Vaz‘ ilmi, dış dünyadaki varlık veya nesnelerin insan zihnindeki suretleri olan manalar ile bu manaları simgeler yoluyla zihin dışına aktaran lafızlar arasındaki ilişkinin ne şekilde ve hangi yollarla kurulduğunu incelemektedir. Hicrî VIII. asırda kelam, usul ve dil âlimi Ebü’l-Fazl ‘Adudüddîn el-Îcî’nin er-Risâletü’l-vaz‘iyye adlı risalesiyle bağımsız bir literatür olarak incelenmeye başlamıştır. Ebü’l-Kâsım es-Semerkandî, Abdurrahman el- Câmî, Kemâlüddîn eş-Şirvânî ‘İsamüddîn el-İsferâyînî, Seyyid Şerif el-Cürcânî, Seyyid Muhammed el-Kefevî ve Seyyid Hafız es-Sirozî gibi sonraki müelliflerin metinleriyle gelişimini sürdürmüştür. Son döneme gelindiğinde alana dair birçok eser telif edilmiştir. Bu eserler arasında Eğinli İbrahim b. Halil Efendi’nin Metnun fi’l-vaz‘ adlı risalesi, önceden beri tartışılagelen vaz‘ meselelerinin tamamını teorik ve pratik düzlemde sistemli olarak ele alma ve vaz‘ bilgisini bilimin konusu haline getirme noktasında gösterdiği çabayla dikkat çekmektedir. Makalenin konusu olan el-‘Ucâletü’r-Rahmiyye, sözü edilen eserin şerhidir. Bu çalışmada özellikle muhtevanın geliştirilmesi ve meseleler hakkında yapılan tartışmaların tespit edilmesi açısından vaz‘ ilmine büyük katkıları olduğuna inandığımız bir metnin vaz‘ literatürüyle birlikte değerlendirmesi yapılacaktır.

As known, language is the most important means that provides people to communicate with other. The language which has a vital role for human life consists of the expression that makes possible the verbal communication and the meaning which is the forms of the creatures or the subjects in human mind. In general, the language phenomenon has been started to be study for understanding and interpreting the Koran according to the divine will since the early periods. Especially the expession and the meaning which are the building blocks of the language have been studying mainly by linguistic sciences like lexicology, morphology, syntax and rhetoric and the other Islamic sciences with their own approaches and questions. The science of Wad‘ which is located under the linguistic sciences, because it accepts the expression and the meaning as a key elements, tries to explain the relationship between this two elements by adopting wad‘ phenomenon as a principle.The science of wad‘ was started to be an indipendent study area in eighth century A.H. by the treatise of ‘Adudüddîn al-Îjî’s al-Risalah al-wad‘iyah who is a theologist, an Islamic methodist, and a linguist. This science has been continuing to improve by books of successive authors like Ebu’l-Qasım al-Samarqandî, Abd al-Rahman al-Jâmî, Kamâl al-Dîn al-Shirvânî, İsâm al-Dîn al-Esferâyînî, Al-Sharif al-Jurjânî, Al-Sayyid Mohammad al-Kafawî and Al-Sayyid Hâfiz al-Sirozî. A lot of books have been written on this field in last period. Among these works, the treatise of İbrahim b. Khalil al-Akînî called Matn fî al-wad‘ attracts attention. Because his work has efforted on treating whole issues which are discussed from of old in theoretical and practical plane and establishing knowledge of wad‘ as a science. Al-‘Ujâlah al-Rahmiyah which is the subject of this article is a commentary of that treatise. 1. General framework and literature reviewWad‘ (linguistic specification) in terms of lexical meaning means; “put a thing on the definite place.” As a term it means; “assign a thing to another thing so much so that whenver first of them be feel or known second be known from first for who aware of this assign.” With reference to lexical meaning it can be said that there are two elements in the wad‘ practice; first one is the expression which is the subject of the wad‘ and which situated in a place, second one is the place itself.  