Papers by Ayşe Türkhan
Littera Turca Journal of Turkish Language and Literature, 2017
Toplum hayatinda dinin onemli bir yer tuttugu bilinmektedir. Bu nedenle de dini ve tasavvufi serh... more Toplum hayatinda dinin onemli bir yer tuttugu bilinmektedir. Bu nedenle de dini ve tasavvufi serhlerin edebiyatimizda buyuk bir agirligi vardir. Dini serhlerin basinda Besmele serhleri, hadis-i seriflere yazilan serhler, Âmentu, Kunut duâlari, Kenzu’l-‘Ars gibi duâlarin serhleri gelir. Şârihin kendi anladigini ve bildigini halka anlatma kaygisindan dogan serhler, anlasilmasi guc olan konularin insanlar tarafindan kolay anlasilmasi kaygisiyla yazildigi icin ayrica oneme sahiptir. Zira sârih dini bir konuyu izah etme cabasinda oldugundan bu hassasiyetle sectigi kelimelere de dikkat etmek durumundadir. Incelenen metin, Molla Şaban isimli bir mutercim tarafindan Arapcadan tercume edilen bir Āmentu Şerhidir. 17. yuzyil Anadolu Turkcesi dil donemine ait olan bu metin dini hassasiyyetle, Arapca bilmeyenler icin tercume yoluyla dilimize kazandirilmis kucuk bir risaledir. Inanc esaslari konusunda gerek halk gerekse de medreselerde egitim goren talebeler icin tercume yoluyla Turk diline kaza...
Sözün Tarihi-Tarihin Sözü Sempoyum Özet Kitabı, 2021
Littera Turca Journal of Turkish Language and Literature, 2017
Özet: Toplum hayatında dinin önemli bir yer tuttuğu bilinmektedir. Bu nedenle de dinî ve tasavvuf... more Özet: Toplum hayatında dinin önemli bir yer tuttuğu bilinmektedir. Bu nedenle de dinî ve tasavvufî şerhlerin edebiyatımızda büyük bir ağırlığı vardır. Dinî şerhlerin başında Besmele şerhleri, hadis-i şerîflere yazılan şerhler, Âmentü, Kunut duâları, Kenzü'l-'Arş gibi duâların şerhleri gelir. Şârihin kendi anladığını ve bildiğini halka anlatma kaygısından doğan şerhler, anlaşılması güç olan konuların insanlar tarafından kolay anlaşılması kaygısıyla yazıldığı için ayrıca öneme sahiptir. Zira şârih dinî bir konuyu izah etme çabasında olduğundan bu hassasiyetle seçtiği kelimelere de dikkat etmek durumundadır. İncelenen metin, Molla Şaban isimli bir mütercim tarafından Arapçadan tercüme edilen bir Āmentü Şerhidir. 17. yüzyıl Anadolu Türkçesi dil dönemine ait olan bu metin dinî hassasiyyetle, Arapça bilmeyenler için tercüme yoluyla dilimize kazandırılmış küçük bir risaledir. İnanç esasları konusunda gerek halk gerekse de medreselerde eğitim gören talebeler için tercüme yoluyla Türk diline kazandırılan bu küçük risalede, Arapça kelimeler ve cümleler karşısında birebir yapılan tercümelerde son derece sade ve açık bir Türkçe kullanıldığını görmekteyiz. Metin Latin harflerine aktarılmış, üzerinde dil incelemesi yapılmış ve sözlüğü hazırlanmıştır. Anahtar Kelimeler: Molla Şa'ban, Āmentü, Āmentü Şerhi, 17. Yüzyıl Anadolu Türkçesi, dil incelemesi.
Abstract: It is known that religion has an important place in society life. For this reason, religious and mystical annotations have a great weight in our literature. At the beginning of the religious commentaries are Besmele annotations, annotations of hadiths, Amentes, Kunut prayers and Kenzü'l-arş. The commentaries arising from the concern of telling the public about commentator's own understandings and knowings also have preliminaries as they are written with the concern of easy understanding by the people. Because commentator is in the effort of explaining a religious subject which is written, he is also necessary to make a commitment to these words with this sensitivity. The text examined is an Arabic translation by a translator named Mullah Shaban. This text, which belongs to the 17th Century Anatolian Turkish linguistic period, is a small book that has been brought to our language by translating it religiously sensitively for those who do not speak Arabic. In this small book, which is gained to the Turkish language through translation for the people who are educated both in public and in the masters, on the basis of beliefs, in the face of Arabic words and sentencesThe text was transcribed into Latin letters, a language examination was made on it and a dictinary was prepared.
