{"id":3870,"date":"2020-09-10T10:56:06","date_gmt":"2020-09-10T07:56:06","guid":{"rendered":"https:\/\/www.emedrese.com.tr\/blog\/?p=3870"},"modified":"2022-10-08T11:13:37","modified_gmt":"2022-10-08T08:13:37","slug":"arapcanin-olcusu-sarf-ilmi","status":"publish","type":"post","link":"https:\/\/www.emedrese.com.tr\/blog\/arapcanin-olcusu-sarf-ilmi\/","title":{"rendered":"Arap\u00e7an\u0131n \u00d6l\u00e7\u00fcs\u00fc: Sarf \u0130lmi"},"content":{"rendered":"\n

Muhammed Yaz\u0131c\u0131 hoca ile Sarf \u0130lmi \u00dczerine S\u00f6yle\u015fi<\/strong><\/p>\n\n\n\n

S\u00f6yle\u015finin b\u00fct\u00fcnl\u00fc\u011f\u00fc a\u00e7\u0131s\u0131ndan kavram\u0131n tarifi ve ehemmiyetiyle ba\u015flayal\u0131m \u00fcstad\u0131m. Sarf ilmi nedir ve \u00f6nemi nereden geliyor?<\/strong><\/p>\n\n\n\n

Evet, s\u00f6zl\u00fck bize sarf\u0131n \u00e7evirmek, d\u00f6n\u00fc\u015fmek manas\u0131na geldi\u011fini s\u00f6yler. Ayn\u0131 k\u00f6kten tasrif kelimesi i\u00e7in misal \u201c\u062a\u0635\u0631\u064a\u0641 \u0627\u0644\u0631\u064a\u0627\u062d \u201d denir. R\u00fczgar\u0131n g\u00fcneyden kuzeye, hafiften serte do\u011fru de\u011fi\u015fmesi anlam\u0131nda.. (Lis\u00e2n\u00fc\u2019l-Arab, \u0130bni Menz\u00fbr) Ist\u0131lah\u00ee olarak ise sarf ve nahivciler ihtilaf halinde. Herhalde sarf hakk\u0131nda bizde kanaat olu\u015fturan en erken ifade Sibeveyh\u2019e ait. el-Kit\u00e2b\u2019\u0131n ikinci cildinde bir bap ba\u015fl\u0131\u011f\u0131 \u015fudur: \u201cBu, Araplar\u0131n isim ve s\u0131fatlardan, illetli veya illetsiz fiillerden; hakk\u0131nda konu\u015fulmam\u0131\u015f ve fakat benzerine k\u0131yas ederek kal\u0131pla\u015ft\u0131ra geldikleri kelimeler konusudur. \u0130\u015fte nahivciler buna tasrif ve fiil ad\u0131n\u0131 verirler.\u201d (el-Kit\u00e2b, Sibeveyh) \u00dcstad\u0131n tasrif kayd\u0131n\u0131 \u015farihlerden Rumman\u00ee kelimenin as\u0131l s\u0131\u011fas\u0131ndan ba\u015fka kal\u0131ba d\u00f6n\u00fc\u015fmesi olarak a\u00e7\u0131klar. Yani ziyade, ilal, ibdal ve id\u011fam gibi kelimeye terett\u00fcp eden de\u011fi\u015fimdir tasrif. (\u015eerhu Kit\u00e2bi Sibeveyh, Ebu\u2019l Hasen er-Rumman\u00ee) Ba\u015fl\u0131ktaki fiil kayd\u0131n\u0131 ise bir di\u011fer \u015farih olan Seyraf\u00ee, miz\u00e2n-i sarf\u00ee \u015feklinde izah eder. Bir kelimeyi ba\u015fka kelime kal\u0131b\u0131na d\u00e2hil etmek\u2026 Misal olarak \u0636\u0631\u0628 k\u00f6k\u00fcn\u00fc \u062c\u064f\u0644\u0652\u062c\u064f\u0644\u064c kal\u0131b\u0131na sokarak \u0636\u064f\u0631\u0652\u0628\u064f\u0628\u064c  denilmesini verir. (\u015eerhu Kit\u00e2bi Sibeveyh, Ebu Sa\u00eed es-Seyraf\u00ee)<\/p>\n\n\n\n

Buradan anl\u0131yoruz ki sarf, Arap\u00e7a kelimelerin durumlar\u0131ndan bahseden ilimdir. Bu kelimeler isimler, s\u0131fatlar, mutel ve gayri mutel fiillerden ve tabi yerle\u015fik kal\u0131plara k\u0131yas edilenlerden olu\u015fuyor. Yine de aristotal bir tarif de\u011fil Sibeveyh\u2019in s\u00f6yledi\u011fi. Bunun i\u00e7in az \u00f6nce \u201csarf hakk\u0131nda kanaat olu\u015fturan\u201d dedik, tarif eden demedik. \u00dcstad sarf\u00ee mes\u00e2ili ve kav\u00e2idi beyan etse de sarfa bir tarif getirmiyor. Erken d\u00f6nem m\u00fcelliflerin tarif de\u011fil de tasvir odakl\u0131 menheciyle alakal\u0131 bu. Hadden \u00e7ok resim yaparlar, ba\u015fl\u0131ktan \u00e7ok i\u00e7eri\u011fi verirler. Bug\u00fcn i\u00e7in al\u0131\u015f\u0131k oldu\u011fumuz \u015fekliyle ilm\u00ee ve aristotal tarifi \u0130bni Hacib\u2019te bulabiliriz: \u201cKelimelerin irap d\u0131\u015f\u0131 hallerini anlatan kurallard\u0131r tasrif.\u201d (\u015eerhu\u2019r-Raz\u00ee li K\u00e2fiyeti \u0130bni\u2019l Hacib) \u0130bni Malik\u2019in tarifi nisbeten daha a\u00e7\u0131k: \u201c\u0639\u0644\u0645\u064c \u064a\u062a\u0639\u0644\u0642 \u0628\u0628\u0646\u064a\u0629 \u0627\u0644\u0643\u0644\u0645\u0629 \u0648\u0645\u0627 \u0644\u062d\u0631\u0648\u0641\u0647\u0627 \u0645\u0646 \u0623\u0635\u0627\u0644\u0629\u064d \u0648\u0632\u064a\u0627\u062f\u0629 \u0648\u0635\u062d\u0651\u0629 \u0648\u0625\u0639\u0644\u0627\u0644\u064d \u0648\u0634\u0628\u0647 \u0630\u0644\u0643\u201d (Tesh\u00eel\u00fc\u2019l Fev\u00e2id ve Tekm\u00eel\u00fc\u2019l Mek\u00e2s\u0131d, \u0130bni M\u00e2lik)<\/p>\n\n\n\n

Sarf ilminin \u00f6nemi nereden geliyor sorusuna gelelim. Filhakika bu sarf\u0131n faidesiyle a\u00e7\u0131\u011fa kavu\u015facak bir \u015fey. \u0130bni Cinn\u00ee  \u201cArap\u00e7an\u0131n iki kolundan en \u00f6nemlisi ve giriftidir\u201d der sarf i\u00e7in. Arap\u00e7an\u0131n denge noktas\u0131, temel kriteri odur. L\u00fcgatin b\u00fcy\u00fck yek\u00fcn\u00fcn\u00fcn ba\u011fl\u0131 oldu\u011fu k\u0131yas, ancak tasrif yoluyla bilinebilir. Bir kural: \u0627\u064e\u0641\u0652\u0639\u064e\u0644\u064e mazi kal\u0131b\u0131ndan gelen masdarlar \u0645\u064f\u0641\u0652\u0639\u064e\u0644\u064c vezninde olur. Bunu bildi\u011fimizde \u0627\u0643\u0631\u0645 veya \u0627\u062f\u062e\u0644 fiillerinden masdar getirmek istedi\u011fimiz zaman Araplardan duymaya gerek olmaks\u0131z\u0131n  \u0645\u064f\u0643\u0652\u0631\u064e\u0645\u064c ve \u0645\u064f\u062f\u0652\u062e\u064e\u0644\u064c deriz. Bu sarfla kazan\u0131lan bir kolayl\u0131k. (el-M\u00fcsannef, \u0130bni Cinn\u00ee) \u0130tikadi noktada Allah Te\u00e2l\u00e2y\u0131 tesmiye veya tavsif edemeyece\u011fimiz kelimeler de sarf yoluyla bilinir. Sarf terkip halde de\u011fil, m\u00fcfred haldeki kelimeyle do\u011frudan ilgilenmesi hasebiyle l\u00fcgat ilimlerinin temelidir ve dolay\u0131s\u0131yla dilin \u00f6nemi ad\u0131na g\u00fcndeme gelen her \u015fey, sarf i\u00e7in de ge\u00e7erlidir.<\/p>\n\n\n\n

Fiil ve isim kal\u0131plar\u0131ndan, k\u0131yas\u00ee, sema\u00ee ve \u015faz cemilerden biraz genele gitti\u011fimizde diyebiliriz ki dil ve bilgi ili\u015fkisi vas\u0131tas\u0131yla sarf ilmi, \u00fcmmetin ilm\u00ee ve irfan\u00ee kalk\u0131nmas\u0131nda \u00f6nemli rol oynar. Dili lahndan korurken asl\u0131nda dini tahriften korur. L\u00fcgatte hatan\u0131n bir ad\u0131m sonras\u0131 yaz\u0131m ve okunu\u015fta hata, bunun bir ad\u0131m sonras\u0131 Kuran-\u0131 Kerim\u2019i anlamada tahrife varan hatad\u0131r. Usul\u00ee ihtilaflar\u0131n ciddi oranda l\u00fcgav\u00ee farkl\u0131l\u0131\u011fa irca edildi\u011fine dair m\u00fcstakil kitaplar yaz\u0131lm\u0131\u015ft\u0131r. Daha da vahimi, f\u00fcsha \u00fczerinden y\u00fcr\u00fct\u00fclen oryantalist stratejilerdir. Ortado\u011fu \u00fclkelerinde uluslararas\u0131 destekle ammicenin te\u015fviki, Latin harflerinin kullan\u0131lmas\u0131, Arap\u00e7an\u0131n \u0131slah\u0131 (!) \u00e7a\u011fr\u0131s\u0131 sinsi emperyal tuza\u011f\u0131n ad\u0131mlar\u0131d\u0131r. Bu meyanda \u0130brahim bin Sad el-Hak\u00eel\u2019in \u0627\u0644\u0647\u064e\u062c\u0652\u0645\u0629\u064f \u0639\u0644\u0649 \u0627\u0644\u0644\u064f\u0651\u063a\u0629\u0650 \u0627\u0644\u0639\u0631\u0628\u064a\u0651\u0629\u0650 makalesi okunmal\u0131.<\/p>\n\n\n\n

