XIX ve XX. As\u0131rda Osmanl\u0131\u2019da Mutasavv\u0131f M\u00fcfessirler
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Murat KAYA*<\/b><\/a><\/b><\/p>\n \u00a0\u00d6zet<\/b><\/p>\n XIX. ve XX. as\u0131rda Osmanl\u0131 Devletin\u2019de yeti\u015fen mutasavv\u0131flar\u0131n ekseriyeti ilim ehli olup, medreselerde ders vermek, hus\u00fbs\u00ee halkalarda ders okutmak, camilerde ve tekkelerde halka ders vermek ve muhtelif alanlarda eserler telif etmek gibi ilm\u00ee faaliyetlerde bulunmu\u015flard\u0131r. Bu faaliyetler i\u00e7inde Tefs\u00eer \u0130lmi\u2019nin ayr\u0131 bir yeri vard\u0131r. Bu makalede Osmanl\u0131\u2019n\u0131n son iki asr\u0131ndaki tasavvuf erb\u00e2b\u0131n\u0131n Tefs\u00eer \u00e7al\u0131\u015fmalar\u0131 tedkik edilecektir.<\/p>\n Anahtar Kelimeler: <\/b>Tefs\u00eer, Tasavvuf, M\u00fcfessir, Mutasavv\u0131f, C\u00fcz, S\u00fbre, \u00c2yet.<\/p>\n <\/p>\n Abstract<\/b><\/p>\n The sufis of 19. and 20th century were also formal scholars graduated from the Madrasah, hence they also lecturd in madrasah and gave public sermons in the mosques in additon to writing books in different fields. Among their activities writing commentaries on the Holy Quran has a special place. This article will study the sufi mufassirs who lived in the last two centuries of Ottoman period.<\/p>\n Key Words:<\/b> Tafsir, Sufism, Sufi, Sufi Commentaries, Chapter, Verse<\/p>\n <\/p>\n Giri\u015f<\/b><\/p>\n \u00c7o\u011fu insan\u0131n zihninde, mutasavv\u0131flar\u0131n ilimle fazla me\u015fgul olmad\u0131\u011f\u0131, ilmi k\u00fc\u00e7\u00fcmsedi\u011fi gibi baz\u0131 zanlar yer etmi\u015ftir. Bu t\u00fcr iddi\u00e2lar\u0131n hak\u00eekatini g\u00f6rmek i\u00e7in tarihe ve k\u00fct\u00fcphanelere bakmak \u00eec\u00e2b eder. Tarihteki tasavvuf\u00ee \u015fahsiyetlerin ilim halkalar\u0131yla m\u00fcn\u00e2sebetleri nedir, geriye b\u0131rakt\u0131klar\u0131 eserleri nelerdir? Bu, ger\u00e7ekten geni\u015f ve yorucu bir konudur. Biz buna bir giri\u015f olmas\u0131 d\u00fc\u015f\u00fcncesiyle, makale hacmi d\u00e2hilinde, mutasavv\u0131flar\u0131n Tefs\u00eer ilmiyle m\u00fcn\u00e2sebetlerini inceleyece\u011fiz.<\/p>\n \u00d6nceden beri \u0130sl\u00e2m Toplumu\u2019nda, bilhassa da Osmanl\u0131 Devleti\u2019nde \u00e2limlerin tasavvufa yakla\u015f\u0131m\u0131 um\u00fbmiyetle m\u00fcsbet olmu\u015ftur. Zira Ulem\u00e2 ile Me\u015f\u00e2y\u0131h, Tekke ile Medrese birbirinin rakibi de\u011fil, bil\u00e2kis tamamlay\u0131c\u0131s\u0131d\u0131r. Zira ilim, takv\u00e2 ile bir k\u0131ymet if\u00e2de eder. Takv\u00e2s\u0131z bir ilim, insan\u0131 hakka ve hayra ula\u015ft\u0131rmaz. Daha ziy\u00e2de zihn\u00ee ve akl\u00ee bir faaliyet olan ilim tahs\u00eelinde kalb\u00ee hass\u00e2siyetlere de ihtiya\u00e7 vard\u0131r. Bu sebeple Kurulu\u015f Devri\u2019ndeki Osmanl\u0131 medreselerinin ilk m\u00fcderrisleri ve ilk m\u00fcfessirlerine bakt\u0131\u011f\u0131m\u0131zda hemen hepsinin tasavvuf ehli oldu\u011fu g\u00f6r\u00fcl\u00fcr.[1]<\/a> Hatta ilk Osmanl\u0131 \u015feyh\u00fclislam\u0131 Molla Fen\u00e2r\u00ee (v. 834\/1431)[2]<\/a> ve sonraki baz\u0131 \u015feyh\u00fclislamlar tar\u00eekat mensubudur. 19. as\u0131rda vazife yapan yakla\u015f\u0131k 29 \u015feyh\u00fclislam\u0131n 13\u2019\u00fcn\u00fcn bir tar\u00eekata m\u00fcntesib olmas\u0131, birisinin bizzat \u015feyh olarak resm\u00ee makamda bulunmas\u0131, bir\u00e7o\u011funun tekke yapt\u0131rmas\u0131 veya tekke haz\u00eeresine defnolunmas\u0131, ilmiye s\u0131n\u0131f\u0131 ile tasavvuf\u00ee muhitin birbiriyle ne denli kayna\u015fm\u0131\u015f oldu\u011funu g\u00f6sterir.[3]<\/a><\/p>\n \u00c2limlerin en \u00e7ok ra\u011fbet etti\u011fi tar\u00eekat Nak\u015fbend\u00eelik olmu\u015ftur. Daha sonra s\u0131ras\u0131yla Mevlev\u00eelik, Halvet\u00eelik ve Celvet\u00eelik gelir.[4]<\/a><\/p>\n 19. as\u0131r, tekke-medrese m\u00fcnasebetleri a\u00e7\u0131s\u0131ndan s\u00e2kin ve uyumlu ge\u00e7en bir devirdir. Hemen hemen b\u00fct\u00fcn tekke mensuplar\u0131, yaz\u0131l\u0131 e\u011fitime ra\u011fbet ederek \u015fer\u2019\u00ee ilimleri tahsil etmi\u015ftir, okur-yazar olmayan \u015feyh bulunmamaktad\u0131r.[5]<\/a> N\u00e2diren \u00fcmm\u00ee \u015feyhlere rastlanmakla birlikte hemen hepsinin zaman\u0131n \u00eec\u00e2b\u0131 olan e\u011fitim kademelerinden ge\u00e7ti\u011fi, bir\u00e7o\u011funun ilmiye p\u00e2yesinin zirvesi olan Rumeli Kazaskerli\u011fi\u2019ne \u00e7\u0131kt\u0131\u011f\u0131 g\u00f6r\u00fclmektedir. Bilhassa U\u015f\u015f\u00e2kiye ve asr\u0131n ikinci yar\u0131s\u0131nda yayg\u0131nla\u015fan H\u00e2lidiye me\u015f\u00e2y\u0131h\u0131n\u0131n \u00e7o\u011funun m\u00fcderris, kad\u0131, m\u00fcft\u00fc gibi resm\u00ee vazifeleri y\u00fcr\u00fctt\u00fc\u011f\u00fc, \u00e7o\u011fu Anadolu \u015fehirlerinde ilm\u00ee \u00e7al\u0131\u015fmalar\u0131n onlar\u0131n omuzlar\u0131nda y\u00fckseldi\u011fi g\u00f6r\u00fclmektedir. Bu as\u0131rda tar\u00eekatlar ve tekkeler, s\u00f6zl\u00fc-yaz\u0131l\u0131 k\u00fclt\u00fcr tarihimizin en m\u00fchim unsurudur. Bunun yan\u0131nda e\u011fitim-\u00f6\u011fretim, bilim ve sanat tarihimizin b\u00fcy\u00fck bir k\u0131sm\u0131 da yine tasavvuf erbab\u0131 taraf\u0131ndan in\u015f\u00e2 edilmi\u015ftir. Tasavvuf, devlet adamlar\u0131ndan halka kadar her kesimin r\u00fbhuna tesir etmi\u015f, \u00e2det\u00e2 m\u00fcsl\u00fcman toplumun hamurunu olu\u015fturmu\u015ftur.[6]<\/a><\/p>\n \u015eeyhler taraf\u0131ndan telif edilen eserler, Tasavvuf\u2019un yan\u0131s\u0131ra Tefs\u00eer, Had\u00ees, F\u0131k\u0131h, Ak\u00e2id-Kel\u00e2m, Mant\u0131k, Men\u00e2k\u0131bn\u00e2meler, Mekt\u00fbb\u00e2t ve Res\u00e2il, Edebiyat, \u00c2let \u0130limleri, Dil ve Ist\u0131lah gibi mevzular\u0131 ihtiv\u00e2 etmektedir. Ayr\u0131ca terc\u00fcme ve \u015ferh faaliyetlerine de s\u0131k\u00e7a rastlanmaktad\u0131r.[7]<\/a><\/p>\n Muhtelif alanlarda pek \u00e7ok eser telif eden tasavvuf erb\u00e2b\u0131, Tefs\u00eer ilmine ayr\u0131 bir ehemmiyet vermi\u015ftir. Mutasavv\u0131flar\u0131n Tefs\u00eer alan\u0131ndaki hizmetlerini iki ana ba\u015fl\u0131k alt\u0131nda ele alabiliriz:<\/p>\n <\/p>\n I. Tefs\u00eer Dersleri<\/b><\/p>\n Ulem\u00e2 ve me\u015f\u00e2y\u0131h, Cuma, bayram ve di\u011fer g\u00fcnlerde vaaz k\u00fcrs\u00fcs\u00fcnde s\u0131k s\u0131k insanlara \u00e2yet ve s\u00fbrelerin tefs\u00eerini yaparlard\u0131. Hatta baz\u0131lar\u0131, c\u00e2mideki ve tekkedeki vaazlar\u0131nda belli bir tefs\u00eeri t\u00e2kip eder, ba\u015ftan sona okuyup \u00eez\u00e2h ederlerdi. Bilhassa \u201ctasavvuf erb\u00e2b\u0131\u201dn\u0131n \u015fif\u00e2h\u00ee tefs\u00eer faaliyetlerine \u00e7ok a\u011f\u0131rl\u0131k verdi\u011fi g\u00f6r\u00fclmektedir. Mesela M\u0131sr\u0131yye tar\u00eekat\u0131ndan \u015eeyh Abd\u00fcllat\u00eef Efendi\u2019nin Bursa Ulu Camii\u2019nde, Nak\u015fbendiyye\u2019den Kerk\u00fckl\u00fc \u015eeyh Muhammed Emin Efendi\u2019nin Ayasofya Camii\u2019nde ve derg\u00e2h\u0131nda, Nak\u015fbendiyye\u2019den \u015eumnulu \u015eeyh Y\u00fbsuf Efendi\u2019nin Edirne Eski Camii\u2019nde, Nak\u015fbendiyye\u2019den Be\u015fkazal\u0131 Osman Z\u00fchd\u00ee Efendi\u2019nin \u00c7inili C\u00e2mii\u2019nde, \u015e\u00e2zeliyye tar\u00eekat\u0131ndan Harputlu Abdurrahman Efendi\u2019nin medresesinde, Konyal\u0131 Ali Behcet Efendi ve Hoca H\u00fcs\u00e2meddin Efendi\u2019nin haftada bir g\u00fcn tekkesinde \u00f6mr\u00fcn\u00fcn sonuna kadar tefs\u00eer okuttu\u011fu nakledilir.