{"id":17149,"date":"2025-05-13T20:50:06","date_gmt":"2025-05-13T18:50:06","guid":{"rendered":"http:\/\/www.kuranvesunnetyolunda.com\/?p=17149"},"modified":"2025-05-13T20:51:38","modified_gmt":"2025-05-13T18:51:38","slug":"musa-iznikinin-tercume-ettigi-tefsirler-ve-sururiye-isnat-edilen-tefsirin-gercekligi-translations-of-tafsirs-by-musa-izniki-and-the-authenticity-of-the-tafsir-attributed-to-sururi","status":"publish","type":"post","link":"https:\/\/www.kuranvesunnetyolunda.com\/?p=17149","title":{"rendered":"M\u00fbs\u00e2 \u0130znik\u012b\u2019nin Terc\u00fcme Etti\u011fi Tefsirler ve S\u00fcr\u00fbr\u00ee\u2019ye \u0130snat Edilen Tefsirin Ger\u00e7ekli\u011fi"},"content":{"rendered":"\n

Translations of Tafsirs by M\u016bs\u0101 Iznik\u012b and the Authenticity of the Tafsir Attributed to Sur\u016br\u012b[1]<\/strong><\/a><\/h1>\n\n\n\n

Abstract<\/strong><\/p>\n\n\n\n

It is seen that serious mistakes were made in determining the names, authors, and translators of many scientific works written in the past and mostly remained in manuscript form in our libraries. This situation does not allow us properly to benefit from our important scholarly collections by preventing some significant works from being explored. In this context, some research and library records indicate that the 15th-century Ottoman scholar M\u016bs\u0101 Iznik\u012b (d. 838\/1434-35 [?]) translated Ali b. Muhammad al-Kh\u0101zin\u2019s (d. 741\/1341) work called as \u201cLub\u0101b al-ta\u2019w\u012bl f\u012b me\u02bb\u0101n al-Tanz\u012bl<\/em>\u201d. Similarly, it is claimed that the 16th-century Ottoman scholar and court poet Muslihuddin Mustafa Sur\u016br\u012b (d. 969\/1562) wrote a complete Turkish tafsir. These two claims share a common point as they eventually converge on the same translator. This article aims to investigate the originals and translations of these two works to determine their actual authors and titles. The urgent need for such research for thousands of works in our libraries is apparent, as some researchers have based their master\u2019s and doctoral theses and various articles on incorrect information. This article aims to contribute to the academic world by presenting new findings on the two works, which are clouded by incorrect information and uncertainties, and to draw attention to the need for further research in this field. This research, which utilized document scanning, data collection, and data analysis techniques, has led to the following conclusions: The work that M\u016bs\u0101 al-Iznik\u012b translated and named \u201cTafs\u012br al-Lub\u0101b<\/em>\u201d is actually an abridged version of \u201cBa\u1e25r al-\u1e25a\u1e33\u0101\u2019ik wa al-me\u02bb\u0101n\u012b<\/em>\u201d, a tafsir by Najm al-D\u012bn D\u0101ya (d. 654\/1256), not Kh\u0101zin\u2019s \u201cLub\u0101b al-ta\u2019w\u012bl<\/em>\u201d. It has also been determined that the work known today as \u201cTa\u2019wilat al-Najmiyya<\/em>\u201d is not the original tafsir written by D\u0101ye. D\u0101ye wrote a detailed tafsir combining exoteric and esoteric interpretations, and his disciple Shams al-Din Muhammad al-S\u00e2wuj\u012b abridged this work by removing the exoteric interpretations, leaving only the esoteric. Iznik\u012b translated this abridged version and named it \u201cTafs\u012br al-Lub\u0101b<\/em>\u201d. The tafsir attributed to Sur\u016br\u012b has been found not to have been authored by him. Comparisons have revealed that this work is a tafsir translation of Ab\u016b al-Lays Samarqand\u012b\u2019s (d. 373\/983) work named as \u201cTafsir al-Qur\u2019an al-Kar\u012bm<\/em>\u201d or \u201cTafsir Ab\u016b al-Layth al-Samarqand\u012b\u201d, known today as \u201cBahr al-Ulum<\/em>\u201d. This translation is attributed in some sources and library records simultaneously to Ahmad D\u0101\u012b (d. after 824\/1421), Ibn \u02bbArabshah (d. 854\/1450), and Iznik\u012b. When comparing copies attributed to different people, it is apparent that they are all the same work. Examination of certain ancient copies and manuscript records indicates that this translation was also done by Iznik\u012b, who named this second translation \u201cAnfas al-Jaw\u0101hir<\/em>\u201d. There has been confusion in the academic world regarding this name, with some researchers mistakenly believing it was the name given to Kh\u0101zin\u2019s translation. However, early manuscripts clearly show that this name was given to the translation of Samarqand\u012b\u2019s tafsir. Abridged copies of \u201cAnfas al-Jaw\u0101hir<\/em>\u201d have been found in our libraries, but it has not been possible to determine who performed this abridgment.<\/p>\n\n\n\n

Keywords<\/strong>: Tafsir, Ab\u016b al-Lays Samarqand\u012b, Najm al-D\u012bn D\u0101ya, Kh\u0101zin al-Baghd\u0101d\u012b, M\u016bs\u0101 Iznik\u012b, Sur\u016br\u012b, Tafs\u012br al-Lub\u0101b<\/em>, Anfas al-Jaw\u0101hir.<\/em><\/p>\n\n\n\n

M\u00fbs\u00e2 \u0130znik\u012b\u2019nin Terc\u00fcme Etti\u011fi Tefsirler ve S\u00fcr\u00fbr\u00ee\u2019ye \u0130snat Edilen Tefsirin Ger\u00e7ekli\u011fi<\/p>\n\n\n\n

\u00d6z<\/strong><\/p>\n\n\n\n

Ge\u00e7mi\u015fte yaz\u0131lan ve k\u00fct\u00fcphanelerimizde \u00e7o\u011fu yazma h\u00e2linde duran pek \u00e7ok ilm\u00ee eserin isim, m\u00fcellif ve m\u00fctercimlerinin tespiti konusunda cidd\u00ee hatalar yap\u0131ld\u0131\u011f\u0131 g\u00f6r\u00fclmektedir. Bu da bir k\u0131s\u0131m \u00f6nemli eserlerin g\u00fcn y\u00fcz\u00fcne \u00e7\u0131kmas\u0131n\u0131 engelleyerek sahip oldu\u011fumuz hazineden gere\u011fi gibi istifade etme imk\u00e2n\u0131n\u0131 elimizden almaktad\u0131r. Bu minvalde baz\u0131 ara\u015ft\u0131rma ve k\u00fct\u00fcphane kay\u0131tlar\u0131nda 15. y\u00fczy\u0131l Osmanl\u0131 \u00e2limlerinden M\u00fbs\u00e2 \u0130znik\u012b\u2019nin (\u00f6l. 838\/1434-35 [?]), Ali b. Muhammed el-H\u00e2zin\u2019in (\u00f6l. 741\/1341) L\u00fcb\u00e2b\u00fc\u2019t-te\u02bev\u00eel f\u00ee me\u02bf\u00e2ni\u2019t-Tenz\u00eel <\/em>adl\u0131 tefsirini terc\u00fcme etti\u011fi bilgisi yer alm\u0131\u015ft\u0131r. Ayn\u0131 \u015fekilde yine 16. Y\u00fczy\u0131lda ya\u015fam\u0131\u015f bir Osmanl\u0131 \u00e2limi ve divan \u015f\u00e2iri olan Muslihuddin Mustafa S\u00fcr\u00fbr\u00ee\u2019nin (\u00f6l. 969\/1562) tam bir T\u00fcrk\u00e7e tefsir yazd\u0131\u011f\u0131 iddia edilmektedir. Bu iki iddia, sonu\u00e7ta ayn\u0131 m\u00fctercim \u00fczerinde birle\u015fmeleri sebebiyle ortak bir noktaya sahiptirler. Bu makalede, bahsedilen iki eserin as\u0131llar\u0131 ve terc\u00fcmeleri etraf\u0131nda bir ara\u015ft\u0131rma yap\u0131larak bunlar\u0131n ger\u00e7ekte kime ait olduklar\u0131 ve isimlerinin ne oldu\u011fu ortaya \u00e7\u0131kar\u0131lmaya \u00e7al\u0131\u015f\u0131lacakt\u0131r. Bu t\u00fcr ara\u015ft\u0131rmalar\u0131n k\u00fct\u00fcphanelerimizdeki binlerce eser i\u00e7in \u00e2cilen yap\u0131lmas\u0131n\u0131n bir zaruret h\u00e2lini ald\u0131\u011f\u0131 \u00e2\u015fik\u00e2rd\u0131r. Zira baz\u0131 ara\u015ft\u0131rmac\u0131lar\u0131n bu t\u00fcr yanl\u0131\u015f bilgiler \u00fczerine y\u00fcksek lisans ve doktora tezleri bin\u00e2 ettikleri ve \u00e7e\u015fitli makaleler yazd\u0131klar\u0131 g\u00f6r\u00fclmektedir. Bu makalenin maksad\u0131, yukar\u0131da zikredilen ve haklar\u0131nda yanl\u0131\u015f bilgiler ile baz\u0131 kapal\u0131 noktalar bulunan iki eserle ilgili bir tak\u0131m yeni tespitleri ortaya koyarak hem ilim d\u00fcnyas\u0131na katk\u0131da bulunmak hem de bu alanda yap\u0131lacak \u00e7al\u0131\u015fmalara olan ihtiyaca dikkat \u00e7ekmektir. Dok\u00fcman tarama, veri toplama ve veri analizi y\u00f6ntemi kullan\u0131lan bu ara\u015ft\u0131rma neticesinde \u015fu sonu\u00e7lara var\u0131lm\u0131\u015ft\u0131r: M\u00fbs\u00e2 el-\u0130znik\u012b\u2019nin terc\u00fcme ederek Tefs\u00eeru\u2019l-L\u00fcb\u00e2b<\/em> ismini verdi\u011fi eser asl\u0131nda H\u00e2zin\u2019in L\u00fcb\u00e2b\u00fc\u2019t-te\u2019v\u00eel<\/em>\u2019i de\u011fil Necmedd\u00een-i D\u00e2ye\u2019nin (\u00f6l. 654\/1256) Ba\u1e25r\u00fc\u2019l-\u1e25a\u1e33\u0101\u02bei\u1e33 ve\u2019l-me\u02bf\u00e2n\u00ee <\/em>isimli tefsirinin muhtasar\u0131d\u0131r. Bundan hareketle tespit edilen di\u011fer bir nokta da \u015fu olmu\u015ftur ki g\u00fcn\u00fcm\u00fczde et-Te\u02bev\u00eel\u00e2t\u00fc\u2019n-Necmiyye <\/em>ismiyle me\u015fhur olan eser D\u00e2ye\u2019nin kaleme ald\u0131\u011f\u0131 tefsirin orijinal h\u00e2li de\u011fildir. D\u00e2ye z\u00e2hiri ve i\u015f\u00e2r\u00ee tefs\u00eeri cem eden mufassal bir tefsir telif etmi\u015f, m\u00fcridlerinden biri olan \u015eemseddin Muhammed es-S\u00e2vuc\u00ee de, z\u00e2hir\u00ee tefsir k\u0131s\u0131mlar\u0131n\u0131 \u00e7\u0131kar\u0131p sadece i\u015f\u00e2r\u00ee yorumlar\u0131 b\u0131rakmak s\u00fbretiyle bu eseri telhis etmi\u015ftir. \u0130znik\u012b de i\u015fte bu telhisi terc\u00fcme etmi\u015f ve eserine Tefs\u00eeru\u2019l-L\u00fcb\u00e2b<\/em> ismini vermi\u015ftir. S\u00fcr\u00fbr\u00ee\u2019ye nispet edilen tefsirin de onun taraf\u0131ndan telif edilmedi\u011fi tespit edilmi\u015ftir. Yap\u0131lan mukayeseler neticesinde bu eserin Eb\u00fc\u2019l-Leys Semerkand\u00ee\u2019nin (\u00f6l. 373\/983) Tefs\u00eer\u00fc\u2019l-\u1e32ur\u02be\u00e2ni\u2019l-Ker\u00eem <\/em>veya Tefs\u00eeru Ebi\u2019l-Leys\u0331 es-Semer\u1e33and\u00ee <\/em>diye an\u0131lan ve bug\u00fcn Ba\u1e25r\u00fc\u2019l-\u02bful\u00fbm<\/em> ismiyle bas\u0131lan kitab\u0131n\u0131n tefs\u00eer\u00ee bir terc\u00fcmesi oldu\u011fu ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Bu terc\u00fcme baz\u0131 kaynaklar ile k\u00fct\u00fcphane kay\u0131tlar\u0131nda ayn\u0131 anda hem Ahmed-i D\u00e2\u00ee\u2019ye (\u00f6l. 824\/1421\u2019den sonra), hem \u0130bn Arab\u015fah\u2019a (\u00f6l. 854\/1450) ve hem de \u0130znik\u012b\u2019ye nispet edilmektedir. Farkl\u0131 ki\u015filere nispet edilen n\u00fcshalar kar\u015f\u0131la\u015ft\u0131r\u0131ld\u0131\u011f\u0131nda hepsinin ayn\u0131 eser oldu\u011fu g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. Baz\u0131 kad\u00eem n\u00fcshalarda g\u00f6r\u00fclen fera\u011f kay\u0131tlar\u0131 ile yazma n\u00fcshalar \u00fczerinde yap\u0131lan incelemeler bu terc\u00fcmenin de yine \u0130znik\u012b taraf\u0131ndan yap\u0131ld\u0131\u011f\u0131n\u0131 g\u00f6stermektedir. \u0130znik\u012b bu ikinci terc\u00fcmesine Enfes\u00fc\u2019l-Cev\u00e2hir<\/em> ismini vermi\u015ftir. \u0130lim d\u00fcnyas\u0131nda buisim konusunda da bir kar\u0131\u015f\u0131kl\u0131k olmu\u015f, baz\u0131 ara\u015ft\u0131rmac\u0131lar onun H\u00e2zin tefsirinin terc\u00fcmesine verildi\u011fini zannetmi\u015flerdir. Ancak ilk devir yazmalar\u0131nda bu ismin Semerkand\u00ee tefsirinin terc\u00fcmesine verildi\u011fi a\u00e7\u0131k\u00e7a g\u00f6r\u00fclmektedir. K\u00fct\u00fcphanelerimizde Enfes\u00fc\u2019l-Cev\u00e2hir<\/em>\u2019in muhtasar n\u00fcshalar\u0131na da rastlanm\u0131\u015f ancak bu ihtisar faaliyetinin kimin taraf\u0131ndan yap\u0131ld\u0131\u011f\u0131 tespit edilememi\u015ftir.<\/p>\n\n\n\n

Anahtar Kelimeler:<\/strong> Tefsir, Eb\u00fc\u2019l-Leys Semerkand\u00ee, Necmedd\u00een-i D\u00e2ye, H\u00e2zin-i Ba\u011fd\u00e2d\u00ee, M\u00fbs\u00e2 \u0130znik\u012b, S\u00fcr\u00fbr\u00ee, Tefs\u00eeru\u2019l-L\u00fcb\u00e2b,<\/em> Enfes\u00fc\u2019l-Cev\u00e2hir.<\/em><\/p>\n\n\n\n

Giri\u015f<\/h2>\n\n\n\n

T\u00e2rih boyu birike birike gelen ve bize intikal eden zengin ilm\u00ee m\u00eer\u00e2s\u0131n hakk\u0131yla incelenerek boyutlar\u0131n\u0131n tespit edilebildi\u011fini s\u00f6ylemek hen\u00fcz m\u00fcmk\u00fcn de\u011fildir. K\u00fct\u00fcphanelerimizde bulunan binlerce yazma eserin pek \u00e7o\u011funun ismi, m\u00fcellifi ve m\u00fctercimi ya bilinmemekte veya yanl\u0131\u015f tespit edilmi\u015f durumdad\u0131r. Bunlar aras\u0131nda son derece me\u015fhur ve Osmanl\u0131 co\u011frafyas\u0131nda yayg\u0131n olarak kullan\u0131lan eserler de yer almaktad\u0131r. Ara\u015ft\u0131rmac\u0131lar\u0131n bu alana e\u011filerek \u00f6ncelikle mevcut birikimi do\u011fru bir \u015fekilde ortaya koymalar\u0131 ilim \u00e2lemine yeni a\u00e7\u0131l\u0131mlar kazand\u0131racakt\u0131r. Biz de S\u00fcr\u00fbr\u00ee\u2019ye nispet edilen Osmanl\u0131ca bir tefsir \u00fczerinde \u00e7al\u0131\u015fmaya ba\u015flad\u0131\u011f\u0131m\u0131zda bu alandaki ihtiyac\u0131 daha yak\u0131ndan fark ettik ve pek \u00e7ok yeni tespitlere ula\u015ft\u0131k. Daha \u00e7ok eserleri kaynaklar\u0131yla ve farkl\u0131 n\u00fcshalar\u0131yla mukayese ederek ilerledik. M\u00fcellifi, m\u00fctercimi ve ismiyle ilgili farkl\u0131 bilgiler verilen iki tefsirin ger\u00e7ek bilgilerine ula\u015fmaya \u00e7al\u0131\u015ft\u0131k.[2]<\/a> Bu esnada \u00f6nceki yanl\u0131\u015f bilgiler do\u011fru kabul edilerek onlar \u00fczerine y\u00fcksek lisans ve doktora tezleri yap\u0131ld\u0131\u011f\u0131n\u0131 g\u00f6rd\u00fck. Eserlerle ilgili yanl\u0131\u015f bilgilerin akademik \u00e7al\u0131\u015fmalar\u0131 yanl\u0131\u015f sonu\u00e7lara g\u00f6t\u00fcrmesi hem \u00fcz\u00fcc\u00fc hem de ilim ad\u0131na son derece zararl\u0131d\u0131r. Konumuzla ilgili Hikmet \u00d6zdemir\u2019in Musa b. Hac\u0131 H\u00fcseyin el-\u0130zniki -Hayat\u0131 ve Eserleri-<\/em>, Ziya Demir\u2019in Osmanl\u0131 M\u00fcfessirleri ve Tefsir \u00c7al\u0131\u015fmalar\u0131: Kurulu\u015ftan X\/XVI. Asr\u0131n Sonuna Kadar <\/em>ve \u0130smail Ta\u015f\u2019\u0131n Eski Anadolu T\u00fcrk\u00e7esi D\u00f6nemi Eserlerinden \u201cTefsir\u00fc\u2019l-L\u00fcb\u00e2b Terc\u00fcmesi\u201d \u00dczerine Dil \u0130ncelemesi <\/em>isimli doktora tezleri \u00f6nem arz etmektedir. Bu alanda bir tak\u0131m y\u00fcksek lisans tezleri ve makaleler de haz\u0131rlanm\u0131\u015ft\u0131r ki ileride onlara temas edilecektir. \u015eimdi \u00f6ncelikle H\u00e2zin tefsirinin terc\u00fcmesi oldu\u011fu s\u00f6ylenen eseri incelemeye ba\u015flayal\u0131m:<\/p>\n\n\n\n

1. Tefs\u00eeru\u2019l-L\u00fcb\u00e2b<\/em><\/h2>\n\n\n\n

Bursa \u0130nebey K\u00fct\u00fcphanesi, Ulucami b\u00f6l\u00fcm\u00fc, 435\u2019te M\u00fbs\u00e2 el-\u0130znik\u012b\u2019ye ait bir tefsir terc\u00fcmesi kay\u0131tl\u0131d\u0131r. Fera\u011f kayd\u0131na g\u00f6re \u0130znik\u012b bu terc\u00fcmeyi hicr\u00ee 838 senesi Reb\u00eeul\u00e2hiri\u2019nin sonlar\u0131na do\u011fru bir Pazar g\u00fcn\u00fc bitirmi\u015ftir (muhtemelen 25 Reb\u00ee\u00fclahir 838 \/ 28 Kas\u0131m 1434). K\u00fct\u00fcphane kay\u0131tlar\u0131nda ve baz\u0131 ara\u015ft\u0131rmalarda bu n\u00fcshan\u0131n m\u00fcellif hatt\u0131 oldu\u011fu ifade edilmektedir.[3]<\/a> Nitekim Ulucami 436 numarada yer alan Enfes\u00fc\u2019l-Cev\u00e2hir<\/em> de ileride a\u00e7\u0131klanaca\u011f\u0131 \u00fczere \u0130znik\u012b\u2019nin Semerkand\u00ee tefsiri terc\u00fcmesidir. \u0130kisinin fera\u011f kayd\u0131nda da \u0130znik\u012b taraf\u0131ndan telif ve terc\u00fcme edildikleri kaydedilir. Bu iki n\u00fcsha kar\u015f\u0131la\u015ft\u0131r\u0131ld\u0131\u011f\u0131nda ayn\u0131 \u00fcsl\u00fbba, ayn\u0131 yaz\u0131 stiline ve sayfa yap\u0131s\u0131na s\u00e2hip olduklar\u0131 g\u00f6r\u00fcl\u00fcr. \u0130kisinin sat\u0131r say\u0131s\u0131 da 19\u2019dur ve ikisinde de \u201caleyhi\u2019s-sel\u00e2m\u201d i\u00e7in \u00fcst\u00fc \u00e7izili \u0639\u0644\u0645 k\u0131saltmas\u0131 kullan\u0131lm\u0131\u015ft\u0131r.[4]<\/a> Sadece 435 numaradaki n\u00fcsha biraz daha kal\u0131n bir kalemle yaz\u0131lm\u0131\u015ft\u0131r. B\u00fct\u00fcn bunlar n\u00fcshan\u0131n m\u00fcellif hatt\u0131 oldu\u011fu kanaatini teyit etmektedir.<\/p>\n\n\n\n

Ulucami 435 numaradaki n\u00fcsha, tefsirin 2. cildidir. Bu eserin 3. cildi ise Topkap\u0131 Saray\u0131 Yazma Eserler K\u00fct\u00fcphanesi\u2019nin Ko\u011fu\u015flar b\u00f6l\u00fcm\u00fcnde 561 numara ile kay\u0131tl\u0131d\u0131r. Bu cildin sonunda eserin d\u00f6rd\u00fcnc\u00fc cildinden bahsedilmekle birlikte bu cilt ile birinci cildin nerede oldu\u011fu hen\u00fcz tespit edilememi\u015ftir.[5]<\/a><\/p>\n\n\n\n

\u0130znik\u012b\u2019nin Arap\u00e7adan terc\u00fcme etti\u011fini bildirdi\u011fi ve Tefs\u00eeru\u2019l-L\u00fcb\u00e2b <\/em>ismini verdi\u011fi bu eser \u015fimdiye kadar H\u00e2zin\u2019in L\u00fcb\u00e2b\u00fc\u2019t-Te\u2019v\u00eel<\/em> isimli eserinin terc\u00fcmesi olarak biliniyor,[6]<\/a> ayn\u0131 m\u00fctercimin Semerkand\u00ee terc\u00fcmesi ile kar\u0131\u015ft\u0131r\u0131larak isminin Enfes\u00fc\u2019l-Cev\u00e2hir<\/em> oldu\u011fu s\u00f6yleniyordu.[7]<\/a> Ta\u015f, bu terc\u00fcme \u00fczerine yapt\u0131\u011f\u0131 doktora tezinin sonu\u00e7 k\u0131sm\u0131nda \u015f\u00f6yle demektedir:<\/p>\n\n\n\n

\u201cBu eserin ismi tespitlerimize g\u00f6re, Tefsiri\u2019l-L\u00fcb\u00e2b Terc\u00fcmesi<\/em>\u2019dir. \u00c7al\u0131\u015fmam\u0131z\u0131n esas\u0131n\u0131 te\u015fkil eden Tefsiri\u2019l-L\u00fcb\u00e2b Terc\u00fcmesi<\/em>, H\u00e2zin el-Ba\u011fd\u00e2d\u00ee\u2019nin Beyd\u00e2v\u00ee tefsirini te\u2019vil yoluyla Arap\u00e7a olarak kaleme ald\u0131\u011f\u0131 L\u00fcb\u00e2b\u00fc\u2019t-te\u2019v\u00eel f\u00ee Ma\u2018\u00e2ni\u2019t-tenz\u00eel<\/em> eserinin T\u00fcrk\u00e7eye terc\u00fcmesidir. Gerek n\u00fcsha kar\u015f\u0131la\u015ft\u0131rmalar\u0131 gerekse yazar\u0131n di\u011fer eserlerinde kulland\u0131\u011f\u0131 mahlas ve isminden hareketle bu eserin M\u00fbs\u00e2 bin Hac\u0131 H\u00fcseyin \u0130znik\u012b\u2019ye ait oldu\u011funu s\u00f6yleyebiliriz. H\u00e2zin tefsirinin Arap\u00e7a asl\u0131ndan yapt\u0131\u011f\u0131m\u0131z kar\u015f\u0131la\u015ft\u0131rmalarda eserin birebir terc\u00fcmesinin yap\u0131lmad\u0131\u011f\u0131, \u0130znik\u012b\u2019nin eseri kendine \u00f6zg\u00fcn terc\u00fcme etti\u011fi anla\u015f\u0131lmaktad\u0131r. Bu bak\u0131mdan bu eserin telif terc\u00fcme oldu\u011funu s\u00f6ylemek gerekti\u011fi kanaatindeyiz.\u201d[8]<\/a><\/p>\n\n\n\n

