Özet:

In this paper, I examine to what extent does Abu Mansur al- Mâturîdî (d. 333/944), as a mutakallim and at the same time as a mufassir, benefit from the differences in various qira’at styles (Qur’anic recitations) and what kind of method does he follow in accounting the differences in various qira’at styles in his work Ta’wîlât al-Qur’ân. Ta’wîlât al-Qur’ân was written at a time when the activities regarding the codification of hadith (tadwin) were in the earlier stages. It has been subject of various examinations in many ways as it is considered to be one of the distinguished commentaries on the Qur’an. Although Ta’wîlât al- Qur’ân is considered to be among Tafsir bi al-dirayah (interpretation of the Qur’an through the ijtihad or reason), it does not neglect to employ the narrations. Thus, Imam al-Mâtürîdî benefits from various qira’at styles, even though he does not go into more details about them. He asserts that even though a narration about qira’at is considered to be a khabar al-ahad, it still can be of benefit. Al-Māturîdî occasionally refers to the qira’at in explaining some juridical issues. On some other occasions, he refers to them that in bringing evidences for the meaning of a word. He often addresses to mushafs (codex or collection of the sheets of the Qur’an) belonging to some Companions of the Prophet in benefiting from various qira’at styles concerning the differences in orthography and recitation of the Qur’an. In his commentary, there are also some narrations in which the names of narrators are not mentioned. Moreover, we can also say that since at the time that commentary was being written the qira’at styles were not being classified such as sahih or shaz in the strict sense, he narrated from all qira’at styles. It also happens that he takes into account all of the different qira’at styles and orthographic differences about a verse. However, he does not always consider the meaning that the qira’at styles necessitate as a true meaning. Additionally, he sometimes gives place to a certain recitation which comes from one of the Companions of the prophet Muhammad right along with different style of recitations coming from a different Companion, however not accepting it as an evidence but confining himself to narrating it. I present all these issues, firstly, based on the explanations about the qira’at styles taking place in Ta’wîlât al-Qur’ân itself, and secondly the studies done on the subject matter.

Anahtar Kelimeler: