṣmatu is who does

not have hole.34

Told us Abu Kuraib, he said: told us Wakī’, from Sufyān, from Manṣūr,

from Mujāhid, same like that.35

Told me al-Ḥārith, he said: told us al-Ḥasan, he said: told us Waraqā’,

from Ibnu Abī Najīh, from Mujāhid: he said: aṣ-Ṣamad: al-Muṣmatu is who does

not have hole.36

32
Aṭ-Ṭabari, Jamiul Bayan an Ta’wil ay al-Qur’an, Darul Fikr ,Beirut, 1988. P 344
33
Ibid
34
Ibid
35
Ibid
 45

Told us Ibnu Bashār, he said: told us Abdurrahman and Wakī’, they said:

told us Sufyān, from Ibnu Abī Najīh, from Mujāhid, he said: aṣ-Ṣamad: who does

not have hole.37

Told us Abu Kuraib, he said: told us Wakī’, told us Ibnu Ḥamīd, he said:

told us Mahrān together, from Sufyān, from Ibnu Abī Najīh, from Mujāhid. Also

like that.38

Told us Ibnu Bashār, he said: told us Abdurrahman, he said: told us ar-

Rabī’ bin Muslim, from al-Ḥasan, he said: aṣ-Ṣamad: is who does not have hole.39

Told us Ibnu Bashār, he said: told us Yaḥya, he said: told us Isma’īl bin

Abī Khālid, from ash-Shu’biy, he said: aṣ-Ṣamad is who does not eat.40

Told us Ya’qūb, he said: told us Hashīm, from Isma’īl bin Abī Khālid,

from ash-Shu’biy actually he said: aṣ-Ṣamad: who does not eat food and does not

drink beverage.41

Told us Abu Kuraib and Ibnu Bashār, they said: told us Wakī’, from

Salamah bin Nubaiṭ, from aḍ-Ḍaḥāk, he said: aṣ-Ṣamad: who does not have

hole.42

Told us Abu Kuraib, he said: told us Ibnu Abī Zāidah, from Isma’īl, from

‘Āmir, he said: aṣ-Ṣamad: who does not eat food.43

36
Ibid
37
Ibid
38
Ibid, p. 345
39
Ibid
40
Ibid
41
Ibid
42
Ibid
 46

Told us Ibnu Bashār and Zaid bin Akhzam, they said: told us Ibnu Dāwud,

from Mustaqīm bin Abdul Malik, from Sa’īd bin al-Musīb, he said: aṣ-Ṣamad:

who does not have hole.44

Told us al-Abbās bin Abī Thālib, he said: told us Muḥammad bin Umar

bin Rūmiy from Ubaidillah bin Saīd Qaīd al-A’masy, he said: told us Ṣālih bin

Ḥayān from Abdullah bin Buraidah from his father, he said: does not understand

about it except that have been showing, he said: aṣ-Ṣamad is who does not have

hole.45

Told us Ibnu ‘Abdul ‘A’la, he said: told us Bashār bin al-Mufḍil, from ar-

Rabī’ bin Muslim, he said: I am listen al-Ḥasan said: aṣ-Ṣamad: who does not

have hole.46

Told us Ibnu Abdul ‘A’la, he said: told us Ibnu Thūr, from Mu’amar, from

‘Ikrimah, he said: aṣ-Ṣamad: who does not have hole.47

Second opinion said if aṣ-Ṣamad has mean not come out from Him

anything, or does not beget. This opinion is base on following riwāyah:

Told me Ya’qūb, he said: told us ibnu Ulyah from Abī Rajā’, he said: I am

listening to Ikrimah, he said in his word that aṣ-Ṣamad is not come out from him

anything, not begets and not was begotten.48

43
ibid
44
Ibid
45
Ibid
46
Ibid
47
Ibid
48
Ibid
 47

Told us Ibnu Bashār, he said: told us Muḥammad bin Ja’far, he said: told

us Shu’bah, from Abi Rajā’ Muḥammad bin Yūsuf, from Ikrimah, he said: aṣ-

Ṣamad: not come out from him anything.49

The third opinion said that aṣ-Ṣamad has meaning Lam Yalid wa Lam

Yūlad. This opinion is base on following riwayah:

Told us Ibnu Ḥamīd, he said: told us Mahrān, from Abī Ja’far, from ar-

Rabī’ from Abī al-‘Āliyah, he said: aṣ-Ṣamad: who that not begets and not was

begotten. Because no one begets except to bequeath, and nothing was begotten

except will die. Then Allah gives them information if He not bequeaths and not

dies.50

Told us Aḥmad bin Manī’ and Mahmūd ibnu Khidās, they said: told us

Abu Saīd aṣ-Ṣan’āniy, he said: Mushrikūn said to prophet Muḥammad SAW:

show me about your God, then Allah revealed:{ )2(‫الص َم ُد‬ ُ‫) َّللا‬1(‫قُلْ هُ َو َّللاُ أَ َحد‬

َ َ‫أ‬
4(‫حد‬ ‫) َولَ ْم يَ ُك ْن لَهُ ُكفُ ًوا‬3(‫ }لَ ْم يَل ْد َولَ ْم يُولَ ْد‬because nothing was begotten except

will die, and nothing was died except will bequeath.51

Told us Abu Kuraib, he said: told us Wakī’, from Abi Ma’thūr, from

Muḥammad bin Ka’ab: aṣ-Ṣamad: who not begets, nor was begotten. And there is

none co-equal or comparable unto Him.52

49
Ibid, p. 346
50
Ibid
51
Ibid
52
Ibid
 48

Other view said if aṣ-Ṣamad is Lord of the Lord. Its base on following

riwāyah:

Told to me Abū as-Sāib, he said: told to me Abū Muāwiyah from al-

A’mash, from Shaqīq, he said: aṣ-Ṣamad: Lord of the lord.53

Told us Abu Kuraib dan Ibnu Bashār and Ibnu Abdil A’la, they said: told

us Wakī’, from al-A’mash, from Abī Wā’il, he said: aṣ-Ṣamad is Lord of the

lord.54

Told us Ibnu Ḥamīd, he said: told us Mahrān from Sufyān from al-

A’mash, from Abī Wā’il is like that.55

Told us Aliy, he said: told us Abū Ṣālih, he said: told us Mu’āwiyah, from

Aliy, from Ibnu Abbās, on His Saying (aṣ-Ṣamad) he say: the Lord who has

perfect in his lord, the honorable that perfect in his honor, the Noble that perfect in

his noble, The Meek that perfect in His Meekness, the Rich that perfect in his

Richness.56

Other views said that aṣ-Ṣamad is eternal and never broken. This is base

on following riwāyah:

Told us Bashār, he said: told us Yazīd, he said: told us Saīd from Qatādah,

His saying (‫يُولَ ْد‬ ‫)قُلْ هُ َو َّللاُ أَ َحدَّللاُ الص َم ُدلَ ْم يَل ْد َولَ ْم‬, he said: Al-Ḥusni and

53
Ibid
54
Ibid
55
Ibid
56
Ibid
 49

Qatādah said: that eternal after His creating, he said: this Sūrah is pure, nothing

inside talking world and day after matter.57

Told us Ibnu Abdil A’la, he said: told us Ibnu Thūr, from Muammar from

Qatādah, he said: aṣ-Ṣamad is The Eternal.58

Abū Ja’far said: aṣ-Ṣamad according Arabic is He that hanging in himself,

that no one over Him, and He is The Honor.59

Lam Yalid, is interpreted as who does not have generation or branch,

because nothing that begets except is a branch. Lam Yūlad nothing that begotten,

that not exist before then appear because anything that begotten sure exist after

not exist. Occur where previously not happening, but God was declared Himself

as Qadīm and never broken and long-lasting but not be held, he was not damaged

and not destroyed.60

There are differences between ta’wīl experts in translating verse ‫َولَ ْم يَ ُك ْن‬

‫لَهُ ُكفُ ًوا أَ َحد‬. A part of them said that meaning of ‫ َولَ ْم يَ ُك ْن لَهُ ُكفُ ًوا أَ َحد‬is nothing

for him anything that resemble or approaching. It is based on:

57
Ibid, p. 347
58
Ibid
59
Ibid
60
Ibid
 50

Told us Ibnu Ḥamīd, he said: told us Mahrān from Abi Ja’far from ar-

Rabī’ from Abi al-‘Āliyah, His Saying ‫ َولَ ْم َي ُكنْ لَ ُه ُكفُ ًوا أَ َحد‬its mean nothing those

resemble of God, nothing that equal and not resemble in anything.61

Told us Bashār, he said: told us Yazīd, he said: told us Sa’īd, from

Qatādah, from Umar and Ghailan ath-Thaqafiy, Ruler of Basrah, from Ka’ab, he

said: surely Allah mentioned that created sky is seven, and earth is seven on this

َ َ‫أ‬
Sūrah (‫حد‬ ‫ )لَ ْم يَل ْد َولَ ْم يُولَ ْد َولَ ْم يَ ُك ْن لَهُ ُكفُ ًوا‬that God is not resembled and does

not same with all of kind of His creature.62

Told me Aliy, he said: told us Abū Ṣālih, he said: told me Muāwiyyah

َ َ‫أ‬
from Aliy from Ibnu Abbās (‫حد‬ ‫) َولَ ْم يَ ُك ْن لَهُ ُكفُ ًوا‬ he said: not resembled

anything, so The Holy Allah who the Single Substance and The Conquered.63

Told me al-Ḥārith, he said: told us al-Ḥasan, he said: told us Waraqa’,

َ َ‫أ‬
from Abi Juraij (‫حد‬ ‫ ) َولَ ْم يَ ُك ْن لَهُ ُكفُ ًوا‬like above.64

The others said means of that word is that Allah had no friend:

Told us Ibnu Bashār, he said: told us Abdurraḥman, he said: told us

Sufyān, from Abdul Muluk bin Abjar, from Ṭalḥah, from Mujāhid, His Saying

َ َ‫أ‬
(‫حد‬ ‫ ) َولَ ْم يَ ُك ْن لَهُ ُكفُ ًوا‬he said: Friend.65

61
Ibid
62
Ibid
63
Ibid, p. 348
64
Ibid
 51

Told us Ibnu Bashār, he said: told us Yaḥya, from Sufyān, from Ibnu

Abjar, from Ṭalḥah, from Mujāhid, like that.66

Told us Abu Kuraib, he said: told us Ibnu Idrīs, from Abdul Muluk, from

Ṭalḥah, from Mujāhid, like that.67

Told us Ibnu Ḥamīd, he said: told us Mahrān, from Sufyān, from Ibnu

َ َ‫أ‬
Abjar, from someone from Mujāhid (‫حد‬ ‫ ) َولَ ْم يَ ُك ْن لَهُ ُكفُ ًوا‬he said: friend.68

Told us Abu Kuraib, he said: told us Wakī’, from Sufyān, from Abdul

Muluk bin Abjar, from Ṭalḥah bin Muṣarrif, from Mujāhid ( ‫َولَ ْم يَ ُك ْن لَهُ ُكفُ ًوا‬

‫ )أَ َحد‬he said: friend.69

Told us Abu as-Sā’ib: he said: told us Ibnu Idrīs, from Abdul Muluk, from

Ṭalḥah, from Mujāhid, like that.‫الكفؤ‬,‫الكفئ‬,‫الكفاء‬on Arabic is one. That means

something that resembling, and something that almost same.70

There are differences between Ahlul Qurra’on reciting ‫كفوا‬. In Basrah

reciting with ‫كفوا‬, whereas in Kuffah reciting ‫كفئا‬.71

65
Ibid
66
Ibid
67
Ibid
68
Ibid
69
Ibid
70
Ibid
71
Ibid
 52

Then al-Ṭabarī give explanation if the true both of them is there are two

famous reciting and famous languages also, who reciting one of them is true.

