{"id":4757,"date":"2013-09-26T15:17:32","date_gmt":"2013-09-26T13:17:32","guid":{"rendered":"http:\/\/www.kuranvesunnetyolunda.com\/?p=4757"},"modified":"2013-11-30T10:53:57","modified_gmt":"2013-11-30T08:53:57","slug":"c-osmanlica-tercumeler","status":"publish","type":"post","link":"https:\/\/www.kuranvesunnetyolunda.com\/?p=4757","title":{"rendered":"C. Osmanl\u0131ca Terc\u00fcmeler"},"content":{"rendered":"

Osmanl\u0131 medreselerinde \u00f6\u011fretim dilinin Arap\u00e7a olmas\u0131, Kur\u2019\u00e2n terc\u00fcmesi faaliyetlerini olduk\u00e7a yava\u015flatm\u0131\u015ft\u0131r. Ancak Tanzimat\u2019la birlikte ortaya \u00e7\u0131kan milliyet\u00e7ilik ak\u0131m\u0131n\u0131n etkisiyle T\u00fcrk\u00e7e Kur\u2019\u00e2n terc\u00fcmesi \u00e7al\u0131\u015fmalar\u0131 al\u00e2ka g\u00f6rmeye ba\u015flam\u0131\u015ft\u0131r[1]<\/a>.<\/p>\n

Osmanl\u0131 \u0130mparatorlu\u011fu hudutlar\u0131 d\u00e2hilinde, as\u0131rlar boyunca b\u00fcy\u00fck ilmi ve edebi faaliyetler kaydedilmi\u015ftir. Bu arada tefs\u00eer ile me\u015fgul olan \u00e2limlerin \u00e7ok say\u0131da mevcut olduklar\u0131 m\u00fc\u015fahede edilmektedir. Ancak Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019in tam tefs\u00eerini yazanlar azd\u0131r. Muhtelif s\u00fbrelerin tefs\u00eerleri b\u00fcy\u00fck say\u0131dad\u0131r.[2]<\/a> Bilhassa F\u00e2tiha s\u00fbresinin tefs\u00eerleri boldur. Bundan ba\u015fka muhtelif \u00e2yetlerin tefs\u00eerleri o kadar \u00e7oktur ki hepsini burada zikretmekten sarf-\u0131 nazar ediyoruz. Hulasa, Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019in tam tefs\u00eerleri az olmakla birlikte, Osmanl\u0131 \u00e2limlerinin bu sahay\u0131 ihmal etmedikleri muhakkakt\u0131r.[3]<\/a><\/p>\n

Osmanl\u0131 m\u00fcfessirleri, ald\u0131klar\u0131 akademik seviyedeki Arap\u00e7a bilgileri ve o devre kadar Arap\u00e7a yaz\u0131lagelmi\u015f tefs\u00eer kitaplar\u0131 sebebiyle Arap\u00e7a tefs\u00eer yaz\u0131m\u0131na \u00f6nem vermi\u015fler, tefs\u00eere ba\u011fl\u0131 di\u011fer \u00e7al\u0131\u015fmalar\u0131 da um\u00fbmiyetle Arap\u00e7a yapm\u0131\u015flard\u0131r. Fakat bu arada halk\u0131n b\u00fcy\u00fck \u00e7o\u011funlu\u011funun T\u00fcrk\u00e7e konu\u015fmas\u0131, hepsinin Arap\u00e7a\u2019y\u0131 anlay\u0131p bilme zorlu\u011fu gibi sebeplerle zaman zaman T\u00fcrk\u00e7e tefs\u00eerler de yaz\u0131lm\u0131\u015f veya Arap\u00e7a tefs\u00eerler terc\u00fcme edilerek kayda de\u011fer \u00f6l\u00e7\u00fcde T\u00fcrk\u00e7e tefs\u00eerler bibliyo\u011frafyas\u0131 olu\u015fturulmu\u015ftur.[4]<\/a><\/p>\n