Ta\u015f\u2019\u0131n s\u00f6z konusu tespitine ra\u011fmen biz bu terc\u00fcme ile H\u00e2zin\u2019in tefsirini mukayese etti\u011fimizde birbirleriyle uyu\u015fan hi\u00e7bir yerinin olmad\u0131\u011f\u0131n\u0131 g\u00f6rd\u00fck. Zaten \u0130znik\u012b, H\u00fbd s\u00fbresinin sonundaki fera\u011f kayd\u0131nda[9]<\/a> eserini Tefs\u00eeru\u2019l-L\u00fcb\u00e2b<\/em> diye isimlendirdi\u011fini ifade etmekle birlikte ne H\u00e2zin\u2019den ne de onun L\u00fcb\u00e2bu\u2019t-te\u2019v\u00eel<\/em>\u2019inden bahsetmi\u015ftir.[10]<\/a> Bu terc\u00fcmenin H\u00e2zin tefsirinden yap\u0131lmad\u0131\u011f\u0131n\u0131 farkeden Hidayet Aydar, pek \u00e7ok tefsirle mukayesesini yapt\u0131ktan sonra bunun \u201cL\u00fcb\u00e2b\u201d isimli ba\u015fka bir tefsirin terc\u00fcmesi yahut m\u00fcstakil bir tefsir olabilece\u011fi ihtimalinden bahseder.[11]<\/a> Alpayd\u0131n da \u201cBu veriler do\u011frultusunda h\u00e2s\u0131l olan kanaatimize g\u00f6re, Tefs\u00eeru\u2019l-L\u00fcb\u00e2b<\/em>\u2019\u0131n, Musa \u0130znik\u012b\u2019nin \u00f6nce Arap\u00e7a olarak telif etti\u011fi sonra da istifadesinin daha genel olmas\u0131 \u00fcmidiyle T\u00fcrk\u00e7eye terc\u00fcme etti\u011fi tefsiri oldu\u011funu s\u00f6yleyebiliriz\u201d der.[12]<\/a><\/p>\n\n\n\n

1.1. Tefs\u00eeru\u2019l-L\u00fcb\u00e2b<\/em> Hangi Tefsirin Terc\u00fcmesidir?<\/p>\n\n\n\n

Yapt\u0131\u011f\u0131m\u0131z mukayese sonucu H\u00e2zin tefsiriyle al\u00e2kas\u0131 olmad\u0131\u011f\u0131 kesinle\u015fen eseri, asl\u0131na dair bir ipucu bulma azmiyle dikkatle okumaya ba\u015flad\u0131k. En\u02bb\u00e2m s\u00fbresi tefsirinin ba\u015f\u0131nda ge\u00e7en \u200c\u0633\u0645\u0648\u0627\u062a \u200c\u0627\u0644\u0642\u0644\u0648\u0628 ifadesini kaynaklar\u0131m\u0131zda arad\u0131\u011f\u0131m\u0131zda N\u00ees\u00e2b\u00fbr\u00ee\u2019nin bu ifadeyi kulland\u0131\u011f\u0131n\u0131 tespit ettik. Biraz takip edildi\u011finde iki eserin birbirine benzedi\u011fi g\u00f6r\u00fcl\u00fcyordu. N\u00ees\u00e2b\u00fbr\u00ee\u2019nin \u00e2yetlerdeki k\u0131raat farkl\u0131l\u0131klar\u0131n\u0131 ve duraklar\u0131 zikredip z\u00e2hir\u00ee tefsirini yapt\u0131ktan sonra \u201cet-Te\u2019v\u00eel\u201d ba\u015fl\u0131\u011f\u0131 alt\u0131nda verdi\u011fi i\u015f\u00e2r\u00ee yorumlar \u0130znik\u012b\u2019nin terc\u00fcmesi ile uyumlu idi. Bu durum ilk anda \u201cacaba \u0130znik\u012b, N\u00ees\u00e2b\u00fbr\u00ee\u2019nin sadece i\u015f\u00e2r\u00ee yorumlarla ilgili k\u0131s\u0131mlar\u0131n\u0131 m\u0131 terc\u00fcme etti\u201d d\u00fc\u015f\u00fcncesini akla getiriyordu. Ara\u015ft\u0131rmaya devam ederek N\u00ees\u00e2b\u00fbr\u00ee\u2019nin i\u015f\u00e2r\u00ee yorumlar\u0131 Necmedd\u00een-i D\u00e2ye\u2019nin tefsirinden ald\u0131\u011f\u0131 bilgisine ula\u015ft\u0131k. Bunun \u00fczerine \u0130znik\u012b\u2019nin terc\u00fcmesi ile Necmedd\u00een-i D\u00e2ye\u2019nin Ba\u1e25r\u00fc\u2019l-\u1e25a\u1e33\u0101\u02bei\u1e33 <\/em>isimli tefsirini mukayese etti\u011fimizde iki eserin birebir \u00f6rt\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc g\u00f6rd\u00fck.<\/p>\n\n\n\n

1.2. Ba\u1e25r\u00fc\u2019l-\u1e24a\u1e33\u0101\u02bei\u1e33<\/em><\/p>\n\n\n\n

Necmedd\u00een-i D\u00e2ye, Ba\u1e25r\u00fc\u2019l-\u1e25a\u1e33\u0101\u02bei\u1e33 ve\u2019l-me\u02bf\u00e2n\u00ee f\u00ee tefs\u00eeri\u2019s-seb\u02bfi\u2019l-mes\u0331\u00e2n\u00ee <\/em>ismini verdi\u011fi[13]<\/a> dokuz ciltlik bir tefsir yazm\u0131\u015f, Z\u00e2riy\u00e2t s\u00fbresinin 18. \u00e2yetine geldi\u011finde Mo\u011follarla sava\u015f\u0131rken \u015fehid d\u00fc\u015fm\u00fc\u015ft\u00fcr.[14]<\/a> Al\u00e2\u00fcddevle-i Simn\u00e2n\u00ee ise eserin k\u00e2mil m\u00e2n\u00e2da on cilt olmas\u0131 d\u00fc\u015f\u00fcncesiyle kalan k\u0131sm\u0131n\u0131 Necm\u00fc\u2019l-Kur\u2019\u00e2n<\/em> ismiyle bir ciltte tamamlam\u0131\u015ft\u0131r. Al\u00e2\u00fcddevle burada D\u00e2ye\u2019nin tefsirinden et-Tefs\u00eeru\u2019n-Necm\u00ee<\/em> diye bahseder.[15]<\/a><\/p>\n\n\n\n

D\u00e2ye, tefs\u00eerinde Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019in \u00f6nce z\u00e2hir\u00ee, sonra da b\u00e2t\u0131n\u00ee anlamlar\u0131ndan bahsetmi\u015f, laf\u0131z tahlilleri yapm\u0131\u015f, k\u0131raat farkl\u0131l\u0131klar\u0131n\u0131 nakletmi\u015f ve f\u0131kh\u00ee konular\u0131 incelemi\u015ftir. \u00d6nceki tefsirlerden \u00e7ok\u00e7a al\u0131nt\u0131 yapmas\u0131 sebebiyle bu eserini okuyanlar\u0131n ba\u015fka bir kitaba ihtiya\u00e7 hissetmeyece\u011fini s\u00f6yler. Bu hususta as\u0131l kayna\u011f\u0131n\u0131n Sa\u2018leb\u00ee\u2019ye \u00e2it el-Ke\u015ff ve\u2019l-bey\u00e2n<\/em> isimli tefsir oldu\u011funu belirmi\u015f; ard\u0131ndan V\u00e2hid\u00ee\u2019nin Bas\u00eet<\/em> ve Vas\u00eet<\/em>\u2019ini de zikretmi\u015ftir.[16]<\/a> D\u00e2ye, tefsirinde edeb\u00ee bir dil kullanm\u0131\u015f ve bir \u00e2yeti tefsir ederken di\u011fer \u00e2yetler, had\u00ees-i \u015fer\u00eefler ve Arap \u015fiiriyle isti\u015fh\u00e2dda bulunmu\u015ftur. Bu z\u00e2hir\u00ee tefsir k\u0131sm\u0131 daha \u00e7ok Sa\u02bbleb\u00ee\u2019den nakille tamamland\u0131ktan sonra \u0642\u0627\u0644 \u0627\u0644\u0625\u0645\u0627\u0645 \u0627\u0644\u0631\u0628\u0627\u0646\u064a \u0627\u0644\u0645\u0635\u0646\u0641 \u0631\u0636\u064a \u0627\u0644\u0644\u0647 \u0639\u0646\u0647 ifadesi gelir ki bunun m\u00fcstensihe \u00e2it oldu\u011fu anla\u015f\u0131lmaktad\u0131r. Ard\u0131ndan \u0627\u0644\u0625\u0634\u0627\u0631\u0629 \u0641\u064a \u062a\u062d\u0642\u064a\u0642 \u0627\u0644\u0622\u064a\u0629  ibaresiyle i\u015f\u00e2r\u00ee tefsire ba\u015flan\u0131r.[17]<\/a><\/p>\n\n\n\n

Bug\u00fcn eserin sadece birinci cildinin tek n\u00fcshas\u0131na ula\u015f\u0131labilmi\u015ftir. Bu cilt 2. c\u00fcz\u2019\u00fcn sonuna kadar gelmi\u015f olup 647 senesi Rebiulevvel ay\u0131nda T\u00fcster \u015fehrinde istinsah edilmi\u015f ve m\u00fcellifine okunmu\u015ftur.[18]<\/a><\/p>\n\n\n\n

D\u00e2ye\u2019nin daha sonra kendisinden \u02bfAyn\u00fc\u2019l-\u1e25ay\u00e2t<\/em> ve et-Te\u02bev\u00eel\u00e2t\u00fc\u2019n-Necmiyye<\/em> isimleriyle de bahsedilen bu tefsiri yanl\u0131\u015fl\u0131kla hocas\u0131 Necmedd\u00een-i K\u00fcbr\u00e2\u2019ya nispet edilmi\u015f ve eserin muhtasar\u0131 bu hata \u00fczere bas\u0131lm\u0131\u015ft\u0131r.[19]<\/a> Bug\u00fcn tefsirin k\u00fct\u00fcphanelerde yayg\u0131n olan yazma n\u00fcshalar\u0131yla matbu n\u00fcshas\u0131 eserin asl\u0131 de\u011fil ihtisar edilmi\u015f h\u00e2lidir.<\/p>\n\n\n\n

1.3. Ba\u1e25r\u00fc\u2019l-\u1e24a\u1e33\u0101\u02bei\u1e33<\/em>\u2019in Muhtasar\u0131<\/p>\n\n\n\n

Rag\u0131b Pa\u015fa 95 numaral\u0131 yazman\u0131n i\u00e7 kapa\u011f\u0131nda ifade edildi\u011fine g\u00f6re Necmedd\u00een-i D\u00e2ye\u2019nin Ba\u1e25r\u00fc\u2019l-\u1e25a\u1e33\u0101\u02bei\u1e33<\/em> isimli tefsirini, m\u00fcridlerinden \u015eemseddin Muhammed es-S\u00e2vuc\u00ee \u00f6zetleyerek buna \u1e2aul\u00e2\u1e63at\u00fc Ba\u1e25ri\u2019l-\u1e25a\u1e33\u0101\u02bei\u1e33<\/em> ismini vermi\u015f[20]<\/a> ve bu eser 12 \u015eevval 974\u2019te istinsah edilmi\u015ftir. Bu n\u00fcsha k\u00fct\u00fcphanelerimizde Ba\u1e25r\u00fc\u2019l-\u1e25a\u1e33\u0101\u02bei\u1e33, \u02bfAyn\u00fc\u2019l-\u1e25ay\u00e2t<\/em> ve et-Te\u02bev\u00eel\u00e2t\u00fc\u2019n-Necmiyye<\/em> adlar\u0131yla yer alan di\u011fer n\u00fcshalarla ayn\u0131 olmas\u0131na ra\u011fmen tespit edebildi\u011fimiz kadar\u0131yla sadece bunun ve S\u00fcleymaniye K\u00fct\u00fcphanesi, Reisulk\u00fcttab, 91 numaradaki n\u00fcshan\u0131n isminde \u201c\u1e2aul\u00e2\u1e63a<\/em>\u201d kelimesi yer almaktad\u0131r. Bir de 693\u2019te istinsah edilen S\u00fcleymaniye K\u00fct\u00fcphanesi, F\u00e2tih 231\u2019deki n\u00fcshan\u0131n ba\u015f\u0131nda \u0627\u0644\u0623\u0648\u0644 \u0645\u0646 \u0643\u062a\u0627\u0628 \u0628\u062d\u0631 \u0627\u0644\u062d\u0642\u0627\u0626\u0642 \u0648\u062a\u062d\u0641\u0629 \u0627\u0644\u062e\u0644\u0627\u064a\u0642 \u0627\u0644\u0645\u0646\u062a\u062e\u0628 \u0645\u0646 \u0643\u062a\u0627\u0628 \u0628\u062d\u0631 \u0627\u0644\u062d\u0642\u0627\u064a\u0642 \u0648\u0627\u0644\u0645\u0639\u0627\u0646\u064a \u0641\u064a \u062a\u0641\u0633\u064a\u0631 \u0627\u0644\u0633\u0628\u0639 \u0627\u0644\u0645\u062b\u0627\u0646\u064a kayd\u0131 yer al\u0131r. Bu isimde ge\u00e7en \u201cm\u00fcnte\u1e2bab\u201d kelimesinden as\u0131l tefsirden i\u015f\u00e2r\u00ee manalar\u0131n se\u00e7ilerek bir ihtisar yap\u0131ld\u0131\u011f\u0131 anla\u015f\u0131labilir. Cildin sonunda ise \u062a\u0645 \u0627\u0644\u0645\u062c\u0644\u062f\u0629 \u0627\u0644\u0623\u0648\u0644\u0649 \u0645\u0646 \u0643\u062a\u0627\u0628 \u0628\u062d\u0631 \u0627\u0644\u062d\u0642\u0627\u0626\u0642 \u0648\u0627\u0644\u0645\u0639\u0627\u0646\u064a \u0641\u064a \u062a\u0641\u0633\u064a\u0631 \u0627\u0644\u0633\u0628\u0639 \u0627\u0644\u0645\u062b\u0627\u0646\u064a ifadesi yer al\u0131r. Bu durum bize as\u0131l tefsirin isminin muhtasarlar\u0131 i\u00e7in de aynen kullan\u0131ld\u0131\u011f\u0131n\u0131 g\u00f6stermektedir. Bu n\u00fcsha da di\u011fer muhtasar n\u00fcshalarla basit farkl\u0131l\u0131klar d\u0131\u015f\u0131nda ayn\u0131d\u0131r. Tefsirin \u00fc\u00e7 farkl\u0131 isimle an\u0131lan n\u00fcshalar\u0131n\u0131n birbirleriyle hep ayn\u0131 oldu\u011fu g\u00f6r\u00fclmektedir. K\u00fct\u00fcphanelerdeki n\u00fcshalar incelendi\u011finde eserin muhtasar\u0131n\u0131n daha fazla yayg\u0131nl\u0131k kazanarak as\u0131l eseri unutturdu\u011fu anla\u015f\u0131lmaktad\u0131r.<\/p>\n\n\n\n

Tefsirin ihtisar metoduna gelince bunu birka\u00e7 \u00f6rnekle izah etmeye \u00e7al\u0131\u015fal\u0131m: Tefsirin asl\u0131nda yer alan ve Sa\u02bbleb\u00ee\u2019den senetleriyle birlikte nakledilen rivayetler, F\u00e2tiha\u2019n\u0131n isimleri, faziletleri gibi konular muhtasarda bulunmamaktad\u0131r.[21]<\/a> Besmele tefsirinde D\u00e2ye, \u201c\u0130sm\u201d kelimesi hakk\u0131nda ismin m\u00e2hiyeti, i\u015ftikak\u0131 ve tekadd\u00fcm\u00fc \u015feklinde \u00fc\u00e7 vecih oldu\u011funu s\u00f6yleyerek bunlar\u0131 uzunca a\u00e7\u0131klad\u0131\u011f\u0131 h\u00e2lde muhtasarda ilk iki konu atlan\u0131p \u00fc\u00e7\u00fcnc\u00fcye ge\u00e7ilmi\u015ftir.[22]<\/a> Ancak bu konudaki bilgiler Sa\u02bbleb\u00ee\u2019nin tefsirinde yer almaz. Bu da D\u00e2ye\u2019nin Sa\u02bbleb\u00ee d\u0131\u015f\u0131nda ba\u015fka kaynaklardan da istifade etti\u011fini g\u00f6stermektedir. Yine tefsirin asl\u0131nda lafzatullah\u0131n i\u015ftik\u0101k\u0131, z\u00e2t ismi mi yoksa s\u0131fat ismi mi oldu\u011fu, ism-i alem ve ism-i a\u02bbzam olup olmad\u0131\u011f\u0131 gibi z\u00e2hir\u00ee tefsirle ilgili konular uzunca i\u015flenmi\u015ftir. Muhtasarda ise bu k\u0131s\u0131mlar atlanarak do\u011frudan i\u015f\u00e2r\u00ee m\u00e2naya ge\u00e7ilmi\u015ftir.[23]<\/a> Kitab\u0131n asl\u0131nda \u0642\u064f\u0644\u0652\u062a\u064f denirken muhtasar\u0131n ayn\u0131 yerinde \u0642\u0627\u0644 \u0627\u0644\u0634\u064a\u062e \u0627\u0644\u0625\u0645\u0627\u0645 \u0645\u0635\u0646\u0641 \u0627\u0644\u0643\u062a\u0627\u0628 \u0631\u0636\u064a \u0627\u0644\u0644\u0647 \u0639\u0646\u0647 denilmektedir.[24]<\/a> Muhtasara h\u00e2kim olan \u201c(musannif) der ki\u201d \u015feklindeki \u00fc\u00e7\u00fcnc\u00fc tekil \u015fah\u0131s ifadesi, kitap \u00fczerinde ikinci bir kalemin tasarrufta bulundu\u011funu devaml\u0131 hissettirmektedir.<\/p>\n\n\n\n

Tefsirin devam\u0131nda \u00e2yetin z\u00e2hir\u00ee tefsirini ihtiva eden ilk k\u0131s\u0131m \u00e7\u0131kar\u0131larak \u201cel-\u0130\u015f\u00e2rat\u00fc f\u00ee tahk\u012bki\u2019l-\u00e2yeti\u201d, \u201cel-\u0130\u015f\u00e2rat\u00fc f\u00eeh\u00e2\u201d, \u201cy\u00fc\u015f\u00eeru il\u00e2\u2026\u201d, \u201ci\u015f\u00e2rat\u00fcn il\u00e2\u2026\u201d gibi \u201ci\u015f\u00e2ret\u201d kelimesini i\u00e7eren bir ifadeyle do\u011frudan i\u015f\u00e2r\u00ee tefsir k\u0131sm\u0131na ge\u00e7ilmi\u015f, bu da daha sonra D\u00e2ye\u2019nin tefsirinin tamam\u0131yla i\u015f\u00e2r\u00ee oldu\u011fu zann\u0131na yol a\u00e7m\u0131\u015ft\u0131r. Bundan dolay\u0131 Bilmen \u201cBu eser, bir tefsirden ziy\u00e2de bir te\u2019vil mecmuas\u0131d\u0131r\u201d demi\u015ftir.[25]<\/a> Tefsirin asl\u0131n\u0131 g\u00f6ren Ate\u015f ise buna Ba\u1e25r\u00fc\u2019l-\u1e25a\u1e33\u0101\u02bei\u1e33, <\/em>muhtasar\u0131na da \u02bfAyn\u00fc\u2019l-\u1e25ay\u00e2t<\/em> isminin verildi\u011fi kanaatine varm\u0131\u015ft\u0131r.[26]<\/a> Ancak tam olarak b\u00f6yle bir ayr\u0131m yapmak m\u00fcmk\u00fcn de\u011fildir. Zira k\u00fct\u00fcphanelerdeki muhtasar n\u00fcshalara da umumiyetle Ba\u1e25r\u00fc\u2019l-\u1e25a\u1e33\u0101\u02bei\u1e33<\/em> ismi verilmi\u015ftir.<\/p>\n\n\n\n

\u0130\u015fte M\u00fbs\u00e2 el-\u0130znik\u012b, tefsirin bu muhtasar\u0131n\u0131 terc\u00fcme etmi\u015f ve ismini Tefs\u00eeru\u2019l-L\u00fcb\u00e2b<\/em> koymu\u015ftur. Esere \u201cL\u00fcb\u00e2b\u201d (\u00f6z, h\u00fcl\u00e2sa) ismini vermesi tefsirin muhtasar\u0131n\u0131 terc\u00fcme etmesi veya i\u015f\u00e2r\u00ee m\u00e2nalar\u0131 \u00f6z olarak kabul etmesi sebebiyle olabilir.<\/p>\n\n\n\n

1.4. Ba\u1e25r\u00fc\u2019l-\u1e24a\u1e33\u0101\u02bei\u1e33<\/em> ile Tefs\u00eeru\u2019l-L\u00fcb\u00e2b<\/em>\u2019\u0131n Muk\u00e2yesesi<\/p>\n\n\n\n

Necmedd\u00een-i D\u00e2ye\u2019nin tefsiri ile \u0130znik\u012b\u2019nin terc\u00fcmesinin birbiriyle ayn\u0131 oldu\u011funu g\u00f6stermek \u00fczere birka\u00e7 mukayese yapmakta fayda vard\u0131r.<\/p>\n\n\n\n

1) D\u00e2ye, \u00c2l-i \u0130mr\u00e2n s\u00fbresinin 112. \u00e2yetini \u015f\u00f6yle tefsir etmi\u015ftir:<\/p>\n\n\n\n

