Mubarrad’s Approach to Qirāʾah and His Criticism of Sahih Qirāʾah

İmran Çelik

Article Details

Mubarrad’s Approach to Qirāʾah and His Criticism of Sahih Qirāʾah

Authors:

İmran Çelik

Publisher:

Yozgat Bozok University

Main Topics:

Kuran-ı Kerim Okuma ve Kıraat

Journal:

Bozok Üniversitesi İlahiyat Fakültesi Dergisi Vol.26 Issue 26, pp.125-152

Document Type:

Article

Publication Date:

12/2024

Document Language:

Turkish

Document ID (Org No.):

2001337975

pISSN:

2458-9934

Keywords:

Abstract:

 The history of the Qurān is a transparent process that has witnessed efforts to preserve the Qurānic text both literally and spiritually. After the Prophet, the al-Khilāfah al-Rāshidūn, the Tābiʿīn and the Ummah of Muhammad in the following period made valuable efforts to preserve the Qurān, to keep it away from distortion and alteration, to read it correctly, accurately and easily, and to preserve the differences of qirāʾah. Although there is no controversy about the transmission of the Qurānic text to the next generations by tawātur, it is a matter of debate in the history of science that the differences of qirāʾah are evaluated as ahād news and criticized in terms of authenticity. In the first period, the criticisms against the differences of qirāʾah were mostly made by Arabic language scholars, and these criticisms were continued in the form of ongoing discussions based on language in the process of the formation of language principles. This process, which is accepted to have been initiated for the first time by al-Sībawayhi d. 180796, was continued by his student named Abū al-Abbās al-Mubarrad. In the following periods, the emergence of the qirāʾah, its scope, its basis, the concepts of trustworthy and authentic qirāʾah, whether trustworthiness should be based on the Prophet, the Mushafs of ʿUthmān, or the imams of qirāʾah, and whether seven or ten qirāʾahs are trustworthy were criticized and debated. Although al-Mubarrad d. 286900 was famous as a linguist, he was one of the scholars who included qirāʾah in his works and also became famous for criticizing the authentic qirāʾah. In his works named al-Muqtadab and al-Kāmil, where he deals with the principles of language, he considers the differences of qirāʾah in about 500 verses as istishhād. He is an author who has an important place in Islamic sciences and is especially known for his in-depth studies on Arabic language and literature. In a mosque where he was praying, Mubarrad made the following statement about a verse recited by the imam during the prayer: If I saw someone reciting like this during prayer, I would take my shoes and abandon that prayer. We are curious to know on what grounds and about which verses he said these words about an authentic recitation. In this research, whether or not authenticmutawātir readings can be criticized was addressed more in terms of a conceptual framework. Mubarrads life was briefly mentioned, and it was stated how he handled the recitations in his works that are particularly relevant to our subject. After explaining how Mubarrad approached the issue of recitation in his works, how he criticized the authentic recitations, which is the main subject of this research, was examined. The authentic recitation criticisms, which were handled by the sampling method under headings, were analyzed. It was aimed to determine whether these criticisms could be accepted as a basis for general criticisms made about the recitations in the following period. As a result of this study, it was observed that Mubarrad only addressed the recitations in the context of istishhād to the Arabic language rules, did not evaluate the fundamental problems of the field of recitation, acted with the reflexes of the Basra language school to which he belonged in his criticism of authentic recitations, and although he used harsh discourses, he eventually remained in the position of surrendering to the understanding that  qirāʾahs are a sunnah that is followed like his teacher Sībawayhi. It was observed that the differences in recitation that he criticized were not of a nature that would harm the history of the Qurān or the authenticity of the qirāʾahs, and that all his discourses and explanations took place only within the framework of Arabic language rules.

