Hak Dini Quran Language - Elmalılı M. Hamdi Yazır Exegesis - PaperbackAzim Dağıtım
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Hak Dini Quran Language - Elmalılı M. Hamdi Yazır Exegesis - Paperback
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Hak Dini Quran Language - Elmalılı M. Hamdi Yazır Exegesis - Paperback
Product features :
Publisher: Azim Dağıtım
Author: Elmalılı M. Hamdi Yazır
Cover Quality Hardcover
Page Quality: Imported Paper (2nd Pulp)
Size: 16 X 23,5 cm
Weight: 6500 gr (10 skins)
10 volumes of work
The Quran says that Allah's Prophet Hz. It is the divine stage that Muhammad (pbuh) sent down. Hundreds of thousands of martyrs for 14 centuries are under the rule of this Book. As they shed their blood, hundreds of thousands of scholars shed their eyes to the dominance of the Quran in the hearts and minds so that this divine word could be understood and placed in the hearts.
Elmalılı Muhammed Hamdi Yazır is one of our most valuable clusters recently grown. It was the necessary and even delayed duty to bring the commentary "Hak Dini Kur'ân Dili", which he wrote in the first years of the Republic, named "Hak Dini Kur'ân Dili", which was appreciated by the owners of the Turkish Republic, into today's Turkish. Professor of Marmara University Faculty of Theology. Dr. İsmail KARAÇAM, Asst. Assoc. Dr. Emin IŞIK, Assoc. Dr. Nusrettin BOLELLİ and the Presidency of Religious Affairs Work and note; Abdullah YÜCEL, one of the teachers of the Tanbul Haseki Education Center, top and grade; We would like to thank our esteemed teachers and those who contributed to the fulfillment of this duty.
With the prayer of realizing the true judge of the Quran in our hearts, brains and lives ... Effort is from us, tevfik and guidance Take and note; lah is tandoor.
Almighty Allah sent the Quran, which is the most beautiful of words, to His servants so that they could read and understand and act properly. Hz. It is a known fact that those who know the Quran well and understand it correctly since our Prophet helped those who had difficulty understanding it and regard it as a duty and worship. Acting with this understanding, Islamic scholars have written volumes of commentary throughout the Islamic history every century. However, since the common language in religious sciences is Arabic, almost all of these works have been written in Arabic. Being able to benefit from them requires both knowing the Arabic language well and reaching a certain level in the field of Islamic sciences.
Our education, which opened up to the west with the Tanzimat, in a sense opened its doors to the streams of thought coming from there. As a matter of fact, the effect of this manifested itself in the life of society soon after. Until then, Islamic values, which nobody had doubted, began to be discussed among some side intellectuals who were devoid of Islamic culture and admiring the West. Now everybody was talking back and forth about Islam and the Quran and thinking in their own way. However, most of the criticisms against Islamic values were the views stemming from the efforts of Christian missionaries to destroy and wear Islam for a long time. The vast majority of the so-called intellectuals, who were the protagonists of this foreign culture, which gradually began to make their weight felt in the administration of the country, did not know what the serious responses were to be given to these views, and they were inevitably under the influence of these destructive ideas.
In the face of this landscape, madrasahs continued the classical education system, which had been going on for centuries, and its members tried to keep themselves out of these discussions as much as possible. Although the general landscape was like this, among them, Elmalılı Hamdi Efendi, with their own efforts, could go beyond the shell of the madrasa and see what was happening in the society, they believed that there was a need to defend the Islamic truths, to enlighten both the defenders of this external culture and the public. This need was gone, and the note was manifested in increasing severity, especially with the establishment of the republic, the materialist and non-national education system, which was dominated by a strict understanding of laicism in our country, should be regarded as the main reason for the emergence of a generation extremely devoid of spiritual values. To think that such a generation will dominate the destiny of the country in the near future, and even to see that the bad examples of this and note emerge one by one like weed grass; He was losing the sleep of real intellectuals who loved their homeland, nation and sacred. From now on, the religion of Islam had to be explained at the level required by the century and the people needed, and the Quran had to be told to the understanding of the century. Besides, this work should have been done to the nation in its own language.
In the first years of the republic, it was decided to translate the Quran into Turkish and to make an interpretation, albeit briefly. There have been long discussions about who or who will be appointed for this job. Sensible people, especially the Grand National Assembly, were seriously engaged in this work. Finally, it was deemed appropriate to do and note the interpretation to the poet of Independence Anthem Mehmet Akif Bey, with the desperation and insistence of the late Rifat Börekçi, the head of Religious Affairs of the time, and his deputy Ahmet Hamdi Akseki, and the commentary to Elmalılı M. Hamdi Efendi. After a while, the poet M. Akif went to Egypt. He sent the first translators he prepared there to Hamdi Efendi, but he also wrote that he did not like them, and despite all his efforts, he did not believe that he could be successful.After M. Akif notified the relevant authorities that he had given up his translation job, Religious Affairs officials made an offer to Hamdi Efendi to do the translation.
they were found. However, he also stated that he did not believe in the translation of the Quran into Turkish properly and said that only a subtle addition from the interpretation could be added as a verdict and his view was accepted.