Eski Osmanl\u0131ca yaz\u0131lan[5]<\/a> Kur\u2019\u00e2n terc\u00fcme-tefs\u00eerlerinden kendi g\u00f6rd\u00fc\u011f\u00fcm\u00fcz ve di\u011fer ara\u015ft\u0131rmac\u0131lar\u0131n kitap ve makalelerinden \u00f6\u011frenebildi\u011fimiz n\u00fcshalardan istinsah tarihi en eski olan\u0131, \u015fimdilik, K. Schacht\u2019\u0131n Bursa Ulucamii kitapl\u0131\u011f\u0131 katalo\u011funda kayd\u0131n\u0131 g\u00f6rd\u00fc\u011f\u00fc 117 numaral\u0131 n\u00fcshad\u0131r.[6]<\/a> Bu n\u00fcshan\u0131n istinsah tarihi, bu kayda g\u00f6re, 838\/1444\u2019d\u00fcr. Yazar\u0131 da Ebu\u2019l-Fadl Musa el-\u0130znik\u00ee (833\/1429-30) oldu\u011funa g\u00f6re telif tarihi de 1430\u2019dan \u00f6nce olmas\u0131 gerekir.[7]<\/a><\/p>\n

T\u00fcrk\u00e7eye en\u00e7ok terc\u00fcme edilen orjinalin Ebu\u2019l-Leys es-Semerkandi\u2019nin tefs\u00eeri olmas\u0131 da dikkate de\u011fer bir durumdur. Bu tefs\u00eeri 1450 y\u0131l\u0131nda vefat eden \u0130bn Arab\u015fah T\u00fcrk\u00e7eye terc\u00fcme etmi\u015ftir. \u0130bn Arab\u015fah\u2019\u0131n Kur\u2019\u00e2n tefs\u00eerini T\u00fcrk\u00e7e\u2019ye terc\u00fcme etmesi ve bu terc\u00fcme i\u00e7in Semerkand\u00ee\u2019yi se\u00e7mesi tahsil ve terbiye zaman\u0131n\u0131 Semerkand medreselerinde ve T\u00fcrkler aras\u0131nda ge\u00e7irmi\u015f olmas\u0131yla izah edilebilir. Ancak bu tefs\u00eerin tercih edilip yayg\u0131nl\u0131k kazanmas\u0131n\u0131n as\u0131l sebebi, m\u00fcellifin \u00fcsl\u00fbbu, mevz\u00fblara yakla\u015f\u0131m\u0131ndaki hissiy\u00e2t\u0131 ve ihl\u00e2s\u0131 olmal\u0131d\u0131r. Semerkandi tefs\u00eerinin Anadolu \u00e2limleri aras\u0131nda ra\u011fbet kazanmas\u0131 \u0130bn Arab\u015fah\u2019\u0131n Osmanl\u0131 hizmetine girmesinden sonra meydana gelmi\u015f olabilir.[8]<\/a> J. Schacht\u2019\u0131n makalesinden ald\u0131\u011f\u0131m\u0131z 18 tefs\u00eerden, kataloglara g\u00f6re, 5 n\u00fcsha \u0130bn Arab\u015fah\u2019a ve 3 n\u00fcsha \u0130znik\u00ee\u2019ye aittir. Bunlardan ba\u015fka Ayasofya 147, Nuruosmaniye 136 n\u00fcshalar\u0131 Schacht\u2019a g\u00f6re ger\u00e7ekten \u0130bn Arab\u015fah\u2019\u0131n eseridir.<\/p>\n

\u0130bn Arab\u015fah bu terc\u00fcmeyi Edirne\u2019de Mehmed \u00c7elebi\u2019nin (1403-1421) hizmetinde bulundu\u011fu zaman, yani 1412-1421[9]<\/a> aras\u0131nda yapm\u0131\u015f olacakt\u0131r. [10]<\/a><\/p>\n

