Journal Website:
http://w.
uit-lirboyo.
id/index.
php/tribakti E-ISSN 2502-3047
P-ISSN 1411-9919
Permanent link for this document (DOI): https://doi.
org/10.
33367/tribakti.
The Late Period Mutazilite Mufassir: A Biographical Study of HAkim Al-Jusham Didik Andriawan1.
Hakan Uur2.
Ali Akpnar3.
Ali Dadan4 1Islamic University of Tribakti Lirboyo Kediri.
Indonesia 2,3,4Necmettin Erbakan yuniversitesi.
Turkey 1didikandriawan@gmail.
com, 2hugur@erbakan.
tr, 3aliakpinar@selcuk.
tr, 4alidadan@erbakan.
Abstract This article aims to explore Hakim al-Jusham, a Mutazilite mufassir from the late period, through a biographical analysis, as well as to delve into his exegetical ideas.
He is recognized as a trailblazer in Islamic thought, particularly within the MuAotazila school, and has made significant contributions to the field of tafsir (Quranic exegesi.
His persona is regarded as the bridge reinstating the interrupted scholarly lineage between Zamakhshar and the earlier commentators of tafsir.
His principal contribution to the field of tafsir is al-Tahdhb fi al-Tafsr, a compilation that amalgamates the diverse viewpoints of MuAotazila scholars whose narratives are not documented in other works.
This article is centered on two primary objectives: .
A biographical analysis of Jusham within the context of MuAotazila scholarship.
An examination of Jusham in his capacity as a MuAotazila mufassir and scholar.
The research employs a qualitative methodology, adopting a biographical study approach through a literature review.
The research employs data reduction, data presentation, and conclusion as its analytical techniques.
The research analysis encompasses an examination of the individual in the socio-historical context and a critique of MuAotazila philosophy and tafsir (Quranic exegesi.
as manifested in his works.
The findings revealed that:
JushamAos life, from a socio-historical perspective, exhibits a close association with MuAotazila and positions him as an integral component of the MuAotazila intellectual lineage that connects Zamakhshar to earlier scholars.
His diverse body of work is primarily centered on advocating and defending the MuAotazila doctrine.
Jusham is regarded as a representation of the concluding era of MuAotazila mufassirs before the group eventually vanished.
Keywords: MuAotazila Mufassir.
Jusham, al-Tahdhb f al-Tafsr Introduction The interpretation of the QurAoan underwent swift progression in tandem with the advancement of diverse branches of Islamic scholarship, primarily due to the frequent utilization of the QurAoan as a foundational justification for various scientific disciplines.
This includes the field of kalam, where the presence of Quranic interpretation consistently served as the principal foundation for formulating arguments that were subsequently adopted as fundamental principles in the comprehension of various Mutakallimn .
1 MuAotazila, one of the 1 Hardev Singh.
AuAoIlm Al-KalamAo: Meaning.
Nature and Scope,Ay Panchbati Sandesh (Interdisciplinary Research Journa.
40, 2 .
: 75Ae86.
Corresponding author:
Didik Andriawan, e-mail: didikandriawan@gmail.
Article History Received: 21 January 2024 | Revised: 13 June 2.
Accepted: 24 June 2024 | Available online: 31 July 2024 How to Cite this Article Andriawan.
Uur.
Akpnar.
, & Dadan.
The Late Period Mutazilite Mufassir: A Biographical Study of HAkim Al-Jusham.
Tribakti: Jurnal Pemikiran Keislaman, 35.
, 143-160.
https://doi.
org/10.
33367/tribakti.
A 2024.
The author.
Tribakti is licensed under a Creative Commons AttributionNonCommercial-ShareAlike 4.
0 International License (CC BY-NC-SA 4.
The Late Period Mutazilite Mufassir: A Biographical Study of HAkim Al-Jusham Didik Andriawan.
Hakan Uur.
Ali Akpnar.
Ali Dadan Mutakallimn groups, although recognized for prioritizing reason over revelation, still employ Quranic arguments as a component of their justification for their beliefs.
Consequently, the MuAotazila developed a distinct system of Quranic interpretation in contrast to another prominent contemporaneous group, namely AshAoariyya, which frequently engaged in intellectual disputes in the field of kalam .
2 As a result, it is documented that the leaders of the MuAotazila, in their writings, interpreted the QurAoan to substantiate their assertions.
The history of their Quranic interpretation is documented in numerous tafsir (Quranic exegesi.
books, encompassing works from both the AshAoariyya and MuAotazila groups.
3 Investigating the MuAotazila groupAos approach to interpreting the QurAoan holds significance for various reasons.
Firstly, to gain a comprehensive understanding of the epistemology underlying MuAotazilaAos interpretation, which prominently emphasizes reason over religious texts.
Secondly, to examine the contextual interpretation of specific verses that at times appear to contradict the tenets of their belief system.
Thirdly, to grasp their approach to interpreting religious texts to comprehensively appreciate the role of revelation as a fundamental principle in their understanding, enabling distinctions to be made from the interpretations of other groups.
Fourthly, to individually scrutinize the scholars of MuAotazila interpretation and explore the dynamics of MuAotazila interpretation, both in its internal and external The emergence of new discoveries regarding their works has led to the need for a reexamination to reconstruct MuAotazila thought holistically.
Throughout its history.
MuAotazila underwent significant growth during the Abbasid era, and for several reigns, their doctrines were officially endorsed as the state-sanctioned school of thought.
However, as time progressed.
MuAotazila gradually waned to the extent that in the 6th century AH/12 AD, there were hardly any scholars who continued to actively promote its ideology.
Zamakhshar was likely one of the scholars from the twilight of the MuAotazila era.
4 Nevertheless, it would be incorrect to assert that MuAotazila adherents entirely vanished, particularly in light of the presence of contemporary Muslim scholars who are recognized for upholding certain MuAotazila Jusham is among the MuAotazila scholars who lived during MuAotazilaAos decline.
His work, al-Tahdhb f al-Tafsr, is deemed significant within MuAotazila Quranic exegesis thought due to its achievement in gathering tafsir narrations from MuAotazila scholars that were otherwise unavailable in other sources.
The existence of this work, along with his other contributions to Quranic interpretation, establishes Jusham as a representative of MuAotazila Quranic commentator In various research on late-period MuAotazila exegetes, the name that often appears is Zamakhshar, with his monumental work, al-KashshAf, which is said to be a major work in the MuAotazila exegesis treasury.
The name Jusham, who is recorded as ZamakhsharAos teacher is absent.
The discovery of al-Tahdhb, authenticated, completely printed, and published in 2018, calls for deeper research on Jusham.
Moreover, research on Jusham as an interpreter needs to be studied to complement research on the theme of MuAotazila and the interpretation of the QurAoan.
2 Abubakar Abdulkadir.
AuThe Views of the AshAoarites.
The MuAotazilites and the Extreme Orthodox on the Createdness of the QurAoan,Ay The MuAotazilites and the Extreme Orthodox on the Createdness of the QurAoan (March 17, 2.
, 2011, http://dx.
org/10.
2139/ssrn.
3 Abu Al-Hasan Barani.
Muhammad Ali Akhaviyan, and Mohsen Izadi.
AuA Comparative Study of MuAotazilite.
AshAoarite, and Twelver Shia Quran Interpreters on Affliction and Its Relation to the Divine Justice: Evidence from the TafsirOriented Views of Qazi Abd al-Jabbar.
Ghazzali, and Fayz Kashani,Ay Comparative Interpretation Research 6, no.
59Ae78.
4 H.
Subani.
The Secret History of Iran (Lulu.
com, 2.
, 67.
Al-Jubouri.
Mutazilah: Past and Present (London: EKutub Ltd, 2.
, 27.
Tribakti: Jurnal Pemikiran Keislaman Volume 35.
