Abstract
<p>There are some problems with interpreting the verses contained in the Koran to the understanding of the contemporary Islamic age, especially regarding the issue of non-Muslim leaders. The majority of Muslim scholars argue that their religion prohibits selecting a non-Muslim leader in a normal situation. Meanwhile, few of them allow such leaders in reasonable conditions based on the argument that the prohibition in the Qur’ān and the Sunna is no longer applicable in the present life. Therefore, this paper re-analyzed the meaning of awliyā’ from the interpretation of Hamka and M. Quraish Shihab with Jorge J.E. Gracia’s hermeneutics perspective. The result suggested that the prohibition to appoint a non-Muslim as the leader is applicable only in situations where such a person shows real hostility toward Islam and makes the religion their enemy. It also applies to Muslims that violate the commands of God and His messenger because the main requirements of being a leader are the ability to create justice and foster prosperity.</p>
Highlights
Non-Muslim leadership has recently become an issue in the Muslim-majority countries, especially within the political sphere
A momentous political event regarding the polemic of the non-Muslim leaders in Indonesia was Joko Widodo’s resignation from his position as the governor of Jakarta to become the country’s president
The word walī and its derivations are found in approximately 234 verses in 55 surahs, while awliyā’ is found in 42 verses, 23 Makkiyya and 19 Madaniyya verses
Summary
Non-Muslim leadership has recently become an issue in the Muslim-majority countries, especially within the political sphere. The issue of making a non-Muslim the leader over Muslims is found in the Qur’ān verses, using the termaawliyā’ This word is a plural form of walī, which epistemologically means a beloved one (al-maḥbūb), companion (al-ṣādiq), helper (al-nāṣir) (Abadi, 2005, 1344), or an intimate relationship (Zakariyya, n.d., 141). The term awliyā’ is a plural form of walī, which means ‘intimacy.’ The word produces its derivative meaning, such as leader, ally, close friend, follower (wala), beloved, protector, ruler, helper (wallā), and to authorize or entrust (tawallā). It can be understood as ‘intimacy’ created out of the relationship between the first and the second parties. This persuasion is supposedly avoided by Muslims as it lacks any goodness and advantages
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