\u200c”\u0636\u0631\u0628\u062a \u200c\u0639\u0644\u064a\u0647\u0645 \u200c\u0627\u0644\u0630\u0644\u0629” \u0630\u0644\u0629 \u0627\u0644\u0637\u0645\u0639 “\u0648\u0627\u0644\u0645\u0633\u0643\u0646\u0629” \u0648\u0645\u0633\u0643\u0646\u0629 \u0627\u0644\u062d\u0631\u0635 “\u0623\u064a\u0646\u0645\u0627 \u062b\u0642\u0641\u0648\u0627 \u0625\u0644\u0627 \u0628\u062d\u0628\u0644 \u0645\u0646 \u0627\u0644\u0644\u0647” \u0625\u0644\u0627 \u0623\u0646 \u064a\u0639\u062a\u0635\u0645\u0648\u0627 \u0644\u0645\u062d\u0628\u0629 \u0627\u0644\u0644\u0647 \u0648\u0637\u0644\u0628\u0647 “\u0648\u062d\u0628\u0644 \u0645\u0646 \u0627\u0644\u0646\u0627\u0633” \u064a\u0639\u0646\u064a \u0645\u062a\u0627\u0628\u0639\u0629 \u0627\u0644\u0646\u0628\u064a \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0633\u0644\u0645 \u0648\u0633\u064a\u0631\u062a\u0647 “\u0648\u0628\u0627\u0624 \u0628\u063a\u0636\u0628 \u0645\u0646 \u0627\u0644\u0644\u0647” \u064a\u0639\u0646\u064a \u0648\u0625\u0646 \u0644\u0645 \u064a\u0639\u062a\u0635\u0645\u0648\u0627 \u0628\u0627\u0621\u0648\u0627 \u0628\u063a\u0636\u0628 \u0645\u0646 \u0627\u0644\u0644\u0647 \u0648\u0647\u0648 \u0627\u0644\u0628\u0639\u062f \u0639\u0646\u0647 \u0648\u0627\u0644\u0637\u0631\u062f “\u0630\u0644\u0643 \u0628\u0623\u0646\u0647\u0645 \u0643\u0627\u0646\u0648\u0627 \u064a\u0643\u0641\u0631\u0648\u0646” \u0643\u0641\u0631\u0627\u0646 \u0627\u0644\u0646\u0639\u0645\u0629 “\u0628\u0622\u064a\u0627\u062a \u0627\u0644\u0644\u0647” \u0627\u0644\u062a\u064a \u0623\u0638\u0647\u0631\u0647\u0627 \u0627\u0644\u0644\u0647 \u0639\u0644\u0649 \u0623\u0648\u0644\u064a\u0627\u0626\u0647 \u0648\u0623\u062d\u0628\u0627\u0628\u0647 \u0648\u0623\u0643\u0631\u0645\u0647\u0645 \u0628\u0647\u0627 \u0645\u0646 \u0633\u0627\u064a\u0631 \u0627\u0644\u062e\u0644\u0642 \u0644\u062a\u0628\u064a\u064a\u0646 \u0627\u0644\u062e\u0642 “\u0648\u064a\u0642\u062a\u0644\u0648\u0646 \u0627\u0644\u0623\u0646\u0628\u064a\u0627\u0621 \u0628\u063a\u064a\u0631 \u062d\u0642” \u0623\u064a \u064a\u0645\u064a\u062a\u0648\u0646 \u0633\u0646\u0646 \u0627\u0644\u0623\u0646\u0628\u064a\u0627\u0621 \u0648\u0633\u064a\u0631\u0647\u0645 \u0628\u0625\u0638\u0647\u0627\u0631 \u0623\u0628\u0627\u0637\u064a\u0644\u0647\u0645 \u0641\u064a \u0637\u0644\u0628 \u0627\u0644\u062f\u0646\u064a\u0627 \u0648\u0627\u0644\u062d\u0631\u0635 \u0639\u0644\u064a\u0647\u0627 \u0648\u0643\u062a\u0645\u0627\u0646 \u0627\u0644\u062d\u0642 \u0628\u062a\u0631\u0643 \u0637\u0644\u0628\u0647 “\u0630\u0644\u0643 \u0628\u0645\u0627 \u0639\u0635\u0648\u0627” \u0623\u064a \u0628\u0633\u0628\u0628 \u0623\u0646\u0647\u0645 \u0639\u0635\u0648\u0627 \u0627\u0644\u0644\u0647 \u0641\u064a \u0623\u0645\u0631\u0647 \u0628\u0637\u0644\u0628\u0647 \u0648\u062a\u0631\u0643 \u063a\u064a\u0631\u0647 \u0625\u0630 \u0642\u0627\u0644: “\u0642\u0644 \u0627\u0644\u0644\u0647 \u062b\u0645 \u0630\u0631\u0647\u0645” (\u0627\u0644\u0623\u0646\u0639\u0627\u0645 6\/91) \u0648\u0639\u0635\u0648\u0627 \u0627\u0644\u0631\u0633\u0648\u0644 \u0641\u064a \u062f\u0639\u0648\u062a\u0647 \u0625\u064a\u0627\u0647\u0645 \u0625\u0644\u0649 \u0627\u0644\u0644\u0647 \u0648\u0643\u0627\u0646 “\u062f\u0627\u0639\u064a\u0627 \u0625\u0644\u0649 \u0627\u0644\u0644\u0647 \u0628\u0625\u0630\u0646\u0647 \u0648\u0633\u0631\u0627\u062c\u0627 \u0645\u0646\u064a\u0631\u0627” (\u0627\u0644\u0623\u062d\u0632\u0627\u0628 33\/46) “\u0648\u0643\u0627\u0646\u0648\u0627 \u064a\u0639\u062a\u062f\u0648\u0646” \u064a\u062a\u062c\u0627\u0648\u0632\u0648\u0646 \u0639\u0646 \u0633\u0646\u0646 \u0627\u0644\u0625\u0633\u062a\u0642\u0627\u0645\u0629 \u0648\u064a\u062a\u0646\u0627\u0643\u0628\u0648\u0646 \u0639\u0646 \u0627\u0644\u0635\u0631\u0627\u0637 \u0627\u0644\u0645\u0633\u062a\u0642\u064a\u0645 \u0627\u0644\u0630\u064a \u0647\u0648 “\u0635\u0631\u0627\u0637 \u0627\u0644\u0639\u0632\u064a\u0632 \u0627\u0644\u062d\u0645\u064a\u062f” (\u0633\u0628\u0623 34\/6).[27]<\/sup><\/em><\/sup><\/a><\/p>\n\n\n\n

M\u00fbs\u00e2 el-\u0130znik\u012b bu ibareyi \u015f\u00f6yle terc\u00fcme etmi\u015ftir:<\/p>\n\n\n\n

\u201c\u0636\u0631\u0628\u062a \u200c\u0639\u0644\u064a\u0647\u0645 \u200c\u0627\u0644\u0630\u0644\u0629 \u0648\u0627\u0644\u0645\u0633\u0643\u0646\u0629 ya\u02bfni bular\u0131n \u00fczerine \u1e95illet-i \u1e6dama\u02bb ve ha\u1e33aret-i \u1e25\u0131rs \u1e33on\u0131ld\u0131 her \u1e33ande olurlarsa \u0623\u064a\u0646\u0645\u0627 \u062b\u0642\u0641\u0648\u0627 \u0625\u0644\u0627 \u0628\u062d\u0628\u0644 \u0645\u0646 \u0627\u0644\u0644\u0647 \u0648\u062d\u0628\u0644 \u0645\u0646 \u0627\u0644\u0646\u0627\u0633 <\/em>ya\u02bfni bu \u1e95illetten \u1e33urt\u0131lamaz ill\u00e2 olar ki Allah Te\u00e2l\u00e2\u2019nun mu\u1e25abbeti ipine yap\u0131\u015fub on\u0131 \u1e6daleb etdiler ve da\u1e2bi Ras\u00fbl\u2019\u00fcn m\u00fct\u00e2baati habline yap\u0131\u015fd\u0131lar, onun s\u00eeretin tutd\u0131lar \u0648\u0628\u0627\u0624 \u0628\u063a\u0636\u0628 \u0645\u0646 \u0627\u0644\u0644\u0647 \u0648\u0636\u0631\u0628\u062a \u0639\u0644\u064a\u0647\u0645 \u0627\u0644\u0645\u0633\u0643\u0646\u0629 ya\u02bfni olar kim \u1e24ak Te\u00e2l\u00e2 ipine ve s\u00fcnnet-i Ras\u00fbl ipine yap\u0131\u015fmad\u0131lar, anlar d\u00f6nd\u00fcler Allahu Te\u00e2l\u00e2\u2019nun \u0121a\u017cab\u0131yla ki ol \u1e24a\u017cret\u2019ten s\u00fcrg\u00fcb merdud olmakdur, da\u1e2bi onlarun \u00fczerine meskenet-i \u1e25\u0131rs kon\u0131ld\u0131 onunile \u1e25a\u1e33\u012br old\u0131lar \u0630\u0644\u0643 \u0628\u0623\u0646\u0647\u0645 \u0643\u0627\u0646\u0648\u0627 \u064a\u0643\u0641\u0631\u0648\u0646 \u0628\u0622\u064a\u0627\u062a \u0627\u0644\u0644\u0647 ya\u02bfni bu \u0121a\u017cab bu \u1e95illet bulara andandur ki Allah Te\u00e2l\u00e2\u2019nun ni\u02bfmetlerine k\u00e2fir oldular ki evliyalar\u0131 \u00fczerine \u00e2y\u00e2tlarile an\u0131 \u0131\u1e93har k\u0131ld\u0131, ol \u00e2y\u00e2tlarile cem\u00ee\u02bf \u1e2balk \u00fczere ikram k\u0131ld\u0131 t\u00e2 ki hak \u1e93\u00e2hir ola \u0648\u064a\u0642\u062a\u0644\u0648\u0646 \u0627\u0644\u0623\u0646\u0628\u064a\u0627\u0621 \u0628\u063a\u064a\u0631 \u062d\u0642 ya\u02bfni da\u1e2bi bular enbiy\u00e2lar\u0131n s\u00fcnnetlerin \u00f6ld\u00fcrdiler ve s\u00eeretlerin terk itdiler ol b\u00e2\u1e6d\u0131llar\u0131n \u0131\u1e93har k\u0131lma\u011file d\u00fcnya \u1e6dalebinde ve anun \u00fczerine \u1e25ar\u00ees olub ha\u1e33\u1e33\u0131 ketm etmekile ve an\u0131 \u1e6daleb k\u0131lma\u011f\u0131 koma\u011f\u0131le <\/em>\u0630\u0644\u0643 \u0628\u0645\u0627 \u0639\u0635\u0648\u0627 ya\u02bfni bu nesne bulara andan \u00f6tr\u00fcd\u00fcr ki Allah te\u00e2l\u00e2\u2019ya \u02bf\u00e2\u1e63\u00ee oldular, an\u0131 \u1e6daleb etmek emrini terk etdiler \u0121ayrini \u1e6daleb etdiler nite ki buyurdi <\/em>\u0642\u0644 \u0627\u0644\u0644\u0647 \u062b\u0645 \u0630\u0631\u0647\u0645 ve da\u1e2bi da\u02bfvetinde Ras\u00fble \u02bf\u00e2\u1e63\u00ee oldular ki olar\u0131 Allah Te\u00e2l\u00e2\u2019ya da\u02bfvet k\u0131ld\u0131 ana icabet etmediler ol m\u00fcnevver \u00e7er\u00e2\u0121un n\u00fbriyle nurlanmad\u0131lar nefisleri \u1e93ulum\u00e2tlar\u0131nda kald\u0131lar \u0648\u0643\u0627\u0646\u0648\u0627 \u064a\u0639\u062a\u062f\u0648\u0646 da\u1e2bi bular tec\u00e2v\u00fcz k\u0131ld\u0131lar isti\u1e33amet \u1e6dar\u00ee\u1e33inden s\u00fcrc\u00fcp y\u00fczleri \u00fczere d\u00fc\u015fd\u00fcler ol do\u011fru yoldan ki \u02bfAz\u00eez \u00fc \u1e24am\u00eed yoludur.\u201d[28]<\/a><\/p>\n\n\n\n

\u0130znik\u012b burada sadece \u0648\u0643\u0627\u0646 “\u062f\u0627\u0639\u064a\u0627 \u0625\u0644\u0649 \u0627\u0644\u0644\u0647 \u0628\u0625\u0630\u0646\u0647 \u0648\u0633\u0631\u0627\u062c\u0627 \u0645\u0646\u064a\u0631\u0627” k\u0131sm\u0131n\u0131n terc\u00fcmesinde rahat davranm\u0131\u015f, di\u011fer c\u00fcmleleri birebir terc\u00fcme etmi\u015ftir.<\/p>\n\n\n\n

N\u00ees\u00e2b\u00fbr\u00ee de ayn\u0131 ifadeyi k\u0131saltarak \u015f\u00f6yle alm\u0131\u015ft\u0131r:<\/p>\n\n\n\n

\u0636\u0631\u0628\u062a \u0639\u0644\u064a\u0647\u0645 \u0630\u0644\u0629 \u0627\u0644\u0637\u0645\u0639 \u0648\u0645\u0633\u0643\u0646\u0629 \u0627\u0644\u062d\u0631\u0635 \u0625\u0644\u0627 \u0623\u0646 \u064a\u0639\u062a\u0635\u0645\u0648\u0627 \u0628\u0645\u062d\u0628\u0629 \u0627\u0644\u0644\u0647 \u0648\u0637\u0644\u0628\u0647 \u0648\u062d\u0628\u0644 \u0645\u0646 \u0627\u0644\u0646\u0627\u0633 \u064a\u0639\u0646\u064a \u0645\u062a\u0627\u0628\u0639\u0629 \u0627\u0644\u0646\u0628\u064a \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0633\u0644\u0645 \u0648\u0633\u064a\u0631\u062a\u0647. \u0648\u064a\u0642\u062a\u0644\u0648\u0646 \u0627\u0644\u0623\u0646\u0628\u064a\u0627\u0621 \u064a\u0645\u064a\u062a\u0648\u0646 \u0633\u0646\u062a\u0647\u0645 \u0648\u0633\u064a\u0631\u0647\u0645.[29]<\/em><\/a><\/em><\/p>\n\n\n\n

2) D\u00e2ye, Enf\u00e2l s\u00fbresinin ba\u015f\u0131nda \u015f\u00f6yle demektedir:<\/p>\n\n\n\n

“\u064a\u0633\u0623\u0644\u0648\u0646\u0643 \u0639\u0646 \u0627\u0644\u0623\u0646\u0641\u0627\u0644” \u0625\u0644\u0649 “\u0643\u0631\u064a\u0645”. \u0627\u0644\u0625\u0634\u0627\u0631\u0629 \u0641\u064a\u0647 \u0623\u0646 \u0643\u062b\u0631\u0629 \u0627\u0644\u0633\u0624\u0627\u0644 \u062a\u0648\u062c\u0628 \u0627\u0644\u0645\u0644\u0627\u0644 \u0648\u0644\u0647\u0630 \u0646\u0647\u0649 \u0627\u0644\u0646\u0628\u064a \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0633\u0644\u0645 \u0639\u0646 \u0627\u0644\u0642\u064a\u0644 \u0648\u0627\u0644\u0642\u0627\u0644 \u0648\u0643\u062b\u0631\u0629 \u0627\u0644\u0633\u0624\u0627\u0644 \u0648\u0625\u0636\u0627\u0639\u0629 \u0627\u0644\u0645\u0627\u0644… \u0648\u0625\u0646\u0645\u0627 \u0633\u0623\u0644\u0648\u0627 \u0644\u064a\u0643\u0648\u0646 \u0627\u0644\u0623\u0646\u0641\u0627\u0644 \u0644\u0647\u0645 \u0641\u0642\u0627\u0644 \u062a\u0639\u0627\u0644\u0649 \u0639\u0644\u0649 \u062e\u0644\u0627\u0641 \u0645\u0627 \u062a\u0645\u0646\u0648\u0627[30]<\/em><\/a><\/em><\/p>\n\n\n\n

\u0130znik\u012b bu ibareyi \u015f\u00f6yle terc\u00fcme etmi\u015ftir:<\/p>\n\n\n\n

\u201c\u064a\u0633\u0623\u0644\u0648\u0646\u0643 \u0639\u0646 \u0627\u0644\u0623\u0646\u0641\u0627\u0644 T\u00e2 ana dek ki buyurdu  \u0648\u0631\u0632\u0642 \u0643\u0631\u064a\u0645. Ana i\u015faret \u1e33\u0131lur kim \u00e7ok su\u02be\u00e2l itmek mel\u00e2let v\u00e2cib \u1e33\u0131lur. Bundan \u00f6t\u00fcr\u00fc Ras\u00fbl aleyhissel\u00e2m \u1e33\u0131yl \u00fc \u1e33\u00e2lden men\u02bf eyledi, da\u1e2bi \u00e7ok sormaktan ve mal\u0131 \u017c\u00e2yi\u02bf etmekten\u2026 Bed\u00fcr\u00fcst\u00ee bular ol \u0121an\u00e2yimden sorarlard\u0131 ki kend\u00fclerin\u00e7\u00fcn ola amm\u00e2 \u1e24ak Te\u00e2l\u00e2 onlar umdu\u011f\u0131ng\u00fcl \u1e2bil\u00e2f\u0131nca cevab virdi\u2026\u201d[31]<\/a><\/p>\n\n\n\n

N\u00ees\u00e2b\u00fbr\u00ee de ayn\u0131 ifadeyi hafif tasarrufla \u015f\u00f6yle alm\u0131\u015ft\u0131r:<\/p>\n\n\n\n

\u0643\u062b\u0631\u0629 \u0627\u0644\u0633\u0624\u0627\u0644 \u062a\u0648\u062c\u0628 \u0627\u0644\u0645\u0644\u0627\u0644 \u0648\u0625\u0646\u0645\u0627 \u0633\u0623\u0644\u0648\u0627 \u0644\u064a\u0643\u0648\u0646 \u0644\u0647\u0645 \u0627\u0644\u0623\u0646\u0641\u0627\u0644 \u0641\u0623\u062c\u064a\u0628\u0648\u0627 \u0639\u0644\u0649 \u062e\u0644\u0627\u0641 \u0645\u0627 \u062a\u0645\u0646\u0648\u0627[32]<\/em><\/a><\/em><\/p>\n\n\n\n

3) Y\u00fbnus s\u00fbresinin 1. \u00e2yeti mukayese edildi\u011finde \u00fc\u00e7 eserin de birebir ayn\u0131 oldu\u011fu g\u00f6r\u00fclecektir.[33]<\/a><\/p>\n\n\n\n

1.5. \u0130znik\u012b\u2019nin Tefs\u00eeru\u2019l-L\u00fcb\u00e2b<\/em>\u2019daki Terc\u00fcme Metodu<\/p>\n\n\n\n

\u0130znik\u012b bu eserinde lafz\u00ee terc\u00fcme yaparak eserin asl\u0131na tamamen s\u00e2d\u0131k kalm\u0131\u015ft\u0131r. \u00d6rnek vermek gerekirse \u0130znik\u012b “\u0625\u0650\u0646\u064e\u0651\u0645\u064e\u0627 \u0627\u0644\u0652\u0645\u064e\u0633\u0650\u064a\u062d\u064f \u0639\u0650\u064a\u0633\u064e\u0649 \u0627\u0628\u0652\u0646\u064f \u0645\u064e\u0631\u0652\u064a\u064e\u0645\u064e \u0631\u064e\u0633\u064f\u0648\u0644\u064f \u0627\u0644\u0644\u064e\u0651\u0647\u0650” (\u0627\u0644\u0646\u0633\u0627\u0621 4\/171) \u0644\u0627 \u0627\u0628\u0646 \u0627\u0644\u0644\u0647 \u0648\u0647\u0630\u0627 \u0647\u0648 \u0627\u0644\u0642\u0648\u0644 \u0627\u0644\u062d\u0642 \u0648\u0643\u0630\u0644\u0643 \u0645\u0627 \u0642\u0627\u0644\u0647 \u0639\u064a\u0633\u0649 \u0639\u0644\u064a\u0647 \u0627\u0644\u0633\u0644\u0627\u0645 “\u0625\u0646\u064a \u0639\u0628\u062f \u0627\u0644\u0644\u0647” (\u0645\u0631\u064a\u0645 19\/30) ifadesini[34]<\/a> \u201cyani ta\u1e25\u1e33\u012b\u1e33 Mes\u00ee\u1e25 ki \u02bf\u00ces\u00e2\u2019dur Meryem o\u0121li ol \u1e24ak Te\u00e2l\u00e2\u2019nun ras\u00fblid\u00fcr o\u0121li de\u0121\u00fcl, \u1e33avl-i \u1e25ak budur, da\u1e2bi ne ki \u02bf\u00ces\u00e2 \u1e2baber virdi didi ki: inn\u00ee abdullah\u201d[35]<\/a> diye \u00e7evirmi\u015ftir ki kelimelerin s\u0131ras\u0131na bile dikkat etti\u011fi g\u00f6r\u00fclmektedir.<\/p>\n\n\n\n

\u0130znik\u012b, \u00e2yet-i kerimeyi yazd\u0131ktan sonra umumiyetle \u201c\u0130\u015f\u00e2ret bu \u00e2yet ta\u1e25\u1e33\u012b\u1e33inde budur ki\u201d diye s\u00f6ze ba\u015flar ki D\u00e2ye\u2019nin \u0627\u0644\u0625\u0634\u0627\u0631\u0629 \u0641\u064a \u062a\u062d\u0642\u064a\u0642 \u0627\u0644\u0622\u064a\u0629 ifadesinin birebir terc\u00fcmesidir.<\/p>\n\n\n\n

D\u00e2ye, en-Nis\u00e2 4\/171. \u00e2yetin tefsirinde dinde a\u015f\u0131r\u0131 gitmekten bahsederken Gul\u00e2t-\u0131 \u015ei\u02bba\u2019y\u0131 \u00f6rnek verir ve onlar hakk\u0131nda bir \u015fiir zikreder.[36]<\/a> \u0130znik\u012b ise \u015fiiri atlayarak di\u011fer c\u00fcmleleri aynen terc\u00fcme eder.[37]<\/a> Yine bir sonraki \u00e2yette D\u00e2ye, Hz. \u00ces\u00e2\u2019n\u0131n daha s\u00fct emerken \u201cben Allah\u2019\u0131n kuluyum\u201d deyi\u015finden bahsederken \u200c\u0639\u064e\u0627\u062f\u064e\u0629\u064c \u200c\u062a\u064e\u0631\u064e\u0636\u064e\u0651\u0639\u064e\u062a\u0652 \u0628\u0650\u0631\u064f\u0648\u062d\u0650\u0647\u0627 \u062a\u064e\u0646\u064e\u0632\u064e\u0651\u0639\u064e\u062a\u0652 meselini[38]<\/a> zikreder[39]<\/a> ama \u0130znik\u012b bu meseli terc\u00fcme etmez.[40]<\/a> Tefsirde \u015f\u00e2hid olarak zikredilen \u00e2yetleri atlad\u0131\u011f\u0131 da olur.[41]<\/a><\/p>\n\n\n\n

Nadiren baz\u0131 terc\u00fcme hatalar\u0131 da g\u00f6ze \u00e7arpmaktad\u0131r.[42]<\/a> Bunlar\u0131n bir k\u0131sm\u0131 da n\u00fcsha farkl\u0131l\u0131\u011f\u0131ndan kaynaklanmaktad\u0131r. Mesel\u00e2 D\u00e2ye\u2019nin:<\/p>\n\n\n\n

\u0642\u0627\u0644 \u0627\u0644\u0634\u064a\u062e \u0627\u0644\u0645\u0635\u0646\u0641 \u0631\u0636\u064a \u0627\u0644\u0644\u0647 \u0639\u0646\u0647: \u0648\u0645\u0646 \u0641\u0636\u064a\u0644\u0629 \u0639\u064a\u0633\u0649 \u0639\u0644\u0649 \u0627\u0644\u0645\u0644\u0627\u064a\u0643\u0629 \u0627\u0646 \u0627\u062c\u062a\u0645\u0639 \u0641\u064a\u0647 \u0645\u0627 \u0643\u0627\u0646 \u0634\u0631\u0641\u0627 \u0628\u0622\u062f\u0645 \u0639\u0644\u064a\u0647 \u0627\u0644\u0633\u0644\u0627\u0645 \u0644\u0623\u0646\u0647 \u0645\u0646 \u0630\u0631\u064a\u062a\u0647  \u0645\u0646 \u0642\u0628\u0644 \u0627\u0644\u0623\u0645 \u0648\u0645\u0627 \u0643\u0627\u0646 \u0634\u0631\u0641\u0627  \u0644\u0644\u0645\u0644\u0627\u064a\u0643\u0629 \u0625\u0630 \u0642\u0627\u0644 \u0644\u0647 \u0623\u064a\u0636\u0627 \u0643\u0646 \u0641\u0643\u0627\u0646 \u0641\u0642\u062f \u0648\u062c\u062f \u0641\u064a \u0639\u064a\u0633\u0649 \u0645\u0627 \u0644\u0645 \u064a\u0648\u062c\u062f \u0641\u064a \u0627\u0644\u0645\u0644\u0627\u064a\u0643\u0629 \u0648\u0644\u0645 \u064a\u0648\u062c\u062f \u0641\u064a \u0627\u0644\u0645\u0644\u0627\u064a\u0643\u0629 \u0634\u064a\u0621 \u0644\u0627 \u064a\u0648\u062c\u062f \u0641\u064a \u0639\u064a\u0633\u0649 \u0639\u0644\u064a\u0647 \u0627\u0644\u0633\u0644\u0627\u0645 \u0641\u0627\u0641\u0647\u0645 \u062c\u062f\u0627.[43]<\/em><\/a><\/em><\/p>\n\n\n\n

ifadesi matbu n\u00fcshada \u0642\u0627\u0644 \u0627\u0644\u0634\u064a\u062e \u0627\u0644\u0645\u0635\u0646\u0641 \u0631\u062d\u0645\u0647 \u0627\u0644\u0644\u0647: \u0648\u0647\u0630\u0627 \u0645\u0646 \u0641\u0636\u064a\u0644\u0629 \u0639\u064a\u0633\u0649 \u0639\u0644\u064a\u0647 \u0627\u0644\u0633\u0644\u0627\u0645\u060c \u0641\u0627\u0641\u0647\u0645 \u062c\u064a\u062f\u0627.[44]<\/a> \u015feklindedir. \u0130znik\u012b de matbu n\u00fcshan\u0131n esas ald\u0131\u011f\u0131 yazmay\u0131 kullanm\u0131\u015f olmal\u0131 ki bu c\u00fcmleyi \u015fu \u015fekilde terc\u00fcme etmi\u015ftir: \u201c\u015eey\u1e2b eyd\u00fcr: \u02bf\u00ces\u00e2\u2019nun fa\u017c\u00eeletini bundan fehmeyle.\u201d[45]<\/a><\/p>\n\n\n\n