Te\u015fekk\u00fcr ediyorum, ilk f\u0131rsatta okuyaca\u011f\u0131m. Ben tekrar ba\u015fa d\u00f6neyim. Tabi de\u011findi\u011finiz bu sarf mevzular\u0131 yekten sistematize edilmi\u015f de\u011fil. Sarf ilmi arabiyy\u00e2t\u0131n i\u00e7inde m\u00fctalaa ediliyordu. M\u00fcstakil bir ilim halini almas\u0131 nas\u0131l oldu? Benim ula\u015fabildi\u011fim Sibeveyh \u00f6ncesi ve sonras\u0131 d\u00f6nemden bahsediliyor. Siz sarf\u0131n do\u011fu\u015funu nas\u0131l de\u011ferlendiriyorsunuz?<\/strong><\/p>\n\n\n\n

\u00d6nce \u015funu bilmek laz\u0131m: Nahiv -ve ba\u015flarda onun i\u00e7inde yer alan sarf- Irak\u2019ta belli zaruretler sonucu do\u011fdu. Ebu\u2019t T\u00eeb el-L\u00fc\u011fav\u00ee der ki: \u201cArap dilinde ilk bozulan ve dolay\u0131s\u0131yla \u00f6\u011frenimine ihtiya\u00e7 duyulan irapt\u0131r. Dil hatalar\u0131 Peygamber Efendimizden itibaren sonradan Arap\u00e7ay\u0131 \u00f6\u011frenenler aras\u0131nda ya\u015fanm\u0131\u015ft\u0131r. Bir keresinde O\u2019nun huzurunda dil hatas\u0131 yapan \u015fahsa \u2018karde\u015finiz yan\u0131ld\u0131, ona do\u011frusunu \u00f6\u011fretin\u2019 demi\u015ftir.\u201d (Mer\u00e2tibu\u2019n-Nahviyy\u00een, Ebu\u2019t T\u00eeb el-L\u00fc\u011fav\u00ee) Temelde irap hatas\u0131 demek olan ve mev\u00e2li-m\u00fctearrab kesim aras\u0131nda g\u00f6r\u00fclen lahn\u0131n \u00f6n\u00fcn\u00fc almak i\u00e7in sahabelerin gayret ve uyar\u0131lar\u0131 malum. Bu minvalde Basra\u2019da ba\u015flad\u0131 nahiv ve sarf \u00e7al\u0131\u015fmalar\u0131. \u0130kinci asr\u0131n ortas\u0131nda Sibeveyh\u2019ten itibaren nahve dair telifler sarf\u0131 da bar\u0131nd\u0131r\u0131yordu evet. Dedi\u011finiz gibi Sibeveyh bir ayr\u0131m noktas\u0131n\u0131 olu\u015fturuyor. Ondan \u00f6ncesine dair rivayetlerin ekserisi, kelime kullan\u0131mlar\u0131ndaki hatalar\u0131 ilk defa fark edip sarf fikrini g\u00fcndeme getirenin Ali kerremallah\u00fc vecheh oldu\u011funu g\u00f6sterir. Ard\u0131ndan Eb\u00fc\u2019l Esved ed-D\u00fcel\u00ee onun izini biraz daha geni\u015fletmi\u015f; onun pe\u015fine ikinci asr\u0131n ortalar\u0131nda Muaz bin M\u00fcslim nahiv \u00e7al\u0131\u015fmalar\u0131n\u0131 deruhte etmi\u015ftir. Kaynaklar geriye bir telif b\u0131rakmasa da sarf\u0131n kurucusu olarak K\u00fcfe\u2019nin me\u015fhur dilcisi Muaz bin M\u00fcslim\u2019i verir. (Bu\u011fyet\u00fc\u2019l-Vu\u00e2t; Mift\u00e2hu\u2019s-Sa\u00e2deh)<\/p>\n\n\n\n

