An Attempt to Read Ibn Masʿūd’s Opposition to the Mushaf of Uthman in Terms of Pers-Zionist Intervention

Salih Aydın

Makale detayları

An Attempt to Read Ibn Masʿūd’s Opposition to the Mushaf of Uthman in Terms of Pers-Zionist Intervention

Yazarlar:

Salih Aydın

Yayıncı:

Süleyman Demirel University

Ana Başlıklar:

Kuran-ı Kerim Okuma ve Kıraat | İslam Araştırmaları (Diğer)

Dergi:

Süleyman Demirel Üniversitesi İlahiyat Fakültesi Dergisi Issue 53, pp.42-60

Belge Tipi:

Makale

Yayın Tarihi:

12/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001335725

pISSN:

2602-2346

Anahtar kelimeler:

Özet:

 In this article, the truth of the narrations and news regarding Abdullah b. Masuds opposition to the Mushafs prepared by the committee established by Hazrat Osman is investigated, and the intervention of the Zoroastrian and Sabaean alliance, which we call Persian-Zionist, in this incident, in the form of fabrications, additions and deletions, is discussed and examined. Zir b. Hubeysh from Kufa, who was a Tabieen and on whom these kinds of narrations were based, will be investigated, especially in terms of refutation and modification.Here, it is assumed that the efforts and attempts to distort the Quran and to cast doubt on it continued, especially in the Kufa-centered area called dârud-darb and masnaul-Hadith. It is claimed that these attempts were led by some Râfidah who hid their atheism and used Shia, and the Sabians who hid their Judaism. In this article, it is claimed that an attempt was made to discredit the companions, especially those who served in the east and did not oppose Hazrat Osman, such as Abdullah ibn Masud, Ali ibn Abi Talib, and Abu Musa al-Ashari, through fabricated andor distorted news and narrations, and as a result, to shake the trust in the Mushaf of Osman and the Quran. For instance, news related to Ibn Masud will be discussed and subjected to philosophical analysis. Because the claims in the narrations of Zir b. Hubeysh are of great importance in terms of the preservation of the Quran, and these claims confirm and support the claims of some extreme Shiites and Orientalists. Whether Zir b. Hubeysh was an ordinary Alevi or an extreme Shiite and spent a very long time in old age is important in terms of our research topic. If his Aleviness was extreme and hostile to Ottomanism, this will be the source of the fabrication and deviation presented by such narrations. If he was not an ordinary Alevi and did not have a Rafizi attitude rejecting the Ottomans, then what remains is that he was misled in his old age. Even if neither of these two reasons exist, this narration will not be trusted. Because the preservation of the Quran and the fairness of the Companions are mutawatir; there are narrations that show the opposite. This narration is ahad and problematic news and it is rejected. Because Ibn Masud was in arda-i ahira the last days and there were very few Companions who prayed behind the Prophet as much as he did. It is unthinkable that he did not know that the Muawvizeteyn surahs were from the Quran and that they were encouraged to be read in prayers. His not knowing that these surahs were from the Quran, the claim that these surahs were not in his special Mushaf, the isnad that they were written and then erased, all the claims put forward by this narration are claims that contradict the preservation of the Quran as revealed by the verses and the knowledge of Ibn Masud, who learned the seventy surahs from the Prophet himself. The allegations that Ibn Masud declared the Caliph Osman an unbeliever, that he opposed the burning of his private Mushaf and that he said, Everyone should keep the copies that they have with them!, and that what you steal and keep will not be a sin on you on the Day of Judgement, but a martyrdom, and that he provoked people to keep the private Mushafs and not to surrender them, and to resist the decision taken by the states council, contain serious accusations. For this reason, it was deemed necessary to subject Zir b. Hubeysh, who conveyed these narrations that tried to say that there were excesses and deficiencies in the Quran and who was also said to be an Alawite and extreme Shiite, to criticism and alteration. It is being investigated whether they may have been tempted to establish this isnad through Ibn Masud, who had difficulty in delivering his private Mushaf and who felt heavy and resentful towards Hazrat Osman.