\u0130znik\u012b terc\u00fcmeye zaman zaman k\u00fc\u00e7\u00fck a\u00e7\u0131klamalar ilave eder. Mesel\u00e2 \u0627\u0644\u0634\u062c\u0631\u0629 \u0627\u0644\u0637\u064a\u0628\u0629 ifadesini \u201col \u015fecere-yi \u1e6dayyibe ki kelime-yi tev\u1e25\u00eeddir\u201d diye; \u0644\u062a\u0623\u0645\u0646\u0648\u0627 \u0639\u0646 \u0645\u0643\u0631 \u0627\u0644\u0623\u0639\u062f\u0627\u0621 \u0627\u0644\u062e\u0628\u064a\u062b\u0629 ifadesini de \u201col \u1e2bab\u00ees\u0331 d\u00fc\u015fmanlarun mekrinden em\u00een olas\u0131z ki hev\u00e2 v\u00fc \u015fey\u1e6dandur\u201d \u015feklinde \u00e7evirmi\u015ftir.[46]<\/a><\/p>\n\n\n\n

Tefs\u00eeru\u2019l-L\u00fcb\u00e2b<\/em>\u2019\u0131n elimizde bulunan ikinci cildinin tamam\u0131 burada zikretti\u011fimiz \u00f6rneklerde oldu\u011fu gibi birebir D\u00e2ye\u2019nin Ba\u1e25r\u00fc\u2019l-\u1e25a\u1e33\u0101\u02bei\u1e33<\/em>\u2019ine uymaktad\u0131r. Dolay\u0131s\u0131yla onun terc\u00fcmesi oldu\u011funda hi\u00e7 \u015f\u00fcphe yoktur.<\/p>\n\n\n\n

2. S\u00fcr\u00fbr\u00ee ve Tefs\u00eeru\u2019l-Kur\u2019\u00e2n\u2019i\u2019l-Az\u00eem<\/em><\/h2>\n\n\n\n

Kaynaklar\u0131m\u0131z\u0131n bir k\u0131sm\u0131nda Muslihuddin Mustafa S\u00fcr\u00fbr\u00ee\u2019ye tam bir tefsir nispet edilmektedir.[47]<\/a> Bundan hareketle baz\u0131 ara\u015ft\u0131rmac\u0131lar S\u00fcr\u00fbr\u00ee\u2019ye nisbet edilen bu eser \u00fczerine y\u00fcksek lisans tezleri haz\u0131rlam\u0131\u015flard\u0131r. Eserin tefsir y\u00f6n\u00fcn\u00fc incelemek \u00fczere \u00e7al\u0131\u015fmaya ba\u015flad\u0131\u011f\u0131m\u0131zda \u00f6ncelikle kaynaklar\u0131n\u0131 tespit etmeye y\u00f6neldik ve i\u00e7erde zikretti\u011fi isimleri, kulland\u0131\u011f\u0131 rivayetlerin hangi tefsirlerle ortak oldu\u011funu ara\u015ft\u0131rmaya ba\u015flad\u0131k. Bir m\u00fcddet sonra tefsirde kullan\u0131lan rivayetlerin, ismi zaman zaman zikredilen Eb\u00fc\u2019l-Leys Semerkand\u00ee\u2019nin tefsiriyle \u00e7ok\u00e7a \u00f6rt\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc fark ettik. \u0130ki eseri kar\u015f\u0131la\u015ft\u0131rd\u0131\u011f\u0131m\u0131zda sonuna kadar birbirleriyle uyum arzettiklerini g\u00f6rd\u00fck. Ba\u015ftan beri bu paralelli\u011fin ke\u015ffedilmesini engelleyen ve eserin telif oldu\u011funu d\u00fc\u015f\u00fcnd\u00fcren hususlar\u0131n \u015funlar oldu\u011fu s\u00f6ylenebilir: 1) M\u00fctercim taraf\u0131ndan eserin ba\u015f\u0131na ilave edilen manzum mukaddime ile mufassal istiaze ve besmele tefsiri, 2) Semerkand\u00ee\u2019nin Kur\u2019\u00e2n\u2019\u0131 anlaman\u0131n \u00f6nemi ve tefsir yap\u0131l\u0131rken dikkat edilmesi gereken hususlarla ilgili mukaddimesinin terc\u00fcmede yer almay\u0131\u015f\u0131, 3) M\u00fctercimin te\u2019l\u00eef\u00ee terc\u00fcme usul\u00fcn\u00fc kullanm\u0131\u015f olmas\u0131.<\/p>\n\n\n\n

2.1. Terc\u00fcme Ni\u00e7in S\u00fcr\u00fbri\u2019ye Nisbet Edilmi\u015ftir?<\/p>\n\n\n\n

M\u00fctercimin mukaddimede Umur Pa\u015fa\u2019y\u0131 methetti\u011fi sayfada iki defa \u201cs\u00fcr\u00fbr\u201d kelimesi ge\u00e7mektedir. Kitab\u0131 okuyan birisi k\u0131rm\u0131z\u0131 kalemle bu iki kelimenin alt\u0131n\u0131 \u00e7izdikten sonra sayfan\u0131n alt\u0131na \u201cM\u00fcellif ismini telmih ile anlat\u0131yor\u201d yazm\u0131\u015ft\u0131r.[48]<\/a> Eserin S\u00fcr\u00fbr\u00ee\u2019ye \u00e2it oldu\u011funa g\u00f6sterilen tek delil budur. Bu n\u00fcshan\u0131n di\u011ferleriyle benzerli\u011fini ilk anda fark ettirmeyen \u015fey ise m\u00fctercime ait manzum mukaddimenin \u00e7o\u011fu yazma n\u00fcshada olmay\u0131p bu n\u00fcshada tam olarak yer almas\u0131d\u0131r.[49]<\/a> Daha \u00e7ok mukaddimesiz h\u00e2li yayg\u0131n olan eserin mukaddimeli n\u00fcshas\u0131 ve \u00fczerindeki yan\u0131lt\u0131c\u0131 not eserin S\u00fcr\u00fbr\u00ee\u2019ye nispet edilmesine sebep olmu\u015f g\u00f6r\u00fcn\u00fcyor.<\/p>\n\n\n\n

Eserin S\u00fcr\u00fbr\u00ee\u2019nin telifi oldu\u011fu d\u00fc\u015f\u00fcncesiyle \u00fczerinde y\u00fcksek lisans tezi haz\u0131rlayan ara\u015ft\u0131rmac\u0131lardan[50]<\/a> Hasan \u015f\u00f6yle der:<\/p>\n\n\n\n

\u201cAyd\u0131n-\u0130zmir y\u00f6resine h\u00e2kim olan Ayd\u0131no\u011fullar\u0131 Beyli\u011fi\u2019nin kurucusu Mehmed Bey\u2019in o\u011flu olan Gazi Umur Bey (Umur Pa\u015fa), H. 709 \/ M. 1309-10 – H. 748 \/ M. 1348 y\u0131llar\u0131 aras\u0131nda ya\u015fam\u0131\u015ft\u0131r. Umur Pa\u015fa n\u00e2m\u0131na T\u00fcrk\u00e7e olarak yaz\u0131lm\u0131\u015f bu eser Nuruosmaniye k\u00fct\u00fcphanesinde bulunmaktad\u0131r. Gelibolulu Muslihidd\u00een S\u00fcr\u00fbr\u00ee, esere Tefsir\u00fc\u2019l-Azime <\/em>ad\u0131n\u0131 vermi\u015ftir.\u201d[51]<\/a><\/p>\n\n\n\n

Ba\u015fka ara\u015ft\u0131rmac\u0131lar da benzer ifadelerle eserin Umur Bey ad\u0131na yaz\u0131ld\u0131\u011f\u0131n\u0131 ifade eder ve onu S\u00fcr\u00fbr\u00ee\u2019ye nisbet edenlerin listesini verirler.[52]<\/a> Konuyla ilgili ara\u015ft\u0131rma yapanlardan Bulut ise biraz daha ihtiyatl\u0131 yakla\u015farak \u015f\u00f6yle der:<\/p>\n\n\n\n

\u201ces-Sur\u00fbr\u00ee\u2019ye ait oldu\u011fu iddia edilen eserlerden biri de Tefs\u00eeru\u2019l-\u1e32ur\u02bb\u00e2ni\u2019l-\u02bbAz\u00eez<\/em> ismiyle T\u00fcrk\u00e7e kaleme al\u0131nm\u0131\u015f, geni\u015f hacimli bir tefsir kitab\u0131d\u0131r. es-Sur\u00fbr\u00ee\u2019nin telif eserlerinden biridir. Kaynaklarda bu eseriyle ilgili herhangi bir malumat bulunmamas\u0131na kar\u015f\u0131n, Bursal\u0131 Mehmed T\u00e2hir Efendi\u2019ye ait olan Osmanl\u0131 M\u00fcellifleri<\/em> isimli eserde, eserin bulundu\u011fu k\u00fct\u00fcphane bilgisi ve Um\u00fbr Pa\u015fa ad\u0131na yaz\u0131ld\u0131\u011f\u0131 bilgisi mevcuttur.\u201d[53]<\/a><\/p>\n\n\n\n

Nedense bu ara\u015ft\u0131rmac\u0131lar\u0131n hi\u00e7biri Umur Bey\u2019in S\u00fcr\u00fbr\u00ee\u2019nin do\u011fumundan bir bu\u00e7uk as\u0131r \u00f6nce vefat etti\u011fine dikkat etmemi\u015flerdir. Hatta G\u00fcle\u00e7, Okur ve G\u00f6ksu, eserin telif sebebini zikrederken \u201cdevrin askerlerinden\/komutanlar\u0131ndan Umur Pa\u015fa\u2019n\u0131n iste\u011fidir\u201d ifadesini kullanm\u0131\u015flard\u0131r.[54]<\/a> \u0130nce ile Bulut da eserin tek n\u00fcsha oldu\u011fundan bahsetmi\u015flerdir.[55]<\/a><\/p>\n\n\n\n

Eserin S\u00fcr\u00fbr\u00ee\u2019ye \u00e2idiyetinden \u015f\u00fcphe eden veya baz\u0131 delillere dayanarak bunu kabul etmeyen ara\u015ft\u0131rmac\u0131lar da vard\u0131r.[56]<\/a> Bunlardan Ayd\u0131n, \u015fu delillere istin\u00e2den eserin S\u00fcr\u00fbr\u00ee\u2019ye \u00e2it olmad\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcr ancak kime ait olabilece\u011fi konusunu ara\u015ft\u0131rmaz:<\/p>\n\n\n\n

– K\u00fcnh\u00fc\u2019l-A\u1e2bb\u00e2r<\/em>, \u1e32\u0101m\u00fbs\u00fc\u2019l-A\u02bfl\u00e2m<\/em>, Hediyyet\u00fc\u2019l-\u02bf\u00e2rif\u00een<\/em>, Te\u1e95kiret\u00fc\u2019\u015f-\u015fu\u02bfar\u00e2<\/em>, \u1e24ad\u00e2i\u1e33\u00fc\u2019l-<\/em>\u1e25a\u1e33\u00e2y\u0131k f\u00ee tekmileti\u2019\u015f-\u015ea\u1e33\u00e2y\u0131k <\/em>ve Sicill-i Osm\u00e2n\u00ee<\/em>\u2019de S\u00fcr\u00fbr\u00ee\u2019nin eserleri zikredilirken bu tefsirden bahsedilmemesi, sadece Bursal\u0131 Mehmed T\u00e2hir\u2019in (\u00f6l. 1925) Osmanl\u0131 M\u00fcellifleri<\/em> eserinde zikredilmesi.<\/p>\n\n\n\n

– S\u00fcr\u00fbr\u00ee di\u011fer eserlerinde ismini a\u00e7\u0131k\u00e7a zikretti\u011fi h\u00e2lde bu eserde isminden bahsedilmemesi.<\/p>\n\n\n\n

– Tefsirin i\u00e7indeki Y\u00fbsuf s\u00fbresi k\u0131sm\u0131yla S\u00fcr\u00fbr\u00ee\u2019nin Tefs\u00eeru S\u00fbreti Y\u00fbsuf<\/em> isimli eserinin \u00fcslup, muhteva ve metot a\u00e7\u0131s\u0131ndan birbirinden \u00e7ok farkl\u0131 olmas\u0131 ve hatta iki eserde ayn\u0131 konuda verilen bilgiler aras\u0131nda \u00e7eli\u015fkilerin yer almas\u0131.[57]<\/a><\/p>\n\n\n\n

Eserin S\u00fcr\u00fbr\u00ee\u2019ye \u00e2it olmad\u0131\u011f\u0131n\u0131 g\u00f6steren delillerden biri de \u015fudur: K\u00fct\u00fcphanelerdeki yazma n\u00fcshalar\u0131 birbirleriyle kar\u015f\u0131la\u015ft\u0131rd\u0131\u011f\u0131m\u0131zda bu terc\u00fcmenin, \u0130znik\u012b ve Ahmed-i D\u00e2\u00ee\u2019ye nispet edilen Semerkand\u00ee terc\u00fcmesiyle birebir ayn\u0131 oldu\u011fu g\u00f6r\u00fclmektedir. Mesela \u0130znik\u012b\u2019ye nisbet edilen ve Milli K\u00fct\u00fcphane Ankara Adnan \u00d6t\u00fcken \u0130l Halk K\u00fct\u00fcphanesi\u2019nde 4680 numarayla kay\u0131tl\u0131 Enfes\u00fc\u2019l-Cev\u00e2hir<\/em> ile S\u00fcr\u00fbr\u00ee\u2019ye nisbet edilen n\u00fcsha birbirinin ayn\u0131s\u0131d\u0131r. Yine ayn\u0131 k\u00fct\u00fcphanenin 1908 numaras\u0131nda kay\u0131tl\u0131 olup \u00fczerinde \u201cel-Cild\u00fc\u2019r-r\u00e2bi\u02bb min tefsiri Enfesi\u2019l-Cev\u00e2hir<\/em>\u201d yazan n\u00fcsha da S\u00fcr\u00fbr\u00ee\u2019ye nisbet edilen n\u00fcshan\u0131n ayn\u0131s\u0131d\u0131r. Bu durumda terc\u00fcmenin S\u00fcr\u00fbr\u00ee\u2019ye \u00e2it olmad\u0131\u011f\u0131 kesinle\u015fmi\u015f olmaktad\u0131r.<\/p>\n\n\n\n

G\u00f6rebildi\u011fimiz kadar\u0131yla S\u00fcr\u00fbr\u00ee\u2019ye nisbet edilen n\u00fcsha ile di\u011fer n\u00fcshalar aras\u0131nda ba\u011flant\u0131 kuran yeg\u00e2ne \u015fah\u0131s Ziya Demir olmu\u015ftur. O da sonu\u00e7ta daha \u00f6nceki ara\u015ft\u0131rmac\u0131lar gibi bu terc\u00fcmeyi Ahmed-i D\u00e2\u00ee\u2019nin yapt\u0131\u011f\u0131 kanaatine varm\u0131\u015ft\u0131r.[58]<\/a><\/p>\n\n\n\n

2.2. Terc\u00fcmeye Verilen \u0130simler<\/p>\n\n\n\n

Mukaddimede ge\u00e7en baz\u0131 kelime ve terkiplerden hareketle ara\u015ft\u0131rmac\u0131lar S\u00fcr\u00fbr\u00ee\u2019ye nisbet edilen esere isim verme yoluna gitmi\u015flerdir. G\u00fcle\u00e7, makalesinde \u201cS\u00fcr\u00fbr\u00ee\u2019nin bu eserine verdi\u011fi isim Tefsir\u00fc\u2019l-Azime<\/em>\u2019dir\u201d der,[59]<\/a> daha sonra yazd\u0131\u011f\u0131 maddede ise kaynak g\u00f6stermeden \u201cTefs\u00eer\u00fc\u2019l-Kur\u2019\u00e2ni\u2019l-az\u00eez<\/em> (Tefs\u00eer\u00fc\u2019l-az\u00eeme<\/em> ad\u0131yla da bilinen T\u00fcrk\u00e7e bir eserdir)\u201d ifadesini kullan\u0131r.[60]<\/a> Manzum mukaddimedeki \u1e32\u0131lam terc\u00fcme bu Kel\u00e2m-\u0131 \u02bfAz\u00eez<\/em>[61]<\/a>, Beyan dilini a\u00e7avuz ya\u02bfni biz<\/em> \/ Anun\u00e7\u00fcn d\u00fczev\u00fcz Kit\u00e2b-\u0131 \u02bfAz\u00eez<\/em>[62]<\/a> beytlerinden hareketle bu isim verilmi\u015f olabilir. Baz\u0131 ara\u015ft\u0131rmac\u0131lar da esere \u201cTefs\u00eeru\u2019l-Kur\u2019\u00e2ni\u2019l-Az\u00eeme\u201d diye garip ve hatal\u0131 bir isim vermi\u015flerdir.[63]<\/a><\/p>\n\n\n\n

Tefsirin eksik n\u00fcshalar\u0131ndan birinin ba\u015f\u0131nda \u201cel-Cild\u00fc\u2019l-evvel min Tefs\u00eeri\u2019l-Kur\u2019\u00e2ni\u2019l-Az\u00eem<\/em> ve kel\u00e2mihi\u2019l-kad\u00eem\u201d ibaresi yer al\u0131r.[64]<\/a> Bu isim S\u00fcr\u00fbr\u00ee\u2019ye nispet edilerek Nuruosmaniye 317 n\u00fcshas\u0131n\u0131n i\u00e7 kapa\u011f\u0131ndaki serlevhan\u0131n ortas\u0131na \u0643\u062a\u0627\u0628 \u062a\u0641\u0633\u064a\u0631 \u0627\u0644\u0642\u0631\u0622\u0646 \u0627\u0644\u0639\u0638\u064a\u0645 \u062a\u0623\u0644\u064a\u0641 \u0627\u0644\u0634\u064a\u062e \u0627\u0644\u0639\u0627\u0644\u0645 \u0627\u0644\u0639\u0644\u0627\u0645\u0629 \u0645\u0648\u0644\u0627\u0646\u0627 \u0633\u0631\u0648\u0631\u064a \u0631\u062d\u0645\u0647 \u0627\u0644\u0644\u0647 \u015feklinde yaz\u0131lm\u0131\u015ft\u0131r.[65]<\/a> Kitab\u0131n sonunda temme kayd\u0131n\u0131n olmay\u0131\u015f\u0131, bu \u015fekilde eserin ismi, m\u00fcellifi ve m\u00fctercimi hakk\u0131nda b\u00fcy\u00fck bir kar\u0131\u015f\u0131kl\u0131\u011fa sebep olmu\u015ftur.<\/p>\n\n\n\n

2.3. Terceme-i Tefs\u00eer-i Ebu\u2019l-Leys<\/em>\u2019in M\u00fctercimi Kimdir?<\/p>\n\n\n\n

Bu eserin yazma n\u00fcshalar\u0131, k\u00fct\u00fcphane kay\u0131tlar\u0131 ve bibliyografik kaynaklar m\u00fctercimi hakk\u0131nda birbirinden farkl\u0131 bilgilere yer verir. Baz\u0131 ara\u015ft\u0131rmac\u0131lar Ahmed-i D\u00e2\u00ee, \u0130bn Arab\u015fah[66]<\/a> ve M\u00fbs\u00e2 el-\u0130znik\u012b\u2019nin her birine Ebu\u2019l-Leys tefsiri terc\u00fcmesi nispet ederken,[67]<\/a> baz\u0131lar\u0131 da bunlardan bir veya ikisine nispet etmektedir.<\/p>\n\n\n\n

2.3.1. Ahmed-i D\u00e2\u00ee\u2019ye ve \u0130bn Arab\u015fah\u2019a Nispet Edilmesi<\/p>\n\n\n\n

Semerkand\u00ee tefsirinin terc\u00fcmesi \u00e7o\u011funlukla Ahmed-i D\u00e2\u00ee\u2019ye nispet edilmi\u015ftir. Bunun sebebi ise eserin manzum mukaddimesinde 6 defa \u201cd\u00e2\u02bf\u00ee\u201d kelimesinin zikredilmesi ve bunlar\u0131n birinde bunun Peygamber Efendimiz\u2019in Ahmed ismiyle birlikte yer almas\u0131d\u0131r.[68]<\/a> Kelimenin Viribidi bir d\u00e2\u02bf\u00ee \u1e2balka gele<\/em>, O d\u00e2\u02bf\u00ee s\u00f6z\u00fcne na\u1e93ar k\u0131lmaya<\/em>, Viribidi d\u00e2\u02bf\u00ee sana A\u1e25med\u2019i<\/em>, \u0130ki nesne-yidi bana hem d\u00e2\u02bf\u00ee <\/em>m\u0131sralar\u0131nda l\u00fcgat m\u00e2nas\u0131yla \u201cdavet\u00e7i\u201d anlam\u0131nda ge\u00e7ti\u011fi a\u00e7\u0131kt\u0131r.[69]<\/a> M\u00fctercimin mukaddimede Umur Pa\u015fa\u2019n\u0131n kendisinden b\u00f6yle bir eser yazmas\u0131n\u0131 talep etti\u011fini bildirdi\u011fi Dilek eyledi ol \u02bfaz\u00eez d\u00e2\u02bf\u00ee\u2019ye \/ Ki g\u00f6nl\u00fc \u1e33\u0131lavuz ana v\u00e2\u02bfiye<\/em>[70]<\/a> <\/em>beyti ile tefsirin i\u00e7inde yer alan \u201cAmma bu fa\u1e33\u00eer d\u00e2\u02bf\u00ee der ki: Bunda bir su\u02be\u00e2l da\u1e2bi v\u00e2rid olur\u2026\u201d[71]<\/a> c\u00fcmlesinde bu kelimenin isim olarak kullan\u0131lm\u0131\u015f olmas\u0131 biraz daha muhtemel g\u00f6r\u00fcn\u00fcyor. Bir de Nuruosmaniye 137 numarada kay\u0131tl\u0131 n\u00fcshan\u0131n bo\u015f olan ilk sayfas\u0131na kur\u015fun kalemle \u201csekizinci sahifedeki kayda g\u00f6re bu eser D\u00e2\u02bf\u00ee A\u1e25med Efendi\u2019nindir\u201d yaz\u0131lm\u0131\u015f, vak\u0131f m\u00fchr\u00fcn\u00fcn oldu\u011fu sayfan\u0131n ba\u015f\u0131na da ayn\u0131 kalem \u201cm\u00fcellifi D\u00e2\u02bf\u00ee A\u1e25med\u201d yazm\u0131\u015ft\u0131r. Bahsetti\u011fi kay\u0131t ise \u201cmu\u1e6d\u1e6dali\u02bf olanlar f\u00e2ide tutup bu fa\u1e33\u00eer d\u00e2\u02bf\u00eeye bir du\u02bf\u00e2 hediye \u1e33\u0131la\u201d ifadesidir.[72]<\/a> Bu kelime terc\u00fcmenin Ahmed-i D\u00e2\u00ee\u2019ye nispet edilmesine sebep olmu\u015ftur.<\/p>\n\n\n\n

Tabak\u0101t m\u00fcelliflerinden D\u00e2\u00ee\u2019nin Semerkand\u00ee tefsirini terc\u00fcme etti\u011fini s\u00f6yleyen ilk ki\u015fi Bursal\u0131 Mehmet T\u00e2hir\u2019dir.[73]<\/a> Ancak n\u00fcshalar \u00fczerine sonradan konulan kay\u0131tlar m\u0131 onu etkilemi\u015ftir yoksa onun eserini okuyan insanlar m\u0131 o kay\u0131tlar\u0131 koymu\u015ftur bilemiyoruz. Ayn\u0131 durum eserin S\u00fcr\u00fbr\u00ee\u2019ye nispetinde de s\u00f6z konusudur.<\/p>\n\n\n\n

