The Element of Al-DakhilA QiST: Journal of Quran and Tafseer Studies ISSN (Onlin.
: 2828-2779 Received: 03-12-2025.
Revised: 11-01-2026 Accepted: 02-02-2026.
Published: 04-03-2026 DOI: https://doi.
org/10.
23917/qist.
The Element of Al-Dakhl in The Shia Interpretation of Imamah: A Comparative Study of The Interpretations of Fath Al-Qadr and MajmaAo Al-BayAn Hizbia Qurani1.
Abdul Qadir Riyadi2 Abstract This article examines the element of al-dakhil in the interpretation of verses about ImAmah in QS.
al-Baqarah: 124.
QS.
al-MaAoidah: 55Ae56, and Surah al-MaAoidah: 67 in Fath alQadir by al-Shawkani and MajmaAo al-Bayan by al-abris.
The research questions are:
What is the concept of Imamah in ShiAoism? .
How does the element of al-dakhil operate in the interpretation of these verses, and .
What are the differences between the two interpretations? Based on the results of this comparative study, we will see the extent to which the mufasirAos theological background can influence the construction of meaning.
This study aims to identify the form and operational mechanism of al-dakhil in both The study uses a qualitative approach based on a literature review with a comparative interpretation method .
afsir muqara.
The analysis is conducted through the identification of interpretations, tracing the history used, and testing ideological tendencies in the framing of meaning.
The results show that in MajmaAo al-Bayan, the element of al-dakhil appears through a doctrinal framing that is consistent with Imamiyah theology and the selection of history that supports the concept of divine leadership and the infallibility of the imam.
Conversely, in Fath al-Qadir, this element is relatively minimal because al-Shawkani emphasizes the validity of sanad and more general contextual meanings without explicitly linking them to specific doctrines.
This study contributes by positioning al-dakhil as an analytical category for reading ideological influences in tafsir and enriching comparative tafsir studies in understanding the relationship between text, tafsir, and theological affiliation.
Keywords: al-Dakhil.
Tafseer.
Imamah.
al-Shawkani.
Fath al-Qadir.
al-abrisi.
MajmaAo al-Bayan.
State Islamic University of Sunan Ampel.
Surabaya.
Indonesia.
Email:
kuranihizbiye@gmail.
2 State Islamic University of Sunan Ampel.
Surabaya.
Indonesia.
Email: abd.
kadir@uinsby.
GS: https://scholar.
com/citations?hl=en&user=BjuAqfcaJ QiST: Journal of Quran and Tafseer Studies.
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Hizbia Qurani & Abdul Kadir Riyadi Introduction The interpretation of the QurAoan has undergone methodological, epistemological, and ideological developments in line with the times and the background of the interpreterAos thinking .
Interpretations of certain verses in the QurAoan are often not neutral, but are influenced by the background of the interpreterAos school of thought, especially in the selection and emphasis of the narrations used as the basis for interpretation .
The rules of interpretation are generally agreed upon with five valid sources, namely the QurAoan.
authentic Hadith.
the opinions of the Companions and TabiAoin.
Arabic language rules agreed upon by most linguists.
reasoning based on facts, data, and the theories of exegetes .
Along with the development of QurAoanic interpretation, several interpretations have emerged that do not conform to the established rules of interpretation and are known as al-dakhil, namely narratives that do not originate from authentic Islamic authorities, such as false hadith .
IsraAoiliyyat, or narratives that tend to suit the interests of certain groups or schools of thought.
The existence of such narratives can hinder the communityAos understanding of the construction of meaning in the verses of the QurAoan .
With the existence of al-dakhil, it is hoped that it can be used as a tool to reveal understandings, additions, or interpretations that are not in accordance with the essence of the QurAoan, whether they originate from misunderstandings, external influences, or attempts at tahrif .
Al-dakhil becomes more relevant when linked to interpretations that emerge from strong theological schools of thought, such as ShiAoism.
ShiAoism is a group within Islam that believes that Ali bin Abi Talib .
s Ahl al-Bay.
and his descendants have a greater right to become caliphs than others.
The political fragmentation after the Battle of Siffin led to the formation of three groups with different theological constructs, namely the ShiAoites who strongly supported Ali bin Abi Talib, the group that strongly supported MuAoawiyah, and the group that distanced itself from both, namely the Khawarij.
This then influenced the orientation and methods in the tradition of interpreting the QurAoan, which was driven by political desires .
Some modern scholars argue that the differences between Sunni and ShiAoite interpretations do not lie primarily in the text of the QurAoan, but rather in the theological horizons of the interpreters.
In other words, the differences are hermeneutical, not textual.
This reinforces the relevance of al-dakhil studies as an epistemological critique tool in tafsir studies .
So far, the theory of the state in Islamic history can be traced back to three First, it originates from the theory of khilafah .
that was QiST: Journal of Quran and Tafseer Studies.
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The Element of Al-DakhilA practiced after the death of the Prophet Muhammad, especially during the era of the Khulafatur Rashidin (Rightly Guided Caliph.
Second, it originates from the theory of Imamah in ShiAoa Islam.
Third, it originates from the theory of imarah or government .
In its current development.
Imamah is not only a political or state doctrine, but has also become part of the religious doctrine in ShiAoa teachings.
Imamah is an interesting topic to relate to the study of al-dakhil in the interpretation of the QurAoan.
In addition, it is also necessary to look at the differences in views given by ShiAoa exegetes themselves regarding the issue of Imamah in the QurAoan, as it is known that each exegete has a different style in writing their exegesis.
The two works analyzed are Fath al-Qadir by al-Shawkani, which has a Zaidiyyah background but is known for its relatively independent The second exegetical work is MajmaAo al-Bayan by al-Tabrisi, which is one of the important exegetical works in the Imamiyah ShiAoa tradition.
This work is known for its systematic approach to exegesis, dividing exegesis into five aspects: qiraAoah, language, nahwu, tafsir, and faAoidah .
