Publication: Ölülere Dua ve İstiğfar Niyetiyle Kur’an Okuma Meselesi
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Bu makale ölülere dua, af ve mağfiret talebiyle Kur’an okunmasının caiz olup olmadığına dair iki farklı görüşüdelilleriyle birlikte sunmayı ve sonuç kısmında bu görüşlerden hangisinin daha sağlıklı olduğuna dair birkanaat belirtmeyi amaçlamaktadır. Kur’an’ın dua niyetiyle okunması ve bilhassa ölülerin ardından Kur’anokunup sevabının bağışlanması gibi konular İslam geleneğinde erken dönemlerden itibaren tartışılmıştır.Gelenekte âlimlerin büyük çoğunluğu bu konuda olumlu görüş bildirirken, diğer bazı âlimler özellikle “İnsanancak kendi çabasının karşılığını görür” mealindeki Necm 53/39. ayeti delil göstererek Kur’an okuyup sevabınıölülere bağışlamanın caiz/meşru olmadığını savunmuştur. Klasik kaynaklarda mesele daha ziyade “Hayattakiinsanların ibadet mahiyetindeki amellerinden ölülerin ruhları istifade eder mi etmez mi?” şeklindekibir soru etrafında tartışılmıştır.Son dönem İslam dünyasında dua niyetiyle Kur’an okumaya karşı olumsuz görüş daha ziyade Selefî veVehhâbî çevrelerce dile getirilir. Özellikle modern zamanlarda hayli rağbet gören bu görüşün aksine Türkİslamkültüründe hemen her vesilesiyle özellikle Fâtiha okunması da çok yaygın bir gelenektir. Mezar taşlarındaki“Ruhuna el-Fâtiha” ifadesi bu geleneğin belki de en meşhur görsel simgesidir. “Ruhuna el-Fâtiha”geleneğinin hem Fâtiha suresinin genel mana ve muhteva açısından Kur’an’ın özü/özeti olmasıyla hem debu surenin dua/niyaz olarak okunmasıyla irtibatlı olduğu söylenebilir. Çağdaş Vehhâbî ve Selefî çevrelere aitdinî literatürde duanın akabinde veya ölülerin ruhlarına bağışlamak üzere Fâtiha okumanın bidat olduğuaçıkça belirtilir. Hatta “bidat” bu çerçevede büyük bir masiyet olarak değerlendirilir. Bu görüş kimi zamanİbn Teymiyye’nin (ö. 728/1328) çeşitli eserlerinden yapılan alıntılarla desteklenir. İbn Teymiyye’nin bidatkonusunda çok hassas olduğu bilinmektedir. Bu bakımdan onun ve takipçilerinin meyyite Kur’an okumanıncaiz olup olmadığı hususunda ne düşündükleri önemlidir. Ayrıca İbn Teymiyye’nin bu konu hakkındaki görüşlerinintam manasıyla ortaya konulması özellikle çağdaş Selefî çevrelerde onun görüşlerinin sağlıklı şekildeaktarılıp aktarılmadığı veya bu konuda herhangi bir dezenformasyon yapılıp yapılmadığı gibi konuların daaçıklığa kavuşmasına imkân verecektir.
