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Emâlî ismiyle meşhûr olan Sirâceddîn Alî el-Uşî’nin akait kasidesi, klâsik edebiyat geleneğinde büyük bir akis bulmuş, birçok kez tercüme ve şerh edilmiştir. Türk dilinde onlarca kez manzûm ve mensûr olarak tercüme ve şerh edilen bu kasidenin az sayıda Farsça tercümesinin varlığından haberdarız. Metnini hazırladığımız Farsça manzum tercümenin mütercimine dair, kaynaklarda bir kayda tesadüf edilmemiştir. 66 beyitten müteşekkil olan bu kaside tercümesi, sade dili ve aslına yakın çevirisiyle dikkat çekmektedir. Lakin bu metin ile Bekir Topaloğlu, Hafız Refiʽî Efendi ve Durmuş Özbek’in neşrettikleri metinler arasında birtakım farklılıklar vardır. Bazı beyitler hazırladığımız metinde bulunmadığı gibi, metnimizde yer alan üç beyte de diğer neşirlerde tesadüf olunmaz. Bunun yanı sıra birkaç beytin sıralamasında farklılıklar mevcuttur. Ayrıca beyitlerde, ibare düzeyinde varyantların olduğu da görülmüştür. Bu bağlamda çalışmanın amacı Farsça manzum Emâlî Kasidesi’ni incelemektir. Bu doğrultuda ilk olarak Sirâceddîn Alî b. Osmân el-Ûşî ve Akâyid Kasidesi’ne ilişkin bilgi verilmiş akabinde ise Emâlî Kasîdesi Tercüme ve Şerhleri’ne değinilmiştir. Daha sonra çalışmaya konu olan manzumenin yer aldığı Süleymaniye Kütüphanesi, Fatih koleksiyonundaki 5399 numaralı mecmua ana hatlarıyla tanıtılmıştır. Çalışmanın son bölümünde ise manzumenin dil, imla ve üslup özelliklerinin üzerinde durulmuştur. Görüldüğü kadarıyla mütercim Emâlî Kasîdesi’ni tercüme ederken asıl metne büyük ölçüde sadık kalmış ve aynı ifade sadeliği korunmaya çalışılmıştır. Kelâmî bir metin olması itibariyle, ilgili sahanın ıstılahları önemli ölçüde muhafaza edilmiştir. Bunun yanı sıra behişt, dûzâh, peygamber gibi yaygın olarak kullanılan Farsça kelimeler Arapça ibarelerin karşılığı olarak tercih edilmiştir.
The name of the Qur’an is the name of the Qur’an, the name of the Qur’an, the name of the Qur’an, the name of the Qur’an, the name of the Qur’an, the name of the Qur’an, the name of the Qur’an, the name of the Qur’an, the name of the Qur’an, the name of the Qur’an, the name of the Qur’an, and the name of the Qur’an. We are aware of the existence of a few persian translations of this cassette, which has been translated and honoured as a manzûm and mensûr dozens of times in the Turkish language. There is no coincidence in the source of the translation of the Persian manuscript that we have prepared. 66 The translation of this book, which is grateful to the book, attracts attention with its simple language and close to its translation. But there are a number of differences between this text and Bekir Topaloğlu, Hafiz Refi
Abstract Siraj ad-Din al-Ushi’s confession of faith in rhyme, widely known as al-Amali, has had a great impact on the traditional literature and has been translated and commented upon several times. Although there are dozens of Turkish translations and commentaries of al-Amali, both in verse and prose, we know of a few Persian translations of it. Further, we have not encountered any information about the translator of al-Amali’s translation which we studied. The translation which consists of 66 couplets is particularly notable for its simple language and for being very close to the original text. However, there are some differences between this text and the texts published by Bekir Topaloğlu, Hafız Refiʽî Efendi and Durmuş Özbek. Some couplets are not included in the text we prepared; but three couplets in our text are not included in other publications. There are also differences in the order of several couplets. It was also observed that there were variants in the couplets at the expression level. In this context, the aim of this study to examine Qasida al-Amālī. Accordingly, first of all, information regarding Siraj ad-Din al-Ushi and Qasida al-Amālī has been given. Afterwards, translations and narratives of Qasida al-Amālī has been touched upon. Later, the book numbered 5399, which is located in the Suleymaniye Library Fatih Collection, has been outlined. In the last part of the study, the language, spelling and stylistic features of the verse are dwelled on. As far as it is seen, the translator has largely been stuck to the original text while translating and the simplicity of the expression was tried to be maintained. As the text is theological, the terms of the respective field have been substantially conserved. In addition, commonly used Persian words such as ‘behişt’(heaven), ‘dûzâh’(hell), ‘peygamber’(prophet) are preferred as the equivalent of Arabic phrases. Structured Abstract Works written within the tradition of classical literature verse and have didactic character constitute one of the biggest branches of this tradition. Many writers have written the subjects and issues of different scientific fields as verse because the verse is easily memorable. Rather, these works, which were created for the students of the madrasah, have reached a wide audience. Qasida al-Amālī, written by Siraj ad-Din al-Ushi, is among these