TAUHID HERMENEUTICS OF FAḤRUDDIN AL-RᾹZI: STUDY ON THE INTERPRETATION OF SURAH AL-IKHLᾹS IN THE MAFᾹTIḤ AL-GAῙB

The Qur'ān is a way of life that is always mined and studied to answer the complex and dynamic problems of life. The works of interpretation are one of the proofs of interpretation products dedicated by interpreters of the ulama to succeed in the effort to understand the Qur'ān so that it can be guided and truly become the way of life. Efforts to understand the Qur'an are carried out with a variety of approaches and methods, one of which is the hermeneutic method. The Mafātiḥ al-Gaīb interpretation by Faḥruddin Al-Rāzi is a representation of interpretation that applies hermeneutic elements. This paper aims to explore the elements of hermeneutics in Mafātiḥ al-Gaīb's interpretation by Faḥruddin Al-Rāzi by taking a sample of Al-Ikhlās's letter. The research method used in this study is a qualitative descriptive method, the authors attempt to examine and describe the data that exists. The findings in this study indicate that the hermeneutic elements used by Al-Rāzi in the interpretation of Al-Ikhlās include munāsabah, asbāb an-nuzūl, and esoteric meanings. The three components are used to find out the meaning of an objective and comprehensive text from Surah Al-Ikhlās. So that it concludes that the essence of God referred to in Surah Al-Ikhlās includes His żat, ṣifat, and af’al.


Introduction
The Qur'āni is a holy book as well as a way of life for Muslims. As a great revelation and miracle that was revealed to the great man, Muhammad PBUH, the position of the Qur'āniare very noble and high for his adherent (Muslims). There is no doubt that Muslims should believe in the Qur'āni and make it a way of life. Believing alone is not enough, making the Qur'ānia way of life requires a good and accurate understanding process of the Qur'āni itself, so that with a good understanding, the Qur'āni will truly be present and live in a dynamic life process. One of the efforts to understand the Qur'āni is the presence of interpretive works that have been dedicated by scholars, both interpretive scholars from the classical era, the medieval era, and the contemporary era.
Each Qur'anic interpretation literature in each period has its characteristics. This is of course inseparable from the life background of an interpreter both from the educational aspect, the scientific aspect, the school or school aspect, and so on. Besides, the work of interpretation is also inseparable from the historical setting or the context in which the work of interpretation was written. This argument is based on the ideal assumption that the Qur'āni shalīh likulli zamān wa makān (the Qur'āniis always relevant to every time and every condition), so it is only natural that the Qur'āni is always mined and studied to answer life's problems. 1 The logical consequence is the various variants of the style and characteristics of the interpretive works produced by the interpreters. One of the tafsir works that represents a style and character is the Mafātiḥ al-Gaīb commentary by the medieval tafsir scholar, Faḥruddin Al-Rāzi.
Studies on Faḥruddin Al-Rāzi's hermeneutics have been carried out by many previous researchers, including Mustapa who wrote about the hermeneutic elements of Faḥruddin Al-Rāzi., 2 Anas Shafwan Khalid who wrote about the methodology of Faḥruddin Al-Rāzi's exegesis, 3 Yuyun Zunairoh wrote about the philosophical interpretation of Faḥruddin Al-Rāzi, 4 and so on. In contrast to previous research, this study wants to see how the hermeneutic performance of Faḥruddin Al-Rāzi in interpreting the surah Al-Ikhlās which is known as the surah tauhid. Meanwhile, Al-Rāzi's method of interpretation is the bi al-ra'yi method, which is known among the mufassirs as philosophical interpretation. Also, Faḥruddin Al-Rāzi in his commentary work (Mafātiḥ al-Gaīb) has a unique epistemological and systemic concept in interpreting the Koran. The setting of Al-Rāzi's life was shrouded by heated debates between rationalist and traditionalist groups. At the same time, he also appeared and was involved as a critical-rationalist figure in debates with the figures of his contemporaries. 5 Seeing this, the author is interested in investigating by examining the hermeneutics of tauhid Al-Rāzi on the surah Al-Ikhlās in the Mafātiḥ al-Gaīb. The reason the author examines the surah Al-Ikhlās in the Mafātiḥ al-Gaīb by Faḥruddin Al-Rāzi is to know the concept of monotheism or the unity of God. Besides, the author's reasons are also based on a hadith which says that the surah Al-Ikhlās is one of the surahs that has great virtue, even the surah Al-Ikhlās is the light of the Qur'āniand whoever reads the Al-Ikhlās letter is as if he has read a third from the Qur'āni as described in the hadiṡ; Translation: "From the Prophet sallallaahu 'alaihi wa sallam, he said: "Is someone of you unable to read in one night (alone) a third of the Koran?" They said: "And who (among us) can read a third of the Alqu (in one night)?" Rasulullah Sallallahu 'alaihi wa sallam said: " ٌ ‫ﺪ‬ َ ‫ﺣ‬ َ ‫ﺃ‬ ُ ‫ﷲ‬ َ ‫ُﻮ‬ ‫ﻫ‬ ‫ﻞْ‬ ُ ‫ﻗ‬ comparable to one-third of the Koran." (Narrated by Muslim).
