Zamahšarijev komentar Kur'ana - glavna determinanta Korkutovog prevoda Kur'ana

Sažetak

It is often asserted in the Kur'an that the Kur'an was revealed in Arabic, and therefore, the translated Kur’an is not the Kur'an but the translator's work, the result of his imagination, religious, philosophical, ideological, and other "constants" of the translator's view of the world. This is why commentarors on the Kur'an have varied in their approach to-this problem. As opposed to the socalled Al-Manar school which declared each translation of the Kur'an an undermining of Islam, the later Egyoptian commentators of the Kur'an such as Al- Maragi and Shaltut had a more conciliatory attitude. The former even stated that translation of Kur'an is in a way done with God's inspiration, while the latter is of opinion that non-Arab Muslims may perform prayer translated into their mother tongue, what is more, they are obliged to do so.
Undoubtedly, it is good to have several translations of the Kur'an in one language. It is also indispensable. For, there is no perfect translation of the Kur'an, since that text „resists“ and „does not allow" itself to be subjected to a convention (theological, philosophical, scientific). Whenever the Kur'an is translated, there is always an untranslated element.
Besim Korkut is an example of a translator who was aware of this. He was faced with numerous alternatives to translate the Kur’an from the standpoint of his time, to translate it with the help of tefsir from another time, or to succumb to comprehension of the Kur'an from the most varied philosophical, scientific, dogmatic, etc. areas of the 20th century, or just to stick to his good knowledge of Arabic and give a comprehensible, but insufficiently "dogmatically" directed translation.
Therefore, faced with all these and other not mentioned alternatives, Besim Korkut chose the commentary of the Kur'an by Az-Zamasheri Al-Kassaf and mainly used the interpretative solution of this Persian in his translation. The present paper attempts to prove the following theses:
- that Besim Korkut translated most of insufficiently clear points in accordance with the Zamasheri's commentary,
- that most of interpolations and extrapolations in the translation are the result of Zamasheri's influence on him,
- that, in most cases, all punctuational solutions and determinants of the Kur'anic text were taken from Zamasheri,
- that the dogmatic characteristics of the Korkut’s translation of the Kur'an are very close to Zamasheri's Mu’tezilite principles,
- that almost all comments, commentary notes, and explanations were taken over from Al-Kassafa.