[8]<\/a><\/p>\n Ayn\u0131 \u015fekilde Rif\u00e2\u00ee \u015eeyh Mustafa Kab\u00fbl\u00ee Efendi (v. 1244\/1829), \u00f6mr\u00fcn\u00fc R\u00fbhu\u2019l-Bey\u00e2n<\/i> ve K\u00e2d\u0131 Beyd\u00e2v\u00ee<\/i> tefs\u00eerlerinden iki y\u00fczden fazla cild istinsah ederek ge\u00e7irmi\u015ftir.[9]<\/a> Onun, \u00e7ok sevdi\u011fi bu tefs\u00eerleri m\u00fcridlerine ve talebelerine okutmu\u015f olmas\u0131 da kuvvetle muhtemeldir.<\/p>\n Seyyid Muhammed-i Sen\u00fbs\u00ee, <\/b>1276\/1859 senesinde vef\u00e2t edince mahd\u00fbmu ve hal\u00eefesi Seyyid Muhammed el-Mehd\u00ee ile bir\u00e2deri Seyyid Muhammed e\u015f-\u015eer\u00eef ir\u015f\u00e2d mak\u00e2m\u0131na ge\u00e7tiler. Bundan sonra, \u0130skenderiye\u2019ye yakla\u015f\u0131k \u00fc\u00e7 g\u00fcn uzakl\u0131ktaki Ca\u2019b\u00fbb k\u00f6y\u00fc ma\u2019m\u00fbr h\u00e2le geldi, bir\u00e7ok z\u00e2viyeler yap\u0131ld\u0131 ve her birinde Tefs\u00eer<\/i> ve Had\u00ees<\/i> dersleri okutulmaya ba\u015fland\u0131. Bir\u00e7ok ki\u015fi buralardaki derslerden istif\u00e2de etti.[10]<\/a><\/p>\n Edirne, S\u00fbzek Fakih Mahallesi\u2019nde kendi ad\u0131na kurdu\u011fu tekkede ne\u015fr-i feyz eden ve 120 ya\u015f\u0131nda vefat eden D\u00e2vud Efendi (v. 1283\/1866), Eski C\u00e2mi\u2019de Arap\u00e7a ve Tefs\u00eer okutarak yayg\u0131n e\u011fitim gelene\u011fini devam ettirdi, halifesi \u015eumnulu Y\u00fbsuf Efendi (v. 1282\/1865) bu derslerde ona yard\u0131mc\u0131 oldu.[11]<\/a><\/p>\n Tasavvuf erbab\u0131n\u0131n, Medrese ve ilim halkalar\u0131nda verdikleri Tefs\u00eer dersleri de az de\u011fildir. Mesel\u00e2 H\u00e2lid\u00ee me\u015f\u00e2y\u0131h ve ulem\u00e2s\u0131ndan Harputlu Y\u00fbsuf \u015e\u00fckr\u00fc Efendi (1292\/1875), bir m\u00fcddet \u0130stanbul Vef\u00e2 Medresesi\u2019nde K\u00e2d\u0131 Beyd\u00e2v\u00ee<\/i> ve Cel\u00e2leyn <\/i>tefs\u00eerlerini tedris etmi\u015f, akabinde Med\u00eene Mahm\u00fbdiye Medresesi\u2019ne t\u00e2yin edilmi\u015ftir. Muhtelif eserleri de tab edilmi\u015ftir.[12]<\/a><\/p>\n Nak\u015f\u00ee Seyyid \u015eeyh S\u00fcleym\u00e2n H\u00e2ce (1294\/1877) zaman\u0131n \u00e2limlerinden bir\u00e7o\u011funa tefs\u00eer ve had\u00ees okutmu\u015ftur.[13]<\/a><\/p>\n Nak\u015f\u00ee \u015feyhi Trabzonlu Hakk\u00ee Efendi\u2019nin halifesi olan ve ilminin \u00e7oklu\u011fu sebebiyle kendisine \u201c\u0130lm\u00ee\u201d l\u00e2kab\u0131 verilen Abd\u00fcrrezz\u00e2k \u0130lm\u00ee Efendi (1258\/1842-1325\/1906) \u00f6mr\u00fc boyunca R\u00fbhu\u2019l-Bey\u00e2n<\/i>\u2019\u0131 elinden b\u0131rakmam\u0131\u015f, birka\u00e7 defa ba\u015ftan sona tedris etmi\u015ftir.[14]<\/a><\/p>\n H\u00e2lid-i Ba\u011fd\u00e2d\u00ee\u2019nin \u00f6nde gelen hal\u00eefelerinden Feyzullah Tortum\u00ee\u2019ye intisab eden \u015eeyhulkurr\u00e2 Mustafa Niy\u00e2zi Efendi (1325\/1907) \u00f6mr\u00fcn\u00fc Erzurum\u2019da h\u00e2f\u0131z yeti\u015ftirerek ge\u00e7irmi\u015ftir.[15]<\/a><\/p>\n \u015eeyh Muhammed Sa\u00eed Efendi (1331\/1913\u2019ten sonra) \u015ea\u2019b\u00e2niyye tar\u00eekat\u0131n\u0131n Bekriyye kolundand\u0131r. Tefs\u00eer, Had\u00ees ve F\u0131k\u0131h\u2019ta \u015eam ulem\u00e2s\u0131n\u0131n ileri gelenlerindendir. \u015eam\u2019da hem ilim tedrisiyle, hem de tasavvuf\u00ee terbiye ile me\u015fgul olmu\u015ftur. Ekseriyetle oru\u00e7lu bulunur, gece ibadetine \u00e7ok ehemmiyet verirmi\u015f. Her g\u00fcn gece yar\u0131s\u0131ndan sonra m\u00fcridleri \u00fcst\u00e2d\u0131n yan\u0131nda toplan\u0131r, birlikte seher virdlerini \u00e7ekerlermi\u015f.[16]<\/a><\/p>\n \u015eif\u00e2h\u00ee tefs\u00eer hizmetlerinin bir kolu da Huzur Dersleri\u2019dir. Osmanl\u0131lar\u2019da 1759\u2019dan 1924 y\u0131l\u0131nda hil\u00e2fetin kald\u0131r\u0131lmas\u0131na kadar Ramazan ay\u0131nda padi\u015fah\u0131n huzurunda tefs\u00eer dersleri yap\u0131l\u0131rd\u0131. Dersi takrir eden \u00e2li\u00adme \u201cMukarrir\u201d, m\u00fczakereci durumunda olan \u00e2limlere \u00f6nceleri \u201cT\u00e2lib\u201d, daha sonra \u201cMuhatab\u201d denilmi\u015ftir. Bir mukarrir ve be\u015f muhatabla ba\u015flayan bu derslerde muhataplar\u0131n say\u0131s\u0131 zaman i\u00e7inde art\u0131p eksilmi\u015f, ders adedi, dersin g\u00fcnleri, saatleri ve m\u00fcddeti de\u011fi\u015fikli\u011fe u\u011fram\u0131\u015ft\u0131r.<\/p>\n Tam bir ilm\u00ee serbestiyet i\u00e7inde yap\u0131lan derslerde bir \u00e2yet okunarak mukarrir ta\u00adraf\u0131ndan onun tefs\u00eeri yap\u0131l\u0131r, muhataplar\u0131n sorular\u0131na ve itirazlar\u0131na mukarrir cevap verir, b\u00f6ylece ilm\u00ee bir m\u00fcb\u00e2hase cereyan ederdi. Dersler um\u00fbmiyetle K\u00e2d\u00ee Beyd\u00e2v\u00ee<\/i> tefs\u00eerinden yap\u0131l\u0131rd\u0131.<\/p>\n Her dersin mukarrir ve muhatablar\u0131 farkl\u0131 olurdu. Derslere \u015fehzadeler ve devlet v\u00fckel\u00e2s\u0131 da d\u00e2vet edilirdi. Harem kad\u0131nlar\u0131 ise dersleri bir paravana arkas\u0131ndan takip ederdi.<\/p>\n Bu derslerin sonuncusu 1341 Ramazan\u0131nda (May\u0131s 1923) yap\u0131lm\u0131\u015f, 26 Receb 1342 (4 Mart 1924) tarihinde hil\u00e2fetin ilgas\u0131 ile birlikte Huzur Dersleri de tarihe kar\u0131\u015fm\u0131\u015ft\u0131r. B\u00f6ylece bu dersler 1172\u2019den 1341\u2019e kadar 169 sene devam etmi\u015ftir.[17]<\/a><\/p>\n Huzur Dersleri, ilim adamlar\u0131 ve Tefsir ilmi a\u00e7\u0131s\u0131ndan son derece te\u015fvik edici olmu\u015f, pek\u00e7ok \u00e2lim bu vesile ile Tefsir alan\u0131nda \u00e7al\u0131\u015fmalar yapm\u0131\u015ft\u0131r. At\u00e2 T\u00e2rihi<\/i>\u2019nden nakletti\u011fimiz \u015fu c\u00fcmleler bu s\u00f6z\u00fcm\u00fcz tevsik eder vas\u0131ftad\u0131r:<\/p>\n \u201c(Huzur Dersleri) Devlet-i aliyye-i Osmaniye\u2019nin \u015feriat-\u0131 garr\u00e2 ve ul\u00fbm-i hid\u00e2yet-n\u00fcm\u00e2ya olan fart-\u0131 ra\u011fbet ve ri\u00e2yet-i \u00e2l\u00eesinden ileri gelmi\u015f ve bu \u015ferefe n\u00e2iliyet arzusu bir\u00e7ok fuh\u00fbl ve fuzal\u00e2-y\u0131 uleman\u0131n takdim-i em\u00e2sil ve ak\u00e2rib eylemeye sa\u2019y ve g\u00fb\u015fi\u015flerine memalik-i mahr\u00fbse-i \u015f\u00e2h\u00e2neden Haleb ve \u015eam ve M\u0131s\u0131r ve H\u00e2dim ve Kayseri ve Karaman gibi ulem\u00e2 yeti\u015ftiren memalikten m\u00e2ad\u00e2 \u0130ran ve Turan ve Horasan ve Da\u011f\u0131stan ve Hindistan ve Buh\u00e2ra\u2019dan bir nice ef\u00e2d\u0131lin merkez-i saltanat-\u0131 seniyyeye kud\u00fcmle arz\u0131 kem\u00e2l\u00e2t-\u0131 m\u00fcktesebe eylemelerine b\u00e2d\u00ee olma\u011f\u0131n Dersaadet elhak menba-\u0131 ul\u00fbm-i aliyye ve \u00e2liye denmeye kesb-i sal\u00e2hiyet eylemi\u015ftir. Zeh\u00ee h\u00fcsn-i ahl\u00e2k, sal\u00e2t\u00een-i \u00e2l-i Osman an\u0131nla tezyin-i v\u00fcc\u00fbd-i hil\u00e2fet-\u00fcnv\u00e2n etmi\u015flerdir.