{"id":3802,"date":"2018-10-28T19:30:35","date_gmt":"2018-10-28T16:30:35","guid":{"rendered":"http:\/\/misak.millidusunce.com\/?p=3802"},"modified":"2018-10-28T17:11:01","modified_gmt":"2018-10-28T14:11:01","slug":"dogru-bir-kuran-tercumesinde-semantik-metodun-onemi","status":"publish","type":"post","link":"https:\/\/millidusunce.com\/misak\/dogru-bir-kuran-tercumesinde-semantik-metodun-onemi\/","title":{"rendered":"Do\u011fru bir Kur\u2019\u00e2n terc\u00fcmesinde semantik metodun \u00f6nemi"},"content":{"rendered":"
\"Prof.

Prof. Dr. \u0130smail Yak\u0131t_Do\u011fru bir Kur\u2019\u00e2n terc\u00fcmesinde semantik metodun \u00f6nemi<\/p><\/div>\n

 <\/p>\n

Yaz\u0131, Prof. Dr. \u0130smail YAKIT\u2019\u0131n <\/em>\u201cKur\u2019\u00e2n\u2019\u0131 Anlamak\u201d
\nkitab\u0131ndan al\u0131nm\u0131\u015ft\u0131r.<\/em><\/p>\n

\u00a0<\/em>Semantik hakk\u0131nda<\/strong><\/h2>\n

Semantik kelimesi, Grek\u00e7e \u201cs\u00e9mantik\u00e9-s\u00e9mantikos<\/em>\u201ddan gelme bir kelime olup, \u201canlam veren, anlamlayan, anlam\u0131n\u0131 belirten\u201d<\/em> demektir. Buradan hareketle bir disiplin ad\u0131,\u00a0\u201csemiologie=anlam bilimi\u201d<\/em> t\u00fcretilmi\u015ftir ki, Arap\u00e7ada buna \u201cilmu\u2019l-ma\u2019n\u00e2=anlam bilimi\u201d<\/em> terimi kar\u015f\u0131l\u0131kt\u0131r.<\/p>\n

Semantik, bir bilim dal\u0131 olarak, kelimelerin anlamlar\u0131n\u0131 analiz eder, etimolojik k\u00f6kten itibaren tarih boyunca kazand\u0131\u011f\u0131 t\u00fcrevlerinin ve anlamlar\u0131n\u0131n bir analizini verir. Hangi anlam\u0131n sonradan girdi\u011fi, hangi anlam\u0131n \u00e7arp\u0131k ve k\u00f6kten uzak oldu\u011fu kendili\u011finden ortaya \u00e7\u0131kar. Bir kelimenin veya bir kavram\u0131n semantik analizini yapabilmek i\u00e7in ilkin o kelimenin veya kavram\u0131n etimolojisi bilinmelidir. Daha sonra semantik kurallar gere\u011fi tarih boyunca di\u011fer anlamlar\u0131 ve o kelimeden \u00fcretilen di\u011fer kelimelerin anlam\u00adlar\u0131n\u0131 tespit etmek gerekir. Bu i\u015flemlerden sonra etimolojideki anlam esas tutulmak kaydiyle hepsinde gizli olan bu k\u00f6k m\u00e2n\u00e2 aranmal\u0131d\u0131r. Buna uygun olmayanlar sonradan kazand\u0131r\u0131lm\u0131\u015f anlamlard\u0131r. Uygun olanlar zaten semantik tan\u0131ma haz\u0131rd\u0131r. Semantik tan\u0131mlar, esas itibariyle dilin mant\u0131k \u00f6rg\u00fcs\u00fcne uygundur. Etimolojik s\u00f6zl\u00fc\u011f\u00fc tam olarak haz\u0131rlanmam\u0131\u015f bir dilin kelimelerinin semantik analizini yapmak m\u00fcmk\u00fcn olmaz. Semantik analizi yap\u0131lamayan bir dil \u00fczerine ilm\u00ee terminoloji oturtulamaz. Bug\u00fcn semanti\u011fi yap\u0131labilen ilme temel olmu\u015f diller bilindi\u011fi kadar\u0131yla; Sanskrit\u00e7e, Grek\u00e7e, Arap\u00e7a ve L\u00e2tince\u2019dir. Bug\u00fcn Avrupa dilleri bile kendi etimolojilerini Grek\u00e7e ve L\u00e2tince \u00fczerinden yapmakta, semantik analizleri de bu dillerden gelen kelimelere g\u00f6re y\u00fcr\u00fct\u00fclmektedir. Mesel\u00e2 \u0130ngilizcenin kendi ba\u015f\u0131na bir semanti\u011fi yoktur. Zira \u0130ngilizcede bir fonetik birlik yoktur. Pek \u00e7ok kelime, m\u00fcstemlekelerden toplanm\u0131\u015f oldu\u011fundan etimolojileri de farkl\u0131d\u0131r. T\u00fcrk\u00e7emiz, semantik analize uygun bir g\u00f6r\u00fcn\u00fcm arz etmektedir; ancak tarih\u00ee ihmaller sebebiyle etimolojisi haz\u0131rlanmam\u0131\u015ft\u0131r.<\/p>\n

Semanti\u011fin \u00e7e\u015fitleri nelerdir?<\/strong><\/h2>\n

Semanti\u011fin bir\u00e7ok \u00e7e\u015fitleri vard\u0131r: Analitique (analitik), structurale (yap\u0131sal), synchronique (e\u015f zamanl\u0131), diachronique (art zamanl\u0131\/ tarih\u00ee) gibi. Bunlar\u0131n her birini a\u00e7\u0131klamak bu b\u00f6l\u00fcm\u00fcn s\u0131n\u0131rl\u0131 \u00e7er\u00e7evesi i\u00e7inde pek m\u00fcsait olmayaca\u011f\u0131ndan burada sadece ismen bahsetmek istiyoruz. K\u0131saca semantik; anlam ile kelime, kelime ile obje ili\u015fkilerini, anlam de\u011fi\u015fikliklerini, kavram karga\u015fas\u0131n\u0131, e\u015f anlaml\u0131, \u00e7ok anlaml\u0131 kelimeleri ve onlar\u0131n yap\u0131s\u0131n\u0131 vs. inceleyen bir bilim dal\u0131d\u0131r. \u0130lim olarak kurulu\u015fu yeni; ama varl\u0131\u011f\u0131 dillerin ortaya \u00e7\u0131k\u0131\u015f\u0131 kadar eskidir. Bir ilim olarak de\u011fil de k\u0131smen de olsa semantikle me\u015fgul olanlar yok de\u011fildir. Eflatun, Aristo, \u0130bn F\u00e2ris, \u0130bn S\u00een\u00e2, \u0130mam M\u00e2turid\u00ee<\/em>\u2019yi sayabiliriz. G\u00fcn\u00fcm\u00fczde \u0130zutsu<\/em>, z\u0131t kavram semanti\u011fi \u00fczerinde durmu\u015f bir Japon ara\u015ft\u0131r\u0131c\u0131d\u0131r. Bat\u0131\u2019da Bloomfield, Buyssens, Guirand, Katz, Saussure, Mounin<\/em> vs. g\u00f6sterebiliriz. \u015euras\u0131 muhakkakt\u0131r ki Bat\u0131l\u0131lar, Grek\u00e7e ve L\u00e2tinceye dayal\u0131 bir semantik yapmaktad\u0131rla<\/em>r.<\/p>\n