Issue 2.
July 2024 The Late Period Mutazilite Mufassir: A Biographical Study of HAkim Al-Jusham Didik Andriawan.
Hakan Uur.
Ali Akpnar.
Ali Dadan Numerous studies have endeavored to explore Jusham and his ideas, with one notable example being Cemal SynbylAos thesis entitled AuMuAotezily Myfessir Hykim el-CyemyAonin et-Tehzyb fiAot-Tefsyr Adl Eserin Tefsir Literatyryndeki YeriAy (AuThe Place of Mutazilite Exegete Al-HAkim AlJusham and His work Al-Tahdhb Fy Tafsr in The Tafsr LiteratureA.
In it, he reveals JushamAos position in the chain of MuAotazila exegetical thought.
5 Halil Sari with his research entitled AuHykim el-CyemyAonin et-Tehzyb fiAot-Tefsyr Adl Eserinde MuAotezily Myfessir ve Kelymclarn Gyry ve YorumlarAy reveals JushamAos various comments on the thoughts of MuAotazila mufasirs and kalam science figures.
6 Didik Andriawan in his dissertation entitled AuMuAotezily Myfessir Hykim elCyemyAonin et-Tehiyb fiAot-tefsyr adl eserinde mykilyAol-kurAoynAy reveals JushamAos interpretation of abstruse verses in Al-Tahdhb Fy Tafsr.
7 Adnan Zarzur in his work entitled al-Akim al-Jusham wamanhajuh f tafsr al-QurAn examines the method of interpretation adopted by Jusham in interpreting the Quran.
8 In their article entitled AuThe Ayas Jurisprudential Rulings Related to Almsgiving (Zaka.
in al-Hakim al-JushamAos (D.
494 A.
) al-Tahtheeb Interpretation BookAy.
Shata Salih and Mohammed Jaber discussed the legal verses related to zakat in Al-Tahdhb Fy Tafsr with a focus on surah al-Baqarah.
9 From the various studies conducted, it becomes evident that there is a noticeable absence of research specifically dedicated to investigating JushamAos biography in the context of his role as a MuAotazila mufassir.
Consequently, the primary objective of this article is to shed light on JushamAos identity as a MuAotazila mufassir by delving into the trajectory of his life in pursuit of knowledge, scrutinizing his body of work, and evaluating his role as a MuAotazila mufassir.
This research holds significant importance as it seeks to address inquiries about the mufassir figures and their interpretive ideologies within the comprehensive framework of MuAotazila.
Method The research methodology employed is qualitative, employing a biographical study approach characterized by a social interpretative research paradigm.
10 Within the domain of biographical studies, various forms include scholarly chronicles, intellectual biography, life history writing, memoir biography, and narrative biography.
11 This research, from a technical standpoint, delves into the academic chronicle of JushamAos life, alongside an exploration of the principal ideas pertinent to the research theme.
Qualitative research leverages diverse data sources to gain insights into the subject under investigation, encompassing interview transcripts, social interaction videos, notes, verbal accounts, and tangible items like books or artworks.
12 The research employs data 5 Cemal Synbyl.
AuMuAotezily Myfessir Hykim El-Cyemy Ve Et-Tehzyb FiAot-Tefsyr Adl Eserinin Tefsir Literatyryndeki YeriAy (Tyrkiye.
Marmara Universitesi, 2.
6 Sar Halil.
AuHykim El-CyemyAonin et-Tehzyb FiAot-Tefsyr Adl Eserinde Mu Aotezily Myfessir ve Kelymclarn Gyry ve Yorumlar,Ay lahiyat Aratrmalar Dergisi, no.
: 1Ae45.
7 Didik Andriawan.
AuMuAotezily Myfessir Hykim El-CyemyAonin et-Tehzyb FiAot-Tefsyr Adl Eserinde MykilyAol-KurAoynAy (Tyrkiye.
Necmettin Erbakan yuniversitesi, https://acikerisim.
tr/xmlui/handle/20.
12452/10196.
8 Adnan Muhammad Zarzur.
Al-Akim al-Jusham Wa Manhajuh Fy Tafsr al-QurAoAn, 1st ed.
(Damascus: Muassasah alRisalah, 1.
9 Shatha H.
Salih and Mohammed A.
Jabr.
AuThe Ayas Jurisprudential Rulings Related to Almsgiving (Zaka.
in alHakim al- JushamiAos (D.
494 AH) al-Tahtheeb Interpretation Book: Surat al-Baqarah as a Model,Ay Journal of the University of Anbar for Humanities, no.
95Ae176 :)2023( AEI eOI EIIO OEIOA
AEOEA
AEEIA
AE EA OC EIIA.
AOA
AOA
AOA
10 Uwe Flick, ed.
A Companion to Qualitative Research.
Repr (Los Angeles: SAGE, 2.
, 101.
11 Craig Kridel.
Encyclopedia of Curriculum Studies.
2: L - Z (Los Angeles: SAGE Publ, 2.
, 2/82.
12 Martin Packer.
The Science of Qualitative Research, 1st ed.
(Cambridge University Press, 2.
, 1, https://doi.
org/10.
1017/CBO9780511779947.
Tribakti: Jurnal Pemikiran Keislaman Volume 35.
Issue 2.
July 2024 The Late Period Mutazilite Mufassir: A Biographical Study of HAkim Al-Jusham Didik Andriawan.
Hakan Uur.
Ali Akpnar.
Ali Dadan reduction, data presentation, and conclusion as its analytical methods.
The research analysis encompasses an examination of the figure in the socio-historical context, as well as an appraisal of MuAotazilaAos thoughts and interpretations based on his works.
The data sources utilized in this research comprise historical documents and oral history materials that pertain to the research topic, encompassing both external records such as the works of other individuals, and internal records in the form of JushamAos works.
Among the external sources are authoritative relevant historical books such as TArkh Bayhaq by Ibn Funduq, abaqAt Al-Zaydiyyah al-KubrA by ShahAr, abaAt AlShAfiiyyat al-KubrA by TAjuddin Subk, and Al-AlAm by Zirikl.
The internal sources include JushamAos works such as Al-Tahdhb f al-Tafsr.
Taukym al-uql f al-Ul.
Tanbh Al-Afiln and Uyn al-MasAil.
The research instrument in this research is the researcher with analysis techniques in the form of data reduction, data display, and conclusion drawing.
Biography of Jusham In various literatures, it is explained that Jusham has the full name al-Shaykh al-ImAm Shaykh al-IslAm al-HAkim Ab SaAod/SaAod al-Muhassin/al-Mushin b.
Muhammad b.
KarrAmah alJusham al-Bayhaq al-Barwaqann/al-Barawqann al-MuAotazil al-Hanaf al-Zayd.
13 He was born in Ramadan of 413/December 1022 in a village called Jusham or Jishum in Persian, a place located west of KhorAsAn which is still included in the Bayhaq region.
14 There is different information about JushamAos name, kunya .
, and year of birth.
Brockelmann and W.
Madelung, for example, write that JushamAos name was Muhsin, her grandfather was named KarAmah and she was born in 431 AH.
15 However, the most valid information is that of Ibn Funduq as he is the closest source of information to JushamAos time and the first source.
The term AuJusham,Ay or AuJishumAy in Persian, refers to the name of a village located in the Western KhorAsAn region of present-day Iran.
The name originates from a tribe known as the Jushams, who migrated to and established their settlement in the area.
As time passed, the tribal name eventually evolved into the designation for the geographical area where they resided.
Concerning the title Aual-HAkimAy assumed by Jusham, there is no definitive source available to elucidate the origin of this title.
There is no sufficient information about whether al-HAkim is related to the title in the field of hadith, which is commonly used in that field, or not.
However, according to some information from Zaydi scholars, it is said that the title is not related to the field of hadith because in that field Jusham did not reach the degree of al-HAkim.