\u201d[18]<\/a><\/p>\n Bu hususta Eb\u00fc\u2019l-ul\u00e2 Mardin \u015f\u00f6yle der:<\/p>\n \u201cM\u00e2lum oldu\u011fu ve\u00e7hile, son iki asr\u0131n Ramazan aylar\u0131nda memleketin irfan merkezi olan \u0130stanbul\u2019da y\u00fcksek ilim mahfilleri, huzur derslerine \u00e2it \u015fu\u00fbn ile u\u011fra\u015f\u0131r ve padi\u015fah huzurunda takrir olunan m\u00fcnazaral\u0131 tefsir derslerinin m\u00fcbahase ve m\u00fcnaka\u015falar\u0131nda var\u0131lan neticeler her ilim m\u00fcntesibini ilgilendirirdi. Havas i\u00e7in Ramazan feyizlerinden biri de bu derslerin muhassalalar\u0131ndan istifade idi. Tefsirde ihtilafl\u0131 tel\u00e2kk\u00eelerden, y\u00fcksek ve sal\u00e2hiyetli ilim meclislerinin tasvibine mazhar olan\u0131n\u0131 \u00f6\u011frenmek, zaman\u0131m\u0131zda Temyiz Mahkemesi i\u00e7tihadlar\u0131na vukuf derecesinde amel\u00ee bir ehemmiyeti h\u00e2izdi ve takarr\u00fcr eden neticede de itmi\u2019n\u00e2n\u0131 temin bak\u0131m\u0131ndan m\u00fcstesn\u00e2 bir kuvvet m\u00fcndemi\u00e7ti. \u00c7\u00fcnk\u00fc takrir ve tefsir olunacak \u00e2yetler \u00fczerinde m\u00fctehass\u0131slarca padi\u015fah huzurunda mahcub olmamak endi\u015fesi de munzam olarak teksif olunan cehd ve mes\u00e2i ve \u00e7al\u0131\u015fma mevzuu olan \u00e2yet-i ker\u00eemeye hakk\u0131yla n\u00fcfuz i\u00e7in hey\u2019et m\u00fcntesiplerince k\u00fct\u00fcphanelerde b\u00fct\u00fcn sene devam eden m\u00fckibb\u00e2ne gayret ve nihayet hararetli bir m\u00fcb\u00e2hase ve m\u00fcn\u00e2ka\u015fa s\u00fczgecinden ge\u00e7irilerek ve bazen de se\u00e7ilen hakemin karar\u0131na mut\u00e2vaat edilerek tesbit olunan netice, tel\u00e2kk\u00eenin isabetini kabul i\u00e7in kat\u02bb\u00ee bir karine idi. Bu muntazam ve gayet dikkatli \u00e2zam\u00ee cehd, \u015feyh\u00fclislam Ebu\u2019s-Su\u00fbd merhum gibi m\u00fcmtaz m\u00fcfessirler yeti\u015ftiren memleketimizde tefsir ilminin de inki\u015faf\u0131na medar oluyordu.<\/p>\n Derslerin f\u00e2idelerini tamim i\u00e7in takrirlerin, \u201cilim lisan\u0131d\u0131r\u201d diye Arap\u00e7a de\u011fil, T\u00fcrk\u00e7e yaz\u0131larak bir eser h\u00e2line ifr\u00e2\u011f\u0131, \u0130kinci Abd\u00fclhamid devrinin ev\u00e2s\u0131t\u0131na do\u011fru emrolunmu\u015f ve bu iradeden sonra mukarrirlerden baz\u0131lar\u0131 takrirleriyle sual ve cevaplar\u0131 T\u00fcrk\u00e7e birer risale h\u00e2linde tedvin ve z\u00e2t-\u0131 \u015f\u00e2h\u00e2neye takdim ettikleri cihetle, masruf mesai bu s\u00e2yede k\u0131smen olsun muh\u00e2faza olunabilmi\u015ftir. Tes\u00e2d\u00fcf edilen ris\u00e2lelerde muhataplar\u0131n, suallerini z\u00e2t\u00ee m\u00fch\u00fcrleriyle de tevsik ettikleri g\u00f6r\u00fclmektedir.<\/p>\n Memlekette temeyy\u00fcz eden ve di\u011fer resm\u00ee vazifelerden tecerr\u00fctle kendilerini tamamen ilme hasreyleyen zaman\u0131n Osmanl\u0131 ve yabanc\u0131 g\u00fcz\u00eede b\u00fcy\u00fck \u0130sl\u00e2m \u00e2limlerinin, halife huzurunda resm\u00ee m\u00e2hiyeti h\u00e2iz olarak akdettikleri m\u00fcn\u00e2zaral\u0131 meclislerde, Kur\u2019\u00e2n\u2019\u0131n tefsiriyle ilgili bahisleri akl\u00ee ve nakl\u00ee muhtelif ilimlerden bi\u2019l-istif\u00e2de en hurde teferruata kadar serbest tenkit ve m\u00fcn\u00e2ka\u015fa yoluyla tesirden m\u00fcmk\u00fcn oldu\u011fu kadar \u00e2z\u00e2de s\u00fbrette ta\u02bbm\u00eek ve tetkik edip aralar\u0131nda kat\u02bb\u00ee bir neticeye varm\u0131\u015f olmalar\u0131 ve bazen de ilm\u00ee kudretleri m\u00fcttefekun aleyh olan m\u00fcmtaz ve reyi muta zev\u00e2t\u0131n padi\u015fah v\u00e2s\u0131tas\u0131yla hakemli\u011fine m\u00fcracaat edilerek bu kudretli \u015fahsiyetin reyine m\u00fcttefikan \u00e2mil olmalar\u0131 \u015f\u00fcphesiz ki ilm\u00ee b\u00fcy\u00fck bir h\u00e2disedir.\u201d[19]<\/sup><\/sup><\/a><\/p>\n Bu derslerde vazife alan pek \u00e7ok tasavvuf erb\u00e2b\u0131 \u00e2lim bulunmaktad\u0131r.<\/p>\n Mesel\u00e2 Huzur Dersi muhatapl\u0131\u011f\u0131 ve Sel\u00e2nik Kad\u0131l\u0131\u011f\u0131 vazifelerinde bulunup hus\u00fbs\u00ee derslerle bir\u00e7ok talebe yeti\u015ftiren H\u00e2f\u0131z Muhammed Emin el-\u0130stanb\u00fbl\u00ee (v. 1281\/1864), \u201c\u00fcstadl\u0131k \u015ferefini h\u00e2iz olduklar\u0131 halde kendi tilmizleri bulunan Mevl\u00e2n\u00e2 Ahmed Ziy\u00e2\u00fcdd\u00een G\u00fcm\u00fc\u015fh\u00e2nev\u00ee Hazretleri\u2019ne bi\u2019l-intis\u00e2b m\u00fcr\u00eedlik \u015ferefini de ganimet\u201d <\/i>bilmi\u015flerdir.[20]<\/a> Daha evvel Abdullah el-Mekk\u00ee\u2019den hil\u00e2fet ald\u0131\u011f\u0131 da nakledilir.[21]<\/a><\/p>\n G\u00fcm\u00fc\u015fh\u00e2nev\u00ee\u2019nin (1813-1893) ikinci halifesi Safranbolulu \u0130sm\u00e2il Nec\u00e2t\u00ee Efendi (v. 1339\/1920) B\u00e2yez\u00eed Desi\u00e2ml\u0131\u011f\u0131 ve Huzur Dersleri Muh\u00e2tabl\u0131\u011f\u0131 yapm\u0131\u015f, \u00fc\u00e7\u00fcnc\u00fc halifesi \u00d6mer Ziy\u00e2\u00fcdd\u00een D\u00e2\u011f\u0131st\u00e2n\u00ee\u2019ye (v. 1339\/1921) ise, Sultan Vahdeddin bizzat tekkesine gelerek \u015feyh\u00fclislaml\u0131k teklif etmi\u015ftir.[22]<\/a><\/p>\n Nak\u015f\u00ee-\u015e\u00e2zil\u00ee \u015feyhi B\u00fcy\u00fck Beyz\u00e2de Hac\u0131 Ali Efendi\u2019ye (1322\/1904) intis\u00e2b eden Abd\u00fcll\u00e2t\u00eef Harput\u00ee (1330\/1914), D\u00e2rulf\u00fcn\u00fbn\u2019da \u0130lm-i Kel\u00e2m muallimi olmu\u015f ve Huzur Hocal\u0131\u011f\u0131 vazifesinde bulunmu\u015ftur.[23]<\/a><\/p>\n Kendisine \u201cRe\u00ees\u00fc\u2019l-ulem\u00e2\u201d denilen Tikve\u015fli Y\u00fbsuf Ziy\u00e2eddin Efendi (1245\/1829-1339\/1921), pek \u00e7ok \u00e2lim yeti\u015ftiren b\u00fcy\u00fck bir \u00fcstadd\u0131r. Ancak kendisi Ahmed Ziy\u00e2eddin G\u00fcm\u00fc\u015fh\u00e2nev\u00ee\u2019ye intis\u00e2b etmi\u015ftir.[24]<\/a> 1282\u2019de Huzur Dersleri\u2019ne muh\u00e2tab tayin edilmi\u015f, 1291\u2019de mukarrirli\u011fe y\u00fckselmi\u015ftir. 1326\u2019ya kadar uzun seneler \u201cHuzur Dersleri\u201d mukarrirli\u011finde bulunmu\u015ftur.[25]<\/a><\/p>\n \u015eif\u00e2h\u00ee tefsir faaliyetlerinin m\u00fchim bir kolu da Osmanl\u0131 Saray\u0131\u2019nda m\u00fbtad olarak tedr\u00ees edilen tefsir dersleri<\/i><\/b>dir. Bunlar Huzur Dersleri\u2019nden farkl\u0131d\u0131r; sene boyunca devam eder ve sarayda padi\u015fah\u0131n istedi\u011fi herhangi bir yerde yap\u0131labilir. Hatta bazen seher vakti, sarayda vazife sahibi b\u00fcy\u00fck hocalar taraf\u0131ndan m\u00fcn\u00e2vebe yolu ile tefsir tedris edilir. Ramazan\u2019da bir taraftan Huzur Dersleri devam ederken, di\u011fer taraftan da m\u00fbtad tefsir derslerinin yap\u0131ld\u0131\u011f\u0131 anla\u015f\u0131lmaktad\u0131r. Huzur derslerinde mub\u00e2hese ve m\u00fcn\u00e2zara vard\u0131r. H\u00e2lbuki m\u00fbtad tefsir dersini yaln\u0131zca mukarrir verir, ders devam ederken kimse konu\u015farak ders veren z\u00e2t\u0131n huzurunu ihlal edemez.