Azerbaycan \u00e2limlerinden Muhammed Hasan Mevl\u00e2z\u00e2de \u015eekev\u00ee\u2019nin telif etti\u011fi bu tefs\u00eerin mukaddimesinde Mevl\u00e2z\u00e2de eseri telif sebebi olarak m\u00fcsl\u00fcman T\u00fcrk karde\u015flerinin, Arap\u00e7a oldu\u011fu i\u00e7in en g\u00fczel bir \u00f6\u011f\u00fct, en faziletli bir kitab ve Kelamullah olan Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019i anlayamad\u0131klar\u0131n\u0131, Allah\u2019\u0131n emirlerinden b\u00eehaber kald\u0131klar\u0131n\u0131, Kur\u2019\u00e2n\u2019\u0131 anlamak i\u00e7in ba\u015fka dillerden \u00e7evrilen terc\u00fcmelere m\u00fcracaat ettiklerini bunun da s\u0131hhatli olmad\u0131\u011f\u0131n\u0131 bahis konusu etmekte, Kur\u2019\u00e2n\u2019\u0131n her dem okundu\u011funu ancak onda bulunan ahk\u00e2m\u0131n anla\u015f\u0131lmad\u0131\u011f\u0131n\u0131 s\u00f6ylemektedir. M\u00fcfessir eserinin mukaddimesinde bu konuyla ilgili \u015funlar\u0131 ifade etmektedir:<\/p>\n
\u201cDin garda\u015flarn\u0131n huzuruna kemal-i acz ve inkisarla arz idir ki cemi\u2019-i mev\u2019iza ve nasihatlerin e\u015frefi ve k\u0131ssalar\u0131n efdali Kelamullah-\u0131 \u015eerif\u2019dir. Amma Arab l\u00fcgati ile olmag\u0131na g\u00f6re T\u00fcrk garda\u015flar onun zahir manas\u0131n\u0131 derk itmekden aciz, onda yaz\u0131lan ahk\u00e2m-\u0131 din ve Allah\u2019\u0131n ba\u015fka fermayi\u015flerinin mazmunundan b\u00eehaberdirler. Her \u00e7end zahir-i \u00e2yet ohunur amma manas\u0131 malum olm\u00fbr. Me\u011fer \u00een ki ecnebi dillere tec\u00fcme olmu\u015f kitablardan. Ve \u00e2\u015fikard\u0131r ki o gun\u00e2 terc\u00fcmeler hem mutab\u0131k-\u0131 vaki ve hemi de muvaf\u0131k-\u0131 tefasir-i ehl-i \u0130sl\u00e2m de\u011fildir. Bu sebeble istedim ki hem-dinlerime h\u0131dmet itmek i\u00e7\u00fcn Kur\u2019\u00e2n-\u0131 \u015eerif\u2019i terc\u00fcme idem.\u201d<\/p>\n
\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Mevl\u00e2z\u00e2de \u015eekev\u00ee, tefs\u00eerini Azerbaycan leh\u00e7esiyle yazm\u0131\u015f olmakla birlikte basit ve sade bir dil kullanm\u0131\u015ft\u0131r. \u0130limden en ufak bir behresi olan bir m\u00fcsl\u00fcman\u0131n dahi rahatl\u0131kla anlayabilmesini, anlad\u0131\u011f\u0131 ahk\u00e2m ile itaatini art\u0131rmas\u0131n\u0131, ibadetin hakikatine yakla\u015fabilmesini, masiyetlerden hakk\u0131yla ka\u00e7\u0131nabilmesini ve Kur\u2019\u00e2n\u2019\u0131n b\u00fct\u00fcn her\u015feyi ihtiva etti\u011fini g\u00f6z\u00fcyle g\u00f6r\u00fcp kesin bir bilgi sahibi olabilmesini hedeflemi\u015ftir. Bu gayesini mukaddimede \u015fu \u015fekilde belirtir:<\/p>\n
