İbn ʿĀşūr’a göre Kur’an Tefsirinde Aklın Bir Kaynak Olarak İşlevine Dair Eleştirel Bir Analiz

Öz

Akıl, İslam düşüncesinde geçerli bir kaynak olarak kabul edilmekle birlikte, kapsamı ve işlevi konusunda farklı yaklaşımlar mevcuttur. Şiʿi ve Sünni bazı ekoller rasyonalist eğilimleriyle öne çıkarken, diğer bazıları anti-rasyonalist yaklaşımlarıyla bilinir. Kur’an’ın akıl ile tefsiri meselesi üzerine pek çok görüş ve çalışma bulunsa da, şimdiye kadar Muḥammed Ṭāhir İbn ʿĀşūr’un (1879-1973) bu konudaki yaklaşımını merkeze alan müstakil bir araştırma yapılmamıştır. İbn ʿĀşūr, tefsirinde aklı önemli bir kaynak olarak konumlandırmış; felsefe, kelam ve diğer akli disiplinlerden yararlanarak Kur’an’ı yorumlamıştır. Her ne kadar bazı akli yorumları eleştiriye açık olsa da, genel olarak aklî iyilik ve kötülük ilkesine bağlı kalmış ve özellikle yedullāh ve ʿarşa istivā gibi teşbihî sıfatlara dair ayetlerde lafzi değil, edebî ve akla uygun yorumları tercih etmiştir. Bu çalışmada betimleyici, çözümleyici ve eleştirel yöntemlerle; akıl kavramının lugavi ve ıstılahi yönleri ile “araçsal akıl” ve “kaynak akıl” ayrımı ele alınmış, tartışmanın merkezinde yer alan aklî iyilik ve kötülük anlayışı açıklığa kavuşturulmuştur. Araçsal akıl kullanımında genel bir görüş birliği bulunduğundan, çalışma ağırlıklı olarak kaynak aklın tefsirdeki rolüne odaklanmıştır. Bu bağlamda, akıl ve hadis arasındaki en temel ihtilaf alanlarından biri olan ilahî sıfatlar konusu ele alınmış; İbn ʿĀşūr’un bu konudaki görüşleri ortaya konmuş ve Eşʿarilik ile Muʿtezile’nin yaklaşımlarıyla karşılaştırılarak eleştirel bir değerlendirmeye tabi tutulmuştur.

Anahtar Kelimeler

• Aklın İşlevi
• İbn ʿĀşūr
• et-Taḥrīr ve’l-Tenvīr

Critical Analysis of the Function of Reason as a Source in the Interpretation of the Qurʾān According to Ibn ʿĀshūr

Öz

Although reason is acknowledged by all Muslims as a valid source, there are various views regarding its limits and functionalities. Some Shīʿī and Sunnī schools are known for their rationalist tendencies, while others are known for their anti-rationalist approaches. Numerous studies have examined the “function of reason in interpreting the Qurʾān,” yet none has explored this topic from the perspective of Muḥammad Ṭāhir Ibn ʿĀshūr (1879–1973). In his interpretation of the verses of the Qurʾān, he emphasizes the importance of reason as an epistemic source and employs various rational sciences—such as philosophy, theology, and other intellectual disciplines—in his exegetical analysis. Although some of his rational arguments in interpretation have been subject to criticism, he consistently upholds the criteria of rational goodness and badness when approaching Qurʾānic verses, and he avoids literal readings of scriptural descriptions such as the “hand of Allah” (yadullāh) or God’s “rising over the throne” (ʿarsh), opting instead for literary and figurative interpretations that align with rationalist perspectives. This study employs descriptive, analytical, and critical methods to examine the concept of reason both lexically and terminologically. It clarifies the distinction between instrumental and source reason and elucidates the notion of rational beauty and ugliness (al-ḥusn wa’l-qubḥ al-ʿaqlī), which lies at the center of the debate. As there is no fundamental disagreement regarding the use of instrumental reason, the study focuses on the application of source reason in Qurʾānic interpretation. Accordingly, special attention is given to the challenging issue of the divine attributes—one of the most significant points of tension between reason and ḥadīth. Ibn ʿĀshūr’s position is identified, compared, and critically evaluated alongside the views of the Ashʿarites and the Muʿtazilites.

Anahtar Kelimeler

• The Function of Reason
• Ibn ʿĀshūr
• al-Taḥrīr wa’l-Tanwīr.