Sibeveyh \u00f6ncesi bir isimden daha bahsedilebilir belki: Ebu Cafer er-Ru\u00e2s\u00ee. Basra\u2019da nahiv ekol\u00fcn\u00fcn do\u011fu\u015fundan yakla\u015f\u0131k bir as\u0131r sonra gelen K\u00fcfeli dilcilerin \u00f6nc\u00fc ismidir R\u00fc\u00e2s\u00ee. Ebu amr el-Al\u00e2\u2019dan edindi\u011fi dil muhassalas\u0131n\u0131 amcas\u0131 Muaz bin M\u00fcslim ile geli\u015ftirmi\u015f ve \u201cel-Faysal\u201d kitab\u0131n\u0131 telif etmi\u015ftir. Teracim ve tabakat kitaplar\u0131 el-Faysal d\u0131\u015f\u0131nda et-Tas\u011f\u00eer, el-Vakf\u00fc ve\u2019l \u0130btid\u00e2\u00fcl Keb\u00eer-Sa\u011f\u00eer ve el-\u0130fr\u00e2d ve\u2019l Cem\u2019 eserlerinden de bahseder. Maalesef bunlardan hi\u00e7biri elimize ula\u015fmad\u0131. H\u00fclasa, Sibeveyh\u2019in kitab\u0131 elimize ula\u015fan ve sarf meselelerine etrafl\u0131ca de\u011finen ilk Arap grameri eseridir. Talebesi Ahfe\u015f-i Evsat taraf\u0131ndan aktar\u0131lan eser d\u00f6rt cilt halinde matbu. \u015eerhli bask\u0131lar\u0131 da mevcut. Daha sonra et-Tasr\u00eef kitab\u0131yla Ebu Osman el-Mazin\u00ee gelir. Kitaba do\u011frudan isim ve fiillerle ba\u015flar. Ne sarfa tarif ne de izledi\u011fi metoda dair bir a\u00e7\u0131klama getirmez. Hicri \u00fc\u00e7\u00fcnc\u00fc asr\u0131n tam ortas\u0131nda vefat eden Mazin\u00ee, sarfa dair m\u00fcstakil eser yazan ilk \u00e2lim olma \u00f6zelli\u011fini ta\u015f\u0131r. Ard\u0131ndan \u0130bni Cinn\u00ee sarf sanca\u011f\u0131n\u0131 devral\u0131r. Mazin\u00ee\u2019ye yazd\u0131\u011f\u0131 el-Musannef fi \u015eerhi\u2019t-Tasr\u00eef \u015ferhiyle farkl\u0131 g\u00f6r\u00fc\u015fler aras\u0131nda ceme gider. Ve tabii et-Tasrifu\u2019l M\u00fcl\u00fbk\u00ee kitab\u0131 sarfta yeni d\u00f6nemin habercisidir. \u00c7\u00fcnk\u00fc kendinden \u00f6nceki iki isimden daha dakik bir tertip izler. \u0130bni Cinn\u00ee bunlarla yetinmez; el-Has\u00e2is kitab\u0131yla bayra\u011f\u0131 biraz daha ileriye ta\u015f\u0131r ve burada i\u015ftikaktan, kalb-i mekan\u00eeden ve \u00f6nemli s\u0131\u011falardan bahseder. \u0130\u015fte b\u00f6yle devam eden s\u00fcre\u00e7te Zemah\u015fer\u00ee, ama \u00f6zellikle \u0130bni Hacib ve \u0130bni M\u00e2lik takrir\u00ee sarf metodunun geli\u015fmesinde \u00f6nemli rol oynarlar.      <\/p>\n\n\n\n

Tam burada bir parantez a\u00e7ay\u0131m \u00fcstad\u0131m, \u00e7ok uzamas\u0131n, yeterli cevap oldu. Malum, acem \u00e2limlerin telifleri \u00f6zellikle dil sahas\u0131nda yo\u011fun. Hatta \u0130bni Haldun, acemlerin Arap \u00e2limlerden ilimlere daha fazla hizmet etti\u011fini s\u00f6yler. Siz sarf ilmi m\u00fcelliflerinde bu kanaate kat\u0131l\u0131r m\u0131s\u0131n\u0131z?<\/strong><\/p>\n\n\n\n

Az \u00f6nceki cevab\u0131n girizg\u00e2h\u0131 bunu yan\u0131tl\u0131yor asl\u0131nda. Arap dili \u00e7al\u0131\u015fmalar\u0131 Irak\u2019ta, sonradan Arapla\u015fanlar aras\u0131nda do\u011fup geli\u015fti. Ebu Amr bin el-Al\u00e2, \u0130sa bin Amr, \u0130mam Halil ve Sibeveyh gibi kurucular Basral\u0131; di\u011fer taraftan Muaz bin M\u00fcslim, Kis\u00e2\u00ee, Ferr\u00e2 ve Hi\u015fam bin Dar\u00eer gibiler K\u00fcfeli d\u00fc\u015f\u00fcn\u00fcn. \u00c7\u00fcnk\u00fc ar\u00ee leh\u00e7elerin konu\u015fuldu\u011fu Hicaz, Kays, Temim ve Esed gibi k\u0131rsal b\u00f6lgelerden uzakla\u015f\u0131ld\u0131k\u00e7a artan dil yanl\u0131\u015flar\u0131 muttarit bir dil sistemati\u011finin olu\u015fmas\u0131n\u0131 gerektiriyordu. Bu sadette \u00f6zellikle \u015fehirlile\u015fen Araplardan yani hazar\u00eelerden dile dair bilgilerin al\u0131nmad\u0131\u011f\u0131 hususu m\u00fcsellemdir. Ayr\u0131ca yabanc\u0131larla temas halinde olanlar da uzak tutulmu\u015f; Arap dilinin ana malzemeleri badiyelerden, \u00e7\u00f6l halklar\u0131ndan toplanm\u0131\u015ft\u0131r. Me\u015fhur l\u00fcgat\u00e7imiz Ezher\u00ee\u2019nin \u00e7\u00f6ldeki esaretinde Hevazin Araplar\u0131n\u0131n hi\u00e7 bozulmam\u0131\u015f saf Arap leh\u00e7esine hayran kal\u0131\u015f\u0131 bilinir. Onlardan i\u015fittikleriyle Tezh\u00eebu\u2019l-Lu\u011fa\u2019s\u0131na veri sa\u011flam\u0131\u015ft\u0131r.<\/p>\n\n\n\n

