Fanaticism of Madzhab in Interpretation: Study of The Book of Aḥkam al-Qur’an By al-Jaṣṣaṣ

Submitted: April 17, 2020 Revised 1: April 23, 2020 Revised 2: April 27, 2020 Revised 3: October 02, 2020 Accepted: December 16, 2020 Tafsir Aḥkam al-Qurʻan is one of Ahmad ibn Muhammad al-Razi al-Jaṣṣaṣ works that are interesting to study. The interpretation is fanatical on Hanafi madzhab and unappropriate with the context of the verse being examined. It is used as a reference by society in the medieval era because it has unique characteristics, where alQur’an used for political purposes, madzhab, or ideology to defend particular interests. Therefore, using the descriptive method of analyzing literature data, this study examined the Tafsir Aḥkam alQurʻan in the aspect of al-Jaṣṣaṣ’s biography, a background of writing interpretation, away of understanding, systematics and discussion of the book, and the examples of interpretation. The results showed that al-Jaṣṣaṣ is inconsistent in compiling his book in terms of style, method, or systematics. Al-Jaṣṣaṣ’s bigotry in his madzhab influences his logic-based interpretation. Interpretation tends to be self-contained and sometimes deviated. He also gave scathing comments to other schools that did not agree with al-Jaṣṣaṣ. Keywords


