AHMAD HASSAN’S INTERPRETATION ON THE …...AHMAD HASSAN’S INTERPRETATION ON THE VERSES OF UNITY...

AHMAD HASSAN’S INTERPRETATION ON THE VERSES OF

UNITY

THESIS

Completed as a partial requirement for a completion

of Strata One’s Degree (S.Ag.)

By:

Rohmatul Maulidiana Aulia

11150340000012

MAJOR OF QUR’ANIC SCIENCES AND ITS

INTERPRETATION

USHULUDDIN FACULTIES

SYARIF HIDAYATULLAH STATE ISLAMIC UNIVERSITY

JAKARTA

1441 H/ 2019 M

i

ABSTRACT

Rohmatul Maulidiana Aulia, Ahmad Hassan’s Interpretation On The Verses Of

Unity. Jakarta: Ushuluddin Faculty, Syarif Hidayatullah State Islamic University

of Jakarta, September 2019

This thesis discusses Ahmad Hassan’s interpretation of the verses of unity.

This issue is considered important because it coloured the history Indonesia, and

history of Islamic studies in this country. Using descriptive-analytic methods, this

study answers how Ahmad Hassan interprets QS. Āli-Imrān [3]: 103; al-Nisā [4]:

25; al-Mukminūn [23]: 52; al-Ḥujurāt [49]: 10,13; and al-Ḥashr [59]: 9.

The data is collected through library research from the works of the author

related to his tafsir. The data is analyzed by classifying them into a number of

categories and discussing them within the selected frames. The writer divided this

concept into three categories; unity of faith, unity of mankind and unity of nation.

This study finds that Ahmad Hassan more concern apllied the unity of faith based

on fifth verses interpretation in this tafsir book al-Furqān. As Indonesian Muslims

are the majority, they have great rights and obligation as citizens of Indonesian

country.

ii

ACKNOWLEDGMENT

In the name of Allah SWT, The Most Gracious. The Most Merciful

Praise be for Allah for His continous blessings which enable me to have an

opportunity for a study and finally complete my Strata’s Degree. This research is

merely a dot among His inmense Knowledge. Peace and salutation be upon the

greatest prophet Muhammad SAW, His family, companions and adherents.

On this occasion, the writer wants to say many thanks to her beloved parents

who always pray for my success in the night and the day. Their sacrifice will

never be equally paid. The writer also wants to give his gratitude to Kusmana,

Ph.D., as the writer supervisor for his time, guidance, patient, kindness, and all of

contribution in correcting and helping her in finishing this thesis.

The writer also would like to express the writer’s trustworthy gratitude to the

following noble persons:

1. Prof. Dr. Amany Burhanuddin Umar Lubis, Lc., M.A., the rector of Syarif

Hidayatullah State Islamic University of Jakarta.

2. Dr. Yusuf Rahman, M.A., the dean of Ushuluddin Faculty, Syarif


3. Dr. Eva Nugraha, M. Ag., the head of Major Qur’anic Sciences and it’s

Interpretation, Syarif Hidayatullah State Islamic University of Jakarta.

4. Fahrizal Mahdi, Lc. MIRKH., the secretary of Major of Qur’anic Sciences

and it’s Interpretation, Syarif Hidayatullah State Islamic University of

Jakarta.

5. Dr. Ahsin Sakho bin Muhammad Asyrofuddin MA., my Academic

Lecturer of Major Qur’anic Sciences and its Interpretation at Syarif


6. All of the lectures in Major of Qur’anic Sciences and it’s Interpretation for

the guidance, patience, kindness, and support the writer during study at

Syarif Hidayatullah State Islamic University of Jakarta

iii

7. All staff of the library of Ushuluddin Faculty, the main library of UIN

Jakarta, the library of UI, and also the library of Persatuan Islam Islamic

Boarding School for thier help in finding the book.

8. All of teachers of Persatuan Islam for their guidance and kindness in

finding my thesis sources. Especially to Mr. Iqbal Hasanuddin, Mr. Arta

Wijaya, Mr. Hadi, Mr. Irfan, and Mr. Tiar Anwar Bachtiar.

9. The family in Padepokan Ayatirrahman “Ngasah Roso” especially Mr.

Musthofa, Mrs. Lilik Ummi Kaltsum, Mrs. Mimin, Mr. Tarom my fourth

roommate (Maemunah, Anita, Nikmah, Gina, Sofa, Sumi, Fatim) and my

sunshine club (Oling and Afifah) as my support system.

10. My beloved sisters Ning Odi, umik Riva and Pono for their support to

finish my thesis.

11. All of Bilingual Class members and all of my friends at Syarif

Hidayatullah State Islamic University of Jakarta who had been learning

together and doing something that very useful for the writer’s intellectual,

knowledge and friendship especially Ohul, Zaenal, Rifa, Lely, Zizi, Aise,

Jannah for the beautiful momories almost in the past four years.

12. My partners thesis, Sopian and Diah also mas Salman are members for

sharing idea and encouraging the writer in finishing this thesis.

May Allah, the all-Hearer and all-Knower, bless them all and gives them more

than what they have given to the writer. Hopefully, this thesis gives benefit for all

people who read it.

Jakarta, September 26th

, 2019

v

Arabic Sign Latin Sign

A ا

B ب

T ت

Th ث

J ج

ḥ ح

Kh خ

D د

Dh ذ

R ر

Z ز

S س

Sh ش

ṣ ص

ḍ ض

ṭ ط

ẓ ظ

‘ ع

gh غ

f ف

q ق

k ك

l ل

m م

n ن

w و

h ه

ء

y ي

a بة

-al ال

ARABIC-LATIN TRANSLITERATION

vi

Long Vowels


ā ا

Ī ي

Ū و

Short Vowels


A

I

U

Dipthongs


و Aw

ي Ay

Iyy يب

Uww يو

vii

TABLE OF CONTENT

ABSTRACT ............................................................................................................... i

ACKNOWLEDGEMENT ......................................................................................... ii

ARABIC-LATIN TRANSLITERATION ................................................................. v

TABLE OF CONTENT ............................................................................................. vii

CHAPTER I: INTRODUCTION

A. Background of Study .................................................................................... 1

B. Statement of Problem ..................................................................................... 2

C. Objective of Study ......................................................................................... 3

D. Literature Review .......................................................................................... 3

E. Methodology ................................................................................................. 6

F. Organization of Study ................................................................................... 6

CHAPTER II: TEMATIC DISCUSSION ON QUR’AN VERSES OF

UNITY

A. The Categories of Unity ................................................................................ 7

1. The Unity of Faith .................................................................................... 7

2. The Unity of Mankind .............................................................................. 7

3. The Unity of Nation ................................................................................. 8

B. Tematic of The Word “Unity” ...................................................................... 10

C. Tafsir Qur‟an abou Unity .............................................................................. 11

1. Teks , Translitations, Keywords and Asbāb al-Nuzūl ............................... 12

a. Al-Māidah (The Feast) 5: 32 ............................................................. 12

b. Āli-Imrān (The Family of „Imran) 3: 103 ................................................. 13

c. Al-Nisā (The Woman) 5:25 ............................................................... 14

d. Al-Mukminūn (The Believers) 5: 52 ..................................................... 16

e. Al-Ḥujurāt (The Private Rooms) 49: 10 ............................................ 16

f. Al-Ḥujurāt (The Private Rooms) 49: 13 ............................................ 18

CHAPTER III: AHMAD HASSAN: BIOGRAPHY AND THOUGHT

A. Background ............................................................................................ 21

B. Family, Education and Career ................................................................ 24

C. Creation and Thought ............................................................................. 26

D. Profile of Al-Furqān ............................................................................... 33

CHAPTER IV: AHMAD HASSAN’S INTERPRETATION ON THE

VERSES OF UNITY

viii

A. The Concept of Unity by Ahmad Hassan ..................................................... 37

B. Interpretation of The Qur‟an in The Verses of Unity ................................... 38

1. Āli-Imrān (The Family of „Imran) 3: 103 ........................................................ 38

2. Al-Nisā (Woman) 4: 25 ............................................................................ 39

3. Al-Māidah (The Feast) 5:32 .......................................................................... 39

4. Al-Mukminūn (The Believers) .................................................................... 40

5. Al-Hujurāt (The Private Rooms) 49: 10 .................................................. 40

6. Al-Hujurāt (The Private Rooms) 49: 13 .................................................. 40

C. The Relevance of His Interpretation of The Verses of Unity in

Indonesia ....................................................................................................... 41

1. Tafsīr Al-Mishbah by M. Quraish Shihab................................................ 41

2. Tafsīr Rahmat by Oemar Bakry ............................................................... 44

3. Tafsīr al-Huda by Bakri Syahid ............................................................... 45

CHAPTER V: EPILOG

A. Conclusion .................................................................................................... 48

B. Suggestion ..................................................................................................... 48

BIBLIOGRAPHY .................................................................................................... 49

1

CHAPTER I

INTRODUCTION

A. Background of The Study

The term “unity” in the Indonesian dictionary refers to a bond or combination

of several parts that have been united.1 Unity refer to the state of oneness.2

According to Darmodiharjo “unity” implies the unification of various types of

patterns into one round; whereas what is meant by the third principle "Persatuan

Indonesia" contains the meaning of the nation in a political sense, namely the

nation within the region. So, “Persatuan Indonesia” is the unity of the nation that

inhabits the territory of Indonesia. Nations that inhabit the territory of Indonesia

are united because they are encouraged to achieve a free national life in an

independent and sovereign state.3

Unity in diversity is the principle that the parts of the aesthetic object must cohere

or hang together while at the same time being different enough to allow for the

object to be complex. This principle defines an important formal requirement used

in judging aesthetic objects. If an object has indufficient unity, it is chaotic or

lacks harmony; it is more a collection than one object. But if it is has insufficient

diversity, it is monotonous. Thus, the formal pattern desired in an aesthetic object

is that of complex parts that differ significantly from each other but fit together to

form one interdependent whole such that the character or meaning of the whole

would be changed by the changed of any part.4 from several explanations above,

the writer conclude that unity is such as aspiration of people in all society to

united the distinction of various aspects. Societies nowdays have many problems

and challenges, such as lack coexistence and social harmonization between their

members, thus divergences began to appear between the components of the same

1 Departemen Pendidikan Nasional: Kamus Besar Bahasa Indonesia (Jakarta: PT.Gramedia, 2008), p. 1231.

2 Ralph Taylor, Webster’s World University Dictionary (Washington: PublisgherCompany INC, 1965), p. 1090

3 Darji Darmodiharjo, Pancasila: Suatu Orientasi Singkat (Surabaya: Balai Pustaka,1979), p. 9.

4 Audi Robert dkk, The Cambridge Dictionary of Philosophy (America: CambridgeUniversity Press, 1995), p. 921.

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society, to the extent taht each category came to lock on itself, considering itself

the rightful owner first and last.5

Ahmad Hassan as one of the scholar in Indonesia who was living at the

time the issue has debated also contributed his thought and encourage to his

works, one of the his greatest work is Tafsir al-Furqān. In his tafsir mention the

theme verses about unity. In this work, the writer try to find his progress leading

to achieved and realized te National unity in Indonesia based on the tafsir al-

Furqān. The theme verses about unity has atracted the writer’s intersect to know

more why he choose these verses even it disconect with the term of unity.

This thesis tries to answer the above questions, namely by analyzing the

meaning of unity based on Ahmad Hassan point of view in the Tafsir Furqān. So,

the titlle of this research is “Ahmad Hassan Interpretation On The Verses Of

Unity”

B. Statement of Problem

Based on the background above, there are several problems that can be

identified in the research. Some of the problems include:

1. The selection of the verses to classify in the term “unity”

2. The basis for selecting these verses

3. How the impact of the selection of these verses on his society?

To facilitate the writer in completing this thesis, as stated in the identification

of the previous problems mentioned, the author will not fully examine this

research. There needs to be a limitation focused on the study of analysis of the

meaning of Nationalism by Ahmad Hassan in understanding the verses of unity in

the Tafsir al-Furqān. The formulation of the problem in this paper is how Ahmad

Hassan interpreted al-Māidah [5]: 32, al-Nisā’ [4]: 25, āli-Imrān [3]: 103, al-

Ḥujurāt [49]: 10 and al-Ḥujurāt [49]: 13 and how he understanding these verses?

The fifth verses above based on theme group classify by Abdul Qadir Hassan, the

son of Ahmad Hassan to easier the reader to understanding of certain theme.6

5 Jilami Ben Touhami Maftah dkk, National Unity and Development from Islamic Pointof Verses, Middle-East Journal of Scientific Research XII , no. 6, p. 767.

6 The theme classify by Abdul Qadir Hassan quote to book Tafṣīl Āyāt Al-Qur’an Al-Ḥakīm translate by Muhammad Fuad Abdul Baqy.

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C. Objective of Study

The general objective of this research is trying to explain the meaning of

polemic of Nationalism in Indonesia. While the specific purpose knowing the

meaning of Nationalism which is understood by Ahmad Hassan in the Tafsir

Furqān.

Academically, the purpose of the research is to complete the results of

previous studies, such as a number of theses and articles that only discuss Ahmad

Hassan's opposition to the nationalism of Indonesian people. In this study the

writer wants to prove that Ahmad Hassan has a different perspective in

understanding the meaning of Nationalism without denying the unity and unity of

the Indonesian nation itself.

Practically this research can be used as input for 1) Educational Institutions,

Universities, Islamic Boarding Schools, and so on. 2) As a reference.

