{"id":1151,"date":"2021-01-05T11:16:10","date_gmt":"2021-01-05T08:16:10","guid":{"rendered":"https:\/\/www.emedrese.com.tr\/blog\/?p=1151"},"modified":"2021-11-29T12:19:43","modified_gmt":"2021-11-29T09:19:43","slug":"cahiliye-siiri-ve-muallakalar","status":"publish","type":"post","link":"https:\/\/www.emedrese.com.tr\/blog\/cahiliye-siiri-ve-muallakalar\/","title":{"rendered":"Cahiliye \u015eiiri ve Muallakalar"},"content":{"rendered":"\n
\"\"<\/figure>\n\n\n\n

A- C\u00c2H\u0130L\u0130YE \u015e\u0130\u0130R\u0130N\u0130N R\u0130VAYET\u0130 VE TEDV\u0130N\u0130<\/strong><\/p>\n\n\n\n

Konumuza C\u00e2hiliye d\u00f6nemi ile C\u00e2hiliye edebiyat\u0131n\u0131n s\u0131n\u0131rlar\u0131n\u0131 \u00e7izerek ba\u015flayal\u0131m: C\u00e2hiliye d\u00f6nemi denince \u0130sl\u00e2m\u2019dan \u00f6nce ge\u00e7en b\u00fct\u00fcn zamanlar akla gelebilir. Bu da Arap Yar\u0131madas\u0131n\u0131n mil\u00e2ttan \u00f6nce ve sonra ya\u015fam\u0131\u015f oldu\u011fu b\u00fct\u00fcn tarih\u00ee evreleri kapsar. Ancak C\u00e2hiliye edebiyat\u0131 \u00fczerine ara\u015ft\u0131rma yapanlar, zaman\u0131 bu kadar geni\u015f tutmazlar. N\u00fcb\u00fcvvetin geli\u015finden bir bu\u00e7uk as\u0131r \u00f6ncesini, bu zaman dilimine d\u00e2hil etmezler. Sadece bir bu\u00e7uk as\u0131rl\u0131k s\u00fcre\u00e7le s\u0131n\u0131rl\u0131 tutarlar. \u0130\u015faret edilen bu zaman, Arap dilinin, ba\u015flang\u0131c\u0131ndan itibaren belirli bir olgunlu\u011fa ula\u015ft\u0131\u011f\u0131 zamand\u0131r. -1- el-C\u00e2hiz (\u00f6. 255\/869), bu d\u00f6nemin \u0130mru\u2019u\u2019l-Kays (\u00f6. m. 565) ve Muhelhil b. Reb\u00ee\u2018a (\u00f6. m. 531) ile a\u00e7\u0131kl\u0131\u011fa kavu\u015ftu\u011funu ve \u0130sl\u00e2miyetin geli\u015finden 150 sene \u00f6nce, e\u011fer zorlama olursa 200 sene \u00f6nce \u015feklinde netle\u015febilece\u011fini s\u00f6yler. -2- Bu \u00e7ok ince bir tespittir. \u00c7\u00fcnk\u00fc bu tarihten \u00f6nceki Arap \u015fiiri me\u00e7huld\u00fcr. -3-<\/p>\n\n\n\n

Arap \u015fiirinin ilk defa nas\u0131l olu\u015ftu\u011fu ve nas\u0131l d\u00fczenli bir \u015fekil ald\u0131\u011f\u0131 kesin olarak bilinmemekle birlikte M. VI. y\u00fczy\u0131l ba\u015flar\u0131nda b\u00fct\u00fcn Kuzey Arabistan\u2019da hemen hemen b\u00fct\u00fcn kabilelerce bilinen bir \u015fiir dili mevcuttu. -4- Araplar\u0131, edebiyat alan\u0131nda zirveye yerle\u015ftiren bu \u015fiirler, iki y\u00fcz y\u0131l yaz\u0131lmadan a\u011f\u0131zdan a\u011f\u0131za nakledilerek gelmi\u015fler -5- ve ortaya \u00e7\u0131k\u0131\u015f\u0131ndan \u00fc\u00e7 as\u0131r sonra yaz\u0131ya ge\u00e7irilebilmi\u015flerdir. -6- Yaz\u0131ya ge\u00e7medi\u011fi i\u00e7in pek \u00e7ok \u015fiir ve mensur eser tarih\u00ee s\u00fcre\u00e7 i\u00e7erisinde yokolmu\u015ftur. \u2018Amr b. el-\u2018Al\u00e2\u2019 (\u00f6. 145\/770), Araplar taraf\u0131ndan s\u00f6ylenen s\u00f6zlerin \u00e7ok az\u0131n\u0131n di\u011fer nesillere ula\u015ft\u0131\u011f\u0131n\u0131, e\u011fer pek \u00e7o\u011funun ula\u015fm\u0131\u015f olsayd\u0131 insanlar\u0131n elinde daha \u00e7ok ilim ve \u015fiir olaca\u011f\u0131n\u0131 rivayet eder. -7- Yaz\u0131l\u0131 bilgiye dayanmayan bu \u015fiir sanat\u0131, C\u00e2hiliye d\u00f6neminde pek \u00e7ok a\u00e7\u0131dan geli\u015fimini tamamlam\u0131\u015ft\u0131r -8- ve bu \u015fiirlerin, bu kadar uzun bir s\u00fcre haf\u0131zalarda ya\u015fayabilmesi, o d\u00f6nem \u015fiirlerinin, ya\u015fam\u0131\u015f olduklar\u0131 hayata ve toplulu\u011funun ortak duygular\u0131na s\u0131k\u0131 s\u0131k\u0131ya ba\u011fl\u0131 olmas\u0131ndan kaynaklanmaktad\u0131r. -9-<\/p>\n\n\n\n

Elimizde Araplar\u0131n, \u015fiirlerini muhafaza etmek i\u00e7in yaz\u0131y\u0131 kullan\u0131p kullanmad\u0131klar\u0131na dair madd\u00ee bir delil yoktur. Onlar\u0131n yaz\u0131 i\u00e7in kulland\u0131klar\u0131 ta\u015flar, deriler, kemikler ve hurma yapraklar\u0131, bu durumu zorla\u015ft\u0131rmaktad\u0131r. Ancak elimizde bulunan verilere g\u00f6re, yaz\u0131, o d\u00f6nemlerde bilinmektedir. \u00d6zellikle Mekke, Medine ve H\u00eere gibi meden\u00ee \u015fehirlerde bu durum mevcuttur ve yaln\u0131z iktis\u00e2d\u00ee durumlar i\u00e7in kulland\u0131klar\u0131 rivayet edilmektedir. -10-<\/p>\n\n\n\n

Yar\u0131madan\u0131n kuzeyinde ya\u015fayan Araplar, C\u00e2hiliye d\u00f6neminin ba\u015flar\u0131nda, yaz\u0131lar\u0131n\u0131 Nebat\u00ee yaz\u0131s\u0131yla geli\u015ftirmi\u015flerdir. -11-<\/p>\n\n\n\n

el-Murakk\u0131\u015f el-Ekber (\u00f6. m. 550)\u2019in beytinde ge\u00e7en atl\u00e2l (kal\u0131nt\u0131lar) ve diyarlar\u0131n resmedili\u015finin, yaz\u0131ya benzetilmesi bu duruma bir delildir. Beyit \u015fu \u015fekildedir: -12-<\/p>\n\n\n\n

\u0627\u0644\u062f\u064e\u0651\u0627\u0631\u064f \u0642\u064e\u0641\u0652\u0631\u064c \u0648\u0627\u0644\u0631\u0633\u064f\u0648\u0645\u064f \u0643\u0645\u0627 \u0631\u064e\u0642\u064e\u0651\u0634\u064e \u0641\u0649 \u0638\u064e\u0647\u0652\u0631\u0650 \u0627\u0644\u0623\u064e\u062f\u0650\u064a\u0645 \u0642\u064e\u0644\u0645<\/p>\n\n\n\n

\u201cEv terk edilmi\u015ftir. \u0130zler, kalemin derinin s\u0131rt\u0131n\u0131 s\u00fcsledi\u011fi gibi(dir).\u201d<\/em><\/p>\n\n\n\n

Nitekim Nu\u2018m\u00e2n b. el-Munzir (580\/602)\u2019de, b\u00fcy\u00fck Arap \u015fairlerinin, kendisi ve hanedan\u0131 i\u00e7in s\u00f6ylemi\u015f oldu\u011fu \u00f6vg\u00fc dolu \u015fiirlere ait bir div\u00e2n\u0131n bulundu\u011fu rivayeti, Araplar\u0131n daha \u00f6nce s\u00f6ylenmi\u015f olan \u015fiirleri kay\u0131t alt\u0131na alm\u0131\u015f olduklar\u0131n\u0131n bir ispat\u0131d\u0131r. -13- Bu anekdot, b\u00fcy\u00fck \u015fiir ravisi Hamm\u00e2d er-R\u00e2viye (\u00f6. 156\/773) taraf\u0131ndan rivayet edilmi\u015ftir ve Hamm\u00e2d\u2019\u0131n rivayetine g\u00f6re, Nu\u2018m\u00e2n b. el-Munzir taraf\u0131ndan g\u00f6m\u00fclen \u015fiirler, el-Muht\u00e2r b. Eb\u00ee \u2018Ubeyd (\u00f6. 687) taraf\u0131ndan \u00e7\u0131kart\u0131lm\u0131\u015ft\u0131r ve bu nedenden dolay\u0131, K\u00fbfe ehli, \u015fiir konusunda Basra ehlinden daha bilgilidir. -14-<\/p>\n\n\n\n

O d\u00f6nem \u015fiirlerinin di\u011fer nesillere nakledilmesini sa\u011flayan ravilerdir. Her \u015fairin bir r\u00e2visi bulunurdu ve bu raviler, \u015fiirleri s\u00f6zl\u00fc olarak naklederlerdi. Adeta o d\u00f6nemin ravileri, kitap ve defterlerin yerini tutuyordu. -15- Zamanla bu ravilerin baz\u0131lar\u0131, \u00f6nemli \u015fairler aras\u0131na kat\u0131lm\u0131\u015f ve onlar da yanlar\u0131nda kendi ravilerini ta\u015f\u0131m\u0131\u015flard\u0131r. \u00d6rne\u011fin Tufeyl el-\u011eanev\u00ee (\u00f6. m. 600)\u2019nin ravisi Evs b. Hacer (\u00f6. m. 600), onun ravisi de Zuheyr b. Eb\u00ee Sulm\u00e2 (\u00f6. m. 609)\u2019d\u0131r. Zuheyr\u2019in ravileri de o\u011flu K\u00e2\u2018b b. Zuheyr (\u00f6. m. 646) ve el-Hutay\u2019e (\u00f6. m. 679)\u2019dir.16 S\u00f6z\u00fc edilen raviler, tek ba\u015flar\u0131na \u015fiir rivayetine \u00f6nem vermiyorlard\u0131. Bilakis kabile \u00fcyelerinin her biri \u015fiir rivayetini \u00f6nemsiyordu. \u00c7\u00fcnk\u00fc bu \u015fiirler, kabileleri hakk\u0131nda bilgi vermesinin yan\u0131 s\u0131ra onlar\u0131n sava\u015flarda g\u00f6stermi\u015f olduklar\u0131 ba\u015far\u0131lar\u0131 da kay\u0131t alt\u0131na alm\u0131\u015f oluyordu. -17- C\u00e2hiliye d\u00f6neminde \u015fiir, Araplar\u0131n sicil kayd\u0131 olarak kabul ediliyordu. Hz. \u00d6mer (\u00f6. 23 \/ 644), bu durumu \u015fu \u015fekilde anlatm\u0131\u015ft\u0131r: \u201c\u015eiir bir kavmin ilmidir. O kavim i\u00e7in \u015fiirden daha g\u00fcvenilir bir ilim yoktur.\u201d -18-<\/p>\n\n\n\n

Bu ravilerden ba\u015fka bir kabilenin b\u00fct\u00fcn \u015fairlerinin eserlerini ezberleyen raviler de yeti\u015fmi\u015ftir. \u00d6rne\u011fin Hamm\u00e2d er-R\u00e2viye, el-Mufaddal ed-Dabb\u00ee (\u00f6.168\/784) ve Halef el-Ahmer (\u00f6. 180\/796), bu tip ravilerdendir ve ezberledikleri \u015fiir say\u0131s\u0131 hakk\u0131nda menk\u0131bev\u00ee f\u0131kralar anlat\u0131lmaktad\u0131r. -19-<\/p>\n\n\n\n

Araplar, \u0130sl\u00e2miyetin geli\u015finden sonra cihadlar ve fetihler sebebiyle \u015fiir rivayetini ihmal etmi\u015fler ve zamanla pek \u00e7ok ravinin \u00f6lmesi sonucu tekrar \u015fiir rivayetine \u00f6nem vermi\u015flerdir. Do\u011fal olarak bu s\u00fcre\u00e7 i\u00e7erisinde pek \u00e7ok \u015fiir ve bilgi yok olup gitmi\u015ftir. -20-<\/p>\n\n\n\n

\u0130sl\u00e2miyetin geli\u015fi, haf\u0131zan\u0131n yerini, yaz\u0131n\u0131n almas\u0131n\u0131 sa\u011flam\u0131\u015f ve Kur\u2019\u00e2n-\u0131 Ker\u00eem n\u00fcshalar\u0131n\u0131n ve hadislerin kaydedilmesinin yan\u0131 s\u0131ra s\u00f6zl\u00fc rivayetler h\u00e2linde dola\u015fan \u015fiirlerin de yaz\u0131ya aktar\u0131lmas\u0131na ba\u015flanm\u0131\u015ft\u0131r. Bu durum hicr\u00ee II. asr\u0131n ilk yar\u0131s\u0131na kadar s\u00fcrm\u00fc\u015ft\u00fcr. Ancak yaz\u0131n\u0131n yayg\u0131n h\u00e2le gelmesi zaman ald\u0131\u011f\u0131 i\u00e7in bir s\u00fcre yaz\u0131l\u0131 ve s\u00f6zl\u00fc rivayetler birbirine denk olarak devam etmi\u015ftir. Zaten yaz\u0131n\u0131n mevcut sisteminin esaslar\u0131n\u0131 hicr\u00ee II. asr\u0131n ortalar\u0131nda kazand\u0131\u011f\u0131 rivayet edilmektedir. -21- Ba\u015flang\u0131\u00e7ta yaz\u0131da kullan\u0131lan noktalama i\u015faretleri yeterli olurken, sonralar\u0131 konular\u0131n anlat\u0131m\u0131nda, nadir kelimelerin ve yabanc\u0131 terkiplerin kullan\u0131lmas\u0131, mu\u011fl\u00e2k yer isimlerinin ge\u00e7mesi, mevcut yaz\u0131 sisteminin yetersizli\u011fine yol a\u00e7m\u0131\u015ft\u0131r. -22-<\/p>\n\n\n\n

C\u00e2hiliye d\u00f6nemine ait olan \u015fiirlerin, di\u011fer as\u0131rlara aktar\u0131lmas\u0131nda d\u00eevanlar \u00f6nemli bir rol \u00fcstlenmektedir. Yine ayn\u0131 \u015fekilde belirli bir kabileye mensup \u015fairlerin eserlerini toplayan dergiler de d\u00fczenlemi\u015ftir. Eb\u00fb Sa\u2018\u00eed es-Sukker\u00ee (\u00f6.m. 888)\u2019nin \u015eerhu E\u015f\u2018\u00e2ri\u2019l-Huzeliyy\u00een adl\u0131 eseri, bu t\u00fcr eserlerdendir. D\u00eevanlar\u0131n d\u0131\u015f\u0131nda, Hamm\u00e2d er-R\u00e2viye\u2019nin toplam\u0131\u015f oldu\u011fu ve Arap edebiyat\u0131n\u0131n en g\u00fczide eserleri kabul edilen ve bu nedenle K\u00e2be\u2019ye as\u0131lan Mu\u2018allak\u00e2t-\u0131 Seb\u2018alar, Mufaddal ed-Dabb\u00ee taraf\u0131ndan toplanan elMufaddaliyy\u00e2t, Eb\u00fb Temm\u00e2m (\u00f6. 231\/845)\u2019\u0131n eseri olan D\u00eev\u00e2nu E\u015f\u2018\u00e2ri\u2019l-Ham\u00e2se, Buhtur\u00ee (\u00f6. 284\/897)\u2019nin D\u00eev\u00e2nu\u2019l-Ham\u00e2se\u2019si, Ebu\u2019l-Ferec el-\u0130sfah\u00e2n\u00ee (\u00f6. 356 \/ 967)\u2019nin el-E\u011f\u00e2n\u00ee adl\u0131 eseri, \u0130bn Kuteybe (\u00f6. 276\/889)\u2019nin e\u015f-\u015ei\u2018r ve\u2019\u015f-\u015eu\u2018ar\u00e2\u2019s\u0131, Eb\u00fb Zeyd elKure\u015f\u00ee (\u00f6. 170\/786)\u2019nin Cemheretu E\u015f\u2018\u00e2ri\u2019l-\u2018Arab adl\u0131 eseri, \u0130bnu\u2019\u015f-\u015eecer\u00ee (\u00f6. 542\/1148)\u2019nin Muht\u00e2r\u00e2t\u2019\u0131 ve elAsma\u2018\u00ee (\u00f6.216\/831),\u2019nin el-Asma\u2018iyy\u00e2t\u2019\u0131, el-C\u00e2hiz\u2019in elBey\u00e2n ve\u2019t-Teby\u00een\u2019i, \u0130bn Abdi Rabbih (\u00f6. 328\/940)\u2019in el-\u2018Ikdu\u2019l-Fer\u00eed\u2019i ve el-K\u00e2l\u00ee (\u00f6. 356\/966)\u2019nin el-Em\u00e2l\u00ee adl\u0131 eserleri, C\u00e2hiliye \u015fiirlerini bizlere aktaran di\u011fer \u00f6nemli kaynaklard\u0131r. -23-<\/a><\/p>\n\n\n\n

\"\"<\/figure><\/div>\n\n\n\n
  1. C\u00c2H\u0130L\u0130YE D\u00d6NEM\u0130NDE \u015e\u0130\u0130R\u0130N \u00d6NEM\u0130 VE \u015e\u00c2\u0130R\u0130N KONUMU<\/strong><\/li><\/ol>\n\n\n\n

    C\u00e2hiliye \u015fiiri, Arap ya\u015fant\u0131s\u0131n\u0131n bir aynas\u0131d\u0131r. Onlar\u0131n \u00e2detleri, gelenekleri, haberleri, edebiyatlar\u0131, ilimleri, ahl\u00e2klar\u0131, sava\u015flar\u0131 ve hayat tecr\u00fcbeleri hakk\u0131nda bilgi verir ve bu bilgiyi, di\u011fer nesillere aktar\u0131r. -24- Di\u011fer bir ifadeyle \u015fiir, -25- Araplar\u0131n k\u00fclt\u00fcrel bir serveti -26- ve sicil kayd\u0131d\u0131r. Dolay\u0131s\u0131yla e\u011fer Arap \u015fiiri olmasayd\u0131 onlar\u0131n edebiyatlar\u0131, haberleri, kabileleri, sava\u015flar\u0131 ve hatta co\u011fraf\u00ee bilgileri dahi \u00f6\u011frenilemez. Yine ayn\u0131 \u015fekilde nahiv, dil, bel\u00e2gat ilimleri de bu \u015fekilde zenginle\u015femez. \u00c7\u00fcnk\u00fc b\u00fct\u00fcn bu bilgiler onlar\u0131n \u015fiirlerinde toplanm\u0131\u015ft\u0131r ve bir nevi Arap \u015fiirini bilmek, Araplar\u0131n hassasiyetlerini bilmek demektir. -27- Bu nedenlerden \u00f6t\u00fcr\u00fc Arap \u015fiirinin b\u00fcy\u00fck bir tarih\u00ee de\u011feri de vard\u0131r. \u00c7\u00fcnk\u00fc \u015fiirler, o g\u00fcnlere ait pek \u00e7ok tarih\u00ee olaylar\u0131 g\u00fcn\u00fcm\u00fcze kadar aktarabilmi\u015ftir. -28- Nitekim bu konuda Hz. \u00d6mer\u2019in \u201c\u015eiir, bir kavmin ilmidir. Bir kavim i\u00e7in ondan daha g\u00fcvenilir bir ilim yoktur\u201d s\u00f6z\u00fc, \u015fiirin konumunu a\u00e7\u0131k bir \u015fekilde ortaya koymaktad\u0131r. -29- Zaten \u015fiirlerin as\u0131rlarca silinmeden haf\u0131zalarda ya\u015fayabilmesinin nedeni, toplulu\u011fun m\u00fc\u015fterek duygular\u0131na s\u0131k\u0131 s\u0131k\u0131ya ba\u011fl\u0131 kalmas\u0131ndan kaynaklanmaktad\u0131r. -30-<\/p>\n\n\n\n

    \u015eiirlerin, Araplar\u0131n \u00fczerinde b\u00fcy\u00fck bir etkisi vard\u0131r. \u00c7\u00fcnk\u00fc o \u015fiirlerle y\u00fcksek bir mevkide olan ki\u015fi ya da kavimler a\u015fa\u011f\u0131lanabilir ya da tam tersi olabilir. \u00d6rne\u011fin Tem\u00eem kabilesinden bir grup, dedeleri Ben\u00fb Enfi\u2019n-N\u00e2ka\u2019ya nisbet ediliyor ve deveburnu o\u011fullar\u0131 anlam\u0131na gelen bu nisbetten rahats\u0131z oluyorlard\u0131. Ancak b\u00fcy\u00fck Arap \u015fairlerinden el-Hutay\u2019e\u2019nin kendileri hakk\u0131nda s\u00f6ylemi\u015f olduklar\u0131 bir beyitten sonra art\u0131k bu nisbetle an\u0131lmaktan gurur duyar h\u00e2le gelmi\u015flerdir. O beyit \u015fu \u015fekildedir:<\/p>\n\n\n\n

    \u0647\u0645\u064f \u0627\u0644\u0623\u0646\u0641\u064f \u0648\u0627\u0644\u0627\u0630\u0652\u0646\u0627\u0628\u064f \u063a\u064a\u0631\u064f\u0647\u0645 \u0648\u0645\u064e\u0646\u0652 \u064a\u064f\u0633\u0648\u0650\u0651\u0649 \u0628\u0623\u0646\u0641\u0650 \u0627\u0644\u0646\u064e\u0651\u0627\u0642\u0629 \u0627\u0644\u0630\u064e\u0646\u0628\u064e\u0627 \u0642\u064e\u0648\u0652\u0645\u064c<\/p>\n\n\n\n

    \u201cOnlar \u00f6yle bir kavimdir ki, burundurlar. Di\u011ferleri ise kuyruktur. Kim devenin kuyru\u011fu ile burnunu e\u015fit tutar.\u201d -32-<\/em><\/p>\n\n\n\n

    Daha \u00f6nce belirtti\u011fimiz gibi \u00f6vg\u00fc i\u00e7in kullan\u0131lan \u015fiir, bazen hiciv i\u00e7in de kullan\u0131labiliyordu. \u00d6rne\u011fin Hass\u00e2n b. S\u00e2bit (\u00f6. m. 682), boylar\u0131n\u0131n uzunlu\u011fu ve iri g\u00f6vdeleri ile \u00f6v\u00fcnen \u2018Abdulmedd\u00e2n o\u011fullar\u0131n\u0131, \u015fu beyiti ile hicvetmi\u015ftir:<\/p>\n\n\n\n

    \u0627\u0644\u0639\u064e\u0635\u064e\u0627\u0641\u064a\u0631\u0650 \u0644\u0627 \u0628\u0627\u0652\u0633\u064e \u0628\u0627\u0644\u0642\u0648\u0645 \u0645\u0650\u0646\u0652 \u0637\u0648\u0644\u064d \u0648\u0645\u0650\u0646\u0652 \u0639\u0650\u0638\u064e\u0645 \u062c\u0650\u0633\u0652\u0645\u064f \u0627\u0644\u0628\u0650\u063a\u0627\u0644\u0650 \u0648\u0623\u062d\u0652\u0644\u0627\u0645\u064f<\/p>\n\n\n\n

    Bir kavim ku\u015f beyinli olduktan sonra, kat\u0131r gibi v\u00fccutlar\u0131n\u0131n ve boylar\u0131n\u0131n uzun olmas\u0131na ald\u0131r\u0131\u015f edilmez.\u201d -34-<\/em><\/p>\n\n\n\n

    Bu durumdan rahats\u0131z olan \u2018Abdulmedd\u00e2n o\u011fullar\u0131, Hass\u00e2n b. S\u00e2bit\u2019e gelerek yak\u0131nm\u0131\u015flar ve Hass\u00e2n b. S\u00e2bit, \u201cbozdu\u011fum \u015feyi ben d\u00fczeltece\u011fim\u201d diyerek s\u00f6ylemi\u015f oldu\u011fu \u015fu beyitiyle onlar\u0131 \u00f6vm\u00fc\u015ft\u00fcr. Beyit \u015fu \u015fekildedir:<\/p>\n\n\n\n

     \u0648\u0642\u062f \u0643\u0646\u0627 \u0646\u0642\u0648\u0644\u064f \u0627\u0630\u0627 \u0631\u0623\u064a\u0646\u0627 \u0644\u0630\u0649 \u062c\u0633\u0652\u0645\u064d \u064a\u064f\u0639\u064e\u062f\u064f\u0651 \u0648\u0630\u0649 \u0628\u064a\u0627\u0646\u0650<\/p>\n\n\n\n

    \u0643\u0623\u0646\u0643 \u0623\u064a\u0647\u0627 \u0627\u0644\u0645\u0639\u0637\u064e\u0649 \u0628\u064a\u0627\u0646\u0627\u064b \u0648\u062c\u0633\u0652\u0645\u0627\u064b \u0645\u0646 \u0628\u0646\u0649 \u0639\u0628\u062f \u0627\u0644\u0645\u0650\u062f\u0627\u0646\u0650<\/p>\n\n\n\n

    \u201cBiz iri g\u00f6vdeli, heybetli ve g\u00fczel ifadeli biriyle kar\u015f\u0131la\u015ft\u0131\u011f\u0131m\u0131z zaman; \u201cEy bah\u015fi\u015f veren kimse! Sen v\u00fccut ve g\u00fczel ifade bak\u0131m\u0131ndan \u2018Abdulmedd\u00e2n o\u011fullar\u0131 gibisin\u201d derdik\u201d -35-36-<\/em><\/p>\n\n\n\n

    Araplar\u0131n ya\u015fam\u0131nda \u00f6nemli bir rol oynayan bu \u015fiirlerin \u015fairleri de do\u011fal olarak \u00f6nemli bir yere sahiptir. E\u011fer bir kavimden \u015fair \u00e7\u0131karsa, bu durum onlar i\u00e7in bir \u00f6v\u00fcn\u00e7 kayna\u011f\u0131d\u0131r. \u00c7\u00fcnk\u00fc bu \u015fair o kabilenin dili, k\u0131l\u0131c\u0131 ve \u00f6v\u00fcn\u00e7 dolu haberlerini, di\u011fer nesillere aktaran sesidir. -37- \u015eairler, bar\u0131\u015f zaman\u0131nda kabilesinin reisi ve el\u00e7isi, sava\u015f zaman\u0131nda ise kahraman\u0131 kabul edilir. Bazen tek bir beyiti ile kabilesinin onurunu y\u00fckseltir ya da d\u00fc\u015f\u00fcrebilir. -38- Hatta Araplar, kendi kavimleri i\u00e7inden bir \u015fairin yeti\u015fmesini, bir s\u00fcvarinin yeti\u015fmesine tercih ederler. Bu nedenle kabilenin i\u00e7erisinden bir \u015fair yeti\u015firse di\u011fer kabileler gelip bu kabileyi kutlarlar ve ziyafetler verilir. -39- \u00c7\u00fcnk\u00fc o d\u00f6nemde b\u00fcy\u00fck \u015fairler yeti\u015ftirmi\u015f olmak gurur ve \u015feref kayna\u011f\u0131 olurken, \u015fairlerden mahrum kalmak, utan\u00e7 ve ay\u0131planma vesilesidir. -40- Ayn\u0131 zamanda \u015fair, kabilesinin dilidir ve o kabilenin ne istedi\u011fini kar\u015f\u0131 tarafa bildirir. Hatta \u015fairler i\u00e7in bug\u00fcn\u00fcn Resm\u00ee Gazetesi denilebilir. Bilindi\u011fi \u00fczere Resm\u00ee Gazetede yay\u0131nlananlar h\u00fck\u00fcmetin istedi\u011fi \u015feylerdir. \u015eiirin, siyasetteki tesiri de buradan gelir. -41- Yine \u015fair, C\u00e2hiliye d\u00f6neminde zaman\u0131n en bilgili ve en ak\u0131ll\u0131 insan\u0131 olarak kabul edilir -42- ve iki kabile aras\u0131nda yap\u0131lan siyas\u00ee m\u00fczakerelerde onlar\u0131n da bir yeri vard\u0131r. -43-<\/p>\n\n\n\n

    Kendisi ile bu kadar \u00f6v\u00fcn\u00fclen \u015fairden bir o kadar da \u00e7ekinilir. \u00c7\u00fcnk\u00fc onun dili yerine g\u00f6re \u00f6ld\u00fcr\u00fcc\u00fc bir sil\u00e2h olabilir. Yukar\u0131da da s\u00f6z\u00fc edildi\u011fi gibi bir hasm\u0131n\u0131 hicvederse, onu yaln\u0131z k\u00fc\u00e7\u00fck d\u00fc\u015f\u00fcrmekle kalmaz akimle\u015ftirebilir. -44-<\/p>\n\n\n\n

    Araplara g\u00f6re \u015fairlerin hicivlerinden \u00e7ekinilmesinin bir di\u011fer nedeni de \u015fairin, alel\u00e2de bir kimsenin elde etmesi imk\u00e2ns\u0131z olan bir ilme vak\u0131f olmas\u0131 ve g\u00f6zle g\u00f6r\u00fclmeyen bir tak\u0131m kuvvetlerle irtibat halinde bulunmas\u0131d\u0131r. Bunun sonucunda bir tak\u0131m beddualarla d\u00fc\u015fman \u00fczerine bel\u00e2 ve k\u00f6t\u00fcl\u00fckler ya\u011fd\u0131rabilir. -45-<\/p>\n\n\n\n

    1. PANAYIRLAR<\/strong><\/li><\/ol>\n\n\n\n

      \u015eairler, bu e\u015fsiz g\u00fczellikte yaz\u0131lan \u015fiirlerini okumak ve onlar\u0131 ebed\u00eele\u015ftirmek i\u00e7in y\u0131l\u0131n belirli d\u00f6nemlerinde, belirli yerlerde d\u00fczenlenen panay\u0131rlara gelirlerdi. Araplar\u0131n, C\u00e2hiliye d\u00f6neminde ticaret i\u00e7in kurulmu\u015f pazarlar\u0131 vard\u0131 ve bu pazarlar y\u0131l boyu devam ederdi. Bunlar\u0131n en me\u015fhurlar\u0131 \u2018Uk\u00e2z, Micenne ve Zu\u2019l-Mec\u00e2z idi. Bu pazarlar aras\u0131nda en b\u00fcy\u00fc\u011f\u00fc Nahle ve et-T\u00e2if aras\u0131nda kurulan \u2018Uk\u00e2z idi ve \u0130sl\u00e2miyete kadar da de vam etmi\u015ftir. Bu pazarlar ticaret i\u00e7in kuruldu\u011fu kadar g\u00f6r\u00fc\u015f al\u0131\u015f-veri\u015finde bulunmak, d\u00fc\u015f\u00fcncelerini a\u00e7\u0131klamak, baz\u0131 sorunlu durumlar i\u00e7in isti\u015fare etmek i\u00e7in de kullan\u0131l\u0131yordu. Bu pazarlar\u0131n Arap edebiyat\u0131nda \u00f6nem arz etmesinin nedeni, d\u00f6nemin \u015fairlerinin buralara gelerek \u015fiirlerini in\u015f\u00e2d edip \u00fcne kavu\u015fmalar\u0131d\u0131r. \u00d6rne\u011fin \u2018Amr b. Kuls\u00fbm, me\u015fhur Mu\u2018allakas\u0131n\u0131 ve el-A\u2018\u015f\u00e2 (\u00f6. 7\/628), medih i\u00e7eren kas\u00eedesini, \u2018Uk\u00e2z\u2019da in\u015fad etmi\u015ftir. Araplar, bu t\u00fcr etkinlikleri sava\u015f\u0131n yasakland\u0131\u011f\u0131 Haram Aylar\u201946da yap\u0131yorlard\u0131 ve bu aylar \u015fiirin g\u00fc\u00e7lenmesine ve fikir al\u0131\u015f-veri\u015finde bulunulmas\u0131na imk\u00e2n tan\u0131m\u0131\u015ft\u0131r. -47-<\/p>\n\n\n\n

      Bu edeb\u00ee meydanda hutbe okumak i\u00e7in minberler bulunurdu ve hatip o minbere \u00e7\u0131karak hitap ederdi. Me\u015fhur Arap \u015fairi en-N\u00e2bi\u011fa ez-Zuby\u00e2n\u00ee (\u00f6.m. 607), \u2018Uk\u00e2z\u2019da \u015fairler aras\u0131nda hakemlik yapard\u0131. Burada se\u00e7ilmi\u015f olan edebiyat harikalar\u0131, K\u00e2be\u2019nin duvar\u0131na as\u0131l\u0131r ve raviler taraf\u0131ndan di\u011fer \u015fehir ve kabilelere duyurulurdu. Edebiyat alan\u0131nda me\u015fhur olan Mu\u2018allakalar\u0131n olu\u015fmas\u0131 da bu \u015fekilde olmu\u015ftur. -48-<\/p>\n\n\n\n

      Bu panay\u0131rlar, dilin geli\u015fmesi a\u00e7\u0131s\u0131ndan da \u00f6nemli bir rol oynuyordu. Arap dilinde farkl\u0131 leh\u00e7e ve kelimeleri kullanan \u00e7e\u015fitli kabile ve \u015fehirlerden, ticaret i\u00e7in pek \u00e7ok kimse yine bu pazarlarda bulu\u015fuyordu. Bu sayede kabileler aras\u0131 kelime de\u011fi\u015fimi ger\u00e7ekle\u015fiyordu. Bu kabileler aras\u0131nda Kurey\u015f\u2019in \u00f6zel bir yeri vard\u0131. Di\u011fer kabileler, onlar\u0131n kulland\u0131\u011f\u0131 leh\u00e7e ve kelimeleri be\u011feniyor ve kendi dillerinde kullan\u0131yorlard\u0131. Sonu\u00e7ta Kurey\u015f leh\u00e7esi, Arap dilinin olgunla\u015fmas\u0131nda \u00f6nemli bir rol oynam\u0131\u015f ve Arap kabilelerinin en fas\u00eeh dili kabul edilmi\u015f ve Kur\u2019\u00e2n-\u0131 Ker\u00eem de bu leh\u00e7eyle inmi\u015ftir. -49-<\/a><\/p>\n\n\n\n