Kelime-kelime, c\u00fcmle-c\u00fcmle yap\u0131lan ilk T\u00fcrk\u00e7e Kur\u2019\u00e2n terc\u00fcmelerinin yerini XIV. ve XV. as\u0131rlarda Cev\u00e2hiru\u2019l-Asd\u00e2f <\/i>ve Tefs\u00eer\u00fc\u2019d-D\u00fcrer <\/i>gibi daha geni\u015f izahl\u0131 tefs\u00eerler almaya ba\u015flam\u0131\u015ft\u0131r. Daha sonraki y\u00fcz y\u0131llarda Kad\u0131 Beyd\u00e2v\u00ee tefs\u00eerinin terc\u00fcmelerini, Tefs\u00eer\u00ee Mehmed Efendi\u2019nin Tefs\u00eer-\u0131 Tiby\u00e2n <\/i>tercemesi, \u0130smail Ferruh Efendi\u2019nin, H\u00fcseyin Vaiz\u00fc\u2019l-K\u00e2\u015fif\u00ee\u2019nin Tefs\u00eer-\u0131 Mev\u00e2hib<\/i>\u2019inden –Tiby\u00e2n<\/i>, Beyd\u00e2v\u00ee<\/i>, Ke\u015f\u015faf<\/i> ve Hazin<\/i> tefs\u00eerlerinden al\u0131nm\u0131\u015f eklerle- yapt\u0131\u011f\u0131 terc\u00fcme takip eder.[11]<\/a><\/p>\n

Osmanl\u0131lar\u2019da s\u00fbre tefs\u00eerine y\u00f6neli\u015f daha fazlad\u0131r. Bunun sebebi, bu t\u00fcr tefs\u00eerin kolay olmas\u0131, daha k\u0131sa s\u00fcrede tamamlanmas\u0131, baz\u0131 s\u00fbrelerin muhtev\u00e2 olarak daha ilgi \u00e7ekici olmas\u0131, baz\u0131 s\u00fbrelerin faziletleri ile ilgili riv\u00e2yetlerin bulunmas\u0131d\u0131r.[12]<\/a> En \u00e7ok F\u00e2tiha, \u0130hl\u00e2s, M\u00fclk s\u00fbreleri tefs\u00eerleri ile Mufassal grubuna giren s\u00fbreler tefs\u00eer edilmi\u015ftir. Di\u011fer s\u00fbreler ise \u015funlard\u0131r: Yusuf, Bakara, \u0130sra, Taha, Nur, Furkan, Y\u00e2s\u00een, Duh\u00e2n, Feth, Rahman, Vak\u0131a, Abese, Mutaffifin, Beled, \u0130n\u015firah, Necm, Duh\u00e2 ve onu izleyen di\u011fer s\u00fbreler.[13]<\/a><\/p>\n

\u00c2yet\u00fc\u2019l-K\u00fcrsi en \u00e7ok tefs\u00eeri yap\u0131lan \u00e2yettir. Bilhassa adalet, sava\u015f, ictimai ve ahlaki davran\u0131\u015flar, d\u00fcnya hayat\u0131, d\u00fcnya mal\u0131 vb. mevzular\u0131 ihtiva eden \u00e2yetlerin tefs\u00eeri[14]<\/a> derinli\u011fine i\u015flenmi\u015ftir.[15]<\/a><\/p>\n