D. Literature Review

Thesis is written by Muhibuddin Akhmad with the title “Metode Penafsiran

Ahmad Hassan (Studi Terhadap Tafsir al-Al-Furqān Karya Ahmad Hassan).” He

wrote that the Tafsir Al-Furqān was one of the works of Ahmad Hassan who did

not use the element of conciliatory jurisprudence as an ulama', Ahmad Hassan

was also a politician who contributed a lot of ideas and energy to the progress of

the Indonesian people. Assess the method and style of Ahmad Hassan in

interpreting the Qur’an.

"Pemikiran Islam Puritan Dalam Tafsir Al-Al-Furqān Karya Ahmad Hassan".

An article written by Alamul Huda Ahfad and Islah Gusmian examines puritan

ideology contained in Tafsir Al-Furqān. It was found that the puritan ideology in

the interpretations took the form of ijtihad, taklid, bid'ah, shalawat, qias, returning

to the Qur’an and al-Sunnah and also wasilah.

"Negara Menurut Pemikiran Ahmad Hassan". The thesis was written by Dede

Seminar, Sultan Syarif Kasim State Islamic University of Riau. He wrote that the

strength of the concept of state or government is the power of the system to carry

out God's laws, but on the other hand there is a weakness if there is a compromise

in the matter of law by looking at the minority rather than looking at the firmness

of the implementation of God's law. According to him, with the presence of

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nationalism which led to compromise there was the impression that "as if Islam

alone is not enough"

“Nila-Nilai Cinta Tanah Air Dalam Prespektif Al-Qur’an”. Article was

written by M. Alifudin Ikhsan, State University of. He wrote that nationalism is

manifested in a willingness to sacrifice to ptotect its territory from a variety of

threats and threats. The problematic nowday is the specialization of the meaning

of love the homeland in everyday life. the dichotomy of the rejection of the

‘Aṣabiyyah Islamist movement toeards the nation state is one of proofs of

narrowing the menaing of the homeland in society.

“Studi Pemikiran A. Hassan Tentang Hubungan Islam dan Kebangsaan”.

Thesis by Kamal al-Faqih, UIN Walisongo. He wrote that the term nationality

used by Indonesian leaders in the twenties and the early thirties meant chauvinism

(excessive nationalism), religious neutrality and even anti-Islam. According to the

researcher, if the understanding of nationality can lead to excessive ethnicism, feel

like the highest nation, and other nations are considered inferior, then this

understanding of nationalism is contrary to Islam which adheres to the notion of

equality, and equality between various ethnic groups.

“Faham Fundamentalisme Ahmad Hassan dalam Tafsir Al-Furqān” thesis by

Iqlima Btari Leony, Uin Sunan Ampel. He wrote that the style of Tafsir Al-

Furqān can not be separated from understanding dan socio-history of its author,

Ahmad Hassan. He conclude that this Tafsir use ijmali method, and has a

fundamentalism style affected by Ahmad Hassan attitude and thought with

characteristic “al-Rujū’ ila al-Qur’an wa al-Sunnah”.

“Komparasi Pemikiran Ahmad Hassan dan KH. Hasyim Asy’ari dalam

Menyikapi Hadis Dha’if”. Thesis by Nur Maghfiroh, UIN Surabaya. She wrote

that Ahmad Hassan reject the application of hadis dha’if but KH. Hasyim Asy’ari

accepted it rather than apply qias, moreover its hadis has faḍāil a’mal. And from

the difference above implicate in their statute to resolve Islamic laws.

“Pemikiran Ahmad Hassan Bandung tentang Teologi Islam”. Thesis by Siti

Aisyah, Islamic University Sumatera Utara. This thesis discuss about theological

aspects by Ahmad Hassan, with analyze in depth his theological thought Islam

related to God, Human and the Hereafter. The result of this research indicates that

5

Ahmad Hassan thinking about traditional Islamic theology belonging to concept

of The Salafi.

“Ahmad Hassan: Kontribusi Ulama dan Pejuang Pemikiran Islam di

Nusantara dan Semenanjung Melayu”. Article by Nur Hizbullah, Buletin Al-

Turas, Uin Jakarta. This article discuss about what contribute Ahmad Hassan as

scholar in archipelago, also his contribution as the founder Islamic Boarding

School Persatuan Islam, with analyze his great creation, Tafsir al-Al-Furqān.

“Fatwa-Fatwa Ahmad Hassan Dalam Bidang Hukum-Hukum Keluarga

Islam”. Thesis by Hilwanuzzikri, Uin Jakarta. This thesis discuss about how

Ahmad Hassan determine Islamic family law in his creation, “Soal-Jawab Tentang

Berbagai Masalah Agama”. He establish the law and answer the question from

questioner with using al-Qur’an and hadith. To strengthen his statement, he quote

the opinion of previous scholars.

“Perumpamaan Kesatuan Dan Persatuan Dalam Qur’an” article by Endang

Pristiwati, Sonia Haira Rahma and Laila Munada. This article discussed about

content of QS. Ibrahim: 24, QS Mukminun [59]: 52 and Ali Imrān [3]: 103 related

to concept tauhid and unity.

“Wawasan Al-Qur’an Tentang Kebhinekan dan Persatuan” article by Ali

Nurdin. This article presented His verses through the diversit of His creation. So,

His creation describes that is has a plurality or diversity anc become a certainly as

the laws of Allah.

From several studies above, the author has not found a discussion in the verse

about the unity of Tafsir Al-Furqān.

E. Methodology

This research is library research which will collect the data from books,

article and references related to the problem. The object of this research is the

meaning of nationalism based on Ahmad Hassan opinion. The technique of

writing this thesis fully refers to the SK Rektor No. 507 Syarif Hidayatullah State

Islamic University 2017 academic manual. The data sources, including:

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a. Primary Data

The primary data is the main source that is used as a reference by the author

on her research. The source of this data is found in Ahmad Hassan's Tafsir book

entitled Tafsir Furqān.

b. Secondary Data

Secondary data sources are the second or additional data sources. The source

of this data was obtained by the author through the works of Ahmad Hassan.

F. Organization of Study

The author uses the reverse pyramid logic to explain the chapter from the

systematic writing of this thesis. Namely, it starts from an explanation in the form

of a general picture and ends with a special explanation. The systematic of the

writing of this study will be described in five chapters, which are listed below:

Chapter I, Introduction, contains: The reasons why this research is important

to study; Problems that become the researcher's concern to be answered at

conclusions; Objectives and Benefits of doing this research both theoretically and

practically, research methodology and systematic design of thesis writing.

Chapter II, Tematic Discussion On Qur’an Verses Of Unity. This chapter

wants to classify the word “unity” from the Qur’an; Study on the unity verses and

the occupation of these verses revelead.

Chapter III, Biography of Ahmad Hassan. This chapter aims to explain the

biography of Ahmad Hassan, his works and contribution of Tafsir Al-Al-Furqān.

Chapter IV, Description of the verses of unity. So, The Relevance of His

Interpretation of The Verses of Unity in Indonesia

Chapter V, Closing. This chapter contains conclusions and suggestions. This

conclusion will provide answers to the problems proposed in chapter I and

provide suggestions for reader.

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CHAPTER II

TEMATIC DISCUSSION ON QUR‟AN VERSES OF UNITY

A. The Categories of Unity

The unity in the human life cannot be realized without the sense of

brotherhood. The brotherhood commanded by Qur‟an not only addressed to

fellow Moslem but to all members of the community.1 There are three breakdown

of the concept of unity in Islam,2 among others:

1. The unity of faith

The unity in the category of the faith or called with ukhuwah Islamiyah “the

brotherhood which are intertwined by the fellow Moslem” is the strength of the

faith and spiritual of a human being as a servant of faith and piety. This faith can

lead to feelings of affection, brotherly, glory and mutual trust towards the brother

in law.3 This unity connected the brotherhood of the fellow Moslem. The essence

of this unity is the establishment of harmonious life.

2. The unity of mankind

Unity of mankind or called unity of humanity is unity on the basis of human

brotherhood in creating a climate of essential brotherhood that develops on the

basis of a universal sense of well-being. In other words all humanity are brothers.4

3. The unity of nation

National unity is defined as solidarity within citizens of nation, rith

minimum sectorial practices and close adherence to law and order. National unity

however, do not imply homogeneity. It advocates rather, a “community of

communities” which respect diversity and share values, experiences and

geographical relativity. To reiterate, national unity is essential in maintaining a

1 Ali Nurdin, Wawasan Al-Qur‟an Tentang Kebhinekaan dan Persatuan al-Burhan XVI,

No. 2 (2016), p. 238 2 M. Alifudin Ikhsan, Nilai-Nilai Cinta Tanah Air dalam Prespektif Al-Qur‟an, JIPPK II

no. 2 (2017), p. 109. 3 Syarifah Laili, “Studi Analisis Ayat-ayat Ukhuwah Dalam Tafsir Al-Mishbah Karya M.

Quraish Shihab,” (Thesis Faculty of Ushuluddin, State Islamic University Medan, 2016), p. 32. 4 Suparta, Persepsi Ulama Bangka Belitung Tentang Teori Khilafah dan Implikasinya

Terhadap Ukhuwah Islamiyah dan Ukhuwah Basyariyah dalam Keutuhan NKRI di Bangka

Belitung, Akademika XXIII, no. 2 (Juli-Desember, 2018), p. 378-340.

8

revolves around economic developments which, in extremely simplified terms,

may lead to elevated standards of living; and if channeled efficiently –dicreased

poverty rate and income disparity, benefiting the populace as a whole.5

B. Tematic of The Word “Unity”

The word „unity‟ in the Arabic language from the word „وحدة’ its rooted from

the word „أحد’ and „واحد’. Next is the prospect of the word „أحد’ and „واحد’.

