Author
PİLGİR, Muhammed
Publication Place
Firat University -
Firat University
Subject
Fırat University Faculty of Theology journal, 2023-06, Vol.28 (1), p.175-194
Type
Book
Language
ara,tur
Digital
Yes
Manuscript
No
Library
Leitir Library
Library Asset ID
ISSN: 1304-639X, EISSN: 2791-951X, DOI: 10.58568/firatilahiyat.1275044
Record ID
cdi_doaj_primary_oai_doaj_org_article_182bde0003aa4cf590063a635f50dea0
Library Location
DOAJ Directory of Open Access Journals
Notes
Foundation-ibtidâ literature aims to prevent the errors and distortions that foundation-ibtidâ mistakes will cause in the meaning of the Quran. As a matter of fact, the scholars of the predecessors were meticulous about the waqf, which has an important place in the recitation of the Quran, and they did not find it appropriate to grant recitation permission without learning the places where the waqf-ibtidâ could be performed. Based on this, it can be said that the application of vakf-ibtida in the recitation of the Quran is a meaning-centered application that started during the period of the companions. Waqf errors may occur during the recitation of the Quran due to carelessness or ignorance. For this reason, it is important for the reader of the Quran to choose the correct phrases to be used. For this purpose, in addition to the necessity of a good knowledge of Arabic and knowledge of Islamic sciences, the issues of gaining the ability to determine the appropriate points for foundation-initiation come to the fore. For this reason, with the reality that the mentioned characteristics were found in a very small part of those who read the Quran, foundation-ibtidâ literature emerged especially for those who did not have enough knowledge of science. Perspectives of ulema on syntax; It also affects the decisions they make about the foundation points and the nature of these foundations. As a reflection of this, significant different views and practices occur in the aforementioned literature. One of the issues on which there are conflicting opinions on this subject is the problematic sign of "لا" and the nature of this sign. As a matter of fact, while the sign in question is not included in the Medina mushaf, which is preferred almost everywhere in the Islamic world; It is noteworthy that this symbol is preferred on almost every page in the DIB manuscript. This situation created the need to reveal the nature and characteristic features of the sign “لا” in the DIB mushaf. In this context, depicting the problem related to the subject and determining the meaning that Secâvendî attributes to the relevant sign are among the main purposes of the study. Another aim of the study is to determine the characteristic features of the sign in question determined in the DIB document. This study was carried out on the basis of Secâvendî's works, benefiting from the information in the works belonging to the disciplines of nahiv and vakf-ibtidâ. Namely, the situations in which Secavendî did not consider it appropriate to make a foundation and examples of these were examined by comparing the information in the syntax and foundation-ibtidâ works. In the study, the nature of the foundation sign in question and the characteristic features of this sign in the DIB mushaf were tried to be determined within the framework of the Surah Baqara. Secavendi applied the rules he determined on the subject to all suras from beginning to end; But he did not extend this sign to all negative situations that do not comply with the rules he determined. This situation is more than a procedural error, it is a type of discretion. In addition, it has been determined that the issues mentioned by Secâvendî regarding the subject were discussed in more detail by Ibnü'l-Enbârî. However, Ibn al-Anbari mentioned that the meaning was not complete and the words were incomplete in many of the articles he discussed regarding this subject. However, in very few of the examples he gave, he mentioned that they were vakf-ı kabîh. However, it has been seen that almost all of these examples do not agree with the foundation points that Secavendi did not consider appropriate. In Secavendî's foundation system, although the symbol "لا" is used in accordance with the foundation, it is not possible to say that it is a terminology that is completely compatible with the foundation. Because the points where Secavendî determined the sign of “لا”; It has been determined that sometimes it is within the scope of vakf-ı kabîh and sometimes it is within the scope of vakf-ı hasen. Today's researchers argue that the sign "لا" is often used unnecessarily in the DIB mushaf. Because İbnü'l-Cezerî', who inspired this opinion, defends the idea that foundation hase is mostly realized in places where Secavendî used the mentioned sign. Some of today's researchers also mention that this sign is a continuation of the foundation. At this point, the similarities between Secavendi's definitions for both types of foundations led them to this idea. In order to confirm the accuracy of this opinion of Ibn al-Jazari, it may be necessary to examine many examples of the sign of لا determined by Secavendî. However, this method goes beyond the limits of the study. Considering the rules determined by Secavendi, it is understood that some of the places