\u201cO nev\u2019 muhtasar ve \u00e2s\u00e2n ibaretler ile ki c\u00fcz\u2019\u00ee sev\u00e2d\u0131 olan m\u00fc\u2019min garda\u015flar asanl\u0131kla fehm ideler. Fehm id\u00fcb de itaat ve hakiki ibadetlere meyl, masiyetlerden ictinab, bu Kur\u2019\u00e2n-\u0131 \u015ferif cemi-i ahk\u00e2ma d\u00e2r\u00e2 ve c\u00e2mi olmakn\u0131 g\u00f6ziyle g\u00f6r\u00fcb yakin ideler.\u201d<\/p>\n
M\u00fcellif genel olarak muhtasar bir tefs\u00eer yazm\u0131\u015ft\u0131r ancak baz\u0131 konular i\u00e7in s\u00f6z\u00fc uzatt\u0131\u011f\u0131 da olmaktad\u0131r. Mesela, A\u2019raf s\u00fbresinin 17. \u00e2yetiyle alakal\u0131 olarak (bizim elimizde me\u015fhur olan n\u00fcshaya g\u00f6re 118. \u00e2yet) uzun a\u00e7\u0131klama yoluna gitmi\u015ftir. Bey\u00e2n <\/b>ba\u015fl\u0131\u011f\u0131 alt\u0131nda mu\u2018cize ve k\u0131s\u0131mlar\u0131 \u00fczerinde durmu\u015f, mucizeleri te\u2019vil eden bir yazara cevab vermi\u015ftir. \u201cBir cild Tefs\u00eer-i Kur\u2019\u00e2n-\u0131 \u015eerif<\/i> m\u00fctalaas\u0131nda h\u00e2rik-i \u00e2de h\u00e2diselerin te\u2019vilinde ziyade m\u00fcnafat\u201d g\u00f6rm\u00fc\u015f ve cevap yazma ihtiyac\u0131 hissetmi\u015ftir. \u015e\u00f6yle ki:<\/p>\n
Tefs\u00eer-i Kur\u2019\u00e2n-\u0131 \u015eerif<\/i> m\u00fctercimi Bakara s\u00fbresinin 63. \u00e2yetindeki T\u00fbr da\u011f\u0131n\u0131n Beni \u0130srail \u00fczerine kald\u0131r\u0131lmas\u0131 hadisesini te\u2019vil ederek \u201cbundan kas\u0131t T\u00fbr\u2019un s\u00fbretidir, \u0130srail o\u011fullar\u0131 Tur\u2019un s\u00fbretini \u00fczerlerinde g\u00f6rm\u00fc\u015flerdir\u201d demektedir.<\/p>\n
Yine Bakara s\u00fbresinin 65. ve Maide s\u00fbresinin 60. \u00e2yetinde bahsedilen Yah\u00fbd\u00eeler\u2019in sefil maymunlara \u00e7evrilmeleri hadisesini bat\u0131n\u00ee bir de\u011fi\u015fim ve bat\u0131n\u00ee mesh \u015feklinde yorumluyor. \u015eekev\u00ee ise: \u201cLaf\u0131zlar manalar\u0131n kal\u0131b\u0131 oldu\u011fu i\u00e7in s\u00fbret ve bat\u0131n s\u00f6z\u00fc malum olm\u00fbr\u201d diyerek bu te\u2019vilin yanl\u0131\u015f oldu\u011funu ve meshin sadece bat\u0131n\u00ee de\u011fil zahiri anlamda da ger\u00e7ekle\u015fti\u011fini savunmaktad\u0131r.<\/p>\n
\u00c2l-i \u0130mran s\u00fbresi 123-125 \u00e2yetlerinde bildirilen Allah Te\u00e2l\u00e2\u2019n\u0131n Bedir Sava\u015f\u0131\u2019nda m\u00fc\u2019minlere melekler indirmek s\u00fbretiyle yard\u0131m etti\u011fi hususunda Tefs\u00eer-i Kur\u2019\u00e2n-\u0131 \u015eerif <\/i>m\u00fctercimi \u015f\u00f6yle demektedir: \u201c\u0130nsanlar, b\u00fct\u00fcn i\u015fleri melekler yap\u0131yor, diye inan\u0131rlar. Oysa ki Allah\u2019\u0131n meleklere ihtiyac\u0131 yoktur. Ancak bu \u00e2yette Allah Te\u00e2l\u00e2 insanlara olan yard\u0131m\u0131n\u0131, insanlar\u0131n kendi aralar\u0131ndaki \u0131st\u0131lahlar\u0131yla bildirmi\u015ftir\u201d. Mezkur m\u00fctercim, bu \u00e2yette ve Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019in di\u011fer yerlerinde ge\u00e7en melek kelimesine \u2018kuvve-i ruhaniyye\u2019 manas\u0131 vermektedir. M\u00fcellif Mevl\u00e2z\u00e2de ise bu \u015fekilde terc\u00fcmeyi tenkid etmektedir.<\/p>\n
A\u2019raf s\u00fbresinin 107. \u00e2yetindeki as\u00e2n\u0131n ejderh\u00e2ya d\u00f6n\u00fc\u015fmesi hadisesini kabul eden Tefs\u00eer-i Kur\u2019\u00e2n-\u0131 \u015eerif<\/i> m\u00fcterciminin \u00fcstte zikredilen h\u00e2r\u00eekulade h\u00e2diseleri ni\u00e7in kabul etmedi\u011fini soran \u015eekev\u00ee, asan\u0131n ejderhaya d\u00f6n\u00fc\u015fmesinin insan\u0131n maymuna d\u00f6n\u00fc\u015fmesinden daha zor oldu\u011funu \u00e7\u00fcnk\u00fc asan\u0131n cemadattan ejderhan\u0131n ise hayvanattan oldu\u011funu s\u00f6ylemekte ve \u015f\u00f6yle demektedir: \u201cYukar\u0131daki h\u00e2diseleri kabul etmek ne \u015fer\u2018e ve ne Allah\u2019\u0131n kudretinin mukabilinde \u00f6rfe muhaliftir\u201d.<\/p>\n
\u0130lk cildin ba\u015f\u0131nda, i\u00e7 kapakta bulunan \u015fu ifadeler m\u00fcfessirin eserini yazarken kulland\u0131\u011f\u0131 eserleri g\u00f6stermektedir:<\/p>\n
\u201cKur\u2019\u00e2n-\u0131 \u015ferif\u2019in terc\u00fcmesinde nazar-\u0131 \u00e2ciz\u00e2nemizde olubdur mu\u2019teber tefs\u00eerler ve f\u0131k\u0131h kitablar\u0131n\u0131n ba\u2019z\u0131s\u0131: Mecmau\u2019l-bey\u00e2n<\/i>, S\u00e2f\u00ee<\/i>, Tefs\u00eer-i Fahr-i R\u00e2z\u00ee<\/i>, K\u00e2d\u00ee Beyz\u00e2v\u00ee<\/i>, Cel\u00e2leyn<\/i>, Ebu\u2019s-Suud<\/i>, ve Mes\u00e2lik<\/i> ve \u011fayrihi.\u201d Say\u0131lan bu kaynaklar aras\u0131nda Mecmau\u2019l-bey\u00e2n<\/i> ve S\u00e2f\u00ee<\/i> \u015fii tefs\u00eerlerindendir. Dolay\u0131s\u0131yla m\u00fcfessir ehl-i s\u00fcnnet g\u00f6r\u00fc\u015f\u00fcn\u00fc savunmakla beraber bu g\u00f6r\u00fc\u015flerini desteklemek ve di\u011fer f\u0131rkalar\u0131n g\u00f6r\u00fc\u015flerini tenkit etmek \u00fczere onlar\u0131n kaynak eserlerine de m\u00fcracaat etmi\u015ftir.<\/p>\n
M\u00fcfessir, eserini, niyetine hi\u00e7bir nefsi arzu kar\u0131\u015ft\u0131rmadan ortaya koydu\u011funu, gayesinin hay\u0131r ile y\u00e2d edilmesi, eserinin m\u00fcsl\u00fcman taraf\u0131ndan kabul g\u00f6rmesi ve kendisinin \u0130sl\u00e2m\u2019a hizmet eden kimselerden say\u0131lmas\u0131 oldu\u011funu bildirmektedir.<\/p>\n