Table 2.1 The Prospected of the word „أحد’ in the Qur‟an

No Teks Translation

1 Al-Baqarah [2]: 96 Orang-orang musyrik

2 Al-Baqarah [2]: 102 Mereka

3 Al-Baqarah [2]: 136 Diantara mereka

4 Al-Baqarah [2]: 180 Kalian

5 Al-Baqarah [2]: 266 Seseorang diantara kalian

6 Al-Baqarah [2]: 285 Antara seorang dengan yang lain

7 Āli-Imrān [3]: 73 Seseorang

8 Āli-Imrān [3]: 84 Seorang

9 Āli-Imrān [3]: 91 Seseorang diantara mereka

10 Āli-Imrān [3]: 153 Siapapun

11 Al-Nisā [4]: 18 Salah seorang dari mereka

12 Al-Nisā [4]: 43 Dari salah satu

13 Al-Nisā [4]: 152 Salah seorang pun dari mereka

14 Al-Māidah [5]: 6 Salah seorang

15 Al-Māidah [5]: 20 Seorang pun

16 Al-Māidah [5]: 27 Salah satunya

17 Al-Māidah [5]: 106 Seseorang

18 Al-Māidah [5]: 115 Seorang pun

19 Al-An‟ām [6]: 61 Salah seorang diantara kalian

20 Al-A‟rāf [7]: 80 Seorang pun

21 Al-Taubah [9]: 4 Kalian

22 Al-Taubah [9]: 6 Salah seorang

23 Al-Taubah [9]: 84 Seseorang

24 Al-Taubah [9]: 127 Orang

25 Hūd [11]: 81 Seorang pun

26 Yūsuf [12]: 4 Sebelas

27 Yūsuf [12]: 36 Salah seorang diantara keduanya

28 Yūsuf [12]: 41 Salah seorang diantara kalian

29 Yūsuf [12]: 78 Salah seorang diantara kami

30 Al-Hijr [15]: 65 Seorang pun

31 Al-Naḥl [16]: 58 Seseorang dari mereka

32 Al-Naḥl [16]: 76 Salah satunya

5 Alvan Ong Zhi Xian, Importance of National Unity and The Role of Moderation on

https://www.thestar.com

9

33 Al-Isrā‟ [17]: 23 Salah seorang diantara keduanya

34 Al-Kahf [18]: 19 Salah seorang diantara kalian

35 Al-Kahf [18]: 22 Seorang pun


37 Al-Kahf [18]: 32 Salah satu dari mereka

38 Al-Kahf [18]: 38 Apapun

39 Al-Kahf [18]: 42 Apapun



42 Al-Kahf [18]: 70 Aku sendiri


44 Maryam [19]: 26 Seorang manusia

45 Maryam [19]: 98 Seorang pun

46 Al-Mukminūn [22]: 99 Salah seorang dari mereka

47 Al-Nūr [23]: 6 Satu orang dari mereka

48 Al-Nūr [23]: 21 Seorang pun

49 Al-Nūr [23]: 28 Seseorang (laki-laki)

50 Al-Ankabūt [28]: 28 Seorang pun

51 Al-Aḥzāb [33]: 32 Seorang pun

52 Al-Aḥzāb [33]: 39 Seorang pun

53 Al-Aḥzāb [33]: 40 Seorang

54 Fāṭir [35]:41 Seorang pun

55 Ṣād [38]: 35 Seorang pun

56 Al-Zukhrūf [43]: 17 Seseorang diantara mereka

57 Al-Ḥujurāt [49]: 12 Salah seorang diantara kalian

58 Al-Ḥashr [59]: 11 Siapapun

59 Al-Munāfiqūn [63]: 10 Salah seorang diantara kalian

60 Al-Ḥāqqah [69]: 47 Seorang pun

61 Al-Jīn [72]: 2 Siapapun




65 Al-Jīn [72]: 22 Seorang pun


67 Al-Fajr [89]: 25 Seorang pun

68 Al-Fajr [89]: 26 Seorang pun

69 Al-Balād [90]: 7 Seorang pun

70 Al-Laīl [92]: 19 Seseorang

71 Al-Ikhlās [112]: 1 Maha Esa

72 Al-Ikhlās [112]: 4 Seorang pun

10

Table 2.1 The Prospected of the word „واحد’ in the Qur‟an

No Teks Translation

1 Al-Baqarah [2]: 61 Satu macam

2 Al-Baqarah [2]: 133 Maha Esa

3 Al-Baqarah [2]: 163 Maha Esa

4 Al-Baqarah [2]: 213 Umat yang satu

5 Al-Nisā [4]: 1 Satu diri (Adam)

6 Al-Nisā [4]: 3 Seorang

7 Al-Nisā [4]: 11 Seorang (anak perempuan)

8 Al-Nisā [4]: 12 Setiap orang

9 Al-Nisā [4]: 102 Satu (serangan)

10 Al-Nisā [4]: 171 Maha Esa

11 Al-Māidah [5]: 48 Satu (umat)

12 Al-Māidah [5]: 73 Maha Esa

13 Al-An‟ām [6]: 19 Maha Esa

14 Al-An‟ām [6]: 98 Satu (Adam)

15 Al-Taubah [9]: 31 Esa

16 Yūnus [10]: 19 (umat yang) satu

17 Hūd [11]: 118 Manusia semua (satu) umat

18 Yūsuf [12]: 31 Masing- masing

19 Yūsuf [12]: 39 Maha Esa

20 Yūsuf [12]: 67 Satu

21 Al-Ra‟d [13]: 4 Air yang sama

22 Al-Ra‟d [13]: 16 Maha Esa

23 Ibrāhīm [14]: 48 Maha Esa

24 Ibrāhīm [14]: 52 Maha Esa

25 Al-Naḥl [16]: 51 Maha Esa

26 Al-Naḥl [16]: 93 Satu umat

27 Al-Kahf [18]: 110 Maha Esa

28 Al-Anbiyā [21]: 92 Agama yang tunggal

29 Al-Anbiyā [21]: 108 Maha Esa

30 Al-Ḥajj [22]: 34 Maha Esa

31 Al-Mukminūn [23]: 52 Agama yang tunggal

32 Al-Nūr [23]: 2 Masing –masing

33 Al-Furqān [25]: 14 Satu (kecelakaan)

34 Al-Furqān [25]: 32 Sekali (turun)

35 Al-Ankabūt [28]: 46 Satu (Tuhan)

36 Luqmān [31]: 28 Satu (jiwa)

37 Saba‟ [34]: 46 Satu (hal saja)

38 Yāsīn [36]: 29 Satu (teriakan)

39 Yāsīn [36]: 49 Satu (tariakan)

40 Yāsīn [36]: 53 Sekali (teriakan)

41 Al-Ṣāffāt [37]: 4 Esa

42 Al-Ṣāffāt [37]: 19 Satu (teriakan)

43 Ṣād [38]: 5 (tuhan yang) satu

44 Ṣād [38]: 15 Satu (teriakan)

11

45 Ṣād [38]: 23 seekor (kambing betina)

46 Ṣād [38]: 65 Maha Esa

47 Al-Zumar [39]: 4 Maha Esa

48 Al-Zumar [39]: 6 seorang diri (adam)

49 Gāfir [40]: 16 Maha Esa

50 Fuṣilat [41]: 6 Maha Esa

51 Al-Syūrā [42]: 8 Satu (umat saja)

52 Al-Zukhruf [43]: 33 Satu (umat saja)

53 Al-Qamar [54]: 24 Seorang (didalam manusia)

54 Al-Qamar [54]: 31 Satu (suara)

55 Al-Qamar [54]: 50 Satu (perkataan)

56 Al-Ḥāqqah [69]: 13 Sekali (tiupan)

57 Al-Ḥāqqah [69]: 14 Sekali (penghancuran)

58 Al-Nāzi‟āt [79]: 13 Satu kali (tiupan)

From the research results above, the writer devided two categories; First, the

verse category that corresponding with the theme of unity. Second, the verse

category which is derivation of meaning from the theme of unity. So that, from

these categories above, the writer study just five verses about unity; QS. Āli-

Imrān [3]: 103; al-Nisā [4]: 25; al-Mukminūn [23]: 52; al-Ḥujurāt [49]: 10,13; and

al-Ḥashr [59]: 9.

C. Tafsir Qur‟an about Unity

The interpretation documents on Indonesia originated from the work of Abd

al-Rauf Singkili with his creation Tarjuman al-Mustafid in the 17th

century to the

20th

century by H. Oemar with his Tafsir Rahmat. In the early period of the 20th

century, the development of interpretive traditions in Indonesia was quite

significant. Although at the beginning of the 20th

century these were the most

complicated years for the Indonesian people. The period nationalist movements

and Islamic reform movements began to emerge with a variety of thought groups.

So that the interpretation books that were written were also one of the responses in

arousing the spirit of the Indonesian people to break away from the shackles of

colonialism.6

In the intellectual realm and Islamic studies, the idea of unity is interpreted by

the commentators, both by classical or modern commentators. They have various

6 Rifa Roifa, Rosihan Anwar, Dadang Darmawan, “Perkembangan Tafseer di Indonesia

(Pra Kemerdekaan 1900-1945)”, Al-Bayan, no. 1, (Juni 2017), p. 22.

12

ideas and have their characteristics that are not shared by other intrepreters. In this

discourse of unity, the writer tries to find out the understanding of some

commentators from classical and modern circles on the discourse of unity. The

verses that will be studied by the author include, QS. Āli-Imrān [3]: 103; al-Nisā

[4]: 25; al-Māidah [5]: 32; al-Mukminūn [23]: 52; and al-Ḥujurāt [49]: 10,13.

1. Texts, Translations, Keywords, and Asbāb al-Nuzūl

1.1 Al-Māidah (The Feast) 5: 32

من

“On account of (his deed), We decreed to the Children of Israel that if

anyone kills a person –unless in retribution for murder or spreading corruption in

the land- it is as if he kills all mankind, while if any saves a life it is as if he saves

the lives of all mankind. Our messengers came to them with clear signs, but many

of them continued to commit excesses in the land”.7

In this verse there are some keywords, the first word kataba ( تبك ) is a form

of fi‟il Māḍī. Al-Aṣfahani says that the word comes from al-katbu ( which ,(انكتب

means 'connecting the tanned skin using sewing used for water containers'. The

more popular meaning of the word is 'put together one letter by another by

writing'. Then the set of letters with each other called the word (al-Lafz = انهفظ) this

word then borrowed to mention kalāmullāh. In the Qur‟an, the word kataba has

many meanings, in the context of the QS. Al-Māidah [5]: 32 implies the

'provision' which is the provision of the punishment received by Bani Israel.8 The

next keyword is qatala (لتم), according to Ibn Faris has two meanings, namely

iẓlāl (إذالل = demeaning, insulting, harassing) and imātah (إياتة = killing, killing).

7 Abdul Haleem, The Qur’an, p. 71.

8 M. Quraish Shihab, Ensiklopedia Al-Qur’an Kajian Kosakata (Jakarta: Lentera Hati,

2007), p. 433-434.

13

In Qs. Al-Māidah [5]: 3. The word “qatala” refers to the meaning of imātah,

which is to kill.9

1.1.1 The Ocassion of Revelead

In surah al-Māidah [5]: 27-31 it is said that Allah sent the prophet Adam to

command his two sons, Habil and Qabil to sacrifice. In the history of Ibn Abbas,

Habil owned cattle and Qabil owned a garden. Habil sacrificed with the best

results of his livestock, while Qabil sacrificed with the worst results of his garden.

Then Allah only accepted sacrifice from Habil because of his sincerity and piety

while Qabil was not accepted because of his unsincerity. As the word of Allah in

surah āli-Imrān [3]: 92 that a person will not get a virtue before he gives away the

best treasure he has, and also the Hadith of Muslim, "Indeed Allah is a good

substance, and He will not accept unless the good one". Qabil felt jealous and

envious and he kill his brother, Habil. Then in the next verse, verse 32, is the law

that Allah assigned to the Bani Israel for the murder. A verse that warns about

punishment for someone who kills a person not because he deserves to be killed

or not because he has done damage on earth.10

1.2 QS. Ali Imrān (The Family of „Imran) 3: 103

“Hold fast to God‟s rope all together; do not split into factions. Remember

God‟s favor to you: you were enemies and then He brought your hearts together

and you become brothers by His grace: you were about to fall into a pit of fire and

He saved you from it. In this way, God makes His revelations clear to you so that

you may be rightly guided.11

Some keywords in this verse, the first word i'tasama (اعتصى) is fi'il māḍi

māzid (past verb with letters) from the verb „asama (عصى); the form of muḍāri',

9 M. Quraish Shihab, Ensiklopedia Al-Qur’an, p. 779.

10 Wahbah Zuhaili, Tafsĭr al-Munīr juz V (Beirūt: Dār al-Fikr, 1991), p. 153-155.

11 Abdul Haleem, The Qur’an, p. 42.

14

ya'taṣimu (يعتصى) and the masdar is i‟tisām (اعتصاو) which means „to hold‟, „to

forbid‟ and „to oblige‟ (specify). In the context of this verse, the Qur‟an describes

people who hold fast to the Islam and carry it out well, they are appointed by

Allah the right path, get rewarded in heaven and saved from hell. Ṭabaṭabai

explains the meaning of „sticking‟ to the QS. Āli-Imrān [3]: 103 what is meant by

holding fast to the Qur'an, which has connected the servant with his Lord and who

has exchanged a path with the earth. In this verse contains commands that all

Muslims are united by referring to the Qur‟an and the Hadith.12


Ibn Abbas stated that the verse was revealed in regard to the Aus and

Khazraj. One time they were sitting, then they told him about his enmity in the

days of ignorance, so their anger sparked. Each rose from his seat, holding a gun

and pointing at each other. Then the verse came down (Surah Al-Imran [3]: 101-

103) which broke them up. In another narration, Zaid bin Aslam narrated that a

Jew named Syas bin Qais passed in front of the Aus and Khazraj who were

chatting happily. Syas was jealous of their intimacy, even though his origin was

hostile. Then he sent a young man of his men to participate in a conversation with

them and recount the Bu'ats war in the days of ignorance. The Aus and Khazraj

began to quarrel and boast about their grandeur so that Aus bin Qaizhi emerged

from the Aus group and Jabbar bin Shakr from the Khazraj group. They berate

each other to the point of causing anger between the two parties to lead to war.

This was heard by the Messenger of Allah. So he came and gave advice to

reconcile them, they were subject to obedience. Then came the verse (QS. Āli-

Imrān [3]: 100) with about Aus and Jabbar and their followers, while (QS. Āli-

Imrān [3]: 99) with about Syas bin Qais who pitted the Muslims.13

1.3 Al-Nisā‟ (Woman) 4: 25

12

M. Quraish Shihab, Ensiklopedia Al-Qur’an, p. 335-336. 13

H.A.A Dahlan dan M. Zaka Alfarisi, Asbābun Nuzūl, p. 107-108.

15

“If any of you does not have the means to marry a believing free woman,

then marry a believing slave-God knows best (the depth of) your faith: you are

(all) part of the same family –so marry them with their people‟s consent and their

proper bride-gifts, (making them) married woman, not adulteresses or lovers. If

they commit adultery then they are married, their punishment will be half that of

the free woman. This is for those of you who fear that you will sin; it is better for

you to practice self-restraint. God is most forgiving and merciful”.14

In this verse, there are several keywords. First, the word al-nikāḥ (انن كاح)

which means al-‘aqd ( انعمد = bond/agreement) and al-waṭ (انوطأ = body

relationship). Linguists disagree about the two kinds meaning which is original

meaning. Some see „aqd as the original meaning and al-waṭ as a figurative

meaning. In terminology, al-nikāḥ is a marriage that is carried out based on

certain terms and pillars according to Islamic law. The word al-nikāḥ in this letter

addresses the women who are permitted to be married.15


Abu Sā'id al-Khudri narrated that the Muslims got a female prisoner who

was married from Authas war. The slaves did not want to be clocked by which

entitled him. Then the Muslims asked the Messenger of Allah so that the verse

(QS. Al-Nisā‟ '[4]: 24) came down as the confirmation of the law. While in the

history of Ibn Abbas it is said that the incident occurred during the Hunain‟s war.

Ibn Jarir stated that the Hadrami people burdened the men in high bride price.

Then the verse (QS. Al-Nisā‟ '[4]: 24) comes down as a confirmation of the bride

price of the two sides.16 While in QS. al-Nisā‟ [4]: 25 is a continuation of the

previous verse. After describing the women who are permitted and who are

forbidden to be married together with the affirmation of the bride price, then this

14

Abdul Haleem, The Qur’an, p. 53 15

M. Quraish Shihab, Ensiklopedia Al-Qur’an, p. 726-727. 16

H.A.A Dahlan dan M. Zaka Alfarisi, Asbābun Nuzūl (Bandung: CV Penerbit

Dipenogoro, 2011), p. 134-135.

16

verse confirms women (slaves) who may also be married if they do not have

sufficient bride price in marrying an independent woman.17

1.4 Al-Mukminūn (The Believers) 5: 52

“This is your community, one community –and I am your Lord: be

mindful of Me”.18

In this verse there are some keywords, the first word ummah (ة .(أي19

The

word ummah its plural is umam ( يىأ ) from the word amma-yaummu ( يؤو-أو ) had

meaning „headed for‟, „follow-up‟, and „movement‟. The word ummah in this

verse had meaning „religion‟. The word ummah in Qur‟an that it function

especially to human in this verse had meaning a collection of people from various

starata bounded by social ties so that they become one people.20

The second word is wāḥid (وادد) from the root words contains waw, ḥa and

dal had meaning single or solitude. In the terms of language, the word wāḥid had

a same root word with the word aḥad, but each had different meanings and uses.