The selection of these two exegetical works is based on the representation of two different theological orientations in the Islamic intellectual tradition.
al-Shawkani is generally known for his Sunni tradition and is known to integrate a hadith approach and fiqh analysis, despite having a Zaidiyyah ShiAoa background.
Meanwhile, al-Tabrisi represents the Shia Imamiyah exegesis tradition, which has a strong commitment to the doctrine of Imamah.
The differences in orientation between the two exegetes open up relevant space for analysis to see how theological commitment can influence the construction of interpretation.
This can also open up opportunities for the entry of al-dakhil elements, especially those related to the tendency to idolize certain individuals .
This makes interpretation not only a discipline for explaining the meaning of verses, but also a medium for reproducing and reinforcing the theological commitments of a particular group or school of thought .
This study will examine whether this statement applies to all books of interpretation with relatively similar ideological tendencies.
Based on the above background, the research questions to be discussed in this study are:
What is the concept of Imamah according to Shia? How is the element of al-dakhil in the verses about Imamah in the books Fath al-Qadir and MajmaAo al-Bayan? What are the differences in the interpretation of Imamah between the two tafsir books? QiST: Journal of Quran and Tafseer Studies.
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Hizbia Qurani & Abdul Kadir Riyadi Previous studies have tended to discuss Imamah as a theological doctrine or analyze a single work of exegesis descriptively, but have not critically examined how the element of al-dakhil operates in a comparison of two exegetical traditions with different theological affiliations.
As in Ahmad FawaidAos comparative study.
AuIdeological Biases in the Quranic Exegesis: Nawawi al-Bantani and Muhammad UthaiminAos Views on Heresy,Ay which shows that ideological tendencies in the transliteration of the QurAoan are caused by the thoughts and understanding of a particular group followed by the exegete.
However, this article discusses a different object, which will produce a different synthesis .
Another study with the same Shi'ite ideological topic, entitled AuImamah:
Kajian Doktrin SyiAoah dan Perdebatan Islam KlasikAy.
by RisAoan Rusli, but it still does not focus on the topic of interpretation.
Meanwhile, an article by Zulkarnain entitled AuKonsep Al-Imamah dalam Perspektif SyiAoahAy.
, discusses the concept but does not compare it with other perspectives.
Finally, the thesis by Mohammad Wildan al-Faruk from Sunan Kalijaga State Islamic University, entitled AuImamah dan I.
mah dalam SyiAoah (TelaAoah atas Penafsiran al-Thabrasiy dalam Kitab MajmaAo alBayan fi Tafsir al-QurAoa.
Ay.
, does not use other books as material for analysis and comparison.
This study will compare the two interpretations and show whether the theological tendencies of the exegetes consistently influence the construction of meaning in their interpretations.
However, this study will be limited to analyzing al-DakhilAos interpretation of the verses on Imamah in three places, namely Surah al-Baqarah: 124.
Surah al-MaAoidah: 55-56, and Surah al-MaAoidah: 67 according to the books Fath al-Qadir and MajmaAo al-Bayan.
Therefore, this study contributes by positioning al-Dakhil as an analytical and epistemological framework in a comparative study between two tafseer books, which has not been sistematically undertaken in previous Indonesian scholarship.
Method This study uses a qualitative approach based on literature review with comparative interpretation method .
afsir muqara.
Primary data was obtained from two tafsir books, namely Fath al-Qadir by al-Shawkani and MajmaAo al-Bayan by al-T.
Data collection techniques were carried out by presenting interpretations of the concept of Imamah in the Qur'an, including in Surah alBaqarah: 124.
Surah al-MaAoidah: 55-56, and Surah al-MaAoidah: 67.
The analysis was carried out using the muqaran method.
This research is descriptive in nature, with the aim of describing and explaining the interpretation of the verses of Imamah according to the two tafsir books and analyzing the existence of the al-dakhil Muqaran analysis is a comparison between similar verses, a comparison QiST: Journal of Quran and Tafseer Studies.
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The Element of Al-DakhilA between verses and hadiths that seem contradictory, and a comparison between the opinions of mufasir figures .
In this study, the third model will be used to explain the differences and similarities between the opinions and interpretations of the two exegetes.
The analysis procedure was carried out through several systematic stages .
First, identification of interpretations, namely compiling the verses of the QurAoan to be Surah al-Baqarah: 124.
Surah al-MaAoidah: 55-56, and Surah al-MaAoidah: 67.
Second, tracing the interpretations of the two exegetes, namely al-Shawkani and al-Tabrisi.
Third, analyzing the validity of the sanad in the narrations used based on the rules of hadith criticism.
Fourth, examining the extent to which ideology influences the selection, emphasis, or construction of meaning in both At this stage, the concept of al-Dakhil is used as a category of analysis to identify interpretive elements that are potentially influenced by ideological doctrine.
Fifth, a comparative stage is conducted to highlight the methodological and epistemological differences between the two interpretations.
The evaluation of narrations in this study is conducted comparatively by identifying differences in standards of authenticity between Sunni and Imamiyah Rather than imposing a single normative framework, the analysis seeks to highlight how differing epistemological criteria influence interpretive Through this structured comparative approach, research can reveal doctrinal differences and interpretive mechanisms underlying the construction of meaning in verses of the QurAoan that have theological and political sensitivity.
Such comparisons are not intended to judge right or wrong dogmatically, but rather to reveal the ideological mechanisms at work behind interpretation .
Result and Discussion The Concept of al-Dakhil in Interpretation In this line of research, it is important to discuss the concept of al-Dakhil as a tool for analyzing a comparative study of the two books of interpretation.
the world of interpretation, the concept of Al-Dakhil has begun to be widely discussed by Muslim scholars as a benchmark for the validity of an The linguistic meaning of al-Dakhil is Audamaged insideAy or Auafflicted by damage and containing defects.
