Abū al-Faḍl al-Khuzāʾī and His Work Entitled al-Muntahā

Ahmet Kılıç; Nesrişah Saylan

Makale detayları

Abū al-Faḍl al-Khuzāʾī and His Work Entitled al-Muntahā

Yazarlar:

Ahmet Kılıç | Nesrişah Saylan

Yayıncı:

Harran University

Ana Başlıklar:

Tefsir

Dergi:

Harran İlahiyat Dergisi Issue 52, pp.26-41

Belge Tipi:

Makale

Yayın Tarihi:

12/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001333201

pISSN:

2791-6812

Anahtar kelimeler:

Özet:

 It remains highly critical to examine the scholars who lived in this period and the works they wrote to reveal their contributions to qirāʾa. For instance, Abū al-Fadl al-Khuzāʾī d. 4081017, who travelled to many places and received qirāʾa education from famous qirāʾa scholars and trained many students in turn, was a scholar who lived in this period. He not only taught qirāʾa but also wrote many works in this field. His book al-Muntahā fīhī hamsatah ashara qirāʾa is an important work reflecting this period. The subject of this study is to analyse al-Khuzāʾīs approach to qirāʾa with reference to his work al-Muntahā. In this work, Khuzāʾī, after mentioning his famous teachers from whom he received qirāʾa education through recitation ʿarḍ and hearing samāʿ, narrated the qirāʾa he had read to them. He named this book as al-Muntahā, meaning that the science of qirāʾa ended and reached its peak with him, and stated that his intention in writing this work was to pass the works of earlier qirāʾa scholars down to next generations. In the introduction of his work, al-Khuzāʾī mentioned the methodology of this work and stated that he conveyed all of the qirāʾa narrations and tarīqs that he had recited to his teachers in a concise manner in terms of wording and meaning. The common recitations during the time of al-Khuzāʾīs work were the qirāʾa al-sabʾa introduced by Abū Bakr Ibn Mujāhid and the qirāʾa al-asharah introduced by Ibn Mihrān. As a matter of fact, in the third century Hijri, Ibn Mihrān mentioned the ten imāms of qirāʾa for the first time in his work al-Mabsūt fil-qirāʾa al-ʿashr. The qirāʾa al-asharah became a well-established method during the time of Ibn al-Jazari d. 8331429, who lived about four centuries after al-Khuzāī. Al-Khhuzāʾīs al-Muntahā includes recitations other than those of qirāʾa al-sabʿa and asharah. In this work, the author mentioned fifteen qirāʾas, and no comprehensive work of this nature had been written until his time. The recitations that al-Khuzāʾī narrates in his work are the those by Abū Bahriyya d. 80700, Sallām b. Suleymān al-Tawīl d. 171788, Ayyūb b. Mutawakkil, d. 200816, Abū Hātim Sahl b. Muhammad al-Sijistānī d. 255869 and Abū Ubayd al-Qāsim b. Sallām d. 224839, along with qirāʾa al-sabʿa and ʿashara. Following al-Khuzāī, many studies were carried out besides the ten qirāʾas. For instance, in his work Nihāyat al-berara fi al-qirāti al-salāsi al-zāida ala al-ashera, Ibn al-Jazari added the qirāʾas by al-Hasan al-Basrī, Ibn Muhaysayn, and Aʽmash to the ten qirāʾas and systematized the thirteen qirāʾas; Shihāb al-Dīn al-Qastallānī d. 9231517 and Bennā al-Dimyātī d. 11171705 added Yahyā b. Mubārak al-Yazīdīs qirāʾa to Ibn al-Jazaris classification of thirteen qirāʾas, thereby forming a classification of fourteen qirāʾas. The qirāʾa al-asharah in al-Bannas Ithāfu Fudalāʾi al-Bashar fi al-Qirāʾa al-Arbaate Ashar, which includes fourteen qirāʾas, is the same as Qirāʾa al-asharah in al-Khuzāʾīs al-Muntahā, but the four qirāʾas that al-Banna mentions in addition to the ten qirāʾas and which are accepted as shāz, differ from the other five qirāʾas in al-Muntahā by al-Khuzāʾī. This is because this work includes the recitations of qirāʾa scholars such as Abū Bahriyya al-Himsī, Sallām b. Sulayman al-Tawīl, Ayyūb b. Mutawakkil, Abū Hātim al-Sijistānī, and Abū Ubayd Qāsim b. Sallām, in addition to the ten known qirāʾas. The recitations of these people were not included in such a comprehensive way in the works written during al-Khuzāʾīs lifetime or later. Most of the recitations of these imāms are the same as those of the imāms of qirāʾa al-asharah, which are accepted accurate and meet the conditions of sahih qirāʾa. Another key feature of al-Khuzāʾī is that he recited all the qirāʾas he narrated in his work to his teachers, who were famous qirāʾa scholars, and attributed these qirāʾas to the imāms of qirāʾa and their relatives through isnād. Al-Khuzāʾī analysed these isnāds to which he attributed the qirāʾa one by one and revealed their tarīqs. Al-Khuzāʾī himself is a part of the chain of the qirāʾa he narrates in his work, which adds a special value to his work. It should be noted that qirāʾa should be based on narrations just like what happens in the science of hadīth, and the recitations should be transmitted with a certain chain of isnād. The chain of isnād is as critical in the science of qirāʾa as the chain of narrators i.e., the sanad is in revealing the authenticity of hadīths. Globally considered, al-Khuzāʾī, a reliable hadith narrator, is at the beginning of the chain of isnād; he narrates some recitations based on this isnād, and he narrates the narrations from qirāʾa scholars on which these recitations are based. This indicates that the examination of his work, which is the subject of this study, is critical in terms of the science of qirāʾa.