In the Qur‟an, the word „wāhid‟ repeated 30 times, 23 times it refers to God and

the others to various things, namely nfoof, one parent, sibling, door, water,

adultery and destruction.21

While the word aḥad just used to something that

cannot received addition, both in mind or in reality, so that, when this functionate

as a property, not included a series of numbers. The difference between wāḥid and

aḥad is if you said, “nobody came,” the word “one person” writed the word aḥad.

If you said “not one person come”, the word “one person” writed the word

wāḥid.22

1.5 Al-Ḥujurāt (The Private Rooms) 49: 10

17

Wahbah Zuhaili, Tafsĭr al-Munīr, p. 16. 18

Abdul Haleem, The Qur’an, p. 217. 19

M. Quraish Shihab, Ensiklopedia Al-Qur’an, p. 779. 20



M. Quraish Shihab, Ensiklopedia Al-Qur’an, p. 61.

17

“The believers are brothers. So make peace between your two brothers and

be mindful of God, so that you may be given mercy”.23

Some keywords in Surah al-Ḥujurāt [49]: 10 include "يؤين". The word

ن) from the word amine "يؤين" which means justification and peace of mind (أي

that will give birth to inner peace and security because of the justification and

trust in something.24 Next is ikhwah (إخوة) plural of the word akh (أخ) meaning

„equality‟, in this surah “ikhwah” has the meaning of brotherhood based on of

equality of faith rather than heredity. The use of the word “ikhwah” which is used

for the meaning of 'equality of belief' shows that the relationship between Muslim

is very close, like the relationship in heredity so that there is no reason to break

this relationship.25 The last keyword iṣlāh (إ صالح) from the words ṣād, lām and hā

meaning „good‟, which are antonyms of the word damaged.26 From the verb,

formed aslaẖa-yusliḥu ( ي صه خ -أصهخ ) which means „repair something that has been

damaged‟, „reconcile‟ and „make something useful‟. In this surah, iṣlāḥ is used to

correct and reconcile the contradictions, especially among Muslims. Thus

reconciling the community becomes a necessity, starting from the smallest groups

in society such as the household to the wider social life. Besides, iṣlāḥ is also used

to repair all forms of damage caused by humanity's violation of applicable

provisions. So the word iṣlāḥ is contrasted with al-fasād (damage) (Surah Al-

Syu'arā '[26]: 152, Surah al-A'rāf [7]: 142, Surah Yunus [10]: 81 and al- Naml

[27]: 48).27


Anas said, at one time the Prophet Muhammad went to the house of

„Abdullah bin Ubay (a hypocrite). „Abdullah bin Ubay said," Go away from me!

By Allah, I have been disturbed because of your bad smell. An Ansar said, "By

Allah, the donkey smells better than you". Abdullah bin Ubay's men were angry at

him so that a fight arose with the use of a palm frond, hands, and sandals. Then

come the verse (Surah al-Ḥujurāt, 49: 9) regarding the event, which instructs to

23

Abdul Haleem, The Qur’an, p. 339 24


M. Quraish Shihab, Ensiklopedia Al-Qur’an, p. 346-347.

27

Abĭ Ḫusaĭn Aḥmad bin Fāris bin Zakariyā, Mu’jam Maqāyis al-Lughah (Beirūt: Dār al-

Jĭl, 1991), p. 303.

18

stop fighting and create peace. The tenth verse is a further explanation of the ninth

verse which reaffirms that every believer with another believer is a brethren and

united with the faith. Then it is an obligation for them to do each other well and

prevent enmity.28

1.6 Al-Ḥujurāt (The Private Rooms) 49: 13

“People, We created you all from a single man and a single woman, and

made you into races and tribes so that you should get to know one another. In

God‟s eyes, the most honored of you are the ones most mindful of Him: God is

all-knowing, all aware”.29

.

In this verse there are several keywords; first, the word khalq (خهك) means

'creation'. If the object of creation is other than the universe, the word khalq means

ījādusy syai’ min al-Syaī’ (نانشيئ انشيئي creation of something from existing = إ يجاد

material). The object referred to in this letter is a human creation.30

The next

keyword is taqwā (تموى), etymologically this word is maṣdar from the word

ittaqā-yattaqā ( يتمي-اتمي ) which means „guarding from everything harmful‟. While

the authority argues that this word is more accurately translated as 'guard or

protect yourself from something'. In QS. al-Ḥujurāt [49]: 13 shows that the

characteristics of the righteous have a truly personality while at the same time

showing that taqwā has levels. The difference in levels determined by the quality

of one's faith and obedience in carrying out orders and leaving the prohibitions of

Allah Almighty.31

The last keyword is syu'ūb which is a plural (noun) of the single word

sya'b - yasy'abu - sya'bun ( -شعب شعب -يشعب ) which means 'tafarraqa' (ق = تفر

separation/ divorce), 'ijtama'a (ع and (damaging = أفسد) united), afsada = إجت

aṣlaḥa (أصهخ = repair). Al-Khalil states that this word is included in bāb ahḍād,

28

H.A.A Dahlan dan M. Zaka Alfarisi, Asbābun Nuzūl, p. 154. 29

Abdul Haleem, The Qur’an p. 339. 30


M. Quraish Shihab, Ensiklopedia Al-Qur’an, p. 989-990.

19

which is a chapter that discuss one word that has two opposing meanings. While

Ibn Duraid stated that only differences in accent. The terminology of the word

syu'ūb in the Qur‟an in this surah contains the meaning of a nation or people

because it includes various ethnic groups. The creation of various nations in this

surah is a means to achieve the goal of getting to know each other and love one

another, not to quarrel and fight. According to Mujahid, the aim is that every

human being knows and knows his lineage so that the Fulan bin Fulan is known to

come from this or that ethnic group. Besides, according to al-Zuhaili, there are

three main contents of the verse syu'ūb above. First, the basics of similarity or al-

musāwah ( انساوة). Second, human social communication or ta'āruf al-mujtama

’al-insāniy (عاالنساني جت ان ف Third, prestige based on piety and good deeds or .(تعار

al-faḍlu ala al-taqwā wa al-‘amal al-ṣāliḥ ( الت قوى والعمل الصالح على الفضل ).


Ibn Mulaikah speaking of Ibn Abi Hatim, it is said that at the time of Fatḥ

al-Makkah, Bilal went up on the Kaaba call to prayer. Some people say: "Does

this black slave call the call to prayer on the Kaaba?" Then the others say, "If

Allah hates this man, surely He will replace him". This verse (QS. Al-Ḥujurāt

[49]: 13) comes down as an affirmation that in Islam there is no discrimination,

the noblest is the most religious. While in the narration of Abu Bakr ibn Abi

Dawud in his interpretation it is stated that this verse (Surah al-Ḥujurāt, 49: 13)

came down about Abu Hind which would be married by the Messenger of Allah

to the women of the Children of Bayaḍah. Bani Bayaḍah said, "O Messenger of

Allah, is it proper for us to marry our daughters to our former slaves?" This verse

comes down as an explanation that in Islam there is no difference between former

slaves and free people.32

32

H.A.A Dahlan dan M. Zaka Alfarisi, Asbābun Nuzūl, p. 518.

20

BAB III

AHMAD HASSAN: BIOGRAPHY AND THOUGHT

The development of Islamic law can be explained in three periods. The

first period is called the first growth period. Islamic law in this period was very

flexible and adaptive to local traditions. The second period is estimated when

Muslims entered the fourth-century hijriah. In this period, Islamic law

experienced orthodoxy with the emergence of various schools such as Maliki,

Hanafi, Shafi'i, and Hanbali. This period also, Islamic law experienced a

stagnation which led to the emergence of the controversial jargon "closing the

door of ijtihad". About the end of the thirteenth century hijriah (19 CE) began

emergence an Islamic state accompanied by the need for renewal of Islamic law.

This momentum marks the third period in the development of Islamic law. The

factors driving the emergence of the legal reform movement include; First, the

Dutch colonial policy to Islamic law in Indonesia which did not intentionally

encourage the emergence of the Islamic renewal in Indonesia. Second, religious

practices that are considered contrary to the teachings of Islam since the beginning

arrival of Islam in Indonesia. Ahmad Hassan is one of the leader Islamic renewal

in Indonesia who lives in this socio-history atmosphere.1

A. Background

A.Hassan, an extension from Ahmad Hassan, his real name is Hassan bin

Ahmad. He also known as Hassan Bandung or Hassan Bangil. He was born in

1887 at Tamil area of Singapore. His father‟s name is Ahmad, a trader, writer and

fomous journalist "Nurul Islam". Besides, he is also the author of several books in

Tamil and a translation from Arabic. His mother named Muznah from Palekat

Madras was born in Surabaya. When Ahmad was trading in Surabaya, he met with

Muznah and married there, then settled in Singapore until both of them died.2

Since childhood, Hassan has been pressured by his father to explore

various fields of science, especially in the fields of religion and language. At an

1 Akh. Minhaji, A. Hassan Sang Ideologi Reformasi di Indonesia trans. Ahmad Hassan

and Islamic Legal Reform in Indonesia (Garut: Pembela Islam Media, 2015), p. 19. 2 Syafiq A. Mughni, Hassan Bandung Pemikir Islam Radikal (Surabaya: PT. Bina Ilmu,

t.tt), p. 11.

21

early age, he has learned various languages. Besides, Hassan also studied religion

with many teachers, including Ahmad on Bukit Tiung, Muhammad Thaib on

Minto Road, Said Abdullah al-Musawi, Abdul Latif and he also studied with a

teacher of Indian descent, Sheikh Hassan. Unfortunately, he did not get to finish

primary school. Thus, even though he never completed his formal education, the

capacity and quality of his knowledge in the field of religion has been recognized

by many circles. All these learning were done up to he reach 23th

years old.3

Hassan began to get familiarized with renewal ideas for the first time in

Singapore. He learned it from some of the literature he read and from the

influence of thought on the scope of his environment. His ideas are related to the

Sunni teachings expressed by the classical al-Ash'ari theologian, the modernist

Muslim thinker Muhammad „Abduh and the neo-fundamentalist activist Abu al-

A'lā Mawdūdī.4 As in the concept of God, 'Ash'ariyah stresses the importance of

God as the original creator and God to be the full controller of the universe even

the smallest things as interpreted by Abduh and Mawdūdī. However, Hassan also

reflected „Ash'ariyah's views on the function of the physical world which was a

reflection of his logical repetition. He concluded that human beings created

customs and laws due to their existences. Although not exactly the same with

„Ash'ariyah, Hassan can be said to be in that tradition. While in terms of the role

of human life, Hassan is identical with the thought of Muhammad Abduh who

both expressed the importance of responsibility for humanity to live life in this

dynamic world. On the other hand, Hassan has a different idea related to the role

of custom and law created by humans, where Abduh was more appreciative of

sociological considerations using the spirit of Ibn Khaldun and historical concepts

that punish humans do things that are not justified in Islamic law. While Hassan is

more reflective of his concerns about the functioning of society and the universe.5

3 Zainuddin MZ. “Critizm Rationale of A. Hassan Bangil in Validity on Hadith.” Asian

Scientific Research II, no. 4 (2014), p. 690-691. Also look at Akh. Minhaji, A. Hassan Sang

Ideologi Reformasi di Indonesia h. 82-84. 4 Howard M. Federspiel, Indonesian Muslim Intellectual of the 20th Century (t.kt:

Institute of Southeast Asian Studies, 2006), p. 33 5 Jamaluddin al-Afghani was a conservative figure who was more progressive when

compared to others such as the Wahabiah movement. Al-Afghani describes the ideal life by

holding to Islam. While the ideals by Muhammad ibn Abd al-Wahhab movement revived history,

in other words back to conditions of the early Muslims, the Wahabis underestimated modern

culture and regarded it as a heresy, while for al-Afghani, renewal is the way to get the true Islam

22

In theologians terms, Hassan and Mawdūdī there are also differences of opinion.

If Mawdūdī in the term of contemporary direction with more pressure on

institutions that involve economics and politics, while Hassan tends to concentrate

on issues of correct behavior.6 It is this background to his style of thinking that is

his main foundation as a reformer.

Howard M. Federspiel calculates that Hassan writing is very sharp,

argumentative, to the point and without compromise. For Hassan, the character of

the writing to show that only the teachings of Islam can be used as a solution in

various problems faced by Muslims. Even, he used his writing to 'criticize' the

opinions of his opponents who disagree with him. The characters often appear

rough. Like Hamka's comment about A. Hassan,

Dan orang yang ketiga yang menjadi penyiar Faham Abduh di Jawa

adalah Syaikh Ahmad Hassan. Dan keistimewaan beliau ialah kekuatan

hujjahnya dan teguhnya mempertahankan pendirian yang beliau yakini

benarnya. Kuat hatinya, kuat hujjahnya dan pahit kritiknya, kalau perlu

terhadap kawannya sendiri dengan jujurnya7

Therefore, he is famous for his assertive personality and tend to be

extreme. To defend his opinion, Hassan often involved in various polemics and

open debates with his opponents. His ability to debate has been recognized by

everyone who looked on Hassan in beating his opponents. Under Hassan's

leadership, Persis emerged as an organization that supported radical reform ideas.

Although he has a hard character, Hassan is a simple, humble and sincere person

in his daily life. Tamar Djaja described Hassan as a person who was sharply

criticized in writings but very humble in friendship. His relationship with Sukarno

is one of the clear proofs. Although Hassan criticized the idea of nationalism

campaigned by Sukarno - in Hassan's view was identical with aṣabiyyah's attitude.