Ay Meanwhile, the technical meaning is a flaw or defect that is deliberately covered up or concealed and inserted into several forms of authentic QurAoanic exegesis .
Al-Dakhil's study is a critical study in examining an interpretation, due to two factors.
First, external factors such as non-Islamic beliefs (Jewish.
Christian.
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Hizbia Qurani & Abdul Kadir Riyadi ) that are inserted into the interpretation with the aim of undermining faith.
Second, internal factors, namely interpretations that deviate from the rules of interpretation and are far from the decisions of the majority of scholars.
These interpretations are usually caused by Islamic extremist groups but have objectives that differ from the essence of Islam itself (Ahmadiyya.
ISIS, etc.
) .
Al-Dakhil is divided into two categories: al-Dakhil fi al-MaAotsur and al-Dakhil fi al-RaAoyi.
Al-Dakhil fi al-MaAotsur refers to deviant elements through false hadith narrations.
IsraAoiliyyat narrations, and narrations attributed to the Companions or TabiAoin through deception.
As for al-Dakhil fi al-RaAoyi, it is a deviant element through wrong thinking, such as the use of language that does not comply with agreed rules, erroneous and despicable opinions, whether intentional or unintentional .
The concept of al-Dakhil in this study will be analyzed in three steps: .
Compiling interpretations of the verses on Imamah, .
Analyzing interpretive patterns through the selection of hadith narratives as the basis for interpretation, .
Identifying elements of al-Dakhil through semantic and contextual readings influenced by ideology.
Through the conceptual framework of al-Dakhil, this study will attempt to reveal the extent to which the ideologies of the interpreters influence their respective interpretive mechanisms.
The Concept of Imamah According to ShiAoa Doctrine Before delving into the interpretation of Imamah in the QurAoan, it is important to understand the concept of Imamah that appears in ShiAoa doctrine.
ShiAoite theology, the leadership of the Imam is viewed as a legitimate divine authority and the foundation of doctrine, on par with belief in prophethood.
Thus, the doctrine of Imamah is not merely a political issue, but a central pillar in the structure of ShiAoite theology .
The title used by the ShiAoa sect for the successor to the Prophet is Imam, not Caliph.
This doctrine is quite important in the emergence of the ShiAoa sect itself, because the ShiAoa consider that the position of head of state is not the right of every Muslim or anyone else.
They believe that this position is the exclusive right of Ali bin Ab Thalib and his descendants, as determined in the will of the Prophet Muhammad SAW .
A number of traditions in Islam, particularly among Sufis and ShiAoites, view religious guidance in this world as being channeled through human figures who receive divine guidance.
This pattern places prophets and imams as authoritative intermediaries in understanding and practicing religious teachings .
The ShiAoa believe that the decision to appoint someone as imam must involve QiST: Journal of Quran and Tafseer Studies.
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The Element of Al-DakhilA a person who has qualities superior to others, and cannot simply be left to the people or ordinary citizens .
The Shia consider Imamah to be a position given by God, similar to Nubuwwah.
Therefore.
Shia followers give titles to Ali and his descendants such as Imam al-Mahdi, al-Washi, and so on.
A personAos faith is not complete if they do not believe in Imamah as a religious doctrine.
As in the context of IsmaAoili ShiAoism in South Asia, the strengthening of prophetic and imamate doctrines took place not only through scholarly works, but also through the preservation of local language oral literary traditions.
These traditions served as an effective means of transmitting theology across generations.
Popular religious traditions and oral literature have proven to play an important role in spreading Islamic theological ideas within society.
This shows that the transmission of doctrine does not only occur through formal tafsir texts, but also through broader cultural mediums .
However, within ShiAoism itself, there are several opinions regarding this There are sects that consider those who do not believe in Imamah to be infidels, while others consider them to be wicked.
Therefore, within the ShiAoa school of thought itself, there are several sects that demonstrate the differences in ShiAoa teachings, including the Zaidiyyah ShiAoa and the Itsna AoAsyariyah ShiAoa.
According to Zaidiyyah ShiAoism, the establishment of an imam is obligatory for the community, according to the general view based on ShariAoa law, not rational law.
However, in the case of the first three imams.
Ali.
Hasan, and Husain, they say that their AoimamateAo was established .
) by the Prophet.
This establishment is vague .
and can only be understood through deep reasoning.
Therefore, they excuse the sins of the first Muslim community for denying the ProphetAos command .
Meanwhile, according to the Imamiyah Itsna AoAsyariyah Shi'a, the position of Imam is in the hands of their twelve Imams, starting from Ali bin Abi Talib and ending with the twelfth Imam.
Muhammad bin Hasan, who is known as alMahdy.
To support this doctrine of imamate, they created other teachings to complement it, including: al-AoI.
mah, al-Mahdi and al-RajAoah as well as al-Taqiyyah .
According to Umit Toru in his research.
AuImamite exegetes tend to interpret eschatological verses through the framework of imamate theology, whereas Sunnite scholars generally avoid such doctrinal associations.
Ay In practice.
Imamiyah exegetes tend to read certain verses through the framework of Imamah theology, while Sunni exegetes generally avoid associating these verses with the doctrines of a particular school of thought .
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Hizbia Qurani & Abdul Kadir Riyadi Both the Zaidiyyah and Imamiyyah ShiAoites, as well as other ShiAoite sects, believe that only their version of the Ahl al-Bayt are entitled to the title of imam, and they will not recognize anyone outside of this group .
One of the foundations used in this regard is the tathir verse (QS.
Al-Ahzab: .
, in its contextual interpretation, refers to the infallibility and virtue of Ahl al-Bayt, which has a causal and mutually supportive relationship with other verses that underline the themes of Imamah and Wilayah, thus showing that the themes of leadership and the specificity of Ahl al-Bayt are integrated into a broad network of QurAoanic interpretation .
From the above explanation, we can understand that compared to the Imamiyyah ShiAoa sect, the Zaidiyyah ShiAoa are more moderate in their thinking by not directly declaring those who do not believe in this belief to be infidels, as long as they do not hate and oppose the Imams.
