Özet:

The works in libraries are the written memory of humanity. People have taken care to protect this cultural treasure since ancient times, and they felt the need to take special precautions to avoid any damage. For this purpose, they built special buildings, appointed special officials, and developed professions such as binding, paper and decorative arts related to books and libraries. However, humanity remained helpless in the face of situations such as fire, war, invasion and looting that occurred over time, and could not prevent many rare artifacts from disappearing. Especially our geography has faced this in the most bitter way, it has been both invaded and plundered. Despite everything, manuscripts on the science of Tajwīd and Qirā’āt, like many rare works decorating the shelves of our libraries, transferring the knowledge of the past to the present, establishing bridges between the past and the future, have also managed to survive to our time. Scientists who do scientific research need to be more interested in this issue in order to pass on this valuable treasure of knowledge to the next generations. For this reason, we conducted this study to draw the attention of researchers to the manuscripts on Tajwīd and Qirā’āt science in Sivas Ziya Bey Manuscript Library. We can say that this is a belated study. Sivas Ziya Bey Manuscript Library, which was established in 1908 with the efforts of Yusuf Ziya Bey, under the name of Dār al-Rāha Library, hosts more than two thousand manuscripts today. In this library, there are manuscripts of almost every branch of science, as well as manuscripts on tajwīd and qirā’āt. We made this study in order to determine the works of tajwid and qiraat based on the catalog of this library. In addition, based on these works, we came to the conclusion that tajwīd and qirā’āt education in Sivas and its surroundings took place in three parts. 1. Tajwid education at the public level: It is the information that those who learn to read the Qur’ān have to get along with their primary education. In this way, they are protected from making mistakes in their rituals. This was obtained by reading tajvid books written in the method known colloquially as Karabash Tajwīd. Today, tajwīd education continues with this method in Qur'ān courses and Imam Hatip high schools. 2. Tajwīd Education, which was taken together with the more advanced madrasah education: Those who were at this level would have been taught books such as al-Durr al-Yatīm, Cuhd al-Muqil, and they were able to learn a more detailed and comprehensive tajwīd culture. This can also be called professional tajwid education. It is the tajwīd education of people who have received a certain level of education, called mullah by furthering the education of imam, muezzin, madrasah ibtidaiyah or madrasah education. Today, this level of information is given in in-service training and short-term seminars. 3. Tajwid education received by those who have a high level of education or those who set up a foundation for reading qirā’āt-ı ashara (the ten canonical readings): These are the ones who come to the level of the ten canonical readings education after understanding the issues of tajwīd by memorizing the al-Muqaddimah of Ibn al-Jazarī and learning about causes (‘illat) and disputes (ikhtilāf). After that, qirā’āt-ı ashara, taqrīb and tayyibah training would be learned. Based on the manuscripts in the Ziya Bey Library, it is understood that there is a scholarly education in recitation on the Egyptian Method (Mısır Tarīq) and Mutkin profession. Today, in some education centers affiliated to the Presidency of Religious Affairs, the training of qirā’āt-ı ashara, taqrīb and tayyibah are carried out with these other methods and professions.

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