Introduction
Tafsir al-Qur'an is an attempt to understand and explain the meaning of the verses of the al-Qur'an according to human capabilities and competencies. Exploring the content of al-Qur'an will produce a branch of knowledge, such as hermeneutics, semantics, interpretation and so on. 1 God's messages, which are continuously interpreted according to the times, conditions and situations, produce a varied understanding. 2 One of the knowledge that results from understanding the al-Qur'an is Tafsir. Tafsir is a scientific discipline that is increasing until now. 3 The understanding of al-Qur'an develops dynamically following the times and historical cycles. It is never disconnected. It led to the emergence of madzhab and styles in the interpretation of al-Qur'an. 4 The six types of interpretation according to Muhammad Quraish Shihab are the literary style of language, the philosophy and theology, the scientific interpretation, the fiqh and law, the Sufism style and the social culture literature. 5 The fiqh type 1 Muhammad Amin Suma, Studi Ilmu-ilmu al-Qur'an (Jakarta: Pustaka Firdaus, 2004), 26. 2 In fact, after the Prophet Muhammad died, all problems including the law were continued by generations of friends and tabi'in. It created difference understanding to solve problems in personality, rationality and socio-cultural. Musaʻid Muslim Abdillah Ali Ja'far, Atsar al-Taṭawwur al-Fikri fî al-Tafsîr fî al- Aṣr al-ʻAbbasi (Beirut: Muassasah al-Risalah, 1984), 136. 3 Nur Kholis Setiawan, Al-Qur'an Kitab Sastra Terbesar (Yogyakarta: elSAQ Press, 2006), 1. Wahyuddin, "Corak Dan Metode InterpretasiAisyah Abdurrahman Bint Al-Syâthi," Al-Ulum 11, no 1 (2011): 80. This is an attempt by scholars to interpret the Qur'an specifically in certain fields. Nashruddin Baidan, Metode Penafsiran al-Qur'an (Yogyakarta: Pustaka Pelajar, 2011), 58. will be examined in this study with the book of Aḥkam al-Qurʻan by Aḥmad ibn Muḥammad al-Razi al-Jaṣṣaṣ. This style is one that developed in the middle 3-4 Hijriyah. 6 Fiqh interpretation is popularly known as tafsir of Aḥkam because it is oriented towards the legal verses in the al-Qur'an. 7 In medieval times, al-Qur'an is dominated for political, school or ideological purposes to defend particular interests. 8 The fiqh interpretation appears to represent each madzhab to develop fanaticism level of its mufasir. It is not uncommon to become a "wild" interpretation by interpreting certain verses in al-Qur'an out of discussion context. 9 Aḥkam al-Qurʻan book by Aḥmad ibn Muḥammad al-Razi al-Jaṣṣaṣ (370 H) is in interpreting Q.S. Yusuf :26,"Yusuf said: "He tempted me to subject myself (to him)," and a witness from the woman's family gave her testimony: "If her robe is torn on the face, then the woman is right, and Joseph is among the people who are lying." The verse explains the Prophet Yusuf story and Zulaikha, but al-Jaṣṣaṣ interprets the verse to the problem of finding treasures. 10 The interpretation of Aḥkam al-Qurʻan was found in the golden age of science, along with the bi al Ma'tsur interpretation, so it can be said that the interpretation of Aḥkam al-Qurʻan is an old interpretation. 11 Besides, along with the shift in the interpretation tradition from history-based interpretation (tafsir bi al-ma'tsur) to reasonbased interpretation (tafsir bi al-ra'yi). 12 This interpretation only discusses verses that have legal meaning by collecting verses that have the same discussion, then interpreting them on a regular basis used by madzhab. This fanatical attitude prompted al-Jaṣṣaṣ to impose the interpretation of al-Qur'an verses and interpret that was solely to support madzhab. It makes the commentary book of Aḥkam al-Qurʻan seem like a particular school of jurisprudence. It means it is not like a book of commentaries in general.
The commentary book of Aḥkam al-Qurʻan has its uniqueness, like the previous problem, this book only discusses issues related to law that grouped according to the topics discussed. It is not uncommon to put the arguments with the nuances of madzhab. However, it is necessary to look at al-Jaṣṣaṣ's bigotry in interpreting legal verses, by reviewing al-Jaṣṣaṣ's biography, the background of writing the interpretation, the way of interpretation, the systematic discussion of the book. Then it is strengthened by several examples from the book interpretation. However, according to the team of compiled the Encyclopedia of Islamic Law, al-Jaṣṣaṣ was born in Rayy, Persia (Iran). His full name is Aḥmad ibn Muḥammad al-Razi al-Jaṣṣaṣ. His nicknamed is al-Jaṣṣaṣ means work as a painter. He is known to be diligent in studying at a time of growth and development of science. 15 al-Jaṣṣaṣ who is known as a forgiving, wara' and zuhud, making him liked among the people. 16 He attaches great importance to self-development through increasing worship to Allah SWT. 17 When he became the last leader of the Hanafi madzhab. 18 Al-Jaṣṣaṣ studied first from Ahwaz with Abu al-Ḥasan ʻUbaidillah bin Ḥasan bin al-Karakhi in the field of fiqh and then to Abu Sahal al-Zujaj. He then went to Naisabur to study hadith and Islamic justice, studying with Abu al-Abbas al-'Aṣam al-Naisaburi. Finally, he settled in Baghdad in 344 AH until he died. 19 Al-Zujjaj was a teacher who taught him to be a zuhud. Al-Jaṣṣaṣ was a fiqh priest who embraced the Hanafi madzhab in the 4th century AD. 20 The book Aḥkam al-Qurʻan is a fiqh book which is used as an important reference for followers of the Hanafi madzhab. 21 The other teachers were Abu Saʻid al-Baza'i, Musa bin Nasr al-Razi, Abdullah bin Ja'far bin Faris al-Asbahani, Abu al-Qasim Sulaiman bin Aḥmad al-Ṭabrani (w.360 H) and

Biography of Aḥmad ibn
Abdul Baqi bin Qani'. 22 As a well-known scholar, al-Jaṣṣaṣ was visited by many science lovers. He earned the nickname fi Mujtahid al-Masa'il among the Hanafi school of thought, because of his persistence in performing ijtihad. 23 Thus al-Jaṣṣaṣ had several expert disciples, such as; Abu 'Abdillah Muḥammad bin Yaḥya al-Jurjani al-Ḥanafi, Abu Ḥasan Muḥammad bin Aḥmad al-Za'farani, Abu Aḥmad bin Musa al-Khawarizmi, Aḥmad ibn Muḥammad ibn' Amr, Abu Ja'far Muḥammad bin Aḥmad al-Nasafi and Abu al-Ḥasan bin Muḥammad bin Aḥmad bin al-Ṭayyib al-Ka'ariy. 24 As a famous person, he wants his knowledge to be useful for others.