 In this article, the truth of the narrations and news regarding Abdullah b. Masuds opposition to the Mushafs prepared by the committee established by Hazrat Osman is investigated, and the intervention of the Zoroastrian and Sabaean alliance, which we call Persian-Zionist, in this incident, in the form of fabrications, additions and deletions, is discussed and examined. Zir b. Hubeysh from Kufa, who was a Tabieen and on whom these kinds of narrations were based, will be investigated, especially in terms of refutation and modification.Here, it is assumed that the efforts and attempts to distort the Quran and to cast doubt on it continued, especially in the Kufa-centered area called dârud-darb and masnaul-Hadith. It is claimed that these attempts were led by some Râfidah who hid their atheism and used Shia, and the Sabians who hid their Judaism. In this article, it is claimed that an attempt was made to discredit the companions, especially those who served in the east and did not oppose Hazrat Osman, such as Abdullah ibn Masud, Ali ibn Abi Talib, and Abu Musa al-Ashari, through fabricated andor distorted news and narrations, and as a result, to shake the trust in the Mushaf of Osman and the Quran. For instance, news related to Ibn Masud will be discussed and subjected to philosophical analysis. Because the claims in the narrations of Zir b. Hubeysh are of great importance in terms of the preservation of the Quran, and these claims confirm and support the claims of some extreme Shiites and Orientalists. Whether Zir b. Hubeysh was an ordinary Alevi or an extreme Shiite and spent a very long time in old age is important in terms of our research topic. If his Aleviness was extreme and hostile to Ottomanism, this will be the source of the fabrication and deviation presented by such narrations. If he was not an ordinary Alevi and did not have a Rafizi attitude rejecting the Ottomans, then what remains is that he was misled in his old age. Even if neither of these two reasons exist, this narration will not be trusted. Because the preservation of the Quran and the fairness of the Companions are mutawatir; there are narrations that show the opposite. This narration is ahad and problematic news and it is rejected. Because Ibn Masud was in arda-i ahira the last days and there were very few Companions who prayed behind the Prophet as much as he did. It is unthinkable that he did not know that the Muawvizeteyn surahs were from the Quran and that they were encouraged to be read in prayers. His not knowing that these surahs were from the Quran, the claim that these surahs were not in his special Mushaf, the isnad that they were written and then erased, all the claims put forward by this narration are claims that contradict the preservation of the Quran as revealed by the verses and the knowledge of Ibn Masud, who learned the seventy surahs from the Prophet himself. The allegations that Ibn Masud declared the Caliph Osman an unbeliever, that he opposed the burning of his private Mushaf and that he said, Everyone should keep the copies that they have with them!, and that what you steal and keep will not be a sin on you on the Day of Judgement, but a martyrdom, and that he provoked people to keep the private Mushafs and not to surrender them, and to resist the decision taken by the states council, contain serious accusations. For this reason, it was deemed necessary to subject Zir b. Hubeysh, who conveyed these narrations that tried to say that there were excesses and deficiencies in the Quran and who was also said to be an Alawite and extreme Shiite, to criticism and alteration. It is being investigated whether they may have been tempted to establish this isnad through Ibn Masud, who had difficulty in delivering his private Mushaf and who felt heavy and resentful towards Hazrat Osman.

