Vaz‘ İlmi ve “El-‘Ucâletü’r-Rahmiyye” (İnceleme ve Değerlendirme)

Yıl 2019, , 557 - 590, 30.12.2019

Muhammed Sürücü

https://doi.org/10.18498/amailad.585259

Cited By: 2

Öz

Vaz‘
ilmi, dış dünyadaki varlık veya nesnelerin
insan zihnindeki suretleri olan manalar ile bu manaları simgeler yoluyla zihin
dışına aktaran lafızlar arasındaki ilişkinin ne şekilde ve hangi yollarla
kurulduğunu incelemektedir. Hicrî VIII. asırda kelam, usul ve dil âlimi
Ebü’l-Fazl ‘Adudüddîn el-Îcî’nin er-Risâletü’l-vaz‘iyye adlı risalesiyle
bağımsız bir literatür olarak incelenmeye başlamıştır. Ebü’l-Kâsım
es-Semerkandî, Abdurrahman el- Câmî, Kemâlüddîn eş-Şirvânî ‘İsamüddîn
el-İsferâyînî, Seyyid Şerif el-Cürcânî, Seyyid Muhammed el-Kefevî ve Seyyid
Hafız es-Sirozî gibi sonraki müelliflerin metinleriyle gelişimini sürdürmüştür.
Son döneme gelindiğinde alana dair birçok eser telif edilmiştir. Bu eserler
arasında Eğinli İbrahim b. Halil Efendi’nin Metnun fi’l-vaz‘ adlı
risalesi, önceden beri tartışılagelen vaz‘ meselelerinin tamamını teorik ve
pratik düzlemde sistemli olarak ele alma ve vaz‘ bilgisini bilimin konusu
haline getirme noktasında gösterdiği çabayla dikkat çekmektedir. Makalenin
konusu olan el-‘Ucâletü’r-Rahmiyye, sözü edilen eserin şerhidir. Bu
çalışmada özellikle muhtevanın geliştirilmesi ve meseleler hakkında yapılan
tartışmaların tespit edilmesi açısından vaz‘ ilmine büyük katkıları olduğuna
inandığımız bir metnin vaz‘ literatürüyle birlikte değerlendirmesi
yapılacaktır.

Anahtar Kelimeler

Arap Dili ve Edebiyatı, Vaz‘ İlmi, er-Risâletü’l-Vaz‘iyye, Metnun fi’l-vaz‘, el-‘Ucâletü’r-Rahmiyye

The Science of Wad‘ and “el-‘Ucâletü’r-Rahmiyye” (Study and Review)

Öz

As known,
language is the most important means that provides people to communicate with
other. The language which has a vital role for human life consists of the
expression that makes possible the verbal communication and the meaning which
is the forms of the creatures or the subjects in human mind. In general, the
language phenomenon has been started to be study for understanding and
interpreting the Koran according to the divine will since the early periods.
Especially the expession and the meaning which are the building blocks of the
language have been studying mainly by linguistic sciences like lexicology,
morphology, syntax and rhetoric and the other Islamic sciences with their own
approaches and questions. The science of Wad‘ which is located under the linguistic sciences, because it accepts the
expression and the meaning as a key elements, tries to explain the relationship
between this two elements by adopting wad‘ phenomenon as a principle.

The science of wad‘ was started to be an indipendent study area in eighth century A.H. by
the treatise of ‘Adudüddîn al-Îjî’s al-Risalah al-wad‘iyah who is
a theologist, an Islamic methodist, and a linguist. This science has been
continuing to improve by books of successive authors like Ebu’l-Qasım
al-Samarqandî, Abd al-Rahman al-Jâmî, Kamâl al-Dîn al-Shirvânî, İsâm al-Dîn
al-Esferâyînî, Al-Sharif al-Jurjânî, Al-Sayyid Mohammad al-Kafawî and Al-Sayyid
Hâfiz al-Sirozî. A lot of books have been written on this field in last period.
Among these works, the treatise of İbrahim b. Khalil al-Akînî called Matn fî
al-wad‘ attracts attention. Because his work has efforted on treating whole
issues which are discussed from of old in theoretical and practical plane and
establishing knowledge of wad‘ as a science. Al-‘Ujâlah al-Rahmiyah
which is the subject of this article is a commentary of that treatise. 1. General
framework and literature review

