The Phenomenon of Recitation in Mawardi's Work Named En-Nüket ve'l-Uyûn

Abstract

In this study, based on the recitation transfers, it was tried to identify and classify the different recitations used by Mawardi in his work. The works of respected recitation imams and famous names in the field were also consulted. The science of recitation is a science that deals with the different readings of the words of the Qur'an by relating them to the narrators. It acts jointly with tafsir, hadith and other disciplines. Similar terms are used. Recitation of the Quran started with revelation. Hz. through the sky and the earth. The Prophet taught it to his companions. It has become a branch of science with its codification and classification. Recitations were evaluated in six types in terms of their notes. These are mutevâtir, meşhûr, ahâd, şazz, mavzu, mudraj recitations. The authenticity of a recitation is confirmed by Hz. reaching the Prophet (pbuh), complying with the rules of Arabic language grammar, at least in one aspect, Hz. It was subject to the conditions of being in accordance with the official calligraphy of Osman (d. 35/656). Many works have been copyrighted. It has been passed down from generation to generation until today. The originals of other hymn books have been destroyed. The Holy Quran has survived intact until today. The science of recitation has an important contribution to this. The Arabic script is without dots and vowels in the revelation. The Quran script was originally written this way. Revelation scribes wrote the verses very meticulously and sensitively. Hz. It was read to the Prophet. The Prophet also made the necessary corrections. The Quran later Hz. During the reign of Abu Bakr Hz. With the proposal of Ömer, Zeyd b. It was compiled by a committee chaired by Thabit. Hz. In the time of Osman, again Zeyd b. Under the chairmanship of Thabit, different recitations were preserved and copied. The copied mushafs were sent to various regions such as Mecca, Kufa, Basra, Bahrain, Damascus and Yemen, one of them staying in Medina, together with a teacher who knew the Quran well. Mawardi is a scholar who lived at the end of the third century and the beginning of the fourth century, and is a jurist, exegete, hadith writer, recitation writer, and moral theorist. He received knowledge from important figures of the period. Among his important teachers was al-Hasen b. Ali el-Cebelî, İbn Adi el-Minkârî, Muhammed b. Muallâ, Câ'fer b. Muhammad b. There is Fazl. The following can be said about Mawardi's views: "There is a need for a more transcendent value, namely religion, that will regulate competition and conflicts in human relations. Because religion relaxes people, encourages peace, good relations, mercy, and keeps people away from sins and crimes. Power is needed to ensure justice and peace. It states that the state can ensure peace by replacing subjective judgments with objective judgments. It directs people to the inadequate nature that needs social life. The state will also establish justice and security.” He has written works in almost every field. The main works of the author are; el-Hâvi'l-kebîr, el-İknâ, Edebü'd-dunya ve'd-dîn, el-Ahkâmu's-sultâniyye, Edebü'l-vezîr, Tefsîru'l-Kur'ân'i'l-Kerîm, A 'lâmü'n-nübüvve is Kanûnü'l-vizâre. en-Nüket ve'l-uyûn is one of his important commentaries. en-Nukat is the interpretation of narration and sagacity. He gives the following information about his work. “Verses with clear meanings can be understood with little thought while reading. Verses with obscure meanings can only be understood through transmission and ijtihad. I devoted my book to interpreting what is unknown and explaining what is unknown. I have made my work a collection of the statements of the predecessor and successor and an explanation of what is agreed upon and what is disputed. “I also expressed the possible meanings that could come to mind.” Mawardi used a lot of recitation narration in his work. He included hadith narrations and narrations from companions and tabiins for the differences in recitation. He also referred to the imams and narrators of recitation of seba and recitation of ashere. He used previous interpretations and recitation sources. He made references to Arabic poetry and regional dialects. He commented on the recitations he transmitted and made choices in the recitations. He touched upon language analysis and the opinions of language experts. He evaluated words with obscure meanings. He explained the words of the Quran and included the opinions of commentators about the words.