works. This work, which has received an intense interest since the date it was written, drew broad attention with its translation and commentaries especially in the Ottoman period. Siraj ad-Din Alî b. Uthmān, who was Born in Osh which fall into the border of Kyrgyzstan today and was mentioned with the affiliation of ‘Uşi’, is one of the 10th century theologians from Maturidi school of kalam. Uşî, whom we know very little about his life, lived in Karakhanid and Seljuk era. Siraj ad-Din al-Ushi, who is one of the scholars from Transoxiana region, passed away in 575/1179. The name of Maturidi scholar (‘alim) who wrote about hadith and fıqh (Islamic law) is mentioned with poetic akait that earned reputation with Amali name (Özbek, 1994, s.264-265; Toprak, 2006, 66-68). Qasida al-Amālī, in which Islamic rules and principles of faith has been succinctly narrated in accordance with Maturudi schools of thought, is written in a completely didactic style. Classifications that are situated in the books of kalam such as theology (ilahiyyat), prophethood (nübüvvet) and sam’iyyat (sem’iyyat) are also adhered in this qasida. Allah’s tawhid (tevhîd) and adjectives are addressed in the first section of verse akaitnâme. Then, that it is obligation/fard (farz) to believe in prophets and angels and Muhammad is the last prophet have been depicted. The first section is concluded with the truth of Miraj (Miraç), conditions of prophethood (nübüvvet), ranking of the companions of the Prophet. In the sam’iyyat (sem’iyyat) section, issues such as condition and well-being of faith, heaven and hell, punishment of the grave, and great sins have been mentioned. Another Persian translation is the subject matter of this article. This work, which we could not reach to any record of the identity of translator and copyright date, is located in the number 5339 within Fatih Collection in Suleymaniye Library. This copy is the only known copy of the translation of Persian verse Amali. The translation which is composed of 66 couplets was copied with the Arabic origin. We have not encountered any information about the translator of al-Amali’s translation which we studied. The fact that the original text consisted of only a translation deprived us of certain records of the identity of the work. The absence of a trace of the work in collection of biographies and similar sources prevent us to talk about on this matter. That Persian poetic Amali translation to be included in a book that includes the works we mentioned strengthens the opinion that the work was written in this region. The fact that this work is about Mâtüridiyye akâid also consolidates this belief. The clues related to the writing date of the work are weaker. The coexistence of the works of 12th and 15th century poets complicates the predictions about date. The translator has largely been stuck to the original text while translating Qasida al-Amālī and the simplicity of the expression was tried to be maintained. As the text is theological, the terms of the respective field have been substantially conserved. In addition, commonly used Persian words such as ‘behişt’ (heaven), ‘dûzâh’(hell), ‘peygamber’(prophet) are preferred as the equivalent of Arabic phrases. The couplet, ranked 10th in all three publications, is not included in the text we have prepared. The 24th and 25th couplets are different in terms of their transposition. The 30th couplet in the text we prepared is not present in any of the other three copies. The couplet which is about ‘Yazid’s curse’ appears in as 40th in Topaloglu’s publication and as 39th in other two publications; but this couplet is not included in our text. 48th couplet that appear in our text does not exist in other three publications. In the place of this couplet, there is a couplet where a statement is made about haram and halal are regarded as rizq (rızık). 57th and 58th couplets in the text we prepared correspond to 19th and 20th couplets in other publications. 59th couplet that appears in our text does not exist in none of other publications. 62nd couplet which takes place in Topaloglu’s publication does not exist both in our text and other publications. The most striking difference between our text and other publications is on the couplet regarding ‘Yazid’s curse’. In this regard, there are differences of opinion, although not fundamentally, between Maturidî imams. This situation can be seen as an authority of the translator. The couplet on the provision of ‘halal’ and ‘haram’ is different, but they are suitable for each other as of matter. One of the most important points about spelling is the letter (ی) in the last syllables of the source text. While the letter (ی) can be found at the end of a few couplets in the original text, we see this letter in the entire text we have prepared. This is the authority of the translator who maintains the original rhyme of the text in its translation.
Alan : Sosyal, Beşeri ve İdari Bilimler
Dergi Türü : Uluslararası
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