In some places.
Jusham is also referred to by titles such as Shaykh al-IslAm, al-Mutakallim, al-MuAotazil and al-Zaidiy.
Jusham has a lineage that goes back to AoAl b.
Ab ThAlib through Muhammad b.
Hanafiyya.
In full his lineage is al-Muhassin b.
Muhammad b.
Karamah b.
Muhammad b.
Ahmad b.
Hasan b.
Karamah b.
Ibrahim b.
Ismail b.
Muhammad b.
Ibrahim b.
Muhammad b.
Al-Hanafiyyah b.
Abi Talib.
Although Jusham belongs to the Alawiyyun, he is characterized as a person who does not seek fame, which is probably why he does not mention 13 Ab SaAod al-Muhassin b.
Muhammad b.
KarrAmah al-HAkim al-Jusham.
Al-Tahdhb FiAot-Tafsr, 1st ed.
, 10 vols.
(Cairo - Bairut: Dar al-Kitab al-Misriyyah - Dar al-Kitab al-Lubnani, 1.
Fuad Sayyid.
Fazly`l-Aotizal Wa TabakatyAol-MuAotazilah (Beyrut: Dyryl- Fyryby, 1.
Ibrahim b.
al-QAsim b.
al-MuayyadbillAh ShahAr, abaqAt Al-Zaydiyyah al-KubrA, 1st ed.
3 vols.
(Amman: Muassasah al-Imam Zaid b.
Ali al-Saqafiyyah, 1.
14 Ab al-Hasan Zahruddn Ali b.
Zayd b.
Muhammad al-Bayhaq Ibnu Funduq.
TAr Bayuaq, trans.
Yusuf al-HAd, 1st ed.
(Damascus: Daru Iqra, 1.
, 390.
15 Wilferd Madelung.
AuAl-Hykim al-Djushami,Ay in Encyclopaedia of Islam (Leiden: Brill, 2.
, 7/343.
Tribakti: Jurnal Pemikiran Keislaman Volume 35.
Issue 2.
July 2024 The Late Period Mutazilite Mufassir: A Biographical Study of HAkim Al-Jusham Didik Andriawan.
Hakan Uur.
Ali Akpnar.
Ali Dadan this lineage in his works.
16 Regarding her family, there is no information about her father, mother, or other close people who influenced JushamAos upbringing during her adolescence.
The Hanafi school of jurisprudence was the school to which Jusham was inclined in his early life, but he converted to the Zaidiyya school at the end of his life.
18 There is no detailed information about this, even in his work of tafsir, al-Tahdhb f al-Tafsr.
Jusham quotes many Hanafi fiqh opinions which he compares with other schools such as ShafiAoi and Zaidiyya.
It could be argued that it is possible that Jusham switched his school of jurisprudence from the Hanafiyya to the Zaydiyya late in life and that this is not recorded in his works.
19 In the realm of Kalam, scholars concur that Jusham adhered to the MuAotazila school throughout his lifetime.
Additionally.
Jusham is regarded as inclining the Ahl al-Bayt school.
However, it is worth noting that in certain portions of his tafsir, he appears to critique the Shiite perspective, which posits that only the Imam possesses the ability to correctly interpret the QurAoan.
Jusham received his early education under the guidance of scholars, particularly MuAotazila scholars in KhorAsAn.
However, due to escalating internal conflicts and disputes among various schools of thought in Naisabur and its adjacent regions during the fifth century AH.
Jusham, along with other scholars, decided to depart from the area.
21 Especially during the slander perpetrated by Vizier Kunduri .
456/1.
, there was bloodshed and unrest between the Ahlusuna and the Shia that forced the scholars, especially the Ahlusuna, to leave Naisabur.
Juwayn .
478/1.
and Abu Bakr al-Bayhaqi .
458/1.
were among the scholars who left the area.
Other Ahlusuna scholars were also put in prison such as Qushayri .
465/1.
and Firati .
446/1.
22 After some time had passed.
Nizam al-Mulk .
485/1.
who was the minister of the then-ruling king Alparslan .
465/1.
managed to restore social and political stability in Naisabur.
He built several Ashariya madrasas in Naisabur and asked the scholars of Ahlusuna to return there.
Juwayn was among the scholars who returned there after having spent some time in the Hijaz region.
Jusham never returned to Naisabur and remained in Mecca until he was assassinated in 494 A.
This may have been because the government at the time favored the Ahl al-Sunnah school of thought, so Jusham, who was a MuAotazila, felt that it would be better for him to go elsewhere to teach and spread his knowledge.
While Jusham was undeniably a distinguished scholar of the MuAotazila school, the absence of information regarding his life in Mecca is a matter of intrigue.
Given his extended residency in Mecca and his prominence within Zayd circles, the absence of details about JushamAos life in historical records appears highly improbable.
On this matter.
Adnan Zarzur posits that Jusham entered Mecca covertly to evade pursuit by adversaries.
24 Jusham died being killed in Mecca, but there is no definite information about why he was killed and who killed him.
Regarding the time, 16 Ibnu Funduq.
TAr Bayuaq, 392.
17 Didik Andriawan.
AuThe Methodology of Mutazilah Exegesis: Study of Akim Al-JushamAos Al-Tahdhb F Al- Tafsr,Ay QOF 6, no.
2 (December 30, 2.
: 177Ae98, https://doi.
org/10.
30762/qof.
18 ShahAr, abaqAt al-Zaydiyyah al-KubrA, 2/891.
Zubayry, al-MawsyAt al-myyassarah, 2/1887.
19 Jusham.
Al-Tahdhb, 1/30.
20 Jusham, 9/6282.
21 Ab Nar TAj al-Dn Abd al-WahhAb ibn Al ibn Abd al-KAf TAj al-Dn al-Subk, abaytu Al-Shyfiiyyat al-Kubry, 2nd ed.
(Cairo: DyruAol-Hijr, 1.
, 4/170.
22 Muhammad Mustafa az-Zuhayly.
Al-ImAm al-Juwayny ImAm al-Haramayn (Bairut: Dar al-Qalam, 1.
, 71.
23 TAj al-Dn al-Subk, abaytu Al-Shyfiiyyat al-Kubry, 4/170-171.
24 Zarzur.
Al-Akim al-Jusham, 70.
Tribakti: Jurnal Pemikiran Keislaman Volume 35.
Issue 2.
July 2024 The Late Period Mutazilite Mufassir: A Biographical Study of HAkim Al-Jusham Didik Andriawan.
Hakan Uur.
Ali Akpnar.
Ali Dadan some say that Jusham died in Rajab in 494 A.
Another opinion states that he died in 491 A.
According to one opinion.
Jusham was killed by his enemies who objected to the work he wrote entitled RisAla Ibls.
In this work.
Jusham harshly and brutally criticized the various schools of thought that contradicted the school of MuAotazila and ascribed their opinions to the whispers of the Devil.
Among the schools of thought that Jusham heavily criticized in the work were the schools of Mujbira and Mushabbiha where both groups were referred to by Jusham as followers and purveyors of SatanAos opinions.
26 An alternative perspective suggests that Jusham met with a tragic fate due to jealousy and resentment arising from her establishment of a madrasa that drew numerous students seeking her instruction.
This envy and the consequent emergence of adversaries who harbored animosity toward Jusham allegedly culminated in her untimely demise.
Furthermore, this opinion states that JushamAos RisAla Ibls was not written in his last days, but that it had been written by Jusham in his youth.
Jusham and the MuAotazila Scientific Chain Jusham embarked on his educational journey and pursuit of knowledge under the guidance of teachers in the vicinity of his birthplace, spanning the regions of Bayhaq and Naisabur.
During his formative years of education.
