Publication: İbnü'l-Cezerî'nin en-Neşr fî'l-Kırâ'âti'l-Aşr adlı eserinin kaynakları
Abstract
İslam topraklarında fıkıh, hadis, tefsir, kelâm ve diğer ilimlerin yanı sıra Kur’an tarihi ve kıraat ilmi de önemli bir yere sahip olmuştur. Bu ilim, Hz. Peygamber’den (s.a.) günümüze kadar çeşitli merhalelerden geçmiş, bu ilme dair nice telifler yapılmış ve tedrisattaki farklı uygulamalarla birlikte varlığını sürdürmüştür. Günümüz İslam coğrafyasına bakıldığında yaklaşık bin dört yüz yıllık kıraat tarihinde kıraat-i seb‘a ve kıraat-i aşere disiplinin ön plana çıktığı gözlemlenmektedir. İbn Mücâhid (ö. 324/ 936) ile başlayan yedi kıraat tasnifi Dânî (ö. 444/ 1053) ve Şâtıbî (ö. 590/ 1194) ile zirveye çıkmış ve bu olgu gerek manzum gerekse mensur eserlerle kıraat ilminde önemli bir yer edinmiştir. Bunun yanı sıra İbn Mihrân (ö. 381/ 992) ile başlayıp Şehrezûri (ö. 550/ 1156), Kalânisî (ö. 521/ 1127) ve diğer kurra ile devam eden kıraat-i aşere disiplini ise İbnü’l-Cezerî’ye (ö. 833/ 1429) kadar beklenen rağbeti görmemiş, yedi kıraat dışındaki okuyuşların Kur’an sayılmadığı şeklindeki yanlış algının önüne geçememiştir. İbnü’l-Cezerî’nin en-Neşr’ini yazma gereksiniminin iki temel sebebinden biri bu yanlış algıyı ortadan kaldırmak, diğeri ise sahih kıraat vecihlerinin daha kapsamlı bir şekilde [aşere (aşru’s-suğra)-takrib (aşru’l-kübra)] yayılmasını sağlamaktır. Nitekim müellifin yaptığı bu çalışma ve sonrasında eserini manzum hale getirerek Tayyibe’yi yazması sayesinde hedefine ulaşmış, dünyanın dört bir yanında aşere disiplini yaygın hale gelmiştir. Yapılan bu çalışma ile İbnü’l-Cezerî’nin eşsiz eserini yazarken yedi ve on kıraat bağlamında hangi kaynaklardan istifade ettiğini tespit edip bu kaynaklar hakkında etraflıca bilgi sahibi olmak, müellifin kitabını yazarken ahzettiği tarîklerin hangi kıraat-rivayete ait olduğunu belirlemek, en-Neşr’in muhtevasını incelemek, müellifin bu eser sayesinde kıraat ilminde nasıl bir dönüm noktası olduğunu ortaya koymak hedeflenmektedir.
In Islamic lands; in addition to fiqh, hadith, tafsir, kalam and other sciences, the history of the Qur'an and the science of qiraat (recitation) have had an important place. This science has passed through various stages from the time of the Prophet to the present day, many works have been written on it and it has continued to exist together with different applications in education. When we look at today's Islamic geography, it is observed that the discipline of qiraat-i seb‘a (the seven recitations) and qiraat-i ashere (the ten recitations) have come to the fore in the history of qiraat (recitation) of approximately one thousand and four hundred years. The seven recitation phenomena (qiraat-i seb‘a) that started with Ibn Mujahid (d. 324/ 936) reached their peak with Dânî (d. 444/ 1053) and Şâtıbî (d. 590/ 1194), and this phenomenon gained an important place with works in both verse and prose format. On the other hand, the discipline of the ten recitations (qiraat-i ashere), which started with İbn Mihrân (d. 381/ 992) and continued with qurras such as Şehrezûrî (d. 550/ 1156), Kalânisî (d. 521/ 1127) et. al, did not receive the expected demand until Ibn al-Jazari (d. 833/ 1429), and could not prevent the wrong perception that those other than seven recitations are not considered to be the Qur'an. One of the two main reasons for Ibn al-Jazari's need to write his an-Nashr is to eliminate this misconception, and the other is to try to spread the authentic methods of recitation [ashere (ashru's-suğra)-takrib (ashru'l-kubra)] more comprehensively. As a matter of fact, thanks to this work the author did and later writing Tayyibe by translating his work into verse; he achieved his goal, and the discipline of ashere became widespread all over the world. With this study; it is aimed to determine which sources Ibn al-Jazari used in the context of seven and ten recitations while writing his unique work; to have detailed information about these sources; to determine which recitation-narration sources the tariqs belong that the author obtained while writing his book; to examine the content of the book and to reveal what kind of a turning point the author has in the science of recitation thanks to this work.
In Islamic lands; in addition to fiqh, hadith, tafsir, kalam and other sciences, the history of the Qur'an and the science of qiraat (recitation) have had an important place. This science has passed through various stages from the time of the Prophet to the present day, many works have been written on it and it has continued to exist together with different applications in education. When we look at today's Islamic geography, it is observed that the discipline of qiraat-i seb‘a (the seven recitations) and qiraat-i ashere (the ten recitations) have come to the fore in the history of qiraat (recitation) of approximately one thousand and four hundred years. The seven recitation phenomena (qiraat-i seb‘a) that started with Ibn Mujahid (d. 324/ 936) reached their peak with Dânî (d. 444/ 1053) and Şâtıbî (d. 590/ 1194), and this phenomenon gained an important place with works in both verse and prose format. On the other hand, the discipline of the ten recitations (qiraat-i ashere), which started with İbn Mihrân (d. 381/ 992) and continued with qurras such as Şehrezûrî (d. 550/ 1156), Kalânisî (d. 521/ 1127) et. al, did not receive the expected demand until Ibn al-Jazari (d. 833/ 1429), and could not prevent the wrong perception that those other than seven recitations are not considered to be the Qur'an. One of the two main reasons for Ibn al-Jazari's need to write his an-Nashr is to eliminate this misconception, and the other is to try to spread the authentic methods of recitation [ashere (ashru's-suğra)-takrib (ashru'l-kubra)] more comprehensively. As a matter of fact, thanks to this work the author did and later writing Tayyibe by translating his work into verse; he achieved his goal, and the discipline of ashere became widespread all over the world. With this study; it is aimed to determine which sources Ibn al-Jazari used in the context of seven and ten recitations while writing his unique work; to have detailed information about these sources; to determine which recitation-narration sources the tariqs belong that the author obtained while writing his book; to examine the content of the book and to reveal what kind of a turning point the author has in the science of recitation thanks to this work.