Conference Presentations by Ayşe Türkhan
ARAP DİLİ VE EDEBİYATI ARAŞTIRMALARI KONGRESİ, 2021
The Quran was sent down in an environment where all the subtleties of rhetoric and eloquence live... more The Quran was sent down in an environment where all the subtleties of rhetoric and eloquence lived naturally, and tribes competed with each other with the ability of verbal expression. The Quran was sent down in a high literary style in accordance with the situation of its addressee, Jahiliyyah Arab community, and in various verses, it challenged this society, which boasted of its literary taste. The helplessness of the Jahiliyyah Arab community in the face of this challenge was accepted as one of the facts showing the excellence of the Quran. In the 2nd century A.H., some studies, some with religious and some with non-religious motives, were carried out mostly by the theologians without the aim of contributing to the science of rhetoric on the excellence of the Quran. The works that emerged in this period were the defining works for the period of the emergence of the science of rhetoric. In the works in question, it was mostly focused on determining the miraculousness of the Quran and theories related to this were tried to be presented. In the 5th century A.H., "verse" theory was systematized by Abdülkâhir al-Cürcânî through positive or negative influences of all previous theses. Later, studies in this field have more or less been affected by his theory. With this theory, al-Cürcânî draws attention to the integrity of word-meaning and sees the excellence of the Quran in the effect of the qualities resulting from the arrangement of the words on the meaning. The ideas he put forward in his works such as Delâilu'l-i'câz, Esrâru'l-belâğa and Risâletu'ş-Şâfiyye were put into practice in Al-Zamakhshari's commentary named el-Keşşâf. After Al-Zamakhshari, Fahruddin Râzî abridged al-Cürcânî's works titled Delâilu'l-i'câz and Esrâru'l-belâğa, which were about rhetoric, and combined them in his book called Nihâyetu'l-îcâz fî dirâyeti'l-i'câz. Râzî added a risalah to the epilogue of this book which he stated to be belonging to Al-Zamakhshari and which dealt with the subtleties of rhetoric in Al-Kawthar. In this risalah, the subtleties of rhetoric in Al-Kawthar are handled in twenty-one items. This risalah of Al-Zamakhshari seems to have been overshadowed by el-Kesşâf because no study carried out on this risalah has been encountered. In this study, we will evaluate the subtleties of rhetoric in Al-Zamakhshari's mentioned risalah within the context of meani, declaration and bedi sciences. We will also try to determine to what extent these subtleties of rhetoric coincide with the subtleties of the verse theory systemized by al-Cürcânî and put into practice by Al-Zamakhshari. Furthermore, we will try to determine its contributions to the verse theory by examining the items discussed in the risalah in terms of word-meaning connection.
Osmanlı İstanbulu VI, 2019
Thesis by Ayşe Türkhan
Arap Seyahatnamelerinde Osmanlı İstanbulu ve Türkler: İbrahim el-Hiyârî Seyahatnamesi, 2021
Bu çalışmada Medineli seyyah İbrahim el-Hiyârî (ö. 1672)’nin Tuhfetü’lüdebâ’ ve selvetü’l-gurabâ’... more Bu çalışmada Medineli seyyah İbrahim el-Hiyârî (ö. 1672)’nin Tuhfetü’lüdebâ’ ve selvetü’l-gurabâ’ isimli seyahatnamesinde Osmanlı İstanbul’una ve
Türklere dair gözlemleri incelenmiştir. İbrahim el-Hiyârî, sözkonusu
seyahatnamesinde, Medine’deki medreselerden birinde müderrislik görevini
yürütürken, bu vazifesinin haksız yere elinden alınması üzerine şikâyetini Osmanlı
yönetimine bildirmek maksadıyla payitaht İstanbul’a yaptığı yolculuğunu kaleme
almıştır. İbrahim el-Hiyârî, Şam üzerinden Anadolu’ya, buradan da İstanbul’a
gelmiştir. Padişah IV. Mehmed’in ve devlet adamlarının bu sırada Selanik
yakınlarındaki Yenişehir’de bulunmaları üzerine el-Hiyârî, Edirne üzerinden
Yenişehir’e gitmiştir. Burada padişah, şeyhülislâm ve bazı devlet yetkilileri ile
görüşmüş, vazifesine geri döneceğini bildiren bir berat alarak önce İstanbul’a ardından
da Medine’ye dönmüştür. 1 yıl 9 ay 17 gün süren seyahatinde uğradığı şehirlere ve
buralarda yaşayan halka dair izlenimlerini Rihletü’l-Hiyârî olarak da bilinen
seyahatnamesine kaydetmiştir. Yer yer şiirler ve edebi sanatlarla kaleme aldığı bu eser,
edebi önemi de haiz bir seyahatnamedir.