 Kırâat ilminin tedvini büyük ölçüde hicrî üçüncü ve dördüncü asırda tamamlanmıştır. Bu dönemde yaşayan âlimleri ve yazdıkları eserleri incelemek ve kıraat ilmine katkılarını ortaya çıkarmak çok önemli hale gelmektedir. Kıraatlerle ilgili birçok beldeye yolculuk edip meşhûr kurrâlardan kıraat eğitimi alan ve birçok talebe yetiştiren Ebül-Fadl el-Huzâî ö. 4081017 de bu dönemde yaşayan bir âlim olup onu öğretmekle yetinmemiş, kıraat alanında birçok eser telif etmiştir. el-Müntehâ fîhî hamsete aşere kırâe adlı kitabı bu dönemi yansıtan önemli bir eserdir. Bu çalışmanın konusu Huzâînin el-Müntehâ adlı eseri bağlamında kıraatlere yaklaşımının incelenmesidir. Huzâî, bu eserinde arz-sema yoluyla kendilerinden kıraat aldığı meşhur hocalarından bahsettikten sonra onlara okumuş olduğu kıraatleri aktarmıştır. Bu kitabını kıraat ilminin kendisiyle son bulduğu ve zirveye ulaştığı eser anlamında el-Müntehâ olarak isimlendirmiş ve eseri yazmadaki niyetinin kendisinden önceki kurrâların kıraatlerini sonraki nesillere aktarmak olduğunu belirtmiştir. Huzâî, mukaddimesinde bu eserin metodundan bahsederken hocalarına okumuş olduğu kıraat rivâyetlerinin ve tariklerinin tamamını lafız ve mana olarak özlü bir biçimde eserinde naklettiğini belirtmiştir. Huzâînin bu eseri döneminde yaygın olan okuyuşlar, Ebû Bekr İbn Mücâhidin geliştirdiği kıraat-ı seba ile İbn Mihrânın geliştirdiği kıraat-ı aşeredir. Nitekim hicrî üçüncü asırda ilk defa İbn Mihrân el-Mebsût fil-kırââtil-aşr adlı eseriyle on kıraat imamını gündeme getirmiştir. Kıraat-ı aşere sisteminin tam anlamıyla yerleşmesi Huzâîden yaklaşık dört asır sonra yaşayan İbnül-Cezerî ö. 8331429 ile gerçekleşmiştir. Huzâînin el-Müntehâ adlı eseri ise kıraat-ı seba ve aşere okuyuşlarından başka okuyuşları da içermektedir. Müellif, bu eserinde on beş kıraati zikretmiştir ki kendi dönemine kadar bu nitelikte kapsamlı bir eser yazılmamıştır. Huzâînin eserinde naklettiği okuyuşlar kıraat-i seba ve aşere ile beraber Ebû Bahriyye, ö. 80700 Sellâm b. Süleymân et-Tavîl, ö. 171788 Eyyûb b. Mütevekkil, ö. 200816 Ebû Hâtim Sehl b. Muhammed es-Sicistânî ö. 255869 ve Ebû Ubeyd el-Kâsım b. Sellâmın ö.224839 kıraatleridir. Huzâîden sonra on kıraate ilave olarak birçok çalışma yapılmıştır. Söz gelimi İbnül-Cezerî Nihâyetul-berara fil-kırââtis-selâsiz-zâide alel-aşera adlı eseriyle Hasan-ı Basrî, İbn Muhaysın ve Aʽmeşin kıraatlerini on kıraate ilave ederek on üç kıraat