Quran Kerim Meali - Meal Without Text - Pocket Size

About the Work:

It was meticulously prepared and simplified and presented to hoarding by Prof. Dr. Lütfullah CEBECİ and Prof. Dr. Sadık KILIÇ. Take it, distribute it, give it to me as a gift, have everyone read it and have it read.

This is the Book in which there is no doubt. Heis a guide for those who fear God. (Baccaca to 2)

Say,"I swear that if people and jinn were to gather to bring the like of this Quran, they would not be able to bring the like of it, even if they supported one another...'" (isra 8)

This Quran is an understandable message for the people; Those who have a clear mind and conscience, so that they may be warned by it, and that He is only one god, and that they may take heed. (Ibrahim 52)

When we entered this business, taking into account all the difficulties and perhaps the criticisms to be directed against us, we found a purpose such as "Can we contribute a little and make our generation benefit from this work in the last period of OsmanlI, in the introduction of this precious work that a man of science, a man of science, put forward in the first years of the Republic, to the new generation, both in the field of religion and in the field of thought?"

Throughout our study, we still wanted to base it on a middle way and a reasonable language. For this, we tried to stick to the principles mentioned below as much as possible:

1. When trying to use a language that our people can usually understand, we also preferred new words, especially when thinking about young people, often as we grazed, and in daily life, we no longer avoided the words that are widely used. We tried not to touch the words that have been translated into Turkish from other languages, but are now understood by almost everyone. However, there have been places where this language has been inadequate and we have not been able to touch it helplessly.

2.The deceased Elmalı took care to comply with the sequence of words, verb structure and time of the verses in the meâl part of his tafsir at the rate that Turkish allows; he tried to give a poetry-intuitive air and make it feel like it reflected the inner harmony between the faults in the Qur'an. That's why he used a lot of overturned and cut sentences. That's what we usually try to protect. However, although it is not very often that the new reader outweighs the more clear understanding of the meâl, we have turned the overturned sentences into straight sentences, thereby changing the order of sentences.

3.Most of the time, when simplifying their statements, we followed the times of the verbs as much as possible. However, we simplified some of the words he translated in the verb mold in accordance with his originals by ingring him into an adjective or no-name mold, in case it was more understandable and accurate from today's Turkish point of view; for example, instead of "notified", we said "newsman" or "newsman". Again, with the same idea, we took the verb "universe", which he sometimes translated as "found", in the form of "dir/dir".

4. Sometimes we added to the sentence with or without the same, so that it could be understood more easily; sometimes with the same thought, instead of the sentence and expression in the original text, we placed the explanatory statements in the tafsir section; where we consider it necessary, we have downloaded explanations to footnotes, both in terms of presenting information and for a better understanding of words and verses. However, almost all of these additions and footnotes have been taken from the appeasing of our contemplate exactly or in the same way. There were also words added by us in parentez to clarify the meaning. But they are so few.

5.We also did something that was not seen much in the earlier Simplifications of elmali: we tried to preserve the connections (the denasking) that our contemplation made when switching between certain sûre and verse groups, sometimes with a paragraph, sometimes a sentence, sometimes a word, thus providing a fluency and integrity in the meâl.

6.In order to reflect the point of view of the late Elmalı Mohammed Flamdi Yazır and to inform the reader about the Quran Meali'/translation, we considered it appropriate to put the relevant sections in the "Mukad-dime" of the tampering on the head of the meâl as an "Introduction".

We are aware that translation or simplification means rewriting a work. Because you're interfering with a work in a multifaceted way. Therefore, the resulting new work will not be able to represent the original 100 percent. But the higher he can project it, the more successful he is. Therefore, mohammed Hamdi Yazir of Elmalı apologizes for the shortcomings that may happen in the spiritual presence of our master and we hope that our goodwill will be accepted.