 In this article, the truth of the narrations and news regarding Abdullah b. Masuds opposition to the Mushafs prepared by the committee established by Hazrat Osman is investigated, and the intervention of the Zoroastrian and Sabaean alliance, which we call Persian-Zionist, in this incident, in the form of fabrications, additions and deletions, is discussed and examined. Zir b. Hubeysh from Kufa, who was a Tabieen and on whom these kinds of narrations were based, will be investigated, especially in terms of refutation and modification.Here, it is assumed that the efforts and attempts to distort the Quran and to cast doubt on it continued, especially in the Kufa-centered area called dârud-darb and masnaul-Hadith. It is claimed that these attempts were led by some Râfidah who hid their atheism and used Shia, and the Sabians who hid their Judaism. In this article, it is claimed that an attempt was made to discredit the companions, especially those who served in the east and did not oppose Hazrat Osman, such as Abdullah ibn Masud, Ali ibn Abi Talib, and Abu Musa al-Ashari, through fabricated andor distorted news and narrations, and as a result, to shake the trust in the Mushaf of Osman and the Quran. For instance, news related to Ibn Masud will be discussed and subjected to philosophical analysis. Because the claims in the narrations of Zir b. Hubeysh are of great importance in terms of the preservation of the Quran, and these claims confirm and support the claims of some extreme Shiites and Orientalists. Whether Zir b. Hubeysh was an ordinary Alevi or an extreme Shiite and spent a very long time in old age is important in terms of our research topic. If his Aleviness was extreme and hostile to Ottomanism, this will be the source of the fabrication and deviation presented by such narrations. If he was not an ordinary Alevi and did not have a Rafizi attitude rejecting the Ottomans, then what remains is that he was misled in his old age. Even if neither of these two reasons exist, this narration will not be trusted. Because the preservation of the Quran and the fairness of the Companions are mutawatir; there are narrations that show the opposite. This narration is ahad and problematic news and it is rejected. Because Ibn Masud was in arda-i ahira the last days and there were very few Companions who prayed behind the Prophet as much as he did. It is unthinkable that he did not know that the Muawvizeteyn surahs were from the Quran and that they were encouraged to be read in prayers. His not knowing that these surahs were from the Quran, the claim that these surahs were not in his special Mushaf, the isnad that they were written and then erased, all the claims put forward by this narration are claims that contradict the preservation of the Quran as revealed by the verses and the knowledge of Ibn Masud, who learned the seventy surahs from the Prophet himself. The allegations that Ibn Masud declared the Caliph Osman an unbeliever, that he opposed the burning of his private Mushaf and that he said, Everyone should keep the copies that they have with them!, and that what you steal and keep will not be a sin on you on the Day of Judgement, but a martyrdom, and that he provoked people to keep the private Mushafs and not to surrender them, and to resist the decision taken by the states council, contain serious accusations. For this reason, it was deemed necessary to subject Zir b. Hubeysh, who conveyed these narrations that tried to say that there were excesses and deficiencies in the Quran and who was also said to be an Alawite and extreme Shiite, to criticism and alteration. It is being investigated whether they may have been tempted to establish this isnad through Ibn Masud, who had difficulty in delivering his private Mushaf and who felt heavy and resentful towards Hazrat Osman.

