the concept of ḌalĀl in al-qur’an muhammad syahrur’s...
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THE CONCEPT OF ḌALĀL IN Al-QUR’AN
(Muhammad Syahrur’s Hermeneutic Approach)
THESIS
Submitted to Faculty of Ushuluddin
to Fulfill a Requirements to Gain Undergraduate Degree
in Islamic Theology (Tafsīr-Hadīts)
By
MASLIKHAH
NIM: 084211035
SPECIAL PROGRAM OF USHULUDDIN FACULTY
STATE INSTITUTE OF ISLAMIC STUDIES
(IAIN) WALISONGO SEMARANG
2012
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MOTTO
“Life is a Struggle”
“Khoiru an-naas anfa’uhum li n-naas”
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DEDICATION
I dedicated this thesis to:
My dear parents, Mr. Kasrun and Mrs. Munifah love and respect
are always for you. Thank you for the hard efforts in making my
education success.
A big family of Hasyim Asy‟ari 3 Kudus, My dear teachers,
especially Mr. Cipto Hadi Saputra, Mr. Slamet Raharjo, Mr.
Sanusi Emha and Mrs. Ida wahyuni. Thank you for the best
motivation material and non-material in making my education
success.
My beloved brothers, Achmad Zainuddin and Achmad Hadi
Purnomo
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Keep on your study and reach your dreams.
My beloved husband, Mokh. Agus Khoirunniam. Thank you for
the best motivation. This is as a gift for our wedding.
My classmates, The Super Generation of FUPK, Mas Radhial,
Autad, Zulfa, Rikza, Mas Ayis, Sofyan, Dek Ubed, Bayu, Mas
Aziz, Mas rofiq, My Kepompong Naily, My twin Hanik, Miss
Vicky, Miss Iin, Miss Fatma, Miss Ovie, Teteh Asna, Miss
Jannah, Miss Fatimah, We have made a new civilization.
A big family of FUPK. It is an honor to be part of you
All of my friends of IPNU-IPPNU Kudus, IDEA Studies, PMII
Ushuluddin, thanks for lovely friendship.
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A THESIS STATEMENT
I certify that this thesis is definitely my own work. I am
completely responsible for content of the thesis. Other writer‟s
opinions or findings included in the thesis are quoted or cited in
accordance with ethical standards.
Semarang, May 30th
, 2012
The Writer,
Maslikhah
NIM. 084211035
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TRANSLITERATION
VOWEL LETTERS
Ā a long spelling
Ī i long spelling
Ū u long spelling
ARABIC LETTER WRITTEN SPELLING
A Alif ا
B Ba ب
T Ta ت
Ś Sa ث
J Jim ج
Ḥ Ha ح
Kh Kha خ
D Dal د
Ż Zal ذ
‟R Ra ر
Z Zai ز
S Sin س
Sy Syin ش
Ṣ Sad ص
Ḍ Dad ض
Ṭ Ta ط
‟Ẓ Za ظ
Ain„ „ ع
G Gain غ
F Fa ف
Q Qaf ق
K Kaf ك
L Lam ل
M Mim م
N Nun ن
W Wau و
H Ha هـ
Y Ya ي
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ACKNOWLEDGEMENTS
Bismillahirrahmanirrahim
Praises and thanks are always delivered to Allah, the
Almighty who gives blessings and mercies to all of mankind.
Peace and greeting to the Prophet Muhammad PBUH who has
brought progress to mankind.
In finishing the thesis by the title The Concept of Ḍalāl in
Al-Qur’an (Muhammad Syahrur’s Hermeneutic Approach)
submitted to the Faculty of Ushuluddin in Partial Fulfillment of
the Requirements for the Degree of Islamic Theology State
Institute of Islamic Studies (IAIN) Walisongo Semarang, I will be
nothing except supported guided by various parties surrounding
her. Therefore, through this simple thesis, the writer would like to
extend gratitude to;
1. The honorable Prof. Dr. H. Muhibbin, M.Ag. as Rector of
State Institute of Islamic Studies (IAIN) Walisongo,
Semarang.
2. The respectable Dr. H. Nasihun Amin, M.Ag. as Dean of
Ushuluddin Faculty and the staffs.
3. The respectable Dr. Muhyar Fanani, M.Ag. and M.
Masrur, M. Ag, M. A. as academic advisors. With your
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guidance and encouragement, this work could be
accomplished. Thanks for your constructive criticism.
4. Ahmad Musyafiq, M.Ag as the chief of Tafsir Hadits
department and Dr. H. In‟amuzzahidin, M.Ag. as the
secretary who offered and facilitated the writer to find an
academic problem. It also goes to Dr. H. Abdul Muhayya,
M.A and Mr. Zainul Adzfar, M.Ag and Mr. Muhsin Jamil
as my secondary father here as well as become good
listeners when I was in doubtful in determining a title of
research.
5. Certainly, special thanks my parents; Mr. Kasrun and Mrs.
Munifah. Even, without your special prayer for me, I do
not believe that this last job will be fully completed.
Therefore, I dedicate this thesis as a little gift for you.
6. My beloved husband, Mokh. Agus Khoirunniam, and our
parents Mr. Muhammadun and Mrs. Masruhah, and all of
our family.
7. The beloved younger brothers Achmad Zainuddin and
Ahmad Hadi Purnomo. Just stay to study hard, to judge
dreams, to love and to keep each others.
8. Last but not least, thanks to great friends in FUPK 4,
hopefully, our brotherhood will be ”Barokah” today till
the end. To the general family of FUPK, ”Rumah
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Imajinasi”, IDEA studies, IPNU-IPPNU and every space i
was ever been there, thanks and love for U all.
Semarang, June 08th, 2012
The Writer,
Maslikhah
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ABSTRACT
The Qur‟an, the revelation of Allah which provides meanings and
guidance for His entire servants is His means to get
communication with them. Thus, although in different model or
capacity, every Moslem has been getting interaction with the
Qur‟an of course.
As the social creature, we listen the expression of deviation in the
religious life. In religious life, there are some persons accusing
other and some groups accuse other that their religious practices
are not appropriate with Al-Qur‟an and Hadith. Accusing of other
persons will make negative effect to them because they are
considered as the wrong way taker.
In this era, that accusing is always increasing every time and
everywhere. So the impact of that statement is enmity,
contravention, conflict, rebellion in many places. Someone who
gives deviation claim is majority society that has admitted by
government. Whereas the group that got a deviation claim is
minority, even they are new ideology. People who gave a
deviation claim, they use argumentation of al-Qur‟an and hadits
as the guidance of Allah for mankind. They considered their self
the best group, but the group that got a deviation claim, they also
based on al-Qur‟an and hadith. So, actually, they learned the same
holy book, but in fact, they cannot apply it in the daily behavior.
Claimed of deviation caused enmity, rebellion, and conflict
among them. For example, in Indonesia, this era there are many
rebellions because of the claim of deviation.
This thesis explained about the concept of ḍalāl in the al-Qur‟an.
This thesis used hermeneutic approach of Muhammad Syahrur,
the modern reading of holy Qur‟an or Qira‟ah mu‟ashirah.
According to Syahrur, al-Qur‟an is as the revelation for human.
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Human have to understand it. Allah has given guidance for human
to know the secret of His messages. That guidance is a method to
understand Al-Qur‟an. That method is manhaj al-tartil/inter-
textualitas. Syahrur put this method as one of main principles in
his hermeneutic of Al-Qur‟an. Syahrur mentioned it as al-ta‟wil
(the relationship between certain texts with other text).
Actually, Syahrur has similarity with other scholars, about the
principle to go back to the Al-Qur‟an, but he is more extreme. He
asked Muslim have to understand the text “seems that
Muhammad has passed away just now”. Syahrur did not admit the
sufi‟s teaching. This means that Al-Qur‟an is unlimited. The
reader has to understand the Qur‟an directly. According to
Syahrur, contemporary Muslim have to read the text based on his
era.
Syahrur believe that the progression of science put the Moslem
generation in a good place to understand Al-Qur‟an for their
importance. The important thing for the interpretation of Al-
Qur‟an is politic context and intellectual, and the limitation of
interpretation in that context is in the text language itself, and the
striving of modern era is the text (Al-Qur‟an) have to “speak”.
This is the unique of Syahrur‟s approach. There is no
contextualization for text. In the other word, Al-Qur‟an, related to
this view, is a text without dependability with some contexts.
Syahrur used linguistic and compare with the current theories of
social sciences.
By this analysis, we can get objective meaning. According to
Syahrur, the human being must be aware that al-Qur‟an should be
understood as the holy book which was sent down to human
generation and his era. It means, it seems that al-Qur‟an has come
just now and Muhammad prophet has passed away just now.
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From analysis of ḍalāl term in the Qur‟an with Syahrur‟s
hermeneutic approach, we can conclude that the meaning of ḍalāl
in the Qur‟an is deviation to wrong (al-bathil) and nothing
guidance from God. The concept of ḍalāl is not only on
relationship of God and human being, but also in the relationship
of human with other. Syahrur‟s hermeneutic approach stipulates
the important of using the current social sciences theories in
understanding ḍalāl verses in the Qur‟an. The conception of ḍalāl
in the perspective of social sciences could be summarized as
below:
Ideology (Aqidah)
Characteristics of ḍalāl related to ideology are hypocrisy,
falsehood with Allah‟s name, rejecting to Rasulullah
SAW.
Worship (Ibadah)
Characteristics of ḍalāl related to worship are polytheism,
arrogant to worship to Allah and much more love to world
property than hereafter.
Social Interaction
Characteristics of ḍalāl related to social interaction are
swing round the face when met with other people,
controversy and enmity, accusing other people that he has
done a deviant behavior without right evidence.
Moral (Akhlak)
Characteristics of ḍalāl related to moral are despicable
deed, for example homosexual which increase in this era,
narcotic, gambling, deny the promise, etc.
Thought
Characteristics of ḍalāl related to thought are bad
supposition to God that caused many deviations so
cleavage the ummah.
Law
Characteristics of ḍalāl related to law are someone who
does not want to base on law of God. Second is someone
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who changes the law of God, actually for getting an
individual beneficial
Economic
Characteristics of ḍalāl related to economic are doing
riba, alleviate the weight, alleviate the quality of product,
corruption, etc.
The moral decadence on this era is the characteristic of ḍalāl in
modern era. In social science has explained about the deviant
behaviors or we can say it by deviation.
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TABLE OF CONTENTS
TITLE .................................................................................... 1
ADVISOR APPROVAL ........................................................ 2
RATIFICATION ................................................................... 3
MOTTO ................................................................................. 4
DEDICATION ....................................................................... 5
A THESIS STATEMENT ..................................................... 7
TRANSLITERATION .......................................................... 8
ACKNOWLEDGEMENTS................................................... 9
ABSTRACT ........................................................................... 12
TABLE OF CONTENTS ...................................................... 16
CHAPTER I : INTRODUCTION ……………………… 19 A Background ……………………........... 19
B Research Question……………………. 26
C Aim of Research…………………….... 26 D Significant of Research………………. 27
E Prior Research………………………... 28
F Theoretical Framework………………. 32
G Methodology of Research……………. 40 H Systematic of Writing………………... 42
CHAPTER II MUHAMMAD SYAHRUR’S
HERMENEUTIC APPROACH
A Muhammad Syahrur‟s Background …. 45
B Qira‟ah Mu‟ashirah: The Reading of Al-
Qur‟an by Muhammad Syahrur ……....
50
1 Assumption of Methodology ….... 52
2 Linguistic Approach ……………. 55
3 Scientific Approach (The Theories of Sociology) …………………....
58
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a) The Definition of Deviance .. 64
b) Explaining of Deviance …… 66
1) Functionalist Perspective 66
2) Inter-actionist Perspective 69
3) Labeling Theory (Societal-Reaction
Approach) ……………. 70
4) Conflict Theory ……… 71
4 Muhammad Syahrur‟s Framework in the Reading of Qur‟an ……….. 72
5 The Modern Principle in the
Reading of At-Tanzil ……………... 76
CHAPTER III: ḌALĀL IN THE QUR’AN
1 Ḍalāl Term in the Qur‟an …………… 84 2 The Classifications of Ḍalāl Verses in
the Qur‟an …………………………… 87
3 Verses Interpetation of Mufassirin …... 90
CHAPTER IV: ḌALĀL IN THE PERSPECTIVE OF
SYAHRUR’S HERMENEUTIC
APPROACH
A The Meaning of ḍalāl in the Qur‟an According to Syahrur‟s Hermeneutic
Approach ……………………………. 116
1 The Classification of ḍalāl Verses 116 2 The meaning of word Ḍalla in the
ḍalāl verses using Syahrur
Hermeneutic Approach ………… 131 B The Conception of Ḍalāl According to
Social Science ………………………. 145
a Ḍalāl in the relationship with
Aqidah …………………………. 145
b Ḍalāl in the relationship with
Worship ………………………... 149
c Ḍalāl in the relationship with Social Interaction ……………… 153
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d Ḍalāl in the relationship with Moral 154
e Ḍalāl in the relationship with Thought ………………………... 156
f Ḍalāl in the relationship with Law 158
g Ḍalāl in the relationship with Economic ………………………. 159
CHAPTER V: CLOSING
A Conclusion …………………………... 163
B Suggestions and Closing …………….. 166
BIBLIOGRAPHY ……………………………………….. 168
APPENDIX ………………………………………………. 173
BIOGRAPHY ……………………………………………. 183
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CHAPTER I
INTRODUCTION
I. Background
As the social creature, we listen the expression of
deviation in the religious life. In religious life of Indonesian
Muslim, there are some persons accusing other and some groups
accuse other that their religious practices are not appropriate with
Al-Qur‟an and Hadith. Accusing of other persons will make
negative effect to them because they are considered as the wrong
way taker.1
Christians are astray people and Jewish is people whose
furies by God.2 Abdul Muin Salim said that astray people are
1 The expression to declare someone or people group are go astray,
ordinarily is based on hadits that explains every new deed (in the religion problem) is bid‟ah and every bid‟ah is going astray and going astray will enter
the hell. In the hadith, Nabi Muhammad SAW said: أخب رنا عتبة بن عبد اللو قال أن بأنا ابن د عن أبيو عن جابر بن عبد اللو قال كان رسول ال ي قول ف -صلى اهلل عليو وسلم-لو المبارك عن سفيان عن جعفر بن مم
من ي هده اللو فال مضل لو ومن يضللو فال ىادى لو إن أصدق الديث » خطبتو يمد اللو وي ثن عليو با ىو أىلو ث ي قول د و شر األمور مدثات ها وكل مدثة بدعة وكل بدعة ضاللة وكل ضاللة ف النار كتاب اللو وأحسن الدى ىدى مم » see
on Imam Abi Khusain Muslim bin Qusyairy Naisabury, Shahih Muslim,
(Mesir: „Ibadurrahman, 2008), Part: Tahfifu Sholat wa l-Khutbah, p: 227. 2 The expression that nasrani is a digression group, because of this
hadith: ث نا شعبة عن ساك د بن جعفر حد ث نا مم د بن المث ن وب ندار قاال حد ث نا مم بن حرب عن عباد بن حب يش عن حدفذكر الديث بطولو «. الي هود مغضوب عليهم والنصارى ضالل » قال -صلى اهلل عليو وسلم-دى بن حات عن النب ع .
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unbeliever people who their characters are appeared on Christian.
Most of interpreters explain that deviation people are hypocrite
and people whose have not guidance by God. According to Ibnu
Katsir, he said that astray people are they who did not know
rightness so they are in inanity and did not get guidance from God
to rightness.3
Actually, the accusation of deviation to person and group
is since previous time. On the Shiffin war between „Ali and
Mu‟awiyyah, appeared a group that separated from „Ali group,
because they were disappointed with the policy of „Ali, so they
were considered went out from the rightness way. That group is
Khawarij.4 Except it, the accusation of deviation to person and
group always be continue, especially for thoughts that deviate
from mainstream of religious thought at that time. For example is
Sufism figure whose was punished dead punishment because they
often said abnormal words or syatahat, so they were considered as
unbeliever.
See on Al-Turmudzi, al-Jami‟ al-Shahih Sunan al-Turmudzi, Dar al-
Fikr, tth., juz V, p: 189. And see also on A. Hasan Asy‟ari Ulama‟I,
Normativitas dan Historisitas Hadits: Sebuah Telaah Tafsir Nabi SAW
terhadap Kosakata Al-Qur‟an, (Semarang: CV. Bima Sejati, 2002), p: 25. 3 Quraish Shihab., Ensiklopedia Al-Qur‟an: Kajian Kosakata,
(Jakarta: Lentera Hati, 2007). 4 Harun nasution, Teologi Islam, (Jakarta: UI-Press, 2002), p: 13.
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In Indonesia now days, there are many new ideologies that
are considered deviate. One of them is Ahmadiyah. The number
of people who claimed their self as Islamic Protector Font (Font
Pembela Islam/ FPI) often does action to expel Ahmadiyyah
people because they consider that Ahmadiyah is the deviation
ideology. Its religion teachings are in contradiction with Islam.
Mirza Ghulam Ahmad, according to FPI and other group, he is
counterfeit prophet. FPI wants to disperse Ahmadiyah. We know,
sometimes, FPI uses anarchy action for Ahmadiyah. Actually, in
Indonesia, Ahmadiyyah is considered by deviation ideology
although in other place, it is not deviation ideology. Besides that,
we know about Majlis Tafsir Al-Qur‟an (MTA) that gets many
negative responds from other people. Because MTA, according to
them, it has spread negative teaching. From this fact, we can
conclude that claim of deviation is based on social relationship.
Therefore, there is displacement of meaning on the deviation /
ḍalāl word.
Muqatil bin Sulaiman al-Balkhi explains that ḍalāl has
many meanings. First, its mean kufur, it is like in QS. Al-Nisa‟:
1195; Yaasiin: 62
6; al-Saffat: 71
7. The second, it means lapsed
5 "I will mislead them, and I will create in them false desires; I will
order them to slit the ears of cattle, and to deface the (fair) nature created by
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from something but is not mean kufur as they are in the QS. Al-
Nisa‟:1138. Third, it means loss, it is like in QS. Al-Mu‟min: 25
9.
Fourth, it means misfortune, it is like in QS. Al-Qamar : 2410
.
Fifth, it means wrong, it is like in QS. Muhammad: 111
. Sixth, it
means committed errors; it is like in the QS. Al-Furqon: 4412
.
Seventh, it means stupid that explained in the QS. Al-
Syu‟ara:2013
. Eighth, it means forget like in the QS. Al-Baqarah:
28214
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Allah." Whoever, forsaking Allah, takes satan for a friend, hath of a surety
suffered a loss that is manifest. 6 "But he did lead astray a great multitude of you. Did ye not, then,
understand? 7 And truly before them, many of the ancients went astray 8 But for the Grace of Allah to thee and his Mercy, a party of them
would certainly have plotted to lead thee astray. But (in fact) they will only
Lead their own souls astray, and to thee they can do no harm in the least. For
Allah hath sent down to thee the Book and wisdom and taught thee what thou
Knewest not (before): And great is the Grace of Allah unto thee. 9 Now, when he came to them in Truth, from Us, they said, "Slay the
sons of those who believe with him, and keep alive their females," but the plots
of Unbelievers (end) in nothing but errors (and delusions). 10
For they said: "What! a man! a Solitary one from among ourselves!
shall we follow such a one? Truly should we then be straying in mind, and
mad! 11 Those who reject Allah and hinder (men) from the Path of Allah,-
their deeds will Allah render astray (from their mark). 12 Or thinkest thou that most of them listen or understand? They are
only like cattle;- nay, they are worse astray in Path 13 Moses said: "I did it then, when I was in error. 14 O ye who believe! When ye deal with each other, in transactions
involving future obligations in a fixed period of time, reduce them to writing
Let a scribe write down faithfully as between the parties: let not the scribe
refuse to write: as Allah Has taught him, so let him write. Let him who incurs
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The term of ḍalāl is the type of claim where there is no
specific meaning. All of it depends on perception and social
relation that cover the meaning. Term of ḍalāl becomes
legitimating to strengthen an ideology of society, so that the
understanding of ḍalāl, actually, is concerned with “reading
method” of society (as the reader) that in the society include
world view and paradigm of society. Therefore, to understand the
concept of ḍalāl must be seen from its reader too. In the same
manner on hermeneutic, the text always concerned with author
and reader.
the liability dictate, but let him fear His Lord Allah, and not diminish aught of
what he owes. If they party liable is mentally deficient, or weak, or unable Himself to dictate, Let his guardian dictate faithfully, and get two witnesses,
out of your own men, and if there are not two men, then a man and two
women, such as ye choose, for witnesses, so that if one of them errs, the other
can remind her. The witnesses should not refuse when they are called on (For
evidence). Disdain not to reduce to writing (your contract) for a future period,
whether it be small or big: it is juster in the sight of Allah, More suitable as
evidence, and more convenient to prevent doubts among yourselves but if it be
a transaction which ye carry out on the spot among yourselves, there is no
blame on you if ye reduce it not to writing. But take witness whenever ye make
a commercial contract; and let neither scribe nor witness suffer harm. If ye do
(such harm), it would be wickedness in you. So fear Allah; For it is Good that
teaches you. And Allah is well acquainted with all things. If ye are on a journey, and cannot find a scribe, a pledge with possession (may serve the
purpose). And if one of you deposits a thing on trust with another, let the
trustee (faithfully) discharge his trust, and let him Fear his Lord conceal not
evidence; for whoever conceals it, - his heart is tainted with sin. And Allah
knoweth all that ye do. 15 Aibdi Rahmat, Kesesatan dalam Perspektif Al-qur‟an: Kajian
Tematik terhadap istilah “Dalal” dalam AlQur‟an, (Yogyakarta: Pustaka
Pelajar, 2007), p: 7.
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Globally, can be decided, there are many spirits that will
be brought by Islamic scholars of hermeneutic of Al-Qur‟an and
hadith. First, critique to interpretation before that was ideology,
textual, and authoritative. The second is to effort to find the text
meaning. The third is the awareness that in the interpretation there
is dialog activity among author, text, and reader so the
interpretation is impossible to be objective. Fourth, that
interpretation can be suited with context but lade the principle
messages of Al-Qur‟an and hadith, so the process of interpretation
consists of text understanding, context and contextualization.
According to Muhammad Syahrur that Al-Qur‟an is relegated
now, and we are demanded to interpret it with modern science of
methodology, so the benefit of Al-Qur‟an as guidance is suitable
with development era.16
Term of ḍalāl is often used on the many cases, especially
on religion problem. It is used to claim astray for different group
and minorities that all of them made reference to Al-Qur‟an text.
Therefore, we have to investigate the reader who is the structure
of society is as the reader of ḍalāl term. So that, needed sociology
analysis to understand the meaning of ḍalāl. For example, is there
16http://pps.uinsuka.ac.id/index.php?option=com_content&view=articl
e&id=255:hasil-riset-doktoral-dosen-iain-mataram-memahami-hadis-bisa
melalui-metode-hermeneutika&catid=1:berita-terakhir, accessed on 1 February
2012.
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the ḍalāl meaning concerned with politic factors, economic
factors, and culture factors?
From the explanation above, this problem is necessary to
be searched again. The meaning of text “ḍalāl” is not deviation
only, but we must see from the reader, means structure of society.