Jusham received instruction from both MuAotazila and Zayd scholars at educational institutions located in the city of Bayhaq.
One of the pivotal figures who profoundly influenced his knowledge was al-Imam al-Natiq bi al-Haq Abu Talib Yahya b Huseyn Harun al-Hasani, who lived during the period until his demise in 424 AH/1033 CE.
It is estimated that Jusham was approximately 10 years old at the time and he was with Shaykh Natiq bi al-Haq his teacher while in Tabaristan.
During this period Jusham also learnt from Qawamuddin Ahad b.
Husayn b.
Abi Hasim al-Husayni Mankdim commonly known as Wajh al-Qamar .
/1.
Wajh al-Qamar was a student of Qadi Abdul Jabbar so that Jusham could get the MuAotazila scientific sanadic route to Qadi Abdul Jabbar through him.
28 Many of Qadi Abdul JabbarAos tafsir opinions, especially on the subject of kalam, are quoted in the al-Tahzb.
Although there is no detailed data on the chain of the narration aspect, it has succeeded in illustrating the model of his teachers on the interpretation.
Subsequently.
Jusham embarked on a journey to the city of Naisabur to pursue further studies, and he became a student of Ab HAmid Ahmad b.
Muhammad b.
Ishaq al-NajjAr alNsAbr, whose influence on him was profound.
Abu Hamid, in turn, had been a disciple of Qadi Abdul Jabbar and was a 12th-generation MuAotazila scholar himself.
Jusham mentioned that Abu Hamid was one of the Shaykhs Ahl Adl .
cholars of Ahl al-Ad.
and he learned a lot about kalam and usul al-fiqh from him.
Jusham described Abu Hamid as an expert in MuAotazila kalam.
Abu HanifahAos fiqh, hadith narration.
QurAoanic science, and tafsir as well as someone who was not tempted by worldly life and someone pious.
After Abu Hamid died.
Jusham studied with other MuAotazila scholars such as Abul Hasan Ali bi Abdullah .
457/1.
Abul Hasan himself was a disciple of Abu Talib Yahya b.
Husein, was one of the disciples of Qadi Abdul Jabbar.
Jusham learnt much from Abu Talib about kalam, ushul al-fiqh, and tafseer from Qadi Abul Jabbar.
25 ShahAr, abaqAt al-Zaydiyyah al-KubrA, 2/494, 895.
JandAr.
TarAjim al-rijAl, 32.
Zubayry, al-MawsyAt al-myyassarah, 2/1889.
Hayruddin al-Zirikly, al-AlAm (Lubnan: Dar al-Ilm li al-Malayain, 2.
, 5/289.
26 Zarzur.
Al-Akim al-Jusham, 73.
27 Jusham.
Al-Tahdhb, 1/43-44.
28 Jusham, 1/42.
Tribakti: Jurnal Pemikiran Keislaman Volume 35.
Issue 2.
July 2024 The Late Period Mutazilite Mufassir: A Biographical Study of HAkim Al-Jusham Didik Andriawan.
Hakan Uur.
Ali Akpnar.
Ali Dadan Jusham mentions the virtues and rhetorical abilities of Abul Hasan in language that shows his astonishment and amazement.
Around 440 A.
Jusham decided to put an end to his wanderings and instead focus on the pursuit of knowledge.
During this period, he initiated the establishment of his madrasa, where he instructed his students and dedicated time to the composition of books.
Jusham is believed to have left the KhorAsAn region around 450 A.
or in the middle of the fifth century A.
, amidst the upheaval of the Kunduri conflict.
His madrasa garnered a considerable number of students, who engaged in the study of JushamAos works, which were composed in both Arabic and Persian.
Since the mid-fifth century AH/10 CE.
Jusham has authored numerous books encompassing various disciplines, including kalam .
, tafsir (Quranic exegesi.
, history, and ethics.
This prolific body of work solidified his reputation as a prominent author in subsequent eras.
29 During the unrest in KhorAsAn.
Jusham left Naisabur for the House of Allah in Mecca.
It was there that he spent his life establishing madrasas, teaching, and still composing books.
One of his works during this period was the RisAla Ibls which later led to him being killed by his enemies.
However, there is also an opinion that Jusham was killed not because of his work, but because of the envy of his enemies because he managed to establish a madrasa that was able to attract many students to study with him.
Jusham resided in a region that was inhabited by prominent scholars of his era.
Much of JushamAos MuAotazila philosophy was derived from the students of Qadi Abdul Jabbar and those who had been educated by him.
Jusham himself referred to these individuals as AuAhlul Adl,Ay a term he often used to denote the MuAotazila.
In his book titled Sharh Uyn al-MasAil.
Jusham mentions several of his teachers.
Among them was Abu Hamid Ahmad b.
Muhammad b.
Ishaq alNajjari al-Naysaburi, who passed away in 433 A.
He was among the first of JushamAos teachers and the one who influenced him the most on MuAotazila thought.
Jusham learned from him about the science of kalam and usul al-fiqh.
Jusham began studying with Abu Hamid from the beginning of his quest for knowledge at a young age.
Jusham said: AuThe first teacher I met of the teachers of Ahl alAdl was our teacher Shaykh Abu Hamid Ahmad b.
Muhammad b.
Ishaq Rahimahullah.
Abu Hamid learned from Qadi Abdul Jabbar and I learned from him wholeheartedly about the softness of kalam and its majesty and also learned about usul al-fiqh.
Ay Abul Hasan Ali b.
Abdillah, known as Ali b.
Abi Talib, was the teacher whom Jusham learnt from after the death of Abu Hamid .
433 AH).
Abul Hasan himself had studied with Ali al-Sayyid Abi Talib Yahya b.
Husain .
424 AH), who was one of the students of Qadi Abdul Jabbar.
Jusham learnt a lot about kalam, usul al-fiqh and tafsir from Abul Hasan.
31 In addition, one of JushamAos teachers who influenced his thinking was Muhammad Abdillah b.
al-Husain al-Nasihi Qadi al-Qudat .
AH).
He was one of the fiqh imams of the Abu Hanifa school.
Jusham began to study with Abu Muhammad al-Nasihi in 434 AH after the death of his teacher.
Abu Hamid .
433 AH).
Consequently, it can be inferred that Jusham pursued his studies concurrently with Abul Hasan Ali and Abu Muhammad al-Nasihi.
Jusham characterized his teacher as someone who generally concurred with Ahl al-AoAdl, except for their divergence on the matter of Auwaid.
Ay 29 Jusham, 1/43.
30 Jusham, 1/43-44.
31 Ibnu Funduq.
TAr Bayuaq, 348.
Tribakti: Jurnal Pemikiran Keislaman Volume 35.
Issue 2.
July 2024 The Late Period Mutazilite Mufassir: A Biographical Study of HAkim Al-Jusham Didik Andriawan.
Hakan Uur.
Ali Akpnar.
Ali Dadan Furthermore.
Jusham acquired knowledge about usul, al-Jami wa al-ziyadat, and certain mathematical quandaries from Muhammad al-Nasihi.
Jusham had many students who learnt from her.
However, not much is known about his In contrast to JushamAos teachers about whom we can get more information.
This is because Jusham himself was the chronicler of the history of the Zayds and the MuAotazilas, so through his notes we can get information on the MuAotazila leaders as well as his teachers.
However, after the time of Jusham, the Zaydis did not record their Imams for a long period of time.
ShahAr in TabaqAt al-Zaidiyya mentions that JushamAos disciples were many, and among those whose names are known is Ahmad b.
Muhammad b.
Ishaq al-Khawarizm.
He is one of JushamAos disciples who is said to have a miracle name: his name, fatherAos name and grandfatherAos name are the same as the name of JushamAos teacher.
Ahmad b.
Muhammad b.
Ishaq an-Najjar.
In addition to Jusham.
Ahmad b.
