Verses of the Holy Quran are divided into several sections according to the themes they address. There are verses related to Quranic stories, verses discussing creed, verses concerning behavior and ethics, and those dealing with rulings, whether pertaining to worship or transactions.
The verses of rulings represent a considerable section of the Holy Quran. Some jurists have attempted to enumerate them, with many suggesting that they amount to approximately five hundred verses. Here, each "verse" refers to a full sentence or a set of interrelated sentences, connected by pronouns or conjunctions, for example, forming an entity that provides a general or detailed practical judgment, as clarified by Imam Al-Zaidi Al-Murtada in his book "The Bounteous Sea Combining the Schools of Scholars from Various Lands," a work in Islamic jurisprudence (Zaidi Fiqh).
This segment of the Quran has profound significance, as it forms the crux of Islamic legislation. Consequently, many exegetes have dedicated special attention to its interpretation. We see certain exegeses focusing solely on this section, such as books titled "Rules of the Quran" by Al-Jassas Al-Hanafi, Ibn Al-Arabi Al-Maliki, and Al-Kia Al-Harrasi Al-Shafi'i.
Contemporary exegetes have also paid keen attention to it, starting from Sheikh Muhammad Ali Al-Saayis, and Sheikh Abdul Latif Al-Subki, through to Sheikh Muhammad Ali Al-Sabuni and other scholars. These interpretations have not been expansive on verses of rulings, except for a collaborative effort by a group of Indian scholars who produced a seventeen-volume encyclopedia titled "Rules of the Quran," covering most verses concerning rulings with interpretations, even though this encyclopedia lacks an element of innovation.
However, we have noticed an absence of psychological interpretation in the library of exegesis, as well as a lack of focus on the psychological aspects of Quranic stories in the literature. Similarly, most books interpreting the verses of rulings neglect this aspect. Nevertheless, the legislative aspect is vitally focused on caring for the soul, whether through the effects of legislation upon it or considering it when enacting laws, as they were revealed for its guidance and rectification.
The Psychological Aspect in Verses about Worship
Delving into Quranic discourse on the ruling verses, whether it relates to worship or transactions, one observes a significant presence of the psychological aspect. For instance, when discussing worship, the connection between worship and the elevation of the soul is evident. God Almighty says: (And seek help through patience and prayer, and indeed, it is difficult except for the humbly submissive.) Al-Baqarah 2:45.
Regarding Zakat (almsgiving), God Almighty states: (Take from their wealth a charity by which you purify them and cause them increase) At-Tawbah 9:103. On fasting, He says: (It has been made permissible for you the night preceding fasting to go to your wives [for sexual relations]. They are clothing for you, and you are clothing for them…) Al-Baqarah 2:187. Concerning Hajj (pilgrimage), He declares: (Hajj is [during] well-known months, so whoever has made Hajj obligatory upon himself therein [by entering the state of ihram], there is [to be for him] no sexual relations and no disobedience and no disputing during Hajj…) Al-Baqarah 2:197. In all these verses, the psychological factor in these rulings is distinctly apparent.
Exploring the psychological dimensions in the interpretation of ruling verses has several benefits that significantly enrich jurisprudential and Quranic research. It links legislation to behavior, a connection sorely missed in many sectarian jurisprudence books, unfortunately. These often separate ethical and psychological behavior from jurisprudential opinions. This detachment mimics secular law, focusing purely on materialistic dealings without fostering conscience. Removing this psychological and ethical dimension from jurisprudential discourse creates a detrimental division between behavior and legislation, a dichotomy not seen in the Quran and Sunnah, which consistently integrate the two.
Additionally, addressing the psychological dimension in interpretation softens the dryness associated with jurisprudential discourse, typically concerned with the legal aspect. By blending psychological and jurisprudential narratives, it engages readers, fostering interest in understanding the wisdom or philosophy of the legislation.
It serves as a crucial aid for jurists and Muftis in cases where fatwas evolve. The psychological aspect of rulings aids in comprehending the nature of individuals, which varies from one person to another, granting Muftis the latitude to discern what can and cannot change within the bounds of Sharia.
This approach is evident in the Quranic discourse on prohibitions, where the verses were revealed progressively for practices deeply ingrained in society and difficult to abandon at once, such as the prohibition of alcohol and usury. The legislation considered the people's souls and their treatment, providing insights applicable to every era, not just one.
One of the benefits of addressing the psychological aspects of the ruling verses is that it reminds legislators and reformers that when discussing prohibitions, they should facilitate alternatives for the people. The magnificence of Islamic legislation lies in offering halal alternatives when declaring prohibitions: it forbade adultery and allowed marriage, prohibited usury and allowed trade. It prescribed punishments for crimes and transgressions, ensuring restitution of rights and the opportunity for repentance.
Cautions and Pitfalls in This Approach
While recognizing the importance of this line of research, it is crucial to be wary of pitfalls that researchers may inadvertently encounter. The primary concern is the unwarranted interpretation of rulings or linking them to psychological factors not expressly articulated in the Sharia.
Some thinkers and scholars deduce justifications for Sharia rulings that the legislation itself does not explicitly state. A case in point is the rationale behind a woman's waiting period (Iddah), attributed by some to her need for time to mourn her husband or to confirm the absence of pregnancy – interpretations that are not factually sustainable.
Such rationales cannot be universally applied; for instance, should a woman who disliked her deceased husband not observe Iddah? Or does a woman who is not pregnant or is infertile not need to observe Iddah? However, Iddah for a divorced woman or a widow is a divine right, not human, and cannot be waived by anyone.
Thus, such interpretations are unsound, and many similar misinterpretations exist in this field.
