The Phenomenon of Recitation in Bayḍāwī’s Tafsir in the Context of the Expression “And it is supported by the recitation of those who recited.”

Beyzâvî'nin Tefsirinde “Bunu, şu şekilde okuyanların kıraati de destekler.” İfadesi Bağlamında Tilavet Fenomeni

Özet

The science of qirāʼah examines the various recitations and how they should be interpreted in the Qurʾān. These different recitations are associated with the Qurʾān being recited in different dialects and accents, as well as having different emphasis and pronunciation styles. This article focuses on the subject of qirāʼah within the context of the work Anwār al-tanzīl wa-asrār al-taʼwīl by Nāṣīr al-Dīn al-Bayḍāwī (d. 685/1286), who holds a prominent place in Ashʻarī theology and Shāfiʻī jurisprudence, in addition to his contributions to exegesis. The mentioned exegesis is considered a marvel of conciseness (i'jaz) and one of the most important sources that demonstrate Bayḍāwī’s expertise in exegesis. The subject of qirāʼah plays a significant role in this work. Therefore, this research aims to contribute to filling a noticeable gap in the literature regarding the place of qirāʼah in Bayḍāwī’s exegesis through a micro-level examination. The fact that this topic, especially within the context of the expression “ويؤيده قراءة من قرأ” has not been previously addressed, can be considered as evidence of the originality of this research. Although it is said that using the intertextuality method during research can sometimes risk ignoring the broader design and purpose of the text, this method has been employed in this study. This is because this method is quite functional for providing a more comprehensive perspective. Furthermore, it helps examine the relationships, interactions, and references between texts and analyze similarities, quotations, references, and themes among different texts. Additionally, this article delves into the role of qirāʼah in Bayḍāwī’s exegesis, how he utilizes qirāʼah literature in the field of exegesis, and his preferences and explanations regarding qirāʼah variations that he finds noteworthy in comparison to other exegetes. According to the findings, in the expression “ويؤيده قراءة من قرأ” Bayḍāwī focuses more on the manner of recitation rather than specifying the reciter. These types of ambiguous transmissions are not unique to him and can also be found in the works of other scholars. Bayḍāwī uses this expression three times in a Medinan sūra (al-Baqara) and three times in different Meccan sūras (Yūnus, al-Raʻd, and al-Kahf). Future research can explore whether Bayḍāwī specifically mentioned the recitations of certain qirā'ah imams, whether he made preferences among these recitations, and how this compares to other exegetes. Additionally, the significance of recitations that do or do not affect the meaning in Bayḍāwī’s commentary can be examined.