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Bu makalede tasavvufun erken döneminde sûfîlerin kurrâya yönelik eleştirileri ele alın-maktadır. Makalenin amacı, bu eleştirilerin tasavvufun teşekkül sürecinin dinamikleri bakımından nasıl anlaşılabileceğini saptamaktır. Bu minvalde kurrâ kavramının geçirdiği anlam dönüşümleri irdelenmekte ve sûfîlerin muhatap aldığı kurrâ zümresi belirginleşti-rilmektedir. Sûfîlerin kurrâ eleştirileri, hicrî ilk asırdan başlayarak beşinci asrın sonlarına kadar telif edilen tasavvuf literatürü kapsamında, kronolojik ve teorik bir sistematik dâhi-linde incelenmektedir. Bu çerçevede sûfîlerin hicrî ikinci asırdan önce, âlimler ve zâhidler tarafından kurrâya yöneltilen eleştirileri miras alarak, hem Kur’ân okuyucuları anlamın-daki kurrâya hem de âbid ve zâhid anlamındaki kurrâya tenkitler yönelttikleri tespit edil-mektedir. Makalede sûfîlerin başlarda belirli kāriʾ tiplerinde gözledikleri ahlâkî ve meslekî yetersizlik ya da bozulmaları eleştirseler bile, tasavvufun bir dinî ilim karakteri kazanması sürecinde bu eleştirilere Kur’ân ve semâʿ ilişkisi açısından da baktıkları ortaya konulmak-tadır. Bu bakımdan sûfîlerin kurrâ eleştirilerinin, tasavvufun diğer dinî ilimler ile ilişkisini anlamada kilit bir role sahip olduğu iddia edilmektedir.
In this article, the early period of Tasavvuf is discussed by the critics of the Sufis to the Kurâ. The purpose of the article is to determine how these criticisms can be understood from the point of view of the dynamics of the tasavvuf’s process. This is the form of a change in the form of the form of the form of the form of the form of the form of the form of the form of the form of the form of the form. The Kur’an criticism of the Sufis is studied in a chronological and theoretical systematic dialect, within the scope of Tasavvuf literature, which was written from the first century to the end of the fifth century. In this context, the Sufis before the Hicri second century, inheriting the criticisms directed to the Qur’an by the allies and the Zâhids, both the Qur’an readers understand the Qur’an in the Qur’an and the Qur’an in the meaning of Abid and Zâhid. Even if they criticize the moral and professional disadvantages or disadvantages that the Sufis at the beginning observed in certain kinds of Kâriâ, it is revealed that in the process of the acquisition of a religious knowledge character of the Tasavvuf these criticisms are also seen in terms of the relationship between the Qur’an and the Qur’an. In this regard, it is claimed that the Kur’an criticism has a key role in understanding the relationship of Tasavvuf with other religious sciences.
In this article, the criticisms directed to qurrā’ (Qur’an reciters) by Sufis in the early period of Sufism are discussed. The aim of the article is to determine how these criticisms can be understood with regard to the dynamics of the formative period of Sufism. In this respect primarily the theoretical background on which the critical discourses of Sufis depended will be examined. Then it is scrutinized how the meaning of the term qurrā’ transformed through this period and it is discussed which group of people Sufis imply by their criticism of qurrā’. The criticism of qurrā’ by Sufis is examined in a theoretical and chronological method within the scope of Sufi literature which was produced starting with the first century to the end of the fifth century AH. Within this frame, it is found out that Sufis adopted the criticisms directed to qurrā’ by scholars and zuhhād before the second century AH and directed their criticism towards both the qurrā’ referring to Qur’an reciters and also the qurrā’ referring to pious devotees (ʿubbād) and renunciants (zuhhād). This article shows that even though Sufis at first criticized the moral and professional inefficacy or degenerations that they observed in certain types of qāri’ (reciters), during the period in which Sufism was formulated as a religious science they approached these criticisms with regard to their relation with Qur’an and samāʿ. For this reason, it is claimed that the criticism of qurrā’ by Sufis plays a key role in understanding the relationship of Sufism with other religious sciences.
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