LEADERSHIP CONCEPT IN THE

QUR‟AN (A Semantic Analysis)

A Thesis Submitted to Department of Tafsir and

Hadith in Partial Fulfillment of the Requirements

For the Degree Strata I (S.1)

By

Umi Farihah Arif

Student Number: 074211035

USHULUDDIN FACULTY

IAIN WALISONGO SEMARANG

2011

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A THESIS STATEMENT

I certify that this thesis is definitely my own work. I am

completely responsible for content of this thesis. Other

writer‟s opinions or findings included in the thesis are quoted

or cited in accordance with ethical standards.

Semarang, June 23, 2010

The Writer,

Umi Farihah Arif

NIM. 074211035

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MOTTO

ف السع خ١فخ لبا أرغؼ لئىخ ا عبػ ار لبي سثه ط مذ ذن غجؼ ثؾ ؾ بء ٠غفه اذ ٠فغذ ف١ب ف١ب

ب ل رؼ ه لبي ا أػ

Behold, Thy Lord said to the angels: "I will create a vicegerent on

earth." They said: "Wilt Thou place therein one who will make

mischief therein and shed blood?- whilst we do celebrate Thy praises

and glorify Thy holy (name)?" He said: "I know what ye know not."1

ا شا أؽذ ١ئ صلصخ ف عفش ف را وب

When three people in the journey should they choose one of them to be

a leader.2

1 Al Baqarah: 30 2 Hadith of Prophet that narrated from Abu Dawud

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DEDICATION

This thesis is dedicated to my self,

my beloved mother Mrs. Sairoh,

my beloved father who has passed away long time ago , Mr.

Kamal Arif, and my lovely father, Mr. H. Shodiqun,

and for every name that stayed on my heart.

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ACKNOWLEDGMENTS

All praise and thanks always due to Almighty Allah for being

finished this thesis. Furthermore, May şalawāt and salām always we

convey be the last apostle, Muhammad peace unto him, his family and

his şahaba who has taught wisdom and given rahma for all mankind,

especially the Muslims.

Only with His help and love, this thesis can be finished

although the writer believes that there is no perfect in this world,

including this thesis. But, with force and hard effort, the writer wants to

give the best in the end of study at IAIN Walisongo Semarang.

Therefore, the writer wants to thank to:

1. Mr. Prof. Dr. H. Muhibbin, M.Ag, as the rector who built the

writer under guidance of IAIN Walisongo Semarang, together

with the vise rectors; I, II and III.

2. Mr. Dr. Nasihun Amin, M.Ag, as the dean of Ushuluddīn

Faculty IAIN Walisongo Semarang, together with the vise

deans; I, II and III.

3. Mr. Dr. Abdul Muhayya, MA, and Mr. Zainul Adzvar, M.Ag,

as my father in FUPK.

4. Mr. Ahmad Musyafiq, M. Ag., as the first academic advisor

and Mr. M. Muhsin Jamil, M. Ag., as the second academic

advisor, who are corrected then the writer can finish this

thesis.

5. All lecturers of Ushuluddīn Faculty IAIN Walisongo

Semarang for all patience and sincere to give us the sciences,

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together with all officials of Ushuluddīn Faculty IAIN

Walisongo Semarang. Thanks a lot for all services.

6. My parents (my mother, my father who has passéd away long

time ago, and my father) the great thank the writer can not

describe for them. My brothers and my sisters (milla, mahda,

mazia, abang, adek, sinang) who has supported me to finish

the thesis sooner. My family, for your prayers.

7. My big family in FUPK who has supported and gave time to

discuss for finishing the thesis, especially for the third

generation.

8. Mihex and Mithoel, who has accompanied and supported me.

9. All parties who indirectly help the writer in moral or material

in the arranging of this thesis.

Finally, without them, the writer can not finished this thesis

and this simple expression is really not enough to describe the depth of

my feeling. Thanks.

Semarang, June 23, 2011

The writer

Umi Farihah Arif

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TABLE OF CONTENTS

PAGE OF TITTLE…..………………………………………….. i

ADVISOR APPROVAL……………………………………….. . ii

RATIFICATION………………………………………………... iii

A THESIS STATEMENT………………………………………. iv

MOTTO…………………………………………………………. v

DEDICATION………………………………………………….. vi

ACKNOWLEDGMENT……………………………………....... vii

TRANSLITERATION………………………………………… . ix

TABLE OF CONTENTS………………………………………. x

ABSTRACT……………………………………………………. xi

CHAPTER I: Introduction

A. Background………………………………….. 1

B. Research Question…………………………… 8

C. Purpose and Significance of Research……….. 9

D. Prior Research………………………………... 10

E. Theoretical Framework………………………. 13

F. Methodology of Research……………………. 17

G. Systematic of Writing……………................... 19

CHAPTER II: Semantic and Leadership

A. Semantic Qur‟an as the Methodology

1. History of Semantic……………………. 21

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2. Definition of Semantic…………………. 25

3. Semantic Qur‟an According to Toshihiko

Izutsu…………………………………… 30

B. Leadership in General Over View

1. Definition of Leadership……………….. 36

2. History of Leadership…………………... 40

3. The Theory and Style of Leadership…… 42

CHAPTER III: Leadership in the Qur’an

A. The Term Related to Leadership Used by Qur‟an

1. Khalifah…………………………………. 48

2. Ulul Amri………………………………... 58

3. Imam…………………………………….. 63

4. Malik…………………………………….. 68

5. Waly…………………………………….. 71

6. Sulthan………………………………….. 76

B. Leadership in the Qur‟an…………………… 80

CHAPTER IV: Analysis of Leadership Verses According to

Semantic Analysis

A. The Understanding of Leadership Terms in the

Qur‟an According to Semantic Analysis

1. Khalifah…………………………………. 86

2. Ulul Amri………………………………... 92

3. Imam…………………………………….. 95

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4. Malik…………………………………….. 99

5. Waly…………………………………….. 103

6. Sulthan………………………………….. 107

B. The Concept of Leadership According to

Semantic Qur‟an………………………….. 109

C. The Territory of Leadership According to

Semantic Qur‟an Analysis

1. The Limits of Authority……………….. 113

2. The Obligation of a Leader……………. 116

3. The Right of a Leader………………….. 119

CHAPTER IV: Closing

A. Conclusion………………………………... 121

B. Suggestion………………………………... 126

C. Closing……………………………………. 127

BIBLIOGRAPHY

APENDIX

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ABSTRACT

This thesis is explore the concept of leadership in the holy Qur‟an

viewed by semantic approach. Therefore, the writer would like to try to

understand the meaning of key word used by Qur‟an in explaining

about the leadership concept. Semantic Qur‟an that is introduced by

Toshihiko Izutsu, a Japanese scientist is one of many methods to

understand the contents of Qur‟an. Semantic is not only giving

interpretation of Qur‟an based on the understanding of a reader but also

looking for the weltanschauung of Qur‟an it self.

In this thesis, the writer interested in studying about the leadership

concept because it topic is not far from human life. Every country,

community, group, and family always needs someone to be a leader to

arrange everything around them. When there is no a leader, a

community will be clutter. This showed that a leader is very important

in human life.

This thesis is limited to the understanding of the meaning of many

key words that used by Qur‟an to explore the leadership concept. Many

terms that understood as leader that used in the Qur‟an are khalifah,

ulul amri, imam, malik, waly, and sulthan. Although they are

understood in the same meaning, but there is no synonym according to

semantic approach. Semantic analysis will show the different meaning

among to give evidence that they are really not same. Then, by the

history of it word will show that a meaning of word can be changing.

The understanding of those terms is very different when used by Arabic

before Al Qur‟an sent down and when used by Qur‟an.

From the research, the writer can conclude that the leadership terms

that used by Qur‟an which have the same meaning in a translation,

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actually they are totally different. They have their basic and relational

meaning. And by the time, they are changing independently in it own

unique way. The word can be stopped growing by the public, the word

can be continued for a long time, and the word can be started in certain

time. Most of leadership terms are used in a long time up to now, but

the word sultan is just appear in Abbasid era.

ABSTRAK

Skripsi ini mengupas tentang konsep kepemimpinan dalam Al

Qur‟an ketika dilihat dari sudut pandang pendekatan semantik. Oleh

karena itu, penulis ingin mencoba untuk memahami kata kunci yang

digunakan oleh Al Qur‟an dalam menjelaskan konsep kepemimpinan.

Semantik Al Qur‟an yang diperkenalkan oleh Toshihiko Izutsu, seorang

ilmuwan Jepang, merupakan salah satu dari beberapa metode untuk

memahami isi kandungan Al Qur‟an. Semantik tidak hanya

memberikan penafsiran Al Qur‟an yang didasarkan pada pemahaman

seorang pembaca namun juga untuk mencari weltanschauung atau

sudut pandang Al Qur‟an itu sendiri.

Dalam skripsi ini, penulis tertarik untuk mempelajari konsep

kepemimpinan dikarenakan konsep kepemimpinan todak bisa

dipisahkan dari kehidupan manusia. setiap negara, komunitas,

kelompok, dan keluarga selalu membutuhkan seseorang untuk menjadi

seorang pemimpin untuk mengatur segala sesuatu disekitar mereka.

Ketika tidak ada seorang pemimpin, sebuah komunitas akan mengalami

kekacauan. Ini menunjukkan bahwa pemimpin sangat penting dalam

kehidupan manusia.

Skripsi ini terbatas hanya pada pemahaman makna dari beberapa

kata kunci yang digunakan oleh Al Qur‟an untuk mengeksplor konsep

kepemimpinan. Beberapa kata yang diartikan sebagai pemimpin yang

digunakan dalam Al Qur‟an adalah khalifah, ulul amri, imam, malik,

waly, dan sulthan. Meskipun semuanya dipahami dalam makna yang

sama, namun tidak ada sinonim menurut pendekatan semantik. Analisis

semantik akan menunjukkan perbedaan makna dari beberapa term

tersebut untuk memberikan bukti bahwa mereka tidaklah sama.

Kemudian, dengan sejarah katanya akan menunjukkan bahwa makna

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dari sebuah kata bisa berubah. Pemahaman dari term-term itu sangat

berbeda ketika digunakan oleh masyarakat Arab sebelum Al Qur‟an

turun dan ketika digunakan oleh Al Qur‟an.

Dari penelitian ini, penulis dapat menyimpulkan bahwa term

kepemimpinan yang digunakan dalam Al Qur‟an yang memiliki makna

sama dalam terjemahnya, sebenarnya sama sekali berbeda. Term-term

itu memiliki makna dasar an makna relasinya. Seiring berjalannya

waktu, mereka akan berubah. Sebuah kata bisa berhenti bekembang

atau berhenti digunakan oleh masyarakat, bisa juga bertahan pada

waktu yang lama, dan sebuah kata bisa saja baru muncul pada waktu

tertentu. Kebanyakan term kepemimpinan bertahan sampai sekarang,

tapi kata sulthan baru populer pada zaman Abbasiah.

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CHAPTER I

INTRODUCTION

A. BACKGROUND

Human beings are living in the society, and it makes

them not apart form community which in that community must

there someone who will handle or organize, who is called as a

leader. Without leader, a community will not run well, like

that has been narrative in sunan Abu Dawud: it was not

allowed for three people who are in the journey but choose one

of them as a leader.3 Moreover, human are born as a leader, at

least to be a leader for our own self. This was appropriate with

the explanation of holy Koran in the Surah Al Baqarah: 30.

Over there explained that Allah created every human in this

earth to be a caliph (leader) who has a responsibility to handle

everything around them until no undesirable damage.

In that position, which is put everyone to be a leader

in the earth, human have a duty that touch two important thing

in this life. The first duty is order other people to do good

deed. And the second duty is prohibit other in doing something

bad. In the other word, their duties are doing the obligation

and leaving the prohibition from Allah in all of aspects of their

life, either individually or together in the society.4 Then,

3Ibnu Taimiyah, Tugas Negara Menurut Islam has been translated into

Indonesian language by Arif Maftuhin Dzofir, Yogyakarta: Pustaka Pelajar, 2004, P.166 4Hadari Nawawi, Kepemimpinan Menurut Islam, Yogyakarta: Gajah Mada

University Press, 1993, P. 16

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according M. Dawam Raharjo, caliph is the function of human

in doing the mandate of God (Al Ahzab: 72). What is the

mandate for human? It is taking care of creatures by spreading

love to other (rahmatan lil „ālamīn) and amar ma‟ruf nahi

munkar.5

Actually, before Al Qur‟an talk about this topic,

leadership has been running since Adam was created, until

prophets before Muhammad. They have to practice it because

basically the task of a prophet is to lead his people. Like the

story of Daud who was appointed to become a caliph as

Adam.6 And this is one of the aims in the creation of man

himself, besides to the worshipers to Allah.7 This was

explained by the verse that researcher mentioned before, it

was Surah Al Baqarah: 30. In his book, Muhammad Bagir

Shadr explained that it verse can be summarized that from it

redaction, can be found three elements which established an

institution or community in the society, they are: first, human;

second, earth or more broadly the nature; third, positive

correlation that connects humans with earth and nature, and

connects human each other. This is what the holy Qur‟an

termed appointment caliph (istikhlāf).8

5Fuad Nashori, Potensi-Potensi Manusia Seri Psikologi Islami, Yogyakarta:

Pustaka Pelajar, 2003, P. 33, see also Ensiklopedia Al Qur‟an No.1 Vol. VI, 1995, P. 43 6 See. QS. Shad: 26 7Fuad Nashori, P. 26 8 Al Allamah Muhammad Bagir Shadr, Pedoman Tafsir Modern (Buku

Pegangan Mahasiswa dan Para Peneliti Al Qur‟an serta Masalah-Masalah Keislaman)

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Leadership which its history has been started from

the first man since the days of Adam will be continued until

this world end. The word leadership will be used in human life

until the end comes. Therefore, the thing about leadership

which is the human activity in public life needs to be

analyzed, to gain valuable points and can be used, in order to

realize effective leadership and blessed God in the present and

future.9 The problem of leadership, which historically is

interesting to study because it turned out, after the death of the

prophet Muhammad and was later replaced by khulafā‟ al

rasyidūn wich eventually cause problems and make people

split into various sects. This split is nothing but caused by the

political power struggle in this regard leadership. Then, every

body can see that the leadership system in Indonesia is not

healthy. They are found many corruptions over there. So many

leaders or government authorities are not doing their job very

well, they are seizing the right of their people, and they are out

of the author limitation.

After knowing about leadership which has many

problems, Al Qur‟an as the map for Muslim is should be a

problem solving, because Al Qur‟an is hūdan li an nās that

will guide us to get the truest thing. And to understand it,

human must do the command of God who has this saying by

translated by Hidayaturakhman from the original book in Arabic language under the title

Madrasatil Qur‟aniyah, Jakarta: Risalah Masa, 1992. Page.107 9Hadari Nawawi, P. 27

19

studying. It‟s like what He said in Surah An Nisa‟: 8210

and

Surah Muhammad: 2411

.

Actually, when Al Qur‟an sent down and gives this

explanation, God uses local culture as the media to transform

His teaching. This is seen by many Arab customs which are

recorded in its dialectical with Al Qur‟an. Those customs

cover various aspect, both religious institutions, social,

economic, and politic included leadership. Al Quran responds

the various cultures that developed in the society with a

variety of ways.12

While the terms used on the leadership of the holy

Qur‟an are: khalīfah, ūlul amri, imām, malik, waliy, dan

sulthān. Among these verses are as follows:

بئىخ سثه لبي ار ا لبا خ١فخ اؤسض ف جبع أرجع

ب ف١ ب ٠فغذ بء ٠غفه ف١ اذ ذ ذن غجخ مذط ثذ ا لبي ه ب ب أع رع

10 Do they not consider the Qur'an (with care)? had it been from other than

Allah, They would surely have found therein much discrepancy. 11 Do they not then earnestly seek to understand the Qur'an, or are their hearts

locked up by them?

12 Dr. Ali Sodiqin, Antropologi Al Qur‟an: Model Dialektika Wahyu dan

Budaya, Yogyakarta: Ar Ruzz Media, 2008, P.14 13 Behold, Thy Lord said to the angels: "I will create a vicegerent on earth."

They said: "Wilt Thou place therein one who will make mischief therein and shed

blood?- whilst we do celebrate Thy praises and glorify Thy holy (name)?" He said: "I

know what ye know not." (Al Baqarah: 30)

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ارا ش جبء أ ؤ ا ف أ أراعا اخ ث ا سد

ش أ ا اشعي اؤ ع از٠ جط ٠غز ب فع ا ع١ى ز سد برجعز ل١ب اب اش١طب

٠زخز ب ئ ا ١بء اىبفش٠ أ د ١ ئ ا ٠فع

ف١ظ ره ء ف ا اب ش رزما أ رمبح ٠ذزسو ا ا فغ ص١ش ا ا

ب فىبذ اغف١خ أ غبو١ فؤسدد اجذش ف ٠ع ب أ أع١ج وب ٠ؤخز ه ساء غصجب عف١خ و

اثز ار ١ اثشا بد سث ثى بط جبعه ا لبي فؤرب ب لبي ا ذ ٠بي ب لبي رس٠ز ع ١ اظب

ب ب وب ع١ى عطب ث ز ب و ل طبغ١Dr. Ali Sodiqin adopted an idea of Nur Kholis

Setiawan that in studying the content of the holy Qur‟an which

is the revelation from God, so that we are as the reader will

14 When there comes to them some matter touching (Public) safety or fear,

They divulge it. if They had only referred it to the Messenger, or to those charged with

authority among them, the proper investigators would have tested it from them (direct).

Were it not for the Grace and Mercy of Allah unto you, all but a few of you would have

fallen into the clutches of Satan. (An Nisa‟: 83) 15 Let not the believers take for friends or helpers unbelievers rather than

believers: if any do that, In nothing will there be help from Allah. except by way of

precaution, that ye may guard yourselves from them. but Allah cautions you (to

remember) Himself; for the final goal is to Allah. (Ali Imran: 28) 16 "As for the boat, it belonged to certain men In want: They plied on the

water: I but wished to render it unserviceable, for was after them a certain king who

seized on every boat by force. (Al Kahfi: 79)

17 And remember that Abraham was tried by His Lord with certain commands,

which He fulfilled: He said: "I will make Thee an Imam to the Nations." He pleaded:

"And also (Imams) from My offspring!" He answered: "But My promise is not within the

reach of evil-doers." (Al Baqarah: 124) 18 "Nor had we any authority over you. Nay, it was ye who were a people In

obstinate rebellion!

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not quit of the interpretation of something that we read, in this

aspect is those verses. Because, basically, in the

communication theory, revelation means that God said to His

servant. The process of God speaking to man understood in

terms of linguistic concepts. The talks involve tools or codes

of communication in the form of Arabic.19

In linguistic science, Arabic language is a language

which has vocabularies that often changes in form suitable

position that will lead to change in its meaning, it was happen

in nahwu and shorof, how should we interpret when the word

is in a position as fa'il (actor), maf'ul bihi (object). This

language which has a very rich vocabulary also can result in

differences in the provision of meaning and interpretation.

This difference was caused by two factors, which the one has

been mentioned by researcher before, and it was internal

factor. And the external factor that supports this difference is

the different point of view among interpreter and also the

different tool that used to give the interpretation, for example,

Al Alusi gives interpretation by his sophistic approaching,

Fazlur Rahman with his hermeneutic, and have so much the

interpreters who have given the interpretation to the verses of

Qur‟an by scientific approach. And one of that approach is

semantic, one branch of linguistic science. The idea of

19 Dr. Ali Sodiqin, P. 13

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semantic analysis in the context of the Qur'an was originally

popularized by Toshihiko Izutsu.20

According to Izutsu,21

Quran can be approached by

some perspectives or approaches such as theology,

psychology, sociology, grammar etc. But, from the many

existing approaches, he consistent in using linguistic

approaches, especially semantic Quran.22

For him, God revealed through language, and not in a

mysterious language of human language but with a clear and

understandable. That is why humans can learn the Qur'an from

various aspects, including language or linguistic.23

20Ishlah Gusmian, Khazanah Tafsir Indonesia dari Hermeneutika hingga

ideology, Jakarta: Teraju, 2003, P. 220 21Toshihiko Izutsu is a man who popularized with his semantic method to

understand the contents of Qur‟an. He was born in May, 4th, 1914. He was born in a

family of a wealthy business owner in Japan. From an early age, he was familiar with zen

meditation and kōan, since his father was also a calligrapher and a practicing lay Zen

Buddhist. He was a university professor and author of many books on Islam and other

religions. He taught at the Institute of Cultural and Linguistic studies at Keio University

in Tokyo, the Imperial Iranian Academy of Philosophy in Tehran, and McGill University

in Montreal. He was not Muslim, but he interested in Islamic studies, especially about the

content of holy Qur‟an. In 1958, he completed the first direct translation of the Qur'an

from Arabic to Japanese. His translation is still renowned for its linguistic accuracy and

widely used for scholarly works. He was extremely talented in learning foreign

languages, and finished reading Qur'an a month after beginning to learn Arabic. Because

he was expert in linguistic studies, and because of his interesting in Qur‟an, he initiated to

analyze the holy Qur‟an by semantic approach, a branch of linguistic studies. He was

writing many opuses in English and Japanese language, which now has been translated

into Indonesian language. He was passed away in July, 1st, 1993. (see at

http://en.wikipedia.org/wiki/Toshihiko_Izutsu) 22Irfan Sholeh, Semantik Al Qur‟an dalam Pandangan Toshihiko Izutsu. See

on http://irvansoleh.blogspot.com/2009/04/semantik-al-quran-dalam-pandangan.html,

accessted on April, 29, 2009 23 Abu Syakir, Pendekatan Linguistik dalam Studi Islam. See on

http://abusyakir80.blogspot.com/, accessed on March, 16, 2010

23

By using semantic Qur‟an approach, the researcher

want to explore the meaning of key words that used in the

Qur'an mentions about the leadership, they are: khalīfah, ūlul

amri, imām, malik, waliy, dan sulthān. In general, the words

that we have mentioned before have same meaning that is a

leader but these terms have different implications like the

explanation of Izutsu that synonyms can not guarantee the

accuracy of the exact meaning of the first word.24

The advantages of semantic as Toshihiko method in

some of his work is he tried to develop a semantic as the word

in its condition used to indicate an event, precisely. Only by

answering these problems we will arrive at a correct

understanding of the word. With this semantic approach of

Izutsu, the writer will create a dynamic type of ontology life

from the Qur'an, especially on themes relating to leadership in

the Qur'an.

B. RESEARCH QUESTIONS

Al Qur'an has explained on leadership concept with

some terms that he used, they are khalīfah,, ūlul amri, imām,

malik, waliy, dan sulthān that every term has same meaning in

general but differ in their implications.

From this discourses, the main problems in this research are:

24 Dewi Mutmainah Turohmah, Konsep Imam dalam Tafsir Al Mizan Karya

Thabathaba‟i (skripsi), semarang: Fakultas Ushuluddin IAIN Walisongo, 2001

24

1. What is the word of leadership in the Qur‟an and it

understanding according to semantic approach?

2. How does the territory of leadership in the Qur'an

according to semantic approach?

a. The limits of authority

b. The obligation of leader

c. The right of leader

C. PURPOSE OF RESEARCH

1. To get the word of leadership and it understanding

according to semantic approach.

2. To understand about the territory of leadership in the

Qur‟an by semantic approach, including the limits of

authority, right, and the obligation of a leader.

D. THE SIGNIFICANT OF RESEARCH

By this research about the analysis of leadership term

in the Qur‟an by semantic approach, the researcher hopes it

will be useful for everyone who read and it will increase our

knowledge especially in Qur‟an studies side.

An understanding of the concept of leadership in

Islam that was based on the verses of Al Qur'an is often to be

learned by the figures of the Islamic thinker. Many books

about the interpretation of the leadership verses that been

outstanding. It shows that this theme is something that needs

25

to be discussed, because we as human beings who live in a

society will never be separated from a word leadership. So,

with this study, we expected to be more understand to the

guidance from the Qur‟an in leadership terms.

With a semantic approach to the Qur'an, an idea

which was first popularized by Toshihiko, which the

understanding by providing every meaning of the keywords

that relate to leadership, hopefully we can better understand

the message the Holy Qur'an to us. We can understand what

God want through His word, it is the Qur'an.

E. PRIOR RESEARCH

Before finally deciding to chose and take this

research, the researcher has examined some related researches

that have similar topics, but different focus.

The first, it is the book that has been written by Hadari

Nawawi under the title Kepemimpinan Menurut Islam. This

book explains about the leadership from the definition,

dynamics, function, until the ethics of a leader. Because

according to Islam, then the explanation accompanied the

arguments of both the Qur'an and Hadith to strengthen his

argument. However, in reference to theses, Hadari does not

include the interpretation of the verses in detail. The

Explanation of the verses is much more global.

