İslam tarihinde Kur’ân-ı Kerîm’in çeşitli tefsirleri yapılmıştır. Bunların önemli bir kısmını tam tefsirler (Fâtiha sûresinden Nâs sûresine kadar yapılan tefsirler) oluşturur. Öte yandan müstakil olarak bazı sûre ve âyetlerin tefsirleri de yapılmıştır. Âyet tefsirleri, bunlar arasında üçüncü sırada gelmektedir. Türkiye’deki kütüphane kayıtlarına göre en çok tefsiri yapılan âyet, Âyetü’l-Kürsî’dir. Müstakil olarak tefsiri yapılan âyetlerden biri de Nahl sûresi 90. âyettir. Tespit edebildiğimiz kadarıyla Türkiye kütüphanelerinde bu âyet hakkında dört adet yazma risale vardır. Bunlardan biri de Mustafa Rüşdî’nin telif ettiği risaledir. Çalışmanın ilk bölümünde geçmişte ve günümüzde yapılan âyet tefsirleri hakkında genel bilgiler sunulmuştur. Devamında ise müellif ve eserin muhtevası üzerinde durulmuş, nüsha özelliklerinin ardından tahkikli metne yer verilmiştir. Müellif hakkında kaynaklarda ne yazık ki herhangi bir mâlumata tesadüf edilememişse de girişteki bir ifadesinden hareketle kendisinin II. Bayezid devrinde yaşadığı anlaşılmaktadır. Öte yandan eserlerinin bulunduğu mecmuanın başında, kaleme aldığı risalelerin isimleri yer almaktadır. Bu bilgi doğrultusunda, tahkikini yaptığımız eseri dışında müellifin dört risalesi daha mevcuttur. Dili Arapça olan eserin tespit edilebilen tek nüshası Süleymaniye Kütüphanesi’nde bulunmaktadır (Hasan Hüsnü Paşa, 6480, 8b). Müellif, tefsirin işârî açıdan yapıldığını ifade etmektedir, ancak eser siyasal tefsire daha yakın durmaktadır. Eserde kaynak olarak sadece üç şahıs ismi zikredilmiştir. Bunlar; Kâdî Beyzâvî, Mevlânâ Celâleddîn-i Rûmî ve Muhyiddin İbnü’l-Arabî’dir.

In Islamic history, Muslim scholars have interpreted the Quran from many different aspects. Most of the books on tafsīr (Quranic exegesis) are in the form of ‘complete’ tafsīrs, i.e. from Śūra al-Fātiĥa, the first chapter of the Quran, to Śūra al-Nas, the last chapter. Besides, there are also other commentaries on specially distinct chapters and passages in the Quran. One of the most interpreted passages is the renowned Āya al-Kursī in Śūra al-Baqara. Another one is Śūra al-Naĥl, Āya 90. This study examines one of four separate works written on Śūra al-Naĥl, Āya 90. All of the works are located in different libraries and remain in manuscript form. One of these treatises includes Muśŧafā Rushdī’s commentary. Only one known manuscript of the treatise is extant and is registered in the Süleymaniye Library under the name Tafsīr Āya Inna Allāh Ya’muru bi’l-‘Adl wa al-Iĥsān. In this treatise, written in Arabic, the author mentions the names of three scholars as his sources: Qāđī Bayđāwī, Rūmī and Ibn al-‘Arabī. This study consists of two sections. In the first section, I provide general information about commentaries on the specially distinct passages of the Quran that were written in classical times as well as in the present. Unfortunately, we find no substantial information about the life of the author. Rushdī seems to have lived during the time of the Ottoman Sultan Bayazid II. A list of his works can be found in the first page of the small corpus, which also contains all the treatises he wrote. In the second section of this study is where I present a critically edited version of the manuscript. As for Rushdī’s commentary, it consists of an introduction and two sections. The author in the introduction writes that, “The universal order depends on the order of humankind. Matters of humankind are not regulated other than by politics. Politics is not sensible except through leadership (riyāsa). Presidency is not actualized with the exception of wisdom (dirāya) and piety (diyāna). Because, without them, governorship and patronage (siyāna) remain incomplete.” Following these literary phrases, Rushdī praises the Sultan by saying that, “Sultan Bayazid Khan is the Son of the Sultans.” In the first section of the commentary, Rushdī interprets all the words and expressions in the passage one by one. At the end, he says that all these are in accord with the juristic scholars and other exegetical commentators. This section is considerably short as compared with the later section.Rushdī starts the second section with the statement, “According to Ahl al-ishāra from amongst experts and specialists,” which is in reference to Sufi scholars who interpreted the Quran beyond its exoteric meaning, i.e. tafsīr bi’l-ishāra. He implies that he will interpret the passage from an esoteric standpoint, unlike the interpretations of the jurists and other scholars from Ahl al-žāhir who pursue its literal meanings. Rushdī then mentions “three positions” of a ruler (mālik) as, “the things between himself and his desires (nafs),” “the things between himself and his people”, and “the things between himself and Allah.” Afterwards, he treats these topics in three small chapters. He explains the terms from the ruler’s point of view in the first one, from the people’s point of view in the second, and from Allah’s point of view in the last one. Towards the end of the treatise, he excerpts from Jalāl al-Dīn al-Rūmī and Muĥyī al-Dīn ibn al-‘Arabī. The commentary ends with a supplication to Allah.Muśŧafā Rushdī has four other works besides this treatise on tafsīr which are as follows: 1- Fađāil-i Shūra. Istanbul: Süleymaniye Library, located in Hasan Husnu Pasha Collection, 648, 4a. 2- Nāma-i Tablighiyya. Istanbul: Süleymaniye Library, located in Hasan Husnu Pasha Collection, 648, 1b. 3- Tuhfa al-Mulūk wa al-Śalātīn: Istanbul: Süleymaniye Library, located in Hasan Husnu Pasha Collection, 648, 16-88. 4- Al-Āyat al-Dālla ‘alā Ādam Jawāz Muwāla al-Kuffār wa al-Nahy ‘anhu. Istanbul: Süleymaniye Library, located in Hasan Husnu Pasha Collection, 648, 4b.