If you pay attention, the term meâl has always been used. This of course has a special meaning and significance. The sentence structure and the style of expression of the Quran were exactly observed in the articles made, and Turkish words were substituted for Arabic words. and Acirc; this kind of translation of the words into Turkish and attention to the sentence structure of the Turkish language and the note; the memo caused some objections at that time and this type of act was not liked by many. However, as Muhtar Yazır, the eldest son of the late Hamdi Efendi, stated in his inscription (15 December 1959) he wrote for the second edition of the work, there was a tendency to read and read the Quran in Turkish in prayer at that time, and some trials were made. Since the tendency in question was contrary to Hamdi Efendi's beliefs, he insisted on translation, not on translation.
This work came about as a result of such multifaceted efforts and years of work. It is certain that it has an inaccessible place in Turkish commentaries and an insurmountable scientific value from now on. According to the author of the work, an honest commentary can be written in the Quran only by giving the effort twice as much. It is also known that he briefly interpreted many suras without going into its subtleties and depths and without extending the word, for fear that this work would be unfinished. However, it is clearly seen that the late commentator did not hesitate to explain in detail the places he deemed necessary and to include versatile scientific proofs. It is an undeniable fact that the work is a great treasure of knowledge in terms of various Islamic sciences, even modern sciences and ideas. This excellent work also required some minor corrections in many ways. As from this sentence:
1. The language of the work: The work, written in the language of the 1930s, actually has a style of expression that can be considered heavy even for the intellectuals of that day. Although it reflects the spoken language in some places, the style is rather viscous and heavy in places where scientific and intellectual explanations are attempted. However, in the last fifty-sixty years, the simplification in Turkish has reached serious dimensions, and even an excess, which can be considered as a gap, has been made in this area. Not even ordinary intellectuals and university graduates, but even theology students studying in the field of religious sciences complained about not being able to understand the language of the work. Because nobody says "the wife is brain and note," he says "between husband and wife" and understands the word "brain" as the brain inside the skull. The language of the work had to be adapted to modern Turkish without harming the scientific feature of the work and the style of the author. This is what was tried to be done.
2. The composition of the work: In the first edition of the work and in the offset prints after it, the originals and articles of the verses were not given sequence numbers. Numbers were not given to the verses taken from other surahs to help the interpretation. Most of the time, only the text of these verses was included, but what they meant was not even explained. All this made it difficult to benefit from the work, and even for many, the sign and the note made it bloodless. However, in such a serious work, the verse numbers had to be found. The places of the verses or articles of verses taken from other suras should also be shown. These were also done. In addition, in order to better understand the part of which the interpretation was made, the texts of the verses taken from other chapters were given, and they were arranged in italics to indicate that they were added by us.
3. Hadith tahrici: Again in the first edition and in the following editions, hadiths were sometimes included as text, but their Turkish version was not given; sometimes it was contented with its Turkish and its text was neglected. However, both the original texts of these hadiths and the book of hadiths had to be shown in footnotes. Their sources are also shown. This study, Assoc. Dr. Nusrettin Bolelli performed it.
4.Tefseir sources: In the editions made up to this time, the places of the transfers made from various tafsir sources and other works were not shown, only: "He says in this work ..." or "He says the flesh ..." However, for the convenience of the reader or for those interested to apply, it would be useful to show the places where the transfer is made in the footnotes. These were also shown to the extent possible. In this study, the locations of the transfers made from the tafsir books were determined by Abdullah Yücel and note.
5.Tashih and explanation: In the work, the necessary explanations have been made only where explanation is needed and shown in the footnotes, indicating that they were made by us.
In addition, during the simplification of the work, the names of the surahs to which the verses taken from other surahs were taken to help the interpretation were corrected. The typographical errors in some verse texts have also been corrected. Again, in this sentence, minor errors arising from the similarity and difference in understanding in words are also indicated in the footnotes. Apart from these, the content of the work has never been touched. Because it is of great importance to preserve the works that have gained fame in religious and scientific fields. This was sufficiently respected.
6. Rical, index and lexicon: It is an indispensable need to include the special names and chapters in the work in an alphabetical index. We found it appropriate to present a biographical index with all special names in a separate volume and to give the subject titles in alphabetical order in the same volume. We also added a glossary about some words and terms in the commentary. We believe that if we do so, we will make it easier to fully exploit the work.
