Özet:

ʿUthmān Ibn Abd al-Allāh al-ʿUryānı̄ (d. 1168/1755), who is one of the scholars from Kilis, grew up in the Ottoman Period and wrote many annotations and postscripts. It is understood that he grew up in the cities of Kilis and Aleppo. On the one hand, he has had scholarly activities and written manuscripts. Also, he trained students. Among his students are his children named Muḥammad and Muṣtafa who are in the ʿilmiyyah class. Many works of al-ʿUryānı̄ have not survived to the present day due to the fact that they were destroyed in the Çarşamba fire that took place in Istanbul. It is understood from the names of his works that can be found in biography books, he wrote books and articles in the fields of kalām (theology), taṣawwuf (sufism), Arabic language and literature, and tafsīr (exegesis). It is possible to say that his most well-known work is "Khayr al-Qalāid Sharḥ Jawāhir al-ʿAqāid”. However, only a small volume of this scholar's work on tafsīr has reached our date. The aforementioned work is another annotation written on the annotation of Ibn Arabshah’s annotation which is written on Nāṣir al-Dı̄n al-Bayḍāwı̄’s (d. 685/1286) tafsı̄r “Anwār al-Tanzı̄l wa Asrār al-Ta’wīl” in the matter of Juz’ ʿAmma. The topic of the annotation is that Allah has mentioned male and female in the 3rd verse of Sūrah al-Layl. In his annotation, Arabshah said about the tafsı̄r of this verse that all souls created by Allah are male or female. This judgment was seen as problematic by ʿUthmān al-ʿUryānı̄ because the Burāq, on which the Prophet rode on the night of Isrā’, was genderless. In this regard, al-ʿUryānı̄ put forward what ʿAli al-Qārī (d. 1014/1605) said in the Healing commentary as evidence, with the information in some of the narrations about the Burāq. When the tafsīr literature is reviewed, it is seen that al-Māturı̄dī (d. 333/944) stated that the beings are either male or female for the first time. It is seen that al-Zamakhsharı̄ (d. 538/1144) mentioned the issue of hunsā is also included in the tafsı̄r of the verse in his tafsı̄r book named al-Kashshāf ʿan Ḥaqāiq Ghawāmid ̣al-Tanzı̄l wa ʿUyūn al-Aqāwīl fı̄ Wujūh al-Ta’wı̄l. This interpretation was repeated by al-Rāzı̄ (d. 606.71210) in his tafsı̄r book Mafātiḥ al-Ghayb in the same way. al-Bayḍāwı̄, on the other hand, placed his note of "reproduction through procreation" in the tafsı̄r of the verse. In the tafsı̄r of the verse, it is seen that the discussions intensified on two issues. The first one is the use of the preposition ما, and the other is the differences in qirāāt (recitations). It is said that the male and female mentioned in the verse are Ādam and Ḥawwā’, and also in general, male and female are meant. However, it can be said that a different problem about the verse came to the fore with al-Māturı̄dī, al-Zamakhsharı̄, al-Rāzı̄ and most recently al-Bayḍāwı̄. Namely, with al-Māturı̄dī, all beings have male and female, al-Zamakhsharı̄, al-Rāzı̄ and hunsa are said to be in these two categories, and finally, with the "reproduction by procreation" record put by al-Bayḍāwı̄, male and female species have been limited. This situation gives rise to the impression that al-ʿUryānı̄’s objection, based on the fact that the Burāq is genderless, may have come to the fore in the period of al-Bayḍāwı̄. Because it can be said that the Burāq is exempted with the record of "reproduction through procreation". ʿUthmān al-ʿUryānı̄ sees problematic of Arabshah's statement that all beings with souls created by Allah are male and female because of the Burāq’s genderlessness. Later, he solved this problem himself by saying that, Arabshah may have meant beings with souls created through reproduction and procreation. This study gives an idea in terms of showing an issue that a scholar had a problem with in tafsı̄r in the 19th century. In this study, which deals with the life and tafsir of al-ʿUryānı̄, a manuscript from the Ottoman period was examined and translated by us and added to the end of the research in order to bring it to light and present it to the academy in our country. During the research, two copies of Arabshah's annotation on the Juz’ ʿAmma in al-Bayḍāwı̄’s tafsı̄r Anwār al-Tanzı̄l were reached and the copies were compared with al-Uryânî's annotation. At the end of the study, a picture of the leaf with the only accessible manuscript copy of the work has been added to allow researchers to make comparisons.

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