      \"\"<\/figure><\/div>\n\n\n\n
      1. MU\u2018ALLAKALAR<\/strong><\/li>
      2. MU\u2018ALLAKALARIN \u0130S\u0130MLEND\u0130R\u0130LMES\u0130<\/strong><\/li><\/ol>\n\n\n\n

        Bir milletin edeb\u00ee eserleri, o milletin duygu, d\u00fc\u015f\u00fcnce ve inan\u00e7lar\u0131n\u0131n \u00e7izilmi\u015f oldu\u011fu bir tablodur. -50- Bu nedenle Mu\u2018allakalar, edeb\u00ee a\u00e7\u0131dan oldu\u011fu kadar tarih\u00ee a\u00e7\u0131dan da b\u00fcy\u00fck \u00f6nem ta\u015f\u0131rlar.<\/p>\n\n\n\n

        Hem tarih\u00ee hem de edeb\u00ee a\u00e7\u0131dan b\u00fcy\u00fck \u00f6neme sahip olan bu g\u00fczide kasidelerin isimlendirilmesinde farkl\u0131 g\u00f6r\u00fc\u015fler yer al\u0131r. \u015eimdi \u0130sl\u00e2m \u00f6ncesine ait bu yedi kas\u00eedenin yer ald\u0131\u011f\u0131 mecmuaya neden Mu\u2018allak\u00e2t -51- ismi verildi\u011fine dair farkl\u0131 g\u00f6r\u00fc\u015fler hakk\u0131nda bilgi vermeye \u00e7al\u0131\u015fal\u0131m:<\/p>\n\n\n\n

        Bir g\u00f6r\u00fc\u015fe g\u00f6re, bu kas\u00eedelerin ismi, Hac mevsiminde Mekke\u2019de kurulan \u2018Uk\u00e2z panay\u0131r\u0131nda, in\u015f\u00e2d edildikten sonra be\u011fenilen kas\u00eedelerin, keten bezinden yap\u0131lm\u0131\u015f tomarlara, alt\u0131n suyuyla yaz\u0131l\u0131p K\u00e2be\u2019nin duvar\u0131na as\u0131lmas\u0131ndan dolay\u0131 as\u0131l\u0131 anlam\u0131na gelen Mu\u2018allaka kelimesinden gelmektedir. -52- \u015eiirlerin, alt\u0131n suyuna bat\u0131r\u0131l\u0131p yaz\u0131lmas\u0131, onlar\u0131n el-Muzehheb\u00e2t (Alt\u0131n S\u00fcslemeli) \u015feklinde isimlendirilmesine neden olmu\u015ftur. -53- Bat\u0131l\u0131 yazarlara g\u00f6re ise Mu\u2018allakalar\u0131n K\u00e2be\u2019ye as\u0131lmas\u0131 s\u00f6z konusu de\u011fildir ve bu kelime, De\u011ferli, g\u00fczel \u015fey anlam\u0131na gelen \u2018Ilk54 kelimesinden t\u00fcremi\u015ftir. -55- Eb\u00fb Ca\u2018fer en-Nahh\u00e2s (\u00f6. 338\/950) da, Mu\u2018allakalar\u0131n, K\u00e2be\u2019ye as\u0131lmas\u0131 konusunda -56- sa\u011flam bir delil olmad\u0131\u011f\u0131 -57- g\u00f6r\u00fc\u015f\u00fcndedir. -58-<\/p>\n\n\n\n

        Mu\u2018allakalar\u0131n isimlendirilmesi hakk\u0131nda bir di\u011fer g\u00f6r\u00fc\u015fe g\u00f6re ise C\u00e2hiliye d\u00f6neminde ya\u015fam\u0131\u015f olan krallar, be\u011fendikleri kas\u00eedelerin, hazinelerinde olmas\u0131 istemi\u015fler -59- ve onlar\u0131n as\u0131lmalar\u0131n\u0131 emretti\u011fi i\u00e7in bu \u015fiirler Mu\u2018allaka ismiyle an\u0131lm\u0131\u015flard\u0131r. -60-<\/p>\n\n\n\n

        Ancak baz\u0131 yazarlar, Mu\u2018allakalar\u0131n, yaz\u0131lm\u0131\u015f olmas\u0131n\u0131, o d\u00f6nemde okuma-yazma bilinmedi\u011fi gerek\u00e7esiyle reddederler. -61- Oysaki o d\u00f6nemde yaz\u0131 bilinmektedir -62- ve C\u00e2hiliye \u015fiirinin, \u0130sl\u00e2miyetten \u00f6nce toplanm\u0131\u015f olmas\u0131, bu durumun ispat\u0131d\u0131r. -63- Yine Hz Muhammed\u2019in, Bedr gazvesinden sonra, yaz\u0131 bilen esirlere, \u00f6zg\u00fcrl\u00fckleri kar\u015f\u0131l\u0131\u011f\u0131, M\u00fcsl\u00fcman \u00e7ocuklara yaz\u0131 \u00f6\u011fretmesini istemesi, yaz\u0131n\u0131n, o d\u00f6nemlerde bilindi\u011finin bir g\u00f6stergesidir. -64- Hatta Hz. \u00d6mer\u2019in k\u0131z\u0131 Hz. Hafsa (\u00f6. h. 45) ve akrabas\u0131 Hz. \u015eif\u00e2 bint \u2018Abdullah o d\u00f6nemlerde, okuma-yazma bilen kad\u0131nlar aras\u0131nda ge\u00e7mektedir. -65- Yine ayn\u0131 \u015fekilde Hz. Muhammed\u2019in vahiy k\u00e2tiplerinin varl\u0131\u011f\u0131 da yaz\u0131n\u0131n, \u00e7ok \u00f6nceden bilindi\u011fini g\u00f6stermektedir. -66- Yani, C\u00e2hiliye d\u00f6neminde bilinmekte olan yaz\u0131, \u0130sl\u00e2miyetin gelmesiyle yayg\u0131nla\u015fm\u0131\u015ft\u0131r. -67-
        <\/p>\n\n\n\n

        MU\u2018ALLAKALARIN K\u00c2BE\u2019YE ASILMASI DURUMU<\/strong><\/p>\n\n\n\n

        Mu\u2018allakalar hakk\u0131nda bir di\u011fer ihtilafl\u0131 konu ise onlar\u0131n K\u00e2be\u2019ye as\u0131lmas\u0131 -68- durumudur. Bu konudaki g\u00f6r\u00fc\u015fleri farkl\u0131 iki kategoride toplamak m\u00fcmk\u00fcnd\u00fcr:<\/p>\n\n\n\n

        1- Mu\u2018allakalar\u0131n, K\u00e2be\u2019ye as\u0131ld\u0131\u011f\u0131n\u0131 kabul edenler,<\/p>\n\n\n\n

        2- Mu\u2018allakalar\u0131n, K\u00e2be\u2019ye as\u0131ld\u0131\u011f\u0131n\u0131 reddedenler.<\/p>\n\n\n\n

        Bu iki farkl\u0131 g\u00f6r\u00fc\u015f\u00fcn ortaya \u00e7\u0131kmas\u0131ndaki sebep \u0130bn \u2018Abdirabbih ve en-Nahh\u00e2s\u2019\u0131n, Mu\u2018allakalar hakk\u0131nda verdi\u011fi bilgilerden kaynaklanmaktad\u0131r. \u015eimdi bu bilgileri aktaral\u0131m:<\/p>\n\n\n\n

        \u0130bn \u2018Abdirabbih, eserinde, Araplar i\u00e7in \u015fiirin \u00f6nemini anlat\u0131rken ayn\u0131 zamanda \u015fiirden Araplar\u0131n ya\u015fant\u0131lar\u0131, tarihleri, g\u00fcnleri hakk\u0131nda bilgi veren bir kay\u0131t olarak bahseder. Bu bilgilerin akabinde eski \u015fiirde yer alan ve Araplar\u0131n da \u00e7ok de\u011fer verdi\u011fi yedi kasideye ge\u00e7er. Bu kasidelerin, alt\u0131n suyla yaz\u0131l\u0131p K\u00e2\u2018be\u2019ye as\u0131ld\u0131\u011f\u0131n\u0131 ve \u201c\u0130mru\u2019u\u2019l-Kays\u2019\u0131n Alt\u0131n Yald\u0131zl\u0131 Kasidesi, Zuheyr\u2019in Alt\u0131n Yald\u0131zl\u0131 Kasidesi\u201d \u015feklinde adland\u0131r\u0131ld\u0131\u011f\u0131n\u0131 anlat\u0131r. Ayn\u0131 zamanda bu \u015fiirlere el-Mu\u2018allak\u00e2t isminin verildi\u011fini de s\u00f6yler. -69- Mu\u2018allakalar\u0131n, K\u00e2be\u2019ye as\u0131ld\u0131\u011f\u0131n\u0131 kabul edenlerin vermi\u015f oldu\u011fu bilgiler de bu \u015fekildedir.<\/p>\n\n\n\n

        Di\u011feri ise en-Nahh\u00e2s\u2019\u0131n verdi\u011fi bilgidir. en-Nahh\u00e2s \u201cOnlar\u0131n K\u00e2be\u2019ye as\u0131ld\u0131\u011f\u0131n\u0131 bilen bir ravimiz yoktur\u201d \u015feklinde bir g\u00f6r\u00fc\u015f beyan eder. -70- Mu\u2018allakalar\u0131n K\u00e2be\u2019ye as\u0131ld\u0131\u011f\u0131n\u0131 reddedenler delillerini bu rivayete dayand\u0131r\u0131rlar. (Konu hakk\u0131ndaki detaylar i\u00e7in bkz. C\u00e2hiliye \u015eiirinin Tematik Yap\u0131s\u0131, Do\u00e7. Dr. Sevim \u00d6zdemir, Yediveren Kitap 2004)<\/p>\n\n\n\n

        MU\u2018ALLAKALARIN ARAP EDEB\u0130YATINDAK\u0130 KONUMU<\/strong><\/p>\n\n\n\n

        \u0130simlendirilmesinde baz\u0131 \u015f\u00fcpheler ta\u015f\u0131sa da Mu\u2018allakalar\u0131n, Arap edebiyat\u0131ndaki konumu tart\u0131\u015f\u0131lamaz. Onlar sadece edeb\u00ee bir \u00fcr\u00fcn de\u011fil ayn\u0131 zamanda C\u00e2hiliye d\u00f6neminin hayat\u0131n\u0131, co\u011frafyas\u0131n\u0131, ya\u015fay\u0131\u015f\u0131n\u0131, siyasetini, dinini ve yarat\u0131l\u0131\u015f \u00f6zelliklerini anlatan tarih\u00ee bir vesikad\u0131r. -71- Pek \u00e7ok dil ve nahiv \u00e2limi, onun beyitleriyle isti\u015fh\u00e2d etmi\u015f, koymu\u015f olduklar\u0131 kaide ve h\u00fck\u00fcmlerini, onlarla k\u0131yaslam\u0131\u015flard\u0131r. -72-<\/p>\n\n\n\n

        MU\u2018ALLAKALARIN SAYISI, \u015eERH ve BASKILARI<\/strong><\/p>\n\n\n\n

        Mu\u2018allaka \u015fairlerinin say\u0131s\u0131 hakk\u0131nda kaynaklar farkl\u0131 rakamlar vermektedir. \u00d6rne\u011fin bir kaynakta \u0130mru\u2019u\u2019lKays, Zuheyr, Tarefe (\u00f6. m. 564), \u2018Antere, \u2018Amr b. Kuls\u00fbm, Leb\u00eed (\u00f6. m. 661) ve el-H\u00e2ris b. Hillize (\u00f6. 570) olmak \u00fczere yedi isim ge\u00e7mektedir -73- ve genelde bunlar Mu\u2018allak\u00e2t \u015fairleri olarak benimsenmi\u015ftir. -74- Bir di\u011fer kaynakta ise Eb\u00fb \u2018Ubeyde (\u00f6. m. 825)\u2019nin de Mu\u2018allaka \u015fairleri olarak yedi ki\u015fiyi sayd\u0131\u011f\u0131 ancak \u2018Antere ve el-H\u00e2ris b. Hillize -75-\u2019nin yerine en-N\u00e2bi\u011fa ez-Zuby\u00e2n\u00ee ve el-A\u2018\u015f\u00e2\u2019y\u0131 koydu\u011fu rivayet edilir.- 76- \u0130bn Kuteybe, \u2018Ab\u00eed b. el-Ebras (\u00f6. 555) -77-\u2019\u0131, \u0130bn Haldun ise \u2018Alkame b. el-\u2018Abede (\u00f6. 597)\u2019yi -78- da Mu\u2018allaka \u015fairleri aras\u0131nda sayar. B\u00f6ylece Mu\u2018allaka \u015fairlerinin say\u0131s\u0131 dokuzu bulur. Ancak as\u0131l olan daha \u00f6nce de belirtti\u011fimiz gibi ilk ba\u015fta verdi\u011fimiz yedi ki\u015fidir.<\/p>\n\n\n\n

        Mu\u2018allaka \u015fairleri aras\u0131nda ilk s\u0131ray\u0131 alan \u0130mru\u2019u\u2019lKays\u2019d\u0131r ve M. V. asr\u0131n ilk yar\u0131s\u0131nda ya\u015fam\u0131\u015f oldu\u011fu rivayet edilmektedir. Di\u011ferleri ise yine ayn\u0131 asr\u0131n son yar\u0131s\u0131nda ya\u015fam\u0131\u015flard\u0131r ve aralar\u0131ndan sadece Leb\u00eed b. Reb\u00ee\u2018a M\u00fcsl\u00fcman olmu\u015ftur. -79-<\/p>\n\n\n\n

        Y\u00fczy\u0131llard\u0131r insanlar\u0131n be\u011fenisi kazanm\u0131\u015f olan bu kasideler, do\u011fal olarak pek \u00e7ok ki\u015fi taraf\u0131ndan \u015ferh edilmi\u015f ve bas\u0131lm\u0131\u015ft\u0131r. \u00d6rne\u011fin \u0130bnu\u2019l-Enb\u00e2r\u00ee (\u00f6. 940), ez-Zevzen\u00ee (\u00f6. 1093), Eb\u00fb Ca\u2018fer en-Nahh\u00e2s\u2019\u0131n yapm\u0131\u015f oldu\u011fu \u015ferhler, bunlardan sadece bir ka\u00e7\u0131d\u0131r. -80-<\/p>\n\n\n\n

        MU\u2018ALLAKALARDA YER ALAN KAS\u0130DELER\u0130N YAPISI<\/strong><\/p>\n\n\n\n

        Mu\u2018allakalar\u0131n yaz\u0131ld\u0131\u011f\u0131 d\u00f6nemlerde kaside, ger\u00e7ek bi\u00e7imini alm\u0131\u015ft\u0131r. -81- O bi\u00e7ime g\u00f6re \u015fair, terk edilmi\u015f diyarlar\u0131 (atl\u00e2l) a\u011flamakl\u0131 bir \u015fekilde anarak ve arkada\u015flar\u0131ndan da a\u011flamalar\u0131n\u0131 isteyerek kasidesine ba\u015flar. Bu terk edilmi\u015f diyarlarda kalan her bir kal\u0131nt\u0131, \u015faire, sevgilisini ve onunla ya\u015fad\u0131\u011f\u0131 g\u00fczel g\u00fcnleri hat\u0131rlatmakt\u0131r. \u015eair bu b\u00f6l\u00fcmde ayr\u0131l\u0131ktan dolay\u0131 \u00e7ekmi\u015f oldu\u011fu ac\u0131 ve \u0131zd\u0131rablar\u0131 anlat\u0131r. Bu \u0131zd\u0131rablar\u0131 anlat\u0131rken sevgilisinin, sevgiliden kalan kal\u0131nt\u0131lar\u0131n ve an\u0131lar\u0131n tasvirini yapar. Terk edilen diyarlardan ve sevgiliden ayr\u0131l\u0131\u015f\u0131n, ruhunda b\u0131rakt\u0131\u011f\u0131 ac\u0131lardan bahseden bu b\u00f6l\u00fcm nes\u00eeb veya te\u015fb\u00eeb olarak adland\u0131r\u0131l\u0131r. -82- Sonra devesi ya da at\u0131 ile yolculu\u011funa devam eder ve bu esnada bine\u011finin tasvirini yapar, onun s\u00fcratinden, g\u00fcc\u00fcnden ve \u00f6zelliklerinden bahseder. Onu, \u00e7\u00f6lde ya\u015fayan vah\u015fi hayvanlara benzetir. Yine bu b\u00f6l\u00fcmde \u00e7\u00f6l yolculu\u011funun tehlikelerinden de bahseder. Son olarak kasidenin as\u0131l yaz\u0131l\u0131\u015f amac\u0131na anlat\u0131r. Ama\u00e7, ya birilerini veya kendini \u00f6vmek ya da birilerini hicvetmek veyahut birilerinden \u00f6z\u00fcr dilemektir. Bu b\u00f6l\u00fcmde \u015fair cesaretinden ya da kabilesinin yapt\u0131klar\u0131ndan \u00f6v\u00fcnerek bahseder. Methetti\u011fi ki\u015finin c\u00f6mertli\u011fini, cesurlu\u011funu anlat\u0131r. Kabilesine sald\u0131rm\u0131\u015f olan ba\u015fka bir kabileyi ya da ki\u015fiyi hicveder ve kabileyi \u00f6\u00e7 almaya \u00e7a\u011f\u0131r\u0131r. Ya da \u00f6len bir ki\u015finin ard\u0131ndan a\u011flar. C\u00e2hiliye d\u00f6neminde yaz\u0131lan \u015fiirlerin usl\u00fbbu genelde bu \u015fekildedir. -83-<\/p>\n\n\n\n

