Tefs\u00eerin yaz\u0131ld\u0131\u011f\u0131 tarih ve ciltlerin hacmi s\u0131ras\u0131yla \u015f\u00f6yledir:<\/p>\n
\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 1. cilt 1321 senesi \u015eevv\u00e2l ay\u0131n\u0131n 9\u2019unda tamamlanm\u0131\u015ft\u0131r ve 745 sayfad\u0131r.<\/p>\n
\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 2. cilt Y\u00fbnus s\u00fbresiyle ba\u015flamakta olup 1322 Rebiulevvel ay\u0131n\u0131n 10. g\u00fcn\u00fc tamamlanm\u0131\u015f ve 791 sayfa tutar\u0131ndad\u0131r.<\/p>\n
\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 3. cilt R\u00fbm s\u00fbresiyle ba\u015flamakta olup 1323 Zilk\u00e2de ay\u0131n\u0131n 22. g\u00fcn\u00fc nihayete ermi\u015f ve 959 sayfad\u0131r. Kapa\u011f\u0131nda 15 \u015eaban 1322 tarihi bulunmaktad\u0131r ki b\u00fct\u00fcn ciltlerde ayn\u0131 tarih kullan\u0131lm\u0131\u015f olmas\u0131 hasebiyle konulsa gerektir. Aksi takdirde yaz\u0131m\u0131 bitmeden bas\u0131lm\u0131\u015f olmaktad\u0131r.<\/p>\n
Eserin ikinci bask\u0131s\u0131 Gul\u00e2m R\u0131z\u00e2 Muhlis<\/b> taraf\u0131ndan haz\u0131rlanarak 1315\/1895 y\u0131l\u0131nda Tebriz\u2019de \u201c\u015eu\u2019\u00e2\u2019\u201d matbaas\u0131nda yap\u0131lm\u0131\u015ft\u0131r. Gul\u00e2m R\u0131z\u00e2 Muhlis, ilk bask\u0131da vaki olan matbaa hatalar\u0131n\u0131 d\u00fczeltmi\u015f, \u00e2yetleri muteber Mushaflarla kar\u015f\u0131la\u015ft\u0131rarak tashih etmi\u015f, sayfada tefs\u00eer edilen \u00e2yetin metnini kenara tam olarak yazm\u0131\u015ft\u0131r.<\/p>\n
Birinci cildin ba\u015f\u0131nda bulunan yay\u0131n evine ait olan takdim yaz\u0131s\u0131nda ilk T\u00fcrk\u00e7e tefs\u00eerlere iki para\u011frafla de\u011finildikten sonra bu tefs\u00eerin H\u00e2c Abd\u00fclmecid S\u00e2d\u0131k Nevber\u00ee<\/b> taraf\u0131ndan Fars\u00e7a<\/b>\u2019ya \u00e7evrilerek r\u00fbmi 1339 y\u0131l\u0131nda Tahran\u2019da ne\u015fredildi\u011fi ve bu terc\u00fcmenin bask\u0131lar\u0131n\u0131n 1349, 1354, 1358, 1361 tarihlerinde tekrarlanm\u0131\u015f oldu\u011fu ifade edilmektedir.<\/p>\n
B\u00e2k\u00fcv\u00ee, her cildin ba\u015f\u0131na birer mukaddime yazm\u0131\u015ft\u0131r. Birinci mukaddimede ilmin faziletinden, ilimle cehli yok etmenin gereklili\u011finden bahsettikten sonra Kur\u2019\u00e2n\u2019\u0131 terc\u00fcme etmenin gereklili\u011fi \u00fczerinde durmaktad\u0131r.<\/p>\n
\u201cKur\u2019\u00e2n-\u0131 \u015eer\u00eef\u2019in ahk\u00e2m ve n\u00fcktelerini derk eylemek Kur\u2019\u00e2n-\u0131 \u015eer\u00eef Arap lis\u00e2n\u0131nda olmak cihetine muhtelif elsine s\u00e2hibi olub d\u00een-i \u0130sl\u00e2m\u2019a ger\u00fcyde olan milletlerden \u00f6t\u00fcri m\u00fcmk\u00fcn de\u011fildir. M\u00e2d\u00e2m\u00eeki Kur\u2019\u00e2n-\u0131 \u015eer\u00eef\u2019in maz\u00e2m\u00een-i cel\u00eel\u00fc\u2019l-kadri herbir t\u00e2yifenin \u00f6z lis\u00e2n\u0131na tersir ve terc\u00fcme olunmasa ondan nice ki l\u00e2z\u0131md\u0131r menfaat-berd\u00e2r olabilmezler.<\/p>\n
