An Egyptian Representative of Kur’âniyyûn Movement: Muhammed Abu Zayd Case (H.1349/M.1930)
Abstract
The innovative ideas in Islamic world has started to manifest itself as
from first half of the 19th century. One of religious discourses that emerged
within this scope is move which is called “Ehl-i Kur’ân” or “Kur’âniyyûn”. Movement which regards Koran enough by oneself and
does not find sources other than Koran enough for interpretation occurred in
Hindu subcontinent first. Movement has been continued by names such as Çerağ
Ali, Gulam Ahmed Perviz (ö. 1985) who were pioneers of movement. Afterward,
related move found followers in Arab countries as well, notably Egypt. With
reference to proponents, crucial effect that dynamizes movement is defeated
status in several areas against the Western world. However, they have accepted
change in religion approach as irreplaceable; however, some of demand for
change turned into interventions to religion itself. The representers of the movement
left from mainstream religious approach in many points; they were seriously
criticized where they settle in. Muhammed Abû Zayd was one of the followers of related move in
Egypt. One of supporters of related movement in Egypt is Muhammed Abû Zayd. Abû Zayd “el-Hidâye
who also took a lesson in center of Reşid Rıza, son of Abduh in Cairo wrote a
short interpretation called ‘’ve’l-irfân fî tefsîri’l-Kur’ân bi’l-Kur’ân’’. Abû Zayd maintained aforesaid mentality in his notes and
comments for verses of Koran as occasion arises. Abû Zayd laid bare his attitude against interpretation and
traditional interpretation background in introduction part of book. Just as
almost all representatives of Kur’âniyyûn movement, he criticized accumulation of knowledge
and mentalities which comes from part to modern day by using a radical
discourse. For him, interpretations filled with useless word and comments;
sectarian ideas dominate instead of Koran; writings continuously repeat
themselves. Abû Zayd who did not
adopt classical interpretation approach followed a pretty flexible and freeway.
As is mentioned by him, Koran is a book that is surrounding different
approaches and can tolerate different meaning and comments. This is his cognate
side. The person is on strong bases as long as he does a good deed by believing
in God and afterlife. Different comments that emerge based on similar thought
are nonhazardous. Abû
Zayd characterized
tradition as a practice of Koran; however, he did not express role of tradition
in legislation. Much as Koran forbid to oppose to prophet’s orders, opposition
is not included in scope this forbidden for sake of business. He did with
references to Koran during his writing; not express any evidence from hadith or
tradition. He especially confirms this situation in subjective comments which
were made by him for some of prohibiter verses. Abû Zayd has a bearing on rational and positivist
movements that enure to general run of modern movements. His comments for
miracles of Koran were always mentioned in determinist platform. As a matter of fact, wonderful events that
are known as miracles arose as naturally occurring events. None of them has
characteristics that break natural laws. Therefore, Abû Zayd preferred to comment on related miracles by
different words and meanings. However, Koran’s words headed towards strained
interpretations by being snatched from lexical meanings in related texts.
Esoteric comments were preferred in case it is impossible. Positivist-centric
approaches of Abû Zayd extend over
metaphysical fact and beings. For example, angles are almost identified with
nature events. Magic fact composed of acting by words. In addition to these
extraordinary approaches, incentives toward development in scientific issues
can be frequently seen in Abû Zayd’s comments. Muslims could not understand the
Koran’s instructions about nature; they felt behind. Entering under the
dominance of western countries and losing independence are sharpest torment in
world. Moreover, for Abû
Zayd, views of
ulema and religious approach that inherited by antecedents are fake that should
be discarded. In this regard, related text is in accord with “ictimâi/sociological
interpretation”. There occurred serious arguments in Egypt when Abû Zayd published
text. Ulema committee leagued together to evaluate text after reactions in
Egypt; they decided to pull off the shelf. Furthermore, Abû Zayd was described as apostasy. This study gave
information on life of Abû Zayd; some of explanations of related text was
evaluated as well. In conclusion, it is seen that Abû Zayd who was one of followers of Kur’âniyyûn movement in
Egypt bears a resemblance to the representors of Indian School. Just as others,
Abû Zayd believed in
necessity for a radical change because of defeat against westerlies and
regressions in science. However, while tradition is completely alienated
because of getting ahead of Koran, it has not been scrutinized that modern
perspectives have created different prejudices and acceptance. All in all,
while interpretation process was endeavoring to get rid of traditional
comments, it was surrounded to positivist and naturalist western rationalism.
Position of Muslim against western world has not followed a different course
today. The Islamic world is exposed to western interventions and occupation. It
is understood that modernist discourses will maintain its currency for a long
time. Comment and thoughts at this juncture will continue to be discussed.
Studies on this issue will help all of us to see whether the Koran-centered
approaches reveal reliable results and services to goals determined. This paper
aims to contribute to discussions on the related topic.
Keywords
Kur’âniyyûn Akımının Mısırlı Bir Mümessili: Muhammed Ebu Zeyd (H.1349/M.1930) Örneği
Abstract
İslam
dünyasındaki yenilikçi fikirler 19. yüzyılın ilk yarısından itibaren kendini
göstermeye başlamıştır. Bu bağlamda ortaya çıkan dini söylemlerden biri de
“Ehl-i Kur’ân” ya da “Kur’âniyyûn” adıyla ifade edilen akımdır. Tefsirde Kur’ân
dışı kaynakları meşru bulmayan ve Kur’ân’ı tek başına yeterli gören hareket
önce Hint Alt kıtasında zuhur etmiştir. Daha sonra ise başta Mısır olmak üzere
diğer Arap ülkelerinde savunucular bulmuştur. Bağlılarına göre hareketi
dinamize eden en önemli etken, birçok alanda Batı karşısında fark edilen
mağlubiyet halidir. Nitekim ilerlemek için din anlayışında değişimi vazgeçilmez
olarak görmüş, ancak öne sürdükleri kimi değişim talepleri dinin kendisine ve
özüne müdahale biçimine dönüşmüştür. Hareketin temsilcileri birçok noktada ana
akım din anlayışından ayrılmışlar ve bulundukları yerlerde şiddetli tenkitlere
uğramışlardır. Söz konusu hareketin Mısır’daki savunucularından biri de
Muhammed Ebû Zeyd’dir. Abduh’un öğrencisi Reşid Rıza’nın Kahire’deki merkezinde
ders de alan Ebû Zeyd, “el-Hidâye ve’l-irfân fî tefsîri’l-Kur’ân bi’l-Kur’ân”
adlı muhtasar bir tefsir kaleme almıştır. Ebû Zeyd, yeri geldikçe kimi Kur’ân
ayetleri için düştüğü not ve yorumlarda mezkûr anlayışı devam ettirmiştir. Bu
çalışmada söz konusu eserdeki bazı açıklamalar ele alınıp değerlendirilecektir.
Böylece zaman zaman ülkemizde de gündem olan benzeri yaklaşımlar bağlamındaki
tartışmalara katkı sağlanması hedeflenmektedir.
Keywords