To make easily in this problem research, we need a
method. Hermeneutic that gives the sag on the meaning of social
structure is Muhammad Syahrur‟s Hermeneutic. So, to answer
that problem “the concept of ḍalāl in the Qur‟an must be learned
with use the Syahrur‟s Hermeneutic Perspective. It is very
compatible to use. Syahrur has classified the verses in Al-Kitab
into two kinds, both are: the verses related to an-Nubuwah and the
verses related to al-Risalah. Al-risalah consists of muhkam
verses; it called by umm al-Kitab. This part consist of the verses
that give problem solving to social problem related to their daily
activities appropriate with the social condition at the time. An-
Nubuwah a part of Al-Kitab consist of the verses related to
cosmology concept, anthropology concept, and history. This term
is identical used to knowledge and history. Syahrur is the scholar
who‟s used social analysis on his interpretation. And deviation is
the problem of social.
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Syahrur has classify the verses on the Qur‟an into two
kinds, both are: the verses related to an-Nubuwah and the verses
related to al-Risalah. Those were talk more about social condition
of society. Syahrur hermeneutic method is appropriate to make
easily in finding the new reference in interpreting ḍalāl verses.
II. Research Questions
Based on the background above, there are some problems in
this research, are:
1. What is the meaning of ḍalāl in the Qur‟an according to
Muhammad Syahrur‟s hermeneutical approach?
2. What is the conception of ḍalāl according to related social
sciences?
III. The Aim of Research
The aims of this research are:
1. To know the concept of ḍalāl verses in the Qur‟an
according to Syahrur‟s Hermeneutic.
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2. To understand the conception of ḍalāl according to related
social science.
IV. The Significant of Research
The significant of research can be divided by two parts:
a. Theoretically, from this research can be a literature on
the Tafsir Hadits study for Tafsir Hadits student
especially, and IAIN student generally.
b. Practically, by this research can increase treasure and
thought firmament and apply the science in reality of
life, especially about the deviation. However, the
human is not perfect one, so must be careful so that we
do not follow the carnal desire that make us far from
Allah‟s guidance. Practically, the significant of this
research is to reduce the conflicts that are caused by
deviation accusation.
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V. 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 is Kesesatan dalam Perspektif Al-Qur‟an. It is a
book that has been written by Dr. Aibdi Rahmat, M. Ag. In this
book, writer used tafsir maudhu‟I method to explore ḍalāl in the
Al-Qur‟an perspective. In this book the writer also explained
ḍalāl, its causes (internal and external causes). Except it, the
writer explained the kinds of ḍalāl and its characteristics and the
impact of ḍalāl and also what the solution about it. The writer
concluded based on his research about ḍalāl, Al-Qur‟an gives an
image that ḍalāl has different levels. There are three levels of
ḍalāl , are the high level, it is shown by )اضل(, the second level is
shown by ) ضالل بعيد(and the low level is shown by ضالل
The second is Telaah Penafsiran Kata “Al-Maghdlubi
„alaihim and Al-Dlallin” dalam Surat Al-Fatihah Ayat 7 Menurut
Para Mufassir. This thesis has been written by Tri Haryanto,
Ushuluddin faculty student (2003). In this thesis, the writer
explained the meaning of Al-Maghdlubi „alaihim and Al-Dlallin
according to many interpreters. He classified whose include on
29
Al-Maghdlubi „alaihim and Al-Dlallin and how its relevance in
this era. The result of this research, Al-Maghdlubi „alaihim is
everyone whose is angered by God and everyone whose go astray
is not only Jewish and Christians people but also Muslim whose
has deviate behavior.
The third is the book of Toshihiko Izutsu, Konsep-Konsep
Etika Religius dalam Al-Qur‟an. This book is semantic study to
the concept of religious ethic in the Qur‟an. Izutsu is very explicit
in using analysis method of semantic. The concept is explained
comprehensively with the opposite concept but it is still heading
toward Al-Qur‟an itself. The poetry quotations from time pre
islam (jahiliyyah) was explained clearly historically a concept
was appeared, develop and is anticipated by Al-Qur‟an. So, by the
concept of religious ethic is explained by semantic-diachronic and
how those concepts are used out of religion. This book is the
important contribution from Izutsu especially for Muslim people
and person who‟s interested to study the religious ethic.17
The forth book is a book written by DR. IR. Muhammad
Syahrur that was translated by Sahiron Syamsuddin, MA and
Burhanuddin Dzikri, S. Th. I entitled Prinsip dan Dasar
17 Toshihiko Izutsu, Konsep-Konsep Etika Religius dalam Al-Qur‟an,
(Yogyakarta: Tiara Wacana Yogya, 1993), p: vii.
30
Hermeneutika Hukum Islam Kontemporer. Implied to the title,
this book discusses about the basic and principle of Syahrur
hermeneutic method which wants the researcher applies in this
thesis.
The fifth book is a thesis written by M. Abdul Mujid,
entitled Al-Qur‟an menurut Muhammad Syahrur. Implied to the
title, this book discusses about term Al-Qur‟an in Syahrur
perspective. We have known, that Syahrur has classified clearly
between Al-Kitab, Al-Qur‟an, and also umm al-Kitab.
The sixth book is a thesis written by Sumarsih, entitled
Metode Penafsiran Muhammad Syahrur Terhadap Al-Qur‟an
(Studi Atas Penasiran Ayat-Ayat Poligami). Implied to the title,
this thesis discusses about the Shahrur‟s method in interpreting
polygamy verses.
The seventh book is a thesis written by Siti Muzayanah,
entitled Pandangan Muhammad Syahrur Tentang wasiat. Implied
to the title, this thesis discusses about Syahrur‟s view in
interpreting wasiat verses by applying the theory of limit.
The eighth book is written by Ahmad Zaki Mubarok,
Pendekatan Strukturalisme Linguistik dalam Tafsir al-Qur‟an
Kontemporer ala M. Syahrur, (Yogyakarta: eLSAQ Press, 2007).
31
This book explained Muhammad Syahrur methodology as his
book Qiro‟ah Mu‟asirah with linguistic framework. This book is
only analysis Muhammad Syahrur‟s methodology of hermeneutic
with linguistic framework.
The ninth book is written by Sahiron Syamsuddin, Metode
Intertekstualitas Muhammad Syahrur dalam Penafsiran Al-
Qur‟an, in Abdul Mustaqim and Sahiron Syamsuddin (ed), Studi
Al-Qur‟an Kontemporer, (Yogyakarta: Tiara Wacana, 2002). In
this book explained some ways of working the inter-textually
method by Muhammad Syahrur.
The tenth book is thesis of Hilyati Aulia, by the title the
Structure of Jahiliyyah Society in the Qur‟an, Applying Syahrur‟s
Hermeneutic Method. In this thesis, she explained the structure of
jahiliyyah society with Syahrur‟s Hermeneutic Approach.
The purpose of this research is to strengthen the research
before about the meaning of ḍalāl and many factors that influence
the reading of ḍalāl. This research will be different with the
research before. This research uses Syahrur‟s Hermeneutic
Approach.
32
VI. Theoretical Framework
Muhammad Syahrur has interpreted al-Qur‟an with
hermeneutic approach, clarified that Qur‟an as divine revelation
(al-wahyu) for mankind was sent down to be known and
understood for all. Allah exalted is He, has given guidance for
human to open the secret message of Allah, by Muhammad
Syahrur‟s method identified with the inter-textually.18
Muhammad
Syahrur‟s approach for reading the Qur‟an was different to
another scholar‟s approach, especially on verses related to
sociology of society.
According to Syahrur, Al-Kitab‟s verses have three
categories. But, those can be understood before differencing
between an-Nubuwah and ar-Risalah concept. Before applying
this term to the ḍalāl verses, it is very important to know both
definitions.
Al-Nubuwah is the accumulation of knowledges which have
revealed to the Prophet and he positioned as messenger. Al-
Nubuwah concept consists of all information (al-akhbar) and
knowledge (al-ma‟lumat) which have mentioned in al-Kitab. Al-
18 Term: Inter-textually mean correlation between a text with another
text. In the context of Qur‟an tafsir, the unit of text has some meaning verses.
This like a concept: al-Qur‟an yufassiru ba‟duhu ba‟dan (a portion of verse
interpret a part another). Look: Muhammad Shahrur, al-kitab wa al-Qur‟an:
Qiraah Mu‟asirah, (translate). Sahiron Syamsuddin, Prinsip dan Dasar
Hermeneutika al-Qur‟an, (Yogyakarta: Elsaq, 2004), p.xxi.
33
Risalah is the accumulation of the laws which have revealed to
the Prophet as ancillary the knowledge which have revealed. He
positioned as Rasul. Al-Nubuwah is identical with knowledge and
al-Risalah is identic with laws. From those definitions can be
understood that theories of universe existential, human being and
the history interpretation are parts of al-Nubuwah and consist of
Mutasyabihat verses. Determining of laws consists of inheritance
and ibadah problem, the universal morality (al-furqan al-
„amm/al-ahlaq), mu‟amalah, civil laws (al-ahwal al-
syakhshiyah), and prohibitions are al-Risalah category and
include to muhkamat verses.19
The verses in al-Kitab divided into three kinds, there are:
1. Al-Ayat al-muhkamat is the verse which signed
Muhammad apostolate. Al-Kitab named this term by
umm al-Kitab. Except ibadah problem, moral, and
hudud, the content of umm al-kitab can be researched
by ijtihad appropriate with the social change;
2. Al-Ayat al-mutasyabihat is belief (Aqidah) verses. Al-
Kitab named it by al-Qur‟an and al-sab‟u al-matsani.
19 Muhammad Shahrur, al-kitab wa al-Qur‟an: Qiraah Mu‟asirah,
translated by Sahiron Syamsuddin and Burhanuddin Dzikri, Prinsip dan Dasar
Hermeneutika Al-Qur‟an Kontemporer, (Yogyakarta, eLSAQ Press, 2008), p.
47-48.
34
This term can be researched only by ta‟wil, agree with
the knowledge character, which is relative;
3. Ayatun la muhkamat wa la mutasyabihat. Al-Kitab
named this term by Tafshil al-Kitab.
The explanations about the differences between al-inzal
dan al-tanzil have big contribution on understanding the whole
contents of al-Kitab: Nubuwah and Risalah. This topic also
cannot be separated from the principles of ta‟wil.20
For the next step, let‟s know about the concept of al-tanzil
and al-inzal. Al-tanzil is the object transformer outside the human
being awareness. Al-inzal is the material transformer outside the
human being awareness, from unknown area to known area. On
the other word, till enter to the human being‟s knowledge. Al-
tanzil and al-inzal is happened in similar object, such as al-
Qur‟an, water, angel, manna, and salwa.
In this part, we have to discuss about the process al-inzal
and al-tanzil in al-Qur‟an, because the ḍalāl verses are including
to al-ayat muhkamat, most of them talk about Aqidah problem. In
order to separate between al-inzal in al-Qur‟an with al-tanzil, al-
Qur‟an must have the primordial existential pre-al-inzal and pre-
al-tanzil. From this perspective we have to conclude that al-
20Ibid, p. 191.
35
Qur‟an is not related to asbab al-nuzul, because the process of al-
tanzil in al-Qur‟an to the prophet is hatmy (firm).21
After passing several explanations about the classification
of verses in Al-Kitab, in interpreting the text we will never past
the principles of ta‟wil. The method steps to understand the
Qur‟an are called by Qawaidul al-Ta‟wil, they are:
Heading towards to Arabic language by some basics,
they are: (a) Arabic doesn't contain synonym
character, or even contrariwise, that a word maybe has
more than one meaning; (b) words are feature to get
some meanings; (c) Meaning is a master has an
authority to manage the word; (d) whatever, language
text incomprehensible, except via perceivable media
by mind and compatibility of the objective reality; (e)
focusing on Arabic language authenticity, especially
for the contrary noun (af‟al al-adhad) for example:
abida and khafa; contrary verb of meaning and
pronouncing, for example “alaqa” and “qala‟a”, “
kataba” and “bataka”, “dafa” and “fada”.
Understanding the differences between the concept of
al-inzal and al-tanzil, because it becomes the basics of
epistemology. On the other word, researchers must
21Ibid, p. 195-199.
36
understand about the correlation between objective
form in the concept of al-tanzil and human being
awareness in the concept of al-inzal;
Al-tartil, Allah said in the holy Qur‟an: warattil al-
qur‟ana tartila (al-Muzammil: 4). Al Qur'an topics are
separated in various letter. According to Syahrur, al-
tartil means collecting the verses which have
correlation between them and stringing them up
serially. Word "al-ritlu" derived from Arabic language
means the rank of certain series;
Not trapped in sorting verses, which are not properly
(alta‟dhiyah/atomization). Word „ta‟dhiyah‟ in al-
Qur‟an means each verses in al-Qur‟an lade some
intact thought, then each verses are complete topics
(integral/mutakamil). After tartil has been done, for
example in the verses of Adam, cosmology, and theory
of knowledge, then the compilations between one
topic to another will result some complete topics;
Understanding the secret of mawaqi‟ al-
nujum22
(locations of separations between verses), it
22 Actually, Al-Qur‟an asks the attention to separate location or limit
separation in the whole verses in the Qur‟an.
37
based on the God said in the Holy book: falaa uqsimu
bi mawaaqi‟ al-nujum (al-Waqi‟ah: 75-77). Al-Qur‟an
consists of the verses which are explained the laws of
objective phenomenon;
The cross examination of all information. This
principle becomes important to do as feature to avoid
the contradictions between the verses in al-Kitab, even
from instruction verses or determining laws verses.23
To apply his method, Syahrur interprets ummah
verses in his book under the title “Tirani Islam Genealogi
Masyarakat dan Negara” by the following steps:
1. To classify the verses appropriate with the content; is it
include to the category of Umm Al-Kitab or Al-Qur‟an.
For example:24
رين ومنذرين وأن زل معهم الكتاب ة واحدة ف ب عث اللو النبيني مبش كان الناس أم
بالق ليحكم ب ني الناس فيما اخت لفوا فيو وما اخت لف فيو إال الذين أوتوه من
23 Muhammad Shahrur, Al-Qur‟an wa al-Kitab: Qira‟ah Mu‟ashirah,
translated by Sahiron Syamsuddin, Burhanuddin Dzikri Prinsip dan Dasar
Hermeneutika Al-Qur‟an Kontemporer, op.cit, p. 256-266. 24 Hilyati Aulia, The Structure of Jahiliyyah Society in the Qur‟an,
Applying Syahrur‟s Hermeneutic Method, Thesis , Ushuluddin Faculty,
Semarang, 2011.
38
ن هم ف هدى اللو الذين آمنوا لما اخت لفوا فيو من ب عد ما جاءت نات ب غيا ب ي هم الب ي
(213الق بإذنو واللو ي هدي من يشاء إل صراط مستقيم )البقرة
From this verse we can say that the existential of ummat
began before God sends His messenger, and it is being the proof
that Adam is not as mother of human and not as messenger of
Allah. Because, the first messenger had been told in Tanzil
Hakim25
is Nuh. In the Nuh era, human being has certain language
then becomes as civilized society (mujtama‟ wa‟ian). On the
other side, Tanzil Hakim illustrates that ummat as human
community which has primitive character before the coming of
Nuh. Tanzil Hakim illustrates it as animal community, Allah said
in the holy Qur‟an:
وما من دابة ف األرض وال طائر يطري بناحيو إال أمم أمثالكم ما ف رطنا ف
(33األنعام )الكتاب من شيء ث إل ربم يشرون
On the other side, God illustrated ummat as civilized
society in holy Qur‟an:
25 Make reference to al-Qur‟an verses, which are consist of
knowledge.
39
هون عن المنكر ة يدعون إل الري ويأمرون بالمعروف وي ن ولتكن منكم أم
(104وأولئك ىم المفلحون )ال عمران
2. Looking for the word‟s meaning from some famous
dictionaries, it derived from root word. For example:
etymologically, word ummat derived from word amma in
Arabic dictionaries Lisan al-„Arab has many meanings,
they are: al-imam, al-ummi, phenomenon space in certain
time, means “way, manner, method, and straight”;
3. Begin to relate the verses in the Qur‟an with relevant
knowledge. For example: according to theory of history
evolution, the attitude of human being had been changed
from individual to community, because the evolution of
knowledge, law, and custom, then ummat had been
formed.26
Allah said in the holy Qur‟an:
ة واحدة فاخت لفوا ولوال كلمة سب قت من ربك لقضي وما كان الناس إال أم
ن هم فيما فيو يتلفون (11)يونس ب ي
26 Saifuddin Zuhri Qudsy, Badrus Syamsul Fata, Tirani Islam
Geneologi Masyarakat dan Negara, (Yogyakarta: LKiS, 2003), P. 46-50.
40
This term will be applied in interpreting ḍalāl verses from
classifying the kind of verses, looking for the meaning and
definition of ḍalla, and elaborate it by sociology.
VII. Methodology of Research
1. The Type of Research
Based on the formulation of the problem above, then the
process of writing this paper is library research. The data have
correlation on this paper collected from literary study. Therefore,
to create these data or information needed systematic as follow:
a. Data Source
1. Primary Source
It is the information which is acquired in direct from
research subject as source information searchable. The primary
data in this paper is the Qur‟an verses related to the concept of
ḍalāl.
2. Secondary Source
It is information which advocates and supports this
research.27
These are books on occasion of the formulation of
27 Rianto adi, Metodologi Penelitian Sosial& Hukum, (Jakarta: Granit
, 2004), first edition, p. 57.
41
problems, internet sources, or much information direct that
contributed to the topic. Syahrur always said that you should read
the Qur‟an is seemly Qur‟an have revealed just now. So using
Muhammad Syahrur‟s hermeneutic approach means
understanding the verses of ḍalāl with paradigm of most up to
date theory of science related the topic (ḍalāl).
2. Method of Data Analysis
The analysis of data from the collecting data above is
divided into three phases as follows:
a. Inductive Method
Inductive method is the mind method from specifically of
theorem to general of theorem as the conclusion.28
b. Deductive Method
Deductive method is the mind method gets started from
general theorem, and then takes it for specific theorem from
these.29
28 Sutrisno Hadi, Methodology Research, (Yogyakarta: Andi offset,
2001), p. 42. 29Ibid, p. 43
42
c. Hermeneutic Method
This hermeneutic method is changing process of
something or situation from unknown area to known area. All of
the verses which have relation the topic be collected then
analyzed them from any approach as morphologies, dialectical,
syntaxes, and linguistic.
Besides, the methodology of Qur‟an is also used to
explain the meaning of verses. There is historical method,
comparative method, prediction method, observation method,
clinical method, trigger method, behavior method, and
empirical/introduction method30
: appropriated for the verses
which explained the topic ideas, asbab al-nuzul and historical of
the verses, opinion by some interpreters, linguistic approach,
inter-textually of verses and hermeneutic approach. The
conclusion of this method is the final interpreter.
VIII. Writing Systematic
To get a main image of the research comprehensively, and
to be able to get connection between one chapter and others, it
30 Look at Muhammad Ali Mustafa Kamal, Global Warming in the
Qur‟an, Thematic Studies of The Qur‟anic Verses with Muhammad Syahrur‟s
Hermeneutic Approach, Thesis, Ushuluddin Faculty of IAIN Walisongo,
Semarang, 2008, p. 16.
43
needs to be explained with a systematic writing which is arranged
as below:
The first chapter is the introduction describing the
background, the research question. Besides that, there are also the
purpose and the significance which wants to reach, prior research,
theoretical framework, methodology of research; consists of type
of research, data source;, method of data analysis; consists of
inductive method and hermeneutic method;, and also system of
writing.
The second chapter is Muhammad Syahrur‟s Hermeneutic
Approach: Muhammad Syahrur‟s Background, Qira‟ah
Mu‟ashirah: The Reading of Al-Qur‟an by Muhammad Syahrur:
Assumption of Methodology, Linguistic Approach, Scientific
Approach; The theory of sociology: The Definition Of Deviance,
Explaining of Deviance: Functionalist Perspective, Inter-actionist
Perspective, Labeling Theory (Societal-Reaction Approach),
Conflict Theory. Muhammad Syahrur‟s Framework in the
Reading of Qur‟an, The Modern Principle in the Reading of At-
Tanzil.
The third chapter is ḍalāl in the Qur‟an; ḍalāl Term in the
Qur‟an, the Classifications of ḍalāl verses in the Qur‟an, Verses
Interpretation of interpreters.
44
The fourth chapter is ḍalāl in the Perspective of Syahrur‟s
Hermeneutic Approach; The Meaning of ḍalāl word in the Qur‟an
According to Syahrur‟s Hermeneutic Approach: The
Classification of ḍalāl Verses, The meaning of word Ḍalla in the
ḍalāl verses using Syahrur Hermeneutic Approach; The
Conception of ḍalāl According to Social Science: ḍalāl in the
relationship with Aqidah, ḍalāl in the relationship with Worship,
ḍalāl in the relationship with Social Interaction, ḍalāl in the
relationship with Moral, ḍalāl in the relationship with Thought,
ḍalāl in the relationship with Law, ḍalāl in the relationship with
Economic.
The fifth chapter is 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.
45
CHAPTER II
Muhammad Syahrur’s Hermeneutic Approach
A. Muhammad Syahrur’s Background
Muhammad Syahrur31
was born on 1938 in Damascus. He
is Emeritus Professor of Civil Engineering at the University of
Damascus who writes extensively about Islam. Muhammad
31 Muhammad Shahrur, al-Kitab wa al-Qur‟an: Qira‟ah Mu‟asirah,
(Damascus: al-Ahali li al-Tiba‟ah wa al-Nashr, 1990), pub.1, p.657. Some
writers have written the month of Shahrur‟s birth on April 11st , and another
one on March. See such as: the writings by M.Aunul Abied Syah and Hakim
Taufiq, “Tafsir ayat-ayat gender dalam al-Qur‟an: Tinjauan terhadap pemikiran Muhammad Shahrur dalam bacaan kontemporer” in M.Aunul
Abied shah(Ed), Islam Garda Depan Mosaik Pemikiran Islam Timur Tengah,
cet.1 (Bandung: Mizan, 2001), p.237.Look detail about Shahrur biography in
Shahrur website: http://www.shahrour.org/index2.htm. <accessed on
November, 4th 2008>. See on Muhammad Ali Mustafa Kamal, Global
Warming in the Qur‟an, Thematic Studies of The Qur‟anic Verses with
Muhammad Syahrur‟s Hermeneutic Approach, Thesis, Ushuluddin Faculty of
IAIN Walisongo, Semarang, 2008, p: 16.
Muhammad Shahrur was a son from a father‟s name: Deib Ibn Deib
Shahrur, and mother‟s name: Siddiqah bint Salih Filyun. In his personal living,
he has a happy family. His Wife‟s name is Azizah. They have five children and
two grandchildren. The children‟s names are Thariq, Lays, Rima, Basil and Masun. The grandchild‟s names are Muhammad and Kinan. Look detail on gift
ps at Shahrur‟s creation: Muhammad Shahrur, Dirasat Islamiyah Mu‟asirah fi
al-Daulah wa al-Mujtama‟, cet. 1, (1994); Al-Islam wa al-Iman; Mandhumat
al-Qiyam, (Damascus: al-Ahali, 1996).
