TABERÎ TEFSİRİNDE ABDULLAH B. MES’ÛD KIRAATI
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2017
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info:eu-repo/semantics/openAccess
Özet
Taberî, âyetleri tefsir etmede ve kıraatleri değerlendirmede rivâyetleri kullanır. Bu rivâyetler arasında kıraat içerikli olanlar da vardır. Abdullah b. Mes'ûd'a ait kıraat rivâyetleri bu bağlamda zikredilmeye değer görünmektedir. Zira İbn Mes'ûd, nüzul dönemi ve sonrasında kıraat yönüyle öne çıkmış bir sahabîdir. Abdullah b. Abbas'ın öğrencisi Mücahid b. Cebr'in, "(Ayetlerin tefsiri hakkında) İbn Abbas'a soru sormadan İbn Mes'ûd kıraatini bilseydim, birçoğunu sormaya gerek duymazdım" demesi, onun İbn Mes'ûd kıraatini tefsir bağlamında değerlendirdiğini gösterir. Taberî de âyetlerin anlamlarına ilişkin tespitlerde bulunurken İbn Mes'ûd kıraatine sıkça başvurur. İşte çalışmanın ilk kısmında İbn Mes'ûd kıraatinin biçimsel yönü, Taberî'nin, bu kıraati tefsirde kullanış biçimi ele alınacaktır. Bu bağlamda İbn Mes'ûd kıraati şekilsel açıdan ele alınacak, Taberî'nin İbn Mes'ûd kıraatini tefsir amaçlı kullanışı ile tefsir dışı amaçla kullanışı örneklerle ortaya konacaktır. İkinci başlıkta ise İbn Mes'ûd kıraatinin Taberî tefsirindeki yeri incelenecektir. Bu husus önce İbn Mes'ûd'un tefsir içerikli kıraatleri bağlamında işlenecektir. Burada İbn Mes'ûd'un muradif kelime ve ek ifade içeren kıraatlerine ve kendi kıraatine ilişkin yaptığı yorumlara yer verilecektir. Yine İbn Mes'ûd kıraatinin Taberî tefsirindeki yerini görmek için İbn Abbas'ın tefsiriyle örtüşen İbn Mes'ûd kıraatleri üzerinde durulacaktır. Son olarak da tâbiûnun İbn Mes'ûd kıraatini tefsirde kullanışı örneklerle sunulacaktır
When he comments on verses or considers on qır?’?ts, Tabari uses rumors. Among these rumors, there are qır?’?t-oriented rumors, as well. In this context, the qır?’?t-oriented rumors which belong to Abdullah Ibn Mas’ud, are worth mentioning. Because, Ibn Mas’ud, is one of the companions of Prophet Muhammed, who was distinguished thanks to his qır?’?ts, in the Quranic period and following periods. By referring Ibn Mas’ud’s qır?’?t, Mucahid b. Cebr who is a pupil of Abdullah b. Abbas, a glassator of Tabiun period, says; ‘‘If I had known his (Ibn Mas’ud’s) qır?’?t without asking Ibn Abbas, I wouldn’t needed to ask most of them.’’ This quotation lets us know that Mucahid b. Cebr considered Ibn Mas’ud’s qır?’?t in terms of commentary. Tabari, in his determinations about the meanings of the rumors, often refers to Ibn Mas’ud’s qır?’?ts, as well. So, in the first part of this study, formal aspects of the Ibn Mas’ud’s qır?’?t and Tabari’s method to use this qır?’?t in commentary, will be discussed. Therefore, firstly Ibn Mas’ud’s qır?’?t will be discussed formally, and then, it will be shown with examples, how Tabari used Ibn Mas’ud’s qır?’?t for commentary-purposes and non-commentary purposes. In the second part, the place of the Ibn Mas’ud’s qır?’?t on Tabari’s commentary, will be discussed. This topic will be firstly discussed in the context of Ibn Mas’ud’s qır?’?ts including commentary. In this part, Ibn Mas’ud’s qır?’?ts including synonym words and additional statements, will take place together with his comments on his own qır?’?t. Again, in order to see the place of the Ibn Mas’ud’s qır?’?t on Tabari’s commentary, Ibn Mas’ud’s qır?’?ts which overlap with Ibn Abbas’ commentary, will be dwelled on. And finally, How the Muslims who were the pupils of the companions, used Ibn Mas’ud’s qır?’?t will be shown with examples When we look at Tabari’s book, named Câmi?ul-beyân?ante’vili âyi’lKur’an, some rumors including qır?’?ts will be seen among the rumors which are following verses. Ibn Mas’ud was one of the distinguished companions with his qır?’?ts in the Nuzul period and following periods, that’s why some qır?’?ts which belong to him, can be seen in this commentary. In this book, Ibn Mas’ud’s qır?’?ts have some differences in aspects of form. For example, Ibn Mas’ud, changed the letter ‘? ‘with ‘? ‘ which is similar in terms of origin, in the word ??????which is situated in SuraBaqarah; Verse 61. Then he read this word as ‘?????? .‘And again, he ????? ?? ????? statement the read ????? ????? ?? ???? as? ??? ???? ??? ?in the Surah Baqarah; Verse 128. In this reading, Ibn Mas’ud uses the word ‘posterity’ as pronoun, instead of Prophet Ibrahim and his son, Ismail. In this qır?’?t, it can be understood that he used a different pronoun. In addition to this, Ibn Mas’ud has different style of reading such as adding or deleting ‘cer words’ (these words come before the noun, when they used alone, it has no meaning.) As far as we determine, there are 133 qır?’?ts of this companion in Tabari’s commentary. Tabari, uses Ibn Mas’ud’s qır?’?t mostly when he makes observation and evaluations about qır?’?ts and comments of verses. But sometimes, he used Ibn Mas’ud’s qır?’?ts as the source of other qır?’?ts, and in other times, he used them in order to determine validities of the qır?’?ts. For example, Tabari mentioned the mansub reading (being superior of the vovel point of the last letters of the word) of the ? ???????? which is situated in Surah Al-An’Am; Verse 27, and discussed if this word would be mansub with ? or ? .According to Tabari, for those who reads this word as mansub, Ibn Mas’ud’s qır?’?ts which is like ? ???????? , were taken as basis. In this verse, answer (? ???????? (of the wish (??????? (is written with ? and is read as mansub. This qır?’?t is valid in terms of reading and meaning. If Arabs think that this answer of the wish is read with ? or ?? ,this answer can be read as mansub with ? ;as ? ???????? . Otherwise, this reading wouldn’t fit to the gloss of the Quran. In this point, he says; I don’t know if the Arabs read mansub with ? .In fact, according to their word, the answer should be written with ? ,not ? ‘’ .By these words, Tabari mentions that being mansub of the word ? ???????? in the Quran, should not be read with ? ,instead of this, he thinks this word should be read with ? ,by taking Ibn Mas’ud’s reading ‘? ???????? ‘as basis. This example shows that, Tabari used Ibn Mas’ud’s qır?’?ts for not only understanding, explaining and commenting, but also for other purposes. Also, this situation indicates that when Tabari makes evaluations on qır?’?ts, he used another qır?’?ts as well, including Quran qır?’?ts. By considering the fact that Tabarijust mentioned Ibn Mas’ud’s qır?’?ts in some points, it can be understood that he used Ibn Mas’ud’s qır?’?ts for non-commentary purpose. For example, Ibn Mas’ud read the word ????? as ????? ,in Surah As-Saffat; Verse 46. Tabari, confined himself to transferring this rumor. Tabari, made some evaluations on Ibn Mas’ud’s qır?’