They also view imamate as an open right for all descendants of Fatimah without exception, with certain conditions, and consider the caliphates of Abu Bakr.
AoUmar, and AoUthman to be valid .
Halawi notes that in the history of the formation of the Imamiyyah school of thought, there was a dynamic integration of several traditional methodological principles, including the adoption of aspects such as ijmaAo from the Sunni tradition and the use of personal opinion .
aAo.
and analogy .
, which shows that the formation of this school of thought did not only occur internally but also through dialogue and cross-adoption of ideas .
However, according to Halawi in his academic study of Islamic legal history, the formation of the Imami school has not been studied extensively by historians compared to the Sunni school of fiqh, although some important advances have emerged recently through the exploration of various historiographical approaches and different theories in explaining the evolution of this school .
In the study of historical interpretation, the concept of Imamah did not arise in a vacuum, but developed alongside political conflicts following the death of the Prophet Muhammad.
The discourse on religious leadership then underwent sacralization through interpretation, especially when general verses were drawn into the theological legitimacy framework of certain schools of This process shows that exegesis not only serves as an explanation of meaning, but also as a medium for the construction of religious authority .
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The Element of Al-DakhilA The Exegesis Books Fath al-Qadir and MajmaAo al-Bayan Tafsir Fath al-Qadir by Muhammad ibn AoAli al-Shawkani .
3Ae1250 AH / 1759Ae1834 AD) Muhammad ibn AoAli al-Shawkani was one of the great scholars from Yemen who was widely known in the fields of tafseer, hadith, fiqh, and usul fiqh.
was born in 1173 AH .
9 AD) in the village of Hijrah Shawkan.
ShanAoan province.
Yemen, into a family of the Zaidiyyah school of thought.
From an early age, he devoted himself to religious studies and mastered various branches of Islamic knowledge through prominent teachers, including those from the Zaidiyyah school of thought.
However, as his intellectual development progressed, al-Shawkani shifted from Zaidiyah sectarian fanaticism to a more independent and rational approach, adopting the principle of free ijtihad .
Al-Shawkani later became known as a scholar who rejected taqlid and called for the opening of the door to ijtihad.
In his capacity as Qadi al-Qudah .
hief judg.
in Yemen, he played an important role in the reform of Islamic law and rejected many extreme sectarian views.
In the field of tafseer, al-Shawkani wrote a monumental work entitled Fath al-Qadir, which is evidence of his precision and depth of analysis of the verses of the QurAoan.
This work combines the methods of tafseer bi al-riwayat and bi al-raAoyi, with strict selection of the hadiths used and criticism of weak narrations or those from non-credible sources such as IsraAoiliyat .
In this interpretation, al-Shawkani avoids excessive use of bathiniyah interpretation and presents a moderate view based on the principles of nash and common sense.
Fath al-Qadir also shows al-ShawkaniAos tendency to combine classical and rationalist approaches in understanding the QurAoan, without neglecting the importance of sanad and matan in the validation of narrations .
Al-Shawkani was known as a mufassir from Yemen, who grew up in the Zaidiyyah school of thought.
In the 12th century AH.
Yemen was the center of influence for the Zaidiyyah school of thought, which was quite dominant in the scientific and governmental structures.
Under such circumstances, it is natural that al-ShawkaniAos early education was directly influenced by Zaidiyyah doctrine.
However, in his intellectual development, al-Shawkani was influenced by the thoughts of independent scholars such as Ibn Hazm from the Zahiri school and Ibn Taymiyyah from the Hanbali-Salafi school, which encouraged him to break free from the shackles of sectarian blind imitation and develop an approach of absolute ijtihad in understanding Islamic texts .
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Hizbia Qurani & Abdul Kadir Riyadi As his knowledge developed, he showed independence and a critical view of various schools of thought.
In various works, including Fath al-Qadir, he tended to take a moderate position and was not bound to any particular school of thought.
In Fath al-Qadir, he frequently cited various accounts without showing fanaticism towards any particular school of thought.
However, in several verses, there is the use of narrations that are classified as weak in terms of their chain of transmission or do not have strong support from the perspective of narration, which can be categorized as al-dakhil.
Nevertheless, al-Shawkani shows an effort to criticize some of these narrations by mentioning the weaknesses in their chain of transmission or rejecting their extreme interpretations .
MajmaAo al-Bayan by Al-Fadl ibn al-Hasan al-Thabrisi .
548 AH / 1153Ae
1154 AD)
Al-Fadl ibn al-Hasan al-Thabrisi was one of the great exegetes of the Imamiyah ShiAoites who lived in the 6th century AH/12th century AD.
He was born in the region of Khurasan and grew up in a strong scholarly environment, where he studied Islamic sciences such as Arabic, fiqh, and tafseer from prominent scholars, including students of Shaykh al-Tusi .
was known as an intelligent, prolific, and influential scholar in the Imamiyah school of thought, and had a number of important works in various fields.
His most famous tafsir work is MajmaAo al-Bayan fi Tafsir al-QurAoan, a comprehensive tafsir that is highly regarded among both ShiAoites and Sunnis.
This tafseer is systematically organized, with a multidisciplinary approach.
Each discussion of a verse is divided into five main aspects: qiraAoah, language .
, iAorab .
, interpretation of meaning, and faidah or lessons from the verse.
This structure makes MajmaAo al-Bayan a profound, scientific, and organized exegesis, and demonstrates al-ThabrisiAos great attention to the validity of language and the historical context of revelation .
Although al-Thabrisi emphasized a rational and linguistic approach, he remained committed to core ShiAoite doctrines such as Imamah and the infallibility of the Ahl al-Bayt.
This is evident in a number of interpretations of verses that are explicitly linked to the position of the Ahl al-Bayt, although not to an excessive degree .
This work also displays a tolerant tone in presenting differences in sectarian views, making it a bridge between sectarian schools of thought .