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The second, a book called Khilafah dan Kerajaan which has

been written by Abul A'la Al-Mawdudi. It is the translation the

original title in Arabic is Al Khilafah wa all Mulk. This book is

a book that tells about the history of black sheets of the

Umayyad‟s and Bani Abbas in order to display the back

nobleness khilafah Nabawiyah concepts and practices which

have they diverted into the monarchy system. In it revealed

clearly the noble principles of Islamic teachings about the

caliphate is established by the Prophet Muhammad's teachings

and practices, and abuses the leaders of Islamic regimes that

came after the era of Khulafā' al Rāsyidūn.

The third, in his book Membumikan Al Qur'an, Quraish

Shihab has spoken about the Caliph in the Qur'an. But the

most important is he gives the interpretation of the verses that

relate to the theme of caliph by using the thematic method.

This discussion can be seen in his book pages 156-166.

The fourth is the book that has been written by Muhammad

Sa‟id Al Asmawi under the title Menentang Islam Politik.

However, in this book is already apparent from its title that he

dissagree with the existence of political Islam, he said that

there is no verse or hadith relating to the management of

political power. Islam has the awareness that political power

that based on the religious right tends will become tyrannical.

The fifth, M. Abed Al Jabiri wrote the book by the title

SyuroTradisi Partikularitas Universalitas that it contains

27

explained about syuro or democracy in choosing a leader in

the government.

The sixth, in the book in the title Al Qur‟an Membangun

Tradisi Hakiki, Said Agil Husin has explained about the

concept of leadership according to Al Qur‟an in the first

chapter. He explained the concept of caliph and imam and also

the principles of leadership.

Then, many studies related to leadership topic, such as:

Dialog antara Tuhan dengan Malaikat tentang Penciptaan

Khalifah di Bumi Menurut Penfsiran Sayyid Quthub dalam

Kitab Fi Zilal Al Qur‟an that written by Sri Muniroh,

Pandangan Allamah Al Thabathabai tentang Ulil Amri dalam

Tafsir Al Mizan Studi Komparatif dengan Ahmad Musthofa Al

Maraghi dalam Tafsir Al Maraghi that written by Winarto,

Penafsiran tentang Ulil Amri dalam Al Qur‟an that written by

Rahnim, Konsep Imam dalam Tafsir Al Mizan karya

Thabathabai that written by Dewi Mutmainah Turohmah,

Kepemimpinan Politik Laki-laki dalam Perspektif Zamakhsari

that written by Umi Faizah. All of those theses are research

about leadership in the Qur‟an but they were using thematic

approach.

Furthermore, by looking at the preview studies that

related to leadership, the research with the title The Analysis

of Leadership Verses by Semantic Approach is different from

the preview research because in this research, the writer

28

focuses on verse analysis especially about the leadership by

using semantic approach.

And then, in the prior research, many scholars have used

semantic approach on Qur‟anic studies, for example: some

opus of Thoshiko Izutsu, they are God and Man in the Koran:

Semantics of the Koranic Weltanschauung, Ethico Religious

Concepts in the Qur‟an, dan The Concept of Belief in Islamic

Theology: A Semantical Analysis of Iman and Islam. It shows

that semantic can be used to understand Qur‟an.

F. THEORITICAL FRAMEWORK

To get the maximum results, the authors only focus

on the discussion of the verses in the Qur'an that describe

leadership, and the author wants to explore its meaning by

using semantic Qur‟an approach.

Semantic comes from the Greek sema, which means

sign or symbol (sign). Semantics, according to Alfred

Korzybski, is a branch of general linguistics.25

Semantics is a

branch of linguistics that discussed many aspects of language

meaning that includes a description of the meaning of words

and meanings of sentences.26

So the semantic covered the

25 Harimurti Kridalaksana, Kamus LInguistik, Jakarta: Gramedia, 1993, P. 131 26 Mamluatul Hasanah, M.Pd, Menyingkap Tabir Dua Kalimat Syahadah:

Perspektif Semantik Tinda Tutur, Malang: UIN Malang Press, 2008, P.1

29

meaning of the word, including it developments and

changes.27

Semantic approach in interpreting Al Qur‟an seem to

give the meaning that make a reposition the text of Qur‟an into

it textually and contextually. And then, semantic as a part of

linguistic studies gives additional power in language and

meaning dimension that consist in Qur‟an. 28

According to Toshihiko, semantic word is a phrase

that is ambiguous and elusive. Semantic, as he understood,

when stated in brief includes an analytical study of a segment

or segments in question.29

Semantic Quran which he has

pioneered would question the problems of how to shape the

world are structured, what the main elements of the world, and

how it all related to one another in the view of this scripture.

In this understanding, he is a kind of ontology-an ontology of

concrete, alive and dynamic.30

It is still in Izutsu‟s opinion, semantic analysis is an

analytical study of the key terms of a language with a view

that ultimately arrive at a conceptual understanding

27 M. Alfatih Suryadilaga, dkk, Metodologi Ilmu Tafsir, Yogyakarta: Teras,

2005, P. 79 28 Adibazha, Pendekatan Semantik dalam Studi Islam: Kajian Karya

Toshihiko Izutsu. See on http: //adibazha.blogspot.com/2010/10/pendekatan-semantik-

dalam-studi-islam_19.html, accessed on October, 19, 2010 29 Toshihiko Izutsu, Konsep Kepercayaan dalam Teologi, translated by Agus

Fahri Husein, dkk, Yogyakarta: Tiara Wacana, 1994, P. 259 30 Toshihiko Izutsu, Relasi Tuhan dan Manusia: Pendekatan Semantik

terhadap Al Qur‟an from theoriginal book God and Man in The Koran: Semantics of

Koranic Weltanschauung, translated by Agus Fahri Husein, dkk, Yogyakarta: PT. Tiara

Wacana, 1997, P. 3

30

weltanschauung or world view that people who use the

language. Not only as a means of talking and thinking but

more important was gestalt and interpretation of the world that

surrounded him. Semantics in this case, for Izutsu is a study of

the nature and structure of the worldview of a nation now or

on a significant period of its history by using a methodological

analysis of the basic concepts that have been produced for

himself and has been crystallized into key languages.31

A

language, culturally, it meaning has become commonly used

by the public pre-Qur'an, and when the Koran down, using a

different meaning in context. This is where the Quraish were

showing us that the Qur'an to build his own world.32

Farther, he generalized the Qur‟an interpretation into

the dimension of base and relational meaning. In one case,

semantic has the theory that capable in revealing the meaning

of text. This gives the evidence that both semantic and Qur‟an

has analyzing characteristic. Al Qur‟an as the holy book is

bringing many symbols in it text, either ideologically,

historically, norm, or all of segments in human life that consist

in Qur‟an. And semantic is the analysis of special text as

language science.33

31 Ibid, P.3 32 Islah Gusmian, op.cit. P.221 33 Adibazha, Pendekatan Semantik dalam Studi Islam: Kajian Karya

Toshihiko Izutsu. See on http://adibazha.blogspot.com/2010/10/pendekatan-semantik-

dalam-studi-islam_19.html, accessed on October, 19, 2010

31

Furthermore, Izutsu give the steps that must be taken

in analyzing the verses of the Qur'an with semantic analysis,

like what has copied by Aan Rediana, those steps are: (1)

collect relevant verses together, (2) compare, (3) connecting

all the terms like it, (4) looking for it antonym, and (5)

connecting with one another.34

In addition to the steps above, Izutsu mentions seven

cases of each verse which clearly contain the interests of a

strategy for semantic analysis method:35

1. Contextual definition, a verse which is a semantic

relevant event, meaning the right word is described in

concrete terms in the context of verbal descriptive

manner.

2. Synonym substitutive; if the word X is replaced with

the word Y in the same paragraph or in the form of

the same verbal context, whether it's their application

wider or narrower than Y, then the replacement is a

need to be researched as well.

3. Semantic structure of a specific term that explained

by the opposite.

34Aan Radiyana dan Abdul Munir, “Analisis Linguistik dalam Penafsiran al

Qur‟an,” in Al Hikmah: Jurnal Studi-studi Islam. No. 17, vol. VII/1996, P. 16 35 Toshihiko Izutsu, Konsep-konsepb Etika Religius dalam Al Qur‟an,

translated by Agus Fahri Husain, dkk, Yogyakarta: Tiara Wacana, 1993, P. 44-50

32

4. The principle of non-X, the semantic structure of X

that is still vague to be clarified by looking at the

negative form, instead.

5. Semantic field, as a set of semantic relationship

between certain words in a language.

6. The expression of rhetorical parallelism also shows

the relation of synonymous.

7. Distinguishing between religious contextual words

with a contextual non-religious, signified by a word.

With the steps and strategies that have been

mentioned by Toshihiko above, Toshihiko semantic method

suitable for analyzing the verses on leadership in the Qur'an.

The author hopes that, with this analysis, the meaning of terms

of leadership in the Qur'an could be understood as the

development of word meaning.

G. METHODOLOGY OF RESEARCH

1. The Type of Research

Type of research employed by the researcher in this

research is qualitative research. This type of research is

applied to the humanistic knowledge or interpretative, which

33

technically emphasizes to the text study, participant

observation, or grounded research.36

Actually, this research is studying about the verses of

holy Qur‟an. It can not be separated from interpretative

analysis. So that, something that always we know that the

understanding and giving interpretation between one people

and other is different. It may be caused by the socio-cultural

background, intellectual capacity that different each other, and

the author when the author lives. This research, therefore

could be classified to the qualitative research which employed

by library research and analyzing data that based on library

data.

Furthermore, research steps will used is below:

1. Collecting the leadership verses in the Qur'an

2. Comparing one verse with other

3. Connecting all terms of leadership with term that has

a close meaning

4. Looking for the anonym of those terms

5. Connecting with one another

2. The Sources of Data

In a research that using a type of qualitative-based

research library, the source data to be used by writer is from

36 Tim Revisi Buku pedoman skripsi, Pedoman penulisan skripsi,

Fakultas Ushuluddin IAIN Walisongo Semarang, 2007, P. 7

34

some books. Primary data in this research are the verses in the

Qur'an that use terms that indicate the meaning of leadership.

Secondary data is some discourses supporting the issue of

leadership and opinions from the related researchers around

the issue, and also history and linguistic books.

H. SYSTEMATHIC OF WRITING

To make easy in the understanding of this thesis, the

authors use a systematic as follows:

The first chapter, it is introduction. In this case the

researcher describes the general content of the writing or the

content and limits of the problem. It expected to be more

easily understood in bringing ideas to the point. This chapter

consists of background selection of titles, the formulation of

the problem, purpose and benefits of research, literature

review, theoretical framework, research methods and

systematic of writing.

The second chapter is explaining about the sematic Qur‟an

as the method, and also explaining an overview of leadership

from the definition to its history.

The third chapter is explanation of the leadership in the

Qur'an of leadership terms, and also exploration of asbāb an

nuzul of the verses of leadership.

The Fourth chapter is doing analysis on leadership verses

by using semantic Qur‟an approach.

35

The fifth chapter is the closing. In this chapter, the writer

will present final result from the explanations of the previous

chapters which have been elaborated in the research and show

the implications for social and personal.

36

CHAPTER II

SEMANTIC AND LEADERSHIP

A. Semantic Qur‟an as the Methodology

1. History of Semantic

Aristoteles is a Greek thinker who is the first man

uses „meaning‟ term. He was giving the definition of meaning

as the smallest unit which has a meaning. In this case,

Aristoteles also said that meaning of word can be

distinguished between the meaning that come from the word it

self and the meaning that come because of grammatical

relation.37

Moreover, in Cratylus Plato showed that language

sounds are containing the certain meaning implicitly.38

In the 19 century, semantic appears as an important

part of linguistic science and gets the modern name.

Semantic, in its development can be divided into

three phases.39

First, it is underground period. It happened in

1835 when C. Chr. Reisig proposed new concept of grammar

which according to Reisig includes three main elements, they

are: (1) semasiology, the study of sign (2) syntactic, the study

of sentence, and (3) etymology, the study of the origins of the

word in connection with the change of form and meaning. At

37 Stephen Ullmann, Pengantar Semantik, BasilnBlachwell: Oxford, 1977, P.

3 38 Aminuddin, Semantik Pengantar Studi Tentang Makna, Bandung: Sinar

Baru Algensindo, 2008, P. 15 39 Stephen Ullmann, op.cit. P. 6-8

37

that time, the term semantic is not used although studies have

been done about it.

The second phase, started on the early 1800‟s to

about half a century later. This phase started by the advent of

writing Michel Break (1883) in a classical journal. In an article

under title Les Lois Intellectuelles du Langange, he makes the

framework of a new science program and gives a name that is

still famous, it is semantics.40

In this phase, semantic is still

called as historical semantic, and the semantic experts

assumed that their main assignment is to study the semantic

associated with outside of the language, such as: the

background of the change of meaning, the relation between the

change of meaning and logic, psychology, and the change of

meaning itself.41

The third phase, marked by the appearance of the

work of the Swedish philologist, he is Gustaf Stern, under

tittle Meaning and Change of Meaning, with Special Reference

to the English Language (1931). In his study, Stern has

conducted empirical studies with the opposite meaning from

one language, namely English.

40 Stephen Ullmann, op.cit, P. 7 41 Fatimah Djajasudarma, Semantik 1, Makna Leksikal dan Gramatikal,

Bandung: Refika Aditama, 1993. P.2

38

Semantic is just stated explicitly as sciences of

meaning in 1897 by appear of Essai de Semantique, an essay

by M. Breal, and then followed by Stern in the next period.42

Several years before the presence of Stern's work, in

Geneva has published a collection of lecture materials of a

language teacher who really determine the direction of

subsequent linguistic development, it is a book under tittle

Cours de Linguistique Generale (1916) that has been written

by Ferdinand de Saussure.

There are two new concepts that published by

Saussure and become revolution in the field of theory and

application of linguistic studies, they are: (1) basically,

linguistic is a linguistic study that focuses on the existence of

that language at a certain time. So that, studies should be

conducted using a synchronous approach or descriptive

studies. While the study of the history and development of a

language using a diachronic approach. (2) Language is a

gestalt or a totality that is supported by various elements,

which between one and other elements having mutual

dependence in order to build its entirety. This second insight,

on the other side also became the root of structural linguistic

understanding.

Then, Trier‟s is someone who seriously trying to adopt

the opinion of Saussure in the field of semantics. One of his

42 Ibid, P. 2

39

theories is the theory of field of meaning. By the adoption of

Saussure theory, the development of the next semantic

characterized by: (1) although semantic is still discussing

about the problem of the change of meaning, the historical

view has been abandoned because studies that used to be

descriptive, and (2) structure in the vocabulary got attention in

the study, therefore the congress of linguist in Oslo and

Cambridge, the problem of semantic structural is one of the

hot issues to be discussed.43

And more over, (3) now, semantic

is starting to be affected by stylistic, a study on the style of

language. So, every major problem in semantic has

implication with stylistic,44

and in some ways the two

approaches converge in one point. (4) Semantic studies began

to shift to its use for a particular language, is not common

anymore. (5) Relationship between language and mind began

to be studied, because the language is no longer regarded as

merely a tool to express thoughts, and to direct that thought

43 Aminuddin, op.cit, P. 17 44 Stylistic simply be interpreted as an object of study of linguistic style. While

the style is a way of using language of a person in a particular context and for specific

purposes (Geoffrey, 1984:10). According Gorys Keraf (1987:112) the word style is

derived from another word stylus, which is kind of a tool for writing on wax plate. Skill

in using this tool will affect whether or not clearly written on the plate earlier. When the

emphasis on penmanship, the term style then changed to the ability and expertise to write

or use the words beautifully. From these the word appears linguistic terms 'stylistic'.

In a linguistic dictionary mentioned, stylistic is the science which investigates

the language used in literature; interdisciplinary science between linguistics and literature

(Kridalaksana, 1983:157). While in Arabic literature, stylistic known as the 'uslub'.

Stylistic examine the entire phenomenon of language from phonology to semantics

(Ayyad, 1982:48).

40

into specific channel.45

And then, (6) semantic has to break

away from philosophy but it does not mean that philosophy

does not help the development of semantic.46

2. Definition of Semantic

Semantic comes from the Greek sema, which means a

sign or symbol. Its verb is semaino that has meaning mark or

symbolize.47

In English is known as semantic, whereas in

Arabic is known as ilm al dilalah, but some are calling it as

ilm al ma‟ani.48

The different of term that used can be

understood because of three things: first, the relationship of

meaning that exists in every level of the language component.

Second, meaning is becoming a meeting point of all linguistic

studies. And third, so many terms that can represent the

meaning of science.49

From some definitions of semantic that have been

found it has focus on the meaning. Verhaar defines it as a

theory of meaning.50

Lyon also defines semantic as a research

45 First time conceived by Benjamin Lee Worf in his writings that speak about

the relationship between language and mind. Whorf study is actually much more

concerned with grammar than vocabulary, but the semantics influences the language of

the mind which can be seen most clearly, and the results are visible in such a climate. 46Komunitas Anak Sastra, Sejarah Semantik, see

http://anaksastra.blogspot.com/ 47Abdul Chaer, Pengantar Semantik Bahasa Indonesia, Jakarta: Rineka Cipta,

1990 48Mamluatul Hasanah, Menyingkap Tabir Dua Kalimat Syahadah: Perspektif

Semantik Tindak Tutur, Malang: UIN Malang Press, 2008, P. 1 49Muhammad Dawud, Al Arabiyah wa Ilm al Lughah al Hadits, Cairo: Dar

Gharib, 2001, P.215 50 J.W.M. Verhaar, Pengantar Linguistik 1, Yogyakarta: Gajah Mada

University Press, 1989. P. 123

41

of meaning.51

And Parera explains that semantic is science that

discussed about meaning. Therefore, this semantic word then

agreed as a term used for the field of linguistics which learn

about the relationship between linguistic signs with the things

that signed. Or we can say in the other word, semantic is one

of branch of linguistic studies that learn about meaning, beside

two language analysis, they are phonology and grammatical.52

The components of meaning in this case occupied the

most recent level after level of sound and grammar. The

relationship among them is appropriate with the fact, that (a)

language was originally an abstract sounds that refers to the

existence of a particular symbol, (b) symbols is a set of

systems that have a certain order and relations, and (c) a set of

symbols that have the shape and relationship to associate a

particular meaning.53

Usually, semantic is contrast with two other aspects

of meaning expression, they are sintaksis, formation of

complex symbols from the symbol of a simpler, and also

pragmatik, practical use of the symbol by the agency or

community to a condition or a particular context.54

51 John Lyons, Semantics, Cambridge: Cambridge University Press, 1995. P.

393 52 D.J. Parera, Linguistik Edukasional, Jakarta: Erlangga, 1991. P. 14 53Aminuddin, op.cit, P. 15, he was citing from the book of Palmer under the

title Semantics, London: CambridgeUniversity Press 54 This is the framework of semiotics of Charles

Morris, namely: syntactic, semantic, and pragmatic. By

42

There are many terms of semantic, they are signify,

semasiology, semiology, semiotic, sememmik, and semik to

refer to the field of study to learn the meaning of sign or

symbol. However, the term semantic is more commonly used

in linguistic studies because of the other terms have a wider

range of objects, which include the meaning of a sign or

symbol in general.55

This is what called as the scope of semantic, that

semantic can cover a wider area, both from the structure and

function of language, as well as in terms of the

interdisciplinary field of science. But, in this case, the scope of

semantic is revolved around the relationship of science itself in

the linguistic, although non-linguistic factors also influence as

a factor for non-symbolic language (emotive and affective).

Semantic is the study of a distinctive language with relations

of mental processes or symbolism in speech activity.56

Morris, semantics is given the constraints as a formal study on

the relationship between sign and object. Whereas

pragmatics is defined as the study of the relationship

between the symbol and interpreter. Semantic meaning of the

word or clauses wrestle, but the meaning is context-free

(context independent). While the meaning is bound to cultivate

pragmatic context (context dependent). See Bambang Kawanti Purwo, Pragmatik dan Pengajaran Bahasa, Yogyakarta: Kanisius, 1990, P. 15-16

55 Abdul Chaer, op. cit, P. 3 56 Rahnat Hasmudi, Semantik 1Pengantar ke Arah Ilmu Makna,p di

posting pada tanggal 4 Agustus 2010, see

43

. Palmer (1976), Lyons (1977), dan Leech (1974) are

using the term semantics. Lehrer (1974) said that semantic is a

very broad field, because of involving the elements of the

structure and function of language, which is closely related to

psychology, philosophy and anthropology, and sociology.

Anthropology is interesting in the field of semantics, because

the analysis of meaning in language can present the cultural

classification in language user, practically. Philosophy is

closely linked to semantics because the problem of certain

meaning of which can be explained philosophically (example,

the meaning of phrases and proverbs). Psychology is closely

related to semantics because the psychology is employing the

human psychiatric symptoms that appear in verbal and

nonverbal. Sociology has an interest in semantics, because a

certain phrase or expression can mark the social group or

particular social identity.57

As the writer has explained before that the object of

study of semantics is the meaning of language. More precisely

the meaning of language units such as words, phrases, clauses,

sentences and discourse.

If the language has some ranks in analysis, they are

phonology, morphology and syntax, so the question is which

http://www.ayambangkor.co.cc/2010/08/semantik-i-pengantar-ke-arah-ilmu-

makna_04.html , posted on august, 4, 2010 57 Komunitas Anak Sastra, Sejarah Semantik, see

http://anaksastra.blogspot.com/

44

part that contains the semantic problem is. Therefore, Verhaar

respond with the following chart:

Function

(no semantic, empty from the

meaning)

Syntactic category

Role semantic

grammatical

grammatical Morphology

phonology no semantics, but each serves as a

distinctive phoneme meaning

phonetic no semantic

lexicon lexical semantic

Chart before shows the position and the object of

semantic study, namely the meaning in the overall systematics

of language. It appears that not all levels of language have a

semantic problem.

Various kinds of semantics include:

1. Lexical Semantic, it is a meaning of word itself.

45

2. Grammatical Semantic, it is divided into two part:

a. Grammatical morphemes, it is a science that learns about

the meaning of morphemes.

b. Grammatical syntaxes, it is a science that learn about the

meaning of it roles.

3. Sentence Semantic, it is everything that included in semantic,

but not semantic lexical and grammatical.

4. Intention Semantic that is a science that studies the meanings

depending on the purpose of the speaker.

As a part of linguistics, semantic has a duty to

investigate the meaning of words, how it happens at first time,

its development, and how the meaning has been changed. The

relation of semantic also can not be apart of the logic. This is

no need to be doubted and negotiable because the meaning has

an important role in the use of language as a tool to express the

thought.58

3. Semantic of Qur‟an According to Toshihiko Izutsu

In understanding the contents of the Qur'an, there is a

technique called the interpretation of analysis technique, it is a

way of understanding to the content of the Qur'an by studying

and describing the verses of the Qur'an that can be obtained

58W. Praspoprojo, Logika Scientifika, Bandung: Rosda Karya, 1991, P. 83

46

through an understanding and conclusions.59

And in this

technique, to interpret the verses of Qur‟an we can use:

content analysis60

, philology analysis61

, and semantic analysis.

In this case, the writer only focuses on semantic analysis.

Semantics as a phenomenon of interpretation is

emphasizing the approach to the Qur'an in the language

grammar. Because it fell in Arabic, then the approach to

understand them is to show the Arabic character itself. And

because of becoming the object of interpretation is the verses

of the Qur'an, so the data can be analyzed into the object of

study as follows: (1) Qur‟anic vocabulary (etymological,

morphological, lexical, encyclopedia and operational), (2)

Qur‟anic phrases, (3) Qur‟anic clause, (4) Qur‟anic verses, and

(5) the relation between those parts.62

Semantic analysis of the Qur‟an was popularized by a

Japanese linguist who is interested in the language of the

Qur'an. In understand it, he tried to dig up and restore the word

and expression in the Qur'an in classical Arabic discourse,

59M. Al Fatih Suryadilaga,dkk, Metodologi Ilmu Tafsir, Yogyakarta: Teras,

2005, P. 76 60 Content analysis according to B. Betelson is an investigation technique that

attempted to describe in an objective, systematic and quantitative content of which

manifested in a communication. Intuitively, content analysis research method can be

characterized as symbolic messages. See M. Al Fatih, et al, op. cit. P. 77 61 Philology is the study analysis based on the text, a reading, then the

comparison between the various texts, or versions of the same text, different kinds of

textual criticism or the development of the origin of the text. See Al-Fatih M, et al, op.

cit, P. 78. 62 Abdul Muin Salim, op. cit, P. 5

47

how a word and phrase used by the pre-Islamic Arab society,

then the word is positioned into the Islamic discourse.63

According to Izutsu, semantic study of the Qur‟an is

not be separated from the background of his spirit as an

academic intellectual who tried to apply its expertise in the

field of language to study the Qur‟an by using semantic

approach. By this, he tried to show how to use the semantic

approach are neat and orderly as the semantic expert using it,

which is according to him, in it application so many people

who use it improperly. In addition, the widespread study of the

Qur‟an by various approaches such as sociology science,

psychology, anthropology, etc. also influenced to participate

and introduce the study of semantics in Islamic studies,

especially for Al Qur'an.64

As mentioned by Izutsu, what called semantic today

is a very confuse compilation. It is very difficult for someone

outside the discipline of linguistics to get clear about the

semantic way. This is because the extent of semantic

discussion toward the meaning of the word, everything that

has meaning is a semantic object.