?ts, as well. He didn’t adopt some of these qır?’?ts and didn’t find some of them as suitable. According to Tabari, some of the Imams of Kûfe period, read the ?????? as ???????? by taking Ibn Mas’ud’s reading ?????? as basis. Tabari doesn’t accept both of the qır?’?ts by saying there is anicma (same verdict on a subject) on the qır?’?t. Tabari’s using Ibn Mas’ud’s qır?’?ts in terms of commentary, can be seen either in determining of the meaning of verse or in deciding one of the possible meaning. This situation also shows the place of the Ibn Mas’ud’s qır?’?t on commentary. It is possible to see the place of the Ibn Mas’ud’s qır?’?t on commentary by looking his qır?’?ts including commentary. Because, he comments on some of his qır?’?ts and form them according to their synonym or as suitable for phraseology of the verse. There are also some qır?’?ts which include additional statements in order to let people understand verse better. In order to support this, the following examples can be given; in his qır?’?ts he uses the verb ????? instead of ??? ???) Yusuf, 12/105), ???????? instead of ????????) Yusuf 12/36), and he adds ?????) as adjective for ????? (after ?????) Al-Kahf 19/79). Ibn Mas’ud has a few comments on his own qır?’?t. For example, in Surah Al-Jumu’ah Verse; 8, he reads ???? ???? as ??? ???? and says; If I had read this as ???? ????) ,in order to fulfill this rule), I would have run untill the hodden I wear, fall into place.’’. By considering his words, it can be said that it is his comment on this statement. In the Tabari’s commentary, there are some commentaries overlapping with other commentaries of companions and tabiuns (people who lived in the Tabiun Period). For example, Ibn Abbas explains the verse section ?? ? ????? ??????) Surah- Ash-Shu?ara 26/20) by using the statement ???????? ??? ????? which belongs to Ibn Mas’ud. As examples of commentaries of savant people of Tabiun period which overlaps with Ibn Mas’ud’s qır?’?ts, these can be given; Ibn Mas’ud used ??? instead of verb ??? in Surah Al-Baqarah Verse 100. Katade also explained the verb ??? in the same way. In addition to this, Ibn Cureyc explained this word in a similar way and based his explanation on Ibn Mas’ud’s qır?’?t. Glossators of Tabiun period both transferred Ibn Mas’ud’s qır?’?ts and based their commentaries on these qır?’?ts by adding the explanation ‘This qır?’?t belongs to Ibn Mas’ud’. In this point, the following situation can be given as example; Dahhak transfers the section ??????? ?? ??????? in Surah Al-Anfal Verse 1, by saying that Ibn Mas’ud read it without the letter ?? .Dahhak, read the statement ???????? ?? as???????????? in Surah As-Saffat Verse 11, and supports his reading with Ibn Mas’ud’s qır?’?ts which is in the same direction. After referring Ibn Mas’ud’s reading of the statement ???? ??? ????????? as ???? ???? ??? ?????????? in Surah Al-Kahf Verse 16, Katade stated; ‘it is the commentary of the verse’. Here, it can be understood that Ibn Mas’ud’s qır?’?t has an important place on commentary, considering that his qır?’?ts overlaps with other companions’ commentaries and people of the Tabiun period used his qır?’?ts in commentaries as we see the in Tabari’s example.
