Seksen milyonluk Ülke’mizden bunca ilahiyatçı akademisyen ve yazar varken; “Uluslararası Kur’an Çevirmenleri Konferansı”na tek olarak DAVET edilen Araştırmacı Yazar HAKKI YILMAZ’ın İNGİLİCE ve TÜRKÇE sunumunu buyrun hep birlikte OKUYALIM:
“ ULUSLARARASI KURAN ÇEVİRMENLERİ KONFERANSI
I respectfully greet all the esteemed professors attending this conference and all my brothers and sisters watching this conference.
(ESSELAMÜ ALEYKÜM VE RAHMETÜLLAHİ VE BEREKATÜHÜ
ELHAMDÜLİLLAHİ’LLEZİ HEDÂNÂ LİHÂZÂ VEMA KÜNNÂ LİNEHTEDİYE LEVLÂ HEDÂNÂLLAH.
VEMÂ TEVFİKİ VELA’TİSAMİ İLLÂ BİLLAÂH.
Since I'm not sufficiently proficient in English, my esteemed brother Gökhan Bey will present the opinions I wish to express; he will relay my messages.
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Introduction for the Conference:
�Esteemed teachers, dear brethren!
�Although the Qur'an was initially addressed to the Arab society, its intended audience encompasses all of humanity across the globe. (Sad 87; Nisa 105, 174; Yunus 57; Abraham 52). Our Prophet is also the prophet for all of mankind, for every community speaking a diverse range of languages. (Anbiya 107; A'raf 158 and Saba 28)
Across the world, societies speak hundreds of different languages. Given this reality, it is impractical to expect every individual to learn Arabic. Therefore, translating the Qur'an into the world's numerous languages is essential. Fulfilling this necessity and ensuring that all individuals receive Allah's message is the spiritual responsibility of today's Muslims.
�This humble servant of yours has been immersed in the study of the Qur'an and its related sciences since the age of seven. He has read, scrutinized, and analyzed hundreds of Tafsir, translations, and books related to the Qur'an in both Turkish and Arabic. He has observed that criticisms and attacks against Islam and the Qur'an often arise from mistakes in the Mushaf, Tafsir, and translations. Seeing this need, he has embarked on the task of Tebyin and interpretation with Allah's permission. This work was first presented in modern Turkish, followed by translations into English, German, Azerbaijani, Russian, French, Dutch, Serbian, Spanish, Portuguese, and Kurdish.
Respected brothers!
May Allah's peace, mercy and forgiveness be upon you!
Thank you very much for your invitation to this important organization.
I would also like to congratulate all of my brothers and sisters who have contributed to the study of the Qur'an and wish them success.
Respected brothers!
Until now, we have tried to understand and explain the Qur'an not in the way Allah has shown it, but in other ways.
No matter how hard we try, it is not possible for us to understand and explain the Qur'an correctly with the Mushaf we have. Those who know this issue will either, be on the side of Allah or those who follow the lie that there is a "consensus" in the arrangement the Mushaf by Caliph Osman.
We have to be sincere about this matter..
The reasons for this are:
- There is NO Tertil in this Mushaf.
- There is NO TEDEBBÜR in this Mushaf.
- Many ayats in this Mushaf are not in the paragraphs where they should be.
- There are many LAHNs in this Mushaf.
- There are no important and serious Qiraats in this Mushaf.
- In addition, the translation studies carried out today are influenced by the tafsirs based on hadiths. Many of us are also affected by it.
- Unfortunately, many words and concepts today have meanings other than their original meanings. They are interpreted and used in their today’s meanings and translations are made accordingly.
- Although the Qur'an is mubin, simplified, easy to understand, the verses are misinterpreted even though they are plain.
-. Concepts taught by Quran has been attributed to false meanings, such as savm, salat, secde, cünup, zikir, tesbih, rüku, hacc, kıble hikem, etc That's why the Qur'an has lost its charm, even has become an element of hatred for some.
- Most of those who work on translations are not objective. Most instructors strive to gain fame or benefits.
- The integrality of the Qur'an is not taken into account in the translations.
- When we read the Qur'an we should take refuge in Allah, that’s, while reading Quran, problems and questions emerge in the minds, and Quran readers should analyze, solve the problems and convince themselves, yet,
Taking-refuge-to-Allah concept is restricted to say “Euzu billahi mineşşeytanirracim” phrase.
- The words "Muhkem" and "Mutashabih" are not understood with their real meanings.
- I believe that individual translations of the Qur'an will contain many errors.
Therefore, a good translation should be done by by a commitee, say, of at least 40-50 people. I have tried very hard for this commitee to become a reality but unfortunately I was unsuccessful.
When necessary, I will present these items in detail with examples.
ISSUES
Issues that arise due to Qiraat, we will provide two examples
THE ISSUE OF JEWS KILLING PROPHETS
According to the official recitation (reading) of the verses Bakara/61, 91, Al-i Imran/21, and Al-i Imran/112 in the Quran, it is expressed that Jews killed the prophets in the second or third person (yektulune, tektulune).
According to the Bible, the following prophets have been killed:
Prophet Amos, Prophet Isaiah, Prophet Elijah (Elias), Prophet Hanani, Prophet Micaiah, Prophet Zechariah, Prophet Jeremiah.
The history of the Israelites, according to the Bible, is filled with incidents of murder and torture: II Chronicles 16:1-14; I Kings 19:1-10; I Kings 22:26-27; II Chronicles 24:20-21; Jeremiah 15:10; Jeremiah 18:20-23; Jeremiah 20:1-18; Jeremiah 20:36-40; Matthew 23:37; Mark 6:17-29; Matthew 27:22-26.
The incident of the Israelites killing the prophets is also narrated by the Prophet Jesus in the Gospel of Matthew:
Jesus, looking from the Mount of Olives and speaking to the same city, said:
...
"O Jerusalem! Jerusalem, who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, as a hen gathers her chicks under her wings, but you were not willing.