Bu terc\u00fcme \u0130bn Arab\u015fah\u2019a da isnad edilmekle birlikte hen\u00fcz buna dair bir delile rastlanmam\u0131\u015ft\u0131r. Nitekim Yuval\u0131, \u201cEdirne\u2019de bulundu\u011fu s\u0131rada yapt\u0131\u011f\u0131 bu terc\u00fcmenin n\u00fcshas\u0131na hen\u00fcz rastlanmam\u0131\u015ft\u0131r\u201d der.[74]<\/a> \u00d6zdemir de k\u00fct\u00fcphanelerde Terc\u00fcme-i Tefsir-i Ebu\u2019l-Leys es-Semerkand\u00ee<\/em> ve Enfes\u00fc\u2019l-Cev\u00e2hir<\/em> adlar\u0131yla yer alan eserlerden inceleyebildi\u011fi n\u00fcshalar\u0131n hepsinin tek bir eser oldu\u011fu sonucuna varm\u0131\u015f ve \u0130bn Arab\u015fah taraf\u0131ndan de\u011fil de \u0130znik\u012b taraf\u0131ndan terc\u00fcme edildi\u011fini s\u00f6ylemi\u015f, Ahmed-i D\u00e2\u00ee ihtimalinden hi\u00e7 bahsetmemi\u015ftir.[75]<\/a><\/p>\n\n\n\n

2.3.2. Terc\u00fcmenin Ger\u00e7ek S\u00e2hibi Kimdir?<\/p>\n\n\n\n

Ara\u015ft\u0131rmac\u0131lar\u0131n Ahmed-i D\u00e2\u00ee\u2019ye nisbet etti\u011fi n\u00fcshalarla Bursa \u0130nebey K\u00fct\u00fcphanesi, Ulucami 436 numarada kay\u0131tl\u0131 n\u00fcsha birebir ayn\u0131 eserdir. Ancak bu n\u00fcshada a\u00e7\u0131klay\u0131c\u0131 \u00fc\u00e7 kay\u0131t yer almaktad\u0131r. Cildin ba\u015f\u0131nda \u201cel-Cild\u00fc\u2019s\u0331-s\u0331\u00e2n\u00ee min tefs\u00eeri Enfesi\u2019l-cev\u00e2hir<\/em> ellefeh\u00fb ve raccemeh\u00fb Eb\u00fc\u2019l-Fa\u017cl M\u00fbs\u00e2 b. \u1e24ac\u0131 \u1e24\u00fcseyn el-\u0130zni\u1e33\u012b \u02bfufiye \u02bfanhum\u00e2\u201d kayd\u0131 yer al\u0131r. Bu kay\u0131ttan sonra Umur Bey\u2019in vak\u0131f kayd\u0131 ve \u015fahitlerinin isimleri yaz\u0131lm\u0131\u015ft\u0131r.[76]<\/a> Kay\u0131t tarihi 857\/1453\u2019t\u00fcr, \u0130znik\u012b\u2019nin vefat\u0131 ise 838\/1434-35\u2019tir. Yani m\u00fctercimin vefat\u0131ndan 18 sene sonra bu eser vakfedilmi\u015f ve ismi a\u00e7\u0131k\u00e7a yaz\u0131lm\u0131\u015ft\u0131r. Bu vak\u0131f kayd\u0131 cildin sonunda da aynen tekrar edilir. Bu cildin 329a vara\u011f\u0131ndaki temme kayd\u0131 ise \u015f\u00f6yledir: \u201cTemme\u2019l-cild\u00fc\u2019s\u0331-s\u0331\u00e2ni min tefs\u00eeri kit\u00e2bi Enfesi\u2019l-Cev\u00e2hir<\/em> ellefehu\u2019l-\u02bfabd\u00fc\u2019l-fa\u1e33\u00eer Eb\u00fc\u2019l-Fa\u017cl M\u00fbs\u00e2 b. \u1e24ac\u0131 \u1e24\u00fcseyn b. \u02bf\u00ces\u00e2 el-\u0130zni\u1e33\u012b \u02bfafa\u2019ll\u00e2hu anh\u00fcm\u2026\u201d M\u00fctercimin vefat\u0131ndan k\u0131sa bir s\u00fcre sonra yap\u0131lan bu vak\u0131f, m\u00fctercimin ve eserin ismiyle ilgili kuvvetli bilgiler vermektedir. Ayr\u0131ca Umur Bey\u2019e takdim edilen bu n\u00fcshan\u0131n m\u00fcellif hatt\u0131 oldu\u011fu kabul edilmektedir.[77]<\/a><\/p>\n\n\n\n

Yakla\u015f\u0131k \u00fc\u00e7 as\u0131r sonra istinsah edilen di\u011fer bir n\u00fcshada da m\u00fctercimin ismine rastlan\u0131lmaktad\u0131r. Bursa \u0130nebey K\u00fct\u00fcphanesi, Genel 1918 numarada bulunan n\u00fcshan\u0131n sonunda \u201cTemme tefs\u00eeru Enfesi\u2019l-cev\u00e2hir<\/em> ellefeh\u00fb ve raccemeh\u00fb Eb\u00fc\u2019l-Fa\u017cl M\u00fbs\u00e2 \u0130bn \u1e24ac\u0131 \u1e24\u00fcseyn b. \u02bf\u00ces\u00e2 el-\u0130zni\u1e33\u012b \u02bfafa\u2019ll\u00e2hu anh\u00fcm\u2026 f\u00ee sene i\u1e25d\u00e2 ve s\u0331em\u00e2n\u00een ve mi\u02bee ve elf (1181)\u201d kayd\u0131 bulunmaktad\u0131r.<\/p>\n\n\n\n

N\u00fcshalar aras\u0131 mukayese ve kay\u0131tlar\u0131n g\u00f6sterdi\u011fine g\u00f6re D\u00e2\u00ee, \u0130bn Arab\u015fah, \u0130znik\u012b ve S\u00fcr\u00fbr\u00ee\u2019ye nispet edilen n\u00fcshalar\u0131n tamam\u0131 tek bir eser olup ismi Enfes\u00fc\u2019l-Cev\u00e2hir,<\/em> m\u00fctercimi de M\u00fbs\u00e2 el-\u0130znik\u012b\u2019dir. Enfes\u00fc\u2019l-cev\u00e2hir<\/em> \u00fczerine tez[78]<\/a> ve makaleler yazan \u0130smail Ta\u015f da bu eserin \u0130znik\u012b\u2019ye ait oldu\u011fu kanaatine varm\u0131\u015ft\u0131r.[79]<\/a><\/p>\n\n\n\n

Peki, yukar\u0131da bahsetti\u011fimiz ve eserin i\u00e7inde defalarca tekrar edilen \u201cd\u00e2\u02bf\u00ee\u201d kelimesi neyi ifade etmektedir? \u201cDuac\u0131, dua eden\u201d anlam\u0131ndaki bu kelime pek \u00e7ok Osmanl\u0131 \u00e2liminin s\u0131k\u00e7a kulland\u0131\u011f\u0131 bir ifadedir. \u0130znik\u012b de kendi ismiyle birlikte \u201cd\u00e2\u02bf\u00ee\u201d kelimesini di\u011fer eserlerinde s\u0131k\u00e7a kullanm\u0131\u015ft\u0131r.[80]<\/a> Mesela Terceme-i Fa\u1e63lu\u2019l-\u1e25it\u00e2b <\/em>isimli eserinde \u201cbu d\u00e2\u02bb\u00ee fa\u1e33\u00eer ki Eb\u00fc\u2019l-Fa\u017cl M\u00fbs\u00e2 b. \u1e24ac\u0131 \u1e24\u00fcseyn \u0130zni\u1e33\u012b\u2019d\u00fcr\u201d ifadesini kullan\u0131r ve eseri yine Umur Bey \u00c7elebi \u0130bn Timurta\u015f Pa\u015fa\u2019n\u0131n talebiyle terc\u00fcme etti\u011fini s\u00f6yler.[81]<\/a><\/p>\n\n\n\n

Di\u011fer taraftan \u0130znik\u012b\u2019nin M\u00fcnebbih\u00fc\u2019r-r\u00e2\u1e33id\u00een<\/em> isimli eserinin mukaddimesindeki \u00fcsl\u00fbb ve muhtev\u00e2 ile Ebu\u2019l-Leys tefsiri terc\u00fcmesinin mukaddimesindeki \u00fcslup ve muhteva kar\u015f\u0131la\u015ft\u0131r\u0131ld\u0131\u011f\u0131nda aralar\u0131nda b\u00fcy\u00fck benzerlikler g\u00f6r\u00fcl\u00fcr.[82]<\/a><\/p>\n\n\n\n

Sonu\u00e7 itibariyle bu eserin S\u00fcr\u00fbr\u00ee ve D\u00e2\u00ee\u2019ye nispeti telmihler \u00fczerinden olmu\u015f, \u0130znik\u012b\u2019ye nispeti ise somut bir ifadeye ve yazma n\u00fcshalar\u0131n fera\u011f kay\u0131tlar\u0131na dayanarak yap\u0131lm\u0131\u015ft\u0131r.<\/p>\n\n\n\n

2.4. \u0130znik\u012b\u2019nin Enfes\u00fc\u2019l-Cev\u00e2hir<\/em>\u2019de Takip Etti\u011fi Terc\u00fcme Metodu<\/p>\n\n\n\n

\u0130znik\u012b, Semerkand\u00ee\u2019nin tefsirini terc\u00fcme ederken, Tefs\u00eeru\u2019l-L\u00fcb\u00e2b<\/em>\u2019da yapt\u0131\u011f\u0131 gibi birebir de\u011fil, te\u2019l\u00eef\u00ee terc\u00fcme us\u00fbl\u00fcn\u00fc takip etmi\u015ftir. Terc\u00fcmenin ba\u015f\u0131na mesnev\u00ee tarz\u0131nda manzum bir mukaddime ve istiaze-besmele tefsiri ilave etti\u011fi gibi di\u011fer \u00e2yetlerin tefsirlerinde de ihtiya\u00e7 g\u00f6rd\u00fc\u011f\u00fc yerlerde kendi a\u00e7\u0131klamalar\u0131n\u0131 eklemi\u015f, baz\u0131 k\u0131s\u0131mlar\u0131 ise \u00e7\u0131karm\u0131\u015ft\u0131r. \u00c2yeti yaz\u0131p mealini verdikten sonra tefsiri \u00e7evirmeye ba\u015flayan m\u00fctercim, m\u00fcellif Semerkand\u00ee\u2019den zaman zaman \u201c\u0130mam\u201d, \u201cFak\u00eeh\u201d, \u201cEbu\u2019l-Leys\u201d gibi farkl\u0131 isim ve s\u0131fatlarla bahseder.[83]<\/a> Onun ibarelerini biraz \u015ferh edip baz\u0131 de\u011fi\u015fiklikler yaparak serbest bir tarzda terc\u00fcme eder.[84]<\/a> Mesel\u00e2 Semerkand\u00ee, \u201cyak\u012bn\u00ee haber\u201de Ba\u011fdad \u015fehrini \u00f6rnek verirken \u0130znik\u012b, Mekke-Med\u00eene\u2019yi misal getirmi\u015f;[85]<\/a> Semerkand\u00ee, nakletti\u011fi bir s\u00f6z\u00fcn sahibini \u201cfak\u00eeh\u201d diye zikrederken m\u00fctercim bunu \u201cK\u0101d\u012b Hal\u00eel rahimehullah\u201d diye \u00e7evirmi\u015ftir.[86]<\/a> Tefsirde yer alan k\u0131raat ihtilaflar\u0131n\u0131, dil a\u00e7\u0131klamalar\u0131n\u0131, sahabe ve t\u00e2bi\u00eenden nakledilen farkl\u0131 g\u00f6r\u00fc\u015fleri \u00e7o\u011fu zaman atlam\u0131\u015ft\u0131r. Semerkand\u00ee\u2019nin nakletti\u011fi rivayetlerde takdim-tehir ve tercih gibi tasarruflarda bulunmu\u015ftur.[87]<\/a> \u0130lim adamlar\u0131 aras\u0131nda tart\u0131\u015f\u0131lmas\u0131 gereken ve halk\u0131n kafas\u0131n\u0131 kar\u0131\u015ft\u0131racak rivayetleri terc\u00fcme etmedi\u011fi g\u00f6r\u00fclmektedir. Nitekim Mu\u02bfavvi\u1e95eteyn s\u00fbrelerinin Kur\u2019\u00e2n\u2019dan olup olmad\u0131\u011f\u0131yla ilgili rivayeti atlam\u0131\u015ft\u0131r.[88]<\/a> \u00c2yetler aras\u0131 m\u00fcnasebete dikkat etmi\u015f, Semerkand\u00ee\u2019den ald\u0131\u011f\u0131 k\u0131s\u0131m bitince di\u011fer ayetle m\u00fcnasebetini g\u00f6stermek i\u00e7in kendisi baz\u0131 c\u00fcmleler ilave ederek mutlaka \u00e2yetleri birbirine ba\u011flam\u0131\u015ft\u0131r.[89]<\/a> Zaman zaman farkl\u0131 kaynaklardan al\u0131nt\u0131lar da yapm\u0131\u015ft\u0131r. Mesel\u00e2 \u201cEb\u00fb Osman Hayr\u00ee\u201d diyerek Eb\u00fb Osman el-H\u00eer\u00ee\u2019nin bir s\u00f6z\u00fcn\u00fc \u00d6mer Nesef\u00ee tefsirinden;[90]<\/a> \u201c\u00c2m\u00een\u201d ile ilgili bir g\u00f6r\u00fc\u015f\u00fc,[91]<\/a> En\u02bb\u00e2m s\u00fbresinin giri\u015fi[92]<\/a> ile Enf\u00e2l s\u00fbresi\u2019nin sebeb-i n\u00fczul\u00fcn\u00fc[93]<\/a> Sa\u02bbleb\u00ee\u2019den nakletmi\u015ftir.<\/p>\n\n\n\n

M\u00fctercim, tefsirden istedi\u011fi k\u0131s\u0131mlar\u0131 terc\u00fcme ettikten sonra \u201cmuha\u1e33\u1e33\u0131\u1e33lar demi\u015fler kim\u201d diyerek tasavvuf ehlinin s\u00f6z ve g\u00f6r\u00fc\u015flerine yer verir,[94]<\/a> baz\u0131 tasavvuf\u00ee k\u0131ssalar ilave eder. Zaten i\u015f\u00e2r\u00ee bir y\u00f6n\u00fc olan Semerkand\u00ee tefsirini m\u00fctercimin bu a\u00e7\u0131dan hayli zenginle\u015ftirdi\u011fini s\u00f6ylemek m\u00fcmk\u00fcnd\u00fcr. M\u00fctercim zaman zaman \u00e2yet ve s\u00fbrelerin hav\u00e2ss\u0131na d\u00e2ir s\u00f6zlere de yer vermi\u015ftir.[95]<\/a> Hatta besmele tefsirinde d\u00f6rt adet vefk ve muska resmi \u00e7izmi\u015ftir.[96]<\/a><\/p>\n\n\n\n

M\u00fctercim takip etti\u011fi bu usul\u00fc manzum mukaddimesinde \u015f\u00f6yle ifade eder:<\/p>\n\n\n\n

\u1e32\u0131lam terc\u00fcme o kel\u00e2m-\u0131 \u1e24a\u1e33\u1e33\u2019\u0131<\/em><\/p>\n\n\n\n

Bile \u017camm idem e\u1e25\u00e2d\u00ees\u0331 da\u1e33\u0131<\/em><\/p>\n\n\n\n

Da\u1e2bi evliy\u00e2 ve me\u015f\u00e2yi\u1e2b s\u00f6zin<\/em><\/p>\n\n\n\n

Teberru\u02bf\u00e7\u00fcn cem\u02bf idem ba\u02bf\u017c ezayin.<\/em>[97]<\/a><\/p>\n\n\n\n

N\u00fcshalar kar\u015f\u0131la\u015ft\u0131r\u0131ld\u0131\u011f\u0131nda aralar\u0131nda \u201cisim\/ad\u201d, \u201cnazil olmak\/inmek\u201d, \u201cvar k\u0131l\u0131c\u0131dur\/var edicid\u00fcr\u201d, \u201canun\/an\u0131n\u201d, \u201cRas\u00fbl a.s\/Ras\u00fbl Hazret a.s\u201d gibi baz\u0131 farkl\u0131l\u0131klar g\u00f6r\u00fclmektedir.[98]<\/a> Bu durumda baz\u0131 kelimelerin, n\u00fcshan\u0131n istinsah edildi\u011fi zaman ve b\u00f6lgedeki kullan\u0131ma g\u00f6re farkl\u0131 yaz\u0131ld\u0131\u011f\u0131 ve g\u00fcncellenip sadele\u015ftirildi\u011fi d\u00fc\u015f\u00fcn\u00fclebilir. Zira tefsirin istinsah\u0131 \u00e7ok geni\u015f bir zaman dilimine yay\u0131lm\u0131\u015ft\u0131r. Nitekim Nuruosmaniye 137 numaradaki n\u00fcsha 1165\u2019te, Nuruosmaniye 317\u2019deki 977\u2019de, Bursa \u0130nebey K\u00fct\u00fcphanesi, Genel 1919\u2019daki 1153, ayn\u0131 k\u00fct\u00fcphane Genel 1918\u2019deki n\u00fcsha ise 1181\u2019de istinsah edilmi\u015ftir.<\/p>\n\n\n\n

2.5. Enfes\u00fc\u2019l-Cev\u00e2hir<\/em>\u2019in Muhtasar\u0131<\/p>\n\n\n\n

\u0130znik\u012b\u2019nin Semerkand\u00ee tefs\u00eeri terc\u00fcmesinin baz\u0131 tasarruflarla yap\u0131lm\u0131\u015f bir muhtasar\u0131na da rastlan\u0131r. Nuruosmaniye 136 numaradaki eser \u201cMuhtasar Terc\u00fcme-i Tefs\u00eer-i Eb\u00fc\u2019l-Leys es-Semerkand\u00ee\u201d<\/em> diye kaydedilmi\u015ftir ki ger\u00e7ekten de elimizdeki terc\u00fcmenin ihtisar\u0131 olup 571 varakt\u0131r. Bu n\u00fcshada baz\u0131 kelimeler de\u011fi\u015ftirilmi\u015f veya sadele\u015ftirilmi\u015f olmakla birlikte \u00e7o\u011fu kelime birebir ayn\u0131d\u0131r. Bu sebeple farkl\u0131 bir terc\u00fcme oldu\u011funu s\u00f6ylemek zordur. Eseri haz\u0131rlayan, sonunda kendisinden ve bu \u00e7al\u0131\u015fmay\u0131 yapmas\u0131na vesile olanlardan bahsetmi\u015f ama ismini kaydetmemi\u015ftir.[99]<\/a> \u0130htisar yapan z\u00e2t\u0131n bu ifadeleri tam terc\u00fcmenin n\u00fcshalar\u0131nda yer almamaktad\u0131r. S\u00fcleymaniye K\u00fct\u00fcphanesi Ayasofya 147 ile Mihri\u015fah Sultan 9 n\u00fcshalar\u0131 da bu muhtasarla ayn\u0131d\u0131r.[100]<\/a> K\u00e2tip \u00c7elebi\u2019nin Semerkand\u00ee tefsiri terc\u00fcmesini \u0130bn Arab\u015fah\u2019a izafe etti\u011fini dikkate alarak bu ihtisar\u0131 \u0130bn Arab\u015fah\u2019\u0131n yapm\u0131\u015f olabilece\u011fi akla gelmekle birlikte buna dair herhangi bir delil hen\u00fcz bulunamam\u0131\u015ft\u0131r.[101]<\/a><\/p>\n\n\n\n

Sonu\u00e7<\/h2>\n\n\n\n

15. y\u00fczy\u0131lda ya\u015fam\u0131\u015f Osmanl\u0131 \u00e2limlerinden M\u00fbs\u00e2 \u0130znik\u012b Arap\u00e7a bir tefsiri Osmanl\u0131caya terc\u00fcme etmi\u015f, baz\u0131 ara\u015ft\u0131rmac\u0131lar bu eserin H\u00e2zin\u2019in L\u00fcb\u00e2b\u00fc\u2019t-te\u2019v\u00eel<\/em> isimli tefsirinin terc\u00fcmesi oldu\u011funu s\u00f6ylemi\u015flerdir. Bu kabul \u00fczerine akademik makaleler yaz\u0131lm\u0131\u015f bir adet de doktora tezi yap\u0131lm\u0131\u015ft\u0131r. Ancak bu terc\u00fcme ile L\u00fcb\u00e2b\u00fc\u2019t-te\u2019v\u00eel <\/em>aras\u0131nda hi\u00e7bir benzerlik yoktur. Ara\u015ft\u0131rmalar\u0131m\u0131z neticesinde \u0130znik\u012b\u2019nin terc\u00fcme etti\u011fi eserin Necmedd\u00een-i D\u00e2ye\u2019nin Bahru\u2019l-hak\u0101ik<\/em> isimli tefsiri oldu\u011fu ortaya \u00e7\u0131km\u0131\u015ft\u0131r. D\u00e2ye, z\u00e2hir\u00ee ve i\u015f\u00e2r\u00ee tefsiri cem eden mufassal bir eser kaleme alm\u0131\u015f, m\u00fcridlerinden \u015eemseddin Muhammed es-S\u00e2vuc\u00ee, tefsirin ilk k\u0131s\u0131mlar\u0131n\u0131 \u00e7\u0131kararak sadece i\u015f\u00e2r\u00ee yorumlar\u0131n yer ald\u0131\u011f\u0131 bir muhtasar haz\u0131rlam\u0131\u015f ve o g\u00fcnden sonra bu muhtasar yayg\u0131nla\u015fm\u0131\u015ft\u0131r. Tefsirin asl\u0131ndan ise sadece ilk cildinin tek n\u00fcshas\u0131 bize ula\u015fm\u0131\u015f olup S\u00fcleymaniye K\u00fct\u00fcphanesi\u2019nde (Hasan H\u00fcsn\u00fc Pa\u015fa, 37M) yer almaktad\u0131r. \u0130znik\u012b bu muhtasar\u0131 Tefs\u00eeru\u2019l-L\u00fcb\u00e2b<\/em> ad\u0131yla birebir terc\u00fcme etmi\u015f, basit farkl\u0131l\u0131klar d\u0131\u015f\u0131nda tasarrufta bulunmam\u0131\u015ft\u0131r. G\u00fcn\u00fcm\u00fczde et-Te\u2019v\u00eel\u00e2t\u00fc\u2019n-Necmiyye<\/em> ismiyle bas\u0131lan matbu tefsir de muhtasar n\u00fcshan\u0131n ayn\u0131s\u0131d\u0131r. Tefsirin as\u0131l n\u00fcshas\u0131, zeyli, muhtasar\u0131 ve bunun terc\u00fcmesiyle ilgili derinlemesine ara\u015ft\u0131rmalar yapmaya ihtiya\u00e7 vard\u0131r.<\/p>\n\n\n\n

Yine baz\u0131 ara\u015ft\u0131rmac\u0131lar S\u00fcr\u00fbr\u00ee\u2019nin T\u00fcrk\u00e7e tam bir tefsir yazd\u0131\u011f\u0131n\u0131 iddia ederek \u00fczerinde y\u00fcksek lisans \u00e7al\u0131\u015fmalar\u0131 yapm\u0131\u015flard\u0131r. Bu eser de Semerkand\u00ee tefsirinin yine \u0130znik\u012b taraf\u0131ndan yap\u0131lan terc\u00fcmesidir ve ismi de Enfes\u00fc\u2019l-Cev\u00e2hir<\/em>\u2019dir. Bu terc\u00fcme baz\u0131 ara\u015ft\u0131rmac\u0131lar taraf\u0131ndan Ahmed-i D\u00e2\u00ee ve \u0130bn Arap\u015fah\u2019a da nispet edilmekle birlikte biz yazma n\u00fcshalar\u0131 mukayese edip \u00fczerlerindeki fera\u011f kay\u0131tlar\u0131n\u0131 inceleyerek eserin \u0130znik\u012b\u2019ye ait oldu\u011fu kanaatine vard\u0131k. \u0130znik\u012b bu \u00e7eviriyi \u00f6ncekinin aksine te\u2019lif\u00ee terc\u00fcme metoduyla yapm\u0131\u015ft\u0131r. Tefsirdeki baz\u0131 rivayetleri ve c\u00fcmleleri \u00e7evirmedi\u011fi gibi kendisinden a\u00e7\u0131klamalar da ilave etmi\u015ftir. \u0130znik\u012b\u2019nin il\u00e2veleri daha \u00e7ok tasavvuf\u00ee yorumlardan ibarettir.<\/p>\n\n\n\n

