Secâvendî’nin İlelü’l-Vukûf İsimli Eserinin Türkiye’de Basılan Mushaflara Yansımayan Vakf Remizleri
The Foundation Remissions of Sajāwendi's Work Titled Ilelul- Vukûf, which are not Reflected in the Mushafs Published in Turkiye
Yazar: Uzun, Yakup
Dergi: Bilimname No. 53, 2024
Anahtar kelimeler: Recitation of the Qur'an and Qiraat ; Kuran-ı Kerim Okuma ve Kıraat ; Qirā’at,Mushaf,Waqf symbols,Ramz,Sajāwend ; Kıraat,Mushaf,Vakf İşaretleri,Remiz,Secâvend

Vakf-ibtida ilmi, Kur’ân âyetlerinin lafız ve anlam ilişkisini ele alan ilimlerden biridir. Bu ilim, Hz. Peygamber ile uygulanmış, sonrasında tedvin edilmek suretiyle teorisi ortaya konulmuş ve günümüze kadar da aktarıla gelmiştir. İlâhî kelâmın tilavetine, anlamına ve ahkâmına doğrudan etki eden bu ilimden araştırmacılar müstağni olmamışlardır. Bu ilmin Kur’ân tilâveti, anlamı, ahkâmı ve i’cazı bakımından gerekli olması, Mushaf istinsahına yansıması ve Kur’ân’ın metin yapısıyla da doğrudan ilgisinin bulunması gibi sebeplerden ötürü hicrî ikinci asırdan itibaren onlarca müellif bu alanla ilgili eserler telif etmişlerdir. Bu eserlerin bir kısmı müstakil olup tamamen bu alana hasredilmişken bir kısmı çeşitli eserler içerisinde bölüm ya da bab başlığı altında ele alınmıştır. Konu edinilen Secâvendî’nin (ö. 560/1165) İlelü’l-vukûf’ isimli eseri de müstakil bir eser olup günümüze kadar ilgi görmüştür. Ancak Secâvendî’nin remizlerinin, Türkiye’de basılan Mushaflara ne oranda yansıdığı, tercihlerinin Mushaflarda tam anlamıyla işlenip işlenmediği pek dikkate alınmamış, ulaşılabilinen kadarıyla İlelü’l-vukûf üzerinde bu maksatla bir çalışma da yapılmamıştır. Bu bağlamda söz konusu çalışmayla Secâvendî’nin İlelü’l-vukûf’u ile Mushaf arasındaki ilişki araştırılmış ve remizlerin Mushafa ne oranda yansıdığı ortaya konulmuştur. Bu yapılırken de İlelü’l-vukûf’un Muhammed b. Abdullah b. Muhammed el-‘Îdî tahkîki ile Mushafları İnceleme ve Kıraat Kurulu Başkanlığının onayından geçmiş Diyanet İşleri Başkanlığı Yayınlarına ait 2020 baskılı Mushaf dikkate alınmış ve bunlar karşılaştırmalı olarak incelenmiştir. Bu çalışmada öncelikle müellifin vakf sisteminin bilinmesinin kaçınılmaz oluşundan hareketle vakf remizlerini kısa ve öz bir şekilde tanıtılmış, ardından çalışmanın da ana omurgasını oluşturan eser-Mushaf tahlili tablolar halinde mukayese edilmiştir. Çalışma neticesinde tablolardan çıkan bulgular sıralanarak genel bir değerlendirmede bulunulmuştur.

In addition to the theoretical side of the foundations, there is also a practical aspect reflected in the Mushafs. Questions have been raised such as when the processing of waqf remissions to Mushafs started and by whom this action was put, and a number of statements have been made about it. Thus, although the appointment and determination of the foundation is not known for sure, some authors pointed to the post-Secavendi period and others emphasized the existence of some remizs before Secavendi.In order to facilitate the recitation of the Qur'an, to prevent slips of meaning and to prevent the evaporation of the true meaning, the practice of Hazrat. The science of waqf and ibtida, based on the Prophet, began to be taught in the second century of the Migration. Since these works that have been taught have been written by authors with different cultures and educations in various geographies, subjective evaluations have occurred in this field as in other branches of science. These differences that have occurred are; it has manifested itself in various ways from the names of the waqf-whether to use the waqf remzi, without determining the locations of the waqf-to whether it should be equivalent in practice. For example, some authors based the foundation at the end of verses, while some preferred to make it a mana-centered foundation, some preferred simplicity in terms of foundation types, and some prioritized as much diversity as possible in terms of foundation remissions. Again, while some of this science finds a place in the works only theoretically, some of it has been taken up both theoretically and has found a place in practice by being pointed out with remixes in the Mushaf. In Secavendi's work Ile'l-waquf, which we have taken as a subject, the foundation system in question has been put forward both as an institution and presented to the public by being practiced in Mushafs published in Turkey and other geographies.In addition to the fact that the names and remixes of the foundation are put forward in theory, there is also an aspect that is reflected in practice by processing it on Mushaf. Although dozens of works related to this field have been copyrighted since the fall of history and many different versions have been used, not all of them have been processed into Mushafs. Some of these works have been lost over time, some of them are waiting for the hands to reach themselves on the library shelves, some of them, as with Ilalul-waquft, dozens of studies have been made on them and reflected on Mushafs in different geographies as remiz. Only these markings are not reflected in the Mushafs in the full sense, as in the works. Sometimes a number of different preferences have been made by the commission that undertakes this work or by some authors. The situation is not different from these in the Ilalul-waquf we have taken as a subject, and there have been many different savings other than the preferences of the author.When we look at the Mushafs published in the Islamic world today, it does not seem possible to talk about uniformity in terms of waqf and ibtida in general. In the Mushafs printed in the Hejaz region, en-Nehhas (d. 338/950) and ed-Dani (d. 444/1052), the opinions of the authors belonging to the foundation were taken as a basis, but new studies were also carried out with the ingenuity of commissions or certain scientists in the recently published Mushafs, and some case law was made on the places and remissions of the foundation. For example; Ridvan b. Muhammad al-Muhallalati (d. 1311/1893) prepared for publication by Muhallelati Mushaf, by the author Abu Zakariyya Yahya al-Ansari (d. 926/1520) al-Maqsid identified the legend based on his work ma fi'l-murshid fi'l-waqqi wa'l-ibtida. Muhammad Ali Khalaf al-Husseini al-Haddad (d. Haddad Mushaf, prepared for publication by a delegation headed by 1358/1939), has similar aspects to Muhallelati Mushaf, but there have also been points where it differs.The Medina Mushaf, which was printed by the Ministry of Religion and Religious Affairs of Saudi Arabia at the Mujammu'l-Malik Fehd printing house, was identified through a delegation. The waqf system of Ibn Abi Jum'a al-Hebti is based on the Mushafs of the African Region. Although the Mushafs of the India/Pakistan Region are based on Secavendi's work, there are also different remizs in addition to the remizs used by Secavendi. Although Secavendi's system is based on the system and nickname in Iranian Mushafs, it is observed that changes have been made in many places in terms of preference.