(Gospel-Matthew 23/37)
In this situation, the question inevitably arises in everyone's mind: WHY DIDN'T GOD PROTECT THE PROPHETS HE SENT? WHY DIDN'T HE HAVE THEM PROTECTED?
According to the verses Ahzab/56, Duha/1-3, Hijr/6-9, Maide/67, Saffat/171-173, and Mu'min/51-52 in the Quran, it is stated that Allah protected and had the Prophets protected, so it is quite natural for such a question to come to mind.
According to the verses Ta Ha/17-21, Prophet Moses was also provided with protection, and he was given assurance that no harm would come to him from Pharaoh.
We believe that Allah protected the other prophets, just as He protected the Messenger of Allah. We think that the prophets were protected during their missions, and when their tasks were completed, they died of natural causes, such as old age, or organ failure.
For example, although the Jews claimed to have killed Prophet Jesus, Allah explicitly stated in Nisa/155-158 that they could not kill him:
Even the fact that Prophet Jesus lived, got married, and had a wife and children is mentioned in Ra'd/38.
SO WHAT IS THE TRUE NATURE OF THE JEWS KILLING PROPHETS:
However, it seems that influenced by the narratives in the Bible, the recitation of yektülune and tektulune has been derived from tükatilune and yükatilune, and thus the understanding of prophets being killed has emerged as seen in the current recitations.
However, the recitation of the words in the Quran as TÜK TİLÛNE from the müfaale pattern, which expresses partnership; the mentioned verses mean "YOU WERE FIGHTING WITH THE PROPHETS / THEY WERE FIGHTING WITH THE PROPHETS".
This meaning is both historically and Quranically accurate. Because it is expressed in many verses of our Quran that Allah protected and had the prophets protected. The wrong understanding of the Jews killing the prophets is due to the recitation of some inaccurate punctuation marks.
As is known, all unbelievers, polytheists, affluent people, ESPECIALLY JEWS, have fought with the prophets.
UHUD, HENDEK, BANU QURAYZA, BANU QAYNUQA, BANU NADIR, KHYBER, and other battles of the Messenger of Allah can be examined. There are dozens of historical examples in the Bible.
ANOTHER PROBLEM ARISING FROM THE QIRAAT:
In the verses (Kehf/12, Sebe/21, Ankebut/3, 11, Bakara/143, Al-i Imran/140, 142, 166, 167, Hadid/25, Muhammed/31, and Tevbe/16), the verb "يعلَمَ ya'leme / نعلَمَ na'leme" is considered in the classical understanding to come from the root "علم ilm (علِمَ alime يعلَمُ ya'lemu, ...)" and is given the meaning "Allah's knowledge / Our knowledge." This time, it seems as if Allah does not know the future and will learn it only after the event occurs. However, it is confirmed in hundreds of verses that Allah knows the unseen and the future. This meaning is contrary to the Quran and reality. Allah is free from all imperfections.
Unfortunately, this reading in the available Mushafs causes this problem.
There are two ways to resolve this problem caused by the qiraat:
First:
As is known, the Mushaf was initially prepared without diacritics; it was written without vocalization marks. Later, diacritics were added, and at this stage, differences in readings also emerged due to differences in understanding.�The diacritic-free state of the problematic word in the first Mushafs is as follows: "ىY. عA. لL. مM", "نN. عA. لL. مM." These plain letters can be read as "يعلَمَ ya'leme, يعلِمَ ya'lime, نعلَمَ na'leme, نعلِمَ na'lime, يُعلِّمَ yuallime, نُعَلِّمَ nüallime."
In this case, it is possible to solve this problem by reading and understanding the word from the Tef'il form (يُعلِّمَ yuallime (teaching) / نُعَلِّمَ nuallime (our teaching)).
Second:
The root "ع ل م a l m" has a form "علَمَ Aleme, يعلِمُ ya'limu, عَلم alm, علامة alâmet, علَم alem" (Second Bab) as well as the pattern "علِمَ alime, يعلَمُ ya'lemü, علماً ilmen" (Fourth Bab). It is possible to read and understand the plain letters in the form of this root or from the Ifâl and Tef'il forms.
The meaning of this "علَمَ aleme, يعلِمُ ya'limu, علامة alamet, علَم alem" form is "to hang a flag in a high place for everyone to see; to show / to mark animals by branding."
If the words "يعلَمَ ya'leme" and "نعلَمَ na'leme" in the verses are considered from the proposed pattern/root and forms, and are read as "يعلِمَ ya'lime, نعلِمَ na'lime, Yü'lime; nü'lime, Yüallime, Nüallime", the meaning "Allah should mark so that everyone sees and knows / We should mark so that everyone sees and knows, let it be informed, let's inform" is obtained. We prefer these ways of reading.
We believe that these famous readings in the existing Mushafs are part of the treacherous plan mentioned in Fussilat 26 (the plan to create falsehood within the Quran). These cause corruption in beliefs. Believers must be vigilant and careful on this issue.
a) Issues that arise due to lack of Tertil
The word "tertil" means "the beauty of the order of a thing". In the language of the Bedouin, this word means "not mixing one thing with another, not intermingling like the teeth of a comb, not mingling". This is the opposite of firm, strong and tight. For example, the "tertil" of teeth means "a sparse arrangement of teeth", and this word is also used in Arabic to mean "beautifully arranged teeth".
In the social life, "tertil" means "the arrangement of words in speech, and of words, paragraphs or passages in writing, one after the other, one by one, slowly, not mixing them together". Accordingly, the order of the Qur'an means "preserving the order of the Qur'an as it was revealed, not mixing one najm with another najm".
How the Qur'an was revealed and how it should be recited is explained in the Qur'an as follows:
(Isra/ 106) And We have divided the Qur’an into divisions so you may learn and teach to the people in accordance with the expectations and We have sent it down progressively!
This means that the Qur'an should be read and recited in an order and classification according to its subjects, according to the najm, according to the order of its descent.