\u201c\u00dcmid ki din garda\u015flar\u0131 yan\u0131nda makbul olub m\u00fctercimi du\u00e2y-\u0131 hayr ile y\u00e2d ideler ve niyyetim hi\u00e7 gun\u00e2 a\u011fr\u00e2z-\u0131 nefsaniyye ile memz\u00fbc olmamak illetiyle \u00fcmidvar\u0131m ki \u0130sl\u00e2miyet ad\u0131na h\u0131dmet idenler z\u00fcmresinde mahs\u00fbb olam.\u201d[1]<\/a><\/p>\n Tefs\u00eer ilk defa Tiflis\u2019te 1326\/1908\u2019de Gayret Matbaas\u0131\u2019nda bas\u0131lm\u0131\u015ft\u0131r. \u00c2yet-i Kerimeler sayfan\u0131n ba\u015f\u0131na numaralar\u0131 konularak yaz\u0131lm\u0131\u015f ve s\u0131ras\u0131yla terc\u00fcme edilmi\u015ftir. Tefs\u00eer ile terc\u00fcmenin birbirinden ay\u0131rt edilebilmesi i\u00e7in as\u0131l metinin tam kar\u015f\u0131l\u0131\u011f\u0131 olan terc\u00fcmeler t\u0131rnak i\u00e7erisine al\u0131nmakta, tefs\u00eer ise k\u0131sa ve \u00f6z olarak t\u0131rna\u011f\u0131n d\u0131\u015f\u0131ndan devam etmektedir. Eser iki ciltten m\u00fcte\u015fekkil olup birinci cilt 492 sayfa, ikinci cilt de 538 sayfad\u0131r ve ikisi bir arada bas\u0131lm\u0131\u015ft\u0131r. \u0130kinci cilt Kehf s\u00fbresi ile ba\u015flamaktad\u0131r. Kitab\u0131n sonunda m\u00fctercimin eserlerinin listesi yer almaktad\u0131r.[2]<\/a> Buradan anlad\u0131\u011f\u0131m\u0131za g\u00f6re Tefs\u00eerin iki ayr\u0131 bask\u0131s\u0131 yap\u0131lm\u0131\u015ft\u0131r. \u00c7\u00fcnk\u00fc listede tefs\u00eerin ciltlerinin ayr\u0131 ayr\u0131 ve bir arada bas\u0131ld\u0131\u011f\u0131, fiyat farkl\u0131l\u0131klar\u0131yla birlikte g\u00f6sterilmektedir.<\/p>\n Eserin ikinci bask\u0131s\u0131 ise Tebriz\u2019de 1399\/1979\u2019da Sabiri K\u00fct\u00fcphanesi taraf\u0131ndan yap\u0131lm\u0131\u015ft\u0131r: Tefs\u00eeru\u2019l-Bey\u00e2n-\u0131 T\u00fcrk\u00ee<\/i>.<\/p>\n B\u00fcy\u00fck k\u0131t\u2019a iki cilt halinde olan bask\u0131 Arap\u00e7a asl\u00ee metni ihtiva eder. T\u00fcrk\u00e7e meal Aze\u00adr\u00ee leh\u00e7esiyle ve Arap harfleriyle bas\u0131lm\u0131\u015ft\u0131r. T\u00fcrk\u00e7e ve Arap\u00e7a metinler numaral\u0131d\u0131r. \u00c2yet-i kerime me\u00adtinleri sayfa ba\u015flar\u0131na, matbaa harfleriyle dizilerek \u00e7e\u015fitli uzunluklarda bas\u0131lm\u0131\u015ft\u0131r.<\/p>\n Arap\u00e7a metnin alt\u0131na bir \u00e7izgi \u00e7ekilerek alt\u0131na Arap harfleriyle T\u00fcrk\u00e7e metin konulmu\u015ftur. Terc\u00fcme k\u0131sm\u0131 t\u0131rnak aras\u0131na al\u0131nm\u0131\u015f ve tefs\u00eer k\u0131sm\u0131 t\u0131rnak d\u0131\u015f\u0131nda b\u0131rak\u0131lm\u0131\u015ft\u0131r. Her iki cildin sonlar\u0131na s\u0131ra nu\u00admaras\u0131yla s\u00fcrelerin fihristi konulmu\u015ftur.<\/p>\n Fatiha\u2019ya ba\u015flamadan, Besmele\u2019nin Fatihadan bir \u00e2yet olup olmad\u0131\u011f\u0131 izah edilmi\u015f ve \u00e2yet sayarak Besmele\u2019ye bir numara verilmi\u015ftir. Fatiha\u2019n\u0131n son iki \u00e2yeti ise, bir \u00e2yet say\u0131lm\u0131\u015ft\u0131r. Daha sonraki s\u00fbre\u00adlerde Besmele\u2019ye numara konulmam\u0131\u015ft\u0131r. Fatiha\u2019ya \u201cS\u00fbre-i Hamd\u201d <\/b>ad\u0131 verilmi\u015ftir.<\/p>\n
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