that he did not find suitable for foundation consist of points where the meaning is not completed. This finds its place in the vakf-ibtidâ literature as a type of vakf-ı kabîh. Another issue is that Secavendî does not find it appropriate to make foundations in places that he does not find healthy for foundations. The al-waqf wa al-ʾibtidāʾ literature aims to prevent the mistakes and falsifications that the al-waqf wa al-ʾibtidāʾ mistakes will cause in the meaning of the Qurʾān. As a matter of fact, the early scholars on waqf, which has an important place in the tilāwa of the Qurʾān, were also meticulous and did not consider it appropriate to give qirāʾāt ijāza before learning the places where al-waqf wa al-ʾibtidāʾ could be performed. Based on this, it can be said that the practice of al-waqf wa al-ʾibtidāʾ in the tilāwa of the Qurʾān is a meaning-centered practice that started in the period of the companions/ṣaḥāba. Waqf errors can occur in the recitation of the Qurʾān due to carelessness or ignorance. For this reason, it is important to choose the expressions that would be waqf by the qāriʾ of the Qurʾān correctly. For this, in addition to the necessity of good knowledge of Arabic and knowledge of Islamic sciences, it comes to the fore to gain the habit of suitable places for al-waqf-al-ʾibtidāʾ. For this reason, with the reality that the mentioned features exist in a very small part of those who read the Qurʾān, the literature of al-waqf wa al-ʾibtidāʾ has emerged, especially for those who do not have enough knowledge. The perspectives of scholars on Naḥw affect the judgments they give about the places of waqf and the essence of these waqfs. As a reflection of this, there occurred significant different views and practices in the aforementioned literature. One of the issues in which there are conflicting views on this issue is the problematic of the symbol لا and the essence of this symbol. As a matter of fact, while the mentioned symbol is not included in the Medina muṣḥaf, which is preferred almost everywhere in the Islamic world, it is noteworthy that this symbol is preferred on almost every page in the DIB muṣḥaf. This situation necessitated uncovering the nature and characteristic features of the لا symbol in the DIB muṣḥaf. In this context, depicting the problem related to the subject and determining the meaning that al-Sajāwendī attributed to the related symbol is one of the main purposes of the study. Another aim of the study is to determine the characteristic features of the symbol in question as assigned in the DIB muṣḥaf. This study has been made on the basis of the works of al-Sajāwendī, benefiting from the information in the works of the Naḥw and al-waqf wa al-ʾibtidāʾ disciplines. Namely, the situations in which al-Sajāwendī did not consider making waqf appropriate and the examples about them were examined by comparing the information in the Naḥw and al-waqf wa al-ʾibtidāʾ works. In this study, the essence of the waqf symbol in question, and the characteristic features of this sign in the DIB muṣḥaf have been tried to be determined in the context of Sūrat al-Baqara. al-Sajāwendī applied the rules he determined on the subject to all sūrat from beginning to end, but he did not extend this symbol to all negative situations that do not comply with the rules he has determined. This is a kind of conciseness rather than a method error. In addition, it has been found that the elements that al-Sajāwendī touched on were discussed in more detail by Ibn al-Anbārī. However, he mentioned that in many of the elements he dealt with on this subject, the meaning was not completed and the statement was incomplete. Therewithal, in very few of the examples he gave, he mentioned that they were al-waqf al-qabīḥ. However, it has been seen that almost all of these examples do not match with the waqf places that al-Sajāwendī did not find appropriate. In the waqf system of al-Sajāwendī, the symbol لا is used in agreement with al-waqf al-qabīḥ, but it is not possible to say that it is a term that is completely compatible with al-waqf al-qabīḥ. Because the places that al-Sajāwendī assigned the symbol of لا; sometimes it is in the scope of al-waqf al-qabīḥ and sometimes al-waqf al-al-ḥasan. Today's researchers, on the other hand, argue that the symbol لا is mostly used unnecessarily in the DIB muṣḥaf. Because Ibn al-Jazarī, who inspired this opinion, defends the idea that al-waqf al-ḥasan mostly takes place in places where al-Sajāwendī uses the aforementioned symbol. Again, some of today's researchers also mention that this sign is a continuation of al waqf al-murakhaṣ. The similarities between the definitions made by al-Sajāwendī for both types of waqf led them to this idea. Considering the rules set by al-Sajāwendī, it is understood that some of the places that he does not consider suitable for waqf consist of places where the meaning is not complete. This is included in the al-waqf wa al-ʾibtidāʾ literature as a type of al-waqf al–qabīḥ. Another issue is that al-Sajāwendī does not find it appropriate to perform ʾibtidāʾ after the places that he does not find appropriate for waqf.
Detaylı Başlık
DİB Mushafında Kullanılan لا Alametinin Karakteristik Özellikleri ve Bu Alametin Gerekliliği Hususu: Bakara Sûresi Örneği
