THE DEVELOPMENT OF THE LITERACY OF QUR’ᾹNIC INTERPRETATIONS IN SUDAN: CRITICAL STUDY OF THE AL-TAFSĪR AL-TAUḤĪDĪ Moh

This article aims to critically explain the method of al-Tafsīr al-Tauḥīdī by Ḥasan al-Turābī and its position amongst other thematic commentary theories. This study is a descriptive qualitative study by employing content analysis theory. The results indicate the trend of al-Tafsīr al-Tauḥīdī in two meanings. The first is as a commentary paradigm which leans on the unity of man and the universe in the message of the God’s revelation. The second is as the form of thematic commentary of al-Waḥdah al-Mauḍū‘iyyah model. Therefore, this commentary is more appropriately categorized into al-Tafsīr al-Muṣhafī bi alWaḥdah al-Mauḍū’iyyah. It has three systematic explanation in each surah including Khulāṣah Hady al-Sūrah, Tartīl al-Ma’āni, and Umūm al-ma’āni. AlTurābī's ability to unite various related elements in his commentary is not only between verses or surahs but also between human life and all its activities with the universe in a bond of al-Qur'an guidance which is core to monotheism. This is the advantage it has and is a new method in commentary literacy in Sudan. In fact, the method of al-Tafsīr al-Tauḥīdī generally becomes a framework for the whole civilization project of al-Turābī. However, there are some critics towards his commentary regarding rationality and rejection of several authentic hadiths which seem to leave riwāyah in the commentary of the Qur’an. Keywords; Sudan, Literacy Tafsir, Ḥasan al-Turābī, Tafsīr Al-Tauḥīdī


Introduction
Sudan is an Africa Continent countinent, a negihbour state to Egypt. It located at the southtren of Cairo. These two country share some similiarities; filling the majority of Islamic Sunni community people are dominnat, flowing with the Nile, taking Arabics as official lingual Franca. There several local spoken dilect. Therefore these countries also have similar culture and tradition, however, there is shrouded in differences between the countries. 1 Historically, in past time, these similarities are exist because these countries were one government area. Both are part of the reign of ancient Egypt, British colonialism, and the reign of modern Egypt. 2 Sudan became its own country only on January 1, 1956. Neverthenless, inspite of these similarities geographically and culturally, Sudan's country financial economy, community services, and development progress slowler than Egypt. This condition is felt by people who has lived in these two countries. 3 Economic and political crises often grace the news regarding Sudan. Since the country broke away from Egypt until now. Sudan never seems to be free from turmoil. Among the peaks of the greatest turmoil that has ever occurred was the demonstration demanding the independence of the people of South Sudan in 2005. It culminated in the independence of South Sudan on July 9, 2011. 4 But behind it all, it cannot be denied that Sudan, with its simplicity and the kindness of its people, continues to pay The Development Of The Literacy Of Qur'ānic Interpretations In Sudan -Moh. Abdul Khaliq Hasan. 113 Jurnal At-Tibyan: Jurnal Ilmu Alqur'an dan Tafsir, Vol. 6 No. 1, Juni 2021 discussed by academics. His works are mostly related to Islamic law, Islamic politics and a little related to the study of the Qur'an.
Syaikh Ḥasan al-Turābī works related to the Qur'ān is al-Tafsīr al-Tauḥīdī which will be the object of this research. This figure is discussed because in addition to the reasons above, Hasan al-Turābī is also an actor and practitioner of his study of the Qur'an. 12 He comments the works among the modernist interpretation trends which claim that the Qur'an is open to personal interpretation. 13 Answering various problems of modern life. 14 Even some of the reviewers responded with scathing criticism and considered anomaly thinking. 15 There are several studies related to the work of Hasan al-Turābī. Generally about the renewal of ushul fiqh, 16 Islamic law, 17 and its influence on contemporary legal thought. 18 As for the interpretation of asan al-Turābī, not much research has been done. Apart from that he is better known as an expert in Islamic law than a commentator, also because his works of interpretation are not widely known by academics when compared to his work in Islamic Law.