XIX. y\u00fczy\u0131l\u0131n ikinci yar\u0131s\u0131 ba\u015flar\u0131nda T\u00fcrk\u00e7e Kur\u2019\u00e2n-\u0131 Ker\u00eem tefs\u00eer ve terc\u00fcmelerinin Kahire ve \u0130stanbul matbaalar\u0131nda bas\u0131lmaya ba\u015flad\u0131\u011f\u0131 g\u00f6r\u00fclmektedir. \u0130lk bas\u0131lan tefs\u00eerler Mehmed Efendi\u2019nin Tefs\u00eer-\u0131 Tiby\u00e2n <\/i>tercemesi ile \u0130smail Ferruh Efendi\u2019nin Tefs\u00eer-i Mev\u00e2hib<\/i>\u2019idir. \u0130lk tefs\u00eerin 9, ikincinin 7 muhtelif bask\u0131s\u0131 yap\u0131lm\u0131\u015ft\u0131r. Tefs\u00eer ve tercemelerin bas\u0131lmas\u0131yla okuyucu \u00e7evresi daha da geni\u015flemi\u015f, Tefs\u00eer-\u0131 Z\u00fcbed\u00fc\u2019l-\u00c2s\u00e2r, Tefs\u00eer-i Cem\u00e2l\u00ee alet-Tenzili\u2019l-Celali <\/i>gibi tefs\u00eer ve tercemelere de rastlan\u0131r olmu\u015ftur.[16]<\/a><\/p>\n

Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019in matb\u00fb T\u00fcrk\u00e7e \u00e7evirileri, XIX. y\u00fczy\u0131lda ve Tanz\u00eem\u00e2t\u2019\u0131n ilan\u0131ndan hemen sonra ba\u015flam\u0131\u015f olup bu y\u00fczy\u0131lda yayg\u0131n bir \u00e7eviri hareketinden s\u00f6z edebilmek pek m\u00fcmk\u00fcn de\u011fildir.<\/p>\n

XIX. y\u00fczy\u0131lda ortaya \u00e7\u0131kan mahsuller, tefs\u00eer team\u00fcllerine uygun yaz\u0131lm\u0131\u015ft\u0131r; bu devirde gerek muhtev\u00e2 gerekse bi\u00e7im itibariyle meal <\/i>form ve kavram\u0131ndan s\u00f6z etmek i\u00e7in hen\u00fcz vakit erkendir.[17]<\/a><\/p>\n

Kur\u2019\u00e2n\u2019\u0131n ulus dillere \u00e7evrilmesi, esas itbariyle Osmanl\u0131 modernle\u015fmesinin bir \u00fcr\u00fcn\u00fcd\u00fcr.[18]<\/a> \u00c7\u00fcnk\u00fc bu \u00e7evirilere halk de\u011fil, modernle\u015fmeye \u00f6nc\u00fcl\u00fck edenler ihtiya\u00e7 duyuyorlard\u0131. \u00d6nceleri yazma halinde terc\u00fcmeler var idiyse de bunlar\u0131n hi\u00e7biri bir toplum projesinin unsuru olmalar\u0131 maksad\u0131yla ve daha da m\u00fchimi, av\u00e2m-\u0131 n\u00e2sa hitaben kaleme al\u0131nmam\u0131\u015ft\u0131. H\u00e2lbuki ilk Kur\u2019\u00e2n m\u00fctercimlerinden Seyyid S\u00fcleyman el-H\u00fcseyn\u00ee, bu i\u015fe giri\u015fmesinin sebebi meyan\u0131nda halk\u0131n anlayabilece\u011fi lisanla ve hurafelerden \u00e2ri bir tefs\u00eer v\u00fccuda getirmeye azmetti\u011fini s\u00f6ylemektedir ki bunlar zaten modernle\u015fme projesini \u00fcstlenen siyaset ve fikir erbab\u0131n\u0131n hedefleri aras\u0131nda yer almaktayd\u0131.[19]<\/a><\/p>\n

Kur\u2019\u00e2n\u2019\u0131n ba\u015fka dillere \u00e7evrilmesi y\u00f6n\u00fcndeki te\u015febb\u00fcsler -bu te\u015febb\u00fcs sahibleri fark\u0131nda olsun ya da olmas\u0131nlar- m\u00fchim \u00f6l\u00e7\u00fcde siyasi <\/i>bir maksad\u0131n ger\u00e7ekle\u015fmesine hizmet etmi\u015f, bunun neticesinde anadili Arap\u00e7a olmayan \u0130sl\u00e2m topluluklar\u0131, dini tefekk\u00fcrlerini ancak \u00e7eviriler <\/i>yoluyla beslemek durumunda kalm\u0131\u015flard\u0131r.[20]<\/a><\/p>\n