Based on this phenomenon, to focus on the discussion in this study the authors formulate the following problems; First, how is the brief profile of Faḥruddin Al-Rāzi? seeks to describe and describe the object of study by tracing existing data. The data sources in this study are divided into two, namely primary data and secondary data.
The primary data source in this study is the book of interpretation of Mafātiḥ al-Gaīb by Faḥruddin Al-Rāzi. Meanwhile, the secondary data source is in the form of supporting data such as articles, scientific works, books, etc. which are considered relevant to this study.

Brief Biography of Faḥruddin Al-Rāzi
The full name of Faḥruddin Al-Rāzi is Abu Abdillah ibn Umar ibn al-Husein ibn al-Hasan ibn Ali al-Tamimi al-Bakry al-Qurasyi al-Tabarashtani Faḥruddin Al-Rāzi. The popular nickname of Faḥruddin Al-Rāzi was a title (laqab) pinned to him. Besides that, he is also known as Ibn Khatib al-Ray, this name is attributed to his father who is well known as a preacher in the al-Ray area. He was born on the 25th day of Ramadan, 543/544 AH in the city of al-Ray, while he died on 1 Shawwal 606 AH at the age of 63 in the city of Herat. 6 Faḥruddin Al-Rāzi grew and developed in an educated family environment. His father, Diyāuddin Umar, was a figure as well as a scholar of the Syafi'i school, he was also a scholar of kalam from the Asy'ariyah school of thought. Almost Faḥruddin Al-Rāzi did not learn from anyone else except his father. The depth of knowledge and the character of his father became Al-Rāzi's main mine to gain knowledge. There is also some truth in the proverbial term which says that 'the fruit does not fall far from the tree. It was as if the proverb term represented Faḥruddin Al-Rāzi who grew up as a Syafi'iyah-Asy'ariyah following in his father's footsteps. Then after his father died, he studied from Majduddin Ajjili (Imam Al-Ghazali's student) and Kamaluddin As-Simnani (Imam Al-Baqillani's student). 7 Faḥruddin Al-Rāzi is also well-known as a scholar who has worked and is an expert in various scientific fields, such as usul fiqh, the science of kalam, fiqh, linguistics, interpretation, philosophy, medical science, and so on. Learning in the field of kalam, when viewed from the aspect of the sanad lineage, starts from his father (Diyauddin Umar) to his teachers up to Abu al-Hasan al-Asy'ari. 8 His persistence in cultivating and studying various scientific fields resulted in several productions of his works.