Semantik kavram karga\u015fas\u0131n\u0131 \u00f6nleme metodudur<\/strong><\/h2>\n

K\u0131saca semantik bir ilim dal\u0131 oldu\u011fu kadar, kavram karga\u015fas\u0131n\u0131 \u00f6nlemede, do\u011fru anlam\u0131 bulmada bir metottur. \u00dclkemizde bu ilim hen\u00fcz \u00e7ok yenidir. \u0130zutsu<\/em>\u2019nun \u201cKur\u2019\u00e2n\u2019da Allah ve \u0130nsan\u201d<\/em> adl\u0131 eserini terc\u00fcme eden Dr. S\u00fcleyman Ate\u015f<\/em>, z\u0131t kavram semanti\u011fi konusunda baz\u0131 bilgileri dilimize kazand\u0131rm\u0131\u015ft\u0131r. Prof. H\u00fcseyin Atay<\/em>, karde\u015fleriyle beraber haz\u0131rlad\u0131klar\u0131 \u201cArap\u00e7a-T\u00fcrk\u00e7e B\u00fcy\u00fck L\u00fc\u011fat\u201d<\/em>ta semantik tahlile imk\u00e2n verecek etimolojiler \u00fczerinde durmu\u015ftur. Ayr\u0131ca bu sat\u0131rlar\u0131n yazar\u0131 da 1973\u2019ten beri bu konuya kafa yormaktad\u0131r. Nitekim \u015fimdiye kadar yapt\u0131\u011f\u0131m analizlerden baz\u0131lar\u0131n\u0131 ne\u015frettim. \u00d6zellikle 1982\u2019 de Frans\u0131zca olarak kaleme ald\u0131\u011f\u0131m \u201cAnalyse S\u00e9mantique et Sens Scientifique du Mot \u201calaqa\u201d dans le Coran\u201d <\/em>(Kur\u2019\u00e2n\u2019daki \u201cAlaka\u201d Kelimesinin Semantik Analizi ve \u0130lm\u00ee Anlam\u0131) adl\u0131 makalem Kahire Arap Dil Akademisi Ba\u015fkan\u0131 Say\u0131n Dr. \u0130brahim Madkur<\/em>\u2019un tensibiyle Prof. Z. M. Hudayr\u00ee<\/em> taraf\u0131ndan \u201cEl-Alaqatu ve Hakikatuhe\u2019l-\u0131lmiyyetu\u201d <\/em>(Alaka ve \u0130lm\u00ee Ger\u00e7e\u011fi) ad\u0131yla Arap\u00e7aya terc\u00fcme edilip \u201cEl-Urvetu\u2019l-Vusq\u00e2\u201d<\/em>da (S. 34, s. 63-65, A\u011fustos-Eyl\u00fcl, 1982, Kahire 1982) yay\u0131mlanm\u0131\u015ft\u0131r.<\/p>\n

Arap\u00e7a <\/strong>deve, T\u00fcrk\u00e7e at, Grek\u00e7e deniz dilidir<\/strong><\/h2>\n

Yukar\u0131da Arap\u00e7an\u0131n tarihte bir ilim dili olarak kullan\u0131ld\u0131\u011f\u0131n\u0131 ve semantik analizler i\u00e7in son derece elveri\u015fli oldu\u00ad\u011funu, bunun i\u00e7in de etimolojik s\u00f6zl\u00fcklerinin \u00e7ok g\u00fczel ve geni\u015f haz\u0131rland\u0131\u011f\u0131n\u0131 s\u00f6ylemi\u015ftik. Arap\u00e7adan dilimize ge\u00e7en kelimelerden birka\u00e7\u0131n\u0131 \u00f6rnek alarak semantik analizler sonucu ortaya \u00e7\u0131kacak ger\u00e7ek tan\u0131mlar\u0131n\u0131 yapt\u0131ktan sonra as\u0131l konumuz olan Kur\u2019\u00e2n<\/em> ve semantik ili\u015fkilerine ge\u00e7ece\u011fiz.<\/p>\n

\u201cAk\u0131l\u201d<\/em> kelimesi dilimize Arap\u00e7adan girmi\u015f ve \u201cukl\u201d<\/em> k\u00f6k\u00fcnden gelen bir kelimedir. Semantik olarak \u201cba\u011flamak\u201d<\/em> anlam\u0131ndad\u0131r. Zira etimolojik olarak \u00f6z Arap\u00e7ada \u201cdeve k\u00f6ste\u011fi<\/em>\u201dnin ad\u0131d\u0131r. Devenin muayyen bir mek\u00e2ndan uzakla\u015fmamas\u0131 i\u00e7in \u00f6n ve arka ayaklar\u0131ndan birerini \u00e7aprazlama olarak ba\u011flayan k\u00f6ste\u011fin veya ba\u011f\u0131n ad\u0131 iken, bil\u00e2here bu kelime insan\u0131n ba\u015f\u0131na kadar bir evrim ge\u00e7irmi\u015f ve semantik anlam\u0131n\u0131 orada da korumu\u015ftur. \u00c7\u00fcnk\u00fc \u201cduygu ve d\u00fc\u015f\u00fcnceleri, kavramlar\u0131 ve olaylar\u0131 birbirine ba\u011flayan ruh\u00ee melekeye\u201d<\/em> ak\u0131l<\/em> denmi\u015ftir. Bat\u0131 dillerinde ak\u0131l kelimesi \u201cintelligence\u201d<\/em> kelimesi ile kar\u015f\u0131lanmaktad\u0131r. Latince \u201cintellectus\u201d <\/em>olan bu kelime Grek\u00e7e \u201cselectus\u201d<\/em>tan gelmedir. Selection<\/em> yani, se\u00e7me, tercih etme anlam\u0131ndad\u0131r. O halde Bat\u0131 dillerinde ak\u0131l \u201ciyi ile k\u00f6t\u00fcy\u00fc, b\u00fcy\u00fckle k\u00fc\u00e7\u00fc\u011f\u00fc, faydal\u0131 ile zararl\u0131y\u0131 vs.yi se\u00e7en, ay\u0131ran veya ay\u0131klayan melekemize\u201d <\/em>denmektedir. \u00d6z T\u00fcrk\u00e7ede ak\u0131l, \u201cus\u201d<\/em> kelimesiyle if\u00e2de edilmektedir. Negatif hali kullan\u0131lmayan bu kelimenin etimolojisini hen\u00fcz bilmedi\u011fimizden kullan\u0131l\u0131\u015f\u0131na g\u00f6re bir h\u00fck\u00fcm vermek gerekirse, herhalde \u201cdavran\u0131\u015flar\u0131 kontrol eden melekeye\u201d<\/em> denir demek daha do\u011frudur. G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi, ak\u0131l ruh\u00ee bir me\u00adlekedir ve Arap\u00e7ada bu melekenin \u201cba\u011flama\u201d<\/em> \u00f6zelli\u011fi dikkate al\u0131n\u0131rken Grek\u00e7e ve L\u00e2tincede \u201cay\u0131klama\u201d<\/em> vechesi esasa al\u0131nm\u0131\u015f, T\u00fcrk\u00e7ede de \u201ckontrol etme\u201d<\/em> y\u00f6n\u00fc vurgulanm\u0131\u015ft\u0131r. O halde ayn\u0131 ruh\u00ee melekenin farkl\u0131 vecheleri dikkate al\u0131nm\u0131\u015ft\u0131r.<\/p>\n

