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Pek çok sahih hadiste zikredildiği üzere, Kur’ân yedi harf üzere nâzil olmuştur. Bu yedi harfin farklı lehçeleri ifade ettiği konusunda kıraat âlimlerinin neredeyse ittifakı vardır. Bu yedi farklı lehçe olgusunun bir yansıması olarak, Kur’ân'ın yanlış okunmasını önlemeye yönelik çabalar, Hz. Peygamber dönemine kadar dayanmaktadır. Ancak Hz. Peygamber'in vefatından sonra insanlar, ihtilafa düştükleri kıraatleri sormak için kesin bilgi kaynağını kaybetmiş oldular. Bu bağlamda ihtilaf arttığında kıraat âlimleri, sahih kıraat ile sahih olmayan kıraati ayırt etmek için üç şart ileri sürmüşlerdir. Bu üç şarttan birincisi kıraatin Hz. Peygamber’e mütevâtir olarak ulaşması, ikincisi Mesâhif-i Osman'a uygun olması, üçüncüsü ise herhangi bir Arap lehçesine uygun olmasıdır. Kıraat âlimleri, Araplar tarafından konuşulan bu lehçenin yaygın olmasının veya nahivcilerin üzerinde anlaşmaya vardığı bir lehçe olmasının şart olmadığını söylemişlerdir. Ebu İshak el-Hadramî (ö. 117/735), Halil b. Ahmed el-Ferahîdî (ö. 175/791) ve Yunus b. Habîb (ö. 182/798) gibi erken dönem nahivciler, kıraatlerin lehçelere uygunluğunu incelerken kıraatler ve râvileri hakkında olumsuz hükümler vermekten kaçınmışlardır. Sîbeveyh(ö. 180/796) ise kıraatleri Basra nahiv ekolünün kuralları ile değerlendirmiş ve bu kurallara uymayan kıraatleri yanlış veya çirkin olmakla itham ederek bu olguyu farklı bir boyuta taşımıştır. Kisâî (ö. 189/805) de kıraatlere hem kıraatçi hem de dilci kimliğiyle yaklaşmış, Sîbeveyh'in reddettiği birçok kıraati doğru kabul etmiş ve bunlara dayanarak yeni nahiv kuralları oluşturmuştur. İbn Cinnî(ö. 392/1002) de Sîbeveyh ve onu takip edenlerin reddettiği kıraatlerin nahivsel değerini ortaya koymak için el-Muhteseb’i yazmış, Sîbeveyh ve onu takip edenleri de eleştirerek bu olguyu kıraatçilerin istediği noktaya getirmiştir.
The Qur’an has been revealed in seven verses, and many of them are revealed in seven verses. There are almost all the seven kinds of people in the world who are in the midst of the world. As a reflection of these seven different phenomena, efforts to prevent the incorrect reading of the Qur’an, Hz. It lasts until the time of the Prophet. But the Hz. After the death of the Prophet, the people lost the precise source of information to ask about the crashes they fell into conflict. In this context, when the dispute increased, the worshippers made three conditions to distinguish between the true worshippers and the unreal worshippers. The first of these three conditions is the HZ. The Prophet (peace and blessings of Allah be upon him) is the one who gives righteousness to the people of the world, and the one who gives righteousness to the people of the world, the one who gives righteousness to the people of the world. The Qur’an says that the Arabs do not have the right to speak, or that they do not have the right to speak, or that they do not have the right to speak. Abu Ishaq al-Hadramî 117/735), Halil b. Ahmed al-Ferahîdî (e.g. 175/791) and Yunus b. Habib (e. 182/798) The early-period naivists were avoided from giving negative rulings about the naivs and the ravials while examining the suitability of the cracks to the leaves. by Sîbeveyh (O. 180/796) then assessed the breaches by the rules of the Basra nahiv ekol and accused the breaches that did not comply with these rules of being wrong or ugly to bring this fact to a different dimension. by Kishah. In 189/805, he approached the crimes with both the crimes and the linguistic identity, and accepted the many crimes that Sîbeveyh rejected correctly, and on the basis of them established new nahiv rules. by Ibn Qinî (O. [392] In Sîbeveyh and his followers wrote the al-Muhteseb to reveal the naked value of the crashes which they denied, and Sîbeveyh and his followers also criticized this fact to the point that the crashes wanted.
As mentioned in many authentic hadiths, the Qur'an was revealed in seven letters. There is an agreement of the scholars of recitation on the point that these seven letters mean different dialects. As a reflection of these seven different dialect phenomena, the efforts to prevent misreading of the Qur'an date back to the time of the Prophet. However, after the death of the Prophet, people lost the definitive source of information to ask about the recitations they disagreed with. When the conflict in this context increased, the recitation scholars put forward three conditions in order to distinguish the authentic recitation and the non-authentic recitation. The first of these three conditions is that the recitation should reach the Prophet as mutawatir, the second is to be compatible with Mesâhif-i Osman, and the third is to be suitable for any Arabic dialect. Recitation scholars have said that it is not necessary for this dialect spoken by the Arabs to be widespread or to be a dialect on which the nahivists agree. Abu Ishaq al-Hadramî (d. 117/735), Halil b. Ahmed al-Ferahidi (d. 175/791) and Yunus b. Early syntaxists such as Habîb (d. 182/798) avoided making negative judgments about the recitations and their narrators while examining the suitability of the recitations to the dialects. On the other hand, Sîbeveyh (d. 180/796) evaluated the recitations with the rules of the Basra syntax school and accused the recitations that do not comply with these rules as being wrong or ugly, and carried this phenomenon to a different dimension. Kisâî (d. 189/805) also approached recitations with his identity as both a reciter and a linguist, and accepted many recitations that Sîbeveyh rejected as correct and created new syntax rules. Ibn Cinnî (d. 392/1002), on the other hand, wrote al-Muhteseb to reveal the syntax value of the recitations rejected by Sîbeveyh and his followers, and brought this phenomenon to the point desired by the reciters by criticizing Sîbeveyh and his followers.
Alan : Eğitim Bilimleri; Filoloji; Güzel Sanatlar; Sosyal, Beşeri ve İdari Bilimler
Dergi Türü : Uluslararası
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