\u0130ki eser \u00fczerine yapt\u0131\u011f\u0131m\u0131z ara\u015ft\u0131rmalar bize k\u00fct\u00fcphanelerimizdeki yazma eserlerle ilgili bilgilerimizin \u00e7ok eksik ve hatal\u0131 oldu\u011funu g\u00f6stermi\u015ftir. Bu sebeple ismi, m\u00fcellifi veya m\u00fctercimi hakk\u0131nda kesin bilgi olmayan eserler \u00fczerinde \u00e7al\u0131\u015f\u0131rken son derece dikkatli ve ihtiyatl\u0131 davran\u0131p konuyu derinlemesine ara\u015ft\u0131rmadan bir sonuca varmamak gerekir. Ara\u015ft\u0131rmac\u0131lar\u0131n bu alana y\u00f6nelerek \u00f6ncelikle elimizdeki eserlerin do\u011fru bir tespitini yapmalar\u0131, sonra da bunlar\u0131 ilim d\u00fcnyas\u0131na kazand\u0131rmalar\u0131 elzemdir. Zira ge\u00e7mi\u015fi bilmeden gelece\u011fi in\u015f\u00e2 etmek m\u00fcmk\u00fcn de\u011fildir.<\/p>\n\n\n\n

Kaynak\u00e7a<\/h2>\n\n\n\n

Al\u00e2\u2019\u00fcddevle-i Simn\u00e2n\u00ee. Tefs\u00eeru\u2019s-Simn\u00e2n\u00ee al\u00e2 Lis\u00e2ni\u2019t-Tasavvuf<\/em>. S\u00fcleymaniye K\u00fct\u00fcphanesi, \u015eehid Ali Pa\u015fa, 165-001.<\/p>\n\n\n\n

Algar, Hamid. \u201cBahr\u00fc\u2019l-Ha\u1e33\u0101i\u1e33 ve\u2019l-Me\u00e2n\u00ee\u201d. T\u00fcrkiye Diyanet Vakf\u0131 \u0130sl\u00e2m Ansiklopedisi<\/em>. \u0130stanbul: TDV Yay\u0131nlar\u0131, 1991.<\/p>\n\n\n\n

Ate\u015f, S\u00fcleyman. \u0130\u015f\u00e2r\u00ee Tefs\u00eer Okulu<\/em>. \u0130stanbul: Yeni Ufuklar Ne\u015friyat, 1998.<\/p>\n\n\n\n

Aydar, Hidayet. \u201cOsmanl\u0131 Tefsir K\u00fclt\u00fcr\u00fc A\u00e7\u0131s\u0131ndan M\u00fchim Bir Eser; Bursa Ulucami 435 Numaral\u0131 Tefsir N\u00fcshas\u0131\u201d. Turkish Studies = T\u00fcrkoloji Ara\u015ft\u0131rmalar\u0131: International Periodical for the Languages, Literature and History of Turkish or Turkic<\/em> 7\/3 (2012), 307-327.<\/p>\n\n\n\n

Ayd\u0131n, Hatice. Muslihuddin Mustafa S\u00fcr\u00fbr\u00ee ve Tefsir Metodolojisi A\u00e7\u0131s\u0131ndan Yusuf S\u00fbresi Tefsiri<\/em>. Karab\u00fck: Karab\u00fck \u00dcniversitesi Sosyal Bilimler Enstit\u00fcs\u00fc, Y\u00fcksek Lisans Tezi, 2018.<\/p>\n\n\n\n

Ba\u011fdatl\u0131 \u0130sm\u00e2il Pa\u015fa. Hediyyetu\u2019l-\u2018\u00e2rif\u00een esm\u00e2\u02beul-mu\u02beellif\u00een ve \u00e2s\u0331\u00e2ru\u2019l-mu\u1e63annif\u00een<\/em>. \u0130stanbul: Ma\u02bb\u00e2rif Vek\u00e2leti, 1951.<\/p>\n\n\n\n

Bilmen, \u00d6mer Nasuhi. B\u00fcy\u00fck Tefsir Tarihi Tabakat\u00fc\u2019l-M\u00fcfessir\u00een<\/em>. 2 Cilt. \u0130stanbul: Bilmen Yay\u0131nevi, 1973.<\/p>\n\n\n\n

Bulut, Mehmet Be\u015fir. Muslihuddin Mustafa b. \u015eab\u00e2n es-Sur\u00fbr\u00ee ve \u015eerhu\u2019l-K\u00e2fiye Adl\u0131 Eserinin Edisyon Kriti\u011fi<\/em>. Konya: Sel\u00e7uk \u00dcniversitesi, Sosyal Bilimler Enstit\u00fcs\u00fc, Doktora Tezi, 2022.<\/p>\n\n\n\n

Bursal\u0131 Mehmet Tahir. Osmanl\u0131 M\u00fcellifleri<\/em>. 3 Cilt. \u0130stanbul: Matbaa-i \u00c2mire, 1333.<\/p>\n\n\n\n

\u00c7etin, Abd\u00fclbaki. \u201cEbu\u2019l-Leys Semerkand\u00ee Tefsirinin T\u00fcrk\u00e7e Terc\u00fcmesi \u00dczerine\u201d. T\u00fcrkiyat Ara\u015ft\u0131rmalar\u0131 Dergisi<\/em> 22-G\u00fcz (2007), 53-101.<\/p>\n\n\n\n

D\u00e2ye, Necmedd\u00een-i. Ayn\u00fc\u2019l-hay\u00e2t<\/em>. S\u00fcleymaniye K\u00fct\u00fcphanesi, Damat \u0130brahim Pa\u015fa, 153.<\/p>\n\n\n\n

D\u00e2ye, Necmedd\u00een-i. Bahru\u2019l-hak\u0101ik<\/em>. S\u00fcleymaniye K\u00fct\u00fcphanesi, Hasan H\u00fcsn\u00fc Pa\u015fa, 37M.<\/p>\n\n\n\n

Demir, Ziya. XIII-XVI. y.y. Aras\u0131 Osmanl\u0131 M\u00fcfessirleri<\/em>. \u0130stanbul: Ensar Ne\u015friyat, 2006.<\/p>\n\n\n\n

Ebu\u2019l-Leys es-Semerkand\u00ee. Muhtasar Terc\u00fcme-i Tefs\u00eer-i Eb\u00fc\u2019l-Leys es-Semerkand\u00ee<\/em>. Nuruosmaniye K\u00fct\u00fcphanesi, Nuruosmaniye, 136.<\/p>\n\n\n\n

Elbir, Bilal. Sururi\u2019nin \u015eerh-i \u015eebistan-\u0131 Hayal\u2019i -Metin-\u0130nceleme<\/em>. \u0130zmir: Ege \u00dcniversitesi, Sosyal Bilimler Enstit\u00fcs\u00fc, 2003.<\/p>\n\n\n\n

Gelibolulu S\u00fcr\u00fbr\u00ee. \u015eerh-i M\u00fbcez Fi\u2019t-T\u0131bb<\/em>. ed. Nuray Demir \u00d6zt\u00fcrk. thk. M\u00fccahit Ka\u00e7ar – Ahmet Akda\u011f. \u0130stanbul: T\u00fcrkiye Yazma Eserler Kurumu Ba\u015fkanl\u0131\u011f\u0131, 2022.<\/p>\n\n\n\n

G\u00f6ksu, Nazife. Osmanl\u0131 \u00c2limi ve D\u00eevan \u015eairi Muslihuddin Mustafa es-S\u00fcr\u00fbr\u00ee\u2019nin Hayat\u0131 ve \u201cTefsir-i S\u00fbre-i Y\u00fbsuf\u201d adl\u0131 Eserinin \u0130ncelenmesi<\/em>. Antalya: Akdeniz \u00dcniversitesi Sosyal Bilimler Enstit\u00fcs\u00fc, Y\u00fcksek Lisans Tezi, 2017.<\/p>\n\n\n\n

G\u00fcle\u00e7, \u0130smail. \u201cGelibolulu Musluhiddin S\u00fcr\u00fcri, Hayat\u0131, Ki\u015fili\u011fi, Eserleri ve Bahr\u00fc\u2019l-Ma\u02bbarif \u0130simli Eseri\u201d. Osmanl\u0131 Ara\u015ft\u0131rmalar\u0131<\/em> 21\/21 (2001), 212-236.<\/p>\n\n\n\n

G\u00fcle\u00e7, \u0130smail. \u201cS\u00fcr\u00fbr\u00ee, Muslihuddin Mustafa\u201d. T\u00fcrkiye Diyanet Vakf\u0131 \u0130sl\u00e2m Ansiklopedisi<\/em>. C. 38. \u0130stanbul: TDV Yay\u0131nlar\u0131, 2010.<\/p>\n\n\n\n

Hasan, Mohammed Salahaldeen. Gelibolulu Sur\u00fbr\u00ee Muslihi\u2019d-din Mustafa bin \u015eaban\u2019\u0131n \u201cTefs\u00eer\u00fc\u2019l- Kur\u2019\u00e2ni\u2019l- Az\u00eeme\u201d Adl\u0131 Eseri (1b-50b Varaklar\u0131 Aras\u0131) \u0130nceleme- Metin- Dizim- T\u0131pk\u0131bas\u0131m)<\/em>. Ankara: Ankara \u00dcniversitesi, Sosyal Bilimler Enstit\u00fcs\u00fc, Y\u00fcksek Lisans Tezi, 2020.<\/p>\n\n\n\n

\u0130ly\u00e2s b. Muhammed b. Ali. Ayn\u00fc\u2019l-Hay\u00e2t f\u00ee Tefs\u00eeri Kel\u00e2mi H\u00e2l\u0131k\u0131\u2019l-Beriyy\u00e2t bi-\u00cer\u00e2di Ahseni\u2019l-\u0130\u02bbtir\u00e2z\u00e2t<\/em>. thk. Mehmet Akif Alpayd\u0131n. 3 Cilt. Ankara: T\u00fcrkiye Bilimler Akademisi, 2021.<\/p>\n\n\n\n

\u0130nce, Habibe Bozkaya. Gelibolulu S\u00fcruri Muslihiddin Mustafa bin \u015eaban: \u201cTefsir\u00fc\u2019l- Kur\u2019ani\u2019l-Azime\u201d (51a-120b vr.) (\u0130nceleme-Metin-Dizin-T\u0131pk\u0131bas\u0131m)<\/em>. Ankara: Ankara \u00dcniversitesi, Sosyal Bilimler Enstit\u00fcs\u00fc, Y\u00fcksek Lisans Tezi, 2021.<\/p>\n\n\n\n

\u0130znik\u00ee, Eb\u00fc\u2019l-Fadl Musa b. Hac\u0131 H\u00fcseyin. M\u00fcnebbih\u00fc\u2019r-r\u00e2kid\u00een<\/em>. \u0130stanbul: S\u00fcleymaniye K\u00fct\u00fcphanesi, Serez, 1583.<\/p>\n\n\n\n

\u0130znik\u00ee, Eb\u00fc\u2019l-Fadl Musa b. Hac\u0131 H\u00fcseyin. Terceme-i Faslu\u2019l-hit\u00e2b<\/em>. \u0130stanbul: \u0130stanbul \u00dcniversitesi K\u00fct\u00fcphanesi, 1563.<\/p>\n\n\n\n

\u0130znik\u012b, Eb\u00fc\u2019l-Fadl M\u00fbs\u00e2 b. H\u00fcseyn el-. Terceme-i Tefs\u00eeru\u2019l-L\u00fcb\u00e2b<\/em>. Bursa \u0130nebey K\u00fct\u00fcphanesi, Ulucami, 435.<\/p>\n\n\n\n

K\u00e2tib \u00c7elebi. Ke\u015ff\u00fc\u2019z-zun\u00fbn an es\u00e2mi\u2019l-k\u00fct\u00fcb ve\u2019l-f\u00fcn\u00fbn<\/em>. thk. \u015eerafeddin Yaltkaya – Kilisli Muallim Rif\u2019at. \u0130stanbul: Ma\u02bb\u00e2rif Vek\u00e2leti, 1360.<\/p>\n\n\n\n

Kurtgel, Ayberk. Gelibolulu S\u00fcruri Muslihi\u2019d-din Mustafa bin \u015ea\u2019ban: \u201cTefsir\u00fc\u2019l-Kur\u2019ani\u2019l-\u2019Azime\u201d (121a-191a Varaklar\u0131 Aras\u0131) (\u0130nceleme – Metin – Dizin – T\u0131pk\u0131bas\u0131m)<\/em>. Ankara: Ankara \u00dcniversitesi, Sosyal Bilimler Enstit\u00fcs\u00fc, Y\u00fcksek Lisans Tezi, 2021.<\/p>\n\n\n\n

K\u00fcbr\u00e2, Necmedd\u00een el-. et-Te\u2019v\u00eel\u00e2t\u00fc\u2019n-Necmiyye fi\u2019t-tefs\u00eeri\u2019l-i\u015f\u00e2riyyi\u2019s-s\u00fbf\u00ee<\/em>. thk. Ahmed Ferid el-Mizyad\u00ee. 6 Cilt. Beyrut: D\u00e2ru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye, 2009.<\/p>\n\n\n\n

Meyd\u00e2n\u00ee, Eb\u00fc\u2019l-Fadl Ahmed b. Muhammed el-. Mecma\u02bbu\u2019l-ems\u00e2l<\/em>. thk. Muhammed Muhyidd\u00een Abd\u00fclham\u00eed. 2 Cilt. Beyrut: D\u00e2ru\u2019l-Ma\u02bfrife, ts.<\/p>\n\n\n\n

Nesef\u00ee, Necm\u00fcddin \u00d6mer b. Muhammed en-. et-Teys\u00eer fi\u2019t-tefs\u00eer<\/em>. thk. M\u00e2hir Ed\u00eeb Habb\u00fb\u015f vd. 15 Cilt. \u0130stanbul: D\u00e2ru\u2019l-L\u00fcb\u00e2b, 1440.<\/p>\n\n\n\n

N\u00ees\u00e2b\u00fbr\u00ee, Niz\u00e2m\u00fcdd\u00een Hasen b. Muhammed en-. Gar\u00e2ib\u00fc\u2019l-Kur\u02be\u00e2n ve reg\u0101ib\u00fc\u2019l-furk\u0101n<\/em>. thk. Zekeriyy\u00e2 Umeyr\u00e2t. Beyrut: D\u00e2ru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye, 1416.<\/p>\n\n\n\n

Okur, H\u00fcseyin. Muslihiddin Mustafa b. \u015eaban S\u00fcr\u00fbr\u00ee\u2019nin \u015eerhu\u2019l-Misb\u00e2h adl\u0131 eserinin edisyon kriti\u011fi<\/em>. Sakarya: Sakarya \u00dcniversitesi, Sosyal Bilimler Enstit\u00fcs\u00fc, Y\u00fcksek Lisans Tezi, 2011.<\/p>\n\n\n\n

Okuyan, Mehmet. Necmuddin Daye ve Tasavvufi Tefsiri<\/em>. Samsun: Ondokuz May\u0131s \u00dcniversitesi Sosyal Bilimler Enstit\u00fcs\u00fc, Doktora Tezi, 1994.<\/p>\n\n\n\n

\u00d6zdemir, Hikmet. Musa b. Hac\u0131 H\u00fcseyin el-\u0130zniki -Hayat\u0131 ve Eserleri-<\/em>. Ankara: Ankara \u00dcniversitesi, \u0130lahiyat Fak\u00fcltesi, Doktora Tezi, 1980.<\/p>\n\n\n\n

\u00d6zkan, Abdurrahman. \u201cAhmed-i D\u00e2\u00ee\u2019nin Tefs\u00eer Terc\u00fcmesi\u2019nin Manzum Mukaddimesi ve Dil \u00d6zellikleri\u201d. Sel\u00e7uk \u00dcniversitesi T\u00fcrkiyat Ara\u015ft\u0131rmalar\u0131 Dergisi<\/em> 11 (2002), 1-58.<\/p>\n\n\n\n

Sa\u02bbleb\u00ee, Eb\u00fb \u0130sh\u00e2k Ahmed b. \u0130brahim es-. el-Ke\u015ff vel-bey\u00e2n \u02bfan tefs\u00eeri\u2019l-\u1e32ur\u2019\u00e2n<\/em>. thk. Aded\u00fcn mine\u2019l-b\u00e2his\u00een. 30+3 Cilt. Cidde: D\u00e2ru\u2019t-Tefs\u00eer, 1. Bas\u0131m, 1436.<\/p>\n\n\n\n

S\u00e2vuc\u00ee, \u015eemseddin Muhammed es-. Hul\u00e2sat\u00fc Bahri\u2019l-Hak\u00e2ik<\/em>. Rag\u0131b Pa\u015fa K\u00fct\u00fcphanesi, Rag\u0131b Pa\u015fa, 95.<\/p>\n\n\n\n

Semerkand\u00ee, Eb\u00fb\u2019l-Leys\u0331. Ba\u1e25ru\u2019l-\u02bful\u00fbm<\/em>. 3 Cilt. b.y.: y.y., ts.<\/p>\n\n\n\n

S\u00fcr\u00fbr\u00ee, Muslihuddin Mustafa b. \u015ea\u02bbb\u00e2n el-Geliboluv\u00ee. Tefs\u00eer\u00fc\u2019l-Kur\u2019\u00e2ni\u2019l-Az\u00eez<\/em>. \u0130stanbul: Nuruosmaniye K\u00fct\u00fcphanesi, Nuruosmaniye, 317, 701 yk.<\/p>\n\n\n\n

Ta\u015f, \u0130smail. 15. Y\u00fczy\u0131la Ait \u201cEnfes\u00fc\u2019l-Cev\u00e2hir\u201d Adl\u0131 Yazma \u00dczerine Dil \u0130ncelemesi (Giri\u015f-\u0130nceleme-Metin-S\u00f6zl\u00fck<\/em>. \u0130stanbul: \u0130stanbul \u00dcniversitesi, Sosyal Bilimler Enstit\u00fcs\u00fc, Y\u00fcksek Lisans Tezi, 2008.<\/p>\n\n\n\n

Ta\u015f, \u0130smail. \u201c15. Y\u00fczy\u0131lda Yaz\u0131lm\u0131\u015f Olan \u2018Enfes\u00fc\u2019l-cev\u00e2hir\u2019 Adl\u0131 Kur\u2019an Terc\u00fcmesinin M\u00fcellifi Meselesine Dair Tespitler\u201d. Osmanl\u0131 Toplumunda Kur\u2019an K\u00fclt\u00fcr\u00fc ve Tefsir \u00c7al\u0131\u015fmalar\u0131 -II-<\/em>. ed. Bilal G\u00f6kk\u0131r vd. 91-144. \u0130stanbul: \u0130lim Yayma Vakf\u0131 Kur\u2019an ve Tefsir Akademisi, 2013.<\/p>\n\n\n\n

Ta\u015f, \u0130smail. Eski Anadolu T\u00fcrk\u00e7esi D\u00f6nemi Eserlerinden \u201cTefsir\u00fc\u2019l-L\u00fcb\u00e2b Terc\u00fcmesi\u201d \u00dczerine Dil \u0130ncelemesi (Giri\u015f-\u0130nceleme-Metin-S\u00f6zl\u00fck)<\/em>. \u0130stanbul: \u0130stanbul \u00dcniversitesi, Sosyal Bilimler Enstit\u00fcs\u00fc, 2016.<\/p>\n\n\n\n

Ta\u015f, \u0130smail. \u201cEski Anadolu T\u00fcrk\u00e7esi D\u00f6neminde Terc\u00fcme Edilen Ebu\u2019l-Leys es-Semerkand\u00ee Tefsiri\u2019nin As\u0131l M\u00fcellifi ve Terc\u00fcmeye Verilen \u0130sim\u201d. \u0130stanbul \u00dcniversitesi Edebiyat Fak\u00fcltesi T\u00fcrk Dili ve Edebiyat\u0131 Dergisi<\/em> 41\/2 (2009), 107-160.<\/p>\n\n\n\n

Yavuzarslan, Pa\u015fa. M\u00fbs\u00e2 bin Hac\u0131 H\u00fcseyin el-\u0130znik\u00ee M\u00fcnebbih\u00fc\u2019r-r\u00e2kid\u00een (Uyurlar\u0131 Uyandurucu)<\/em>. Ankara: T\u00fcrk Dil Kurumu, 2002.<\/p>\n\n\n\n

Y\u00fcksel, Murat. \u201cKara Timurta\u015f-o\u011flu Umur Bey\u2019in Bursa\u2019da Vakfetti\u011fi Kitaplar ve Vak\u0131f Kay\u0131tlar\u0131\u201d. T\u00fcrk D\u00fcnyas\u0131 Ara\u015ft\u0131rmalar\u0131<\/em> 31 (A\u011fustos 1984), 134-147.<\/p>\n\n\n\n

K\u0131t\u02bba mine\u2019t-Tefs\u00eer<\/em>. \u0130stanbul: S\u00fcleymaniye K\u00fct\u00fcphanesi, Fatih, 00631, 128 yk.<\/p>\n\n\n\n

\n\n\n\n

[1]<\/a> Murat Kaya<\/strong><\/p>\n\n\n\n

Do\u00e7. Dr., \u0130stanbul Medeniyet \u00dcniversitesi, \u0130slami \u0130limler Fak\u00fcltesi, Temel \u0130slam Bilimleri Anabilim Dal\u0131<\/p>\n\n\n\n

Associate Professor, \u0130stanbul Medeniyet University, College of Islamic Sciences, Department of Basic Islamic Sciences<\/em><\/p>\n\n\n\n

\u0130stanbul, Turkey<\/p>\n\n\n\n

murat.kaya@medeniyet.edu.tr                     orcid.org\/0000-0001-5544-8548<\/p>\n\n\n\n

[2]<\/a> Ara\u015ft\u0131rmam\u0131z esn\u00e2s\u0131nda yapt\u0131\u011f\u0131m\u0131z tespitleri Yazma Eserler Katalog ve G\u00f6r\u00fcnt\u00fc Veritaban\u0131 ile derhal payla\u015farak yanl\u0131\u015f olan kay\u0131tlar\u0131n bir an evvel d\u00fczeltilmesini sa\u011flad\u0131k.<\/p>\n\n\n\n

[3]<\/a> Hikmet \u00d6zdemir, Musa b. Hac\u0131 H\u00fcseyin el-\u0130zniki -Hayat\u0131 ve Eserleri-<\/em> (Ankara: Ankara \u00dcniversitesi, \u0130lahiyat Fak\u00fcltesi, Doktora Tezi, 1980), 12; \u0130smail Ta\u015f, Eski Anadolu T\u00fcrk\u00e7esi D\u00f6nemi Eserlerinden \u201cTefsir\u00fc\u2019l-L\u00fcb\u00e2b Terc\u00fcmesi\u201d \u00dczerine Dil \u0130ncelemesi (Giri\u015f-\u0130nceleme-Metin-S\u00f6zl\u00fck)<\/em> (\u0130stanbul: \u0130stanbul \u00dcniversitesi, Sosyal Bilimler Enstit\u00fcs\u00fc, 2016), 3214; Abd\u00fclbaki \u00c7etin, \u201cEbu\u2019l-Leys Semerkand\u00ee Tefsirinin T\u00fcrk\u00e7e Terc\u00fcmesi \u00dczerine\u201d, T\u00fcrkiyat Ara\u015ft\u0131rmalar\u0131 Dergisi<\/em> 22-G\u00fcz (2007), 63.<\/p>\n\n\n\n

[4]<\/a> Mesela bk. Eb\u00fc\u2019l-Fadl M\u00fbs\u00e2 b. H\u00fcseyn el-\u0130znik\u012b, Terceme-i Tefs\u00eeru\u2019l-L\u00fcb\u00e2b<\/em> (Bursa \u0130nebey K\u00fct\u00fcphanesi, Ulucami, 435), 102a; Enfes\u00fc\u2019l-Cev\u00e2hir<\/em> (Ulucami, 436), 4b.<\/p>\n\n\n\n