        Her ne kadar konular dar gibi g\u00f6z\u00fckse de, C\u00e2hiliye \u015fairleri, \u00e7ok \u00e7e\u015fitli kelime ve anlam bollu\u011fu kullanmada mahirdirler. -84-<\/p>\n\n\n\n

        MU\u2018ALLAKA SAH\u0130PLER\u0130N\u0130N \u015eA\u0130RL\u0130\u011e\u0130 VE MU\u2018ALLAKALARININ \u00d6ZELL\u0130\u011e\u0130<\/strong><\/p>\n\n\n\n

        1- \u0130MRU\u2019U\u2019L-KAYS<\/strong><\/p>\n\n\n\n

        \u015eairli\u011fi:<\/strong> C\u00e2hiliye \u015fairlerinin en \u00fcst\u00fcn\u00fc ve \u00f6nderi kabul edilen \u015fair, ayn\u0131 zamanda kl\u00e2sik kas\u00eedeye ilk \u015feklini veren, isti\u00e2reyi \u00e7ok iyi kullanan, te\u015fb\u00eehi \u00e7e\u015fitlendiren, kad\u0131nlar\u0131 ceylana benzeten, terk edilen diyarlara durup a\u011flayan -85- ve arkada\u015flar\u0131n\u0131n da bu \u015fekilde yapmas\u0131n\u0131 isteyen, at\u0131 en iyi \u015fekilde vas\u0131fland\u0131ran ve at\u0131n tasvirinde ilk defa vah\u015fi hayvanlar\u0131 an\u0131nda avlayan tabirini kullanan ki\u015fidir. At\u0131n\u0131, yolculuklara ve bask\u0131nlar\u0131na gidi\u015f-geli\u015flerinde arkada\u015f edinmi\u015ftir. At\u0131n yan\u0131 s\u0131ra deveyi, geceyi, seli, \u015fim\u015fe\u011fi, sava\u015f\u0131 ve bedev\u00ee hayat\u0131n\u0131n \u00f6zelliklerini en iyi \u015fekilde tasvir etmi\u015f, kullanm\u0131\u015f oldu\u011fu s\u00f6zlerin pek \u00e7o\u011fu darb-\u0131 mesel olmu\u015ftur. -86- B\u00fct\u00fcn bu \u00f6zellikler ya\u015fad\u0131\u011f\u0131 hayat tarz\u0131na, hayal g\u00fcc\u00fcn\u00fcn geni\u015fli\u011fine, derin bir duyguya, anlatt\u0131klar\u0131n\u0131 bizzat ya\u015fay\u0131p hissetmesine ve \u00e7ok seyahat etmesine ba\u011fl\u0131d\u0131r. -87-<\/p>\n\n\n\n

        Hz. Peygamber\u2019in, hakk\u0131nda \u201cK\u0131yamet g\u00fcn\u00fcnde elinde \u015fairlerin bayra\u011f\u0131n\u0131 ta\u015f\u0131yarak gelecek\u201d -88- diye s\u00f6z etti\u011fi ki\u015fi olan \u0130mru\u2019u\u2019l-Kays, \u015fiirlerini herhangi bir sanatsal kayg\u0131 kastetmeksizin yaln\u0131z i\u00e7inden geldi\u011fi gibi s\u00f6ylemi\u015ftir. -89- \u015eiirlerinde a\u015fk hik\u00e2yelerine ve \u00e7ekmi\u015f oldu\u011fu s\u0131k\u0131nt\u0131lara yer verir. Yani \u015fiiri, hayat\u0131n\u0131n bir yans\u0131mas\u0131 ve kavminin de tarih\u00e7esidir. K\u0131sa ve \u00f6zl\u00fc kelimeler kullanarak tek bir kelimede pek \u00e7ok anlam ifade eder. Terk edilen diyarlara durup a\u011flayarak ve arkada\u015flar\u0131n\u0131n da a\u011flamas\u0131n\u0131 isteyerek pek \u00e7oklar\u0131n\u0131n takip etti\u011fi yeni bir \u00fcsl\u00fbp yaratm\u0131\u015ft\u0131r. S\u00f6zlerinde haddi a\u015fan, kaba, sert, anla\u015f\u0131lmas\u0131 zor ifadelerin olmas\u0131n\u0131n yan\u0131 s\u0131ra, harikul\u00e2de bir anlam, \u015f\u0131k, zarif bir i\u015fleyi\u015f, ince duygularla yaz\u0131lm\u0131\u015f s\u00f6zler ve kendinden sonra gelenlere \u00f6nderlik edecek bir metot vard\u0131r. Kelimenin tam anlam\u0131yla o, asr\u0131n\u0131n \u015fairler lideridir. -90-<\/p>\n\n\n\n

        Yazm\u0131\u015f oldu\u011fu kas\u00eedeler, her as\u0131rda hayranl\u0131k kazanm\u0131\u015f, d\u00fc\u015f\u00fcnce ve duygular\u0131n ve konular\u0131n i\u015fleni\u015f tarz\u0131, di\u011fer \u015fairlere \u00f6rnek olmu\u015ftur. -91- \u015eiirlerindeki herhangi bir kazan\u00e7 beklemeksizin yapm\u0131\u015f oldu\u011fu \u00f6vg\u00fcler, daima be\u011feni toplam\u0131\u015f ve durum Hz. Ali (\u00f6. m. 661) taraf\u0131ndan da takdir edilmi\u015ftir. -92- \u00dcst\u00fcn zek\u00e2s\u0131 ve \u015fiirsel sanat\u0131 as\u0131rlar boyu daima \u00f6v\u00fclm\u00fc\u015ft\u00fcr. -93-<\/p>\n\n\n\n

        Di\u011fer taraftan Oryantalistler ve Arap edebiyat\u0131 ara\u015ft\u0131rmac\u0131lar\u0131 taraf\u0131ndan da ele al\u0131nan \u015fiirleri, m\u00fckemmelli\u011fi a\u00e7\u0131s\u0131ndan her zaman dikkat \u00e7ekmi\u015f ve be\u011fenilmi\u015ftir. \u00c7\u00fcnk\u00fc Araplar\u0131n ilk d\u00f6nemlerinde bu \u015fekildeki \u015fiirlere rastlamak pek m\u00fcmk\u00fcn de\u011fildir. Zira ilk zamanlarda sadece \u00f6nemli bir olay ya da durum i\u00e7in s\u00f6ylenen birka\u00e7 beytin d\u0131\u015f\u0131nda pek fazla \u015fiir bulunmuyordu. -94-<\/p>\n\n\n\n

        Mu\u2018allakas\u0131:<\/strong> 81 beyitten olu\u015fan ve tav\u00eel bahrinde nazmedilen -95- Mu\u2018allakas\u0131n\u0131n b\u00fcy\u00fck bir k\u0131sm\u0131n\u0131 e\u011flence ve l\u00fcks i\u00e7inde ge\u00e7irmi\u015f oldu\u011fu gen\u00e7li\u011finde yazm\u0131\u015ft\u0131r. Konusu da amcas\u0131n\u0131n k\u0131z\u0131 \u2018Uneyze\u2019ye duydu\u011fu a\u015fkt\u0131r. Mu\u2018allakas\u0131na sevdi\u011finden kalan izlere a\u011flayarak ba\u015flar ve daha sonra gazel b\u00f6l\u00fcm\u00fcne ge\u00e7er. Bu b\u00f6l\u00fcmde sevgilileriyle ge\u00e7irmi\u015f oldu\u011fu e\u011flence dolu g\u00fcnlerden, \u00f6zellikle D\u00e2retu Culcul g\u00fcn\u00fcnden bahseder. Bu b\u00f6l\u00fcmde ifadeleri kullan\u0131rken mahremiyette s\u0131n\u0131r tan\u0131maz, olduk\u00e7a cesurdur. Yapm\u0131\u015f oldu\u011fu tasvirlerde hi\u00e7bir \u00eem\u00e2ya gerek duymam\u0131\u015f ve \u00e7ekinmemi\u015ftir. Bu durum 41. beyte kadar devam eder. Daha sonra ise kad\u0131n, gece, \u015fim\u015fek, ya\u011fmur, ku\u015flar gibi ba\u015fka tasvirlere ve benzetmelere ge\u00e7er. -96- Yapm\u0131\u015f oldu\u011fu tasvir ve benzetmelerde olduk\u00e7a g\u00fc\u00e7l\u00fcd\u00fcr. Benzetmelerde yeni kelimelere yer verir. \u00d6rne\u011fin Mu\u2018allakas\u0131nda ge\u00e7en -97-<\/p>\n\n\n\n

        \u062a\u064f\u0636\u0650\u0626\u064f \u0627\u0644\u0638\u064e\u0651\u0644\u0627\u0645\u064e \u0628\u0627\u0644\u0639\u0634\u0627\u0621 \u0643\u0623\u0646\u0647\u0627 \u0645\u064e\u0646\u0627\u0631\u0629\u064f \u0645\u064f\u0645\u0652\u0633\u0649 \u0631\u0627\u0647\u0628\u064e \u0645\u064f\u062a\u064e\u0628\u064e\u062a\u0650\u0651\u0644<\/p>\n\n\n\n

        \u201c(Sevgilinin y\u00fcz\u00fcn\u00fcn parlakl\u0131\u011f\u0131), inzivaya \u00e7ekilen rahibin \u00e7era\u011f\u0131 gibi ak\u015fam karanl\u0131\u011f\u0131n\u0131 ayd\u0131nlat\u0131r.\u201d<\/em><\/p>\n\n\n\n

        beytinde, sevgilisinin y\u00fcz\u00fcn\u00fcn parlakl\u0131\u011f\u0131n\u0131, rahibin \u00e7era\u011f\u0131na benzetirken -98-, bir ba\u015fka beytinde de gerdan\u0131n\u0131 aynaya benzetir. Bu beyitte ge\u00e7en \u0627\u0644\u0633\u064e\u0651\u062c\u064e\u0646\u0652\u062c\u064e\u0644 kelimesi Yunanca (Rumca)\u2019d\u0131r ve \u201cayna\u201d anlam\u0131na gelmektedir. Bir ba\u015fka rivayete g\u00f6re ise g\u00fcm\u00fc\u015f ve alt\u0131ndan bir par\u00e7a demektir. -99- Beyit \u015fu \u015fekildedir: -100-<\/p>\n\n\n\n

        Mu\u2018allakas\u0131n\u0131 okuyan herkes kullanm\u0131\u015f oldu\u011fu ibarelerde bir d\u00fczen ve istikrar, laf\u0131zlar\u0131n terkibinde de bir uyum oldu\u011funu g\u00f6zlemler. Bu durum onun konu\u015ftu\u011fu dilin b\u00fct\u00fcn inceliklerine sahip oldu\u011funun bir g\u00f6stergesidir. -102-<\/p>\n\n\n\n

        Beyitlerde i\u015flenen konular\u0131 \u015fu \u015fekilde tasnif etmek m\u00fcmk\u00fcnd\u00fcr: 1-8. beyitlerde sevgilinden kalan izlerde \u00fcz\u00fcnt\u00fcyle durup a\u011flar; 9-42. beyitlerde sevgilisiyle ge\u00e7irmi\u015f oldu\u011fu g\u00fcnleri, \u00f6zellikle D\u00e2retu Culcul g\u00fcn\u00fcn\u00fc anlat\u0131r; 43-46. beyitlerde geceyi; 47- 50. beyitlerde kurtlar\u0131n uludu\u011fu terk edilmi\u015f vadiyi; 51-68. beyitlerde at\u0131 ve av\u0131; 69-70. beyitlerde \u015fim\u015fe\u011fi ve 71-80. beyitlerde de seli tasvir eder. -103-<\/p>\n\n\n\n

        2- TAREFE b. el-\u2018ABD<\/strong><\/p>\n\n\n\n

        \u015e\u00e2irli\u011fi:<\/strong> \u0130mru\u2019u\u2019l-Kays\u2019tan sonra C\u00e2hiliye d\u00f6neminin en iyi \u015fairlerinden kabul edilen Tarefe -104-\u2019nin Mu\u2018allakas\u0131, halis bir bedev\u00ee ya\u015fant\u0131s\u0131n\u0131n aynas\u0131d\u0131r. \u00c7o\u011funlu\u011fu gazel, medih, hamase, \u00f6v\u00fcnme, hiciv ve hikmetli s\u00f6zlerden olu\u015fur. -105- Tasvir de b\u00fcy\u00fck bir yer tutar. Mu\u2018allakas\u0131n\u0131n 35 beytinde deveyi tasvir ederken, o zamana kadar kimsenin kullanmad\u0131\u011f\u0131 kelime ve vas\u0131flar\u0131 kullan\u0131r. B\u00f6ylelikle di\u011fer \u015fairlere \u00f6nc\u00fcl\u00fck eder. Kullanm\u0131\u015f oldu\u011fu kelimeler anlam y\u00fckl\u00fc ve ger\u00e7ek\u00e7idir, \u00e2deta hislerinin d\u0131\u015fa vurumudur. Baz\u0131 terkiplerde mu\u2018\u00e2zale -106- yapar ve bu sebeple hicivlerinde \u00e7ok ba\u015far\u0131l\u0131d\u0131r. -107- Kullanm\u0131\u015f oldu\u011fu kelimeler a\u00e7\u0131k ve net, vermek istedi\u011fi mesaj belirgin, okunu\u015fu ak\u0131c\u0131d\u0131r. -108- K\u00f6rfez b\u00f6lgesinde ya\u015fad\u0131\u011f\u0131 i\u00e7in, suya, dalgalara ve gemilere a\u015final\u0131\u011f\u0131 sebebiyle yapm\u0131\u015f oldu\u011fu te\u015fbihler \u00e7evreyle ilintilidir ve develeri, gemilere benzetir. B\u00f6ylelikle bir \u00e7\u00f6l bedevisinin g\u00f6rmedi\u011fi uygarl\u0131k ve medeniyeti g\u00f6rmektedir. Akrabas\u0131 ile aras\u0131nda ge\u00e7en bir anla\u015fmazl\u0131k sonucu, u\u011frad\u0131\u011f\u0131 hayal k\u0131r\u0131kl\u0131\u011f\u0131n\u0131n bir sonucu olarak in\u015f\u00e2d edilen Mu\u2018allakas\u0131nda hayata bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131 -109- izah eder ve \u00f6v\u00fcn\u00fcr. A\u015fa\u011f\u0131daki beyitte, kendisiyle ne kadar \u00f6v\u00fcnd\u00fc\u011f\u00fcn\u00fc a\u00e7\u0131k bir dille ifade eder:<\/p>\n\n\n\n

        \u0625\u0630\u0627 \u0627\u0644\u0642\u0648\u0645 \u0642\u0627\u0644\u0648\u0627 \u0645\u064e\u0646\u0652 \u0641\u062a\u064b\u064a \u062e\u0650\u0644\u0652\u062a\u064f \u0623\u0646\u0651\u0646\u0649 \u0639\u064f\u0646\u064a\u062a\u064f \u0641\u064e\u0644\u064e\u0645 \u0623\u0643\u0633\u0644 \u0648\u0644\u0645 \u0623\u062a\u064e\u0628\u064e\u0644\u064e\u0651\u062f<\/p>\n\n\n\n

        \u201cKavmim i\u00e7inde \u2018bir yi\u011fit yok mu\u2019 denildi\u011finde, kendimin kastedildi\u011fini anlar\u0131m ve (kavmime yard\u0131m hususunda) tembel davran\u0131p teredd\u00fct etmem.\u201d<\/em><\/p>\n\n\n\n

        Hayat ona g\u00f6re gelip ge\u00e7icidir ve \u00f6ld\u00fckten sonra dirilme yoktur. Bu sebeple hayat\u0131n b\u00fct\u00fcn nimetlerinden faydalanmak gerekir. Bu g\u00f6r\u00fc\u015flerini \u015fu beyitlerinde dile getirir:<\/p>\n\n\n\n

        \u062a\u064e\u0631\u064e\u0649 \u062c\u064f\u062b\u0652\u0648\u064e\u062a\u064e\u064a\u0652\u0646 \u0645\u0650\u0646\u0652 \u062a\u064f\u0631\u0627\u0628\u064d \u0639\u0644\u064a\u0647\u0645\u0627 \u0635\u064e\u0641\u0627\u0626\u0650\u062d\u064f \u0635\u064f\u0645\u064c\u0651 \u0645\u0646 \u0635\u064e\u0641\u064a\u062d\u064d \u0645\u064f\u0646\u064e\u0636\u064e\u0651\u062f\u0650 \u0623\u0631\u064e\u0649 \u0642\u064e\u0628\u0652\u0631\u064e \u0646\u064e\u062d\u064e\u0651\u0627\u0645\u064d \u0628\u064e\u062e\u0650\u064a\u0644\u064d \u0628\u0650\u0645\u0627\u0644\u0650\u0647\u0650 \u0643\u0642\u064e\u0628\u0652\u0631\u0650 \u063a\u064e\u0648\u0650\u0649\u064d\u0651 \u0641\u0649 \u0627\u0644\u0628\u064e\u0637\u064e\u0627\u0644\u0629 \u0645\u064f\u0641\u0652\u0633\u0650\u062f <\/p>\n\n\n\n

        \u201cEy, sava\u015ft\u0131m ve zevk ve safa s\u00fcrd\u00fcm diye beni k\u0131nayan ki\u015fi, (ben bunlar\u0131 yapmazsam) beni ebedile\u015ftirebilir misin? Madem ki \u00f6l\u00fcm\u00fc benden defedemeyeceksin, b\u0131rak beni elimde avucumda ne varsa onlarla (\u00f6l\u00fcm gelinceye kadar) zevk ve sefa s\u00fcreyim.\u201d -113-114-<\/em><\/p>\n\n\n\n

