Biz bu makalemizde genelde kıraat olgusu etrafında yapılan tartışmalardan ziyade başlıkta da belirttiğimiz gibi Bakara sûresi iki yüz seksen dördüncü âyeti ilgili tefsirlerde yer verilen tartışmaları kıraat açısından ele alıp bir değerlendirme yapacağız.  Bu âyeti seçmemizin özel nedeni sâkin râ harfini lâm harfine idgam yaparak okuyan kıraat âlimlerinin, Kur’an sûrelerinin resmi sıralamasına göre karşılaştıkları ilk örnek olmasından dolayıdır. Her ne kadar çalışmamız bir âyet üzerinde odaklanmış olsa da bununla kıraat tartışmalarının temelinde yatan nedenleri bulmak ve kıraatin oluşmasına zemin hazırlayan etkenin ne olabileceği olgusuna bir katkı sağlayabilmektir.

ABSTRACT: In  this article -as stated in the title- we will make an assessment in terms of taking over qıraât in surah al-Baqara about two hundred and eighty fourth verseplace, instead of debates around the qıraât cases. Special reason for choosing this verse is that recitation scholars who read letter of quiet râ by idgam letter to lâm, because of that it is the first sample according to the official ranking of the Qur’an surah. Although our study focused on a verse, we purpose to find the reasons  underlying in the debates of qıraât and we purpose to find the factors that predispose to the formation of qıraât to be able to make a contribution to what could be the case.SUMMARY: In this article we will deal with the argumentations given in the commentary books about the recitation/qiraat of surah al-Baqarah, two hundred and eighty fourth verse and will make an evaluation rather than the argumentations about the concept of qiraat as it stated in the title. Special reason for choosing this verse is its being the first sample according to the official ranking of the Qor’an surah for the recitation scholars who read letter of quiet râ by idğâm letter to lâm. Although our study focused on a verse, we purpose to find the reasons underlying in the debates of qiraat and we purpose to find the factors that predispose to the formation of qiraat to be able to make a contribution to what could be the case.Origin of the recitation issue has been a topic of discussion in sciences of Tafsir since the first period. This debate has continued its actuality among the people of science. We can easily say that the element which formed the basis of the argument is the hadith which declares that Qor’an has revealed on seven letters. Especially, the focus of the discussion has linked in the matter of seven letters because of the real meaning of the revelation of Qor’an on seven letters cannot fully known. This topic has occupied scholars all along, even if it has become the subject of individual studies. Studies could not produce absolute solutions on the explanation of topic; they just served in the gathering of some evaluations. Besides, whether the recitation is mutawatir or not, and its relying on the Prophet are the other side of the discussion, and it took its place as a distinct title in the hadith, recitation and the history of the commentary resources. Likewise, informations about this subject are given in the first commentary resources.The number of readings inspired by the seven letters license number increased considerably in the recitation issues, this number is declared as seven, ten, twenty, twenty-five, forty and fifty in the sources. Some studies have done to restrict this number and it has disciplined by Qurra. Finally, the number of recitation is determined as seven relying on mutawatir recitation number and after that it has limited by ten, and the recitations out of this number considered as exceptional/shaz. However, almost all commentary books which give the recitations, has benefited from the exceptional/shaz recitations on the explanation of the verses. In our this article we will deal with the argumentations given in the commentary books about the recitation/qiraat of surah al-Baqarah, two hundred and eighty fourth verse and will make an evaluation rather than the argumentations about the concept of qiraat as it stated in the title.We determined as a result of our investigation that the recitation of râ letter with idğâm to lam letter and its application by Qurra is a discussion topic between linguists and commentators. From linguists; Khalil b. Ahmad (d. 175/791) and Sibawayhi (d. 180/796) and scholars who think like them had not seen permissible idğâm of râ letter to lam letter because râ has takrir quality in itself. From the commentators Zamakhshari (d. 538/1144) and Baydawi (d. 685/1286), did not see this appropriate also. Although the commentators who give the recitation differences did not make any explanation about this verse, they did not give any information about the different kinds of recitation of this verse. Also it is known that, amongst the recitation Imams, just Abu ‘Amr (d. 154/771) has read these words with idğâm with the narration of Sûsi (d. 261/874). The others have read with izhar. According to our opinion, in the period the recitation concepts have not been disciplined, and the exits of lam and râ letters are close to each other and it’s hard to read with izhar so it has been read with idğâm. Or these words were using as such in the language of the people of the region. It’s understood that the type of recitation which has no effect on the meaning, is come from language. It is difficult to claim that all types of recitation which gains legitimacy relying on its recitator, based on the Prophet. Actually, the differences in the recitation do not exceed a few samples when the Prophet was alive. Whether the quality of the differences in recitation is not identified in hadith books, it is easily understood that these differences has not an effect which will change the essence of the Qor’anic text. Thus, it is inconceivable that there would be a semantic shift in the verses which have changes due to different kinds of recitations. In the context of recitation, it just can be perceived as a kind of recitation which comes from dialect, in other words language.As a result, it can be said that; the reason behind the license of different recitations is the usage of language. We can explain the restriction of the recitation with seven as; whether the recited verse is read in the dialect or language of the one tribe differently, it is aimed that the recitations will not exceed the type of recitation which has determined with the hadith; however it is vogue in the hadith and scholars deduced it from hadith and has disciplined it. According to this, the difference in names, tasrif, i'râb differences, hazf and addition, taqdim and ta’hir, letter change (tafhîm-tarqîq, imalah, fath, etc.). Dialect / language differences can be collected in the rules, including seven titles. As a result, seven letters does not mean recitation by seven imams, maybe it means seven letters that we have pointed out that what the seven letters. It is known that seven letters are referred to the names of imams who constitute an authority in the recitation subject, because firstly they originated and applied and disciplined this. The most effective reason which constitutes the basis of the recitation is dialect and language usage. If this is not so, recitation school which remain alone in some recitation differences is not considered good, as making idğâm of Abu ‘Amr in this verse. This shows that recitation is a sunnah which must be followed. The purpose is to provide the recitation of the Qor’an by their followers as convenient to their own dialect and be subject to it.In short, as long as the Qor'an is eternal, issue of seven letters will remain and continue with it. Because Qor’anic text which multiplied in the period of ‘Uthman and continued up to the present day, it is the most reliable source which different recitations takes its reference. As tajwid is the inseparable part of Qor’an and a branch of science which belong to it, recitation will continue its existence dependent on the Qor’anic text.