İbnü’l-Cezerî’nin (ö. 833/1429) Müncidü’l-Muḳriîn Adlı Eserinin Endülüs Kıraat Ekolü Açısından Kaynak Değeri

Başal A.

HITIT THEOLOGY JOURNAL, vol.21, no.1, pp.1-32, 2022 (ESCI) identifier identifier identifier

  • Publication Type: Article / Article
  • Volume: 21 Issue: 1
  • Publication Date: 2022
  • Doi Number: 10.14395/hid.1068423
  • Journal Indexes: Emerging Sources Citation Index (ESCI), Scopus, TR DİZİN (ULAKBİM)
  • Page Numbers: pp.1-32
  • Keywords: Qiraat, Andalusia, Ibn al-Jazari, Abu Hayyan, Munjid almuqriin
  • Bursa Uludag University Affiliated: Yes


Andalusia; became one of the prominent regions of the recitation field, especially in the fifth and sixth centuries of the Hegira, due to the turmoil in the Eastern Islamic geography. The works of Andalusian qiraat scholars who lived in these centuries, especially on the differences in qiraat, received great praise in many parts of the Islamic world. At the same time, these works were accepted among the basic works of qiraat education and were counted as reference works of this field. In the beginning of these books, with the work of Abu Amr ad-Dani (d. 444/1053) named al-Tayseer fi'l- qira>ati>s-seb., Qasim b. Firruh al-Shatibi (d. 590/1194), Dani's poem called Hirz al-amani wa wajh al-tahani, which he originally named al-Tayseer, gained fame with the name "al- Shatibiyya". On the other hand, these studies are inspired by Ibn Mujahid's "Kitabu's-seb'a" and therefore have been criticised by some scholars mostly because they contain 7 qiraat and only 14 narratives and remain limited in terms of tariq. Perhaps the harshest of the above-mentioned criticisms belongs to Abu Hayyan al-Andalusi (d. 745/1344), who is also an Andalusian qiraat scholar. This article deals with the analysis of the determinations and critical approaches to Andalusian qiraat culture in Ibn al-Jazari's book Munjid al-muqriin wa murshid al-talibin (quoted from Abu Hayyan) from various perspectives. This transmission, which is as long as it can get, consists essentially of his answer to questions posed to Abu Hayyan. This transmission, which is as long as it can get, essentially consists of the answer to the questions posed to Abu Hayyan; whether al-Tayseer and Hirz al- amani contain references to all or only some of the seven letters pointed out by Prophet Muhammad, whether the ten qiraats were taught in history, the method of this qiraat and whether this method was accepted or not. Although the mentioned statements of Abu Hayyan were expressed on a specific question, they contain a lot of information about the historical course of the science of qiraat in Andalusia and the basic features of the qiraat culture in this region. However, it is understood that some of this information needs to be reconsidered with a broader perspective, some of it various additions and some of it various corrections. On the other hand, it is observed that the information in this part of the work is not conveyed under different titles, but scattered in different parts of the text. In this context, first of all, the narrations extracted from the text in question were divided into certain topics; afterwards, an effort has been made to evaluate the aforementioned information in the axis of these headings. In this research, first of all, a brief introduction about Ibn al-Jazari's "Munjid" is given within the framework of the mentioned issues. Then, the reasons for the author's relevance to the qiraat activities in Andalusia were examined. Then, the following five titles were discussed; "The introduction of the seven qiraats methods to Andalusia", "The main sources of Andalusian qiraat culture", "Acceptance of some Andalusian scholars as the sole authority", "The common qiraat classification in Andalusia", "The claim that the qiraat works in Andalusia are limited". After that the source value of Munjid was tried to be revealed at these points. As a result of these investigations, in parallel with the effect of the rihlas made from Andalusia to the East from the early periods, it has been understood that Andalusia's acquaintance with the seven qiraats began before the date given by Abu Hayyan.