To contact Prof. DR. Muhammad Shahrur; Email: shahrour@scs-
net.org; phone: 000963-11-3324484; Fax: 00963-11-3323912
<See this address in
http://www.islamresearchdirectory.org/ide/we/detail.php?id=153>
46
Syahrur trained as an engineer in Syirian, the former Soviet Union
and Ireland. 32
Muhammad Syahrur said:
“I began working with the analysis of the Qur‟an in 1970. For
twenty years I worked in the book “al-Kitab wa al-Qur‟an”. In
1982, I found the different between the Kitab (book) and al-
Qur‟an. The Qur‟an is not the whole book, but part of it that deal
with prophecy. The Shari‟a (Islamic law) is the message, which is
called by “The mother of the Book (Ummu al-Kitab). Al-Qur‟an
and Ummu al-Kitab , prophecy and message, were put together
and this is called by al-Kitab (the holy book).33
Furthermore, Muhammad Syahrur (here in after referred
as: Syahrur) began the understanding of Qur‟an34
, where al-
Qur‟an difference between al-Kitab. According to Syahrur: al-
Qur‟an in the popular meaning or in Syahrur‟s perspective is al-
Kitab, have been divided into three parts: (1) Ummu al-Kitab
(Muhkamat verses), (2) al-Qur‟an (Mutasyabihat verses), (3)
Tafshil al-Kitab (la muhkam wa la mutasyabih verses).35
This
categorization based on Qur‟an chapter Ali Imran verse 7,
explicitly mentioned “al-muhkam” and “al-mutasyabih”. Third
32 Look at http://en.wikipedia.org/wiki/Muhammad_Shahrur. 33 http: www. Shahrour.org/a8.htm. 34 The Qur’an (Arabic: القرآن al-Qur‟an, literally “the recitation”; also
sometimes transliterated as Qur’an, Koran, Alcoran or Al-Qur’an) is the
central religious text of Islam. Moslems believe the Qur‟an to be the book of
divine guidance and direction for mankind, and consider the original Arabic
text to be the final revelation of God. Islam holds that the Qur‟an was revealed
to Muhammad by the Angel Jibril (Gabriel) over a period of 23 years. 35 Look detail at Ushuluddin library in software digital library:
Muhammad Shahrur, al-Kitab wa al-Qur‟an: Qira‟ah Mu‟asirah, (Damascus
Dar al-Ahali, 1990), p. 51-61
47
category “tafshil al-kitab”, Syahrur quotes on Qur‟an chapter
Yunus verse 37. Syahrur‟s argumentation when he appeared the
third category is a signal from that verse “wa ukhoru
mutasyabihat”. The word “ukhoru” its form is nakirah, must be
understood as “the other part, not all”. So as a consequence, the
first is (all) is muhkamata a part (from the second part) is
mutasyabihat, so that the other part is not muhkam and not
mutasyabihat (la muhkam wa la mutasyabih), this is explained by
Yunus chapter as Tafshil al-Kitab verses. Syahrur elaborated
those categories as follow: the first, Ummu al-Kitab who was sent
down by Allah to prophet Muhammad (peace and blessings of
Allah be upon him) for 23 years in form al-inzal and al-tanzil as a
part of indivisible, 36
which consist of the verses that have
correlation with al-suluk al-insan in law and morals, then, always
open for ijtihad (not in pure worshiping) agree with situation and
condition of a society. 37
For understanding the Muhkamat verses,
the mechanism is ijtihad with limit theory (Nadhariyat al-
Hudud). Ummu al-Kitab has character elastic and subjective.38
The elasticity of understanding and application ummu al-kitab
also called by law consistency, there is al-Hadd al-Adna (minimal
limit) and al-Hadd al-A‟la (maximal limit). The subjective of
36 Ibid, p. 157-166 37 Ibid, p. 37 38 Ibid, p. 445-451
48
understanding in ummu al-Kitab depend on man choice (ikhtiyar).
All concept in these, related to al-Risalah (attribute of a
messenger of God) the prophet Muhammad (peace and blessings
of Allah be upon him). The second, al-nubuwah is represented in
the two categories, Mutasyabihat verses and Tafshil al-kitab
verses. Mutasyabihat verses consist of Al-Qur‟an and Sab‟u al-
Matsani. Al-Qur‟an includes verses related to universe law, the
story of past generation (al-qasas), and historical law (qawanin
al-tarikh). Third, the verses that don‟t include on two categories
before is called by Tafshil al-Kitab or explainer verses.39
Muhammad Syahrur generated some thought and it
became controversial, where Muslim community being in
situation of stagnant thought and spread of imitative process
(Taqlid). Generally, the Muslim conditions in the Middle East
especially in Syiria (Syahrur‟s place), that they were bound in
dilemma to follow the traditional thought or modern thought
where aimed in secularization. Muhammad Syahrur is a technique
figure and his background is always affected his method to
understand the Islamic religion text. His teacher, a colleague and
39 Ahmad Zaki Mubarok, Pendekatan Strukturalisme Linguistik dalam
Tafsir Al-Qur‟an Kontemporer “ala” Muhammad Syahrur, (Yogyakarta:
eLSAQ, 2007), p. 154.
49
a professional friend, is Ja‟far Dakk al-Bab in Damascus
University of Syria.
So far, the concern of Syahrur work in religion discourse
is called by Qira‟ah Mu‟ashirah series and all of his opuses have
published by Dar al-Ahali li al-Tiba‟ahwa al-Nashrwa al-Tauzi
Damascus, Syria, such as:
1. Al-Kitab wa al-Qur‟an: Qira‟ahMuasirah;40
2. Dirasat Islamiyah Mu‟asirah fi al-Daulah wa al-
Mujtama‟;41
3. Al-Iman wa al-Islam: Mandumat al-Qiyam;42
4. Nahwa Ushul al-Jadidah lil Fiqh al-Islami: Fiqh al-
Mar‟ah.43
40 Look at Muhammad Shahrur, al-Kitab wa al-Qur‟an: Qira‟ah
Mu‟asirah, (Damascus: Dar al-Ahali, 1990). The first chapter of this book is
translated into Indonesia language by Sahiron Syamsuddin and Burhanuddin;
with title: Prinsip dan Dasar Hermeneutika al-Qur‟an Kontemporer,
(Yogyakarta: elSAQ Press, 2004). The second chapter is translated by
M.Firdaus; with title: Dialektika Kosmos dan Manusia, (Bandung: Nuansa
Cendekia, 2003). 41
This book explained about some social-politic themes and it has
correlation with civil and state etc. Look at Muhammad Shahrur, Dirasat
Islamiyah Mu‟asirah fi al-Daulah wa al-Mujtama‟, (Damascus: Dar al-Ahali,
1994). This book is translated into Indonesia language by Badrus Syamsul Fata and Syaifuddin Zuhri Qudsi; with title: Tirani Islam: Geneologi Masyarakat
dan Negara, (Yogyakarta: LkiS, 2003). 42 This book explained about classic concept deconstruction of “rukun
Iman” and “rukun Islam” according to al-Qur‟an, which aimed for universality
of inclusive of Islam in global world. Look at Muhammad Shahrur, Al-Iman wa
al-Islam: Mandumat al-Qiyam, (Damascus: Dar al-Ahali, 1996). This book is
translated into Indonesia language by M. Zaid Su‟udi; with title: Islam Dan
Iman Aturan-Aturan Pokok, (Yogyakarta: Jendela, 2002).
50
B. Qira’ah Mu’ashirah: The Reading of Al-Qur’an by
Muhammad Syahrur
Syahrur clarified his book under the title Qira‟ah
Mu‟ashirah is a reading of contemporary to al-Dzikir concept, not
tafsir44
or fiqih book. This book has put the basic of hermeneutic
epistemology systematically, but, Syahrur explains his
hermeneutic45
method terminologically: Qira‟ah Mu‟ashirah. He
43 This book explained about the concept of Qur‟an Hermeneutic which
has been triggered in al-Kitab wa al-Qur‟an, especially for methodology of
Islamic fiqh. Look at Muhammad Shahrur, Nahwa Ushul al-Jadidah lil Fiqh
al-Islami: Fiqh al-Mar‟ah, (Damascus: Dar al-Ahali, 2000). This book is
translated into Indonesia language by Sahiron Syamsuddin and Burhanuddin;
with title: Metodologi Fiqih Islam Kontemporer, (Yogyakarta: eLSAQ Press,
2004). 44
Tafsir (Arabic: تفسير, tafsir,”interpretation”) is the Arabic word for exegesis or commentary, usually for the Qur‟an text. It doesn‟t include esoteric
or mystical interpretation, which are covered by the related world ta’wil. An
author of tafsir is a mufassir (Arabic: سرمف , mufassir, plural: مفسرون,
mufassirun) 45 Hermeneutic terminology is derived from Greece language hermeneia
or hermeneuin, which has three understandings: to say, to explain, and to
translate. The first definition of hermeneuin: to express, to assert, to say. The
second definition is explanatory and expression for interpretation. The third
definition is to translate from unintelligible language media could be known.
Based on these assumptions, hermeneutic is system of rules. The term of
Hermeneutic can be found in the literature of ancient Greek, like Organon by
Aristoteles that consists of peri hermeneias (about interpretation). This term is used with nominal in the Epos Oedipus at Colonus in Plato‟s works and works
of ancient writers, like Xenophon, Plutarch, Euripides, Epicurus, Lucretius, and
Longinus. Both of those terms are associated to Hermes (hermeias), a
messenger (god) in the mitology of ancient Greek who has job to deliver and
translate Dewata‟s message with language that can be understood by human.
Hermeneutic in the original language is hermeneuine and hermenia
which have meaning “to interpret” and “interpretation”. According to Gerhard
Ebeling, hermes is a metaphor to three main jobs of modern hermeneutic. First,
51
has argument that Qira‟ah activity has different of tilawah
activity. The word Qira‟ah derived from qara‟a-qira‟ah where
basic meaning is collecting. When it‟s related with the object, so
have meaning “reading”. It different with tilawah, that derived
from tala-yatlu where have meaning “reciting”. A different of
Qira‟ah between tilawah, the first Qira‟ah: reading activity is
explaining nothing to comprehend the text contents. Whereas the
second tilawah: reciting activity to comprehend, explain, and
analyze the textual object. 46
Qira‟ah Mu‟shirah book is Syahrur creation to read and
recite al-Qur‟an. He uses the contemporary of hermeneutic theory
to free from last doctrine to context of al-Qur‟an then be
understood that al-Qur‟an just revealed. Syahrur of basic
assumption was dispose between mind, divine revelation and
reality. Furthermore, system approach is combination between
philosophy, linguistic and science. Syahrur assumption in the
reading of Qur‟an as follow:
to explain something which in the mind with many words (utterance, speaking) as a delivering medium. Second, to explain rationality (interpretation,
explanation) something which still obscure so it can be understood. Third, to
translate the foreign language to other language so it can be understood.
Both, in the Greek language and English, three definitions about
hermeneutic terms is summarized by interpreting and understanding. 46 Look: Muhammad Shahrūr, Nahwa Usūl Jadīdah li al-Fiqh al-Islāmī,
(Damascus: al-Ahāli, 2000), p.117; See too: Muhammad Shahrūr, al-Kitāb wa
al-Qur‟ān, ……….p. 194.
52
a) Assumption of Methodology
This methodology is understood as part of an
epistemology47
, a series of steps to found of scientific
knowledge. Before provide the assumption of
methodology, Syahrur explains the basic of epistemology
to formulate any argumentation which these all are a new
thought i.e: 48
1. Relation of awareness and human knowledge with
matter configuration. The source of human knowledge
is natural matter of externality;
2. Cosmos and all contents are materiality and human
mind have ability to know the secrets is not limited.
The human knowledge has character for continue of
development appropriate some level in civilization in
human knowledge;
47 Epistemology is a chapter of philosophy which learns about three
problems; 1) origins problem is including the sources of knowledge and how to know it; 2) appearance problem of true versus is including the knowledge
characteristic, the problem of the existence of world outside the human mind,
and how to know it; 3) the verification of rightness problem is including the
knowledge validity and how to differ between rightness and wrong. See on
Harold H. Titus, Persoalan-Persoalan Filsafat, transletter. H.M. Rasjidi
(Jakarta: Bulan Bintang, 1984), p. 20-21. 48 Muhammad Shahrūr, al-Kitāb wa al-Qur‟ān: Qirā‟ah Mu‟āsirah,
(Damascus: Dar al-Ahāli, 1990), p. 42-44.
53
3. Human knowledge is evolutionary, start from sensory
of thinking then increase to abstract of object
knowledge;
4. Neither al-Qur‟an opposite philosophy as the mother of
science. The exegesis (ta‟wil) in al-Qur‟an is effort to
give evidence the scientific truth. Though, these all use
the linguistic principle in exegesis of al-Qur‟an.
According to assumption above, Syahrur
commit for new reading al-Qur‟an to al-Dzikir by virtue of
principle as follow: 49
1. Try best to all potential the character of Arabic
linguistic lean on three foundations, i.e.: linguistic
method by Abu „Ali al-Farisi, linguistic perspective by
Ibnu Jinni and „Abdul Qahir al-Jurjani, and ancient of
Arabic poetry;
2. Lean on the last product of modern linguistic of science
suggest that language anything have not synonym of
character and the truth just the opposite. Syahrur
rejected the synonym (taraduf) in Arabic language. He
explained that a word in corridor of history will
experience two alternative processes; get lost or bring a
49 Ibid, p. 44-45
54
new meaning except the origin meaning. According to
Syahrur, terms of reference to look for a semantic
keyword is al-Maqayis fi al-Lughah dictionary by Ibnu
Faris which rejected the synonym50
(taraduf).
3. The sacred have only al-Kitab, revealed to Prophet
Muhammad (peace and blessing of Allah be upon him)
and Syahrur gave the effect of the prophet Muhammad
just die and he was conveyed to us. The attitude to life
as these make the image that Islam is completely
relevant in dimension and time zone and contextual in
every period;
4. All the verses in the al-Kitab could be understood by
mankind because Allah sent al-Kitab to all mankind as
guidance, so all contents in al-Kitab have been known
with mind ability. Al-Kitab was sent down with media
of Arabic language, adapted for capacity of human
comprehension, so nothing contradiction between
language and thought;
5. Allah heighten the mind position by getting expression
in the His saying in the al-Qur‟an. Therefore, Syahrur
has assumption that:
50 Muhammad Nuruddin al-Munajjad, al-Tarādūf fi al-Qur‟ān al-Karīm
baina Nadhariyah wa al-Tatbīq, (Damascus: Dar al-Fikr, 1997), p. 36-37
55
1) Nothing contradiction between the mind and the
divine revelation (al-Wahyu).
2) Nothing contradiction between the divine revelation
(al-Wahyu) and reality of truth and the rationality of
establishment of law;
6. Allah has heighten the mind position, so Syahrur
disposed the mind in right position which he more
respect to mind than fluctuation emotion.
b) Linguistic Approach
The Syahrur‟s linguistic approach starts
from his discussion with Ja‟far Dakk al-Bab as his teacher.
51 In the preface of his book al-Kitab wa al-Qur‟an:
Qira‟ah Mu‟ashirah, Ja‟far Dakk al-Bab52
explained that
basic of Syahrur‟s linguistic method made reference to
view of three figures in Arabic linguistic i.e.:Abu Ali al-
Farisi,53
Ibnu al-Jinni,54
and Abdul Qahir al-Jurjani.55
51 Sahiron Syamsuddin, Book Review al-Kitāb wa al-Qur‟ān, al-
Jamiah Journal of Islamic Studies, No.62/xii/1998, p.195 52Ja‟far Dakk al-Bāb, Taqdīm al-Manhaj al-Lughawi fi al-Kitāb,
Preface in Muhammad Shahrūr, al-Kitāb wa al-Qur‟ān…, op. cit., p. 20-21 53 His complete name: Abū „Ali al-Hasan bin Ahmad „Abdul al-
Ghaffār al-Fārisi al-Shairāzī. Borned in Fes, Persia in 288 H / 900 M. Look
: Karl Brook leeman, Tarīkh al-Adāb al-Arabi, (Egypt: Dar al-Ma‟ārif,
1968), p. 190 54 His complete name: Abū al-Fatah Uthmān Ibnu Jinni al-Mūshilī.
Borned in Mushīl in 300 H / 916 M. Look : Karl Brook leeman, Tarīkh al-
Adāb al-Arabi, (Egypt: Dar al-Ma‟ārif, 1968), p. 224
56
Ja‟far Dakk explained about the li nguistic
theory as basic method in Syahrur approach as follow: 56
1. The uniformity between logic, though, and function of
communication in message from the first, growth of
human language;
2. Neither the man thought grow be perfect in one phase,
but there is step of development from knowledge to
concrete object (al-Musakhkhash al-Makhshush) then
little by little to perfect with knowledge transformation
to abstract factor (al-mujarrad).
3. The rejection to synonym which considered as special
treatment of language;
4. The grammar is well constructed as whole according to
the level of structure;
5. A grammatical study is needed, because language has
relation with history so always proceed.
Syahrur concluded that language is
important media for human to communicate with another
55 His complete name: al-Imām Majid al-Dīn Abū Bakar „Abdul
Qāhir bin „Abd al-Rahmān bin Muhammad al-Jurjāni. Look: Karl Brook
leeman, Tarīkh al-Adāb al-Arabi, (Egypt: Dar al-Ma‟ārif, 1968), p.456. 56Ja‟farDakk al-Bāb, Taqdīm al-Manhaj al-Lughawi fi al-Kitāb,
Preface in Muhammad Shahrūr, al-Kitāb wa al-Qur‟ān…,op. cit., p. 21-24.
57
human. Syahrur linguistic approach was applied in al-
Qur‟an as follow: 57
1. The growth of language is directly proportional with
the growth of mind;
2. There is science relation between concord of sound
with concept or sign;
3. Language has ability in himself to keep the harmonist
of grammatical system;
4. The changes of word form always depend on meaning
unity;
5. Language has function as identification media and
communication;
6. The sign of language is arbitration / as you like;
7. Nothing the attribute meaning in a simple word more
than the attribute meaning in a simple word another,
although in a language family or different;
8. Message in informative clause can be understood in
structural relation between date and fact;
9. The significant between diachronous and
synchronous;
57Look the result of research by Ahmad Zaki Mubarak; in: Ahmad
Zaki Mubarak, Pendekatan…, op. cit., p. 167.
58
10. Language and grammar grew for development keep
pace with Man thought;
11. Language viewed as system that grew in social
phenomena and his structure concerned with function
of communication.
Syahrur hermeneutical approach has a
special term. By applying the linguistic approach besides
making the verses appropriate with the context.
c) Scientific Approach
Syahrur clarified that he also used the
knowledge development of 20th century as a parameter to
understand the al-Qur‟an text. In an interview, he said:
“The modern approach appears seriously on the last
quarter of 20th
century. In fact, we can trace till
Muhammad Abduh and Rasyid Ridha, but compared with
the latter opuses, the Abduh‟s opus was not biggest. Our
job is observing back the basic principles; Aqidah
principle, fiqih principle, and all of principle”.
Furthermore, Syahrur gave example:
“If Allah created the universe, so we have to see it in the
holy book. It means, the holy book is “written book” that
is created by God, and the universe is “open book” that is
created by God too. I have to see that the message is same.
If both of the books are from God, I want to look God in
59
them. We cannot ignore the electron in this life, although
we cannot get the electron in the Qur‟an. We must become
it as a consideration. This is my methodology”.
In the other word, Syahrur clarified to use
scientific knowledge perspective which uses objective
research method as the medium to understand the God‟s
message in His holy book. The assumption is neither
contradiction among reality, mind and divine revelation.
Syahrur claimed that to understand the text
of God, he effort to be objective, he did not engage
individual subjectivity; theology aspect, fiqih, and
individual interest. Text is the scientific data which is
always relevant with empiric reality/ 20th
century
knowledge. When the contemporary knowledge strives for
carefulness in every data presentation, so we must
subjected to text of God. Because text is using a language,
so theory that supports this process is rejected to synonym
in the language.
For example is on Syahrur‟s explanation
when he explained the definition of term mukhallaqah and
ghairu mukhallaqah in QS. Al-Hajj [22]: 5 that same with
the definition of cell differentiated and cell
undifferentiated in the biology discipline about cell
60
molecular. This verse is understood by Syahrur as the law
of evolution (qanun al-tatawwur wa al-irtiqa‟) that
becomes dialectic relation between human physiologies
format and other creature.58
The Currant Theories of Sociology
Affiliation of individual in the social
environment is discussion theme that interests the
interesting of social scholars since the existence of
human society. In the same manner as what is said by
Aristoteles that human being is the social creature
(Zoon Politicon: Man is asocial animal), or human
being is human because of his being bound and his
affiliation in the certain social environment (polis).
Social psychology, as the sub-discipline of psychology
science, especially pay attention the individual behavior
like he give respond to social influences. Both,
sociology and social psychology observe the human
behavior in the group, but its attention focus is
different. Kurt Lewin (1951) is known as the
psychology scholar who has pioneered experimental
research from the individual social behavior aspect. His
58 Ibid, P. 168.
61
research has result the data that relate the relationship
of person to person. Because of it can be concluded that
social psychology chooses many aspects that related to
the relationship of human being (interpersonal
behavior). Including it is the fact relation (for example
discussion with other people) and many behaviors
where other people are imagined.59
So, the most of
human behaviors can be classified related with other
people, because in the every environment there is other
person.60
Many formulations have chosen by social
psychology scholars to describe the delimitations from
his concentration.
a) Social Psychology is the scientific study of human
interaction. (WATSON, 1996, p. 1)
b) Social Psychology is the study of the individual
human being as he interacts, largely symbolically,
with his environment. (Dewey, R. & Humber, WJ.
, 1966, p. 3)
59 For example a girl who dresses up herself to go to party. Before she
leaves her room, she pays attention her appearance. She hopes to meet her
friends or her boyfriend in the party. 60 Saparinah Sadly, Persepsi Sosial Mengenai Perilaku Menyimpang,
(Jakarta: Bulan Bintang, 1977), p: 9-10.
62
c) Social Psychology is a sub-discipline of
psychology that especially involves the scientific
study of the behavior of individuals as a function
of social stimuli. (Jones & Gerard, 1967, p. 1)
d) With few exceptions, social psychologist regard
their discipline as an attempt to understand and
explain how the thought, feeling, and behavior of
individuals are influenced by the actual, imagined
or implied presence of other. (Allport, G., 1968,
p. 3).
The fourth definitions above have described that
every people gets impression about the condition that
every human behaviors become attention focus of
social psychology. According to social environment,
one of important aspects in the human interaction
process is the existence of social regularity because in
the society there are a number of social norms that
behaves.
Social norm can be defined as a standard or
scale that consists of category of behavior and attitude
that can be received and rejected by every member of
society or a member from certain group. So, social
63
norm can be considered as a concept that regards all of
social regularity that related to evaluation from objects,
individuals, behaviors, and argumentations. Related
with it, so in the social science is recognized many
terminologies about social norms like tradition, custom,
taboo, folkways, fads, and fashion, moral values, etc.
Those terms in the social environment indicate to the
fact that social life has a certain degree of regularity
and another important thing is normative rules from the
environment.
The normative rules determine for pertinent
group what should they do, what should behave, what
is hope, what is better, what is wanted, what is ideal
and forbid, or what is bad. The character of these
normative rules is social, because it is out of individual.
Individual as a member of environment can receive,
unmindful or refuse behave social norms. But
individual, besides, they are concerned by normative
rules, they also create normative rules in their
environment. This concerning means that the social
norm existence on inside and outside the individual.
And the internalized norms are used by individual to do
64
the normative evaluation for behavior or self attitude
that respect with other.
The consequence from the existence of these
normative rules is in the interaction of member of
group or intergroup the behavior of group members can
be evaluated as the confirmative behavior to normative
rules, or as the deviant behavior from normative rules
that behave. The deviant behaviors consist of non-
conformity, a-social and crime behavior.
