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TABERI'YE YONELTILEN TENKITLER BAGLAMINDA YEDI HARF VE KIRAATLERI SAVUNMA REFLEKSI

The Reflex of Defensing the Seven Letters and Qiraahs Within the Context of Criticism Directed Towards Al-Tabari

Journal Name:

  • Mütefekkir Dergisi

Publication Year:

  • 2015

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Author NameUniversity of Author
Abstract (2. Language): 
According to al-TabarT, seven letters (al-ahruf al-sab'a) are expression types having the same meanings. However, Caliphate Uthman ordered the copying of the Quran just with one of the letters, leaving out the rest; besides, current recitation/qiraah of the Quran was cited through single report/khabar al-wahid by recitators/qurra. That's why, in the interpretation/tafseer of TaberT, in order a qiraah to be recitated and evaluated, it is emphasized that its' citations should be agreed or it must be recitated by most of the qurras. This approach means that al-TabarT makes a distinc¬tion between the Quran and qiraah. His criticizing some of the qiraahs, which were accepted as continually cited/motewaater, due to their contrariety to the consen-sus/ijma' is an evidence of this. In traditional thought, a qiraah's being cited by the qurra of sab'a or ashara means that it can be questioned and its being questioned or criticism have been accepted as the criticism of the Quran. Thus, al-TabarT's criti¬cizing the qiraahs which were accepted as motewaater with different aspects has been considered dangerous with the concern of damaging the reliability of the Qur'an. Besides, al-TabarT was tried to be defamed in terms of Qiraah science. The present study tackles the afore-mentioned criticisms with particular considerations. As a result, it has been put forth that criticisms towards al-TabarT were carried out with settled acceptances and a defensive reaction.
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Abstract (Original Language): 
TaberTye gore yedi harf (ahruf-i seb'a) muteradif (benzer anlamli) ifade bigimleri-dir. Ne var ki Hz. Osman, yedi harfin altisini di§arida birakarak sadece biriyle mushaf-lari istinsah ettirmi§, mevcut kiraat birikimi de bu bir harfin igindeki farkliliklar olarak ozu itibariyle kurra tarafindan haber-i vahid §eklinde nakledilmi§tir. Bu sebeple Ta-berT tefsirinde, bir kiraatin tilavet edilebilmesi ve degerlendirilebilmesi igin kiraat ri-vayetlerinin ittifak/icma etmesinin veya kurranin gogunlugu tarafindan okunmasinin onemine ozellikle vurgu yapmaktadir. Bu anlayi§i onun, Kur'an ve kiraat ayrimi yapti-gi anlamina gelmektedir. Kendisinden sonra mutevatir olarak kabul edilen kiraatler-den bazilarini ba§ta icmaa muhalefeti sebebiyle ge§itli agilardan tenkide tabi tutmasi da bunu gostermektedir. Geleneksel du§uncede ise bir kiraatin seb'a veya 'a§ere kurrasindan nakledilmesi demek, onun higbir §ekilde sorgulanamayacagi anlamina gelmekte ve boyle bir sorgulama ya da rivayet edilen metnin tenkidi gogunlukla Kur'an'i ele§tirmekle e§deger kabul edilmektedir. Haliyle TaberTnin, "mutevatir" kabul edilen kiraatleri ge§itli agilardan ele§tirmesi, imani ve ayni zamanda Kur'an'in mevsukiyetini haleldar edecegi endi§esiyle sakincali ve tehlikeli addedilmekte; hatta TaberT, kiraat ilmi agisindan itibarsizla§tirilmaya gali§ilmaktadir. I§te elinizdeki gali§-ma mezkur tenkitleri belli degerlendirmeler e§liginde ele almaktadir. Netice itibariyle TaberTye yoneltilen ele§tirilerin yerle§ik kabullerle ve savunmaci bir tepkiyle yapildigi ortaya konulmaktadir.
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