Mütevatir kıraatlere anlam getiren şaz kıraatler

Yıl 2023, Cilt: 11 Sayı: 1, 249 - 278, 30.06.2023

İsraa Eıd

https://doi.org/10.51450/ilmiyat.1256468

Öz

Kıraat ilmi, kur'an-ı Kerim'e hizmet eden büyük ilimlerdendir. kur'an-ı Kerim'in anlamı ve sırlarını çözmede büyük rol oynar. kıraatlerin bir kısmı bize tevatür yoluyla ulaşıp, sıhhati yönünden ulemalarca kabul görmüştür. Bizlere tevatür yoluyla aktarılan bu kıraatler namazda ve namaz dışında okunur. Bir kısmı da bizlere ahâd veya Kur'an'a ya da arapça'ya aykırı yollarla ulaşmıştır. Bu bu kıraat türü şaz olarak adlandırılır. Bu kıraat ibadette, Kur'an tilavetinde ve namazda kullanılmaz. Alimler bu kıraatlerin kabulü ve reddi bakımından ihtilafa düşmüşlerdir. Bu araştırma şaz ve mütevatir kıraatler arasındaki ihtilaf çeşidini gösterdiği gibi alimlerin şaz kıraate karşı duruşunu ve bu konudaki en doğru görüşü ortaya koymak için gelmiştir ve bu araştırmaların çoğu zahiri mana lafz ve benzeri etrafında döner. Bu araştırmalar ayetlerin anlamını belirleyen tüm okumaları kıraatleri öne çıkardı ve vurguladı (ışık tuttu) veya anlamı genişletti ve önemini zenginleştirdi veya orijinal anlamlarla çelişmeyen başka farklı anlamlar verdi. Kur'an'ın tüm surelerinin tefsirinden benim anladığıma göre bu araştırmalar vasıtasıyla bize, açık olarak şaz ve mütevatir kıraatler arasında çelişki, ihtilaf ve azlık çokluk olmadığı görülmüştür. Bilâkis hepsi, Allah Teala'nın kitabındaki kapalı anlam ve genel amaçları anlamaya en iyi şekilde yol gösterirler.

Anahtar Kelimeler

kıraat, mütevatir kıraatler, şaz kıraatler, tefsir, anlam katmak.

