M\u00fcfessir Ahmed \u011eurabzade devlet y\u00f6netiminde \u00f6nemli bir mevki s\u00e2hipi olan \u0130brahim Pa\u015fa\u2019n\u0131n iste\u011fi \u00fczerine Mevlana Yakub \u00c7erh\u00ee<\/b>\u2019nin Fars\u00e7a tefs\u00eerinin Tebareke ve Amme c\u00fczlerinin terc\u00fcmesini yapm\u0131\u015f ve bu terc\u00fcme Pa\u015fa\u2019n\u0131n olduk\u00e7a be\u011feni ve takdirini kazanm\u0131\u015ft\u0131r. Bununla ilgili olarak eserin \u00f6ns\u00f6z\u00fcnde \u015fu a\u00e7\u0131klama yer almaktad\u0131r:<\/p>\n
\u201cMahf\u00ee buyurulm\u0131ya kim vezir-i r\u00fb\u015fen zamir-i \u00e2saf-tedbir m\u00fcdebbir-i um\u00fbr-u en\u00e2m h\u00e2f\u0131z-\u0131 mem\u00e2lik-i \u0130sl\u00e2m, s\u00e2hip-i izz \u00fc ikb\u00e2l haceste-i ray-\u0131 humayun m\u00fcrebb\u00eey-i ulema, muhibbi fukara, tedbir-i um\u00fbrda m\u00fc\u015fkil-k\u00fc\u015fa hazret\u00fc\u2019l-vezir \u0130brahim Pa\u015fa<\/b> la-z\u00e2let devlet\u00fch\u00fc makruneten bil-izzi ve\u2019\u015f-\u015feref ve l\u00e2 berihat siddet\u00fch\u00fc\u2019s-seniyye meth\u00fbfeten bi env\u00e2i\u2019l-hed\u00e2y\u00e2 ve\u2019t-tuhaf, bundan esbak ferman-\u0131 \u00e2l\u00eeleri bu hak\u00eere s\u00e2d\u0131r oldu kim Mevl\u00e2n\u00e2 Ya\u2019kub \u00c7erh\u00ee<\/b>\u2019nin Tebareke ve Amme c\u00fcz\u2019lerine d\u00fc\u015fen tefs\u00eerin zeb\u00e2n-\u0131 F\u00e2ris\u00ee\u2019den h\u00e2l\u00e2 din-i \u0130slam\u2019\u0131n nusretine ve Harameyn-i Muhteremeyn\u2019in hidmetine bel ba\u011fl\u0131yan devlet-i Osmaniye aras\u0131nda m\u00fcsta\u2019mel lisan-\u0131 T\u00fcrkiye nakl ideyim.\u201d[1]<\/a><\/p>\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0Yap\u0131lan terc\u00fcmeyi be\u011fenen Pa\u015fa, m\u00fcfessirimizden Arap\u00e7a bilmeyen T\u00fcrk halk\u0131n\u0131n Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019in mana ve maksatlar\u0131n\u0131 kolayca anlayabilmelerini sa\u011flamak i\u00e7in ayn\u0131 minval \u00fczere tam tefs\u00eer yazmas\u0131n\u0131 istedi. Ahmed b. Abdullah da Envar\u00fc\u2019t-Tenzil, Mev\u00e2hibul-Led\u00fcnniyye, Me\u00e2lim\u00fc\u2019t-Tenzil, \u0130r\u015fad\u00fc\u2019l Akl\u0131\u2019s-selim, Envaru\u2019t-Tenzil <\/i>\u00fczerine yap\u0131lan \u015eihab Hafac\u0131\u2019n\u0131n ha\u015fiyesi, l\u00fc\u011fat kitaplar\u0131ndan Garibi, Ahteri<\/i> ve H\u00e2limi<\/i>\u2019yi ve tefs\u00eere dair daha pek\u00e7ok kitaptan istifade ederek tefs\u00eerini yazmaya ba\u015flam\u0131\u015ft\u0131r. Yazarken m\u00fcfessirlerin en kuvvetli g\u00f6r\u00fc\u015flerini alm\u0131\u015f, Hazret-i Hafs\u2019in rivayetiyle \u0130mam-\u0131 \u00c2s\u0131m<\/b>\u2019\u0131n k\u0131ra\u2019atini tercih etmi\u015f ve ahk\u00e2mla ilgili hususlarda \u0130mam-\u0131 \u00c2zam<\/b>\u2019\u0131n g\u00f6r\u00fc\u015flerine \u00f6ncelik vermi\u015ftir. Ayr\u0131ca m\u00fcmk\u00fcn oldu\u011fu \u00f6l\u00e7\u00fcde Kur\u2019\u00e2n m\u00e2n\u00e2lar\u0131n\u0131 ifade etmek \u00fczere nahiv kaidelerine ve bela\u011fatla ilgili hususlara de\u011finmi\u015ftir. \u00dc\u00e7 d\u00f6rt y\u0131lda bitirmeyi hedeflerken Allah\u2019\u0131n yard\u0131m\u0131 ve inayetiyle bir y\u0131l gibi k\u0131sa bir vakitte bitirmeye muvaffak olmu\u015ftur.<\/p>\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u201cBa\u2019deh\u00fc himmet-i \u00e2lileri \u00e2n\u0131 istid\u2019a etti kim, cemi Kur\u2019\u00e2n-\u0131 Azim\u00fc\u015f-\u015fan o minval \u00fczre tefs\u00eer ve bey\u00e2n oluna t\u00e2 kim lisan-\u0131 Arab\u00eeden b\u00ee-behre olan ebn\u00e2y-\u0131 T\u00fcrk Kur\u2019\u00e2n-\u0131 v\u00e2d\u0131h\u00fc\u2019l-burh\u00e2n\u0131n ma\u2019nalar\u0131ndan hisse-mend olalar. Ve \u00e2n\u0131n l\u00fc\u011fat\u0131n\u0131 fehm itmedikleri ecilden m\u00fcstemend olm\u0131yalar. Bin\u00e2en al\u00e2 z\u00e2lik bu d\u00e2\u00eeleri d\u00e2men dermiyan id\u00fcb ve tef\u00e2sirden Envar\u00fc\u2019t Tenzil<\/i>\u2019i ve Mev\u00e2hibul-Led\u00fcnniyye\u2019<\/i>yi ve Me\u00e2lim\u00fc\u2019t-Tenzil<\/i>\u2019i ve \u0130r\u015fad\u00fc\u2019l-akli\u2019s-selim<\/i>\u2019i <\/i>ve Envaru\u2019t-Tenzil<\/i> \u00fczre d\u00fc\u015fen \u015eihab Hafac\u0131\u2019n\u0131n ha\u015fiyesin ve k\u00fct\u00fcb-\u00fc l\u00fc\u011fat\u2019dan Garibi<\/i>\u2019ni ve Ahteri<\/i>\u2019yi ve Ukn\u00fbm<\/i>\u2019u ve H\u00e2limi<\/i>\u2019yi ve fenn-i tefs\u00eere m\u00fcteall\u0131k nice k\u00fct\u00fcb\u00fc cem\u2019 id\u00fcb anlardan akv\u00e2y-\u0131 akv\u00e2li ve Hazret-i Hafs\u2019in rivayetiyle \u0130mam-\u0131 As\u0131m\u2019\u0131n k\u0131ra\u2019atini ve ahk\u00e2m da \u0130mam-\u0131 Azam\u2019\u0131n kavlini ve mehma emken eda-i m\u00e2nada kavaid-i nahviyyeyi ve esrar-\u0131 bela\u011fat\u0131n bey\u00e2n\u0131n\u0131 iltizam id\u00fcb havadis-i r\u00fczgardan hat\u0131r emin olursa \u00fc\u00e7 d\u00f6rt y\u0131lda husule gelir. Ve lillahi\u2019l-hamd ve\u2019l-minne bir sene-i \u015femsiyye m\u00fcddetinde v\u00fcc\u00fbda geldi.\u201d[2]<\/a><\/p>\n Di\u011fer m\u00fcfessirlerimizde g\u00f6rd\u00fc\u011f\u00fcm\u00fcz gibi bu zat da ilm\u00ee tevazuu elden b\u0131rakmamakta, eserinde hata ve eksiklerin bulunabilece\u011fini, dolay\u0131s\u0131yla yap\u0131lacak olumlu tenkitlere her zaman i\u00e7in a\u00e7\u0131k oldu\u011funu ifade etmektedir. Tefs\u00eerini yazarken yukar\u0131da belirtilen kaynaklardan en \u00e7ok Mevl\u00e2na K\u00e2d\u00ee