This method that employed by Izutsu, in practice it

raises some problems. First, this method can trap to the trial

63 Komarrudin Hidayat, Memahami Bahasa Agama, Jakarta: Paramadina,

1996, P. 213 64 Hajir Mutawakkil, Semantik Al Qur‟an Toshihiko Izutsu, see.

http://hajirmutawakkil.wordpress.com/2011/03/17/semantik-al-qur%E2%80%99an-

tosihiko-izutsu/ , posted in March, 17, 2011

48

and error in determining the key words. Second, up to the

semantic field which different for the same concept. Finally,

often times in different verses, which were included in the

same concept showing a different semantic field.65

Semantic approach in interpreting the Qur'an is more

visible on the meaning of the reposition text of the Qur'an on

textually and contextually. Further semantics as part of

linguistic science gives added power to the dimensions of

language and meaning contained in the Qur‟an.

Moreover, Toshihiko Izutsu globalized in giving the

meanings of the Qur'an in the dimensions of the basic meaning

and relational meaning. This analysis has the tendency in a

very broad meaning of all dimensions of the formation of the

verses of the Qur‟an. One side, semantic has a power theory

that is able to reveal the text's meaning is clearer. This proves

that between semantics and the Qur‟an have the same

characteristics of analyzing.66

Al-Quran as a holy book that

carries all the symbols that accompany the text, both in

ideology, historical, norms, and all segments of human life

contained in the Qur‟an. While the semantics in scientific

disciplines spread highly specialized text analysis as a science

of language aids. In the interpretation of the Qur'an, semantics

65 Taufik Adnan Amal, Islam dan Tantangan Modernitas, Bandung: Mizan,

1996, P. 28 66Toriqul Haq, Simulasi Metode Penafsiran Al Qur‟an see

http://thoriqulhaq.wordpress.com/2008/05/15/simulasi-metode-penafsiran-al-

qur%E2%80%99an/

49

as a tool to analyze feels very close to maudhu'I or thematic

method because we can see the main themes and gathering all

the words or verses that use the Qur'an to indicate a specific

theme. But what distinguishes the thematic method with the

methods that used by Izutsu is maudhu'i approach trying to

capture the concept of holy Qur'an on a specific theme. Izutsu

while trying to capture the world views the Holy Qur'an

through the analysis of key terms used by the Qur'an. Both can

coexist and complement.

In the study of semantics, the first thing done by

Izutsu is positioned the Qur‟an as the Arabic text, set it aside

as a divine revelation. It aims for the meaning of the

vocabulary can be kept away from any perception of bias or

ideology that can affect the process in a genuine meaning of

the terms that come from the Qur‟an itself, while also order

the book of the Qur‟an can be understood and assessed

scientifically by anyone.67

In this step, he explored some

Arabic poems before the coming of Islam (asy syi‟r al arab al

jahiliy)68

to get the meaning of the word and to understand

67 Hajir Mutawakkil, op.cit 68 Asy syi‟r al arab al jahiliy usually used for giving explaination in semantic

aspec, especially for difficult words. It also has been done by Umar bin Khattab when he

felt difficult in understanding the word takhawuf in Surah An Nahl: 47. At that time,

someone come from Hudzail tribe said: “the meaning of tkhawuf in our language is

tanaqqush means gradual”. Then Umar asked: “do you have one of Arabic poems that

becaome it reference?” he answered: “yes.” And then, he mentioned oane of poems:

takhawafa ar rahl minha tamikan qardan kama takhawafa „udan an nabi‟ah as safinu.”

50

how Arabic people use that word before Al Qur‟an down. In

his book, he has given some examples; one of them is about

the word ilah. Actually they have use this word in the meaning

gods according to them, but Al Qur‟an explained about the

only one God.

Moreover, Izutsu explained in his book that he would

isolate three surfaces of semantic which different in the early

history of word of Qur‟an: (1) before Al Qur‟an sent down or

jahiliyah era, (2) when Al Qur‟an sent down, (3) after the

coming of Qur‟an, especially Abbasid period.69

Then, the next step is to review the vocabulary in the

Qur'an with: first, to track the basic meaning and relational

meaning of the word. According to him, every word does not

stand alone, but related to each other which then formed a

special meaning of the word. Basic meaning is something

inherent in the meaning of the word itself and always carries

over to wherever it is placed. While the relational meaning is

connotative meanings that given and added to the existing

meaning by putting something in a special position, and reside

in a different relationship with all other important words in the

system. Relational meaning occurs when a word associated

with another word.

Then Umar said to other: just hold on to your diwan it is Arabic Poems, so

you will not be in wrong when interpret Al Qur‟an. See Abdul Mustaqim, Pergeseran

Epistemologi Tafsir, Yogyakarta: Pustaka Pelajar, 2008, P. 48-49 69 Toshihiko Izutsu, Relasi Tuhan dan Manusia, P. 35

51

By tracking the basic meaning and relational meaning

of a word, we will be able to know the change of meaning of

the word, because however it word is a word that has been

used by pre-Islamic Arab society which is then taken by the

Qur'an and put in his own language system with plugging in a

key word to another. From here, the meaning of the word can

be changed.

Second, explaining weltanschauung semantics of al

Qur'an. This is the last step of semantic analysis, which reveals

the worldview of the Qur'an on the vocabulary or key words

are studied. How does the Qur'an use the word and how it ties

with other words, where is the position, function, influence

and etc.

Excess of semantics is gathered all the vocabulary

words and important terms relating to the themes that were

studied, comparing them all, beating out the use of the word,

and then combine other vocabulary to get the meaning of

relational, and relational (conceptual relations) with the

another theme related.

It said an in depth study because semantic must go

through the stages of analysis, ranging from seeing the

components form the most basic meaning to the peak of

52

comprehension, plus it explanation through diachronic

analysis.70

B. Leadership in General Over View

1. Definition of Leadership

The concept of leadership is related to the original

meaning, "lead". The word "lead" is a word commonly found

in ancient languages in Northern Europe (Netherlands,

Germany, Anglo Saxon, Norway, Denmark, and Sweden).

And it means more or less unchanged until now. The word

"lead" means: the trail, road, ship direction, travel.71

Leadership is the applied science of social sciences,

because the principles and the formulation are expected to

bring benefits to human welfare (Moejiono, 2002).72

Actually, leadership has different meanings according

to different people. This word is a word taken from a general

dictionary and incorporated into technical dictionary, a

scientific discipline without a properly defined.73

70 Diachronic etymologically is a view of language, principally focused on the

element of time. Thus, the diachronic vocabulary is a set of the word that each of them

grows and changes independently with its own characteristics. Some words in the group

may stop growing in terms of stopping their use by people in a certain period, while other

words may continue to be used in the long term, once more new words to make his debut

in the arena at a certain time point and the start of its history at that time. 71John Adair, Membina Calon Pemimpin, Jakarta: Bumi Aksara, 1993, P. 4 72 http://berbagiilmu.wen.ru/pengertian-kepemimpinan-menurut-para-

ahli.html, posted in December, 22, 2010 73 Gary A. Yukl, Kepemimpinan Dalam Organisasi, Jakarta: Prenhallindo,

1998,P. 2, it was borrowed idea from K.F. Janda in book Toward the explication of the

concept of leadership in terms of the concept of power. Human Relations.

53

Researchers usually define leadership according to

individual perspectives and aspects of the phenomenon that

most interest them. After a thorough review of leadership,

Stogdill concluded that there are almost as many definitions of

leadership with a number of people who have tried to define

the concept.74

Some definitions that may be considered

adequately represent are as follows:

Leadership is the behavior of an individual who led

the activities of a group into a goal to be achieved together

(shared goal). (Hemhill & Coons, 1957, p. 7)

Leadership is interpersonal influence, which is run in

a particular situation, and directed through the communication

process, toward the achievement of one or more specific

purposes. (Tannebaum, Weschler, & Massarik, 1961, P. 24)

Leadership is the early establishment and

maintenance of structure in expectation and interaction.

(Stogdill, 1974, P. 411)

Leadership is the process of influencing the activities

of an organized group toward goal achievement. (Rauch &

Behling, 1984, P. 46)

While in his book, Hadari Nawawi said that a person

who leads is called the leader, and its activity is called

74 R. M. Stogdill, O. S. Goode, and D.R. Day, New Leader behavior

description subscales: Journal of Psichology, 54, 1962. P. 259

54

leadership.75

The word leadership shows everithing about the

lead, including its activities.76

In his book Kepemimpinan Pemerintahan di

Indonesia, Pamudji argued eleven groups of experts opinion

about the leadership that when we talk about leadership in

general, then we must first know that leadership is a focus of

the group, personality effects, inducing compliance, exercise

of influence, act behavior, persuasion, power relations, goal

achievement, effects of interaction, differentiated roles and

initiation in the group respectively, in a government

organization or any private organization.77

In defining it, Kimball Young, a professor of

sociology classifies them into two, which he distinguished

between the leadership and headship. According to him,

leadership is a form of domination based on personal abilities

that could encourage or invite others to do something, based

on acceptance by their peers and have specialized expertise

that is right for certain situations. While headship is related to

formal power that can be cultured transfer. A king, sultan,

head of the tribe, for example, each have a power that is

relatively independent on the properties of individual

characteristics. Their position has the power, rooted of the

75Hadari Nawawi, Kepemimpinan Menurut Islam, Yogyakarta: Gadjah Mada

University Press, 1993, P. 16 76Ibid, P. 28 77Inu Kencana Syafiie, Al Qur‟an dan Ilmu Politik, Jakarta: Rineka Cipta,

1996, P. 420

55

principles of the kingdom or tribal acceptance by the society

concerned.78

Then, Hadari Nawawi also identified several matters

related to the problem of leadership, they are:79

1. In the leadership is always there are double sides. First

part called the leaders and the other is the ones who led.

The number of leaders is always less than the number of

people they lead.

2. Leadership is a social phenomenon, which took place as

the interaction between people in the groups; either in the

form of a large group that involves a lot of people, as

well as small groups with a number of people involved in

it a little.

3. Leadership as the subject of lead containing lead

activities, guide, show the way, heads and train, in order

to people who are led to do it themselves.

Thus, it could be concluded that leadership is a matter

of relationship and influence between leaders and led.

Leadership is emerging and developing as a result of the

automatic interaction between leaders and led by individuals

(there are interpersonal relationships). This leadership can

function on the basis of the leader to take power, influence,

and mobilize other people to do something for the sake of

78Kartini Kartono, op. cit, P. 40 79Hadari Nawawi, op.cit, P. 28

56

achieving a particular goal.80

From the explanations above, can

be drawn a line that the elements are visible in leadership

situations include:81

a) People who can influence others on the one hand

b) People who got the influence from other parties

c) The existence of the purposes or specific objectives to be

achieved

d) The existence of a series of specific actions to influence

and to achieve.

2. History of Leadership

In his book, Kartini Kartono explained that leadership

came together with the existence of human civilization; it is

since human ancestors were gathered together, work together

to maintain the existence of his life challenging the savagery

of animals and natural surroundings. Since that happened

cooperation among humans and there are elements of

leadership.82

And I think this statement fits with what is said in the

Qur'an, that Adam as the first man on earth was elected as a

leader who is obliged to arrange anything around him. They

are both the human and natural, which their name have been

80 Kartini Kartono, Pemimpin dan Kepemimpinan: Apakah Kepemimpinan

Abnormal Itu?, Jakarta: Raja Grafindo Persada, 2005, P. 6 81 Hendiyat Soetopo dan Wasty Soemanto, Kepemimpinan dan Supervisi

Pendidikan, Bina Aksara, 1984, P, 1. 82 Kartini Kartono, op.cit, P. 28

57

introduced by God through the angels. In the Qur'an explained

that the leader, or rather the caliph (the word used in the

Qur'an) is a term plan which will be given to man even before

its creation.83

Human gets the mandate to be a caliph or a leader

because of his capability in thinking, catching and using the

symbols of communication (al asma‟a kullaha).84

Kartini Kartono adds again that at the time, who was

appointed to be a leader is the ones most powerful, most

intelligent and bravest. For example, Kautilya in his writings

"Arthasastra" (321 BC) write characteristics of a designated

officer as a leader are:85

Native, born of noble descent

Healthy, strong, courageous, tenacious

Intelligent, have a strong memory, intelligent, speaks fluent

Have a genuine character, with main characteristics: full

service, faithful, obedient to the obligations, have pride,

solid stance, have enthusiasm, wise, and able to see for

ahead.

Friendly hearted, kind, polite

Skilled, well trained in the arts

Have an influence

83 Al Baqarah: 30 84 Said Agil Husin, Al Qur‟an Membangun Tradisi Kesalehan Hakiki, Jakarta:

Ciputat Pers, P. 178 85Kartini Kartono, op.cit, P. 28

58

Thus, leadership that has existed since the first life on

Earth indicates that leadership is indispensable in our lives.

Let us imagine when the community consisted of a

heterogeneous community and no one who can perform tasks

as a leader, who was not wealth but the damage occurred.

This, the urgent of leadership has been described in the hadith

of Prophet that when there are three people who were on their

way, let them appoint one of them to become a leader.

3. The theory and style of Leadership

a) Leadership Theory

Basically, the leadership theories try to explain two

things, the factors involved in the appearance of leadership

and the nature of leadership. By studying the literature on

leadership, leadership theory research is heavily influenced by

Galton (1879) about the background of prominent people who

try to explain leadership based on inheritance.

Among the various theories explaining the causes of

the emergence of leadership, there are three prominent

theories, they are:86

1. Hereditary/genetic theory

The main point of this theory is:

a) Leaders are born not made.

86 Kartini Kartono, op, cit, P. 29

59

b) A leader becomes a leader because of the talents

possessed in the womb.

c) Leaders are born because it was destined. In any

situation still appears to be the leader because of his

talents.

2. Social theory

a) Leaders are made and not born.

b) It is the opposite of hereditary theory.

c) Everybody can be a leader by process of education and

experience sufficient.

3. Ecological theory

a) Appear as a respon toward hereditary theory and social

theory.

b) A person will only be successful to be a leader, if at the

time of birth has a talent, and talent are then developed

through an orderly process of education and experience.

c) This theory takes advantage of the positive aspects of

the theory of hereditary and social theory.

d) This theory is considered closer to the truth.

Then, appear also the other leadership theories that

not based on the causes of it appearance, it is the traits

theory. This theory states that leadership effectiveness

depends on the character of its leader. The properties owned

by, among others, personality, physical superiority, and social

skills.

60

Characters that should have someone by Judith R.

Gordon includes special capability in intellectual ability,

personal maturity, education, social economic status, human

relations, intrinsic motivation, and encouragement to move

forward. While Ronggowarsito said a leader must have

astabrata, namely eight traits that are associated with natural

properties such as land, fire, wind, sky, moon, sun, stars.87

Furthermore, because of the limitations of forecasting

the effectiveness of leadership through the trait, the

researchers began to develop ideas for researching the

behavior of leaders as a way to improve the effectiveness of

leadership is called behavioral theory.

1. Authoritarian, Democratic & Laissez Faire

This research was conducted by Lewin, White & Lippit in the

1930's. They proposed three types of leader behaviors, namely

applying authoritarian leadership, democratic which make the

subordinates give their participation and Laissez - Faire which

handed power to his subordinates.

2. Continuum of Leadership behavior

Robert Tannenbaum and Warren H. Schmidt introduced a

continuum of leadership that explains the power-sharing leader

and subordinates. Continuum split seven regions ranging from

authoritarian to laissez - faire to the point of democracy.

87 Aynul, Teori Kepemimpinan, see http://kepemimpinan-

fisipuh.blogspot.com/2009/03/teori-kepemimpinan.html

61

3. Teori Employee Oriented and Task Oriented Leadership -

Leadership style matrix

This concept discussed about two orientation of leadership,

they are:

Leadership oriented jobs where the behavior of leaders in

the completion of his duties to provide tasks, oversee the

implementation, monitoring and evaluating performance of

subordinates.

Employee-oriented leadership will be marked with the

behavior of leaders who see important relationships and

human well with subordinates.

4. The Managerial Grid

This theory was introduced by Robert R. Blake and Jane

Srygley Mouton by developing a matrix that focuses on the

depiction of the five leadership styles according to location.

b) Leadership Styles

The theory that introduced by Robert House is based

on an assumption that effective leadership involves selecting

the most appropriate style with particular situational variables.

Robert House suggests there are four styles of leadership:88

Achievement oriented leadership

88 Abi Sujak, Kepemimpinan Manajer: Eksistensinya dalam Perilaku

Organisasi, Jakarta: Rajawali Press, 1990, P. 19

62

The characteristics: leaders set goals that are challenging, and

these leaders expect their subordinates to work toward that

goal as optimal as possible, and leaders demonstrate self-

confidence to his subordinates that they will be able to meet

the demands of its leaders.

Directive leadership

The characteristics: The leader gives the opportunity to

subordinates to know what the expectations of leaders and he

said to his subordinates about how to perform a task. This

style means that the leader oriented to the result.

Participative leadership

The characteristics: The leader consults with subordinates and

asked to get input and suggestions in the framework of

decision making.

Supportive leadership

The characteristics: the effort of leaders to reach out and be

friendly and pleasant feelings of subordinates.

While Hersey and Blanchard have developed their

theory by modifying behavior in task-oriented leader and

relationship:89

Leaders who are high on task-oriented and low on

relationship, this is by instruction style (telling).

Leaders who are high on task orientation and relationships,

it is consulting style (selling).

89 Ibid, P. 27

63

Leaders who are high on relationship-orientation and low

on the task, it is by participating style.

Leaders who are low on relationship-orientation and task,

it is by delegating style.

While Max Weber considered the problem of

leadership from legality side of authority that he classified into

three parts, they are: first, rational authority it is leadership

that has relationship more formal and bureaucracy. Second,

traditional authority it is leadership that defend the legal

authority and demand the other to admit his authority based on

the tradition. Third, charismatic authority it is leadership that

gotten because his charismatic, not because the easy of social

oar technic competition.90

90 Noeng Muhadjir, Kepemimpinan Adopsi Inovasi untuk Pembangunan

Masyarakat, Yogyakarta: Rake Press, 1983, P. 20

64

CHAPTER III

LEADERSHIP IN THE QUR‟AN

A. The Term Related to Leadership that Used by Qur‟an

In this topic, Al Qur‟an uses many key words that show the

mean as leader. And those terms are:

1. Khalīfah

The word caliphate like what mentioned in "A Concordance

of the Qur'an"by Hanna E Kassis (1983) derived from the root kh-l-f

and establish some invented words,91

as in the following table:

Term The meaning

Khalafa To succeed, to be a successor, to come after, to

do someone else‟s place after one leave, one who

stays behind

Khalf A succession, succeeding generation, behind

from behind, after

Khalīfah A viceroy, successor

Khawālif Those who stay behind, the useless, the woman

who stays behind

Khilaf After, behind, alternately, on the opposite, on the

alternate sides

Khilfah A succession

91Dawam Raharjo, Ensiklopedi Al Qur‟an, Jakarta: Paramadina , 1997, P. 347

65

Khallafa To leave behind, left (khullifa), someone who are

left (mukhallaf)

Khālafa To come behind another to do something behind

another‟s back, to oppose, go against

Akhlafa To fail, to break one‟s word, one who fail or

break his word

Takhallafa Not join with

Ikhtalafa To bea variance, to find cause for agreement, to

differ, to seek causes of dispute, alteration,

difference, diverse

Istakhlafa To make one a successor, one who is made a

successor or inheritor

In the Qur'an, this word is referred to as many as 127 times,

in 12 words going together like in the table. Its meaning ranges

from the verb "replace", "left", or the noun "replacement" or

"heirs". Terminologically, these words contain at least two double

meaning: first, it means that as head of state in government and the

Islamic empire of the past, the same meaning in the context of

empire sulthān words. Second, the function itself in the face of this

earth as God's creation is perfect.92

Quraish Shihab, in a thematic interpretation of the caliph

mentioned that caliph in the singular form is repeated two times in

92Said Agil Husin Al Munawwar, Al Qur‟an Membangun Tradisi Kesalehan

Hakiki, Jakarta: Ciputat Pers, 2002, P. 176

66

the Qur'an, which is in Surah Al Baqarah: 30 and Shad: 26.

Meanwhile, in the plural, the Quran used it in two forms, namely:93

a) Khalāif that repeated for times, they are in Al An‟am

165, Yunus 14, 73 dan Fathir 39.

b) Khulafā‟ that repeated three times which is in Surah Al

A‟raf 69, 74 dan An Naml 62.

The whole word is rooted in the khulafā‟ which is originally

means behind. From here, the word caliph is often interpreted as a

substitute because a substitute is always located or coming in the

back, after which it replaces.94

To get an idea of the meaning of caliph in the context of

Qur‟an is mentioned in several verses, the one that used in the

singular form is khalīfah:

بئىخ سثه لبي ار ا لبا خ١فخ اؤسض ف جبع أرجع

ب ف١ ب ٠فغذ بء ٠غفه ف١ اذ ذ ذن غجخ ه مذط ثذ

ا لبي ب ب أع (30: اجمشح )رع

This verse is God‟s plan to make man as a vicegerent on

earth. The interpreters say that the reference is to Adam because the

continuation of the verse explains about Adam whom given the

93Quraish Shihab, Membumikan Al Qur‟an Membumikan Al Qur‟an dan

Peran Wahyu dalam Kehidupan Masyarakat, Bandung: Mizan, 1993, P. 156 94Quraish Shihab, Membumikan Al Qur‟an, P. 157 95Behold, Thy Lord said to the angels: "I will create a vicegerent on earth."

They said: "Wilt Thou place therein one who will make mischief therein and shed

blood?- whilst we do celebrate Thy praises and glorify Thy holy (name)?" He said: "I

know what ye know not."

67

knowledge of the names. But there also understanding of the verse

explanation is not only Adam‟s Caliphate but the caliphate here are

so numerous, as told by Fakhruddin al Razi in his interpretation that

this verse is not devoted to Adam because if so why are there words

of the angel ataj'alu fīhā man yufsidu fīhā wa yasfiku ad dima '.

What is meant here is of the type of people who do it, and it is the

corrupt nature of human / thabī'ah basyariyyah.

ابط ثبذك ث١ بن خ١فخ ف اؤسض فبدى د اب جع ٠ب دا

عج١ ع ٠ع از٠ ا ا عج١ ف١عه ع ب رزجع ا

اذغبة ب غا ٠ عزاة شذ٠ذ ث (26: ص) ا

In the verse above, explained that the caliphate is bestowed

on David as deals with the power to manage certain areas. This is

obtained because of the gift from God who taught him al wisdom

and science. Meaning management of certain areas is related to

political power.

From two verses before which are both using the word

caliphate in the singular, then there is equality in the editorial, in the

meaning and in the context descriptions. Adam also was named

caliph. He was, as David also given the knowledge-Wa'allama

96 O David! we did indeed make Thee a vicegerent on earth: so judge Thou

between men In truth (and justice): nor follow Thou the lusts (of Thy heart), for They

will mislead Thee from the path of Allah. for those who wander astray from the path of

Allah, is a penalty grievous, for that They forget the Day of account.

68

Adam al asmā‟ kullaha- which their caliphates both deal with al

Ardha. Those verses also described that they had slipped.

From the caliphate of Adam and Daud, we can conclude

that:

1. The word caliph used by the Qur'an to anyone who is

empowered to manage the territory, whether broad or

limited. In this case, David (947-1000 BC) to manage the

Palestinian territories, while Adam is potentially or actually

given the task of managing the whole earth in the early

history of humanity.

2. That a caliph potential, even in an actual, can make mistakes

and errors due to follow the passions. Therefore, Adam and

David are warned not to follow the passions.

In interpreting the verse, Baqir Al Shadr suggests the

existences of the elements in the Caliphate are: first, the man who in

this case earned a caliphate. Second, the universe that indicated by

the word al ardh. Third, the relationship between man and nature

and also everything in it, including humans. While the last element

which becomes an additional element but very determine the

meaning of the Caliphate in the view of the Qur'an is God's gift of

power by that expressed by words Innī jā'il / innā ja'alnāka

khalīfah. Therefore, people who were given the mandate to become

a caliph must pay attention to the will of God.