\u0130lk devir yazma terc\u00fcmelerin genelde ayn\u0131 eserden kaynaklanmas\u0131 ve birbirlerine \u00e7ok benzemelerine ra\u011fmen 19. y\u00fczy\u0131l\u0131n ortas\u0131nda g\u00fcn\u00fcm\u00fcze kadar bas\u0131lm\u0131\u015f Kur\u2019\u00e2n-\u0131 Ker\u00eem T\u00fcrk\u00e7e tefs\u00eer ve terc\u00fcmeleri (mesel\u00e2 Tiby\u00e2n, Mevak\u0131b, Z\u00fcbed\u00fcl-Asar, Tefs\u00eer\u00fc\u2019l-Cemali, Nuru\u2019l-bey\u00e2n, Hulasat\u00fc\u2019l-Bey\u00e2n, Terc\u00fcme-\u0131 \u015eerife, Meani-i Kur\u2019\u00e2n, Tanr\u0131 Buyru\u011fu, Hak Dini, Kur\u2019\u00e2n-\u0131 Hakim, Kur\u2019\u00e2n-\u0131 Ker\u00eem ve Meali, Baltac\u0131o\u011flu, Osman Nebio\u011flu<\/i>) birka\u00e7\u0131 m\u00fcstesna aralar\u0131nda fazla bir benzerlik yoktur.[21]<\/a><\/p>\n


<\/p>\n
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[1]<\/a> Pa\u00e7ac\u0131, Kur\u2019an\u2019a Giri\u015f, <\/i>s. 147.<\/p>\n<\/div>\n

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[2]<\/a> Mustafa b. Muhammed, Mubarek Tefs\u00eeri,<\/i> T\u00fcrk\u00e7e, Murat Be\u011f b. Orhan Gazi nam\u0131na daha babas\u0131 sa\u011fken yaz\u0131lm\u0131\u015f. \u201cBes Tebareke tefs\u00eerin T\u00fcrk\u00e7eya d\u00f6nd\u00fcrdi, \u00fcmiddir kim an\u0131n m\u00fcbarek zihnine m\u00fcstakim gele ve aky\u00e2nlar\u0131n yarl\u0131\u011fa namakl\u0131\u011f\u0131na sebeb ola\u201d. Hicri 763 tarihinden \u00f6nce vefat eden Murat Arslan b. \u0130nan\u00e7 nam\u0131na Denizlide yaz\u0131lan T\u00fcrk\u00e7e F\u00e2tiha Tefs\u00eeri. Z. Velidi Togan, \u201cT\u00fcrkiye K\u00fct\u00fcphanelerindeki Baz\u0131 Yazmalar\u201d, \u0130sl\u00e2m Tetkikleri Enstit\u00fcs\u00fc Dergisi,<\/i><\/b> \u0130stanbul, 1957, c. 2, c\u00fcz 1, s. 86.<\/p>\n<\/div>\n

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[3]<\/a> Tayyib Oki\u00e7, Tefs\u00eer ve Hadis Us\u00fbl\u00fc\u2019n\u00fcn Baz\u0131 Meseleleri<\/i><\/b>, \u0130st. <\/i>1995, s. 158-160.<\/p>\n<\/div>\n