[26]<\/a><\/p>\n Gerek Huz\u00fbr Dersleri\u2019nde gerekse m\u00fbtad tefsir derslerinde, bu ves\u00eele ile ilim ve faz\u00eelet erbab\u0131na h\u00fcrmet ve ikr\u00e2m kasd\u0131 da bulunmaktad\u0131r:<\/p>\n \u201cDevlet-i aliyye-i Osmaniye -d\u00e2met bi\u2019s-sa\u00e2deti\u2019l-ebediyye-\u2019nin ibtid\u00e2-y\u0131 nur-u zuhur-u cih\u00e2n-\u00e2r\u00e2s\u0131ndan beri ul\u00fbm-i \u015fer\u00eefeye olan ra\u011fbet-i mahs\u00fbsas\u0131 cihetiyle erb\u00e2b-\u0131 ul\u00fbm ve faz\u00e2ile h\u00fcrmet ve ikr\u00e2ma bahane olmak \u00fczere eyy\u00e2m-\u0131 meserrette ve baz\u0131 evk\u00e2t-\u0131 mes\u2019\u00fbde ve mahs\u00fbsada huzur-i hum\u00e2yunda meclis-i \u015fer\u00eef-i ilm\u00ee akdi \u00e2det-i kadimedir.\u201d[27]<\/a><\/p>\n \u201c\u0130lmi ter\u011f\u00eeb eylemektir, ehl-i ilme iltifat!\u201d[28]<\/sup><\/sup><\/a><\/p>\n Derslerin h\u00e2ricinde tefsir ilmiyle farkl\u0131 \u015fekillerde m\u00fcn\u00e2sebeti olan mutasavv\u0131flar da mevcuttur. Mesel\u00e2 1340\/1922 senesinde Sa\u2019diyye, Nak\u015fiyye ve Ruf\u00e2iyye tar\u00eeklar\u0131ndan hil\u00e2fet alan H\u00fcseyin Sa\u2019deddin el-\u00d6rf\u00ee Efendi\u2019nin (1317\/1899-1340\/1922\u2019den sonra) Tefs\u00eer ilmine \u015fiirle hizmet etti\u011fi s\u00f6ylenebilir. Onun \u015fu \u015fiiri manzum bir tefs\u00eer mahiyetindedir:<\/p>\n Ey k\u00e2il-i L\u00e2 havle ve l\u00e2 kuvvete ill\u00e2<\/i><\/p>\n K\u00e2f\u00ee sana d\u00e2reynde hep \u201curve-i v\u00fcsk\u00e2\u201d<\/i>[29]<\/sup><\/sup><\/a><\/p>\n Varl\u0131kda g\u00f6ren kendini bu dehr-i fen\u00e2da<\/i><\/p>\n S\u00fbretde sel\u00eem olsa da ma\u2019n\u00e2-y\u0131 \u201cfe-terd\u00e2\u201d<\/i>[30]<\/sup><\/sup><\/a><\/p>\n V\u00e2reste ider \u00e2demi her n\u00e2m u ni\u015f\u00e2ndan<\/i><\/p>\n Ol n\u00fckte-i ma\u2019n\u00e2daki \u201cins\u00e2nu da\u00eef\u00e2\u201d<\/i>[31]<\/sup><\/sup><\/a><\/p>\n Sen r\u0131zk\u0131n\u0131 d\u00fcny\u00e2da be\u015ferden umuyorsun<\/i><\/p>\n K\u00e2f\u00ee mi de\u011fil nefsine \u201cbi\u2019ll\u00e2hi kef\u00eel\u00e2\u201d<\/i>[32]<\/sup><\/sup><\/a><\/i><\/p>\n Aldanma ki \u00e2l\u00e2y\u00ee\u015f-i d\u00fcny\u00e2-y\u0131 den\u00eeye<\/i><\/p>\n Hubbu\u2019s-suver \u201ck\u00e2ne leke hubbete keyd\u00e2\u201d<\/i><\/p>\n Her kim bu mez\u00e2hirde Hud\u00e2\u2019y\u0131 g\u00f6remezse<\/i><\/p>\n A\u2019m\u00e2 olur ukb\u00e2da \u201cVe lev k\u00e2ne bas\u00eer\u00e2\u201d<\/i>[33]<\/a><\/p>\n M\u00e2ni\u2019 mi olur vuslata isy\u00e2n-\u0131 be\u015fer h\u00ee\u00e7<\/i><\/p>\n Kim kalb \u00fc lis\u00e2niyle ki dir \u201cT\u00fcbt\u00fc nas\u00fbh\u00e2\u201d<\/i>[34]<\/a><\/i><\/p>\n M\u00fbs\u00e2 bile hayret-zede-i s\u0131rr-\u0131 \u201cEne\u2019llah\u201d<\/i>[35]<\/a><\/i><\/p>\n Her kes olamaz v\u00e2s\u0131l-\u0131 derg\u00e2h-\u0131 \u201cEv edn\u00e2\u201d<\/i>[36]<\/a><\/i><\/p>\n Ol c\u00e2h-\u0131 Muhammed kimin idr\u00e2kine s\u0131\u011fm\u0131\u015f<\/i><\/p>\n Mi\u2019r\u00e2c-\u0131 Mes\u00eeh\u00e2ya da pinh\u00e2n \u201cFe-tedell\u00e2\u201d<\/i>[37]<\/a><\/i><\/p>\n Bir bendesi olsun bu Ras\u00fbl\u2019\u00fcn o neb\u00eeler<\/i><\/p>\n \u00c2\u015f\u0131k ana Yahy\u00e2 da ve \u00ces\u00e2 da ve M\u00fbs\u00e2!<\/i>[38]<\/a><\/i><\/p>\n Buraya kadar zikretti\u011fimiz isimler, birka\u00e7 misalden ibarettir. Tasavvuf ehlinin tefs\u00eer faaliyetleri ise daha fazla ve daha yayg\u0131nd\u0131r. Hemen her \u015feyhin, halifenin veya herhangi bir tar\u00eekata m\u00fcntesib \u00e2limin etr\u00e2f\u0131nda halkalar olu\u015fmu\u015f, sohbetlerin yan\u0131nda muhtelif dersler de okunmu\u015ftur. Bunlar\u0131n ba\u015f\u0131nda ise tefs\u00eer dersleri yer almaktad\u0131r.<\/p>\n <\/p>\n II. Tefs\u00eer Eserleri<\/b><\/p>\n Tasavvuf erb\u00e2b\u0131, tam tefsir, c\u00fcz tefsirleri, h\u00e2\u015fiye, ta\u2019l\u00eek, ul\u00fbmu\u2019l-Kur\u2019\u00e2n ve ul\u00fbmu\u2019t-Tefs\u00eer\u2019e d\u00e2ir eserler kaleme alm\u0131\u015flard\u0131r. B\u00e2z\u0131 \u00e2limler de m\u00fchim bilgilerin b\u00fcy\u00fck tefs\u00eerlerden bulunup okunmas\u0131 zor oldu\u011fu i\u00e7in k\u0131sa s\u00fbre ve \u00e2yet tefs\u00eerleri yazm\u0131\u015flard\u0131r. Bu sebeple daha \u00e7ok s\u00fbre tefs\u00eerleri yap\u0131lm\u0131\u015ft\u0131r. F\u00e2tiha, Y\u00e2sin, M\u00fclk, Nebe\u2019, V\u00e2k\u0131a, \u0130hl\u00e2s gibi faz\u00eeletine d\u00e2ir had\u00ees-i \u015fer\u00eefler bulunan s\u00fbrelere a\u011f\u0131rl\u0131k verilmi\u015ftir.<\/p>\n Bu devirde yaz\u0131lan eserlerde daha \u00e7ok, Beyd\u00e2v\u00ee<\/i>, R\u00e2z\u00ee, Zemah\u015feri<\/i>, Semerkand\u00ee, R\u00fbhu\u2019l-Bey\u00e2n,<\/i> Ebu\u2019s-Su\u00fbd<\/i>, \u015eeyhz\u00e2de H\u00e2\u015fiyesi<\/i>, H\u00e2zin, Nesef\u00ee, Neyseb\u00fbr\u00ee, Be\u011fav\u00ee, Eb\u00fb Hayyan Mev\u00e2hib, Tiby\u00e2n <\/i>gibi herkes taraf\u0131ndan kullan\u0131lan muteber tefs\u00eer kitaplar\u0131ndan, Ak\u00e2id\u2019e, F\u0131kh\u2019a ve Had\u00ees\u2019e d\u00e2ir eserlerden ve Mevl\u00e2n\u00e2, Sa\u2019d\u00ee-i \u015eir\u00e2z\u00ee gibi tasavvuf ve edebiyat \u00fcstadlar\u0131ndan istifade edilmi\u015ftir.<\/p>\n Mutasavv\u0131f m\u00fcfessirler um\u00fbmiyetle, \u015fahs\u00ee fikir, kanaat ve yorumlar\u0131n\u0131 serdetmekten ka\u00e7\u0131nm\u0131\u015f, daha \u00e7ok \u00f6nceki tefs\u00eerlerden nakillerde bulunmu\u015f veya kendilerine g\u00f6re baz\u0131 sentezler yapm\u0131\u015flard\u0131r. Bunun en m\u00fchim sebebi de Ras\u00fblull\u00e2h (s.a.v) Efendimiz\u2019in \u015fu had\u00ees-i \u015fer\u00eefleridir:<\/p>\n \u201cKim Kur\u2019\u00e2n hakk\u0131nda kendi re\u2019yi ile s\u00f6z s\u00f6ylerse Cehennem\u2019deki yerine haz\u0131rlans\u0131n!\u201d[39]<\/a><\/p>\n \u201cKim Kur\u2019\u00e2n hakk\u0131nda kendi re\u2019yi ile bir \u015fey s\u00f6ylerse, bu g\u00f6r\u00fc\u015f\u00fcnde isabet etse bile hat\u00e2 etmi\u015ftir.\u201d[40]<\/a><\/i><\/p>\n Bu devirde tasavvuf\u00ee tefs\u00eerler, z\u00e2hir\u00ee tefs\u00eerlere nisbetle daha fazlad\u0131r. Zira insanlar tasavvuf\u00ee tefs\u00eerlere daha \u00e7ok ra\u011fbet etmi\u015flerdir. \u0130lmiye s\u0131n\u0131f\u0131, daha \u00e7ok ilm\u00ee tarzda yaz\u0131lan Arap\u00e7a tefs\u00eerleri okurken, halk\u0131n um\u00fbmu Semerkand\u00ee, Mev\u00e2hib<\/i> ve Tiby\u00e2n<\/i> gibi tefs\u00eerleri tercih etmi\u015ftir. Bu tefs\u00eerlerin en m\u00fchim hususiyeti, rivayete ve tasavvuf\u00ee yorumlara ehemmiyet vermeleridir. B\u00f6yle olmayan tefs\u00eerler de m\u00fctercimler taraf\u0131ndan bu a\u00e7\u0131lardan zenginle\u015ftirilmi\u015ftir.<\/p>\n Terc\u00fcme tefs\u00eerlere veya \u00e2yet-i ker\u00eeme meallerine bakt\u0131\u011f\u0131m\u0131zda bunlar\u0131n um\u00fbmiyetle tefs\u00eer\u00ee terc\u00fcme<\/i> niteli\u011finde oldu\u011funu g\u00f6r\u00fcr\u00fcz. M\u00fcfessirler, metni harfi harfine \u00e7evirmekten ziyade m\u00e2n\u00e2n\u0131n daha iyi anla\u015f\u0131labilmesi i\u00e7in gayret etmi\u015f, bu maksad\u0131 ger\u00e7ekle\u015ftirebilmek i\u00e7in de c\u00fcmleyi uzatmaktan ka\u00e7\u0131nmam\u0131\u015flard\u0131r. Bazen de \u00f6nce kelime m\u00e2n\u00e2lar\u0131 verilmi\u015f ancak bu durumda d\u00fczg\u00fcn bir ifade \u00e7o\u011fu zaman ortaya \u00e7\u0131kmam\u0131\u015f, sonunda bu eksi\u011fin telafisi i\u00e7in daha rahat ve toplu bir m\u00e2n\u00e2 d\u00fczg\u00fcn c\u00fcmleler h\u00e2linde ortaya konmu\u015ftur. Bu durum \u015f\u00fcphesiz, terc\u00fcmenin asl\u0131n m\u00e2n\u00e2s\u0131n\u0131 tam olarak ifade edememesinden kaynaklanmaktad\u0131r. Bunun yan\u0131nda \u00e2limlerimiz ba\u015fka eserlerden nakillerde bulunup g\u00fcncel meselelere de temas etmi\u015flerdir. Neticede ortaya \u00e7\u0131kan kitap, her ne kadar \u201cterc\u00fcme\u201d diye isimlendirilse de terc\u00fcme-\u015ferh veya telif eser h\u00fcviyeti kazanm\u0131\u015ft\u0131r.