        Bunun yan\u0131 s\u0131ra \u00f6l\u00fcm\u00fcn, zengin ve fakir, cimri ve c\u00f6mert ki\u015fi i\u00e7in e\u015fit oldu\u011funu vurgulayan hikmetli s\u00f6zler de terenn\u00fcm eder.112 Bu g\u00f6r\u00fc\u015flerini \u015fu beyitlerde dile getirir:<\/p>\n\n\n\n

        \u0644\u064e\u0639\u064e\u0645\u0652\u0631\u064f\u0643\u064e \u0645\u0627 \u0627\u0644\u0627\u064a\u0651\u0627\u0645 \u0625\u064f\u0644\u0627 \u0645\u064f\u0639\u0627\u0631\u064e\u0629\u064c \u0641\u064e\u0645\u064e\u0627 \u0627\u0633\u0652\u062a\u064e\u0637\u064e\u0639\u0652\u062a\u064e \u0645\u0650\u0646 \u0645\u064e\u0639\u0652\u0631\u064f\u0648\u0641\u0650\u0647\u0627 \u0641\u062a\u064f\u0632\u0651\u0648\u0650\u0651\u062f\u0650 <\/p>\n\n\n\n

        \u201c\u00d6mr\u00fcne yemin olsun ki hayat ancak \u00f6d\u00fcn\u00e7 verilen bir \u015feydir, g\u00fcc\u00fcn yetti\u011fince iyilik yap ve o iyilikleri artt\u0131r.\u201d -116-117-<\/em><\/p>\n\n\n\n

        Duygular\u0131, akl\u0131na galip gelir. Kuvvetli ve ger\u00e7ekci bir hayal g\u00fcc\u00fcne sahiptir. Hem g\u00fc\u00e7l\u00fc hem de ince ve zarif usl\u00fbbu bir arada kullan\u0131r.118 Erken ya\u015fta \u00f6ld\u00fcr\u00fclmesi sebebiyle \u00e7ok fazla \u015fiiri olmayan Tarefe\u2019nin, elde olan \u015fiirleri dilciler taraf\u0131ndan isti\u015fh\u00e2d edilmede g\u00fcvenilir kaynak olarak kabul edilir.119 Hatta Hz. Muhammed\u2019in<\/p>\n\n\n\n

        \u0633\u062a\u064f\u0628\u0652\u062f\u0649 \u0644\u064e\u0643\u064e \u0627\u0644\u0623\u064a\u0627\u0645\u064f \u0645\u0627 \u0643\u064f\u0646\u0652\u062a\u064e \u062c\u0627\u0647\u0644\u0627\u064b \u0648\u064a\u0623\u0652\u062a\u064a\u0643\u064e \u0628\u0627\u0644\u0623\u062e\u0628\u0627\u0631\u0650 \u0645\u064e\u0646\u0652 \u0644\u064e\u0645\u0652 \u062a\u064f\u0632\u064e\u0648\u0650\u0651\u062f\u0650 <\/p>\n\n\n\n

        \u201cG\u00fcnler sana bilmedi\u011fin \u015feyleri g\u00f6sterecek ve (haber toplamas\u0131 i\u00e7in) yol az\u0131\u011f\u0131 vermedi\u011fin kimse sana haberler getirecek.\u201d \u2013 120-121-<\/em><\/p>\n\n\n\n

        \u015feklinde ge\u00e7en beyitini s\u00f6yledi\u011fi rivayet edilir.122 Ayn\u0131 zamanda Tarefe\u2019nin bu ve a\u015fa\u011f\u0131da gelen beyti, Araplar aras\u0131nda darb-\u0131 mesel olarak da kullan\u0131l\u0131r. -123-<\/p>\n\n\n\n

        \u0645\u0650\u0646\u0652 \u0648\u064e\u0642\u0652\u0639\u0650 \u0627\u0644\u062d\u064f\u0633\u0627\u0645 \u0627\u0644\u0645\u064f\u0647\u0646\u064e\u0651\u062f \u0648\u0638\u064f\u0644\u0652\u0645\u064f \u0630\u064e\u0648\u0650\u064a \u0627\u0644\u0642\u064f\u0631\u0628\u064e\u0649 \u0623\u064e\u0634\u064e\u062f\u064f\u0651 \u0645\u064e\u0636\u0627\u0636\u064e\u0629\u064b \u0639\u064e\u0644\u064e\u064a \u0627\u0644\u0645\u064e\u0631\u0652\u0621 <\/p>\n\n\n\n

        \u201cAkrabadan gelen zul\u00fcm ise, ki\u015fiyi bilenmi\u015f k\u0131l\u0131\u00e7 darbelerinden daha beter yaralar\u201d -124-125-<\/em><\/p>\n\n\n\n

        Mu\u2018allakas\u0131:<\/strong> Daha \u00f6nce belirtildi\u011fi \u00fczere Tarefe\u2019nin amcas\u0131n\u0131n o\u011fluna olan sitemi \u00fczerine in\u015f\u00e2d edilen ve 104 beyitten olu\u015fan en uzun olan Mu\u2018allakas\u0131 -126- Tav\u00eel bahrinde nazmedilmi\u015ftir. Di\u011fer Mu\u2018allakalardan farkl\u0131 olarak belirli bir konuya hasredilmi\u015ftir. \u0130\u015flemi\u015f oldu\u011fu konular\u0131n beyitlere g\u00f6re da\u011f\u0131l\u0131m\u0131 \u015fu \u015fekildedir:<\/p>\n\n\n\n

        1-5. beyitlerde sevgiliden kalan izleri (atl\u00e2l) ve ondan ayr\u0131ld\u0131\u011f\u0131 i\u00e7in duydu\u011fu \u00fcz\u00fcnt\u00fcy\u00fc anlat\u0131r. 6-10. beyitlerde sevgilisi Havle\u2019yi, 11-44. beyitlerde de deveyi tasvir eder. 44-75. beyitlerde c\u00f6mertli\u011finden, e\u011flenceye ve i\u00e7kiye d\u00fc\u015fk\u00fcnl\u00fc\u011f\u00fcnden bahseder. Ayn\u0131 zamanda bu beyitlerde akrabalar\u0131n\u0131n yan\u0131ndaki konumunu ve hayat ve \u00f6l\u00fcm hakk\u0131ndaki d\u00fc\u015f\u00fcncelerini anlat\u0131r. 76-94. beyitlerde amcas\u0131n\u0131n o\u011flunu sitem ederek azarlar ve son olarak 95-104. beyitlerde baz\u0131 hikmetli s\u00f6zlerle amcas\u0131n\u0131n o\u011fluna tavsiyelerde bulunur. -127-<\/p>\n\n\n\n

        3- ZUHEYR B. EB\u00ce SULM\u00c2<\/strong><\/p>\n\n\n\n

        \u015eairli\u011fi:<\/strong> En iyi \u015fairlerden biri oldu\u011fu konusunda ittifak edilen Zuheyr, belki de bu \u00f6zelli\u011fini, \u015fairlerle dolu k\u00f6kl\u00fc bir aileden geliyor olmas\u0131na bor\u00e7ludur. D\u00fc\u015f\u00fcnce sahibi bir ki\u015fi olan \u015fair, \u015fiir in\u015f\u00e2d etmede \u00e7ok hassast\u0131r. Rivayet edildi\u011fine g\u00f6re kasidesini d\u00f6rt ayda nazmeder, d\u00f6rt ayda d\u00fczenler ve d\u00f6rt ayda da bu konunun uzmanlar\u0131na dan\u0131\u015f\u0131r ve sonu\u00e7ta bir y\u0131l sonra ancak insanlara sunard\u0131. Bu sebeple \u015fiirlerine Havliyy\u00e2t (Y\u0131ll\u0131k), kendisine de \u015eiirin K\u00f6lesi ismi verilmi\u015ftir. -128-<\/p>\n\n\n\n

        Zuheyr b. Eb\u00ee Sulm\u00e2, \u015fiirlerinde daha \u00e7ok \u00f6vg\u00fc ve hikmetli s\u00f6zlere yer vermi\u015f, \u2018Abs ve Zuby\u00e2n o\u011fullar\u0131 s\u00fcrekli sava\u015f h\u00e2linde oldu\u011fu i\u00e7in, sava\u015f ve \u00f6\u00e7 almaktan nefret ettirip bar\u0131\u015fa \u00e7a\u011fr\u0131 konular\u0131n\u0131 i\u015flemi\u015ftir. Az s\u00f6zle \u00e7ok fazla anlam ifade etmektedir ve kulland\u0131\u011f\u0131 kelimeler a\u00e7\u0131k ve nettir. Daha \u00f6nce de belirtildi\u011fi gibi, ki\u015fiyi, kendisinde olmayan vas\u0131flarla \u00f6vmez ve dolay\u0131s\u0131yla yalandan da ka\u00e7\u0131nm\u0131\u015ft\u0131r. Ki\u015fiyi methederken, cesaret, yi\u011fitlik, yard\u0131m severlik ve asalet gibi Araplar\u0131n sevdi\u011fi kelimeler kullan\u0131r. Kompleks, girift ifadeleri kullanmaman\u0131n yan\u0131 s\u0131ra hicvetmekten de geri durmu\u015ftur. Hatta hicvederken bile a\u011f\u0131rba\u015fl\u0131l\u0131\u011f\u0131n\u0131 kaybetmez ve hicvetti\u011fi ki\u015fiyi, \u0131slah etmeye \u00e7al\u0131\u015f\u0131r. Bir kavmi hicvetti\u011fi -129- fakat sonra yapt\u0131\u011f\u0131na pi\u015fman oldu\u011fu rivayet edilir. \u015eiirlerinde kulland\u0131\u011f\u0131 darb-\u0131 mesel ve hikmetli s\u00f6zlerle kendinden sonra gelen \u015fairlere \u00f6rnek olmu\u015ftur. -130-<\/p>\n\n\n\n

        \u015eiirleri dikkatli bir bi\u00e7imde incelendi\u011finde, \u0130mru\u2019u\u2019lKays\u2019\u0131n \u015fiirlerinde oldu\u011fu gibi her hangi bir yenilik ya da orijinallik olmad\u0131\u011f\u0131 g\u00f6ze \u00e7arpsa da, kullanm\u0131\u015f oldu\u011fu kelime ve sanatlarla bu a\u00e7\u0131\u011f\u0131n\u0131 kapat\u0131r. -131- Mu\u2018allakas\u0131nda ge\u00e7en \u015fu beyit, Araplar aras\u0131nda darb-\u0131 mesel olarak kullan\u0131lmaktad\u0131r:<\/p>\n\n\n\n

        \u0648\u0645\u064e\u0646\u0652 \u0647\u0627\u0628\u064e \u0627\u0633\u0652\u0628\u0627\u0628\u064e \u0627\u0644\u0645\u0646\u0627\u064a\u064e\u0627 \u064a\u064e\u0646\u064e\u0644\u0652\u0646\u064e\u0647\u064f \u0648\u0644\u0648 \u0646\u0627\u0644\u064e \u0627\u0633\u0628\u0627\u0628\u064e \u0627\u0644\u0633\u0645\u0627\u0621\u0650 \u0628\u0633\u064f\u0644\u064e\u0651\u0645\u0650 <\/p>\n\n\n\n

        \u201cKim \u00f6l\u00fcm\u00fcn sebeplerinden korkarsa, merdivenle g\u00f6\u011f\u00fcn kap\u0131lar\u0131na y\u00fckselse bile, \u00f6l\u00fcm\u00fcn sebepleri ona ula\u015f\u0131r.\u201d-132-133-<\/em><\/p>\n\n\n\n

        \u00d6zel hayat\u0131nda ciddi, a\u011f\u0131r ba\u015fl\u0131, vakur, d\u00fcr\u00fcstl\u00fc\u011f\u00fc, do\u011frulu\u011fu ve bar\u0131\u015f\u0131 seven -134- bir ki\u015fi olan Zuheyr\u2019in \u015fiirleri de \u00e2deta hayat\u0131n\u0131n bir yans\u0131mas\u0131d\u0131r. -135- Bu h\u00e2liyle etik\u00e7i, ahl\u00e2k\u00e7\u0131 olarak tasvir edilir. -136- Hak ve adaleti, a\u015fa\u011f\u0131da ge\u00e7en tek bir beyitte toplam\u0131\u015ft\u0131r.<\/p>\n\n\n\n

        \u0648\u0625\u0646\u0651 \u0627\u0644\u062d\u0642\u064e\u0651 \u0645\u064e\u0642\u0652\u0637\u064e\u0639\u064f\u0647 \u062b\u0644\u0627\u062b\u064c \u064a\u064e\u0645\u064a\u0646\u064c \u0623\u0648 \u0646\u0650\u0641\u0627\u0631\u064c \u0623\u0648 \u062c\u0650\u0644\u0627\u064e\u0621\u064f <\/p>\n\n\n\n

        \u201cHak \u00fc\u00e7 \u015feyle ortaya \u00e7\u0131kar: Yemin veya hakem veyahut beyyine ile.\u201d -137-138-<\/em><\/p>\n\n\n\n

        Zuheyr\u2019in bu olgun, veciz, hikmetli s\u00f6zlerle dolu ahl\u00e2k\u00ee \u015fiiri, d\u00f6nemine g\u00f6re, onun kendine has din\u00ee g\u00f6r\u00fc\u015fleri ve farkl\u0131 bir bak\u0131\u015f a\u00e7\u0131s\u0131 oldu\u011funu g\u00f6sterir. -139- O, \u0130sl\u00e2miyet gelmeden \u00f6nce, -140- bu din hakk\u0131nda \u015fiir yazanlardan -141- ve \u00f6ld\u00fckten sonra dirilmeye inananlardand\u0131r. -142- Mu\u2018allakas\u0131nda ge\u00e7en \u015fu beyitleri, bu d\u00fc\u015f\u00fcncelerinin a\u00e7\u0131k ifadesidir:<\/p>\n\n\n\n

        \u064a\u064f\u0624\u064e\u062e\u064e\u0651\u0631\u0652 \u0641\u064a\u064f\u0648\u0636\u064e\u0639 \u0641\u0649 \u0643\u062a\u0627\u0628\u064d \u0641\u064a\u064f\u062f\u064e\u0651\u062e\u064e\u0631\u0652 \u0644\u0650\u064a\u0648\u0645 \u0627\u0644\u062d\u0650\u0633\u0627\u0628\u0650 \u0627\u0648 \u064a\u064f\u0639\u064e\u062c\u064e\u0651\u0644\u0652 \u0641\u064a\u064f\u0646\u0652\u0642\u064e\u0645\u0650 \u0641\u0644\u0627 \u062a\u064e\u0643\u0652\u062a\u064f\u0645\u064f\u0646\u064e\u0651 \u0627\u0644\u0644\u0647\u064e \u0645\u0627 \u0641\u0649 \u0646\u0641\u0648\u0633\u0650\u0643\u0645 \u0644\u0650\u064a\u064e\u062e\u0652\u0641\u0649\u064e \u0648\u0645\u064e\u0647\u0652\u0645\u0627 \u064a\u064f\u0643\u0652\u062a\u064e\u0645\u0650 \u0627\u0644\u0644\u0647\u064f \u064a\u064e\u0639\u0652\u0644\u064e\u0645\u0650 <\/p>\n\n\n\n

        \u201c\u0130\u00e7inizden ge\u00e7enleri Allah\u2019tan saklamaya \u00e7al\u0131\u015fmay\u0131n, ne kadar saklasan\u0131z da O (Allah) bilir. (\u0130\u00e7inizde gizledi\u011finiz k\u00f6t\u00fcl\u00fcklerin cezas\u0131) bir kitaba konulup hesap g\u00fcn\u00fc i\u00e7in saklan\u0131r ve (cezas\u0131) geciktirilir ya da acele edip intikam al\u0131n\u0131r.\u201d -143-<\/em><\/p>\n\n\n\n

        Zuheyr, herkes taraf\u0131ndan bilinen a\u00e7\u0131k ve net ifadeler kulland\u0131\u011f\u0131, m\u00fcbala\u011fadan, karma\u015f\u0131kl\u0131ktan, sa\u00e7mal\u0131k ve sapk\u0131nl\u0131ktan uzak seviyeli olan \u015fiirinde -144- kullanm\u0131\u015f oldu\u011fu edeb\u00ee sanatlarda olduk\u00e7a ba\u015far\u0131l\u0131d\u0131r. -145- \u00d6rne\u011fin tek bir beyitte kad\u0131n i\u00e7in \u00fc\u00e7 ayr\u0131 vasf\u0131 birden kullanm\u0131\u015ft\u0131r. Bu beyit \u015fu \u015fekildedir:<\/p>\n\n\n\n

        \u062a\u064e\u0646\u064e\u0627\u0632\u064e\u0639\u064e\u0647\u064e\u0627 \u0627\u0644\u064e\u0645\u064e\u0647\u0627 \u0634\u064e\u0628\u064e\u0647\u0627\u064b \u0648\u062f\u064f\u0631\u064f\u0651 \u0627\u0644\u0628\u064f\u062d\u064f\u0648\u0631\u0650 \u0648\u0634\u064e\u0627\u0643\u064e\u0647\u064e\u062a\u0652 \u0641\u064a\u0647\u0627 \u0627\u0644\u0638\u0650\u0651\u0628\u0627\u0621\u064f <\/p>\n\n\n\n

        \u201cYaban\u00ee \u00f6k\u00fczler ona \u00e7ekmi\u015f (benzemi\u015f), gerdanl\u0131ktaki parlakl\u0131k da ayn\u0131 onun gerdan\u0131na benziyor, gerdan\u0131 da (g\u00fczellik ve uzunluk bak\u0131m\u0131ndan) ceylanlara benzer.\u201d -146-147-<\/em><\/p>\n\n\n\n

