Özet:

There have been two periods in the history of Arab translation, where translation, which is often seen as an individual scientific activity, is accepted as a state policy, encouraged by the state, and, moreover, directed by the political authority. The first of these is the period that was initiated during the reign of the Abbasid caliphs in the 2nd Mansur period and institutionalized by reaching the summit during the Ma’mun period. Mansurian translations were mainly related to medicine, cosmography, engineering and logic, and were mostly translated into Arabic through Persian and Sanskrit. The second period in which the translation was adopted as a state policy in Egypt, Lebanon and Syria started in 1773 when Catholic Christian groups emigrated from France to Lebanon and established many schools here and reached the peak during the governorship of Egypt (1805-1848) by Kavalalı Mehmet Ali Pasha. During this period, talented young Arabs were sent to Italy, France and England on a scholarship and were encouraged to learn languages and acquire professional translation skills. With the opening of the School of Languages in 1835, foreign language education was given on the one hand, while the textbooks and literary works of the European Universities were translated into Turkish and Arabic, and a scientific Renaissance was tried to be realized. In this period, translation was not limited to European languages, but there was a systematic translation movement from European languages to Turkish under state supervision. With the establishment of the printing press and the advancement of newspaper and magazine activities, a development move was made in Lebanon, Syria and Egypt. Together with the Arab youth, many Syrian Armenian and Greek Catholic youth were actively involved in these scientific translation activities controlled by religious centers. Since the 1850s, the Arab peoples have known French, English and Russian literatures thanks to the translations of literary translators such as Nasif Yazici, Ibrahim al-Yazici, Selim al-Bustani, Ahmed Faris co-Shidyak and Marun Abbud. Thanks to the translations, they took modern literary genres such as stories, stories, novels, travel books, and theaters they took from Western literature and carried them further.  Moving in line with the Middle East policies of imperialist states such as England and France, the translators fell under the spell of the French revolution and gave priority to the works on the themes of freedom, equality and brotherhood. They tried to put an end to Ottoman domination in the region by emphasizing Arabic and provoking Arab nationalism. Through their literary groups, newspapers and magazines, secret societies and Masonic lodges, they sometimes provoked conflicts between 24 different factions in Lebanon. They encouraged foreign migration, which changed the demographic structure of Lebanon and disrupted the social order. While opposing Ottoman rule in the region, they welcomed the British occupation or the French mandate. In the last quarter of the 19th century and in the first quarter of the 20th century, Lebanese literary and ideological translation studies attract attention. One of the famous literary, orator and translators of the period is Felix Fâres. Fâres, who lived in Lebanon between 1882-1939, translated the works of the leading writers of French literature from French into Arabic. He joined the İttihat ve Terakki Party in Lebanon against the Ottoman Empire and became famous as the "Unionist Mirabeau" thanks to his translations, poetry and rhetoric. Because of the violence of French sympathy, France took part in the ranks of France in the invasion of Syria and Lebanon by the French. France took part in the ranks of France in the invasion of Syria and Lebanon by the French because of the violence of sympathizers of France. The political ideas of the French Revolution were first accepted among the Lebanese Christians and then spread to other Arab countries. The first printing houses in Lebanon were established in schools established by Christians. With the separation of the Ottoman Empire from Lebanon in 1918 after World War I, Christian Arabs and Arab nationalists gained their wishes, but they could not find the peace and peace they wanted. Despite the fact that nearly a century has passed since these events, they have become desirous of the Ottoman period due to the recent Druze-Maronite conflicts, civil war, Israeli attacks and economic crises. He was sent to America in 1921 by French General Etienne Gouraud to persuade the Lebanese, including famous writers such as Gibran Khalil, Mikhail Nuayma, Emin al-Rihani, Marun Abbud, to return to Lebanon. He did his best to persuade the Lebanese people to the French mandate. He spent his life fighting for his ideals between Lebanon, Syria, Istanbul, America and Egypt.  Felix worked as a director at the Translation Office of the Alexandria Municipality in 1930, as his political expectations were not met. He worked for French sovereignty in the region in order to free Lebanon and Syria from Ottoman rule, but he accepted the French mandate, but could not resist the French pressure and had to go to Alexandria in the English mandate. He stayed here for the rest of his life. He struggled for the rise of the position of women in Arab society in copyright books and translation works. Felix is one of the pioneers of the reformers who brought up the idea of interreligious dialogue in the Arab world and tried to bring Christianity and Islam closer. Although he spent his life in poetry, literature and rhetoric, he did not get what he wanted, nor did he get the fame he wanted.

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