The Neglected Emphasis on Tawhid in Turkish Translations of the Quran: the case of Chapter Furqan verse 77

Hasan Nas

Makale detayları

The Neglected Emphasis on Tawhid in Turkish Translations of the Quran: the case of Chapter Furqan verse 77

Yazarlar:

Hasan Nas

Yayıncı:

Recep Tayyip Erdoğan University

Ana Başlıklar:

Tefsir

Dergi:

Rize İlahiyat Dergisi Issue 26, pp.75-86

Belge Tipi:

Makale

Yayın Tarihi:

4/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001315485

pISSN:

2980-0331

Anahtar kelimeler:

Özet:

 It is mandatory to consider the mindset of the first interlocutors of the Quran to understand the messages of Allah which will deliver people to peace in the end. That is because the divine message has been delivered in the language of its interlocutors and accordance with their culture and mindsets. Thus, to comprehend the message of the Quran as intended by Allah one would need to consider Meccan culture along with lingual analysis and dictionary knowledge. As it is known, pre-Islamic era Arabs were familiar with the concept Allah. This is apparent in the divine message as early as its first messages that it was speaking to a society that knew Allah and believed in Him. But, these polytheists, while embracing Allah as the highest deity, also took on other gods and worshipped them just as they worshipped Allah. Moreover, the daily life of Meccan people used to revolve around those idols and this polytheistic way of thinking was effective in their every deed. Polytheists of Mecca believed in these idols and acted as their servants because they believed that these idols could protect them from evil and disasters and provide them with everything they needed. We can gather from what we know about the era that the first interlocutors of the Quran had some sort of a gods pantheon that placed Allah at the top. Against this established status quo during the start of the revelation period, the Quran started a relentless struggle against polytheism to direct the Meccan people towards Tawhid. Thats why we need to try and understand the verses revealed in Mecca with this context in the back of our minds. Otherwise, wed fail to deliver the theme of Tawhid in Turkish, the message that the Quran is intended to deliver to its interlocutor. An example case for this is the 77th verse of chapter Furqan. Indeed, in our society, when prayers are mentioned in sermons, lectures, and religious discussions this verse comes to mind immediately, relying on memorization purely, instead of being a result of a justified research. However, to my understanding, this verse carries a different message, and it delivers its call to its interlocutor as a whole. Furthermore, linguistically, and grammatically, the form of this verse is not suitable for interpreting the two sentences that make up the verse as two distinguished sentences that target two different sets of people. The verse in hand, when evaluated with an inner coherent by considering intra-textual and extratextual contexts, would be on point to claim that this verse, first and foremost, speaks to Meccan polytheists in a warning manner. Thereby, the Quran states those who take others as deities along with Allah and worship them too, bear no value in the eyes of Allah. This crystal-clear message of tawhid that Furqan 77 bears has been apparent in the first Quran dictionaries as well as classical tafsirs. However, when we look at many of the well-known Quran translations, we see that the message of tawhid has been overlooked due to the lack of interest in the verses context.

 It is mandatory to consider the mindset of the first interlocutors of the Quran to understand the messages of Allah which will deliver people to peace in the end. That is because the divine message has been delivered in the language of its interlocutors and accordance with their culture and mindsets. Thus, to comprehend the message of the Quran as intended by Allah one would need to consider Meccan culture along with lingual analysis and dictionary knowledge. As it is known, pre-Islamic era Arabs were familiar with the concept Allah. This is apparent in the divine message as early as its first messages that it was speaking to a society that knew Allah and believed in Him. But, these polytheists, while embracing Allah as the highest deity, also took on other gods and worshipped them just as they worshipped Allah. Moreover, the daily life of Meccan people used to revolve around those idols and this polytheistic way of thinking was effective in their every deed. Polytheists of Mecca believed in these idols and acted as their servants because they believed that these idols could protect them from evil and disasters and provide them with everything they needed. We can gather from what we know about the era that the first interlocutors of the Quran had some sort of a gods pantheon that placed Allah at the top. Against this established status quo during the start of the revelation period, the Quran started a relentless struggle against polytheism to direct the Meccan people towards Tawhid. Thats why we need to try and understand the verses revealed in Mecca with this context in the back of our minds. Otherwise, wed fail to deliver the theme of Tawhid in Turkish, the message that the Quran is intended to deliver to its interlocutor. An example case for this is the 77th verse of chapter Furqan. Indeed, in our society, when prayers are mentioned in sermons, lectures, and religious discussions this verse comes to mind immediately, relying on memorization purely, instead of being a result of a justified research. However, to my understanding, this verse carries a different message, and it delivers its call to its interlocutor as a whole. Furthermore, linguistically, and grammatically, the form of this verse is not suitable for interpreting the two sentences that make up the verse as two distinguished sentences that target two different sets of people. The verse in hand, when evaluated with an inner coherent by considering intra-textual and extratextual contexts, would be on point to claim that this verse, first and foremost, speaks to Meccan polytheists in a warning manner. Thereby, the Quran states those who take others as deities along with Allah and worship them too, bear no value in the eyes of Allah. This crystal-clear message of tawhid that Furqan 77 bears has been apparent in the first Quran dictionaries as well as classical tafsirs. However, when we look at many of the well-known Quran translations, we see that the message of tawhid has been overlooked due to the lack of interest in the verses context.