Muhammad also studied with JushamAos son.
Muhammad b.
Muhsin.
33 Jusham is also said to have had a student named Ali b.
Zaid who had learnt from Jusham about some of his works, such as al-Safinah and al-Tahdzib f Tafsir.
34 However, there is not much data about the figure of Ali b.
Zaid.
Muhammad b.
Muhsin was JushamAos son and his student.
He was also the teacher of Abu JaAofar al-Daylam, who was the teacher of Qadi JaAofar b.
Ahmad b.
Abdissalam.
Muhammad b.
Muhsin learnt his fatherAos tafsir al-Tahzib f Tafsir in its entirety along with some of his fatherAos other books such as Jila al-Absar from his own father.
JushamAos student.
Ahmad b.
Muhammad b.
Ishaq al-Khawarizmi himself also studied with Muhammad b.
Muhsin.
Ahmad b.
Muhammad b.
Ishaq also referred to Muhammad b.
Muhsin as al-Hakim, al-Imam Shyaikh Qudat al-Haramayn.
Among the students who learnt a lot of tafsir, and whose works are said to have been influenced by JushamAos tafsir works, was JArullAh al-Zamakhshar.
His full name is Abul Qasim Jarullah Mahmud b.
Omar b.
Ahmad al-Zamakhshar, born in 467 H.
/1075 CE.
in the Zamakhshar area which is still included in the Harazm region.
In some biographical studies literature.
ZamakhsharAos tafsir work, al-KasysyAf, is said to be heavily influenced by JushamAos tafsir entitled al-Tahdzb.
Jusham himself was one of ZamakhsharAos teachers in the field of interpretation.
JushamAos Credibility as a MuAotazila Scholar Jusham authored numerous works spanning various fields, including Tafsir.
Hadith.
Kalam.
Jurisprudence, and History.
However, only a limited number of his works have survived to the present day.
An examination of these surviving works reveals that Jusham extensively reviewed the viewpoints of the MuAotazila scholars and critiqued dissenting perspectives.
This analysis suggests that Jusham held a significant role within MuAotazila thought.
Adnan Zarzur, for instance.
Ibnu Funduq, 390.
Muhammad Kyzm Rahmaty.
Al-Zaydiyyah Fy yaryn, trans.
Mustafy Ahmad al-Bakkyr, 1st ed.
(Beyrut: al-Markaz al-Arabi li al-buhys wa dirysah al-siyysiyyat, 2.
, 184.
33 ShahAr, abaqAt Al-Zaydiyyah al-KubrA, 2/1064.
Wilferd Madelung.
AuAl-HAkim al-Djushami,Ay in The Encyclopaedia of Islam (New Editio.
(Leiden: Brill, 2.
, 343.
34 Mustafa b.
Abdullah Kytib yNelebi.
Kashf al-Zunyn.
Muhammad Sharafuddin Yaltaqiya (Bairut: Dar Ihya al-Turas alArabi, 1.
, 1/517.
KahhAla.
Mujam al-Muallifn, 8/187.
Zirikly, al-AlAm, 5/289.
JaAofar al-Sabhani.
Buuys fiAol-milal waAonNiual (Kum: Muesseset al-mam Sadk, t.
), 7/407.
ShahAr, abaqAt al-Zaydiyyah al-KubrA, 2/892.
Wajyh.
Alym almuallifyniAoz-Zaydiyyah, 822.
Zubayry, al-MawsyAt al-myyassarah, 2/1887.
35 ShahAr, abaqAt Al-Zaydiyyah al-KubrA, 2/1064.
36 Mustafa b.
Abdullah Kytib yNelebi.
Kashf al-Zunyn.
Muhammad Sharafuddin Yaltaqiya (Bairut: Dar Ihya al-Turas alArabi, 1.
, 1/517.
KahhAla.
Mujam al-Muallifn, 8/187.
Zirikly, al-AlAm, 5/289.
JaAofar al-Sabhani.
Buuys fiAol-milal waAonNiual (Kum: Muesseset al-mam Sadk, t.
), 7/407.
ShahAr, abaqAt al-Zaydiyyah al-KubrA, 2/892.
Wajyh.
Alym almuallifyniAoz-Zaydiyyah, 822.
Zubayry, al-MawsyAt al-myyassarah, 2/1887.
Tribakti: Jurnal Pemikiran Keislaman Volume 35.
Issue 2.
July 2024 The Late Period Mutazilite Mufassir: A Biographical Study of HAkim Al-Jusham Didik Andriawan.
Hakan Uur.
Ali Akpnar.
Ali Dadan positions Hakim Jusham as the most prominent figure associated with the Jubaiyah madrasa, following in the footsteps of QAdy AbduljabbAr.
Even the missing link in MuAotazila thought between Qadi Abdul Jabbar and Zamakhshar can be found in Jusham.
Jusham became the defender of the MuAotazila school in the last period.
He wrote many works, especially in the fields of kalam and tafsir, which represented MuAotazila thought.
According to some sources.
Hakim JushamAos works reached a count of 40 books that discuss different fields.
Among his works are:
Al-Tahdhb f al-Tafsr JushamAos most renowned work, al-Tahdhb f al-Tafsr provides a comprehensive interpretation of the Quran.
This commentary exists in the form of handwritten manuscripts spanning several volumes, scattered across various locations such as Yemen.
Italy.
Egypt.
India.
Turkey, and Iran.
It was translated by Abdurrahman b.
Sulayman al-SAlim and subsequently published in 10 volumes by DAr al-KitAb al-Misr and DAr al-KitAb al-LubnAn in 2018.
The book offers an interpretation of the Quran, following the sequence of the Mushaf, commencing from Surah al-Fatihah and extending to Surah al-Nas.
In interpreting the Quran.
Hakim Jusham explains information about the different QirAAt in the verse, then explains the Lugha side in the form of dictionary meaning, irAb, then explains the meaning of the verse, and ends by explaining the Ahkam.
Jusham often uses the tahll interpretation method, indicating that he involves classical interpretation methods in his interpretations.
37 In terms of sources, this tafsir takes sources from scholars both MuAotazila and salaf mutaqaddimn.
Jusham takes the narration of tafsir and AsbAb al-Nuzl from the names of scholars such as Ibn Abbas.
MujAhid b.
Jabr.
QatAdah b.
DiAmah and Hasan al-Basr and so on in a concise manner.
It is because of this specificity that some call JushamAos tafsir a summary of TabarAos tafsir.
In addition, some other specificities of this tafsir are such as criticism of the Jabariya group.
It discusses the Quran and interprets it in line with the principles of MuAotazila.
The book at-Tahdhb is also cited as one of the main sources of ZaydItizAlAos commentaries including that of Zamakhshar.
Al-Tafsr al-Mabs and al-Tafsr al-Mjiz In addition to al-Tahdhb.
Jusham authored other Quranic exegesis works, namely al-Tafsr al-Mabs and al-Tafsr al-Mjiz, both of which were written in Persian.
These two commentaries were probably composed after Jusham wrote of al-Tahdhb.
Regrettably, these two commentaries have not survived to the present day.
Tanbh al-GAfiln an FadAil al-TAlibiyyn In this work.
Jusham provides interpretations of verses that he asserts were revealed in connection with AoAli b.
Abi Talib and the Ahl al-Bayt .
he family of the Prophe.
, incorporating narrations concerning him.
Within the book.
Jusham identifies approximately 62 surahs that contain verses related to the praise, worldly triumph, and the promise of divine mercy in the According to Jusham, these verses were revealed about the Ahl al-Bayt.
37 Kadir Eser.
AuBir Anakronizm ynrnei El-Baara Suresi 205.
Ayet Ile Er-Rm Suresi 41.
Ayetin yNevre Sorunlaryla likilendirilmesi,Ay Ankara yuniversitesi lahiyat Fakyltesi Dergisi.