The MajmaAo al-Bayan exegesis shows that a more moderate and dirayah-based approach to exegesis has developed within the Imamiyah tradition, marking a shift away from the more ideological approach based on tradition .
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The Element of Al-DakhilA The Element of Al-dakhil in Verses about Imamah in the Tafsir Books Fath alQadir and MajmaAo al-Bayan QS.
Al-Baqarah: 124
a a aA acN acI CA
s AOa a a EeO a NOI acN a aEEaIA
a AE EaEIA
AE aEA
a aAE aOaI eI a aaOac ea CA
a ac aaI UI CA
a aAE aacIe aaEA
aa e e a a a aAO IA aa
AOA
a e AE a eNO EaEIA AuAnd .
when Ibrahim was tested by his Lord with certain commands, and he fulfilled them.
He (Alla.
AuIndeed.
I will make you a leader for all Ay He (Ibrahi.
AuAnd .
from my descendants?Ay Allah said.
Au(Yes, bu.
My covenant does not apply to the wrongdoers.
Ay The above verse is the first verse that indicates the meaning of Imamah in ShiAoite tafsir literature.
In the book Fath al-Qadir, al-Shawkani explains several accounts that interpret this verse by quoting Ibn JarirAos opinion that AllahAos promise does not apply to unjust imams, but here it also contains a notification from Allah to Ibrahim as.
, that among his children and grandchildren there will be people who will wrong For some scholars, interpreting this verse as evidence that an imam must be just and practice ShariAoa law, and if he deviates, then he is unjust .
This verse contains a message commanding people not to entrust matters of ShariAoa to the unjust.
In this case, al-Shawkani sees imamah as something broad and does not discuss imamah in ShiAoism in detail.
The word imam in this verse is interpreted linguistically as AofollowedAo, while in terms of terminology it refers to a person who travels in search of guidance/signs with it.
It is also mentioned that the Imam is a role model for humans, because humans ask for advice and follow him.
Al-Shawkani also gives a broad view that the word imam is also a term for other than this .
The next phrase.
Aowa min dzurriyyatiAo, could be Prophet IbrahimAos prayer for his descendants .
nd may You make my descendants Ima.
addition, it could also be a question, even though it is not in the form of a question, so Allah gives news that among them there are those who are disobedient and unjust, so they are not worthy of being Imam and they will not get what Allah SWT has promised.
As for the phrase Aoahdy, some interpret it as Imamah, prophethood, and others interpret it as salvation from the torment of the hereafter.
Based on the order of the sentences, the first meaning is stronger .
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Hizbia Qurani & Abdul Kadir Riyadi As for al-ThabrisiAos interpretation, before examining this verse, he first explains the qiraAoat side, namely in the words Ibrahim and Aoahdy, which have various qiraAoat, followed by a discussion of hujjah, the meaning of mufradat and iAorab.
After all that, al-Thabrisi then explains the meaning of the verse.
His interpretation of the point of Imamah in this verse is by presenting several accounts from ShiAoa figures, among them an account from Abu JaAofar bin Babawayh about Hadith marfuAo through the channel of al-Mufadal bin Umar, from al-Shadiq using the phrase Aofa atammahunnaAo, namely the twelve Imamah, nine of whom are descendants of Husain.
The next phrase.
Aoahdy, is interpreted as Imamah, which means that an oppressive person cannot be a leader, and is evidence of the necessity of infallibility for the Imams .
QS.
al-MaAoidah: 55-56 a a ca AEAEOa aOOa ea eO aIA n AEEOa aO aN eI Eaa eO aIA ca AcEEa aOa a eOEaNa aOEac aOe aI aIIaO Eac aOe aI OaaCeO aI eO aIA a AacIa aOEOac aE aIA a a AcEEa aN aI eaa eO a nIA a AA a AaOaI eI Oaca aOacEA a AcEEa aOa a eOEaNa aOEacOe aI aIIa eO Aa acI eA AuIndeed, your protector is Allah and His Messenger and those who have believedAithose who establish prayer and give zakat while they are bowing .
n And whoever takes Allah and His Messenger and those who believe as their allies, then indeed, the party of Allah is the victorious.
AuVerily, your helpers are only Allah.
His Messenger, and the believers, who perform prayer and pay zakat, while bowing .
o Alla.
And whoever takes Allah.
His Messenger, and the believers as helpers, then indeed, the followers .
f the religio.
of Allah are the Ay The next argument that is also used as the basis for the doctrine of Imamah by the ShiAoah is QS.
al-MaAoidah: 55-56.
Al-Shawkani .
first explains the munasabah of this verse with the previous verse by saying:
AuIndeed.
Allah SWT explains about people who are not suitable to be leaders, then Allah SWT explains who is suitable to be a leader.
Ay So, this verse is still related to the previous verse which explains that Jews and Christians are not suitable to be leaders for Muslims.
The above verse explains who is suitable to be a leader and helper for Muslims.
They are Allah SWT.
Rasulullah SAW, and those who believe and establish prayer and pay zakat.
Meanwhile, the words rukuAo and sujud are interpreted by Al-Shawkani as khusyuAo .
and khudhuAo .
So, it means people who establish prayer and pay zakat while being humble, not arrogant to the poor and not feeling superior to them.
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The Element of Al-DakhilA Shawkani rejected interpreting the word rukuAo as bowing in prayer on the grounds that it is not permissible to give zakat while bowing .
It appears that al-Shawkani is more inclined to interpret the word rukuAo in its figurative sense, i.
, humbling oneself, rather than its lexical The reason for the revelation of this verse was narrated by Ibn Mardawaih from Ibn Abbas, who said: AoAbdullah bin Ubay converted to Islam.
When tensions arose between the Muslims and the Banu QainuqaAo, he said: AuIndeed, there is a treaty between me and the Banu Quraydah and the Banu Nazir.
And I fear that disaster will befall me.