<\/p>\n Bu um\u00fbm\u00ee m\u00e2l\u00fbm\u00e2ttan sonra \u015fimdi 19. as\u0131rda tasavvuf erbab\u0131n\u0131n kaleme ald\u0131\u011f\u0131 Tefs\u00eer\u2019e d\u00e2ir eserlerin bir listesini takdim edebiliriz.[41]<\/a> \u015e\u00fcphesiz ki bizim ula\u015famad\u0131\u011f\u0131m\u0131z ba\u015fka eserler de mevcuttur. Bunlar ya k\u00fct\u00fcphane kay\u0131tlar\u0131na girmemi\u015f veya \u015fahs\u00ee k\u00fct\u00fcphanelerde kalm\u0131\u015f eserlerdir.<\/p>\n Listeyi haz\u0131rlarken m\u00fcelliflerin vefat tarihlerini esas ald\u0131k. Daha evvel yaz\u0131l\u0131p bu devirde bas\u0131lan eserleri farkl\u0131 bir liste h\u00e2linde tanzim ettik. Listede, zaman zaman m\u00fcellifler ve eserleri hakk\u0131nda k\u0131sa notlara da yer verdik.<\/p>\n <\/p>\n A. XIX. As\u0131rda Mutassavv\u0131flar\u0131n Tefs\u00eere D\u00e2ir Eserleri<\/b><\/p>\n 1.<\/b> \u0130sm\u00e2il M\u00fcf\u00eed Efendi \u0130stanb\u00fbl\u00ee (v. 1217\/1802): Tedris ve telif ile imr\u00e2r-\u0131 hayat etmi\u015f faziletli bir \u015fah\u0131st\u0131r. Nak\u015f\u00ee hal\u00eefelerindendir.<\/p>\n Tefs\u00eer-i Beyd\u00e2v\u00ee H\u00e2\u015fiyesi; Nebe\u2019 S\u00fbresi H\u00e2\u015fiyesi.<\/i>[42]<\/a><\/i><\/p>\n 2.<\/b> M\u00fcftiz\u00e2de \u015eeyh Mehmed S\u00e2d\u0131k b. Abdurrahim (v. 1223\/1808): Nak\u015fbendiyye tar\u00eekat\u0131na m\u00fcntesibdir.<\/p>\n H\u00e2\u015fiye al\u00e2 tefs\u00eeri\u2019l-Beyd\u00e2v\u00ee<\/i> (F\u00e2tiha S\u00fbresi\u2019ne ha\u015fiyedir. \u00c2\u015fir Efendi Ktp.\u2019ndedir).[43]<\/a><\/p>\n 3.<\/b> Mant\u0131k\u00ee Mustafa Efendi (v. 1244\/1828): Faziletli bir z\u00e2tt\u0131r. Bursal\u0131 Mehmed T\u00e2hir Bey, onun hakk\u0131nda: \u201cEserleri m\u00fct\u00e2laa edilince maz\u0131nnadan (Allah dostlar\u0131ndan) bir z\u00e2t-\u0131 \u00e2l\u00ee olduklar\u0131 anla\u015f\u0131lmaktad\u0131r\u201d der.<\/p>\n H\u00e2\u015fiyet\u00fc\u2019l-Beyd\u00e2v\u00ee<\/i> (Nebe\u2019 c\u00fcz\u2019\u00fcne dairdir); Teb\u015f\u00eeru\u2019l-m\u00fcl\u00fbk f\u00ee ahseni\u2019s-s\u00fcl\u00fbk<\/i> (Nahl S\u00fbresi 90. \u00e2yet-i kerimenin tefs\u00eeridir).[44]<\/a><\/p>\n 4.<\/b> Gazz\u00eez\u00e2de Abd\u00fcllat\u00eef Efendi (v. 1247\/1832): Faziletli bir z\u00e2tt\u0131r. Halvetiyye-i M\u0131sriyye tar\u00eekat\u0131na mensubdur.[45]<\/a><\/p>\n Esr\u00e2r-\u0131 F\u00e2tihati\u2019l-Kit\u00e2b <\/i>(Fars\u00e7a, 3 vr. Telif tarihi: 1202\/1788. M\u00fcellif n\u00fcshas\u0131: Bursa Eski Yazma ve Basma Eserler Ktp., Orhan Gazi, no: 217\/1); Tefs\u00eeru\u2019l-F\u00e2tiha el-m\u00fcsemm\u00e2 bi-F\u00fct\u00fch\u00e2t-\u0131 Kenz\u00fc\u2019l-Kur\u2019\u00e2n <\/i>(F\u00e2tiha S\u00fbresi\u2019nin riv\u00e2yetlere ve tasavvuf\u00ee yorumlara dayal\u0131 tefsiridir. T\u00fcrk\u00e7e, 366 vr.[46]<\/a> Telif tarihi: 3 Receb 1235 \/ 16 Nisan 1820. M\u00fcellif n\u00fcshas\u0131: Bursa Eski Yazma ve Basma Eserler Ktp., Orhan Gazi, no: 211. Di\u011fer n\u00fcshas\u0131: \u0130stanbul \u00dc., Ktp., AY, no: 3226, 420 vr.); Tefs\u00eeru\u2019l-Kur\u2019\u00e2n <\/i>(Arap\u00e7a. K\u00fct\u00fcph\u00e2nelerde ikinci ve \u00fc\u00e7\u00fcnc\u00fc ciltleri mevcuttur. 2. cild Nis\u00e2 S\u00fbresi ile Nahl S\u00fbresi 74. \u00e2yet aras\u0131n\u0131n tefs\u00eeridir. Telif tarihi: 1228\/1813. M\u00fcellif n\u00fcshas\u0131: Bursa Eski Yazma ve Basma Eserler Ktp., Orhan Gazi, no: 218, 421 vr. 3. cildde ise S\u00e2ff\u00e2t S\u00fbresi\u2019nin 117. \u00e2yetine kadar tefsir edilmi\u015ftir. Telif tarihi: 1 Muharrem 1247 \/ 12 Haziran 1831. M\u00fcellif n\u00fcshas\u0131: Bursa Eski Yazma ve Basma Eserler Ktp., Orhan Gazi, no: 2110, 305 vr.); Tenk\u00eehu Z\u00fcbdeti\u2019l-Bey\u00e2n f\u00ee Tefs\u00eeri\u2019l-Kur\u2019\u00e2n <\/i>(T\u00fcrk\u00e7e. Telif tarihi: 1245\/1829. Be\u015f cild olan eserin iki cildi mevcuttur: Bursa Eski Yazma ve Basma Eserler Ktp., Orhan Gazi, no: 220-221, 176+174 vr.); N\u00e2sih u Mens\u00fbh <\/i>(Us\u00fbl-i tefs\u00eere d\u00e2irdir)[47]<\/a>; Ris\u00e2le-i Levha-i H\u00fcm\u00e2yun der-Tefs\u00eer-i \u00c2yet-i \u201c\u0130nnall\u00e2he ye\u2019m\u00fcruk\u00fcm en t\u00fcedd\u00fc\u2019l-em\u00e2n\u00e2ti il\u00e2 ehlih\u00e2\u2026\u201d<\/i> (en-Nis\u00e2 4\/58)[48]<\/a>; Tefs\u00eeru F\u00e2tiha ve \u0130hl\u00e2s ve Muavvizeteyn ve\u2019s-Sel\u00e2mu al\u00e2 N\u00fbhin, Sel\u00e2mun al\u00e2 \u0130br\u00e2h\u00eem, Sel\u00e2mun al\u00e2 M\u00fbs\u00e2, Sel\u00e2mun al\u00e2 \u0130ly\u00e2s\u00een f\u00ee ris\u00e2letin v\u00e2hidetin.<\/i>[49]<\/a><\/p>\n 5.<\/b> Abdullah bin Osman el-Hanef\u00ee et-Tirev\u00ee (v. 1249\/1833): \u0130sl\u00e2m\u00ee ilimlerde r\u00fcs\u00fbh sahibi bir \u00e2limdir. Bursal\u0131 Mehmed T\u00e2hir, \u201cLis\u00e2n-\u0131 tasavvufa da v\u00e2k\u0131f olduklar\u0131 eserlerinden istidl\u00e2l olunmaktad\u0131r\u201d der. Tasavvuf\u00ee meselelere d\u00e2ir eserleri de vard\u0131r.<\/p>\n Ris\u00e2le f\u00ee kavlih\u00ee te\u00e2l\u00e2 \u201cVe amilu\u2019s-s\u00e2lih\u00e2t\u201d<\/i> (Bu \u00e2yet-i kerimedeki \u201cs\u00e2lih\u00e2t\u201d kelimesinin mef\u2019\u00fbl-i mutlak oldu\u011funu s\u00f6yleyerek bunu Sarf, Nahiv, Vad\u2019, Kel\u00e2m, Hikmet-i \u0130l\u00e2h\u00ee, Me\u00e2n\u00ee, Us\u00fbl ilimlerine tatbik ederek \u015ferhetmi\u015ftir); Ris\u00e2le f\u00ee kavlih\u00ee te\u00e2l\u00e2 \u201cel-M\u00e2l\u00fc ve\u2019l-ben\u00fbne z\u00eenet\u00fc\u2019l-hay\u00e2ti\u2019d-d\u00fcny\u00e2\u201d<\/i>; Ris\u00e2le f\u00ee kavlih\u00ee te\u00e2l\u00e2 \u201c\u0130nn\u00e2 enzeln\u00e2\u201d<\/i>[50]<\/a>; Ris\u00e2le f\u00ee kavlih\u00ee te\u00e2l\u00e2 \u201cVe Rabbuke yahluku m\u00e2 ye\u015f\u00e2u\u201d<\/i> (Arap\u00e7a, yazma, S\u00fcleymaniye Ktp., Ba\u011fdatl\u0131 Vehbi, no: 2120, 1. c., 17-18 vr.); Ris\u00e2le f\u00ee tefs\u00eeri kavlih\u00ee te\u00e2l\u00e2 \u201cVe\u2019llez\u00eene c\u00e2hed\u00fb f\u00een\u00e2\u201d<\/i> <\/b>(Arap\u00e7a, yazma, S\u00fcleymaniye Ktp., Ba\u011fdatl\u0131 Vehbi, no: 2120, 1 c., 19-20 vr.).<\/p>\n 6.<\/b> R\u00fc\u015fd\u00ee Ahmed Efendi (v. 1251\/1835): Karaa\u011fa\u00e7 m\u00fcft\u00fcs\u00fc idi. Nak\u015fbendiyye tar\u00eekat\u0131na mensubdur.<\/p>\n \u00c2y\u00e2t-\u0131 Secde Ris\u00e2lesi.<\/i>[51]<\/a><\/i><\/p>\n 7.