sistematiğini; Şihâbüddîn el-Kastallânî ö. 9231517 ve Bennâ ed-Dimyâtî ö. 11171705 ise İbnül-Cezerînin on üç kıraat tasnifine Yahyâ b. Mübârek el-Yezîdînin kıraatini dahil ederek on dörtlü kıraat tasnifini meydana getirmişlerdir. Bennânın on dört kıraate yer veren İthâfu Fudalâil-Beşer fil-Kırââtil-Erbaate Aşer adlı eserinde kıraat-i aşere ile ilgili yer alan kıraatlerle Huzâînin el-Müntehâda ele aldığı kıraatler aynıdır, Fakat el-Bennânın on kıraate ek olarak zikrettiği ve şâz olarak kabul edilen dört kıraat, Huzâînin el-Müntehâsında yer alan diğer beş kıraatten farklılık arz etmektedir. Çünkü bu eserde bilinen on kıraatin dışında Ebû Bahriye el-Hımsî, Sellâm b. Süleyman et-Tavîl, Eyyûb b. Mütevekkil, Ebû Hâtim es-Sicistânî ve Ebû Ubeyd Kâsım b. Sellâm gibi kurrâların okuyuşlarına yer verilmiştir. Bu kişilerin kıraatleri gerek Huzâînin yaşadığı dönemde gerekse sonraki dönemlerde yazılan eserlerde bu kadar geniş ve ayrıntılı bir şekilde yer bulmamıştır. Huzâînin önemli bir diğer özelliği ise eserinde naklettiği kıraatlerin tamamını, meşhur kurrâlardan oluşan hocalarına arz yoluyla okumuş olması ve bu kıraatleri isnad yoluyla kıraat imamlarına ve râvilerine nisbet etmesidir. Huzâî, kıraatleri nisbet ettiği bu isnadları tek tek ele almış ve tariklerini ortaya koymuştur. Huzâînin eserinde naklettiği kıraatlerin bizzat sened zincirinde kendisinin yer alması da onun eserine ayrı bir değer katmaktadır. Nitekim kıraatlerin hadis ilmindeki gibi rivâyetlere ve nakle dayanması, aktarılan okuyuşların belli bir isnadla nakledilmesi gerekmektedir. Hadislerin sıhhatini ortaya koymada râvî zinciri yani sened ne kadar önemli ise kıraat ilminde de isnad zinciri o derece önemlidir. Bu açıdan Huzâî gibi sika ve güvenilir bir âlimin kendisinin isnadın başında yer alması, bu isnada dayanarak bazı okuyuşları nakletmesi ve bu okuyuşların dayandığı kurrâların rivâyetlerini naklederken senetle aktarması, çalışmaya konu olan eserinin incelenmesinin kıraat ilmi açısından önemli olduğunu göstermektedir. Yöntem olarak tabakat ve kıraat ilmine dair kaynaklar incelenmiş, özellikle de el-Müntehâ adlı eserin kaynakları, metodu ve Huzâînin kıraatleri ele alış tarzı irdelenerek değerlendirilmiştir. Ulaşılan sonuç itibariyle çalışmada; Huzâînin gerek sened ve metin gerekse sayı itibariyle kıraatleri el-Müntehâda kendi dönemine kadarki kıraat birikiminden farklı ve yenilikçi bir bakış açısıyla ele aldığı tespit edilmiştir.