4. Divinity discourse according to al-Ṭabarī

Divinity is contains oneness attribute. Here will be discussed about

oneness in al-Ṭabarī’s interpretation. Like in Sūrah al-A’rāf verse 172, there

explained that when the child was born from the loins of their parents, Allah had

been cursing them and questioned them about the Divinity of Allah. Moreover

that witnessing is witnessed by angels. The aim from all of it is in order peoples

cannot deny the Divinity of Allah.72 From that verse al-Ṭabarī wants to affirm that

since born people have believes in Allah. And then in their development, peoples

can believe in Allah or look for another God.

In the end of this verse expressed “Verily, We (the sons of Adam) are

those unaware of this (oneness of God)”. This words explained that human is

creature that always inconsistence. It is why their witnessing witnessed also by

angels in order when in day after, human cannot defending themselves in wrong

choosing God. From the statement that God also has the right to torture human

that looking for another God.

Furthermore, according to al-Ṭabarī, God is only one, because if there are

more than one God this world would be damaged. As example if in an

organization there are two leaders, so there are would be a discord. If in the

narrow level there is a discord, how about the existence of God of the whole

72
Ibid, p. 110
 53

universe. This explanation is base on His Saying if every Rasūl that sent to human

is always said to oneness in Allah and worship in Allah. From worship in one God

will cause a harmony in worship because worship that doing by abdu will focus

on one aim.

D. Interpretion of Al-Suyūṭi on Sūrah al-Ikhlāṣ

1. Biography of al-Suyūṭi

Origin name of al-Suyūṭiis Jalaluddīn abu al-Faḍl Abdurrahman bin al-

Kamāl abi Bakar bin Muḥammad bin Sābiquddin bin Uthmān bin Muḥammad bin

Khoḍr bin Ayūb bin Muḥammad bin ash-shaikh Himāmuddīn al-Khaḍriy al-

Suyūṭi ash-Shāfi’i. He was born in Cairo on Rajab 849 H or on October 1445 AD.

He was death on 61 years of age on Friday night 19 Jumadil Ula 911 H73 and

coincided on 19 October 1505 AD.

The excellent environment of his family made him already teach science

of religion since childhood. So he was being able to memorize the Qur'an at the

age of 8 years. And also his ancestor is influential people and become teacher for

all people in that era.74 His father is a fuqaha Shafi’i, it causing he was

accustomed with madhhab Shafi’i teaching. His father was dead when he was 5

years and 6 months of age. After his father pass away then he under teaching of

his father’s friend, a Sufi that including Muridussuffiyah.

73
Some people say that he died in the year 910 H, there are also said 913 H.
Jalaluddin als-Suyuthi, Al-itqan fi Ulumil Qur’an, Maktabah Darut Turats, Kairo, 2010.
74

P.9
 54

Because of his family and his father’s friend’s teaching, al-Suyūṭi has been

famous in study of a science and with adding of his age also more famous.75 That

is because he have studied more in library that left by his father.76 After that he

was registered to an Islamic school that name Mahmudiyah. There are about 4000

chosen books that famous in Cairo in that era.77 Beside that he also studies from

good scientist and famous books like Ṣahih Muslim, Alfiyah Ibnu Malik, Manhaj

Nawawi and more other books.78

The depth of al-Suyūṭi’s knowledge mainly in seven sciences namely:

Tafsir, hadīth, fiqih, nahwu, ma’āni, bayān dan badi’.79 For getting that

knowledge he going to some places like Syam, Hijaz, Yaman, Hindi, Maghrib,

Taqrur (Tasyad), Mecca, Iskandariyah and many more.80

During his trip to study he has met some teacher. They amount 198

teachers.81 Moreover according one of his students in Tabaqat aṣ-Ṣaghiri that al-

Suyūṭi’s teachers is amount 600 teachers. Whereas according Dāwudiy, al-

Suyūṭi’s teachers are amount 51 teachers.82 From all of al-Suyūṭi’s teachers are

mentioned as follows:83

a) Taqiyuddīn Ahmad bin Muḥammad ash-Shaminiy (d. 871 H), he

study Nahwu, hadīth and tafsir during about 4 years.