<\/b> \u0130bn \u00c2bid\u00een (1198-1252): H\u00e2lid-i Ba\u011fd\u00e2d\u00ee Hazretleri\u2019ne intis\u00e2b etmi\u015ftir. \u00dcst\u00e2d\u0131n\u0131n aleyhine konu\u015fup yazan ki\u015filere kar\u015f\u0131 Sell\u00fc\u2019l-h\u00fcs\u00e2mi\u2019l-Hind\u00ee li-nusrati Mevl\u00e2n\u00e2 H\u00e2lidi\u2019n-Nak\u015fbend\u00ee <\/i>ismiyle bir reddiye kaleme alm\u0131\u015ft\u0131r. Bir kitap hacmindeki bu ris\u00e2le Mecm\u00fbat\u00fc res\u00e2ili \u0130bn \u00c2bid\u00een<\/i>\u2019in (\u0130stanbul ts.) 2. cildinde yer almaktad\u0131r. Ayn\u0131 cildde yer alan \u201cRic\u00e2l\u00fc\u2019l-gayb\u201da d\u00e2ir di\u011fer bir ris\u00e2le ile birlikte Yusuf Ertu\u011frul taraf\u0131ndan M\u00e2nev\u00ee Ki\u015filer ve Halleri<\/i> ismiyle T\u00fcrk\u00e7e\u2019ye terc\u00fcme edilip ne\u015fredilmi\u015ftir. (Konya 1429\/2008) Elli d\u00f6rt ya\u015f\u0131nda vef\u00e2t eden \u0130bn \u00c2bid\u00een, bu k\u0131sa ama bereketli \u00f6mr\u00fcnde \u00e7ok say\u0131da eser b\u0131rakm\u0131\u015ft\u0131r. Eserlerinin \u00e7o\u011fu \u015ferh ve h\u00e2\u015fiye t\u00fcr\u00fcndendir. Ama bu eserler onun kendi orijinal fikrinin mahsul\u00fcd\u00fcr. \u00d6yle ki K\u00e2d\u00ee Beyd\u00e2v\u00ee<\/i> \u00fczerine h\u00e2\u015fiye yazmak istedi\u011finde, \u00f6nceki tefsirlerin s\u00f6ylemedi\u011fi bir \u015feyleri yazmay\u0131 kendi kendine \u015fart ko\u015fmu\u015ftur.[52]<\/a><\/p>\n H\u00e2\u015fiye ale\u2019l-K\u00e2d\u00ee el-Beyd\u00e2v\u00ee<\/i>.[53]<\/a><\/p>\n 8.<\/b> Abdullah Eyy\u00fbb\u00ee (v. 1252): Re\u00ees\u00fc\u2019l-kurr\u00e2 idi. Z\u00e2hir\u00ee ilimleri tahsil ettikten sonra Nak\u015f\u00ee b\u00fcy\u00fcklerinden Murad Buh\u00e2r\u00ee Derg\u00e2h\u0131 \u015feyhi Muhammed Efendi\u2019ye intis\u00e2b etti.<\/p>\n Tefs\u00eer-i S\u00fbre-i Feth<\/i>; Lev\u00e2miu\u2019l-bedr f\u00ee \u015ferhi N\u00e2z\u0131meti\u2019z-zehr <\/i>(yy. ts., 136 s. Arap\u00e7a. \u015e\u00e2t\u0131b\u00ee\u2019nin N\u00e2z\u0131met\u00fc\u2019z-zehr <\/i>kasidesinin \u015ferhidir. S\u00fcleymaniye Ktp., \u0130brahim Efendi, no: 27); Rahm\u00e2niyye mine\u2019t-tefs\u00eer<\/i>; \u00cek\u00e2zu\u2019l-kurr\u00e2<\/i>; \u015eerhu m\u00eez\u00e2ni\u2019l-kurr\u00e2i\u2019l-a\u015fere.<\/i>[54]<\/a><\/i><\/p>\n 9.<\/b> G\u00f6z\u00fcb\u00fcy\u00fckz\u00e2de \u0130brahim el-Kayser\u00ee (1160-1253\/1838-1839): Nak\u015f\u00ee me\u015f\u00e2y\u0131h\u0131ndan Eb\u00fb Sa\u00eed Muhammed H\u00e2dim\u00ee\u2019nin tilm\u00eez-i h\u00e2ss\u0131 B\u00fcy\u00fck H\u00fcseyin Efendi\u2019den akl\u00ee ve nakl\u00ee ilimleri tahsil etmi\u015ftir.<\/p>\n Tefs\u00eeru C\u00fcz\u2019i\u2019n-Nebe\u2019<\/i> (Amme C\u00fcz\u2019\u00fc\u2019n\u00fcn tefsirini ihtiv\u00e2 eden eser Nas S\u00fbresi\u2019nin sonunda nihayete ermektedir. Arap\u00e7a. 120 vr., 19 sat\u0131r. Diyanet \u0130\u015fleri Ba\u015fkanl\u0131\u011f\u0131 Ktp., Yaz. D. no: 95)[55]<\/a>; Risale f\u00ee hakk\u0131 Besmele<\/i> (Mecm\u00fbat\u00fc\u2019l-kav\u00e2id <\/i>i\u00e7inde); Terc\u00fcme-i S\u00fbre-i Duh\u00e2 ve\u2019l-Kadr ve\u2019l-Asr <\/i>(\u0130stanbul 1287, k\u00fc\u00e7\u00fck boy, 24 s. T\u00fcrk\u00e7e).[56]<\/a><\/p>\n 10.<\/b> \u015eeyh\u00fclisl\u00e2m Kad\u0131z\u00e2de T\u00e2hir Efendi (v. 1254\/1838): Tokatl\u0131 \u00d6mer Efendi\u2019nin mahdumudur. Huzur Dersi hocalar\u0131ndand\u0131r. 1205\/1790 senesindeki 4. meclise muhatap olarak i\u015ftirak etmi\u015ftir. 1233\/1818\u2019de \u0130stanbul Kad\u0131s\u0131, 1238\/1823\u2019te Anadolu Kazaskeri, 1241\/1825\u2019te \u015eeyh\u00fclislam olmu\u015ftur. K\u00e2dir\u00ee tar\u00eekat\u0131na mensuptur. Alt\u0131 Mermer civar\u0131nda K\u00fc\u00e7\u00fck Hamam biti\u015fi\u011findeki K\u00e2dir\u00ee Derg\u00e2h\u0131\u2019n\u0131 ihy\u00e2 etmi\u015ftir. Ey\u00fcb\u2019de Bostan \u0130skelesi kabristan\u0131nda medfundur.<\/p>\n S\u00fbre-i \u0130hl\u00e2s Tefs\u00eeri.<\/i>[57]<\/a><\/p>\n 11.<\/b> Ortak\u00f6yl\u00fc Ferruh \u0130smail Efendi (v. 1256\/1840): Bir\u00e7ok tar\u00eekattan hil\u00e2fet almas\u0131na ra\u011fmen Bekt\u00e2\u015f\u00eelikle itham edilmi\u015ftir. Yahy\u00e2 Efendi Derg\u00e2h\u0131\u2019na biti\u015fik mezarl\u0131kta medfundur.<\/p>\n Tefs\u00eer-i Mev\u00e2kib\/Terceme-i Tefs\u00eer-i Mev\u00e2hib<\/i> (2 cilt, \u0130stanbul, 1282\/1865.[58]<\/a> Me\u015fhur s\u00fbf\u00ee ve \u015f\u00e2ir Abdurrahman-\u0131 C\u00e2m\u00ee vas\u0131tas\u0131yla Nak\u015fbend\u00ee tar\u00eekat\u0131na in\u00adtisap eden H\u00fcseyin b. Ali el-K\u00e2\u015fif\u00ee\u2019nin (v. 900\/1494) el-Mev\u00e2hib\u00fc\u2019l-aliyye <\/i>isimli Fars\u00e7a tefs\u00eerinin terc\u00fcmesidir. Terc\u00fcme tarihi: 1246\/1830).[59]<\/a><\/p>\n 12.<\/b> Molla Halil Siird\u00ee (v. 1257\/1841): Tahs\u00eele ba\u015flarken \u0130brahim Hakk\u0131 Erzur\u00fbm\u00ee Hazretleri\u2019nin duas\u0131na mazhar olmu\u015ftur. Daha sonra K\u00e2diriyye tar\u00eekat\u0131 \u015feyhlerinden Ahmed Re\u015fid\u00ee Efendi\u2019nin halifesi olmu\u015ftur.[60]<\/a><\/p>\n Bas\u00eerat\u00fc\u2019l-kul\u00fbb f\u00ee kel\u00e2mi All\u00e2mi\u2019l-\u011euy\u00fbb <\/i>(372 vr. tam tefs\u00eer)[61]<\/a>; Tefs\u00eeru\u2019l-Kur\u2019\u00e2n <\/i>(Kehf S\u00fbresi\u2019ne kadar. \u00d6ncekine g\u00f6re daha mufassal bir tefs\u00eerdir. 152 vr.).[62]<\/a><\/p>\n 13.<\/b> Kayserili Mehmed Sa\u00eed Efendi (1257\/1841): Me\u015f\u00e2y\u0131h-\u0131 Nak\u015fbendiyye ulem\u00e2s\u0131ndan bir z\u00e2tt\u0131r. N\u00fbr\u00ee Muhammed \u015eemseddin Efendi\u2019nin m\u00fcr\u015fididir. Hac\u0131 Bekta\u015f\u00ee Vel\u00ee derg\u00e2h\u0131 me\u015f\u00eehat\u0131na t\u00e2yin olunmu\u015ftur.<\/p>\n Tefs\u00eer-i S\u00fbre-i ve\u2019d-Duh\u00e2 <\/i>(Be\u015fikta\u015f Yahya Efendi Ktp.\u2019nde mevcut); Tefs\u00eer-i S\u00fbre-i ve\u2019l-\u00c2diy\u00e2t <\/i>(Arap\u00e7a. 34 vr. S\u00fcleymaniye Ktp., H. Hayri-Abd. Ef., no: 36).[63]<\/a><\/i><\/p>\n 14.<\/b> Mehmed Em\u00een Efendi (v. 1264\/1847): Ey\u00fcb \u0130mam\u0131<\/i> olarak tan\u0131n\u0131r. Halvet\u00eeli\u011fin S\u00fcnb\u00fcl\u00ee Kolu\u2019na ba\u011fl\u0131 A\u011fa\u00e7ay\u0131r\u0131 Tekkesi postni\u015finlerindendir. el-\u00c2s\u00e2ru\u2019l-Mec\u00eediyye fi\u2019l-men\u00e2k\u0131b\u0131\u2019l-H\u00e2lidiyye <\/i>isimli eseri vard\u0131r.<\/p>\n Ash\u00e2bu\u2019l-Kehfi ve\u2019r-Rak\u00eem <\/i>(\u0130stanbul: Matbaa-i \u00c2mire, 1264\/1848, 63 s. <\/i>Osmanl\u0131ca)[64]<\/a><\/p>\n 15.<\/b> \u0130mamz\u00e2de Es\u2019ad Efendi (v. 1276\/1859): Halvetiye tar\u00eekat\u0131n\u0131n Yi\u011fitba\u015f\u0131 \u015fubesinden hil\u00e2fet alm\u0131\u015ft\u0131r. S\u00fcleymaniye C\u00e2mii haz\u00eeresine defnedilmi\u015ftir.<\/p>\n Bakara S\u00fbresi 212. \u00c2yet-i Ker\u00eeme\u2019nin Tefs\u00eeri <\/i>(\u0130stanbul \u00dc. Ktp., \u0130bn\u00fc\u2019l-Em\u00een, no: 2649, vr. 30-33).[65]<\/a><\/p>\n 16.<\/b> M\u00eerg\u00e2n\u00ee Muhammed Osman (1208-1268\/1793-1851): Hanef\u00ee mezhebine mensub bir m\u00fcr\u015fiddir. Tefs\u00eer, Had\u00ees, F\u0131k\u0131h gibi ilimleri tahsil ettikten sonra s\u00fbfiyye tar\u00eek\u0131na s\u00fcl\u00fbk ederek Nak\u015fbend\u00ee, K\u00e2dir\u00ee, \u015e\u00e2zel\u00ee, C\u00fcnd\u00ee, Mirgan\u00ee tar\u00eeklerine intisab etmi\u015ftir. Mirganiyye tar\u00eekat\u0131, ceddi Seyyid Abdullah\u2019\u0131n tar\u00eeki idi. Kendisi bu tar\u00eekat\u0131 Hicaz hav\u00e2lisinde, Sa\u00eed-i M\u0131s\u0131r\u2019da ve S\u00fbdan\u2019da ne\u015fre muvaffak olmu\u015ftur.