 It is mandatory to consider the mindset of the first interlocutors of the Quran to understand the messages of Allah which will deliver people to peace in the end. That is because the divine message has been delivered in the language of its interlocutors and accordance with their culture and mindsets. Thus, to comprehend the message of the Quran as intended by Allah one would need to consider Meccan culture along with lingual analysis and dictionary knowledge. As it is known, pre-Islamic era Arabs were familiar with the concept Allah. This is apparent in the divine message as early as its first messages that it was speaking to a society that knew Allah and believed in Him. But, these polytheists, while embracing Allah as the highest deity, also took on other gods and worshipped them just as they worshipped Allah. Moreover, the daily life of Meccan people used to revolve around those idols and this polytheistic way of thinking was effective in their every deed. Polytheists of Mecca believed in these idols and acted as their servants because they believed that these idols could protect them from evil and disasters and provide them with everything they needed. We can gather from what we know about the era that the first interlocutors of the Quran had some sort of a gods pantheon that placed Allah at the top. Against this established status quo during the start of the revelation period, the Quran started a relentless struggle against polytheism to direct the Meccan people towards Tawhid. Thats why we need to try and understand the verses revealed in Mecca with this context in the back of our minds. Otherwise, wed fail to deliver the theme of Tawhid in Turkish, the message that the Quran is intended to deliver to its interlocutor. An example case for this is the 77th verse of chapter Furqan. Indeed, in our society, when prayers are mentioned in sermons, lectures, and religious discussions this verse comes to mind immediately, relying on memorization purely, instead of being a result of a justified research. However, to my understanding, this verse carries a different message, and it delivers its call to its interlocutor as a whole. Furthermore, linguistically, and grammatically, the form of this verse is not suitable for interpreting the two sentences that make up the verse as two distinguished sentences that target two different sets of people. The verse in hand, when evaluated with an inner coherent by considering intra-textual and extratextual contexts, would be on point to claim that this verse, first and foremost, speaks to Meccan polytheists in a warning manner. Thereby, the Quran states those who take others as deities along with Allah and worship them too, bear no value in the eyes of Allah. This crystal-clear message of tawhid that Furqan 77 bears has been apparent in the first Quran dictionaries as well as classical tafsirs. However, when we look at many of the well-known Quran translations, we see that the message of tawhid has been overlooked due to the lack of interest in the verses context.