75
Ibid,
76
Ibid, p.10
77
Ibid
78
Ibid, p.9
79
Ibid, p.10
80
Ibid p.13
81
Ibid p.11
82
Ibid
83
ibid
 55

b) Al-Hāfiḍ Ibnu Hajar al-‘Asqalāni (d. 852 H). He comes to Ibnu

Hajar with his father when he 3 years and 5 months of age. And

Ibnu Hajar is the first teacher of al-Suyūṭi.

c) Shamsuddīn Muḥammad bin Musa bin Muḥammad as-Sairāfiy al-

Hanafiy(d. 871 H). He teaches Alfiyah Ibnu Malik. And he is the

first teacher of al-Suyūṭi in Arabic.

d) Alamuddīn Ṣālih al-Balqiyaniy ibnu Shaikh al-Islām Sirājuddīn al-

Balqiyaniy (d. 797 H)

e) Shariffuddīn al-Manāwiy (d. 871 H) He is as second teacher of al-

Suyūṭi in fiqh. Beside that also learn Tafsir al-Baiḍawi.

f) Shaikh Muhyiddīn Muḥammad bin Sulaimān bin Mas’ūd ar-Rūmi

al-Kāfiyajiy (d.879 H)

Except that have been mentioned above there are female teacher of al-

Suyūṭi. They are Amatul Azīz bintu Muḥammad al-Abnās, Fātimah bintu Jārillah

bin Ṣālih al-Ṭabarī, Ṣafiyah bintu Yāqut al-Makiyah, Ruqyah bintu Abdul Qawiy

bin Muḥammad al-Jawiy.84

As famous theologian in his era certainly many scholars studied to al-

Suyūṭi. Among them are:85

84
ibid
85
Ibid, p. 11-12
 56

a) Shamsuddīn Muḥammad ad-Dāwudiy al-Miṣriy ash-Shāfi’iy. A

Muhaddithīn in that era.

b) Syamsudīn Abū Abdillah Muḥammad bin Aliy.

c) Al-Alāmah Shamsuddīn Muḥammad bin Abdurrahman al-

Alqamiy.

d) Mu’arih shamsuddīn bin Muḥammad bin Ali bin Tuwalun, famous

with Ibnu Tuwalun.

e) Shamsuddīn bin Muḥammad ash-Shahīr ibnu al-Ajīmiy al-

Muqdasiy ash-Shāfi’Iū

Al-Suyūṭi has many works, from of them are:

a) Al-Dūr al-Manthūr fi al-Tafsīr bi al-Ma’thur

b) Al-Aṣbah wa al-Naẓāir

c) Hamm al-Awāmi’, Sharah Jum’ul Jawāmi’

d) Al-Jāmi’ al-Kabir fi al-Hadīth

e) Ainul Isbah fi Ma’rifah al-Ṣahabah

f) Dūr al-Ṣuhbah fi Man ‘Asha min al-Ṣahabah, Miatan wa ‘Ishrin

g) Rih al-Nasrin fi Man ‘Asya min al-Ṣahabah, Miatan wa ‘Ishrin

h) Is’af al-Mabda bi Rijal al-Muwaṭṭa

 57

i) Kasyf al-Talbis ‘an Qalbi Ahl al-Tadli

j) Tadrīb al-Rāwiy Sharh Taqrīb al-Nawāwiy

k) Al-Itqān fi Ulūm al-Qur’an

l) Tarikh al-Khulafa’.86

2. Interpretation method of al-Suyūṭī

In interpreting verses of al-Qur’an an interpreter sure has orientation in

order make him easy to interpreting. To interpreting that verses, al-Suyūṭi use

following methods:

a) Using tartib mushafi. Its means he interpreting verse by verse,

Sūrah by Sūrah, according to Qur’an orderly, started with Sūrah al-

Fatihah and ended with Sūrah an-Nas.

b) Lists the pieces of verses that will be discussed then followed by

history that explains these verses.

c) Taking riwāyah from Rasūlullah and companion and also from

previous tafsir book.

d) Does not giving explanation from his own Ijtihad. He just taking

riwāyah and listed.

e) In every riwāyah started with word Akhraja. Here clearly seen that

al-Suyūṭi only taking riwāyah.

86
Ibid, p. 16-27
 58

f) He not explains quality of riwāyah that listed.

3. Al-Suyūṭi’s Interpretation on Sūrahal-Ikhlāṣ

Al-Suyūṭi as an expert interpreter surely also interpreting every Sūrah and

verse in al-Qur’an. One of Sūrah that interpreted by him is Sūrah al-Ikhlāṣ. The

interpretation of al-Suyūṭi on Sūrah al-Ikhlāṣ can be seen in following

commentary:

Take out Ahmad, Bukhari on his Tarikh, Tirmiẓi, Ibnu jarir, Ibnu

Huzaimah, Ibnu Hatim on Sunnah, Baghawi on his Mu’jam, Ibnu Munẓir on

Adhamah, al-Hakim and his Ṣahih, Baihaqi on asma wa sifat from Ubay bin

Ka’ab RA, that Mushrikin said to Muḥammad : O Muḥammad! Show us Nasab of

your God! So Allah revealed {‫ي ُولَ ْد‬ ‫}قُلْ هُ َو َّللاُ أَ َحد َّللاُ الص َم ُد لَ ْم يَل ْد َولَ ْم‬

because nothing that born except will dead and no one dead except will bequeath.

َ َ‫أ‬
Allah is never dead and never bequeath. {‫حد‬ ‫} َولَ ْم يَ ُك ْن لَهُ ُكفُ ًوا‬is nothing that

equals with Him everything. And nothing that’s has same value.87

Take out from Ibnu Jarir from Ikrimah RA if Mushrikin said O Rasulallah:

told us of your God? How is His Attribute? And from what He created? Then

Allah revealed ( ‫قُلْ هُ َو َّللاُ أَ َحد َّللاُ الص َم ُد لَ ْم يَل ْد َولَ ْم يُولَ ْد َولَ ْم يَ ُك ْن لَهُ ُكفُ ًوا‬

‫)أَ َحد‬88

87
Al-Suyūṭī, Al-Dūr al-Manthūr fi al-Tafsīr al-Ma’thūr, Darul Kutub al-Ilmiah, Beirut,
1990. P. 704
88
Ibid
 59

Take out Abu Shaikh on Aamah and Abu Bakar as-Samarkandy on

Faḍail ‫قُلْ هُ َو َّللاُ أَ َحد‬ from Anas RA, he said: come Jewish Khaibar to

Rasūlullah and they said: O Abal Qasim, Allah create angel from Nur al-Hijāb,

created Adam from land, created Iblis from flame and sky from smoke and earth

from water, so tell us from what your God created? Rasul did not answer them.