Wad‘ (linguistic specification) in terms of lexical
meaning means; “put a thing on the definite place.” As a term it means; “assign
a thing to another thing so much so that whenver first of them be feel or known
second be known from first for who aware of this assign.” With reference to
lexical meaning it can be said that there are two elements in the wad‘
practice; first one is the expression which is the subject of the wad‘ and
which situated in a place, second one is the place itself.  In linguistic platform the first one is named
mawdû‘ (established) and the second one is named mawdû‘ lah (the object of
establishment). Moreover there has to be an author named wâdı‘ (establisher)
who sets the expression to the meaning. In addition, there are some special
cases related to these two elements. If the expression points to the meaning by
own individual structure, it is named as al-shakhsî (isolative) or if it points to it by definite form,
it is named as al-naw‘î (subsumptive). And speaking of the meaning when
it exists in outside as a partial object, it is named as juz’î
(particular), in return when it exists a common meaning between a lot of
objects, it is named as kullî (universal). These two qualities not only
go for the meaning but also for âlat al-wad’ (instrument of wad‘) that
is named al-kadr al-mushtarak (party situation) by ‘Adud al-Dîn al-Îjî for resolving undefinite
expressions problem. Accordingly when âlat al-wad’ and the meaning are kullî,
it is named “al-wad‘ al-‘âmm li-mawdû’ lahu ‘âmm”; when both of them are
juz’î, it is named “al-wad‘ al-khâss li-mawdû’ lahu khâss”; when
âlat al-wad’ id kullî and the meaning is juz’î, it is named “al-wad‘
al-‘âmm li-mawdû’ lahu khâss”.

Historical development of the science
of wad‘ can be divided into three periods within the framework of Îjî’s
treatise named al-Risâlah al-Wad‘iyah. In first period, the wad‘ knowledge was
studied in syntax, rhetoric, logic and islamic law books. This period is named
mutekaddîm (ancients) by Îjî. In second period the wad‘ knowledge was studied
in independent treatises and codification activity was started for wad‘
science. In addition to that the wad‘ knowledge was started to study in independent
treatise, there is another feature in this period that Îjî included zamir
(pronoun), ism-i işaret (demonstrative pronoun), ism-i mevsul (relative
pronoun) and harf (particle) in a new category named “al-wad‘ al-‘âmm
li-mawdû’ lahu khâss”. The third one is the period in which started writing
activity (tadwîn) and which is named as muteahhir (following). Most of the
writers of wad‘ in this period followed Îjî’s new method. Some of the important
wad‘ writers and their books are Ali al-Qushji Unqûd al-zawâhir, Molla
Khusraw’s Risalah fî al-wad‘iyah, Molla Lutfî’s al-Malatalib
al-ilâhiyah as a independent writing and writings of Abu al-Qâsım
al-Samarqandî, Abd al-Rahmân al-Jâmî, Kamal al-Dîn al-Şirwânî, İsâm al-Dîn
al-Esferâyinî, Sayyid Sharif Al-Jurjânî, Sayyid Mohammed al-Kefewî and Sayyid
Hafiz al-Sirozî as a sarh and hasiyah (expalantion and footnote.) All this
books and other different writings take a part in growing wad‘ literature.

2. İbrahim b. Khalil al-Akînî’s wad‘
treatise named Matn fî al-Wad‘

This book consists of three chapter;
introduction, appendant (teznib) and conclusion. In introduction, firstly wad‘
is desribed in terms of lexical and terminological meaning, secondly, be tried
to distinguish the wad‘ science from other sciences and be explained its
subject and purpose. In turn the appendant section contains three topics; wâdı’
(who is put the expression for meaning with the aim of signifying first one to
second one), mawdû‘ (expression) and mawdû‘ lah (meaning). In first topic, it
is studied the parts of wâdı’ element; lughawî (lexical), ‘urfî (customary),
ıstılâhî (terminological) and shar‘î (religious). In second topic, it is
studied mawdû‘ elements and wad‘ is divided to shakhsî and naw‘î in terms of
expression. Both of them are divided into four parts in terms of mawdû‘ lah and
âlat al-wad‘. But the latest part is not exist in linguistic level. And in
latest topic, it is spoken to mawdû‘ lah element and it is dividen to two part
as a kullî (universal) and juz’î (particular). Finally in
conclusion section, it is mentioned six items named favâid (benefits). In these
six items, it is evaluated the opinions of wad‘ scholars about these six items
and discussed secondary wad‘ problems.

3. Mohammad
Rahmi al-Akînî’s book is named al-Ujâlah al-Rahmiyah fî sarh Matn fî al-Wad‘

Mohammad
Rahmi al-Aqînî who is one of the last period Ottoman scholars has writen al-Ujâlah
al-Rahmiyah to explain İbrahim
Hakki al-Aqînî’s wad‘ treatise . This sarh is one of the most important and valuable
wad‘ books. Because this writing made a big contribute to this area in
connection with being considered as an independent science and made signalise
its position opposite other sciences by means of improving wad‘ science in
terms of issue and systematic.

Anahtar Kelimeler

Arabic Language and Literature, The science of wad‘, al-Risâlah al-Wad‘iyah, Matn fî al-wad‘, al-‘Ujâlah al-Rahmiyah

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