The Characteristics of Tafsir Aḥkam al-Qurʻan
Al-Qur'an, as the holy book, is undoubtedly its uniqueness and will not disappear forever. Many exegetes have studied the Qur'an so that it has produced various interpretations with different styles and methods. Along with the development of interpretation which later resulted in several types of books, multiple books that were more law-oriented (fiqh interpretation) emerged. 26 This interpretation is what is called 22 Khairuddin, "Metode Penafsiran Ayat Hukum al-Jashshash," 245.  The terminology of fiqh interpretation cannot be separated from the purpose of fiqh as a style of interpretation which seeks to make legal decisions in al-Qur'an. Ahmad Izzan, Metodologi Ilmu Tafsir (Bandung: Tafakur, 2011), 200. the Aḥkam interpretation. One of them is Aḥkam al-Qurʻan by al-Jaṣṣaṣ.
Al-Jaṣṣaṣ's interpretation view is included in the paradigm of al-Qur'an legitimacy. He attempts to make each verse agree with madzhab. In interpreting al-Qur'an, the first aspect that takes precedence is tauhid, to know the oneness of God. 27 To see more deeply about the interpretation of Aḥkam al-Quran is described as follows:

a. Background of the Writing
According to al-Dzahabi, the middle period was the period of interpretationsemergence bil ra'yi, the end of Bani Umayyah reign, Ahmar dynasty and the beginning of Bani Abbasiyah reign. The period of Abbasids was famous for its interpretation of madzhab ideologies. Riots and bloodshed often occur as a madzhab fanatic impact. 28 During this period, various interpretive ideological styles emerged; one of them was the fiqh interpretation. The study of fiqh during the period of the Abbasids reached a golden peak, due to the firm stance of the four madzhab like Abu Hanifah, Imam Malik, Imam Shafi'i, and Imam Ahmad bin Hanbal. This situation madespecific thoughts tend to dominate interpretation work in the middle ages (affirmative). 29 Al-Jaṣṣaṣ had migrated from Baghdad to Basra because of power handover from the Umayyads to the Abbasids. He moved back to Baghdad to teach his teacher thoughts Abi al-Ḥasan al-Karkhi. Al-Jaṣṣaṣ put his teacher's teachings into writing to be accepted by his students, and the knowledge continued to be transmitted. He did not want his experience only to be owned by him. interpretation of this book contains arguments that strengthen the Hanafi madzhab and rebuttals to the opinion that refutes the Hanafi madzhab. However, the initial purpose of this interpretation was to defend the school of thought.

b. Systematics of the Discussion
The systematics used by al-Jaṣṣaṣ is classified in the orderly Muṣafi, the arrangement based on chapters, such as from the letter al-Fatiḥaḣ to an-Nas. In fact, not all verses were interpreted by him. The interpretation of Aḥkam al-Qurʻân can also be categorized in the orderly Maudhu'i, the discussion based on specific chapters. Al-Jaṣṣaṣ limited his performance to verses relating to the branch law (problems furu'iyah). He explained using the hadith and some of the opinions of the madzhab imam. The table of contents explained more about what will be discussed (the theme) than al-Qur'an verses. Therefore, readers must be careful using this interpretation. 31 Al-Jaṣṣaṣ was fanatical on his madzhab. He forced to interpret as he wishes and refuted those who disagree with him. Factually, the exaggeration of its interpretation made the reader reluctant to continue reading. 32 The book Aḥkam al-Qurʻân is considered too deviated from the al-Qur'an, as is the fanatical interpretation of the Hanafi school of thought. The discussion on the issue of fiqhiyah and khilafiyah is often broad and broad. The content of the discussion was unappropriated with what is being discussed. Al-Jaṣṣaṣ took a lot of opinion from madzab making this book like a fiqh, not interpretation book. Besides, the content of the law discussed in the book Aḥkam al-Qurʻan is: 33