\u201cHikmet\u201d<\/em> kelimesi de t\u0131pk\u0131 ak\u0131l kelimesi gibi, dilimize Arap\u00e7adan girmi\u015ftir. K\u00f6k harfleri \u201cH-K-M\u201d<\/em>dir. Bu k\u00f6k etimolojik olarak \u201cDevenin dizginlerini tutmak, ta\u015fk\u0131nl\u0131\u011f\u0131na mani olmak\u201d<\/em> anlam\u0131ndad\u0131r. Buradan anla\u015f\u0131l\u0131yor ki bu k\u00f6k k\u0131saca \u201cengel olmak\u201d<\/em> anlam\u0131ndad\u0131r. Bu k\u00f6kten t\u00fcreyen kelimeler \u015fayet bu k\u00f6k anlam\u0131 ihtiva edecek bir tan\u0131ma m\u00fcsait iseler, t\u00fcreyen ile k\u00f6k aras\u0131nda semantik ba\u011f vard\u0131r denir. \u015eayet b\u00f6yle bir ba\u011f tesis edilemiyorsa o zaman tan\u0131mda bir hata vard\u0131r ve o tan\u0131m sonradan kazand\u0131r\u0131lan bir tan\u0131md\u0131r denir. \u015eimdi \u201cH-K-M\u201d <\/em>k\u00f6k\u00fcnden gelen m\u00fc\u015ftaklar\u0131 verelim ve onlar\u0131n semantik tan\u0131mlar\u0131n\u0131 g\u00f6sterelim:<\/p>\n

H<\/em>\u00e2K<\/em>iM <\/em>: zulme engel olan<\/em><\/p>\n

maHK<\/em>eM<\/em>e : zulm\u00fcn engel olundu\u011fu yer<\/em><\/p>\n

H<\/em>eK<\/em>iM<\/em> : hastal\u0131\u011fa engel olan (Hakim kelimesinin tahfifi)<\/em><\/p>\n

H<\/em>aK<\/em>eM<\/em> : kurals\u0131zl\u0131\u011fa engel olan<\/em><\/p>\n

taHK<\/em>iM<\/em> : y\u0131k\u0131lmaya, \u00e7\u00f6kmeye engel olan<\/em><\/p>\n

istiHK<\/em>\u00e2M<\/em> : d\u00fc\u015fman\u0131n ilerlemesine engel olan<\/em><\/p>\n

H<\/em>\u00fcK<\/em>\u00fcM<\/em>et : anar\u015fi ve kanunsuzlu\u011fa engel olan<\/em><\/p>\n

H<\/em>aK<\/em>\u00eeM<\/em> : sap\u0131k fikir ve inan\u00e7lara engel olan<\/em><\/p>\n

H<\/em>iKM<\/em>et : sap\u0131k fikir ve inan\u00e7lara engel olma, dal\u00e2lete engel olan bilgi<\/em><\/p>\n

Bu semantik tan\u0131mlar uzun ara\u015ft\u0131rmalardan sonra elde edilmi\u015f olup, burada sadece neticeleri g\u00f6sterilmi\u015ftir. G\u00f6r\u00fcl\u00fcyor ki, \u201chikmet\u201d<\/em> kelimesi \u201chakikat d\u0131\u015f\u0131 olan ve ki\u015fiyi dal\u00e2lete sevk eden her \u015feyi engelleyen bilgi veya iksir\u201d<\/em>e ad olmaktad\u0131r. Buna ister ilham veya vahiyden kaynaklan\u0131yor diyelim isterse ilim veya felsefeden kaynaklan\u0131yor diyelim fark etmez<\/em>.<\/p>\n

Semantik i\u00e7in son derece \u00f6nemli olan kelimelerin etimolojisi ayn\u0131 zamanda o kavmin \u00f6z k\u00fclt\u00fcr\u00fcn\u00fc de yans\u0131t\u0131r. Mesela eski dilcilerin \u015fu s\u00f6z\u00fc me\u015fhurdur: \u201cArap\u00e7a deve dilidir.\u201d Deveden \u00f6rne\u011fi olmayan bir kelimenin muarrap (Arap\u00e7ala\u015fm\u0131\u015f, yabanc\u0131) oldu\u011fu d\u00fc\u015f\u00fcn\u00fclebilir<\/em>. T\u00fcrk\u00e7e; ok, yay ve at dilidir<\/em>. Kelimelerin etimolojilerinde bunlarla ili\u015fki veya bunlardan \u00f6rnekleri olmal\u0131d\u0131r. Grek\u00e7e deniz dilidir<\/em>. Denizcilik veya bal\u0131k\u00e7\u0131l\u0131ktan \u00f6rnekleri olan kelimelerle m\u00fccehhezdir. Semantik ba\u011f kurulurken cisimden isme, isimden mefhuma ge\u00e7i\u015fte bu \u00f6zellikler \u00f6nem ta\u015f\u0131r.<\/p>\n

Kur\u2019\u00e2n<\/strong> \u00f6z Arap\u00e7ad\u0131r ve anlam\u0131 Arap semanti\u011finde aranmal\u0131d\u0131r<\/strong><\/h2>\n

Konuyu Kur\u2019\u00e2n<\/em> a\u00e7\u0131s\u0131ndan ele al\u0131rsak meselenin ne kadar \u00f6nemli oldu\u011funu rahatl\u0131kla g\u00f6rebiliriz. Kur\u2019\u00e2n<\/em>\u00ee<\/em> kavramlar\u0131n semantik analizleri, Kur\u2019\u00e2n<\/em>\u2019\u0131 \u00e7ok daha iyi ve do\u011fru anlamam\u0131za yarayacakt\u0131r. Bu hususa bizzat Kur\u2019\u00e2n<\/em> i\u015faret etmektedir. Kur\u2019\u00e2n<\/em>\u2019da bir\u00e7ok kere ge\u00e7en \u201clis\u00e2nen arabiyyen\u201d, \u201cKur\u2019\u00e2nen arabiyyen\u201d tabirleri, bir yandan Kur\u2019\u00e2n\u2019\u0131n Arap\u00e7a oldu\u011funu vurgularken di\u011fer yandan da Arap\u00e7ay\u0131 bir lisan haline getiren temel veya k\u00f6ke dayan\u0131ld\u0131\u011f\u0131nda daha iyi anla\u015f\u0131laca\u011f\u0131n\u0131 ima etmektedir. \u00c7\u00fcnk\u00fc onun Arap\u00e7a oldu\u011funu vurgulamak muarrap olmad\u0131\u011f\u0131n\u0131 ispat etmektir.<\/em> Bunun i\u00e7in de \u00f6z Arap\u00e7ada kelimenin k\u00f6k\u00fcn\u00fc aramakt\u0131r. Tabiri c\u00e2izse kelimelerin deveden \u00f6rneklerini bulmakt\u0131r. Dolay\u0131s\u0131yla semantik ba\u011flar\u0131 olu\u015fturmakt\u0131r. \u00d6yleyse semantik metod Kur\u2019\u00e2n<\/em>\u2019\u0131n metodudur. Zaten Kur\u2019\u00e2n<\/em> di\u011fer yandan kendi sistemati\u011fi i\u00e7inde \u00e2yetleri birbi\u00adriyle tefsir etmekte, bir \u00e2yete verilen anlam\u0131n di\u011fer \u00e2yetlerle tevfiki vurgulanmakta ve insano\u011flu \u00e2yetler \u00fczerinde tefekk\u00fcre davet edilmektedir. Bir kere daha tekrar etmek gerekirse, semantik, Kur\u2019\u00e2n<\/em>\u2019\u0131n bize \u00f6nerdi\u011fi kendi metodudur diyebiliriz.<\/p>\n