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[4]<\/a> Turgut, s. 18-33; Hamidullah, Kur\u2019\u00e2n\u2019\u0131n terc\u00fcme edildi\u011fi dillerin 139 oldu\u011funu s\u00f6ylemektedir. (Fehm\u00fc\u2019l-Kur\u2019\u00e2ni\u2019l-Ker\u00eem Limen La Yantiku bi l\u00fcgati\u2019d-D\u00e2d, <\/i>[Tebli\u011f], 1986, en-Nedve) \u201cKur\u2019\u00e2n-\u0131 Ker\u00eem, bug\u00fcn kimsenin konu\u015fmad\u0131\u011f\u0131 \u00ab\u00f6l\u00fc dil\u00bb h\u00fckm\u00fcndeki dillere bile terc\u00fcme edilmi\u015ftir.\u201d (Aydar, s. 94) Yeni icad edilmek istenilen ve hen\u00fcz kullan\u0131m alan\u0131 bulmam\u0131\u015f olan Esperanto diline de terc\u00fcme edilmi\u015ftir. (Hamidullah, Le Saint Coran<\/i><\/b>, LIX, LXIV-LXVI; Aziz Kuran<\/i><\/b>, s. 95)<\/p>\n<\/div>\n

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[5]<\/a> Sel\u00e7uklular d\u00f6neminde Kur\u2019\u00e2n terc\u00fcmelerine pek tesad\u00fcf edilmemektedir. Sel\u00e7uklular\u0131n ilim ve sanat dili olarak, kendi dillerinden daha \u00e7ok Arap\u00e7a ve Fars\u00e7a\u2019ya ehemmiyet vermeleri, bunun sebebi olarak g\u00f6sterilmektedir. Resmi dil olarak da Fars\u00e7a\u2019y\u0131 kullanm\u0131\u015flard\u0131r. (Aydar, 106)<\/p>\n<\/div>\n

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[6]<\/a> K\u0131sa s\u00fbrelerin tefs\u00eerlerinden, tarihi tayin edilebilen en eski n\u00fcsha (730 h. \/ 1333 m.) Orhan Bey<\/b>\u2019in o\u011flu S\u00fcleyman Pa\u015fa i\u00e7in Yaz\u0131lan Teb\u00e2reke Tefs\u00eeri<\/i>\u2019dir. Bu tefs\u00eerin n\u00fcshas\u0131 \u0130st. \u00dcnv. Edebiyat Fak. Kitapl\u0131\u011f\u0131\u2019nda 45 numara ile kay\u0131tl\u0131d\u0131r. (\u0130nan, s. 14) \u0130lk defa Tebareke terceme ve tefs\u00eeri Orhan Gazi<\/b>\u2019nin emriyle, yine ayn\u0131 s\u00fbre (Togan, F\u00e2tiha oldu\u011funu s\u00f6yl\u00fcyor. 1957:86) Murat Arslan o\u011flu \u0130shak Bey<\/b>\u2019in i\u015faretiyle, (Maarif Umumi Kitapl\u0131\u011f\u0131 145) yine H\u0131z\u0131r Be\u011f G\u00f6lbe\u011fi emriyle (Maarif Umumi Kitapl\u0131\u011f\u0131 329) yaz\u0131lm\u0131\u015ft\u0131r. (\u0130nan, s. 21)<\/p>\n<\/div>\n

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[7]<\/a> \u0130nan, s. 85. Keskio\u011flu, s. 103.<\/p>\n<\/div>\n

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[8]<\/a> Onca tefs\u00eer aras\u0131nda, bu tefs\u00eerin tercih edilmesinin ana sebebi, bir T\u00fcrk \u00e2lime ait olmas\u0131 ve m\u00fcellifin de Hanefi mezhebine mensub olmas\u0131d\u0131r. Hacm\u0131n\u0131n m\u00fctevass\u0131t, ibarelerinin a\u00e7\u0131k ve \u00f6zl\u00fc olmas\u0131 da tercih sebebleri aras\u0131nda zikredilebilir. (Aydar, 109)<\/p>\n<\/div>\n