But Hassan always sent books and food when Sukarno was in Sukamiskin prison

but he rejected materialist rationalist philosophy and did not accept the ideas of Voltaire and

Rousseau. Muhammad Abduh's thoughts had similarities with al-Afghani's, but Abduh was more

open with rationalist thought. Abduh's ideas ranged from traditional thought and modern science

through peace between religion and science without going beyond the boundaries of traditional

thought. Rasyid Rida who lived in a setback for conservatives and began to spread the secularism

of Lutfi as-Sayyid, Sa'ad Zaglul, Taha Husain and Ali Abdur Raziq so he intensified his

determination to uphold the Islamic Shari'a and introduce the Salaf. 6 Howard M. Federspiel, The Persatuan Islam, p. 177-179.

7 Stated from the thesis by Purnomo, “Studi Tentang Pesantren Persatuan Islam Bangil

Sebagai Suatu Sistem Pendidikan,” in Syafiq A. Mughni, Hasan Bandung Pemikir Islam Radikal,

p. 41.

23

(Bandung). This practice was carried out even when Sukarno had been moved to

Flores (Endeh) by the colonial government.8 This is the figure of A. Hassan, who

has a different character from others scholar, even among reformers. In 1956, he

made the pilgrimage (two years before he died) together with his students and

close friends of his fellow Persis members. In the middle of the pilgrimage, A.

Hassan has pain, so he was unable to do jumrah aqabah. Upon arrival from Hajj,

he was still sick. Even one of his legs had an infection that had to be amputated.

A. Hassan died on Sunday, November 10th

, 1958 at the age of 71 years. His body

was buried in Bangil.9

B. Family, Education and Career

Ahmad Hassan's childhood was spent in Singapore. He began his

education at the age of 7 in Kampung Kapur. This year he began to study the

Qur‟an and religion. Hassan received religious education directly from his father,

then he continued to study at a Malay school. At the same age, he also attended

the Victoria Bridge School English in Geylang. Besides he also studied Arabic,

Malay, and Tamil. Formally, he never completed his elementary school education

because at the age of 12, he had worked in a shop owned by Sulaiman's brother-

in-law at the same time he learned about how to pray, ablution, fasting and others

like children as usual at Haji Ahmad in Bukittinggi, studying Nahwu and Shorof

to Muhammad Thaib and also studied Arabic for three years to Said Abdullah al-

Musawi. Besides, he also studied with Abdul Latif, a scholar in Malacca and

Singapore, Sheikh Hassan, a scholar from India. He learned this lesson until he

was 23 years old.10

In 1911, about 24 years old. Hassan married Maryam Malay

Tamil descent. From his marriage, he has seven children named, Abdul Qodir,

Jamilah, Abdul Hakim, Zulaikha, Ahmad, Muhammad Sa'id and Mansyur.11

In terms of work, since childhood, Hassan has helped his father's job as a

printing press. From 1910 to 1921, Hassan worked in various fields of work,

including becoming a teacher of religion and languages, trading gems, perfume

8 Tamar Djaja, Riwayat Hidup A. Hassan (Jakarta: Mutiara Jakarta, 1980), p. 14.

9 Akh. Minhaji, p. 95. Take the paper from H. D. P. Sati Alimin, “Tanggapan Atas

Tulisan H. Tamar Djaja: Guru Kita A. Hassan,” Al-Muslimun, No. 111 (Juni 1979) in Syafiq A.

Mughni, Hassan Bandung Pemikir Islam Radikal , p. 15. 10

Dadan Wildan, Sejarah Perjuangan Persis 1923-1983 (Bandung: Gema Syahida,

1995), p. 32. 11

Syafiq A. Mughni, Hassan Bandung, p. 21.

24

and being an agent for ice distribution, retreading car tires and being a columnist

for newspapers published by Singapore and Malaya. He also worked for a year as

a clerk in the Jiddah Pilgrim's Office, an office established by Mansfield and

Assegaf schools that administers pilgrimage. Besides these works, in 1910 he also

became a teacher. In 1911, Ahmad Hassan had traded clothing by walking from

village to village. During trading and being a non-permanent teacher at several

Indian Schools on Arab roads, Baghdad and Geylang for three years, so he

became a permanent teacher replacing Fadlullah Suhaimi at Assegaf School in

Sultan's street. Hassan also teaches Malay and English in the Pontain Kecil,

Sanglang, Benut, and Jahore district schools. He has also been a member of the

Daily Writer of the “Utusan Melayu” of the Singapore Free Press for

approximately two years. In this work, Ahmad Hassan poured his writings for

advice and also criticized issues that are contrary to religion in the magazine.12

The first Hassan's writings related to his criticism of Qaḍi who collected men and

women during the examination. Even, one of his speeches he also criticized the

decline of Muslims. Because the speech was deemed inappropriate, he was no

longer allowed to make a speech. However, after a while around 1915/1916, he

returned to help the newspaper with the same form and writing.13

In 1912, he goes to Surabaya with the motive of taking over the leadership

of a textile company his uncle, H. Abdul Latif. However, his business has a

setback and he handed it back to his uncle. Then, Hassan opened a car tire repair

service but closed again. At that time, traders in Surabaya wanted to open a

weaving factory. His two best friends, Bibi Wantee and Muallimin sent him to

study weaving in Kediri and continued it at the Bandung‟s weaving school. In

Bandung, he stayed at the Muhammad Yunus‟s house, one of the founding figures

of the Persatuan Islam. The first destination of his arrival in Bandung is going to a

weaving school to get a weaving certificate, but the people of Persatuan Islam

kept him from returning to Surabaya. Hassan was also interested in it various

activities. This made him reluctant to return in Surabaya. Then, Hassan makes

agree with his family so that he would remain in Bandung and open a yarn

12

Siti Aisyah, “Pemikiran Ahmad Hassan Bandung Tentang Teologi Islam,” Al-Lubb II,

no. 1 (2017), p. 51. 13

Syafiq A. Mughni, Hassan Bandung, p. 14.

25

spinning company in Bandung. Unfortunately, the business did not last long, was

closed cause the difficulty of material. Therefore, Hassan is more focused on

religious activities.14

No half-hearted, even he became one of the most important

people in Persatuan Islam, more precisely he was made as a religious teacher of

Persatuan Islam for the breadth and firmness of his Islamic knowledge.

Exactly in March 1936, Persis established a new academic institution

called "pesantren". In this case, Ahmad Hassan became the director and head of

the new school. However, in 1940, he decided to move his pesantren to Bangil,

East Java by inviting 25 students from Bandung to join him. This move was

driven by family considerations from Ahmad Hassan, who has many family living

in the Surabaya area.15

Wherever Ahmad Hassan is, the work he does is not far

from educational things. Besides to being a Persis teacher, he preached every

week, compiled essays to fill magazines or other books and debated is one of the

characteristics of Ahmad Hassan who has a strong religious foundation.

C. Creation and Thought

Ahmad Hassan is known as the most productive writer in the Persis

organization. The creation he produced reflected the pragmatic and the

achievement of conclusions related to religion.16

His entire creation was published

for the first time in the late 1930s or the first two years of the 1940s. His works

are arranged for certain points, among others; as an effort to increase knowledge

of lay Muslims and encourage to right behavior, teach children the standard

Islamic lessons, give religious decisions to those who seek advice on topics of the

problem they face, to answer or attack an opponent in a certain debate in an article

or magazine.

Ahmad Hassan's creation amount of 80th

treatises, his books were

published thousands of copies and often reprinted.17

Here are some annotations by

Ahmad Hassan, including:

1. Islam dan Kebangsaan

14

Dadan Wildan, Pasang Surut Gerakan Pembaharuan Islam di Indonesia (Bandung:

Pusat PP Persatuan Islam, 2000), p. 44-45. 15

Howard M. Federspiel, The Persatuan Islam, p. 152. 16

G. Pijper looks, the characteristic possessed by Ahmad Hassan not reflect like the

thoughts of other modernists outside Indonesia, such as Muhammad Abduh or Rashid Ridha.

Besides, A. Minhaji also concluded that Ahmad Hassan relied on his starting point. 17

Tamar Djaja, Riwayat Hidup A. Hassan, p. 30.

26

This book is one of Ahmad Hassan's political treatise. A book describing

Ahmad Hassan's style of thinking related to nationalism at that time. This book is

an argument and rebuttal to the nationalists. Very clearly desire to purify the

teachings of Islam. Some important points in this book are related to the meaning

of nationality, freedom of religion and making Islamic law as a law in a country.

2. Soal-Jawab Tentang Berbagai Masalah Agama

This book consists of 4 volumes which have been reprinted 14 times. This

book is a collection of a fatwa from the magazines Pembela Islam, al-Lisan and

al-Fatwa. In this book, there are various types of problems, such as studies related

to Ṭahārah, Ṣalat, Corpse, Zakat, fasting, Hajj, Marriage and others. The purpose

of writing this book to awaken the spirit of ijtihad among Muslims.

3. Pemerintahan Cara Islam

Is a series by Ahmad Hassan that responds to politics in Indonesia. This book

contains a description of a government based on Islam. Through the arguments in

al-Qur'an and Hadith, Hassan broadcasts the importance of using Islamic law as

statutory law in a country.

4. A.B.C. Politik

Ahmad Hassan's other creation which is a series of explanations related to

politics in Indonesia is book A.B.C. Politik. This book contains the affairs of state

politics, starting from political understanding, to the state system. The purpose of

writing this book is to provide convenience for laypeople who want to learn

politics from scratch.

5. Risalah Kudung

This book contains the issue of the veil which is a rebuttal to the "Aliran

Baroe" which is seen as deviating from the truth. Mention the arguments of the

Qur‟an, hadith, opinions of ṣahabah and scholars.

6. Berjabatan Tangan Dengan Perempuan & Perempuan Islam di Podium

This book has two parts. The first is related to the law of shaking hands issued

basis on a rebuttal to the writings of Hasbi al-Shiddieqy entitled "Qiyas Tarjih

Yang Tidak Rajih", "Istilah Hukum Yang Tidak Tepat" and "Istinbath Hukum

Yang Tidak Tepat" which allows shaking hands between men and girl. For

27

Hassan, it is forbidden to shake hands with non-mahram. The second part

concerns the law of an Islamic woman who made a speech at the podium.

7. Ringkasan Tentang Islam

This book is a collection of A. Hassan's manuscripts related to the Islamic

view that has been written by Hassan since 1939. In the end, the manuscript was

recorded in 1972. Some of the points discussed in this book include; Qur'an,

Hadith, Worship and Worldliness, Ijma', Qias, Madhhab, Religion, Islam, Basic

Islamic Religion, Ijtihad, Ittiba' and taqlid, Bid'ah, Law Names and Islamic

Teachings.

8. Mereboet Kekoeasaan

The book that contains several questions and answers which were later posted,

is one of A. Hassan's political treatise series. This book was published in 1946.

Besides being known as productive scholar, Ahmad Hassan is also a reformer

scholar who has a firm and strict attitude to religion. Federspiel said that Hassan

was a fundamentalist. Here are some fundamentalist principles, including; First,

understand resistance (oppositional). Fundamentalists in any religion take the

form of resistance, radical in all forms of threats that express the existence of

religion, modernity, secularization and other Western values based on the Qur‟an

and hadith. Second, the rejection of hermeneutics. In other words, reject a critical

attitude to the text and its interpretation. The Qur‟anic text is understood literally

because the mind is considered unable to provide a proper interpretation of the

text. The mind is also not permitted to 'compromise' in interpreting texts. Third,

the rejection of pluralism and relativism. Pluralism is the mistaken result of

understanding the text. The concept that is not suitable with the views of

fundamentalism is a form of relativism that arises as a result of reasoning

intervention on the sacred texts and social development that has been out of

religious control. Fourth, rejection of historical and sociological developments.

They consider that historical and sociological developments have taken it far from

the literal doctrine of the scriptures. In this framework, the community must adjust

their development to the scriptures, even if necessary use the violence. So they are

28

a-historical and a-sociological. Islam for them is like the era of the Salaf - who

fully perfected the holy book.18

3.1 The Characteristics of Islamic Renewal Figures

Characteristic Goal Action

1. Reject

Pluralism and

Relativism

2. Hold to

Qur'an and

Sunnah

3. Refuse ijtihad

4. Refusing

historical and

sociological

developments

1. Back in the

time of Salaf

al-Salli

2. Purification

of Islamic

teachings

3. Islamic

Party

4. Khilafah

Islamiyah

Arabization

Howard M. Federspiel also stated that Ahmad Hassan had similarities with

modernist reform movements in Islamic world such as Jamaluddin al-Afghani,

Muhammad Abduh and Rasyid Rida regarding Islamic modernism. Bellow this,

the statement of A. Hassan related to the discourse of nationalism,

“Maksudnya, bahwa seseorang mencintai kaumnya atau bangsanya itu, tidak

dinamakan „ashabiyah yang terlarang dan tidak termasuk dalam urusan

kebangsaan yang tidak diridhai. Tetapi terlarang itu, ialah seseorang

menolong kaumnya atas melakukan kezhaliman”.19

“Boleh kita cinta kepada bangsa dan tanah air –memang tidak dilarang, tetapi

hendaklah dengan maksud dan ikhtiar membawa mereka bernaung di bawah

panji-panji Islam yang maha suci”.20

Several factors influence Ahmad Hassan's hatred regarding "nationalism".

First, colonialism creates discrimination in the Islamic position compared to

Christian position, thus causing sensitivity to the problem of Islamic-Christian

relations in the next periods. Second, the rise of secular nationalists who

propagandize radical ideas often heard their campaigns that underrate religious

18

Azyumardi Azra, Pergolakan Politik Islam: Dari Fundamentalisme, Modernisme

Hingga Post-Modernisme (Jakarta: Paramadina, 1996), ed. 1, p. 109-110. 19

A. Hassan, Islam dan Kebangsaan (Bangil: Lajnah Penerbitan Pesantren Persis Bangil,

1984), ed.1, p. 24. 20

A. Hassan, Islam dan Kebangsaan, h. 26.

29

rules. This phenomenon makes aware that the concept of nationalism pioneered

by Sukarno contained seeds of hatred and underestimated Islam.21

According to Tiar, A. Hassan's rejection of nationalism as a basis in the state

because that basis would erode the faith of Muslims. Based on 'nationalism', all

legal decisions will only depend on what is defined as the 'nation'. However,

Hassan did not refuse to fight for the "Indonesia" state. For him, Indonesia was

used as a tool in the struggle for Islamic politics. Hassan agreed to unite all

political forces of Islamic countries around the world into one (Pan Islamism).