1. The Definition Of Deviance
A certain difficult problem is determining the
definition about deviant behavior, it is about deviancy,
and that related with deviant behavior definition. The
clear thing is that most of society and culture has
different belief about the kinds of behavior that include
the deviant behavior. The other factor that clear is
deviant behavior, “life style” and custom (fashion) is
different from era to era.61
61 Many examples can explain this condition that can be took from
mode field (especially women mode) till many things that related to politic
climate change (like mutineer who is considered by figure), or many things that
65
By social science scholars (like Cohen, A.K. –
1973) has proposed many definitions about deviant
behavior. Those definitions are:
a) Behavior that deviance from normative rules or
from society hope;
b) Behavior that abnormal statically;
c) Behavior that pathologic;
d) Behavior that is appraised badly and behavior that
related to deviant role.62
For sociologist, the term deviance does not
mean perversion or depravity. Deviance is behavior that
violates the standard of conduct or expectations of a
group or society (Wickman 1991:85).63
Deviance may
be defined as nonconformity to a given set of norms
that are accepted by significant number of people in a
community or society.64
Deviance not only refers to
individual behavior but also concerns the activities
related to development of science (such as development in the medicine
science). 62 Saparinah Sadly, Persepsi…, op.cit., p: 16 63 Richard T. Schaefer, Sociology: a brief introduction, Sixth Edition,
(New York: McGraw-Hill, 2006), p: 180. 64 Anthony Giddens, Mitchell Duneier, Richard P. Appelbaum,
Introduction to Sociology, 6th ed, (New York: W.W. Norton & company, Inc,
2007), p: 179.
66
groups. Deviance involves the violation of group
norms, which may or may not be formalized into law. It
is a comprehensive concept that includes not only
criminal behavior but also many actions that are not
subject to prosecution. The public official who takes a
bribe has defied social norms, but so has the high
school student who refuses to sit in an assigned seat or
cuts class. Of course, deviation from norms is not
always negative, let alone criminal.
From sociologist perspective, deviance is hardly
objective or set in stone. Rather, it is subject to social
definition within a particular society and at a particular
time. While deviance can include relatively minor day
to day decisions about our personal behavior, in some
cases it can become part of a person‟s identity. This
process is called stigmatization.65
2. Explaining of Deviance
a. Functionalist Perspective
According to functionalist, deviance is a
common part of human existence, with positive
as well as negative consequences for social
65 Richard T. Schaefer, Sociology…, op. cit., p: 181.
67
stability. Deviance helps to define the limits of
proper behavior.
Durkheim‟s Legacy
Emile Durkheim (1895-1964) focused his
sociological investigations mainly on criminal
acts, yet his conclusions have implications for all
types of deviant behavior. In Durkheim‟s view,
the punishments established within a culture
(including both formal and informal mechanisms
of social control) help to define acceptable
behavior and thus contribute to stability. If
improper acts were not sanctioned, people might
stretch their standards of what constitutes
appropriate conduct. Durkheim introduced the
term anomie into sociological literature to
describe the loss of direction felt in a society
when social control of individual behavior has
become ineffective. Anomie is a state of
normlessness that typically occurs during a period
of profound social change and disorder, such as a
time of economic collapse.
Merton‟s Theory of Deviance
68
Sociologist Robert Merton (1968) adapted
Durkheim‟s notion of anomie to explain why
people accept or reject the goals of a society, the
social approved means of fulfilling their
aspirations, or both. His anomie theory of
deviance posits five basic forms of adaptation.
Modes of Individual Adaptation66
Mode
Institutionalized
Means (Hard
Work)
Societal Goal
(Acquisition
of Wealth)
Conformity67
Accept Accept
Innovation68
Reject Accept
Ritualism69
Accept Reject
Retreatism70
Reject Reject
Rebellion71
Replace with
new means
Replace with
new goals
66 Ibid, p. 186. 67
Conformity is on the society that stable relatively. The
institutionalized values give a opportunity that appropriate with society
requirement to catch social-culture values. 68 The past depression is put on the social-culture values, but the
society feels that way to catch the society purposes are not appropriate. 69 Ritualism happens on the society who heading towards the norm
although they must bargain away the institutionalized social-culture values. 70 Retreatism happened if the social-culture values that behave cannot
catch through institutionalized norms. But the society has the deep ideology so
they will not deviate from the institutionalized norms. 71 On the rebellion, all of social-culture values and the behaved norms
must be changed with new things.
69
b. Inter-actionist Perspective
The functionalist approach to deviance
explains why rule violations continue to happen
despite pressure to conform and obey. However,
functionalists do not indicate how a given person
comes to commit a deviant act, or why on some
occasions crimes do or do not occur. The
emphasis on everyday behavior that is the focus
of the inter-actionist perspective offers two
explanations of crime-cultural transmission and
routine activities theory.
Cultural Transmission
Humans learn how to behave in social
situations, whether properly or improperly. There
is no natural, innate manner in which people
interact with one another. Sutherland‟s ideas have
been the dominating force in criminology. He
drew on the cultural transmission school, which
emphasizes that one learns criminal behavior by
interacting with others. The cultural transmission
approach can also be used to explain the behavior
of those who habitually abuse alcohol or drugs.
Sutherland maintained that through interactions
70
with a primary group and significant others,
people acquire definitions of proper and improper
behavior. He used the term differential
association to describe the process through which
exposure to attitude favorable to criminal acts
leads to the violation of rules.
Routine Activities Theory
This theory contends that criminal
victimization increases when motivated offenders
and suitable targets converge. This theory derives
its name from the fact that the elements of a
criminal or deviant act come together in normal,
legal, and routine activities. It is considered inter-
actionist because of its emphasis on everyday
behavior and micro-level social interactions.
c. Labeling Theory (Societal-Reaction Approach)
Labeling theory emphasizes how a person
comes to be labeled as deviant, or to accept that
label. Traditionally, research on deviance has
focused on people who violate social norm. In
contrast, labeling theory focuses on police,
probation officers, psychiatrist, judges, teachers,
71
employers, school official and other regulators of
social control.
According to Howard Becker (1973),
labeling theory was not conceived as the sole
explanation for deviance, its proponents merely
hoped to focus more attention on the undeniably
important actions of those people who are
officially in charge of defining deviance.
The popularity of labeling theory is
reflected in the emergence of a related
perspective, called social construct. According to
the social constructionist perspective, deviance is
the product of the culture we live in. Social
constructionists focus especially on the decision
making process that creates the deviant identity.
d. Conflict Theory
Conflict theorist‟s points out that people
with power protect their own interest and define
deviance to suit their own needs. This theory
helps to explain why our society has laws against
gambling, drug usage, and prostitution, many of
which are violated on a massive scale. According
to conflict theorists, criminal law does not
72
represent a consistent application of societal
values, but instead reflects competing values and
interests.
d) Muhammad Syahrur’s Framework in the Reading of
Qur’an
Syahrur formulated his methodology to
understand the al-Qur‟an building on his assumption. He
reeled as Qawā‟idu al-Ta‟wīl. To comprehend the al-
Qur‟an, he explained six step i.e.:72
1. Made the Arabic linguistic as the first reference. This
principle has related in five points:
a. No synonym in Arabic language but a word
might be has some meaning (poly meaning).
b. Word position as aid to understand the meaning
because the substantively in the language is
meaning.
c. The pillar of Arabic-speaking is language
meaning.
d. Anything of text could be understood both by
rational of logic path, received by mind and
nothing contradiction with object reality. For the
72 Ibid, p. 170.
73
hidden part (al-Ghaibiyāt) must be done by
science research (Istiqrā) for them.
e. Be guided by authenticity paradigm of Arabic
language one other thing has the verb character of
antonym, such as: “abida” and “khafa”; and the
verb character of pronunciation, such as: “alaqa”
and “qala‟a”, “kataba” and “bataka”. Therefore,
knowledge of Arabic philology is significance.
2. To understand the difference of between Inzal and
Tanzil. Both of different is basic in human
knowledge theory (epistemology) that is relation
between objective reality (al-Tanzil) and human
awareness to these realities (al-Inzal);
3. Put into effect the al-Tartil technique. Syahrur
explained that al-Tartil is merge all verses that getting
down the same cases. This method called inter-
textually. Inter-textually term means correlation
between texts with another text. In the context of
Qur‟anic tafsir, the unit of text has same meaning
verse (ayah). This like a concept: al-Qur‟an yufassiru
ba'duhu ba'dlan (a portion of verse interpret a part of
another). Tartil concept in: warattilil Qur‟ana tartila
{QS.al-Muzammil [73]: 4} have been understood as
74
arrangement Qur‟an verses which has same theme in
a connecting structure so easy to understand the
meaning content. Tartil technique could be used in
reading for al-Qur‟an verses only, whereas for
understanding umm al-Kitab messages use
comparative method (al-Muqaranah);
4. Freedom from al-Ta‟diyah trap. These principles do
best to merge the verses of same object themes
become series of whole thought (Fikrah
Mutakammilah) where at last impossible divided. This
is important thing to do, because after we arrange the
verses of same object themes, so we should include
the verses become enable of thought each perfect;
5. To comprehend the secret of “Mawaqi‟ al-Nujum”. Its
place of a cut / process of sorting verses (al-Fawashil
Bain al-Ayah). This is important technique, because
this step is gate of Qur‟an hermeneutic, especially to
comprehend the Qur‟an messages totality;
6. To do the cross examination. This step be referred in
assumption there contradiction in al-Kitab verses
nuance Ta‟limat as well as Tashriat. So, have needed
of cross examination among the verses in al-Kitab so
it would be met comprehensive knowledge;
75
Therefore, procedure of method of Syahrur‟s
argumentation can be inferential in mechanism as
follow:73
1. The confirmation of anti-synonym assumption in the
study of concept;
2. The verses election has load the word editorial of
study as stepping of first reading.
3. Semantic search to word building on lexical meaning;
4. Phonological study gives sign of meaning relation of
different or opposite;
5. Making the concept or theory in the science as an
analogy, metaphor, and argumentation support;
6. Semiotics study with analyzing the form of particular
word and unparticular (Ma‟rifah-Nakirah),
determinant (Idafah), plural (Jama‟), and singular
(Mufrad). And the else, concerned about word
attribute;
7. Inventorying of verses has load glossaries of study,
although not totality (Tartil);
8. Syntax study that analyses another word in the series
of verses so known the meaning context;
73 Ibid, p. 174.
76
9. Paradigm study that is comparing a context of
meaning verses with other verses, so known the
meaning in the series and another meaning partly;
10. Process of drawing a conclusion or terms of definition
in the meaning domain according to deduction
pattern.
e) The Modern Principle in the Reading of At-Tanzil
Standing on the epistemology, approach, and
his special method, Syahrur comes up for doing the new
reading for Al-Qur‟an verses as the authentic resource for
Islamic teaching. According to him, the new reading have
to use epistemology and scientific on this century.74
This
is done by Syahrur because there are many conceptions of
Islamic teaching that not relevant with scientific
achievements of human being in the 20th
century,
especially scientific achievements and scientific
knowledge and development of human society in this era.
The modern reading that has done followed
the principles as follow:75
74 Muhyar Fanani, Pemikiran Muhammad Syahrur dalam Ilmu Ushul
Fikih: Teori Hudud sebagai Alternatif Pengembangan Ilmu Ushul Fikih,
(Yogyakarta: UIN Sunan Kalijaga, 2005), p. 109. 75 Ibid, p. 109.
77
1. At-Tanzil is free from synonym, both words and
sentences
2. Al-Tanzil is not including the additional words are
meaningless
3. At-Tanzil has high fluent level
4. Al-Tanzil has high accurate level, both on the
sentences structure and its contents that same with
chemistry science, physics, medic, and mathematic
5. At-Tanzil has appropriate and significant
6. At-Tanzil is a guidance and mercies for all of universe
creature
7. At-Tanzil includes the nubuwah and risalah of
prophet
8. Hududiyah character of law verses in the At-Tanzil is
including the hudud of Allah
9. Nothing nasikh and mansukh in the Qur‟an
10. Ijma‟ is the agreement of alive people
11. Qiyas is analogy which based on material evidences
and scientific evidence by scholars of sociology,
statistic, and economic
12. Distinguish among forbidden, allowed, and
knowledge about God role, human being and a leader
78
13. Understanding the roles of prophet as the ijtihad to
bounded allowed things return back to time and place
14. Sunnah of prophet is not similar with Hadits books.
From the points above, the sixth point is
very interested to accurate. Related to At-Tanzil, Syahrur
view that at-Tanzil is the guidance and mercies for
universe creature. Therefore, according to Syahrur at-
Tanzil is timelessness. Many shahabat have understood
Al-Qur‟an based on scientific premises (ardhiyyah
„ilmiyyah: ardhiyyah ma‟rifiyyah)- Syahrur said it as the
term of scientific background- in the certain time.
Scientific discoveries are very speedy in its development,
so scientific background on prophet era and shahabat in
Arabia on 7th century is more minimally than this era.
Each scientific achievement and its hypothesis will give
accurate understanding to at-Tanzil verses. For example,
modern theory about universe creation and there is
hydrogen have anticipation in the chapter al-Fajr,76
and
Darwinism in the chapter az-Zumar. Yet, the evidence can
be done now.
76 Ibid, p. 110. In the hermeneutic discourse, Syahrur‟s attitude
became Al-Qur‟an as “opened text”. It means, Al-Qur‟an does not limit
interpretation moving that is done by the readers. The interpretation is run
dynamically. This is different with they who became a opus as “closed text”.
79
According to Syahrur, at-Tanzil must be
read over and over in the development and change of
scientific premises. Furthermore, the Qur‟an learning is
dynamic. Relation between reader and text always change
from time to time till hereafter.77
To understand the At-
Tanzil, every word must be analyzed in the light of what
human understand now, neither what the retell by fikih
tradition on the past time. In this matter, Syahrur wrote:
“….in our understanding to al-Kitab (means at-Tanzil, or
Al-Qur‟an), we based on scientific premise on 20th
century
and do not ignore history development for generation
interaction to al-Kitab, tafsir and fikih madzab, our view
with this opus is it is an history interaction for al-Kitab.
Therefore, those opuses are including to turats of Islamic
Arabic. Islamic fikih that given, reflected the sociology
problems, economic, and politic in the certain era. Tafsir
books reflected epistemology anvil for history when tafsir
books were written. We considered that tafsir books are
including sacred character (qudsi).”78
Allah did not teach the human by His self, so
clearly, at-Tanzil is revealed to teach human being.
Therefore, according to Syahrur, every word in the at-
Tanzil can be understood by human being. But, Syahrur
realize that the understanding to at-Tanzil will always be
77 Syahrur, al-Kitab wa al-Qur‟an…, op. cit.,p. 192. 78 Ibid, p. 44.
80
relative. Using historic scientific method in the study of
language, Syahrur learn and analyze the meaning of key
words of Al-Qur‟an seriously. In this analyze, he used
standard classic dictionaries, especially dictionary of
Maqayis al-Lughah by Ibn Faris. Because of his
seriousness, his analysis result new conception, like inzal,
tanzil79
, „ummi,80
banin81
, nubuwwah and risalah, sunnah,
lauh mahfudz82
, imam mubin, and hudud theory.
79 Ibid, p. 147-151. If metaphor with modern technology, at-tanzil is
recording with video cassette, whereas al-inzal is providing that recording,
both with audio media or video. See on Muhyar Fanani, Pemikiran…, op.cit.,
p. 112. 80 After analyzed the term of „ummi on the verses of Qur‟an, Syahrur
concluded that ummi term is mot meaning “cannot read and write” as we
known. Ummi means not jewish and not Christian or someone who did not
know contents of Jewish and Christian book, Because the knowledge of
prophet to their book is limited on what revealed by God to him after he was a
prophet. Thus, according to Syahrur, prophet able to read and write. Syahrur,
al-Kitab wa al-Qur‟an, p. 139-141. 81 Syahrur, al-Kitab wa al-Qur‟an, p. 644. In Syahrur‟s view, word of
banin, like explanation of chapter asy-Syu‟ara‟: 133, banin does not mean
children, but building or permanent asset as the antonym of word before (al-
an‟am means pet). This is gotten by Syahrur‟s analysis to this verse in the
context to fought back patrialhal to Islam. See on Muhyar Fanani, Pemikiran Muhammad Syahrur dalam Ilmu Ushul Fikih: Teori Hudud sebagai Alternatif
Pengembangan Ilmu Ushul Fikih, (Yogyakarta: UIN Sunan Kalijaga, 2005), p.
112. 82 Lawh Mahfuzh includes general law that organized existence and
history. This is different with imam mubin that includes historical events that
are in the part of Lawh Mahfuzh and never contravene it. Syahrur, Dirasah
Islamiyyah Mu‟ashirah, p. 212. See on Muhyar Fanani, Pemikiran…, op. cit.,
P. 112.
81
Actually, what Syahrur has done is not
separated from trilogy of Hegel: being, process, and
becoming. In Syahrur‟s view, at-Tanzil is a holy book that
lives (Qudsi) that received trilogy law above because at-
Tanzil is the end of holy book that must live till the end of
era. Syahrur has sure that all of text which live or
including life characters is muqaddas text. According to
Syahrur, at-Tanzil is Muqaddas text because there is life
characters and because at-Tanzil came to live people who
has mind, not dead people. Therefore, Syahrur said that if
the human being sees at-Tanzil, so the result of his sight
will not separate from that trilogy. As a consequence, the
human being must be aware that at-Tanzil should be
understood as the holy book which sent down to human
generation and his era. It means, it seems that at-Tanzil
has come just now. This term is always said by Syahrur
when read the At-Tanzil.
Syahrur understand that at-Tanzil is a being
in its Dzat only. At-Tanzil came from Allah who has being
character on His Dzat. Therefore, at-Tanzil cannot be
understood completely, except from the side of existence
of its creator, He is Allah. Allah is being in His dzat only.
It means that Allah only who can dominate at-Tanzil.
82
Human being can dominate it from the side of becoming
of relative and dynamic knowledge only, not from side of
being absolute of Allah. Therefore, human being can read
and understand at-Tanzil limited on process dimension
and becoming only.
Based on this framework, so according to
Syahrur, the human being understands at-Tanzil is limited
by many problems that will be solved and by laws of
knowledge (scientific level) that used to solve these
problems. This is the argument of Syahrur when he said
that at-Tanzil is including the character of modern reading
forever. As a consequence, when the human being was as
the reader on the certain history, he stands on certain
knowledge, and he brought certain sociology and scientific
problems, so he will understand many problems in the at-
Tanzil is different with other people who understand at-
tanzil with other history, knowledge, and problem.
Syahrur has sure that Moslem people now
understand at-Tanzil with this way, so they can solve
many problems on Islam, like problem of fikih in the
tasyri‟ and philosophic problem in the theology science. In
the other side, they will be aware that his understanding
about at-Tanzil is the relative and dynamic understanding,
83
not absolute and static understanding. Syahrur always said
that at-Tanzil, its text is static, but its contents is dynamic
appropriate with development era.
This step will be applied by the researcher to
analyze the concept of ḍalāl in the Qur‟an, by interpreting
some verses that have correlation with it. By combining
between Syahrur‟s Hermeneutic Approach and sociology
as the related science, we hope that we have an objective
result.
84
CHAPTER III
ḌALĀL in the Qur’an
1. Ḍalāl Term in the Qur’an
Ḍalāl is from Arabic word ضاللة-ضالل-يضل -ضل , this
word is from word that consists of letter ḍa‟, la and la.
Etymologically, it means lost, die, latent, destroyed, wrong,
forget, deviate, confuse, and opposite of guidence.83
According to Ibn Faris (W 395 H) ḍalāl means lost and
disappeared something not on its right. Every deviant thing
from the aim is ḍalāl.84
The definition of ḍalāl,
terminologically it means turn away from right way, or
opposite by guidance.85
Ḍalāl means loss means losing the
guidance from Allah. On the immaterial context, the word
ḍalla is mean deviant from righteousness, leave the right way
or deviate from religion teaching. The interpreter, Aisyah
83
Abu al-Fadl Jamal al-Din Muhammad ibn Mukarram ibn Manzur
bin Ali bin Ahmad al-Anshari al-Fariqi al-Misri, Lisan al-Arab, (Beirut: Dar Shadr, 1990), published 1, edition 11, p. 390-4. Then was said by Ibn Manzur,
Ahmad Warson Munawwir, al-Munawwir, (Surabaya: Pustaka Progeessif,
1997), published 14, p. 826-7. 84 Abu Husain Ahmad ibn Faris ibn Zakariya bin Hubaib al-Razi,
Mu‟jam Maqayis al-Lughah, tahqiq „Abd al-Salam Muhammad Harun, (Kairo:
Maktabah al-Kanji, 1981), published. 3, chapter 3, p. 356. 85 Al-Raghib al-Asfahani, Mufradat Alfaz al-Qur‟an (Damaskus: Dar
al-Qalam, 2002), published 3, p. 509.
85
bintu Syathi‟ formulates the meaning of word ḍalla as every
behaviors or expression that not right.86
Rida said that al-ḍall
(deviant people), actually, is the people who fall into
blindness so he cannot get guidance to the purposed way. The
meaning of blindness is blindness in the religion with muddle
between right and wrong and making same between right and
wrong.87
Term of ḍalāl appears 191 in the Qur‟an not only
means terminologically meaning. But all of terms of ḍalāl
can be concluded with its meaning etimologically.88
Terms of ḍalāl that not relate with terminological
meaning but has related with etimological meaning are:
1. Term of ḍalla ( ضل). There are 26 terms ḍalla that appear
in the Qur‟an, 10 from it does not indicate terminological
meaning, but means loss.89
86 M. Quraish Shihab, Ensiklopedi Al-Qur‟an: Kajian Kosa Kata,
(Jakarta: Lentera Hati, 2007), p. 170. 87 See on Muhammad Rasyid Ridha, Tafsir Al-Qur‟an Al-Hakim
(Tafsir Al-Manar), (Kairo: Daar al-Manar, 1373 H),Ed. I, p. 69. See also on
Harifuddin Cawidu, Konsep Kufr dalam Al-Qur‟an, Suatu Kajian Teologis
dengan Pendekatan Tafsir Tematik, (Jakarta: Bulan Bintang, 1991), p. 71. 88 Aibdi Rahmat, Kesesatan…, op.cit., p. 15. 89 Verses that have meaning loss (hilang) are QS. Al-An‟am/6: 24, 94;
Yunus/10: 30; al-A‟raf/7: 53; Hud/11: 21; al-Nahl/16: 87; al-Isra‟/17: 67; al-
Kahfi/ 18: 104; al-Qasas/28: 75; Fussilat/41: 48.
86
2. Term of taḍilla ( تضل) on the al-Qur‟an al-baqarah/2: 282
contextually means forget.
3. Term of ḍalālna (ضللنا) on the al-Qur‟an al-Sajadah/32: 10
contextually mean shattered.
4. Term of ḍallu (ضلوا) means disappeared or loss.90
5. Term of aḍalla ( اضل) means vanished.91
6. Term of ḍallan ( ضاال) on the al-Qur‟an al-Dhuha/93: 7
contextually mean confuse.
7. Term of al-ḍaalliin (الضالني) on the al-Qur‟an al-
Syu‟ara/26: 20 contextually mean erroneous.
8. Term of ḍalāl (ضالل) on the al-Qur‟an Yusuf/12: 95
contextually mean wrong and on the al-Ra‟d/13: 14
contextually no purpose.
9. Term of taḍlil (تضليل) on the al-Qur‟an al-Fil105: 2
contextually mean no purpose.
90 Verses that have meaning loss (lenyap) are QS. Al-A‟raf/7: 37; al-
Mu‟min/40: 74; al-Ahqaf/46: 28. 91 Verses that have meaning vanished are QS. Muhammad/47: 1,8.
87
From the terms above we can know that those words
mean “loss or destroyed” so the meaning of ḍalāl in the
Qur‟an is losing, means losing the guidance from Allah.