        Zuheyr, bu beyitte, te\u015fbih-i makl\u00fbb -148- sanat\u0131n\u0131 kullanm\u0131\u015ft\u0131r. Yani, m\u00fc\u015febbehi (benzeyen), benzetme y\u00f6n\u00fcn\u00fcn daha kuvvetli ve daha belirgin olmas\u0131 sebebiyle, m\u00fc\u015febbeh bih (benzetilen) yapm\u0131\u015ft\u0131r. Di\u011fer \u015fairlerin beyitlerinde, kad\u0131nlar\u0131n g\u00f6zlerinin g\u00fczelli\u011fi, yaban\u00ee \u00f6k\u00fczlere benzetilerken, Zuheyr\u2019in beytinde, yaban\u00ee \u00f6k\u00fczlerin g\u00f6zlerinin g\u00fczelli\u011fini, kad\u0131ndan ald\u0131\u011f\u0131 iddia edilmektedir.<\/p>\n\n\n\n

        Mu\u2018allakas\u0131:<\/strong> Gazel, medih ve hikmetli s\u00f6zlerin yer ald\u0131\u011f\u0131 Mu\u2018allaka,-149- Tav\u00eel bahrinde nazmedilmi\u015ftir ve \u2018Abs ve Zuby\u00e2n o\u011fullar\u0131 aras\u0131nda ge\u00e7en sava\u015f\u0131 ele almaktad\u0131r. Farkl\u0131 rivayetlere g\u00f6re 60 ya da 64 beyit civar\u0131ndad\u0131r. Di\u011fer \u015fairlerde oldu\u011fu gibi Zuheyr de Mu\u2018allakas\u0131na sevgiliden kalan izler (atl\u00e2l) ve yer tasvirleriyle ba\u015flar. Daha sonra Herim b. Sin\u00e2n ve el-H\u00e2ris b. \u2018Avf\u2019\u0131 methe ge\u00e7er. Onlar\u0131n iki kabile aras\u0131nda sa\u011flad\u0131klar\u0131 bar\u0131\u015f\u0131 ve akan kan\u0131 durdurma konusundaki ba\u015far\u0131lar\u0131n\u0131 \u00f6ver ve hikmetli s\u00f6zlerle Mu\u2018allakas\u0131n\u0131 sonland\u0131r\u0131r. -150-<\/p>\n\n\n\n

        Mu\u2018allakada i\u015flenen konular\u0131, beyitlerine g\u00f6re \u015fu \u015fekilde s\u0131ralamak m\u00fcmk\u00fcnd\u00fcr: 1-15. beyitlerde sevgiliden kalan izleri anlat\u0131r. 16-25. beyitlerde bar\u0131\u015f\u0131 sa\u011flayan ki\u015fileri metheder. 26-35. beyitlerde sava\u015fan kabilelere nasihatlerde bulunur. 36-47. beyitlerde Zuby\u00e2n kabilesinden \u00f6z\u00fcr diler ve 48-64. beyitlerde hikmetli s\u00f6zler ve darb-\u0131 mesellerle Mu\u2018allakas\u0131n\u0131 bitirir. -151-<\/p>\n\n\n\n

        4- LEB\u00ceD B. REB\u00ce\u2018A<\/strong><\/p>\n\n\n\n

        \u015e\u00e2irli\u011fi:<\/strong> \u00dc\u00e7\u00fcnc\u00fc tabaka \u015fairlerden kabul edilen Leb\u00eed\u2019in -152- \u015fiirlerinin konusu genel olarak kahramanl\u0131k, kendini ve ba\u015fkas\u0131n\u0131 \u00f6vme, mersiye ve tasvirdir. -153- C\u00f6mert ve eli a\u00e7\u0131k olan ve asil bir soydan gelen Leb\u00eed\u2019in bu \u00f6zellikleri \u015fiirlerine yans\u0131r. \u00d6v\u00fcn\u00fcrken \u00e2deta asillik ve c\u00f6mertlik m\u00e2n\u00e2lar\u0131 onu temsil eder. Muhte\u015fem kelimeler ve d\u00fczenli laf\u0131zlar kullan\u0131r. Ha\u015fvler -154- pek yoktur. Yine \u015fiirlerini hikmetli s\u00f6zler, g\u00fczel \u00f6\u011f\u00fctler ve s\u0131radan olmayan c\u00fcmlelerle s\u00fcsler. Leb\u00eed, C\u00e2hiliye d\u00f6neminin, mersiye -155- hususunda, \u00f6l\u00fcme sabreden bir ki\u015finin h\u00fcz\u00fcnl\u00fc duygular\u0131n\u0131, etkili ve ho\u015f bir \u00fcsl\u00fbpla tasvir eden ve \u015fiirini hikmetli s\u00f6zlerle s\u00fcsleyen en iyi \u00fc\u00e7 \u015fairinden -156- biridir denilebilir.-157- enN\u00e2bi\u011fa ez-Zuby\u00e2n\u00ee, onu, \u2018\u00c2mir o\u011fullar\u0131n\u0131n en iyi \u015fairi olarak kabul ederken, -158- Leb\u00eed de kendisini, \u00fc\u00e7\u00fcnc\u00fc tabaka \u015fairler i\u00e7inde g\u00f6r\u00fcr. -159-<\/p>\n\n\n\n

        Leb\u00eed\u2019i di\u011fer Mu\u2018allaka \u015fairlerinden ay\u0131ran \u00f6zelli\u011fi, onun \u015fiiri, bir meslek olarak profesyonelce icra etmesidir. Zira di\u011fer \u015fairler, liderlik, sava\u015f gibi nedenlerle \u015fiir s\u00f6ylerken, Leb\u00eed, kavmi i\u00e7erisinde, kendini g\u00f6sterebilmek, varl\u0131\u011f\u0131ndan s\u00f6z ettirebilmek i\u00e7in \u015fiir s\u00f6ylemi\u015ftir. Bu sebeple \u00f6vg\u00fclerinde asilli\u011finden, yi\u011fitli\u011finden, c\u00f6mertli\u011finden, kimsesizlere sahip \u00e7\u0131kmas\u0131ndan bahseder. Di\u011fer taraftan Leb\u00eed\u2019in \u015fiirlerinde, dilde isti\u015fh\u00e2d olarak kullan\u0131labilecek kelime zenginli\u011finin yan\u0131 s\u0131ra pek \u00e7ok dil \u00e2liminin, \u015fiirlerinde ge\u00e7en bir kelimeyi farkl\u0131 anlad\u0131klar\u0131 ya da varsay\u0131mlarda bulunduklar\u0131 ve pek \u00e7ok tekrar\u0131n oldu\u011fu da bir ger\u00e7ektir. -160-<\/p>\n\n\n\n

        Leb\u00eed\u2019in medeniyetten uzak s\u00fcrd\u00fcrd\u00fc\u011f\u00fc bedev\u00ee ya\u015fant\u0131s\u0131, \u015fiirlerine sadelik ve samimiyet \u015feklinde yans\u0131r. Kendinden oldu\u011fu gibi bahseder. Bar\u0131\u015fta, e\u011flenceli, \u015fakac\u0131 ve c\u00f6mert; sava\u015fta yi\u011fit ve cesur, ya\u015fl\u0131l\u0131\u011f\u0131nda ise hikmetli s\u00f6zler s\u00f6yleyen ve \u00f6\u011f\u00fct veren bir ki\u015fidir. Bunun yan\u0131 s\u0131ra sevgiliden bo\u015f kalan yerlerin ve r\u00fczg\u00e2rla s\u00fcr\u00fcklenen hafif bir buluta benzetti\u011fi devenin h\u0131z\u0131n\u0131 tasvirde \u00e7ok ba\u015far\u0131l\u0131d\u0131r. -161- \u015eiirlerinde bo\u015f s\u00f6zler ya da hatal\u0131 kullan\u0131mlar \u00e7ok azd\u0131r. -162- Te\u015fbih ve isti\u00e2relerde kullanm\u0131\u015f oldu\u011fu ho\u015f ib\u00e2reler, \u015fiirine ak\u0131c\u0131l\u0131k katar. Yapm\u0131\u015f oldu\u011fu ki\u015file\u015ftirmelerde makuld\u00fcr. -163-<\/p>\n\n\n\n

        \u0130mam \u015e\u00e2fi\u2018\u00ee (\u00f6. 150\/767),<\/p>\n\n\n\n

        \u0648\u0644\u0648\u0644\u0627 \u0627\u0644\u0634\u0639\u0631\u064f \u0628\u0627\u0644\u0639\u0644\u0645\u0627\u0621 \u064a\u064f\u0632\u0652\u0631\u0650\u064a \u0644\u064e\u0643\u0646\u062a\u064f \u0627\u0644\u064a\u0648\u0645\u064e \u0623\u0634\u0639\u0631\u064e \u0645\u0646 \u0644\u0628\u064a\u062f\u0650<\/p>\n\n\n\n

        \u201c\u015eiir s\u00f6ylemek \u00e2limlerin itibar\u0131n\u0131 d\u00fc\u015f\u00fcrmeseydi, bug\u00fcn Leb\u00eed\u2019en daha iyi bir \u015fair olurdum.\u201d<\/em><\/p>\n\n\n\n

        \u015feklindeki s\u00f6z\u00fcyle Leb\u00eed\u2019in, ne derece \u00fcst\u00fcn bir \u015fair oldu\u011funu g\u00f6stermektedir. -164-<\/p>\n\n\n\n

        Yine Hz. \u00c2i\u015fe(\u00f6. h. 57 veya 58)\u2019nin, Leb\u00eed\u2019in 12 bin beytini rivayet etti\u011fi s\u00f6ylenir. -165-<\/p>\n\n\n\n

        Mu\u2018allakas\u0131:<\/strong> Bilindi\u011fi \u00fczere Leb\u00eed, i\u00e7ki ve av sahnelerinin tasvirinde ve pastoral \u015fiirler yazmada olduk\u00e7a m\u00e2hirdir. K\u00e2mil bahrinde nazmedilen Mu\u2018allakas\u0131nda bu konular\u0131 \u00e7ok g\u00fczel i\u015flemi\u015ftir. -166- Di\u011fer Mu\u2018allaka \u015fairlerinde oldu\u011fu gibi, o da Mu\u2018allakas\u0131na terk edilmi\u015f diyarlar\u0131 (atl\u00e2l) tasvirle ba\u015flar. 90 beyit civar\u0131ndad\u0131r. En \u00f6nemli konular\u0131 terk edilmi\u015f diyarlar\u0131n tasviri, sevdi\u011fi insanlar\u0131n gidi\u015finden dolay\u0131 duydu\u011fu \u00fcz\u00fcnt\u00fc ve sevdi\u011fi kad\u0131n\u0131 \u00f6vme, devenin tasviri ve onun bazen bir buluta bazen de vah\u015fi ineklere benzetilmesi ve kendini \u00f6vmesidir. Yine Mu\u2018allakada i\u00e7ki ve e\u011flencenin tasviri ve \u015fairin c\u00f6mertli\u011fi ile g\u00f6z\u00fc pekli\u011fi de i\u015flenen konular aras\u0131ndad\u0131r. -167- Yap\u0131lan benzetmelerde kullanm\u0131\u015f oldu\u011fu ifadeler, saf bedev\u00ee ya\u015fant\u0131s\u0131nda ge\u00e7en kelimelerdir ve belki de o zamana kadar yap\u0131lan te\u015fbihlerin en g\u00fczelidir. -168-<\/p>\n\n\n\n

        S\u00f6yleni\u015f sebebi hakk\u0131nda herhangi bir \u00f6nemli olay ya da tarih belirtilmeyen ve sadece \u015fairin duygular\u0131n\u0131 anlatmak i\u00e7in s\u00f6ylendi\u011fi tahmin edilen -169- Mu\u2018allakada ge\u00e7en konular\u0131 i\u015fleni\u015f s\u0131ras\u0131na g\u00f6re \u015fu \u015fekilde s\u0131ralamak m\u00fcmk\u00fcnd\u00fcr: 1-9. beyitlerde sevgiliden kalan yerlerin tasviri ve ya\u011fmurlar\u0131n oralarda b\u0131rakt\u0131\u011f\u0131 izleri anlat\u0131r, 10-15. beyitlerde sevgiliden kalan yerleri sorgular, 16-21. beyitlerde sevgilisinden bahseder. Daha sonra devesinin tasvirine ve benzetmelerine ge\u00e7er. 22- 24. beyitlerde devesini k\u0131rm\u0131z\u0131 bulutlara, 25-35. beyitlerde vah\u015fi e\u015fe\u011fe, 36-54. beyitlerde vah\u015fi ine\u011fe benzetir. Daha sonra tekrar sevgilisi Nev\u00e2r\u2019a d\u00f6ner ve 55-56. beyitlerde ona olan siteminden bahseder. 57-62. beyitlerde e\u011flence ve i\u00e7ki i\u00e7mesini, 63-69. beyitlerde cesaretini ve at\u0131n\u0131n s\u00fcratini anlat\u0131r. 70-72. beyitlerde en-Nu\u2019m\u00e2n\u2019\u0131n meclisinde ge\u00e7en olay\u0131 dile getirir. 73-77. beyitlerde c\u00f6mertli\u011finden s\u00f6z eder ve 78-88. beyitlerde kendini ve kavmini \u00f6verek Mu\u2018allakas\u0131n\u0131 bitirir. -170-<\/p>\n\n\n\n

        5- \u2018AMR B. KULS\u00dbM<\/strong><\/p>\n\n\n\n

        \u015e\u00e2irli\u011fi:<\/strong> \u2018Amr b. Kuls\u00fbm\u2019un Mu\u2018allakas\u0131, onur, asalet ve \u015ferefin besledi\u011fi bir ruhtan s\u00e2d\u0131r olmu\u015ftur. Di\u011fer bir ifadeyle Mu\u2018allaka, -171- kendisinde, insanl\u0131\u011f\u0131n ideal \u00f6zelliklerini birle\u015ftiren bir adam\u0131n eseridir. M\u0131sralar, i\u00e7inde co\u015fan heyecan\u0131n ve duygular\u0131n \u00e2deta bir d\u0131\u015fa vurumudur. Bir ba\u015fka ifadeyle kaside, \u015fairin duygular\u0131 \u00fczerine yap\u0131lanmaktad\u0131r. Kendisi bir kabilenin lideridir ve bu liderlik, pervas\u0131zca kendini g\u00f6stermektedir. Bu co\u015fkun duygular, akl\u0131na galip gelmekte ve bir kral\u0131n huzurunda bile olmas\u0131 fark etmemektedir. -172- \u015eiirinde kulland\u0131\u011f\u0131 laf\u0131zlar kendi aras\u0131nda uyumlu ve m\u00fckemmel, \u00fcsl\u00fbbu da ho\u015ftur. E\u015fi ve benzeri olmayan \u00f6vg\u00fclerle doludur. Gaye ve hedefini m\u00fckemmel bir bi\u00e7imde dile getirir ve kendi nefsini tatmin eder. -173- Ak\u0131c\u0131l\u0131k ve g\u00fc\u00e7 bir aradad\u0131r. Kendine ve kabilesine olan g\u00fcveni, net bir bi\u00e7imde ifade etmektedir. \u00d6rne\u011fin Mu\u2018allakas\u0131nda ge\u00e7en \u015fu beyit, kendisi ve kabilesi ile ne kadar gurur duydu\u011funun net bir ifadesidir:<\/p>\n\n\n\n

        \u0625\u0630\u0627 \u0628\u0644\u063a \u0627\u0644\u0641\u0650\u0637\u0627\u0645\u064e \u0644\u0646\u0627 \u0648\u0644\u0650\u064a\u0652\u062f\u064c \u062a\u064e\u062e\u0631\u064f\u0651 \u0644\u0647 \u0627\u0644\u062c\u0628\u0627\u0628\u0631\u064f \u0633\u0627\u062c\u062f\u064a\u0646\u0627 <\/p>\n\n\n\n

        \u201cBizden bir \u00e7ocuk s\u00fctten kesildi\u011finde zorbalar dahi onun \u00f6n\u00fcnde secde eder.\u201d -174-<\/em><\/p>\n\n\n\n

        Bu \u015fiir, kendisinin ve kabilesinin \u00fcst\u00fcnl\u00fc\u011f\u00fcyle onur duyan bir kabile reisinin dizeleridir. -175- Konular, ba\u015f\u0131ndan sonuna kadar birbiriyle ba\u011flant\u0131l\u0131d\u0131r. Pek \u00e7ok konu \u00e2deta tek bir konuda i\u015flenmi\u015f gibidir Kullanm\u0131\u015f oldu\u011fu istiare ve te\u015fbihler ger\u00e7eklerle ilintilidir. \u015eiirin ak\u0131\u015f\u0131nda bir zorlama ve k\u00fclfet yoktur, tamamen f\u0131tr\u00ee ve irtic\u00e2l\u00eedir. \u00d6vg\u00fc, \u00f6fke ve heyecan\u0131n yan\u0131 s\u0131ra g\u00fczel, parlak, zarif ve veciz s\u00f6zlerle doludur. -176- Ayn\u0131 sat\u0131rda hem tehditler savurabilmekte hem de \u00f6v\u00fcnmektedir. Kendisini, ailesini ve kabilesini y\u00fcceltmeyi, kendine g\u00f6rev addeder. Asla yorulmaz, her zaman g\u00fc\u00e7l\u00fcd\u00fcr ve sil\u00e2h\u0131n\u0131 ak\u0131ll\u0131 bir \u015fekilde kullan\u0131r. -177-<\/p>\n\n\n\n