[5]<\/a> Ta\u015f, Eski Anadolu T\u00fcrk\u00e7esi D\u00f6nemi Eserlerinden \u201cTefsir\u00fc\u2019l-L\u00fcb\u00e2b Terc\u00fcmesi\u201d \u00dczerine Dil \u0130ncelemesi<\/em>, 3216.<\/p>\n\n\n\n

[6]<\/a> Ba\u011fdatl\u0131 \u0130sm\u00e2il Pa\u015fa, Hediyyetu\u2019l-\u2018\u00e2rif\u00een<\/em>, 2\/480; Bursal\u0131 Mehmet Tahir, Osmanl\u0131 M\u00fcellifleri<\/em>, 2\/14. Bu m\u00fcellifler \u0130znik\u012b\u2019nin L\u00fcb\u00e2bu\u2019t-te\u2019v\u00eel<\/em>\u2019i \u201cEnfes\u00fc\u2019l-cev\u00e2hir\u201d ismiyle terc\u00fcme etti\u011fini s\u00f6yleyerek konunun iyice kar\u0131\u015f\u0131k h\u00e2le gelmesine sebep olmu\u015flard\u0131r. \u00c7etin, \u201cEbu\u2019l-Leys Semerkand\u00ee Tefsirinin T\u00fcrk\u00e7e Terc\u00fcmesi \u00dczerine\u201d, 71; Ta\u015f, Eski Anadolu T\u00fcrk\u00e7esi D\u00f6nemi Eserlerinden \u201cTefsir\u00fc\u2019l-L\u00fcb\u00e2b Terc\u00fcmesi\u201d \u00dczerine Dil \u0130ncelemesi<\/em>, 3214.<\/p>\n\n\n\n

[7]<\/a> Murat Y\u00fcksel, \u201cKara Timurta\u015f-o\u011flu Umur Bey\u2019in Bursa\u2019da Vakfetti\u011fi Kitaplar ve Vak\u0131f Kay\u0131tlar\u0131\u201d, T\u00fcrk D\u00fcnyas\u0131 Ara\u015ft\u0131rmalar\u0131<\/em> 31 (A\u011fustos 1984), 141; Bu kar\u0131\u015f\u0131kl\u0131\u011f\u0131n nas\u0131l ortaya \u00e7\u0131kt\u0131\u011f\u0131na dair bk. \u00c7etin, \u201cEbu\u2019l-Leys Semerkand\u00ee Tefsirinin T\u00fcrk\u00e7e Terc\u00fcmesi \u00dczerine\u201d, 63-67.<\/p>\n\n\n\n

[8]<\/a> Ta\u015f, Eski Anadolu T\u00fcrk\u00e7esi D\u00f6nemi Eserlerinden \u201cTefsir\u00fc\u2019l-L\u00fcb\u00e2b Terc\u00fcmesi\u201d \u00dczerine Dil \u0130ncelemesi<\/em>, 3214.<\/p>\n\n\n\n

[9]<\/a> \u0130znik\u012b, Terceme-i Tefs\u00eeru\u2019l-L\u00fcb\u00e2b<\/em> (Ulucami, 435), 317.<\/p>\n\n\n\n

[10]<\/a> H\u00e2zin\u2019in ger\u00e7ek terc\u00fcmesi ise Ebu\u2019t-Tevf\u00eek \u0130brahim Nak\u015fibend\u00ee taraf\u0131ndan 1221\/1806 senesinde yap\u0131lm\u0131\u015f olup 1. ve 3. ciltleri S\u00fcleymaniye K\u00fct\u00fcphanesi Yazma Ba\u011f\u0131\u015flar 3163, 3164 numaralarda bulunmaktad\u0131r. Eser Hicr s\u00fbresinin sonuna kadar gelmi\u015ftir. Mukayese etti\u011fimizde bu terc\u00fcmenin ger\u00e7ekten H\u00e2zin\u2019in tefsirine birebir uydu\u011funu g\u00f6rd\u00fck. Tafsilat i\u00e7in bk. Ta\u015f, Eski Anadolu T\u00fcrk\u00e7esi D\u00f6nemi Eserlerinden \u201cTefsir\u00fc\u2019l-L\u00fcb\u00e2b Terc\u00fcmesi\u201d \u00dczerine Dil \u0130ncelemesi<\/em>, 244.<\/p>\n\n\n\n

[11]<\/a> Hidayet Aydar, \u201cOsmanl\u0131 Tefsir K\u00fclt\u00fcr\u00fc A\u00e7\u0131s\u0131ndan M\u00fchim Bir Eser; Bursa Ulucami 435 Numaral\u0131 Tefsir N\u00fcshas\u0131\u201d, Turkish Studies = T\u00fcrkoloji Ara\u015ft\u0131rmalar\u0131<\/em> 7\/3 (2012), 21-24.<\/p>\n\n\n\n

[12]<\/a> \u0130ly\u00e2s b. Muhammed b. Ali, Ayn\u00fc\u2019l-Hay\u00e2t f\u00ee Tefs\u00eeri Kel\u00e2mi H\u00e2l\u0131k\u0131\u2019l-Beriyy\u00e2t bi-\u00cer\u00e2di Ahseni\u2019l-\u0130\u02bbtir\u00e2z\u00e2t<\/em>, thk. Mehmet Akif Alpayd\u0131n (Ankara: T\u00fcrkiye Bilimler Akademisi, 2021), 37.<\/p>\n\n\n\n

[13]<\/a> Necmedd\u00een-i D\u00e2ye, Bahru\u2019l-hak\u0101ik<\/em> (S\u00fcleymaniye K\u00fct\u00fcphanesi, Hasan H\u00fcsn\u00fc Pa\u015fa, 37M), 10b, 331b.<\/p>\n\n\n\n

[14]<\/a> Necmedd\u00een-i D\u00e2ye, Ayn\u00fc\u2019l-hay\u00e2t<\/em> (S\u00fcleymaniye K\u00fct\u00fcphanesi, Damat \u0130brahim Pa\u015fa, 153), 468b.<\/p>\n\n\n\n

[15]<\/a> Al\u00e2\u2019\u00fcddevle-i Simn\u00e2n\u00ee, Tefs\u00eeru\u2019s-Simn\u00e2n\u00ee al\u00e2 Lis\u00e2ni\u2019t-Tasavvuf<\/em> (S\u00fcleymaniye K\u00fct\u00fcphanesi, \u015eehid Ali Pa\u015fa, 165-001), 26a; S\u00fcleyman Ate\u015f, \u0130\u015f\u00e2r\u00ee Tefs\u00eer Okulu<\/em> (\u0130stanbul: Yeni Ufuklar Ne\u015friyat, 1998), 141, 152; Hamid Algar, \u201cBahr\u00fc\u2019l-Ha\u1e33\u0101i\u1e33 ve\u2019l-Me\u00e2n\u00ee\u201d, T\u00fcrkiye Diyanet Vakf\u0131 \u0130sl\u00e2m Ansiklopedisi<\/em> (\u0130stanbul: TDV Yay\u0131nlar\u0131, 1991), 4\/515.<\/p>\n\n\n\n

[16]<\/a> D\u00e2ye, Bahru\u2019l-hak\u0101ik<\/em> (Hasan H\u00fcsn\u00fc Pa\u015fa, 37M), 10a.<\/p>\n\n\n\n

[17]<\/a> Mesel\u00e2 bk. D\u00e2ye, Bahru\u2019l-hak\u0101ik<\/em> (Hasan H\u00fcsn\u00fc Pa\u015fa, 37M), 72b, 74b, 75b, 103b, 105b, 106a, 327b, 330b. Tefsir metodu hakk\u0131nda tafsilat i\u00e7in bk. Mehmet Okuyan, Necmuddin Daye ve Tasavvufi Tefsiri<\/em> (Samsun: Ondokuz May\u0131s \u00dcniversitesi Sosyal Bilimler Enstit\u00fcs\u00fc, Doktora Tezi, 1994), 94-169.<\/p>\n\n\n\n

[18]<\/a> D\u00e2ye, Bahru\u2019l-hak\u0101ik<\/em> (Hasan H\u00fcsn\u00fc Pa\u015fa, 37M), 331b-332b.<\/p>\n\n\n\n

[19]<\/a> Bk. \u015eemseddin Muhammed es-S\u00e2vuc\u00ee, Hul\u00e2sat\u00fc Bahri\u2019l-Hak\u00e2ik<\/em> (Rag\u0131b Pa\u015fa K\u00fct\u00fcphanesi, Rag\u0131b Pa\u015fa, 95), 1a; (S\u00fcleymaniye K\u00fct\u00fcphanesi, Damad \u0130br\u00e2him Pa\u015fa, 153); Brockelmann, GAL Suppl., I, 787, 804; \u00d6mer Nasuhi Bilmen, B\u00fcy\u00fck Tefsir Tarihi Tabakat\u00fc\u2019l-M\u00fcfessir\u00een<\/em> (\u0130stanbul: Bilmen Yay\u0131nevi, 1973), 2\/498; Necmedd\u00een el-K\u00fcbr\u00e2, et-Te\u2019v\u00eel\u00e2t\u00fc\u2019n-Necmiyye fi\u2019t-tefs\u00eeri\u2019l-i\u015f\u00e2riyyi\u2019s-s\u00fbf\u00ee<\/em>, thk. Ahmed Ferid el-Mizyad\u00ee (Beyrut: D\u00e2ru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye, 2009).<\/p>\n\n\n\n

[20]<\/a> Ayr\u0131ca bk. S\u00fcleymaniye K\u00fct\u00fcphanesi, Reisulk\u00fcttab, 91. Bu n\u00fcsha da 974 senesi \u015ea\u02bbb\u00e2n\u2019\u0131nda istinsah edilmi\u015ftir.<\/p>\n\n\n\n

[21]<\/a> Kr\u015f. D\u00e2ye, Bahru\u2019l-hak\u0101ik<\/em> (Hasan H\u00fcsn\u00fc Pa\u015fa, 37M), 11a-16b; S\u00e2vuc\u00ee, Hul\u00e2sa<\/em> (Rag\u0131b Pa\u015fa, 95), 1b.<\/p>\n\n\n\n

[22]<\/a> Kr\u015f. D\u00e2ye, Bahru\u2019l-hak\u0101ik<\/em> (Hasan H\u00fcsn\u00fc Pa\u015fa, 37M), 21b-22b; S\u00e2vuc\u00ee, Hul\u00e2sa<\/em> (Rag\u0131b Pa\u015fa, 95), 4a; K\u00fcbr\u00e2, et-Te\u2019v\u00eel\u00e2t\u00fc\u2019n-Necmiyye<\/em>, 1\/74.<\/p>\n\n\n\n

[23]<\/a> Kr\u015f. D\u00e2ye, Bahru\u2019l-hak\u0101ik<\/em> (Hasan H\u00fcsn\u00fc Pa\u015fa, 37M), 22b-28b; S\u00e2vuc\u00ee, Hul\u00e2sa<\/em> (Rag\u0131b Pa\u015fa, 95), 4a; K\u00fcbr\u00e2, et-Te\u2019v\u00eel\u00e2t\u00fc\u2019n-Necmiyye<\/em>, 1\/75.<\/p>\n\n\n\n

[24]<\/a> Kr\u015f. D\u00e2ye, Bahru\u2019l-hak\u0101ik<\/em> (Hasan H\u00fcsn\u00fc Pa\u015fa, 37M), 18b; S\u00e2vuc\u00ee, Hul\u00e2sa<\/em> (Rag\u0131b Pa\u015fa, 95), 2b13; K\u00fcbr\u00e2, et-Te\u2019v\u00eel\u00e2t\u00fc\u2019n-Necmiyye<\/em>, 1\/67.<\/p>\n\n\n\n

[25]<\/a> Bilmen, B\u00fcy\u00fck Tefsir Tarihi<\/em>, 498.<\/p>\n\n\n\n

[26]<\/a> Ate\u015f, \u0130\u015f\u00e2r\u00ee Tefs\u00eer Okulu<\/em>, 142.<\/p>\n\n\n\n

[27]<\/a> S\u00e2vuc\u00ee, Hul\u00e2sa<\/em> (Rag\u0131b Pa\u015fa, 95), 64a; K\u00fcbr\u00e2, et-Te\u2019v\u00eel\u00e2t\u00fc\u2019n-Necmiyye<\/em>, 2\/64. Matbu n\u00fcshada \u00e7ok fazla ve f\u00e2hi\u015f okuma hatalar\u0131 oldu\u011funa dikkat \u00e7ekmek isteriz.<\/p>\n\n\n\n

[28]<\/a> \u0130znik\u012b, Terceme-i Tefs\u00eeru\u2019l-L\u00fcb\u00e2b<\/em> (Ulucami, 435), 7b-8a.<\/p>\n\n\n\n

[29]<\/a> Niz\u00e2m\u00fcdd\u00een Hasen b. Muhammed en-N\u00ees\u00e2b\u00fbr\u00ee, Gar\u00e2ib\u00fc\u2019l-Kur\u02be\u00e2n ve reg\u0101ib\u00fc\u2019l-furk\u0101n<\/em>, thk. Zekeriyy\u00e2 Umeyr\u00e2t (Beyrut: D\u00e2ru\u2019l-K\u00fct\u00fcbi\u2019l-\u0130lmiyye, 1416), 2\/245.<\/p>\n\n\n\n

[30]<\/a> S\u00e2vuc\u00ee, Hul\u00e2sa<\/em> (Rag\u0131b Pa\u015fa, 95), 124b; K\u00fcbr\u00e2, et-Te\u2019v\u00eel\u00e2t\u00fc\u2019n-Necmiyye<\/em>, 3\/105.<\/p>\n\n\n\n

[31]<\/a> \u0130znik\u012b, Terceme-i Tefs\u00eeru\u2019l-L\u00fcb\u00e2b<\/em> (Ulucami, 435), 267b.<\/p>\n\n\n\n

[32]<\/a> N\u00ees\u00e2b\u00fbr\u00ee, Gar\u00e2ib\u00fc\u2019l-Kur\u02be\u00e2n<\/em>, 3\/379.<\/p>\n\n\n\n

[33]<\/a> S\u00e2vuc\u00ee, Hul\u00e2sa<\/em> (Rag\u0131b Pa\u015fa, 95), 139b; \u0130znik\u012b, Terceme-i Tefs\u00eeru\u2019l-L\u00fcb\u00e2b<\/em> (Ulucami, 435), 228b; N\u00ees\u00e2b\u00fbr\u00ee, Gar\u00e2ib\u00fc\u2019l-Kur\u02be\u00e2n<\/em>, 3\/564.<\/p>\n\n\n\n

[34]<\/a> S\u00e2vuc\u00ee, Hul\u00e2sa<\/em> (Rag\u0131b Pa\u015fa, 95), 86a; K\u00fcbr\u00e2, et-Te\u2019v\u00eel\u00e2t\u00fc\u2019n-Necmiyye<\/em>, 2\/238.<\/p>\n\n\n\n

[35]<\/a> \u0130znik\u012b, Terceme-i Tefs\u00eeru\u2019l-L\u00fcb\u00e2b<\/em> (Ulucami, 435), 100b.<\/p>\n\n\n\n

[36]<\/a> S\u00e2vuc\u00ee, Hul\u00e2sa<\/em> (Rag\u0131b Pa\u015fa, 95), 86a; K\u00fcbr\u00e2, et-Te\u2019v\u00eel\u00e2t\u00fc\u2019n-Necmiyye<\/em>, 2\/237.<\/p>\n\n\n\n

[37]<\/a> \u0130znik\u012b, Terceme-i Tefs\u00eeru\u2019l-L\u00fcb\u00e2b<\/em> (Ulucami, 435), 100a.<\/p>\n\n\n\n

[38]<\/a> Eb\u00fc\u2019l-Fadl Ahmed b. Muhammed el-Meyd\u00e2n\u00ee, Mecma\u02bbu\u2019l-ems\u00e2l<\/em>, thk. Muhammed Muhyidd\u00een Abd\u00fclham\u00eed (Beyrut: D\u00e2ru\u2019l-Ma\u02bfrife, ts.), 2\/55.\u201cS\u00fct emerken kazand\u0131\u011f\u0131 bir al\u0131\u015fkanl\u0131k ancak r\u00fbhuyla birlikte \u00e7\u0131kar.\u201d<\/p>\n\n\n\n

[39]<\/a> S\u00e2vuc\u00ee, Hul\u00e2sa<\/em> (Rag\u0131b Pa\u015fa, 95), 86a; K\u00fcbr\u00e2, et-Te\u2019v\u00eel\u00e2t\u00fc\u2019n-Necmiyye<\/em>, 2\/239.<\/p>\n\n\n\n

[40]<\/a> \u0130znik\u012b, Terceme-i Tefs\u00eeru\u2019l-L\u00fcb\u00e2b<\/em> (Ulucami, 435), 102a.<\/p>\n\n\n\n

[41]<\/a> S\u00e2vuc\u00ee, Hul\u00e2sa<\/em> (Rag\u0131b Pa\u015fa, 95), 87a; K\u00fcbr\u00e2, et-Te\u2019v\u00eel\u00e2t\u00fc\u2019n-Necmiyye<\/em>, 2\/247; \u0130znik\u012b, Terceme-i Tefs\u00eeru\u2019l-L\u00fcb\u00e2b<\/em> (Ulucami, 435), 106b.<\/p>\n\n\n\n

[42]<\/a> S\u00e2vuc\u00ee, Hul\u00e2sa<\/em> (Rag\u0131b Pa\u015fa, 95), 86a, 87a; K\u00fcbr\u00e2, et-Te\u2019v\u00eel\u00e2t\u00fc\u2019n-Necmiyye<\/em>, 2\/239, 240, 247; \u0130znik\u012b, Terceme-i Tefs\u00eeru\u2019l-L\u00fcb\u00e2b<\/em> (Ulucami, 435), 101a, 102a, 106ab.<\/p>\n\n\n\n

[43]<\/a> S\u00e2vuc\u00ee, Hul\u00e2sa<\/em> (Rag\u0131b Pa\u015fa, 95), 86b.<\/p>\n\n\n\n

[44]<\/a> K\u00fcbr\u00e2, et-Te\u2019v\u00eel\u00e2t\u00fc\u2019n-Necmiyye<\/em>, 2\/240.<\/p>\n\n\n\n

[45]<\/a> \u0130znik\u012b, Terceme-i Tefs\u00eeru\u2019l-L\u00fcb\u00e2b<\/em> (Ulucami, 435), 111b.<\/p>\n\n\n\n

[46]<\/a> S\u00e2vuc\u00ee, Hul\u00e2sa<\/em> (Rag\u0131b Pa\u015fa, 95), 87a; K\u00fcbr\u00e2, et-Te\u2019v\u00eel\u00e2t\u00fc\u2019n-Necmiyye<\/em>, 2\/246; \u0130znik\u012b, Terceme-i Tefs\u00eeru\u2019l-L\u00fcb\u00e2b<\/em> (Ulucami, 435), 106a.<\/p>\n\n\n\n

[47]<\/a> Muslihuddin Mustafa b. \u015ea\u02bbb\u00e2n el-Geliboluv\u00ee S\u00fcr\u00fbr\u00ee, Tefs\u00eer\u00fc\u2019l-Kur\u2019\u00e2ni\u2019l-Az\u00eez<\/em> (\u0130stanbul: Nuruosmaniye K\u00fct\u00fcphanesi, Nuruosmaniye, 317); Bursal\u0131 Mehmet Tahir, Osmanl\u0131 M\u00fcellifleri<\/em>, 2\/226: \u201cNuruosmaniye K\u00fct\u00fcphanesi\u2019nde Umur Pa\u015fa n\u00e2m\u0131na m\u00fcellef T\u00fcrk\u00e7e bir tefs\u00eeri de vard\u0131r\u201d. Bk.\u202fD\u0130A<\/em>, XXXVIII, 172.<\/p>\n\n\n\n

[48]<\/a> S\u00fcr\u00fbr\u00ee, Tefs\u00eer\u00fc\u2019l-Kur\u2019\u00e2ni\u2019l-Az\u00eez<\/em> (Nuruosmaniye, 317), 5a.<\/p>\n\n\n\n

[49]<\/a> Abdurrahman \u00d6zkan sadece \u0130stanbul \u00dcniversitesi K\u00fct\u00fcphanesi, T\u00fcrk\u00e7e Yazmalar, 8248 ve S\u00fcleymaniye K\u00fct\u00fcphanesi, Fatih, 631\u2019de yer alan iki n\u00fcshada mukaddime oldu\u011funu s\u00f6yler. (\u201cAhmed-i D\u00e2\u00ee\u2019nin Tefs\u00eer Terc\u00fcmesi\u2019nin Manzum Mukaddimesi ve Dil \u00d6zellikleri\u201d, Sel\u00e7uk \u00dcniversitesi T\u00fcrkiyat Ara\u015ft\u0131rmalar\u0131 Dergisi<\/em> 11 (2002), 4). Biz bunlara Hac\u0131 Mahmud Efendi 51 ve Nuruosmaniye 317\u2019deki n\u00fcshalar\u0131 da ilave ediyoruz.<\/p>\n\n\n\n

[50]<\/a> Bu ara\u015ft\u0131rmac\u0131lar tezlerini 2020-2021 y\u0131llar\u0131nda yapm\u0131\u015flard\u0131r. H\u00e2lbuki ayn\u0131 eser Ahmed-i D\u00e2\u00ee\u2019ye nispet edilerek 2000-2002 y\u0131llar\u0131 aras\u0131nda pek \u00e7ok teze konu olmu\u015ftur. Bkz. \u00c7etin, \u201cEbu\u2019l-Leys Semerkand\u00ee Tefsirinin T\u00fcrk\u00e7e Terc\u00fcmesi \u00dczerine\u201d, 56-57.<\/p>\n\n\n\n

[51]<\/a> Mohammed Salahaldeen Hasan, Gelibolulu Sur\u00fbr\u00ee Muslihi\u2019d-din Mustafa bin \u015eaban\u2019\u0131n \u201cTefs\u00eer\u00fc\u2019l- Kur\u2019\u00e2ni\u2019l- Az\u00eeme\u201d Adl\u0131 Eseri (1b-50b Varaklar\u0131 Aras\u0131) \u0130nceleme- Metin- Dizim- T\u0131pk\u0131bas\u0131m)<\/em> (Ankara: Ankara \u00dcniversitesi, Sosyal Bilimler Enstit\u00fcs\u00fc, Y\u00fcksek Lisans Tezi, 2020), 4, 9.<\/p>\n\n\n\n

[52]<\/a> Ayberk Kurtgel, Gelibolulu S\u00fcruri Muslihi\u2019d-din Mustafa bin \u015ea\u2019ban: \u201cTefsir\u00fc\u2019l-Kur\u2019ani\u2019l-\u2019Azime\u201d (121a-191a Varaklar\u0131 Aras\u0131) (\u0130nceleme – Metin – Dizin – T\u0131pk\u0131bas\u0131m)<\/em> (Ankara: Ankara \u00dcniversitesi, Sosyal Bilimler Enstit\u00fcs\u00fc, Y\u00fcksek Lisans Tezi, 2021), 22-24; Habibe Bozkaya \u0130nce, Gelibolulu S\u00fcruri Muslihiddin Mustafa bin \u015eaban: \u201cTefsir\u00fc\u2019l- Kur\u2019ani\u2019l-Azime\u201d (51a-120b vr.) (\u0130nceleme-Metin-Dizin-T\u0131pk\u0131bas\u0131m)<\/em> (Ankara: Ankara \u00dcniversitesi, Sosyal Bilimler Enstit\u00fcs\u00fc, Y\u00fcksek Lisans Tezi, 2021), 4, 10-11.<\/p>\n\n\n\n

[53]<\/a> Mehmet Be\u015fir Bulut, Muslihuddin Mustafa b. \u015eab\u00e2n es-Sur\u00fbr\u00ee ve \u015eerhu\u2019l-K\u00e2fiye Adl\u0131 Eserinin Edisyon Kriti\u011fi<\/em> (Konya: Sel\u00e7uk \u00dcniversitesi, Sosyal Bilimler Enstit\u00fcs\u00fc, Doktora Tezi, 2022), 71.<\/p>\n\n\n\n