Semantik analizler sadece kavramlarda de\u011fil, kontekslerde ve stilistik anlat\u0131mlarda da g\u00f6r\u00fcl\u00fcr<\/em>. Kontekst semiolojisi diyebilece\u011fimiz bu \u00f6zellik Kur\u2019\u00e2n<\/em>\u00ee icazda daha s\u0131k rastlanmaktad\u0131r. Mesel\u00e2<\/p>\n

\u0648\u0627\u0630 \u0642\u0627\u0644 \u0631\u0628\u0643 \u0644\u0644\u0645\u0644\u0626\u0643\u0629 \u0627\u0646\u0649 \u062c\u0627\u0639\u0644 \u0641\u0649 \u0627\u0644\u0627\u0631\u0636 \u062e\u0644\u064a\u0641\u0629 \u0642\u0627\u0644\u0648\u0627 \u0627\u062a\u062c\u0639\u0644 \u0641\u064a\u0647\u0627<\/p>\n

\u0645\u0646 \u064a\u0641\u0633\u062f \u0641\u064a\u0647\u0627 \u0648\u064a\u0633\u0641\u0643 \u0627\u0644\u062f\u0645\u0627\u0621 \u0648\u0646\u062d\u0646 \u0646\u0633\u0628\u062d \u0628\u062d\u0645\u062f\u0643 \u0648\u0646\u0642\u062f\u0633 \u0644\u0643 \u0642\u0627\u0644<\/p>\n

\u0627\u0646\u0649 \u0627\u0639\u0644\u0645 \u0645\u0627\u0644\u0627 \u062a\u0639\u0644\u0645\u0648\u0646 (Bakara, 2\/30)<\/p>\n

\u00e2yet-i kerimesini hemen hemen her m\u00fcfessir veya m\u00fctercim \u201cHat\u0131rla o vakte kim Rabbin meleklere \u2018Ben yery\u00fcz\u00fcnde bir halife yarataca\u011f\u0131m\u2019 demi\u015fti. Melekler de \u2018orada kan d\u00f6kecek, fesat \u00e7\u0131karacak birini mi yaratacaks\u0131n? Halbuki biz seni hamdinle tesbih ediyor ve seni takdis ediyoruz\u2019 dediler. Allah da \u2018Ben sizin bilmediklerinizi bilirim\u2019 dedi\u201d \u015feklinde terc\u00fcme ediyorlar ki, b\u00f6yle bir terc\u00fcme kontekst semiolojisi bak\u0131m\u0131ndan yanl\u0131\u015f bir terc\u00fcmedir.<\/em> Bir kere \u201cce\u2019ale halifeten<\/em>\u201d halifeyi tayin etmek demektir ve buradan gelen \u201cc\u00e2\u2019ilun…\u00a0 hal\u00eefeten\u201d (halifeyi tayin etmekte olan hatt\u00e2 tayin eden)<\/em> demektir. Cen\u00e2b-\u0131 Hakk burada gelecekte yapaca\u011f\u0131 bir i\u015fi de\u011fil, halihaz\u0131rda yapmakta oldu\u011fu bir i\u015fi haber veriyor. \u00d6te yandan kontekse g\u00f6re, halife yaratmak s\u00f6z konusu de\u011fil. Yaratma bitmi\u015f s\u0131ra halife tayinine gelmi\u015ftir. Kontekst g\u00f6re s\u00f6z konusu olan da budur. Bu tayinin insan t\u00fcr\u00fc lehine bir geli\u015fme g\u00f6stermekte oldu\u011funa \u015fahit olmakta olan melekler de gelecek (istikbal) zaman \u00e7ekimiyle de\u011fil \u201chal\u201d (\u015fimdiki zaman) \u00e7ekimiyle \u201corada fesat \u00e7\u0131karmakta ve kan d\u00f6kmekte olan\u0131 m\u0131 halife tayin ediyorsun Ya Rabb<\/em>\u201d \u015feklinde ifadede bulunuyorlar. Bu konudaki geni\u015f a\u00e7\u0131klamalar\u0131 Frans\u0131zca kaleme ald\u0131\u011f\u0131m\u0131z doktora tezinde belirttik. K\u0131saca bu \u00e2yet-i kerime \u015f\u00f6yle terc\u00fcme edilmelidir: \u201cHani Rabb\u2019in meleklere: \u2018Ben yery\u00fcz\u00fcnde bir halife tayin etmekteyim\u2019 dedi\u011finde onlar da: \u2018Orada fesat \u00e7\u0131karmakta ve kan d\u00f6kmekte olan\u0131 m\u0131, Ya Rabb tayin ediyorsun? Halbuki biz Seni hamdinle tesbih ediyor ve Seni takdis ediyoruz\u2019 dediklerinde Allah da onlara \u2018Ben, sizin bilmediklerinizi bilirim\u2019 dedi\u201d.<\/em><\/p>\n

Bu \u015fekilde bir terc\u00fcme Kur\u2019\u00e2n\u2019\u0131n nass\u0131na en uygun olan terc\u00fcmedir. Pek \u00e7ok tefsir hatalar\u0131ndan bizi korur. Pek \u00e7ok sorunun cevab\u0131 kendili\u011finden ortaya \u00e7\u0131kar. M\u00fcsl\u00fcmanlar\u0131, birtak\u0131m Yahudi hurafele\u00adrinden ve muharref Tevrat yorumlar\u0131ndan korur.<\/em><\/p>\n

Yery\u00fcz\u00fcn\u00fcn hi\u00e7bir hukuk sisteminde olmad\u0131\u011f\u0131 gibi, il\u00e2h\u00ee hukukta da olmayan bir yorum<\/strong><\/h2>\n

Semantik analizlerin kontekstle alakal\u0131 olanlar\u0131 hakk\u0131nda Kur\u2019\u00e2n<\/em>\u2019dan pek \u00e7ok \u00f6rnek g\u00f6sterebiliriz. Bunlardan en me\u015fhur ve en \u00e7arp\u0131c\u0131 olan\u0131 Kur\u2019\u00e2n<\/em>\u2019\u0131n ismini vermedi\u011fi ama gelene\u011fin \u201cH\u0131z\u0131r\u201d<\/em> ad\u0131n\u0131 verdi\u011fi zat\u0131n fiilleriyle ilgili kontekstin tahlilidir (Kehf 18\/65-82). \u00c7ok k\u0131sa belirtmek gerekirse burada \u00fc\u00e7 fiil s\u00f6z konusudur: Geminin delinmesi, birinin \u00f6ld\u00fcr\u00fclmesi ve duvar\u0131n do\u011frultulmas\u0131. Dikkat edilirse yorumlar k\u0131sm\u0131nda bu fiilleri meydana getiren iradeler ve hatt\u00e2 f\u00e2il farkl\u0131 g\u00f6sterilmektedir. \u015e\u00f6yle ki: Gemiyi deldi\u011finde( \u0641\u0627\u0631\u062f\u062a\u064f \u0627\u0646 \u0627\u0639\u064a\u0628\u0647\u0627) \u201conu kusurlu k\u0131lmak istedim\u201d;<\/em> birini \u00f6ld\u00fcrd\u00fc\u011f\u00fcnde (\u0641\u0627\u0631\u062f\u0646\u0627 \u0627\u0646 \u064a\u0628\u062f\u0644\u0647\u0645\u0627): \u201cbundan daha hay\u0131rl\u0131s\u0131yla de\u011fi\u015ftirmek istedik\u201d; <\/em>duvar\u0131 do\u011frulttu\u011funda: (\u0641\u0627\u0631\u0627\u062f \u0631\u0628\u0643) \u201cRabbin istedi\u201d<\/em> \u015feklinde a\u00e7\u0131klamada bulunmaktad\u0131r. \u015eu h\u00e2lde birinde \u201cben istedim\u201d<\/em> derken, ikincisinde \u201cbiz istedik\u201d<\/em>, \u00fc\u00e7\u00fcnc\u00fcs\u00fcnde ise \u201cRabbin istedi\u201d<\/em> diyerek ad\u0131 ge\u00e7en fiilleri farkl\u0131 iradelere dayamaktad\u0131r. Bu bir anlamda b\u00fct\u00fcn fiilleri \u00fc\u00e7 ana kategoride toplamam\u0131z\u0131n m\u00fcmk\u00fcn oldu\u011funa bir i\u015farettir.<\/p>\n