 The history of the Qurān is a transparent process that has witnessed efforts to preserve the Qurānic text both literally and spiritually. After the Prophet, the al-Khilāfah al-Rāshidūn, the Tābiʿīn and the Ummah of Muhammad in the following period made valuable efforts to preserve the Qurān, to keep it away from distortion and alteration, to read it correctly, accurately and easily, and to preserve the differences of qirāʾah. Although there is no controversy about the transmission of the Qurānic text to the next generations by tawātur, it is a matter of debate in the history of science that the differences of qirāʾah are evaluated as ahād news and criticized in terms of authenticity. In the first period, the criticisms against the differences of qirāʾah were mostly made by Arabic language scholars, and these criticisms were continued in the form of ongoing discussions based on language in the process of the formation of language principles. This process, which is accepted to have been initiated for the first time by al-Sībawayhi d. 180796, was continued by his student named Abū al-Abbās al-Mubarrad. In the following periods, the emergence of the qirāʾah, its scope, its basis, the concepts of trustworthy and authentic qirāʾah, whether trustworthiness should be based on the Prophet, the Mushafs of ʿUthmān, or the imams of qirāʾah, and whether seven or ten qirāʾahs are trustworthy were criticized and debated. Although al-Mubarrad d. 286900 was famous as a linguist, he was one of the scholars who included qirāʾah in his works and also became famous for criticizing the authentic qirāʾah. In his works named al-Muqtadab and al-Kāmil, where he deals with the principles of language, he considers the differences of qirāʾah in about 500 verses as istishhād. He is an author who has an important place in Islamic sciences and is especially known for his in-depth studies on Arabic language and literature. In a mosque where he was praying, Mubarrad made the following statement about a verse recited by the imam during the prayer: If I saw someone reciting like this during prayer, I would take my shoes and abandon that prayer. We are curious to know on what grounds and about which verses he said these words about an authentic recitation. In this research, whether or not authenticmutawātir readings can be criticized was addressed more in terms of a conceptual framework. Mubarrads life was briefly mentioned, and it was stated how he handled the recitations in his works that are particularly relevant to our subject. After explaining how Mubarrad approached the issue of recitation in his works, how he criticized the authentic recitations, which is the main subject of this research, was examined. The authentic recitation criticisms, which were handled by the sampling method under headings, were analyzed. It was aimed to determine whether these criticisms could be accepted as a basis for general criticisms made about the recitations in the following period. As a result of this study, it was observed that Mubarrad only addressed the recitations in the context of istishhād to the Arabic language rules, did not evaluate the fundamental problems of the field of recitation, acted with the reflexes of the Basra language school to which he belonged in his criticism of authentic recitations, and although he used harsh discourses, he eventually remained in the position of surrendering to the understanding that  qirāʾahs are a sunnah that is followed like his teacher Sībawayhi. It was observed that the differences in recitation that he criticized were not of a nature that would harm the history of the Qurān or the authenticity of the qirāʾahs, and that all his discourses and explanations took place only within the framework of Arabic language rules.