E\u011fer\u00e7i herbir t\u00e2yifeden F\u00e2ris ve T\u00fcrk, Hind\u00fb, Berber\u00ee ve \u011fayr lisanlarda Arab lis\u00e2n\u0131na \u00e2lim olan \u015fah\u0131slar olublar ve gene mevc\u00fbddurlar ki ahk\u00e2m-\u0131 Kur\u2019\u00e2n\u2019\u0131 halka tefh\u00eem id\u00fcb yet\u00fcr\u00fcrler. Amma \u00e2limden istim\u00e2\u2019 itmekile \u015fahs \u00f6zi \u00f6z lis\u00e2n\u0131nda olan tefs\u00eerden Kur\u2019\u00e2n-\u0131 \u015eer\u00eef\u2019in n\u00fckte ve ahk\u00e2mlar\u0131n\u0131 bahub derk itmek aras\u0131nda fevk ez tasavvur tef\u00e2v\u00fct vardur.\u201d[1]<\/a><\/p>\n B\u00e2k\u00fcv\u00ee, bir\u00e7ok Arap\u00e7a tefs\u00eerin oldu\u011funu ancak bunlar\u0131n sarf, nahiv \u00fczerinde \u00e7ok durarak laf\u0131zlara \u00f6nem vermeleri ve bu nedenle de Kur\u2019\u00e2n\u2019\u0131n n\u00fcktelerine yer vermediklerini bunun aksine millet-i \u0130sl\u00e2m aras\u0131nda tefrikaya sebeb olacak s\u00f6zleri zikrettiklerini s\u00f6yleyerek Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019in b\u00fct\u00fcn milletlerin tam bir uygunluk i\u00e7erisinde ad\u00e2let ve ins\u00e2f \u00fczere ya\u015famalar\u0131n\u0131 emretti\u011fini hat\u0131rlatmaktad\u0131r.<\/p>\n T\u00fcrk\u00e7e tefs\u00eerler i\u00e7inde Kur\u2019\u00e2n\u2019\u0131n hakikatlerini ortaya koyan tefs\u00eerlerin bulundu\u011funu ancak bunlar\u0131n \u201c\u015five-i Osm\u00e2niye\u2019de\u201d oldu\u011funu bu nedenle de Azerbaycan T\u00fcrk dilinde konu\u015fanlar\u0131n bu eserlerden istifade edemediklerini s\u00f6yleyerek en b\u00fcy\u00fck hizmetin T\u00fcrk\u00e7e bir tefs\u00eer yazmak oldu\u011funu<\/b> ifade ediyor.<\/p>\n \u201c\u00c2lem-i \u0130sl\u00e2miyet\u2019e b\u00fcy\u00fck olan h\u0131dmet z\u00e2hiren ve b\u00e2t\u0131nen T\u00fcrk lis\u00e2n\u0131nda olan millet-i \u0130sl\u00e2mdan \u00f6t\u00fcri T\u00fcrk dilinde bir Tefs\u00eer-i s\u00e2de ve bas\u00eet telif itmekdir ki eshel vechile Kur\u2019\u00e2n-\u0131 \u015eer\u00eef\u2019in matlablar\u0131n\u0131 derk id\u00fcb onun mak\u00e2s\u0131d-\u0131 \u00e2liyesinden mahz\u00fbz olub ins\u00e2niyet s\u0131fatlar\u0131yla \u00e2raste olsunlar. Felih\u00e2z\u00e2 hak\u00eer akall\u00fc\u2019l-hal\u00eeka M\u00eer Muhammed Ker\u00eem ibn\u00fcl-H\u00e2cc M\u00eer Ca\u2019fer el-Alev\u00ee el-H\u00fcseyn\u00ee el-M\u00fbsev\u00ee el-B\u00e2k\u00fcv\u00ee \u00f6zime l\u00e2z\u0131m g\u00f6rdim ki Azerbaycan T\u00fcrk dilinde bir tefs\u00eer telif ideyim t\u00e2 \u00een ki \u00e2lem-i \u0130sl\u00e2miyet h\u00e2dimlerinin aras\u0131nda bir h\u0131dmet-i \u00e2ciz\u00e2nemiz mevc\u00fbd olsun.\u201d[2]<\/a><\/p>\n M\u00fcellif, istif\u00e2de etti\u011fi eserleri de bu mukaddimede zikretmektedir. Bunlar \u015funlard\u0131r:<\/p>\n 1. C\u00e2rullah All\u00e2me Zemah\u015fer\u00ee, Tefs\u00eer-i Ke\u015f\u015f\u00e2f<\/i>.