Secâvendî’nin ‘İlelü’l-Vukûf Adlı Eserindeki “Kad Kīle (قد قيل)”nin Kullanımı Üzerine Bir Tahlil
Öz
Bilindiği üzere, Secâvendî vakfı; lâzım ( م ), mutlak ( ط ), caiz ( ج ), mücevvez li-vechin ( ز ), murahhas zarureten ( ص ) ve gayr-ı câiz ( لا ) olmak üzere altı kategoriye ayırmış ve bu kategorileri parantez arasında belirttiğimiz harflerden belirlediği sembollerle göstermiştir. Türkiye’deki mushaflarda Secâvendî’nin sistemi tercih edilmiş olmasına rağmen, onun sisteminde bulunmayan kimi rumuzlar da kullanılmıştır. Bu rumuzlardan birisi de “ق” harfidir.
Türkiye’deki matbu Mushaflarda bulunan “ق” harfinin, genellikle, Secâvendî’nin eserinde “قد قيل” formunun geçtiği yerlere tekabül ettiği bilinmektedir. Oysa Secâvendî “قد قيل” formunu kullandığı yerlerde genelde herhangi bir rumuz belirtmemiş ve buralarda çoğunlukla durak yeri bulunmamasından yana görüş bildirmiştir. Buna rağmen, bu yerlerin ülkemizdeki Mushaflarda genelde “ق” rumuzuyla/durağıyla gösterilmiş olması meseleyi önemli kılmaktadır. Ayrıca konuyla ilgili tanımlarda “ق” alametinin, vasletmenin daha uygun olduğu yerleri gösterdiği belirtilmişse de uygulamada buna riayet edilmediği ve Kur’an’ın ezberlenmesi ve kıraati esnasında “ق” harfiyle gösterilen yerlerin bir kısmında genelde durulduğu (vakf yapıldığı) görülmektedir. Bu ise kimi durumlarda ilgili ayetlerin manasına etki etmektedir.
İlaveten, “قد قيل” formunu kullandığı halde Secâvendî’nin vakf yapmayı tercih ettiği, buna mukabil, Mushaflarda yine “ق” ile gösterilen yerler de bulunmaktadır. Bu durumda “ق rumuzunun vasletmenin daha uygun olduğu yerleri gösterdiği” yönündeki kanaat ve tarifler realiteyi tam olarak yansıtmamaktadır. Bu tespitten hareketle kaleme alınan bu çalışmada “قد قيل” formunun tahlilinin yapılması amaçlanmaktadır. Çalışmadaki tahlil ve değerlendirmeler, makalenin hacmi doğrultusunda seçtiğimiz üç ayet bağlamında gerçekleştirilecektir.
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An Analyze on the Use of “Qad Qīla (قد قيل)” Form in al-Sajāwandī’s “Ilal Al-Wuqūf”
Öz
Although the value placed on pausing at appropriate points while reciting the Qur’an dates back to the time of the Prophet and his Companions, only in the later period did authorship in this field of knowledge, and the development of terminologies and symbols for al-waqf and al-ibtidā emerge. The works in question have employed a variety of systems. Some of them indicate the point of waqf (pause) by writing the type of waqf to be observed. On the other hand, others have adopted a variety of letter-based symbols. These symbols began to appear on the Mushaf over time.
Muhammad ibn Tayfūr al-Sajāwandī is one of the scholars who have adopted the symbol system to show the points of waqf. Al-Sajāwandī’s system consists of six categories, each of which is denoted by a letter in brackets as follow: lāzim ( م ), mutlak ( ط ), jāiz ( ج ), mujawwaz li-wajhin ( ز ), murakhkhas darūratan ( ص ) ve gayr al-jāiz ( لا ). al-Sajāwandī, who illustrated his al-waqf and al-ibtidā system in his Ilal- Al-Wuqūf, has gained prominence in this area of knowledge because of the convenience provided by his symbol system when reciting the Qur’an. Perhaps it was because of this convenience that his system became popular.
Mushafs printed in Turkey also use al-Sajāwandī’s system, albeit with additional symbols not found in his work. However, one thing that contradicts al-Sajāwandī’s preferences and the meaning of the concerned verses is the places where al-Sajāwandī used the form “قد قيل “, which is generally indicated in the Mushafs by the letter” ق “. The “ ق” symbol is generally defined in contemporary literature of al-waqf and al-ibtidā as “the sign of a weak waqf,” and the points where this symbol is used are defined as “a place where waqf is said to occur but wasl (continuation) is preferred.”
Considering this, the information and evaluations provided in various definitions regarding the “ق” waqf symbol and the “قد قيل” form do not precisely correspond to al-Sajāwandī’s usage. This is because the “قد قيل” form does not always imply that wasl is preferred in al-Sajāwandī’s work. By contrast, al-Sajāwandī’s “قد قيل” usage has two distinct meanings, indicating that it is used for two distinct purposes. During our in-depth examination of al-Sajāwandī’s work in the scope of this research, we discovered that “قد قيل” has the meaning of “قد قيل، والوصل أولى” (it has been said so, but wasl is preferred) as well as “قد قيل لا وقف، والوقف أولى” (it has been said that there is no waqf, but waqf is preferred).
There is an important distinction between these two phrases in al-Sajāwandī’s work: The phrase “قد قيل، والوصل أولى” is used in places where, even though it is said that waqf is applicable, the author expresses his preference for not applying a waqf and not doing so is appropriate based on the verse’s meaning too. Meanwhile, the phrase "قد قيل لا وقف، والوقف أولى" is the opposite of the phrase " قد قيل، والوصل أولى". This is because the author used “قد قيل لا وقف، والوقف أولىى” in places where it is necessary to apply waqf, even though it has been said that there was no waqf. Thus, the phrase “قد قيل لا وقف، والوقف أولى” denotes the places where al-Sajāwandī preferred that a waqf be applied, and the verse’s meaning necessitates it too.
As we mentioned above, there are differences between the two phrases, and they are even indicators of two distinctive categories. However, most of the places where al-Sajāwandī used the phrase “قد قيل، والوصل أولى” and some of the places where he used the phrase “قد قيل لا وقف، والوقف أولى” are generally represented by the letter “ ق” in the Mushafs in Turkey. Moreover, application errors in some of these points denoted by the letter “ق” are frequently made during the Qur’an’s recitation and memorisation.
The observation of waqf where wasl is preferred, contrary to al-Sajāwandī’s preference and the verse’s meaning is the error seen in the context of the places where the phrase “قد قيل، والوصل أولى” is used. On the other hand, the error in the context of “قد قيل لا وقف، والوقف أولى” where waqf is preferred based on al-Sajāwandī’s preference and the verse’s meaning, is mostly reflected in the Mushaf prints. This is because some places where the phrase “قد قيل لا وقف، والوقف أولى” is used are indiscriminately denoted by the symbol “ ق” which is accepted as a signification for places where the wasl is preferred.
In this article, the topic will be discussed with the example of three verses. Firstly, the points of waqf in the two verses (Yāsīn 36/47; al-Shūrā 42/10) for which al-Sajāwandī used the phrase “قد قيل، والوصل أولى” and which are indicated in the Mushafs by the “ ق” symbol will be examined. Afterwards, the point of waqf at the end of the 4th verse of al-Kahf, which is also shown with the “ق” symbol in the Mushafs despite by al-Sajāwandī’s use of “قد قيل لا وقف، والوقف أولى” will be analysed.
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