َ َ‫أ‬
Then Jibril coming with this Sūrah{‫حد‬ ُ‫قُلْ هُ َو َّللا‬ } has no origin, who later

became a branch {‫الص َمد‬ ُ‫ }َّللا‬has no hole (esophagus), does not eat and does not

drink. {‫ي ُولَد‬ ‫ }لَ ْم يَل ْد َولَ ْم‬He does not have parents and nothing son that attributed

َ َ‫أ‬
to Him. {‫حد‬ ‫ } َولَ ْم يَ ُك ْن لَهُ ُكفُ ًوا‬there is no His creature that equal with Him. This

Sūrah is not mentioned heaven and hell, World and day after, halal and haram, if

Allah attributed to all of it, Allah bound by it all. Who reciting it three times its

equal with reciting with all of Al-Qur’an. Who reciting it 30 times no one that

equal with him around the world except who reciting more then it. Who reciting it

100 times will be entered to Firdaus heaven which this place is blessed by Allah.

Who reciting it when enter the house three times will be dissociated from poverty.

One day a person reciting Sūrah al-Ikhlāṣ in every prayer until him habitual. Then

Rasūl ask him, what thing that makes you doing this? He said: O Rasūluah, I love

it. Rasūl said: love it o you will on heaven. Then Rasūlullah back to home and

reciting it repeatedly until dawn prayer.89

89
Ibid, p. 704-705
 60

Take out Ibnu Abi hatim dan Ibnu Adiy al-Baihaqiy on al-Asma wa as-

Sifatfrom Ibnu Abbas, RA, that Jewish come to Rasūlullah Saw, from them are

Ka’ab al-Ashraf and Hay bin al-Akhṭob, they said: show me God that send you to

us, then Allah revealed {‫يَل ْد‬ ‫}قُلْ هُ َو َّللاُ أَ َحد َّللاُ الص َم ُد لَ ْم‬so out from Him

children {‫يُولَد‬ ‫ } َولَ ْم‬He out from anything.90

Take out from Ṭabrani on Sunnah an aḍ-Ḍahak, he said: Jewish said O

Muḥammad show us your God, so Allah revealed {‫الص َم ُد‬ ُ‫}قُلْ هُ َو َّللاُ أَ َحد َّللا‬,
they said: if al-Aḥad we have know, then what is aṣ-Ṣamad? Rasūl said: who does

not have hole.91

Take out Ibnu Jarīr dan Ibnu Mundhīr from Said bin Jabir said: come

Rahiṭ from Jewish to Rasūlullah and they said: O Muḥammad, Allah is creator of

creature, then who that creating Him? Then Rasūlullah angry until blushing and

then express his anger to his God. Then Jibril come to him and calm him down

and said: Relieve your bosom, and the answer came from God what he was asked

َ َ‫أ‬
{‫حد‬ ‫قُلْ هُ َو َّللاُ أَ َحد َّللاُ الص َم ُد لَ ْم يَل ْد َولَ ْم يُولَ ْد َولَ ْم يَ ُك ْن لَهُ ُكفُ ًوا‬ }, then they

asked: explain to us how is your God creating, how is He keeping, and how is He

multiplying? Then Rasūlullah angry more than before, and express his anger to

his God. Then Jibril come and said to him like saying before and the answer come

from the God what that he asked { ‫َو َما قَ َدرُوا َّللاَ َحق قَ ْدره َو ْاْلَرْ ضُ َجميعًا‬

90
Ibid, p.705
91
Ibid
 61

‫س ْب َحانَهُ َوتَ َعالَى َعما‬ ْ ‫ات َم‬

ُ ‫طويات بيَمينه‬ ُ ‫ضتُهُ يَ ْو َم ْالقيَا َمة َوالسما َو‬
َ ‫قَ ْب‬

َ ‫}يُ ْشر ُك‬92

‫ون‬

On other book of al-Suyūṭī, Tafsīr Jalalain written if first verse is has

meaning word Allah is khabar from word huwa, whereas word aḥad is badal or

substitution from word Allah, or second khabar from word huwa. The second

verse interpreted with this sentence is contains of mubtada and khabar, it mean

He is God that depend to Him everything forever. Then in third verse interpreted

with Lam Yalid has meaning because no one that equal with Him, Lam Yūlad has

meaning because impossible this occur to Him. The last verse is interpreted with

word lahu is ta’alluq to word kufuwan. Word lahu is precedence because it as

subject of denial, then word aḥadun at the end although it is as isim from word

yakun, whereas khabar which is supposed to be at the end of the preceding, that is

because in order to maintain faṣilah or similarity of rhyme at the end of verse.93

Take out Abu Abid and Ahmad in Faḍail and Nasa’i on al-Yaum w al-

Lailah and Ibnu Mani’ and Muḥammad bin Naṣir and Ibnu Mardawaih and Ḍiya’

al-Mukhtarah from Ubay Bin Ka’ab RA said: Rasūlullah said: who reciting ( ‫قُ ْل ه َُو‬