Even though Hassan required Islam as the basis for guiding the country, he also

did not forget that another important task of politics was to prosper and comply

with the various needs of the people.22

The renewal thought of A. Hassan who was more prone to Rasyid Rida on his

criticism of Sukarno in the Panji Islam Magazine No. 12-16 entitled

"Membudakkan Pengertian Islam", Hassan rejected Sukarno's opinion which

represented Turkey as a model for the formation of a national state based on

"nationalism" Turkey. He notices secularisation in Turkey which opposed to Islam

that establishing a state based on Islamic laws,

“Yang dilarang oleh Agama ialah mengurus suatu negara atau mengajak

orang lain pada mengurusnya secara kebangsaan, yakni secara yang diatur

sendiri oleh satu-satu bangsa dengan tidak mengambil tahu wet-wet Islam,

sebagaimana Turki dan Iraq, yang juga Sukarno jadikan Imam. Adapun

mencintai negeri dan mengajak yang lain mencintainya, sebagai bukti

kecintaan itu dengan berusaha sendiri, atau membantu usaha orang-orang

yang bekerja supaya negeri tersebut terurus dengan cara dan wet Islam itu,

tidak terlarang, malah terpuji, terpuji sangat, bahkan suatu kewajiban atas

tiap-tiap muslim”.23

This political view shows his approval of Rasyid Rida's ideas from Egypt

obtained from Al-Manar and Al-Urwatul Wutsqa magazines. Indeed, the evidence

shows a pro attitude to Pan-Islamism. However, it is wrong if the desired Pan-

Islamism is a kind of "internationalism" and rejects the establishment of

"Indonesia" which must be liberated from colonialism, Hassan agreed on the

21

Tiar Anwar Bachtiar, Risalah Politik A. Hassan (Jakarta: Pembela Islam Media, 2013),

ed. 1, p. XXV-XXVI. 22

Tiar Anwar Bachtiar, Risalah Politik A. Hassan (Jakarta: Pembela Islam Media, 2013),

ed. 1, p. XXV-XXVI. 23

A. Hassan, Membudakkan Pengertian Islam in Islam dan Kebangsaan, p. 73.

30

existence of independent states, but not on the basis of nationalism (nationalism),

but on the basis of religion which allows Muslims to unite under one of power as

Ridha thought. Therefore, for Hassan, even if Indonesia would become

independent and become an independent government, its government must be

based on Islamic laws, while keeping the Islamic countries in the same direction

as a unit of Islamic power which Rashid Ridha called al-Khilafah.24

The author argued, there was a misunderstanding between Sukarno and A.

Hassan related to this debate, below this Sukarno's statement rejecting the

negative nationalism characterized by chauvinism as worried by A. Hassan but

positive nationalism. Sukarno explained,

“Kami punya nasionalisme haruslah suatu nasionalisme yang positif, suatu

nasionalisme jang mencipta, jang mendirikan dan memudja. Dengan

nasionalisme jang positif itu maka rakjat Indonesia bisa mendirikan sjarat-

sjarat hidup merdeka jang bersifat kebendaan dan kebatinan, djagan sampai

nasionalisme itu mendjadi nasionalisme jang bentji kepada bangsa lain, jakni

djangan sampai, mendjadi nasionalisme jang chauvinist atau djingo-

nasionalisme jang progressif jang bersembojan „untung atau rugi‟

Nasionalisme jang positif adalah Allah sendiri”.25

From his statement, the writer assumed that Sukarno refused that the

nationalism that he was campaigning was not as understood by Hassan. Even so,

Sukarno's statement received criticism from Agus Salim that his expression same

as balancing the love of the homeland (nationalism) with a love for God

(religion), so Agus Salim stressed that the love of the homeland must be placed

under love to God.

Some of the things that influenced Ahmad Hassan's thoughts include a lot of

the literature he read since he studied in Singapore, the writings of the reformers

in the magazine and tafsīr al-Manār (Cairo) by Muhammad Abduh and

Muhammad Rasyid Ridha which were used as models of the reformist movement

Islam in Southeast Asia, al-Imām (Singapore), a magazine inspired by al-Manār

and al-Munīr (padang) which is a renewal magazine for youth in West Sumatra

that continues al-Imām's spirit along with Ahmad Soekarti's writings in the book

24

Tiar Anwar Bachtiar dan Pepen Irpan Fauzan, Persis dan Politik, p. 37. 25

Tiar Anwar Bachtiar dan Pepen Irpan Fauzan, Persis dan Politik, p. 43-44.

31

Surat al-Jawab in 1914.26

Besides to some of the literature, four Indians and also

including his father who had sympathized with Wahabi teachings had influenced

Ahmad Hassan's thinking from an early age. One example is his father's rejection

of the traditional customs of talqin, uṣalli and tahlilan which are considered bid'ah

by Young People. For example, he often saw his father left the funeral when the

talqin was read.27

After becoming a member of Persis, the debate which is one of the activities

of this organization that most form of renewed thinking. Some examples of

debates include: First, the relationship between religious values vis-a-vis

nationalist theories of law and governance between Ahmad Hassan and Haji

Muchtar Lutfi, representatives of the Indonesian Muslim Association (Persatuan

Muslimin Indonesia) of Minangkabau who support the unification between Islam

and Indonesian nationalism. Second, the debate between the nationalist groups

represented by Soetomo and Sukarno then followed by correspondence between

Sukarno and Ahmad Hassan after Sukarno was sent to exile in the Flores islands.

Third, Ahmad Hassan's criticism of the fatwa related to women's clothing was

stated by Abdulkarim Amrullah, a modernist Muslim in Sumatra.

Some of the literature makes Hassan as an Islamic intellectual who is

straightforward, assertive and regarded as a strict reformer scholar. For example in

the field of education, its membership in the Persis organization seeks to establish

a formal school, Ahmad Hassan argued his concept regarding schools that are

more oriented to Islam.28

Other examples such as in his conversation with the kiai

Abdul Wahab Hasbullah related to the dispute between young people and the

elderly about the practice of usalli (reciting intention before prayer) which was

practiced by the elderly before praying aloud but rejected by young people

because it was not based on the Qur‟an and hadith. The results of the discussion

he got from the conversation ended in his opinion that was agreed with the young

26

Jajat Burhanudin, “Ulama dan Kekuasaan: Pergumulan Elite Muslim dalam Sejarah

Indonesia (Jakarta Selatan: Mizan Publika, 2012), ed.1, p. 284-287. 27

Deliar Noer, The Modernist Muslim Movement in Indonesia 1900-1942, p. 49. 28

Howard M. Federspiel, The Persatuan Islam, p.120.

32

people because there were no sources either from the Qur‟an or hadith related to

usalli recitation before praying.29

D. Profile of Al-Furqān

The history of the Qur‟an‟s interpretation in the context Indonesian modern

divided into two periods. The first period, from the beginning of the 20th

century

to 1945 and the second period, from the proclamation of Indonesian independence

to the present.30

One of the most representative interpretations in the second

period is Tafsir al-Furqān by Ahmad Hassan.31

This interpretation is one of his

masterpieces. This interpretation consists of one volume, written in the period

1920 to 1950s. The first part was published in 1928, this part has not to comply

with the requirement needed by Indonesian Muslims. To fulfill it, the second part

of the interpretation was published in 1941 but only to Surah Maryam.

Furthermore, with the help of Sa'ad Nabhan who is a businessman, the

process of writing al-Furqān interpretation can be resumed to the whole and

published in 1956.32

Firstly, Tafsir al-Furqān was written by Ahmad Hassan with

to provide an explanation and understanding to Muslims who do not understand

Arabic and at the same time provide guidance for Muslims to avoid taqlid and

ignorance by prioritizing the Qur‟an and Sunnah as sources of reference. But

Tafsir al-Furqān received considerable enthusiasm among the Indonesian Muslim

community. Proven in 1962 AD this tafsir has gone up 10 times reprint. Even this

interpretation is not only read by Indonesian Muslims, Malasyia and Singapore for

example, is one of the countries that read the tafsir al-Furqān.

From the author‟s observations of tafsir al-Furqān by Ahmad Hassan can be

classified as an interpretation using the ijmāli or globally method, a method that

interprets with explanations globally without explaining various aspects of

29

Shiddiq Amien dkk, Panduan Hidup Berjama’ah Dalam Jam’iyyah Persis (Bandung:

t.tp, 2007), p. 150. 30

Howard M. Federspiel, Popular Indonesian Literature of The Qur’an (t.kt: Cornell

Modern Indonesia Project, 1994), p.29. 31 This second period is a manifestation of the spirit "modernist Muslim" which competes

with the nationalist and communist spirit in bringing the Indonesian to get the independence. The

"modernist Muslim" group with its controversial jargon "al-Rujū 'ila al-Qur‟ān wa al-Sunnah" is

determined to develop the economy and politics of the Indonesian. During this period al-Qur'an

studies began to break down marked by the emergence of translation and interpretation activities. 32

A. Hassan, Al-Furqān Tafsīr Qur’ān, ed. II, p. V.

33

interpretation, such as asbāb al-Nuūul, munāsabah, nāsikh-mansūkh, narrations

and so forth. Can be seen from the interpretation in QS. al-Ahzab [33]: 59,

“Jilbab adalah suatu pakaian yang menutup seluruh badan atau sebagian besar

atas badan. Mereka diperintahkan agar mengenakan pakaian seperti itu supaya

lebih mudah dikenal sebagai perempuan-perempuan mukminah dan tidak

diganggu oleh orang-orang munafik yang jahat.”33

While the source is bi al-Ma'tsur at the same time bi al-Ma'qul. Seen in its

interpretation of QS. Al-Baqarah [2]: 1 related to the letter muqāṭā‟ah. Hassan

quoted the history of Ibn Abbas. While bi al-Ma'qul is more dominant by the

author because almost all of his interpretations A. Hassan did not mention

anyone's historical quote. The interpretation style is Adabī Ijtimā‟i which tends to

social problems. Because this interpretation was written as a response to

modernism then gave birth to diverse dynamics and thought movements.

Here the author also assumes that al-Furqān is more suitable to say as a

translation rather than interpretation. Because the interpretation is like a

translation, moving words from Arabic to Malay. Maybe even now 'we' will find

it difficult to understand quickly. Unless, the writer use tafsir that is the Latest

Indonesian Edition. Therefore, the writer also uses the reference of this tafsir to

make it easier to understand.34 We can see the difference between printed Malay

and the Latest Indonesian edition in surah al-Baqarah [2]: 2;

Printed edition in Malay,

33

A. Hassan, Al-Furqān Tafsīr Qur’ān, p. 711. 34

The new edition get help from the team editing Pusat Pengembangan Bahasa dan

Budaya University Al-Azhar Indonesia (PPBB UAI). The completing request by researcher and

observers of the study of Tafseer al-Furqan. Zuhal Abdul Qadir (grandchild of Ahmad Hassan as

delegation from Ahmad Hassan‟s family) said;

“Perbaikan itu semata-mata diarahkan kepada pemilihan kata yang tepat dan susunan

kalimat yang sesuai dengan kaidah yang berlaku, tidak mengarah perbaikan yang

substansial. Dengan demikian, perbaikan yang dilakukan tetap menjaga inti pemikiran

A. Hassan yang dituangkan dalam karya ini.”

34

“Kitab itu tidak ada sebarang syak padanya, satu penunjuk jalan bagi orang-

orang yang mau berbakti”35

Printed the Latest Indonesian edition,

”Inilah kitab-kitab yang tidak ada keraguan padanya dan merupakan petunjuk

bagi orang-orang yang (ingin) berbakti”36

In this tafsir book, Hassan did not indicate where the source of the

interpretation came from, in other words Hassan did not specify where he

interpreted the interpretation. As in the interpretation of QS: Al-Nisā‟ [4]: 69;

“Barang siapa taat kepada Allah dan rasul, mereka akan beserta orang-orang

yang diberi nikmat oleh Allah, yaitu dari kalangan para nabi, ṣiddīqīn, syuhada

dan ṣāliḥīn. Merekalah sahabat karib yang terbaik.”37

In this verse A. Hassan gives additional information on the meaning of

ṣiddīqīn, syuhada and ṣāliḥīn. Following the statement,

“Siddīqīn adalah orang-orang yang benar atau jujur. Syuhada adalah mereka

yang mati terbunuh di dalam peperangan membela agama. Sāliẖīn adalah mereka

yang baik menurut pandangan Allah.”38

A. Hassan explained without being accompanied by where he quoted so that

we cannot know whether it was his own opinion or he quoted the opinions of

others.39 The systematic writing of this tafsir begins with an introduction to the

editor, an introduction that contains an explanation of how A. Hassan translated,

emphasized the meaning, history, contents of the Qur‟an, Arabic grammar and

some descriptions containing thirty-one articles of the Qur‟an. Next is the

glossary, then the instructions for searching words in the Qur‟an and searching for

the main points of the teachings of the Qur‟an to facilitate the readers in searching

for certain themes in the Qur‟an. Abdul Qadir Hassan (Ahmad Hassan's son)

included an index of al-Qur'anic terms, a list of names and locations of the surah,

chapters along with the following page as well as the title of the contents of the

35

A. Hassan, Al-Furqān Tafsir Qur’ān, (Surabaya: Salim Nabhan, 1956), p. 1. 36




In the book‟s tafseer by a. Hassan, all interpretation without written down his scribes

except for the explanation of the letter muqātā'ah found in surah al-Baqarah, he mentions

"according to some commentators" refers to the opinion of Ibn 'Abbas as explained in the

introduction in the article of the letter muqāṭā'ah.