Success and guidance are from God. Erzurum/2006

Prof. Dr. Lütfullah CEBECİ - Faculty of Theology, Ataturk University
Prof. Dr. Sadik KILIÇ - Ataturk University Faculty of Theology Head of Tafsir Department

Mohammed Hamdi Yazir with Apple

He was born in 1877 in the Elmalı accident of Antalya. His father Numan Efendi, originally from The Village of The Inscription of Burdur due to the Gölhisar accident, left his village at a young age and came to ElmalI, where he studied and became a President in the Sher'iyye Court. Her mother, Fatma Flem, is the daughter of Mehmet Efendi of Sarlar, an Elmalı scholar. Flamdi Yazır, a religious scholar of the last period and a great scholar of the last period; Also known as "Little Fiamdi Efendi".

Mohammed Flamdi, who completed his primary and secondary education as well as my memory in ElmalI, went to Istanbul with his father Mustafa Efendi when he was ten or five years old and settled in the Little Hagia Sophia Madrasah. There, he received an award from Mahmut Flamdi Efendi of Kayseri (Great Flamdi), one of the great scholars of the time. After that, his teacher, Hamdi the Great, became called Little Hamdi himself. He also used this signature in many of his articles. When the surname law came out, he took the surname "Inscription", which was his father's village, but became more famous as "Al-Property" in accordance with his birth place. During his education, He continued the calligraphy lessons of Bakkal Arif Efendi and Sami Efendi and received an agreement from them. On the other hand, he learned philosophy and meds with his own efforts.

In 1918, Hamdi Yazr was appointed as Darûl-Hikmeti'l-lslamiyye Aza and shortly afterwards as Chief. After World War I, he was in the House for a while, during which he became a few. When Suleymaniye Madrasah was a warring of logic, he retreated to his home when the institutions he carried out as a civil servant with the proclamation of the Republic were taken to his home and engaged in examinations for the Examination of The Divine Examination.

During this period when he was having financial difficulties because he had no income, he completed his translation work metalib and mezâhib.

The Turkish Grand National Assembly tasked the Directorate of Religious Affairs with the task of preparing a Translation and Translation of the Quran. Religious Affairs first asked Mr. Mehmet Akif (Ersoy), poet of the March of Independence. After akifin worked for a while, he left office with an apology and the offer was taken to Hamdi Efendi. At that time, Egyptian Prince Abbas was engaged in the Great Islamic Law Public with the encouragement of Halim Pasha. By accepting the offer, he left this work unfinished and began writing the tefsiri. He was able to complete his 9 volumes of works, which he called "The Language of the Right Religion Quran", in his health. The first publish of the work was made in 1936. It is considered one of the most valuable source works of its field.

His work, which gave ElmalI his real reputation, is his famous "Language of the Right Religion Quran". He started at the age of forty-eight and completed a feverish study at the age of sixty. In addition, there is a translation of the history of philosophy called "Metâlip and Mezâhib". The work, which also bears the title of "Analysis History-i Philosophy", was read by Babanzâde Ahmed Nairn Bey as a textbook in Darü'l-Fünûn, Istanbul. The course takrirs (notes) at the Mülkiye School were also published under the name "Irşadu'l-Morality fî Ahkâmi'l-Evkâf and were read as textbooks at the Mülkiye School in the following years." The Religious Islam of The Prophet Muhammad" is a risale consisting of his answers to the questions of the Anglican Church in the name of Sheikhulislamism. This risale has been added to the head of the subsequent editions of the risale." lstintâcî and spiritual Logic" This work, which he translated into Turkish from the translation of the work by the English writer Alexander Bain into French, was given to his students as a lecture note at the Sulaymaniyah Madrasah.

In addition, he has many articles published with the signatures of Little Hamdi or Elmalı Little Hamdi in the journals Beyanü'l-Hak, Sebilü'r-Reşâd and Sırat-ı Müştekim on various issues such as denial and the suffering aroused in the human soul, the fact that the diarrhea does not prevent progress, and that the aid to the army can replace intelligence. He also wrote articles in the daily newspapers of his era.

Usûl-i Fıkıha and a work of logic, a half-state Public Law, a Divan, some of which are not published, a pamphlet he wrote due to the controversy about Tefsir.

Mohammed Hamdi had been suffering from heart failure for a long time. He died on May 27, 1942, while resting at his son-in-law's house in Erenköy. His funeral was buried in Sahrâ-yı Cedid Cemetery. God bless you.