Interpretation and Exegetes
The Holy Quran is the Word of Allah – Glorious and Exalted – and is His message to all of humanity. The Prophet Muhammad – peace be upon him – faithfully delivered this message and left the nation on a clear path of guidance. This led to an increasing need for the study of Tafsir, or Quranic exegesis. Over time, the discipline of Quranic interpretation and its associated sciences developed due to various factors. Among the most notable are the expansion of the Islamic state and the growing number of followers of Islam, particularly non-Arabs who required clarification of Allah’s intentions behind the verses. Additionally, the time elapsed since the era of the Prophet prompted the emergence of a distinct science of interpretation, separate from other Islamic sciences. Various methodologies of Tafsir were developed, establishing different schools of thought, such as the school of Tafsir based on tradition and that based on personal opinion. Furthermore, the interpretation methods evolved according to the orientation of the author, leading to scientific, analytical, and jurisprudential exegesis, among others. One notable work within the realm of jurisprudential Tafsir is “Ahkam al-Quran” by Al-Jassas, and this article will explore the methodology of Al-Jassas in his composition.
Ahkam al-Quran by Al-Jassas
“Ahkam al-Quran” by Al-Jassas is considered a significant book within the Islamic library, categorized under the topics of Quranic exegesis and its associated sciences. The methodology of Al-Jassas has garnered considerable attention from scholars, as evidenced in the following points highlighted by the author of “Interpretation and Exegetes”:
- Specialists in interpreting Quranic methodologies regard “Ahkam al-Quran” by Al-Jassas as one of the foremost works in jurisprudential Tafsir. This book focuses solely on verses pertaining to legal rulings, presenting all chapters of the Quran while concentrating specifically on the verses concerning Islamic law. Readers will find that it is systematically organized in a manner similar to jurisprudential texts, with each section titled to encompass the issues the author addresses within it. The work holds particular significance for followers of the Hanafi school, as Al-Jassas adopts their methodology when elucidating opinions on jurisprudential matters, in addition to promoting and defending the Hanafi school throughout his text.
- Al-Imam Al-Jassas extensively addresses various jurisprudential opinions, elaborating on the evidence supporting each view. He does not limit his interpretation to legal rulings derived from the verses; rather, he often explores related issues. This has led some researchers to liken his work to comparative jurisprudence texts. For instance, when discussing Allah’s statement: “And give glad tidings to those who have believed and done righteous deeds that they will have gardens in paradise beneath which rivers flow. Whenever they are provided with a provision from there, they will say, ‘This is what was given to us before,'” Al-Jassas elaborates on the Hanafi position regarding the stipulation a person makes when freeing a slave by promising to announce good news, stating that the first person to convey the news will be freed, regardless of whether they informed others afterward.
- Critics have noted that Al-Jassas exhibits a degree of bias towards the Hanafi school, sometimes interpreting verses in a manner that seems to conform to his school’s tenets. An example can be found in his analysis of Allah’s words: “And when you divorce women and they have reached their term, do not prevent them from marrying their husbands.” In this instance, he argues from several angles to validate a woman’s ability to contract marriage without a guardian’s consent.
- Scholars have also observed Al-Jassas’s alignment with Mu’tazilite convictions in various instances throughout his interpretation. When addressing Allah’s statement: “No vision can grasp Him,” his stance is aligned with the Mu’tazilite perspective on the vision of Allah. He asserts, “It means that He is not seen by the eyes. This is an elaboration on the denial of the vision of the eyes.” He further interprets the verse relating to sight of Allah as knowledge and understanding, thereby reflecting influence from Mu’tazilite thought.
- Throughout his work, Al-Jassas expresses disdain for Muawiya – may Allah be pleased with him – on several occasions. It might have been more appropriate for him to leave judgments of Muawiya to Allah and refrain from such bias against a companion of the Prophet – peace be upon him. Al-Jassas, in his commentary on Allah’s declaration: “Allah has promised those among you who have believed and done righteous deeds that He will surely grant them succession upon the earth,” emphasizes the rightful caliphate of the four rightly guided caliphs: Abu Bakr, Umar, Uthman, and Ali – may Allah be pleased with them – while excluding Muawiya, stating, “This implies the validity of the caliphate of the four caliphs, as Allah empowered them, but Muawiya does not qualify since he was not a believer at that time.”
About Al-Jassas
Al-Imam Al-Jassas, the author of “Ahkam al-Quran,” holds a notable position in his era and among his contemporaries. Biographical dictionaries have provided ample coverage of his life, his teachers, students, and scholarly contributions, summarized as follows:
- His name is Ahmad ibn Ali, known as Abu Bakr Al-Razi, a highly esteemed scholar, with “Al-Jassas” being his title.
- He was recognized for his piety and asceticism, studying jurisprudence under Abu Al-Hasan Al-Karakh, ultimately rising to prominence in the field, attracting many students. He refrained from taking up the judicial position.
- He settled in Baghdad, arriving there in 325 AH, later moving to Ahwaz, returning to Baghdad, and eventually proceeding to Naysabur before returning to Baghdad in 344 AH.
- Among his notable students are Abu Bakr Al-Khwarizmi, Abu Abdullah Al-Jurjani, Abu Al-Faraj known as Ibn Al-Muslimah, and Ibn Ahmad Al-Nasafi, among many others.
- He authored numerous well-known works, including “Ahkam al-Quran,” a commentary on his teacher’s concise text, and a treatise on the names of Allah, along with a work on the principles of jurisprudence.
- He passed away on the 7th of Dhul-Hijjah, 370 AH, at the age of sixty-five.