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Hz. Peygamber’in eşlerinden biri olan Hz. Hafsa (ö. 45/665), dört büyük halif-enin ikincisi olan Hz. Ömer’in (ö. 23/644) kızıdır. Hz. Hafsa, döneminde oku-ma yazma bilen ender sahâbîlerden biridir. Hz. Hafsa’nın önemli özelliklerin-den birisi, Hz. Ebû Bekir (ö. 13/634) döneminde Mushaf haline getirilen Kur’ân âyetlerinin, Hz. Ebû Bekir’in vefatından sonra Hz. Ömer’e; ondan sonra da Hz. Hafsa’ya teslim edilmesidir. Kur’ân’ı iyi bilen, anlayan, Kur’ân’ın hıfzı ve kıraatiyle meşhur olan sahâbe arasında yer alan Hz. Hafsa, kıraat ilminde de önemli bir konumdadır. Onun kendisine ait bir mushafının bulunması ve kaynaklarda kendisine nispet edilen kıraat vecihlerinin olması bu durumu desteklemektedir. Nitekim Hz. Hafsa’ya atfedilen kıraat vecihleri kaynaklarda kaydedilmekte ve söz konusu vecihler çeşitli yönlerden değerlendirilerek âyetlerin tefsirinde ve te’vilinde kullanılmaktadır. Bu tefsirler içerisinde Hz. Haf-sa’ya nispet edilen kıraat vecihlerine en kapsamlı şekilde yer veren müfessirl-erden birisi Mâtürîdî’dir (ö. 333/944). Bizi böyle bir çalışmaya yönlendiren nedenlerden biri Mâtürîdî tefsirinde Hz. Hafsa’ya nispet edilen kıraat vecih-lerinin çokça yer almasıdır. Nitekim Mâtürîdî, Hz. Hafsa’ya atfedilen kıraat vecihlerini âyetin farklı şekilde yorumlanması, kelimenin anlamını açıklama, âyetteki kapalılığı giderme, âyetle ilgili zikredilen görüşleri destekleme gibi kıraat-tefsir ilişkisi bağlamında kullanmıştır.
Hafsa was one of the wives of the Prophet and the daughter of Umar who was the second of four great caliphs. Hafsa was one of the precious companions who knew the literacy in that period. Moreover, one of the greatest features of Hafsa is that she was chosen for an important duty such that The Qur'an verses which were collected in Abu Bakir's period were delivered to Umar after Abu Bakir's death and then, they were delivered to Hafsa. Hafsa was the person who knew and understood the Qur'an best also famous with The Qur'an's memorization and recitation among other companions; thereby had an im-portant position in the recitation science. The fact that she has her own copy of the Quran and her own way of recitation, as stated in the sources, supports this view. So Hafsa's way of recitation written in the literature and the aforemen-tioned ways are used in the interpretation and gloss of verse as they are evaluated in many aspects. One of the glossators who included Hafsa's recitation ways in those interpretations in the most extensive way is Maturidi. One of the reasons that inclined us to such a study is that Maturidi mostly included Haf-sa's way of recitation in his interpretation. So Maturidi used Hafsa's way of rec-itation in the context of recitation-interpretation relationship such as inter-pretation of verse in a different way, explanation of word's meaning, elimina-tion of closure in the verse, support of views mentioned about the verse.
Hafsa was one of the Prophet’s wives and the daughter of Umar who was the second of four great caliphs. Hafsa was one of the precious companions who knew the literacy in that period. Moreover, one of the greatest feature of Hafsa is that she was chosen for an important duty such that The Qur’an’s verses which were collected in Abu Bakir’s period were delivered to Umar after Abu Bakir’s death and then, they were delivered to Hafsa. Hafsa was the person who knew and understood the Qur’an best also famous with The Qur’an’s memorization and recitation among other companions; thereby had an im-portant position in the recitation science. The fact that she has her own copy of the Quran and own way of recitation, as stated in the sources, supports this view. So Hafsa’s way of recitation written in the literature and the aforemen-tioned ways are used in the interpretation and gloss of verse as they are evalu-ated in many aspects. One of the glossators who included Hafsa’s recitation ways in those interpretations in the most extensive way is Maturidi. One of the reasons which inclined us to such a study is that Maturidi mostly included Haf-sa’s way of recitation in his interpretation. So Maturidi used Hafsa’s way of rec-itation in the context of recitation-interpretation relationship such as inter-pretation of verse in a different way, explanation of word’s meaning, elimina-tion of closure in the verse, support of views mentioned about the verse.
Field : İlahiyat
Journal Type : Uluslararası
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