        Di\u011fer taraftan \u2018Amr b. Kuls\u00fbm, Mu\u2018allakas\u0131na i\u00e7kiyi ve onun etkilerini tasvir ederek ba\u015flayan tek \u015fairdir. Bu h\u00e2liyle di\u011fer \u015fairlere muhalefet eder. -178- Yine Mu\u2018allakan\u0131n di\u011ferlerinden ayr\u0131lan bir di\u011fer \u00f6zelli\u011fi de gazel ve tasvire fazla yer ay\u0131rmay\u0131p \u00e7o\u011funlukla bir konu \u00fczerinde yo\u011funla\u015fm\u0131\u015f olmas\u0131d\u0131r. \u015eair, Mu\u2018allakas\u0131n\u0131 \u00e2deta kavmi ad\u0131na nazmetmi\u015ftir ve \u015fan, \u015f\u00f6hret sahibi bir krala hitap etmektedir. -179-<\/p>\n\n\n\n

        Mu\u2018allakas\u0131:<\/strong> Ta\u011flib o\u011fullar\u0131ndan b\u00fcy\u00fck-k\u00fc\u00e7\u00fck herkes taraf\u0131ndan bilinen ve y\u00fczy\u0131llarca \u00f6vg\u00fcyle tekrar edilen, -180- terazinin bir kefesine Arap \u015fiirlerini, di\u011ferine \u2018Amr\u2019\u0131n \u015fiirini koysan, \u2018Amr\u2019\u0131n \u015fiiri a\u011f\u0131r basar diye \u00f6vg\u00fcyle bahsedilen Mu\u2018allaka, -181- v\u00e2fir bahrinde ve yakla\u015f\u0131k 100 beyittir. \u0130ki k\u0131s\u0131mdan olu\u015fmaktad\u0131r. \u0130lk k\u0131sm\u0131n\u0131, \u2018Amr b. Hind\u2019in saray\u0131nda, kendi kabilesi ile Bekr o\u011fullar\u0131 kabilesi aras\u0131nda hakemlik yap\u0131ld\u0131\u011f\u0131 g\u00fcn nazmetmi\u015ftir. 1-48. beyitler aras\u0131nda olan bu k\u0131s\u0131m \u00f6vg\u00fclerle doludur. \u0130lk 1-19. beyitlerde i\u00e7ki ve sevgiliyi tasvir eder, 20-48. beyitlerde de \u00f6vg\u00fc ve tehdide ge\u00e7er. \u0130kinci k\u0131sm\u0131 ise \u2018Amr b. Hind\u2019i \u00f6ld\u00fcrd\u00fckten sonra nazmetmi\u015ftir. 49-100. beyitler aras\u0131nda olan bu k\u0131s\u0131m, pek \u00e7ok \u00f6vg\u00fclerle doludur. -182- Bu beyitlerden 49-62. beyitler aras\u0131nda, \u2018Amr b. Hind\u2019in annesi ile kendi annesi aras\u0131nda ge\u00e7en olaydan a\u00e7\u0131k bir \u015fekilde bahsetmi\u015f ve asaletiyle \u00f6v\u00fcnm\u00fc\u015ft\u00fcr. -183- \u2018Amr\u2019\u0131n Mu\u2018allakas\u0131nda bahsetti\u011fi bir di\u011fer konu da Bekr o\u011fullar\u0131n\u0131n g\u00fcnl\u00fck ya\u015fant\u0131lar\u0131 ve Ta\u011flib\u2019li kad\u0131nlar\u0131n, sava\u015flarda oynad\u0131\u011f\u0131 rold\u00fcr. Bunlar 62-100. beyitler aras\u0131nda ge\u00e7er. -184-<\/p>\n\n\n\n

        6- \u2018ANTERE B. \u015eEDD\u00c2D<\/strong><\/p>\n\n\n\n

        \u015eairli\u011fi:<\/strong> Alt\u0131nc\u0131 tabaka \u015fairlerinin en b\u00fcy\u00fc\u011f\u00fc olarak kabul edilen -185- ve sava\u015flardaki kahramanl\u0131\u011f\u0131 ve sava\u015flar\u0131n tasvirini, en \u00f6nemli \u015fiir konular\u0131 olarak se\u00e7en \u2018Antere, -186- \u015fiirlerinde fas\u00eeh laf\u0131zlar kullanan ba\u015far\u0131l\u0131 bir \u015fairdir. Manalar\u0131 m\u00fckemmel bir bi\u00e7imde a\u00e7\u0131klar. C\u00e2hiliye \u015fiirlerinde yer alan kaba s\u00f6zler ve sert anlamlar\u0131n aksine \u015fiirinde son derece hassas ve nazik ifadeler kullan\u0131r. Amcas\u0131n\u0131n k\u0131z\u0131 \u2018Able\u2019ye duydu\u011fu a\u015fk onu, \u015fiirlerinde hassas hale getirmi\u015ftir. -187-<\/p>\n\n\n\n

        \u015eiirlerinde kulland\u0131\u011f\u0131 te\u015fbih ve isti\u00e2reler, ger\u00e7ek hayatla ba\u011flant\u0131l\u0131d\u0131r, -188- anlamada herhangi bir zorluk ve k\u00fclfet ya\u015fanmaz. Konular aras\u0131 ge\u00e7i\u015fte \u00e7ok h\u0131zl\u0131d\u0131r. Di\u011fer \u015fairlerde g\u00f6r\u00fclen cesaret ya da ata binmedeki \u00f6vg\u00fcler, yerini, \u2018Antere\u2019de kendiyle \u00f6v\u00fcnmeye b\u0131rak\u0131r. Bu durum, bir k\u00f6le \u00e7ocu\u011fu olmas\u0131 sebebiyle kendinde eksiklik hissetmesinden ve kendini bast\u0131rmas\u0131ndan kaynaklanabilir. Di\u011fer taraftan teninin siyah olmas\u0131 da onu olumsuz y\u00f6nde etkilemektedir. Bir \u015fiirinde bu durumu \u015f\u00f6yle dile getirir:<\/p>\n\n\n\n

        \u064a\u064e\u0639\u064a\u0628\u0648\u0646 \u0644\u064e\u0648\u0652\u0646\u0650\u0649 \u0628\u0627\u0644\u0633\u0651\u0648\u0627\u062f\u0650 \u062c\u064e\u0647\u0627\u0644\u0629\u064b \u0648\u0644\u064e\u0648\u0652\u0644\u0627 \u0633\u064e\u0648\u0627\u062f\u064f \u0627\u0644\u0644\u064a\u0644\u0650 \u0645\u0627 \u0637\u064e\u0644\u064e\u0639\u064e \u0627\u0644\u0641\u062c\u0631\u064f <\/p>\n\n\n\n

        \u201cTenimin siyah olmas\u0131yla beni cahilce k\u0131n\u0131yorlar (oysaki) bilmiyorlar gecenin siyahl\u0131\u011f\u0131 olmasayd\u0131 g\u00fcne\u015f do\u011fmazd\u0131.\u201d -189-<\/em><\/p>\n\n\n\n

        \u015eair hayat\u0131nda yer alan bu olumsuzluklar\u0131, cesur sava\u015f\u00e7\u0131l\u0131\u011f\u0131 ve g\u00fc\u00e7l\u00fc \u015fiir s\u00f6ylemesiyle kapatmaya \u00e7al\u0131\u015fmaktad\u0131r. -190-<\/p>\n\n\n\n

        Di\u011fer taraftan k\u00f6lelik ve a\u015fk\u0131n, \u2018Antere\u2019nin \u015fiirlerini y\u00f6nlendiren iki temel esas oldu\u011fu s\u00f6ylenebilir. Bunlar\u0131 kahramanl\u0131k, cesaret, g\u00fczel s\u00f6z ve davran\u0131\u015flarla desteklemektedir. Buradan da anla\u015f\u0131lmaktad\u0131r ki, \u015feref, sadece h\u00fcr olanlara tahsis edilmi\u015f de\u011fildir. \u0130nsan, nesebiyle de\u011fil ahl\u00e2k\u0131 ve tav\u0131rlar\u0131yla insand\u0131r. B\u00fct\u00fcn bu \u00f6zellikler ba\u011flam\u0131nda denilebilir ki, \u2018Antere\u2019nin yazm\u0131\u015f oldu\u011fu kaside, ki\u015fili\u011finin bir yans\u0131mas\u0131d\u0131r. Mu\u2018allakas\u0131nda ge\u00e7en \u015fu iki beyit, onun ikili ili\u015fkilerdeki ho\u015fg\u00f6r\u00fcs\u00fcne, sava\u015ftaki \u015fiddet ve kasvetine ve bar\u0131\u015f esnas\u0131nda da yumu\u015fak ba\u015fl\u0131 ve inceli\u011fine bir \u00f6rnektir:<\/p>\n\n\n\n

        \u0641\u0625\u0630\u0627 \u0638\u064f\u0644\u0645\u062a\u064f \u0641\u0625\u0646 \u0638\u064f\u0644\u0652\u0645\u064a \u0628\u0627\u0633\u0650\u0644\u064f \u0645\u064f\u0631\u064c \u0645\u064f\u0630\u0627\u0642\u064e\u062a\u064f\u0647 \u0643\u0637\u064e\u0639\u0652\u0645\u0650 \u0627\u0644\u0639\u064e\u0644\u0652\u0642\u0645\u0650 \u0623\u062b\u0652\u0646\u064a \u0639\u0644\u064a\u0651 \u0628\u0650\u0645\u0627 \u0639\u0644\u0650\u0645\u062a\u0650 \u0641\u0625\u0646\u0646\u064a \u0633\u064e\u0645\u0652\u062d\u064c \u0645\u064f\u062e\u0627\u0644\u0642\u064e\u062a\u064a \u0625\u0630\u0627 \u0644\u0645 \u0623\u064f\u0638\u064f\u0644\u0645\u064e <\/p>\n\n\n\n

        \u201cBeni bildi\u011fin \u015fekilde \u00f6v, \u00e7\u00fcnk\u00fc haks\u0131zl\u0131\u011fa u\u011framad\u0131k\u00e7a ho\u015f ge\u00e7imliyimdir. Zulme u\u011frarsam e\u011fer, zulm\u00fcm de \u00e7etindir, tad\u0131 Eb\u00fb Cehil karpuzu gibi ac\u0131d\u0131r.\u201d -191-192-<\/em><\/p>\n\n\n\n

        Sevgilisi \u2018Able\u2019ye duydu\u011fu saf, temiz ve platonik a\u015fk, \u015fiirlerine de yans\u0131m\u0131\u015f ve sevgilinin fizik\u00ee tasvirini, haddini a\u015fmadan, edep s\u0131n\u0131rlar\u0131 i\u00e7erisinde ancak birka\u00e7 beyitle s\u0131n\u0131rland\u0131rm\u0131\u015ft\u0131r. -193-<\/p>\n\n\n\n

        \u015eiirlerinde k\u00f6lelik, fahr ve gazelin d\u0131\u015f\u0131nda di\u011fer C\u00e2hiliye \u015fiirlerinde oldu\u011fu gibi baz\u0131 tabiat tasvirleri, tarih\u00ee bilgiler, sevgiliden geriye kalan izler (atl\u00e2l) ve \u00f6l\u00fcm ve hayat hakk\u0131nda baz\u0131 hikmetli s\u00f6zler de yer al\u0131r. -194- Ancak sevgiliden geriye kalan izler hakk\u0131nda yaz\u0131lan beyitleri, ger\u00e7ek, samimi duygular\u0131n\u0131 yans\u0131tmas\u0131 a\u00e7\u0131s\u0131ndan di\u011fer Arap \u015fairlerin beyitlerinden farkl\u0131l\u0131k g\u00f6sterir. -195-<\/p>\n\n\n\n

        Mu\u2018allakas\u0131:<\/strong> D\u00e2his ve\u2019l-\u011eabr\u00e2\u2019 -196- Sava\u015f\u0131\u2019n\u0131n -197- akabinde nazmetti\u011fi Mu\u2018allakas\u0131n\u0131 -198- babas\u0131n\u0131n nesebine kabul edildikten sonra Ben\u00ee \u2018Abs kabilesinden bir adam\u0131n, teninin rengi, annesi ve karde\u015fleriyle alay etmesi sonucu nazmetmi\u015f ve kat\u0131ld\u0131\u011f\u0131 sava\u015flar\u0131, cesareti ve \u015fahs\u00ee \u00f6zelliklerini anlatm\u0131\u015ft\u0131r. -199- K\u00e2mil bahrinde nazmedilen -200- ve fasih kelimeler kullanmas\u0131 sebebiyle \u201cAlt\u0131n S\u00fcslemeli, Muhte\u015fem (Muzehhebe, Zehebiyye)\u201d diye isimlendirilen -201- Mu\u2018allakas\u0131nda ge\u00e7en beyit say\u0131s\u0131 hakk\u0131nda farkl\u0131 rivayetler vard\u0131r: \u00d6rne\u011fin ez-Zevzen\u00ee \u015ferhinde 74 beyit, -202- Cemheretu E\u015f\u2018\u00e2ri\u2019l- \u2018Arab adl\u0131 eserde 104 beyit, -203- el-Enb\u00e2r\u00ee ve et-Tebr\u00eez\u00ee \u015ferhlerinde de 80 beyit olarak ge\u00e7mektedir. -204- Daha \u00e7ok fahr ve gazel konular\u0131n\u0131 i\u015fledi\u011fi -205- Mu\u2018allakas\u0131nda yer alan di\u011fer konular\u0131, i\u015fleni\u015f tarz\u0131na g\u00f6re \u015fu \u015fekilde s\u0131ralamak m\u00fcmk\u00fcnd\u00fcr:<\/p>\n\n\n\n

        1-12. beyitlerde sevgilisinden kalan izler ve ayr\u0131l\u0131k; 13-21.beyitlerde \u2018Able\u2019nin ve bah\u00e7enin tasviri; 22- 34. beyitlerde devenin tasviri. Daha sonra sevgilisi \u2018Able\u2019ye d\u00f6nerek, kendi \u00f6zelliklerinden ve ahl\u00e2k\u0131ndan bahsederek \u00f6v\u00fcn\u00fcr. Bunlar da \u015fu beyitlerdir: 35- 37. beyitlerde g\u00fczel yarat\u0131l\u0131\u015f\u0131 ve zalimle vuru\u015fmas\u0131; 38-41. beyitlerde i\u00e7ki i\u00e7mesi ve i\u00e7kinin tesiriyle c\u00f6mert davranmas\u0131, 42-80. beyitlerde sava\u015flardaki vuru\u015fmas\u0131. -206-<\/p>\n\n\n\n

        7- el-H\u00c2R\u0130S B. H\u0130LL\u0130ZE<\/strong><\/p>\n\n\n\n

        \u015eairli\u011fi:<\/strong> el-H\u00e2ris b. Hillize\u2019nin \u00e7ok iyi ancak \u00e7ok az \u015fiir s\u00f6yledi\u011fi, Mu\u2018allakas\u0131n\u0131n da s\u00f6ylemi\u015f oldu\u011fu \u015fiirlerin en iyisi oldu\u011fu rivayet edilmektedir. \u2018Amr b. Kulsum ve Tarefe b. el-\u2018Abd gibi tek bir kasideyle me\u015fhur olan \u015fairlerdendir. \u015eiirlerinde en \u00e7ok fahr, hamase, hikmet ve medh konular\u0131n\u0131n yan\u0131 s\u0131ra, te\u015fbih, beli\u011f s\u00f6zler ve ifadelerin kullan\u0131m\u0131nda \u00e7e\u015fitlilik de g\u00f6ze \u00e7arpar. Bunlar\u0131n d\u0131\u015f\u0131nda Araplar\u0131n tarihi hakk\u0131nda bilgiler -207- ve di\u011fer rakip kabilelerle olan kan davalar\u0131ndan da bahseder. -208- Bu durum onun Mu\u2018allakas\u0131na ayr\u0131 bir \u00f6nem kazand\u0131r\u0131r. Fahr konusunda o kadar ba\u015far\u0131l\u0131d\u0131r ki, hakk\u0131nda \u0627\u0641\u062e\u0631 \u0645\u0646 \u0627\u0644\u062d\u0627\u0631\u062b el-H\u00e2ris b. Hillize\u2019den daha \u00e7ok \u00f6v\u00fcnen \u015feklinde bir darb-\u0131 mesel dahi s\u00f6ylenmi\u015ftir. \u015eiirlerinde kulland\u0131\u011f\u0131 fas\u00eeh kelimeler, kas\u00eedesinin daha kolay anla\u015f\u0131lmas\u0131na ve ak\u0131c\u0131l\u0131\u011f\u0131na imk\u00e2n tan\u0131r. -209-<\/p>\n\n\n\n

