Kıraat İlminde Mânevî Med Olgusu: Osmanlı Kıraat Mesleklerindeki Uygulanışı ve en-Neşr Muharrirlerinden Yusuf Efendizâde el-Amâsî ile Mustafa el-İzmîrî’nin Bu Konudaki Görüşleri
The Phenomenon of Spiritual Madd in the Science of Qirāʾāt: Its Practice in Ottoman Qirāʾāt Professions and the Views of Yūsuf Efendizāde al-Amāsī and Mustafa al-İzmīrī, Among the Editors of al-Nashr
Yazar: Bostan, Osman
Dergi: Dinbilimleri Akademik Araştırma Dergisi, Vol. 26 No. 1, 2025
Anahtar kelimeler: Recitation of the Qur'an and Qiraat ; Kuran-ı Kerim Okuma ve Kıraat ; Qirāʾāt,Spiritual Madd,Madd al-Taʿẓīm,Madd al-Tabriʾa,Hamza b. Ḥabīb ; Kıraat,Mânevî Med,Medd-i Ta‘zîm,Medd-i Tebrie,Hamza b. Habîb

Kıraat farklılıkları usûlî ve ferşî olarak ikiye ayrılır. Ferşî farklılıklar genellikle anlamı etkilerken usûlî farklılıklar ise mânayı pekiştirmeye yönelik birkaç husus dışında tilâvetin ses boyutunu oluşturur. Mânevî med, usûlî konular içinde yer alan ve anlamın ses aracılığıyla pekiştirilmesini sağlayan özgün bir tilâvet unsurudur. Çalışmada mânevî meddin iki alt türü olan medd-i ta‘zîm ve medd-i tebrîe ele alınmıştır. Medd-i ta‘zîm, Osmanlı kıraat mesleklerindeki tatbikatı bakımından; medd-i tebrîe ise Osmanlı kıraat eğitim geleneğinde ve en-Neşr tahrîrâtının şekillenmesinde etkili iki isim olan Yusuf Efendizâde (öl. 1167/1754) ile Mustafa el-İzmîrî (öl. 1155/1742) arasındaki görüş farklılıkları çerçevesinde ele alınmıştır. Çalışmada doküman analizi yöntemiyle temel kaynaklar ve Osmanlı kıraat uygulamaları karşılaştırılmıştır. Bulgular medd-i ta‘zîmin tüm kıraat mesleklerinde takrîb tarikinde uygulandığını; seb‘a ve aşere tariklerinde yer almasa da Îtilâf ve Sûfî mesleklerince ihtiyarî bir vecih olarak benimsendiğini göstermektedir. Efendizâde, lâ-i tebrienin isminin ister fetha üzere mebnî ister merfû ve münevven olsun, her iki durumda da medd-i tebrienin câiz olduğunu savunmuş; İzmîrî ise yalnızca ismin fetha üzere mebnî olduğu lâ’larda geçerli olacağını belirtmiştir. Günümüz kıraat tedrisinde İzmîrî’nin yaklaşımı genel kabul görmüştür.

Differences in qirāʾāt are classified into two main categories: farshī differences, which relate to the lexical and morphological structure of words, and uṣūlī differences, which concern pronunciation and articulation. While farshī differences often affect meaning directly, uṣūlī differences belong to the phonetic dimension of recitation, except in a limited number of cases where meaning is reinforced through sound. Within this framework, spiritual madd represents a recitational feature through which meaning is strengthened through vocal prolongation. This article examines two subtypes of spiritual madd—madd al-taʿẓīm and madd al-tabrīʾa. Madd al-taʿẓīm is analyzed in terms of its application within Ottoman qirāʾāt lineages, while madd al-tabrīʾa is examined through the disagreement between two influential scholars who played an important role in the Ottoman qirāʾāt teaching tradition and in the formation of the al-Nashr taḥrīrāt tradition: Yūsuf Efendizāde al-Amāsī (d. 1167/1754) and Muṣṭafā al-İzmīrī (d. 1155/1742).Until the seventh century ah, qirāʾāt instruction centered on Abū ʿAmr al-Dānī’s al-Taysīr and al-Shāṭibī’s Ḥirz al-Amānī. From the ninth century ah onward, Ibn al-Jazarī’s seminal work al-Nashr fī al-qirāʾāt al-ʿashr introduced a framework that influenced later qirāʾāt pedagogy. Within the post–Ibn al-Jazarī tradition, two methodological tendencies emerged concerning the pedagogical implementation of transmitted recitational variants (wujūh al-qirāʾāt): the rukhṣa approach, which permits the use of transmitted variants, and the ʿazīma approach, which restricts practice to the most rigorously authenticated transmissions. Although Yūsuf Efendizāde and Muṣṭafā al-İzmīrī operated within this framework, they differed in their grammatical reasoning regarding the conditions for applying madd al-tabrīʾa.According to Yūsuf Efendizāde, madd al-tabrīʾa may be applied not only when the noun governed by lā is fixed on fatḥa, but also when, with the repetition of lā, the noun appears in a nominative and nunated form. In his view, the semantic force of tabrīʾa remains intact in both cases and the application of madd remains valid. Muṣṭafā al-İzmīrī maintained that madd al-tabrīʾa is valid only when the noun governed by lā is mabnī ʿalā al-fatḥ. When the noun appears in a nominative and nunated form, he argued, lā no longer functions as lā al-nāfiya li’l-jins but resembles laysa in meaning. In such cases, the semantic condition required for madd al-tabrīʾa is absent.This study employs qualitative research methods, specifically document analysis and comparative textual analysis, by examining passages in classical qirāʾāt works alongside Ottoman recitational practices. The findings indicate that madd al-taʿẓīm was practiced across Ottoman qirāʾāt lineages within the taqrīb tradition. Although it was not included as a regularly transmitted option in the sabʿa and ʿashara traditions, it was adopted as an optional wajh by the Ītilāf and Sūfī lineages associated with the Istanbul recitation tradition. This shows that, in the Ottoman qirāʾāt tradition, spiritual madd functioned both as a pedagogical discipline of vocal control and as a meaning-centered mode of emphasis. The study further shows that in contemporary qirāʾāt instruction al-İzmīrī’s position has become the dominant view, according to which madd al-tabrīʾa is applied only where the noun governed by lā is mabnī ʿalā al-fatḥ.