When he comments on verses or considers on qır?’?ts, Tabari uses rumors. Among these rumors, there are qır?’?t-oriented rumors, as well. In this context, the qır?’?t-oriented rumors which belong to Abdullah Ibn Mas’ud, are worth mentioning. Because, Ibn Mas’ud, is one of the companions of Prophet Muhammed, who was distinguished thanks to his qır?’?ts, in the Quranic period and following periods. By referring Ibn Mas’ud’s qır?’?t, Mucahid b. Cebr who is a pupil of Abdullah b. Abbas, a glassator of Tabiun period, says; ‘‘If I had known his (Ibn Mas’ud’s) qır?’?t without asking Ibn Abbas, I wouldn’t needed to ask most of them.’’ This quotation lets us know that Mucahid b. Cebr considered Ibn Mas’ud’s qır?’?t in terms of commentary. Tabari, in his determinations about the meanings of the rumors, often refers to Ibn Mas’ud’s qır?’?ts, as well. So, in the first part of this study, formal aspects of the Ibn Mas’ud’s qır?’?t and Tabari’s method to use this qır?’?t in commentary, will be discussed. Therefore, firstly Ibn Mas’ud’s qır?’?t will be discussed formally, and then, it will be shown with examples, how Tabari used Ibn Mas’ud’s qır?’?t for commentary-purposes and non-commentary purposes. In the second part, the place of the Ibn Mas’ud’s qır?’?t on Tabari’s commentary, will be discussed. This topic will be firstly discussed in the context of Ibn Mas’ud’s qır?’?ts including commentary. In this part, Ibn Mas’ud’s qır?’?ts including synonym words and additional statements, will take place together with his comments on his own qır?’?t. Again, in order to see the place of the Ibn Mas’ud’s qır?’?t on Tabari’s commentary, Ibn Mas’ud’s qır?’?ts which overlap with Ibn Abbas’ commentary, will be dwelled on. And finally, How the Muslims who were the pupils of the companions, used Ibn Mas’ud’s qır?’?t will be shown with examples When we look at Tabari’s book, named Câmi?ul-beyân?ante’vili âyi’lKur’an, some rumors including qır?’?ts will be seen among the rumors which are following verses. Ibn Mas’ud was one of the distinguished companions with his qır?’?ts in the Nuzul period and following periods, that’s why some qır?’?ts which belong to him, can be seen in this commentary. In this book, Ibn Mas’ud’s qır?’?ts have some differences in aspects of form. For example, Ibn Mas’ud, changed the letter ‘? ‘with ‘? ‘ which is similar in terms of origin, in the word ??????which is situated in SuraBaqarah; Verse 61. Then he read this word as ‘?????? .‘And again, he ????? ?? ????? statement the read ????? ????? ?? ???? as? ??? ???? ??? ?in the Surah Baqarah; Verse 128. In this reading, Ibn Mas’ud uses the word ‘posterity’ as pronoun, instead of Prophet Ibrahim and his son, Ismail. In this qır?’?t, it can be understood that he used a different pronoun. In addition to this, Ibn Mas’ud has different style of reading such as adding or deleting ‘cer words’ (these words come before the noun, when they used alone, it has no meaning.) As far as we determine, there are 133 qır?’?ts of this companion in Tabari’s commentary. Tabari, uses Ibn Mas’ud’s qır?’?t mostly when he makes observation and evaluations about qır?’?ts and comments of verses. But sometimes, he used Ibn Mas’ud’s qır?’?ts as the source of other qır?’?ts, and in other times, he used them in order to determine validities of the qır?’?ts. For example, Tabari mentioned the mansub reading (being superior of the vovel point of the last letters of the word) of the ? ???????? which is situated in Surah Al-An’Am; Verse 27, and discussed if this word would be mansub with ? or ? .According to Tabari, for those who reads this word as mansub, Ibn Mas’ud’s qır?’?ts which is like ? ???????? , were taken as basis. In this verse, answer (? ???????? (of the wish (??????? (is written with ? and is read as mansub. This qır?’?t is valid in terms of reading and meaning. If Arabs think that this answer of the wish is read with ? or ?? ,this answer can be read as mansub with ? ;as ? ???????? . Otherwise, this reading wouldn’t fit to the gloss of the Quran. In this point, he says; I don’t know if the Arabs read mansub with ? .In fact, according to their word, the answer should be written with ? ,not ? ‘’ .By these words, Tabari mentions that being mansub of the word ? ???????? in the Quran, should not be read with ? ,instead of this, he thinks this word should be read with ? ,by taking Ibn Mas’ud’s reading ‘? ???????? ‘as basis. This example shows that, Tabari used Ibn Mas’ud’s qır?’