May https://doi.
org/10.
33227/auifd.
38 Muhammed Erolu.
AuHykim El-Cyemy,Ay in TDV slam Ansiklopedisi (Ankara: Tyrkiye Diyanet Vakf, 1.
, 187.
39 Zarzur.
Al-Akim al-Jusham, 94.
40 See.
Ab SaAod al-Muhassin b.
Muhammad b.
KarrAmah al-HAkim al-Jusham.
Tanbh Al-Afiln an Fasyil al-TAlibiyyn (Iran: Markaz al-Gadr li al-dirysyh al-slymiyya, 2.
Tribakti: Jurnal Pemikiran Keislaman Volume 35.
Issue 2.
July 2024 The Late Period Mutazilite Mufassir: A Biographical Study of HAkim Al-Jusham Didik Andriawan.
Hakan Uur.
Ali Akpnar.
Ali Dadan RisAla Ibls ilA IkhwAnih Al-ManAhs The work has several different names in several makhtutat, such as RisAlah Ibls ilA IkhwAnih min al-Mujbira wa al-Mushabbiha f al-ShikAya an al-Mutazila and RisAla Aoal-Shayh Ab Murra ilA IhwAnih al-Mujbira.
This book is thought to be the last work Jusham composed in his remaining years.
However, there is also a contrary view that it was composed when Jusham was still young.
This work was composed to refute the thoughts and understandings of the Jabariya and Mushabbiha JushamAos work was translated by Husayn al-Mudarris and published in 1995 under the title RisAla Ibls ilA IkhwAnih al-ManAhs.
In this work.
Jusham discusses many issues of Kalam such as Tawhid.
Creation.
Actions of Servants.
Decree and Predestination.
Willingness.
Quran.
Prophethood.
Enjoining good and forbidding wrong, the Promise and the Threat.
Death and fortune, and many other Kalam issues.
Tahkm al-Uql f Tashh al-Usl One of JushamAos works on Kalam was translated by AbdussalAm b.
AbbAs al-Vecih and released in Oman in 2001.
It was also typeset by Abdul Basit Hasan al-Nahari and published in Yemen in 2008.
The book, titled Tahkm al-Uql, provides an account of the viewpoints prevalent in the religious and philosophical schools during JushamAos era, along with JushamAos own perspectives on these matters.
The book comprises a total of five chapters, including an introduction, sections on Tawhid .
AdAlah .
Nubuwwah .
, and Sariyyat .
In the preamble chapter.
Jusham explains the favors that Allah has bestowed upon mankind, the things that Allah has enjoined upon His servants, the principles of religion and the difference between right and wrong.
In the chapter on Tawhid.
Jusham explains several issues such as The Obligation to Think.
The Holiness of Nature.
The Establishment of Muhdis and Their Attributes.
The Obligatory and Permissible Attributes of Allah.
The Explanation of AllahAos Lack of Limbs.
AllahAos Lack of Place and Direction, and several other Tawhid issues.
chapter AdAlah, some issues centered on TaAodil and Tajwir are explained.
TaAodil and Tajwir are Kalam terms that express the debate on whether or not GodAos absolute justice is restrictive to human actions.
In this work.
Jusham explains AllahAos inability to do bad things (Qab.
The Creation of Actions.
The Actions of Servants.
Willingness.
Death.
Sustenance and various other In the chapter on Nubuwwah.
Jusham explains the issues of The Beginning of The Prophets Mission.
The Infallibility of The Prophet, the abrogation of the ShariAoa, the establishment of MuhammadAos prophethood and his miracles, as well as the miracles of prophets other than the QurAoan.
In the chapter on SharAoiyyAt.
Jusham explains the issues of WaAoid.
ShafaAoat.
Manzila bayn al-Manzilatayn.
The Notion of commanding right and forbidding wrong.
The Repentance, and the laws of the hereafter.
Uyn al-MasAil fy Al-Usl This particular work stands out as one of JushamAos most significant contributions to the field of kalam that has been preserved.
The sole known copy of this book is housed in the specialized manuscripts section of the Badr Institution in Yemen.
This manuscript is believed to have been transcribed in the year 557 AH and encompasses a total of 191 pages.
The content of 41 See.
Ab SaAod al-Muhassin b.
Muhammad b.
KarrAmah al-HAkim al-Jusham.
Risylatu blys Ily IvynihiAol-Manyuys, 1st (Bairut: Dar al-Muntahab al-Arabi, 1.
42 See.
Ab SaAod al-Muhassin b.
Muhammad b.
KarrAmah al-HAkim al-Jusham.
TaukymuAol-uqyl FiAol-Usul, 2nd ed.
(Sany:
Muassah Imam Zayd b.
Ali, 2.
Tribakti: Jurnal Pemikiran Keislaman Volume 35.
Issue 2.
July 2024 The Late Period Mutazilite Mufassir: A Biographical Study of HAkim Al-Jusham Didik Andriawan.
Hakan Uur.
Ali Akpnar.
Ali Dadan the work encompasses a comprehensive examination of various aspects, including general information about religions and sects beyond Islam, as well as an exploration of the sects and schools of thought that have arisen within the Muslim community.
It delves into their fundamental doctrines, the reasons behind their emergence, and the diverse subgroups within them.
It also explains chapters on the science of kalam such as tawhid, justice, prophethood and the afterlife through the Mutazila approach.
JushamAos work was translated by Ramazan Yildirim in 2018 and published by Dar al-Ihsan under the title Uyn al-MasAil fy al-Usl.
Al-Uyn f Zikri Ahl al-Bidah JushamAos work is still handwritten and inventoried on microfilm.
The book of al-Uyn consists of 161 sheets and is very similar to his work entitled Uyn al-MasAil fy al-Usl, both in name and content.
Some researchers say that if a comparison is made, it can be said that the two works are the same, and it can even be said that al-Uyn f Zikr Ahl al-Bidah is a copy of the earlier Uyn al-MasAil.
Sharh Uyn al-MasAil As the name suggests, it is JushamAos four-volume commentary on his work.
Uyn alMasAil, written at the request of his students.
The book is organized using the classical method of annotation, repeating topics covered in previous works as summaries and then explaining the details of the subject.
Within this work.
Jusham engages in a comprehensive examination of numerous topics about madhhabs (Islamic jurisprudential school.
and the science of kalam (Islamic theolog.
This includes an exploration of sects beyond the fold of Islam, the Ahl Qibla sect, the MuAotazila sect, and renowned scholars.
Additionally, he delves into several kalam chapters, encompassing discussions on monotheism, the issue of prophethood, and the evidence supporting ShariAoah.
These topics are categorically organized into a total of seven chapters.
The book exists in handwritten form .
and can be found in the libraries of both al-JamiAo al-Kabir in SanAoa and Dar al-Kutub al-Misriyya.
A portion of the manuscript is also in the library of King Saud University.
A part of Sharh Uyn al-MasAil was printed together with two other books, by NazzAm and Qadi Abdul Jabbar, into a book describing the figures of the MuAotazila school.
The book was published under the title Fadl al-ItizAl wa TabakAt al-Mutazila, which was translated by Fuad Sayyid and published by Dar al-Tunusiyah.
The first part of the book is a book by Imam Abul Qasim Abdullah al-Balkhi entitled AuMaqAla al-IslamiyynAy which explains the school of MuAotazila.
In the second part, a book by Qadi Abdul Jabbar entitled AuTabaqAt MuAotazilaAy is presented which discusses the figures in the school of MuAotazila in 10 tabaqa.
In the third part, the last two TabaqA MuAotazila are presented, taken from the book Sharh Uyn al-MasAil by Jusham.
In the last two TabaqAs.
Jusham also explains about the MuAotazila scholars who lived during his time.