35

surah.40 Finally, it is the text of the Qur‟an and its interpretation. Ahmad Hassan

began writing tafsir al-Furqān from surah al-Fātihah to surah al-Nās according to

the Ottoman Musḥaf. The Qur‟anic text is located on the right side of the page, the

Indonesian translation is located on the left side of the page by adding explanatory

notes (which are part of the interpretation) in the footnotes.41 Each surah starts

with Arabic then the translation in Indonesian is accompanied by the surah

number in the Qur‟an, the number of verses and where the surah descended. Here

are some of the features in tafsir al-Furqān, including:

1. Explanation of some Arabic pronunciations, such as ba‟ is interpreted as

„even‟, „instead‟, „but‟.42 Explanation of some sentence meanings, such as They

and You are words in the Qur‟an that refer to the polytheists, hypocrites and

others.43 These explanations are useful for Ahmad Hassan to make it easier in

understand his interpretive creation.

2. Glossary to facilitate the layman to understanding Arabic, such as the

meaning of 'Ahlu al-Kitāb' which is people who have a holy book, Jews and

Christians.

3. Explanation of some things related to Ulūm al-Qur'ān found in the

introduction which consists of thirty-two chapters. Examples of explanations

about 'Asbāb al-Nuzūl' are verses sent down to the Prophet relating to an event

and some that are not related to it.44

4. Explanation of the letters Muqāṯā’ah, such as „alif‟ means ‟Allah‟ or

„Aku‟, „ha‟ means „Maha Pemberi Petunjuk‟. Then explain the series of letters,

such as 'Alif Lām Mīm', Ibn Abbas interpreted 'I am Allah, I Know'.45

5. Index of words and main themes of the Qur‟an, such as the word 'Amanat'

are in the QS. Al-Baqarah: 238; Āli-Imrān: 75-76; Al-Nisā‟ ': 58; Al-Mukminūn:

40 A. Hassan, Al-Furqān Tafsīr Qur’ān, p.viii-xix. Adding by Ustadz Abdul Qadir).

Ahmad Hassan's son in the 1960s issue. 41 The number of footnotes reached 4559 from the beginning of Surah al-Fatihah to the

end of Surah al-Nas. This footnote to provide additional information about the verses that are

translated literally at the core of the page. This footnote is an interpretation of the verses written in

a personal language and different from the language of the translation. In this section appears a

thought of Hassan. 42

A. Hassan, Al-Furqān Tafsīr Qur’ān, p..xxiv. 43

A. Hassan, Al-Furqān Tafsīr Qur’ān, p.vxxvi. 44

A. Hassan, Al-Furqān Tafsīr Qur’ān, p. xvi. 45

A. Hassan, Al-Furqān Tafsīr Qur’ān, p. xxii-xxiii.

36

8.46 While the index of the main themes of the Qur‟an such as „Gambaran Surga'

are found in; al-Ṭūr [52]: 7-10 „Azab Tuhan pasti terjadi pada Hari yang

mencekam‟, Qāf [50]: 19-21 Sakaratulmaut pasti benar-benar datang', Al-

Mursalāt [77]: 15-18 „Azab bagi orang yang mendustakan kebenaran dan balasan

bagi yang bertakwa ', Al-Nabā' [78]: 17-20 Gambaran suasana Hari

Kebangkitan'.47

As previous explained that Ahmad Hassan has the same thought criteria as

Jamaluddin al-Afghani, Muhammad „Abduh and Rasyid Riḍā regarding Islamic

modernism.48 Similarly, the interpretation tends to be influenced by these

thoughts. Hassan was impressed textualist in interpreting verses of the Qur‟an. A.

Hassan's interpretation of textually is found in many verses relating to theological

terms. One example is in QS. Ṭāhā [20]: 5

"Tuhan Yang Maha Pemurah, yang bersemayam di atas Arasy".49

Ahmad Hassan interpreted it textually without the exegesis. According to

him, God sits on the throne, but in a special way that cannot be questioned, is

different from the sitting of humans. On the other hand, in the term Fiqh, Hassan

interpreted it freely. In QS. al-Nisā‟ '[4]: 43 "aulāmastum al-Nisā‟" Hassan said

that holding on to a husband and wife does not invalidate wuḍu', because there is a

hadith explains that the Prophet had touched his wife before praying and kissing

his wife then praying. Based on this hadith, Hassan states that contact with

husband and wife does not invalidate wuḍu'.50

From the description, the author concludes that Ahmad Hassan is a figure of

Islamic reformation Ahlusunnah wal Jama'ah Salafiyah groups who tend to be

textual in interpreting mutasyabihat verses. However, on the other hand, he also

belongs to the modernists who hold the teachings of the Qur‟an and Sunnah.

46

A. Hassan, Al-Furqān Tafsīr Qur’ān, p. xxxvi. 47

A. Hassan, Al-Furqān Tafsīr Qur’ān, p. xiv 48

Howard M. Federspiel, The Persatuan Islam, p. 240. 49

A. Hassan, Al-Furqān Tafsīr Qur’ān, p. 501. 50 The author gets data from Dr. Latief Awaludin, MA., ME in a Comprehensive Seminar

on People's Study: Ahmad Hassan "Reformer of Islamic Thought" at STAI Persis Garut, 22 June

2019.

37

E.

37

CHAPTER IV

AHMAD HASSAN’S INTERPRETATION ON THE VERSES ABOUT

UNITY

Ahmad Hassan had been involved in a polemic with one of the Indonesian

nationalist figures, Sukarno. His writings which are oriented to Orientalist have

been severely criticized by Islamist figures, including Ahmad Hassan especially

with Mohammad Natsir which lasted from 1934-1940. Next, the author explains

the criticism of Ahmad Hassan who is the professors Persatuan Islam related to

the discourse of unity. Besides the writer will also associate the concept of the

professor Persatuan Islam with the verses of unity in the interpretation of his tafsir

book al-Furqān.

A. The Concept of Unity by Ahmad Hassan

Ahmad Hassan as the central figure of Persatuan Islam, his thought has a

great influence towards the society in his environment especially in his

organization. Importance to underlined, he as the fundamental scholars with his

statement “al-Rujū’ ila al-Qur’an wa al-Sunnah” has the different character to

respond the problem of religion. He wants Islam to be used as a guide in all

aspects of life, the truth of Islamic teachings is absolute. In this sub-chapter the

writer want to analyzed the concept of Unity by Ahmad Hassan as the Moslem

scholars in Indonesia. In his book entitled “Islam dan Kebangsaan” in the fourth

article, he stated that all of Moslems required to united. the word 'united' not only

in matters of worship but includes a broad meaning, the affairs of the world to

independence in carrying out the obligations of a believer in his country and even

throughout the world.1 He considered the person who has attitude more concerned

with 'neutrality', by taking national law as guide in living at the nation and state,

so putting aside Islamic law, even though Muslims are the majority in Indonesia

to united our country, it seems like “sontoloyo”. For him, it attitude pricesly

divisive the united of Moslems.2

1 Ahmad Hassan, Islam dan Kebnagsaan (Bangil: Lajnah Penerbitan Pesantren Persis

Bangil, 1984), p. 17-19. 2 Ahmad Hassan, Islam dan Kebnagsaan, p.47-48.

38

According to his statement, the writer concluded that Ahmad Hassan

memaknai “unity” more leaning towards the bond of Moslem. For him, there is

not the term “unity of nation” because literally the ethnicity or nationality can

only divided not united all of elements.

B. Interpretation of The Qur’an in The Verses of Unity

In this sub-chapter, the author will examine some of the unity verses in Al-

Furqān. As explained by the author in the first chapter, the verses studied were

taken from the theme of the verse "unity" in al-Furqān, among others; QS. Āli-

Imrān [3]: 103; al-Nisā [4]: 25; al-Māidah [5]: 32; al-Mukminūn [23]: 52; and al-

Ḥujurāt [49]: 10,13.

a. Āli-Imrān [3]: 103

In this verse Ahmad Hassan interpreted, “Berpeganglah kalian pada tali

Allah dan janganlah kalian bercerai-berai. Ingatlah nikmat Allah kepada kalian

ketika kalian bermusuhan, lalu Dia mempersatukan hati kalian, dan dengan

nikmat Allah itu kalian menjadi bersaudara, padahal dahulu kalian nyaris berada

di tepi jurang neraka, tetapi Dia menyelamatkan kalian darinya. Demikianlah

Allah menerangkan tanda-tanda-Nya kepada kalian agar kalian mendapat

petunjuk.”3

In this verse, Hassan explained what is meant by unity here is not only in

matters of worship but also in matters of the world that lead to the independence

of Muslims in carrying out Islamic law in the country even throughout the world.

In essence, this verse is aimed at people who profess Islam but they are more

concerned with the national movement which aims to get independence based on

man-made laws.4 From the explanation above, the writer conclude in essence

Hassan want to establish the unity of Moslem on the world or called Pan Islamism

by Jamaluddin al-Afghani but he not explained it as the Pan-Islamism. He just

said that the Moslem must be united and have a great rights as the majority society

in Indonesia.

3 Ahmad Hassan, Al-Furqān Tafsir Qur’an (Jakarta: Universitas Al-Azhar Indonesia,

2010), p. 107. 4 Ahmad Hassan, Islam dan Kebangsaan p.18

39

b. Al-Nisā [4]: 25

In this verse Ahmad Hassan interpreted, “Barangsiapa diantara kalian tidak

mampu menikahi perempuan beriman yang merdeka, maka (nikahilah) siapa yang

kalian (kaum mukminin) miliki, yaitu budak perempuan kalian yang beriman

karena Allah lebih mengetahui iman kalian, sebagian dari kalian adalah dari

sebagian yang lain. Menikahilah dengan mereka atas izin ahli (tuan) mereka dan

berikanlah maskawin mereka dengan cara yang baik, (karena) mereka menikah

dan bukan berzina serta bukan pula mengambil kekasih piaraan. Namun, apabila

mereka sudah menikah kemudian mengerjakan kejahatan, maka bagi mereka

separuh azab (yang dikenakan) atas para perempuan yang merdeka. Yang

demikian itu (peraturan tentang perkawinan) diperuntukkan bagi mereka yang

takut berbuat zina di antara kalian. Namun, jika kalian bersabar, itu lebih baik

bagi kalian. Sesungguhnya Allah Maha Pengampun lagi Maha Penyayang.5

He explained that Allah commanded them to married with the believing

womans or the believing slavers because God knows and values your faith not

your world. Need to be underlined that the believers, each others is a part of the

others like a limb.6 From his interpretation the writer conclude that the concept of

unity in this verse lead to the unity of faith. Hassan stressed the obligation of

Moslem to married with believing woman even she is as slavers, it is not to be

problem, because in essence considered is the values of your faith not your world.

c. Al-Māidah [5]: 32

`In this verse Ahmad Hassan interpreted, “Oleh karena itu, Kami tetapkan

bagi Bani Israil bahwa barang siapa membunuh seseorang bukan dengan alasan

karena (dia membunuh) orang lain atau (karena dia berbuat) kerusakan di bumi,

maka seakan-akan dia telah membunuh seluruh manusia. Barang siapa

memelihara kehidupan seseorang, maka seakan-akan dia memelihara kehidupan

seluruh manusia. Sesungguhnya para rasul Kami telah datang kepada mereka

dengan (membawa) berbagai keterangan, lalu sesungguhnya kebanyakan dari

mereka sesudah itu melewati batas (dalam berbuat kerusakan) di bumi.7

5 Ahmad Hassan, Al-Furqān Tafsir Qur’an, p. 138-139.

6 Ahmad Hassan, Al-Furqān Tafsir Qur’an, p.139.

7 Ahmad Hassan, Al-Furqān Tafsir Qur’an, p. 186.

40

Ahmad Hassan said, he point of saving one soul is, he is considered to

have saved all human souls on this earth. From the explanation above, the writer

conclude that in this verse Hassan command the Moslem to unite based on

mankind. With the sense of humanity the human applied their kindness to save all

human in the world.

d. Al-Mukminūn [23]: 52

In this verse Ahmad Hassan interpreted, “Sesungguhnya (agama) ini

adalah agama kalian, agama yang tunggal, dan Aku ini adalah Tuhan kalian, maka

berbaktilah kepada-Ku.”8

The point of his interpretation, God said to every prophet that in priciple

the religion His gave to their is the same as the one His gave to others prophet. So,

men should be united, worship only to God and do good.9 From his statement,

the writer conclude that Ahmad Hassan want to establish the unity of faith,

because in essence there is only one religion in the world, and all humans must be

worship to the God, who defied it, he must be given a punishment.

e. Al-Ḥujurāt [49]: 10

In this verse Ahmad Hassan interpreted, “Sesungguhnya orang-orang

mukmin bersaudara, maka damaikanlah antara kedua saudara kalian dan

berbaktilah kepda Allah, supaya kalian diberi rahmat.”10

He explained that

disputes in the Islamic religion will not eliminate unity, because the purpose of all

these things is getting independence in carrying out Islamic law.11

From the

statement above, the writer conclude that in this verse Ahmad Hassan‟s indicate

the concept of unity on the faith. He give the great proportion to the Moslem in

the world.

f. Al-Ḥujurāt [49]: 13

In this verse Ahmad Hassan interpreted, “Hai manusia, sesungguhnya

Kami telah menciptakan kalian dari seorang lelaki dan seorang perempuan dan

menjadikan kalian berbangsa-bangsa dan bersuku-suku supaya kalian saling

mengenal. Sesungguhnya orang yang paling mulia di antara kalian di sisi Allah


l9 Ahmad Hassan, Al-Furqān Tafsir Qur’an, p. 567


11 Ahmad Hassan, Islam dan Kebangsaan, p. 18

41

ialah orang yang paling berbakti di antara kalian. Sesungguhnya Allah Maha

Mengetahui lagi Maha Mengenal.”12

From his explanation, Hassan not add the

more explanation about this verse. The writer has assume that Hassan dengan

sengaja tidak memberikan the further information of this verse because he reject

the concept of unity on the nation. As the other scholars explanation, this verse

determined the concept of pluralism.

