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Başta Yahudilik ve Hıristiyanlık olmak üzere diğer din ve kültürlerden İslam’a aktarılmış rivayet malzemesi olan İsrâiliyat, on dört asırlık İslam tarihi boyunca özellikle tefsir disiplini çerçevesinde tartışılan konulardan biri olmuştur. Bu rivayetler erken dönem tefsirlerinde normatif bir değerlendirmeye tabi tutulmaksızın bilgi kaynaklarından biri olarak kullanılırken klasik tefsirlerde ağırlıklı olarak isnadının zayıflığına vurgu yapılarak tenkit edilmeye başlanmıştır. Çağdaş döneme gelindiğinde Batı menşeli pozitivizm, rasyonalizm ve tarihsel eleştiricilik gibi fikrî akımların ve oryantalistik iddiaların etkisiyle İsrâiliyat, gerçekliği olmayan, hayali, mitolojik ve hurafelerle karışık hikâye türü anlatımlar olarak değerlendirilerek daha ziyade içerik açısından tenkit edilmiştir. Bu tenkitler neticesinde hem İsrâiliyata mesafe konulmaya çalışılmış hem de ona alternatifler aranmıştır. Çağdaş dönem tefsirlerinde İsrâiliyatın en güçlü alternatifi olarak Kitab-ı Mukaddes’e müracaat edilmiş olsa da bu durum birçok tartışmaya kapı aralamış, ondan başka alternatifler üzerinde durulmuştur. Sözü edilen bu hususlar, Tunuslu âlim Tâhir b. Âşûr’un (1879-1973) et-Tahrîr ve’t-Tenvîr isimli tefsiri için de geçerlidir. Bu tefsirin önemli bir özelliği, İsrâilî rivayetlere belli kriterler çerçevesinde olumlu yaklaşmış olunsa da genellikle tenkit etmiş olmasıdır. Müellif, eserinde mümkün mertebe İsrâilî rivayetlere iltifat etmeyip onlara alternatifler geliştirmiştir. Bu alternatifler arasından Kitab-ı Mukaddes nakillerine öncelik vermiş olmakla birlikte bununla yetinmemiş başka alternatiflere de yönelmiştir. Bu çalışmada İbn Âşûr’un yer yer İsrâiliyata alternatif olarak kullandığı, metin merkezli yorumlama, sosyo-psikolojik yorumlama ve öngörülere dayalı yorumlama yöntemleri üzerinde durulmuştur. Müellifin bu yolla İsrâiliyata kıyasla daha sağlam ve tartışma zemininden uzak yöntemler geliştirdiği ve bu yöntemleri başarılı bir şekilde kullandığı görülmüştür. Bu yöntemlerin Kur’an kıssalarında dakik bir şekilde kullanılması halinde İsrâiliyata önemli birer alternatif olabilecekleri kanaatine varılmıştır.

Are Israeli narratives that generally can be qualified as “narratives with foreign origins” a facility to add richness to tafsir or harmful materials that should be avoided? This has been a detrimental topic that has been discussed especially in tafsir discipline and different opinions negative or positive has been stated from the first periods of Islam to today. This narrative material that is dominated especially by the jewish and christian religion and culture has been used as an important information resource in the early period tafsir literature especially for Quran narratives’ tafsir. However isrā’iliyyat in the following periods has been considered as harmful information that distorted the essence of the religion, criticized more and more in the period that is following untill today however hasn’t been able to be abandoned completely. In modern tafsir Israeli narratives has met criticization in dimentions that never seen before with the effect of some periodical factors. Tāhir İbn ʿĀshūr’s who is one of the modern muffassirs (1879-1973) tafsir named al-Tahrīr wa’t-Tanwīr draws attention with its approach to İsrâili narratives. In his tafsir while some of this narrative material has been accepted and used in accordance with some criteria some of them has been criticized and rejected again in accordance with some criteria. With this study it is aimed to determine the criteria the muallif used, to shed light on the solution of the problem by scrutinizing this topic that comes into question as a serious problem especially in the modern time via İbn ʿĀshūr’s perception and practical applications. It is seen that even though the mufassir mainly criticized the isrâilî narrative material, he doesn’t have a generalizing attitude, he makes use of it in the framework of some criteria and turns it into a facility. It is possible to state that he sets an example at the point of overcoming the problems related to the topic without having a confidence problem. [ABSTRACT FROM AUTHOR]

With the influence of both the references taken from the tradition and some periodical thoughts in the contemporary period commentaries, a serious distance has been put against the Israeli narrations generally, and it has become a modern phenomenon to refer to the knowledge of the Bible (Kitāb al-muqaddas) as an alternative way. However, this situation includes the permissibility of using the knowledge of the Kitāb al-Muqaddas in tafsir, what the principles to be considered as a method are, the nature of the distortion (taḥrif) reported by the Quran, and it has brought with it some questions and problems about whether exegeses of the Kitāb al-Muqaddas is a contradiction to interpret the literal Quran text held by way of mutawatir. In this study, it is tried to scrutinize the possibility and problems of usage of Kitāb al-Muqaddas information in tafsir with the approaching of modern mufassir Tāhir Ibn ʿĀshūr’s (1879-1973) tafsir named al-Tahrīr wa’t-Tanwīr being on the center. The reason is this research held on in this center is the Ibn ʿĀshūr having used the data of Kitāb al-Muqaddas as the main source for a wide range of topics. Despite their aspects open to criticization, Ibn ʿĀshūr used biblical information mostly for tafsir and partially for criticization and this way behaved mostly in favor of the Kitāb al-Muqaddas. Even though the Ibn ʿĀshūr has not attend to the discussions about permission of biblical information being used for tafsir, with his behavior he indicate that he is with the ones that defended the permission. He put forward the principles that should be observed in the interpretations of the Kitāb al-Muqaddas with his practical applications and maintained his internal consistency with his opinion that distortion (taḥrif) is predominantly about meaning. [ABSTRACT FROM AUTHOR]