If we observed the form aspect, the expression of
ḍalāl appears in the Qur‟an with five words form, are fi‟il
madly, fi‟il mudlari‟, mashdar, isim fa‟il, dan isim tafdlil.
Fi‟il madhy explained to us how the deviation in the past time
is? Whereas fi‟il mudlari‟ explained to us the kinds deviation
in the present and future. Mashdar explained many kinds of
deviations by human. By explanation of Isim fa‟il, we know
the people who are including to deviant people.
2. The Classification of ḍalāl Verses in the Qur’an
Makkiyah and Madaniyah Verses Group
NO Term Makkiyah Madaniyah
Total Verses Total Verses
-Yunus: 108; An 11 ضل 1
Nahl: 125; Al-
Isra‟: 15, 67; Al-
Kahfi: 104; An-
Naml: 92; Ash-
Shaffat: 71; Az-
7 Al-Baqarah: 108;
An-Nisa‟: 116, 136;
Al-Ma‟idah: 12,
105; Al-Ahzab: 36;
Mumtahanah: 1
88
Zumar: 41; An-
Najm: 2, 30; Al-
Qalam: 7
Al-A‟raf: 155 1 Al-Baqarah: 282 1 تضل 2
- - As-Sajdah: 10 1 ضللنا 3
;Al-An‟am: 140 7 ضلوا 4
Al-A‟raf: 37, 149;
Thaahaa: 92; Al-
Furqon: 17; Al-
Ghafir: 74; Al-
Ahqaf: 28
2 An-Nisa‟: 167; Al-
Ma‟idah: 77
Muhammad: 1, 8 2 - - اضل 5
- - Adh-Dhuha: 7 1 ضاال 6
-Al-Fatihah: 7; Al 5 الضالني 7
An‟am: 77; Asy-
Syu‟ara: 20, 86;
Al-Waqi‟ah: 92
1 Al-Baqarah: 198
:Q.S. Al-An‟am 25 ضالل 8
74; Al-A‟raf: 60;
Yusuf: 8, 30; Ar-
2 Q.S. Ali „Imran:
164; QS. Al-
Jumu‟ah: 2
89
Ra‟d: 14;
Ibrahim: 3;
Maryam: 38; Al-
Anbiya‟: 54; Al-
Hajj: 12; Asy-
Syu‟ara: 97; Al-
Qashash: 85;
Luqman: 11;
Saba‟: 24;
Yaasiin: 24, 47;
Az-Zumar: 22;
Al-Ghafir: 25, 50;
Asy-Syura: 18;
Az-Zukhruf: 40;
Al-Ahqaf: 32;
Qaf: 27; Al-
Qamar: 24, 47;
Al-Mulk: 9, 29
- - Al-Fiil: 2 1 تضليل 9
90
3. The Verses Interpretation of Mufassirin
In the form of past verb (fi‟il madhi) it is found 58
terms of ḍalāl, 42 terms from it show the terminology
meaning that all of its existence on 39 verses.92
In the Q.S. al-Baqarah verses 108
ل الكفر أم تريدون أن تسألوا رسولكم كما سئل موسى من ق بل ومن ي تبد
بيل ميان ف قد ضل سواء الس بال
“ Would ye question your Messenger As Moses was
questioned of old? but Whoever changeth from Faith to
Unbelief, hath strayed without doubt from the Even way.”
Quraish Shihab in his book “Tafsir Al-Misbah”
explains that this verse is advice for Moslem people so that
do not follow the bad character of Bani Israil that required
and asked many factious things for their prophet.93
Rida
(1282 H-1354 H) explained that the aim of this verse is to
remind Moslem people about the Jewish‟s deed to Musa. If
92 Muhammad Fu‟ad „Abd al-Baqi, Mu‟jam al-Mufahras li Alfaz al-
Qur‟an al-Karim, (Beirut: Dar al-Fikr, 1981), p. 535-8. 93 Quraish Shihab, Tafsir al-Misbah, Pesan, Kesan dan Keserasian al-
Al-Qur‟an, (Jakarta: Lentera Hati, 2002), p. 278.
91
the Moslem people do the same thing to the prophet
Muhammad, it means that deed is the resistances to the
Prophet Muhammad, turn from revealed verses, do a wrong
thing, turn and go out from the right way.
The limitation of ḍalāl on this verse is address for
believer people. There are some verses that the limitation of
ḍalāl are for believers, are Q.S. Al-Nisa‟/4: 136, al-
Ahzab/33: 36, al-Mumtahanah/60: 1; that explain the
prohibition of unbelief to Allah, Angels of Allah, The Book
of Allah, the Messengers of Allah and hereafter; look for the
other decision after determined Rasulullah; become the
enemy of Allah as the friend.
On the Q.S. Al-Ma‟idah/5: 105 explains so that the
believer can keep their self from Arab jahiliyyah people who
deviance and they will not give mudharat to believers whose
got the guidance from Allah. In this verse limitation of ḍalāl
is for polytheist people of Arab jahiliyah. Tabataba‟I (1321
H-1402 H) explained that this verse commands the believer
people so that they always attack the way that brings them to
guidance of Allah. They do not influence with the way that
92
was attacked by many people who will bring them to the
deviation.94
There are many verses that the limitation of ḍalāl is
for polytheist people of Arab jahiliyah, are Q.S. Al-Nisa‟/4:
88, 116; al-Jastiya/45: 23, al-An‟am/6: 56, 140, al-Najm/53:
30, al-Qalam/68: 7, al-Isra‟/17: 48, al-Furqan/25: 9.
Except for the people on the revelation of Al-Qur‟an,
term of ḍalāl in the past verb (fi‟il madhi) is purposed to the
members of a religious community before who ignored the
guidance of Allah and attacked the way that in contradiction
with that guidance. In the Pada Q.S. Thaha/20: 79 explained
that Fir‟aun led astray his community. In the Q.S.
Ibrahim/14: 36 explained that Ibrahim‟s member of a
religious community became astray because they worship to
idol. Alqur‟an verse Nuh/71: 24 said that Nuh‟s member of a
religious community became astray because they worship the
idol. In the Q.S. Al-Shaffat/37: 71 told that many generations
before Quraisy people was on the deviation, caused they
followed the way of their forefather that deviate also. Al-
Qur‟an verse al-Ma‟idah/5: 12 explained that Allah made
94Al-Sayyid Muhammad Husainal-Thabataba‟I, al-Mizan fi Tafsir al-
Qur‟an, (Beirut: Muassasah al-„Alami al-Matbu‟at, 1972), chapter 6, p. 162-4.
See on Aibdi Rahmat, Kesesatan Dalam Perspektif Al-Qur‟an,…, p. 19.
93
productivitas with Bani Israil so that they followed command
and guidance of Allah, but they attacked other way outside of
determinate that has determinate by Allah and His
Messenger, it means they contravened the productivitas that
they have made. That deed brought them to the deviation.95
Al-Qur‟an verse Al-Ma‟idah/5; 77
ر الق وال ت تبعوا أىواء ق وم قد قل يا أىل الكتاب ال ت غلوا ف دينكم غي
بيل ضلوا من ق بل وأضلوا كثريا وضلوا عن سواء الس
“Said (Muhammad), “Hi Ahli Kitab! Don‟t you be
excessive with un-right way in your religion! And don‟t
you follow desirability of deviate people in the past time
and have deviate many human, and they deviated from the
right way.”
The limitation of ḍalāl in this verse is purposed to
Christian people who have overreached in the religious and
followed carnal desire people and deviated other. The
overreach character in religious life has done by Christian
with said that Isa al-Masih, Maryam‟s son as God. Whereas
Isa as has said that Allah is his God and God of Christian
people. Just to Him we worship. The second deed of
95 Except the verses above, there are many verses other are QS. Al-
A‟raf/7: 149; Thaha/20: 85,92.
94
Christian that overreach also is their declaration that Allah is
one from three God of them. Their behavior to be polytheism
to Allah actually never teaches by Isa al-Masih in his treatise.
But overreach attitude in religious life have mired them to
polytheism deed. They said that Isa is a God and their Gods
are three. Look at the Q.S. Al-Ma‟idah/5: 72-73. According
al-Razi96
there are three terms of ḍalāl here which explained
that Christian is the astray people, then they deviated to other
and they exist in the deviation like before. Term of guluw in
this verse means corrupt and decrease, go out from the
normal way.97
According to Thabataba‟I, this verse invites he Jewish
and Christian since they were in the mistake of their aqidah
till now about God and human so that they are overstep in the
religious life, it is to know that Isa as the child of God, in the
same manner of Christian‟s faith.98
The term of ḍalāl in form past verb shows on the
varietal deviation. On the Q.S. Al-A‟raf/7: 149 have
explained that Jewish has worshipped cow, they have aware
96 Abu Abdullah Muhammad bin „Amr bin al-Husain bin al-Hasan bin
Ali al-tamimi Fakhr al-Din al-Razi, al-Tafsir al-Kabir wa Mafatih al-Ghaib (
Tafsir al-Fakhr al-Razi) , (Beirut: Dar al-Fikr, 1991), chapter 12, p. 66-7. 97 Aibdi Rahmat, Kesesatan,…, op. cit., p. 21. 98 Quraish Shihab, Tafsir al-Misbah,…, op. cit.,p. 210.
95
for their mistake and deviation. On Q.S. Al-An‟am/6: 140
have explained that they have killed their children because
their stupidity, forbid livelihood that given, and do falsehood
to Allah, actually they are in the deviation condition and they
do not get the guidance.
According to Rida, this verse clarifies that the people
who killed their children because their stupidity was very
loss, because they would not get a benefit from the child, for
example a glory, helping, good behavior, happiness, etc. The
people who forbid the livelihood that was given by Allah for
them, (good livelihood) was as the lie behavior to Allah.
They were in the deviation condition that was impossible will
bring them to the Allah‟s guidance and happiness in world
and hereafter. This verse is a fulmination for polytheist
people of Mecca.
Q.S. Al-Jatsiyah/45: 23 clarify that people who
become their carnal desire as their God, connived by Allah on
the deviation condition. The people who follow their carnal
desire will fall on the deviation. The consequence is they will
not take the benefit from the hearing and sight and they
cannot understand with their heart.
96
Al-Qur‟an verse al-Ahzab/33: 36 explained that the
faithful people may not search the other choice for the
decision of Allah and His Messenger in their interest. If they
do those behaviors, they will be considered rebellious to
Allah and His Messenger, and they are in the deviation. On
the Q.S. Al-Mumtahanah/60: 1 Allah explains to faithful
people so that they do not reenact Allah‟s enemies and their
enemies as best friend. That behavior will bring the faithful
people to the deviation condition.
Al-Qur‟an verse al-Nisa‟/4: 116 explain that Allah
does not forgive a polytheism sin, and polytheist people have
deviated far away. Polytheism is the biggest deviation and far
from the rightness. In the Q.S. Al-Nisa‟/4: 136 have
explained that people who be atheist to Allah, Angel,
Messenger, Kitab (Books) of Allah and hereafter day, they
have gone astray. Abu Su‟ud explained that this verse clarify
to faithful people so that they are dependable in the faith and
belief all of things by Allah, not only to faith one of it and
deny the other. The denial to one of things that should to faith
97
will bring the people to far deviation and it is impossible to
return to the right way.99
In the form of mudari‟ verbs (present and future) are
found 59 terms of ḍalāl. From 59 terms of ḍalāl, there are
three words that do not explain the terminology meaning and
all of it spread on 56 verses.100
Term of ḍalāl that use mudhari‟ verb explain on the
medley subject who caused the element of ḍalāl. Carnal
desire (Hawa‟) that possessed by human being, in fact, it can
become enemy for human being itself even it can deviate
them. Allah said in QS. Shad/38: 26
يا داوود إنا جعلناك خليفة ف األرض فاحكم ب ني الناس بالق وال ت تبع
ف يضلك عن سبيل اللو إن الذين يضلون عن سبيل اللو لم عذاب الوى
شديد با نسوا ي وم الساب
“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
99 Abu Su‟ud Muhammad Ibn Muhammad bin Musthafa al-Ammadi al-
Hanafi, Irsyad al-„Aql al-Salim ila Mazaya al-Qur‟an al-Karim (Tafsir Abi
Su‟ud), (Beirut: Dar Ihya‟ al-Turas al-Arabi,t.t), chapter 1, p. 242-3. See on
Aibdi Rahmat, Kesesatan…, op. cit., p. 24. 100 Aibdi Rahmat, …, op. cit., p. 24.
98
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”.
This verse clarifies so that Dawud prophet, after he
was becomes the caliph of Allah, he could give the decision
to every problem among the people in truth and justice, do
not follow the desirability of soul when decided the law or
the problem of world and religion problem. Because
following the carnal desire will bring people to deviation
condition and turn from rightness.
In QS. Al-Baqarah/2: 26 Allah said:
ا الذين آمنوا إن اللو ال يستحيي أن يضرب مثال ما ب عوضة فما ف وق ها فأم
ا الذين كفروا ف ي قولون ماذا أراد اللو بذا ف ي علمون أنو الق من ربم وأم
مثال يضل بو كثريا وي هدي بو كثريا وما يضل بو إال الفاسقني
“Allah disdains not to use the similitude of things, lowest
as well as highest. Those who believe know that it is truth
from their Lord; but those who reject Faith say: "What
means Allah by this similitude?" By it He causes many to
stray, and many He leads into the right path; but He causes
not to stray, except those who forsake (the path)”
On the other verses mentioned that a group of ahli
kitab efforts to deviate Moslem people, but this efforts
99
deviate their self only. This condition has explained by QS.
Ali Imran/3: 69. This verse explained that a part of ahli kitab
want to deviate the faithful people by invite a part of
shahabat to follow their religion. They made serious effort to
appear the doubt so that the faithful people can turn from
their religion. In fact, that effort deviated their self only and
appeared the bad effect for them, is punishment (azab) in
hereafter.101
QS. Al-Nisa‟/4: 119 explained that devil will deviate
the human, arousing pipe dreams, order to cut the ears of
livestock, change the creation of Allah. Whoever who made
tick devil as his protector except Allah, actually he is lost.
Quraish Shihab explained in the Tafsir Al-Misbah that this
verse is continuation statement of devil that in the verse
before, and devil also said “I will make serious effort to
deviate them from Your right way with persuade them and
entice the human, and I will arousing pipe dreams to them so
they careless or procrastinate positive activities, and I will
order them to cut the ears of livestock, and order them to
change the creation of Allah that adhere on every human self,
101 Ibid, p. 29.
100
especially religious character and conviction of God
oneness.102
In the form of mashdar, there are 48 terms of ḍalāl.
There are 4 terms of ḍalāl that do not refer to terminology
meaning and 44 ḍalāl terms that refer to terminology
meaning and spread on 44 verses. There are 35 terms on the
form of ضالل and 9 terms ضاللة. On the 35 terms of ضالل
there are 19 terms ضالل that followed by 10 ,مبني terms
and 4 قدمي and 1 with كبري with 1 ,بعيد that followed by ضالل
words ضالل that are not followed by other words. From 9
terms ضاللة there are 6 terms that clarify the contradiction of
guidance as it opposite.103
Expression that uses terms ضالل and ضاللة that are
not followed by other words are explained by al-Qur‟an on
many verses. On QS. Al-Qamar/54: 47 explained that people
who do great sin like polytheist or other sins, it means they
102 Quraish Shihab, Tafsir al-Misbah…, op. cit.,p. 722. 103 Aibdi Rahmat, Kesesatan …, op. cit., P. 31.
101
have deviated from Allah‟s way; they do not get guidance
from Allah and they are in the deviation condition in the
world. In hereafter, they will get punishment that torments
them in the hell.
Al-Qur‟an verse al-A‟raf/7: 30 explained that a part of
people are in the deviation condition because they make into
devil as their protector. Ibn „Asyur (1296-1393) explained
that they are always in the deviation or polytheism and they
cannot stay away from it. Their deviation is exist deviation
and continuing because they strive for them. They are
polytheist people who make into devil as their religious
leader; they are always in the deviation.
QS. Maryam/19:75
ا حت إذا رأوا ما يوعدون إما قل من كان ف الضاللة ف ليمدد لو الرحن مد
اعة فسي علمون من ىو شر مكانا وأضعف جندا ا الس العذاب وإم
“Say: "If any men go astray, (Allah) Most Gracious
extends (the rope) to them, until, when they see the
warning of Allah (being fulfilled) - either in punishment or
in (the approach of) the Hour,- they will at length realise
who is worst in position, and (who) weakest in forces!.”
102
Verse 73 explained that there are unbeliever people
who crowed over their property and position. They have been
remembered about the power of God (Allah) destroyed them
as He destroyed the generations before who more great than
them. So, the meanings of people who are in the deviation are
polytheist people who consider their self are in the most right
position. Allah connives them are in the deviation position.104
Al-Qur‟an verse Yunus/10: 32
فذلكم اللو ربكم الق فماذا ب عد الق إال الضالل فأن تصرفون
“Such is Allah, your real Cherisher and Sustainer: apart
from truth, what (remains) but error? How then are ye
turned away?”
On this verse, Allah clarifies that He is the true God,
the Creator, the Setter, the Caretaker this nature and bestower
the livelihood for all of nature. Allah is right and the source
of true rightness. So, all of things from Allah are right. There
is no rightness, except from Allah. Therefore, it is clear that
will not be found the rightness if human look for it outside of
Allah. So, all of things that are not from Allah, finally it will
104 Wahbah al-Zuhaili, al-Tafsir al-Munir fi al-Aqidah wa al-Syari‟ah
wa al-Manhaj, (Beirut: Dar al-Fikr al-Mu‟asir, 1991), published 1, chapter 16,
p. 152. See on Aibdi Rahmat, Kesesatan… op. cit., p. 32.
103
bring the human to deviation. ḍalāl in this verse is taking a
protector except Allah.
Rida explained that doing worshiping to other and
Allah also is a polytheist attitude and actually it is a wrong
attitude (bathil). This verse determined that declaration of
tauhid is not received if there is separation between
rububiyah and uluhiyah.
Al-Qur‟an verse al-Baqarah/2: 16
اللة بالدى فما ربت تارت هم وما كانوا مهتدين أولئك الذين اشت روا الض
“These are they who have bartered Guidance for error: But
their traffic is profitless, and they have lost true direction”.
The meaning of ضاللةis deed that is done by
hypocrite who said that they belief to Allah and hereafter, in
fact, they do not belief. They try to deceive Allah, but
actually they deceive their self. Their heart is sick and Allah
adds trouble of their heart in serious condition. That matter is
caused if they are forbidden to do damage, they said that they
have done goodness. When they are invited to belief, they
rejected it because it is considered as the deed of foolish
people. If they meet with faithful people, they said that they
104
are also believer. If they meet with their group, they said that
they are part of that group and pretend to faithful people only.
Finally, Allah connives them to be deviate. This matter is like
explained in QS. Al-Baqarah/2: 8-15.
Al-Qur‟an verse an-Nisa‟/4:44 explained that Ahli
Kitab brought ضاللةand they want to lead astray the faithful
people. Their deviations are changing the Allah‟s verses with
increase and decrease it, changing its meaning and located.
Except it, they believe to Tagut and Jibt.
The expression of ḍalāl that used term ضالل مبنيis
explained by al-Qur‟an in many verses. Al-Qur‟an verse al-
Syu‟ara/26: 97 clarify that inhabitant of hell acknowledge
that they are in the fact deviation when they were in the
world. The meaning of ضالل مبنيis worshiping the idol and
compares it with Allah like the explanation of QS. Al-
Syu‟ara/26: 92, 98.
Al-Qur‟an verse az-Zumar/39: 22
105
سالم ف هو على نور من ربو ف ويل للقاسية ق لوب هم أفمن شرح اللو صدره لل
من ذكر اللو أولئك ف ضالل مبني
“Is one whose heart Allah has opened to Islam, so that he
has received Enlightenment from Allah, (no better than
one hard-hearted)? Woe to those whose hearts are
hardened against celebrating the praises of Allah! they are
manifestly wandering (in error)”.
The verse above clarify that people who their heart
has prettified to remember Allah, they are misfortune people.
They are in the true deviation condition. Thabataba‟I wrote
an explanation that the meaning of broad minded is someone
can receive what given for them. If delivered thing is al-
Islam, it is surrender our self to Allah as regard His wish and
something of Allah wish is the true rightness (al-Haq), so that
this verse means that people received rightness that given for
them; do not reject it. That acceptance is not acceptance
without the basic of science, but it is based on great
knowledge about the truth and guidance, therefore that verse
is continuing with explaining so he is in the above of his
God‟s light. It is, he is like “drive” the light so he can see the
rightness. He saw it and distinguished it with wrong thing. It
is different with astray people, they are not broad minded so
106
they cannot receive the right thing, and they cannot get the
bright light from Allah so they cannot distinguish among the
right and wrong things.105
Al-Qur‟an verse al-Jumu‟ah/62: 2
يهم وي علمهم ىو الذي ب ع لو عليهم آياتو وي زك هم ي ت ث ف األميني رسوال من
الكتاب والكمة وإن كانوا من ق بل لفي ضالل مبني
“It is He Who has sent amongst the Unlettered a
messenger from among themselves, to rehearse to them
His Signs, to sanctify them, and to instruct them in
Scripture and Wisdom,- although they had been, before, in
manifest error”.
Tantawi explained that quraisy people, actually,
before Islam appears by Rasulullah from Allah, they were in
the true deviation situation, from many aspects; ideology
(akidah), worshiping (ibadah), behavior (akhlaq) and social
relation (mu‟amalah). Because of His blessing, Allah sent
down His messengers to move them from the darkness of
kufur, fasik and rebellion to guidance lightness and iman.106
105 Quraish Shihab, Tafsir al-Misbah,…, op. cit., p. 483. 106 Muhammad Sayyid Tantawi, al-Tafsir al-Wasit li al-Qur‟an al-
Karim, (Kairo: Dar al-Nahdah Misr, 1998), edition 7, p. 64. See on Aibdi
Rahmat, Kesesatan… op. cit., p. 40.
107
is the expression in the Qur‟an to describe ضالل مبني
or show on these aspects that many people who do those
deeds can be understood by other people that they have
deviated from human disposition. Logically, those deeds
cannot be received by other people. The deed in the category
of ضالل مبني is the deed that can be seen by human clearly
and truly. It means that the deed that cannot be seen by
human is not including to category of ضالل مبني.
The expression with using term of ضالل بعيدhas
explained by al-Qur‟an in many verses. Al-Qur‟an verse al-
Syura/42: 18
ها وي علمون أن ها يست عجل با الذين ال ي ؤمنون با والذين آمنوا مشفقون من
اعة لفي ضالل بعيدالق أال إن الذين ميارون ف الس
“Only those wish to hasten it who believe not in it: those
who believe hold it in awe, and know that it is the Truth.
Behold, verily those that dispute concerning the Hour are
far astray.”
108
Al-Alusi explained that term of د ضالل بعي means turn
away from the rightness. The people who confuted and
controvert about doomsday because of their doubt and
worried for that event so they are in the deviation and far
from the rightness. Because doomsday and resurgence day is
the event which near but the human do not know when
happen it. The resurgence is the event which related with
mysterious problem, and it can be known through the parable
of resurrecting of dry land. Whoever who cannot take the
guidance from that thing so he will far and difficult to take
the guidance from mysterious thing. The people who do not
get the guidance from Allah about that event, they will far
from Allah.