<\/p>\n T\u00e2cu\u2019t-tef\u00e2s\u00eer li-kel\u00e2mi\u2019l-Meliki\u2019l-Keb\u00eer,<\/i> (M\u0131s\u0131r: Bulak Matbaas\u0131, ts. 272+271 s.).[66]<\/a><\/p>\n 17.<\/b> \u00c2l\u00fbs\u00eez\u00e2de Mahm\u00fbd Efendi (1217\/-1270\/1802-1854): H\u00e2lid-i Ba\u011fd\u00e2d\u00ee Hazretleri\u2019ne intis\u00e2b etmi\u015ftir. \u00dcstad\u0131 ile mektupla\u015fm\u0131\u015flard\u0131r. Mevl\u00e2n\u00e2 H\u00e2lid\u2019in Bu\u011fyet\u00fc\u2019l-v\u00e2cid<\/i> isimli mekt\u00fbb\u00e2t\u0131n\u0131n 93. mektubu, \u0130m\u00e2m \u00c2l\u00fbs\u00ee\u2019nin mektubuna cevapt\u0131r. \u00c2l\u00fbs\u00ee, N\u00fczhet\u00fc\u2019l-elb\u00e2b<\/i> isimli eserinde ders okudu\u011fu hocala\u00adr\u0131n\u0131 sayarken Mevl\u00e2n\u00e2 H\u00e2lid\u2019i methedib aleyhinde bulunanlara cevap verir. \u015e\u00f6yle der:<\/p>\n \u201cMevl\u00e2n\u00e2 H\u00e2lid\u2019in bana kar\u015f\u0131 \u015fefkati \u00e7oktu, ilimle me\u015fgul olmam\u0131 emretti. \u0130limle birlikte tar\u00eekat\u0131n feyz ve bereketinden mahrum olmayaca\u011f\u0131ma kefil oldu. Devaml\u0131 onun kefil oldu\u011fu feyz ve bereketi bekliyorum. \u015eimdi sanki tar\u00eekat\u0131n feyz ve bereket denizi i\u00e7inde y\u00fcz\u00fcyorum\u2026 \u015eam\u2019da O\u2019nun m\u00fcbarek ruhu \u015fer\u00eefi Cennetin y\u00fcce makamlar\u0131na u\u00e7tu. Vef\u00e2t\u0131 sebebiyle b\u00fct\u00fcn m\u00fcsl\u00fcmanlar\u0131n kalbi h\u00fcz\u00fcnle doldu. Vefat\u0131na dair bir\u00e7ok mersiyeler yaz\u0131ld\u0131. Onlardan biri de Seyyid Cevad Siyahpu\u015f\u2019un yazd\u0131\u011f\u0131 mersiyedir. Bu esere g\u00fczel bir \u015ferh yazd\u0131m. Ad\u0131n\u0131 el-Feydu\u2019l-v\u00e2rid al\u00e2 mersiyet-i Mevl\u00e2n\u00e2 H\u00e2lid<\/i> koydum.\u201d[67]<\/a><\/p>\n R\u00fbhu\u2019l-me\u00e2n\u00ee f\u00ee tefs\u00eeri\u2019l-Kur\u2019\u00e2ni\u2019l-Az\u00eem ve\u2019s-Seb\u2019i\u2019l-Mes\u00e2n\u00ee<\/i> (\u00c2l\u00fbs\u00ee, yazd\u0131\u011f\u0131 tefs\u00eerin ilk k\u0131s\u0131mlar\u0131n\u0131 Sultan Mahm\u00fbd\u2019un k\u00fct\u00fcph\u00e2nesine hediye etmi\u015f, daha sonra yazd\u0131\u011f\u0131 \u00fc\u00e7 cildi Sultan Abd\u00fclmecid\u2019e ith\u00e2f etmi\u015f, son iki cildini de 1267\u2019de tamamlayarak bizzat \u0130stanbul\u2019a getirip Sultan Abd\u00fclmecid\u2019e takdim etmi\u015ftir. Abd\u00fclmecid de 9 ciltlik bu yazma n\u00fcshay\u0131 1268 tarihinde Koca R\u00e2g\u0131b Pa\u015fa K\u00fct\u00fcphanesine vakfetmi\u015ftir. No: 185-193).[68]<\/a><\/p>\n 18.<\/b> Ferd\u00ee Abdullah Efendi Ma\u011fn\u00ees\u00e2v\u00ee (v. 1274\/1858): Turgutlu kasabas\u0131ndand\u0131r. \u0130stanbul\u2019da tahsilini ikmal ettikten sonra kasaba m\u00fcft\u00fcl\u00fc\u011f\u00fcnde bulunarak ilim ne\u015fretti. Daha sonra Hicaz\u2019a giderek Mekke-i M\u00fckerreme\u2019de Nak\u015f\u00ee b\u00fcy\u00fcklerinden Hind\u00ee Muhammed C\u00e2n Efendi\u2019ye intis\u00e2b ederek hil\u00e2fet ald\u0131 ve memleketine d\u00f6nd\u00fc. \u015eeyh\u00fc\u2019l-\u0130sl\u00e2m \u00c2rif Hikmet Bey\u2019in delaletiyle \u0130stanbul\u2019da F\u00e2tih civar\u0131ndaki Em\u00eer Buh\u00e2r\u00ee Derg\u00e2h\u0131 \u015feyhli\u011fine tayin olundu. Bu vazifede iken 1274\u2019te vefat ederek derg\u00e2h\u0131n haz\u00eeresine defnedildi.<\/p>\n \u00c2y\u00e2t-\u0131 Mens\u00fbha Terc\u00fcme ve \u015eerhi <\/i>(\u0130mam S\u00fcy\u00fbt\u00ee\u2019nin \u00c2y\u00e2t-\u0131 Mens\u00fbha<\/i> ris\u00e2lesini 1259\u2019da manzum olarak terc\u00fcme ve \u015ferh etmi\u015ftir. M\u00fcellif n\u00fcshas\u0131 Turgutlu H\u00fcseyin A\u011fa Ktp.\u2019ndedir).[69]<\/a><\/p>\n 19.<\/b> Molla Eb\u00fb Bekr el-K\u00fcl\u00e2l\u00ee (v. 1280\/1863): Tasavvufa \u00e2\u015fina bir \u00e2limdir.<\/p>\n Safvet\u00fc\u2019t-tef\u00e2s\u00eer.<\/i>[70]<\/a><\/p>\n 20.<\/b> K\u00fctahyal\u0131 Evliy\u00e2z\u00e2de \u0130sm\u00e2il Hakk\u00ee Efendi (v. 1282\/1865): Me\u015f\u00e2y\u0131h-\u0131 Nak\u015fbendiyye fudal\u00e2s\u0131ndand\u0131r.<\/p>\n Mift\u00e2hu\u2019t-tef\u00e2s\u00eer <\/i>(\u0130stanbul: Matbaa-i \u00c2mire, 1289, 295 s. 19 cm. <\/i>Mufassal F\u00e2tiha-i \u015eer\u00eefe tefs\u00eeri).[71]<\/a><\/p>\n 21.<\/b> \u015eumnulu Y\u00fbsuf Efendi (v. 1282\/1865): Nak\u015f\u00ee me\u015f\u00e2y\u0131h\u0131ndan ve \u0130lm-i K\u0131raat m\u00fctehass\u0131slar\u0131ndand\u0131r. Edirneli \u015eeyh D\u00e2vud Efendi\u2019nin en me\u015fhur halifesidir. Eski C\u00e2mi\u2019de Arap\u00e7a ve Tefs\u00eer dersleri okutmu\u015ftur.<\/p>\n \u0130m\u2019\u00e2n f\u00ee cem\u2019i\u2019l-Kur\u2019\u00e2n<\/i> (Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019in cem\u2019i ve tert\u00eebi hakk\u0131ndad\u0131r).[72]<\/a><\/p>\n 22.<\/b> \u015eeyh Eb\u00fb Bekir el-Benn\u00e2n\u00ee (v. 1284\/1867): Ehl-i tasavvuftan f\u00e2z\u0131l bir \u00e2limdir. Tasavvufa d\u00e2ir altm\u0131\u015ftan ziyade eseri vard\u0131r.<\/p>\n Tefs\u00eeru\u2019l-Kur\u2019\u00e2ni\u2019l-Az\u00eem<\/i> (\u0130\u015f\u00e2r\u00ee tefs\u00eerdir).[73]<\/a><\/p>\n 23.<\/b> Eb\u00fb Bekir en-Nak\u015fbend\u00ee (v. 1287\/1870): 1224\/1809 senesinde Musul\u2019da do\u011fdu. Akl\u00ee ve nakl\u00ee ilimleri tahsil ettikten sonra Nak\u015fbend\u00ee tar\u00eekat\u0131na intis\u00e2b etti. \u00d6nce \u015e\u00e2h Veliyyullah ed-Dehlev\u00ee, ard\u0131ndan \u015eeyh Muhammed Can Hazretleri\u2019ne hizmette bulunarak feyz ald\u0131. Bir m\u00fcddet Mekke-i M\u00fckerreme\u2019de bulundu. D\u00f6nd\u00fckten sonra Ba\u011fdad v\u00e2lisi Davud Pa\u015fa\u2019n\u0131n, kendisi i\u00e7in yapt\u0131rd\u0131\u011f\u0131 derg\u00e2hta hizmet verdi. 1260\/1844 senesinde Rusya ile yap\u0131lan sava\u015fa m\u00fcritleriyle kat\u0131lmak \u00fczere Kars\u2019a gitti. Sava\u015ftan sonra \u0130stanbul\u2019a, oradan da Ba\u011fdad\u2019a d\u00f6nd\u00fc. \u00d6mr\u00fcn\u00fcn sonuna kadar ir\u015f\u00e2d hizmetlerinde bulundu ve tefsirinin telifiyle me\u015fgul oldu. 1287\u2019de vefat edip derg\u00e2h\u0131na defnedildi.[74]<\/a><\/p>\n Tefs\u00eeru d\u00fcrreti\u2019l-yet\u00eeme tahte hak\u00eekati\u2019l-Muhammediyye <\/i>(Arap\u00e7a, 485 vr., 24 sat\u0131r. S\u00fcleymaniye Ktp., Hac\u0131 Mahmud Efendi, no: 82).[75]<\/a><\/p>\n 24.<\/b> Hoca S\u00e2d\u0131k Efendi Pir\u00e2v\u00e2d\u00ee (v. 1290\/1873): Tar\u00eekaten Nak\u015fbend\u00ee-H\u00e2lid\u00ee\u2019dir. \u0130lm-i Had\u00ees ve Tefs\u00eer\u2019de s\u00e2hib-i ihtis\u00e2s ve ed\u00eeb bir z\u00e2tt\u0131r. Arap\u00e7a, T\u00fcrk\u00e7e, F\u00e2rs\u00e7a lisanlar\u0131na bihakk\u0131n v\u00e2k\u0131f oldu\u011fu gibi Frans\u0131zca ve Rumca\u2019ya da \u00e2\u015fin\u00e2 idi.<\/p>\n Ris\u00e2le f\u00ee tefs\u00eeri ba\u2019di\u2019s-s\u00fcver\/Baz\u0131 S\u00fbre-i \u015eer\u00eeflere Tefs\u00eer.<\/i>[76]<\/a><\/p>\n 25.<\/b> H\u00e2mid Efendi Kars\u00ee (v. 1291\/1874): Nak\u015fbendiyye tar\u00eekat\u0131na m\u00fcntesibdir.<\/p>\n S\u00fbre-i Abese Tefs\u00eeri<\/i> (Yazma).[77]<\/sup><\/sup><\/a><\/p>\n 26.<\/b> Osman Nec\u00e2t\u00ee Eski\u015fehr\u00ee (1226-1293\/1811-1876): \u00c2lim ve f\u00e2z\u0131l bir z\u00e2t idi. 1265-1284 seneleri aras\u0131nda Huzur Dersleri\u2019nde muhatap olarak bulunmu\u015ftur. Eserinden tasavvuf ehli bir z\u00e2t oldu\u011fu anla\u015f\u0131lmaktad\u0131r.