Publication: Usûl ihtilafları bağlamında kıraat lehçe ilişkisi
Abstract
Öet Kıraat farklılıklarının büyük bölümünün Kur’ân’ın indirildiği dönemde kabileler halinde yaşayan, farklı lehçeler konuşan Arap topluluklarıyla ilişkili olduğu söylenebilir. Mekke’de Hz. Peygamber’in kabilesine tebliği esnasında karşılaştığı bir dil sorunu bilinmemektedir. Medine’ye hicretle birlikte farklı lehçe ve seviyelere sahip unsurların bir arada yaşamaya başlaması davete engel olabilecek şekilde telaffuz sorunu oluşturmuştur. Bu sorun, insanların kendi telaffuzlarıyla tilâvette bulunmalarına ruhsat verilmesiyle aşılmıştır. Yedi harfteki kolaylığın bu ruhsat olduğu anlaşılmaktadır. Hz. Peygamberden farklı kıraatler öğrenen ve lehçelere göre seslendirme ruhsatı alan sahâbe fetihlerle birlikte Kur’an öğretimi için çeşitli bölgelere gidince şehirlerin kıraatlerinde farklılıklar oluştuğu anlaşılmaktadır. Kıraat imamları tâbiîn ve tebe‘u’t-tâbiîn döneminde yaşamışlardır. Kıraatler bu dönemden itibaren imamlarına nispet edilerek aktarılmıştır. Kıraat-lehçe ilişkisi bağlamında bu kıraatlerden hiç birinin sadece bir lehçeyi temsil etmediği görülmektedir. Örneğin Ebû Amr kıraatinde yerleşik kabilelere nispet edilen hemzenin ibdâli ile bedevî kabilelere ait olan idgâm bir arada bulunmaktadır. Kıraatlerdeki bu karma yapının İslâm’ın etkisiyle bir arada yaşamaya başlayan lehçelerin etkileşiminden kaynaklandığı söylenebilir. Kurrâ imamların ifadelerine göre, kıraatlerin ihtiyârında iki prensip vardır. Bunlar “nakil” ve “kolaylıktır.” Nakil, Hz. Peygamber’e dayanan okuyuş farklılıklarıdır ve ihtiyâr bunlar arasından olmuştur. Kolaylık ise imamların, bölgelerinin telaffuz şekillerini dikkate almalarıdır. Bu iki prensibin, Hz. Peygamber’den sahâbeye, onlardan kıraat imamlarına geçtiği anlaşılmaktadır. Kıraat ihtilaflarıyla ilgili “kıraat-bölge” ilişkisinden de bahsedilebilir. Çünkü kıraatler, içinden çıktıkları şehirlerin bazı özelliklerini taşımaktadır. Hicâz kıraatleri, bünyelerinde bölgesel özellikleri daha çok barındırmaktadır. Yine Kûfe ve Basra’da diğer bölgelere göre bedevî kabileler daha çok yaşadığından imâle ve idgâm daha fazla bulunmaktadır. Kıraat farklılıkları sonraki süreçte usûl ve ferş olarak gruplandırılmıştır. Usûl, bir kural altında toplanan ve tekrarı çok olan farklılıklara, ferş, bir kurala bağlı olmayan ve tekrarı az olan farklılıklara denmiştir. Kıraat ihtilaflarının çoğunu oluşturan usûl farklılıklarının lehçelerle ilişkili olduğu tespit edilmiştir. Ferşî olanlar içinde de çok sayıda lehçeye dayalı farklılıklar bulunmaktadır. Bu çalışmada sahih kıraatlerdeki usûl ihtilaflarının Arap lehçeleri ile irtibatı araştırılacaktır.