<\/p>\n 2. \u0130mam Fahrur-R\u00e2z\u00ee, Tefs\u00eer-i Keb\u00eer<\/i>.<\/p>\n 3. Tefs\u00eer\u00fc\u2019l-f\u00e2d\u0131l Ebu\u2019s-Su\u00fbd M\u00fcfti-i Kostant\u0131niyye.<\/p>\n 4. \u015eeyhu\u2019l-Cel\u00eel Tabers\u00ee, Mecma\u2019u\u2019l-bey\u00e2n<\/i>.<\/p>\n 5. L\u00fcb\u00e2b\u00fc\u2019t-Te\u2019v\u00eel f\u00ee me\u2019\u00e2ni\u2019t-Tenz\u00eel<\/i>, telif\u00fc kudveti\u2019l-eimmeti\u2019l-m\u00fcfessir\u00een Alauddin el-Ba\u011fd\u00e2d\u00ee el-H\u00e2zin muhtasaran min tefs\u00eeri\u2019l-\u0130m\u00e2m el-\u00c2lim el-K\u00e2mil Eb\u00fb Muhammed el-Begav\u00ee.<\/p>\n 6. el-\u00c2lim\u00fc\u2019l-cel\u00eel Ebu\u2019l-Berek\u00e2t en-Nesef\u00ee, Med\u00e2rik\u00fc\u2019t-Tenz\u00eel ve Hak\u00e2y\u0131k\u0131\u2019t-Te\u2019v\u00eel.<\/i><\/p>\n 7. \u00c2lim\u00fc\u2019l-F\u00e2z\u0131l el-K\u00e2d\u00ee el-Beyd\u00e2v\u00ee, Env\u00e2ru\u2019t-Tenz\u00eel<\/i>.<\/p>\n 8. Umdet\u00fc\u2019l-\u00e2rif\u00een Hakk\u0131 Efendi, R\u00fbhu\u2019l-bey\u00e2n<\/i>.<\/p>\n Ve ba\u015fka tar\u00eeh ve eh\u00e2dis kitaplar\u0131.<\/p>\n Tekrar ilim bahsine d\u00f6nen m\u00fcellif \u015f\u00f6yle demektedir:<\/p>\n \u201cBelki evvela ilm-i dini tahsil itmek l\u00e2z\u0131md\u0131r. Ondan sonra her bir ilmi ki mai\u015fet-i be\u015feriyyeye m\u00fcteall\u0131kd\u0131r. Gerek onlar tahsil olunsun meselen ilm-i tarih, hendese, co\u011frafya, hisab, hey\u2019et Kur\u2019\u00e2n-\u0131 \u015eerif\u2019te bu ilimlerin hamusunun tahsilini laz\u0131m olma\u011f\u0131na \u00e2y\u00e2t-\u0131 beyyin\u00e2t mevcuddur.\u201d[3]<\/a><\/p>\n \u00a0B\u00e2k\u00fcv\u00ee, hur\u00fbf-\u0131 mukattaa hususunda bir\u00e7ok g\u00f6r\u00fc\u015f\u00fcn bulundu\u011funu ancak bunlar\u0131n en g\u00fczelinin Zemah\u015fer\u00ee\u2019ye ait oldu\u011funu ifade ederek kendisi de bu tercihe kat\u0131lmaktad\u0131r. Zemah\u015fer\u00ee, bu harflerin ba\u015f\u0131nda bulunduklar\u0131 s\u00fbrelerin isimleri oldu\u011funu d\u00fc\u015f\u00fcnmektedir.<\/p>\n \u0130kinci cildin mukaddimesi tamamen ilmin faziletine dair kaleme al\u0131nm\u0131\u015ft\u0131r. \u0130nsan\u0131n m\u00fckerrem yarat\u0131lmas\u0131ndan s\u00f6z ederek konuya giren B\u00e2k\u00fcv\u00ee asr-\u0131 saadetten uzakla\u015ft\u0131k\u00e7a ceh\u00e2letin \u00e7o\u011fald\u0131\u011f\u0131n\u0131 ve b\u00fct\u00fcn bel\u00e2 ve kavgaler\u0131n bu sebebten \u00f6t\u00fcr\u00fc ba\u015f\u0131m\u0131za geldi\u011fini anlatt\u0131ktan sonra ya\u015fad\u0131\u011f\u0131 zamanda (1908) ilmin yava\u015f yava\u015f yay\u0131lma g\u00f6stermesinin sevindirici oldu\u011funu ifade ediyor. Daha sonra da hz Ali\u2019nin ilmi medheden \u015fiirlerinden terc\u00fcmeleri ile birlikte vermi\u015f, ilmin faziletini anlatan \u00e2yetlerin tefs\u00eerini yerlerine havale ederek bu mevzudaki 9 hadis-i \u015ferifi a\u00e7\u0131klamalar\u0131yla birlikte vermi\u015ftir.