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.

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.