 It remains highly critical to examine the scholars who lived in this period and the works they wrote to reveal their contributions to qirāʾa. For instance, Abū al-Fadl al-Khuzāʾī d. 4081017, who travelled to many places and received qirāʾa education from famous qirāʾa scholars and trained many students in turn, was a scholar who lived in this period. He not only taught qirāʾa but also wrote many works in this field. His book al-Muntahā fīhī hamsatah ashara qirāʾa is an important work reflecting this period. The subject of this study is to analyse al-Khuzāʾīs approach to qirāʾa with reference to his work al-Muntahā. In this work, Khuzāʾī, after mentioning his famous teachers from whom he received qirāʾa education through recitation ʿarḍ and hearing samāʿ, narrated the qirāʾa he had read to them. He named this book as al-Muntahā, meaning that the science of qirāʾa ended and reached its peak with him, and stated that his intention in writing this work was to pass the works of earlier qirāʾa scholars down to next generations. In the introduction of his work, al-Khuzāʾī mentioned the methodology of this work and stated that he conveyed all of the qirāʾa narrations and tarīqs that he had recited to his teachers in a concise manner in terms of wording and meaning. The common recitations during the time of al-Khuzāʾīs work were the qirāʾa al-sabʾa introduced by Abū Bakr Ibn Mujāhid and the qirāʾa al-asharah introduced by Ibn Mihrān. As a matter of fact, in the third century Hijri, Ibn Mihrān mentioned the ten imāms of qirāʾa for the first time in his work al-Mabsūt fil-qirāʾa al-ʿashr. The qirāʾa al-asharah became a well-established method during the time of Ibn al-Jazari d. 8331429, who lived about four centuries after al-Khuzāī. Al-Khhuzāʾīs al-Muntahā includes recitations other than those of qirāʾa al-sabʿa and asharah. In this work, the author mentioned fifteen qirāʾas, and no comprehensive work of this nature had been written until his time. The recitations that al-Khuzāʾī narrates in his work are the those by Abū Bahriyya d. 80700, Sallām b. Suleymān al-Tawīl d. 171788, Ayyūb b. Mutawakkil, d. 200816, Abū Hātim Sahl b. Muhammad al-Sijistānī d. 255869 and Abū Ubayd al-Qāsim b. Sallām d. 224839, along with qirāʾa al-sabʿa and ʿashara. Following al-Khuzāī, many studies were carried out besides the ten qirāʾas. For instance, in his work Nihāyat al-berara fi al-qirāti al-salāsi al-zāida ala al-ashera, Ibn al-Jazari added the qirāʾas by al-Hasan al-Basrī, Ibn Muhaysayn, and Aʽmash to the ten qirāʾas and systematized the thirteen qirāʾas; Shihāb al-Dīn al-Qastallānī d. 9231517 and Bennā al-Dimyātī d. 11171705 added Yahyā b. Mubārak al-Yazīdīs qirāʾa to Ibn al-Jazaris classification of thirteen qirāʾas, thereby forming a classification of fourteen qirāʾas. The qirāʾa al-asharah in al-Bannas Ithāfu Fudalāʾi al-Bashar fi al-Qirāʾa al-Arbaate Ashar, which includes fourteen qirāʾas, is the same as Qirāʾa al-asharah in al-Khuzāʾīs al-Muntahā, but the four qirāʾas that al-Banna mentions in addition to the ten qirāʾas and which are accepted as shāz, differ from the other five qirāʾas in al-Muntahā by al-Khuzāʾī. This is because this work includes the recitations of qirāʾa scholars such as Abū Bahriyya al-Himsī, Sallām b. Sulayman al-Tawīl, Ayyūb b. Mutawakkil, Abū Hātim al-Sijistānī, and Abū Ubayd Qāsim b. Sallām, in addition to the ten known qirāʾas. The recitations of these people were not included in such a comprehensive way in the works written during al-Khuzāʾīs lifetime or later. Most of the recitations of these imāms are the same as those of the imāms of qirāʾa al-asharah, which are accepted accurate and meet the conditions of sahih qirāʾa. Another key feature of al-Khuzāʾī is that he recited all the qirāʾas he narrated in his work to his teachers, who were famous qirāʾa scholars, and attributed these qirāʾas to the imāms of qirāʾa and their relatives through isnād. Al-Khuzāʾī analysed these isnāds to which he attributed the qirāʾa one by one and revealed their tarīqs. Al-Khuzāʾī himself is a part of the chain of the qirāʾa he narrates in his work, which adds a special value to his work. It should be noted that qirāʾa should be based on narrations just like what happens in the science of hadīth, and the recitations should be transmitted with a certain chain of isnād. The chain of isnād is as critical in the science of qirāʾa as the chain of narrators i.e., the sanad is in revealing the authenticity of hadīths. Globally considered, al-Khuzāʾī, a reliable hadith narrator, is at the beginning of the chain of isnād; he narrates some recitations based on this isnād, and he narrates the narrations from qirāʾa scholars on which these recitations are based. This indicates that the examination of his work, which is the subject of this study, is critical in terms of the science of qirāʾa.