One of the most important studies related to the interpretation of Hasan al-Turābī was carried out by Ibrahim Mohammad Zen. Discusses the importance of the book al-Tafsīr al-Tauḥīdī by Hasan al-Turābī as one of the doors of contemporary interpretation. The study also confirms that the interpretation of Hasan al-Turābī opens the opportunity for personal interpretation. 19 The next research was carried out by Abdul Karim who substantially reaffirmed the position of al-Tafsīr al-Tauḥīdī as a written interpretation to answer modern problems. 20 25 On his return from France, al-Turāb became a lecturer at the law faculty of the Khartoum University. However, in the same year, he entered politics and succeeded in becoming a member of the Sudan parliament and secretary-general of the Islamic Charter. In 1969-1977, Al-Turābī was imprisoned due to political policies at that time. Then from 1979 to 1982 Al-Turābī was appointed attorney general and chief advisor on legal and foreign affairs until March 1985. 26 Al-Turābī as leader of the Islamic National Front (NIF) political party, succeeded in becoming deputy prime minister and foreign minister in 1988. In 1996 he was named chairman of the Sudan national parliament. A high career flow and a position that has power second only to the president-general Umar al-Bashir. Time goes on, and his interests change as well. The understanding between al-Turābī and the president ended in 2001. 27 Feeling the president's interests were disturbed, Al-Turāb was finally thrown into prison on charges that seemed far-fetched. Al-Turābī with great patience and self-commitment continued to serve his sentence until his death. He died in house confinement on March 5, 2016. After being rushed to the hospital due to a heart attack. His funeral was attended by thousands of mourners from all walks of life.
Hasan al-Turābī is not only known as an accomplished politician but is also known as an Islamic scientist and academic with a broad perspective. With his qualified knowledge related to turāṡ, a religious tradition, and modern sciences, as well as his mastery of four languages, namely Arabic, French, English, and German, he can produce many works during his busy schedule. Among them are Tajdīd  In the late 70s and early 80s, there was a fundamental change in the religious thought of Ḥasan al-Turābī. Apart from personal factors, the significant development of the Islamic political movement in Sudan also influenced it. The climax was when Ḥasan al-Turābī entered the government system which provided an opportunity to realize the Islamization project in Sudan. The project is broadly manifested in a charter called "al-Waḥdah al-Waṭaniyyah a'lā Tarīqah al-Islām. A charter that emphasizes the need for national unity based on Islamic values. It was this charter that later gave birth to a great paradigm called al-Tafsīr al-Tauḥidī. 29 The al-Tafsīr al-Tauḥīdī paradigm becomes the spirit in all scientific, thought and civilization projects carried out by Hasan al-Turābī. That is a paradigm that has the aim of uniting and bringing together those who are separated and scattered in one unified message of divine monotheism. 30 To strengthen and support project al-Tauḥidī, Ḥasan al-Turābī seems to need to derive the legitimacy of his thoughts from the Qur'an, as many Islamic thinkers do its. 31 Then came the weekly study of the Qur'an using the al-Tafsīr al-Tauḥidī method.