Tabloya biraz geriden bakt\u0131\u011f\u0131m\u0131zda yaln\u0131zca nahiv i\u00e7in de\u011fil, b\u00fct\u00fcn ilimlerin sistemle\u015ftirilmesi harici tesirlerle ve ciddi manada acemler taraf\u0131ndan ger\u00e7ekle\u015ftirilmi\u015ftir. Kuran\u2019\u0131n istinsah\u0131 ve te\u015fkili, noktalanmas\u0131 ayn\u0131 gayeye m\u00fcncer de\u011fil midir? \u0130lk kelami tart\u0131\u015fmalar da, bu tart\u0131\u015fmalar\u0131n ivme kazand\u0131rd\u0131\u011f\u0131 kelam\u00ee telif ve meseleler de Basra ve K\u00fcfe\u2019de g\u00fcndeme geldi unutmayal\u0131m. Kelam\u00ee s\u00fcreci bizde f\u0131rkalar\u0131n omuzlad\u0131\u011f\u0131n\u0131 biliyoruz. Peki ya f\u0131rkala\u015fma? Bu da \u00fc\u00e7 bidat s\u00f6ylemle ba\u015flar: \u00dcmmet i\u00e7inde hakem meselesi yani Hariciler; insan\u0131n cebr ve ihtiyar aras\u0131ndaki durumu yani Kaderiye ve imamet d\u00fc\u015f\u00fcncesi yani \u015eia. Ba\u015flarda naslardaki veciz imani esaslar, vuku bulan m\u00fcnaka\u015falarla itik\u00e2d-\u0131 diniyyeden ilm-i tevhide d\u00f6n\u00fc\u015f\u00fcyor, oradan kelama, hatta felsefiyata. F\u0131kha gelelim: Selef kabul\u00fcnde ahlak ve ahk\u00e2m birli\u011fi olan f\u0131k\u0131h, akaidi ve hatta t\u00fcm ilimler h\u00fclasas\u0131n\u0131 ifade ediyorken hangi b\u00f6lgelerde ve hangi \u015fartlar muktezas\u0131nca fetvalar ilmine, kazuistik mes\u00e2ile d\u00f6n\u00fc\u015ft\u00fc? Tefsir ilminin tedvininde de ayn\u0131 \u015fey ge\u00e7erli. et-Tefs\u00eer\u00fc’l-Keb\u00eer ile ilk Kuran tefsirinin Horasanl\u0131 Mukatil bin S\u00fcleyman\u2019a ait olu\u015fu \u00f6nemlidir. Biliyorsunuz, ikinci asr\u0131n ba\u015flar\u0131ndaki Horasan, \u015eia ve M\u00fcrcie\u2019nin etkin oldu\u011fu, dolay\u0131s\u0131yla siyasi ve fikri \u00e7at\u0131\u015fmalar\u0131n yo\u011fun ya\u015fand\u0131\u011f\u0131 bir b\u00f6lge. Hadis us\u00fbl\u00fcn\u00fcn do\u011fu\u015fu benzerdir. Hicri ikinci asr\u0131n ikinci yar\u0131s\u0131ndan itibaren cerh ve tadil sistemati\u011fe ba\u011flan\u0131yor. Sebebi \u00f6zellikle Rafizilerin ve z\u0131nd\u0131klar\u0131n hadis uydurmalar\u0131n\u0131 \u00f6nlemek. Bak\u0131n, yine yalan ve fitnenin do\u011furdu\u011fu bir metodoloji vazetme ihtiyac\u0131. \u0130bni S\u00eerin\u2019in s\u00f6z\u00fc manidard\u0131r: \u201c\u00d6nceleri isnattan sormazlard\u0131. Ne zaman ki fitne ba\u015f g\u00f6sterdi, \u2018ravilerinizi s\u00f6yleyin bakal\u0131m\u2019 demeye ba\u015flad\u0131lar. Art\u0131k ravi incelemesi sonucu ehli s\u00fcnnet olan\u0131n hadisi al\u0131n\u0131yor, ehli bidat olan\u0131n reddolunuyordu.\u201d (Sahih-i M\u00fcslim\u2019in mukaddimesi) Daha fazla tafsilatland\u0131rmaya ihtiya\u00e7 yok zannediyorum.<\/p>\n\n\n\n

Tafsilat de\u011fil, ama sanki daha \u00f6nemli bir sorunun e\u015fi\u011fine geldik. Sizin \u00e7izdi\u011finiz geni\u015f a\u00e7\u0131da ben de a\u00e7\u0131k\u00e7as\u0131 yolumu kaybettim ve o derindeki soruyu kestiremiyorum. \u015e\u00f6yle yapal\u0131m, son soruyu ben geri al\u0131p size o halde as\u0131l sorulmas\u0131 gereken nedir diye soray\u0131m. Garip oldu ger\u00e7i, ba\u011f\u0131\u015flay\u0131n. Bir de sarf \u00f6zeline de\u011finmeyi unutmayal\u0131m ayr\u0131ca.    <\/strong><\/p>\n\n\n\n

