Fonetik Hataların Âyetlerde Yol Açacağı Anlam Bozulmaları
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Date
2022
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Abstract
Allah Teâlâ’nın Peygamberi vasıtasıyla gönderdiği mukaddes kitabı anlamına uygun bir tarzda kırâat etmek bizzat Allah’ın emridir. Kur'ân-ı Kerîm’i okumak; herkesin kolayına geldiği şekilde kuralsız bir biçimde değil aksine onun doğru seslendirilmesi için konulmuş tecvit ilminin gereklerine uygun okunmasını ifade eder. Yüce Allah, Furkân sûresinin 32. âyetinde, Kur'ân-ı ağır ağır okuduğunu (parça parça indirdiğini) bildirmiş ve Müzzemmil sûresinin 4. âyetinde ise Peygamberimize, dolayısıyla her mümine, "...Kur'ân'ı tertil ile oku" buyurmuştur. Tertîl kelimesi, âhenk ve nizâm anlamında olup Kur'ân’daki her harfin mahreç ve sıfatlarına uygun bir biçimde hakkını vermek ve acele etmemek sûretiyle tecvit kurallarına uygun tilâvet etmektir. Tecvit ilmi kapsamında her harfin kendisinden ayrılmaması gereken lâzımî sıfatları vardır. Bu sıfatlarda yapılacak öznel tasarruflar Lahn-ı Celî olarak kabul edilir ve çoğunlukla da anlamı bozar. Asırlar boyunca Allah kelamının doğru bir tarzda kırâat edilmesi tecvit kuralları marifetiyle gerçekleşmiştir. Söz konusu kurallar aynı zamanda Kur'ân nazmı ile beşerî kelamın ayırt edici en önemli unsurlarından biri olmuştur. Kur'ân-ı Kerim ile bir fıkıh, tefsir, kelam ya da hadis metninin seslendirilmesi farklılık arzetmektedir. Zira yüce kitabımız Kur’ân, Arap dili ve edebiyatının tüm anlatım sanatlarını en üst düzeyde kullanmış, aynı konuları farklı üslûplarla dile getirmiş, mânaları kulağa hoş gelen lafızlarla anlatmıştır. Kısaca; harfleri, kelimeleri, cümle yapısı ve âyetleriyle birlikte bir bütün olarak i‘cazın (eşsizliğin) en mükemmel örneklerini sunmuştur. Kur'ân-ı Kerîm için kullanılan “Nazmü’l-Kur’ân” (Kur'ân’ın eşsiz söz dizimi) ifadesi, âyetlerin i‘câzı ile doğrudan ilintilidir. Onun belâgat, fesâhat ve lafız-mâna dengesini temsil etmektedir. Dolayısıyla anlamın doğru bir şekilde oluşması, nazmın dil kurallarına uygun biçimde seslendirilmesi neticesinde gerçekleşebilir. Kur'ân-ı Kerîm âyetleri cümlelerden oluşurken, cümleler kelimelerden, kelimeler ise harf ve seslerden oluşur. Kur'ân nazmının i‘câzı, yukarıda sayılan her parçadaki uyum ve mükemmelliği ifade eder. Gerek mihraplarda gerek eğitim-öğretim sıralarında dinlediğimiz tilavetlerde şahit olunan olumsuz tablo bizi bu çalışmayı yapmaya teşvik etmiştir. Alanda karşılaşılan hatalar bazen anlamla ilişkisi olan, dolayısıyla ibadetlerin sıhhatine zarar verecek düzeyde gerçekleşirken bazen de anlamın ötesinde Kur’ân’ın nazmını, orijinalliğini yani asıl olarak eşsiz ve mu’ciz olma vasfını bozan türden olabilmektedir. Mesela Mâide sûresinin 52. âyetinde geçen ?as? kelimesi “teracci”, yani bir olayın gerçekleşmesine dair isteği ve ümidi ifade eder. Sadece “sîn” harfi, dil kökünün kaldırılması suretiyle isti‘la sıfatıyla okunması durumunda fiil ?a?? şekline dönüşür ve eğer isim olarak kullanılırsa “asa/baston” anlamına gelir fiil olarak “muhalefet etmek, asi olmak” anlamında kullanılır. Bu ve buna benzer hatalar Kur’ân âyetlerinin anlamını bozmanın yanı sıra aynı zamanda onun eşsiz metin olma vasfına da zarar verebilmektedir. Bu çalışmada harflerin mahreç ve sıfatlarında yapılabilecek hatalar sonucunda oluşabilecek anlam değişmelerine değinilecektir. Usulsüz ve yetersiz eğitimden kaynaklandığına inandığımız hatalı okumaların, Kur’ân’ın i‘câzını, lafız ve mâna bütünlüğünü nasıl bozduğuna dair bir farkındalık oluşturulmaya çalışılacaktır. Makalede önce harflerin otantik seslerinin korunmasına yönelik yapılan ilk çalışmalar ve konu ile ilgili bazı değerlendirmeler yapılacaktır. Sonrasında harflerin hatalı olarak seslendirilmesinin sebepleri irdelenecek, bu bağlamda konu; “Türkçede Bulunmayan Kur’ân Sesleri ve Benzeşen Sesler” başlıkları altında incelenecektir. Makalede şöyle bir usul takip edildi. Öncelikle Türkçede yer almayan Kur'ân sesleri ve bunlara benzeyen harflerin tespiti yapıldı. Birbirinin yerine okunma ihtimali olan harfler kategorik bir sınıflamaya tabi tutuldu. Sonra da bu kategorilere uygun ayetlerden örnekler verilerek muhtemel ses değişimlerinden kaynaklanabilecek anlam bozulmalarına değinildi. Sonuç olarak Kur'ân harflerinin doğru telaffuz edilmemesi durumunda âyetlerin anlamlarında ciddi kaymalar olacağı, dolayısıyla ibadetleri menfi anlamda etkileyeceği hususu ortaya konmaya çalışıldı.