In the 32nd verse of Surat al-Furqan, our Lord declares that He has arranged the Qur'an, that is, He has revealed everything in its proper place, without mixing them together, in an order. In the first revelations that came to our Prophet [Al-Muzzammil; 4], the Qur'an was ordered to be in order, that is, to keep the najm in order and not to mix them together. But unfortunately, despite all this, the Mushaf we have is not in proper order. We sincerely and honestly believe that those who are devoted to the Qur'an should make deep studies with the Qur'an and arrange the Qur'an najm by najm and make it into a mushaf with its true surahs, beyond the current understanding of surahs, and we expect this effort from them.
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AS EVERYONE KNOWS FROM THE PAST TO THE PRESENT, MANY MEDINAN (revealed in Medina) AYAT ARE IN THE MECCAN (revealed in Mecca) SURAHS AND MANY MECCAN (revealed in Mecca) AYAT ARE IN THE MEDINAN (revealed in Medina) SURAHS.
Such as Müzzemmil/ 20, Müddessir/ 31, Isra/ 78, 79, Hud/ 114.
It is not possible to associate these verses with their surroundings.
In short, the Mushaf is mixed from beginning to end, considering its DIVISIONS (paragraphs, passages, topics).
Therefore, understanding the Quran from this Mushaf is not something everyone can do. The solution is with you, by God's permission.
Oath/Swearing Sentences
The original meaning of the word "القسم Qasem/Yemin" is "power, strength". As a term, it means "to strengthen the alleged thesis with concrete evidence". An "oath sentence" is a sentence that is constructed in order to present the arguments put forward in a strong manner with evidence.
The oath sentence consists of two parts: The first is the "oath part" in which the oath is sworn [evidence, witnesses are presented]; the second is the "reply to the oath part" in which the main thesis is put forward. In the oath part, people, events or objects are cited as evidence to support the thesis to be put forward in the second part. In the "reply to the oath" part, the main judgment is stated.
In order to be understood and accepted by the addressees, the oath must be tangible and accessible to all reasonable people. Words such as "I swear" or similar expressions are not considered oaths, nor are sentences containing such expressions considered oath sentences. An oath should consist of concrete evidence, and an oath sentence should consist of judgments that are strengthened by concrete evidence as expressed by our Lord in the Qur'an.
First example Surat al FECR
Our order is as, 1-5, 14,5
1-4Concealing the truth, associating others with Allah, disintegration of the ignorance, ten nights on which Prophet was given knowledge, relation of Allah-servant and concealing the truth, associating others with Allah, perishing of the ignorance is the evidence that, indeed 14your Rabb watches over. 5There is a strong-convincing narration which makes believe in these for the one who has reason.
Second example is Surah al Buruj
Before we begin the analysis of the verses, we need to explain a very important observation and express our views on this observation.
As everyone knows and accepts, the first three verses of the Surah are oaths. However, what these three verses are an oath/proof of is not understood until verse 12. This is because the sentence that responds to the oath appears only in verse 12. This is contrary to the rules of Arabic grammar and makes it difficult to understand the surah correctly.
The main point on which we base our opinion that the sentence in response to the oath in the first three verses should be verse 12 of the surah is the rules of grammar in Arabic.
The three things that are omitted in the first three verses of the Surah, namely, "the sky with its signs, the promised day, the witness and the witnessed", are the proofs of the divine threat in verse 12 that "Allah will seize you by the hand". Thus, the oaths made by our Lord and the threat that is later foretold by Him constitute a complete oath sentence with its two elements. However, when we look at the classical Mushaf, we see that the oath sentence, which should consist of the "oath section" consisting of verses 1-3 and the "reply section" consisting of verse 12, includes verses 4-11. This means that other words have been inserted into a sentence that are not part of the sentence itself. This also makes it difficult to understand the message correctly. For if any word, paragraph or passage belonging to another sentence is inserted into a sentence, both sentences cease to be sentences and become a mass of incomprehensible words.
But it seems that this rule was unfortunately not taken into account by the Companions when the surahs were arranged or the Mushaf was organized. We have already seen similar examples in Surah Al-Fajr, and we will see similar examples in Surah Qaf, An-Nazi'at, Sad and many other Surahs in the future, and it is unlikely that this practice was done by Allah and our Prophet, but it is more likely that it was a matter of ignorance or betrayal on the part of the Companions during the arrangement of the Mushaf.
The ancient commentators who studied and commented on the existing arrangement of Surah Buruj went to great lengths to make verse 4 a reply to the qasam. Some of them added the word "لقدleqad" in the verse as an appreciation, and some of them considered the answer to the Qasam to be hidden, and they appreciated an answer to the Qasam in the sense of "the Judgment Day will surely come". Today, there are many translations and commentaries that adopt similar approaches.
However, verse 12 constitutes the "reply to the oath" part of the oath sentence, the technical structure of which we have outlined above, and should therefore be placed immediately after the first three verses of the "oath chapter". This situation, which is in accordance with both the grammatical rules and the flow of words in the surah, cannot be rejected by those who know Arabic and Qur'anic sciences.
In our opinion, taking into account the technical features of the oath and the flow of words in the surah as a whole, Surah al-Buruj should be read and understood in the above order.
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I don't pay much attention to the "i'rab" and "Qira'at" errors in the Mushaf that don't affect faith. But they should also be eliminated through İnternational cooperation.
�As known, when the first Mushaf was created, it is known that Caliph Osman said, "You have done well, but I see some errors (lahn) in the Mushaf; however, leave them as they are. Because Arabs will correct them with their pronunciation. If the scribe had been from the Sakif tribe and the person who ordered it from Huzeyl, these errors would not have been made."
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We must admit that in the Osman Mushaf, because there is no Tertil and Tadabbur, we don't know where to link the preposition "be" at the beginning of the first word of the Mushaf, Bismillah.
*****�Again, in the official Mushaf, we don't know where to send the pronoun "huve," the second word of the Surah Al-Ikhlas (kul hüvellahü ehad) listed as number 112.