The study was officially started by Hasan al-Turābī in 1994/1415 AH. At first, it was only attended by his main colleagues from interdisciplinary experts. No more between 7-10 people. Among them are experts in the field of Islamic law, Islamic studies, and scientists. The study continues to grow and attract public attention. Finally, the study was not only attended by academics, but also the general public. The depth and breadth of knowledge and the ability of al-Turābī's oration, made the study of his interpretation get its place in academic circles. As a western graduate, al-Turābī was very open to differences of opinion and even harsh criticism. This can be seen in the dialogue method which is characteristic of the lectures of al-Tafsīr al-Tauḥidī's study. 32 According to Hasan al-Turābī's confession, there were at least two factors that made him interested in writing al-Tafsīr al-Tauḥid. First, his anxiety when reading the translation of the Qur'an while still studying in the West. Where the Qur'an is presented in a partial understanding. Taken from here and there without a unified comprehensive meaning. According to Hasan al-Turābī, such an understanding was born from a lack of knowledge of the Arabic language. Such a partial understanding will certainly harm the understanding of the Qur'an. Second, the classical interpretations considered by al-Turābī have not been able to answer modern problems. Still partial, focusing on the meaning of the words and sentences of the Qur'an. So that the meaning of the Qur'an is exposed in a disjointed understanding, not in a unified whole. Besides, many of the classical interpretations are filled with israiliyat stories 33 that can damage the understanding of the Qur'ān. 34 In addition to the two factors above, there are other factors as mentioned by al-Turābī in the preamble of his book. Namely, there was a request from his students and colleagues for discussion regarding the need for a new reading of the Qur'ān. A reading that can provide an understanding that can unite the surah in the Qur'ān and its verses in a single unit despite the various themes. Able to unite the Koran with modern life and scientific progress. Unite all children of the nation, both Muslims and non- 31 Zain, "Al-Fan Wa Qaḍāyā Al-Hawiyyah Al-Sudāniyyah: Qirāàh Taẁīliyyah Fī Manhaj Al-Tafsīr Al-Tauḥidī." 32 Hasan Al-Turābī, Al-Tafsīr Al-Tauhīdī, vol. 1 (Bairut, Libanon: Dār al-Sāqi, 2004), al-Tamhīd, ad. 33 Israiliyat stories are stories attributed to the Children of Israel. Some of these stories can be accepted, but some are rejected. The scholars divide the story of Israel into 3 categories. First, it is accepted because the position of the history is authentic and its content does not conflict with the contents of the Qur'an and the Sunnah of Maqbullah. Second, it was rejected because the sanad is weak and contradicts the contents of the Qur'an and the Sunnah of Maqbullah. Third, neither accepted nor rejected. That is related to the story of Israel which is not rejected but there is no explanation from the Qur'an or Sunnah. Such as the detailed story of the names of ashahbul kahf, the types of animals that boarded the ship of the prophet Noah, the type of wood on the ship of the prophet Noah and others. Muslims in one bond of tolerance. 35 And the peak can unite the reality of human life, the universe in submission only to Allah Almighty. 36 According al-Turābī, the Qur'ān is the book of life. Instructions for the life of all mankind, Muslim and non-Muslim. For this reason, according to Hasan al-Turābī, the chaos that occurred was the result of the separation of the instructions of the Qur'an from human reality. There are many readers, memorizers of the Qur'an, and readers of its interpretation. But just memorizing and reading to just get a blessing. Not to provide a life change. The essential solution is to understand the Qur'an as one unit and practice in everyday life. Because the loss of the blessing of the Qur'ān is when people separate the reading of the Qur'ān from the practice of real life. 37 Departing from this paradigm, al-Turābī tries through his interpretation, al-Tafsīr al-Tauḥidī, to present the instructions of the Qur'ān in a unified meaning that is comprehensive between the text and human life and the universe within the framework of the unity of Allah. descent over a long time, according to Hasan al-Turābī, are not the reasons for the partial understanding of the Qur'an. Rather, it must be understood and presented in a unified theme that is interrelated like a string of tasbih seeds. It is hoped that the Qur'an will be able to answer the problems of modern society following the sense of risk and intelligence of its readers.