In the second redaction of the verse above there are also

interesting differences in terms of their appointment to be caliph.

69

On the appointment of Adam that use the word Innī jā'il suggests

that the caliphate is still in the planning and when these events

occur there is no other party involved with God in such

appointments. While the appointment of David, the Qur'an uses the

word innā ja'alnāka indicating the involvement of other parties,

such as the people and his followers.

As already explained above that the word caliphate has two

plural forms of words that is khalāif and khulafā'. The term Khalāif

used to talk in terms of human beings in general and the believers in

particular. While khulafā‟ used by al-Qur `an in connection with

discussions focused on the unbelievers.97

For more details, the

author will suggest several interpretations of the khalāif and

khulafā'. Khalāif said among other things contained in surah Fathir:

39 and Al An'am: 165

ب ٠ض٠ذ وفش وفش فع١ خبئف ف اؤسض ف از جعى

اب وفش ب ٠ض٠ذ اىبفش٠ مزب اب ذ سث ع وفش اىبفش٠

(39: فبؽش) خغبسا

97Abd Muin Salim, Konsepsi Kekuasaan Politik dalam al-Qur`an, Jakarta:

Raja Grafindo Persada, 1994, hal. 111.

98 He it is that has made you inheritors In the earth: if, then, any do reject

((Allah)), their rejection (works) against themselves: their rejection but adds to the odium

for the unbelievers In the sight of their Lord: their rejection but adds to (Their own)

undoing.

70

ق ثعط ف سفع ثععى خبئف اؤسض از جعى

غفس ا سثه عش٠ع اعمبة ا ب آربو ف و دسجبد ١ج

(165: الؼب) سد١

In Surah Fathir, Tabathaba'I understands the word caliphate

as a substitute that replaces the previous people. That is replacing in

terms of ability to manage and benefit from the earth as well as the

past generation. They earned that privilege, through breeding and

birth. Thus, the Caliphate was related to the arrangement and

creation of God. On that basis, then this verse to prove the unity and

His power because He is the only Creator and He is also manager

and controller of all beings.

Still in Surah Fathir: 39, Quraish Shihab expressed

disagreement with the opinion of Ibn Asyur, which makes this verse

as glad tidings to the Prophet Muhammad about the will to power of

the Muslims after so many people / countries previously devastated.

This verse implies that every person in charge of building this world

and keep on it prosperous according to the instructions of God,

whatever the function and position of the person, whether as rulers

or ordinary people. God has granted it to human testing, or in the

99 165. it is He who hath made you (His) agents, inheritors of the earth: He

hath raised you In ranks, some above others: that He may try you In the gifts He hath

given you: for Thy Lord is quick In punishment: yet He is indeed Oft-forgiving, Most

Merciful.

71

language of Surah Al A'raf: 129 "made you His caliph on earth,

then God will see how you work."

Further, in Surah Al An‟am 165, Ar Raghib al Ashfahani

explained that replacing another means doing something in the

name of who are being replaced, either with whom he replaced or

after him. Caliphate was made possible due to the absence in place,

death, or incapacity which superseded or replaced because of the

trust and giving the admiration to whom replaced. On this basis,

there is an understanding in the sense of the word caliphate to

replace God in His will to uphold and implement its provisions, but

not because God is unable or domicile as God made man but

because God intended to test the man and gave him respect. And

there is also an understanding supersedes any other creature on this

earth to inhabit.

According to Ash Sya'rowi, replace may be related to time,

may be the place. This verse can mean switching between fellow

human beings in this life and can also mean human caliphate had

received from God. But here Asy Sya'rowi does not understand it in

the sense that the man who replaced God in His will to uphold and

implement its provisions, but he understands the Caliphate is related

to the reaction and submission to the earth to man.

Then, the verses that used the word khalīfah in it plural form

khulafā‟ are Al A‟raf verse 69 and 74.

72

زسو ١ ى ع سج سثى روش جبءو أ عججز أ

ف اخك صادو ح ثعذ ل خفبء اروشا ار جعى

رفذ عى (69 )ثغطخ فبروشا آبء ا

ف اؤسض رزخز أو ث ثعذ عبد خفبء اروشا ار جعى

ب اججبي ث١رب فبروشا آبء ا ذز ر ب لصسا ع

فغذ٠ ا ف اؤسض (74 )رعث

In verse 69 khalīfah interpreted as a substitute, namely the

generation that replaces the previous generation. It is the generation

of Hud, the nation 'Ad mighty famous as a replacement generation

of Noah. 'Ad endowed by God's power so that they are able to

subdue the tribes around them, and be able to build their residential

area into a prosperous region. They became khulafā‟ of Noah does

not mean that they are in power or residing in areas that once

controlled the Noah. This is because Noah's territory is widespread

around the Armenia, Iraq and several Arab countries. While the

people of 'Ad just being around Hadramaut. Caliphate in this verse

100 "Do ye wonder that there hath come to you a Message from your Lord

through a man of your own people, to warn you? call In remembrance that He made you

inheritors after the people of Noah, and gave you a stature tall among the nations. call In

remembrance the benefits (ye have received) from Allah. that so ye may prosper." 101 "And remember How He made you inheritors after the 'Ad people and gave

you habitations In the land: ye build for yourselves palaces and castles In (open) plains,

and care out homes In the mountains; so bring to remembrance the benefits (ye have

received) from Allah, and refrain from evil and mischief on the earth."

73

means replacing the Noah in the prosperity of the earth. 'Ad is the

first tribe to build human civilization after the hurricane Noah.

In verse 74 is told about the people of Prophet Salih which

also replaces the previous generation, the people of 'Ad. In verse

142, Moses instructed Harun to take over his leadership that showed

by word ukhlufni which means be my successor.

If the verses above khalīfah interpreted as a generation or

generation successor, in surah Al Baqarah 30 and Al An'am 165, the

word khalīfah interpreted as ruler of the earth or those who have

power. More or less the same notion found in surah Yunus 73, Al

Naml 62, 39 and Shad Fatir 26.

Then, the meaning of management of a particular region, or

let's say that management is related to the political powers,

understood well in the verses that use the form khulafa'. And for the

plural khalaif is not suggest a similar power, so that we can say that

the number of people who do not have political power called the

Holy Qur'an khala'if, without using a simplex or single forms. Do

not use this form because it suggests that a single caliphate carried

by every person can not be accomplished without help from others.

So, it could be concluded that the caliphate can be used to

describe a generation or people and can also be individuals as

Harun was the caliphs Musa. Substitute who receives the power and

authority of others are temporary. And the caliph is also being

interpreted as political rulers in the region.

74

2. Ūlul amri

The understanding of ūlul amri, etymologically derived from

ūli which has meaning „have‟.102

While al-amr comes from three letters of hamzah, mim and

ra which has five understanding, they are: the case, command,

blessing, banner, and magic.103

The word al amr it self is taken from the verb ٠ؤش- اش that

has a meaning to tell or instruct or require someone to do

something.

Thus, the term Ulu al-Amr can we interpret as the owner of

power and rights owners to order something. Someone who has the

power to order something meaningful in question has the power to

regulate and control the situation.104

While terminologically, it

meaning is having affairs and then became a leader in a country.

Generally, the definition of ūlul amri is the leader who has

power over us or the people who hold the authority in Muslim

community that includes government, ruler, Muslim scholar and

other leaders in various groups and professions.

In Qur‟an, the word ūlul amri has been repeated two times,

they are in Surah An Nisa‟ 59 dan 83.

102 Ahmad Warison Munawwir, Al Munir, Yogyakarta: PT. Keluarga Pondok

Pesantren Krapyak, 1984, P.41 103 Abi al-Husain Ahmad Ibn Faris Zakariyya, Mu`jam Maqayis al-Lughah,

Juz II, t.tp., : Dar al-Fikr, 1979, P. 137 104 Abd Muin Salim, op. cit., hal. 231.

75

ش أ اؤ أط١عا اشعي ا أط١عا ا آ ب از٠ ٠ب أ٠

ز و اشعي ا ء فشد ا ا ف ش ربصعز فب ى

٠ب رؤ أدغ اآخش ره خ١ش ا١ ثب (59)رئ

سد ف أراعا ث اخ أ اؤ ش أ ارا جبء

جط ٠غز از٠ ع ش ا أ اؤ ا اشعي

اب ل١ب اش١طب برجعز ز سد ع١ى ا ب فع

(83)

When we look at the cause of the verse sent down, the

notion of ūlul amri in verse 59 is people who have the authority to

rule relating to the problems of the world. Then in verse 83 is

same, which meant is that they (leaders) who have a mandate from

the people for the people. In other words, the word al-amr related

to world problems.107

But in the translation of Religious Affairs, ibn Abbas

interprets the word ūlul amri in surah An Nisa 'verse to 59 with the

105 O ye who believe! obey Allah, and obey the Messenger, and those charged

with authority among you. if ye differ In anything among yourselves, refer it to Allah and

His Messenger, if ye do believe In Allah and the Last Day: that is best, and Most suitable

for final determination. 106 when there comes to them some matter touching (Public) safety or fear,

They divulge it. if They had only referred it to the Messenger, or to those charged with

authority among them, the proper investigators would have tested it from them (direct).

were it not for the Grace and Mercy of Allah unto you, all but a few of you would have

fallen into the clutches of Satan. 107 Rahnim, Penafsiran tentang Ulul Amri dalam Al Qur‟an: Metode Tematik,

Semarang, 1999, P. 44

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meaning of' warlord 'and in verse 83 is interpreted by' intellectuals'

they are the 'ulama' who give fatwas and teach religion in society.

Meanwhile, in his interpretation, Quraish Shihab explained

that the word ūlul amri in Surah An Nisa‟: 83 shows who have to

responsibility in problems and who knows about how the real

problem is. Therefore, anyone who returns the issue to the

Apostles and ūlul amri then they will know the truth.

In the explanation of verse 59, Quraish Shihab added that

command to obey ūlul amrii is not accompanied by word اؽ١غ

because they don‟t have the right to be obeyed when obedience to

him contrary to the obedience to Allah or the prophet. He also

explained that the word al-amr ma'rifah or definite shaped into

many scholars' restricting the authority of the owner of that power

only on social issues, not a religious or theology problems.108

Imam al-Mawardi, in his interpretation book there are four

opinions in interpreting the phrase ūlul amri in Surat An-Nisa: 59.

First, ūlul amri means umara‟ (the leaders who are the connotation

is the leader for the problem in the world). It is the opinion of Ibn

Abbas, as-Sady, and Abu Hurayrah and Ibn Zayd. Imam al-

Mawardi notes that even though they interpret it with umara‟ but

they are having different opinion about the cause of this verse sent

down. Ibn Abbas said that this verse was revealed regarding

Huzafah bin Abdullah bin Qays al-Samhi when the apostle made

108Abu Ja‟far Muhammad bin Jarir At-Thabari, Jami‟ul Bayan an Ta‟wil ay Al

Qur‟an juz 5, Cairo: Dar Al Fikr, P. 147-149

77

him the leader in sariyah (a war that is not followed by the

Prophet.). While Al-Sady argues that this verse was revealed

regarding Yasir Amr ibn Khalid ibn Walid and when both are

appointed by the Apostles as leaders in sariyah. Second, the

meaning of ulul amri is scholars and jurists. This is the opinion of

Jabir bin Abdullah al-Hasan, Atha, and Abi al-Aliyah. Third, the

opinion of Mujahid as saying that ulul amri is companions of the

Prophet. The fourth opinion is coming comes from Ikrimah, further

narrowing the meaning ulul amri only to two companions, namely

Abu Bakr and Umar.109

Ibn Kathir, after citing a number of traditions about the

meaning ūlul amri, ūlul amri conclude that it is, according to it

physically, scholars. While in general ūlul amri is umara and

scholars".110

The understanding of ūlul amri in a political context is

known as ahl al hal wa al aqd, appears first time when Umar ibn

al Khattab forms the servants of amir al mu‟minīn (head of state)

when the ahl al wa al aqd has deliberation to take a policy that

includes public interest that is worldly and its main task, amar

nahi ma'ruf munkar.

But, Ar Razi disagrees when ūlul amri interpreted as ahl

hal wa al aqd because ūlul amri is a leader for all humans. It is

109 Tafsir al-Mawardi, jilid 1, h. 499-500 110 Abi al Fida‟ Ismail bin Katsir al Qursyi ad Dimasyqi, Tafsir al-Quran al-

Azhim, juz 1, P. 518

78

more reasonable than if interpreted as a scholar expert consensus

(DPR / MPR) because they do not have the authority.

At a time when al-Razi's life, interpreters understand the

word ūlul amri with meaning: (1) khulafa 'ar rasyidun, (2) war

leaders, (3) the scholars who give fatwa on the laws of syara' and

teaches science to human, (4) priest who Ma'shum.111

Knowing

this opinion, Ar Razi rejected when ūlul amri interpreted as a

priest who ma‟shum because of the difficulty of knowing it. Ar

Razi formulated the meaning of ūlul amri only on scholars and

leaders of the war. According to him, scholar is one of ūlul amri

because the sultan‟s policy is depending on which scholar's fatwa

until he becomes the leader of leaders.

From a number of interpretation books, the scholars

disagree about the meaning of ūlul amri. Somebody tried to

broaden the meaning ūlul amri by all scholars and umara‟. Some

are trying to narrow it with a special on Abu Bakr and Umar only.

There are only looking at the scholar only (Ahl-al-ilm) and there

are only holding on to the meaning of war leaders.112

A number of books of interpretation, especially the book of

classical interpretations such as At Tabari and Ruh al Ma‟ani, just

mention the example of ulil amri in it position or profession that is

deemed crucial in his time. While the Tafsir al-Maraghi, which is a

111 Fakhr ar-Razi, Tafsir Al Kabir, juz 5, Lebanon-Bairut: Dar al Kutub al

Alamiyah , 1990, P. 116 112 Robby Fauzan Taufiq Rahman, Makna Ullil Amri dalam Kitab Tafsir,

posted in December, 8, 2009.see at

http://doapembukarizqi.wordpress.com/2009/12/08/makna-ulil-amri-dalam-kitab-tafsir/

79

interpretation book that written on this 20th century, mention

examples that ūlul amri is not only revolves around the Ahl halli

wal aqdi, scholars, warlords course, but also include professional

journalists, workers, traders, farmers into the sample of ūlul

amri.113

According to Sayyid Quthb, ūlul amri is coming from

among the believers themselves who have fulfilled the

requirements of Islam and restrictions of faith in that verse, it is

obedient to Allah and His Prophet.114

Looking at its shape, ūlul amri which is using the plural

form shows the meaning an authorized institution. But there is

another opinion that is meant is that each individual has a

legitimate authority to govern in their respective fields.115

3. Imām

The word imam is coming from hamzah and mim which

have many meanings; among them is the principal, place to come

back, jama‟ah, time and purpose.116

The word imam comes from the root word ٠ئ- ا that have

meaning to, intend to and emulate. Of meaning that indicates a

person of interest, and then a mother who is always addressed by

113 ibid 114 Sayyid Quthb, Fi Zhilal al-Qur`an, Jilid I, Kairo : Dar al-Syuruq, Cet.

XVIII, 1412 H/1992 M, P. 308 115Waryono Abdul Ghofur, Tafsir Sosial, Yogyakarta: elSAQ Press, 2005, P.

120 116 Ibn Faris, op. cit., vol I, hal. 21.

80

his son called 117 ا . It also related to اب which means in front, it

form when become subject is imām which means leadership.118

This

word can be interpreted as the leader because in the essentially a

leader is to serve as an example, pedestal, views and expectations.

The plurality is ائخ. The word imam, etymologically in the context

of the 'ummah' means road, way or method (for studying

religion).119

There is also an opinion that said the word imām means

mold in the beginning, like a mold to create something similar

shape with it mold. From here later said that imam interpreted

model.120

There also another strange opinion said that word imam is

the plural of word umm (which means mother). According to them

who have this opinion, this is in honor of the Prophet Isa, who has

not father and to keep the adultery children who their father are not

known in this world. These opinions do not need to be used as a

reference.121

Imamate is often interpreted as leadership. Imamate is what

will be commonly referred to as al imāmat al udzhma (greatest

117Quraish Shihab, Tafsir Al Misbah, vol 12, Jakarta: Lentera Hati, 2002, P.

397 118 Ibnu Mandzur, Lisan al Arab, juz XIV, Beirut Libanon: Dar al Shadr, 1990,

P. 289 119 Ibnu Mandzur, op.cit, P. 290 120 Quraish Shihab, Tafsir Al Misbah, vol 9, P. 165 121 Quraish Shihab, Tafsir Al Misbah, vol 7, P. 153

81

leadership) as a comparison to the Imamat in the prayer which is

called al imāmat al sughra (small leadership).122

But, in the Qur'an itself is not found imāmat words, there are

only the word imam that repeated as much as 7 times that will be

the authors explain further and the word a'immah, the plural form of

imam repeated 5 times, two of them in the context of discussions

about leader who exemplified the unbelievers, in At-Taubah: 9 and

Al Qashash: 4. While three of them are relating to the leaders who

praised. They are mentioned in surah Al-Anbiya ': 73, Al Qashash:

5 and Al-Sajdah: 24.

In his book, Said Agil states rather difficult to conclude the

concept of leadership according to the Qur‟an and even more

difficult because the word imam in the Qur‟an has several

meanings, but all of which rests on the meaning of something that is

intended or exemplified, they are:

a) It has meaning “the leader in the righteousness” like in Surah

Al Baqarah: 124 and Al Furqan: 74.

b) It has meaning “book of human practice”. This meaning can

be found in Surah Al Isra‟: 71.

c) It has meaning “al lauh al mahfudh” like in Surah Yasin: 12

d) It has meaning “taurat, a book which is used as guidance or

role model” as in Surah Hud: 17 dan Al Ahqaf: 12

122This is the opinion of ahlussunnah. See Dhiya‟ ad Din ar Rais, Islam dan

Khilafah: Kriitik terhadap Buku Khilafah dan Pemerintahan Dalam Islam, Ali Abdur

Raziq, Bandung: Pustaka, 1985, P. 250

82

e) It has meaning “straight road or path clear” as in Surah Al

Hijr: 79

Meanwhile, according to al Tabrasi in his interpretation

suggest that the word imam has the same meaning as caliph. But the

word imam just used for modeling because it contains the meaning

„front‟ which is different from the caliph that taken from the word

„behind‟.123

In the language of religion, society named ummah, while the

leaders called imams. Both were drawn from the same root word

which means something that is being aim. Leaders become priests

because all of eyes and community expectations are focused on

him. Society named the people because of the priest‟s activities and

efforts should be focused for the benefit of people. The similarity in

the rood word shows priest is the representative of society or in the

language of state administration is called mandatory.124

Some even

say that sociologically, the priest is a reflection of his people. Good

people will choose good leader. A good leader will seek to manage

his people well. As word of the prophet: kama takuna yuwally

alaikum.

In his interpretation, Ibnu Arabi said that what is meant by

the word imam in verse ٠ ذػا و ابط ثبب is a group of

123Quraish Shihab, Membumikan Al Qur‟an, P. 163 124 Quraish Shihab, Lentera Al Qur‟an, Bandung: Mizan, 2008, P. 315

83

people who have rules (holy book), it also means the prophet with

his teachings. Al Qur‟an also referred to as a priest for Muslims

because the Qur'an has a role as hūdan li an nās, which guides man

to lead a good life. Prophet Muhammad was the priest of priests.

Caliph is the chief priests and armed citizens.

Imam according to Al Mawardi is caliph, king, sultan, or a

head of state. Thus Al Mawardi give clothes to the office of head of

state religion in addition to political outfit, so a priest can stand

doubles as religious and political leaders.125

In Surah Al-Baqarah: 124, Quraish Shihab, explained that

the priest is a leader or role model. Ibrahim appointed by God to be

a leader and role model, both in his capacity as an apostle or not.

This verse not only suggests that there are descendants of the

applicable ibrahim persecuted like the Jews and the Christians, but

also stressed that leadership and exemplary is derived from God and

not the gift of parentage, kinship or blood ties. This verse also

implies that the leadership and ideals must be based on faith, piety,

knowledge and success in various examinations. Therefore, the

leadership will not be bestowed by God to the people who

dhalim.126

125 Munawwir Sadzali, Islam dan Tata Negara: Ajaran Sejarah dan

Pemikiran, Jakarta: UI Press, 1993, P. 63 126 Quraish Shihab, Tafsir Al Misbah, vol 1, P. 378-381

84

What described by this verse is one of differences that shows

characteristics of Islamic views on leadership. The sentence ل ٠بي

shows that gain more leadership is grace, not human ػذ اظب١

effort.

Thabathaba'i in his interpretation says that the priest is

someone who followed in his footsteps by others both in word and

deed. Therefore, some interpreters understand in the meaning of

prophecy because a prophet was followed by his flock in religious

matters. However, some other interpreters reject it because

Abraham is told in Surah Al Baqarah: 124 has become a prophet

before becoming a priest.127

4. Malik

The root of the word al malik made up of three letters, they

are mim,lam, and kaf, means strong and healthy. From the root

word is the verb form of malaka-yamliku means authority to own

something. So the term al-Malik means a person who has the

authority to order something and banning something in connection

with a government. Strictly speaking the term al-Malik is the name

of every person who has the ability in the field of political

governance.128

127 Muhammad Husain Ath Thabathaba‟i, Al Mizan Fi Tafsir al Qur‟an Vol.1,

Bairut, Libanon:: Muassasah Al A‟lamiy Al Mathbu‟at, 1691, P. 266 128 Ibn Faris, op. cit., vol V, hal. 351.

85

The word al malik means Allah, and form meaningful به

or ١ه سث or بى which means fancier and also means

having power. به also means that, also can mean the king.

Ibn al Arabi in oral Al Arab اه means ثئش بء or whose

meaning water or wells. Ibn Arabi ه اذاثخ interprets the

meaning لا which means his legs or his guide.

In Munjid dictionary, the word al malik which have plural

forms االن ن and mentioned that the reference is to God, or

who has the authority or owner of the business and power over a

people or tribe or nation.129

In the Qur'an, the word malik is very often mentioned, with

forms and different meanings:

a. به word is mentioned three times in surah Al-Fatihah: 4,

Surah Ali Imran: 26, and Az Zukhruf: 77. Malik said here

follow the frorm فبع which means he becomes the subject. In

surah Al-Fatihah, به said in the Qur'an and the translation

means the master, but said it can also mean the owner for a read

with elongate letter mim. It can also be interpreted as the king

read the letter mim short. Further, Ibnu Mandzur explained by

making different between the word (به) and (ه). the first

129 Al Munjid fi al Lughah wa al A‟lam, Bairut: Dar Al Masyriq, P. 775

86

word can be used for every one, while the last word needs to

give priority more than other.130

As Surah al-Fatihah, in Ali Imran, also interpreted the word

malik as Owner. For Surah Az Zukhruf, malik interpreted as one

of the angels name, which is in charge of maintaining the Fire.

b. ه word is mentioned 19 times. Most, the word mulku

found in the Qur'an means God's kingdom. Although certain

people and some prophets have been given the kingdom, but it

ultimately belongs to God. Mulku also interpreted as the

government like in Surah Al Baqarah: 247, 251 and 258. While

in surah Al An'am: 73 and Al-Hajj: 36 God has a sense of

power.

c. اه word is mentioned 11 times. In the Qur'an, the word

malik who read the short letter mim interpret the king. But the

incumbent as a king in the Qur'an there are three: (1) God, and

he was the King of the Kings, (2) king of the Prophet Joseph, as

in his story in Surah Yusuf: 43, 50, 72, and 76, (3) Thalut, the

king appointed by God as a people asking for a king for them. It

is told in Surah Al Baqarah: 246-247.

d. While the word ان only mentioned one time in Surah

An Naml: 34. The word al grandiose is the plural of malik so he

significantly kings.

130 Ibnu Mandzur, op.cit. P. 99

87

As description above, malik also means the king and the

predicate malik often appears as one of the holy name of Allah and

has certain purity value. Therefore, the word malik when applied to

humans do not always have positive connotations.131

Use of the title malik does not indicate a claim that the use of

that title is parallel with the caliphs or sultans behind the day. The

use of the title tends to be more states and local sovereignty under

the supreme ruler of the kingdom which began to weaken

everywhere.132

5. Waly

The word waly is often repeated in the Qur‟an, in a different

form and certainly has a different meaning, they are: the word al

Waly (in ma‟rifah form) repeated twice in Surah Asy Syura verse 9

and 28. Waly word is mentioned 19 times. In the plural form of

Auliya' is mentioned as much as 33 times.