Evet, burada daha \u00f6nemli soru \u015fudur belki de: Peki bir sistem olarak ilimlerin geli\u015fmesi bizi ayn\u0131 seviyede mal\u00fbm u maks\u00fbda yani hakikate yakla\u015ft\u0131rm\u0131\u015f m\u0131d\u0131r? \u00c7\u00fcnk\u00fc bir bak\u0131ma teknik bilgiyi \u00f6vmek, ona sebep olan sorunlar\u0131 g\u00f6rmezden gelmek demek. Daha basit s\u00f6ylemek gerekirse, eskilerimiz hastal\u0131k, ila\u00e7 ve doktor nedir pek bilmezlerdi. K\u00f6ylerimizdeki bu vak\u0131ay\u0131 pek\u00e2l\u00e2 bir t\u0131bb\u00ee gerilik olarak da bir sa\u011fl\u0131k geli\u015fimi olarak da okuyabiliriz. Onlar nas\u0131l bir a\u00e7\u0131dan s\u0131hhatli olduklar\u0131 i\u00e7in tedaviye ihtiya\u00e7 duymuyorsa, tedvin \u00f6ncesi \u00e2limler de bir metodolojiye, ayr\u0131 ilim kaidelerine l\u00fczum hissetmiyordu denebilir. \u00d6yle de\u011fil mi? Yoksa ilimler selefin sadr\u0131nda m\u00fcndemi\u00e7. H\u0131fz ve rivayet yoluyla hakikat bilgisi benzeri g\u00f6r\u00fclmemi\u015f \u015fekilde nesilden nesile aktar\u0131l\u0131yor. Belki de ilimlerin tedvin ve tasnifiyle terakki zannetti\u011fimiz, asl\u0131nda ilmin ve \u00e2limlerin ziyan\u0131na bir tesellidir. \u0130lk hadis tedvini i\u00e7in Ebubekir \u0130bni Hazm\u2019\u0131 yetkilendiren \u00d6mer bin Abdulaziz\u2019in s\u00f6ylediklerini bu a\u00e7\u0131dan yeniden d\u00fc\u015f\u00fcnelim: \u201c\u0627\u0646\u0638\u0631 \u0645\u0627 \u0643\u0627\u0646 \u0645\u0646 \u062d\u062f\u064a\u062b \u0631\u0633\u0648\u0644 \u0627\u0644\u0644\u0647 \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0633\u0644\u0645 \u0641\u0627\u0643\u062a\u0628\u0647 \u0641\u0625\u0646\u064a \u062e\u0641\u062a \u062f\u0631\u0648\u0633 \u0627\u0644\u0639\u0644\u0645 \u0648\u0630\u0647\u0627\u0628 \u0627\u0644\u0639\u0644\u0645\u0627\u0621 \u201d (Buhari, Kitabet\u00fc\u2019l ilim) Bu s\u00f6zden anl\u0131yoruz ki \u00e2limlerle ilim devam etse, tedvin ve tasnif s\u00f6z konusu olmayacakt\u0131.<\/p>\n\n\n\n

Sarf ilmi i\u00e7in ayr\u0131ca \u015funu eklemeliyiz: Acemlerin deruhte etti\u011fi arabiyyat tasnifleri sarf ve nahvin teorik k\u0131sm\u0131na a\u011f\u0131rl\u0131k verip prati\u011fi ihmal etmekle maluld\u00fcr. Sarf ve nahivde \u00f6zellikle Osmanl\u0131n\u0131n m\u00fcfredat\u0131na ald\u0131\u011f\u0131 acem ulemas\u0131n\u0131n metin ve \u015ferhleri, yo\u011fun illetlendirmelerle zevk-i sel\u00eekay\u0131 g\u00f6lgelemi\u015ftir. Verilen misaller  \u0636\u0631\u0628 \u0632\u064a\u062f \u0639\u0645\u0631\u0627\u064b minvalinde kurmacalard\u0131r. Arab\u0131n istimalleri, \u015fiirler ihmal edilmi\u015ftir. B\u00f6ylelikle o kitaplarla yeti\u015fenler harfe neden harf, isime neden isim dendi\u011fine varana kadar kaide bilirler, lakin kelime da\u011farc\u0131\u011f\u0131 s\u0131k\u0131nt\u0131s\u0131ndan bir divan okuyamazlar. Arap m\u00fcelliflerin eserleri bu noktada \u015fiirden daha yo\u011fun \u00f6rnekler. Ki \u0130bni Abbas radiyallah\u00fc anh\u0131n fasih cahiliyye \u015fiirine atfetti\u011fi kaynakl\u0131k de\u011feri me\u015fhurdur: \u201c\u0627\u0630\u0627 \u0633\u0627\u0644\u062a\u0645\u0648\u0646\u064a \u0639\u0646 \u063a\u0631\u064a\u0628 \u0627\u0644\u0642\u0631\u0622\u0646\u060c \u0641\u0627\u0644\u062a\u0645\u0633\u0648\u0647 \u0641\u064a \u0627\u0644\u0634\u0639\u0631\u060c \u0641\u0627\u0646 \u0627\u0644\u0634\u0639\u0631 \u062f\u064a\u0648\u0627\u0646 \u0627\u0644\u0639\u0631\u0628\u201d (el-C\u00e2miu li Ahl\u00e2g\u0131\u2019r-R\u00e2vi ve \u00c2d\u00e2bi\u2019s-S\u00e2mi\u2019, Hatib el-Ba\u011fdad\u00ee)<\/p>\n\n\n\n