This essay aims to present two different points of view with regard to permissibleness of reciting Qur’an_x000D_ for the dead, through their own testimonials. The subjects of reciting Qur’an as a praying and bestowing_x000D_ the good deed yielded from it for the spirit of the dead have always been a topic of debate within Islamic_x000D_ tradition as of the early times. Most of the scholars in Islamic tradition are known to have found it favourable_x000D_ while the others have disapproved recitation of the Qur’an and then bestowing the good deed for the dead,_x000D_ deducing from the verse 53 an-Najm: 39 telling “And that there is not for man except that (good) for which_x000D_ he strives”. In classical scholarship, the debate topic seems to have revolved around the question “whether_x000D_ spirits of the dead could avail from the good deeds of the alive, or not”._x000D_ In recent Islamic world, the opposing point of view targeting recitation of the Qur’an as a prayer is being_x000D_ voiced particularly by Salafi and Wahhabi circles. In contrast with this approach, which is highly popular_x000D_ especially in the modern times, it is a rather widespread custom in Turkish-Islamic tradition to recite Qur’an_x000D_ and al-Fatihah in particular on every occasion. It is fair to say that the epitaph “al-Fatihah for the spirit of_x000D_ the dead” on tombstones is the most well-known symbol of it visually. It can be said that al-Fatihah’s bearing_x000D_ quality of being an abstract and a core of the Qur’an in terms of its meaning and content together with its_x000D_ functionality as a prayer and suppliance for God have been prevailing for nascence of the custom of “al-_x000D_ Fatihah for the spirit of the dead”. Within theological scholarship of modern Wahhabi and Salafi groups, it_x000D_ is clearly recorded that recitation of al-Fatihah succeding the prayer or bestowing it for the spirit of the dead_x000D_ are both innovations “bid’ah” in religion and the innovation in religion is cathegorized as exorbitance. This_x000D_ idea is occasionally grounded by references to miscellaneous works by ibn Taymiyyah (d.728/1328). Ibn_x000D_ Taymiyyah is known to be rather discreet with regard to the innovation in religion. So, Ibn Taymiyyah and_x000D_ his successors’ approaches relevant to recitation of the Qur’an for the dead are highly significant. Likewise,_x000D_ ascertaining Ibn Tymiyyah’s views of this matter in full measure can shed light for the other cases comprising_x000D_ of whether his successors are trasferring his own views in a reliable matter or not, and any disinformation_x000D_ that is possible to exist.
This essay aims to present two different points of view with regard to permissibleness of reciting Qur’an_x000D_ for the dead, through their own testimonials. The subjects of reciting Qur’an as a praying and bestowing_x000D_ the good deed yielded from it for the spirit of the dead have always been a topic of debate within Islamic_x000D_ tradition as of the early times. Most of the scholars in Islamic tradition are known to have found it favourable_x000D_ while the others have disapproved recitation of the Qur’an and then bestowing the good deed for the dead,_x000D_ deducing from the verse 53 an-Najm: 39 telling “And that there is not for man except that (good) for which_x000D_ he strives”. In classical scholarship, the debate topic seems to have revolved around the question “whether_x000D_ spirits of the dead could avail from the good deeds of the alive, or not”._x000D_ In recent Islamic world, the opposing point of view targeting recitation of the Qur’an as a prayer is being_x000D_ voiced particularly by Salafi and Wahhabi circles. In contrast with this approach, which is highly popular_x000D_ especially in the modern times, it is a rather widespread custom in Turkish-Islamic tradition to recite Qur’an_x000D_ and al-Fatihah in particular on every occasion. It is fair to say that the epitaph “al-Fatihah for the spirit of_x000D_ the dead” on tombstones is the most well-known symbol of it visually. It can be said that al-Fatihah’s bearing_x000D_ quality of being an abstract and a core of the Qur’an in terms of its meaning and content together with its_x000D_ functionality as a prayer and suppliance for God have been prevailing for nascence of the custom of “al-_x000D_ Fatihah for the spirit of the dead”. Within theological scholarship of modern Wahhabi and Salafi groups, it_x000D_ is clearly recorded that recitation of al-Fatihah succeding the prayer or bestowing it for the spirit of the dead_x000D_ are both innovations “bid’ah” in religion and the innovation in religion is cathegorized as exorbitance. This_x000D_ idea is occasionally grounded by references to miscellaneous works by ibn Taymiyyah (d.728/1328). Ibn_x000D_ Taymiyyah is known to be rather discreet with regard to the innovation in religion. So, Ibn Taymiyyah and_x000D_ his successors’ approaches relevant to recitation of the Qur’an for the dead are highly significant. Likewise,_x000D_ ascertaining Ibn Tymiyyah’s views of this matter in full measure can shed light for the other cases comprising_x000D_ of whether his successors are trasferring his own views in a reliable matter or not, and any disinformation_x000D_ that is possible to exist.