Comprehending the messages of Qurʾān in terms of the relationship between occasions (sīra) and revelation has a profound influence on determining the contextual purpose and shades of meanings. Establishing such relationship necessitates dating sūras and verses. Although there are some oral transmissions (riwāya) that verses 12, 45, 47 and 77 were revealed in Madīnah, and some weak transmissions date this sūra as Medinan, this sūra is unanimously regarded as Meccan. Like many Meccan verses, not only the order of revelation and (...) causality of verses but also the content of the script do not provide concrete evidence about whether the whole sūra was sent down at once or revealed piece by piece or the date of the revelation. In this regard, in studies carried out on the dating of Sūrat Yāsīn, the dating of this sūra is established on the basis of the dates of the sūras coming before or after Yāsīn since they apparently have more definite datings. In recent studies done on the nuzūl order, Sūrat Yāsīn is dated on the basis of a time frame before the emigration to Abyssinia (615-616) in terms of Sūrat Maryam and Ṭāhā, or Muhammed’s return from Ṭāif and his Ascension (Isrāʾ) (620) in terms of Sūrat al-Jinn. The dating of the sūra covers a time span of 4 to 5 years and points out two discrete occasions of revelation. With this reason, there is a need for further studies to be carried out on dating Qurʾānic sūras, especially within the specific context of Sūrat Yāsīn. Traditional Islamic studies dispute the chronological order of the sūra, offering various chronological orderings for the sūra: 31, 36, 37, 39, 40 and 41. In the first part of this study, such variations and their causes are tentatively established and determining the precise chronology and listing of the sūra was attempted. Based on the analysis of the variations in the disputed ordering of the sūra, it has been found to be caused by five different reasons. When such discrepancies are accounted for and conflicts are resolved, the conclusion was reached that in almost all riwāyas, sūrat Yāsīn can be dated as the 41st chapter (sūra). In the second part of the study, on the basis of the discourse analysis of the sūra, new arguments to date the chronology of the sūra were put forward. These are; a- Because of their obstinacy, unbelievers will not heed the warnings directed at them (36/11), b- The speeches of unbelievers should not grieve Prophet Muhammad (36/76), c- The use of the word Rahmān the Most Gracious (36/11, 15, 23, 52), d- In return for conveying the message of Allah, prophets do not ask people for any wage (36/21), e- Regarding Qurʾān as book of poetry and calling Muhammad a poet (36/69), f- The possibility of recreation and reviving bones (36/78). Such arguments presented in a – f usually refer to events happening in Mecca and in particular the second part or the end of Meccan period, yet there is no exact date. g- Based on the phrase “al-Fulq al-Mashhūn”, the fact that sūrat Yāsīn should be dated after the emigration to Abyssinia (615-616) presents strong evidence that it was revealed after sūrat Maryam, though this is still not enough to give an exact date. h- In sūrat Yāsīn, in phenomenon of (a man coming from the farthest part of the City) (36/20), two names (Hazrat Abū Bakr and el-Hāris b. Abī Hāla) and two dates (month of Dhu al-Qiʿdah/April 5 – May 4, 615 and three days after Shawwal 15/February 27, 617) are mentioned in Sīra for the purpose of consolation and encouragement. In the third part of the study, in the chronological ordering of sūrat Yāsīn, information regarding the dating of sūras coming before and after Yāsīn are evaluated based on their similarity with Yāsīn in terms of discourse and diction. In nuzūl orderings, when riwāyas regarding dating sūrat al-Qamar, Ṣād and al-Jinn coming before Maryam and Ṭāhā are analysed, events happening during 7th or 10th year after emigration were observed. In addition, there were close connections between the discourse and diction of Yāsīn with those of Ḥavāmīm sūras. This brings to the mind the possibility that some sūras might be listed in the wrong place because of the vagueness of the piecemeal character of the Qurʾānic revelation and its effects on riwāyas. Based upon the findings and inferences in the first three sections of this study, sūrat Yāsīn was determined to be the 41st chapter (sūra) of Qurʾān. The dating of sūrat Yāsīn presented some difficulties especially while trying to date it according to the interrupted revelation order approach, and considering it together with Sūrat Maryam and Ṭāhā. However, listing sūrat Yāsīn on the basis of uninterrupted revelation order along with Sūrat al-Jinn, the previous sūra and Ḥāmīm sūras is found to be a more coherent strategy since it gives priority to the succession of two sūras. (shrink)

Teravih namazının dört rekâtlık bölümlerinin farklı makamlardan tilavetle kılınması ile aralarında uygun ilahi ve salavatların okunması şeklindeki cami musikisi uygulaması teravih tertibi adıyla anılmaktadır. Tarihi süreciyle ilgili detaylı bilgi bulunmasa da özellikle son yüzyılda Ramazan ayının her gecesi için seçilmiş ilahilerin yer aldığı birkaç derleme kaleme alınmıştır. Bu çalışmada Kasımpaşa Mevlevîhânesi dervişlerinden Edirneli Ömer Efendi tarafından 1889’da hazırlanan, bugün Milli Kütüphane Yazmalar Koleksiyonu’nda A-1258 numarada kayıtlı, Ramazân-ı Şerîfe Mahsûs Âyîn-i Şerîf Mecmûası değerlendirilecektir. Mecmuanın diğer tertiplerden farkı, repertuvarın ağırlıklı olarak (...) Mevlevî âyinlerinden seçilen pasajlardan oluşmasıdır. Yirmi altı gece için hazırlanan mecmuanın girişinde bir fihrist yer almaktadır. İlerleyen sayfalarda her gece için seçilen âyin pasajları ve az sayıdaki ilahinin güfteleri yazılmıştır. Çalışmada öncelikle mecmuanın yapısı, düzeni ve kullanımı analiz edilmiştir. Ardından pasajlarının hangi Mevlevî âyinlerine ait olduğu tespit edilerek mecmuanın repertuvarı ortaya konmuştur. Buradan hareketle ilgili mecmua ile sonraki teravihe mahsus ilahi derlemelerinin mukayesesi yapılarak teravih tertibinde ortaya çıkan çeşitlilik tartışılmıştır. (shrink)