One thing that can not be escape from our live as Muslim is to elect a leader. The leader is a very important figure in a group wether narrow or broad, the existence and the orientation of the group largely determined by a leader. Therefore, it is the responsibility of each person to be selective and carefull in electing the leader. Whenever there is an election of the chief of area or the President in Indonesia, one of the discourse which often presented is about the leadership of non-Muslim, whether or not non-Muslim become as leader for the Muslim truly is the debate among scholars. Some scholars consider that non-Muslim should not be become the leader for the Muslim because some verses in the Qur’an clearly state the case. There also some scholars who allows non-Muslim be a leader, because the most important is a leader capable to lead the society to obtain welfare and fairness. But here Hasbi Ash-Shiddieqy is defferent from the other. As the main character in the author Tafsīr Al - Qur’ānul Majīd An-Nūr he is one of sholars who forbids and allows a Muslim to elect non-Muslims as a leader. Based on this background, the author formulated two issues namely; first, what is the Hasbi Ash-Shiddieqy’s interpretation toward verses prohibiting to elect a non muslim leader in Tafsi>r an-Nu>r. Secondly, what is the relevance of Hasbi Ash-Shiddieqy’s interpretation toward verses prohibition in electing a non muslim leader in the context of indonesia today.
To answer the problem formulation, the author uses the approach of interpretation (Content Analysis) This means that the author delves thought M. Hasbi Ash-Shiddieqy toward verses relating to the election a non muslim of leader. After doing this study the author conclude that the interpretation Hasbi Ash-Shiddieqy’s about electing a non-Muslim leader, he prohibits and also allows with the requirements. Prohibiting because non-Muslim often brings mad{ara>t ie; unremitting cause disaster, as well as continuously trying to complicate the Muslims in towards desired religion. Allowing with the requirement in emergency or fear to mad{ara>t that would happen to them, and or the benefit of the people. So he allows for a Muslim to elect non-Muslims as leader during that provide benefit for religion and society does not pose a danger to himself and their religion. Hasbi Ash-Shiddieqy’s interpretation about electing non-Muslim leader in the context of Indonesia at this time, is relevant, because the Indonesian society is a plural, one which is based on the ideology of Pancasila and UUD 1945 which requires collaboration with a way to establish unity and solidarity to achieve mutual benefit and progress in the state. Therefore to become a leader should not be a Muslim. But more important is the ability of the leader to make better changes in the country. So there is no prohibition in electing non-Muslims leader.