‫)َّللا ُ أَ َحد‬
‫ ه‬it seemed to have read a third of al-Qur'an.94

Take out Ibnu Sa’ad and Ibnu Durais and Abu Ya’la and Baihaqi on ad-

Dalail from Anas Ra said: Rasūlullah was in Syam and come to him Jibril and

said to him: Mu’awiyyah bin Muawiyah al-Mazani was dead, are you want to

92
Ibid
93
Al-Maḥalli and al-Suyūṭī, Tafsīr Jalalain, Darul Kutubal-Ilmiah, Beirut, P. 724
94
Ibid
 62

pray for him? Then Rasūlullah answered yes. Then Jibril hit the earth with his

wings and all of things are subject. Then JIbril raised his throne for Rasūlullah

then Rasūlullah pray for Mu’awiyah. Rasūlullah asked to Jibril, of what

Muawiyah got this greatness so the angel pray of his death consist of two shaf

where each shaf are 600,000 angels, and then Jibril said as he Sūrah al-Ikhlāṣ.

Muawiyah first read it in sit, go and sleep.95

Take out Ṭabrani on al-Ausaṭ and Abu Na’im in al-Huliyah with Sanad

Ḍaif from Abdullah bin ash-Shakhir said: Rasūlullah said: anyone who read al-

Ikhlāṣ when he was sick that makes him dead when in tomb will not get slander.

And later an angel will bring him to fly up past Ṣiratal Mustakīm and get to

heaven.96

4. Divinity discourse according to al-Suyūṭi

Talking about Divinity, al-Suyūṭi tries to explaining in detail. Whereas in

his interpretation does not found personal ijtihad, but from riwayah that he have

taken can be used as an illustration from his thoughts. Someone who argues about

something definitely will look for the facts and the evidence that supports his

opinion. Someone who tried to neutral in anything, certainly there are sides of

subjectivity, likewise al-Suyūṭi in talking about Divinity.

In Sūrah al-A’raf verse 172, Suyūṭi expressed or more precisely toke a

view that Allah is has powerful of human since blown spirit to human. Moreover

he also takes riwayah that said if Allah has forced His Will with write the human
95
Ibid, p. 706
96
Ibid, p. 707
 63

life.97Sūrah al-Anbiyā’ verse 22 according Suyuthi has meaning that Allah

purifying His self with creating one God namely Himself.98While verse 25 says

that all apostles were sent to write in their books teachings or Syari'ah to Oneness

of God.99

Here Suyūṭi believe that God has power for all creatures. His thought

impressed Jabariyah, because from riwayah that he has took eliminate role of

human strength.

97
Ibid, p 259
98
Al-Suyūṭī, Dur mantsur fi tafsiril ma’tsur (juz 4), Darul Kitab al Ilmiyah Beirut 1990
ed. 1. p 566
99
Ibid, p.568
 CHAPTER IV

COMPARISON ON AL-ṬABARĪ AND AL-SUYŪṬĪ

INTERPRETATION

A. Similarity and differences between al-Ṭabarī and al-Suyūṭī interpretation

From two generation of interpreter that compared surely there some

similarities and differences. The similarities and differences are as follows:

1. Similarities in interpretation of al-Ṭabarī and al-Suyūṭī.

In interpret Sūrah al-Ikhlāṣ between al-Ṭabarī and al-Suyūṭī there are some

similarities. The first similarity is because they are using naqli in interpreting

verse of al-Qur’an. The use of naqli in their interpretation shown if they very

carefully in interpreting al-Qur’an, especially about divinity. Divinity is very

complex matter and sensitive according to religious people. If there are few

mistake will make that people blamed.

The second similarity is about their method of interpretation that using

tahlili method. Either al-Ṭabarī and al- Suyūṭī in Jami’ al-bayan an ta’wil ay al-

qur’an, al-dur al-manthur fi tafsir al-ma’thur and also in Tafsir jalalain are using

tahlili method. The aim of this using is in order people able to know deeply about

divinity. In other hand, the using of riwāyah from Ṣahabah with various ways

makes their interpretation easy to be understood.

About their thought about God in this case is Allah, there are one

understanding if God have to be One in every that attributing to Him.

64
 65

In interpreting word َّ ‫ال‬

‫ص َمد‬ al-Ṭabarī take opinion that interprets it with

does not have cavity, does not eat and drink. Likewise al-Suyūṭī in interpreting

this word also use meaning does not have cavity, does not eat and drink.

Then in interpreting verse ‫لَ ْم يَلِ ْد َولَ ْم يُولَد‬ al-Ṭabarī interprets it as

Essence that does not have heredity and never bequeath. Al-Suyūṭī in interpreting

that verse, also interpret it with never bequeath but added with Allah never pass

away, so resulting that Allah never bequeath.

Other similarity is when interpreting verse ‫ َولَ ْم يَ ُك ْن لَهُ ُكفُ ًوا أَ َحد‬. Al-

Ṭabarī interprets it with no one that equal with Him or close to this equality.

Likewise al-Suyūṭī that interprets it with no one that equal with Him or equal in

value. Two opinions above have one similarity that Allah is never equal with His

creature although in a small terms.

Both al-Ṭabarī and al-Suyūṭī are using linguistic approach in his

interpretation. If al-Ṭabarī use it in Jami’ al-Bayān an ta’wīl ay al-Qur’an and al-

Suyūṭī use it in Tafsīr Jalalain. Interpretation of al-Suyūṭī in Tafsīr Jalalain is

give more portion in linguistic whereas in Al-Dūr al-Manthūr fi al-Tafsīr bi al-

Ma’thur is give more portion to meaning of the word.