***********��Again, in the official Mushaf, we don't know where to send the pronoun "hu" in "INNA ENZELNA HU" at the beginning of the Surah Al-Qadr, listed as number 97, and what it represents.
PROBLEM ARISING FROM PUNCTUATION
In A'raf/124, Ta Ha/71, Shuara/49 and Maide/33, we see the word "HILAF" (with a dot, letter H) appearing together with the phrase "cutting off hands and feet". And we generally accept it as "cross-cutting hands and feet". Cross-cutting means cutting one from each side.
If we read the word "Hilaf" without a dot, it means "agreement, commitment, covenant among the community", and usually refers to "agreement on unity, togetherness, and power union".
From A'raf/124, Ta Ha/71, Shuara/49, it is understood that the form of punishment is "the exclusion of criminals from given promises, made treaties; and from citizenship rights".
We see the agreements of Pharaoh and the scholars in A'raf/113, 114 and Shuara/41, 42.
After these determinations, we can understand Maide/33, which is about the criminal law of the Quran, as "Those who commit this crime should be DISMISSED FROM THEIR DUTIES; THEIR AGREEMENTS SHOULD BE TERMINATED, i.e., their work should be terminated, deprived of citizenship rights and rights in other contracts; and their relations and connections should be cut off".
TEDEBBÜR التدبر
This word, "TEDEBBÜR التدبر", is a infinitive form derived from the "dübür دُبُر" (back: opposite of front) verb pattern in Arabic, and it means "continuously lining up; lining up one after another". It is the opposite of 'te'vil' (initiation; listing as first, second, third... etc.)
In verses Nisa/82, Muhammed/ 24, Mü’minun/ 68, and Sad/ 29 of the Quran, it is asked of intelligent people to examine the Quran by lining it up according to the order of revelation. Here, the importance of the sequence and articulation of the Quran's revelation becomes clear.
Many verses in the official Quran appear not as the word of God, but as if they were the words of the Messenger of Allah.
For example:
En’am/ 114, 104, Neml/ 91, 92,
In our translation, as you see, we arranged Neml/ 91, 92nd verses after the 72nd verse; En’am/ 114 verse after the 64th verse; and the 104th verse after the 67th verse.
The fact that the Surahs of the Quran are not separated in the Mushaf has given rise to many problems, primarily the lack of Tertil and Tadabbur. Among these are issues such as "Nesih", "Tearuz", "Tenakuz", "Mubham", and "Mushkil".
The first and the 41st verse of the Surah Al-Anfal is a clear example of this.
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Here's another example:
In the Osman Mushaf, the total of the mathematical ratios does not represent the whole in the inheritance distribution in the verses 7-12 of Surah An-Nisa because there is no contemplation. Therefore, atheists claim that GOD DOES NOT KNOW MATH. Anyone who learns and investigates this either remains silent or starts doubting the Qur'an and Allah.
Here's another very clear example:
�Surah Luqman
�Verses 12, 13, 16, 17, 18, 19, 14, 15 should be in unity,��But verses 14 and 15 have entered among Luqman's advice. Accepting the expressions in verses 14 and 15 as Luqman's words is not something anyone would accept.
12Surely, We gave Luqman laws, rules and principles that are set forth to prevent injustice and chaos, saying “Repay to Allah for the blessings that have been given to you!”. –Whoever repays for the blessings that were given to him, he repays for himself. And whoever is ungrateful, indeed Allah is free of need, He is the One Who is always praiseworthy.-
13And when Luqman said to his son, instructing him: “O my son! Do not associate others with Allah, surely, associating others with Allah is very wrong; acting against own good. 16O my son! Surely, associating others with Allah; even if that evil should be the weight of a seed of mustard and should be within a rock or in the heavens/universe or in the earth, Allah will bring it forth. Indeed, Allah is the One Who is subtle, aware in truth. 17O my son! Establish Salah [establish and maintain the institutions that support financially and spiritually; enlighten the community], order good, avoid evil. Be patient over what befalls you. Surely, these are certains of the matters. 18And do not puff out your cheeks to people, do not frown and do not walk arrogantly on the earth. Indeed, Allah does not like all those who are boastful and self-deluded. 19And be moderate in your pace, lower your voice. Surely, the harshest of sounds is the voice of the donkeys”.
14And We enjoined upon man his mother and his father as a liability: -His mother carried him in weakness upon weakness. And his weaning is in two years.- “Repay to Me, to your mother and to your father!”. Only to Me is the return.
15And if mother and father force you to associate with Me that of which you do not know, do not obey them. And accompany them in this world with kindness and follow the path of those who turn to Me. Then only to Me will be your return. Then I will inform you about that which you did.241
The recitation and "Lahn" (pronunciation error, referring to the "y" letter in the word "Ibadiye") in Zümer/ 10 and 53 are at a level that could tarnish the essence of Islam, Tawhid.
Here, with this the meaning will be, Allah has made people the servants of the prophet.
In the chapter of At-Takwir, the phrase "Ziy Kuvvetin" in verse 20, makes the Quran THE MESSENGER'S WORD. The 40th verse of Al-Haqqa is read in the same direction and the same meaning is inferred. However, if the expression "ziy kuvvetin" in Tekvir/20 is read as "zü kuvvetin", it will be understood that the Revelation, namely the Quran, is also the "word of the messenger".
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I HAVE GIVEN YOU A FEW EXAMPLES IN A LIMITED TIME. IF DESIRED, I would be honored to share the study I have done; I will be proud to share the translation I have prepared with you.
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We would like tos hare our views about the role of ethics in Quran translation
ETHICS
Although many different definitions are made, "Ethics" is defined as "behaviors created by societies with their common values within themselves". Although there are philosophers who say "Ethics is based on religion", Ethics is actually based on FITRA (creation/nature).