Beyz\u00e2vi\u2019nin Envar\u00fc\u2019t-Tenzil<\/i>\u2019inden ve Mevl\u00e2na H\u00fcseyin K\u00e2\u015fifi\u2019nin Mev\u00e2hib\u00fcl-led\u00fcnniyye<\/i>\u2019sinden istifade etti\u011finden dolay\u0131 eserinin ismini bu iki tefs\u00eerden birer kelime almak s\u00fbretiyle Z\u00fcbed\u00fc\u2019l-\u00e2s\u00e2r el-Mev\u00e2hib ve\u2019l-Env\u00e2r<\/i> ismini koymu\u015ftur. M\u00fcfessirin bey\u00e2n\u0131na g\u00f6re bu isim ebced hesab\u0131yla eserin telif tarihini g\u00f6stermektedir.[3]<\/a><\/p>\n M\u00fcellifin eserine isim se\u00e7erken takip etti\u011fi bu yol onun s\u00e2hip oldu\u011fu y\u00fcksek ilmi ahlak\u0131 ve hat\u0131r-\u015finasl\u0131\u011f\u0131 g\u00f6stermektedir.<\/p>\n Z\u00fcbed\u00fc\u2019l-\u00e2s\u00e2r<\/i>\u2019\u0131n k\u00fct\u00fcphaneler\u00eem\u00eezde bir\u00e7ok yazma n\u00fcshalar\u0131 bulunmaktad\u0131r. Bu muhtelif yazma n\u00fcshalardan bir tanesi \u0130stanbul \u00dcniversitesi K\u00fct\u00fcphanesi: No: 2290, 2291\u2019de kay\u0131tl\u0131 bulunmaktad\u0131r.<\/p>\n 2290 numaral\u0131 n\u00fcsha eserin birinci cildi olup, Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019in yar\u0131s\u0131n\u0131 ihtiva etmektedir. 2291 numaral\u0131 n\u00fcsha ise Kur\u2019\u00e2n\u2019\u0131n di\u011fer yar\u0131s\u0131n\u0131 ihtiva etmektedir. Bu n\u00fcsha Bursa\u2019da h. 1118\u2019de Nesih hatla yaz\u0131lm\u0131\u015f olup, \u00e2yetlerin \u00fcst\u00fc k\u0131rm\u0131z\u0131 \u00e7izgilidir<\/p>\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Tefs\u00eerin 1292\/1875 tarihinde R\u0131za Efendi Matbaas\u0131nda bas\u0131lan n\u00fcshas\u0131 birinci bask\u0131 olup S\u00fclaymaniye K\u00fct\u00fcphanesi Nafiz Pa\u015fa k\u0131sm\u0131nda 61 ve Marmara \u00dcniversitesi \u0130lahiyat Fak\u00fcltesi K\u00fct\u00fcphanesi Genel b\u00f6l\u00fcm\u00fc 117 numarada kay\u0131tl\u0131 bulunmaktad\u0131r. Bu bask\u0131da \u00e2yetler parantez aras\u0131na konulmu\u015f ve harekelenmi\u015ftir. Eserin tefs\u00eer k\u0131sm\u0131 ise nesih hatla ve harekesiz olarak yaz\u0131lm\u0131\u015ft\u0131r.<\/p>\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u0130ki cild halinde bas\u0131lan eserin birinci cildi 428 sayfad\u0131r. 1294 de bas\u0131lan ikinci cilt ise 464 sayfad\u0131r. Bu cildin sonuna \u201cHarputlu el-Hac S\u00fcleyman ve Ali Efendilerin marifeti acizaneleri ile Riza Efendinin ta\u015f tezgah\u0131nda tashihine dikkatle Hur\u015fid Efendinin hat\u00adt\u0131 ile tab\u2019 ve temsil olunmu\u015ftur.\u201d[4]<\/a> kayd\u0131 ve bir de fih\u00adrist ilave edilmi\u015ftir. Hangi yazmadan al\u0131nd\u0131\u011f\u0131na dair hi\u00e7bir kay\u0131t yoktur.<\/p>\n