\u015eimdi tam istedi\u011fim yere geldik. Son sorum zaten iki sistemi kar\u015f\u0131la\u015ft\u0131rmakt\u0131. Sizin rahle-i tedrisiniz \u00fczerinden Darul \u0130lim Akademisi’nde bug\u00fcn verilen sarf ve nahiv e\u011fitimini g\u00f6relim istiyorum. Talebeli\u011finizde nas\u0131l bir sarf ve nahiv e\u011fitiminden ge\u00e7tiniz ve bug\u00fcn Darul \u0130lim’de hoca olarak nas\u0131l bir m\u00fcfredat ve usul takip ediyorsunuz?<\/strong><\/p>\n\n\n\n

Talebeli\u011fimizde medresedeki \u00e2let ilimleri e\u011fitimimiz, b\u00fcy\u00fck \u00f6l\u00e7\u00fcde Osmanl\u0131 m\u00fcfredat\u0131na dayan\u0131yordu. Buna metin ve \u015ferh a\u011f\u0131rl\u0131kl\u0131, takrir ezberine ba\u011fl\u0131 do\u011fu usul\u00fc kar\u015f\u0131s\u0131nda nisbeten cem menhecini benimseyen Karadeniz usul\u00fc denir. Emsile, Bina, Maksud ve \u0130zzi. Nahiv ilminde ise Av\u00e2mil, \u0130zhar, K\u00e2fiye ve Molla Camii. Kav\u00e2id\u00fc\u2019l \u00cerab\u2019\u0131n s\u0131ras\u0131n\u0131 ve bitirip bitirmedi\u011fimizi hat\u0131rlam\u0131yorum. Medresede bir ilahiyat talebesine g\u00f6re daha derin bir sarf e\u011fitimi ald\u0131k ku\u015fkusuz. Daha klasik ve metin-\u015ferh gelene\u011fine ba\u011fl\u0131 kitaplar size o ilme ait iyi bir k\u0131yas mant\u0131\u011f\u0131 sa\u011flar. Bu \u00f6nemli bir avantaj. Ne var ki sarfta s\u00f6zc\u00fck da\u011farc\u0131\u011f\u0131, fiil \u00e7ekimleri ve \u00f6zellikle isim kal\u0131plar\u0131 noktas\u0131nda zay\u0131f kald\u0131k. Asl\u0131nda bunlar bir kitab\u0131n kazand\u0131rabilece\u011fi formasyondan \u00f6te, ayr\u0131 bir al\u0131\u015ft\u0131rma konusu, hususi bir ders olmal\u0131.<\/p>\n\n\n\n

Darul \u0130lim \u0130slami \u0130limler Akademisi\u2019nde, medrese gelene\u011fimizin Arap\u00e7a dil e\u011fitimindeki bu \u00fc\u00e7 n\u00e2k\u0131sas\u0131n\u0131 izale etmeye gayret ediyoruz. \u0130lk olarak kelime fi\u015fleri uygulamas\u0131n\u0131 ba\u015flatt\u0131k. Buna g\u00f6re ufak karton k\u00e2\u011f\u0131tlara -bir y\u00fcz\u00fcne Arap\u00e7a, bir y\u00fcz\u00fcne T\u00fcrk\u00e7e olarak- ayr\u0131 k\u00f6klerden y\u00fczlerce fiil ve isim yaz\u0131l\u0131yor. Bu da \u00f6\u011frenciler taraf\u0131ndan yap\u0131l\u0131r. Hoca m\u00fczakere vakitlerinde her g\u00fcn \u00f6\u011frencilere T\u00fcrk\u00e7e ve Arap\u00e7a kar\u0131\u015f\u0131k \u015fekilde fiiller ve isimler verir. Kelimeler e\u011fer Arap\u00e7a ise T\u00fcrk\u00e7esi, T\u00fcrk\u00e7e ise Arap\u00e7as\u0131 talebe taraf\u0131ndan \u00e7\u00f6z\u00fclerek kartonlara ge\u00e7irilir ve hoca masas\u0131nda duran bir kutuya konur. S\u0131n\u0131f her g\u00fcn bu kutudan fi\u015f \u00e7ekerken T\u00fcrk\u00e7e taraf\u0131 kar\u015f\u0131s\u0131na \u00e7\u0131karsa Arap\u00e7as\u0131n\u0131 ve e\u011fer Arap\u00e7a taraf\u0131 \u00e7\u0131karsa T\u00fcrk\u00e7esini bilmeye \u00e7al\u0131\u015f\u0131r. Bir meleke haline gelinceye kadar bu fi\u015flerle devam eder. Daha sonraki aylarda ayn\u0131 i\u015flem m\u00fck\u00e2leme dersinde \u00e7\u0131kan yeni kelimeleri h\u0131fzetme ama\u00e7l\u0131 da uygulan\u0131r.    <\/p>\n\n\n\n