Al-Qur‟an verse Ibrahim/14: 3
غون ها ون عن سبيل اللو وي ب ن يا على الخرة ويصد الذين يستحبون الياة الد
عوجا أولئك ف ضالل بعيد
“Those who love the life of this world more than the
Hereafter, who hinder (men) from the Path of Allah and
seek therein something crooked: they are astray by a long
distance”.
109
Al-Qur‟an verse an-Nisa/4: 136 explained that
whoever who reluctant to Allah, His Angels, His books, His
Messengers and here after, actually he has deviated, the far
deviation. As written by Dr. Aibdi Rahmat, according to Al-
Qasimi, ضالل بعيد means go out from the guidance and far
from the purpose. There is prohibition of kufur to Allah has
clear for human. Do not be unbeliever to Angels, because he
is the creator of Allah who nearest with Him. Do not be
unbeliever to His books, because it‟s content about the
guidance of Allah. Do not be unbeliever to His Messengers,
because they invite us to Allah. Do not be unbeliever to here
after, because there are benefits will be received and dangers
must be avoided. If denied it, means denied the benefits and
gotten the true danger. This is ضالل بعيد.
The expression of ضالل كبري in the QS. Al-Mulk/67: 9
ب نا وق لنا ما ن زل اللو من شيء إن أن تم إال ف قالوا ب لى قد جاءنا نذير فكذ
ضالل كبري
110
“They will say: "Yes indeed; a Warner did come to us, but
we rejected him and said, 'Allah never sent down any
(Message): ye are nothing but an egregious delusion!”.
In the form of isim fa‟il there are 16 terms of ḍalāl,
which spread on 16 verses. From 16 terms of ḍalāl in the
form of isim fa‟il, there is one in the form of 5 ,ضاال in the
form of 8 ,ضالون in the form of ضالنيand two forms in the
.مضل
Term of ḍalāl in the form of الضالونin the al-Qur‟an
verse al-Waqi‟ah/56: 51.
بون الون المكذ ث إنكم أي ها الض
“Then will ye truly,- O ye that go wrong, and treat
(Truth) as Falsehood!.”
The astray people in this verse are the people when
they live in the luxury, they always deed the big sin and
refuse the resurgence, like the explanation by QS. Al-
Waqi‟ah/56: 45-47.
Al-Qur‟an verse al-Hijr/15: 56 explained that
whoever despondent from Allah‟s mercies are astray people.
This verse clarify that Allah‟s mercies will always be given
111
by Allah for His servants. Because human is the servant of
Allah, he must ask to Allah and hope the mercies from his
God. The faithful people sure and believe that mercies will
always to Allah‟s servants. If there are people who disbelieve
with it or they are despondent from Allah‟s mercies means
that they did not get the guidance and they are the astray
people.
In the form of الضالني, term of ḍalāl is in the al-Qur‟an
verse al-Fatihah/1: 7, :
الني صراط الذين أن عمت عليهم غري المغضوب عليهم وال الض
“The way of those on whom Thou hast bestowed Thy
Grace, those whose (portion) is not wrath, and who go not
astray.”107
In the form of مضل mentioned in the Qur‟an verse al-
Qasas/28: 15.
107 The meaning of furied and deviant are all of people who deviate
from Islamic teaching.
112
ودخل المدينة على حني غفلة من أىلها ف وجد فيها رجلني ي قتتالن ىذا
ن شيعتو على الذي من عدوه من شيعتو وىذا من عدوه فاست غاثو الذي م
يطان إنو عدو مضل مبني ف وكزه موسى ف قضى عليو قال ىذا من عمل الش
“And he entered the city at a time when its people were
not watching: and he found there two men fighting,- one
of his own religion, and the other, of his foes. Now the
man of his own religion appealed to him against his foe,
and Moses struck him with his fist and made an end of
him. He said: "This is a work of Evil (Satan): for he is an
enemy that manifestly misleads!”
In the form of isim tafdhil there are 9 terms of ḍalāl
that spread in the 9 verse. It is different with isim fa‟il,
whereas isim tafdhil has one form, and it is أضل. Al-Qur‟an
verse al-A‟raf/7: 179.
نس لم ق لوب ال ي فقهون با و لم ولقد ذرأنا لهنم كثريا من الن وال
أعني ال ي بصرون با ولم آذان ال يسمعون با أولئك كاألن عام بل ىم
أضل أولئك ىم الغافلون
“Many are the Jinns and men we have made for Hell:
They have hearts wherewith they understand not, eyes
113
wherewith they see not, and ears wherewith they hear not.
They are like cattle,- nay more misguided: for they are
heedless (of warning).”
This verse becomes explanation why people did not
get the guidance and why they were deviated by Allah. This
verse also functions as threat to them who ignore their
knowledge guidance. Rida explained that they are mentioned
as someone who is most deviate because they have not
function their entire human disposition well. The pet always
do appropriate with its animal character without overstep it,
when the pet eats, drink, etc. The human becomes the lust
slave will do overstep to fulfill his lust, when he ate, drank,
and sexuality. All of his deed will appear the disaster and
damage for his body and this nature.108
Al-Qur‟an verse al-Ma‟idah/5: 60
قل ىل أن بئكم بشر من ذلك مثوبة عند اللو من لعنو اللو وغضب عليو
هم القردة والنازير وعبد الطاغوت أولئك شر مكانا وأضل عن وجعل من
بيل سواء الس
108 Aibdi Rahmat, Kesesatan … op. cit., p. 59.
114
“Say: "Shall I point out to you something much worse
than this, (as judged) by the treatment it received from
Allah? those who incurred the curse of Allah and His
wrath, those of whom some He transformed into apes and
swine, those who worshipped evil;- these are (many times)
worse in rank, and far more astray from the even path!.”
The verse before explained that Ahli Kitab called
down the faithful people because they believe to Allah and
His books that sent down to them and before them. They who
called down the faithful people are atheistic people (fasiq). In
this verse clarified that there are people who get recompense
that more bad for fasiq people in the side of Allah. They are
people who are cursed and fury by Allah. Among them, they
become a monkey and also become a pig. They are cursed
and fury by Allah is forefather of Ahli Kitab who contravenes
the command of Allah. Including it is the group that worships
to Tagut. They will get the bad place and they take up the
astray way.
From the explanation of ḍalāl terms with its
derivations, so we can conclude that ḍalāl/deviation is a
condition where a person is in the deviation situation, losing
of guidance from Allah so he far from the rightness. Ḍalāl of
Arabic people is the weakness of ideology and bashirah,
which dominated their thought. This ḍalāl make their deed is
115
bad and they like to be arrogance. And they forget to the
resurgence.
116
CHAPTER IV
ḌALĀL IN THE PERSPECTIVE OF SYAHRUR’S
HERMENEUTIC APPROACH
A. The Meaning of ḍalāl in the Qur’an According to
Syahrur’s Hermeneutic Approach
1. The Classification of ḍalāl Verses
As we know, Muhammad roles as the Prophet
and Messenger, so al-Kitab that sent down for him
loaded entire of the messages of God, both in the al-
nubuwwah aspect which is containing the objective
knowledge, and al-risalah which is containing the
subjective laws. The concept of al-risalah is the
compilation of entire teachings which must be become
directions of entire human; are worship (ibadah), social
intercourse (mu‟amalah), behavior (akhlak), allowed
(halal) and forbidden (haram) that function as main of
burdens (taklif). Whereas al-nubuwwah is the
compilation knowledge themes about universe and
history laws that has function as distinguishing between
the real (al-haqq) and absurd (al-bathil).
117
Before we classified ḍalāl verses, from the
explanation above, we can conclude that al-Kitab
consists of two kinds of kitab, are: the first is al-
nubuwwah, consist of the information about the
existence of objective material which distinguishes
between al-haqq or the true reality and al-bathil or
presumption only (al-wahm). The second, kitab al-
risalah consists of the human being‟s conscious behavior
functioned as distinguishing between illegalize (haram)
and legalize (halal).109
The important thing that must be analyzed from
ḍalāl verse is the astray people are the people who make
everything is same with Allah, the people who changed
the belief with unbeliever (kekufuran), people who refuse
and do not want to understand the Allah‟s guidance,
people who are buying the deviation with guidance,
people who infidel to Allah, His Angels, His
Messengers, and hereafter day. As the explanation of
these verses:
109 Muhammad Syahrur, al-Kitab wa al-Qur‟an: Qira‟ah Mu‟ashirah,
transleted by Sahiron Syamsuddin, and Burhanuddin Dzikri, Prinsip dan
Dasar Hermeneutika Al-Qur‟an Kontemporer, (Yogyakarta: eLSAQ Press,
2008), p. 70.
118
ل أم تريدون أن تسألوا رسولكم كما سئل موسى من ق بل ومن ي تبد
ميان ف قد ض بيل الكفر بال 110ل سواء الس
“Would ye question your Messenger as Moses was
questioned of old? but whoever changeth from Faith
to Unbelief, Hath strayed without doubt from the
even way”.
وق ها فأما الذين إن اللو ال يستحيي أن يضرب مثال ما ب عوضة فما ف
ا الذين كفروا ف ي قولون ماذا أراد آمنوا ف ي علمون أنو الق من ربم وأم
اللو بذا مثال يضل بو كثريا وي هدي بو كثريا وما يضل بو إال
111الفاسقني
“Allah disdains not to use the similitude of things,
lowest as well as highest. Those who believe know
that it is truth from their Lord; but those who reject
Faith say: "What means Allah by this similitude?"
By it He causes many to stray, and many He leads
into the right path; but He causes not to stray, except
those who forsake (the path)”.
110 Q.S. Al- Baqarah/2: 108. 111 Q.S. Al- Baqarah/2: 26.
119
اللة بالدى فما ربت تارت هم وما كانوا أولئك الذين اشت روا الض
112مهتدين
“These are they who have bartered Guidance for
error: But their traffic is profitless, and they have
lost true direction”.
فر أن يشرك بو وي غفر ما دون ذلك لمن يشاء ومن إن اللو ال ي غ
113يشرك باللو ف قد ضل ضالال بعيدا
“Allah forgiveth not (The sin of) joining other gods
with Him; but He forgiveth whom He pleaseth other
sins than this: one who joins other gods with Allah,
Hath strayed far, far away (from the right)”.
يا أي ها الذين آمنوا آمنوا باللو ورسولو والكتاب الذي ن زل على رسولو
ئكتو وكتبو ورسلو والكتاب الذي أن زل من ق بل ومن يكفر باللو ومال
114والي وم الخر ف قد ضل ضالال بعيدا
“O ye who believe! Believe in Allah and His
Messenger, and the scripture which He hath sent to
His Messenger and the scripture which He sent to
those before (him). Any who denieth Allah, His
112 Q.S. Al- Baqarah/2: 16 113 Q.S. An-Nisa‟/4: 116. 114 Q.S. An-Nisa‟/4: 136.
120
angels, His Books, His Messengers, and the Day of
Judgment, hath gone far, far astray”.
ر الق وال ت تبعوا أىواء ق وم قل يا أىل الكتاب ال ت غلوا ف دينكم غي
بيلقد ضلوا من ق بل وأضلوا كثري 115ا وضلوا عن سواء الس
“Say: "O people of the Book! exceed not in your
religion the bounds (of what is proper), trespassing
beyond the truth, nor follow the vain desires of
people who went wrong in times gone by,- who
misled many, and strayed (themselves) from the
even way”.
Those verses above include to al-risalah verses,
so those verses include to muhkamat verses. Risalah of
Muhammad consists of many branchs; are:
1) Al-Hudud, consists of the ritual problems;
2) Al-Furqan, has two characters both are general and
special (called by testaments);
3) The temporal laws (ahkam marhaliyah);
4) The local laws (ahkam zharfiyah);
5) The general teachings but not include to syariat law.
This is signed by wording: ya ayyuha al-nabi, for
example: the etiquette of dress in letter al-Ahzab;
115 Q.S. Al-Ma‟idah/5: 77.
121
6) Special teachings for the prophet, for example the
teaching for his wives;
7) Prohibition‟s thing (mamnu‟at), such as khamr,
gambling, worshiping idols, and fortune prognosis.
Those problems follow the result of ijtihad, and
different from limit (hudud) and ritual themes.
Someone who did ijtihad for the first time was Our
Prophet S.a.w. he applied his ijtihad appropriated
with the condition of Arab in 7th
century.116
In the social sciences, has explained about the
human behavior. One of them is Social psychology, as a
sub-discipline of psychology science, especially give
attention to individual behavior like it gives responds to
social influences. In this matter social norms role to
control human being behavior. So in every society have
social rules and norms that must be obedient by its
members of society. The consequence from the existence
social rules and norms is appearing the behaviors that
appropriate with norms, we called it as conformity
behavior, and also behavior that not appropriate with
norm, and we called it by deviation behavior.
116 Muhammad Syahrur, Prinsip…, op.cit., p. 144-145.
122
The behavior which not appropriate with social
norms is called by deviation behavior in the social
psychology science. This matter is balance with this
thesis. If the society has social norms that control the
behavior of society, same with it, in religious life there
are rules that settle the behavior of the followers. That is
religion; Mahmud Syaltut said that “religion is
determinations of God that revealed to His Prophet for
human being as the guidance of life.117 In the religion,
there is guidance that will bring mankind go to right way.
Someone who refuses it so they are including to astray
people.
In the history of Islam, the difference of thought
is not the “excrement” thing. The profanes verdict is
used by a group that convinced about the right of his
thought, and then they condemn other group as the astray
group. In the history has said about hurly-burly of
polemic and controversy has built mankind Islamic
thought. For the example, khawarij sect claimed that
they were as protector of Islam. They have a slogan “laa
117 Quraish Shihab, Membumikan Al-Qur‟an: Fungsi dan Peran
Wahyu dalam Kehidupan Masyarakat, (Bandung: PT. Mizan Pustaka, 2004),
p. 209.
123
hukma illa Allah”, there is no law except the law from
Allah. Because they are adhering strictly to a religion to
protect Islam, they become anger and considered Ali bin
Abi Thalib group and Mu‟awiyah bin Abu Sufyan as the
infidel group. Khawarij said it because Ali and
Mu‟awiyah took up the arbitration with finished perang
saudara between them. According to Khawarij,
arbitration was considered identical with took a law
based on human being rule, not rule of Allah.
Now days, there are many Islamic groups that
always claim the other Muslim as ahli bid‟ah and
polytheist. The accusations to the Islamic scholars
outside their group are always appearing in our country,
it is like the astray scholars because they take a law with
difference way (al-istinbath al-hukum).
Actually, in the last time, in this country has been
appeared some groups of Islam that their coming very
horrendous so they are forbidden. For example are Islam
Jamaah, DI/TII, Baha‟I, Inkarussunnah, Darul Arqam,
etc. those facts show that the attitude to claim astray to
astray is always run in this development era. The pivot is
the attitude which claimed to the right of their thought
124
and they feel that they are the best and the right group
and also safe.
The group that is verdict as deviate group is
always considered as a group which breaks up from the
regulation. Here, there is faith that whoever is astray is
deviate; there is guidance or nothing. The group which is
accused deviate, of course, they consider their self is
better than other.
Long Islamic story has become many
displacements in the dominant view that did not free
from politic situation. In many things, orthodox was
supported by the arbiter, whereas disagree view was
claimed as the deviate. The orthodox problem or
religious authority was seemed as a thing that can change
in every time and place.
Asy‟ariah view in the Abbasyiah era was ever
considered by astray when Mu‟tazilah scholars were
supported the arbiter as the dominant group. Finally,
Asy‟ariah became dominant view also because of politic
factor.
Every religion has dogma. It must be closed with
belief/iman. Therefore, when appeared strange ideology
125
like Ahmadiyah, Lia Eden or al-Qitadah, who confess as
the prophet and they deny the ritual teaching, like
praying five times is not obligatory, those ideologies are
claimed as the deviant ideologies, because deviate from
Islam.
I go back to method and principle that used by
Syahrur to interpret verses of al-kitab. The decision is
different with classic book. Based on verse which
explained the knowledge is from outside of human
conscious, so Syahrur suggested contemporary Islamic
philosophy that based on rational knowledge which
begin from concrete objective knowledge step (al-
mahsusat) through the hearing sense and sight sense,
then continuous on pure knowledge theory (al-ma‟rifah
al-nazhariyah al-mujarradah). This knowledge is result
of human being scientific activities that reached on 15th
century of Hijriyah. If Islam is relevant with time and
place, so must be understood that al-Kitab was revealed
for us in this century, 20th
century, it is like Muhammad
has passed away just now and has delivered to us by his
self. Therefore, the reader will get that perspective which
is used by Syahrur to understand al-kitab is logical
reasoning of 20th
century. But Syahrur does not close of
126
eyes to face history development in every generation
when interact with al-Kitab like tafsir books and Fiqih
madzhab. Syahrur looked up it as their interaction to al-
kitab in the history that must be understood as Islamic
Arabic tradition. Islamic fiqih tradition is reflection of
problems; social, economy, and politic in the certain era.
Thus tafsir books reflect an episteme on the time when
those books were arranged. So Syahrur valuated all of
classic turats is not sacral.118
The methods above will be applied on the verses
of ḍalāl as follow, makkiyah and madaniyah verses:
ا ي هتدي قل يا أي ها الناس قد جاءكم الق من ربكم فمن اىتدى فإن
ها وما أنا عليكم بوكيل ا يضل علي 119لن فسو ومن ضل فإن
“Say thou: "This is my way: I do invite unto Allah,-
on evidence clear as the seeing with one's eyes,- I
and whoever follows me. Glory to Allah! and never
will I join gods with Allah!”
ل أم تريدون أن تسألوا رسولكم كما سئل موسى من ق بل ومن ي تب د
بيل ميان ف قد ضل سواء الس 120الكفر بال
118 Ibid, p. 56-58. 119 Q.S. Yunus/10: 108.
127
“Would ye question your Messenger as Moses was
questioned of old? but whoever changeth from Faith
to Unbelief, Hath strayed without doubt from the
even way.”
ا أخذت هم الرجفة قال واختار موسى ق ومو سبعني رجال لميقاتنا ف لم
فهاء منا رب لو شئت أىلكت هم من ق بل وإياي أت هلكنا با ف عل الس
نتك تضل با من تشاء وت هدي من تشاء أنت ولي نا إن ىي إال فت
ر الغافرين 121فاغفر لنا وارحنا وأنت خي
“And ordain for us that which is good, in this life
and in the Hereafter: for we have turned unto Thee."
He said: "With My punishment I visit whom I will;
but My mercy extendeth to all things. That (mercy) I
shall ordain for those who do right, and practise
regular charity, and those who believe in Our signs;
وقالوا أئذا ضللنا ف األرض أئنا لفي خلق جديد بل ىم بلقاء ربم
122كافرون
“And they say: "What! when we lie, hidden and
lost, in the earth, shall we indeed be in a Creation
renewed? Nay, they deny the Meeting with their
Lord.”
120 Q.S. Al-Baqarah/2: 108. 121 Q.S. Al-A‟raf/7: 155. 122 Q.S. As-Sajdah/32: 10.
128
قد خسر الذين ق ت لوا أوالدىم سفها بغري علم وحرموا ما رزق هم اللو
123اللو قد ضلوا وما كانوا مهتدينافتاء على
“Lost are those who slay their children, from folly,
without knowledge, and forbid food which Allah
hath provided for them, inventing (lies) against
Allah. They have indeed gone astray and heeded no
guidance.”
وا عن سبيل اللو قد ضلوا ضالال بعيدا 124إن الذين كفروا وصد
“Those who reject Faith and keep off (men) from
the way of Allah, have verily strayed far, far away
from the Path.”
وا عن سبيل اللو 125أضل أعمالم الذين كفروا وصد
“Those who reject Allah and hinder (men) from the
Path of Allah,- their deeds will Allah render astray
(from their mark).”
126ووجدك ضاال ف هدى
“And He found thee wandering, and He gave the
guidance.”
123 Q.S. Al-An‟am/6: 140. 124 Q.S. An-Nisa‟/4: 167. 125 Q.S. Muhammad/47: 1. 126 Q.S. Ad-Dhuha/93: 7.
129
الني صراط الذين أن ع 127مت عليهم غري المغضوب عليهم وال الض
“The way of those on whom Thou hast bestowed
Thy Grace, those whose (portion) is not wrath, and
who go not astray.”
ا أفضتم من عرفات ليس عليكم جناح أن ت بت غوا فضال من ربكم فإذ
فاذكروا اللو عند المشعر الرام واذكروه كما ىداكم وإن كنتم من
الني 128ق بلو لمن الض
“It is no crime in you if ye seek of the bounty of
your Lord (during pilgrimage). Then when ye pour
down from (Mount) Arafat, celebrate the praises of
Allah at the Sacred Monument, and celebrate His
praises as He has directed you, even though, before
this, ye went astray.”
أراك وق ومك ف وإذ قال إب راىيم ألبيو آزر أت تخذ أصناما آلة إن
129ضالل مبني
“and remember when Abraham said to his father
Azar: "Takest those idols for gods? For I see you
and your people in manifest error.”
127 Q.S. Al-Fatihah/1: 7. 128 Q.S. Al-Baqarah/2: 198. 129 Q.S. Al-An‟am/6: 74.
130
لو لقد من اللو على المؤمنني إذ ب عث فيهم رسوال من أن ف سهم ي ت
يهم وي علمهم الكتاب والكمة وإن كانوا من ق بل عليهم آياتو وي زك
130لفي ضالل مبني
“Allah did confer a great favour on the believers
when He sent among them a messenger from among
themselves, rehearsing unto them the Signs of Allah,
sanctifying them, and instructing them in Scripture
and Wisdom, while, before that, they had been in
manifest error.”
131أل يعل كيدىم ف تضليل
“Did He not make their treacherous plan go astray?”
The verses above include to al-Risalah verses
because all of those explained about the moral society in
the certain era, and the law which applied was local-
temporal law. One thing must be remembered that the
condition of society is always changed and developed
suitable with the era. Those verses include to
Prohibition‟s thing (mamnu‟at), such as khamr,
gambling, worshiping idols, and fortune prognosis.
130 Q.S. Ali Imran/3: 164. 131 Q.S. Al-Fiil/105: 2.
131
The measurement of ḍalāl in each tribe every era
is different. If we apply those verses today, we will find
different fact from the pass. For example: in the past, the
character of ḍalāl is whoever did not obedient with order
of God, now days there are many social activities that
deviant from the right norm, for examples are corruption,
homosexual, fall down to narcotics, gambling, etc.
2. The meaning of word Ḍalla in the ḍalāl verses using
Syahrur Hermeneutic Approach
We saw from the hidayah concept point of view
(ihtida‟), believe (iman) is someone want to follow “the
right guidance” or “ready to receive the guidance (from
Allah)”. And then if iman is understood as ihtida‟ so the
antonym is kufr that has meaning “deviate from the right
way”. The best word that used in the Qur‟an to show this
meaning is verb ḍalla (normative, ḍalālah or ḍalāl).
In the idiom of Arabic word, all of things that
deviate are called by ḍalāl. Although ḍalāl is identical
with deviation behavior in the worshiping or religious
life but deviation behavior in religious life will appear
negative effect for human behavior which non religious
character. So, there is deviant behavior that related with
132
religion and deviant behavior that have not related with
religion.