?ts for not only understanding, explaining and commenting, but also for other purposes. Also, this situation indicates that when Tabari makes evaluations on qır?’?ts, he used another qır?’?ts as well, including Quran qır?’?ts. By considering the fact that Tabarijust mentioned Ibn Mas’ud’s qır?’?ts in some points, it can be understood that he used Ibn Mas’ud’s qır?’?ts for non-commentary purpose. For example, Ibn Mas’ud read the word ????? as ????? ,in Surah As-Saffat; Verse 46. Tabari, confined himself to transferring this rumor. Tabari, made some evaluations on Ibn Mas’ud’s qır?’?ts, as well. He didn’t adopt some of these qır?’?ts and didn’t find some of them as suitable. According to Tabari, some of the Imams of Kûfe period, read the ?????? as ???????? by taking Ibn Mas’ud’s reading ?????? as basis. Tabari doesn’t accept both of the qır?’?ts by saying there is anicma (same verdict on a subject) on the qır?’?t. Tabari’s using Ibn Mas’ud’s qır?’?ts in terms of commentary, can be seen either in determining of the meaning of verse or in deciding one of the possible meaning. This situation also shows the place of the Ibn Mas’ud’s qır?’?t on commentary. It is possible to see the place of the Ibn Mas’ud’s qır?’?t on commentary by looking his qır?’?ts including commentary. Because, he comments on some of his qır?’?ts and form them according to their synonym or as suitable for phraseology of the verse. There are also some qır?’?ts which include additional statements in order to let people understand verse better. In order to support this, the following examples can be given; in his qır?’?ts he uses the verb ????? instead of ??? ???) Yusuf, 12/105), ???????? instead of ????????) Yusuf 12/36), and he adds ?????) as adjective for ????? (after ?????) Al-Kahf 19/79). Ibn Mas’ud has a few comments on his own qır?’?t. For example, in Surah Al-Jumu’ah Verse; 8, he reads ???? ???? as ??? ???? and says; If I had read this as ???? ????) ,in order to fulfill this rule), I would have run untill the hodden I wear, fall into place.’’. By considering his words, it can be said that it is his comment on this statement. In the Tabari’s commentary, there are some commentaries overlapping with other commentaries of companions and tabiuns (people who lived in the Tabiun Period). For example, Ibn Abbas explains the verse section ?? ? ????? ??????) Surah- Ash-Shu?ara 26/20) by using the statement ???????? ??? ????? which belongs to Ibn Mas’ud. As examples of commentaries of savant people of Tabiun period which overlaps with Ibn Mas’ud’s qır?’?ts, these can be given; Ibn Mas’ud used ??? instead of verb ??? in Surah Al-Baqarah Verse 100. Katade also explained the verb ??? in the same way. In addition to this, Ibn Cureyc explained this word in a similar way and based his explanation on Ibn Mas’ud’s qır?’?t. Glossators of Tabiun period both transferred Ibn Mas’ud’s qır?’?ts and based their commentaries on these qır?’?ts by adding the explanation ‘This qır?’?t belongs to Ibn Mas’ud’. In this point, the following situation can be given as example; Dahhak transfers the section ??????? ?? ??????? in Surah Al-Anfal Verse 1, by saying that Ibn Mas’ud read it without the letter ?? .Dahhak, read the statement ???????? ?? as???????????? in Surah As-Saffat Verse 11, and supports his reading with Ibn Mas’ud’s qır?’?ts which is in the same direction. After referring Ibn Mas’ud’s reading of the statement ???? ??? ????????? as ???? ???? ??? ?????????? in Surah Al-Kahf Verse 16, Katade stated; ‘it is the commentary of the verse’. Here, it can be understood that Ibn Mas’ud’s qır?’?t has an important place on commentary, considering that his qır?’?ts overlaps with other companions’ commentaries and people of the Tabiun period used his qır?’?ts in commentaries as we see the in Tabari’s example.
Açıklama
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Turkish Studies (Elektronik)
WoS Q Değeri
Scopus Q Değeri
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12
Sayı
27