As a commentator rationalist, al-Turābī seems to put a high priority on rational ability in interpretation and rejects narrations that he considers unreasonable. This can be seen in his interpretation from beginning to end. In fact, on several occasions, he emphatically rejected several authentic hadiṡ, even though Imam al-Bukhari narrated them in their authenticity. 40 Al-Turābī also did not want to be bound by the opinion of  Ḥasan al-Turābī argues, that in understanding the Qur'ān, a commentator must understand the Qur'ān by the meaning of words that were popular at the time of the revelation of the Qur'ān. 46 This is following the rules of interpretation which state that "It is obligatory to understand the word of Allah based on popular Arabic sayings, not strange, weak or evil". 47 A commentator must also be committed to following the terms of the original sharia. Then base his interpretation on the explanation of the Prophet Muhammad, which is contained in the hadith and the history of his life with the Qur'an. Based on the reference, asbabun nuzul, and the social life of society and the beginning of Islamic society. 48 Notice and understand the differences between words. Both in 'urf and fiqh. 49 It is as if al-Turābī confirmed the theory that there are no complete synonyms in the Qur'ān. 50 Based on the description above, it can be said that the interpretation of the Hasan al-Turābī model is something new in tafsir literacy in Sudan. Because the interpretation in Sudan at that time, in general, was still dominated by the classical tafsir method. A reality that prompted Hasan al-Turābī to give birth to his work called al-Tafsīr al-Tauḥidī, as an answer to the lack of interpretation in Sudan at that time. 51 But is it true that the interpretation method of al-Tafsīr al-Tauḥīdī is something new in the thematic interpretation theory? Or is it part of the thematic interpretation that has been discussed by scholars?. 43 Sebagai contoh, Al-Turābī, Al-Tafsīr Al-Tauhīdī, 2004, 39-43, 44-50. 44 Al-Turābī, Al-Tafsīr Al-Tauhīdī, 14-18. 45 Al-Turābī, Al-Tafsīr Al-Tauhīdī, 356. The Relationship Al-Tafsīr Al-Tauhīdī and Al-Mauḍū'i' Al-Tafsīr Al-Tauhīdīasan by al-Turābī, as the name implies, is intended to present the interpretation of the Qur'ān as a single unit, even though it has various discussions and themes. A unity between the reading and the text, between words and words, between sentences and sentences, between verses and letters. Not only that, the unity of the Qur'ān with the reality of life and the universe is a unity that must be considered when understanding the Qur'ān. According to al-Turābī, al-Qur'ān as a book of guidance for all humans, both Muslims and non-Muslims, must be able to provide answers throughout the ages. The Qur'ān was not only revealed for a certain period but was intended for the Day of Judgment. It is a must how the Qur'ān can dialogue with the period in which it is read. So that all humans and the universe unite in one frame of evidence for the oneness of God. 52 In other words, al-Turābī through his commentary wants to show the need for an understanding of the unity between the text of the Qur'ān, the universe, and Allah Almighty.
For the al-Turābī, al-Tauḥīdī method is not merely theoretical disc. But it is an invitation from the Qur'ān which is used as a driving model in his entire life. Understanding the Qur'ān and al-Sunnah as a unit that cannot be separated. Uniting the instructions of the Qur'ān with the Sunnah. The Qur'ān is a revelation that will not dry up to be explored. And the life of the Messenger of Allah is like human life, eating, drinking. And life as a servant of God, prophet, and messenger, and leader of the people. As-Sunnah as the second source after the Qur'ān, but cannot be separated from the Qur'ān. And there is no contradiction between the Qur'ān and the Sunnah. By making the Qur'ān as the Sunnah to follow. 53 Al-Turābī actualizes the meaning of al-Tauḥīdī in broad scope, as far as reachable. Including the meaning of monotheism in the sense of unity between the text of the Qur'ān and the universe. How the universe that God has subjected to humans, can increase their faith in Al-Turābī. For this reason, al-Turābī criticized some commentators who ignored the meaning of the natural laws contained in the universal verse. Or do not give a sufficient portion in interpreting it. They should link the revelation verses with the verses of human life and the rise of science in the interpretation of the Qur'ān. 54 Al-Turābī seemed to want to emphasize to all readers that the meaning of monotheism in question, is not the meaning that has been understood by most people. According to Al-Turābī, monotheism is defined as a form of unity between the Qur'ān as God's revelation and human life. And all that exists belongs to Allah Almighty. Unite all mankind in one common goal on earth, as caliph to prosper the earth with love and peace and tolerance. 55 52 Al-Turābī, Al-Tafsīr Al-Tauhīdī, 2011, 12-19. 53 Al-Turābī, Al-Tafsīr Al-Tauhīdī, 2004, 9. 54 Al-Turābī, 11-12. 55 Al-Turābī.
