Yaygın İki Mushaftaki Bölümlemeler ve Mahiyeti
Partitions in the Two Widespread copies of the Qur’ān and Their Nature

Summary/Abstract: The study is mainly about the partitions of the two widespread copies of the Qur’ān known as muṣḥafs. One of these partitions is published in Turkey under the supervision of the Presidency of Religious Affairs, and the Board of Inspection and Recitation of the Qur’ān. The second one is published by an Islamic delegation and by the Ministry of Islamic Affairs, Foundations, Invitation and Guidance of Saudi Arabia. Both the muṣḥafs are widely used in many countries, especially in terms of the places where they are printed. In the study, the partitions in the muṣḥafs are discussed in a comparative manner in terms of their bases and their functions. In this context, first of all, the mentioned partitions are linked together with the words and practices of The Prophet and his companions. Then the same and different partitions in these muṣḥafs and, different aspects of the same partitions are examined. The functions of existing departments are also mentioned. The "symbol of bowing (Rukūʿ)" on this muṣḥaf published in Turkey is examined. It is recommended that this section should be named as "the symbol of mawḍuʻ." Even the practices belong to the period of the Prophet, the differences in the partitions show that the existing divisions are based on opinions or judicial judgments (ijtihadī). In this study, juz, ḥizb and rukûʿ partitions of the Qur’ān are considered comparatively in terms of the partition by Presidency of Religious Affairs and partition by Medina. In this context, early sources and formation of the mentioned partitions are examined and comparisons are made between the two partitions in these muṣḥafs. While examining the relation of the two partitions of these two muṣḥafs with the sources in the early period, it is seen that the Prophet and the Companions themselves used the words; juz and ḥizb in order to divide the Qur’ān into certain sections. As it is known, however, the Qur’ān was not present as a concrete document in the hands of everybody as it is today because of the revelation in the period of descending. Therefore, it cannot be expected that the partitions of that period will be the same with those of today’s. It is emphasized that the Prophet and the Companion formed specific ḥizbs (sub-sections) that were specific to them, and then the formation phase and the nature of these two partitions in the muṣḥafs are discussed. The number of letters, not the number of pages, verses and words, appears to be taken into account in the partition of the juz and ḥizb. This kind of partition, with some special muṣḥafs and practices of Muslims, was formally known in the period of Iraq governorship by Haccac ibn Yusuf al-Sakafī (75/694-95/713). He instructed the hafiz people to find the number of letters of the Qur’ān, and also had them identified the half, one third, and one fourth of it.The current muṣḥafs by Presidency of Religious Affairs and Medina can be seen in Ibn al-Jawzī's Fünûn al-efnân fī ʿacâib ulûm al-Qur’ān, in Dānī's al-Beyān fî add al-Ḳur'ân, and in Cemāl al-ḳurrā and kemāl al-iḳrā by Sahavī. There is not much difference between these two muṣḥafs in terms of juz. However, the locations, naming and presentation patterns of ḥizb have some differences. For example, the beginning and ending point of the ḥizb in Medina muṣḥaf is clearer because the sign of the beginning of the ḥizb in the verse is indicated with a sign. However, there is no indication at the beginning of the verse for the ḥizb in the muṣḥaf by the Presidency of Religious Affairs; it is pointed by the ḥizb rose on the edge. Again, in Medina muṣḥaf, every juz is divided into two ḥizbs, and at the end of thirty juzs, there is a "ḥizb sixty" registry. Each of these ḥizbs is divided into four to form a total of eight ḥizbs in a juz. But in the muṣḥaf by Presidency of Religious Affairs, every juz is divided into four ḥizbs and numbered from one to four. These four ḥizbs coincide with four of the eight ḥizbs in the Medina muṣḥaf. However, some of the hizbs in the fourth, seventh, eleventh, twenty-sixth and thirtieth juzs start from a different place. As a matter of fact, the juz beginning of these juzs, ḥizb places of which are different also differ from each other. This determination indicates that the juz and ḥizb are identified in a coordinated manner. Apart from these two partitions, there is also a rukū' division. This division is available only in muṣḥaf by the Presidency of Religious Affairs. It is not known who created it and what its nature is. Considering the way in which the mentioned partition takes place, it can be defined as: a group of verses consisting of a page, often containing one or more titles, containing a short or shortened scene. The nickname is "ayn". It has taken the name "symbol of bowing" because it shows the most suitable place to bow. However, this partition creates the misgiving that it is a sign of the “pausing” because it has been placed under the heading of secavend in the muṣḥaf by the Presidency of Religious Affairs. According to our opinion, this cannot be a sign of “pausing” because it is not mentioned in the works discussing the pausing and starting. In the same way, it cannot be said that it showed the place where the Prophet went to bow. Because the Prophet sometimes reads the surahs consisting of a total of four rukūs' divisions in two rakad prayers. They do not fully correspond to the descended verses as a group, nor do they exactly correspond to the groups of verses that commentators bring as tablets before the commentary. The fact that the verse groups formed by the commentators differ from the rukū partition can be said to be related to structure of the Qur’ān and the fact that wisdom and ability of the commentators are different from each other.Apart from the muṣḥaf by the Presidency of Religious Affairs, Rukū' partitioning is also available in the muṣḥafs published in the Indian and Pakistani regions. However, there is not much information about the nature of this partition and who states it. In our opinion, the sign of pausing has been effective in the formation of this partition. Because the Cezari speaks about the difficulty of reading a verse group that includes one subject with one single breath while explaining the reason for setting the sign of pausing. This expression shows that there are groupings of subject-centered verses in the mind of recitation scholars in the process of determining the pausing. It is seen that the majority of the pausing in Idah by Ibn Abbarī and al Muktafā by Dâni overlaps with the rukū partition of the muṣḥaf. Therefore, it can be said that, while this partition is being formed, the scholars have benefited from the groups of verses, which are the totality of the subject pointed out, albeit implicitly. The rukū partition is also associated with the aşır reading which consists of a certain group of verses and is read in various ways. Today, when talking about “ashir”, one can understand the group of verses between the two “ʿayn". However, the " ʿayn" nickname has not been set for the “ashir”. According to our opinion, this partitioning is considered appropriate for “ashir” because it is based on the subject matter integrity. In addition to all this, this partition can also be regarded as a measure for a series of conversations which shows the true way to the public in the context of the meaning of the Qur’ān. It is understood that this partitioning, whether it shows the most appropriate place to go to rukū, whether it points to the verses set for “ashir”, or whether it is a measure for the Qur’ān themed conversation, is a matter-based setting in all. Therefore, we recommend naming the rukū partition as "the symbol of mawḍuʻ". At the same time, this naming eliminates the false impression that it is a sign of a pausing or a taking. The muṣḥaf partitions can be made more functional in order for Muslims to live more with the Qur’ān. For example, ḥizb can be a measure to acquire the habit of mentioning about the Qur’ān every day. In the same way, the rukū partition, with the nomenclature that we propose; "the symbol of mawḍuʻ" can provide the inclination to the meaning of the Qur’ān. Thus, it is possible to have a multi-dimensional communication with the Qur’ān thanks to these partitions.

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