C. The Relevance of His Interpretation of The Verses of Unity in

Indonesia

The author will look at the similarities or differences of other scholars

compared to A. Hassan's thoughts to see how important and how far the linkages

of A. Hassan's thoughts are in the context of modern Indonesia. Because there

were so many works created, the author has limited the work of other scholars

who are considered important in the interpretation of the unity‟s theme post of A.

Hassan. Among them are Tafsir al-Mishbah by Quraish Shihab, Tafsir Rahmat by

Oemar Bakry and Tafsir al-Huda by Bakri Syahid. The tafsir of those three

scholars' were born after the publication of Tafsir al-Furqān. Besides, they also

refer to the interpretation of al-Furqān by A. Hassan as one source of reference in

their interpretative work.

1. Tafsir Al-Mishbah by M. Quraish Shihab

a. Al-Māidah [5]: 32

This verse gives information to the Bani Israel related to the statutory law as

an obligatory. This verse is only used as a parable, not assessing the killing of a

person as killing all people and also vice versa. The aims to prevent people from

murdering by torture. A slayer, in essence, has succeeded in fulfilling his lust. So

there is no guarantee to do the same thing over and over again. Therefore,

established of the law. Quraish Shihab interpreted that all good rules basically for

the benefit of humans. In the view of the Qur‟an, all human beings whatever their

race, ancestry, and religion are the same in terms of humanity. Thus, this verse

refutes claims of the privileges of one race with another in the name of religion or

12

Ahmad Hassan, Al-Furqān Tafsir Qur’an, p. 884

42

descent, such as the racist Nazis and so on.13

The writer conclude, that in this

verse indicate the unite of the mankind.

b. Al-Nisā‟ [4]: 25

This verse talks about permission to marry a slave who has three conditions;

intended for men who do not have enough financial means to marry a free woman,

then the man is worried about falling into adultery. And for a married slave must

be an independent person, not being married and this marriage must be with the

approval of his master. However, Quraish Shihab interpreted, if can resist, not

marrying the slave was better than marrying, cause a child being born also

become a slave too, and on the other hand, a woman's attention to her family and

household became very less because she was occupied with serving her master.

Besides, most slaves have a low level of knowledge which is a barrier to the

success of their duties as educator mothers.14

The writer conclude that in this

determined the unity of mankind.

c. Āli-Imrān [3]: 103

This verse contains instructions and guidance for achieving piety. This

message delivered globally not intended for individuals, which is a command to

unite and hold to Divine guidance. Harmony and unity is a very important thing of

brotherhood among fellow believers who have established equality of faith and

also of brethren.15

The writer conclude that in this verse determined the unity of

the nation.


This verse describes that originally Allah sent prophets to teach teachings with

the same principles, from the first apostle Nuh to the last apostle Muhammad who

came with Islamic teachings. The teachings brought by the prophet Muhammad is

to complete the message of God. So that, this verse indicated to keep united this

religion and prohibited divisive the each others. But, Quraish Shihab not confirm

what is the religion, somehow Islam or the others religion brought by the previous

13

M. Quraish Shihab, Tafsir al-Mishbah: Pesan Kesan dan Keserasian al- Qur’an vol. 3

(Jakarta: Lentera Hati, 2003), p. 75-77. 14

M. Quraish Shihab, Tafsir al-Mishbah, vol. 2, p. 365-388. 15

M. Quraish Shihab, Tafsir al-Mishbah, vol. 2, p. 159-161.

43

prophet.16

The writer conclude that in this verse determine the unity of the faith of

all of religion.


In this verse, Quraish Shihab interprets the urgency of peace and islaẖ. Both

of these things need to be done, cause a believer with another believer is a brother

who is compiled by equality in terms of beliefs even though not in the same

lineage. This equality can lead to the brotherhood. Equality of the wasters‟

behavior with the devil, making the wasters are brothers of the devil (Surah al-Isra

'[17]: 27). Equality of ethnicity and nationality also results in brotherhood (QS.

Al-A'raf [7]: 65. The word brother in the Qur‟an is repeated seven times, all of the

show brotherhood of kin, except in this surah al-Ḥujurāt. According to Quraish

Shihab is a sign, the brotherhood that is established between fellow Muslims is a

brotherhood have multiple essentially, first on the equality of faith and secondly

brotherhood of kinship, so it is very clear that the essence in this verse is a

prohibition break the brotherhood to achieve unity and harmonious relations in a

small or large society to bring abundance of grace all of them.17

In this verse,

determined the concept of unity of the nation. Because he said that the aim of the

unity of the faith to establish the nationality in the nation.


This verse describes the basic principles of human relations. It is stressed that

all human beings have the same degree of humanity with Allah, there is no

difference between one tribe and another. Human nature is to compete and do the

best. Benchmarks for the goodness and glory of a person is not of degree and

severity, because it is only temporary. The eternal glory is on the side of God, to

achieve it by drawing closer to it, following orders and avoiding His prohibitions.

While the level of one's glory can only be reached by God. The principle of

relationship begins with getting to know each other. Through introductions to

others can get experience lessons that are useful for increasing piety. Someone

will not get lessons and benefits from others and work together without first

getting to know.18

From the explanation above, the writer conclude that in this

16

M. Quraish Shihab, Tafseer al-Mishbah, vol. 8, p. 503-504. 17

M. Quraish Shihab, Tafseer al-Mishbah, vol. 1, p. 247-249. 18

M. Quraish Shihab, Tafsir al-Mishbah, vol. 13, p. 260-264.

44

verse determined the concept of unity of the mankind, because with the sense of

humanity all human can unite.

2. Tafsir Rahmat by Oemar Bakry


This verse applies all off believers, not only to Bani Israel. The death penalty

must be given to the slayers who deliberately carried out the murder. This

behavior is likened to giving life to humanity. This is one of the functions of qiṣās

law in Islam.19

The writer conclude that in this verse determined the unity of

mankind. Because the command of attitude in this verse apllied the brotherhood.

b. Al-Nisā‟ [4]: 25

This verse describes the conditions for marrying a slave, among others; the

slave is not captured by her husband, he is a Muslim, marries with his master's

permission, gives a reasonable dowry and means of living, is well-tempered as an

independent woman. On the side of God, free women and slaves have the same

degree, only piety is the difference. In essence, Islam does not like slavery. The

arrival of Islam to liberate slaves, instill faith and piety as well as humanity in its

people.20

This verse determined the concept of unity on mankind.


This verse describes the concept of 'unity'. Allah requires Muslims to be

united like one body. If one limb hurts, the other feels it too. Besides, Allah also

forbids Muslims from being enemies. This unity can also revive the decline of the

Muslims.21

One of the causes of the destruction of the idolaters is hostility and

fighting between their groups. Then, we as Muslims should pay attention,

maintain the unity and integrity of Muslims. From the explanation above, the

writer conclude that the concept of unity determined on the faith. Because the

statement pay attention to maintain the unity and intregrity between the fellow of

Moslem.


This verse explained that the religion reveled by Allah had the one purpose,

that is „tauhid religion‟. the religion reffered in this regards is all of samawi

19

Oemar Bakry, Tafsir Rahmat (Jakarta: PT. Mutiara, 1982), p. 213. 20

Oemar Bakry, Tafsir Rahmat, p. 155. 21

Oemar Bakry, Tafsir Rahmat, p. 119.

45

religion. Prohibited ton divisive caused of the different madzhab or caused of lust.

The unity must not be broken because in unity there is a power and the division

will bring destruction.22

The writer conclude that in this verse indicate the concept

of unity of the faith. Because the author of this tafsir stated that all of the samawi

religion must be united, not only in Islam religion.


This verse explains the basis for obtaining peace, brotherhood, interpersonal

order class and nation with each other. The instruction to reconcile between

individuals, groups or nations in dispute. If peace cannot be reached, then it can

use the road of war.23

In this verse, the formed concept is the unity of nation.

Because the author of this tafsir said that prohibited to reconcile between

individuals not only in term of religion or faith even in the wider scope, namely

nations.


This verse provides a basic explanation for achieving world peace. This

paragraph was made a major milestone in the Perserikatan Bangsa Bangsa (PBB)

in New York. In essence, humans were created by God with various tribes, races

and nations to live together in peace, security, and peace.24

From the statement

above, the writer conclude that the concept determined into the unity of nation.

Because his statement said that the essence of this verse to reach world peace, not

give great proportional to the Moslem society as the majority in Indonesia.

3. Tafsir al-Huda by Bakri Syahid


The murder committed to someone who does not deserve the punishment of

qiṣāṣ is considered as murdering all human beings, as well as giving life to one

person is like giving the life of a human being in the universe.25

This verse

determined the concept of unity on mankind.

b. Al-Nisā‟ [4]: 25

22




Bakri Syahid, Tafsir al-Huda: Tafseer Qur’an Bahasa Jawa (Yogyakarta: Penerbit

Bagus Arafah, 1977), p. 189.

46

Marrying a slave is permissible underlined he gives her rights as an

independent woman. In essence, an independent woman and a slave have the

same degree, both the descendants of the Prophet Adam and Hawa also the same

believers.26

From the explanation above, the writer conclude that the concept

determined is the unity of mankind.


In this verse, Allah commands Muslims to hold the rope of Allah's religion,

Islam and the prohibition to divide. The Islam religion that has united the enmity

brotherhood of the polytheists before. Likewise after Allah will give help from the

torments of hellfire.27

This verse determined the concept of unity of the faith.


This verse stated that Allah hanya menurunkan satu agama yaitu agama Islam.

The only one religion that required thier followers to do the right „tauhid‟. Dan

pada nantinya agama Islam ini akan terpecah-belah menjadi beberapa golongan.

Disinilah Allah memerintahkan bagi umat Islam untuk tidak saling berselisih.

Tapi hanya seorang hamba yang mengikuti ketauhidanlah yang akan berada pada

jalan yang sama. Namun lagi-lagi kategori ini hanya Allah lah yang

menentukan.28

From the statement above, the writer conclude that this verse

indicate the concept of unity of the faith. Because the unity can be formed if they

united each others in Islamic religion.

e. Al-Ḥujurāt [49]: 10 dan 13

In essence, every Muslim is a brother, should get along well with each other.

Because God has created women and men into several nations and descendants to

know one another, humans fear the noblest in the sight of God.29

From the

explanation above, the writer conclude that the concept determined is the unity of

the faith.

26

Bakri Syahid, Tafsir al-Huda, p. 139. 27

Bakri Syahid, Tafsir al-Huda, p. 110 28

Bakri Syahid, Tafsir al-Huda, p. 650. 29

Bakri Syahid, Tafsir al-Huda, p. 1034-1036.

47

Table 4.1 The Difference of Categories on The Ahmad Hassan’s

Interpretation and Its Relevance

Verse Tafsir

al-Furqān

Tafsir

al-Mishbah

Tafsir

Rahmat

Tafsir

al-Hudā

Āli-Imrān

[3]: 103 Unity of faith

Unity of

mankind

Unity of

mankind

Unity of

mankind

al-Nisā [4]:

25 Unity of faith

Unity of

mankind

Unity of

mankind

Unity of

mankind

al-Māidah

[5]: 32

Unity of

mankind

Unity of

nation Unity of faith Unity of faith

al-Mukminūn

[23]: 52 Unity of faith

Unity of

Faith

Unity of

Faith -

al-Ḥujurāt

[49]: 10 Unity of faith Unity of faith

Unity of

nation Unity of faith

al-Ḥujurāt

[49]: 13 -

Unity of

mankind

Unity of

nation Unity of faith

48

CHAPTER V

EPILOG

A. Conclusion

From the discussion in the previous chapters, it can be concluded that Ahmad

Hassan’s interpretation on the verses about unity nationalism represent a

dimension of Muslim fundamentalist thought. In general, his thought on it is

similar with the thought of reformists in that they treat Islamic perspective as

measurents to perceive external concept such as of the term “unity”. The writer

divided this concept into three categories; unity of faith, unity of mankind and

unity of nation. In this regards, Ahmad Hassan more concern apllied the unity of

faith based on fifth verses interpretation in this tafsir book al-Furqān. To support

his opinion, he argues that Indonesian Muslims are the majority that have great

rights and obligation as citizens of Indonesian country. In short, Ahmad Hassan

sees that Indonesian Muslims have great rights and obligations for the fate of the

nation.

B. Suggestion

The final part of this research, the author will express everal things as

recommendations or suggestions, both to the Persatuan Islam organization or to

anyone who will later conduct similar research. First, reminding the importance of

Ahmad Hassan's thoughts in intellectual studies, especially for the Indonesian

people and in Islamic studies in general, it is best to recollect all of the creations

of Ahmad Hassan. Second, for further research to examine issues that are

currently popular in the context of Indonesia as the relevance the ideas of

Indonesian scholars to produce or answer the problems of the Indonesian people

in the present context. (as the benchmark that differences of thought have existed

since pre-independence, in dealing and accepting differences).

49

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