Al-Tasr wa al-muassir f Ilm al-kalAm True to its title, this work grapples with the field of kalam and delves into philosophical The manuscript, presented in handwritten form .
, is preserved in the library of al-JAmial-kabr in SanAoa.
Yemen, and a portion of it is also available in microfilm format at DAr al43 See.
Ab SaAod al-Muhassin b.
Muhammad b.
KarrAmah al-HAkim al-Jusham.
Uyyn Al-Masyil Fi al-Uyl, 1st ed.
(Kahire: Dar al-Ihsan, 2.
44 Zarzur.
Al-Akim al-Jusham, 101.
Tribakti: Jurnal Pemikiran Keislaman Volume 35.
Issue 2.
July 2024 The Late Period Mutazilite Mufassir: A Biographical Study of HAkim Al-Jusham Didik Andriawan.
Hakan Uur.
Ali Akpnar.
Ali Dadan Kutub al-Misriyya.
Some of the kalam issues addressed in this work include matters such as the creation of all things, the concepts of qadim .
and hadith .
of nature, the eternal nature of God, the essence of AuknowledgeAy and AuhayatAy .
, along with several other theological JilA al-AbsAr f Mutn Al-AhbAr The book comprehensively addresses hadiths and their respective commentaries across 27 Manuscripts of this book can be located in several libraries, including the al-JAmi alKabr library in SanaAoa.
Yemen.
Additionally, certain copies of this work, available on microfilm, are housed in the library of Muassasa al-Imam Zayd b.
Al al-Thaqafiyya.
The content of this work delves into various traditions that encompass topics such as faith, the Quran, knowledge, the virtues of the pious, the merits of AoAli b.
Abi Talib and the members of his household, prayer, fasting, hajj, and jihad, among others.
Safnah al-JAmia li AnvA al-Ulm This work serves as a testament to JushamAos prowess in the field of history.
The book comprises four volumes, with manuscript copies available in various locations, including the alJAmial-Kabr library in Yemen.
Within its pages, the book presents historical content, encompassing accounts of the lives of the prophets, the life of Prophet Muhammad .
eace be upon hi.
, and the biographies of significant individuals from the Ahl Bayt .
he ProphetAos famil.
spanning from ancient times up to JushamAos contemporary era.
Al-RisAla al-TAmma f Nasha al-Amma According to the manuscripts found, this work was written under various titles.
In one manuscript, the work is written under the title al-RisAla f Nasha al-Amma.
According to a manuscript copy dating from 1053 A.
/1643 A.
in the Ambrosiana library, the book is entitled al-RisAla al-TAmma f Nasha al-Amma.
46 It is explained that this book was originally written by Jusham in Persian and then translated into Arabic.
Manuscripts of this work were found in several places such as SanAoa.
Italy in the Ambrosiana library, and partly in Turkey in the Sulaymaniya Library with 7 manuscripts.
Tanzh al-AnbiyA wa al-AAoimma It describes prophets as well as priests.
It is known that the only manuscript is in the private library of Alu HAshim.
In addition, according to various sources.
Jusham also had works for which no detailed information was found.
These works are:49 al-RisAlat al-arrA50 , al-aqAiq wa al-DaqAiq or al- 45 Erolu.
AuHykim El-Cyemy,Ay 187.
Ramazan Yldrm.
MutezileAonin Kelymy Polemikleri .
tanbul: aret Yaynlar, 2.
Zarzur.
Al-Akim al-Jusham, 99.
46 See.
Ab SaAod al-Muhassin b.
Muhammad b.
KarrAmah al-HAkim al-Jusham.
Al-Risylah Fy Nayhah al-ymmah, 1438.
47 Erolu.
AuHykim El-Cyemy,Ay 187.
48 Aby SaAod al-Muhassin b.
Muhammad b.
Karrymah al-Hykim Jusham .
Taukym al-uqyl fiAol-usul.
AbdussalAm b.
AbbAs al-Wajh (Sany: Muassah Imam Zayd b.
Ali, 2.
, 8.
49 Wajyh.
Alym al-muallifyniAoz-Zaydiyyah, 822.
50 Wajyh.
Alym al-muallifyniAoz-Zaydiyyah, 822.
Yldrm.
MutezileAonin Kelymy Polemikleri, 68.
Tribakti: Jurnal Pemikiran Keislaman Volume 35.
Issue 2.
July 2024 The Late Period Mutazilite Mufassir: A Biographical Study of HAkim Al-Jusham Didik Andriawan.
Hakan Uur.
Ali Akpnar.
Ali Dadan aqAiq f al-DaqAiq51.
KitAb al-Aql52, al-Muntaab f fiqh al-Zaydiyya53 .
KitAb al-AsmA wa al-SifAt54, alRisAlat al-BAhira f Firqa al-Hasirah55, al-IntisAr li SAdAt al-MuhAjirn wa al-AnsAr.
Viewing Jusham as a Mufassir Of the many works Jusham wrote in various disciplines, al-Tahdhb f al-Tafsr is his greatest work that has come down to us today.
This work interprets the Quran in its entirety from beginning to end by supporting the MuAotazila view and also criticizing the schools that contradict it.
Perhaps this is why the work is called al-Tahdhb, which etymologically means Auto purifyAy.
Auto clearAy and Auto correctAy.
In his preamble.
Jusham mentions that later scholars have to reform the tafsir works of earlier scholars and also provide additional benefits.
In this work Jusham summarizes the opinions of earlier scholars, selects, reforms and presents them in a good order and also provides additional commentary, so this may also be the basis for naming his work al-Tahdhb.
57 It could also be related to JushamAos attempt to purify the QurAoan from interpretations contrary to MuAotazila.
al-Tahdhb is an important work of interpretation in the MuAotazila school, even when compared to al-KashshAf, one of its advantages is that it reveals various MuAotazila opinions by including quotes from MuAotazila scholars that are not found in other works of interpretation, such as narrations from Ab Bakr alAoAsamm and Ab AoAl al-JubbAAo.
58 It can be concluded that JushamAos interpretation model is an attempt to interpret the Quran with the MuAotazila understanding which he believes is correct, and criticizes other schools of thought which are not in line.
One of the characteristics of JushamAos interpretation is to include interpretations of other schools which he considers to be wrong and to criticize them.
As a MuAotazila scholar.
Jusham appears to adhere closely to the doctrines and inclinations of the MuAotazila school.
This alignment significantly influences the style of his tafsir (Quranic exegesi.
, establishing a strong connection with the concept of Autawhd wa al-adl,Ay which stands as a fundamental principle within the MuAotazila school.
It can even be said that Jusham built his rules and principles of tafsir strictly on this school of Tawhd wa Al-adl.
Jusham asserted that the science of Tawhd wa al-Adl is fundamental to be learnt before studying other basic sciences such as Prophethood.
Fiqh.
ShariAoah.
Hadith and Tafsir.
Jusham also asserted that these sciences are not valid except after the knowledge of Allah.
His attributes of omniscience and His attributes of 59 The principle of Tawhid as conceptualized by QAd AbduljabbAr is the knowledge that explains the oneness of Allah according to the corridor, and agrees with it.
In this case, there are two important points that are required in the principle of Tawhd, namely knowledge .
and pledge .
greeing/acknowledgin.
For if one possesses knowledge without acknowledgment, 51 Wajyh.
Alym al-muallifyniAoz-Zaydiyyah, 822.
ShahAr, abaqAt al-Zaydiyyah al-KubrA, 2/893.
Yldrm.
MutezileAonin Kelymy Polemikleri68.
52 Wajyh.
Alym al-muallifyniAoz-Zaydiyyah, 822.
ShahAr, abaqAt al-Zaydiyyah al-KubrA, 2/893.
Yldrm.
MutezileAonin Kelymy Polemikleri68.