Shādh Readings That Added Meaning to The Mutawātir Readings

Öz

Allah revealed His last Noble Book, the Quran, for the illiterate people with seven modes of recitation. This diversity of dialects does not contradict or conflict with each other. The scholars of Quranic sciences tried editing its precise subjects and verify its chains of transmission. They distinguished between the Mutawātir and the non-authentic narrations (Shādh) deviating from the established norms. They defined Mutawātir as: 'What is narrated by a group from another group, and their agreement to lie is impossible, from the beginning to the end, without specifying a number on what is authentic, and it is also said with specifying a number.' All ten readings are Mutawātir, established with their authenticity and truthfulness, and they are recited and worshipped within prayer and outside of it. Belief in them is obligatory, and denying them constitutes disbelief. The Shādh (non-Mutawātir) readings are: 'Every reading that lacks one of the three pillars of acceptance.' That means it is not Mutawātir, or it contradicts the script of the 'ʿUthmānī Muṣḥafs', or it violates the rules of Arabic language. The sources of the Shādh readings depend on the memory of the memorizers (Huffāz) who received it and transmitted it from those before them. It was not transmitted through Mutawātir or unanimously agreed upon, so it remained Shādh. Muslims unanimously agree that reading with the Shādh is not permissible, and praying behind someone who reads with it is not allowed. However, it is a great legacy and a significant resource in interpreting the Qurʾān, understanding its meanings, jurisprudence, principles, language, and the dialects of the Arabs. Scholars disagree on using Shādh readings in interpretation. Some forbid it, while others permit it, each with their arguments. The most valid opinion is to use Shādh readings with an authentic chain of transmission, Arabic language conformity, and contradiction to the Qurʾān's script. Most interpreters and jurists hold this view. The question arises for many is whether there is a contradiction between the Mutawātir and Shādh readings? When we carefully examine the books of Shādh readings in the Qurʾān, we find that most of the differences between them and the Mutawātir readings are in terms of the forms of words, meanings, Arabic languages, verb conjugations, noun weights. Still, few add meaning to the Mutawātir reading in various forms and styles, as follows: Rare recitations, such as in Surat Saad: 32, clarify the precise meaning of the Mutawātir reading. In the Mutawātir reading, "good" refers to "money," while the Shādh reading specifies it as "horses," making the Shādh reading specific to the Mutawātir reading. Variant readings expanded the meaning of frequent reading: For example, the saying of Allah Almighty: "Indeed, Allah confers blessing upon the Prophet, and His angels [ask Him to do so]. O you who have believed, ask [ Allah to confer] blessing upon him and ask [ Allah to grant him] peace" [Al-Aḥzāb: 33/56], in the Mutawātir reading. And the saying of Āʾishah: "Indeed, Allah confers blessing upon the Prophet and the angels who line up in the first row." Abu̅ Al-‘A̅liyah said: "Allah's blessing upon him is His praise of him, and the angels' blessing upon him is their supplication for him." The variant reading added the angels' blessing upon those who pray in the first row of the mosque, so they were included in the same reward and honor, expanding the meaning of the Ayah. Variant readings gave a different meaning than the frequent recitation: For example, the saying of Allah Almighty: "My Lord, forgive me and my parents and whoever enters my house a believer" [Nūḥ: 71/28], in the Mutawātir reading. According to Ibn Mas’u̅d, Abu̅ Al-‘A̅liyah, Ibn Ya'mar, Al-Ḥasan ibn ʿAlī, Al-Zuhrī, and Al-Nakhaʿī: "My two parents" with four Fatḥahs. In the Mutawātir reading, Nūḥ prayed for his parents, and scholars differed as to whether they were his mother and father or Adam and Eve, the parents of all humanity. But in the Shādh reading, he prayed for "my two parents," and it was said that they were "Sam and Ham". So, both readings gave a different meaning. The research examples show no contradiction between Mutawātir and Shādh readings, despite initial appearances. After careful research, it is evident that the general meaning of both readings supports each other. While some Shādh readings have different meanings, they do not contradict Mutawātir readings but provide additional important aspects to expand the Qurʾānic A̅yahs’ meanings.

Anahtar Kelimeler

Readings, Mutawātir readings, Shādh readings, adding meaning, interpretation.