 It remains highly critical to examine the scholars who lived in this period and the works they wrote to reveal their contributions to qirāʾa. For instance, Abū al-Fadl al-Khuzāʾī d. 4081017, who travelled to many places and received qirāʾa education from famous qirāʾa scholars and trained many students in turn, was a scholar who lived in this period. He not only taught qirāʾa but also wrote many works in this field. His book al-Muntahā fīhī hamsatah ashara qirāʾa is an important work reflecting this period. The subject of this study is to analyse al-Khuzāʾīs approach to qirāʾa with reference to his work al-Muntahā. In this work, Khuzāʾī, after mentioning his famous teachers from whom he received qirāʾa education through recitation ʿarḍ and hearing samāʿ, narrated the qirāʾa he had read to them. He named this book as al-Muntahā, meaning that the science of qirāʾa ended and reached its peak with him, and stated that his intention in writing this work was to pass the works of earlier qirāʾa scholars down to next generations. In the introduction of his work, al-Khuzāʾī mentioned the methodology of this work and stated that he conveyed all of the qirāʾa narrations and tarīqs that he had recited to his teachers in a concise manner in terms of wording and meaning. The common recitations during the time of al-Khuzāʾīs work were the qirāʾa al-sabʾa introduced by Abū Bakr Ibn Mujāhid and the qirāʾa al-asharah introduced by Ibn Mihrān. As a matter of fact, in the third century Hijri, Ibn Mihrān mentioned the ten imāms of qirāʾa for the first time in his work al-Mabsūt fil-qirāʾa al-ʿashr. The qirāʾa al-asharah became a well-established method during the time of Ibn al-Jazari d. 8331429, who lived about four centuries after al-Khuzāī. Al-Khhuzāʾīs al-Muntahā includes recitations other than those of qirāʾa al-sabʿa and asharah. In this work, the author mentioned fifteen qirāʾas, and no comprehensive work of this nature had been written until his time. The recitations that al-Khuzāʾī narrates in his work are the those by Abū Bahriyya d. 80700, Sallām b. Suleymān al-Tawīl d. 171788, Ayyūb b. Mutawakkil, d. 200816, Abū Hātim Sahl b. Muhammad al-Sijistānī d. 255869 and Abū Ubayd al-Qāsim b. Sallām d. 224839, along with qirāʾa al-sabʿa and ʿashara. Following al-Khuzāī, many studies were carried out besides the ten qirāʾas. For instance, in his work Nihāyat al-berara fi al-qirāti al-salāsi al-zāida ala al-ashera, Ibn al-Jazari added the qirāʾas by al-Hasan al-Basrī, Ibn Muhaysayn, and Aʽmash to the ten qirāʾas and systematized the thirteen qirāʾas; Shihāb al-Dīn al-Qastallānī d. 9231517 and Bennā al-Dimyātī d. 11171705 added Yahyā b. Mubārak al-Yazīdīs qirāʾa to Ibn al-Jazaris classification of thirteen qirāʾas, thereby forming a classification of fourteen qirāʾas. The qirāʾa al-asharah in al-Bannas Ithāfu Fudalāʾi al-Bashar fi al-Qirāʾa al-Arbaate Ashar, which includes fourteen qirāʾas, is the same as Qirāʾa al-asharah in al-Khuzāʾīs al-Muntahā, but the four qirāʾas that al-Banna mentions in addition to the ten qirāʾas and which are accepted as shāz, differ from the other five qirāʾas in al-Muntahā by al-Khuzāʾī. This is because this work includes the recitations of qirāʾa scholars such as Abū Bahriyya al-Himsī, Sallām b. Sulayman al-Tawīl, Ayyūb b. Mutawakkil, Abū Hātim al-Sijistānī, and Abū Ubayd Qāsim b. Sallām, in addition to the ten known qirāʾas. The recitations of these people were not included in such a comprehensive way in the works written during al-Khuzāʾīs lifetime or later. Most of the recitations of these imāms are the same as those of the imāms of qirāʾa al-asharah, which are accepted accurate and meet the conditions of sahih qirāʾa. Another key feature of al-Khuzāʾī is that he recited all the qirāʾas he narrated in his work to his teachers, who were famous qirāʾa scholars, and attributed these qirāʾas to the imāms of qirāʾa and their relatives through isnād. Al-Khuzāʾī analysed these isnāds to which he attributed the qirāʾa one by one and revealed their tarīqs. Al-Khuzāʾī himself is a part of the chain of the qirāʾa he narrates in his work, which adds a special value to his work. It should be noted that qirāʾa should be based on narrations just like what happens in the science of hadīth, and the recitations should be transmitted with a certain chain of isnād. The chain of isnād is as critical in the science of qirāʾa as the chain of narrators i.e., the sanad is in revealing the authenticity of hadīths. Globally considered, al-Khuzāʾī, a reliable hadith narrator, is at the beginning of the chain of isnād; he narrates some recitations based on this isnād, and he narrates the narrations from qirāʾa scholars on which these recitations are based. This indicates that the examination of his work, which is the subject of this study, is critical in terms of the science of qirāʾa.

