Özet:

Although the historiography of tafsīr was started with al-Suyūṭī’s (d. 911/1505) Ṭabaqāt al-Mufassirīn, which was included in the genre of ṭabaqāt, it took on a different color over time. The type of writing, which was initially chronological or alphabetical, changed with Goldziher (d. 1921) and al-Dhahabī (d. 1397/1977) in the 20th century. Sectarian and thematic-centered writing came to the fore, and ideological readings became evident in the written works. The problems and deficiencies caused by this type of writing have been expressed by contemporary researchers. For this reason, some researchers have tried to go beyond this type of writing and have attempted different historiographies of tafsīr. The work named al-Tafsīr wa Rijāluh, which we have examined, is written by the Tunisian scholar Muḥammad al-Fāḍil Ibn ʿĀshūr (d. 1390/1970). al-Fāḍil Ibn ʿĀshūr, the son of the famous commentator Muhammad Ṭāhir b. ʿĀshūr, did not follow the same method as al-Dhahabī, although he was his peer and wrote his book after him. Although it is mentioned under modern writing style by some researchers, it is seen that this is not the case. When the subject headings and the author's method are analysed, it can be said that the book is closer to the genre of ṭabaqāt. In addition to this it is not as comprehensive as classical works and is rather a small-sized work. The author presents a concise overview of the history of exegesis to the readers through the selected names and endeavors to shed light on the periods of the commentators. In our study, the aforementioned work was examined in terms of some problems expressed by contemporary researchers about the historiography of tafsīr. Since he is the first name that comes to mind when it comes to the history of tafsīr in the modern period and the first source to which criticisms are directed, comparisons have been made between al-Tafsīr wa Rijāluh with al-Dhahabī’s al-Tafsīr wa al-Mufassirūn. By making a detailed analysis, it was tried to understand the views of the author on some issues and to make inferences. It was noticed that this work, in which the chronological order was followed, was consistent within itself, although it had shortcomings. Ibn ʿĀshūr has discussed the main periods of tafsīr from the beginning of tafsīr to the present day, and selected tafsīrs whose names are worth mentioning. Although his views on some issues are not clearly expressed, it is possible to infer them from his sentences. In this context, an attempt has been made to identify the positive and negative aspects of the Book concerning the writing of the history of exegesis, aiming to contribute to the field. The importance of this study is increased by the fact that the ideological perspective of tafsir historiography, which has been widespread in the last century and has been attempted to be overcome by some contemporary scholars, has been differentiated in the case of Ibn ʿĀshūr during the period when it was in vogue. Although al-Tafsīr wa Rijāluh is a concise work in the field of the history of tafsīr, it can inspire studies in the field.

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