القراءات الشاذة التي أضافت معنى للقراءات المتواترة

Öz

أنـزل الله تعالى كـتابه الكريم على سبعة أحرف، رحمة بالأمة وتـيسيرًا عليها، ليناسب لهجاتهم المختلفة، اختلاف تنوع لا تضاد فيه ولا تباين، وقد اجتهد علماء‌ القراءات في تحقيق أسانيدها، فميّزوا بـين المتواترة والشاذة، والقراءات العشر كلها متواترة، مقطوع بصحتها، يُقرأ ويُتعبد بها في الصلاة وخارجها عند جمهور العلماء. والقراءة الشاذة هي: "كل قراءة فقدت أحد الأركان الثلاثة لقبولها"، يعني أنها: "ليست متواترة. أو خالفت رسم المصاحف العثمانية. أو خالفت قواعد اللغة العربية. ومصدر القراءة الشاذة ذاكرة الحفظة الذين تلَقوها ونقلوها ممن قبلهم، ولم تنقل نقلًا متواترًا أو مُجمعًا عليها فبقيت شاذة. وقد أجمع المسلمون على أنه لا يجوز القراءة بالشاذة، وأنه لا يجوز أن يُصلى خلف من يقرأ بها، لكنها إرث عظيم ورافد كبير يُعتمد عليه في التفسير والفقه والأصول واللغة ولهجات العرب، وهي عند كثير من العلماء أقوى حجة من أشعار العرب وأقوالهم، ولهذا كُتب لها البقاء والانتشار بين طلبة العلم. وقد اختلف العلماء في حكم الأخذ بالقراءات الشاذة في التفسير على قسمين: مانعين ومجوزين ولكل فريق أدلته وبراهينه؛ والقول الراجح هو العمل بالقراءة الشاذة التي صح سندها ووافقت العربية وخالفت رسم المصحف، وعليه جماهير العلماء من المفسرين والفقهاء. السؤال الذي يطرحه الكثيرون هو: هل يوجد تناقض بين القراءات المتواترة والشاذة؟ أجاب علماء القراءات والباحثون فقالوا: إنه في الغالب الأعم لا يوجد تناقض بين القراءات المتواترة والشاذة حيث إن أغلب الاختلافات بينهما كان من ناحية صور الألفاظ، أو وجوه المعاني، أو لغات العرب، أو تصريف الأفعال، أو أوزان الأسماء، أو وجوه الإعراب، ولكن القليل منها يضيف معنىً إلى القراءات المتواترة بعدة أشكال وصور على النحو الآتي: قراءات شاذة بيَّنت المعنى الدقيق للقراءة المتواترة: مثل قوله تعالى: "فَقَالَ إِنِّي أَحْبَبْتُ حُبَّ الْخَيْرِ عَنْ ذِكْرِ رَبِّي حَتَّى تَوَارَتْ بِالْحِجَابِ" [ص: 38/32] في المتواترة، وفي مصحف ابن مسعود: "حُبَ الخيل"؛ القراءة المتواترة جاءت بصيغة العموم حيث إن (الخير) هو: (الْمَالُ)، أما الشاذة فخصصت المال بنوع منه وهو (الخيل)؛ فكانت القراءة الشاذة مُخصصة للمتواترة. وقراءات شاذة وسعت معنى القراءة المتواترة: مثل قوله تعالى: "إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يَا أَيُّهَا الَّذِينَ آَمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا" [الأحزاب: 33/56] في المتواترة، وعن عائشة: "إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ والذين يصفون الصفوف الأول"؛ أضافت القراءة الشاذة صلاة الملائكة على الذين يصلون في الصف الأول في المسجد، فشملتهم بنفس المثوبة والكرامة فوسعت معنى الآية. وقراءات شاذة أعطت معنًى مختلفًا عن القراءات المتواترة: مثل قوله تعالى: "رَبِّ اغْفِرْ لِي وَلِوَالِدَيَّ وَلِمَنْ دَخَلَ بَيْتِيَ مُؤْمِنًا" [نوح: 71/28] في المتواترة، وعن ابن مسعود: "ولوَلَدَيَّ" بأربع فتحات؛ في القراءة المتواترة دعا نوح عليه السلام لوالديه، واختلف العلماء هل هما أمه وأبوه أم آدم وحواء والدي كل البشر؟ أما الشاذة فدعا فيها لوَلَدَيه وقيل هما "سام وحام". فأعطت كلا القراءتين معنى مختلفًا. ويظهر لنا من خلال الأمثلة الكثيرة المذكورة في البحث امتناع التناقض والتعارض بين القراءات المتواترة والشاذة، وأن المعنى العام واحد يؤيد بعضه بعضًا. كما إن بعض القراءات المتواترة كان لها عدة معانيَ جاءت الشاذة فحددت بعضها وأبرزته، وقد ساهمت القراءات الشاذة في توسيع بعض القراءات المتواترة، وإثراء معانيها، وبعضها أعطى معنًى مختلفًا عن معنى المتواترة، ولكنه لا يناقضها أو يخالفها، بل يسلط الضوء على جوانب مهمة أخرى وسعت دلالات الآيات.

Anahtar Kelimeler

: القراءات, ، القراءات المتواترة, القراءات الشاذة, التفسير, إضافة معنى

Kaynakça

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