Bu tezde, aidiyet olarak Osmanlı tebaasından olan Medineli seyyah İbrahim elHiyârî’nin, etnik kökeni Arap asıllı ve konuşma dili farklı birisi olarak kendi yaşadığı
coğrafyadan oldukça uzakta bulunan Osmanlı İstanbul’una ve Türklere dair algı ve
gözlemleri değerlendirilmiştir.
In this study, the observations of the Ottoman Istanbul and Turks in the travel
book named Tuhfatu'l-udebâ’ wa salwatu'l-gurabâ’ by the traveler Ibrahim al-Khiyârî
(d.1672) from Madina were examined. Ibrahim al-Khiyârî came to Anatolia via
Damascus and from here to Istanbul. When Sultan Mehmed IV and state officials were
in the vicinity of Thessaloniki Larissa, he passed through Edirne and went to Larissa.
Here, he met the sultan, Sheikh al-Islâm and some state officials and returned to
Madinah after receiving a certificate stating that he would return to his duty. He
recorded her impressions of the cities he visited and the people living there in his travel
book, also known as Rihlatu’l-Khiyârî, during his journey of 1 year 9 months 17 days.
This work, written with poems and literary arts, is a travel book of literary significance.
In this study, it is aimed to reveal observations of the traveler Ibrahim alKhiyârî, who is an Ottoman subject as an Ottoman citizen, about the Ottoman Istanbul
and the Turks, who are of Arab origin and have a different spoken language.
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Papers by Ayşe Türkhan
Abstract: It is known that religion has an important place in society life. For this reason, religious and mystical annotations have a great weight in our literature. At the beginning of the religious commentaries are Besmele annotations, annotations of hadiths, Amentes, Kunut prayers and Kenzü'l-arş. The commentaries arising from the concern of telling the public about commentator's own understandings and knowings also have preliminaries as they are written with the concern of easy understanding by the people. Because commentator is in the effort of explaining a religious subject which is written, he is also necessary to make a commitment to these words with this sensitivity. The text examined is an Arabic translation by a translator named Mullah Shaban. This text, which belongs to the 17th Century Anatolian Turkish linguistic period, is a small book that has been brought to our language by translating it religiously sensitively for those who do not speak Arabic. In this small book, which is gained to the Turkish language through translation for the people who are educated both in public and in the masters, on the basis of beliefs, in the face of Arabic words and sentencesThe text was transcribed into Latin letters, a language examination was made on it and a dictinary was prepared.
Conference Presentations by Ayşe Türkhan
Thesis by Ayşe Türkhan
Türklere dair gözlemleri incelenmiştir. İbrahim el-Hiyârî, sözkonusu
seyahatnamesinde, Medine’deki medreselerden birinde müderrislik görevini
yürütürken, bu vazifesinin haksız yere elinden alınması üzerine şikâyetini Osmanlı
yönetimine bildirmek maksadıyla payitaht İstanbul’a yaptığı yolculuğunu kaleme
almıştır. İbrahim el-Hiyârî, Şam üzerinden Anadolu’ya, buradan da İstanbul’a
gelmiştir. Padişah IV. Mehmed’in ve devlet adamlarının bu sırada Selanik
yakınlarındaki Yenişehir’de bulunmaları üzerine el-Hiyârî, Edirne üzerinden
Yenişehir’e gitmiştir. Burada padişah, şeyhülislâm ve bazı devlet yetkilileri ile
görüşmüş, vazifesine geri döneceğini bildiren bir berat alarak önce İstanbul’a ardından
da Medine’ye dönmüştür. 1 yıl 9 ay 17 gün süren seyahatinde uğradığı şehirlere ve
buralarda yaşayan halka dair izlenimlerini Rihletü’l-Hiyârî olarak da bilinen
seyahatnamesine kaydetmiştir. Yer yer şiirler ve edebi sanatlarla kaleme aldığı bu eser,
edebi önemi de haiz bir seyahatnamedir.
Bu tezde, aidiyet olarak Osmanlı tebaasından olan Medineli seyyah İbrahim elHiyârî’nin, etnik kökeni Arap asıllı ve konuşma dili farklı birisi olarak kendi yaşadığı
coğrafyadan oldukça uzakta bulunan Osmanlı İstanbul’una ve Türklere dair algı ve
gözlemleri değerlendirilmiştir.
In this study, the observations of the Ottoman Istanbul and Turks in the travel
book named Tuhfatu'l-udebâ’ wa salwatu'l-gurabâ’ by the traveler Ibrahim al-Khiyârî
(d.1672) from Madina were examined. Ibrahim al-Khiyârî came to Anatolia via
Damascus and from here to Istanbul. When Sultan Mehmed IV and state officials were
in the vicinity of Thessaloniki Larissa, he passed through Edirne and went to Larissa.