Rum/30
30So, you, direct your face towards the religion, to the constitution of Allah upon which He created mankind from nothing in the first place, as the one who has left his old beliefs. There is no change in the formation of Allah. This is the straight religion/foundation. But, most of the people do not know.
�Şems/8 fe-elhemeha fücuraha ve takvaha
– then Allah inspired man instincts of transgressing and protecting himself/committing sin and abilities of being under the guardianship of Allah; He coded to his genes –
�It has been scientifically determined by Yale University in the USA that morality comes from creation. Everyone can examine this.
Just Babies: The Origins of Good and Evil: Paul Bloom https://psychology.yale.edu/people/paul-bloom Professor Emeritus of Psychology
�BABIES' MORAL LIFE-THE ORIGINS OF GOOD AND EVIL
Despite the fact that ethics is essentially based on fitra (creation), each society has created its own morality. Societies have largely eliminated the morality that comes from their creation. All of Allah's messengers have been sent to establish the morality that comes from creation, which societies have corrupted or destroyed with the principles revealed to them, and to make people happy.
�Some of the morality created by societies may be true, while most are not. Each city, each country has its own understanding of morality. In some places, acts considered immoral are considered quite normal elsewhere. I will exemplify this subject from the Qur'an to understand it better.
As is known, Allah states in the introduction of the Surah al-Qalam as a reason for our Prophet's appointment as a Prophet it is said “ve inneke le ala hulukın aziymin”, “And indeed, you are upon a great moral character.”
�In Surah Duha, when referring to the Prophet's past life, that is, the period before prophethood, He says, “7Ve vecedeke daallen feheda. Did He not find you as a person who was astray from the straight path and guide you to the straight path?”
�On the one hand, He says you have great morality, that's why we chose you. On the other hand, it says you were not on the right path. Isn't there a contradiction here? No, there isn't. Why not? Because before our Prophet became a Prophet, he had great morality according to the morality of the society he was in, but he did not have the morality according to Allah.
�Allah revealed the respectable moral system to the society in the Qur'an. Now the Messenger of Allah will not obey the oppressor, the transgressor, the bad ruler, he will oppose usury, oppose slavery, oppose sexual perversion, and will establish women's rights. In other words, the morality of Islam will now be practiced and reached out to everyone. In short, things have changed. The morality coming from society will be abandoned, and the morality set forth by the religion of Islam, which Allah guides, will be practiced.
In conclusion, I can say that when the ETHICS understandings of societies influence the translation of the Qur'an, as in the past, the principles of the Qur'an will cease to be the principles set by Allah. In other words, an understanding of Islam synthesized due to ethical values will emerge. For example: Moderate Islam (modernist Islam), jihadist (radical) Islam, Sunni and Shia Islam, even sects, communities, and each Sufi school will have their own understanding of Islam.
After this conference, I would also like to correspond with the professors who attended the conference, exchange ideas, and get to know them better.
I extend my respects once again! And I finish my presentation by reading Surah al Asr
Asr suresi:
1-3Condition of the humanity in the age you live is the evidence that, all people are definitely in absolute loss, damage, depression, agony except for those who believe, do amendatory deeds, advise each other the truth; make it primary task/remind each other, advice each other patience; make it primary task/remind each other.
(13/103, Al-Asr/1-3)
Hakkı Yılmaz
SUNUMUN TÜRKÇESİ
SELAMLAMA
Bu konferansa katılan saygıdeğer hocalarım ve bu konferansı izleyen tüm kardeşlerim hepinizi saygıyla selamlıyorum. ((Allah’ın selamı, Rahmeti ve sunduğu bolluklar üzerinize olsun! Tüm övgüler bizi doğru yola kılavuzlayan Allah içindir. Allah bize doğru yolu göstermeseydi kesinlikle biz doğru yolu bulamazdık. Başarım, ve kusursuzluğum sade Allah sayesindedir.)
İngilizceye yeteri kadar hâkim olamadığımdan sunmak istediğim görüşlerimi; mesajlarımı sayın kardeşim Gökhan Bey sunacaktır.
Bu konferans sonrası da konferansa katılan hocalarımla yazışma, fikir alışverişi yapmak kendilerini daha iyi tanımak da isterim.
Tekrar saygılarımı sunarım!
Saygıdeğer hocalarım, kardeşlerim!
Kur'an her ne kadar ilk olarak Arap toplumuna hitap etmiş olsa da, Kur'an'ın muhatapları dünya üzerindeki tüm insanlardır. (Sad 87; Nisa 105, 174; Yunus 57; İbrahim 52) Peygamberimiz de tüm insanlığın, farklı diller konuşan tüm halkların peygamberidir. (Enbiya 107; A'râf 158 ve Sebe 28)
Dünya üzerinde yüzlerce farklı dil kullanan toplum yaşamaktadır. Bu durumda insanların tümünün Arapça öğrenmesi söz konusu olamayacağına göre, Kur'an'ın dünyadaki diğer dillere çevrilmesi zorunludur. Bu zorunluluğun yerine getirilmesi ve bütün insanların Allah'ın mesajını alabilmesinin sağlanması mevcut Müslümanların manevi sorumluluğudur.
Bu kardeşiniz yedi yaşından beri Kur'an’la ve Kur'an ilimleri ile iç içedir. Türkçe ve Arapça yüzlerce tefsir, meal ve Kur'an ile ilgili kitap okumuş, incelemiş ve tahlil etmiştir. Görmüştür ki İslam dinine; Kur’an’a yapılan saldırı ve eleştiriler, Mushaf’tan, tefsir ve meallerdeki hatalardan kaynaklanmaktadır. O nedenle, gördüğü lüzum üzerine Allah'ın izniyle Tebyin ve Meal çalışmasına başlamıştır. Bu çalışma ilk defa günümüz Türkçesiyle sunulmuş daha sonra, İngilizce, Almanca, Azerice, Rusça, Fransızca, Felemenkçe, Sırpça, İspanyolca, Portekizce ve Kürtçeye çevrilmiştir.