The Source of Islamic law
Islamic law source discusses the position of al-Qur'an and Sunnah as Islamic teachings source, ijma', qiyas, ijtihad, istihsan, problems of nasakh and the legal position stipulated by al-Qur'an.
An example in the case of nasakh is a debate on inheritance law verse. Al-Jaṣṣaṣ argued that in QS. al-Baqarah: 80 does not apply the nasakh of the Qur'an with the Qur'an. However, al-Jaṣṣaṣ seems to impose his will, because the number of scholars, including Shafi'i states that Q.S. an-Nisa: 7 has abrogated inheritance, and by hadith. Al-Jaṣṣaṣ argued that there was no indication that the verse regarding inheritance abuses the verse concerning wills. Both have different legal materials so that they can be implemented in accordance with their respective provisions. It means that the two verses can be compromised without having to delete one of the verses. 34

Laws of Worship
This chapter discusses everything related to worship, both mahdhah and ghairu mahdhah. As interpreting mahdhah worship _ fasting, in Surah al-Baqarah:187:... ‫ــوا‬ ُّ ‫م‬ ِ ‫َت‬ ‫ا‬ َّ ‫ــم‬ ُ ‫ث‬ .... ِ ‫ْل‬ ‫ي‬ َّ ‫الل‬ ‫ى‬ َ ‫ل‬ ِ ‫ا‬ َ ‫َام‬ ‫ي‬ ِّ ‫..."الص‬Then complete the fast until (comes) evening...". In that verse, al-Jaṣṣaṣ tries arbitrarily (under his wish) to indicate that whoever is performing the sunnah fast is obliged to perfect it until the sunsets. 35 When explaining the order of the pillars of ablution, al-Jaṣṣaṣ with his fanaticism towards the doctrine and its abuse in ta'wil did not accept the opinion of Imam Shafi'i and other. As al-Jaṣṣaṣ commented on the existing With this statement, it is as if Jaṣṣaṣ did not consider the opinion of Shafi'i because without his opinion the salaf and fuqaha had already agreed. In al-Jaṣṣaṣ's view, Imam Shafi'i is one of those people whose opinion is not credible so that consensus can be reached without an Imam Shafi'i. 36

Mu'amalah Laws
Discussions on mu'amalah law include the law of magic and the position of magicians in Islamic law, the obligation to educate children, care for orphans, orphans' assets, the law of handing over the property to orphans who are still child or stupid and the rule of eating orphan stuff and so on.
The care for orphans is exemplified in Q.S. an-Nisa: 2 and 6. Al-Dzahabi found that al-Jaṣṣaṣ tried to take from both verses as proof of Abu Hanifah's teaching that money should be paid to the orphan if he reaches twenty-five years immature. 37