Faḥruddin Al-Rāzi's works cover several scientific fields, namely; First, in the field of tafsir he wrote Mafātiḥ al-Gaīb or Tafsir Al-Kabīr, Tafsir Al-Fatiḥa, and Asrār Al-Tanzīl wa Anwār Al-Ta'wīl or also called Al-Tafsir Ash-Shagīr. Second, in the field of kalam and philosophy, he produced Nihāyah Al-'Uqūl, Al-Tarīqah fi Al-Jadal,  Although Al-Rāzi's exegesis was continued by two different scholars, the manhaj and exegetical methods used were the same as the method of interpretation used by Faḥruddin Al-Rāzi. By using the same method so that there are almost no differences between the three scholars, this is because Sheikh Syihabuddin Al-Khaubi and Ahmad bin Muhammad bin Abi Al-Hazm follow Al-Rāzi's style of writing. 12 According to tafsir scholars, Mafātiḥ al-Gaīb's tafsir book is included in the category of bi tafsir al-ra'yi. Tafsir bi al-ra'yi is a method of interpretation or the process of explaining the Qur'ānithrough reason or based on an interpreter's rational understanding. 13 The bi al-ra'yi interpretation itself is divided into two, namely the bi alra'y al-mahmūd interpretation, namely the interpretation based on commendable reason, and the bi al-ra'y al-mazmūm interpretation, namely the interpretation based on the despicable reason or rationality. 14 And in this case, also Mafātiḥ al-Gaīb is included in the category of interpretation bi al-ra'y al-mahmūd, because the interpreter, Al-Rāzi, does not interpret the al-Qur'ān recklessly, but he holds fast to sound and commendable reasoning.
Based on the various scholarships that Al-Rāzi was engaged in, scientific disciplines gave color to the characteristics of his interpretation, so he also used the perspective of various branches of science in the interpretation process. In addition, the basis of his characterization with the Syafī'iyah-Asy'āriyah school of thought also colored the Mafātiḥ al-Gaīb commentary book.
The method of interpretation in the book Mafātiḥ al-Gaīb is classified as the method of interpreting tahlīli. The method of interpreting the tahlīli is a method of interpretation that tries to explain the verses of the Qur'āniic an analysis of various aspects related to the verses of the Koran. These aspects include; First, the aspect of asbābun nuzūl (context of the passage of the verse). Second, the munāsabah aspect (linkage between one surah and another, or the link between one surah and another, or the relationship between themes, and so on). Third, the balāghah aspect includes rhetoric and the beauty of language, and so on. The method of interpreting tahlīli is generally used by many commentators. They interpret the verses of the Qur'ān according to the tartib of the Mushafi from Surah al-Fatiha to Surah al-Nas. 15 Faḥruddin Al-Rāzi's Hermeneutics in Surah Al-Ikhlās in the Mafātiḥ al-Gaīb Before stepping into the discussion of Al-Rāzi's hermeneutic analysis in surah Al-Ikhlās, the author will provide a brief understanding of the term hermeneutics itself. Etymologically or linguistically, the root word hermeneutics comes from Greek, namely from the verb hermeneuein which means "to interpret" and literally comes from a noun hermeneia which means "interpretation". The term is then identified with a Greek mythological figure named Hermes, he is a messenger who is tasked with delivering and translating God's messages to mankind. 16 According to Seyyed Hossein Nasr, Hermes was the prophet Idris whose task was to convey God's messages both from the ma'rifah aspect and the al-hikmah or theosophical aspect. 17  science of interpretation methods. 18 If it is related to the interpretive activities of classical scholars, the process of interpreting the text can also be said to be a hermeneutical activity (interpretation), but at that time the term hermeneutics was not yet known. The hermeneutic method developed by contemporary interpreters is actually not single, but diverse. This diversity arises not only because the Muslim community is more open to ideas from outside, but because of the dynamics and awareness of the deficiencies of existing methods and approaches. 19 Besides, hermeneutics as a new methodological offer in the study of the interpretation of scriptural texts cannot be separated in the study of the holy Koran. The use of hermeneutics in contemporary exegetical literature as a variable in the method of understanding the Qur'āniprovides great appeal. The reason is, hermeneutics is not just a theory of understanding and a method of interpretation alone, it also works to explain the acceptance of revelation from the transmission of oralities to the world level. From something abstract to the real, or from something divine to touching the reality of human life. Therefore, it can be said that the performance of hermeneutics with the science of interpretation has similar functions in the process of text interpretation. This refers to the hermeneutical practice that has been carried out by previous Muslim scholars in understanding the Qur'āniin several aspects, namely : 1. Hermeneutic problems are always experienced in the study of the Koran, although definitively it did not exist at that time. Hermeneutic problems, for example, such as studies on asbāb an-nuzūl and nasakh mansukh.