According to al-Turābī, the Qur'ān will not be able to embrace life, unless it is understood as a comprehensive unit. Because in fact, the main basis of religion is monotheism or unity. And the Qur'ān is the source of unity. Uniting the world and the hereafter, between the spirit and the body, between material and non-material, between worship and work, between the world and religion. In a unity that can not be separated from each other. Regarding this, al-Turābī said: The understanding of at-Tafsīr at-Tauḥīdī above when viewed from the existing theory still has the connection with the theory who was introduced by Muḥammad al-Ḥijāzi within al-Waḥdah al-Mauḍu'iyyah. Where a commentator unites related verses in a particular theme that complements each other. 58 Some scholars such as Muḥammad al-Gazali call it al-Tafsīr al-Mauḍū'i. That is the effort of interpreting a letter as a whole, by showing the main picture or main purpose of a letter from beginning to end. In a bond of exposure that binds each other. The beginning of the letter can be seen as the beginning of the end of the letter, and the end of the letter as an explanation of the beginning of the surah. So that a letter is seen in one central theme that is mutually binding, even though the latter actually includes several diverse themes. 59

‫ﺃﻥ‬
The thematic interpretation models emphasize efforts to present a world view or the main purpose or main point of a surah to be discussed. Or what is known 56 Al-Turābiā, Al-Tafsīr Al-Tauhīdiā, 2011, 7. 57 61 For this reason, the relationship between thematic interpretation and 'science of al-munāsabāt is very close. Especially related to the thematic per surah or known as al-Tafsīr al-Mauḍū'i lī al-Sūrah. 62 The scholars try to distinguish between the al-Waḥdah al-Mauḍūiyyah and the al-Tafsīr al-Mauḍū'i. 63 Where al-Tafsīr al-Mauḍū'i is more related to certain themes that will be discussed by an interpreter. By collecting the theme verses to be discussed.
Meanwhile, al-Waḥdah al-Mauḍū'iyyah, in essence, is a bond munāsabāt or a binding correlation between one verse to another verse or one surah to another in a certain theme point. In other words, al-Tafsīr al-Mauḍū'i departs from the theme determined by the commentator who wants to be discussed. 64 While al-al-Waḥdah al-Mauiyyah departs from the theme contained in a letter that wants to be discussed. The theme was born from the verses discussed, not from outside the manuscript.
Based on the explanation above, it can be concluded that the method used by book Muqaddimāt fī al-Tafsir al-Mauḍū'i li al-Qur'ān, a work that is considered a pioneer in introducing al-Tafsīr al-Mauḍu'i. Sadr divides the model or direction of interpretation into two categories. Namely al-Tafsr al-Tajzi'i and al-Tafsr al-Tauḥīdī or al-Mau'ḍū'i. 68 Is al-Turābī inspired by this division? It is possible because al-Turābī is a reformer 69 and modernist scientist who wants the Qur'ān as a guide and a solution for the people. 70 What is new and can be said to be unique and superior to al-Turābī's interpretation is his serious effort in uniting and unifying. Not only between words and words, between verse and verse, sura and sura as it has been done by the scholars of interpretation. But far from that, al-Turābī is obsessed with uniting the guidance of the verses of the Qur'ān with real life. Uniting the text of revelation with natural phenomena.
Uniting the teachings that came down in the seventh century with the twentieth century and beyond. Uniting the vision of the Qur'ān as a book of life with human life, Muslim and non-Muslim, Arab and non-Arab in one unit under the power of Allah Almighty. In other words, al-Turābī wanted to convey his mission through his commentary. According to him, human goodness and peace will be achieved, if they are able to unite with the Qur'ān and the Qur'ān to unite with them in real life. 71 So it is not surprising to say that the Al-Tafsīr Al-Tauhīdī method for al-Turābī is the general framework of his thinking, both in the fields of science, politics, social and civilization.
As a human work, al-Tafsīr al-Tauḥīdī, like other works of interpretation, will not be free from criticism and shortcomings. Among his shortcomings is that al-Turābī is trapped in rationalism by rejecting several authentic hadiths. It is very rare to refer to hadith if you refer only to its meaning or only indicate the final narrator. 72 Even though al-Turābī claims that his interpretation is intended for all levels of society, in reality, the language used is difficult for those who do not know Arabics language adequately. This could be because of his influence as a philosophical and political thinker who is good at rhetoric. 73

Conclusion
Based on the discussion above, it can be concluded that al-Tafsīr al-Tauḥīdī as the name implies contains two meanings. First; al-Tauḥīd as an interpretive paradigm in the sense of uniting humans and their activities as well as the universe in the guidance of the Qur'ān which is centered on the oneness of God. Second; as a form of