Özet:

Since recitation of the al-Qurʾān is considered an act of worship, how it is pronounced is as important as its meaning. Muslims gave utmost importance to the original pronunciation of the words of the al-Qurʾān and tried to preserve the most accurate. However, these efforts have brought about some differences due to language characteristics, laryngeal structures, and differences in understanding, application, and interpretation of the nations in different regions. The differences can be listed, such as inadequate use of resources, attempts to interpret the information in the resources to support the current reading, and placing “fam-i muhsin” (Enhanced mouth) readings before the source information. As a result, we encounter two different performance styles in Turkish and Arabic reading. There is concern that differences will continue if the al-Qurʾān teaching is limited to oral tradition without reference to sources and if the parties do not discuss the issues on a scientific basis, away from bigotry and prejudices. In the study, the pronunciation differences between our country and other Islamic countries in the origin of al-makhraj, adjectives, and some al-tajwīd practices during the recitation of the al-Qurʾān were evaluated, and the relevant issues were discussed on scientific grounds by referring to early al-tajwīd sources. Differences between readers in Arab countries and Turkey, both theoretically and practically, arise in matters related to the products rather than issues related to the essence of the science of al-tajwīd. The main disputes encountered can be summarized as follows. Theoretical and practical differences regarding the pronunciation of the letter al-ḍād/ض, Theoretical and practical differences in the point of thin or thick voicing of the al-ikhfāʾ application, theoretical and practical differences in the application of al-qalb, Theoretical and practical differences in the application of al-ikhfāʾ al-shafawiyya and the practical difference in the shapes that the lips take in al-idghām and al-sukūns. al-makhraj and adjective information determines whether the letters will be read with their original sound. In the sources, for each letter, some adjectives, not less than five, were classified as antonyms and non-antonyms. Accordingly, depending on whether the breath flows while reading the letter, al-hams-al-jahr; al-shidda-al-rikhwa-al-bayniyya according to whether the sound flows as a result of whether the al-makhraj is blocked or not; al-istiʿlāʾ-al-istifāla, al-iṭbāq, al-infitāḥ, depending on whether the root of the tongue rises to the upper palate or not; al-iṣmāt-al-idhlāq adjectives were determined according to the difficulty and ease of pronunciation. When we look at the definitions of language and recitation scholars regarding the origin of the letter al-ḍād, it is read by flowing the sound of the letter from the left or right side of the tongue, starting from the edge of the tongue close to the throat, and using the upper molars opposite it. As a result of the information, we obtained from the sources, the letter al-ḍād; al-jahr/not to flow of breath, al-rikhwa/sound flow, al-istiʿlāʾ/thickness, al-iṭbāq/rather thickness, al-iṣmāt /difficult to pronounce, al-tafashshī /sound propagation and al-nafkh/ murmur sound there are adjectives such as. There are also differences between Arab and Turkish readers regarding the concealment (al-ikhfāʾ) of al-tanwīn or al-sākin al-nūn. The practice of the al-ikhfāʾ in Turkey is entirely subtle. In Arab countries, if a thin letter comes after al-tanwīn or al-sākin al-nūn, al-ikhfāʾ is read in thin, and if it comes in thick, it is read in bold. However, in al-ikhfāʾ the information about the thickening and thinning of the letter parallel to the sound of the next letter has not been found in classical sources. Only for convenience, it has been stated that the al-ghunna is long in letters with close origin and short in letters with distant origin. Likewise, in the al-tajwīds of al-iqlāb and lip al-ikhfāʾ, based on the definitions, Arab states that there should be an opening between the lips during the application, while Turkish readers think that the lips should be closed. In both applications, instead of parting or squeezing the lips, the idea that a al-ghunna application by bringing their lips together in a normal manner is more accurate is becoming increasingly widespread. Lip Training is "a set of rules that regulate the shapes that the lips should take while reading." can be defined as. In al-ḍamma movement, the lips are extended, in al-kasra, the lower jaw drops, and in al-fatḥa the mouth is opened vertically. Ali Riza Saghman was the first to systematize the lip training rules applied in Turkey. In this direction, two main rules have emerged regarding al-sukūn letters and al-idghāms.

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