In linguistic platform the first one is named mawdû‘ (established) and the second one is named mawdû‘ lah (the object of establishment). Moreover there has to be an author named wâdı‘ (establisher) who sets the expression to the meaning. In addition, there are some special cases related to these two elements. If the expression points to the meaning by own individual structure, it is named as al-shakhsî (isolative) or if it points to it by definite form, it is named as al-naw‘î (subsumptive). And speaking of the meaning when it exists in outside as a partial object, it is named as juz’î (particular), in return when it exists a common meaning between a lot of objects, it is named as kullî (universal). These two qualities not only go for the meaning but also for âlat al-wad’ (instrument of wad‘) that is named al-kadr al-mushtarak (party situation) by ‘Adud al-Dîn al-Îjî for resolving undefinite expressions problem. Accordingly when âlat al-wad’ and the meaning are kullî, it is named “al-wad‘ al-‘âmm li-mawdû’ lahu ‘âmm”; when both of them are juz’î, it is named “al-wad‘ al-khâss li-mawdû’ lahu khâss”; when âlat al-wad’ id kullî and the meaning is juz’î, it is named “al-wad‘ al-‘âmm li-mawdû’ lahu khâss”.Historical development of the science of wad‘ can be divided into three periods within the framework of Îjî’s treatise named al-Risâlah al-Wad‘iyah. In first period, the wad‘ knowledge was studied in syntax, rhetoric, logic and islamic law books. This period is named mutekaddîm (ancients) by Îjî. In second period the wad‘ knowledge was studied in independent treatises and codification activity was started for wad‘ science. In addition to that the wad‘ knowledge was started to study in independent treatise, there is another feature in this period that Îjî included zamir (pronoun), ism-i işaret (demonstrative pronoun), ism-i mevsul (relative pronoun) and harf (particle) in a new category named “al-wad‘ al-‘âmm li-mawdû’ lahu khâss”. The third one is the period in which started writing activity (tadwîn) and which is named as muteahhir (following). Most of the writers of wad‘ in this period followed Îjî’s new method. Some of the important wad‘ writers and their books are Ali al-Qushji Unqûd al-zawâhir, Molla Khusraw’s Risalah fî al-wad‘iyah, Molla Lutfî’s al-Malatalib al-ilâhiyah as a independent writing and writings of Abu al-Qâsım al-Samarqandî, Abd al-Rahmân al-Jâmî, Kamal al-Dîn al-Şirwânî, İsâm al-Dîn al-Esferâyinî, Sayyid Sharif Al-Jurjânî, Sayyid Mohammed al-Kefewî and Sayyid Hafiz al-Sirozî as a sarh and hasiyah (expalantion and footnote.) All this books and other different writings take a part in growing wad‘ literature.2. İbrahim b. Khalil al-Akînî’s wad‘ treatise named Matn fî al-Wad‘This book consists of three chapter; introduction, appendant (teznib) and conclusion. In introduction, firstly wad‘ is desribed in terms of lexical and terminological meaning, secondly, be tried to distinguish the wad‘ science from other sciences and be explained its subject and purpose. In turn the appendant section contains three topics; wâdı’ (who is put the expression for meaning with the aim of signifying first one to second one), mawdû‘ (expression) and mawdû‘ lah (meaning). In first topic, it is studied the parts of wâdı’ element; lughawî (lexical), ‘urfî (customary), ıstılâhî (terminological) and shar‘î (religious). In second topic, it is studied mawdû‘ elements and wad‘ is divided to shakhsî and naw‘î in terms of expression. Both of them are divided into four parts in terms of mawdû‘ lah and âlat al-wad‘. But the latest part is not exist in linguistic level. And in latest topic, it is spoken to mawdû‘ lah element and it is dividen to two part as a kullî (universal) and juz’î (particular). Finally in conclusion section, it is mentioned six items named favâid (benefits). In these six items, it is evaluated the opinions of wad‘ scholars about these six items and discussed secondary wad‘ problems.3. Mohammad Rahmi al-Akînî’s book is named al-Ujâlah al-Rahmiyah fî sarh Matn fî al-Wad‘ Mohammad Rahmi al-Aqînî who is one of the last period Ottoman scholars has writen al-Ujâlah al-Rahmiyah to explain İbrahim Hakki al-Aqînî’s wad‘ treatise . This sarh is one of the most important and valuable wad‘ books. Because this writing made a big contribute to this area in connection with being considered as an independent science and made signalise its position opposite other sciences by means of improving wad‘ science in terms of issue and systematic.