Ay Then he left Islam.
Then Ubadah bin Samit said.
AuI surrender to Allah SWT from the agreement with the Banu Quraydah and Nazir, and I surrender my leadership to Allah SWT and the Messenger of Allah SAW.
Ay Then the verse was revealed .
In addition, al-Shawkani also mentions another narration, which tells of Ali giving alms with a ring while he was bowing.
Then the Messenger of Allah SWT asked the beggar: Who gave you this ring? He replied: The man who was bowing.
So.
Allah revealed this verse .
QS.
Al-MaAoidah: 55 shows that al-Shawkani still quotes the narration about Ali giving the ring, but he does not establish this verse as regional nash.
the contrary, al-Thabrisi uses it as the basis for the wilayah of imamah.
According to al-Shawkani, the narration mentioning Ali giving the ring while bowing comes from a dhaAof hadith and does not have a strong sanad.
even though it is mentioned, al-Shawkani does not stipulate that this verse is specific to Ali or wilayah, but rather leaves room for ijtihad .
Meanwhile, in MajmaAo al-Bayan, al-Thabrisi also presents the same narration regarding the asbab al-nuzul of the verse about Ali giving charity while in rukuAo.
However, al-T.
brisi adds the assertion that this verse is clear evidence of the validity of Ali and his descendants as Imams.
AlThabrisi interprets the word AowalAo here to mean Authe one who has the right to leadAy or Authe most important,Ay and he identifies it exclusively as Imam Ali .
The word AowaliyyukumAo refers to Ali, who manages governmental affairs, and all people must obey him .
All the accounts added in this interpretation clearly refer to the ShiAoite mufassir who indicated AliAos imamate.
This interpretation is reinforced by narrated a hadith that Ali gave a ring while bowing, as if that was the moment this verse was revealed as confirmation of his spiritual Al-Thabrisi asserts that this hadith is authentic according to the Imamiyah tradition, and that is why Ali has a special position as a spiritual leader .
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Hizbia Qurani & Abdul Kadir Riyadi QS.
al-MaAoidah: 67 a a AEO aE Eaa e Ie aIe aaE aEaOA a AE Oa eI acE a eAE AaI Eac e aEaaN OcEE O A a AE aI aI EIA Aac a acIA a AA aIA a a a e a e a a aE I eI acA e a aa a a a e a ca AeOaOac aNA AcEEa aE Oa eN aO Ee aC eOaI e aA aOe aIA AuO Messenger! Convey what has been revealed to you from your Lord.
If you do not do so, then you have not conveyed His message.
And Allah will protect you from the people.
Indeed.
Allah does not guide the disbelieving people.
Indeed.
Allah does not guide the disbelievers.
Ay This verse is one of the next arguments that became the ShiaAos reference in the doctrine of Imamah.
Al-Shawkani interpreted this verse as an indication that the Prophet Muhammad was obliged to convey everything that Allah had revealed to him and was not allowed to hide This is proof that the Prophet Muhammad never conveyed revelations secretly to anyone .
To strengthen his argument, al-Shawkani conveyed a narration found in the book Sahihayn from Aisha RA.
She said: AuWhoever thinks that Muhammad has hidden something from the revelation, then he has liedAy.
In Sahih al-Bukhari , there is a narration from Wahab bin Abdullah al-SawaAoi who asked Ali bin Abi Talib: AuDo you have any revelation that is not in the QurAoan?Ay Ali replied: AuNo, by the One who split the seed and created the soul, except for the understanding that Allah has given to a man in the QurAoan and what is in this sheetAy .
Al-Shawkani also presented many accounts of events to reinforce that this verse was addressed to the Messenger of Allah, who was obliged to convey the message from Allah, and he had done so in front of the entire community at that time.
However, in addition to that, similar to other ShiAoa interpretations of this verse, al-Shawkani also mentions that the above verse is implicitly related to the leadership of Ali bin Abi Talib.
This can be seen from the narration he quoted from Abu SaAoid al-Khudri and Ibn MasAoud.
Moreover, in al-ThabrisiAos interpretation in Fath al-Qadir, he mentions several narrations and marfu' hadiths attributed to Hayyan bin Ali al-Alawy, that the Prophet held AliAos hand after this verse was revealed, saying.
AuWhoever wants a leader, then Ali is his leader.
O Allah, help those who help Ali, and promise victory to those who follow him.
Ay In addition, there are many other marfuAo hadiths related to this matter .
The reading of QS.
al-MaAoidah: 67 as a political declaration shows a shift in the function of revelation from prophetic communication to the legitimization of power .
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The Element of Al-DakhilA Thabrisi in MajmaAo al-Bayan appears as an exegete who strongly affirms the identity of the Imamiyah school of thought.
His exegesis tends to use narrations from the Ahl al-Bayt lineage, and often ignores narrations that do not support the theological position of the ShiAoa .
The Element of al-dakhil in the Exegesis Books Fath al-Qadir and MajmaAo alBayan The sacralization of leadership in the ShiAoa tradition has direct implications for how the text of the QurAoan is read.
Verses that were originally ethical and universal in nature tend to have their meanings narrowed to align with the doctrine of Imamah.
This is where al-dakhil works subtly, not through falsification of the text, but through the selection of meanings and narratives .
This study confirms that interpretive neutrality is not determined by the identity of the mufassirAos school of thought, but rather by methodological consistency and a critical attitude toward sources .
The existence of al-dakhil as a science that traces ideological doctrines in interpretation is an important reference in accurately reading the meaning of As al-Zamakhsyari did in his interpretation, with his MuAotazilah ideological background.
In terms of Imamah, the MuAotazilah are almost the same as the ShiAoa.
However, al-ZamakhshariAos interpretation can be read as a form of intellectual resistance to sectarian interpretation, because he places the verses attributed to 'Ali in a broader horizon of meaning and does not allow them to be reduced to a tool for legitimizing a particular school of thought .