It is Allah's order to recite the holy book, which Allah sent through His Prophet, in line with what it wants to convey. Reciting the Qur??n is not without its rules, so one cannot read it the way he or she wishes; it is recited in accordance with the requirements of the science of tajw?d, which has emerged to ensure the correct pronunciation while reciting it.In the 32nd verse of S?rah al-Fur??n, Almighty Allah stated that he revealed the Quran gradually (he sent it in parts), and in the 4th verse of the S?rah al-Muzzammil, he commanded our Prophet, and therefore every believer, “to recite the Qur??n in an orderly manner,” which means to pay attention to every sound in the Qur??n in accordance with its point and manner of articulation, and to pronounce them in accordance with the rules of tajw?d without haste. From the perspective of the science of tajw?d, each sound has its essential attributes that are an internal part of it. Subjective changes to be made in these attributes are considered as la?n al-jal? and mostly distort meaning. The accurate recitation of the words of Allah has been achieved by the rules of tajw?d for centuries. These rules have also been one of the major distinguishing elements of the Quranic verse versus human words. The pronunciation of the words in a fiqh, tafs?r kal?m or had?th text differs from the pronunciation of those of the Qur??n, as our Holy Book, the Qur??n, used all the literary arts of the Arabic language and literature at the most advanced level, worded the same meaning in different styles, and explained the meanings through words that sound pleasant to ear. In short, it presented the most perfect examples of i?j?z (uniqueness), with its letters, words, sentence structure and verse as a whole. The expression "na?m al-Qur??n" (the unique syntax of the Qur??n) is directly related with the uniqueness of its verse. It represents the Qur??n’s rhetoric and eloquence, along with its wording-meaning balance. Therefore, the accurate of expression of meaning can be achieved by pronouncing the verse in accordance with the rules of the language. The verses of the Qur??n consist of sentences, and sentences consist of words; words consist of letters and sounds in turn. The i?j?z of na?m al-Qur??n refers to the harmony and perfection in each of the aforementioned components. The errors committed in the recitations we heard both in the mihrab and instructional contexts encouraged us to carry out this study. While mistakes encountered in the field are sometimes related to meaning and thus harm the health of worship, they are sometimes beyond meaning; they can spoil the Qur??n’s wording and originality (i.e., its being unique and miraculous). For example, the word ?as? in the 52nd verse of S?rah al-M?idah means “the desire and hope for an event to happen”. If the letter "sin" is pronounced by touching the tongue to the hard palate and elevating the dorsum, the verb becomes ?a??. It then means "staff or walking stick" if used as a noun, and “to oppose or to rebel” if used as a verb. Such errors may not only distort the meaning of the verses, but they may also damage the Qur??n’s quality as a unique text. This study addresses the meaning changes that might occur as a result of errors committed in the point and manner of articulation of speech sounds. It aims to create an awareness of how erroneous pronunciation, which we believe is caused by inappropriate and inadequate education, disrupt the i?j?z, wording-related and semantic integrity of the Qur??n. The article first presents the studies on preserving the authentic articulation of sounds and then makes some evaluations about it. Afterwards, the reasons for the incorrect pronunciation of the sounds are examined. More specifically, the sounds are categorised under the headings of "Qur’anic sounds that do not exist in Turkish and sounds that are similar to Turkish ones". The procedure below was followed in the present study. First of all, the sounds of the Qur??n, which do not exist in Turkish and the sounds similar to those in Turkish were determined. Those that could be used interchangeably were also identified. Then, by citing examples from Quranic verses in line with these categories, possible distortions of meaning that may arise from sound changes were mentioned. In short, this study demonstrated that if the sounds of the Qur??n are not pronounced accurately, there will be serious shifts in the meanings of the verses, thereby negatively affecting worship.
