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Bilebildiğimiz kadarıyla Sünnî İslam dünyasında İmâmiyye Şîası'nın Kur'an kıraatleriyle ilgili görüşlerine dair etraflı bir çalışma yapılmamıştır. Aslında İmâmiyye Şîası'nın tefsir anlayışı ve/veya Kur'an'ı anlama yöntemi hakkında da kapsayıcı bir çalışma yapılmamıştır. Zira mevcut bilimsel çalışmalar Tûsî, Tabersî, Tabatabâî gibi Şiî müfessirlerden birinin tefsir anlayışıyla sınırlı bir muhtevaya sa-hiptir. Bu sebeple denebilir ki İslam tefsir geleneğinde Şiîlik bakir bir araştırma alanıdır. Temelde bu düşünceden hareketle kaleme alınan bu makalede İmâmiyye Şîası'nın kıraat ve ahruf-i seb'a meselesiyle ilgili görüşleri irdelenecektir. Şiî âlimler her iki konuda da çok kere Sünnî kaynaklardaki bilgi, görüş ve değerlendirmelere atıfta bulundukları için makalede Sünnî literatürdeki bilgilere de yer verilecektir. Bunun yanında, makalede görüşlerine atıfta bulunulan Şiî âlimlerin hangi dönemde yaşadıklarına, Şiî gelenekteki Ahbârî ve Usûlî düşünce ekollerinden hangisine mensup olduklarına da işaret edilecek, böylelikle Şîa'nın kıraat ve ahruf-i seb'a meselesinde homojen bir anlayışa sahip olup olmadığı meselesine de açıklık kazandırılmış olacaktır.The Imami-Shi'ıte Conception of the Set of Reading (Qirâ'a) and the Seven Letters (Al-Ahruf As-Sab'a)To my knowledge, no in-depth study of the Imami-Shi'ite view of the varient readings of the Qur'an has been done in the Sunni world. As a matter of fact, no comprehensive study of the Imami-Shi'ite exegetical understanding and/or their method of understanding the Qur'an has been done, either, because the present scholarship on this area is confined to the exegetical method of one of the Shi'ite exegeses like Tusi, Tabarsi, Tabatabai, and the like. Therefore, one can argue that the Shi'ite exegesis remains an untouched field of study within the Islamic exegetical tradition. Therefore, this paper aims at investigating the Imami-Shi'ite views of the seven variants of the Qur'an. Since the Shi'ite scholars most of the times give credit to the information, the opinions, and the critiques existing in the Sunni sources, we would also take into consideration the information in the Sunni literature. In addition, we would point to which age the Shi'ite exegetes lived and which of the Akhbari School (traditional and narrational) and the Usuli School (intellectual) of exegesis they belonged to, shedding light on the fact that the Shi'ite has no homogenous attitude towards the varients of the Qur'an.https://www.marife.org/marife/article/view/454

Atıf / Cite as: Öztürk, Mustafa. "İmâmiyye Şîası'nın Kıraat ve "Ahruf-i Seb'a" Anlayışı". Marife 8/3 (2008): 121-154. https://doi.org/10.5281/zenodo.3344008.