The interpretation of verses used as the basis for the doctrine of Imamah in the tafsir Fath al-Qadir by al-Shawkani and MajmaAo al-Bayan by al-abris shows very different methodological and theological approaches.
These differences reflect the ideological and sectarian backgrounds of each mufassir, and reveal the presence of al-dakhil elements, namely the inclusion of external elements such as theological views, weak hadiths, and the adjustment of meanings to suit the interests of the mazhab.
Fath al-Qadir shows that a mufassir with a Zaidiyyah ShiAoa background is not always bound by the doctrines of his school of thought.
Al-Shawkani actually demonstrates a conscious effort to free his interpretation from ideological interests, especially on sensitive issues such as political leadership .
Conversely.
MajmaAo al-Bayan shows how interpretation can be a means of articulating sectarian identity.
Al-T.
brisAos attachment to the Imamiyah tradition is reflected in his consistency in linking certain verses to figures of Ahl al-Bayt .
This difference shows that the element of al-dakhil is not always present in QiST: Journal of Quran and Tafseer Studies.
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Hizbia Qurani & Abdul Kadir Riyadi the form of false accounts, but also in the repeated and systematic emphasis of meaning, thereby creating a normative impression .
As a supporting argument.
Alwajeeh notes that the founder of Zaidiyyah ShiAoism.
Yahya bin al-Husayn, tended to closely associate the doctrine of Imamah with nubuwwah .
and accepted the ideas of al-RajAoah and al-Wilayah as proof of the legitimacy of the leadership of Ahl al-Bayt, a position that is theologically more in line with the views of Twelver ShiAoism than ZaydAos own This is evidence that the dogma of Imamah is positioned differently in various traditions .
lbeit within the ShiAoa itsel.
, and this is relevant to show the element of al-dakhil that emerges when theological traditions strengthen .
In QS.
al-Baqarah: 124, al-abris interprets that the position of Imamah is a divine gift that is only given to those who are infallible.
He understands that the descendants of Prophet Ibrahim who become imams cannot be unjust, and this is used as an argument that only the Imams from the descendants of Husain bin AoAli are worthy of holding the Imamah.
This interpretation reflects the ShiAoite doctrine of Aoishmah and the inheritance of leadership, which is theological and sectarian in nature .
In contrast, al-Shawkani in Fath al-Qadir interprets the verse as a form of appreciation for Ibrahim for his success in the test.
He asserts that the verse shows the importance of justice in leadership, but does not contain a theological determination regarding the Imamah of a particular lineage.
According to him, the prohibition against the unjust is a general principle and not an argument for the concept of Imamah in the ShiAoa understanding .
The interpretation of Imamah in QS.
Al-Baqarah: 124 shows how the concept of leadership can be drawn from the ethical realm to the metaphysical When justice is interpreted as perfection, then the verse is no longer universally normative .
QS.
al-MaAoidah: 55Ae56 is interpreted by al-abris as textual evidence for the wilAyah of AoAl bin Abi Talib.
He refers to the narration that AoAli gave his ring to the poor while bowing in prayer, and considers this verse as qathAo evidence that AoAli was the guardian of the believers after the Prophet Muhammad .
This may indicates the operation of al-dakhil elements as in the writings of Azzubaidi and Yusoff, who argue that the term wali that appears in QS al-MaAoidah: 55 should not be understood as referring to a specific figure as a spiritual leader or doctrinal authority after the Prophet Muhammad.
Such an approach is considered a forced interpretation that is not supported by the linguistic or contextual context of the verse .
A linguistic approach to the term AowaliAo shows that leadership is not the only possible meaning.
Ignoring the broader semantic context opens the door to ideological interpretations .
In addition, the QiST: Journal of Quran and Tafseer Studies.
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The Element of Al-DakhilA tendency to associate a historical event with a particular verse also shows how interpretation functions as retrospective legitimation .
Meanwhile, al-Shawkani mentions the same narration but does not consider it as definitive proof of AoAliAos leadership.
He understands the word rukuAo in a metaphorical sense as a form of humility or obedience.
With this approach, al-Shawkani avoids specifying the meaning of the verse to only one individual, and keeps the interpretation neutral and non-sectarian .
QS.
al-MaAoidah: 67 is interpreted by al-abris as a revelation directly related to the events of Ghadir Khumm, where the Prophet is said to have announced the appointment of AoAli as Imam after him.
This interpretation reinforces the ShiAoa doctrinal position on AliAos divinely appointed leadership .
In contrast, al-Shawkani did not interpret this verse as a specific appointment of Ali.
He interpreted it as a general command to the Prophet to convey all revelations without fear.
Although he mentioned the existence of a narration related to Ghadir Khumm, al-Shawkani did not make it the main basis for his interpretation of this verse .
In terms of methodology, al-abris uses a systematic approach to interpretation, which includes qiraAoah, nahwu, language, tafseer, and faidah.
In QS.
al-Baqarah: 124, he begins with variations in recitation .
iraAoa.
and then develops the argument for Imamah based on linguistic analysis and accounts from ShiAoa figures, which are strong indications of the existence of the element al-dakhil .
In contrast, al-Shawkani uses a tafsir bi al-maAothur approach combined with careful He prioritizes hadiths that are strong in terms of sanad and avoids interpretations based on disputed accounts, especially those from sectarian literature .
Thus, the element of al-dakhil in the interpretation of Imamah is not always explicit, but often works through the repeated and systematic reinforcement of certain meanings .
From this comparison, it can be concluded that MajmaAo al-Bayan has a tendency toward Shiite theological doctrine originating from a belief in the concept of Aoishmah and divine appointment of the Imams.
On the other hand.
Fath al-Qadir presents a more neutral and moderate style of interpretation following agreed-upon rules of interpretation, and avoids external elements that cannot be verified in terms of sanad or maqashid al-QurAoan.
These findings indicate that alShawkani's Zaidiyyah Shi'ite background did not always influence his interpretation due to his interpretive methodology, which prioritized the strength of the chain of transmission.