Marmara University Faculty of Theology lecturers Assist, who helped us during these studies and made important contributions to the simplification of the work. Assoc. Dr. Nedim Yılmaz, Prof. Dr. Muhsin Demirci, D. İş. Head. Ist. Haseki Education Center Retired Director Mahmut Özakkaş (deceased) and one of the same Education Center teachers (currently Marmara University Faculty of Theology and grade; teaching staff) Dr. We would like to thank İbrahim Tüfekçi.
Our goal is to open ways to facilitate the exploitation of the work and to help our dear readers. Effort and effort are from us, success is from Allah.
June / 1992
Prof. Dr. İsmail KARAÇAM Asst. Assoc. Dr. Emin IŞIK Assoc. Dr. Nusrettin BOLELLİ Abdullah YÜCEL
1. Volume Contents
What is translation and how does it happen? 19
The description and other names of the Quran 30
The description of the time 33
and Acirc; recipe and description of yetin 33
The writing of the Mushaf and the Quran 35
Explanation about tafsir and interpretation 36
The meaning of the word "maâl" 40
The virtues of the Quran 40
The names of al-Fatiha 47
The origin of the Quran, the Mecca and Civilization of the surahs and verses ... 49
The first verse and verses that were sent down 50
Beginning of divine revelation 50
Whether the Basmalah is a verse from al-Fatiha 57
Analysis of the Basmalah 59
The name "Allah" 60
Could God and other concepts be synonymous with the name "God"? ... 65
The name "Rahman" and how to translate it 72
The name "Rahim" and its differences with "Rahmân" 74
Possible Translations of the Basmalah 80
Supreme interpretation of the Basmalah 82
The provisions of the Basmalah 84
The matter of the chapter of al-Fatiha 91
Analysis and conversion 98
The difference between praise and gratitude 99
The ranks of Hamdin 102
Small and universal will 119
The recipe of religion 122
What does religion and religion mean? 128
What does homeland mean? 131
The meaning of worship in Shariah 133
The meaning of intention and where it is necessary 134
Imam and congregation 149
Parts of the polytheists 151
The Meaning of Guidance 154
Differences between Christians and Jews from Imamrik 171
Surah al-Baqara 181
Opinions of the commentators about Hurûfu mukattâa 188
How does taqwa occur? 202
Degrees of taqwa 203
Gabya Faith 205
Divine truths according to the people of Sunnah 206
How about acknowledging something? 212
Faith in conclusion and description 213
The goal of Islam and the tree of faith 215
Islam is the sum of belief and deeds 217
Prayer and the essence of the Islamic organization 218
What kind of things are sustenance? 223
What does aid cover? 223
Faith in divine books 226
and Acirc; the hereafter is eternal life 228
What is swearing, how can it happen? 235
How is the heart sealed? 240
The infidels and the hypocrites 244
What does "yummy" mean? 250
What do the devil say? 262
The necessity and importance of fear of God 271
Angelic thought 279
Endad (meaning of partners attributed to Allah 285
It is unfair to have doubts in the Quran 286
The meaning of righteousness and heaven 290
Explanation of the parable of the coup 295
The creator of guidance and perversion is one 296
Two thoughts about the seven heavens 306
The meaning of the caliph and the succession of humanity 312
What are angels and angels? 314
Mîrac news 318
The Nature of Prostration 328
Explanation about Iblis 330
Hz. and Acirc; where is the heaven where dem lives? 331
Information about Israel 341
Jews corrupting the Torah 343
Avoid expressions such as "Turkish Quran" 343
Patience and Habit 346
Twelve reminders about the Israelites 350
The original and prophet of the word "prophet" is more general than the messenger ... 371
Reason for the baccarat (beef) slaughter order 386
World life and nature of the world 399
The names of Jesus and Mary 401
What is the purpose of Rhu'l-Jerusalem? 407
How Gabriel brought the revelation 427
What is magic? 434
The meaning of abrogation 450
The meanings of Islam and bestowal 457
The words nation, sharia, religion, tribe and the difference between them 471
What does Imam, imamate mean? 478
What was Beytullah made of? 480
Authority İbrahim 480
Hz. Abraham's prayer 481
What does menacik mean? 482
Martyrs' qualifications 508
It is obligatory to return to the Kaaba 512
The importance of the qibla 517
Zikr and Thank God 523
Those killed in the way of Allah 530
The meaning of saying "innâ lillah ve innâ iley râciûn" 532
Safa and Merve 537
Hajj and Umrah 538
God is One 544
The essence of paganism 554
The issue of Vahdat-i Vucud 558
Nafs-i emmâre 565
What does Satan make man do? 565
What is retaliation? 580
Forgiveness and diet issue 584
Fasting verse 605
Provisions of fasting about guests and patients 608
Recipe of the Holy Quran 624
The difference between the meanings of retreat and deduction 625
Crescent search and vision 626
The meaning of singing Allah 636