        Mu\u2018allakas\u0131:<\/strong> Edebiyat tenkit\u00e7ileri, el-H\u00e2ris b. Hillize\u2019nin Mu\u2018allakas\u0131n\u0131, yedi Mu\u2018allakaya d\u00e2hil etme hususunda ihtil\u00e2f etmi\u015flerdir. Theodor N\u00f6ldeke\u2019ye g\u00f6re, Mu\u2018allakalar\u0131 derleyen Hamm\u00e2d er-R\u00e2viye, -210- Bekr kabilesindendir ve onlar\u0131n d\u00fc\u015fman\u0131 olan Ta\u011flib kabilesine kar\u015f\u0131, Bekr kabilesini memnun etmek i\u00e7in el-H\u00e2ris\u2019in kasidesini, Mu\u2018allakaya d\u00e2hil etmi\u015ftir. Zira bilindi\u011fi \u00fczere Ta\u011flib kabilesinin \u015fairi olan \u2018Amr b. Kuls\u00fbm\u2019un kasidesi, yedi Mu\u2018allaka d\u00e2hilindedir. -211- \u015eairlerden baz\u0131lar\u0131, \u2018Amr b. Kuls\u00fbm\u2019un Mu\u2018allakas\u0131n\u0131, anla\u015f\u0131lmas\u0131ndaki kolayl\u0131k ve \u00f6vg\u00fcdeki ba\u015far\u0131s\u0131 sebebiyle el-H\u00e2ris\u2019in Mu\u2018allakas\u0131na tercih eder. Ayn\u0131 zamanda onlara g\u00f6re, \u2018Amr. b. Kuls\u00fbm, konular\u0131 b\u0131kk\u0131nl\u0131k ve usan\u00e7 vermeden daha kapsaml\u0131 bir \u015fekilde i\u015flemi\u015ftir. Edebiyat\u00e7\u0131lar ise, el-H\u00e2ris b. Hillize\u2019nin Mu\u2018allakas\u0131n\u0131, baz\u0131 tarih\u00ee olaylarda delil olarak kabul edilebilme \u00f6zelli\u011finden dolay\u0131, b\u00fct\u00fcn Mu\u2018allakalardan \u00fcst\u00fcn g\u00f6r\u00fcrler. -212- Mu\u2018allakan\u0131n bir di\u011fer \u00f6zelli\u011fi de gazel ve tasvire fazla de\u011finmeksizin \u00e7o\u011funlu\u011funun tek bir konu \u00fczerinde yo\u011funla\u015fmas\u0131d\u0131r. \u015eair \u00e2deta kavmi ad\u0131na bu Mu\u2018allakay\u0131 nazmetmi\u015ftir ve \u015fan, \u015f\u00f6hret sahibi bir krala hitap etmektedir. -213-<\/p>\n\n\n\n

        85 beyitten olu\u015fan ve haf\u00eef bahrinde nazmedilen -214- Mu\u2018allakas\u0131nda \u015fair, terk edilen diyarlara durup a\u011flamay\u0131 fazla uzatmaz ve devesinin tasvirine ge\u00e7er. Daha sonra her iki kabile aras\u0131nda ge\u00e7en olaylardan ve sava\u015f haz\u0131rl\u0131klar\u0131ndan bahseder. Akabinde \u2018Amr b. Hind\u2019in yan\u0131nda kabilesini k\u00f6t\u00fcleyen \u2018Amr b. Kuls\u00fbm\u2019e sata\u015f\u0131r ve \u2018Amr b. Hind\u2019in, \u2018Amr b Kuls\u00fbm\u2019un s\u00f6zlerine inanmayacak kadar \u015feref ve keramet sahibi bir ki\u015fi oldu\u011fu s\u00f6yleyerek onu metheder ve kendi kabilesine de \u00f6vg\u00fcler ya\u011fd\u0131r\u0131r. -215-<\/p>\n\n\n\n

        Mu\u2018allakada i\u015flenen bu konular\u0131 beyitlerine g\u00f6re \u015fu \u015fekilde s\u0131ralamak m\u00fcmk\u00fcnd\u00fcr: 1-14. beyitlerde terk edilen yerlere durup a\u011flama ve devesinin tasviri ve h\u0131zda, deve ku\u015funa benzetilmesi; 15-58. beyitlerde Ta\u011flib kabilesinin yapm\u0131\u015f oldu\u011fu haks\u0131zl\u0131klar, zul\u00fcmler, utan\u00e7 verici \u015feyler, bar\u0131\u015f\u0131 ihl\u00e2l etmeleri ve kendi kabilesi ile \u00f6v\u00fcnmesi; 59-85. beyitlerde de \u2018Amr b. Hind ile olan m\u00fcnasebetleri ve ona yap\u0131lan \u00f6vg\u00fcler yer al\u0131r. -216-<\/p>\n\n\n\n

        SONU\u00c7<\/strong><\/p>\n\n\n\n

        Bir d\u00f6neme \u0131\u015f\u0131k tutan C\u00e2hiliye \u015fiiri, -elde yeterli imk\u00e2nlar\u0131n olmamas\u0131 sebebiyle- her ne kadar yaz\u0131ya ge\u00e7irilememi\u015f olsa da daima \u00f6nemini korumu\u015ftur. Arap \u015fiirinin ilk defa nas\u0131l olu\u015ftu\u011fu ve d\u00fczenli bir \u015fekil ald\u0131\u011f\u0131 bilinmemekle birlikte, \u015fiirin, Arap toplumu i\u00e7in vazge\u00e7ilmez oldu\u011fu a\u00e7\u0131k ve nettir. \u00c7\u00fcnk\u00fc onlar ge\u00e7mi\u015fe ait bilgilerini, gelenek-g\u00f6reneklerini, \u00e2detlerini, sava\u015flar\u0131n\u0131 hatta co\u011frafyalar\u0131n\u0131 bile \u015fiirleri vas\u0131tas\u0131yla \u00f6\u011frenmi\u015flerdir. Bir ba\u015fka ifadeyle \u015fiir, onlar\u0131n sicil kayd\u0131d\u0131r.<\/p>\n\n\n\n

        C\u00e2hiliye \u015fiiri i\u00e7erisinde \u00f6zel bir yeri olan Mu\u2018allakalar, varl\u0131\u011f\u0131 noktas\u0131nda as\u0131rlard\u0131r tart\u0131\u015fma konusu olmu\u015f ve baz\u0131 kesimlerin hedefi haline gelmi\u015ftir. \u00dczerinde bu derece tart\u0131\u015f\u0131l\u0131yor olmas\u0131, asl\u0131nda onlar\u0131n kesin olarak varl\u0131\u011f\u0131n\u0131n da bir ispat\u0131d\u0131r.<\/p>\n\n\n\n

        C\u00e2hiliye \u015fiirinin s\u00f6zl\u00fc rivayetle varl\u0131\u011f\u0131n\u0131 korumas\u0131 ve az \u00f6nce de belirtti\u011fimiz gibi imk\u00e2ns\u0131zl\u0131klar sebebiyle yaz\u0131ya aktar\u0131lamam\u0131\u015f olmas\u0131, Mu\u2018allakalar\u0131n daima zay\u0131f noktas\u0131 olmu\u015ftur. Ancak \u015fiirin C\u00e2hiliye d\u00f6neminde tedvin edildi\u011fini reddedenler kadar yine onun hicr\u00ee I. y\u00fczy\u0131l\u0131n ilk yar\u0131s\u0131nda derlenmi\u015f oldu\u011funu s\u00f6yleyen iddial\u0131 \u00e2limler de vard\u0131r. Yine \u015fiirlerde gelen farkl\u0131 rivayetler, e\u015f anlaml\u0131 s\u00f6zc\u00fcklerin varl\u0131\u011f\u0131 ile a\u00e7\u0131klanm\u0131\u015ft\u0131r. Zaten \u00e7o\u011funlu\u011funun s\u00f6zl\u00fc rivayete dayan\u0131r olmas\u0131 sebebiyle bu t\u00fcr farkl\u0131l\u0131klar\u0131 pe\u015finde getirmesi de do\u011fald\u0131r. Her ne kadar uydurma \u015fiirler olsa da, bunlar Arap \u015fiirinin orijinalli\u011fi hakk\u0131nda bir \u015f\u00fcpheye sebep olamaz.<\/p>\n\n\n\n

        Mu\u2018allakalar\u0131n varl\u0131\u011f\u0131 konusunda \u015f\u00fcphelerini dile getirenlerin \u00f6ne s\u00fcrd\u00fc\u011f\u00fc iddialar\u0131n\u0131n mesnetsiz oldu\u011fu da bir ger\u00e7ektir. \u00d6rne\u011fin D. S. Margoliouth\u2019un, ravi sistemini reddediyor olmas\u0131, tamam\u0131yla ger\u00e7eklerle ba\u011fda\u015fmayan bir iddiad\u0131r. \u00c7\u00fcnk\u00fc genelde C\u00e2hiliye \u015fiirini, \u00f6zelde de Mu\u2018allakalar\u0131 reddedenler ya da varl\u0131\u011f\u0131na \u015f\u00fcpheyle yakla\u015fanlar bile \u015fiirlerin bir sonraki nesle aktar\u0131m\u0131nda ravi sisteminin varl\u0131\u011f\u0131n\u0131 kabul etmektedirler. Yine ayn\u0131 \u015fekilde ravi sisteminin reddedilmesi, bug\u00fcn bile \u00f6nemini ve varl\u0131\u011f\u0131n\u0131 koruyan Hadis-i \u015eeriflerin varl\u0131\u011f\u0131na da \u015f\u00fcpheyle yakla\u015fmak anlam\u0131na gelir. Asl\u0131nda Hz. Peygamberin s\u00f6zlerinin rivayetle aktar\u0131l\u0131yor olmas\u0131, -her ne kadar o d\u00f6nemde sistemli bir \u015fekil almasa bile- C\u00e2hiliye \u015fiirinin de rivayetle varl\u0131\u011f\u0131n\u0131 korumas\u0131n\u0131n bir delilidir. \u00c7\u00fcnk\u00fc yaz\u0131n\u0131n kullan\u0131m\u0131na uzak bir milletin, de\u011ferlerini bir ba\u015fka nesile aktarmak i\u00e7in bir yol bulmas\u0131 gerekir ki bu yol da o d\u00f6nemin \u015fartlar\u0131nda ravilerdir.<\/p>\n\n\n\n

        Yine ayn\u0131 \u015fekilde Mu\u2018allakalar\u0131n, daha sonraki d\u00f6nemlerde bir tek ki\u015fi taraf\u0131ndan uyduruldu\u011funu iddia edenlerin delilleri de tamam\u0131yla mesnetsizdir. Zira Mu\u2018allaka \u015fairlerinin hayatlar\u0131n\u0131 inceledi\u011fimizde ya\u015fam\u0131\u015f olduklar\u0131 hayat tarzlar\u0131n\u0131, \u015fiirlerine yans\u0131tt\u0131klar\u0131na \u015fahit olmaktay\u0131z. \u00d6rne\u011fin hayat\u0131nda kad\u0131nlara ve e\u011flenceye d\u00fc\u015fk\u00fcnl\u00fc\u011f\u00fc ile tan\u0131nan Mu\u2018allaka \u015fairi \u0130mr\u2019u\u2019l-Kays\u2019\u0131n \u015fiirlerine bu hayat tarz\u0131n\u0131 yans\u0131tt\u0131\u011f\u0131n\u0131 ve hayat\u0131nda olgun bir ki\u015filik sergileyen Zuheyr b. Eb\u00ee Sulm\u00e2\u2019n\u0131n da \u015fiirlerinde hikmeti konu edindi\u011fini g\u00f6rmekteyiz. Dolay\u0131s\u0131yla ayn\u0131 ki\u015finin hem a\u00e7\u0131k-se\u00e7ik hem de hikmet dolu \u015fiirleri ayn\u0131 anda yazmas\u0131n\u0131n d\u00fc\u015f\u00fcn\u00fclmesi de teorik olarak imk\u00e2ns\u0131z bir \u015feydir. Di\u011fer taraftan Tarefe\u2019nin, Bahreyn\u2019de ya\u015f\u0131yor olmas\u0131 sebebiyle \u015fiirlerinde gemileri i\u015fliyor olmas\u0131 da \u015fairin hayat\u0131n\u0131n, \u015fiirlerine yans\u0131mas\u0131d\u0131r. Binaenaleyh C\u00e2hiliye \u015fiirinin b\u00fcy\u00fck \u00e7o\u011funlu\u011funun intihal oldu\u011funu iddia etmek, bir ara\u015ft\u0131rmac\u0131n\u0131n da belirtti\u011fi gibi, organize bir uydurma hareketinden s\u00f6z etmek olur.<\/p>\n\n\n\n

        Konuya bir ba\u015fka a\u00e7\u0131dan bakacak olursak, Hz. Peygamber\u2019in, Mu\u2018allaka \u015fairleri hakk\u0131nda s\u00f6ylemi\u015f oldu\u011fu s\u00f6zler ve Tarefe\u2019nin \u201cG\u00fcnler sana bilmedi\u011fin \u015feyleri g\u00f6sterecek ve (haber toplamas\u0131 i\u00e7in) yol az\u0131\u011f\u0131 vermedi\u011fin kimse sana haberler getirecektir\u201d \u015feklindeki beyitini be\u011fenip s\u00f6yl\u00fcyor olmas\u0131 da, Mu\u2018allakalar\u0131n varl\u0131\u011f\u0131na bir delildir.<\/p>\n\n\n\n

        Mu\u2018allakalar, Arap Edebiyat Tarihine katm\u0131\u015f oldu\u011fu g\u00fczelliklerin yan\u0131 s\u0131ra medih, vasf, fahr, hikmet gibi temalar\u0131n do\u011fmas\u0131na da vesile olmu\u015flard\u0131r. Yaz\u0131m\u0131zda belirtti\u011fimiz gibi her ne kadar \u015fairlerin, \u015fiirlerinde bu t\u00fcr konular\u0131 i\u015fleme gibi bir kayg\u0131lar\u0131 yoksa da fark\u0131nda olmaks\u0131z\u0131n bu temalar\u0131n do\u011fu\u015funa zemin haz\u0131rlam\u0131\u015flard\u0131r.<\/p>\n\n\n\n

        Mu\u2018allaka \u015fairleri, \u2018Amr b. Kuls\u00fbm d\u0131\u015f\u0131nda Mu\u2018allakalar\u0131na atl\u00e2l (kal\u0131nt\u0131lar)\u0131 anlatarak ba\u015flam\u0131\u015f ve tasvirle devam etmi\u015flerdir. Daha sonraki beyitlerde ise ya fahr\u0131, ya medihi ya da hikmeti konu edinmi\u015flerdir. Ba\u015flang\u0131\u00e7ta birbiriyle alakas\u0131z gibi g\u00f6r\u00fcnen bu konular\u0131, \u00e7ok g\u00fczel ge\u00e7i\u015flerle anlatarak konu b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc sa\u011flam\u0131\u015flard\u0131r. Hatta bazen tek bir beyitte iki sanat\u0131 birden i\u015flemi\u015flerdir. \u00d6rne\u011fin Mu\u2018allakalar\u0131n giri\u015finde i\u015flenen atl\u00e2l, ayn\u0131 anda hem te\u015fb\u00eeb hem de vasf sanat\u0131n\u0131 kapsamaktad\u0131r. Zaten \u015fairin, \u015fairlik g\u00fcc\u00fc ve becerisi de burada sakl\u0131d\u0131r.<\/p>\n\n\n\n

        Mu\u2018allaka \u015fairleri, bu temalar\u0131n yan\u0131 s\u0131ra, tarih\u00ee konular\u0131 da anlatarak \u015fiirlerinin de\u011ferini artt\u0131rm\u0131\u015flard\u0131r. \u00d6rne\u011fin el-H\u00e2ris b. Hillize\u2019nin Mu\u2018allakas\u0131 baz\u0131 tarih\u00ee olaylara \u015fahitlik etmektedir.<\/p>\n\n\n\n

        Sonu\u00e7 olarak diyebiliriz ki C\u00e2hiliye d\u00f6neminde ya\u015fam\u0131\u015f olan Mu\u2018allaka \u015fairleri hem kasideleri hem de kasidelerinde i\u015flemi\u015f olduklar\u0131 konular\u0131 itibariyle tarihteki yerini alm\u0131\u015ft\u0131r ve ta\u015f\u0131d\u0131klar\u0131 \u00f6nem sayesinde g\u00fcn\u00fcm\u00fczde de ad\u0131ndan s\u00f6z ettirmektedirler.<\/p>\n\n\n\n

        DO\u00c7. DR. SEV\u0130M \u00d6ZDEM\u0130R<\/strong><\/p><\/blockquote>\n\n\n\n

        Bu makaleyi okuyanlar i\u00e7in tavsiye yaz\u0131: “Arap Edebiyat\u0131 Tarihi ve Cahiliye \u015eiirleri”<\/a><\/strong><\/p><\/blockquote>\n","protected":false},"excerpt":{"rendered":"

        A- C\u00c2H\u0130L\u0130YE \u015e\u0130\u0130R\u0130N\u0130N R\u0130VAYET\u0130 VE TEDV\u0130N\u0130 Konumuza C\u00e2hiliye d\u00f6nemi ile C\u00e2hiliye edebiyat\u0131n\u0131n s\u0131n\u0131rlar\u0131n\u0131 \u00e7izerek ba\u015flayal\u0131m: C\u00e2hiliye d\u00f6nemi denince \u0130sl\u00e2m\u2019dan \u00f6nce ge\u00e7en b\u00fct\u00fcn zamanlar akla gelebilir. Bu da Arap Yar\u0131madas\u0131n\u0131n mil\u00e2ttan \u00f6nce ve sonra ya\u015fam\u0131\u015f oldu\u011fu b\u00fct\u00fcn tarih\u00ee evreleri kapsar. Ancak C\u00e2hiliye edebiyat\u0131 \u00fczerine ara\u015ft\u0131rma yapanlar, zaman\u0131 bu kadar geni\u015f tutmazlar. N\u00fcb\u00fcvvetin geli\u015finden bir bu\u00e7uk as\u0131r […]<\/p>\n","protected":false},"author":1,"featured_media":1804,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":[],"categories":[7],"tags":[689,691,690],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/1151"}],"collection":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/comments?post=1151"}],"version-history":[{"count":4,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/1151\/revisions"}],"predecessor-version":[{"id":2489,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/1151\/revisions\/2489"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/media\/1804"}],"wp:attachment":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/media?parent=1151"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/categories?post=1151"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/tags?post=1151"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}