„Abdul Mannan „Omar in “dictionary of Holy
Qur‟an” gave the meaning of ḍalla is “to lose one‟s way,
go astray, fail, disappear, err, wander from, forget, waste,
deviate, be misled from the right path, go from the
thoughts, wander away, lurch, adjudge, to be erring. It
becomes istaḍalla means to try to mislead anyone. ḍalāl
means confusion.132
In al-Kamus al-Muhith, ،الضالل والضاللة والضل
الدى is the antonym of والضلضلة وألضلولة، والضلة، والضلل
(guidance). ضالال means hidden, be lost, obscure. الضلة
with dzammah means broken off the guidance, by
fatkhah means confuse and obscure between good and
bad. تضلل means al-bathil (wrong). ضللو تضليال و تضالال
means becoming deviate.133
132 „Abdul Mannan „Omar, Dictionary of the Holy Qur‟an, (Madir:
Dairah Ma‟arif Islamiyah, tt), p. 333. 133 Muhammad bin Ya‟qub bin Muhammad bin Ibrahim, al-Kamus
al-Muhith, (Beirut: Dar al-Kutub al-„Ilmiyah, 1995), p. 558-559.
133
In Maqayis al-Lughah, term of ضلwith الضاد و
.show the one meaning. It is go to the wrong wayالالم
-is the one meaning of al ضل يضل و يضل والضالل والضاللة
bathil / wrong. In this dictionary, this term also have
meaning that all of something that nothing guidance
among them.134
In Lisanu al-„Arab explained the meaning of
ḍalāl. ضلل: الضالل و الضاللة is the antonym of guidance
( د الدى والرشا means nothing guidance to ضالال .(
rightness way. الضالل means forget, it is like in QS. Al-
Baqarah: 282. تضلل و تضلل means al-bathil
(wrong).135
The word of ḍalāl is the most general word used
in the Arabic language, can be used in the all of
134 Abi Husain Ahmad Ibn Faris Ibn Zakariya, Maqayis al-Lughah,
(Khulafa‟: Muhammad Mahmud al-Halbi wa syirkahu, 1970), chapter: 3, p.
356-357. 135 Muhammad Ali Baidhon, Lisan al-Arab, (Beirut: Dar al-Kitab
Ilmiyah, tt), p. 477-479.
134
conversation level. That word can be used especially in
the concrete meaning is the people who deviate in the
desert. That verb can also be used in the metaphoric
knowledge. In this matter can be distinguished between
two conversation levels that both of it is different;
religious and non religious.136
In the using of non religious character, al-Qur‟an
(in the letter of Yusuf) gives two examples. One of them
related with love that be over and “take sides” that seen
by Nabi Ya‟qub to Yusuf compared with love that is
given to other sons of Ya‟qub. Actually, this view is
from Yusuf‟s brothers.
إذ قالوا ليوسف وأخوه أحب إل أبينا منا ونن عصبة إن أبانا لفي
137ضالل مبني
“They said: "Truly Joseph and his brother are loved
more by our father than we: But we are a goodly
body! really our father is obviously wandering (in
his mind)!”
136 Toshihiko Izutsu, “Etika Beragama Dalam Qur‟an”, (Jakarta:
Pustaka Firdaus, 1993), p. 212. 137 Q.S. Yusuf/12: 8.
135
The other verse related with deviate desire from
Yusuf‟s habit, because his face has appeared carnal
desire from Governor‟s wife of Egypt.
وقال نسوة ف المدينة امرأة العزيز ت راود ف تاىا عن ن فسو قد شغفها
138حبا إنا لن راىا ف ضالل مبني
“Ladies said in the City: "The wife of the (great)
'Aziz is seeking to seduce her slave from his (true)
self: Truly hath he inspired her with violent love: we
see she is evidently going astray."
Ḍalāl in this verse in the form of mashdar and
has meaning the real deviation. From two verses above,
ḍalāl indirectly explain that the behavior is considered
contradiction with moral definition normally. But the
main definition from those cases is “deviate from the
right way”.
The using that word in the Qur‟an is often related
with religion problem. Actually, we find the difference
conception that based on ihtida‟ and ḍalla that explained
in the Qur‟an clearly. Getting loss from the examples, I
will give some examples.
138 Q.S. Yusuf/12: 30.
136
ها وال تزر ا يضل علي ا ي هتدي لن فسو ومن ضل فإن من اىتدى فإن
بني عث رسولوازرة وزر أخرى وما كنا معذ 139حت ن ب
“Who receiveth guidance, receiveth it for his own
benefit: who goeth astray doth so to his own loss:
No bearer of burdens can bear the burden of another:
nor would we visit with Our Wrath until We had
sent an messenger (to give warning).
140إن ربك ىو أعلم من يضل عن سبيلو وىو أعلم بالمهتدين
“Thy Lord knoweth best who strayeth from His way:
He knoweth best who they are that receive His
guidance”.
In the examples as follow, ḍalālah is opposed with huda
“guidance”.
اللة بالدى والعذاب بالمغفرة فما أصب رىم أولئك الذين اشت روا الض
141على النار
“They are the ones who buy Error in place of
Guidance and Torment in place of Forgiveness. Ah!
what boldness (They show) for the Fire!”
139 Q.S. Al-Isra‟/17: 15. 140 Q.S. Al-An‟am/6: 117. 141 Q.S. Al-Baqarah/2: 175.
137
Should be pay attention that “deviation” is paired
with “torture” and “guidance” with “forgiveness”,
maghfirah. In these examples as follow, “deviation” and
“torture” are appearing compositely.
ت رى على اللو كذبا أم بو جن ة بل الذين ال ي ؤمنون بالخرة ف أف
142العذاب والضالل البعيد
"Has he invented a falsehood against Allah, or has a
spirit (seized) him?"- Nay, it is those who believe
not in the Hereafter, that are in (real) Penalty, and in
farthest error.”
The character of human being that is gone before
Allah vision is classified in the category of ḍalāl,
moreover human being rejects the vision of Allah
deliberately. Term of ḍalāl in this condition explained in
the Qur‟an in many verses:
وا عن سبيل اللو قد ضلوا ضالال بعيداإن ا 143لذين كفروا وصد
“Those who reject Faith and keep off (men) from
the way of Allah, have verily strayed far, far away
from the Path.”.
142 Q.S. Saba‟/34:8. 143 Q.S. An-Nisa‟/4: 167.
138
ت بو الريح ف ي وم مثل الذين كفروا بربم أعمالم كر ماد اشتد
144عاصف ال ي قدرون ما كسبوا على شيء ذلك ىو الضالل البعيد
“The parable of those who reject their Lord is that
their works are as ashes, on which the wind blows
furiously on a tempestuous day: No power have they
over aught that they have earned: that is the straying
far, far (from the goal).”
From the explanation above, it is clear that
anything are deviate (ḍalāl) is limited for faithful people
view only. From unbeliever point of view, of course, it is
different. In the time, there is someone who gives them
admonition, unbeliever people said him the prevaricator
with saying:
“They will say: "Yes indeed; a Warner did come to
us, but we rejected him and said, 'Allah never sent
down any (Message): ye are nothing but an egregious
delusion!”.145
To face this fact, Muhammad was ordered to answer
with saying:
“Say: "He is (Allah) Most Gracious: We have
believed in Him, and on Him have we put our trust:
144 Q.S. Ibrahim/14: 18. 145 Q.S. Al-Mulk/67: 9.
139
So, soon will ye know which (of us) it is that is in
manifest error.”146
Thus, these verses explained:
“We sent Noah to his people. He said: "O my people!
worship Allah! ye have no other god but Him. I fear
for you the punishment of a dreadful day! The leaders
of his people said: "Ah! we see thee evidently
wandering (in mind). He said: "O my people! No
wandering is there in my (mind): on the contrary I am
a messenger from the Lord and Cherisher of the
worlds.”147
Term of ḍalāl also show the meaning of
polytheist “syirik”. Some examples as follow explained
about polytheist:
الل فعو ذلك ىو الض يدعو من دون اللو ما ال يضره وما ال ي ن
148البعيد
“They call on such deities, besides Allah, as can
neither hurt nor profit them: that is straying far
indeed (from the Way).”
وإذ قال إب راىيم ألبيو آزر أت تخذ أصناما آلة إن أراك وق ومك ف
149ضالل مبني
146 Q.S. Al-Mulk/67: 29. 147 Q.S. Al-A‟raf/7: 59-61. 148 Q.S. Al-Hajj/22: 12.
140
“And remember when Abraham said to his father
Azar: "Takest those idols for gods? For I see you
and your people in manifest error.”
“Shall I take (other) gods besides Him? If (Allah) Most
Gracious should intend some adversity for me, of no use
whatever will be their intercession for me, nor can they
deliver me. I would indeed, if I were to do so, be in
manifest Error.”150
Term ḍallun in the chapter al-Waqi‟ah verse 51-
52 explained on the meaning “doing falsehood”.
Someone who is doing falsehood to divine from God is
astray people.
بون الون المكذ 151لكلون من شجر من زقوم .ث إنكم أي ها الض
“Then will ye truly,- O ye that go wrong, and treat
(Truth) as Falsehood. Ye will surely taste of the Tree
of Zaqqum.”
People who their heart is petrify (qasat
quluubuhum), in the Qur‟an has explained that they are
including to deviation.
سالم ف هو على نور من ربو ف ويل للقاسية أفمن شرح الل و صدره لل
152ق لوب هم من ذكر اللو أولئك ف ضالل مبني
149 Q.S. Al-An‟am/6: 74. 150 Q.S. Yaasiin/36: 23-24. 151 Q.S. Al-Waqi‟ah/5: 51-52.
141
“Is one whose heart Allah has opened to Islam, so
that he has received Enlightenment from Allah, (no
better than one hard-hearted)? Woe to those whose
hearts are hardened against celebrating the praises of
Allah! they are manifestly wandering (in error).”
Ẓulm, “doing injustice deed”, is including to
deviate from the right way. Like in verse below:
ألحزاب من ب ينهم ف ويل للذين كفروا من مشهد ي وم عظيم فاخت لف ا
ع بم وأبصر ي وم يأتون نا لكن الظالمون الي وم ف ضالل مبني . 153أس
“But the sects differ among themselves: and woe to
the unbelievers because of the (coming) Judgment of
a Momentous Day. How plainly will they see and
hear, the Day that they will appear before Us! but
the unjust today are in error manifest.”
They are “in the doubt” to the rightness, truly,
they are in the deviation. Thus, people who are patience
less and they repent the mercies of God.
ها يست عجل با الذين ال ي ؤمنون با والذين آمنوا مشفقون من
اعة لفي ضالل وي علمون أن ها الق أال إن الذين ميارون ف الس
154بعيد
152 Q.S. Az-Zumar/39: 22. 153 Q.S. Maryam/19: 37-38. See also on QS Luqman 11.
142
“Only those wish to hasten it who believe not in it:
those who believe hold it in awe, and know that it is
the Truth. Behold, verily those that dispute
concerning the Hour are far astray.”
الون 155قال ومن ي قنط من رحة ربو إال الض
“He said: "And who despairs of the mercy of his
Lord, but such as go astray?”
A kind of character and human being behavior,
by Qur‟an has explained the astray people. Deviation is
also aimed to zalim people and people who like luxurious
life style, excessive and corruption. This is including
non-religious deviation, in the religious life, deviation is
related to Allah SWT vertically, they are people who did
not obedient His order, in the obligatory worship and
optional prayer and people who deny Allah SWT
(unbeliever).
Claim of deviation will always run in the
religious group, they consider their group is the truest
group in the religious proselytizing in the way of Allah,
so they claim other group as the deviant group. From the
154 Q.S. Asy-Syuura/42: 18. 155 Q.S. Al-Hijr/15: 56.
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explanation above, we know many characters that show
to deviant category.
In many verses of Qur‟an, ḍalāl means go astray
and deviate from the right way. Muhammad Abduh has
divided the astray people into four groups, are:
1) The group that did not get guidance to them or
getting guidance but they received with five sense
and mind, nothing religion teaching. Although,
perhaps they do not deviate in the world matter, but
they deviate to looking for happiness and composure
in the hereafter. Whoever cannot enjoy the religion,
he will not happiness in the world life. He has
confusion and shock in daily life. That is a
sunnatullah that will not change. Their destiny in
hereafter, their position wills not same with people
who get guidance or they will get forgiveness from
Allah because acts as his desire.
2) The group that receives guidance from the God that
can get their mind realizing and interested in that
guidance. But before they are being a faithful
people, they have passed away. Those people in
hereafter are intended to get the mercies of God.
Abu Hasan al-Aasy‟ari thought so. Yet, senior
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scholars believe that their problems are easier from
the problem of unbeliever people, those are people
who don‟t believe in the power of mind and interest
more in fool.
3) Group that get guidance from the God and they
admit it. But they don‟t think rationally and refer to
the root of guidance. Even they hold on their desires
or habits or adding the guidance. Those are the
pioneer of heresy about ideology that deviates from
Qur‟an and scholars tradition. Those are who will
bring the disunion of mankind.
4) Group that deviate in the worship and invert the law
from the fact purpose. For example, people who
avoid from tithe obligation.
According to Quraish Shihab, there are three
types of deviant people, are:
1) People who don‟t find guidance of God and the right
religion. It means that he didn‟t know religion
teaching. They cannot get religion right, they will be
deviate.
2) People who have religion knowledge, they are also a
believer, but their knowledge is not developed, so
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that their faith will be faded. They measure all of
thing with their desire. They are the true deviant.
3) People who despondent from mercies of God. Like
the explanation of chapter Al-Hijr verse 56.
B. The Conception of ḍalāl According to Social Science
1. Ḍalāl in the relationship with Akidah
The meaning of Akidah is belief and faithful.
There are many verses of Qur‟an that explain about
deviation related to akidah. One of those verses is
explained in the chapter al-Nisa‟/4 verse 136:
يا أي ها الذين آمنوا آمنوا باللو ورسولو والكتاب الذي ن زل على رسولو
والكتاب الذي أن زل من ق بل ومن يكفر باللو ومالئكتو وكتبو ورسلو
156ل ضالال بعيداوالي وم الخر ف قد ض
“O ye who believe! Believe in Allah and His
Messenger, and the scripture which He hath sent to
His Messenger and the scripture which He sent to
those before (him). Any who denieth Allah, His
angels, His Books, His Messengers, and the Day of
Judgment, hath gone far, far astray.”
156 Q.S. Al-Nisa/4: 136.
146
This verse clarified that believer must be
dependability in the faithful. They have to faith to Allah,
His messenger, His holy book that sent down to
Muhammad, and other books that sent down before. And
then Allah forbids us to do the unbeliever deed. Whoever
has unbeliever to Allah, His angels, His books, His
messenger, and hereafter, it means that they are in the
deviant condition. They deviate from the right way and
turn away from mercies and blessings of God.
The other verse that explains about deviation in
the akidah is mentioned in the chapter al-Nisa‟/4 verse
88:
فما لكم ف المنافقني فئت ني واللو أركسهم با كسبوا أتريدون أن ت هدوا
157ل اللو ف لن تد لو سبيلمن أضل اللو ومن يضل
“Why should ye be divided into two parties about
the Hypocrites? Allah hath upset them for their
(evil) deeds. Would ye guide those whom Allah hath
thrown out of the Way? For those whom Allah hath
thrown out of the Way, never shalt thou find the
Way”
157 Q.S. Al-Nisa‟/4: 88.
147
In this verse Allah clarified to faithful people
about the attitude to face hypocrite people. With this
event, Allah brought back hypocrite people to unbeliever
and showed their condition to faithful people. Allah
brought back them to unbeliever because of their deed
that did not want to struggle in the way of God. Allah
clarified that people who deviated by Allah is someone
who lapsed and turn away from religion and obligation
of God, they will not get the way that can bring them to
guidance and right way.
Barometer of true faith from a Moslem is
receiving determining of law from Rasulullah for every
problem among them. There is no perforce to receive it.
They have to receive that decision sincerely, because
obedient to Rasulullah is evidence of obedient to Allah.
Hypocrisy is one of characteristic of ḍalāl related
to akidah. Basically, hypocrite people did not believe to
Allah and His messenger. They admit faithful because
they fear to Rasulullah and belief people. Actually, they
are unbeliever and they cover it with the faithful.
Falsehood is a characteristic of ḍalāl related to
akidah. Actually, some people don‟t believe and they
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opposed the verses of Allah. For the sake of his self, he
is doing the biggest falsehood with his saying that he has
received the verses of Allah. This Falsehood
phenomenon, in fact, it has happened in the Rasulullah
era, he was Musailamah Al-Kazzab who admitted his
self as the messenger of god, except Muhammad PBUH.
In this era, there are many people who admit his self that
he has received al-wahyu from Allah. Whereas, in Islam
Allah does not send down wahyu for human being after
Muhammad PBUH has passed away, because, the last
wahyu is Al-Qur‟an that sent down to Muhammad
PBUH. .
The appearing of some people that admit that
they have received wahyu from Allah is a form of
deviation by many people who did not understand Islam
well, which is based on Al-Qur‟an and Hadith. They
delivered many arguments to justify their declaration. Al-
wahyu that sent down to them is to refresh Islam. The
argument of renewal is seemed become the argument of
deviant people to justify their deed. For example is
Ahmadiyah, Mirza Ghulam ahmad admitted that he has
gotten the revelation from Allah. By sociological aspect,
it will bring the people to the social deviation. Like, his
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behavior is deviant, so he will get negative respond from
other people. It will make the conflict and rebellion
around the people.
2. Ḍalāl in the relationship with Ibadah
Ḍalāl related to worshipping (ibadah) is ḍalāl
that related to manifestation of someone‟s faithful. As
the creature of God, we have to worship to Him who has
created, gives the mercies and blessings. Allah has
created this world for human being so they can live safe
and happy. Therefore, service of human to God must be
done as the worship and thanks to Him. But, in fact, most
of human being does many wrongness and deviations
when worshipped to God. Many verses have explained
about it, are:
إن اللو ال ي غفر أن يشرك بو وي غفر ما دون ذلك لمن يشاء ومن
158يشرك باللو ف قد ضل ضالال بعيدا
“Allah forgiveth not (The sin of) joining other gods
with Him; but He forgiveth whom He pleaseth other
158 Q.S. Al-Nisa‟/4: 116.
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sins than this: one who joins other gods with Allah,
Hath strayed far, far away (from the right)”
Polytheist of rububiyah aspect is making into the
creature as syari‟at maker who allowed and forbidden
suitable with his argument. Whoever has polytheism is a
deviant person from the right way and far from the
guidance of God. Deviation can damage mind and soul,
so someone will submit and obedient to the creature.
In the Qur‟an chapter al-Ahqaf/46 verse 5
ومن أضل من يدعو من دون اللو من ال يستجيب لو إل ي وم القيامة
وىم عن دعائهم غافلون
“And who is more astray than one who invokes
besides Allah, such as will not answer him to the
Day of Judgment, and who (in fact) are unconscious
of their call (to them)?”
This verse explains that deviant people is
someone who worship to God except Allah. Polytheism
is form of high deviation by human being in worshipping
to God. Therefore, Allah has delegated His messengers
to remind them and give guidance to them. In the Qur‟an
chapter al-An‟am/6 verse 74, Ibrahim called down
polytheist behavior of his parent and his community,
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because polytheist behavior would bring them to the
deviation.
Al-Qur‟an chapter Luqman/31 verse 11:
ىذا خلق اللو فأرون ماذا خلق الذين من دونو بل الظالمون ف
ضالل مبني
“Such is the Creation of Allah: now show Me what
is there that others besides Him have created: nay,
but the Transgressors are in manifest error”.
This verse explains that despotic people are in the
true deviation. The cause of his deviation is they worship
to other except Allah. Al-Qur‟an chapter al-Jatsiyah/45
verse 23 also explains that someone who becomes his
desire as his god, Allah is allowing him to stay in the
deviation, and Allah closes his heart, his sight, and his
hearing from the guidance.
Deviation in the worship is also shown on
worship of mahdah. Someone who doing prayer (shalat)
by lazy and arrogant (riya‟) is in the deviation condition.
This is related to hypocrite behavior. This is explained in
the Qur‟an chapter al-Nisa‟/4 verse 142 that “hypocrite
people doing his prayer by lazy”.
152
From the explanation above, we can conclude
that ḍalāl related to worship has many characteristic.
Generally, ḍalāl related to worship is shown by
polytheist behavior. In this era, there are many
polytheists of human behaviors, both uluhiyyah and
Rububiyah. For example, in the uluhiyyah aspect, except
polytheist, there is hedonism that considered happiness
of material in this world as main purpose in this life. This
thought can be considered as polytheist.159 This concept
appears from materialism.
Polytheism in the rububiyyah aspect is also
amending. In this era, many beliefs to wizard are
amending in the society life. Characteristic of ḍalāl
related to worship is shown by human‟s feeling in the
doing of prayer; it is arrogant (riya‟) character that
participate human‟s prayer. Arrogant (riya‟) showed a
creature still needs good appraisal from other. A creature
must be hopefully to Allah only, not to other.
Much more love to other is one of characteristics
of ḍalāl related to worship. A love to Allah is evidence
someone‟s belief to Allah, if his love to other is bigger,
159 Aibdi Rahmat, Kesesatan…, op.cit., p. 136.
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so he have not best belief to God. The explanation above
show us the characteristic of ḍalāl related to worship.
3. Ḍalāl in the relationship with Social Interaction
Human being is social creature. He always
interacts and interdependent with other people. Doing
social interaction is a natural disposition of human being.
Allah created human being consists of man and woman,
many ethnic groups, so they can recognize each other.
Social interaction is the way to recognize another. The
purpose is for making human‟s relationship is better.
But, in fact, the human‟s social relationship is run well
and there is bad relationship. There are many forms of it,
for example are disagreement, enmity, and warfare.160
Controversy and enmity is caused by differences
importance among people. This is explained by Qur‟an
chapter al-Nisa‟/4 verse 167:
وا عن سبيل اللو قد ضلوا ضالال بعيدا إن الذين كفروا وصد
“Those who reject Faith and keep off (men) from the
way of Allah, have verily strayed far, far away from
the Path”
160 Ibid, p. 139.
154
Accuse a faithful woman has done amoral
behavior, for example is zina without strength evidences.
The accuser will be claimed as deviant people. This is
explained on Qur‟an chapter al-Nur/24 verse 4. There is
other characteristic of ḍalāl related to social interaction.
It is swing round the face when met with other people,
because this attitude show that someone does not like
that someone and consider him is lower. That attitude is
character of arrogant which forbidden by Allah. Now
days, there are many people who are arrogant because of
his power, his property, etc. This attitude also is the bad
attitude to do. And we must keep our self from that
attitude so we can get guidance from Allah.
4. Ḍalāl in the relationship with moral (Akhlak)
Moral (Akhlak) is a number of matters related to
body and soul of human being. Moral related to system
and style of human to regulate instinct of his self. Moral
related to figuration and construction of character.161
Goodness of moral of human being showed the good
belief of human, and badness of moral showed the law
161 Murtadho Muthahhari, Islam dan Tantangan Zaman, translator:
Ahmad Sobandi, (Bandung: Pustaka Hidayah, 1996), p. 195.
155
belief of human too. Good or bad of someone‟s moral
can be known by his daily behaviors. Faithfull people
must have good moral.
In this era, in fact, we can watch the moral
damage in many cases. For example, many people who
fall down on narcotics, gambling and free sex. In this
time, actually, free sex, homosexual, etc, they begin
develop and get a place around some people.
Homosexual in Europe has admitted, even trying to
legalize a homosexual marriage or same-sex marriage or
we can say it with marriage equality. Qur‟an has
mentioned this phenomenon as the story of prophet Luth.
Allah becomes it as a teaching for human being.
The other example is narcotics. Narcotics is one
of drugs that endangers the user, even can dead them.
Now days, our generation, especially for adolescent,
most of them have fall into a trap on narcotics. This
phenomenon shows that moral this generation is
deviance. We can mention it as moral decadence.