53 Wajyh.
Alym al-muallifyniAoz-Zaydiyyah, 822.
Zubayry, al-MawsyAt al-myyassarah, 2/1889.
ShahAr, abaqAt al-Zaydiyyah al-KubrA, 2/893.
Yldrm.
MutezileAonin Kelymy Polemikleri69.
54 Wajyh.
Alym al-muallifyniAoz-Zaydiyyah, 822.
Zubayry, al-MawsyAt al-myyassarah, 2/1889.
ShahAr, abaqAt al-Zaydiyyah al-KubrA, 2/893.
Yldrm.
MutezileAonin Kelymy Polemikleri68.
55 Wajyh.
Alym al-muallifyniAoz-Zaydiyyah, 821.
Yldrm.
MutezileAonin Kelymy Polemikleri, 68.
56 Wajyh.
Alym al-muallifyniAoz-Zaydiyyah, 822.
Yldrm.
MutezileAonin Kelymy Polemikleri, 68.
57 Zarzur.
Al-Akim al-Jusham.
58 Claude Gilliot.
AuQuranic Exegesis,Ay in History of Civilizations of Central Asia.
Motilal Banarsidass, vol.
4 (Delhi: Motilal Banarsidass, 2.
Zarzur.
Al-Akim al-Jusham.
59 Zarzur.
Al-Akim al-Jusham, 175Ae76.
Tribakti: Jurnal Pemikiran Keislaman Volume 35.
Issue 2.
July 2024 The Late Period Mutazilite Mufassir: A Biographical Study of HAkim Al-Jusham Didik Andriawan.
Hakan Uur.
Ali Akpnar.
Ali Dadan or acknowledgment without knowledge, then such an individual does not fall within the category of AuMuwahhidAy .
or AuAhl al-AoAdlAy .
eople of justic.
Within the context of MuAotazila terminology.
AuAoadlAy is elucidated as AllahAos actions consistently leading to AuhasanahAy .
omething This signifies that God refrains from engaging in malevolent deeds, signifying that God does not prompt His servants to eschew AumaslahatAy .
eneficial outcome.
and tread a misguided Additionally, all of AllahAos actions are imbued with wisdom, justice, and truth.
Based on the principle of AuAoadlAy.
Allah will not prevent people from being guided.
Because if Allah prevents people from being guided, then it means that Allah is the one who misleads the If Allah misguides the servant, then it is unjust for Allah to punish him, because it is Allah who makes the servant go astray.
With this corridor, some verses of the Quran that seem to aa Aa aa Na aOA contradict this principle are interpreted with other meanings.
Such as the verse (AO aNIA a A)I caEE aE CEA AuAllah has sealed their heartsAy.
Textually, the verse elucidates that Allah has sealed the hearts of the When considered in conjunction with the preceding verse, it leads to the inference that whether or not the disbelievers receive warnings, the outcome remains the sameAithey will not believe.
This is because Allah has closed their hearts.
According to Jusham, such an interpretation is erroneous and runs counter to the principle of AuAoadlAy .
If Allah were to seal the hearts of the disbelievers, preventing them from believing and subsequently condemning them to hell for punishment, it would imply that Allah is unjust.
This would signify that Allah has led people astray and directed them towards wrongdoing.
Regarding this issue.
Jusham then interpreted the meaning of the verse according to the MuAotazila corridor, citing various narrations as follows:
According to Ab Al .
and a faction of scholars, the term AukhatamAy in the verse signifies a dark mark that Allah imprints on the hearts of the disbelievers.
This mark serves as a sign for the angels, signaling to them that the disbelievers are destined for misfortune and will not attain goodness.
61 This mark does not prevent a person from believing, because it is a mark that Allah made on the hearts of the disbelievers because of their disbelief so that the angels could recognize them.
According to AoAsamm .
Ab Muslim .
and Ab Bakr Ahmad Al .
, the word AukhatamAy means a reproach to the disbelievers that their a AuThey are deaf.
they are dumb.
U A)A cUI a eE UI aA hearts are as if closed.
This is as Allah says: (AIA AOA are blind.
Ay63 The meaning is that disbelief is in the heart of the disbeliever.
So the hearts of the disbelievers are closed so that hearing does not reach them.
This is confirmed by AeO OA the words of Allah, (AAu .
O aaE aA a aNI a aOAand over their vision is a veilAy64 .
This means that the disbeliever becomes a person who does not hear and does not understand and does not see.
60 QAd AbduljabbAr.
Ab al-Hasan al-HamadAn.
Al-Mutaar Fy Uyl al-Dyn, ed.
Muhammad ImArah (Cairo, 1.
, 169Ae71, 181, 232Ae34, 243Ae48, 252, 278.
Ab al-Hasan al-HamadAn QAd AbduljabbAr.
Sharu Ul Al-Khams (Cairo:
Maktabatu Wahba, n.
), 153.
61 Jusham.
Al-Tahdhb, 1/239.
62 Jusham.
Uyyn Al-Masyil, 132.
63 al-Baqarah 2/18.
64 el-Bakara 2/18.
65 Jusham.
Al-Tahdhb, 1/239-240.
Tribakti: Jurnal Pemikiran Keislaman Volume 35.
Issue 2.
July 2024 The Late Period Mutazilite Mufassir: A Biographical Study of HAkim Al-Jusham Didik Andriawan.
Hakan Uur.
Ali Akpnar.
Ali Dadan a A) a aI NA According to Qil .
n opinio.
, the word (AcaEEA means that Allah decides and testifies a a a a ac Aa a a O a OA that their hearts do not accept the truth.
This is like the saying (A)I aEOE aIE aE A aEA a AOA a Aa OA which means (AAu ) aN aEOE aO aEIAI bear witness and give judgement on youAy.
According to qil.
AuKhatamallahAy is an istifham .
uestion wor.
which means Auhas Allah aa a a a a OA closed their hearts?Ay This is like the verse (AIA a AAu .
s IO EI I aIAhave they thrown seven or eight pebbles?Ay67 AN OA The same can also be found in another verse, (AAu .
E a a caEE aE aONARather.
Allah has sealed themAy, which also textually explains that Allah has sealed the hearts of the disbelievers.
Jusham explains some interpretations of the verse as follows:
According to Ab Al al-JubbAAo .
, the word (A )EAin the verse means the sign that Allah puts on the hearts of the disbelievers as a hint to the angels that they are among the disbelievers.
According to a certain opinion, the term signifies an affront to the disbelievers, wherein Allah renders their hearts as though sealed, ensuring that they will never attain good Hasan Basr .
asserts that an individual with a sealed heart will remain in a state of disbelief indefinitely.
Ab Al .
posits that this AutabAoAy .
eart-lockin.
will dissipate when they embrace faith.
69 Based on the above review we can see how Jusham explains the verse of the QurAoan based on the corridor of MuAotazila principles which can be used as an indicator of Jusham as a MuAotazila mufassir.
Conclusion Based on the research analysis, it has been ascertained that JushamAos life, when viewed from a socio-historical perspective, exhibits a close association with MuAotazila and he is regarded as an integral link in the MuAotazila scholarly lineage, bridging the gap between Zamakhshar and earlier scholars.
His scholarly endeavors, from the commencement of his educational journey to the culmination of his life, appear to consistently align with the tenets of MuAotazila.
This is supported by his various works that focus on propaganda as well as the defense of MuAotazila.
Jusham in his position as a mufassir is proven by complex data, including biographical data and his works in the field of tafsir, especially the book of al-Tahdhb.
The implementation of tafsir presented in his book serves as evidence of his steadfast commitment to the MuAotazila school, as he interprets Quranic verses by the established MuAotazila framework.
Jusham is regarded as an exemplar of a MuAotazila mufassir during the later period leading up to ZamakhharAos al-KashshAf.
References