The word waly comes from the root word w-l-y which has

meaning approaching someone or something, which is also close in

religion, closer in friendship, help and confidence.133

From the root w-l-y he, then the nominal form is a guardian

and the region. Literally, waly means ruler also means someone

who loves, which helped, friends or companions.134

131 Bernard Lewis, Bahasa Politik Islam, Jakarta: Gramedia Pustaka Utama,

1994, P. 78 132 Bernard Lewis, op.cit, P. 80 133 Al Raghib al Isfahani, Mu‟jam Mufrodat Alfadz al Qur‟an, Beirut: Dar Al

Fikr, P. 570

88

While the area mean power. Waly is also one of God's name

that is has a meaning helper, it means the helper for the whole issue

of nature and all that he created. Waly also one of God's names

means the owner of all things.

Guardians are also used to designate a helper; protector other

than God is showing trust between the Muslims or polytheists and

idolaters and trust between the devils.135

Al Ghazali uses the term wilayah when writing about the

positions and functions of government, or the execution of state

authority. According to him, the area is run by the sultans who

claimed alliance to the caliph. What it does is provide a legal

justification for the kind of terrorist authority and de facto run by

the sultan.136

From the several meanings that are owned, then the author

will give some verses that use the word wali. The word wali is

defined by close for example in surah Ali Imran: 68

ا آ از٠ زا اج ارجع ز٠ ١ ابط ثبثشا أ ا

١ ئ ا ا

There is mentioned ا ا ابط ثبثشا١ which has the

closest meaning by following wazan af'ala which have function to

134 Ahmad Warson Munawwir, al Munawwir Kamus Arab-Indonesia,

Yogyakarta: Pondok Pesantren al Munawwir, 1984, P. 1582-1583 135 Al Raghib al Isfahani, op.cit, P. 571 136 Bernard Lewis, op.cit, P. 48 137 without doubt, among men, the nearest of kin to Abraham, are those who

follow him, As are also This Messenger and those who believe: and Allah is the Protector

of those who have Faith.

89

declare the (li at tafdhil). This verse describes the person closest to

Abraham that his followers and believers.

While the wali the word that shows the meaning contained in

sura helper Ali Imron: 22, verse which reads:

٠فع ١ ئ ا د ١بء أ اىبفش٠ ئ ب ٠زخز ا

ا ٠ذزسو رمبح رزما ء اب أ ف ش ا ره ف١ظ

ص١ش ا ا ا فغ

Verse above describes the prohibition of the believers to

make the unbelievers as their helpers, because if a believer to make

their rescue, then it means that the believers in a state of weakness.

And God was reluctant to see the faithful in a weak state. Who do

this mean God does not get custody.

Wali in the context that has meaning protector mentioned in

Ash Shura sura: 6, 8 and 9

ذ ع١ ب أ دف١ظ ع١ ١بء ا أ د ارخزا از٠

و١ ث

Through the above verse Allah affirms that all beings should

submit to God and make Him as a protector by following the

guidance of His religion, but it turns out there among those who

turn away. Well, the verse above is like stating that people of faith

that makes God as a wali, protector and always obey the

138 They are those whose works will bear no fruit In This world and In the

Hereafter nor will They have anyone to help. 139. and those who take As protectors others besides him,- Allah doth watch

over them; and Thou art not the disposer of their affairs.

90

commandments of God and they were forgiven. And those who

impose themselves against the innate nature of holiness, so take

protectors besides Allah by way of their worship or follow desires,

God watch their deeds.

ز ٠شبء ف سد ٠ذخ ى ادذح خ أ جع شبء ا

ب ص١ش ب اظب

In the verse above, the word wali interpreted as a patron for

people who are evil doer. This is a threat from God for man does

not do dhalim. While in the next verse, after explaining that God is

the protector of the faithful, while their opponents, it is people who

are evil doer are or shirk are not have a protector, then in verse 9

God condemned the idolaters to make other than Allah as

protectors. Allah cavils at them as he describes the fairness to be a

protector. Like this, Tabataba'i connecting this verse with the

previous verse. Still in verse 9, there is word فبهلل ا which

explains why they are criticized, that they take protectors other than

Allah, when nothing can be used as protectors but Allah alone.

The word wali in the Qur'an that have meaning friends and

followers of Satan found in surah An Nisa ': 76

ف عج١ وفشا ٠مبر از٠ ا ف عج١ ا ٠مبر آ از٠

ظع١فب وب و١ذ اش١طب ا ١بء اش١طب اطبغد فمبرا أ

140 if Allah had so willed, He could have made them a single people; but He

admits whom He will to His mercy; and the wrong-doers will have no Protector nor

helper.

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Quraish Shihab explains in his interpretation that who meant

as a friend and follower of satan is not the devil's own kind because

the guardians is clearly visible to them and because they are playing

devil's will to plunge the Muslims.

In the Qur'an translations, the word wali is found in surah

Al-Maidah: 51 construed as a leader.

١بء ثعع اصبس أ د ا ب رزخزا ا١ آ ب از٠ ٠ب أ٠

ذ ام ب ٠ ا ا فب ى ٠ز ١بء ثعط أ

١ اظب

But the Quraish Shihab not too agrees with this translation.

He says that in the Qur'an and Translation by the Team Ministry of

Religious Affairs, the word Auliya' translated to the leaders.

Actually, this translation is not fully exactly. The word Auliya 'is a

plural of the word waly which the meaning is close. From here then

developed new meanings as supporter, defender, protector, who

loves, the more mainstream, etc. all of which are bound by a

common thread proximity. That is why the father is the most

important person to be wali of his daughter, because he is closest.

People who are very devout worship named wali because he was

141 those who believe Fight In the cause of Allah, and those who reject Faith

Fight In the cause of Evil: so Fight ye against the friends of Satan: feeble indeed is the

cunning of Satan. 142 O ye who believe! take not the Jews and the Christians for your friends and

protectors: They are but friends and protectors to Each other. and He amongst you that

turns to them (for friendship) is of them. Verily Allah guideth not a people unjust.

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close to God. A friend can also be called a wali. Thus also the

leader because he should be near the lead. So closely that it was he

who first heard the call and even complaints. And because of the

closeness that he became the first person who came to help.

Then in Surah Al-Maidah: 55-56, after asserting the ban of

lifting non Muslims as Auliyā ', this verse explains who should be

wali of the believers. This verse clearly explains who should be

used as Auliyā '. With this explanation, who has been prohibited is

not only the Jewish people and Christian, but also hypocrites and

those who have the disease in his soul.

The word in verse 55 is singular form, but to be ١ى

appointed is God, the Apostle, and the believers. This shows that

the principal as the source of all guardianship only one, namely

God. If this verse using the plural form Auliya', then it will not clear

the difference between God as the wali of the absolute, as well as

the source and the principal guardianship with another.

6. Sulthān

The sultan is picked up from the word اغط (as salith)

which means that the oil used to power the lights. That oil is soaked

the tip of rope so that light is able to burn. The information or

evidence to explain things clearly and was able to convince the

other parties named sultan. Ability may be on the basis of

convincing information that is received with heart satisfied, whether

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the information was true or a fraud. Ability may also be obtained on

the basis of strength and power that forced. 143

In the Qur'an, the word sulthān is mentioned 13 times and

have different meanings, they are:

1. The word sulthān has meaning hujjah, reason, evidence

or information in surah Al A'raf: 71, Yunus: 68, Al Mukmin

verse 35 and 56, As Shaffat: 156, Joseph: 40 and An-Najm:

23.

غعت أرجبد سجظ سثى لع ع١ى لبي لذ

ب ث ب ضي ا آثبإو ز ب أ ١ز بء ع ف أع

زظش٠ ا عى زظشا ا فب : االعشاف)عطب

71)

In surah Al A'raf: 71 explained that the word sultan is

understood in the sense of power that can make your

opponent can not dodge to accept it. Godhead is something

magical, that no one can know except God. If so, specify the

deity is His authority, is what they called the gods that,

completely does not based on delivery of God. Therefore,

the giving name does not have little power to make other

143 Quraish Shihab, Tafsir Al Misbah, vol. 7 page. 349 144 He said: "Punishment and wrath have already come upon you from your

Lord: dispute ye with me over names which ye have devised - ye and your fathers,-

without authority from Allah. then wait: I am amongst you, also waiting."

94

people accept that what he called it is really god. That is

what is meant by God is not down about it even a little

sultan.

Sayyid Quthub comment on this fragment of verse by

writing that redaction „God is not down about it a little

sultan‟ which repeated in the Qur'an is an expression that

contains a very fundamental nature, it is every sentence, or

sharia, or custom customs or ideas that are not revealed God

is low in value, small in the effect and soon disappeared.

Human nature will confront it with disparagement. But when

the sentence came from because there sultan, namely the

strength and hujjah placed on the sentence. How many

interesting slogans, isms and flow sen and false ideas which

are supported by the efforts of stabilization and packaging is

beautiful, but it will be lost in front of God‟s said that

containing the sultan.

From the explanation before, this verse is understood as a

hint about the necessity of sultan / strength for each the word

or name. Strength is born from the substance that contained

by every word. The word is likened to the container which

should contain the substance, and if the substance does not

exist in the word, the word is no power.

Moreover in the interpretation of Surah As Shaffat: 156

95

ج١ عطب ى (156: اصبفبد)أ

When interpreting this verse, Quraish Shihab, said that

the word sultan fetched from the word اغالطخ (as salāthah),

means the ability to subdue and force the other party can not

avoid to accept what is desired by the owner or the sultan

himself. He could be in physical form and could also be in

the form of a sentence. The latter is called also hujjah /

strong argument. The ability or strength that is born of the

substance contained by every the word or sentence.

2. The word sultān also has meaning power that is among

others is in surah As Shaffat: 30, Hijr: 42, Al-Isra ': 65, An

Nahl: 99, Ibrahim: 22, and Saba': 21. The power here is

divided into three namely human power to another human

being, the power of Satan and demonic powers.

The word sultān means human‟s power against other

humans, as in surah Ash Shaffat: 30.

ب طبغ١ ل ز و ث عطب ب ع١ى ب وب

( 30: اصبفبد)

In this verse is told that the leaders of the league denied

his followers that those who caused the league to not believe.

The leaders said that was not them that caused the league to

not believe. Although they have little power to force, but the

145 or have ye an authority manifest?

96

decision to follow them is from the will of the unbelievers

alone.

For the power of devil is exemplified in Surah Ibrahim

verse 22. Explained there, Satan acknowledges through his

words that he has no power. And this is true, because man is

deluded by it are human beings who do not have immunity.

Satan is like a germ that will not be able to give adverse

effects to humans if the body is healthy and invulnerable.

Qur'an repeatedly reminded of this.

About this satanic power is explained further in surah An

Nahl: 99. There explained that the devil has the ability to

describe a variety of ways and information that have the

potential of mankind. But his ability can only affect the

people who are weak in the faith or no faith at all. Therefore,

the ability Satan in attempt to persuade will not be bad for

those who have faith and resignation.

Almost the same as what is described in Surah Ibrahim:

22 and An-Nahl: 99 about the lack of power of the devil, so

also in Surah Saba ': 21 and Al-Hijr: 42 described the

absence of demon powers. When interpreting the verse:

٠ اغب ارجعه اب عطب عجبد ١ظ ه ع١ ا

( 42: اذجش)

Quraish Shihab explain that here, as if God said that all this

time, the allegations of devil is wrong, which alleged that he has the

ability to plunge all men because in the reality, only God who has

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full authority to provide guidance and increase the error. Because of

the permit, will and wisdom of God, He is testing man through

seduction of Satan. And if the devil fails, it is because God has

granted human potential and teach it how to frustrate the devil.

B. Leadership in the Qur‟an

In the Qur'an, leadership is defined not just a social contract

between the leaders and the community, but also a binding

agreement between him and God. In Surah Al Baqarah 124,

explained that the leadership must be accompanied by justice,

because justice is a requirement and he was an opponent of

persecution. Leadership is not privilege, but responsibility. He is not

a facility but sacrifice. He also was not careless, inattentive, but

hard work.146

As an expression in Dutch that Leiden is lijden (lead

was suffering), which expressed by Kasman when describing the

condition of Agus Salim at that time, when he became one of the

leaders of this country several years ago.147

Ibn Jarir al-Tabari (d. 310 H), one of interpreters who uses a

linguistic element besides the history elements (riwāyah) in

interpreting al-Qur‟an, gives a peace of mind about the concepts

that relevant to the welfare state. He stated that the king is the

organizer of public welfare and the resident country. He is

146Quraish Shihab, Secercah Cahaya Ilahi, Bandung: Mizan Media Utama,

2007, P. 65-71 147St. Sularto (ed), Haji Agus Salim 1884-1954 tentang Perang, Jihad, dan

Pluralisme, Jakarta: Gramedia, 2004

98

responsible for managing their affairs, closing roads that lead to

despotism, prevent people from doing injustice and defend the

people from the excesses.148

Mahmud ibn Umar al-Zamakhsyari (467-538 H/1027-

1144M) emphasized the aspect of Arabic literature and support for

Mu `tazilah, a theology sect which posits the concept of moral

State. He asserted that the existence of Imamate is to reject the evil

doer. The priest has a role as model, the caller of virtue and as the

government, so he must govern with justice and righteousness and

forbid misguidance.149

In contrast with the two previous interpreters, Muhammad

ibn Ahmad al-Qurtubi (d. 671 H) and Isma `il ibn Kathir (d. 774 H)

suggested the legalistic thinking although they use different

methods. Al-Qurtubi who emphasize the discussion on aspects of

Islamic law (fiqh), using the rules and linguistic understanding and

also comparative analysis to discuss the Imamate to follow a

systematic discussion of fiqh.150

Ibn Katsir who writes his

148 Abu Ja`far Muhammad bin Jarir al-Thabari, Jami` al-Bayan al-Ta`wil fi

Tafsir al-Qur`an, Mishr : Mushtafa al-Bab al-Halabi wa Auladuh, 1373 H/1954 M, Cet.

VII, hal. 77. 149 Ibid, Cet. I, hal. 535 150 Abu Abdillah Muhammad bin Ahmad al-Qurthubi, al-Jami` li Ahkam al-

Qur`an, Mishr : Dar al-Katib al-Arabi, 1967, Cet. I, hal. 263-274. Here al-Qurtubi said

about some of Imamate problem in a way as found in the book of fiqh. In sequence as he

argued the law raised the Imam, the appointment of the Imam, the rejection of Shiite

imamiah political thought, testimony of Imamate contract, the requirements of the Imam,

Imam dismissal, people obedience and the law of Imam in a region at the same time.

Such a method is reminiscent of the method of al-Mawardi and al-Farra in the earlier and

thus al-Qurtubi can be viewed as the first interpreter who is combining methods into the

interpretation of fiqh al-Qur `an.

99

interpretation with such methods that used by Ibn Jarir also put

forward a description of the Imamate as the analysis of al-Qurtubi,

he also added the importance of Imamate arguments based on

rational arguments.151

The difference opinion is also expressed by Muhammad

Abduh (1849-1905 AD) as revealed by Muhammad Rashid Rida

(1865-1935 AD) in Tafsīr al-Manar. The using socio-cultural

approach152

by him is to produce a conception of politics in

sociological and more in-depth because of the influence of western

thought. By quoting philosophers view that humans are political

creatures,153

he also argued that the social glue that universal is the

need to live. Therefore, human existence as a people is not based on

religion.154

151 The using of rational argumentation is found in the political thought of

Mu‟tazilah figure Abd al-Jabbar bin Ahmad (w. 415 H). see Abd al-Jabbar bin Ahmad,

Syarh al-Ushul al-Khamsah, al-Qahirah : Maktabah al-Wahdah, 1965, hal. 750-751. 152 See Abd al-Hayy al-Farmawi, al-Bidayah fi al-Tafsir al-Maudhu`i, which

translated by Suryan A. Jamrah into Metode Tafsir Maudhu`i Suatu Pengantar, Jakarta :

Raja Grafindo Persada, 1996, hal. 29. See also Quraish Shihab, Metode Penyusunan

Tafsir yang Berorientasi pada Sastra, Budaya dan Kemasyarakatan, Ujung Pandang :

IAIN Alaudin, 1984, hal. 1. Here revealed the characteristics of socio-cultural approach

(Adabi al-Ijtima`i) it is revealing the beauty of the language al-Qur`an, it miracle, natural

law, social law and solve the social problems with the instructions of al-Qur`an as well as

compromising the between al-Qur `an with then right knowledge. 153 The opinion like this is found in Aristoteles thought “Man is by Nature a

Political Animal”, Lihat B. Jowett and T. Twinning, Ariestotele`s Politics and Poetics,

New York : The Viking Press, 1957, hal. 5. 154 Muhammad Abduh recognizes religion as a social factor, but not the

primary. This opinion is strengthened by the existence of various creeds and human deeds

that show that humans are not one people. By doing this he put the humanitarian element

in the concept of people who previously only known on the basis of religion. See

100

As Muhammad Abduh who is affected with the western

ideas, Sayyid Quthb who was educated in the West and in direct

contact with the western political gives the interpretation that

leadership is the right for people because of charity and deeds not

the heritage of the offspring.155

But, in his interpretation Sayyid

Qutb appears too excessive in his act of caring for Islam. This was

shown when he states that the longest of the Jews from the

leadership and who is eligible to become a leader is Muslims in

accordance with the rule of God. Leadership by Sayyid Qutb

includes treatise leader, leader of the Caliphate, the prayer leader

and all of Imamate or leadership. As al-Zamakhsyari, Sayyid Qutb

reveals the concept of justice for the leaders and if leaders do not,

then his right of leadership will be lost.156

According to Tbatahaba‟I in the Tafsīr Al Mīzān, he said that

a leader must know the state of his people, feel their suffering

immediately. A leader should exceed his flock in all things: science

and practice, devotion and worship, courage and virtue, the nature

and behavior, etc. And he added in his explanation that the Qur'an

explains that a leader does not deserve to obtain instructions from

his people. A leader must be knowledgeable and obtain instructions

before ummah. He said, the Qur'an also asserts that a leader must

Muhammad Rashid Rida, Tafsir al-Qur `an al-Hakim, Mishr: Maktabat al-Qahirah, tt,

CET. II, p.. 282. 155 Sayyid Quthb, Fi Zhilal al-Qur`an, vil 1, Kairo : Dar al-Syuruq, Cet.

XVIII, 1412 H/1992 M, hal. 113 156ibid

101

have direct instructions from God, should not receive instructions

from another person or his people.

Still in his explanation, Tabataba'i said that leaders in the

view of the Qur'an is actually the choice of God, not human choice

and the agreement of people as understood and generally used as a

foothold by Muslims. According to him, humans do not close the

deal agreed on the possibility of sin, disobedience and injustice.157

From this it can be concluded that Tabathaba‟I is an interpreter who

inclined in Shiite group and did not approve of the deliberation

system (shūra) in the selection of a leader

Leadership in the view of an Indonesian interpreter, Quraish

Shihab, said that the ruling authority is not on the basis of descent,

but on the basis of knowledge and physical health, and even hinted

that authority sanctioned by Him is derived from Him, in the sense

of good relationship between the ruler and God. So, in choosing a

leader, should not be deceived by descent, social status, or

popularity but based on ownership characteristics and qualifications

that can support the tasks that will be charged to your chosen.158

In his book, Syaukat Hussain said that the concept of caliph

is included five things, they are: (1) human only become the

157Syamsuri, Kepemimpinan Menurut Al Qur‟an, posted in May, 28, 2008 see

http://tafsirtematis.wordpress.com/?s=kepemimpinan+menurut+Qur%27an 158 This was described in Al-Baqarah: 247 that Thalut chosen by God to

become a leader and run the government is not from a noble lineage.

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organizer and he is not handle this position based on his own right,

(2) human has to organize it by appropriating with God‟s

instruction, (3) as long as he holds this authority, human has to fill

the aim of God, (4) human‟s authority must be limited by the

limitation from God, (5) everyone who holds this authority have to

be responsible of his actions.159

159 Syekh Syaukat Hussain, Hak Asasi Manusia dalam Islam, translated by

Abdul Rochim, Jakarta: Gema Insani, 1996, P. 12

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CHAPTER IV

ANALYSIS OF LEADERSHIP VERSES

ACCORDING TO SEMANTIC ANALYSIS

A. The Understanding of Leadership Terms in the Qur‟an According to

Semantic Qur‟an

a) Khalīfah

The word khalīfah appears at first time in Arabia, in the pre-

Islamic era and found in Arabic inscriptions in the 6th century AD.

The word seems to refer to a kind of caliphate viceroy or lieutenant

who acted as a representative of the owner of sovereignty residing

elsewhere.160

Then, in the early 7th century (610-632 AD), this word began

to be used in the Al-Quran and sayings of the Prophet. The

appearance of this word in the Quran and sayings of the Prophet in

the future caused controversy among Islamic scholars regarding: (1)

whether it contains a political sense or not, and (2) whether that

word implies a political theory or not.

Although in the pre-Islamic the word khalīfah had found, but

in Arabic literature seems this word became popular in the Islamic

period.

In the history of Islamic government, the Caliph title accepted

by Abu Bakar who was replacing the leadership of the Prophet

Muhammad. However, Abu Bakar did not give the title to himself.

160Bernard Lewis, Bahasa Politik Islam, translated by Ihsan Ali Fauzi, Jakarta:

Gramedia Pustaka Utama, 1994, P. 61

104

According to history, there is a shahābah who suggested to him in

order to use the title Caliph of Allah (God's representative on earth),

but he refused. "I am not the caliph of Allah, but the Caliph of

apostle." The appointment of Abu Bakar made through the process

of deliberation between the Anshar and Muhajirin in a meeting held

in a hall of Bani Tsaqifah Sa'idah in Medina.161

Then this title was

continued until the caliph Umar, Utsman and Ali. But in his tenure,

Umar would rather call himself as amīr al mu‟minīn than using the

title caliph.162

The word khalīfah during khulafa 'rasyidun refers to someone

who is a successor of the Prophet in the care of religious affairs,

political, judicial, and fiscal. The word caliph further understood as

a figure who led the central leadership for the entire Islamic world

is authorized to regulate the affairs of the people whether related to

the problem of religious and worldly interests. Any business that

they do is for the benefit of the people. Interest is what has really

become a major destination in the appointment and the oath of a

caliph in this period.

In Katz dictionary wrote that the definition of the caliph in this

period is the human, male (person who is selected to become the

supreme leader in the realm of religion, politics, and military rule

over the Islamic world by following of the life of Prophet for the

161161 Said Agil Husin Al Munawar, Al Qur‟an Membangun Tradisi Kesalehan

Hakiki, Jakarta: Ciputat Pers, 2002, P. 178 162 Ibid, P. 178-179

105

benefit of the world and the hereafter and never rested the

legitimacy of the deity in his power).163

Later on the Umayyad period which the system of government

has changed, it is no longer through the process of deliberation but

in hereditary process, the word khalīfah remained in use even

though none of rulers who claimed his government is a caliphate

government. This shows that they have consciously reduced the

caliphate system of government into a monarchy (mulk). Title of

caliph also no longer understood as a religious position that requires

them to perform religious leadership. The word khalīfah is

understood simply as a political position (Sjadzali, 1993: 39).164

In the Umayyad period, the rulers began adding khalīfatullāh

title in their selves to obtain support and political legitimacy from

religion. This is the first time the word khalīfatullāh used. Many

experts say that the caliphate system has ended in this period for

two reasons: (1) there is hadits of the Prophet which states that the

Caliphate only lasted for forty years, which means ending after the

end of the period Khulafā' Rāsyidūn, (2) the caliphs at this time

many do drift model of governance.

In this Umayyad period, Katz concludes about the caliphate

which began to shift the understanding of the meaning of human,

male (someone who has the Umayyad clan who became supreme

163Al Muqsith, Semantik Kata Khalifah: Perkembangan Makna Kata Khalifah

Secara Diakronis, posted on April 13, 2009 see at

http://bahrudinonline.netne.net/index.php?pilih=news&mod=yes&aksi=lihat&id=66 164 ibid

106

leader in the realm of politics and military rule over the Islamic

world, has a palace, life of luxury, with a lot of servants, not fully

rested the legitimacy of the divinity in his power, and unable to

protect themselves from the character that is not praiseworthy)

Furthermore, although the Bani Abbasid caliphs (750-1258

AD) are being aristocrat like the majority of the Umayyad caliphs,

but they try hard to be able to align the wheels of government with

Islamic teachings. They seemed to adopt a theocratic Parsi tradition

that underlies their power of divine grace. When during the reign of

the Umayyad, khalīfatullāh title was set out in the unofficial forums

and a bit shy. But in the Bani Abbasid, the caliphs actually claimed

that title in a public forum. They also claimed that their rule over-

divine mandate. They even do not be shy again referred to himself

as God's representative on earth (khalīfatullāh fī al ard) and as the

shadow of God on earth (zhillullāh fī al ard). Al-Mansur (813-833

AD), for example, ever said: “I was the caliph of God on earth. I

was the sultan of a mandate from God”. Al-Maimun (813-833 AD),

for example, describes him self as khalīfatullāh in currency that

circulated at that time. The caliph also has a very absolute power.