<\/p>\n Tefs\u00eeru\u2019n-nec\u00e2t<\/i> (\u0130stanbul 1288, 427 s. T\u00fcrk\u00e7e).[78]<\/sup><\/sup><\/a> Bu eser daha \u00e7ok i\u015f\u00e2r\u00ee tefs\u00eer hus\u00fbsiyetlerini ta\u015f\u0131makla birlikte dirayet ve rivayet y\u00f6n\u00fc de hissedilmektedir. M\u00fcfessir, \u00e2yetleri tefs\u00eer eden di\u011fer \u00e2yetleri ve had\u00eesleri aynen terc\u00fcme ederek m\u00e2n\u00e2lar\u0131n\u0131 a\u00e7\u0131klam\u0131\u015f, bir de yeri geldik\u00e7e \u015fiirler, darb-\u0131 meseller ve hik\u00e2yelerle s\u00f6z\u00fcn ak\u0131\u015f\u0131n\u0131 sa\u011flam\u0131\u015f, zaman zaman usul kaidelerini ve furu\u2019a dair meseleleri de izah ederek eserini ak\u0131c\u0131 ve c\u00e2zip h\u00e2le getirmi\u015ftir. Mesela Nebe s\u00fbresinin \u00fc\u00e7\u00fcnc\u00fc \u00e2yetini \u201cKi onlar \u00e2hiret hakk\u0131nda ihtilafa d\u00fc\u015fm\u00fc\u015flerdir\u201d tefs\u00eer ederken ilgili \u00e2yeti kerimeleri, had\u00ees-i \u015fer\u00eefleri, Arap\u00e7a hikmetli s\u00f6zleri yeri geldik\u00e7e a\u00e7\u0131klamakla birlikte Hazret-i M\u00fbs\u00e2 ve Firavun k\u0131ssas\u0131n\u0131 anlatarak bu k\u0131ssan\u0131n i\u015f\u00e2r\u00ee yorumunu yapar. Hz. M\u00fbs\u00e2 ile H\u00e2run\u2019u kalb ile akla, Firavun\u2019u nefs-i emmareye, as\u00e2y\u0131 La il\u00e2he illallah<\/i> tevhidine ve deryay\u0131 da ruha benzeterek baz\u0131 nasihatlarda bulunur. Nefse ve hev\u00e2ya uymay\u0131p bunlar\u0131 b\u0131rakt\u0131ktan sonra ancak r\u00fbhen bir y\u00fckseli\u015fin m\u00fcmk\u00fcn oldu\u011funu ifade ettikten sonra Allah\u2019\u0131n her \u015feyi g\u00f6rd\u00fc\u011f\u00fcn\u00fc misallendirmek i\u00e7in \u015f\u00f6yle der:<\/p>\n \u201cZira d\u00fcnya ve \u00e2hiret m\u00fclk\u00fc ona maks\u00fbr ve m\u00fcnhas\u0131r olup ol Padi\u015fah-\u0131 Lem Yez\u00e2l\u2019in kabza-i kudretinden ve tealluk-\u0131 basar\u0131ndan b\u00eer\u00fbn mek\u00e2n mevc\u00fbt de\u011fildir ki ol mek\u00e2nda vuku bulan m\u00e2siyete bas\u00eer ve al\u00eem olm\u0131ya! Hatta karanl\u0131k gecede v\u00e2di-i cib\u00e2lde bir hacerin menfezinde sakin olan bir sivrisinek, cenahlar\u0131n\u0131 ne\u015fr ve pervaz eylese kanatlar\u0131n\u0131n tul ve arz\u0131 ne miktar oldu\u011funu bilir ve g\u00f6r\u00fcr.\u201d[79]<\/a><\/p>\n Tefs\u00eerin ba\u015f\u0131nda \u015f\u00f6yle der:<\/p>\n \u201c\u2026ve c\u00fcmle cih\u00e2n\u0131 insan i\u00e7\u00fcn ve \u00e2n\u0131 kendi ma\u2019rifeti i\u00e7\u00fcn halk ve \u00eec\u00e2d ve hak\u00e2y\u0131k-\u0131 e\u015fy\u00e2 ile dek\u00e2y\u0131k-\u0131 me\u2019\u00e2n\u00eeyi bi\u2019l-c\u00fcmle anda icm\u00e2l ve \u0131zh\u00e2r ed\u00fcb r\u00fbh-\u0131 insan\u0131 C\u00e2mi\u2019 ismine s\u00fbret ve h\u00e2mil-i em\u00e2net ve mahrem-i esr\u00e2r-\u0131 hikmet eylemi\u015ftir\u2026\u201d[80]<\/a><\/p>\n Fel\u00e2k S\u00fbresi\u2019nin son \u00e2yetinde ise \u015f\u00f6yle der:<\/p>\n \u201cT\u00e2lib-i irf\u00e2n i\u00e7\u00fcn ibtid\u00e2 l\u00e2z\u0131m olan budur ki nazarg\u00e2h-\u0131 Hud\u00e2 olan kalbini evs\u00e2f-\u0131 zem\u00eemenin us\u00fbl-i erbaas\u0131ndan t\u00e2hir k\u0131lur. \u00c2n\u0131n biri t\u00fbl-i emeldir ve biri emirde acele etmektir ve biri hased ve biri kibirdir.\u201d[81]<\/a><\/p>\n 27.<\/b> Muhammed Hayruddin Han Hindi Haydarabadi (1294\u2019den sonra):<\/p>\n Kit\u00e2bu\u2019t-tefs\u00eeri\u2019l-cem\u00e2l\u00ee ale\u2019t-Tenz\u00eeli\u2019l-Cel\u00e2l\u00ee <\/i>(4 cilt, Kahire: Bulak Matbaas\u0131, 1294\/1877).[82]<\/a> Mevlana \u015eeyh Muhammed Cemaleddin Hind\u00ee Dehlev\u00ee, \u00f6mr\u00fcn\u00fc Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019in ve tefs\u00eerlerinin yayg\u0131n bir \u015fekilde \u00f6\u011frenilmesi, bask\u0131lar\u0131n\u0131n yap\u0131l\u0131p da\u011f\u0131t\u0131lmas\u0131na vakfetmi\u015f bir ki\u015fi oldu\u011fu i\u00e7in dedesi M\u00fcceddid\u00ee me\u015f\u00e2y\u0131h\u0131ndan \u015eah Veliyyullah ed-Dehlev\u00ee\u2019nin Fars\u00e7a Kur\u2019\u00e2n tefs\u00eeri olan Fethu\u2019r-Rahm\u00e2n<\/i>\u2019\u0131n terc\u00fcmesini ve di\u011fer tefs\u00eerleri devaml\u0131 okutmakta ve farkl\u0131 dilleri kullanan topluluklar\u0131n da istifadesi i\u00e7in Fethu\u2019r-Rahm\u00e2n<\/i>\u2019\u0131 Afgan diline terc\u00fcme etti\u011fi gibi T\u00fcrk\u00e7e\u2019ye terc\u00fcmesini de istemektedir.[83]<\/sup><\/sup><\/a> Erb\u00e2b-\u0131 himmetin, tefs\u00eerin T\u00fcrk\u00e7e\u2019ye de kazand\u0131r\u0131lmas\u0131n\u0131 istemeleri \u00fczerine bizz\u00e2t kendisi Hayrettin Han\u2019dan rica ederek bu vaz\u00eefeyi yerine getirmesini talep etmi\u015ftir. Hayreddin Han da baz\u0131 faydal\u0131 bilgileri ve l\u00fczumlu \u00eezahlar\u0131 il\u00e2ve ederek terc\u00fcmeyi ger\u00e7ekle\u015ftirmi\u015ftir. Terc\u00fcme olarak kaydedilen c\u00fcmlelerin ba\u015f\u0131na te<\/i>, faide ba\u015fl\u0131\u011f\u0131 alt\u0131nda tefs\u00eer niyetiyle konulan c\u00fcmlelerin ba\u015f\u0131na ise fe <\/i>harfi konulmu\u015ftur.<\/p>\n M\u00fcfessir, tefs\u00eerin sonunda insanlar\u0131n imanlar\u0131n\u0131n zay\u0131flad\u0131\u011f\u0131, \u00e2hiretten daha \u00e7ok d\u00fcnyaya ehemmiyet verilmeye ba\u015fland\u0131\u011f\u0131, dolay\u0131s\u0131yla Kur\u2019\u00e2n\u2019\u0131n ve dini ilimlerin kimse taraf\u0131ndan \u00f6\u011frenilmedi\u011fi ve evlatlar\u0131na \u00f6\u011fretilmedi\u011fi, bunun neticesi olarak nesillerin hidayetten sap\u0131p heva ve heves yoluna, \u015feytan\u0131n izine gittikleri; b\u00fct\u00fcn himmetlerini yeme, i\u00e7me, \u015fehvet ve bedenin rahat\u0131 i\u00e7in sarfettikleri i\u00e7in helal-haram demeden ellerine ge\u00e7eni yedikleri; zin\u00e2, livata gibi b\u00fcy\u00fck g\u00fcnahlardan \u00e7ekinmedikleri, gayrim\u00fcslimlerle beraberliklerinin artmas\u0131 sebebiyle zamanla aralar\u0131nda bir fark kalmay\u0131p kalpleri aras\u0131nda muhabbetin peyd\u00e2 oldu\u011fu gibi hususlardan \u015fik\u00e2yetle insanlar\u0131n, ehl-i \u0130sl\u00e2m\u2019a s\u00fcnnet olan selam\u0131 dahi unuttuklar\u0131n\u0131 s\u00f6yledikten sonra \u015f\u00f6yle der:<\/p>\n \u201c\u0130mdi insan\u0131 tar\u00eek-\u0131 Hakk\u2019a hidayet id\u00fcb nefsini tezkiye ve terbiye itme\u011fe Kur\u2019\u00e2n gibi bir m\u00fcr\u015fid-i k\u00e2mil olamaz ise de fakat bu dahi T\u00fbt\u00ee ku\u015funun bir ka\u00e7 s\u00f6z \u00f6\u011fren\u00fcb m\u00e2n\u00e2s\u0131n\u0131 bilmeyerek a\u011fz\u0131ndan \u00e7\u0131kard\u0131\u011f\u0131 gibi Kur\u2019\u00e2n\u2019\u0131n yaln\u0131z elfaz\u0131n\u0131 teall\u00fcm id\u00fcb mah\u00e2ric ve tecvid-i hur\u00fbfuna sarf-\u0131 evk\u00e2t ile h\u00e2s\u0131l olmaz. Elf\u00e2z\u0131 okumak lisan\u0131n hazz\u0131 olub m\u00e2n\u00e2s\u0131n\u0131 tefekk\u00fcr ve m\u00fbcibince amel itmedik\u00e7e kalbe bir \u015fey sirayet itmez. Nice h\u00e2f\u0131zlar var ki \u00f6m\u00fcrlerini tecvide sarf id\u00fcb m\u00e2n\u00e2y\u0131 fehm itmemekle ve tefs\u00eer c\u00e2nibine gitmemekle Hud\u00e2 ve Ras\u00fbl\u2019den g\u00e2fil ve c\u00e2hil kalm\u0131\u015flard\u0131r…\u201d