ÖZ GEÇMİŞ
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Saygı değer kardeşlerim!
Tekrar Allah’ın selamı, rahmeti, bereketleri ve mağfireti üzerinize olsun!
Önemli bir organizasyon için yaptığınız davet için çok teşekkür ederim.
Ayrıca Kur’an çalışmasına emek veren tüm kardeşlerimi de tebrik eder başarılar dilerim.
Saygı değer kardeşlerim!
Biz bu zamana kadar Kur’an’ı Allah’ın gösterdiği şekilde değil başka başka metotlarla anlamaya ve anlatmaya çalıştık.
Ne kadar çalışırsak çalışalım ne kadar emek verirsek verelim elimizdeki Mushaf (Osman Mushaf’ı) ile Kur’an’ı doğru anlamamız ve anlatmamız da mümkün değildir. Bu işi bilen kişiler, ya Allah’tan yana ya da Halife Osman ve Mushaf’ın tertibinde “İcma” var yalanına uyanlardan yana olacaklardır.
Bu konuda samimi olmamız gerekir.
Bunun nedenleri şunlardır:
- Bu Mushaf’ta TERTİL YOKTUR
- Bu Mushaf’ta TEDEBBÜR YOKTUR
- Bu Mushaf’ta birçok ayet olması gereken paragrafta değildir
- Bu Mushaf’ta birçok LAHN vardır
- Bu Mushaf’ta önemli ve ciddi KIRAATLER yoktur.
- Ayrıca günümüzde yapılan çeviri çalışmaları rivayet tefsirlerinin etkisi ile yapılmaktadır. Bir çoğumuz da bundan etkilenmiş durumdayız.
- Maalesef birçok sözcük ve kavram günümüzde öz anlamlarından başka anlamlarda kullanılmakta ve çeviriler bunlara göre yapılmaktadır.
- Kur’an mübin, kolaylaştırılmış, ayetler beyyinat olmasına rağmen tefsir edilmektedir.
- Mushaf içinde Lağv yapılmıştır. Bu yüzden Kur’an cazibesini kaybetmiş, hatta nefret unsuru haline getirilmiştir.
- Çalışma yapanların, çeviricilerin çoğu mutahher (Objektif) değildir. Çoğu hocalar kimliklerini ortaya koymak için, ya da menfaat sağlamak için çalıştılar.
- Çevirilerde Kur’an’ın bütünselliği dikkate alınmamaktadır.
- Kur’an okuyunca Allah’a sığınmamız gerekirken biz Kur’an okuyacağımız zaman Allah’a sığınıyoruz. (Euzu billah)
- “Muhkem” ve “müteşabih” sözcükleri gerçek anlamlarıyla değerlendirilmiyor.
- Ben münferit (bireysel) yapılan Kur’an çevirilerinin çok hata içereceğine inanıyorum. Onun için iyi bir çeviri en aza 40- 50 kişi tarafından yapılmalıdır. Ben bu hususta çok girişimde bulundum ama maalesef başarılı olamadım.
Gerektiğinde bu maddeleri örnekleriyle ayrıntılı olarak sunarım.
Bilindiği üzere ilk Mushaf oluşturulduğu zaman Halife Osman’ın "Güzel yapmışsınız; fakat mushafta birtakım hatalar (lahn) görüyorum; ancak bunları olduğu gibi bırakınız. Çünkü Araplar bunları telaffuzlarıyla düzelteceklerdir. Eğer kâtip Sakif kabilesinden, yazdıran da Hüzeyl'den olsaydı bu hatalar yapılmamış olacaktı." dediği de biliniyor.
İtiraf etmeliyiz ki Osman Mushafı’nda Tertil ve Tedebbür olmadığından Mushafın ilk kelimesi olan Bismillahi’nin başındaki “be” edatını nereye bağlayacağımızı bilemeyiz.
Yine Resmi Mushafta 112. sıradaki ihlas suresinin (kul hüvellahü ehad) ikinci kelimesi olan “hüve” zamirini nereye göndereceğimizi de bilmiyoruz.
Yine resmi Mushafta 97. sırada olan Kadr suresinin başındaki “İNNA ENZELNA HU” daki “hu” zamirinin de nereye gönderildiğini; neyi ifade ettiğini de bilmiyoruz.
TEDEBBÜR التدبر
Bu sözcük, “ دُبُرdübür (arka: önün karşıtı)” sözcüğünün tefe’ul babından mastar olup anlamı “sürekli arkalamak; arka arkaya dizmek” demektir. Te’vilin (ilkleme; birinci, ikinci. Üçüncü…. Gibi dizmenin) karşıtıdır.
Nisa/82, Muhammed/ 24, Mü’minun/ 68 ve Sad/ 29. ayetlerde, akıllı insanların Kur’an’ı iniş sırasına göre arka arkaya dizerek incelemeleri istenmektedir. Burada Kur’an’ın nüzul sırasının ve tertilinin önemi açığa çıkmaktadır.
Resmi Mushaf’taki birçok ayet mevcut yerlerinde, Allah’ın kelamı değil Rasülüllah’ın sözleri gibi yer alıyor.
Örneğin:
En’am/ 114, 104, Neml/ 91, 92,
(Biz, mealimizde de gördüğünüz şekilde Neml/ 92, 92. ayetleri 72. ayetin arkasına; En’am/ 114. ayeti 64. ayetin arkasına; 104. ayeti de 67. ayetin arkasına tertip ettik.)
Mushafta Kur’an necmlerinin ayrılmayışı, Tertil ve Tedebbür’ün olmayışı birçok sorunları ortaya çıkarmıştır. Başta “Nesh”, teâruz” ve “tenakuz” “Müphem”, “Müşkil” konuları bunlardan birkaçıdır.
Enfal suresinde birinci ayet ile 41. ayet bunun açık bir örneğidir.
