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Batı modernleşmesi açısından oldukça önemli olan Martin Luther’in, İncil’i Almancaya tercüme etme girişiminin bir örneği de Tanzimat’tan sonra Kur’an’ın Türkçeye çevrilmesi adımı ile Osmanlı modernleşmesinde yaşanmıştır. Tanzimat’ın ilanından sonra gündeme gelen Kur’an’ın Türkçeye çevrilmesi tartışmaları II. Meşrutiyet döneminde ve Cumhuriyetin ilk yıllarında yoğunlaşarak devam ederken bu süre içerisinde çok sayıda tercüme çalışması da yapılmıştır. Hatta 1925 yılında TBMM’nin de gündemine gelen Kur’an’ın Türkçeye tercümesi meselesi, yapılan görüşmelerin neticesinde Kur’an’ın sağlıklı bir Türkçe tercümesinin yapılması fikri Meclis tarafından karar altına alınmış ve bunun için gerekli ödenek ayrılmıştır. Dönemin siyasi ve fikri konjonktüründen bağımsız olarak ele alınamayacak olan Kur’an’ın tercümesi meselesi, Osmanlı aydınları arasında yoğun tartışmalara konu olmuştur. Kur’an tercümesi konusundaki tartışmalarda temelde iki yaklaşım vardı. Bazı aydınlar Kur’an’ın fesahat ve belâgat açısından kesinlikle bir başka dile tercüme edilemeyeceğini savunarak Kur’an çevirilerine karşı çıkarken bazı aydınlar ise Arapça bilmeyen Müslümanların Kur’an’ı anlamaları için tercümenin zorunlu bir ihtiyaç olduğu görüşünden yola çıkarak Kur’an’ın mutlaka tercüme edilmesi gerektiğini savunmuşlardır. Bu iki yaklaşımın periferisinde gelişen tartışmalar Osmanlı matbuatında geniş yer tutmuştur. Bu çalışmada Tanzimat’tan itibaren yoğun tartışmalara konu olan Kur’an-ı Kerim’in Türkçeye tercümesi meselesine yönelik Osmanlı aydınlarının bakışı ele alınmaktadır.
An example of Martin Luther’s attempt to translate the Bible into German, which is very important in the Western modernization, has also been seen in the Ottoman modernization with the translation of the Qur’an into Turkish after Tanzimat. The Qur’an was translated into Turkish after the announcement of Tanzimat. During the period of lawfulness and the first years of the Republic continued to concentrate on many translation work during this period. Even in 1925 the issue of the translation of the Qur’an into Turkish, the idea of making a healthy Turkish translation of the Qur’an was decided by the Parliament and the necessary payment for this was allocated. The question of the translation of the Qur’an, which will not be addressed independently of the political and intellectual contexts of the period, has been the subject of intense discussions among the Ottoman lights. There were two approaches in the discussion on the translation of the Qur’an. Therefore, there is no doubt that the Qur’an will be translated into any other language, and there is no doubt that the Qur’an will be translated into any other language, and there is no doubt that the Qur’an will be translated into any other language, and there is no doubt that the Qur’an will be translated into any other language. The discussions that develop in the peripheral of these two approaches have held a wide place in the Ottoman matrix. In this study, the view of the Ottoman lights on the issue of the translation of the Qur’an-i Kerim into Turkish, which is the subject of intense discussions from Tanzimat, is addressed.
An instance of Martin Luther's attempt to translate the Bible into German, which is very important for Western modernization, was experienced in Ottoman modernization with the step of translating the Qur'an into Turkish after Tanzimat. While the discussions on the translation of the Qur'an into Turkish, which acquired currency after the declaration of the Tanzimat were contiuning during the second Constitutional Monarchy period and in the early years of the Republic, in this period many translations were made. In fact, the issue of the translation of the Qur'an into Turkish, which was on the agenda of the Turkish Grand National Assembly in 1925, as a result of the negotiations, was decided by the Assembly to provide a healthy Turkish translation and the necessary fund was reserved. The issue of the translation of the Qur'an, which cannot be dealt with independently of the political and intellectual conjuncture of the period, was the subject of intense debate among the Ottoman intellectuals. There were basically two approaches in the debate about the translation of the Qur'an. Some intellectuals objected to the translations of the Qur'an, arguing that the Qur'an cannot be translated into another language in terms of fluency and eloquence, while some intellectuals defend the necessity of translating Qur’an to Turkish, taking into consideration the Muslims who do not speak Arabic to understand the Qur'an. The debates on the periphery of these two approaches were widespread in the Ottoman press. In this study, the Ottoman intellectuals’ views on the issue of the translation of the Holy Quran into Turkish, which were the subject of intense debate since the Tanzimat period, is discussed
Alan : Hukuk; Sosyal, Beşeri ve İdari Bilimler
Dergi Türü : Uluslararası
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