Broke faith is one of characteristic of ḍalāl
related to moral. In Rasulullah era, hypocrite people and
Jewish always did this habit. When he had promise with
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Rasulullah, they always broke it easy. Hypocrite people
have promised to obedient Rasulullah, but they broke it
too. This phenomenon showed that they did not obedient
with Rasulullah, so they contravened Rasulullah. In this
century, we can observe our surrounding; there are many
phenomenons that they broke faith with their promises.
5. Ḍalāl in the relationship with Thought
Mind is a gift from Allah for human being. With
his mind, human being can think and get much
knowledge so they can know and distinguish between
good and wrong things. Allah has given mind for human
being so they can responsible for mandate from Allah.
But, in reality, there are people who can benefit their
mind well, so it can bring them to happiness and
rightness. Besides that, there are many people who
cannot benefit their mind well, so it brings them to
deviation. This is explained by Qur‟an chapter al-
An‟am/6 verse 116:
وإن تطع أكث ر من ف األرض يضلوك عن سبيل اللو إن ي تبعون إال
الظن وإن ىم إال يرصون
157
“Wert thou to follow the common run of those on
earth, they will lead thee away from the way of
Allah. They follow nothing but conjecture: they do
nothing but lie”
Al-Qur‟an chapter al-Fath/48: 6 also explained
that Allah will punish polytheist and hypocrite people
who have bad prejudice to Allah. Al-Qur‟an chapter al-
An‟am verse 140 explained some people who killed his
daughter are the deviant people. Al-Qur‟an chapter al-
Baqarah verse 13 clarified about folly of people who
don‟t want following faithful invitation. These show
their folly with their choice.
From many verses above, we can conclude the
characteristics of deviation related to thought. Bad
supposition to God is one of characteristic of deviation
(ḍalāl) related to thought and it will bring some people
on the condition of deviation. Someone who has bad
position to God means that they do not have the right
thought. They do not use their thought to get right
knowledge about understanding to God. They do not
understand verses of Qur‟an well. Related with the
phenomenon today, this caused the cleavage of ummah.
158
6. Ḍalāl in the relationship with Law
Law is the rules that given by Allah to human
being so that they can organize their life well. Allah
revealed many rules through His messengers is useful to
human being to be better and bring them to happiness of
life. So, someone who reject and oppose the law of God
will be deviant. Al-Qur‟an explained it in the chapter al-
Ma‟idah/5 verse 44-45. Atheistic is the attitude of
someone who go out from the rightness to the
wickedness. Like explanation of Al-Qur‟an chapter al-
Ma‟idah verse 47. Atheistic people are considered by
deviant people because they turn away from guidance of
God.
Human behaviors which turn away from religion
(Islam), opposed the risalah of Rasulullah and reject the
verses of God, breaking faith to God is deviant deed of
human being.
Al-Qur‟an chapter al-Nisa‟/4 verse 60 clariffied
about someone who admit and belief with Al-Qur‟an and
holy book before, but they still hope to law decision from
taghut, whereas they have to refuse anything from
taghut. This is deviation behavior of human.
159
From the explanation above, we can conclude
that ḍalāl related to law has many characteristics. First,
someone who do not want to based on law of God, or
used the verses of Allah to decide the law, but they are
much more priority to law from human. They followed
the desire or world material. They are in the position of
kufur, dzalim, and fasiq that bring them to the deviation.
Second is someone who changes the law of God, actually
for getting an individual beneficial. Someone who
changes the rules of Allah is someone who disbelieve for
rightness and goodness. They change the rules of Allah
based on their desire.
We compare with the new phenomenon now. It is
the condition of law in Indonesia especially. There are
many crime cases. But the justice of this law is very
poor. This is mentioned by deviation too.
7. Ḍalāl in the relationship with Economic
Economic is very important in the human life.
The best economic will make a condition become better.
Economic as one of social relationship gets a special
attention from Al-Qur‟an too.
160
Al-Qur‟an chapter Al-Baqarah verse 275-276
explained about riba. Someone who is doing riba and
eating the property of riba is like insane people because
of devil. They make same between riba and sale.
Whereas, Allah allowed the sale and forbidden to riba.
Someone who is doing riba is deviant people. Sometime,
there are people who dishonest in the sale. They
alleviated weights because they want to get much
beneficial, but their way is too bad. This behavior is
called by deviant behavior.
From the explanation above, we can know that
ḍalāl related to economic has many characteristics as
follow; someone who dishonest with decreasing the
weight in sale activities. In this era, there is dishonest
behavior in the economic transaction, for example
decreasing the quality of products, making counterfeit of
certain product. Except it, riba is including to category of
ḍalāl in the economic transaction.
Those are characteristic of ḍalāl related to
economic factors. In this era, the problem of economic
sector is enlarging by many practices of corruption in
this country. This is also a deviant behavior related with
economic. Even this is related to moral, law, and social
161
interaction aspect. Many deviant morals of people are
caused by religion teachings are minimally. We always
give priority to general education but, did not attention to
moral education.
The explanation above explained us the
characteristics of ḍalāl based on many verses of Qur‟an
about ḍalāl. Context ḍalāl in the Qur‟an related to
violations as follow:
1) Polytheist (syirik);
2) Unbeliever (kafir), disbelieve with hereafter,
refusing to al-Qur‟an, refusing to prophet, and Allah,
angels, and holy book of God;
3) Slain the children and forbidden what Allah
followed is;
4) Becoming devil as the protector;
5) Misunderstanding verses of Allah;
6) Much more love to world than hereafter;
7) Giving up from blessing of Allah;
8) Forgetting Allah;
9) Rejected the invitation to Allah;
10) Becoming the enemy of Allah as friends;
11) Excessive in the religion.
162
Those are the characteristics of ḍalāl, actually, in
development era there are many deviations that can be
categorized to ḍalāl. It is habit that deviate from social
norms and value. It is like on the explanation of
sociology about deviant behavior.
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CHAPTER V
CLOSING
A. Conclusion
Based on the explanations above, I conclude below:
1. According to Shahrur, by applying his linguistic theory in
interpreting word ḍalāl, word ḍalāl derived from word
dla-la-la in Arabic language means deviate, insane
(zaigh), overreach (tughyan), and fail, despair (ghay). All
of those have negative meanings, then we can conclude
everything that has correlation with word ḍalāl or ḍalālah
is some character that full of deviation.
Word ḍalāl has many meanings; first is unbeliever
people (kufur); secondly, lapsed from something but is not
mean kufur; third, it means loss; fourth, it means
misfortune; fifth, it means wrong; sixth, it means
committed error; seventh, it means stupid; eight, it means
forget.
From the searching of ḍalāl verses using Shahrur‟s
hermeneutical perspective, word “ḍalāl” means something
wrong (al-bathil), far from the guidance. This is like the
explanation the meaning of ḍalāl in Mu‟jam maqayis al-
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Lughah. This dictionary is used by Syahrur to search the
meaning of word in the Qur‟an. ḍalāl with all of its
derivations show something that deviate, wrong and
nothing guidance from God.
The verses of ḍalāl and its derivations in the
Qur‟an are 191 times. Those verse explained ḍalāl in
many field. It also explained the character of ḍalāl. ḍalāl
verses are including to ar-risalah verses because all of
those explained about the moral society in the certain era,
and the law which applied was local-temporal law. One
thing must be remembered that the condition of society is
always changed and developed agree with the era. Those
verses include to Prohibition‟s thing (mamnu‟at), such as
khamr, gambling, worshiping idols, and fortune prognosis.
Actually, in this era, we face many social problems. There
are corruption, narcotics, gambling, free-sex, homosexual,
etc, they are including to deviant behaviors in the modern
era. So, deviation is not only in the God and human
relationship, but also moral decadence of human is called
by deviation, because it has deviated from social norm as
explanation of sociology.
2. Syahrur‟s hermeneutic approach stipulates the important
of using the current social sciences theories in
165
understanding ḍalāl verses in the Qur‟an. The conception
of ḍalāl in the perspective of social sciences could be
summarized as below:
Ideology (Aqidah)
Characteristics of ḍalāl related to ideology
are hypocrisy, falsehood with Allah‟s name,
rejecting to Rasulullah SAW.
Worship (Ibadah)
Characteristics of ḍalāl related to worship
are polytheism, arrogant to worship to Allah and
much more love to world property than hereafter.
Social Interaction
Characteristics of ḍalāl related to social
interaction are swing round the face when met with
other people, controversy and enmity, accusing
other people that he has done a deviant behavior
without right evidence.
Moral (Akhlak)
Characteristics of ḍalāl related to moral are
despicable deed, for example homosexual which
increase in this era, narcotic, gambling, deny the
promise, etc.
166
Thought
Characteristics of ḍalāl related to thought
are bad supposition to God that caused many
deviations so cleavage the ummah.
Law
Characteristics of ḍalāl related to law are
someone who does not want to base on law of
God. Second is someone who changes the law of
God, actually for getting an individual beneficial
Economic
Characteristics of ḍalāl related to economic
are doing riba, alleviate the weight, alleviate the
quality of product, corruption, etc.
B. Suggestion and Closing
To view the Qur‟ānic studies from any approach
especially the social condition issues, necessary to
methodological development i.e: hermeneutic theory as
exegesis instrument. Of course some approach like:
sociology, anthropology, culture, pure science, science,
technology, environment e.t.c. All of them is a part of effort
for understanding of al-Qurān where contents of al-Qur‟ān is
167
always relevant to every period “Sālihun li Kulli Zamān wa
Makān”. The society is always processed, then many
problems and realities that will be faced in the future and do
not reverse it anymore to the deviant society. The problem
that still interesting to be solved is background of the fanatic
to religion and ideology. One group claimed their group is
truest and claimed deviate to other. This is very complex to
solve this problem, but I hope by this thesis, deviation claim
in society can be decreased.
Finally, the interpretation of the text is always developed.
For learning the psychology of some societies are supported by
hermeneutic method and sociology. This thesis will not be the
final result for this topic.
168
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173
APPENDIX
ضل .1
ا ي هتدي قل يا أي ها الناس قد جاءكم الق من ربكم فمن اىتدى فإنها وما أنا عليكم بوكيل )يونس: ا يضل علي (?80لن فسو ومن ضل فإن
ا ي هتدي لن فسو ومن ها وال تزر وازرة من اىتدى فإن ا يضل علي ضل فإنعث رسول )السراء: بني حت ن ب (>8وزر أخرى وما كنا معذ
ا ناكم إل ر ف البحر ضل من تدعون إال إياه ف لم كم الض وإذا مسنسان كفورا )السراء: الب ر أعر (<=ضتم وكان ال
عا ن يا وىم يسبون أن هم يسنون صن الذين ضل سعي هم ف الياة الد (;80 )الكهف:
ا ي هتدي لن فسو ومن ضل ا أنا وأن أت لو القرآن فمن اىتدى فإن ف قل إن (9@من المنذرين )النمل:
:لهم أكث ر األولني )الصافات (8<ولقد ضل ق ب
إنا أن زلنا عليك الكتاب للناس بالق فمن اىتدى فلن فسو ومن ضلها وما أ ا يضل علي (8;نت عليهم بوكيل )الزمر: فإن
:(9ما ضل صاحبكم وما غوى )النجم
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لغهم من العلم إن ربك ىو أعلم بن ضل عن سبيلو وىو أعلم ذلك مب (0:)النجم: بن اىتدى
(<ضل عن سبيلو وىو أعلم بالمهتدين )القلم: إن ربك ىو أعلم بن
ل أم تريدون أن تسألوا رسولكم كما سئل موسى من ق بل ومن ي تبدبيل )البقرة: ميان ف قد ضل سواء الس (?80الكفر بال
أن يشرك بو وي غفر ما دون ذلك لمن يشاء ومن يشرك إن اللو ال ي غفر (=88باللو ف قد ضل ضالال بعيدا )النساء:
يا أي ها الذين آمنوا آمنوا باللو ورسولو والكتاب الذي ن زل على رسولوالذي أن زل من ق بل ومن يكفر باللو ومالئكتو وكتبو ورسلو والكتاب
(=:8والي وم الخر ف قد ضل ضالال بعيدا )النساء:
هم اث ن عشر نقيبا وقال اللو ولقد أخذ اللو ميثاق بن إسرائيل وب عث نا من الة وآت يتم الزكاة وآمنتم برسلي وعزرتوىم إن معكم لئن أقمتم الصرن عنكم سيئاتكم وألدخلنكم جنات رضتم اللو ق رضا حسنا ألكف وأق
ا األن هار فمن كفر ب عد ذلك منكم ف قد ضل سواء تري من تته بيل )املائدة: (89الس
يا أي ها الذين آمنوا عليكم أن فسكم ال يضركم من ضل إذا اىتدي تم إليعا ف ي نبئكم ب (>80ا كنتم ت عملون )املائدة: اللو مرجعكم ج
175
وما كان لمؤمن وال مؤمنة إذا قضى اللو ورسولو أمرا أن يكون لمالي رة من أمرىم ومن ي عص اللو ورسولو ف قد ضل ضالال مبينا
(=:)األحزاب:
الذين آمنوا ال ت تخذوا عدوي وعدوكم أولياء ت لقون إليهم يا أي هابالمودة وقد كفروا با جاءكم من الق يرجون الرسول وإياكم أن
ا ف سبيلي وابتغاء مرضات ت ؤمنوا باللو ربكم إن كنتم خرجتم جهاد تسرون إليهم بالمودة وأنا أعلم با أخفيتم وما أعلنتم ومن ي فعلو منكم
بيل )املمتحنة: (8ف قد ضل سواء الس
تضل .2 ا أخذت هم الرجفة قال واختار موسى ق ومو سبعني رجال ل ميقاتنا ف لم
فهاء منا إن رب لو شئت أىلكت هم من ق بل وإياي أت هلكنا با ف عل السنا فاغ نتك تضل با من تشاء وت هدي من تشاء أنت ولي فر ىي إال فت
ر الغافرين )األعراف: (>>8لنا وارحنا وأنت خي
ى فاكتبوه وليكتب يا أي ها الذين آمنوا إذا تداي نتم بدين إل أجل مسمنكم كاتب بالعدل وال يأب كاتب أن يكتب كما علم و اللو ف ليكتب ب ي
وليملل الذي عليو الق وليتق اللو ربو وال ي بخس منو شيئا فإن كان الذي عليو الق سفيها أو ضعيفا أو ال يستطيع أن ميل ىو ف ليملل
176
واستشهدوا شهيدين من رجالكم فإن ل يكونا رجلني وليو بالعدل ر هداء أن تضل إحداها ف تذك ف رجل وامرأتان من ت رضون من الش
هداء إذا ما دعوا وال تسأ موا أن تكتبوه إحداها األخرى وال يأب الشهادة وأدن أال وم للش صغريا أو كبريا إل أجلو ذلكم أقسط عند اللو وأق نكم ف ليس عليكم جناح ت رتابوا إال أن تكون تارة حاضرة تديرون ها ب ي
وىا وأشهدوا إذا ت باي عتم وال يضار كاتب وال شهيد وإن ت فعلوا أال تكتب فإنو فسوق بكم وات قوا اللو وي علمكم اللو واللو بكل شيء عليم
(9?9)البقرة:
ضللنا .3
أئنا لفي خلق جديد بل ىم بلقاء ربم وقالوا أئذا ضللنا ف األرض (80كافرون )السجدة:
ضل وا .4
قد خسر الذين ق ت لوا أوالدىم سفها بغري علم وحرموا ما رزق هم اللو (0;8 )األنعام: افتاء على اللو قد ضلوا وما كانوا مهتدين
ب بآياتو أولئك ي نالم ت رى على اللو كذبا أو كذ فمن أظلم من اف نصيب هم من الكتاب حت إذا جاءت هم رسلنا ي ت وف ون هم قالوا أين ما
177
قالوا ضلوا عنا وشهدوا على أن فسهم أن هم كنتم تدعون من دون اللو (<:كانوا كافرين )األعراف:
ا سقط ف أيديهم ورأوا أن هم قد ضلوا قالوا لئن ل ي رحنا رب نا وي غفر ولم (@;8 راف:لنا لنكونن من الاسرين )األع
:وا عن سبيل اللو قد ضلوا ضالال بعيدا )النساء إن الذين كفروا وصد8=>)
ر الق وال ت تبعوا أىواء ق وم قل يا أىل الكتاب ال ت غلوا ف دينكم غي بيل )املائدة: قد ضلوا من ق بل وأضلوا كث (<<ريا وضلوا عن سواء الس
:(9@قال يا ىارون ما من عك إذ رأي ت هم ضلوا )طو
وي وم يشرىم وما ي عبدون من دون اللو ف ي قول أأن تم أضللتم عبادي (<8بيل )الفرقان: ىؤالء أم ىم ضلوا الس
من دون اللو قالوا ضلوا عنا بل ل نكن ندعو من ق بل شيئا كذلك (;<يضل اللو الكافرين )غافر:
ه م ف لوال نصرىم الذين اتذوا من دون اللو ق ربانا آلة بل ضلوا عن (?9وذلك إفكهم وما كانوا ي فت رون )األحقاف:
178
اضل .5 :وا عن سبيل اللو أضل أعمالم )ممد (8 الذين كفروا وصد
:(?والذين كفروا ف ت عسا لم وأضل أعمالم )ممد
ضال .6
( الضحى: ووجدك ضاال ف هدى>)
الضال ين .7 الني صراط الذين أن عمت عليهم غري المغضوب عليهم وال الض
(<)الفاتة:
ا أفل قال لئن ل ي هدن رب ا رأى القمر بازغا قال ىذا رب ف لم ف لمالني )األنعام: ألكونن من القوم ا (<<لض
:الني )الشعراء (90قال ف علت ها إذا وأنا من الض
:(=?واغفر ألب إنو كان من الضالني )الشعراء
ضالل .8
ف وإذ قال إب راىيم ألبيو آزر أت تخذ أصناما آلة إن أراك وق ومك (;<ضالل مبني )األنعام:
:(0=قال المل من ق ومو إنا لن راك ف ضالل مبني )األعراف
179
إذ قالوا ليوسف وأخوه أحب إل أبينا منا ونن عصبة إن أبانا لفي (?ضالل مبني )يوسف:
ة ف المدينة امرأة العزيز ت راود ف تاىا عن ن فسو قد شغفها حبا وقال نسو (0:إنا لن راىا ف ضالل مبني )يوسف:
لو دعوة الق والذين يدعون من دونو ال يستجيبون لم بشيء إاللغ فاه وما ىو ببالغو وما دعاء الكافرين إال كباسط ك يو إل الماء ليب ف
(;8ف ضالل )الرعد:
ون عن سبيل اللو ن يا على الخرة ويصد الذين يستحبون الياة الدغون ها عوجا أولئك ف (: ضالل بعيد )إبراىم: وي ب
:ع بم وأبصر ي وم يأتون نا لكن الظالمون الي وم ف ضالل مبني )مرمي أس:?)
:(;>قال لقد كنتم أن تم وآباؤكم ف ضالل مبني )األنبياء
فعو ذلك ىو الضالل البعيد يدعو من دون اللو ما ال يض ره وما ال ي ن (89)الج:
:(<@تاللو إن كنا لفي ضالل مبني )الشعراء
ك إل معاد قل رب أعلم من جاء إن الذي ف رض عليك القرآن لراد (>?ضالل مبني )القصص: بالدى ومن ىو ف
180
ىذا خلق اللو فأرون ماذا خلق الذين من دونو بل الظالمون ف ضالل (88مبني )لقمان:
ماوات واألرض قل اللو وإنا أو إياكم لعلى قل من ي رزقكم من الس (;A9 و ف ضالل مبني )سبأىدى أ
:(;9إن إذا لفي ضالل مبني )يس
وإذا قيل لم أنفقوا ما رزقكم اللو قال الذين كفروا للذين آمنوا أنطعم (<;ل مبني )يس: من لو يشاء اللو أطعمو إن أن تم إال ف ضال
سالم ف هو على نور من ربو ف ويل للقاسية أفمن شرح اللو صدره لل (99ق لوب هم من ذكر اللو أولئك ف ضالل مبني )الزمر:
ت ل ا جاءىم بالق من عندنا قالوا اق وا أب ناء الذين آمنوا معو ف لم (>9واستحيوا نساءىم وما كيد الكافرين إال ف ضالل )غافر:
نات قالوا ب لى قالوا فادعوا وما دعاء قالوا أول تك تأتيكم رسلكم بالب ي (0>الل )غافر: الكافرين إال ف ض
ها وي علمون يست عجل با الذين ال ي ؤمنون با والذين آمنوا مشفقون من اعة لفي ضالل بعيد )الشورى: أن ها الق أال إن الذين ميارون ف الس
8?)
181
م أو ت هدي العمي ومن كان ف ضالل مبني أفأنت تسمع الص (0; )الزحرف:
ب داعي اللو ف ليس بعجز ف األرض وليس لو من دونو ومن ال ي (9:أولياء أولئك ف ضالل مبني )األحقاف:
(<9ولكن كان ف ضالل بعيد )ق: قال قرينو رب نا ما أطغيتو
:(;9ف قالوا أبشرا منا واحدا ن تبعو إنا إذا لفي ضالل وسعر )القمر
:(<;إن المجرمني ف ضالل وسعر )القمر
ب نا وق لنا ما ن زل اللو من شيء إن أن تم إال قالوا ب لى قد جاءنا نذير فكذ (@ ف ضالل كبري )امللك:
لنا فست علمون من ىو ف ضالل مبني قل ىو الرحن آمنا بو وعليو ت وك (@9)امللك:
لو لقد من اللو على المؤمنني إذ ب عث فيه م رسوال من أن فسهم ي ت يهم وي علمهم الكتاب والكمة وإن كانوا من ق بل لفي عليهم آياتو وي زك
(;=8ضالل مبني )ال عمران:
لو عليهم آ هم ي ت يهم ىو الذي ب عث ف األميني رسوال من ياتو وي زكوي علمهم الكتاب والكمة وإن كانوا من ق بل لفي ضالل مبني
(A9 )المعة
182
تضليل .9 :(9أل يعل كيدىم ف تضليل )الفيل
183
BIOGRAPHY
Maslikhah was born on May 15, 1990 in Kudus. Her father is Mr.
Kasrun and her mother is Mrs. Munifah. Her younger brothers are
Achmad Zainuddin and Ahmad Hadi Purnomo. Now, she has
married with Mokh. Agus Khoirunniam on June 27, 2012. For the
education experiences, Maslikhah studied in TK Pertiwi
Honggosoco, SDN 4 Honggosoco, MTs. NU. Hasyim Asy‟ari 03
Kudus and MA. NU. Hasyim Asy‟ari 03 Kudus. Now she has
finished her study on Tafsir Hadith Department, Ushuluddin
Faculty, State Institute of Islamic Studies (IAIN) Walisongo
Semarang.
As the student, Maslikhah is also active in many
organizations. Since junior high school and senior high
school, Maslikhah became a chief of OSIS. Except it, she also
joined on organization of student of Nahdlatul Ulama‟, IPNU-
IPPNU. Now, she has a belief to become the second chief of
IPPNU Kudus, she also active on LPM IDEA as the treasurer
(2012), PMII Ushuluddin as the secretary (2010) and BEM of
Ushuluddin as the treasurer (2010).
Maslikhah has joined on many workshops, trainings, etc.
Some of them are; MAKESTA (Masa Kesetiaan Anggota),
LAKMUD (Latihan Kader Muda), LAKUT (Latihan Kader
Utama), LATPEL 1 (Latihan Pelatih 1). Those workshops are
184
step of workshop on IPNU-IPPNU. In other training, she has
joined leadership workshop by Ushuluddin faculty (2010) and
leadership workshop by IAIN Walisongo (2010).
185