A New Phase in the Mu'tazili Tafsir Tradition: al-Rummani's Tafsir

Abstract

This study investigates the exegetical method and Qur'anic interpretation of Abu al-asan Ali b. isa al-Rummani (d. 384/994) was one of the most prominent representatives of the early Mutazili tradition. The research aims to demonstrate that Rummani inaugurated a new phase in Mutazili tafsir by introducing a linguistically grounded, word-centered approach that went beyond the dominant theological and polemical strategies of his predecessors. This paper argues that Rummani's methodology, which blends rational theology with sophisticated philological analysis, offers a unique interpretive model in the classical tafsir tradition. Rummani lived and worked in Baghdad, a vibrant intellectual center in the 10th century, home to major figures in the rational sciences (kalam) and Arabic linguistics. His intellectual formation was shaped by influential scholars such as al-Zajjaj, Ibn al-Sarraj, Ibn Durayd, and Ibn Mujahid. These formative influences equipped Rummani with deep expertise in grammar (naw), rhetoric (balagha), semantics, and prosody, which became central to his approach to the Qur'an. At the same time, his commitment to Mutazili theology-particularly its five foundational doctrines-remained visible, though often implicitly articulated through his exegetical choices. Unlike earlier Mutazili exegetes such as al-Jubbai or al-Isfahani, whose tafsirs are known primarily through citations and whose style centered on polemical elaboration of doctrinal issues, Rummani emphasized the linguistic form, structural coherence, and semantic depth of Qur'anic language. His tafsir, al-Jami fi Ilm al-Quran, although partially extant, offers ample material to identify a distinctive exegetical method grounded in detailed lexical analysis, semantic differentiation, rhetorical implications, and contextual harmony. Rummani's approach also includes selective engagement with transmitted reports (riwayat). Although his tafsir is not primarily rivaya-based like that of al-Tabari, he incorporates opinions from Companions and Successors when they are relevant to linguistic or exegetical clarification. In some cases, he presents alternative interpretations from early authorities and then offers his own analysis based on linguistic criteria. This balanced use of transmission and reason reflects his commitment to tradition and rational inquiry. One of Rummani's most remarkable contributions is his word-based hermeneutic. He often begins his commentary by posing specific questions about word choice, etymology, or syntactic construction-linguistic and interpretive questions. For example, he investigates why particular synonyms were chosen over others, the implications of grammatical structures, and how meaning is enhanced or altered through context. He also demonstrates how words gain additional layers of meaning through their placement and combination in the text, a concept he links to the notion of tamin (semantic implication), which plays a central role in his interpretation of many verses. Another important feature of his tafsir is its systematic question-and-answer format. Rummani consistently frames his commentary around analytical questions-why a particular expression was used, its implications, and how it fits the broader Qur'anic discourse. This interrogative style not only reflects the influence of grammatical pedagogy and logical structure but also engages the reader in critical reflection. Rummani's exegetical legacy is significant not only for its content but also for its methodological innovations.

His commentary demonstrates a synthesis of disciplines: theology, linguistics, literary analysis, and logic. He paved the way for later interpreters such as al-Zamakhshari, who would develop similar approaches with greater systematization. While Rummani should not be viewed as the founder of bayani tafsir, he is undoubtedly one of its earliest and most formative representatives. In conclusion, Rummani's tafsir represents a turning point in the Mutazili exegetical tradition. Through his emphasis on language, structure, and meaning, he offers a nuanced, layered, and intellectually rigorous interpretation model. His work exemplifies the transition from a purely doctrinal approach to one that seeks to uncover the Qur'an's semantic architecture and rhetorical power. This study contributes to a deeper understanding of Rummani's place in the history of Qur'anic exegesis. It highlights the enduring relevance of his method in the broader field of Islamic hermeneutics.