Ebû Bekr Şu‘be ve İbn Zencele Tertibinde A‘râf Sûresinin Bazı Âyetlerindeki Kıraat Farklılıkları ve Bunların Tefsire Etkisi.

The science of Qıraat includes tafsir as well as fiqh, nahiv and rhetoric. Qıraat differences that affect the interpretation of the verses are examined in the perspective of tafsir. Qıraat includes the manners of tone in the parts related to the conflicts in the pronunciation of the letters, such as the amounts of imâle, tahfîf, teşdîd, teshîl, tahkîk, hems, rihvet, günne, idğam, medler, etc. The various fiqh provisions have been derived from the differences in qıraat and the breadth of tafsir based on the effect of tafsir. Najm al-Dīn al-Tūfī, Muhyiddīn al-Kāfiyajī, and Suyûti emphasizes this science as obligatory for commentators in terms of the effect of recitation on tafsir. A'raf Surah is the first surah that describes the unity of the prophets' mission, struggle, and content in divine messages. The words describing the method used by the Prophet Moses in inviting Pharaoh and his companions, and the words describing the struggles of the Prophet Lot against the sexual perversion of his people are examined in the context of the effect of the differences of the Qiraat on the exegesis. In addition, the effect of Qiraat differences on the richness of meaning in the words describing Allah's power to give life to the dead earth and to shatter the mountain is examined. The Surah began by declaring the greatness of the book, the strength of its proof, and the splendor of its guidance, while warning the opponents and explaining the invitation. It addressed the aims of the invitation in the Meccan period. These goals include the message of Islam, the unity of Allah in worship and judgment, resurrection, reward, and punishment. It containes revelation and prophecy, and in particular the affirmation of Muhammad's prophecy, and declares the method of the invitation. This method is present in the religious invitations of all divine messages. This surah is named A'rāf due to the fact that considered a wall between heaven and hell and the subject matter of its companions in the verses 46-47 and the Miqat and Misak because it mentions the miqat with Moses in the verse 143 and contains the news of misak in the verse 172. The surah is also called “المص “because of the letters mukatta'a at the beginning. Surah A'raf is the seventh of the surahs that begin with huruf-ı mukatta'a, in order of mushaf. It is the third of the surahs starting with Hurûf-ı mukatta'a and in terms of length. It is reported that there is no other surah which start with hurûf-ı mukatta'a in the date of revelation descended before Surah A'raf except for the surahs of Sad “ص “Qaf “ق “and Kalem “ن “there are 19 surahs in the Qur'an that start with hurûf-ı mukatta'a, along with the chapters of Kalem, Kaf and Sad, which begin with a single letter. Except for Bakara and Âl-i Imran, all of them were accepted as Meccan on the basis of the alliance that they had been revealed in Mecca before the hijra, A'raf 7/163-170. It is mentioned that the verses were revealed in Medina and that their style overlaps with the civilized verses. The second Meccan surah was accepted in the arrangement of the Mushaf. Al-Duha, al-Inshirah, etc. descended before Surah A'raf. It was revealed between the short surahs known as mufassal surahs and the Meccan surah groups, which are known as mutavassıta surahs and contain nearly a hundred verses that were descended after them. Despite the differences in qıraat in the 93 verses of Surah A'raf, Abu Bakr Shu'be focused on the differences in qıraat in 19 parts of the surah. İbn Zenjala, on the other hand, included the differences in qıraat in 44 verses in his book. The differences in qıraat in the words “ياحَرِ “ and “ شراْ ُب “in Surah A'raf; on the one hand, Allah's giving the good news of mercy by reviving the dead earth thanks to the wind, and on the other hand, mentioning the wind that causes torment contribute to the richness of mana in explaining his power of resurrection and torment. َحقي ق ى“ expression The ٰ علَ ” in the verse refers that it reveals the mastery of Moses in using the delicacy of words and stylistic precision in explaining divine truths to Pharaoh. While the word “ىٰ علَ “ in the qıraat attributes the concept of telling the truth to the prophet. The word “ي عل “describes this term as the duty of the prophet to tell the truth. Although both meanings are close to each other, the richness that the recitation difference adds to the meaning draws attention. [ABSTRACT FROM AUTHOR]