It is Allah's order to recite the holy book, which Allah sent through His Prophet, in line with what it wants to convey. Reciting the Qur??n is not without its rules, so one cannot read it the way he or she wishes; it is recited in accordance with the requirements of the science of tajw?d, which has emerged to ensure the correct pronunciation while reciting it.In the 32nd verse of S?rah al-Fur??n, Almighty Allah stated that he revealed the Quran gradually (he sent it in parts), and in the 4th verse of the S?rah al-Muzzammil, he commanded our Prophet, and therefore every believer, “to recite the Qur??n in an orderly manner,” which means to pay attention to every sound in the Qur??n in accordance with its point and manner of articulation, and to pronounce them in accordance with the rules of tajw?d without haste. From the perspective of the science of tajw?d, each sound has its essential attributes that are an internal part of it. Subjective changes to be made in these attributes are considered as la?n al-jal? and mostly distort meaning. The accurate recitation of the words of Allah has been achieved by the rules of tajw?d for centuries. These rules have also been one of the major distinguishing elements of the Quranic verse versus human words. The pronunciation of the words in a fiqh, tafs?r kal?m or had?th text differs from the pronunciation of those of the Qur??n, as our Holy Book, the Qur??n, used all the literary arts of the Arabic language and literature at the most advanced level, worded the same meaning in different styles, and explained the meanings through words that sound pleasant to ear. In short, it presented the most perfect examples of i?j?z (uniqueness), with its letters, words, sentence structure and verse as a whole. The expression "na?m al-Qur??n" (the unique syntax of the Qur??n) is directly related with the uniqueness of its verse. It represents the Qur??n’s rhetoric and eloquence, along with its wording-meaning balance. Therefore, the accurate of expression of meaning can be achieved by pronouncing the verse in accordance with the rules of the language. The verses of the Qur??n consist of sentences, and sentences consist of words; words consist of letters and sounds in turn. The i?j?z of na?m al-Qur??n refers to the harmony and perfection in each of the aforementioned components. The errors committed in the recitations we heard both in the mihrab and instructional contexts encouraged us to carry out this study. While mistakes encountered in the field are sometimes related to meaning and thus harm the health of worship, they are sometimes beyond meaning; they can spoil the Qur??n’s wording and originality (i.e., its being unique and miraculous). For example, the word ?as? in the 52nd verse of S?rah al-M?idah means “the desire and hope for an event to happen”. If the letter "sin" is pronounced by touching the tongue to the hard palate and elevating the dorsum, the verb becomes ?a??. It then means "staff or walking stick" if used as a noun, and “to oppose or to rebel” if used as a verb. Such errors may not only distort the meaning of the verses, but they may also damage the Qur??n’s quality as a unique text. This study addresses the meaning changes that might occur as a result of errors committed in the point and manner of articulation of speech sounds. It aims to create an awareness of how erroneous pronunciation, which we believe is caused by inappropriate and inadequate education, disrupt the i?j?z, wording-related and semantic integrity of the Qur??n. The article first presents the studies on preserving the authentic articulation of sounds and then makes some evaluations about it. Afterwards, the reasons for the incorrect pronunciation of the sounds are examined. More specifically, the sounds are categorised under the headings of "Qur’anic sounds that do not exist in Turkish and sounds that are similar to Turkish ones". The procedure below was followed in the present study. First of all, the sounds of the Qur??n, which do not exist in Turkish and the sounds similar to those in Turkish were determined. Those that could be used interchangeably were also identified. Then, by citing examples from Quranic verses in line with these categories, possible distortions of meaning that may arise from sound changes were mentioned. In short, this study demonstrated that if the sounds of the Qur??n are not pronounced accurately, there will be serious shifts in the meanings of the verses, thereby negatively affecting worship.
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Harran ilahiyat dergisi (Online)
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47
Citation
BOSAT S (2022). Fonetik Hataların Âyetlerde Yol Açacağı Anlam Bozulmaları. Harran ilahiyat dergisi (Online), 0(47), 102 - 127. 10.30623/hij.1022285