Here, he met the sultan, Sheikh al-Islâm and some state officials and returned to
Madinah after receiving a certificate stating that he would return to his duty. He
recorded her impressions of the cities he visited and the people living there in his travel
book, also known as Rihlatu’l-Khiyârî, during his journey of 1 year 9 months 17 days.
This work, written with poems and literary arts, is a travel book of literary significance.
In this study, it is aimed to reveal observations of the traveler Ibrahim alKhiyârî, who is an Ottoman subject as an Ottoman citizen, about the Ottoman Istanbul
and the Turks, who are of Arab origin and have a different spoken language.
Abstract: It is known that religion has an important place in society life. For this reason, religious and mystical annotations have a great weight in our literature. At the beginning of the religious commentaries are Besmele annotations, annotations of hadiths, Amentes, Kunut prayers and Kenzü'l-arş. The commentaries arising from the concern of telling the public about commentator's own understandings and knowings also have preliminaries as they are written with the concern of easy understanding by the people. Because commentator is in the effort of explaining a religious subject which is written, he is also necessary to make a commitment to these words with this sensitivity. The text examined is an Arabic translation by a translator named Mullah Shaban. This text, which belongs to the 17th Century Anatolian Turkish linguistic period, is a small book that has been brought to our language by translating it religiously sensitively for those who do not speak Arabic. In this small book, which is gained to the Turkish language through translation for the people who are educated both in public and in the masters, on the basis of beliefs, in the face of Arabic words and sentencesThe text was transcribed into Latin letters, a language examination was made on it and a dictinary was prepared.
Türklere dair gözlemleri incelenmiştir. İbrahim el-Hiyârî, sözkonusu
seyahatnamesinde, Medine’deki medreselerden birinde müderrislik görevini
yürütürken, bu vazifesinin haksız yere elinden alınması üzerine şikâyetini Osmanlı
yönetimine bildirmek maksadıyla payitaht İstanbul’a yaptığı yolculuğunu kaleme
almıştır. İbrahim el-Hiyârî, Şam üzerinden Anadolu’ya, buradan da İstanbul’a
gelmiştir. Padişah IV. Mehmed’in ve devlet adamlarının bu sırada Selanik
yakınlarındaki Yenişehir’de bulunmaları üzerine el-Hiyârî, Edirne üzerinden
Yenişehir’e gitmiştir. Burada padişah, şeyhülislâm ve bazı devlet yetkilileri ile
görüşmüş, vazifesine geri döneceğini bildiren bir berat alarak önce İstanbul’a ardından
da Medine’ye dönmüştür. 1 yıl 9 ay 17 gün süren seyahatinde uğradığı şehirlere ve
buralarda yaşayan halka dair izlenimlerini Rihletü’l-Hiyârî olarak da bilinen
seyahatnamesine kaydetmiştir. Yer yer şiirler ve edebi sanatlarla kaleme aldığı bu eser,
edebi önemi de haiz bir seyahatnamedir.
Bu tezde, aidiyet olarak Osmanlı tebaasından olan Medineli seyyah İbrahim elHiyârî’nin, etnik kökeni Arap asıllı ve konuşma dili farklı birisi olarak kendi yaşadığı
coğrafyadan oldukça uzakta bulunan Osmanlı İstanbul’una ve Türklere dair algı ve
gözlemleri değerlendirilmiştir.
In this study, the observations of the Ottoman Istanbul and Turks in the travel
book named Tuhfatu'l-udebâ’ wa salwatu'l-gurabâ’ by the traveler Ibrahim al-Khiyârî
(d.1672) from Madina were examined. Ibrahim al-Khiyârî came to Anatolia via
Damascus and from here to Istanbul. When Sultan Mehmed IV and state officials were
in the vicinity of Thessaloniki Larissa, he passed through Edirne and went to Larissa.
Here, he met the sultan, Sheikh al-Islâm and some state officials and returned to
Madinah after receiving a certificate stating that he would return to his duty. He
recorded her impressions of the cities he visited and the people living there in his travel
book, also known as Rihlatu’l-Khiyârî, during his journey of 1 year 9 months 17 days.
This work, written with poems and literary arts, is a travel book of literary significance.
In this study, it is aimed to reveal observations of the traveler Ibrahim alKhiyârî, who is an Ottoman subject as an Ottoman citizen, about the Ottoman Istanbul
and the Turks, who are of Arab origin and have a different spoken language.