Vakf-İbtidâ Bilgisinde Edebi Yönün Tezahürü: İsti’nâf-ı Beyânî Örneği

Abstract

Vakf-ibtidâ bilgisi, Kur’an-ı Kerim’i hem dil hem de mana boyutu itibariyle inceleme ayrıcalığına sahiptir. Dil ve anlam boyutlu oluşu vakf-ibtidâ eserlerinde lügavi açıklamaların ve bu açıklamalar doğrultusunda serdedilen mana takdirlerinin belli bir yekûn teşkil etmesini sağlamıştır. Lügavi inceleme ise terkib düzeyinde, bir terkibi oluşturan unsurları gerek cümle kurgusu gerekse edebi yön itibariyle ele almayı ifade eder. Belagat çalışmaları kapsamında müstakil olarak incelemeye tabi tutulan bu edebi yön, İslam düşünce geleneğinin muhtelif başlıklarında şu veya bu düzeyde yer ihraz etmiş ve böylece düşüncenin gelişimine de katkı sunmuştur. İşte bu çalışmada dilin edebi yönü kapsamında bahis konusu edilen ve ilerleyen süreçte dil-belagat âlimleri tarafından “isti’nâf-ı beyânî” olarak kavramlaştırılan edebi unsur üzerinden vakf-ibtidâ sahasında edebi boyutun hangi düzeyde varlığa sahip olduğunu incelemeye çalışacağız, yanı sıra da vakf-ibtidâ âlimleri içinde incelemelerini edebi bir zemine taşıma imkânı bulan âlimlerin kim veya kimler olduğunu tespit etmeye gayret edeceğiz. Böyle olduğu içindir ki yazıda öncelikle “isti’nâf-ı beyânî” terkibi sözlük ve terim anlamları düzeyinde incelenecek, akabinde İslam düşünce geleneğinde ve özellikle de dil, belağat ve tefsir sahasında isti’nâf-ı beyânî’nin bahis konusu edilme keyfiyetine temas edilecek, en sonunda da vakf-ibtidâ âlimlerinin açıklamalarına yansıyan yönünün keşfine çalışılacaktır.

The knowledge of “waqf-ibtida” has the privilege of examining the HolyQur’an in terms of both language and meaning. The linguistic and semantic dimension of the Qur’an has ensured that the linguistic explanations and the meaning appreciations in line with these explanations constitute a certain amount in the works of “waqf-ibtida”. As a matter of fact, the scholars of “waqf-ibtida” tried to reveal what kind of wordmeaning relations existed between the sentences that make up the Qur’anic verses, and accordingly, they divided the places of waqf into certain parts in terms of their suitability for waqf. Although the language-centred analyses carried out to determine these issues mostly focused on the parsing relations that determine the position within the sentence, which is within the field of interest of the science of nahw, explanations that carry the issue to a more literary ground and endeavour to capture deep word-meaning connections between sentences and from this point of view, pointing to the existence of different possibilities in terms of waqf have also been put forward. One of the issues mentioned within the scope of the literary aspect of language is the phenomenon of isti’naf. The phenomenon of isti’naf, which expresses that the sentence is independent and detached from its antecedent, has been discussed in language and literature books under the title of “fasl-wasl” and in the context of the phenomenon of “qat’”. In the explanations put forward in this framework, some of the sentences included in the scope of isti’naf have been evaluated in the sense that a certain connection has occurred depending on a predetermined question posed by the previous sentence in the mind. Over time, these evaluations led to a binary division of isti’naf as “isti’naf al-nahwi” and “isti’naf al-bayani”. Sentences that do not have any verbal or semantic connection with the preceding sentence are called “isti’naf al-nahwi”, and those that do not have a verbal connection but have a semantic connection with the preceding sentence through the predetermined question formed by the previous sentence in the mind are expressed as “isti’naf al-bayani”. The explanations, which are put forward within the scope of the phenomenon of isti’naf in language and rhetoric studies and which result in the aforementioned binary division, have also found a place in other branches of science, especially in tafsir literature. In this context, Zamakhshari’s explanations on isti’naf and the commentaries and explanations on these explanations by later scholars contributed to the clarification of the theoretical aspect of the phenomenon of isti’naf in general and “isti’naf al-bayani” in particular. As for the scholars of “waqf-ibtida”, while examining the places of waqf and their suitability for waqf, they mostly focused on the relations of intra-sentence parsing and did not try to carry the issue to a literary ground. In the founding texts of the field of “waqf-ibtida” by scholars such as Ibn al-Anbari (d. 328/940), Abu Ja?far al-Nahhas (d. 338/950), and Abu ‘Amr al-Dani (d. 444/1053), as well as in the texts of scholars such as Ibn al-Ghazzal (d. 516/1123) and Mu?ammad b. Tayfur al-Sajawandi (d. 560/1165), who prioritised practical knowledge about the provisions of waqf places and did not go much in the way of linguistic justification in doing so. In the texts of scholars such as Ibn al-Ghazzal and Tayfur al-Sajawandi, the subject was not subjected to literary explanation. However, unlike these scholars, al-Ushmuni (d.1100/1690) directly mentions the phenomenon of “isti’naf al-bayani” and uses it as a means of explanation in his explanations of the places and rulings of waqf. This not only shows that al-Ushmuni gave a literary perspective to the knowledge of “waqf-ibtida”, but also shows that he partially benefited from the scientific results of the language and literary studies of “waqf-ibtida” literature. Likewise, this situation shows that the later texts on “waqf-ibtida” did not content themselves with the mere repetition of the information in the founding texts, but also undertook an obligation to carry the development in language and rhetoric thought to the field of “waqf-ibtida”. For this reason, this article will first analyse the term “isti’naf al-bayani” at the level of its dictionary and terminological meanings, then it will touch upon the nature of the mention of “isti’naf al-bayani” in the tradition of Islamic thought, especially in the fields of language, rhetoric and tafsir, and finally it will try to discover the aspect reflected in the explanations of the scholars of “waqf-ibtida”.