Taberî, âyetleri tefsir etmede ve kıraatleri değerlendirmede rivâyetleri kullanır. Bu rivâyetler arasında kıraat içerikli olanlar da vardır. Abdullah b. Mes'ûd'a ait kıraat rivâyetleri bu bağlamda zikredilmeye değer görünmektedir. Zira İbn Mes'ûd, nüzul dönemi ve sonrasında kıraat yönüyle öne çıkmış bir sahabîdir. Abdullah b. Abbas'ın öğrencisi Mücahid b. Cebr'in, "(Ayetlerin tefsiri hakkında) İbn Abbas'a soru sormadan İbn Mes'ûd kıraatini bilseydim, birçoğunu sormaya gerek duymazdım" demesi, onun İbn Mes'ûd kıraatini tefsir bağlamında değerlendirdiğini gösterir. Taberî de âyetlerin anlamlarına ilişkin tespitlerde bulunurken İbn Mes'ûd kıraatine sıkça başvurur. İşte çalışmanın ilk kısmında İbn Mes'ûd kıraatinin biçimsel yönü, Taberî'nin, bu kıraati tefsirde kullanış biçimi ele alınacaktır. Bu bağlamda İbn Mes'ûd kıraati şekilsel açıdan ele alınacak, Taberî'nin İbn Mes'ûd kıraatini tefsir amaçlı kullanışı ile tefsir dışı amaçla kullanışı örneklerle ortaya konacaktır. İkinci başlıkta ise İbn Mes'ûd kıraatinin Taberî tefsirindeki yeri incelenecektir. Bu husus önce İbn Mes'ûd'un tefsir içerikli kıraatleri bağlamında işlenecektir. Burada İbn Mes'ûd'un muradif kelime ve ek ifade içeren kıraatlerine ve kendi kıraatine ilişkin yaptığı yorumlara yer verilecektir. Yine İbn Mes'ûd kıraatinin Taberî tefsirindeki yerini görmek için İbn Abbas'ın tefsiriyle örtüşen İbn Mes'ûd kıraatleri üzerinde durulacaktır. Son olarak da tâbiûnun İbn Mes'ûd kıraatini tefsirde kullanışı örneklerle sunulacaktır

When he comments on verses or considers on qırā’āts, Tabari uses rumors. Among these rumors, there are qırā’āt-oriented rumors, as well. In this context, the qırā’āt-oriented rumors which belong to Abdullah Ibn Mas’ud, are worth mentioning. Because, Ibn Mas’ud, is one of the companions of Prophet Muhammed, who was distinguished thanks to his qırā’āts, in the Quranic period and following periods. By referring Ibn Mas’ud’s qırā’āt, Mucahid b. Cebr who is a pupil of Abdullah b. Abbas, a glassator of Tabiun period, says; ‘‘If I had known his (Ibn Mas’ud’s) qırā’āt without asking Ibn Abbas, I wouldn’t needed to ask most of them.’’ This quotation lets us know that Mucahid b. Cebr considered Ibn Mas’ud’s qırā’āt in terms of commentary. Tabari, in his determinations about the meanings of the rumors, often refers to Ibn Mas’ud’s qırā’āts, as well. So, in the first part of this study, formal aspects of the Ibn Mas’ud’s qırā’āt and Tabari’s method to use this qırā’āt in commentary, will be discussed. Therefore, firstly Ibn Mas’ud’s qırā’āt will be discussed formally, and then, it will be shown with examples, how Tabari used Ibn Mas’ud’s qırā’āt for commentary-purposes and non-commentary purposes. In the second part, the place of the Ibn Mas’ud’s qırā’āt on Tabari’s commentary, will be discussed. This topic will be firstly discussed in the context of Ibn Mas’ud’s qırā’āts including commentary. In this part, Ibn Mas’ud’s qırā’āts including synonym words and additional statements, will take place together with his comments on his own qırā’āt. Again, in order to see the place of the Ibn Mas’ud’s qırā’āt on Tabari’s commentary, Ibn Mas’ud’s qırā’āts which overlap with Ibn Abbas’ commentary, will be dwelled on. And finally, How the Muslims who were the pupils of the companions, used Ibn Mas’ud’s qırā’āt will be shown with examples When we look at Tabari’s book, named Câmiʻul-beyânʻante’vili âyi’lKur’an, some rumors including qırā’āts will be seen among the rumors which are following verses. Ibn Mas’ud was one of the distinguished companions with his qırā’āts in the Nuzul period and following periods, that’s why some qırā’āts which belong to him, can be seen in this commentary. In this book, Ibn Mas’ud’s qırā’āts have some differences in aspects of form. For example, Ibn Mas’ud, changed the letter ‘ف ‘with ‘ث ‘ which is similar in terms of origin, in the word وفومهاwhich is situated in SuraBaqarah; Verse 61. Then he read this word as ‘وثومها .‘And again, he َمنَا ِس َكنَا statement the read ِرنَا َمنَا ِس َكهم asَ واَ ِرهم َوا َin the Surah Baqarah; Verse 128. In this reading, Ibn Mas’ud uses the word ‘posterity’ as pronoun, instead of Prophet Ibrahim and his son, Ismail. In this qırā’āt, it can be understood that he used a different pronoun. In addition to this, Ibn Mas’ud has different style of reading such as adding or deleting ‘cer words’ (these words come before the noun, when they used alone, it has no meaning.) As far as we determine, there are 133 qırā’āts of this companion in Tabari’s commentary. Tabari, uses Ibn Mas’ud’s qırā’āt mostly when he makes observation and evaluations about qırā’āts and comments of verses. But sometimes, he used Ibn Mas’ud’s qırā’āts as the source of other qırā’āts, and in other times, he used them in order to determine validities of the qırā’āts. For example, Tabari mentioned the mansub reading (being superior