<\/p>\n \u201cRas\u00fbl-i hud\u00e2\u2019dan ilm b\u00e2resinde v\u00e2rid olan hadislerin h\u00e2musini zikr itmek m\u00fcmk\u00fcn olmayub \u0130sl\u00e2m\u2019da basiret s\u00e2hiblerinden \u00f6t\u00fcri bu hadislerin birisi kifayet ider. L\u00e2kin bu dokuz hadisi zikr itmekde s\u00e2hib-i \u015feriat-\u0131 mukaddese-i \u0130sl\u00e2miyyenin yan\u0131nda (indinde) ne derecede ilmin ehemmiyetini bey\u00e2n itmek maks\u00fbdumuzd\u0131r. T\u00e2 \u00een ki efr\u00e2d-\u0131 milllet-i \u0130sl\u00e2miyye o cen\u00e2b\u0131n kel\u00e2mlar\u0131ndan ilmin ehemmiyetini istinb\u00e2t eyley\u00fcb \u00f6zlerini ceh\u00e2let zindan\u0131ndan hal\u00e2s id\u00fcb \u015fahr\u00e2h-\u0131 hid\u00e2yete v\u00e2s\u0131l eyles\u00fcnler. Hi\u00e7bir n\u00e2d\u00e2n ve c\u00e2hil olan kavm ve cemaatden \u00f6t\u00fcri d\u00fcnya ve ahirette nec\u00e2t tapmak m\u00fcmk\u00fcn olan emr de\u011fildir. Saltanat ve devletten ilm yah\u015f\u00eed\u00fcr. \u0130lm sebebine saltanat ve devlet tahs\u00eel itmek olur amma saltanat ve devletile ilm tahs\u00eel itmek m\u00fcmk\u00fcn olmaz.\u201d[4]<\/a><\/p>\n B\u00e2k\u00fcv\u00ee, Melik\u015fah, Niz\u00e2m\u00fclm\u00fclk, el-Mu\u2019iz li-dinillah\u2019\u0131n ilm\u00ee gayretlerinden de bir nebze bahsetmektedir.<\/p>\n \u00dc\u00e7\u00fcnc\u00fc cildin mukaddimesi yine ilmin faziletine dair olmu\u015ftur. Rahm\u00e2n s\u00fbresinin ilk \u00e2yetleriyle konuya giren B\u00e2k\u00fcv\u00ee, \u015eeyh Niz\u00e2m\u00ee Gencev\u00ee ve Mevl\u00e2n\u00e2 Cel\u00e2leddin R\u00fbm\u00ee\u2019nin ilimle al\u00e2kal\u0131 beyitlerini a\u00e7\u0131klamaktad\u0131r. Daha sonra ihtil\u00e2f mevz\u00fbu \u00fczerinde duran m\u00fcellif, \u00fcmmetin ihtil\u00e2f etmesine cehlin sebeb oldu\u011funu bunun ilac\u0131n\u0131n ilm oldu\u011funu s\u00f6yler. \u0130htilafla ilgili cemel vak\u2019as\u0131ndan ve Emeviler d\u00f6neminden bahsetmektedir.<\/p>\n Gayet muhtasar bir tefs\u00eer h\u00fcviyetinde olan bu eserinde B\u00e2k\u00fcv\u00ee, \u00e2yetlerin ve s\u00fbrelerin sebeb-i n\u00fcz\u00fbllerine de\u011finmekte, gerekli g\u00f6rd\u00fc\u011f\u00fc yerlere kayd<\/b> ad\u0131 alt\u0131nda notlar d\u00fc\u015fmekte, faz\u00e2ilden bahsetmekte ve \u00e2yetleri tefs\u00eeri terc\u00fcme ile T\u00fcrk\u00e7e\u2019ye nakletmektedir. Ancak m\u00fcellifin kayd<\/b>lar\u0131 fazla de\u011fildir.<\/p>\n Bak\u00fcvi, \u00e2yetleri di\u011fer \u00e2yetlerle tefs\u00eer etmeye \u00f6zen g\u00f6stermektedir. \u015eii ve s\u00fcnni hadis kitaplar\u0131n\u0131 da kullanan mefessir hadisleri bazen kendi mezhebi bazen de Ehl-I s\u00fcnnet istikametinde de\u011ferlendirmi\u015f ve farkl\u0131 tercihlerde bulunmu\u015ftur. Ashab ve tabiun\u2019dan gelen haberleri de \u00e7ok olmamakla birlikte kullanm\u0131\u015ft\u0131r. En \u00e7ok rastlan\u0131lan isimler \u015funlard\u0131r: Abdullah b. Abbas, Hasan Basr\u00ee, Hz. Ali, C\u00e2fer S\u00e2d\u0131k, \u0130bn Mesud, M\u00fcc\u00e2hid, Kat\u00e2de ve S\u00fcfyan b. Uyeyne.<\/p>\n