[54]<\/a> \u0130smail G\u00fcle\u00e7, \u201cGelibolulu Musluhiddin S\u00fcr\u00fcri, Hayat\u0131, Ki\u015fili\u011fi, Eserleri ve Bahr\u00fc\u2019l-Ma\u02bbarif \u0130simli Eseri\u201d, Osmanl\u0131 Ara\u015ft\u0131rmalar\u0131<\/em> 21\/21 (2001), 230; H\u00fcseyin Okur, Muslihiddin Mustafa b. \u015eaban S\u00fcr\u00fbr\u00ee\u2019nin \u015eerhu\u2019l-Misb\u00e2h adl\u0131 eserinin edisyon kriti\u011fi<\/em> (Sakarya: Sakarya \u00dcniversitesi, Sosyal Bilimler Enstit\u00fcs\u00fc, Y\u00fcksek Lisans Tezi, 2011), 13; Nazife G\u00f6ksu, Osmanl\u0131 \u00c2limi ve D\u00eevan \u015eairi Muslihuddin Mustafa es-S\u00fcr\u00fbr\u00ee\u2019nin Hayat\u0131 ve \u201cTefsir-i S\u00fbre-i Y\u00fbsuf\u201d adl\u0131 Eserinin \u0130ncelenmesi<\/em> (Antalya: Akdeniz \u00dcniversitesi Sosyal Bilimler Enstit\u00fcs\u00fc, Y\u00fcksek Lisans Tezi, 2017), 23.<\/p>\n\n\n\n

[55]<\/a> \u0130nce, Gelibolulu S\u00fcruri: \u201cTefsir\u00fc\u2019l- Kur\u2019ani\u2019l- Azime\u201d (51a-120b vr.)<\/em>, 9; Bulut, Sur\u00fbr\u00ee ve \u015eerhu\u2019l-K\u00e2fiye Adl\u0131 Eseri<\/em>, 71.<\/p>\n\n\n\n

[56]<\/a> Bilal Elbir, Sururi\u2019nin \u015eerh-i \u015eebistan-\u0131 Hayal\u2019i -Metin-\u0130nceleme<\/em> (\u0130zmir: Ege \u00dcniversitesi, Sosyal Bilimler Enstit\u00fcs\u00fc, 2003), 28; Gelibolulu S\u00fcr\u00fbr\u00ee, \u015eerh-i M\u00fbcez Fi\u2019t-T\u0131bb<\/em>, thk. M\u00fccahit Ka\u00e7ar – Ahmet Akda\u011f, ed. Nuray Demir \u00d6zt\u00fcrk (\u0130stanbul: T\u00fcrkiye Yazma Eserler Kurumu Ba\u015fkanl\u0131\u011f\u0131, 2022), 23-37.<\/p>\n\n\n\n

[57]<\/a> Hatice Ayd\u0131n, Muslihuddin Mustafa S\u00fcr\u00fbr\u00ee ve Tefsir Metodolojisi A\u00e7\u0131s\u0131ndan Yusuf S\u00fbresi Tefsiri<\/em> (Karab\u00fck: Karab\u00fck \u00dcniversitesi Sosyal Bilimler Enstit\u00fcs\u00fc, Y\u00fcksek Lisans Tezi, 2018), 23-25.<\/p>\n\n\n\n

[58]<\/a> Ziya Demir, XIII-XVI. y.y. Aras\u0131 Osmanl\u0131 M\u00fcfessirleri<\/em> (\u0130stanbul: Ensar Ne\u015friyat, 2006), 477.<\/p>\n\n\n\n

[59]<\/a> G\u00fcle\u00e7, \u201cGelibolulu Musluhiddin S\u00fcr\u00fcri, Hayat\u0131, Ki\u015fili\u011fi, Eserleri ve Bahr\u00fc\u2019l-Ma\u02bbarif \u0130simli Eseri\u201d, 230.<\/p>\n\n\n\n

[60]<\/a> \u0130smail G\u00fcle\u00e7, \u201cS\u00fcr\u00fbr\u00ee, Muslihuddin Mustafa\u201d, T\u00fcrkiye Diyanet Vakf\u0131 \u0130sl\u00e2m Ansiklopedisi<\/em> (\u0130stanbul: TDV Yay\u0131nlar\u0131, 2010), 38\/172.<\/p>\n\n\n\n

[61]<\/a> S\u00fcr\u00fbr\u00ee, Tefs\u00eer\u00fc\u2019l-Kur\u2019\u00e2ni\u2019l-Az\u00eez<\/em> (Nuruosmaniye, 317), 4b8.<\/p>\n\n\n\n

[62]<\/a> S\u00fcr\u00fbr\u00ee, Tefs\u00eer\u00fc\u2019l-Kur\u2019\u00e2ni\u2019l-Az\u00eez<\/em> (Nuruosmaniye, 317), 5a9.<\/p>\n\n\n\n

[63]<\/a> Terc\u00fcmeyi S\u00fcr\u00fbr\u00ee\u2019ye nispet ederek y\u00fcksek lisans tezi haz\u0131rlayan ara\u015ft\u0131rmac\u0131lar birbirlerinden etkilenerek hep bu ismi kullanm\u0131\u015flard\u0131r. Bk. Hasan, Gelibolulu Sur\u00fbr\u00ee Muslihi\u2019d-din Mustafa bin \u015eaban\u2019\u0131n \u201cTefs\u00eer\u00fc\u2019l- Kur\u2019\u00e2ni\u2019l- Az\u00eeme\u201d Adl\u0131 Eseri (1b-50b Varaklar\u0131 Aras\u0131) \u0130nceleme- Metin- Dizim- T\u0131pk\u0131bas\u0131m)<\/em>; Kurtgel, Gelibolulu S\u00fcruri Muslihi\u2019d-din Mustafa bin \u015ea\u2019ban: \u201cTefsir\u00fc\u2019l-Kur\u2019ani\u2019l-\u2019Azime\u201d (121a-191a Varaklar\u0131 Aras\u0131) (\u0130nceleme – Metin – Dizin – T\u0131pk\u0131bas\u0131m)<\/em>; \u0130nce, Gelibolulu S\u00fcruri Muslihiddin Mustafa bin \u015eaban: \u201cTefsir\u00fc\u2019l- Kur\u2019ani\u2019l- Azime\u201d (51a-120b vr.)<\/em>.<\/p>\n\n\n\n

[64]<\/a> K\u0131t\u02bba mine\u2019t-Tefs\u00eer<\/em> (\u0130stanbul: S\u00fcleymaniye K\u00fct\u00fcphanesi, Fatih, 00631), 1b.<\/p>\n\n\n\n

[65]<\/a> Demir, XIII-XVI. y.y. Aras\u0131 Osmanl\u0131 M\u00fcfessirleri<\/em>, 477.<\/p>\n\n\n\n

[66]<\/a> K\u00e2tib \u00c7elebi, Ke\u015ff\u00fc\u2019z-zun\u00fbn an es\u00e2mi\u2019l-k\u00fct\u00fcb ve\u2019l-f\u00fcn\u00fbn<\/em>, thk. \u015eerafeddin Yaltkaya – Kilisli Muallim Rif\u2019at (\u0130stanbul: Ma\u02bb\u00e2rif Vek\u00e2leti, 1360), 1\/441; Ba\u011fdatl\u0131 \u0130sm\u00e2il Pa\u015fa, Hediyyetu\u2019l-\u2018\u00e2rif\u00een<\/em>, 1\/130; Bilmen, B\u00fcy\u00fck Tefsir Tarihi<\/em>, 1\/392; S\u00fcleymaniye K\u00fct\u00fcphanesi, Ayasofya, 147.<\/p>\n\n\n\n

[67]<\/a> Bu kabul\u00fc tekrar edenlerin listesi i\u00e7in bkz. \u00c7etin, \u201cEbu\u2019l-Leys Semerkand\u00ee Tefsirinin T\u00fcrk\u00e7e Terc\u00fcmesi \u00dczerine\u201d, 54-55.<\/p>\n\n\n\n

[68]<\/a> S\u00fcr\u00fbr\u00ee, Tefs\u00eer\u00fc\u2019l-Kur\u2019\u00e2ni\u2019l-Az\u00eez<\/em> (Nuruosmaniye, 317), 3a7, 4b14, 5a8, 16b.<\/p>\n\n\n\n

[69]<\/a> S\u00fcr\u00fbr\u00ee, Tefs\u00eer\u00fc\u2019l-Kur\u2019\u00e2ni\u2019l-Az\u00eez<\/em> (Nuruosmaniye, 317), 3a17, 25, 3b3, 4b14.<\/p>\n\n\n\n

[70]<\/a> S\u00fcr\u00fbr\u00ee, Tefs\u00eer\u00fc\u2019l-Kur\u2019\u00e2ni\u2019l-Az\u00eez<\/em> (Nuruosmaniye, 317), 5a8.<\/p>\n\n\n\n

[71]<\/a> S\u00fcr\u00fbr\u00ee, Tefs\u00eer\u00fc\u2019l-Kur\u2019\u00e2ni\u2019l-Az\u00eez<\/em> (Nuruosmaniye, 317), 16b8.<\/p>\n\n\n\n

[72]<\/a> S\u00fcr\u00fbr\u00ee, Tefs\u00eer\u00fc\u2019l-Kur\u2019\u00e2ni\u2019l-Az\u00eez<\/em> (Nuruosmaniye, 317), 12b.<\/p>\n\n\n\n

[73]<\/a> Bursal\u0131 Mehmet Tahir, Osmanl\u0131 M\u00fcellifleri<\/em>, 2\/172; \u00c7etin, \u201cEbu\u2019l-Leys Semerkand\u00ee Tefsirinin T\u00fcrk\u00e7e Terc\u00fcmesi \u00dczerine\u201d, 56.<\/p>\n\n\n\n

[74]<\/a> Abd\u00fclkadir Yuval\u0131, \u201c\u0130bn Arab\u015fah, \u015eeh\u00e2beddin\u201d, TDV \u0130sl\u00e2m Ansiklopedisi,<\/em> https:\/\/islamansiklopedisi.org.tr\/ibn-arabsah-sehabeddin (25.10.2023).<\/p>\n\n\n\n

[75]<\/a> \u00d6zdemir, Musa b. Hac\u0131 H\u00fcseyin el-\u0130zniki<\/em>, 74-75, 104, 150.<\/p>\n\n\n\n

[76]<\/a> Ayr\u0131ca bk. Y\u00fcksel, \u201cKara Timurta\u015f-o\u011flu Umur Bey\u2019in Bursa\u2019da Vakfetti\u011fi Kitaplar ve Vak\u0131f Kay\u0131tlar\u0131\u201d, 137-140.<\/p>\n\n\n\n

[77]<\/a> \u00c7etin, \u201cEbu\u2019l-Leys Semerkand\u00ee Tefsirinin T\u00fcrk\u00e7e Terc\u00fcmesi \u00dczerine\u201d, 66-67.<\/p>\n\n\n\n

[78]<\/a> \u0130smail Ta\u015f, 15. Y\u00fczy\u0131la Ait \u201cEnfes\u00fc\u2019l-Cev\u00e2hir\u201d Adl\u0131 Yazma \u00dczerine Dil \u0130ncelemesi (Giri\u015f-\u0130nceleme-Metin-S\u00f6zl\u00fck<\/em> (\u0130stanbul: \u0130stanbul \u00dcniversitesi, Sosyal Bilimler Enstit\u00fcs\u00fc, Y\u00fcksek Lisans Tezi, 2008).<\/p>\n\n\n\n

[79]<\/a> Ta\u015f, Eski Anadolu T\u00fcrk\u00e7esi D\u00f6nemi Eserlerinden \u201cTefsir\u00fc\u2019l-L\u00fcb\u00e2b Terc\u00fcmesi\u201d \u00dczerine Dil \u0130ncelemesi<\/em>, 9; Bkz. \u00c7etin, \u201cEbu\u2019l-Leys Semerkand\u00ee Tefsirinin T\u00fcrk\u00e7e Terc\u00fcmesi \u00dczerine\u201d, 74; \u0130smail Ta\u015f, \u201c15. Y\u00fczy\u0131lda Yaz\u0131lm\u0131\u015f Olan \u2018Enfes\u00fc\u2019l-cev\u00e2hir\u2019 Adl\u0131 Kur\u2019an Terc\u00fcmesinin M\u00fcellifi Meselesine Dair Tespitler\u201d, Osmanl\u0131 Toplumunda Kur\u2019an K\u00fclt\u00fcr\u00fc ve Tefsir \u00c7al\u0131\u015fmalar\u0131 -II-<\/em>, ed. Bilal G\u00f6kk\u0131r vd. (\u0130stanbul: \u0130lim Yayma Vakf\u0131 Kur\u2019an ve Tefsir Akademisi, 2013), 140.<\/p>\n\n\n\n

[80]<\/a> Eb\u00fc\u2019l-Fadl Musa b. Hac\u0131 H\u00fcseyin \u0130znik\u012b, M\u00fcnebbih\u00fc\u2019r-r\u00e2kid\u00een<\/em> (\u0130stanbul: S\u00fcleymaniye K\u00fct\u00fcphanesi, Serez, 1583), 1b-2a; \u0130znik\u012b, K\u0131sasu\u2019l-enbiy\u00e2 (\u0130stanbul: S\u00fcleymaniye K\u00fct\u00fcphanesi, Yozgat B\u00f6l\u00fcm\u00fc), 1a; \u00d6zdemir, Musa b. Hac\u0131 H\u00fcseyin el-\u0130zniki<\/em>, 79; \u00c7etin, \u201cEbu\u2019l-Leys Semerkand\u00ee Tefsirinin T\u00fcrk\u00e7e Terc\u00fcmesi \u00dczerine\u201d, 76; \u0130smail Ta\u015f, \u201cEski Anadolu T\u00fcrk\u00e7esi D\u00f6neminde Terc\u00fcme Edilen Ebu\u2019l-Leys es-Semerkand\u00ee Tefsiri\u2019nin As\u0131l M\u00fcellifi ve Terc\u00fcmeye Verilen \u0130sim\u201d, \u0130stanbul \u00dcniversitesi Edebiyat Fak\u00fcltesi T\u00fcrk Dili ve Edebiyat\u0131 Dergisi<\/em> 41\/2 (2009), 129.<\/p>\n\n\n\n

[81]<\/a> Eb\u00fc\u2019l-Fadl Musa b. Hac\u0131 H\u00fcseyin \u0130znik\u012b, Terceme-i Faslu\u2019l-hit\u00e2b<\/em>, \u0130stanbul \u00dcniversitesi K\u00fct\u00fcphanesi, 1563, 4a.<\/p>\n\n\n\n

[82]<\/a> Pa\u015fa Yavuzarslan, M\u00fbs\u00e2 bin Hac\u0131 H\u00fcseyin el-\u0130znik\u012b M\u00fcnebbih\u00fc\u2019r-r\u00e2kid\u00een (Uyurlar\u0131 Uyandurucu)<\/em> (Ankara: T\u00fcrk Dil Kurumu, 2002), 107-108.<\/p>\n\n\n\n

[83]<\/a> S\u00fcr\u00fbr\u00ee, Tefs\u00eer\u00fc\u2019l-Kur\u2019\u00e2ni\u2019l-Az\u00eez<\/em> (Nuruosmaniye, 317), 13a, 13b, 16a, 19a.<\/p>\n\n\n\n

[84]<\/a> \u00d6rnek olarak bk. S\u00fcr\u00fbr\u00ee, Tefs\u00eer\u00fc\u2019l-Kur\u2019\u00e2ni\u2019l-Az\u00eez<\/em> (Nuruosmaniye, 317), 21b.<\/p>\n\n\n\n

[85]<\/a> Eb\u00fb\u2019l-Leys\u0331 Semerkand\u00ee, Ba\u1e25ru\u2019l-\u02bful\u00fbm<\/em> (b.y.: y.y., ts.), 1\/23; S\u00fcr\u00fbr\u00ee, Tefs\u00eer\u00fc\u2019l-Kur\u2019\u00e2ni\u2019l-Az\u00eez<\/em> (Nuruosmaniye, 317), 21b.<\/p>\n\n\n\n

[86]<\/a> Semerkand\u00ee, Ba\u1e25ru\u2019l-\u02bful\u00fbm<\/em>, 1\/25; S\u00fcr\u00fbr\u00ee, Tefs\u00eer\u00fc\u2019l-Kur\u2019\u00e2ni\u2019l-Az\u00eez<\/em> (Nuruosmaniye, 317), 22b\/20.<\/p>\n\n\n\n

[87]<\/a> Semerkand\u00ee, Ba\u1e25ru\u2019l-\u02bful\u00fbm<\/em>, 1\/30, 173-174; 2\/37; S\u00fcr\u00fbr\u00ee, Tefs\u00eer\u00fc\u2019l-Kur\u2019\u00e2ni\u2019l-Az\u00eez<\/em> (Nuruosmaniye, 317), 25b-26a, 89b-90a, 244a6-7.<\/p>\n\n\n\n

[88]<\/a> Semerkand\u00ee, Ba\u1e25ru\u2019l-\u02bful\u00fbm<\/em>, 3\/639; S\u00fcr\u00fbr\u00ee, Tefs\u00eer\u00fc\u2019l-Kur\u2019\u00e2ni\u2019l-Az\u00eez<\/em> (Nuruosmaniye, 317), 701b.<\/p>\n\n\n\n

[89]<\/a> \u00d6rnek olarak bk. S\u00fcr\u00fbr\u00ee, Tefs\u00eer\u00fc\u2019l-Kur\u2019\u00e2ni\u2019l-Az\u00eez<\/em> (Nuruosmaniye, 317), 22b.<\/p>\n\n\n\n

[90]<\/a> Necm\u00fcddin \u00d6mer b. Muhammed en-Nesef\u00ee, et-Teys\u00eer fi\u2019t-tefs\u00eer<\/em>, thk. M\u00e2hir Ed\u00eeb Habb\u00fb\u015f vd. (\u0130stanbul: D\u00e2ru\u2019l-L\u00fcb\u00e2b, 1440), 1\/158; S\u00fcr\u00fbr\u00ee, Tefs\u00eer\u00fc\u2019l-Kur\u2019\u00e2ni\u2019l-Az\u00eez<\/em> (Nuruosmaniye, 317), 19a24.<\/p>\n\n\n\n

[91]<\/a> Eb\u00fb \u0130sh\u00e2k Ahmed b. \u0130brahim es-Sa\u02bbleb\u00ee, el-Ke\u015ff vel-bey\u00e2n \u02bfan tefs\u00eeri\u2019l-\u1e32ur\u2019\u00e2n<\/em>, thk. Aded\u00fcn mine\u2019l-b\u00e2his\u00een (Cidde: D\u00e2ru\u2019t-Tefs\u00eer, 1436), 2\/487; S\u00fcr\u00fbr\u00ee, Tefs\u00eer\u00fc\u2019l-Kur\u2019\u00e2ni\u2019l-Az\u00eez<\/em> (Nuruosmaniye, 317), 20a.<\/p>\n\n\n\n

[92]<\/a> Sa\u02bbleb\u00ee, el-Ke\u015ff ve\u2019l-bey\u00e2n<\/em>, 12\/9-19; S\u00fcr\u00fbr\u00ee, Tefs\u00eer\u00fc\u2019l-Kur\u2019\u00e2ni\u2019l-Az\u00eez<\/em> (Nuruosmaniye, 317), 186b-187-a.<\/p>\n\n\n\n

[93]<\/a> Sa\u02bbleb\u00ee, el-Ke\u015ff ve\u2019l-bey\u00e2n<\/em>, 13\/9; S\u00fcr\u00fbr\u00ee, Tefs\u00eer\u00fc\u2019l-Kur\u2019\u00e2ni\u2019l-Az\u00eez<\/em> (Nuruosmaniye, 317), 233a.<\/p>\n\n\n\n

[94]<\/a> S\u00fcr\u00fbr\u00ee, Tefs\u00eer\u00fc\u2019l-Kur\u2019\u00e2ni\u2019l-Az\u00eez<\/em> (Nuruosmaniye, 317), 18a17, 19a17.<\/p>\n\n\n\n

[95]<\/a> S\u00fcr\u00fbr\u00ee, Tefs\u00eer\u00fc\u2019l-Kur\u2019\u00e2ni\u2019l-Az\u00eez<\/em> (Nuruosmaniye, 317), 13a.<\/p>\n\n\n\n

[96]<\/a> S\u00fcr\u00fbr\u00ee, Tefs\u00eer\u00fc\u2019l-Kur\u2019\u00e2ni\u2019l-Az\u00eez<\/em> (Nuruosmaniye, 317), 11a, 12b. Nuruosmaniye 137 numarada kay\u0131tl\u0131 n\u00fcshada bu \u015fekiller yoktur.<\/p>\n\n\n\n

[97]<\/a> Son iki kelime S\u00fcr\u00fbr\u00ee\u2019ye nisbet edilen n\u00fcshada bu \u015fekilde iken \u00d6zkan \u201cba\u02bbz\u0131 az\u0131n\u201d \u015feklinde yazm\u0131\u015ft\u0131r. Bk. S\u00fcr\u00fbr\u00ee, Tefs\u00eer\u00fc\u2019l-Kur\u2019\u00e2ni\u2019l-Az\u00eez<\/em> (Nuruosmaniye, 317), 4b21; \u00d6zkan, \u201cAhmed-i D\u00e2\u00ee\u2019nin Tefs\u00eer Terc\u00fcmesi\u2019nin Manzum Mukaddimesi ve Dil \u00d6zellikleri\u201d, 54.<\/p>\n\n\n\n

[98]<\/a> Surur\u00ee, Tefs\u00eer\u00fc\u2019l-Kur\u2019\u00e2ni\u2019l-Az\u00eez<\/em> (Nuruosmaniye, 317), 487a; (Nuruosmaniye, 140) 188b5, 10.<\/p>\n\n\n\n

[99]<\/a> Ebu\u2019l-Leys es-Semerkand\u00ee, Muhtasar Terc\u00fcme-i Tefs\u00eer-i Eb\u00fc\u2019l-Leys es-Semerkand\u00ee<\/em> (Nuruosmaniye K\u00fct\u00fcphanesi, Nuruosmaniye, 136), 571ab.<\/p>\n\n\n\n

[100]<\/a> \u00c7etin, \u201cEbu\u2019l-Leys Semerkand\u00ee Tefsirinin T\u00fcrk\u00e7e Terc\u00fcmesi \u00dczerine\u201d, 78.<\/p>\n\n\n\n

[101]<\/a> \u00c7etin, \u201cEbu\u2019l-Leys Semerkand\u00ee Tefsirinin T\u00fcrk\u00e7e Terc\u00fcmesi \u00dczerine\u201d, 82, 85.<\/p>\n","protected":false},"excerpt":{"rendered":"

Translations of Tafsirs by M\u016bs\u0101 Iznik\u012b and the Authenticity of the Tafsir Attributed to Sur\u016br\u012b[1] Abstract It is seen that serious mistakes were made in determining the names, authors, and… <\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"jetpack_post_was_ever_published":false,"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_publicize_message":"","jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":true,"jetpack_social_options":{"image_generator_settings":{"template":"highway","default_image_id":0,"enabled":false},"version":2}},"categories":[9],"tags":[1066,1073,1061,1065,1063,1072,1058,1062,1070,1068,1060,1059,1071,1067,1069,300,1064],"class_list":["post-17149","post","type-post","status-publish","format-standard","hentry","category-ilmimakaleler","tag-abu-al-lays-samarqandi","tag-anfas-al-jawahir","tag-ebul-leys-semerkandi","tag-enfesul-cevahir","tag-hazin-i-bagdadi","tag-khazin-al-baghdadi","tag-musa-el-izniki","tag-musa-izniki","tag-musa-izniki-2","tag-najm-al-din-daya","tag-necmeddin-i-daye","tag-sururi","tag-sururi-2","tag-tafsir","tag-tafsir-al-lubab","tag-tefsir","tag-tefsirul-lubab"],"jetpack_publicize_connections":[],"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/p3G27m-4sB","jetpack_likes_enabled":true,"_links":{"self":[{"href":"https:\/\/www.kuranvesunnetyolunda.com\/index.php?rest_route=\/wp\/v2\/posts\/17149","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.kuranvesunnetyolunda.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.kuranvesunnetyolunda.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.kuranvesunnetyolunda.com\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/www.kuranvesunnetyolunda.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=17149"}],"version-history":[{"count":2,"href":"https:\/\/www.kuranvesunnetyolunda.com\/index.php?rest_route=\/wp\/v2\/posts\/17149\/revisions"}],"predecessor-version":[{"id":17151,"href":"https:\/\/www.kuranvesunnetyolunda.com\/index.php?rest_route=\/wp\/v2\/posts\/17149\/revisions\/17151"}],"wp:attachment":[{"href":"https:\/\/www.kuranvesunnetyolunda.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=17149"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.kuranvesunnetyolunda.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=17149"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.kuranvesunnetyolunda.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=17149"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}