Lahn (ilk kopyalama hatası)
Zümer/ 10 ve 53’teki kıraat ve “Lahn (Ibadiye kelimesindeki “y” harfı)” İslam dinin özü Tevhidi lekeleyecek boyuttadır. Çünkü Allah, insanları peygambere kul, köle yapmaktadır.
NOKTALAMADAN GELEN SORUN
A’raf/124, Ta Ha/71, Şuara/49 ve Maide/33’te yer alan HILAF (noktalı H)” sözcüğünü “elleri ve ayakları kesme” ifadesiyle birlikte yer aldığını görürüz. Ve genellikle de “elleri, ayakları çaprazlama kesmek” olarak kabul ederiz. Çapraz kesme; her yandan bir tane kesmek demektir.
“Hılaf” sözcüğünü noktasız olarak okursak, anlamı, “toplum arasında olan sözleşme, taahhütleşme, ahitleşme,” demek olup, “genellikle birlik, beraberlik, güç birliği konularındaki sözleşme” demektir.
A’raf/124, Ta Ha/71, Şuara/49’te yer alan ceza şeklinin “verilmiş sözlerden, yapılmış antlaşmalardan; vatandaşlık haklarından suçluların yararlandırılmayacağı” olduğu anlaşılır.
Firavun ve bilginlerinin antlaşmalarını, A’raf/113, 114 ve Şuara/41, 42’de görmekteyiz.
Bu tespitlerden sonra Kur’an’ın ceza hukuku ile ilgili Maide/ 33’ü de “Bu suçu işleyen kimselerin “GÖREVLERİNDEN AZLEDİLMELERİ; SÖZLEŞMELERİNİN FESH EDİLMESİ yâni İŞLERİNE SON VERİLMESİ, vatandaşlık haklarından ve diğer sözleşmelerdeki haklarından mahrum edilmesi; ilgi ve ilişkilerinin kesilmesi” olarak anlayabiliriz.
ترتيلTertîl nedir?
Tertîl kelimesi, Arapça “ ر ت لrtl” kökünden “tef’îl” vezninde bir mastardır. “ترتيلTertîl” sözcüğü; “Bir şeyin tertibinin güzelleştirilmesi” demektir. Bu sözcüğün kökü olan “rtl”, bedevînin dilinde “Bir şeyden birinin diğerine karışmaması, tarak dişi gibi birbirine karışmamış, karışmayan” anlamına gelir. Meselâ dişlerin “ritl”ii, “dişlerin seyrek bir şekilde düzene konulmuş, dizilmiş olması” demektir ve bu sözcük Arapçada “güzel dizilmiş dişler” manasında da kullanılır. Sözcüğün Tef’ıl babından ( رتل يُرتًل ترتيلاrettele, yürettilü, tertîlen) anlamı ise, geçişli anlam olarak “ritillemek (birbirine karıştırmamak)” demektir.
Bu durumda “rtl” sözcüğü, tam tamına “ شجرşecer (ağaç; girift” sözcüğünün karşıtıdır.
İlm-i vazı kuralları burada da geçerlidir.
Sosyal alanda “ترتيلtertîl” ise “konuşma esnasında sözün, yazarken ise kelimelerin, paragraf veya pasajların birbiri ardınca, tek tek, yavaş yavaş, ağır ağır, tane tane dizilmesi, birbirine karıştırılmaması” demektir. Buna göre Kur’an’ın tertîli, “Kur’an’ın indiği şekilde tertibinin korunması, bir necmin bir başka necme karıştırılmaması” anlamına gelmektedir.
Furkan suresinin 32. ayetinde de Rabbimiz Kur’an’ı tertîllediğini, yani her şeyi yerli yerinde, birbirine karıştırmadan, bir düzen içinde indirdiğini beyan etmektedir. Peygamberimize ilk gelen vahylerde de [Müzzemmil/ 4], Kur’an’ın tertîllenmesi, yani necmlerin gayet düzenli tutulması, birbirine karıştırılmaması emredilmiştir. Ama tüm bunlara rağmen maalesef elimizdeki mushaf tertîlli değildir. Biz, samimiyetle ve dürüstçe birçok kez dile getirdiğimiz bu hususta, Kur’an’a gönül verenlerin Kur’an ile derin çalışmalar yapıp Kur’an’ı necm necm dizmeleri ve onu bugünkü sure anlayışından öte, gerçek sureleriyle mushaflaştırmaları gerektiğine inanıyor ve bu gayreti onlardan bekliyoruz.
Mushaftaki İMANI ETKİLEMEYEN “İ’RAB” VE “KIRAAT” HATALARINI BEN FAZLA ÖNEMSEMİYORUM. Ama onların da uluslararası bir iş birliğiyle ortadan kaldırılması gerekir.
Alak 1. Kalem, Müzzemmil, Müddessir 1. Necmden sonrası ileri senelere ait.
Tekvir 15- 25 necm suresine ait. Büruç suresinde kasem cümlesi ve diğer necmler karıştırılmış. Kaf, Sad suresinde kasem cümlesi karıştırılmış. Furkan, Enfal surelerinde baştan sona bulunduğu yerlerde çelişki oluşturan ayetler var.
Çok açık örneklerden bir tane daha:
Lokman suresi
12, 13, 16,17, 18, 19, 14, 15 düzeninde bir bütünlük içerisinde olması gerekirken
14, 15. Ayetler lokmanın öğütlerinin arasına girmiştir. 14, 15. Ayetlerdeki ifadeleri Lokman’ın sözü kabul etmek kimsenin kabulleneceği bir şey değildir.
Tekvir suresinde de 20. AYETTEKİ “ZİY KUVVETİN” İFADESİ, Kur’an’ı ELÇİNİN SÖZÜ YAPMAKTADIR. Hakka suresinin 40. Ayeti de bu doğrultuda okunup aynı anlam çıkarılmaktadır.
Halbu ki Tekvir/20’deki “ziy kuvvetin” ifadesi “zü kuvvetin” okunsa, Vahyin yani Kur’an’ın da “söz olarak elçi” olduğu anlaşılacaktır.