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[9]<\/a> \u0130brahim Kafeso\u011flu, \u201c\u0130bn Arab\u015fah\u201d <\/i>mad., \u0130sl\u00e2m Ansiklapedisi.<\/i><\/p>\n<\/div>\n

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[10]<\/a> \u0130nan, s. 89-90.<\/p>\n<\/div>\n

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[11]<\/a> Osmanl\u0131 d\u00f6nemi m\u00fcellefat\u0131n\u0131n \u00e7a\u011fda\u015f tefs\u00eer tarihi tasavvurunun te\u015fekk\u00fcl\u00fcne katk\u0131 sa\u011flayamam\u0131\u015f olmas\u0131n\u0131n en m\u00fchim sebeplerinden biri, bu d\u00f6nemde tefs\u00eer eserleri yaz\u0131lmam\u0131\u015f olmas\u0131 de\u011fil, bu m\u00fcellefat\u0131n tamam\u0131na yak\u0131n\u0131n\u0131n hala \u201cyazma eserler\u201d kategorisinden \u00e7\u0131ka(r\u0131la)mam\u0131\u015f olmas\u0131d\u0131r. (D\u00fccane C\u00fcndio\u011flu, \u201c\u00c7a\u011fda\u015f Tefs\u00eer Tarihi Tasavvurunun Kay\u0131p Halkas\u0131: \u00abOsmanl\u0131 Tefs\u00eer Miras\u0131\u00bb\u201d, \u0130sl\u00e2miyat<\/i>, c. 2 (1999), say\u0131: 4, s. 53)<\/p>\n<\/div>\n

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[12]<\/a> Turgut, s. 34.<\/p>\n<\/div>\n

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[13]<\/a> Turgut, s. 34.<\/p>\n<\/div>\n

\n

[14]<\/a> Mesela Aziz Mahmud H\u00fcdai\u2019nin Nef\u00e2is\u00fc\u2019l-Mec\u00e2lis<\/i><\/b> ad\u0131ndaki baz\u0131 \u00e2yetlerin tefs\u00eerini ihtiva eden T\u00fcrk\u00e7e eseri b\u00fcy\u00fck bir cilt olu\u015fturmaktad\u0131r. Hac\u0131 Selim A\u011fa Ktp, H\u00fcdai Efendi B\u00f6l\u00fcm\u00fc.<\/p>\n<\/div>\n

\n

[15]<\/a> Turgut, s. 34.<\/p>\n<\/div>\n

\n

[16]<\/a> Cumbur, s. 124. Cumbur, Tiby\u00e2n<\/i>\u2019\u0131n 6-7; Mev\u00e2kib<\/i>\u2019\u0131n 4 bask\u0131s\u0131 oldu\u011funu s\u00f6ylemektedir ki eksiktir.<\/p>\n<\/div>\n

\n

[17]<\/a> C\u00fcndio\u011flu, Anlam\u0131n Tarihi<\/i><\/b>, <\/i>s. 267.<\/p>\n<\/div>\n

\n

[18]<\/a> \u201cO devirde mill\u00ee cereyan yoktu ki, b\u00f6yle bir gayeye hizmet maksad\u0131yla terc\u00fcme yapanlar \u00e7\u0131ks\u0131n. Terc\u00fcme yapanlar s\u0131rf dini bir gayretle Allah kelam\u0131n\u0131 anlayay\u0131m ve anlatay\u0131m diye bu i\u015fe giri\u015fiyorlard\u0131.\u201d (Keskio\u011flu, s. 93)<\/p>\n<\/div>\n