 Bu makalede Abdullah b. Mesûdun, Hazreti Osmanın tesis ettiği heyet tarafından hazırlanan Mushaflara karşı çıkması ile alakalı rivayet ve haberlerin hakikati araştırılmakta olup, bu hadiseye Pers-Siyonist olarak ifade ettiğimiz Mecûsî ve Sebeî ittifakın uydurma, ekleme ve çıkartma şeklinde müdahalesi ele alınıp irdelenmektedir. Özellikle cerh ve tadil açısından bu nevi rivayetlerin kendisine dayandırıldığı Tâbiînden olan Kûfeli Zir b. Hubeyş araştırılacaktır. Burada Kurânı tahrif etme ve Kurân hakkında şüphe uyandırma çaba ve girişimlerinin özellikle dârud-darb ve masnaul-Hadîs denilen Kûfe merkezli olarak devam ettiği varsayılmaktadır. Bu girişimlerin başını bir takım zındıklığını gizleyen ve Şiayı kullanan Râfızîler ve Yahudiliğini gizleyen Sebeîlerin çektiği ileri sürülmektedir. Bu yazıda özellikle şarkta görev yapan ve Hazreti Osmana karşı çıkmayan Abdullah b. Mesûd gibi Ali b. Ebî Tâlib gibi Ebû Musa el-Eşarî gibi sahabiler hakkında uydurulan veveya çarpıtılan haber ve rivayetlerle sahabeyi itibarsızlaştırmaya ve neticede Osman Mushafına ve Kurâna olan güveni sarsmaya çalışıldığı iddia edilmektedir. Örnek olarak İbn Mesûd ile alakalı haberler ele alınacak, felsefi tahlile tabi tutulacaktır. Zira Zir b. Hubeyşin rivayetlerindeki iddialar Kurânın korunmuşluğu açısından ciddi önem arz etmektedir ve bu iddialar bazı aşırı Şiîlerin ve Müsteşriklerin iddialarını doğrular ve destekler niteliktedir. Zir b. Hubeyşin sıradan bir Alevî oluşu veya aşırı Şîî oluşu ve çok uzun süre yaşlılık dönemi geçirmesi araştırma konumuz açısından önem arz etmektedir. Alevîliği aşırı ve Osmânîliğe düşman şeklinde ise bu nevi rivayetlerin ortaya koyduğu uydurmanın ve sapmanın kaynağı olacaktır. Eğer sıradan bir Alevî ve Osmanîleri reddeden Râfızî bir tavrı yok ise geriye onun yaşlılık döneminde yanıltılmış olması söz konusudur. Bu iki sebepten hiçbiri olmasa bile bu rivayete itimat edilmeyecektir. Zira Kurânın korunmuşluğu Sahabenin adilliği mütevatirdir; bunun aksini ortaya koyan rivayetler mevcuttur. Bu rivayet ise ahâd ve problemli bir haberdir, reddedilir. Zira İbn Mesûd arda-i ahirada bulunmuş olup, kendisi kadar kadar hazreti Peygamberin arkasında namaz kılan çok az sahabi vardır. Muavvizeteyn surelerinin Kurândan olduğunu ve namazlarda okunmasının teşvik edildiğini bilmemesi düşünülemez. Onun bu surelerin Kurândan olduğunu bilmemesi, özel Mushafında bu surelerin mevcut olmadığı iddiası, yazılmış olup sonradan kazıyıp sildiği isnadı, bütün bu rivayetin ortaya koyduğu iddialar ayetlerin ortaya koyduğu Kurânın mahfûziyetine de yetmiş sureyi bizzat Peygamberden öğrenen İbn Mesûdun Kurâna vukûfiyetine de ters düşen iddialardır. İbn Mesûdun Halîfe Osmanı tekfir ettiği, hususi Mushafının yakılmasına karşı çıktığı ve Herkes yanında bulunan nüshaları saklasın!, dediği, sizin bu aşırıp saklayacağınız, kıyamet günü size vebal değil şehadet olacaktır, anlamında özel Mushafları saklayıp teslim etmeme, devletin şura ile aldığı karara direnme hususunda tahrik ettiği iddiaları ağır ithamlar içermektedir. Bu nedenle Kurânda ziyade ve noksan olduğunu söylemeye çalışan bu rivayetleri aktaran ve aynı zamanda kendisi hakkında Alevî ve aşırı Şîî olduğu söylenen Zir b. Hubeyş cerh ve tadile tabi tutulması gerekli görülmüştür. Özel Mushafını teslim etmekte zorlanan ve gönlüne ağır gelip Hazreti Osmana kırılan İbn Mesûd üzerinden bu isnadı tutturmak hevesine kapılmış olabilecekleri araştırılmaktadır.

Makale detayları

An Attempt to Read Ibn Masʿūd’s Opposition to the Mushaf of Uthman in Terms of Pers-Zionist Intervention

Yazarlar:

Salih Aydın

Yayıncı:

Süleyman Demirel University

Ana Başlıklar:

Kuran-ı Kerim Okuma ve Kıraat | İslam Araştırmaları (Diğer)

Dergi:

Süleyman Demirel Üniversitesi İlahiyat Fakültesi Dergisi Issue 53, pp.42-60

Belge Tipi:

Makale

Yayın Tarihi:

12/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001335725

pISSN:

2602-2346

Ibn Mas‘ûd

Uthman

Mushaf

distortion

Persian-Zionist.İbn Mes‘ûd

Osmân

Mushaf

Muavvizetân

tahrif

Pers-Siyonist.

Sayı

Makale detayları

Yazarlar: Salih Aydın

Yayıncı: Süleyman Demirel University

Ana Başlıklar: Kuran-ı Kerim Okuma ve Kıraat | İslam Araştırmaları (Diğer)

Dergi: Süleyman Demirel Üniversitesi İlahiyat Fakültesi Dergisi Issue 53, pp.42-60

Belge Tipi: Makale

Yayın Tarihi: 12/2024

Belge Dili: Türkçe

Document ID (Org No.): 2001335725

pISSN: 2602-2346

Sayı

Yazarlar:

Salih Aydın

Yayıncı:

Süleyman Demirel University

Ana Başlıklar:

Kuran-ı Kerim Okuma ve Kıraat | İslam Araştırmaları (Diğer)

Dergi:

Süleyman Demirel Üniversitesi İlahiyat Fakültesi Dergisi Issue 53, pp.42-60

Belge Tipi:

Makale

Yayın Tarihi:

12/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001335725

pISSN:

2602-2346