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

Yıl 2025, Cilt: 66 Sayı: 2, 1007 - 1032, 30.11.2025

Seyed Mohammad Bagher Ebadi , Kavous Rouhibarandagh , Nahlah Gharawī Nāʼīnī , Kazem Ghazizadeh

https://doi.org/10.33227/auifd.1414952

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.

Etik Beyan

I declare that there are no funding sources. I declare that the manuscript is original and has not been simultaneously submitted or under consideration elsewhere

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