It can be said that most of the differences in the Qur'an are related to the Arab communities that lived in tribes and spoke different dialects at the time of the revelation of the Qur'an. There is no known language problem that the Prophet encountered during his communication to his tribe in Mecca. With the migration to Medina, elements of different dialects and levels began to live together, which caused a pronunciation problem that could prevent the invitation. This problem was overcome by allowing people to chant in their own words. It is understood that the convenience in the seven letters is this license. It is understood that when the companions who learned different verses from the Prophet Muhammad and received a license to sound according to the dialects went to various regions to teach the Qur'an with the conquests, there were differences in the verses of the cities. The Imams of the qırâat, who are important in the history of the qırâat, lived in the period after the Companions. From this period onwards, the verses were transmitted in relation to their imams. In the context of the kirat-dialect relationship, it is seen that none of these verses represent only one dialect. For example, in Abu 'Amr's qırâat, the ibdal of the hamza, which is relative to the tribes settled, and the idgâm, which belongs to the badawi tribes, coexist. It can be said that this mixed structure in the verses stems from the interaction of dialects that began to live together under the influence of Islam. According to the statements of the qırâat Imams, there are two principles in the providence of the qırâats. These are transplant and convenience. Transplantation is a difference of recitation based on the Prophet Muhammad and the elder has been among them. The convenience is that imams take into account the pronunciation patterns of their regions. It is understood that these two principles were passed down from the Prophet to the companions and from them to the Imams of the qırâat. The qırâat-region relationship can also be mentioned in relation to the qırâat disputes. Because the qırâats have some of the characteristics of the cities from which they emerged. The Hijaz qırâats have more regional features within their structure. Again, in Kufa and Basra, since the Bedevi tribes live more than in other regions, there are more imala and idgâm. Differences in qırâat were grouped as usûl and ferş in the following period. Procedure is defined as differences that are collected under a rule and have many repetitions, ferş is called differences that are not bound by a rule and have little repetition. It has been determined that the differences in style that constitute the majority of the Kiraat disputes are related to dialects. There are also differences based on many dialects within the ferş ones. In this study, the connection of the procedural conflicts in authentic qırâats with Arabic dialects will be investigated.
It can be said that most of the differences in the Qur'an are related to the Arab communities that lived in tribes and spoke different dialects at the time of the revelation of the Qur'an. There is no known language problem that the Prophet encountered during his communication to his tribe in Mecca. With the migration to Medina, elements of different dialects and levels began to live together, which caused a pronunciation problem that could prevent the invitation. This problem was overcome by allowing people to chant in their own words. It is understood that the convenience in the seven letters is this license. It is understood that when the companions who learned different verses from the Prophet Muhammad and received a license to sound according to the dialects went to various regions to teach the Qur'an with the conquests, there were differences in the verses of the cities. The Imams of the qırâat, who are important in the history of the qırâat, lived in the period after the Companions. From this period onwards, the verses were transmitted in relation to their imams. In the context of the kirat-dialect relationship, it is seen that none of these verses represent only one dialect. For example, in Abu 'Amr's qırâat, the ibdal of the hamza, which is relative to the tribes settled, and the idgâm, which belongs to the badawi tribes, coexist. It can be said that this mixed structure in the verses stems from the interaction of dialects that began to live together under the influence of Islam. According to the statements of the qırâat Imams, there are two principles in the providence of the qırâats. These are transplant and convenience. Transplantation is a difference of recitation based on the Prophet Muhammad and the elder has been among them. The convenience is that imams take into account the pronunciation patterns of their regions. It is understood that these two principles were passed down from the Prophet to the companions and from them to the Imams of the qırâat. The qırâat-region relationship can also be mentioned in relation to the qırâat disputes. Because the qırâats have some of the characteristics of the cities from which they emerged. The Hijaz qırâats have more regional features within their structure. Again, in Kufa and Basra, since the Bedevi tribes live more than in other regions, there are more imala and idgâm. Differences in qırâat were grouped as usûl and ferş in the following period. Procedure is defined as differences that are collected under a rule and have many repetitions, ferş is called differences that are not bound by a rule and have little repetition. It has been determined that the differences in style that constitute the majority of the Kiraat disputes are related to dialects. There are also differences based on many dialects within the ferş ones. In this study, the connection of the procedural conflicts in authentic qırâats with Arabic dialects will be investigated.