 The history of the Qurān is a transparent process that has witnessed efforts to preserve the Qurānic text both literally and spiritually. After the Prophet, the al-Khilāfah al-Rāshidūn, the Tābiʿīn and the Ummah of Muhammad in the following period made valuable efforts to preserve the Qurān, to keep it away from distortion and alteration, to read it correctly, accurately and easily, and to preserve the differences of qirāʾah. Although there is no controversy about the transmission of the Qurānic text to the next generations by tawātur, it is a matter of debate in the history of science that the differences of qirāʾah are evaluated as ahād news and criticized in terms of authenticity. In the first period, the criticisms against the differences of qirāʾah were mostly made by Arabic language scholars, and these criticisms were continued in the form of ongoing discussions based on language in the process of the formation of language principles. This process, which is accepted to have been initiated for the first time by al-Sībawayhi d. 180796, was continued by his student named Abū al-Abbās al-Mubarrad. In the following periods, the emergence of the qirāʾah, its scope, its basis, the concepts of trustworthy and authentic qirāʾah, whether trustworthiness should be based on the Prophet, the Mushafs of ʿUthmān, or the imams of qirāʾah, and whether seven or ten qirāʾahs are trustworthy were criticized and debated. Although al-Mubarrad d. 286900 was famous as a linguist, he was one of the scholars who included qirāʾah in his works and also became famous for criticizing the authentic qirāʾah. In his works named al-Muqtadab and al-Kāmil, where he deals with the principles of language, he considers the differences of qirāʾah in about 500 verses as istishhād. He is an author who has an important place in Islamic sciences and is especially known for his in-depth studies on Arabic language and literature. In a mosque where he was praying, Mubarrad made the following statement about a verse recited by the imam during the prayer: If I saw someone reciting like this during prayer, I would take my shoes and abandon that prayer. We are curious to know on what grounds and about which verses he said these words about an authentic recitation. In this research, whether or not authenticmutawātir readings can be criticized was addressed more in terms of a conceptual framework. Mubarrads life was briefly mentioned, and it was stated how he handled the recitations in his works that are particularly relevant to our subject. After explaining how Mubarrad approached the issue of recitation in his works, how he criticized the authentic recitations, which is the main subject of this research, was examined. The authentic recitation criticisms, which were handled by the sampling method under headings, were analyzed. It was aimed to determine whether these criticisms could be accepted as a basis for general criticisms made about the recitations in the following period. As a result of this study, it was observed that Mubarrad only addressed the recitations in the context of istishhād to the Arabic language rules, did not evaluate the fundamental problems of the field of recitation, acted with the reflexes of the Basra language school to which he belonged in his criticism of authentic recitations, and although he used harsh discourses, he eventually remained in the position of surrendering to the understanding that  qirāʾahs are a sunnah that is followed like his teacher Sībawayhi. It was observed that the differences in recitation that he criticized were not of a nature that would harm the history of the Qurān or the authenticity of the qirāʾahs, and that all his discourses and explanations took place only within the framework of Arabic language rules.