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Osman Mushafında Nisa Suresi/ 7-12. ayetlerde TEDEBBÜR olmadığından Miras taksiminde matematik oranların toplamı bütünü ifade etmiyor. Bu nedenle Ateistler ALLAH MATEMATİK BİLMİYOR iddiasında bulunuyor. Bunu öğrenen ve inceleyen herkes ya susuyor ya da Kur’an ve Allah hakkında kuşkuya düşüyor.
ETİK
Birçok farklı tanımlar yapılsa da ”Etik”, “toplumların kendi içlerinde ortak değerlerle oluşturdukları davranışlar” olarak tanımlanır.
“Etik, din kaynaklıdır” diyen düşünürler olsa da Etik aslında FITRAT kaynaklıdır.
Rum/30
30O hâlde sen yüzünü, eski inançlarını terk eden biri olarak dine, insanları üzerine ilk olarak yoktan yaratmış olduğu Allah'ın fıtratına doğrult. Allah'ın oluşturuşunda değişiklik söz konusu değildir. Dosdoğru/ ayakta tutan din, budur. Fakat insanların çoğu bilmiyorlar.
Şems/8
- ki Allah, insana taşkınlık yapma ve kendini koruma içgüdülerini/günah işleme ve “Allah'ın koruması altında olma yeteneklerini ilham etti; genlerine kodladı –
Ahlakın yaratılıştan geldiği ABD’de Yale üniversitesi tarafından da bilimsel olarak saptanmıştır. Herkes inceleyebilir.
Just Babies: The Origins of Good and Evil: Paul Bloom https://psychology.yale.edu/people/paul-bloom Professor Emeritus of Psychology
BEBEKLERİN AHLAKİ YAŞAMI-İYİNİN VE KÖTÜNÜN KÖKENİ,
Etik aslında fıtrat (yaratılış) kaynaklı olmasına rağmen her toplum kendine özgü bir ahlak yaratmıştır. Toplumlar yaratılışlarından gelen ahlakı büyük oranda ortadan kaldırmıştır. Allah elçilerinin tümünü, kendilerine vahyedilen ilkelerle toplumların yozlaştırdığı veya yok ettiği yaratılıştan gelen ahlakı tesis edip insanları mutluluğa erdirmek için gönderilmiştir.
Toplumların oluşturdukları ahlakın bir kısmı, gerçeğe uygun olabileceği gibi, çoğu da gerçeğe uygun olmaz.
Her şehrin her ülkenin kendine göre bir ahlak anlayışı vardır. Bazı yerlerde ahlaksızlık sayılan işler diğer yerlerde de gayet normal sayılır.
Bu konu iyi anlaşılsın diye bu konuyu Kur’an’dan örnekleyeceğim.
Bilindiği gibi Kalem Suresi’nin girişinde de Allah Peygamberimizin, Peygamber olarak atanmasına gerekçe olarak “ve inneke le ala hulukın aziym Ve kesinlikle sen, çok büyük bir ahlâk üzerindesin..” buyurur.
Duha Suresi’nde de Peygamberin geçmişteki hayatını, yani Peygamberlikten önce dönemini ifade ederken “Seni dosdoğru yol dışında biri olarak bulup da dosdoğru yola kılavuzluk etmedi mi??” buyurur.
Bir tarafta sen büyük bir ahlak sahibisin. Onun için seni seçtik diyor. Bir tarafta da sen doğru yolda değildin diyor.? Burada bir tutarsızlık yok mu? Hayır, yok. Niye yok?
Çünkü Peygamberimiz Peygamber olmazdan önce içinde bulunduğu toplumun ahlakına göre çok büyük ahlaka sahip idi, Ama Allah'a göre olan ahlaka sahip değildi.
Allah Kur'an’da saygın ahlak sistemini topluma bildirdi. Artık Allah elçisi zalim, fasık, kötü yöneticiye itaat etmeyecek, tefeciliğe karşı çıkacak, köleliğe karşı çıkacak, cinsi sapıklığa karşı çıkacak, kadın haklarını ortaya koyacaktır. Yani artık İslam dininin ahlakı yaşanacak ve herkese ulaştırılacaktır.
Kısacası artık iş değişmiştir. Toplumdan gelen ahlak terkedilecek Allah’ın hidayet ettiği; İslam Dini’nin ortaya koyduğu ahlak yaşanacaktır.
Sonuç olarak diyebilirim ki; toplumların ETİK anlayışları Kur’an çevirisinde etkili olduğu zaman geçmişte olduğu gibi Kur’an’ın ilkeleri Allah’ın koyduğu ilkeler olmaktan çıkacaktır. Yani etik değerler nedeniyle sentezlenen bir İslam anlayışı ortaya çıkacaktır. Örneğin: Ilımlı İslam (modernist İslam) cihatçı (radikal) İslam Sünni ve Şii İslam, ….
Hatta tarikatlar, cemaatler ve tasavvuf ekollerinin her birinin kendine göre bir İslam anlayışı oluşacaktır.
Bu konferanstan sonra konferansa katılan hocalarla da yazışmak, fikir alışverişinde bulunmak ve onları daha yakından tanımak isterim.
Bir kez daha saygılarımı sunuyorum! Ve Asr suresini okuyarak sunumumu bitiriyorum:
Asr suresi:
1-3Yaşadığınız çağın insanlık hâli kanıttır ki iman eden, düzeltmeye yönelik işler yapan, hakkı tavsiyeleşen; birbirinin olmazsa olmazı sayan/ öğütleşen ve sabrı tavsiyeleşenlerin; birbirinin olmazsa olmazı sayanların / öğütleşenlerin dışındaki tüm insanlar, kesinlikle tam bir kayıp, zarar, bunalım, acı içindedir.
NOT: İlmin Izzetini koruyan GERÇEKLER’i korkusuzca tum dünyaya haykıran insanlara SELAM VE SAYGIYLA