The Law of Aḥwal al-Syakhshiyyah
The law of Aḥwal al-Shakhṣiyyah discusses family life such as marriage and its details, engagement and its conditions, divorce in terms of types and matters divorce law, the iddah period of a woman who is either divorced or died by her husband.
The example in this section is marrying a polytheist law. Al-Qur'an explains about the permissibility of marrying ahlulkitab as in Q.S. al-Maidah: 5. Besides, the scholars forbid it, because ahlulkitab now is different from previous. Ahlulkitab now is idolatrous while 36 Muḥammad Ḥusain al-Dzahabi, Al-Tafsir wa al-Mufassirun, 324-326. 37 Ibid., 325. being married to a polytheist is prohibited. Al-Jaṣṣaṣ interpretation emphasized that marrying an idolatrous woman is feared of a less harmonious relationship between Muslims and non-Muslims because the purpose of marriage is to have mawaddah, as Allah SWT says in Rum: 21. 38 The argument used by al-Jaṣṣaṣ about the prohibition of marrying polytheists is Q.S. al-Baqarah: 221. Then al-Jaṣṣaṣ quoted a hadith narrated from Ibn Umar which states that the word "idolatrous is still general so that it can mean both male and female, both from among the infidels and ahlulkitab. When Ibn Umar was asked about marrying a muysrik woman, he replied that Allah forbids including Jewish and Christian women. As shown in verse below: 39 In terms of marrying a slave, the Ahlul Kitab al-Jaṣṣaṣ are fanatical about the Hanafi madzhab, which is to make it legal, while the other three madzhab are forbidden. Al-Jaṣṣaṣ quoted as-Suddi's opinion about the asbabun nuzul verse which permits the marriage of slaves, namely on the occasion of Abdullah bin Rowahah who had a black slave whom he tortured. Then received advice from the Prophet to free and marry her. 40  permissible married a slave is different from the three madzhab, Hanafi madzhab prevent marrying a slave is the existence of a wife who is free or is waiting for the 'iddah period. Not for fear of falling into adultery and being unable to marry a free woman. 41 Imam Abu Hanifah argues that marrying a polytheist woman is absolutely haram, but marrying a woman of ahlulkitab 42 (Jews and Christians) are allowed, even though they adhere to the trinity. The most important thing is that they adhere to holy books. Even marrying a woman who is ahlulkitab in Darul Harbi is allowed with the makruh tahrim law. Meanwhile, marrying a woman with the text of zimmi is makruh tanzih. It is feared that this will cause slander and contain a large mafasid. 43 Another example is explaining the verse about women who are forbidden to marry in Q.S. an-Nisa'. Al-Jaṣṣaṣ describes the khilafiyah that occurs between Hanafiyah and Shafi'iyah regarding someone committing adultery with a woman law is lawful for him to marry that woman's daughter or not? In this matter, there was a long debate; then he ordered the Imam Shafi'i and his friends to put forward an argument, then he expressed his rejection and criticized him with an unpleasant expression: ‫السائل‬ ‫له‬ ‫مه‬ َّ ‫سل‬ ‫وما‬ ‫الشــافعى‬ ‫قاله‬ ‫ما‬ ‫أن‬ ‫بان‬ ‫فقد‬ ‫عنه‬ ‫ل‬ ِ ‫ُئ‬ ‫س‬ ‫ما‬ ‫حكم‬ ‫فى‬ ‫تحته‬ ‫معنى‬ ‫ال‬ ‫فارغ‬ ‫كالم‬ "It has been clear what Shafi'i said and the answer received by the questioner was a blank message which had no meaning about the law being asked to him". 44

Inheritance and Testament Law
The law of inheritance and testament is discussed about the parts of heritage, people who inherit, the inheritance of apostates, 'aul and rad, musharaka, asabah, kalalah, will law and its details.
The law is regarding testament in Q.S. al-Baqarah:180, al-Jaṣṣaṣ explained the hadith is obligatory. It is essential. If some one passed away for two nights, and it was found a testament that had not been carried out. So, testament against parents and close relatives are mandatory. 45

Jinayah and Siyasah Laws
This chapter discusses killing and kifarat, deliberate, semi-deliberate killing and the size of the diat, the size of the camel's diat and its age, diat other than camel, diat for infidels, qiṣaṣ and its laws of rebellion, oaths and kifarat, and so on.
It is an example of a case due to the law of ila' (oath). According to al-Jaṣṣaṣ divorce due to ila' status is talak ba'in kubra. If they want to return as husband and wife, they must re-contract with a new dowry. The way to return to an ila' wife, al-Jashash clings to the textual understanding of the faik verse, it is to return to something. Q.S al-Hujurat: 9, returning means God's command. Thus, if the meaning of faik returns to something, then the return of the husband to the wife who has ila' can be considered valid if he has restated and cancelled his oath whether he can intercourse 44 Muhammad Husain al-Dzahabi, Al-Tafsir Wa al-Mufassirun, 325. 45 Khairuddin," 261. with his wife or not. 46 Al-Jaṣṣaṣ agrees with chapter I,132. inheritance, kalalah, zakat and the ability of wills and diplomas, etc. The fourth volume (408 pages) discussed tayamum and faith, shaidul bahr, halal and haram food, etc. The fifth volume (384 pages) explains the interpretation of the Qur'an, Friday sermons and journeys, killing and khiyar, etc. His interpretation, the verse number is not written but is based on the chapter taken from the main idea of the verse. 48 The chapter names in the table of contents are not the same as the names of the letters in the al-Qur'an or any other interpretation book. It is taken from the first verse of the chapter, of which many are found in chapter 30: 49