 Allah Teâlânın insanları esenliğe ulaştıracak mesajlarını doğru anlayabilmek için, Kuranın ilk muhataplarının sahip oldukları zihniyeti dikkate almak zorunludur. Çünkü ilahî mesaj evvelemirde muhatap kitlenin lisanı üzere ve onların kültür ve zihin kodlarını dikkate alarak nazil olmuştur. Bu yüzden Kuran-ı Kerimin Allahın muradına uygun olarak anlaşılabilmesi için, dil tahlilleri ve sözlük bilgisiyle birlikte Mekke toplum kültürünün de göz önünde bulundurulması gerekmektedir. Bilindiği gibi Câhiliye Arapları Allah mefhumundan habersiz kimseler değillerdi. Nitekim ilahî kelamın ilk nazil olan surelerinden itibaren onun Allahı bilen ve Ona inanan bir topluma hitap ettiği anlaşılmaktadır. Ancak Mekke müşrikleri Allahı en yüce tanrı olarak benimsemekle birlikte Onun yanı sıra bir takım tanrılar da edinmişlerdi ve onlara da Allaha ibadet ettikleri gibi tazimde bulunuyorlardı. Bu minvalde Mekke toplumunun günlük yaşamı adeta putların etrafında dönüyordu ve şirk zihniyeti toplumun bünyesini tamamen sarmıştı. Müşrikler, ilah edindikleri putlarına tazimde bulunmalarının yanı sıra bu putların onları kötülük ve felaketlerden koruduğuna, ihtiyaç duydukları şeylerin onlar sayesinde elde edildiğine inanıyorlardı. Anlaşıldığına göre Kuranın ilk muhatapları olan Mekke müşriklerinin tanrı tasavvuru, en üst kademede Allah adında yüce bir tanrının bulunduğu bir tanrılar sistemine benzemektedir. Vahyin nazil olmaya başladığı vasattaki bu özel duruma mukabil Kuran, şirk müptelası olan Mekkelileri tevhit zihniyetine ulaştırmayı hedeflemiş ve şirkle amansız bir mücadele başlatmıştır. Bu münasebetle özellikle Mekke döneminde nazil olan âyetleri bu konteksti göz önünde bulundurarak anlamaya çalışmak gerekir. Aksi halde Furkân sûresi 77. âyette olduğu gibi tevhit çağrısı dikkatlerden kaçacak ve Kuranın vermek istediği mesaj hedefine ulaşmayacaktır. Nitekim toplumumuzda hutbe, vaaz ve dinî sohbetlerde dua söz konusu olduğunda, araştırılarak ulaşılmış bir sonuç olmaktan ziyade, ezbere dayalı olarak hemen bu âyet-i kerime akla gelmektedir. Hâlbuki âyet, kanaatimizce farklı bir mesaj vermekte ve bir bütün olarak ilgili muhatabına çağrısını iletmektedir. Ayrıca dil ve gramer bakımından da âyetin yapısı bu âyette yer alan iki cümleyi farklı kişileri muhatap alan iki ayrı cümle şeklinde okumaya müsait değildir. İlgili âyet, metin içi ve metin dışı bağlamları dikkate alınarak ve kendi içinde bir bütünlük oluşturacak şekilde değerlendirildiğinde, âyetin öncelikle ve özellikle Mekke müşriklerini ikaz edici mahiyette olduğunu söylemek isabetli olacaktır. Böylece, Allah ile birlikte putları da ilah edinen ve onlara da tazimde bulunan kimselerin Onun katında hiçbir kıymetlerinin olmayacağı bildirilmiş olmaktadır. Furkân 2577 âyetinin içerdiği bu açık mesajın, gerek ilk Kuran sözlüklerinde gerekse klasik tefsirlerde karşılık bulduğu ve bu eserlerde âyetteki Allahın vahdaniyetine yönelik vurgunun ifade edildiği görülmektedir. Ancak ülkemizde tedavülde bulunan belli başlı Türkçe Kuran meallerine bakıldığında, âyetin bağlamının dikkate alınmamasına bağlı olarak âyetteki tevhit vurgusunun ihmal edildiği anlaşılmaktadır.

Makale detayları

The Neglected Emphasis on Tawhid in Turkish Translations of the Quran: the case of Chapter Furqan verse 77

Yazarlar:

Hasan Nas

Yayıncı:

Recep Tayyip Erdoğan University

Ana Başlıklar:

Tefsir

Dergi:

Rize İlahiyat Dergisi Issue 26, pp.75-86

Belge Tipi:

Makale

Yayın Tarihi:

4/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001315485

pISSN:

2980-0331

Tafsir

Qur'an

Tawhid

Furqan 77

TranslationTefsir

Kur'an

Tevhit

Furkân 25/77

Meal

Sayı

Makale detayları

Yazarlar: Hasan Nas

Yayıncı: Recep Tayyip Erdoğan University

Ana Başlıklar: Tefsir

Dergi: Rize İlahiyat Dergisi Issue 26, pp.75-86

Belge Tipi: Makale

Yayın Tarihi: 4/2024

Belge Dili: Türkçe

Document ID (Org No.): 2001315485

pISSN: 2980-0331

Sayı

Yazarlar:

Hasan Nas

Yayıncı:

Recep Tayyip Erdoğan University

Ana Başlıklar:

Tefsir

Dergi:

Rize İlahiyat Dergisi Issue 26, pp.75-86

Belge Tipi:

Makale

Yayın Tarihi:

4/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001315485

pISSN:

2980-0331