1) Ki\u015finin kendi iradesiyle meydana gelen fiiller.<\/em><\/p>\n

2) Tanr\u0131\u2019n\u0131n iradesiyle kulun iradesinin ayniyetiyle meydana gelen fiiller (\u201cOku sen atmad\u0131n Allah att\u0131\u201d \u00e2yetinde oldu\u011fu gibi).<\/em><\/p>\n

3) Sadece Tanr\u0131\u2019n\u0131n iradesiyle meydana gelen fiiller.<\/em><\/p>\n

B\u00fct\u00fcn bu olaylar genel anlamda elbette Tanr\u0131\u2019n\u0131n iradesiyle cereyan etmi\u015ftir ama Cenab-\u0131 Hakk\u2019\u0131n kullar\u0131na verdi\u011fi yetki ve irade neticesi kullar da baz\u0131 fiilleri i\u015flerler. Kehf sure\u00adsinde ge\u00e7en bu hadislerin semantik analizlerini de\u011ferlendirmelerini uzun uzun ele alacak de\u011filiz. Bizi burada ilgilendiren en \u00f6nemli iki hususa i\u015faret edip, tekrar edilegelen bir tefsir hatas\u0131n\u0131 g\u00f6sterece\u011fiz.<\/p>\n

1) \u00c2yette ge\u00e7en \u201cel-\u011ful\u00e2m\u201d<\/em> kelimesi \u201c\u00e7ocuk\u201d<\/em> diye terc\u00fcme edilmektedir. B\u00f6yle bir terc\u00fcme hem kontekse hem de Kur\u2019\u00e2n<\/em>\u2019\u0131n \u00f6z\u00fcne uymamaktad\u0131r. \u00c7\u00fcnk\u00fc \u201c\u011ful\u00e2m\u201d<\/em> kelimesi, ana babaya nisbetle \u201cevlat\u201d<\/em> anlam\u0131ndad\u0131r. Babas\u0131 diyelim ki seksen ya\u015f\u0131nda olan altm\u0131\u015f ya\u015f\u0131ndaki bir ki\u015fi, ebeveynine nisbetle onlar\u0131n \u011ful\u00e2m\u0131d\u0131r. Hatt\u00e2 \u0130bn S\u00eede\u2019nin dedi\u011fi gibi, do\u011fumundan sa\u00e7lar\u0131n a\u011farmas\u0131na kadar hayat\u0131n her safhas\u0131d\u0131r. O halde \u00e2yette ge\u00e7en \u201cel-\u011ful\u00e2m\u201d<\/em> kelimesini re\u015fit biri olarak anlamak ve onu \u201cevlat\u201d<\/em> veya \u201cdelikanl\u0131\u201d <\/em>diye terc\u00fcme etmek daha do\u011frudur.<\/p>\n

2) Yery\u00fcz\u00fcn\u00fcn hi\u00e7bir hukuk sisteminde olmad\u0131\u011f\u0131 gibi, il\u00e2h\u00ee hukukta da olmayan bir yorum s\u00f6z konusu edilegelmi\u015ftir. O da istikbalde i\u015flenmesi muhtemel bir fiilin, daha i\u015flenmeden en a\u011f\u0131r bir ceza ile tecziyesidir. Bu husus, tekrar edilegelen bir terc\u00fcme ve hatt\u00e2 bir tefsir hatas\u0131d\u0131r. Kontekstin semantik bir analizi yap\u0131lmad\u0131\u011f\u0131ndan bu nevi terc\u00fcme hatalar\u0131 ortaya \u00e7\u0131k\u00admaktad\u0131r. Delikanl\u0131n\u0131n veya anas\u0131 babas\u0131 m\u00fc\u2019min olan evlad\u0131n katli konusunda, olaya bir a\u00e7\u0131kl\u0131k geti\u00adren zat<\/p>\n

\u0648\u0627\u0645\u0651\u0627 \u0627\u0644\u063a\u0644\u0627\u0645 \u0641\u0643\u0627\u0646 \u0627\u0628\u0648\u0627\u0647 \u0645\u0624\u0645\u0646\u064a\u0652\u0646 \u0641\u062e\u0634\u064a\u0646\u0627 \u0627\u0646 \u064a\u0631\u0647\u0642\u0647\u0645\u0627 \u0637\u063a\u064a\u0627\u0646\u0627 \u0648\u0643\u0641\u0631\u064b\u0627<\/strong><\/p>\n