Kaynakça

1. Alīdūstī, Abū al-Qāsim. Fiqh Wa Aql. ʿAql, fiqh wa…. Tehran: Research Institute for Islamic Culture and Thought, 2020.
2. al-Anṣārī, Shaykh Muḥammad ʿAlī. al-Mawsūʿah al-Fiqhīyah al-Maysarah. Beirut: Muʾassasat al-Hādī, 1997. Published by Majmaʿ al-Fikr al-Islāmī.
3. al-Ashʿarī, Abū al-Ḥasan. al-Ibānah ʿan Uṣūl al-diyānah. Cairo: Dār al-Anṣār, 1976.
4. Asʿadī, Muḥammad, and Saʿīdī Rushan et al. Pathology of Interpretative Currents. Qom: Research Institute of Ḥawzah and University, 2018.
5. al-Bāqillānī al-Mālikī, Muḥammad ibn al-Ṭayyib. Tamhīd al-Awāʾil fī Talkhīṣ al-Dalāʾil. Beirut: Cultural Books Foundation, 1987.
6. Faḍlullāh, Muḥammad Ḥusayn. Min waḥy al-Qurʾān. Beirut: Dār al-Milāk, 1998.
7. al-Fīrūzābādī, Muḥammad ibn Yaʿqūb. al-Qāmūs al-muḥīṭ. Beirut: Maktabat al-Risālah, 2005.
8. al-Ghazālī al-Ṭūsī, Abū Ḥāmid Muḥammad ibn Muḥammad. al-Mustaṣfā. Beirut: Dār al-Kutub al-ʿIlmiyyah, 1993.