of the vovel point of the last letters of the word) of the ب َكذُوالن which is situated in Surah Al-An’Am; Verse 27, and discussed if this word would be mansub with و or ف .According to Tabari, for those who reads this word as mansub, Ibn Mas’ud’s qırā’āts which is like ب َكذُفالن , were taken as basis. In this verse, answer (ب َكذُفالن (of the wish (ياليتنا (is written with ف and is read as mansub. This qırā’āt is valid in terms of reading and meaning. If Arabs think that this answer of the wish is read with و or ثم ,this answer can be read as mansub with و ;as ب َكذُوالن . Otherwise, this reading wouldn’t fit to the gloss of the Quran. In this point, he says; I don’t know if the Arabs read mansub with و .In fact, according to their word, the answer should be written with ف ,not و ‘’ .By these words, Tabari mentions that being mansub of the word ب َكذُوالن in the Quran, should not be read with و ,instead of this, he thinks this word should be read with ف ,by taking Ibn Mas’ud’s reading ‘ب َكذُفالن ‘as basis. This example shows that, Tabari used Ibn Mas’ud’s qırā’āts for not only understanding, explaining and commenting, but also for other purposes. Also, this situation indicates that when Tabari makes evaluations on qırā’āts, he used another qırā’āts as well, including Quran qırā’āts. By considering the fact that Tabarijust mentioned Ibn Mas’ud’s qırā’āts in some points, it can be understood that he used Ibn Mas’ud’s qırā’āts for non-commentary purpose. For example, Ibn Mas’ud read the word بيضاء as صفراء ,in Surah As-Saffat; Verse 46. Tabari, confined himself to transferring this rumor. Tabari, made some evaluations on Ibn Mas’ud’s qırā’āts, as well. He didn’t adopt some of these qırā’āts and didn’t find some of them as suitable. According to Tabari, some of the Imams of Kûfe period, read the يقتلون as قاتلونُي by taking Ibn Mas’ud’s reading قاتلوا as basis. Tabari doesn’t accept both of the qırā’āts by saying there is anicma (same verdict on a subject) on the qırā’āt. Tabari’s using Ibn Mas’ud’s qırā’āts in terms of commentary, can be seen either in determining of the meaning of verse or in deciding one of the possible meaning. This situation also shows the place of the Ibn Mas’ud’s qırā’āt on commentary. It is possible to see the place of the Ibn Mas’ud’s qırā’āt on commentary by looking his qırā’āts including commentary. Because, he comments on some of his qırā’āts and form them according to their synonym or as suitable for phraseology of the verse. There are also some qırā’āts which include additional statements in order to let people understand verse better. In order to support this, the following examples can be given; in his qırā’āts he uses the verb يمشون instead of رون ّيم) Yusuf, 12/105), أعصرعنبا instead of أعصرخمرا) Yusuf 12/36), and he adds صالحة) as adjective for سفينة (after سفينة) Al-Kahf 19/79). Ibn Mas’ud has a few comments on his own qırā’āt. For example, in Surah Al-Jumu’ah Verse; 8, he reads واْع َفاس as واُ فامض and says; If I had read this as واْع َفاس) ,in order to fulfill this rule), I would have run untill the hodden I wear, fall into place.’’. By considering his words, it can be said that it is his comment on this statement. In the Tabari’s commentary, there are some commentaries overlapping with other commentaries of companions and tabiuns (people who lived in the Tabiun Period). For example, Ibn Abbas explains the verse section ين ّ الضال وأنامن) Surah- Ash-Shuʻara 26/20) by using the statement الجاهلين َمن َوأنا which belongs to Ibn Mas’ud. As examples of commentaries of savant people of Tabiun period which overlaps with Ibn Mas’ud’s qırā’āts, these can be given; Ibn Mas’ud used نقض instead of verb نبذ in Surah Al-Baqarah Verse 100. Katade also explained the verb نبذ in the same way. In addition to this, Ibn Cureyc explained this word in a similar way and based his explanation on Ibn Mas’ud’s qırā’āt. Glossators of Tabiun period both transferred Ibn Mas’ud’s qırā’āts and based their commentaries on these qırā’āts by adding the explanation ‘This qırā’āt belongs to Ibn Mas’ud’. In this point, the following situation can be given as example; Dahhak transfers the section االنفال عن يسألونك in Surah Al-Anfal Verse 1, by saying that Ibn Mas’ud read it without the letter عن .Dahhak, read the statement خلقناَمن أم asَعددناَمنَأم in Surah As-Saffat Verse 11, and supports his reading with Ibn Mas’ud’s qırā’āts which is in the same direction. After referring Ibn Mas’ud’s reading of the statement هللا اال ومايعبدون as هللا َدون َمن َومايعبدون in Surah Al-Kahf Verse 16, Katade stated; ‘it is the commentary of the verse’. Here, it can be understood that Ibn Mas’ud’s qırā’āt has an important place on commentary, considering that his qırā’āts overlaps with other companions’ commentaries and people of the Tabiun period used his qırā’āts in commentaries as we see the in Tabari’s example.