c. Interpretive Style and Method
This book is bi al ma'tsur interpretation that is interpreting the Qur'an with Qur'an and the words of friends or tabi'in. Apart from this book also explains his thoughts. 50 Therefore, it can be concluded that he combines the manqul or ma'tsur with the interpretation of ma'qul. The method used in interpreting is tahlili (analytic) that is interpreting al-Qur'an verse by explaining all aspects contained in interpretation verse and explaining the meaning of the interpretation following the interpreter who explains. 51 The method applied by al-Jaṣṣaṣ is: First, chapters are displayed by stating the subject matter contained and presenting the verse to be interpreted. Second, the explanations provide etymology and strengthen of al-Qur'an verses, hadiths and opinions of friends using the expression "qila". Third, fiqhiyah issues are included to explain the interpreted verse. Fourth, the use of scholar opinions and argumentation. Fifth, interpreting the verse is along with legal explanations. Sixth, The view of the ulama is analyzed by his own statement (doing tarjih), especially as a defence of the teachings of Hanafi's madzhab. 52 Interpretation always refers to Abu Hanifah's method: "I study law from Allah's book. If it is not found in it, then I will extract it from the Prophet sunnah. If it is not found it, then I will look for it in Prophet companions words. In this case, I will take from the friends that I want and will leave the friends that I want too. And I don't take their word out on another word. So, when a case has been resolved with Ibrahim al-Nakhai, al-Sya'bi, Ibn Sirin, al-Hasan, Atha ', Said bin al-Musayyab, then a people must perform ijtihad as they do ijtihad." 53 Al-Jaṣṣaṣ adheres to and maintains the existence of the al-Qur'an. He did not accept the hadith as the backer of the al-Qur'an. It was only certain laws accepts nasakh (selective), such as women whose husbands died with The iddah period of four months and ten days is a substitute for the iddah period of one year. 54 Al-Jaṣṣaṣ is interpreting a verse with a fiqh style and influenced by Mu'tazilah though_ interpreting theology, such as interpreting Surah Ignaz argues that madzhab fanaticism has changed the sacredness of something religious to be profane, such as al-Quran interpretation. An interpretation made fanatically only to support madzhab or political currents and religious sects. They have confused Islam benefit with worldoriented power. Therefore, understanding is a sectarian interpretation based on the interests of religious denominations. 59 The fiqh interpretation bookis too emphasizes the viewpoint of madzhab. It was received a response from Shaikh Muhammad Abduh, " al-Qur'an is the basis to support madzhab". In other words, Al-Qur'an is used as a justification for madzhab and is not used as a guide to obtaining the truth. 60 The fanaticism inherent in al-Jaṣṣaṣ criticize other madzhab and justifies his school, Hanafi school.
Based on the examples mentioned, it is clear that al-Jaṣṣaṣ was fanatical in his madzhab. The implication of his fanaticism is very unfavourable for ordinary people. The existence of these differences, even if only slightly, can cause a physical clash. However, intellectuals argue that a difference is a positive thing in thought and methods. 61

Conclusion
Based on the results of the analysis, it can be concluded that Aḥkam al-Qurʻân by Aḥmad ibn Muḥammad al-Razi al-Jaṣṣaṣ book is fiqh interpretation book. It only discusses legal passages and as a reference for Hanafiyah madzhab followers.
Al-Jaṣṣaṣ's bigotry on Hanafi madzhab makes his interpretation far from what is in harmony. He enforces his will far from the problems that exist in interpreting and al-Qur'an verse, like interpreting Q.S. Yusuf: 26. Besides, sharp and unnatural criticism is directed at the Hanafi madzhab, such as analyzing women who are forbidden to marry. This book seems to be a Fiqh Hanafiyah book because it is dominated by Hanafi madzhab in interpretation.
The tafsir al-Jaṣṣaṣ appears inconsistent in terms of method, style or systematics applied. It can be seen when al-Jaṣṣaṣ involves the systematics of Muṣafi tartib. The arrangement takes into a chapter from Q.S. al-Fatihah to Q.S. an-Nas. Practically, Not all verses have been interpreted by him. Besides, it also applies the Maudhu'i orderly system. The discussion is based on specific chapters; It makes the book like a fiqh book, not interpretation book. Last, this book refers to fiqh Hanafi and Mu'tazilah theology style.