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Hizbia Qurani & Abdul Kadir Riyadi Table 1.
Comparative Interpretation of ImAmah Verses: Fath al-Qadr vs.
MajmaAo al-BayAn Aspect Fath al-Qadir .
l-Shawkan.
Interpreting QS.
al-Baqarah:
Imamah MajmaAo al-Bayan .
l-Thabris.
Emphasizing that Imamah is only leadership mandate that cannot given to the infallible descendants.
be given to the unjust, without the basis of the argument for Imamah Ahl al-Bayt.
hereditary succession.
QS.
al-MaAoidah:
55Ae56 QS.
al-MaAoidah:
The story of Ali and the ring is Interpreting the verse as exclusive mentioned but not used as evidence of AliAos leadership.
The RukuAo story of Ali during rukuAo is used as as a symbol humility, not a literal event.
appointment of Imamah.
Understood Directly linked to the events of command to the Prophet to Ghadir Khumm.
The verse is used convey all revelations.
The story of Ghadir Khumm is mentioned obligation to publicly announce but is not used as the main basis AliAos Imamah.
Prophet's for interpretation.
Tends to be neutral and open.
Strong Theological Avoids Tendencies affirmations and rejects sectarian accounts from ShiAoa Imams and supports the doctrines of wilayah ShiAoa ShiAoa Quotes and Aoishmah.
Selective in its use of accounts.
Uses only using hadiths that are strong narrations, including those not in terms of sanad.
recognized in Sunni literature.
Interpretation bi al-maAothur and Linguistic and sectarian methods, ijtihadi with a critical attitude combines qiraAoat, nahwu, and taAowil towards weak narrations.
to support doctrinal positions.
Seeks to avoid external elements The al-dakhil element is present Al-Dakhil that do not originate from the text through sectarian taAowil and specific Element of the QurAoan or authentic hadith.
Use of Accounts Method of Interpretation ShiAoa-specific ShiAoa Based on Table 1 above, it can be generally observed that the interpretation of ImAmah-related verses in Fath al-Qadr and MajmaAo al-BayAn reflects two distinct theological and methodological orientations.
While Fath al-Qadr presents a relatively neutral and non-sectarian approach, interpreting ImAmah primarily as a moral and leadership mandate without linking it to infallibility or QiST: Journal of Quran and Tafseer Studies.
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The Element of Al-DakhilA hereditary succession.
MajmaAo al-BayAn consistently frames these verses within a ShiAoa theological framework that affirms the exclusive leadership of the Ahl alBayt.
The table also demonstrates differences in the use of narrations and interpretive methods.
Fath al-Qadr tends to be selective in employing hadith reports and maintains a critical stance toward weak narrations, combining transmitted interpretation .
i al-maAothu.
with reasoned analysis.
In contrast.
MajmaAo al-BayAn frequently utilizes ShiAoa-specific narrations and theological reasoning to support doctrinal positions such as wilayah and Aoishmah.
comparison highlights that the divergence between the two tafsirs is not merely exegetical but deeply theological, influencing how key QurAoanic verses are understood, contextualized, and doctrinally applied.
Conclusion This study confirms that the interpretation of verses about Imamah is not only influenced by the theological understanding of the exegete, but also depends on the epistemological commitment of each exegete.
Theoretically, this study positions al-dakhil as an analytical category for reading ideological influences in exegesis.
Methodologically, this study contributes to the development of comparative exegesis studies.
In discussing the concept of Imamah in Shiite doctrine, it can be interpreted as the concept of Imam leadership, which is considered a legitimate divine authority, equivalent to the belief in The doctrine of Imamah is one of the central pillars in the structure of Shiite theology and helps shape the way certain verses are understood.
In response to the second research question, this study finds that the operationalization of al-dakhil shows different characteristics in each In MajmaAo al-Bayan, the element of al-dakhil is evident through consistent doctrinal framing, the selection of narrations in line with Imami theology, and the construction of meanings that reinforce the concept of divine leadership and infallibility.
This element is not present in the form of textual changes, but rather as an ideological orientation integrated into the interpretation Meanwhile, in Fath al-Qadir, indications of al-dakhil are relatively minimal because al-Shawkani emphasizes the evaluation of sanad and more general contextual meanings .
n accordance with the consensus of the Jumhur scholar.
, and avoids explicit doctrinal specifications.
Thus, the difference in the operationalization of al-dakhil in the two interpretations reflects the differences in theological horizons and epistemological commitments that shape the construction of interpretation.
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Hizbia Qurani & Abdul Kadir Riyadi However, this study also shows that theological background does not automatically determine the presence of al-dakhil in interpretation.
The more decisive factors are methodological consistency and the mufassirAos attitude in using exegetical sources.
Therefore, the study of al-dakhil is important to open up space for healthy criticism of the construction of meaning in exegesis, especially in verses that have theological and ideological content.
The comparative approach used in this study is expected to encourage more critical, historical, and proportional exegesis studies in understanding the relationship between text, interpretation, and theological interests.
Further research can expand this study by involving more exegesis works from various Sunni and Shia traditions to enrich the comparative perspective.
The al-dakhil analysis model can also be applied to other themes such as verses on law, ethics, or eschatology.
Interdisciplinary approaches such as discourse analysis and intellectual history also have the potential to deepen our understanding of the construction of theological authority in the interpretation of the QurAoan.
Author Contributions Hizbia Qurani: Conceptualization.
Methodology.
Writing, review, editing.
Project administration.
Abdul Kadir Riyadi: Supervision and Investigation.
Acknowledgement The author gratefully acknowledges Prof.
Abdul Kadir Riyadi for his guidance, intellectual support, and academic supervision in the development of this study, and an anonymous reviewer for providing valuable input on these Conflict of Interest The authors declare no conflicts of interest.
Funding This research did not receive any financial support.
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The Element of Al-DakhilA
Bibliography