They have a religious prestige, political power, obliged to supervise

the Islamic law, defend the Islamic state, and guarantee the security

and peace in the country (Esposito, 1990: 25). They also make

conquests region led by the caliphs.165

165 ibid

107

Katz concludes that the definition of khalīfah in the Abbasid

period is human, male (someone who has the Abbasid lineage

became supreme leader in the realm of religion, politics, and

military, as well as overseeing the legal obligation of Islam, the

ruler of the entire Islamic world, have a magnificent palace, life of

luxury, with servants who are many, are treated like the emperor,

fully rested the legitimacy of the deity in his power, and seeks to

intervene in all religious affairs according to their interests)

When look at the historical view, the meaning of word

khalīfah is changing from period to period. In fact, in the

Indonesian dictionary added the word khalīfah is the title for the

head of state religion and the king to Islam. Perhaps this is

concluded from what is told by history. Hereditary, the word

khalīfah used as a title for the rulers of the Islamic state but has a

meaning very different from leadership in one period to another

period.

The word khalīfah, as the authors describe in the chapter

before that he comes from the word khalafa which opposites of the

word qadama (in front). It also can be contrasted with the word

amāma. Back again on the last explanation, between the caliph and

imam even in the same sense that the leader but the basic meaning

of these two contradictory words. khalīfah is coming from khalafa

which means the backside, while imam is coming from amāma

word which means the front. It means the word khalīfah as a

108

synonym of the word imām with its meaning as a leader can also be

antonym when viewed from the root of word.

In the book Lisān al Arab, said that the caliph is to replace the

previous one. As narrated by Abu Khatim and poetized by Al Aus

ibn Hajar:166

عدا خ١فز ا اؾ ب خ١ف اث ت ثعد#

Meanwhile, the caliphate is defined as the Emirate of

meaningful leadership or government. Az zujaj said that is okay if

the leaders say as khalīfatullāh or replacement of God on earth. This

opinion was based on paragraph that explains about the Caliphate

prophet David ( 168(٠ب داد اب عؼبن خ١فخ ف السع. While

Al-Farra' understanding that the followed of Muhammad is the

replacement for the entire people (ummah). If we think of, maybe

this can be justified because we know that they are the last race that

replaces the previous peoples such as the 'Ad, Tsamud, etc. because

166 Ibnu Mandzur, Lisan Al Arab, Beirut-Lebanon: Dar Kutub Al Ilmiyah,

1990, P.496 167 Actually, every territory has a leader and there is no the leadership of Abu

Wahab. See at Lisan al Arab, Ibnu Mandzur was citing the lyric of Aus bin Hajar‟ poem

in hid diwan, P. 25 168 O David! we did indeed make Thee a vicegerent on earth: so judge Thou

between men In truth (and justice): nor follow Thou the lusts (of Thy heart), for They

will mislead Thee from the path of Allah. for those who wander astray from the path of

Allah, is a penalty grievous, for that They forget the Day of account.

109

Muhammad was the last prophet. But there is another opinion that

the caliph on earth to replace someone else.169

The word khalīfah when we see from its use in the Arab

ignorance which has meaning leadership or government, in the

Qur'an is almost always associated with the mandate for humans to

manage, prosperity and welfare of the earth and its contents. This

means not only interpreted the word caliphate as a leader in a

government, but he is also responsible to the state of its

environment.

b) Ūlul Amri

The word ūlul amri that is a combination of the two words has

meaning people who have rights in a business. In other words can

be said with one word more or less the emir has the same meaning

with ūlul amri.

When discussing the main issues in the field of politic, the

authors of the flow of literary and practical use the political terms

that derived from two root of words, are a-m-r and w-l-y. This time

the author will only discuss the first root, it is the root of word amr

because the latter will be discussed later.

The word amr is used in the Qur'an and also in other early

texts in the sense of authority and command appears many times. In

169 This understanding is based on the interpretation of Surah Al An‟am verse

156. Clearer, see at chapter three that elaborated it.

110

poem below, the first word amr interpreted as command while the

latter interpreted as affairs:

اؾشة أشسؽت ازساع ة#و هلل دسوأشلذا

ؼطؼب

Someone who is in command or occupy a position with a

certain authority called sahib al amr. The holder of the highest amr

is amir. In the last of the medieval centuries, the adjective amiri is

often used in the sense of matters relating to governance or

administration. Meanwhile, the Turki Uthmani Empire, a brief word

of it word, it is miri, with Turkish Utsmani translation, beylik, a

word commonly used for matters relating to governance, public, or

official. In the use of Turkish Utsman language, the word miri is

also used to show the state treasury of wealth, trade offices, and

government-owned goods in general.171

In Ibn Khaldun's writings, the name of amir entrusted to hold

the person in charge of military operations, soldiers, and matters

related to them and the amir has the full power of other ranks and

carries out supervision on all matters both as a messenger of the

king, or even full power king of the government.172

170 Follow your instructions because of Allah, the ability of affair of war

strongly. See Abu Mansyur Abdul Malik bin Muhammad bin Isma‟il Ats Tsa‟labi An

Naisaburiy, Lubab al Adab, Bairut- Lebanon: Dar Kutub Al Ilmiyah, 1997, diwan

Luqath bin Mu‟abbad 171 Bernard Lewis, op.cit, P. 47 172 Ibnu Khaldun, Muqaddimah Ibnu Khaldun, translated by: Ahmadie Thoha,

Jakarta: Pustaka Firdaus, 1986, P. 294

111

Amīr al mu‟minīn. This title is given to the second Caliph:

Umar ibn Khathtab after replacing the Caliph Abu Bakar, who died.

In his book, Al Muqaddimah, Ibn Khaldun explains the causes of

this name. He wrote, "It is part of the Caliphate and the

characteristics were created since the time of the caliphs. They have

named the leaders of the delegation with the name of amir; it is

word form fa'il of imārah. The shahābah was called Sa'ad ibn Abi

Waqqash with amīr al mu‟minīn because he led the Islamic army in

the War Qadisiyyah. At that time, some shahabah call Umar ibn

Khathtab with the same title as well: amīr al mu‟minīn.

The word waliy al-amr already commonly used in the

Indonesian language, namely the word "amr" regular rung "amar"

which means the command. (For example: amar king = king's

command.) In the roots he said, appeared some form of words such

as: amir, amiral (admiral), amiralay (Brigadier General),

Commander of the Faithful (the Caliph), Emirate (the nature of the

emirates or headquarters or territory)173

The word ūlul amri, known by the Arabs with it meaning

order and matters, then it can be understood when the word was

defined as leader. A leader in charge of the affairs of his people and

has the right to govern.

c) Imām

173 Nurcholis Madjid, dkk, Islam Universal, Yogyakarta: Pustaka Pelajar,

2007, P. 188

112

The word imām also means al mulk and an na‟īm they are

power and pleasure. While the word imām comes from the root

word amma yaummu has a relationship with amāma which means in

front. And we have explained, because it means in front of the word

is contrasted with a caliphate. Therefore, the priest is any person

who is followed by a people well in a straight path or in error.174

This is the basic meaning of the word priest, and will be different

when viewed from the priest said their relationships with other

words. For example, Ibn al A'rabi when explaining the word of God

( 175(٠ ذػا و أبط ثبب a group of people said that the

reference is the book records their deeds. But according to another

opinion saying that what is meant is their prophet and the Shari'a.

This is because the Prophets are priests for his people, as the

Prophet Muhammad, who became the priest for the people of Islam.

In the book Lisan al Arab is written that imām is a saint and

reformer od something. Qur'an is the imam of the Islamic ummah or

people. Prophet Muhammad was the priest of priests. Caliph is the

priest for the people.176

The word imām has been popular since jahiliyah era before

Islam came because at that time they were still alive a very glorified

tribalism and not familiar with the system of government are

174 Ibnu Mandzur, op.cit, P. 22 175 one Day we shall call together all human beings with their (respective)

Imams: those who are given their record In their right hand will read it (with pleasure),

and They will not be dealt with unjustly In the least.(QS17: 71) 176 Ibnu Mandzur, op.cit, P. 23

113

properly organized. Therefore, this word is widely used in many

Arabic poems at that time. During jahiliyah, the word imām

interpreted as a leader or a chieftain like in the poem of Lubaid bin

Rabi'a Al Amiriy:

ى ل عخ ابب# ؼشش عذ آثبإ

The word imām above in the meaning tribal leaders for

jahiliyah people, Qur‟an mentioned as the leader of a people but this

was not based on ethnicity. Like in surah Al Baqarah: when

Abraham made the priest to humans ( لبي ا عبػه بط

178(ابب. So also the word imam in the plural form used in Surah

At-Tauba: 12 ( فمبرا أئخ اىفش ا ل أ٠ب ؼ

179(٠ز. It is defined as a leader for the unbelievers.

Imām also can be interpreted as an elder, like in the poem

below:

177 An association must have a period and a leader, and every nation has its

period and its leaders. See Al Qadhi Abu Abdillah Al Husein bin Ahmad bin Al Husein

Al Zauzani, Syarhu Al Mu‟allaqat As Sab‟u, Cairo-Mesir: Syirkah Al Qudsiy, 2009,

diwan Al Lubaid, P. 320 178 and remember that Abraham was tried by His Lord with certain commands,

which He fulfilled: He said: "I will make Thee an Imam to the Nations." He pleaded:

"And also (Imams) from My offspring!" He answered: "But My promise is not within the

reach of evil-doers." (QS 2: 124) 179 But if They Violate their oaths after their covenant, and taunt you for your

Faith,- Fight ye the Chiefs of Unfaith: for their oaths are nothing to them: that Thus They

may be restrained.

114

، # أث لج ، أث أث١ غذ اؾ١بح ػ اب ثا

In the poem quoted by Ibn Mandzur in Lisān al Arab, the

word imām also means a significant string stretched to match a

building.

وخخ عبق ا وز اب# خمز ، ؽز ارا ر اعز

The word imām has a meaning way as in the verse ( فبزمب

182( اب جبب ج١. In explaining this verse, some

interpreters said that the way for them that is the streets where they

travel. So the path to the priesthood because followed.183

In his article, Ahmad Mubarok said that in Arabic, political

leaders can be referred to imām, chalip, qa‟id, ra‟is, malik, and

sulthān, but in the political history of classical Islam, the title of

political priest that dominant is imām, caliph, and amīr al

mu‟minīn.184

In the classical Islamic period, each flow of group of political

writers uses their own terminology. For the theologian jurists, a

term that is uniformly used to denote the highest power authority is

180 His grandfather and father from his grandfather built a life for elders glory.

Taken from the lyric of the poem in diwan Nabighoh Adz Dzibyaany , P. 136 181 I have straightened it until perfect and in the same; it is like Electoral

College who is herd from the behind or pulling the yarn. Ibnu Mandzur, op. cit, P. 23,

cited from the lyric of the poem of Balansibah in Al Lisan (خك), dan Taaj Al Arus (خك),

( and Jumhurat Al Lughah, P. 78 ,(دب182 so we exacted retribution from them. They were both on an open highway,

plain to see. (QS 15: 79) 183 Ibnu Mandzur, op.cit, P. 24 184 Achmad Mubarok, imam Politik (alamat web)

115

imāma, position or function of a priest. From the root word that

means in front, meaning priest developed into a leader in prayer,

and from there then expanded in scope-after leaders of religious-

political means entire Muslim community, with the task God has

entrusted to him, which led the community to fulfill his orders.185

The concept of imām which developed in Islamic history, as

can be seen in the classical books, has some sense186

:

a) Imām in the meaning leader of prayer together. Imam in

this sense has some good provisions, such as those reading,

wara ', elder, and pious. Usually the imām in this sense given

the task of moonlighting in the community to take care of

matters related to public interest.

b) Imām in the meaning the founders of madzhab, like the

founders of four madzhabs they are Imam Malik, Imam

Hanafi, Imam Syafi‟I, and Imam Hanbali.

c) Imām in the meaning the leader of people. Imām in this

case is often akin to the word khalīfah. But the difference is

imām used for Shi‟ite and khalīfah used for sunny.

For the Shiite, Imām means a leader or a person who was in

front. According Thabathaba'i priest is a title given to someone who

holds the leadership of the community in a social movement or a

political ideology or a scientific or religious school of thought.

185 As the addition, and it also important to be paid attention is that the expert

of law prefer to use this term that use khilafa term, which clearer in it meaning, in

formulating the qualification, function and obligation of the highest ruler. See Bernard

Lewis, P. 44 186 Said Agil Husin, op.ciit, P. 180

116

The use of the concept of Imamate particularly among the

Shi'ite, evolutional has undergone a change of meaning. Initially

still means caliph, such as recognition of the Caliph Ali ra as the

holder of the caliph. Here Imamate has the same meaning with the

caliph as a political concept. But in the next, Imamate given

ideological and theological content that no longer purely a political

concept, but developed into a 'spiritual leader' who has a sacred

meaning. According to the Shi'ite belief, whether or Sab'iyya Istna

Ashariyah, priests have a spiritual connection with the prophet that

is believed Ma'shum and has some virtues, such as understanding

the esoteric aspects of the Qur'an.

From some of the explanation above, the word imām which

has some real meaning have in common as something that followed,

both men and roads. This shows that the priest had said the

expansion of meaning.

d) Malik

What is meant by malik is God, because as described by the

interpreter when interpreting these words in the Qur‟an, showed that

this word means to have and the king.187

And that almost the whole,

the question is God even though there are several verses that show

that the prophets who made king, but in essence it is the gift of God

187 See at the third chapter about the interpretation of verses that use the word

malik, inslued Surah Al Fatihah. Maliki yaumi ad din means the owner of creatures and

their God. While maliki an nas means yaitu Master and God for human being, See at a

thesis Abdurrahim Khudhri Nasif, Al Mulk fi al Syi‟ri al Jahiliy, Palestine: Universitas

An Najah Al Wathaniah, 2006, P. 5

117

and God's. God is king over the Kings. While the word al mulk

which is the noun form of the word malaka has a meaning like

sulthān.188

The Arabic word for king, malik, does not always have

positive connotations, and was impressed decline of legitimacy,

where the final stage is a naked tyranny. The ancient Arabs, like the

Israelites on their tribal phase, not trusting the king and the royal

institution.

This word was already known by the Arabs before Islam

came. From the ancient inscription that in the burial form in the

year 328 AD, in memory of a king (malik) of the entire Arab nation.

In addition, in the poem of Arabic jahiliyah also found the poets

who use this word. Among them:

ز أد ٠ؤ ػ # بىبفب أسا اث ػ

٠جؼذ

The word malik in the diwan Tharafah bin Al Abd Al Bakri

means the owner.189

لغ اخلئك ث١ب ػلب# فبب ا١هفبلغ ثب لغ

188 Ibnu Mandzur, op.cit, P. 100 189 I have no thing that showed me and my cousin as the owner, when it has

gone and keep away from me. See Al Qadhi Abu Abdillah Al Husein bin Ahmad bin Al

Husein Al Zauzani, Syarhu Al Mu‟allaqat As Sab‟u, Cairo-Mesir: Syirkah Al Qudsiy,

2009 190 Be satisfied on everything that divided by God because only Him who

knows the creature division among us.

118

The poem before shows the meaning of al malik is Allah.

There explained that a creature must feel satisfied on everything

that given by Allah because only he who knows about the creature.

ا ؽف اػ١ب ثشاق # ب ػشة ث١ؼبء ٠ؤ ١ىب

بصي

Before the coming of Islam, Arabic society also used this word

to show the leader. The poem before which has written by Abu

Dzuaib Al Hadzaly is showing that the meaning of malik is a leader.

Lewis wrote that one of the most common term used to refer

to non-Muslim rulers, both those who came before Prophet

Muhammad as well as those in the outer regions of Islam, is

malik.192

In the first century of Islam, the kingdom is often contrasted

with the Caliphate. This is caused by the government represents the

Islamic caliphate under the law of God. While the kingdom is

defined as individual power that arbitrarily without foundation and

legal and religious sanctions.

In the early Islamic period, the king of the most common term

used to denigrate the power of other rulers and not to strengthen the

powers themselves.

191 Ibnu Mandzur, op.cit. P. 101. He was taking it from al bait li abi Dzuaib al

Hadzaly fi syarhi asy‟ary al hadzaliyyin, P. 142 192 Bernard Lewis, op.cit P. 145

119

In the 10th century, the title malik just appears in the

inscriptions and currency, and is used by the rulers to describe them

selves.

Like the Arab community who do not believe in their king, Al-

Mawdudi, adding that he was criticizing the royal system. By

borrowing the term of the Prophet Muhammad, Maududi reminded

that the whole kingdom must enforce compliance with hereditary

power. And also because of it, the kingdom oppresses the people.

So the kingdom does not have place in Islam. Al Maududi says that

political Islam began in the fall of the caliphate system and the

abandonment of the system wore mulk / kingdom.193

At the time of Muawiyah leadership, aides suggested he raise

his son. Therefore, Ibn Khaldun said: "The Caliphate has since been

turned into a monarchy”. Thus, viewed from this fact, Yazid bin

Muawiyah was the first king in Islam.

Viewed from the history of this word, malik which understood

as the leader of tribe because at that time the Arab nation composed

of tribes either nomadic or settled, malik as the title of king is

considered to have a bad connotation because of the attitude of the

king who always tend to tyrannical.

The word malik in the Qur'an is often referred to God the

Almighty and Supreme Having mastered. Although there are also

passages that indicate that God made certain people like the

193 Abul A‟la Al Maududi, Khilafah dan Kerajaan, translated by Muhammad

Al Baqir, Bandung: Mizan, 1984, P. 12

120

Prophets and Thalut to become a king, but God always limit it with

a sentence that shows that He is the king above kings.

Furthermore, if we look at the verse which uses the word al

mulku always followed by the word as samāwati wa al ardhl. This

shows the assertion that al mulku used by the Qur'an is not the same

with this word when used by the Arabs before Islam. They use it

only as a leader in their lives, who led their tribe. In the Qur'an, al

mulku belongs to God not only cover the earth but also in the

heavens.

And, the title malik that is bestowed on certain people such as

Abraham and Thalut, there's always an emphasis on verse two is

that: (1) they are appointed and serve as king by God, (2) God is

always saying that in essence He is The real king.

Ibn Khaldun added that the leadership of the king, if it be

Islamic included in the ranks of caliphate and become one of the

associated.194

Islamic nature here in question is in accordance with

the guidance of God described in the Qur'an.

e) Waliy

The word waliy in Lisan al Arab is described as one of God's

name, which means helper. While Al Waaly to lengthen the letter

wa means Mālik al asyya' (owner of all things). And this word is

one of the words of the Arabs.195

Waliy also means a friend, so with

194 Ibnu Khaldun, op.cit P. 264 195 Ibnu Mandzur, op.cit, P. 824

121

this meaning of the word guardian against al aduw which has

meaning enemy.196

In his book, Lewis mentions that one of the root words often

used to connote the power and authority is wly that became the

origins of popular terms such as vali and vilayet from Turkey, the

mullahs of Iran, Maulvi and maulana from India has a primary

meaning of 'closer'.197

Vali and vilayet are the pronunciation of Turkey from the

active participle and the verb derived from noun from the root word

in Arabic wly which has meaning approached. During the Turkish

Uthmani, wilaya or vilayet get territorial meaning. The use of this

word was originally meant kegubernuran, so the governor is a vali.

Mullah absorbed into English through Urdu and Persian and is

derived from the Arabic participle mawla which include means 'he

to whom people turn away' and thus, usually called the patron, lord

or protector.

In Iran and India, the word is usually applied to people who

study religion. Maulānā, which means our master used to indicate

the nature of divinity in eastern Islam, or Islamic kingdom in the

West.198

As the author has mentioned in previous discussion that the

writing early manuscripts, the writers who have a stream of literary

and practical use the word derived from two root words are amr and

196 Ibid,P. 826 197 Bernard Lewis, op.cit, P. 17 198 Bernard Lewis, op.cit,P. 48, he cited from Al Basha, Alqab, P. 516-522

122

wly. Because amr has been discussed, then here the author will only

discuss the second root wly.

The root word of w-l-y which has origin meaning approached

someone or something, then progressed to the general meaning of

this word is 'entrusted with dependents', 'administer or run', 'rule or

set', 'to exercise power or authority'. This verb, in the form of

nominal wilāya and Waly, appeared many times in the Qur'an,

Hadith, and early Islamic literature, in turn to show the government

and the implementation of the government. In the Arabic poet

below which waliy means a person entrusted with a business,

namely the government:

فشاق شبؽخ فشؾ # لبدر اؾج١ت فبغزشثب

Ibn Mandzur said, the word wilāyah means power and

government (al imārah).200

Lewis quotes from Ibn al-Muqaffa ',

when writing in the mid-eighth century, often using words Waly and

wilaya in the discussion about politics. Clear example is in his

diktum wilāyat an nas balā‟ „adzim which means the government

over the human is a great calamity.201

Al Ghazali when writing in the 12th century still use the term

wilāya when expressed its discussion about the position and

functions of government, or the execution of state authority. He

199 Someone who is far from the truth will held them into cleavage, so a

beloved holds at bay and leaves it. See Diwan Qais bin Al Khatim 200 Ibnu Mandzur, op. cit, P. 823 201 Bernard Lewis, op.cit, P. 48, see Ibnu Muqaffa‟, Al Adab Al Saghir, Beirut,

1956, P. 121

123

said, wilāya run by sultan who express their alliance to the caliph.

What it does is to provide a theoretical justification for a kind of

legal and de facto authority run by the sultan. In those days, wilāya

is simply a result of more than military power. Anyone who is

supported by, and allied with a military ruler, that person is the

caliphate.202

The word is also commonly used in the Indonesian language,

which has several meanings: (1) the person legally entrusted with

the obligation to take care of orphans and their wealth during the

immature, (2) nanny bride in the marriage contract or guardians

judge as mentioned in the hadith ( ا٠ب اشأح ىؾذ ثغ١ش ار

203(١ب فىبؽب ثبؽ, (3) Wali Allah, the holy man like

Walisongo. This term is used by the group's inspiration for someone

who is considered close relationship with God guardian, (4) head of

government as mayor and state trustee.204

202 Al Ghazali, Ihya‟ Ulum al-Din, vol..2, Cairo, 1933, P.124 203 In the other teks, it is written:

، فىبؽب ثبؽ ، فىبؽب ثبؽ ١ب فىبؽب ثبؽ شأح ىؾذ ثغ١ش ار ب ا ... أ٠

ل طب اشزغشا فبغ فب

Any woman who married without the permission of her guardian, then the

marriage void, her marriage null and void, her marriage null and void. If they disagree,

then the ruler is a guardian for anyone who does not have a guardian. " (HR. Ahmad, no.

24417, Abu Daud, no. 2083, Tirmizi, no. 1102, dishahihkan oleh Al-Albany dalam

Shahih Al-Jami, no. 2709) 204Nurcholis Madjid, dkk, Islam Universal, Yogyakarta: Pustaka Pelajar,

2007, P. 188

124

The fourth use of the word Waly at different places and have

different meanings, basically have the same closeness in the

relationship because the word waly is essentially has a meaning

close.

f) Sulthān

The word sultan also used to express the authority. As already

writer mentioned in the last chapter, that this word often appears in

the Qur'an with the meaning of power, sometimes means the

evidence, and a more specific one effective means of power, is

sometimes given adjective mubīn- sulthān mubīn it is the authority.

The word is also used in the Qur'an with understanding one's own

authority over others, and seems to sense this is what is used in the

early days of Islam. In a speech delivered by Ziyad when he was

sent by Caliph Mu'awiyah to become governor in Iraq, he said to

the people of Iraq, "We rule you with authority (sultan) of God

which He gave to us.205

In the early period, an author of scribal group, 'Abd al-Hamid,

who lived in the early eighth century, generally uses the term sultan

to the regulator or government. What is perhaps more interesting is

the use of this term is the use of this term in the manuscripts of the

administration that came from Egypt at this period, which means

the public authority.

At first, the Sultan said simply as an abstraction, and never

used to designate people. Then when the sultan said more and more

205 Bernard Lewis, op.cit, P. 49

125

used to denote a person, this word is generally still implies a certain

authority in certain specific contexts, for example, in a formula that

is often found in the building inscriptions of the rulers or

dignitaries.206

The term sultan is said to have been awarded for the first time

by the Caliph Harun Al Rashid told his vizier. In the 10th century,

this word has become a generally accepted term, although still

informally, to appoint governors and kings are independent, which

is used to distinguish them from other kings are still subject to the

effective central government. This title only formally recognized in

the 11th century, when used by a Turkish dynasty, known as the

Great Seljuq, who uses it as a major title. Seljuq dynasty in the use

of language, there is only one sultan, as caliph. The word sovereign

means of military and political leader of Islam supreme.