2. Differences interpretation of al-Ṭabarī and al-Suyūṭī

In interpreting Sūrah al-Ikhlāṣ, both al-Ṭabarī and al-Suyūṭī have some

differences. The first difference is about of completeness of interpretation both of

 66

َّ ‫ ال‬with many different variations that make

them. If al-Ṭabarī interprets word ‫ص َمد‬

us easier to understand it, another case with al-Suyūṭī which only reveals little

opinions of the companion. Al-Ṭabarī interpret word َّ ‫ ال‬with not having a

‫ص َمد‬

cavity and not eat not drink, do not get out of Him everything, ‫لم يلد ولم يولد‬,

Lord of lords, and He is eternal and not damaged. While al-Suyūṭī just interpret it

with not having a cavity and not eating and not drinking only.

Furthermore, in interpreting Sūrah al-Ikhlāṣ, al-Suyūṭī is more reveals the

virtues of Sūrah al-Ikhlāṣ. In the opinion of the author, al-Suyūṭī wants to the

readers to find by their self meaning of Sūrah al-Ikhlāṣ. While al-Ṭabarī not

mentions the virtues of Sūrah al-Ikhlāṣ. In this case al-Suyūṭī want to in order

people always reciting Sūrah al-Ikhlāṣ by showing the virtue of this Sūrah for the

reader.

The most striking difference is the existence of personal opinion of al-

Ṭabarīin interpreting this Sūrah. In expressing his opinional-Ṭabarīsays which

opinion is more correct according to him. While al-Suyūṭī is only listed the

opinions of the companions. So he was impressed only cite thus opinion without

analysis of those opinions. Even if there is use of ra'yu, it is confined to the

explanation of grammar only and not in the meaning. This using of Ra’yu is on

Tafsīr Jalalain. Besides itis also in using ta’wīl in the interpretation of al-Ṭabarī

which is not found in the interpretation of al-Suyūṭī.

 67

B. Relevance interpretation of Surah al-Ikhlāṣ according to al-Ṭabarī and al-

Suyūṭī with Ahl al-sunnah wa al-jamā’ah divinity concept.

In understanding about nature of God, between interpretation of al-Ṭabarī

and al-Suyūṭī if connected to Ahl al-Sunnah wa al-Jamā’ah divinity concept will

get one understanding. In understanding of Ahl al-Sunnah wa al-Jamā’ah divinity

concept there are Tauḥīd Ulūhiyah, Tauḥīd Rubūbiyah and Tauḥīd Ṣifātiyah. The

explanation of thus Tauḥīd will guide us to understanding about interpretation of

Sūrah al-Ikhlāṣ about divinity which in our live believed in every day and every

time.

Divinity in Sūrah al-Ikhlāṣ contains of many Oneness. They are oneness in

essence, oneness in character and oneness in deed. According al-Ṭabarī word

aḥad has meaning does not have associate, alone in creating laws, managing and

supervising all universe. With his interpretation al-Ṭabarī wants to emphasize the

power of Allah as one God, who should be worshiped by all creatures as the Lord

of the set of all universes with no one to accompany Him. He had absolute and

cannot be refuted. Interpretation of al-Ṭabarī is appropriate with what that

believed by Ahl al-Sunnah wa al-Jamā’ah as Tauḥīd Rubūbiyah.

Linguistically word Rubūbiyah is come from word Rabb. This word is has

meaning al-Murabbi (The Preserver), al-Nāṣir (The Helper), al-Mālik (The

Owner), al-Muṣliḥ (The Fix) and al-Sayyid (The Master).1 This word indicates

about the oneness of Allah on Deed. As Rabb surely Allah is as manager and also

1
http://anshar-mtk.blogspot.com/2013/07/tauhid-rububiyah-tauhid-uluhiyah-dan.html. <retrieved
at June 11st 2015>
 68

arranger this universe. If Allah is as manager and also arranger this universe so

Allah automatically is as One God in this world. Like also in interpretation of al-

Suyūṭī in Tafsīr Jalalain tat stressing about oneness of Allah although not

directly.

Ahl al-Sunnah wa al-Jamā’ah though believe if the Power of Allah face to

human is absolutely power. According to Ash’ariy’s opinion, all of human actions

are creation of Allah delegated to human as the object of the actions. Humans

don’t have power to against what that has been established by Allah. While

according Abu Mansur al-Maturidi, humans can determine their own actions.

Basically, human actions are divided into two types of actions. God action in form

to power inside of human self or more known as Kholqu al-istiṭā’ati. And the

second is human actions in using thus power or more known as isti’malu al-

istiṭā’ati.

This mean that in daily activity Ahl al-Sunnah wa al-Jamā’ah believe if

what that they do is because of Allah blessing. Human does not have power to

against blessing of Allah. Like that have done by followers of al-Ash’ariy that

combine from though of al-Ash’ariy and al-Maturidi. According them, human

action is divided into two power, power of God and power of human its self. But

that determine success or failure of an actions is power of God.

In interpretation of second verse about aṣ-Ṣamad, that has meaning place

for dependence. This verse has close connection with one of Tauḥīd in Ahl al-

Sunnah wa al-Jamā’ah divinity concept, namely Tauḥīd Ulūhiyyah. Tauḥīd

Ulūhiyyah has mean that only Allah is worthy of worship, only Allah has the right
 69

to ask for help and be a place where everything depends. Allah as God who have

to be worshiped surely also become place for dependence all creature need. Allah

never need to be worshiped but creatures need to worship in Allah in order can get

happiness in day after.

Both al-Ṭabarī and al-Suyūṭī interpret this verse with who does not have

cavity and does not eat and drink. Does not cavity mean that He does not have

weakness or will have generation. Does not have weakness because He is the Top

of Hope for His creatures.