 Kuran tarihi, Kuran metninin lafzen ve manen korunması çabalarına şahit olunmuş şeffaf bir süreçtir. Hz. Peygamberden sonra, Hulefâ-yi Râşidîn, Tâbiîn ve Ümmet-i Muhammed, Kuranın korunması, tahrif ve tağyirden uzak tutulması; doğru, sahih ve kolay okunması ve kıraat farklılıklarının muhafazası noktasında kıymetli çabalar ortaya koymuşlardır. Kuran metninin sonraki nesillere tevâtüren nakli hususunda tartışma olmamasına karşın, kıraat farklılıklarının -âhâd haber kabilinden değerlendirilip- sahihliği meselesi eleştirilmiş ve tartışılmıştır. Bu eleştiriler ilk dönem daha çok Arap dili bilginleri tarafından dil eksenli devam eden tartışmalar mahiyetinde sürdürülmüştür. Sîbeveyhi ö. 180796 tarafından ilk defa başlatıldığı kabul edilen bu süreç, öğrencisi Ebül-Abbâs el-Müberred ö. 286900 tarafından devam ettirilmiştir. Sonraki dönemlerde bu tartışmalar; kıraatlerin zuhuru, kapsamı, dayanağı, mütevâtir-sahih kıraat kavramları, mütevâtirliğin Hz. Peygambere mi, Hz. Osman ö. 35656 mushaflarına mı yoksa kıraat imamlarına mı dayandırılacağı, yedi kıraatin mi on kıraatin mi mütevâtir olduğu eleştirilmiş ve tartışılmış hususlardır. Müberred, dilci yönü ile meşhur olsa da eserlerinde kıraatlere yer vermiş ve sahih kıraatleri eleştirmesi ile de meşhur olmuş âlimlerden biridir. el-Muktedab ve el-Kâmil adlı eserlerinde dil kaidelerini ele aldığı yerlerde 500 civarındaki ayetlerde kıraat farklılıklarını istişhad olarak değerlendirmiştir. Müberred, namaz kıldığı bir mescitte imamın namaz esnasında tilavet ettiği ayet hakkında: Böyle okuyanı namazda görsem ayakkabılarımı alır o namazı terk ederdim. şeklinde bir beyanı olmuş, sahih bir kıraat hakkındaki bu sözleri, hangi gerekçeyle ve hangi ayetler hakkında söylediği tarafımızca merak konusu olmuştur. Bu araştırmada, sahihmütevâtir kıraatlerin eleştirilip eleştirilemeyeceği daha çok kavramsal çerçeve endeksli ele alınmıştır. Müberredin hayatına çok kısa olmak kaydı ile değinilmiş ve özellikle konumuzu ilgilendiren eserlerinde kıraatleri nasıl ele aldığı ifade edilmiştir. Müberredin kıraat hususuna nasıl yaklaştığı maddeler halinde izah edildikten sonra bu araştırmanın asıl konusu olan sahih kıraatleri nasıl eleştirdiği incelenmiştir. Başlıklar halinde örneklem metodu ile ele alınan sahih kıraat eleştirileri tahlil edilmiştir. Bu eleştirilerin sonraki süreçte kıraatlere yönelik yapılan genel eleştiriler için mesnet kabul edilip edilemeyeceğinin tespit edilmesi yoluna gidilmiştir. Bu çalışma sonunda, Müberredin kıraatleri sadece Arap dil kaidelerine istişhad bağlamında ele aldığı; kıraat alanının temel problemlerine dair değerlendirme yapmadığı, sahih kıraat eleştirisinde de ait olduğu Basra dil ekolünün refleksleriyle hareket ettiği, sert söylemler kullansa da sonunda hocası Sîbeveyhi gibi Kıraatler, tabi olunan bir sünnettir. anlayışına teslim olduğu, tutumunda kaldığı gözlemlenmiştir. Eleştirdiği kıraat farklılıklarının Kuran tarihine, kıraatlerin sahihliğine zeval getirecek bir mahiyette olmadığı, tüm söylem ve izahlarının sadece Arapça kaideler çerçevesinde cereyan ettiği görülmüştür.

Article Details

Mubarrad’s Approach to Qirāʾah and His Criticism of Sahih Qirāʾah

Authors:

İmran Çelik

Publisher:

Yozgat Bozok University

Main Topics:

Kuran-ı Kerim Okuma ve Kıraat

Journal:

Bozok Üniversitesi İlahiyat Fakültesi Dergisi Vol.26 Issue 26, pp.125-152

Document Type:

Article

Publication Date:

12/2024

Document Language:

Turkish

Document ID (Org No.):

2001337975

pISSN:

2458-9934

Qirāʾah

Mutawātir/Authentic Qirāʾah

Mubarrad

al-Muqtadab

al-Kāmil

Criticism of Authentic QirāʾahKıraat

Mütevâtir/Sahih Kıraat

Müberred

el-Müktedab

el-Kâmil

Sahih Kıraat Eleştirisi

Issues

Article Details

Authors: İmran Çelik

Publisher: Yozgat Bozok University

Main Topics: Kuran-ı Kerim Okuma ve Kıraat

Journal: Bozok Üniversitesi İlahiyat Fakültesi Dergisi Vol.26 Issue 26, pp.125-152

Document Type: Article

Publication Date: 12/2024

Document Language: Turkish

Document ID (Org No.): 2001337975

pISSN: 2458-9934

Issues

Authors:

İmran Çelik

Publisher:

Yozgat Bozok University

Main Topics:

Kuran-ı Kerim Okuma ve Kıraat

Journal:

Bozok Üniversitesi İlahiyat Fakültesi Dergisi Vol.26 Issue 26, pp.125-152

Document Type:

Article

Publication Date:

12/2024

Document Language:

Turkish

Document ID (Org No.):

2001337975

pISSN:

2458-9934