Because the sultan also had the highest position, since now

there is the division of powers between the caliphate and sultanate.

Then, the word sultan used informally by some regional

authorities such as the Salah al Din al Ayyubi. In the use of Turkish

Ottoman sultan title placed after a person's name given to the sons

and daughters of the sovereign rulers. In the post-imperial period

Seljuq sultan became the title that can be used for sovereignty.

Above, the author has described the development of the word

sovereign in its history. As noted in the last chapter on the

206 Ibid, P. 49

126

interpretation of sultan in the Qur'an ( مذ أسعب ع ثآ٠برب

207(عطب ج١ which has some meaning such as hujjah, reason,

or evidence. Therefore, in Lisan al Arab explained that the leaders

called the sultan because they are the people who control and rights

reasons. And also mentioned that the sulthān was also significantly

meaningful Waly.208

And if we see from history, the word sultan became popular in

the era when Islam came, around the 10th century. Therefore, it can

not find this word in Arabic poem of jahiliyah.

Then, in Indonesia, the word is also used in the palace

community. Someone who became supreme leader and the ruling of

the palace was given the title sultan.

B. The Concept of Leadership according to Semantic Qur‟an

The meaning of some terms about leadership used by Qur‟an

has been discussed above. The trip meaning of that term is seen

from the basic meaning, relationships, and historical. From there it

can be known that the meaning of that term change. The meaning of

leadership term when used by jahiliyah community and when used

by the Qur'an has the distinction so as to produce a different

concept of leadership. Moreover, Qur'an is very different view with

jahiliyah view. As said by Lutfi Hamidi quoted from his book,

207 96. and we sent Moses, with Our Clear (Signs) and an authority manifest,

(QS 11: 96) 208Ibnu Mandzur, op.cit, P. 738

127

Amin al-Khuli, that the universality of ideas and moral-religious

ideal contained in the Qur'an differ diametrically with the locality of

ideas and moral-religious ideal that exist in the culture of the Arab

community in the language of revelation of Al Qur'an. The

existence of a very sharp distinction has led to changes in the

fundamental meaning of the vocabulary of Arabic-language

vocabulary before.209

In his book, Izutsu explains that the word of God is the

ultimate focus word in the Qur'an so that none of the semantic field

that is not directly related to and regulated by the central concept of

God. There is no single concept that is able to break away from

him, including the concept of leadership.

In jahiliyah view, the concept of leadership feels like a

possession of absolute power for a king or leader, an authoritarian

government which is right for him. In fact, because the position of

the leader as one who has the highest position among the others feel

equal footing with God. Thus, the Qur'an is down to reject this

view. The concept of leadership in view of the Qur'an always

explain the power of a leader who is temporary due to terms of

leadership is often associated with innī jā'il / innā ja'alnāka (we

made you),210

is also associated with ātāhu Allāh (God which

209 A. Luthfi Hamidi, Semantik Al Qur‟an dalam Persepektif Toshihiko Izutsu,

Purwokerto: STAIN Press Purwokerto, 2010, P. 3, see Amin al Khuli, Manahiju Tajdid fi

al Nahwi wa al Balagah wa al Tafsir wa al Adab, Jam‟iyyah al Ri‟ayah al Mutmakilah,

2003, P. 206. 210 Usually, those words are relating to term khalifah and imam. To get the

explanation more, please see Al Baqarah: 30, Shaad: 26, and Al Baqarah: 124.

128

gives)211

these positions. Therefore, a leader should always

remember this. Moreover, in a surah Ali Imran: 26 continued existence

of man by the statemen tu'ti al mulka man tasyā 'wa tanzi'ul mulka

min man tasyā' wa tu'izzu man tasyā 'wa tudzillu man tasyā' (Thou

givest power to Whom Thou pleasest, and Thou strippest off power

from Whom Thou pleasest: Thou enduest pleasest with honor

Whom Thou, and Thou bringest low Whom Thou pleasest) which

states that once the power it could have been taken back by God

because basically everything belongs to God and will return to Him

(innā lillāhi wa innā ilaihi rāji‟ūn). And therefore, when a powerful

leader in finding a solution to a problem and not found a bright spot

settlement, then a leader must return to God and His Apostle

through the Qur'an and hadith.212

Then, to solve this problem, the leader is required to have

intelligence, and broad knowledge. In the Qur'an, verse leadership

is also associated with the gift of God granted to man the

intelligence and science, and teaching. For example, the doubt of

the angels when Adam was chosen by God to become caliph, in the

continuation of the verse is explained that Adam was taught the

names of things. So with the existence of matter, a leader when it

has received instruction and guidance of God has a duty to teach

what is willed by God. Finally, the concept of leadership was not

prioritized in people who have the wealth and the wealth of the

211 The word atahu Allah or tu‟ti are often relating to term al mulk. 212 See Surah Ali Imran: 83

129

possessed as happened in the days before Islam, but this leadership

should be based on scientific knowledge.213

In these verses about leadership, leadership concepts in the

Qur'an is often associated with prosperity and the destruction of the

earth because of the power of this man is on the earth, different

from the God who has the power both in heaven and in earth. Two

of these problems are the responsibility of a leader. Although the

power of man when it becomes a king or leader was still under the

rule of God, but at least one leader of the properties of mirror

resting on God when God is mentioned as a king. Term al malik

(means God) associated with the term al-Mu'min, and almuhaimin

also expected to be owned by leader who provides security for the

people they lead, and maintain them. Security here has a

relationship with a state of war at the time of the Qur'an down. The

outbreak of war would cause any concern at all, and then leader is

expected to have courage. Courage is often a continuation of the

verse when God chose or make someone in authority. Term of

leadership is often followed by a word azīz (The Mighty), zādahu

basthatan wa fī al ilm wa al-jism (body bestowed by science and

mighty).

In the other hand, the semantic field of keywords leadership

also has a relationship with the semantic field of devotion and faith.

This is indicated by some verses which require that a leader should

not of infidels, and those that promote infidelity. The concept of

213 See Surah Al Baqarah: 247

130

leadership in the Qur'an is limited to kufr (la yattakhidzī al

mu'minūna al kāfirina min dūni al mu'minīna) because it feared the

tyranny there. People who do this include people who are dzālim.

Wa man yatawallāhum minkum faulāika hum al dzālimīn (if any of

you do so, They do wrong). A leader should be someone who has

faith and devotion, even they are the ones who ruled on the good

things, prevent misguidance, their prayers, alms, and obey Allah

and His Messenger. Because faith and belief in a leader opposed to

a state of kufr and dzālim, then this will be also associated with

prosperity and destruction on earth.

C. The Territory of Leadership According to Semantic Qur‟an

Analysis

1. The Limits of Authority

Humans become a leader in essence is to carry a mandate.

And in carrying out its leadership, a leader has limitations that must

be considered. Also, because of the leadership theory as proposed

by Moejiono,214

that leadership is expected to bring in human

welfare, it is necessary here because of human limitations have

properties that are sometimes neglected, so that when no restriction

is feared that hope was not realized.

As already writer explained previously that the Islamic

caliphate in the world of politics is defined as the successor of the

214 http://berbagiilmu.wen.ru/pengertian-kepemimpinan-menurut-para-

ahli.html, posted in December, 22, 2010

131

Prophet. And like the position of the Prophet who became leader of

the people in terms of religion and worldly. Thus, a region in the

lead is in the affairs of the two regions earlier.

Ūlul amri, which was also interpreted as a leader in the Qur'an

which are connected with the command obedience to Allah and His

Messenger, then the leadership of a ūlul amri have restrictions must

be in line with the guidance of God in obedience to ūlul amri come

after obedience to Allah and His Messenger. What's more, it is

emphasized by the Quraish Shihab, in his commentary when surah

An Nisa ': 59 that do not use word athi'u showing obedience to ūlul

amri limit that is for not to deviate from the provisions of God. This

submission was also restricted for a leader is not ordered in terms of

containing immoral, as mentioned in the hadith of prophet ( لؽبػخ

215(خق ف ؼظ١خ اخبك. Moreover, Al-Mawdudi, adding

that a ūlul amri the limit should be of a believer.216

These limits

because the word ūlul amri followed by minkum, then ūlul amri

should belong to them are fellow believers.

The word imām when jahiliyah people understand it as a

leader that limited by the tribe, precisely in the Qur'an there is no

restriction. Imām in the Qur'an is for the entire community not

considering the tribe, nation, or race. Like in surah Al Baqarah

215 There is no the loyalty to a creature in violation of God‟s law, it was

narrated by Ahmad. See musnad Ahmad 216 Abu al A‟la al Maududi, Khilafah dan Kerajaan, translated by Muhammad

Al Baqir, Bandung: Mizan, 1984, P. 73

132

when God made Abraham as a priest for humans. Then, as if

viewed from the meaning the word imām means a person have to

emulate because of its position in front of (derived from the word

amāma) then the pattern must be limited to things that are amar

ma'ruf nahi evil.

Malik, which is defined as the owner and applied to the human

armpit king of course has its limitations because that does not have

limitations, it is only God. When someone has something definitely

will come back also to God. Someone when becomes king, will

certainly be limited by the rules of God because of his position as

king was essentially a gift from God. A king who has a negative

connotation ever since the Arab community and impressed former

tyranny, by the Qur'an is limited so as not to act arbitrarily because

the Qur'an has always stressed that power is entrusted and

temporary. And a king of course think that she should be

responsible to God who has made him king.

For wali, the Qur'an always limit it must be from among the

believers. This is indicated by the verse that prohibits people

repeatedly make Islam the disbelievers as their guardian. Guardian

in the meaning someone who is responsible for the affairs of the

Muslims.

The word sulthān that has some meaning in the Qur'an, here

the author discusses only in the meaning someone who has a power

because it has relation with the leadership power. In the Qur'an

mentioned there are three powers of human power over another

133

human being, the power of the devil, and the power of the devil.

There explained that the three powers are very limited. As in surah

As Shaffat: 30 which explains that a leader of the pagan rejected

when the accused as the cause of his idolaters even though they

have the power to compel. For the power of devil and demonic are

limited because they can not affect the man who are strong faith.

2. The Obligation of a Leader

A person appointed and given a mandate to become a leader

would be responsible for his position, either the responsibility of the

people they lead (in social relations) as well as responsible for the

Lord (in religious relationship). These responsibilities will be

gained through the implementation of duties and obligations as a

leader.

The author has mentioned in the previous chapter that Hadari

Nawawi identified three issues related to leadership, among them is

that leadership as the subject of lead containing lead activities,

guides, guide, show the way, heads and train, for people who are led

to do it themselves. From here, it can be known that a leader has a

duty to conduct a series of activities earlier.

Ibn Khaldun, in his book entitled Muqaddimah said that the

caliph is a trustee and trust them. He must take care of their

problems both in his life and after death.217

Caliph, as understood its meaning as a leader of human who

replaced the Apostle so he has a duty to take care of religious and

217 Ibnu Khaldun, op.cit, P. 259

134

secular leadership. The religious task of delivering Shar'iyah

obligation to mankind and try to mobilize them to do so. While his

duties as a leader in the worldly affairs of his ability as a man who

tried to take care of the public interest of human civilization. And

when the caliph linked with the appointment of Adam and David to

be a caliph in the earth, he was obliged to set the earth and make it

prosper so the earth can provide benefits to human welfare.218

Then, in the book Bahasa Politik, argued that the duty of a

leader is to maintain and run the law, and-as far as possible, expand

the area of entry into force of the law.219

A leader, in this case, state leaders are also obligated to fulfill

the people's rights include: life safety, safeguard the rights of

ownership, one's honor guard, guard your personal life, the right to

resist tyranny, the right of al-amr bi al ma'ruf wa an nahy bi al

munkar which includes the right to freedom of criticism, freedom of

assembly with a requirement for good and not cause the breaking up

of the people, the right of religious freedom, the security rights of

religious oppression, the people's right to obtain equal treatment.220

A leader, when we see from the language that used by the

Qur'an is ūlul amri which means people who take care of lateral or

control, then he is obliged to take care of affairs of the Muslims.

They are the people who relied upon in dealing with social issues.221

218 Abu al A‟la al Maududi, op.cit, P. 32 219 Bernard Lewis, op.cit, P. 136 220 Al Maududi, op.cit, P. 76-80 221 Quraish Shihab, Al Misbah vol.2, Jakarta: Lentera Hati, 2002, P. 585

135

Leaders also have a duty to help the people they lead because

in the Qur'an in Surah Ali Imran verse 28, the word Auliyā ' which

means the leader is also interpreted as a helper.222

Similarly, the leader should be someone who can serve as an

example and role model by the people who lead such an explanation

on the word imām that used in the Qur'an. A leader must try to be

good for those who will follow her lead in terms of goodness.

In his book, Quraish Shihab explained that the duty of a leader

which is mentioned in verse:

“Those who, should We establish them in the land, will keep up

prayer and pay the poor-rate and enjoin good and forbid evil; and

Allah‟s is the end of affairs….” (QS 22: 41)

Establishing prayer is an image of a good relationship with

God, while regular charity is the description of the harmonious

relationship with fellow human beings. Ma'ruf is a term associated

with something that is considered good by religion, reason and

culture, and instead of evil.223

Said Agil added that the basic principle of leadership is a

mandate and fair. So, a leader is obliged to carry out its leadership

based on these principles. The mandate given to him by the people

must run as well as possible. Then, the government or leader is

always dealing with various groups and parties. A person who is

222 Ibid,P. 73 223 Quraish Shibah, membumikan Al Qur‟an, P. 166

136

elected as leader must be able to stand on top of all classes. For that,

a leader must possess fair and not discriminate.224

3. The Right of a Leader

Every person living in the world must have rights in addition

he has a duty, both individually and in their social environment,

including a leader. A leader who has the highest position in a

community also must have rights. A leader in the science of

leadership225

was a duty to handle the people they lead to achieving

common goals through communication between leaders and

members, then a leader is entitled to be heard the command. Thus, a

leader get the right of a power, namely control of both large and

small areas as mentioned in surah Al-Hajj: 41.

In his book, Al-Mawdudi wrote some of the rights of a leader

who must be executed by his subjects, namely: (1) for their

obedience to him as mentioned in surah An Nisa ': 59, (2) that they

obey the law, stick with it and do not cause damage the system or

its rules, (3) for their help in all good business, and (4) so that they

are willing to sacrifice their souls and blood to maintain and defend

him.226

224 Said Agil, P.181-186 225 To get the explanation more detail, just see the second chapter about the

leadership in general over view. 226 Al Maududi, op.cit, P. 81-82

137

CHAPTER V

CONCLUSION

A. Conclusion

From the description in previous chapters about the concept of

leadership in the Qur'an, when we see from the semantic analysis, in

particular semantic approach with a model made by Toshihiko

Izutsu, it can be concluded as follows:

1. Leadership concept by semantic analysis:

a) In semantic analysis, izutsu emphasized that before going to

analysis, interpreter have to found the key word that related

to the problem which will be researched. By the method that

was applied by Izutsu in understanding of Qur‟an, the

authors found keywords in the Qur'an that are used to

explain about the leadership that is using the word khalīfah,

ūlul amri, imām, malik, waliy, dan sulthān. As Izutsu,

despite all the words are translated with the same meaning

that is the leader, but basically they are not exactly the same

because according to Izutsu no synonym in words. Every

word has its own context. For example, the word caliph and

imam, even though they are defined in the same meaning

leader, but if viewed from the meaning of these words have

essentially two totally different meanings. The word khalīfah

which it basic meaning is behind, while the word imām that

the meaning is essentially the front. Likewise with other

138

words that also has a basic meaning different and there's no

equal. However, when these words were connected with

other words in one sentence, they have the same

understanding.

b) Key words, as traced by the usual diachronic semantic

analysis that also called the historical analysis, which is

based on the historical process of the word. In this analysis,

explained that vocabulary is a set of words, which each of

them is growing and changing independently in its own

unique way. The words in this group can be divided into

three groups: (1) the words that stopped growing (not used

anymore) by the public within a specified period, (2) the

words that continue to be used for a long time, and (3) new

words that take the position of long words at a certain time

point and started its history at that time like the word sulthān

that appears in Abbasid era. Likewise also with the key

words related to leadership. In the course of its history, the

words will be changed in it meaning. Like the word khalīfah

that in the jahiliyah poem was interpreted as a leader and

government but in the Qur'an, the meaning of this word as a

leader not only associated with the human task to lead other

but the obligation to preserve the earth and everything in it.

Preserve the environment that would also be useful for

human needs. The word ūlul amri, known by the Arabs in

the meaning order and matters, then it can be understood

139

when the word was defined as a leader. A leader in charge of

the affairs of his people and has the right to rule as described

in the Qur'an. And he also had to be obeyed even if

adherence to it is limited by the obedience to Allah and His

messenger. Over time, the word imām suffered expansion in

it meaning. In the jahiliyah era, it has been understood as

tribal leaders, and in the Holy Qur'an is used to sense the

leader and the road but in essence a different meaning it has

the continuity that is something that followed. And a few

years after the fall of the Qur'an, this word is used for priests

of pray and priests who become the founder of madzhab that

also means someone who followed. The word malik, which

means the king by the Arabs at the jahiliyah era and have a

negative impression because of his tyranny incline, this word

will be different when used in the Qur'an. Although this

word is also interpreted as a king, but Al Qur‟an want to

limit the nature of the tyranny of a king by some verses in

the Qur'an which is stressed that the power of a king is a gift

from God, king of kings. The word Waly, understood as

government and authorities by Arabic people, in the Qur'an,

it word is limited by the necessity of the believers

themselves because the word waly is understood as a leader

because of its proximity with the people they lead and as

their helper. This limitation is because at that time the

unbelievers hostile to Islam so they should not to be a leader

140

for Muslim. The word sulthān, although used by previous

authors to state authority, but this word just popular in the

10th century. In the Qur'an this word is defined power and

hujjah. Then, as explained in Lisan al Arab is why a leader

called the sultan because he who controls reason and rights.

Those are the change of the meaning of word. This shows

that- borrow Azyumardi Azra‟ statement-language is a

reflection of the understanding of language user about their

culture, past and present. Language development is

influenced by changes in socio-cultural. Therefore, when

historical is change, the language was more or less will be

changed.

c) Then, from it basic meaning, relational, and historical will be

found the different concept of leadership between

weltanschauung of jahiliyah society and weltanschauung of

Qur‟an. This is caused by a different idea moral-

religiousness both of them. Leadership concept in the Qur'an

prioritizes the elements of virtue as opposed to tyranny, put

faith and devotion as opposed to infidelity. Prioritize courage

and knowledge, not wealth or ancestry. Prioritize security

and prosperity of the earth and its contents are contrary to

the destruction of the earth. In semantics, this semantic field

is overlap and associated with such a complex tangle.

Likewise, this semantic field can not be separated from the

141

word of God which is the focus of highest focus word in the

Qur'an.

2. The territory of leadership in the Qur‟an

a) The limits of authority

The territory of leadership in the Qur‟an when viewed by

the semantic analysis of some key words used is very

limited. These limits are in the presence of God's territory

wider and higher. As obedience to a leader who is restricted

after the obedience to Allah and His messenger. A leader

must not act arbitrarily because he gained power because the

Qur'an has always stressed that the power was a gift from

God. And only God has the power completely.

b) The obligation of a leader

Being a leader is a heavy thing. There are many

obligations that should be done by a leader. A person

appointed and given a mandate to become a leader would be

responsible for his position, either the responsibility of the

people they lead (in social relations) as well as responsible

for the Lord (in religious relationship). These responsibilities

will be gained through the implementation of duties and

obligations as a leader.

Then, leadership as the subject of lead containing lead

activities, guides, guide, show the way, heads and train, for

people who are led to do it themselves. From here, it can be

142

known that a leader has a duty to conduct a series of

activities earlier. However, it should be emphasized that in

this activity in terms of rights must be good because the

Qur'an upholds the ethics of virtue in the presence of

commanding the good and prohibit the bad thing.

c) The right of a leader

Besides having an obligation, a leader also has the right,

which is to be obeyed all the orders and decisions as long as

it remains within the limits of goodness and not an act that

was denounced by God. If it is done, then the right for a

leader to be obeyed was no longer owns.

After understanding the meaning of keywords used by the

Qur'an to talk about leadership, then we should see how the word in

the Qur‟an view which is called weltanschauung of Qur‟an. And

after understanding how the world of Qur‟an understands it key

word, the concept of leadership should be produced based on this

semantic analysis can be used as a reference. The concept of

leadership that has restrictions should be considered in order to

place the leadership of a harmonious atmosphere between a leader

and those being led. The leaders must also consider how the Qur'an

teaches how to be a good leader and did not act arbitrarily. So did

the people led by a leader must also be obedient to the leader during

the obedience that in terms of kindness and good for a common

goal.

B. Suggestion

143

This research about the leadership concept in the Qur‟an which

approached by semantic analysis is limited to answer the research

question. So that, the topic of leadership concept is still opened to

be discussed and there are many possibilities to be developed more

to enrich the Islamic intellectual heritage moreover toward study of

Tafsir and Hadits. For example, leadership approached by its

character psychologically. Although a writer has given explanation

about it, but surely it was not clear yet. Leadership verses also can

be understood by hermeneutic approach or may be it can be

explained by some theories of sociology. Furthermore, it may give a

contribution toward society problems.

C. Closing

Those are what researcher can explain and describe about the

concept of leadership in the Qur‟an by semantik analysis. Praise be

to Allah whose knowledge is so wide until more than the wide of

ocean. The researcher only learns to understand His knowledge.

Without his guidance, blessings and love, the author could not

complete the final project as a graduation requirement. Peace and

salutation may be upon to Prophet Muhammad PBUH who always

encourages people to not tired in learning the science of God. Then,

thanks to Toshihiko Izutsu who uses semantic analysis to

understand the verses of the Qur'an. Although not a Muslim, but he

has the desire to understand the Qur'an. Should this be a lesson for

us as a Muslim to have more spirit to that desire.

144

Although the researcher has worked maximally, yet the

researcher is sure that the work is still far from perfectness and less

satisfying. Therefore, the researcher always and continuously needs

critiques and comments that are constructive. May this work useful

for the researcher especially and others who concern on any other

field of study generally. Amin.