2. Differences regarding actual comments on the Qur'āni(tafsir) with the rules, methods, or theories of interpretation have existed since the emergence of standardized interpretive literature in the form of exegesis. 3. Classical or traditional interpretations are always formed by categorization, such as legal interpretation, philosophical interpretation, mu'tazilah interpretation, syi'ah interpretation, and so on. This shows an awareness of certain periods, certain ideologies, certain groups, and certain social horizons of interpretation. 20 Based on the three aspects above, it clearly shows an awareness of the historicity of understanding which has implications for the plurality of interpretations. Therefore, although hermeneutics is not defined definitively, it can be said that the hermeneutic style of practice actually has its seeds in classical 'ulūm al-Qur'ān. 21 Thus, based on the definition and performance of hermeneutics, Fahruddin Al-Rāzi has also presented hermeneutic practices. In this study, the author focuses on the study of the surah Al-Ikhlās in the book Mafātiḥ al-Gaīb to explore and reveal about Al-Rāzi's hermeneutics in it.
After the author explored Al-Rāzi's interpretation of the surah Al-Ikhlās in his book entitled Mafātiḥ al-Gaīb, it was found that there were several elements of his interpretation method including munāsabah, asbāb an-nuzūl, and esoteric meaning (the inner meaning). Besides that, Al-Rāzi also explained some of the faḍā'il or virtues contained in the surah Al-Ikhlās. However, before we move on to Al-Rāzi's hermeneutic analysis in surah Al-Ikhlās, we need to know in advance about the elements above.
First, munāsabah. In the context of reading the holistic message of the Qur'ān, one of the theoretical-methodical instruments to find such a message is' 'Ilm almunāsabāt. In the munāsabah perspective, the entire text in the Qur'ān is a structural unit whose parts are interrelated. The entire text of the Qur'ān produces a complete world view. 22 Etymologically, the word munāsabah according to As-Suyuthi means almusyākalah (similarity) and al-muqārabah (closeness). Whereas in terminology, the definition of munāsabah is very diverse, for example as expressed by Mannā Al-Qaṭṭan, munāsabah is the side of the attachment between several expressions in one verse or between verses in several verses or between surahs in the Koran. 23 Munāsabah is divided into several forms, including; first, the munāsabah between the surahs and the previous surahs, which serves to explain and perfect the expressions in the previous surah. second, munāsabah between the name of the surah and the purpose of the surah. Third, inter-section munāsabah. This form of munāsabah is often expressed in a tadhat (resistance) pattern. Fourth, munāsabah between sects that are located side by side. This form of munāsabah is often clearly visible or not clearly visible. Munāsabah between clearly visible surahs usually uses the pattern of ta'kid, tafsir, i'tiradh, and tasydid. Fifth, munāsabah between groups of verses with groups of verses beside them. Sixth, munāsabah between fashilah (separator) and the contents of the surah. This munāsabah has the function of strengthening (tamkin) the meaning contained in a verse. Seventh, munāsabah between the beginning of the surah and the end of the same surah. Eighth, munāsabah between the closing of the surah and the beginning of the next surah. 24 So in general, it can be understood that muhasabah is a rule of interpretation of the Qur'ānithat functions to reveal meaning through the correlation of surahs, meanings, and so on.
