Fırat Üniversitesi İlahiyat Fakültesi Dergisi

Öz

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 DİB 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.