\u015feklinde belirtmektedir. Bu \u00e2yete hemen hemen her m\u00fctercim ve m\u00fcfessir \u201c\u00c7ocu\u011fa gelince, onun anas\u0131 babas\u0131 m\u00fc\u2019min idiler. \u00c7ocu\u011fun onlar\u0131 isyana ve k\u00fcfre sevkedece\u011finden korktuk.\u201d<\/em> \u015feklinde terc\u00fcme etmekte ve bu minval \u00fczere yorumlamaktad\u0131rlar. B\u00f6yle bir terc\u00fcmenin yanl\u0131\u015f oldu\u011funu hep beraber g\u00f6relim. \u00c2yette ge\u00e7en \u201c\u062e\u0634\u0649\u201d fiili genel olarak \u201cummak\u201d<\/em> ve \u201ckorkmak\u201d<\/em> manas\u0131ndad\u0131r. Kendisine \u201cn\u00e2\u201d <\/em>zamiri biti\u015fti\u011fine g\u00f6re bu zat yaln\u0131z de\u011fildir. Yukar\u0131da belirtti\u011fimiz gibi, il\u00e2hi irade ile kulun iradesinin ayniyetiyle i\u015flenmi\u015f bir olay s\u00f6z konusudur. Durum b\u00f6yle olunca \u201cha\u015fiye\u201d<\/em> fiilinin yayg\u0131n anlamlar\u0131 olan \u201cummak\u201d<\/em> ve \u201ckorkmak\u201d<\/em> anlamlar\u0131 bu tefsire uygun d\u00fc\u015fmez. Zira Allah ne umar ne de korkar. O halde bu fiilin semantik bir analizi gerekecektir. Uzun tahlillerin k\u0131sa neticesini burada g\u00f6stermeye \u00e7al\u0131\u015fal\u0131m. Buraya uygun olan semantik anlam \u201ckerihe=uygun bulmamak, uygun g\u00f6rmemek\u201d<\/em> anlam\u0131d\u0131r. Ayr\u0131ca (\u0627\u0646 \u064a\u0631\u0647\u0642\u0647\u0645\u0627) mastar m\u00fcevveldir. Mastarlar isim grubundand\u0131rlar ve zamans\u0131z fiildirler. \u015eu halde bu mastar\u0131 istikbal sigasiyla (gelecek zaman \u00e7ekimi) terc\u00fcme etmek yerine hal sigas\u0131yla (\u015fimdiki zaman \u00e7ekimi) terc\u00fcme etmek kontekste daha uygundur. Yani \u201csevkedecek\u201d<\/em> \u015feklinde de\u011fil, \u201csevketmekte\u201d<\/em> \u015feklinde terc\u00fcme en uygun olan\u0131d\u0131r. B\u00fct\u00fcn bunlar\u0131 bir araya getirirsek \u00e2yetin terc\u00fcmesi \u015f\u00f6yle olur: \u201cDelikanl\u0131ya gelince, anas\u0131-babas\u0131 m\u00fc\u2019min idiler. Onun, onlar\u0131 k\u00fcf\u00fcr ve isyana sevketmekte olu\u015funu uygun g\u00f6rmedik\u201d.<\/em> Bu terc\u00fcme Kur\u2019\u00e2n<\/em> nass\u0131na en uygun olan terc\u00fcmedir. Semantik analiz sonucu ortaya \u00e7\u0131kan terc\u00fcme budur. Delikanl\u0131 o su\u00e7u i\u015flemi\u015f ve i\u015flemektedir. Anas\u0131 babas\u0131 m\u00fc\u2019min oldu\u011funa g\u00f6re kendisi de\u011fildir. Dinsizin dindar \u00fczerinde bir bask\u0131s\u0131 vard\u0131r. Bu keyfiyet sem\u00e2v\u00ee dinlerin hukukuna g\u00f6re katli gerektiren bir fiildir. Nitekim infaz edilmi\u015ftir. \u0130nfaz bir s\u00e2biye de\u011fil bir re\u015fite olmu\u015ftur. K\u0131saca Kur\u2019\u00e2n<\/em> muciz, insano\u011flu \u00e2cizdir.<\/p>\n

G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi, semantik metod Kur\u2019\u00e2n<\/em>\u2019\u0131n kendi metodudur ve onu en iyi anlayabilece\u011fimiz bir metoddur.<\/p>\n

Ne yap\u0131lmal\u0131?<\/strong><\/h2>\n

Yeniden yap\u0131lacak olan Kur\u2019\u00e2n<\/em> meal ve tefsirinin mutlaka Kur\u2019\u00e2n<\/em>\u2019\u0131n kendi metodu olan semantik metodla yap\u0131lmas\u0131n\u0131, Kur\u2019\u00e2n\u00ee kelime ve kavramlar\u0131n semantik analizlerinin bir ekipce ger\u00e7ekle\u015ftirilmesini ve buna g\u00f6re bir uzman heyet olu\u015fturulmas\u0131n\u0131 teklif ediyorum. Aksi halde tarih\u00ee terc\u00fcme ve tefsir hatalar\u0131n\u0131 bir kere daha yineletmi\u015f olman\u0131n vebali kimindir? Allah bilir.<\/p>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