Second, asbāb an-nuzūl. Etymologically, asbāb an-nuzūl comes from the plural word "asbāb" from "sababa" which means causes, "nuzūl" means going down. asbāb an-nuzūl can be understood as the reasons behind the revelation of the verse in Jurnal At-Tibyan: Jurnal Ilmu Alqur'an dan Tafsir, Vol. 6 No. 1, Juni 2021 response to an event. 25 The science of asbāb an-nuzūl occupies a vital position in the study of 'ulūm al-Qur'ān. This basic assumption is based on at least two things. First, historically some of the verses of the Qur'ān that came down were preceded by certain causes. In other words, some of the verses of the Qur'ān have asbāb an-nuzūl and some do not. Asbāb an-nuzūl is a science that shows and reveals the relationship and dialectics between text and reality. Second, to borrow Nasr Hamid Abu Zaid's term, the science of asbāb an-nuzūl will equip readers with new material that views the passage of text as a response to reality while at the same time emphasizing the existence of a dialogical relationship between text and reality. 26 Knowledge about asbāb an-nuzūl has several benefits, among others: First, knowing the wisdom of the promulgation of a law and syara' attention to the public interest in dealing with all events, because it was concerned for the people. Second, to specialize (limit) the law which was derived from the causes that occur, if the law is stated in a general form. Third, if the pronunciation that is derived is general and there are arguments for its specificity, then the knowledge of asbāb an-nuzūl limits the specialization to other than causal forms. Fourth, knowing asbāb an-nuzūl is the best way to understand the meaning of the Qur'āniand to reveal the hidden obscurations in verses that cannot be interpreted without knowing the cause of the revelation. al-Wahidi explained that "it is impossible to know the interpretation of the verse without knowing the history and the explanation for the reasons for it." Fifth, asbāb an-nuzūl can explain who the verse was revealed to be so that the verse is not applied to other people because of enmity and dispute. 27 Also, the importance of the study of asbāb annuzūl in the study of Qur'anic interpretation, experts and observers of the study of the Qur'an formulate it into several points, including; first, knowing the wisdom of a law (Hikmatu Tasyri 'al-Hukm). Second, ascertain the meaning of the Qur'āniand eliminate confusion (al-Wuqūf 'alā al-ma'nā wa izālat al-syak). Third, eliminate confusion from legal restrictions (daf'u tawahhum al-hasr). 28 Therefore, knowing the reasons for the revelation of the verses is the best way to understand the Qur'ān and to reveal the hidden obscurity in the verses that cannot be interpreted without knowing the cause of the revelation. 29 Third, the inner meaning (esoteric meaning). The term esoteric comes from Greek, namely (εις:eis and ηρικος-terikos), which means it refers to something internal, which can only be understood by certain people. Or it could also be 25 Pan Suaidi, "Asbāb an-nuzūl: Pengertian, Macam-Macam, Redaksi dan Urgensi," Almufida: Jurnal interpreted as a metaphysical aspect and the internal dimension of religion. This esoteric meaning is also intended to reveal essential or substantial aspects in religious texts. 30 Reading Islamic texts, especially the Qur'ān which stops at the outward aspect, is basically against the Islamic scientific tradition which pays great attention to the inner (esoteric) aspect. Stopping at the outward aspect has narrowed the breadth of key concepts of the teachings of the Koran, including the teachings of jihad. According to Imam al-Ghazali the exoteric interpretation is not sufficient to explain the contents of the Koran. Meanwhile, according to the Quraish Shihab exoteric interpretations often cause problems or obstacles in thinking, when faced with social realities, scientific or religious nature. This requires us to examine the esoteric dimension of the Koran. In history, it is explicitly stated that "Verily, the Qur'ān has physical and mental dimensions, while the mind has up to seven minds." 31 Meanwhile, Imam al-Faraby narrated with the sanad from Hasan of the Prophet. That the Prophet said: ‫ﻣﻁﻠﻊ‬ ‫ﺣﺩ‬ ‫ﻭﻟﻛﻝ‬ ‫ﺣﺩ‬ ‫ﺣﺭﻑ‬ ‫ﻭﻟﻛﻝ‬ ‫ﻭﺑﻁﻥ‬ ‫ﻅﻬﺭ‬ ‫ﺃﻳﺔ‬ ‫ﻟﻛﻝ‬ Translation: ""Each of these verses has a physical meaning and an inner meaning. And every letter has a limit and every limit has an introduction." The same thing was narrated by al-'Iraqi in al-Mugni, which states that the meaning of this hadith suggests that the verses of the Qur'ānihave a dual capacity of meaning: physical and mental, exoteric and esoteric, there is an external meaning, harfiyāh, there is also a deep meaning, substantial meaning. One scholar said, "For every verse (of the Qur'ān) there are sixty thousand understandings (al-Fahm), and what can be understood is more than that." 32 Thus, it can be seen that there are two kinds of levels of meaning in the Koran, namely: physical and mental, exoteric and esoteric, there is an outer meaning, harfiyāh, there is also an inner, substantial meaning, which is then known as exoteric interpretation and esoteric interpretation.
Apart from the three elements of the method above, Al-Rāzi also described some of the fadā'il or virtues contained in the surah Al-Ikhlās. Actually, the explanation of fadā'il or this virtue is to enrich the interpretation as well as being a compliment or addition which has relevance to the esoteric aspect. Some of the elements or methods that the author describes above are then used as a loan for Al-Rāzi's interpretation in the surah Al-Ikhlās as in the following analysis.