Furthermore al-Ṭabarī’s interpretation on word aṣ-Ṣamad with Lord of

The Lord that has meaning if Allah is as place for depend all ruler in this world.

Like in His saying as follows:

2 ُ ‫إِنَّ َما أَ ْم ُرهُ إِ َذا أَ َرا َد َش ْيئًا أَ ْن يَقُو َل لَهُ ُك ْن فَيَ ُك‬
‫ون‬

His Power is such that when He intends a thing he says concerning it Be,

and it is.3

Interpretation of al-Ṭabarī and al-Suyūṭī that indicated if the power of

Allah is covering all universe. Like also Ahl al-Sunnah wa al-Jamā’ah which

believe if Allah is as place for asking something and depend of all creature need.

This case is appropriate with following His Saying:

4 ُ ‫ك نَ ْستَ ِع‬
(5)‫ين‬ َ ‫ك نَ ْعبُ ُد َوإِيَّا‬
َ ‫إِيَّا‬

2
Yasin 82
3
Muhammad Zafrula Khan, The Qur’an, Curzon press, London, 1981. p. 438
 70

Thee alone do we worship and thee alone do we implore for help.5

About interpretation of third verse that Allah does not have generation and

parent mean that Allah is One. He never needs friend or generation to continue

His Power. This is like Tauḥīd Rubūbiyah because denying allies for Allah.

Because if Allah has allies so He not as the only Rabb in this world. This is

impossible for the owner of this world. Because if there is other Gad or Rabb it

will appear role conflict to manage this world that in the end will not running

well.

The forth verse that explain about the divinity character of Allah who

nothing that equal with Him. in this verse both al-Ṭabarī and al-Suyūṭī interpret

with no one who equal with Allah although in small thing. This is appropriate

with divinity concept understanding of Ahl al-sunnah wa al-jamā’ah about Tauḥīd

Ṣifātiyah. Tauḥīd Ṣifātiyah it is mean that Allah is the only owner of perfection

without disability at all, and no one can be equaled the perfection.

In this verse said if characters of Allah are different with His creatures

character although linguistically have same meaning, but different in purpose. In

Ash’ariyah and Maturidiyah views, Allah has Character, and it not include in His

essence, but is in His essence. According to Ash’ariyyah character of Allah

divided intoẓatiyah character, it is character that exist in Essence of Allah is

Qadim and Azali, and fi’liyyah character, it is character that indicate the action of

4
Suarah al-Fatihah v. 5
5
Muhammad Zafrula Khan, The Qur’an,. p. 5
 71

Allah. While Maturidiyah not assume that character of Allah is not Qadīm dan

Azali.

According to Ahl al-Sunnah wa al-Jamā’ah though an Azali’s God has to

has Azali’s character also. Because impossible an Azali God has recent character.

The recent character of Allah give evidence if Allah is weak faced to human. The

existence of Allah is not base on space and time, because if Allah base on space

and time so Allah is same with His creatures.

 CHAPTER V

CLOSING

A. Conclusion

Based on describing on chapters above about interpretation of al-Ṭabarī and al-

Suyūṭī on Sūrah al-Ikhlāṣ can conclude as follows:

1. Similarities between al-Ṭabarī and al-Suyūṭī in interpreting Sūrah al-

Ikhlāṣ is in second verse, third verse, and forth verse. Whereas the

differences is in number of opinion that taken by al-Ṭabarī if compared

with al-Suyuṭi in interpret the second verse. The next difference is

inclusion of preferences of Sūrah al-Ikhlāṣ in al-Suyūṭī’s interpretation

that not included in al-Ṭabarī’s interpretation. The last differences is

about own opinion of al-Ṭabarīin interpreting Sūrah al-Ikhlāṣ that not

exist in interpretation of al-Suyūṭī.

2. There are relevancies between al-Ṭabarī and al-Suyūṭi interpretation on

Sūrah al-Ikhlāṣ and divinity concept of Ahl al sunnah wa al jamā’ah.

Interpretation of word Aḥad has meaning does not have associate,

alone in creating laws, managing and supervising all universe is

believed by Ahl al-Sunnah wa al-Jamā’ah as Tauḥīd Rubūbiyah.

Interpretation of aṣ-Ṣamad, that has meaning place for dependence has

close connection with Tauḥīd Ulūhiyyah in Ahl al-Sunnah wa al-

Jamā’ah divinity concept. Nothing that equal with Him in forth verse

in this verse both al-Ṭabarī and al-Suyūṭī interpret with no one who

72
 73

equal with Allah although in small thing appropriate with Tauḥīd

Ṣifātiyah in divinity concept of Ahl al-Sunnah wa al-Jamā’ah.

B. Suggestion

By reciting all praise to Allah The One and as place for dependent, who

has given the ideas and excess spirit to the author to complete this thesis.

In the end, the authors suggest to further researcher to explore how is

Sūrah al-Ikhlāṣ position according to Ḥadīth which talking about virtue of this

Sūrah. Because thus Ḥadīths give moral excellence to Islamic society, especially

in edges.

Finally the researcher hopes that this work can be useful for writers in

particular and for the academic community in general, both in Islamic Theology

Faculty and in wider environments. Especially can helping Muslim society in

understanding about divinity in Sūrah al-Ikhlāṣ. So they not only reciting this

Sūrah but also can know what that purposed of this Sūrah. The result is in order

they more purify Allah in every activities. In addition, the authors also hope that

this thesis can add new spirit in the world of research.

Although in preparing this thesis the author has arranged with caution, but

certainly there are still missing thing so it is still far from perfect. Therefore,

criticism and suggestions for improvement of this thesis is very expected by

author.
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