145

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153

Appendix

خ١فخ

ف السع خ١فخ لبا .1 لئىخ ا عبػ ار لبي سثه

ذن غجؼ ثؾ ؾ بء ٠غفه اذ ٠فغذ ف١ب ف١ب أرغؼ

ب ل رؼ ط ه لبي ا أػ مذ ( 30: اجمشح)

ابط .2 ث١ بن خ١فخ ف السع فبؽى د اب عؼ ٠ب دا

از٠ ا للا عج١ ف١ؼه ػ ل رزجغ ا ؾك ثب

ب غا ٠ ػزاة شذ٠ذ ث للا عج١ ػ ٠ؼ

ؾغبة ( 26: ص)ا

3. زسو ١ ى ػ سع سثى روش عبءو أ ػغجز أ

ك خ ف ا صادو ػ ثؼذ ل خفبء اروشا ار عؼى

رفؾ ؼى ( 69: الػشاف)ثغطخ فبروشا آلء للا

ف السع .4 أو ث ثؼذ ػبد خفبء اروشا ار عؼى

غجبي ث١رب فبروشا ا ؾز ر عب لظسا رزخز

فغذ٠ ا ف السع ل رؼض ( 74: الػشاف)آلء للا

5. ٠غؼى ء ٠ىشف اغ ؼطش ارا دػب ٠غ١ت ا أ

ب رزوش ل١ل غ للا ( 62: ا)خفبء السع أئ

ق ثؼغ .6 ف سفغ ثؼؼى خلئف السع از عؼى

ا ؼمبة سثه عش٠غ ا ا ب آربو ف و دسعبد ١ج

( 165: الؼب)غفس سؽ١

ظش و١ف .7 ثؼذ خلئف ف السع بو عؼ ص

( 14: ٠ظ)رؼ

154

خلئف .8 ب عؼ ه ف ؼ ف ا ١ب ث فغ فىز

زس٠ ػبلجخ ا ظش و١ف وب ثا ثآ٠برب فب وز أغشلب از٠

( 73: ٠ظ)

وفش .9 وفش فؼ١ خلئف ف السع ف از عؼى

ل ٠ض٠ذ مزب ال ذ سث ػ وفش ىبفش٠ ل ٠ض٠ذ ا

ال خغبسا وفش ىبفش٠ (39: فبؽش)ا

ا الش

أ .1 عي أؽ١ؼا اش ا أؽ١ؼا للا آ ٠ب أ٠ب از٠

عي اش ا للا ء فشد ف ش ربصػز فب ى ش ال

٠ل رؤ أؽغ ا٢خش ره خ١ش ١ ا ثبهلل رئ ز و ا

( 59: اغبء)

2. سد ف أراػا ث خ ا أ ال ش أ ارا عبء

جط ٠غز از٠ ؼ ش ا أ ال عي ا اش

ال ١طب اش ز لرجؼز سؽ ػ١ى للا ل فؼ

(83: اغبء)ل١ل

اب

لبي ا عبػه .1 بد فؤر ثى سث ١ ار اثز اثشا

١ ذ اظب ٠ز لبي ل ٠بي ػ رس ب لبي ب بط ا

( 124: اجمشح)

2. ح أػ١ ٠برب لش رس اعب أص ب ت ب سث ٠م از٠

ب ب ا زم١ ب اعؼ ( 74: افشلب)

155

فؤئه .3 ١ وزبث ث١ أر ف ب أبط ثب ذػا و ٠

فز١ل ل ٠ظ وزبث ( 71: العشاء)٠مشء

ء .4 ش و آصبس ا ب لذ ىزت ر ؾ١ ا اب ؾ

ج١ ب ( 12: ٠ظ)أؽظ١ب ف ا

5. لج ذ ٠ز شب سث خ ػ ث١ وب أف

٠ىفش ث ث خ أئه ٠ئ سؽ ب ب ع ا وزبة

ؾك ا ا ش٠خ ػذ فل ره ف الؽضاة فببس

أوضش ابط ل ٠ئ ى سثه ( 17: د)

ق .6 ظذ زا وزبة خ سؽ ب ب ع ا وزبة لج

ؾغ١ ثشش ا ظ زس از٠ غبب ػشث١ب ١

( 12: الؽمبف)

7. ج١ ب ب جب ا ب زم (79: اؾغش)فب

ه

1. ٠ اذ به ٠ ه .2 ضع ا ر رشبء ه ه رئر ا به ا ا ل

خ١ش اه رشبء ث١ذن ا رزي رشبء رؼض رشبء

ء لذ٠ش ش ( 26: اي ػشا)ػ و

بوض .3 به ١مغ ػ١ب سثه لبي اى ا ٠ب بد

( 77: اضخشف)

ىب لبا أ .4 ؽبد لذ ثؼش ى للا ا ج١ لبي

٠ئد عؼخ ه أؽك ثب ؾ ه ػ١ب ا ٠ى

ؼ صاد ثغطخ ف ا اططفب ػ١ى للا بي لبي ا ا

156

اعغ ػ١ للا ٠شبء ى ٠ئر للا غغ ا

( 247:اجمشح)

ه .5 ا آرب للا د عبد دا لز للا ثبر فض

ابط ثؼؼ ل دفغ للا ب ٠شبء ػ خ ؾى ا

١ ؼب ػ ا ر فؼ للا ى ثجؼغ فغذد السع

( 251: اجمشح)

ه ار .6 ا آرب للا أ ف سث ١ رش ا از ؽبط اثشا أ

١ذ أ ١ذ لبي أب أؽ١ ٠ از ٠ؾ١ سث ١ لبي اثشا

ششق فؤد ثب ا ظ ٠ؤر ثبش للا فب ١ لبي اثشا

١ اظب م ذ ا ل ٠ للا ذ از وفش غشة فج ا

( 258: اجمشح)

ابط م١شا .7 ه فبرا ل ٠ئر ا ظ١ت : اغبء)أ

53 )

8. ٠مي و ٠ ؾك السع ثب اد ب از خك اغ

س ػب فخ ف اظ ٠ ه ٠ ا ؾك ا ل ف١ى

خج١ش ا ؾى١ ا بدح اش غ١ت (73: الؼب)ا

الؽبد٠ش فبؽش .9 ٠ رؤ ز ػ ه ا سة لذ آر١ز

ف ا٢خشح ر ١ب ١ ف اذ ذ السع أ اد ب اغ

بؾ١ ؾم ثبظ أ ب غ (101: ٠عف)

شش٠ه ف .10 ٠ى ذا ٠زخز از ذ هلل ؾ ا ل

وجش رىج١شا ي از ٠ى ه : العشاء)ا

111)

157

بؾبد .11 ا اظ ػ ا آ فبز٠ ث١ ٠ؾى ئز هلل ه ٠ ا

(56:اؾظ)ف عبد اؼ١

12. ٠ى ذا ٠زخز السع اد ب ه اغ از

س رمذ٠شا ء فمذ ش خك و ه (2:افشلب)شش٠ه ف ا

ػغ١شا .13 ىبفش٠ ب ػ ا ٠ وب ؽ ؾك ش ئز ا ه ٠ ا

(26: افشلب)

ظ .14 ش اش عخ بس ف ا١ ٠ظ ا بس ف ا ٠ظ ا١

ه ا سثى للا رى غ ٠غش لع ش و م ا

١ش لط ى ب ٠ د رذػ از٠ (13: فبؽش)

15. ضي ى أ عب ب ص عؼ اؽذح ص فظ خمى

ثؼذ مب خ برى أ ف ثط اط ٠خمى ب١خ أص ص ؼب ال

ه ل ا ال ا سثى للا بد صلس رى ك ف ظ خ

(6: اضش)فؤ رظشف

ه .16 ا ء ش ل ٠خف ػ للا ثبسص ٠

مبس اؽذ ا ا هلل ١ (16:غبفش)ا

ظشب .17 ٠ ف السع ف ش٠ ظب ١ ه ا ا ى ٠ب ل

ب ب أس ال ب أس٠ى عبءب لبي فشػ ا ثؤط للا

شبد اش ال عج١ ذ٠ى (29: غبفش)أ

18. ه ب ف السع ا اد ب ب ف اغ ٠غجؼ هلل

ء لذ٠ش ش ػ و ذ ؾ (1: ازغبث)ا

ء لذ٠ش .19 ش ػ و ه ا (1:اه)رجبسن از ث١ذ

فمذ آر١ب آي .20 فؼ للا ب آرب ابط ػ ٠ؾغذ أ

ب ىب ػظ١ آر١ب خ ؾى ا ىزبة ا ١ (54: اغبء)اثشا

158

ثؼذ .21 جغ لؽذ ىب ل ٠ ت لبي سة اغفش

بة ذ ا ( 35: ص)اه أ

عجغ ػغبف .22 ٠ؤو ب ه ا أس عجغ ثمشاد ع لبي ا

ل أفز ف أخش ٠بثغبد ٠ب أ٠ب ا جلد خؼش عجغ ع

إ٠ب رؼجش ش ز و ا (43: ٠عف)سإ٠ب

عي لبي اسعغ ا .23 ب عبء اش ف ه ائز ث لبي ا

سث ا أ٠ذ٠ ر لطؼ ح ال ب ثبي اغ سثه فبعؤ

ػ١ (50: ٠عف)ثى١ذ

لبي اه .24 ب و أعزخظ فغ ف ه ائز ث لبي ا

١ أ ى١ ذ٠ب ١ (٠:54عف)ا

25. أب ث ثؼ١ش ؽ عبء ث ه اع ا لبا فمذ ط

(٠:72عف)صػ١

26. ػبء أخ١ اعزخشعب ص ػبء أخ١ لج ػ١ز فجذأ ثؤ

ه ال أ ا ١ؤخز أخب ف د٠ ب وب وزه وذب ١عف

ػ١ ر ػ ق و ف شبء شفغ دسعبد ٠شبء للا

(76: ٠عف)

27. ئ ا ل مذط اغ ه ا ا از ل ا ال للا

ب ٠ششو ػ للا زىجش عجؾب غجبس ا ؼض٠ض ا ا ١ ا

(23:اؾشش)

مذط .28 ه ا ب ف السع ا اد ب ب ف اغ ٠غجؼ هلل

ؾى١ ؼض٠ض ا (1:اغؼخ)ا

٠مؼ .29 أ لج مشآ ثب ل رؼغ ؾك ه ا ا فزؼب للا

ب سة صد ػ ل ؽ١ (114: ؽ)ا١ه

159

30. ىش٠ ؼشػ ا سة ا ؾك ل ا ال ه ا ا فزؼب للا

(116: ائ)

ع ار لبا .31 ثؼذ ث اعشائ١ ل رش ا ا أ

ا ػغ١ز لبي للا ف عج١ ىب مبر اثؼش ب ج

ف عج١ ب ب أل مبر مزبي أل رمبرا لبا ا وزت ػ١ى

مزبي ا ب وزت ػ١ أثبئب ف د٠بسب لذ أخشعب للا

١ ثبظب ػ١ للا ا ال ل١ل (246: اجمشح)ر

ىب لبا أ .32 ؽبد لذ ثؼش ى للا ا ج١ لبي

٠ئد عؼخ ه أؽك ثب ؾ ه ػ١ب ا ٠ى

ؼ صاد ثغطخ ف ا اططفب ػ١ى للا بي لبي ا ا

اعغ ػ١ للا ٠شبء ى ٠ئر للا غغ ا : اجمشح)

247)

ا

٠ؾ١ .1 ا ١بء فبهلل أ د ارخزا أ

ء لذ٠ش ش ػ و ر ( 9:اشس)ا

ز .2 شش سؽ ٠ ب لطا ثؼذ غ١ش ي ا از ٠ض

١ذ ؾ ا ا ( 28: اشس)

3. ب ى السع اد ب ه اغ للا أ رؼ أ

ل ظ١ش للا ( 107: اجمشح)د

4. ز ل اظبس ؽز رزجغ ١د ه ا رشػ ػ

ثؼذ اء ارجؼذ أ ئ ذ ا ذ للا ا ل

ل للا ب ه ؼ ا از عبءن

( 120: اجمشح)ظ١ش

160

س .5 بد ا ا اظ ا ٠خشع آ از٠ للا

س ا اطبغد ٠خشع ١بإ وفشا أ از٠

ف١ب خبذ بد أئه أطؾبة ابس ا اظ

( 257: اجمشح)

6. از٠ زا اج ارجؼ ز٠ ١ ابط ثبثشا أ ا

١ ئ ا للا ا ( 68:اي ػشا)آ

7. ١ظ ٠ؾششا ا سث أ ٠خبف از٠ زس ث أ

٠زم ل شف١غ ؼ د ( 51:الؼب)

١ب .8 ؾ١بح اذ ا ر غش ا ؼجب ارخزا د٠ رس از٠

للا د ب وغجذ ١ظ ب فظ ث رجغ أ ش ث رو

ب أئه ػذي ل ٠ئخز رؼذي و ا ل شف١غ

ػزاة ١ ؽ ششاة ب وغجا أثغا ث از٠

ب وبا ٠ىفش ث ( 70:الؼب)أ١

وفشا ثؼذ .9 ىفش خ ا مذ لبا و ب لبا ثبهلل ٠ؾف

أغب ا ال أ ب م ٠با ب ا ث اعل

ا ٠زثا ٠ه خ١شا فب فؼ سع للا

ب ا٢خشح ١ب ب ف اذ ػزاثب أ١ للا ث ا ٠ؼز ٠ز

ل ظ١ش ( 74: ازثخ)ف السع

ب .10 ١ذ ٠ السع ٠ؾ١ اد ب ه اغ للا ا

ل ظ١ش للا د ( 116: ازثخ)ى

ب .11 ثؼذ اء ارجؼذ أ ئ ب ػشث١ب ب ؽى ض وزه أ

اق ل للا ب ه ؼ ا عبءن

(37: اشػذ)

161

شش٠ه ف .12 ٠ى ذا ٠زخز از ذ هلل ؾ ا ل

وجش رىج١شا ي از ٠ى ه ا

(111:العشاء)

السع .13 اد ب ب جضا غ١ت اغ ث أػ للا ل

ل ٠ششن د ب غ أع أثظش ث

أؽذا (26:اىف)ف ؽى

14. ب ى بء ل ف اغ ف السع ؼغض٠ ث ز ب أ

ل ظ١ش للا د (22: اؼىجد)

ب ف عزخ .15 ب ث١ السع اد ب از خك اغ للا

د ب ى ؼشػ ػ ا اعز ص أ٠ب

ل شف١غ أفل رززوش (4: اغغذح)

16. أؽغ ١ئخ ادفغ ثبز ل اغ ؾغخ ا ل رغز

١ ؽ ح وؤ ث١ ػذا : فظذ)فبرا از ث١ه

34)

٠شبء .17 ٠ذخ ى اؽذح خ أ غؼ شبء للا

ل ظ١ش ب اظب ز ف سؽ

(8: اشس)

18. للا د ب ى ف السع ؼغض٠ ث ز ب أ

ل ظ١ش (31: اشس)

رش .19 ثؼذ ب ف للا ٠ؼ

شد ا ؼزاة ٠م ا ا ب سأ ١ اظب

(44: اشس)عج١

162

20. ثؼؼ ١ اظب ا ش١ئب للا ه ٠غا ػ ا

زم١ ا للا ١بء ثؼغ ( 19: اغبص١خ)أ

21. ذثشا ب عب زض وؤ ب سآب ر ك ػظبن ف أ

شع ا ع ل رخف ا ل ٠خبف ذ ٠ؼمت ٠ب

( 10:ا)

ذثشا .22 ب عب زض وؤ ب سآب ر ك ػظبن ف أ أ

١ ا٢ ل رخف اه ع ألج ٠ؼمت ٠ب

( 31: امظض)

23. ؼب وؤ ٠غ غزىجشا وؤ آ٠برب ارا رز ػ١

ش ثؼزاة أ١ لشا فجش ( 7: مب)ف أر١

24. ١ ئ ا د ١بء أ ىبفش٠ ا ئ ل ٠زخز ا

رزما ء ال أ ف ش للا ره ف١ظ ٠فؼ

ظ١ش ا ا للا فغ للا سو ٠ؾز رمبح اي )

( 28: ػشا

25. وفشا ٠مبر از٠ للا ف عج١ ا ٠مبر آ از٠

و١ذ ا ١طب ١بء اش اطبغد فمبرا أ ف عج١

ػؼ١فب وب ١طب ( 76:اغبء)اش

اء فل رزخزا .26 ع ب وفشا فزى و رىفش ا د

ا ر فب للا ١بء ؽز ٠بعشا ف عج١ أ

ل رزخزا عذر ؽ١ش الز فخز

ل ظ١شا ١ب ( 89: اغبء)

163

27. ١ ئ ا د ١بء أ ىبفش٠ ا ٠زخز از٠

١ؼب ع ح هلل ؼض ا ح فب ؼض ا ذ ػ أ٠جزغ

( 138:اغبء)

28. د ١بء أ ىبفش٠ ا ل رزخزا ا آ ٠ب أ٠ب از٠

ج١ب طبب ع ػ١ى رغؼا هلل أ أرش٠ذ ١ ئ ا

( 144:اغبء)

١بء .29 اظبس أ ١د ا ل رزخزا ا آ ٠ب أ٠ب از٠

ا فب ى ٠ز ١بء ثؼغ أ ثؼؼ

١ اظب م ذ ا ل ٠ ( 51: ابئذح)للا

ا .30 ض ارخزا د٠ى ا ل رزخزا از٠ آ ٠ب أ٠ب از٠

١بء ىفبس أ ا لجى ىزبة أرا ا از٠ ؼجب

١ ئ ز و ا ارما للا ( 57:ابئذح)

ب .31 ضي ا١ب أ اج ثبهلل وبا ٠ئ

فبعم وض١شا ى ١بء أ ( 81:ابئذح)ارخز

32. د ل رزجؼا سثى ضي ا١ىب أ ارجؼا

ش ب رزو ١بء ل١ل (3: الػشاف)أ

33. ٠ى ب أخشط أث و ١طب اش ل ٠فزى ٠ب ث آد

٠شاو ب ا آر ب ع ب ١ش٠ ب جبع ضع ػ غخ ٠ ا

١بؽ١ ب اش اب عؼ ؽ١ش ل رش لج١

ل ٠ئ ١بء ز٠ ( 27:الػشاف)أ

ارخزا .34 لخ ا اؼ فش٠مب ؽك ػ١ فش٠مب ذ

زذ أ ٠ؾغج للا د ١بء أ ١بؽ١ اش

( 30: الػشاف)

164

35. فغ أ ا عبذا ثؤ بعشا ا آ از٠ ا

ظشا أئه ثؼؼ ا آ از٠ للا ف عج١

ب ى ٠بعشا ا آ از٠ ١بء ثؼغ أ

ف ظشو اعز ا ء ؽز ٠بعشا ش ل٠ز

١ضبق ث١ ث١ى اظش ال ػ ل فؼ١ى ٠ اذ

ثظ١ش ب رؼ ث للا ( 72: الفبي)

فزخ .36 ١بء ثؼغ ال رفؼ رى أ وفشا ثؼؼ از٠

فغبد وج١ش ( 73:الفبي)ف السع

37. ١بء ا أ اى اخ ا ل رزخزا آثبءو آ ٠ب أ٠ب از٠

فؤئه ى ٠ز ب ٠ ىفش ػ ال ا ا اعزؾج

اظب ( 23: ازثخ)

38. ش ١بء ثؼغ ٠ؤ أ بد ثؼؼ ئ ا ئ ا

لح اظ ٠م١ ىش ا ػ ٠ ؼشف ثب

سع أئه ع١شؽ للا ٠ط١ؼ وبح اض ٠ئر

ػض٠ض ؽى١ للا ا ( 71: ازثخ)للا

39. ٠ؾض ل ف ػ١ ل خ ١بء للا أ أل ا

( 62: ٠ظ)

40. ب وب ف السع ؼغض٠ ٠ىا أئه

ب وبا ؼزاة ا ١بء ٠ؼبػف أ للا د

ب وبا ٠جظش غ اغ ( 20:د)٠غزط١ؼ

41. ب ى ابس ى غ ا فز ظ ل رشوا ا از٠

ظش ل ر ١بء ص أ للا ( 113:د)د

165

42. أفبرخزر ل للا السع ل اد ب سة اغ ل

ا ل ل ػش فؼب فغ ل ى ١بء ل ٠ أ د

بد اظ رغز جظ١ش أ ا الػ ٠غز

ك خ فزشبث ا م ششوبء خما وخ عؼا هلل س أ ا

مبس اؽذ ا ا ء ش خبك و للا ل ػ١

( 16:اشػذ)

١بء .43 أ رغذ ف ٠ؼ زذ ا ف ذ للا ٠

١ب ػ ع خ ػ م١ب ا ٠ ؾشش د

عؼ١شا ب خجذ صدب و ع ا ؤ ب ط ب ثى

( 97: العشاء)

44. فغغذا ال اث١ظ وب لئىخ اعغذا ٢د ب ار ل

١بء ٠ز أ رس أفززخز ش سث أ ففغك ػ غ ا

ثذل ١ ثئظ ظب ػذ ى د

( 50:اىف)

د .45 ٠زخزا ػجبد وفشا أ أفؾغت از٠

ضل ىبفش٠ ١بء اب أػزذب ع ( 102:اىف)أ

46. ده زخز جغ ب أ ٠ ب وب لبا عجؾبه

وبا وش ؽز غا از آثبء زؼز ى ١بء أ

ب ثسا ( 18: افشلب)ل

ىجد .47 ؼ ا ض ١بء و أ للا د ارخزا از٠ ض وبا ىجد ؼ ج١د ج١ذ ا ا أ ا ارخزد ث١زب

( 41:اؼىجد)٠ؼ

166

ب .48 ١بء أ د ارخزا از٠ خبض ا ٠ اذ أل هلل

ف ث١ ٠ؾى للا ف ا ص ثب ا للا ال ١مش ؼجذ

وبرة وفبس ذ ل ٠ للا ا ٠خزف ف١ ب

( 39:اضش)

ب .49 ؽف١ع ػ١ ١بء للا أ د ارخزا از٠

و١ ث ذ ػ١ ( 6:اشس)أ

٠ؾ١ .50 ا ١بء فبهلل أ د ارخزا أ

ء لذ٠ش ش ػ و ر ( 9: اشس)ا

51. للا د ظش ١بء ٠ أ ب وب

عج١ ب ف للا ( 46:اشس)٠ؼ

ب .52 ل ب وغجا ش١ئب ل ٠غ ػ ع سائ

ػزاة ػظ١ ١بء أ للا د ارخزا

( 10:اغبص١خ)

53. ثؼؼ ١ اظب ا ش١ئب للا ه ٠غا ػ ا

زم١ ا للا ١بء ثؼغ ( 19:اغبص١خ)أ

ؼغض ف السع .54 ف١ظ ث للا ل ٠غت داػ

ج١ ١بء أئه ف ػلي أ د ١ظ

( 32: الؽمبف)

١بء .55 أ و ػذ ا ل رزخزا ػذ آ ٠ب أ٠ب از٠

ؾك ا ب عبءو لذ وفشا ث ح د ثب ا١ م ر

ز و ا سثى ا ثبهلل رئ أ ا٠بو عي اش ٠خشع

شػبر رغش اثزغبء عبدا ف عج١ خشعز

167

ز ب أػ ب أخف١ز ث أب أػ ح د ثب ا١

ج١ اء اغ ع فمذ ػ ى ( 1: ازؾخ)٠فؼ

56. ١بء هلل أ أى ز صػ بدا ا ٠ب أ٠ب از٠ ل

طبدل١ ز و د ا ا ا ابط فز د

( 6:اغؼخ)

عطب

غؼت أرغبد ف .1 سعظ سثى لغ ػ١ى لبي لذ

طب ع ثب ي للا ب ض آثبإو ز ب أ ١ز بء ع أع

زظش٠ ا ؼى زظشا ا ( 71: الػشاف)فب

اد .2 ب ب ف اغ غ ا ذا عجؾب لبا ارخز للا

ػ للا ثزا أرم طب ع ذو ػ ب ف السع ا

ب ل رؼ ( ٠:68ظ)

ب .3 آثبإو ز ب أ ١ز بء ع ال أع د ب رؼجذ ش أل رؼجذا ال أ ال هلل ؾى ا ا طب ع ثب ضي للا أ

أوضش ابط ل ٠ؼ ى م١ ا ٠ : ٠عف)ا٠ب ره اذ

40 )

ؾك .4 ػذ ا ػذو للا ش ا ال ب لؼ ١طب لبي اش

ال أ طب ع ػ١ى ب وب فؤخفزى ػذرى

ب أب فغى ا أ فل ر فبعزغجز رى دػ

ب أششوز ا وفشد ث ظشخ ث ز ب أ ظشخى ث

ػزاة أ١ ١ اظب ا لج ( 22:اثشا١)

5. ٠ غب ا ارجؼه ال طب ع ػجبد ١ظ ه ػ١ ا

( 42: اؾغش)

168

6. و ٠ز ػ سث ا آ ػ از٠ طب ١ظ ع ا

( 99: اؾ)

و١ل .7 وف ثشثه طب ع ػجبد ١ظ ه ػ١ ا

( 65:العشاء)

ثب٢خشح .8 ٠ئ ال ؼ طب ع ػ١ ب وب

ء ؽف١ع ش سثه ػ و ب ف شه : عجبء)

21 )

ب ؽبغ١ .9 ل ز و ث طب ع ب ػ١ى ب وب

(30: اظبفبد)

10. ج١ طب ع ى ( 156: اظبفبد)أ

ذ .11 مزب ػ وجش أرب طب ثغ١ش ع ف آ٠بد للا ٠غبد از٠

زىجش ت ل ػ و ا وزه ٠طجغ للا آ ذ از٠ ػ للا

( 35: غبفش)عجبس

ف .12 ا أرب طب ثغ١ش ع ف آ٠بد للا ٠غبد از٠ ا

١غ اغ ا فبعزؼز ثبهلل ثجبغ١ ب ال وجش طذس

جظ١ش ( 56:غبفش)ا

13. ثب ضي للا ب أ آثبإو ز ب أ ١ز بء ع ال أع ا

مذ عبء فظ ال ب ر ال اظ ٠زجؼ ا طب ع

ذ ا سث (23:اغ)

169

CURRICULUM VITAE

Umi Farihah Arif was born in Kudus, on September

2nd

1989. She is the only one daughter of Mr. Kamal

Arif and Mrs.Sairoh. She lives in Jekulo, Kudus.

She graduated from SDN 1 Jekulo, and continued to

MTs Banat NU Kudus and MADIPU TBS Kudus.

Then, she spent her three year study of senior high school in MAKN 1

Surakarta, a Programmed Islamic Senior High School. After finishing

her high school, she decided to continue her study in Special

Programme of Ushuluddin Faculty (FUPK IAIN Walisongo,

Semarang). Her great interest in linguistic studies and social

phenomenon makes her arrange a thesis in major concern of thought,

thus, her thesis entitled Leadership Concept in the Qur‟an (A Semantic

Analysis) is her thought achievement in the last year of her

undergraduate study. She loves to study and to make a friendship, you

can contact her at aufiafariha@gmail.com