Prof. Dr. Yak\u0131t, semantik bilimi \u0131\u015f\u0131\u011f\u0131nda Kur’an’\u0131n meallendirilmesine e\u011filiyor. Halk aras\u0131nda H\u0131z\u0131r hik\u00e2yesi diye bilinen k\u0131ssa (Kehf 65- 82) ve insan\u0131n halifeli\u011fi (Bakara 30) gibi bildi\u011fimizi sand\u0131\u011f\u0131m\u0131z ayetlerdeki yanl\u0131\u015f terc\u00fcmeleri g\u00f6steriyor. <\/p>\n","protected":false},"author":40,"featured_media":2337,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_links_to":"","_links_to_target":""},"categories":[61],"tags":[48,276,279,278,277],"yoast_head":"\nDo\u011fru bir Kur\u2019\u00e2n terc\u00fcmesinde semantik metodun \u00f6nemi - M\u0130SAK- Mill\u00ee Strateji Ara\u015ft\u0131rma Kurulu<\/title>\n<link rel=\"canonical\" href=\"https:\/\/millidusunce.com\/misak\/dogru-bir-kuran-tercumesinde-semantik-metodun-onemi\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Do\u011fru bir Kur\u2019\u00e2n terc\u00fcmesinde semantik metodun \u00f6nemi - M\u0130SAK- Mill\u00ee Strateji Ara\u015ft\u0131rma Kurulu\" \/>\n<meta property=\"og:description\" content=\"Prof. Dr. Yak\u0131t, semantik bilimi \u0131\u015f\u0131\u011f\u0131nda Kur'an'\u0131n meallendirilmesine e\u011filiyor. Halk aras\u0131nda H\u0131z\u0131r hik\u00e2yesi diye bilinen k\u0131ssa (Kehf 65- 82) ve insan\u0131n halifeli\u011fi (Bakara 30) gibi bildi\u011fimizi sand\u0131\u011f\u0131m\u0131z ayetlerdeki yanl\u0131\u015f terc\u00fcmeleri g\u00f6steriyor.\" \/>\n<meta property=\"og:url\" content=\"https:\/\/millidusunce.com\/misak\/dogru-bir-kuran-tercumesinde-semantik-metodun-onemi\/\" \/>\n<meta property=\"og:site_name\" content=\"M\u0130SAK- Mill\u00ee Strateji Ara\u015ft\u0131rma Kurulu\" \/>\n<meta property=\"article:published_time\" content=\"2018-10-28T16:30:35+00:00\" \/>\n<meta property=\"article:modified_time\" content=\"2018-10-28T14:11:01+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/millidusunce.com\/misak\/wp-content\/uploads\/2018\/06\/din-kulturu1.png\" \/>\n\t<meta property=\"og:image:width\" content=\"1073\" \/>\n\t<meta property=\"og:image:height\" content=\"644\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:label1\" content=\"Tahmini okuma s\u00fcresi\">\n\t<meta name=\"twitter:data1\" content=\"15 dakika\">\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"Organization\",\"@id\":\"https:\/\/millidusunce.com\/misak\/#organization\",\"name\":\"Mill\\u00ee D\\u00fc\\u015f\\u00fcnce Merkezi\",\"url\":\"https:\/\/millidusunce.com\/misak\/\",\"sameAs\":[],\"logo\":{\"@type\":\"ImageObject\",\"@id\":\"https:\/\/millidusunce.com\/misak\/#logo\",\"inLanguage\":\"tr\",\"url\":\"https:\/\/millidusunce.com\/misak\/wp-content\/uploads\/2018\/09\/mdmLogo-yazisiz.jpg\",\"width\":422,\"height\":422,\"caption\":\"Mill\\u00ee D\\u00fc\\u015f\\u00fcnce Merkezi\"},\"image\":{\"@id\":\"https:\/\/millidusunce.com\/misak\/#logo\"}},{\"@type\":\"WebSite\",\"@id\":\"https:\/\/millidusunce.com\/misak\/#website\",\"url\":\"https:\/\/millidusunce.com\/misak\/\",\"name\":\"M\\u0130SAK- Mill\\u00ee Strateji Ara\\u015ft\\u0131rma Kurulu\",\"description\":\"D\\u00fcnyaya T\\u00fcrk\\u00e7\\u00fc Bak\\u0131\\u015f\",\"publisher\":{\"@id\":\"https:\/\/millidusunce.com\/misak\/#organization\"},\"potentialAction\":[{\"@type\":\"SearchAction\",\"target\":\"https:\/\/millidusunce.com\/misak\/?s={search_term_string}\",\"query-input\":\"required name=search_term_string\"}],\"inLanguage\":\"tr\"},{\"@type\":\"ImageObject\",\"@id\":\"https:\/\/millidusunce.com\/misak\/dogru-bir-kuran-tercumesinde-semantik-metodun-onemi\/#primaryimage\",\"inLanguage\":\"tr\",\"url\":\"https:\/\/millidusunce.com\/misak\/wp-content\/uploads\/2018\/06\/din-kulturu1.png\",\"width\":1073,\"height\":644},{\"@type\":\"WebPage\",\"@id\":\"https:\/\/millidusunce.com\/misak\/dogru-bir-kuran-tercumesinde-semantik-metodun-onemi\/#webpage\",\"url\":\"https:\/\/millidusunce.com\/misak\/dogru-bir-kuran-tercumesinde-semantik-metodun-onemi\/\",\"name\":\"Do\\u011fru bir Kur\\u2019\\u00e2n terc\\u00fcmesinde semantik metodun \\u00f6nemi - 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Y\\u00fcksek tahsilini Ankara \\u00dcniversitesi \\u0130lahiyat Fak\\u00fcltesi'nde (1970-1974) tamamlad\\u0131. Milli E\\u011fitim Bakanl\\u0131\\u011f\\u0131 taraf\\u0131ndan burslu olarak Fransa'ya g\\u00f6nderildi. \\\"Paris-IV Sorbonne \\u00dcniversitesi'nde\\\" Doktora yapt\\u0131 (1974-1979). Doktora tez \\u00e7al\\u0131\\u015fmalar\\u0131 esnas\\u0131nda, Sorbonne \\u00dcniversitesi'nde Mukayeseli Felsefeler Dal\\u0131'nda \\u0130htisas Diplomas\\u0131 ald\\u0131 (1976). Kahire (M\\u0131s\\u0131r) \\u00dcniversitelerinde ara\\u015ft\\u0131rmalarda bulundu (1976-1977). Paris T\\u0131p Fak\\u00fcltesi'nin Juvisy Dok\\u00fcmantasyon Merkezinde ara\\u015ft\\u0131rmalar yaparak \\\"Anthropologie biologique\\\" sertifikas\\u0131 ald\\u0131 (1978). 1979'da \\u0130slam Felsefesi ve Mukayeseli Felsefeler dal\\u0131nda Paris-IV Sorbonne \\u00dcniversitesi'nde haz\\u0131rlad\\u0131\\u011f\\u0131 evrim teorileri \\u00fczerindeki Doktora tezini \\\"Pekiyi\\\" dereceyle savunarak yurda d\\u00f6nd\\u00fc. Erzurum Atat\\u00fcrk \\u00dcniversitesi \\u0130slami \\u0130limler (\\u0130lahiyat) Fak\\u00fcltesi'ne Dr. Asistan olarak girdi (1980). KKTC'nde Yedek Subay olarak askerlik yapt\\u0131 (1980-1981). Yard\\u0131mc\\u0131 Do\\u00e7ent oldu (1982). \\u0130stanbul \\u00dcniversitesi Edebiyat Fak\\u00fcltesi Felsefe B\\u00f6l\\u00fcm\\u00fc T\\u00fcrk-\\u0130slam D\\u00fc\\u015f\\u00fcncesi Tarihi Anabilim Dal\\u0131'na naklen tayin oldu(1984). Do\\u00e7ent oldu(1986). \\u0130slam Felsefesi Profes\\u00f6rl\\u00fc\\u011f\\u00fc'ne y\\u00fckseltildi ve akabinde S.D.\\u00dc. \\u0130lahiyat Fak\\u00fcltesi Kurucu Dekanl\\u0131\\u011f\\u0131'na tayin edildi(1993). \\u00dc\\u00e7 d\\u00f6nem arka arkaya dekanl\\u0131k yapt\\u0131(1993-2003). Bu arada Sosyal Bilimler Enstit\\u00fcs\\u00fc Kurucu M\\u00fcd\\u00fcrl\\u00fc\\u011f\\u00fc g\\u00f6revini de y\\u00fcr\\u00fctt\\u00fc (1993-1999). Akdeniz \\u00dcniversitesi Felsefe B\\u00f6l\\u00fcm\\u00fc Bilim Tarihi ve Felsefesi Anabilim Dal\\u0131 Ba\\u015fkanl\\u0131\\u011f\\u0131na atand\\u0131 (2010). Bir d\\u00f6nem B\\u00f6l\\u00fcm Ba\\u015fkanl\\u0131\\u011f\\u0131 da yapt\\u0131.