Makale detayları

Abū al-Faḍl al-Khuzāʾī and His Work Entitled al-Muntahā

Yazarlar:

Ahmet Kılıç | Nesrişah Saylan

Yayıncı:

Harran University

Ana Başlıklar:

Tefsir

Dergi:

Harran İlahiyat Dergisi Issue 52, pp.26-41

Belge Tipi:

Makale

Yayın Tarihi:

12/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001333201

pISSN:

2791-6812

Qirāʾa

Narration

Tarīq

al-Khuzāʾī

al-MuntahāKıraat

Rivâyet

Tarik

Huzâî

el-Müntehâ.

Sayı

Makale detayları

Yazarlar: Ahmet Kılıç | Nesrişah Saylan

Yayıncı: Harran University

Ana Başlıklar: Tefsir

Dergi: Harran İlahiyat Dergisi Issue 52, pp.26-41

Belge Tipi: Makale

Yayın Tarihi: 12/2024

Belge Dili: Türkçe

Document ID (Org No.): 2001333201

pISSN: 2791-6812

Sayı

Yazarlar:

Ahmet Kılıç | Nesrişah Saylan

Yayıncı:

Harran University

Ana Başlıklar:

Tefsir

Dergi:

Harran İlahiyat Dergisi Issue 52, pp.26-41

Belge Tipi:

Makale

Yayın Tarihi:

12/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001333201

pISSN:

2791-6812