\n

[19]<\/a> D\u00fccane C\u00fcndio\u011flu, \u201cT\u00fcrk\u00e7e \u0130badet; tarih\u00ee fiyasko…\u201d, Tarih ve Medeniyet, <\/i><\/b>y\u0131l: 5, say\u0131 49, Nisan 1998, s. 16. \u201cBu g\u00f6r\u00fc\u015f ve d\u00fc\u015f\u00fcncenin esas gayesi ibadetlerde de Kur\u2019\u00e2n\u2019\u0131n T\u00fcrk\u00e7e olarak okunmas\u0131, ba\u015fka bir ifadeyle, ibadetlerin T\u00fcrk\u00e7ele\u015ftirilmesiydi. Bu y\u00fczden olacak ki, o zamanlar buna pek \u00e7ok ki\u015fi kar\u015f\u0131 \u00e7\u0131km\u0131\u015f, bu a\u015f\u0131r\u0131 tepki kar\u015f\u0131s\u0131nda, bu fikri savunanlar daha ileri gidememi\u015flerdi. Onlarn bu gayesini sezen d\u00e2hi Sultan Abd\u00fclhamid Han, bizzat kendisi bu harekete m\u00e2ni olmu\u015f ve Kur\u2019\u00e2n\u2019\u0131n T\u00fcrk\u00e7e\u2019ye terc\u00fcmesine bu k\u00f6t\u00fc niyetten dolay\u0131 izin vermemi\u015ftir. (bkz. Aydar, 111. bu d\u00fc\u015f\u00fcncenin reddi i\u00e7in bkz. C\u00fcndio\u011flu, Kur\u2019\u00e2n \u00c7evirilerinin D\u00fcnyas\u0131,<\/i><\/b> <\/i>\u0130st. 1999, 124) \u201cBu y\u00f6ndeki iddialar, Samuel M. ZWemer adl\u0131 bir oryantalistin 1915\u2019te s\u00f6yledi\u011fi \u015fu s\u00f6zlerin bir tekrar\u0131d\u0131r san\u0131yorum\u2026\u201d.<\/p>\n<\/div>\n

\n

[20]<\/a> C\u00fcndio\u011flu, Kur\u2019\u00e2n \u00c7evirilerinin D\u00fcnyas\u0131<\/i><\/b>,<\/i> s. 15.<\/p>\n<\/div>\n

\n

[21]<\/a> Cumbur, s. 140.<\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Osmanl\u0131 medreselerinde \u00f6\u011fretim dilinin Arap\u00e7a olmas\u0131, Kur\u2019\u00e2n terc\u00fcmesi faaliyetlerini olduk\u00e7a yava\u015flatm\u0131\u015ft\u0131r. Ancak Tanzimat\u2019la birlikte ortaya \u00e7\u0131kan milliyet\u00e7ilik ak\u0131m\u0131n\u0131n etkisiyle T\u00fcrk\u00e7e Kur\u2019\u00e2n terc\u00fcmesi \u00e7al\u0131\u015fmalar\u0131 al\u00e2ka g\u00f6rmeye ba\u015flam\u0131\u015ft\u0131r[1]. Osmanl\u0131 \u0130mparatorlu\u011fu hudutlar\u0131 d\u00e2hilinde,… <\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"closed","ping_status":"open","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":[1],"tags":[],"class_list":["post-4757","post","type-post","status-publish","format-standard","hentry","category-uncategorized"],"jetpack_publicize_connections":[],"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/p3G27m-1eJ","jetpack_likes_enabled":true,"_links":{"self":[{"href":"https:\/\/www.kuranvesunnetyolunda.com\/index.php?rest_route=\/wp\/v2\/posts\/4757","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=4757"}],"version-history":[{"count":3,"href":"https:\/\/www.kuranvesunnetyolunda.com\/index.php?rest_route=\/wp\/v2\/posts\/4757\/revisions"}],"predecessor-version":[{"id":7150,"href":"https:\/\/www.kuranvesunnetyolunda.com\/index.php?rest_route=\/wp\/v2\/posts\/4757\/revisions\/7150"}],"wp:attachment":[{"href":"https:\/\/www.kuranvesunnetyolunda.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=4757"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.kuranvesunnetyolunda.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=4757"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.kuranvesunnetyolunda.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=4757"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}