(2014-2017). 2017 y\\u0131l\\u0131 Temmuz ay\\u0131nda ya\\u015f haddinden emekli oldu. Frans\\u0131zca ve Arap\\u00e7a bilen Prof. Dr. \\u0130smail Yak\\u0131t\\u2019\\u0131n bir\\u00e7ok yay\\u0131n\\u0131 bulunmaktad\\u0131r. \\u00c7al\\u0131\\u015fmalar\\u0131n\\u0131n bir k\\u0131sm\\u0131 \\u0130ngilizce, Frans\\u0131zca, \\u0130spanyolca, Arap\\u00e7a, Almanca, \\u00d6zbek\\u00e7e, Uygurca ve Japoncaya \\u00e7evrilmi\\u015ftir. Yay\\u0131mlanm\\u0131\\u015f Kitaplar\\u0131 1) Ihvan-\\u0131 Safa Felsefesinde Bilgi Problemi, \\u00dc\\u00e7dal Ne\\u015friyat, \\u0130stanbul, 1985; II. Bask\\u0131, \\u0130.\\u00dc.Edebiyat Fak\\u00fcltesi Yay\\u0131nevi, \\u0130stanbul, 1992 2) T\\u00fcrk \\u0130slam K\\u00fclt\\u00fcr\\u00fcnde Ebced Hesab\\u0131 ve Tarih D\\u00fc\\u015f\\u00fcrme, \\u00d6t\\u00fcken Ne\\u015friyat, \\u0130stanbul, 1992, II. Bask\\u0131, \\u0130stanbul, 2003, 496 s. 3) Bat\\u0131 D\\u00fc\\u015f\\u00fcncesi ve Mevl\\u00e2na, 195 s., \\u00d6t\\u00fcken Yay\\u0131nevi, \\u0130stanbul, 1993, 196 s.; II. Bask\\u0131: \\u00d6t\\u00fcken Yay\\u0131nevi, \\u0130stanbul, 2000., III. Bas\\u0131m, 2013 4) Atat\\u00fcrk ve Din, S\\u00fcleyman Demirel \\u00dcniversitesi Rekt\\u00f6rl\\u00fc\\u011f\\u00fc Yay\\u0131nlar\\u0131 No: 5 (S.D.\\u00dc. \\u0130lahiyat Fak\\u00fcltesi Yay\\u0131nlar\\u0131 No: 5; Bilimsel Ara\\u015ft\\u0131rmalar Yay\\u0131n No: 1) Isparta, 1999, 78 s; II. Bask\\u0131, Isparta, 2000., III. Bask\\u0131, Isparta 2001,IV. Bask\\u0131, Isparta, 2002, V. Bask\\u0131, Isparta, 2002 ; 6. Bask\\u0131, \\u00d6t\\u00fcken Ne\\u015friyat, \\u0130stanbul, 2006, VII. Bas\\u0131m, 2008, VIII. Bas\\u0131m, 2010, IX. Bas\\u0131m, 2013 5) \\u0130slam'da Bilim Tarihi, 310 s., Isparta, 2002. 6) Ar\\u015fiv Belgeleri I\\u015f\\u0131\\u011f\\u0131nda K\\u0131z\\u0131lcab\\u00f6l\\u00fck, 220 s., Tu\\u011fra Matbaas\\u0131,Isparta , 2002 7) Yunus Emre'de Sembolizm: \\u00c7\\u0131kt\\u0131m Erik Dal\\u0131na, 98 s. T.C. K\\u00fclt\\u00fcr Bakanl\\u0131\\u011f\\u0131 Yay\\u0131nlar\\u0131\/2819 (Sanat-Edebiyat Eserleri Dizisi\/383-129, Uyum Ajans, Ankara, 2002 ; \\u0130kinci bask\\u0131: \\u00d6t\\u00fcken Ne\\u015friyat, 123 s., \\u0130stanbul, 2009, 3. Bas\\u0131m, \\u0130stanbul, 2015 8) T\\u00fcrk-\\u0130slam D\\u00fc\\u015f\\u00fcncesi \\u00dczerine Ara\\u015ft\\u0131rmalar, 247 s., \\u00d6t\\u00fcken Ne\\u015friyat, \\u0130stanbul, 2002, II. Bas\\u0131m, 2013 9) Osmanl\\u0131 Ara\\u015ft\\u0131rmalar\\u0131, 270 s., Fak\\u00fclte Kitapevi, 2002 10) Hz. Peygamberi Anlamak, 175 s., \\u00d6t\\u00fcken Ne\\u015friyat, \\u0130stanbul, 2003; 2. Bask\\u0131, \\u0130stanbul, 2005, s.220; 3. Bas\\u0131m, 2010, 4. Bas\\u0131m, 2017 11) Kur'an'\\u0131 Anlamak, 224 s., \\u00d6t\\u00fcken Ne\\u015friyat, \\u0130stanbul, 2003 , 2. Bask\\u0131, \\u0130stanbul, 2005, 3. Bas\\u0131m, 2011, 4. Bas\\u0131m, 2017, 12) \\u0130sl\\u00e2m'\\u0131 Anlamak, 444 s. \\u00d6t\\u00fcken Ne\\u015friyat, \\u0130stanbul, 2005, 2. Bas\\u0131m, 2009, 3. Bas\\u0131m 2017 13) Ge\\u00e7mi\\u015ften G\\u00fcn\\u00fcm\\u00fcze Uzunp\\u0131nar (P\\u0131narlar), P\\u0131narlar Belediye Ba\\u015fkanl\\u0131\\u011f\\u0131 Yay\\u0131n\\u0131, Alp Reklam Matb., Denizli, 2009 145 s. 14) Zaman De\\u011firmeni (D\\u00f6rtl\\u00fckler), \\u00d6t\\u00fcken, \\u0130stanbul, 2009, 165 s. 15) Yakut'tan Tarihler, 426 s. \\u00d6t\\u00fcken Ne\\u015friyat, \\u0130stanbul, 2009; II. Bas\\u0131m, 672 s., \\u0130stanbul, 2012 16) T\\u0131p Felsefesi ve Eti\\u011fi \\u00dczerine, 165 s., \\u00d6t\\u00fcken Ne\\u015friyat, \\u0130stanbul, 2010; 2. Bas\\u0131m, \\u0130stanbul, 2015, 230 s. 17) Mevl\\u00e2na'da A\\u015fk Felsefesi, 150 s. \\u00d6t\\u00fcken ne\\u015friyat, \\u0130stanbul, 2010, II. Bas\\u0131m, 2011; 3. Bas\\u0131m, 2013 18) Hat\\u0131ralar\\u0131yla \\u0130z B\\u0131rakanlar, \\u00d6t\\u00fcken Ne\\u015friyat, \\u0130stanbul, Ocak 2016, 312 s. 19) T\\u00fcrkl\\u00fc\\u011f\\u00fc Tart\\u0131\\u015f\\u0131lan Me\\u015fhurlar, \\u00d6t\\u00fcken Ne\\u015friyat, Aral\\u0131k, 2016, 120 s. \\u00c7evirileri 1) \\u0130bn S\\u00een\\u00e2 Felsefesi ve Orta\\u00e7a\\u011f Avrupa\\u2019s\\u0131ndaki Etkileri, (Prof.Dr.A.-M. Goichon'dan terc.), I. Bask\\u0131: Do\\u011fu\\u015f Yay\\u0131nevi, \\u0130stanbul, 1986, 168 s., II. Bask\\u0131: \\u00d6t\\u00fcken Yay\\u0131nevi, \\u0130stanbul, 1993, 156 s.; III. Bask\\u0131: \\u00d6t\\u00fcken Yay\\u0131nevi, \\u0130stanbul, 2000. 2) \\u0130bn el -Arab\\u00ee ve Fahreddin el-R\\u00e2z\\u00ee'nin D\\u00fc\\u015f\\u00fcncesinde \\u0130l\\u00e2h\\u00ee \\\"BEN\\\" ile Be\\u015fer\\u00ee \\\"BEN\\\", (Prof. Dr. R.Arnaldez'den terc.), B\\u00fcy\\u00fcky\\u0131ld\\u0131z matb. \\u0130stanbul, 1985, 64 s. 3-Farabi Galenos\\u2019u Ni\\u00e7in Ni\\u00e7in Ele\\u015ftirdi?Farabi\\u2019nin \\u201cEr-Reddu Ala C\\u00e2linus\\u201d adl\\u0131 kitab\\u0131n\\u0131n terc\\u00fcmesi: \\u201cT\\u0131p Felsefesi ve Eti\\u011fi \\u00dczerine\\u201d adl\\u0131 kitab\\u0131m\\u0131z\\u0131n i\\u00e7inde, \\u00d6t\\u00fcken Ne\\u015friyat, \\u0130stanbul 4-Galenos\\u2019un \\u201cErdemli Tabip Bir Filozof Olmak Zorundad\\u0131r\\u201d Adl\\u0131 Eseri, \\u201cT\\u0131p Felsefesi ve Eti\\u011fi \\u00dczerine\\u201d adl\\u0131 kitab\\u0131m\\u0131z\\u0131n i\\u00e7inde, \\u00d6t\\u00fcken Ne\\u015friyat, \\u0130stanbul\"}]}<\/script>\n<!-- \/ Yoast SEO plugin. -->","_links":{"self":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/3802"}],"collection":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/users\/40"}],"replies":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/comments?post=3802"}],"version-history":[{"count":0,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/3802\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/media\/2337"}],"wp:attachment":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/media?parent=3802"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/categories?post=3802"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/tags?post=3802"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}