9. al-Ghazālī al-Ṭūsī, Abū Ḥāmid Muḥammad ibn Muḥammad. Tahāfut al-falāsifah. Cairo: Dār al-Maʿārif, n.d.
10. Ibn ʿĀshūr, Muḥammad Ṭāhir. al-Naẓar al-faṣīḥ ʿinda maḍāʼiq al-anẓār fī al-Jāmiʿ al-ṣaḥīḥ. n.p.: Dār Sahnūn for Publishing and Distribution & Dār al-Salām Printing and Publishing, 1428 AH/2007 AD.
11. Ibn ʿĀshūr, Muḥammad Ṭāhir. al-Taḥrīr wa al-tanwīr. Tunis: The Evolution of Sciences – Tunisian House of Publishing, 1984.
12. Ibn ʿĀshūr, Muḥammad Ṭāhir. Maqāṣid al-sharīʿah al-Islāmiyyah. n.p.: Ministry of Endowments and Islamic Affairs, n.d.
13. Ibn ʿĀshūr, Muḥammad Ṭāhir. Taḥqīqāt wa anẓār fī al-Qurʾān wa al-Sunnah. 2nd ed. Cairo: Dār Sahnūn for Publishing and Distribution, 1429 AH/2008 AD.
14. Ibn Fāris, Aḥmad. Muʿjam maqāyīs al-lughah. 4 vol. Beirut: Dār al-Fikr, 2020.
15. Jawādī Āmulī, ʿAbdullāh. Tafsīr taṣnīm. Qom: Isra Publications, 2009.
16. Jawādī Āmulī, ʿAbdullāh. The Dignity of Reason in the Geometry of Religious Knowledge. Qom: Isra Publications, 2010.
17. Kheirullāhī, Muḥammad ʿAlī. “Foundations of the Rationality of Practical Reason.” Research in Islamic Jurisprudence and Law 6 (2007): 145–160.
18. Khurāsānī, Abū al-Faḍl. “The Relationship of Islamic Discourse with Philosophy.” Maʿārif-i ʿAqlī 3 (2006): 67–90.
19. Lāhījī, ʿAbd al-Razzāq ibn ʿAlī, Zayn al-ʿĀbidīn Ghurbānī Lāhījī, and Jaʿfar Saʿīdī. Guhar murād. Tehran: Nashr-e Sāyah, 2004.
20. Mūsawī, Ḥusayn Yūsuf, and ʿAbd al-Fattāḥ Ṣaʿīdī. al-Ifṣāḥ fī fiqh al-lughah. Qom: Maktab al-Iʿlām al-Islāmī, Markaz al-Nashr, 1989.
21. Muẓaffar, Muḥammad Riḍā. Uṣūl al-fiqh. n.p.: Jamʿīyyat Muntadā al-Najaf, n.d.
22. Najafī, Muḥammad Jawād, and Nargis Biheshtī. “The Development of the Ashʿarī Theory about the Vision of God.” Theological Research 1:1 (Summer 2013): 79.
23. Qāḍī ʿAbd al-Jabbār ibn Aḥmad, Samīr Muṣṭafā Rabāb, and Aḥmad ibn Ḥusayn Abū Hāshim. Sharḥ al-uṣūl al-khamsah. 1 vol. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 2001.
24. Qarai, Ali Quli, trans. The Qurʾān. Qom: n.p., 2019.
25. al-Qāsimī, Muḥammad Jamāl al-Dīn ibn Muḥammad Saʿīd ibn Qāsim al-Ḥallāq. Maḥāsin al-taʾwīl. Beirut: Dār al-Kutub al-ʿIlmiyyah, 1997.
26. Rāghib al-Iṣfahānī, Ḥusayn ibn Muḥammad. al-Mufradāt fī gharīb al-Qurʾān. Beirut: Dār al-Shāmiyyah, 1991. Riḍā, Muḥammad Rashīd. Tafsīr al-Manār. Cairo: Egyptian General Book Organization, 1990.
27. al-Rāzī, Fakhr al-Dīn. Mafātīḥ al-ghayb (also known as al-Tafsīr al-kabīr). Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1999.
28. Ṣadr al-Dīn al-Shīrāzī, Muḥammad Ḥusayn. Tafsīr al-Qurʾān al-karīm. Bidar: n.p., 1987.
29. Safarzadeh, Mehrdad, Samira Hayati, and Abdolḥosayn Shoorcheh. “Investigations of the Narrative Attributes of God Having Limbs and Organs in the Exegesis of the Two Groups.” Hosna 31 (2017): 7–39.
30. Saynī, Maḥmūd Ismāʿīl, Muṣṭafā ʿAbd al-ʿAzīz Nāṣif, and Muṣṭafā Aḥmad Sulaimān. al-Maknaz al-ʿArabī al-muʿāṣir. Beirut: Dār al-Lubnānī Nāshirūn, 1993.
31. al-Shahristānī, Abū al-Fatḥ Muḥammad ibn ʿAbd al-Karīm ibn Abī Bakr Aḥmad. al-Milal wa-l-niḥal. n.p.: al-Ḥalabī Foundation, n.d.
32. Shāhīn, ʿAbd al-Salām Muḥammad ʿAlī, and ʿAlī ibn Muḥammad al-Khāzin. Tafsīr al-Khāzin al-musammā Lubāb al-taʾwīl fī maʿānī al-tanzīl. Beirut: Dār al-Kutub al-ʿIlmiyyah, n.d.
33. Shujāʿ, Muḥammad ʿAbd al-Wāḥid, and Ṣādiq ʿAbduh Sayf Ḥasan al-Sufyānī. al-Furūq fī al-ʿaqīdah bayn Ahl al-Sunnah wa al-Ashāʿirah (Dirāsah muqāranah). Alexandria: Dār al-Īmān, 2005.
34. Subḥānī Tabrīzī, Jaʿfar. Buḥūthun fī al-milal wa al-niḥal. Qom: Imām Ṣādiq Foundation, 2006.
35. al-Suyūṭī, Jalāl al-Dīn ʿAbd al-Raḥmān ibn Abī Bakr. al-Durr al-manthūr. Beirut: Dār al-Fikr, n.d.
36. Ṭabāṭabāʾī, Muḥammad Ḥusayn. al-Mīzān fī tafsīr al-Qurʾān. Ismailiyyan, n.d.
37. al-Tahānawī, Muḥammad ibn ʿAlī al-Fārūqī al-Ḥanafī. Kashshāf iṣṭilāḥāt al-funūn wa-l-ʿulūm. Beirut: Maktabat Lubnān Nāshirūn, 1996.
38. Ṭarād, Majīd. al-Muʿjam al-mufaṣṣal fī al-mutaḍāddāt fī al-lughah al-ʿArabiyyah. Beirut: Dār al-Kutub al-ʿIlmiyyah, 2010.
39. Uwisī, Kāmrān, and Sayyid Reḍā Muʾaddab. “Applications of Interpretative Reason with Emphasis on Its Scope.” Reason and Religion 19:10 (2018): 89–110.
40. al-Zabīdī, Muḥammad Murtaḍā al-Ḥusaynī. Tāj al-ʿarūs min jawāhir al-qāmūs. Kuwait: National Council for Culture, Arts and Literature, 2006.
41. al-Zamakhsharī, Abū al-Qāsim Maḥmūd ibn ʿAmr. al-Kashshāf ʿan ḥaqāʾiq ghawāmiḍ al-tanzīl. Beirut: Dār al-Kitāb al-ʿArabī, 1986.