S\u00f6zkonusu \u00fc\u00e7 eksikli\u011fi di\u011fer taraftan, Araplar\u0131n \u015fiirden yo\u011fun isti\u015fhad ve ihticac ederek yazd\u0131\u011f\u0131 kitaplar\u0131 m\u00fcfredata alarak a\u015ft\u0131k. Bu sadette Evdahu\u2019l-Mes\u00e2lik\u2019in \u00f6zeti mahiyetindeki \u015eeze\u2019l-Arf\u2019\u0131n sistemle\u015ftirilmi\u015f hali olan Tatb\u00eek-i Sarf\u00ee okutuyoruz. Bu arada nahivde \u0130zhar okutulurken \u201c\u0130zhar Dersleri\u201d isimli kitaptaki Al\u0131\u015ft\u0131rmalar ve Testler b\u00f6l\u00fcm\u00fc al\u0131nan derse g\u00f6re \u00f6\u011frenci taraf\u0131ndan g\u00fcn\u00fcbirlik yap\u0131l\u0131yor. Hoca bu \u00f6devlerin yap\u0131l\u0131p yap\u0131lmad\u0131\u011f\u0131n\u0131 kontrol ediyor. Bu d\u00f6nemde ayr\u0131ca Kur\u2019an meal okumalar\u0131nda ayetlerin kelime ve c\u00fcmle yap\u0131s\u0131n\u0131 inceliyoruz. B\u00f6ylelikle bilginin prati\u011fi \u00f6\u011frenciye g\u00f6sterilmi\u015f oluyor.<\/p>\n\n\n\n

Sonraki d\u00f6nemde \u0130bn-i Hi\u015f\u00e2m\u2019\u0131n \u015euz\u00fbru\u2019z-Zeheb isimli eseri okutuluyor Darul \u0130lim\u2019de. Bu eseri tercih etmemizin sebebi \u0130bn-i Hi\u015fam merhumun kaidelere m\u00fcmk\u00fcn oldu\u011funca ayet-i kerimelerden \u00f6rnekler getirmesi. \u00d6\u011frencilerin ekseriyetle haf\u0131z olmas\u0131 nedeniyle kitab\u0131n verdi\u011fi \u00f6rnekleri daha ba\u015ftan biliyor olmas\u0131d\u0131r. Ayr\u0131ca bu kitab\u0131n -hocan\u0131n uygun g\u00f6rd\u00fc\u011f\u00fc yerden itibaren- ibare \u00e7\u00f6z\u00fcm\u00fcn\u00fc talebeler \u00fcstlenir. B\u00f6ylelikle klasik metin okumalar\u0131nda \u00f6\u011frenci ilk ad\u0131mlar\u0131n\u0131 hoca g\u00f6zetiminde atmaya ba\u015flar. Bu d\u00f6nemde ayr\u0131ca hoca her \u00f6\u011frenciye seviyelerine g\u00f6re kendilerinin \u00e7\u00f6zebilecekleri ayr\u0131 ayr\u0131 ufak Arap\u00e7a hik\u00e2ye kitaplar\u0131 da\u011f\u0131t\u0131r ve her \u00f6\u011frenciden g\u00fcn\u00fcbirlik bu hik\u00e2yeleri dinler. D\u00f6nem sonuna kadar yo\u011fun bir bi\u00e7imde s\u00fcrecek olan bu hik\u00e2ye okumalar\u0131 i\u00e7erisinde \u00e7\u0131kan kelimeler \u00f6\u011frenci taraf\u0131ndan fi\u015flenir ve ezberlenmesi sa\u011flan\u0131r. Bu sayede \u00f6\u011frencinin kelime hazinesi geni\u015fler. \u00dc\u00e7\u00fcnc\u00fc senemizde \u0130bni M\u00e2lik\u2019in bin beyitlik me\u015fhur manzum eserinin \u0130bn-i Ak\u00eel taraf\u0131ndan yap\u0131lan \u015ferhi ders kitab\u0131 olarak takip ediliyor. Bu \u015ferh ibaresinin ve konu anlat\u0131m\u0131n\u0131n kolayl\u0131\u011f\u0131, sarf\u0131 ve nahvi cami bir eser olu\u015fu hasebiyle \u00e7ok faydal\u0131. \u0130ki ciltlik b\u00fcy\u00fck bir eser olan bu kitap bir sene zarf\u0131nda tamamen bitirilir. \u00d6ncelikle birinci cilt hoca taraf\u0131ndan t\u00fcm naz\u0131m ve \u015ferhin metni okunarak bitirilir. Bu d\u00f6nemde talebeler ayn\u0131 zamanda bir g\u00fcn \u00f6ncesinden o derse haz\u0131rlan\u0131r. \u0130kinci cilt ise tamamen talebeler taraf\u0131ndan okutulur.<\/p>\n\n\n\n

K\u0131saca kendi tecr\u00fcbelerimizden hareketle sarf ve nahiv tedrisat\u0131nda ya\u015fanan bo\u015flu\u011fu, bir yandan kelime fi\u015fleri ve hik\u00e2ye kitaplar\u0131 \u00e7\u00f6z\u00fcm\u00fcyle, di\u011fer taraftan Kuran-\u0131 Kerim meali \u00fczerinden tahlil \u00e7al\u0131\u015fmalar\u0131 ve Kuran\u2019dan, Arap \u015fiirinden \u00f6rnek a\u011f\u0131rl\u0131kl\u0131 eserlerle dolduruyoruz. Darulilim.com \u00fczerinden dileyenler m\u00fcfredat\u0131m\u0131z\u0131n tafsilat\u0131na ula\u015fabilirler.  <\/p>\n\n\n\n

Bu makaleyi okuyanlar i\u00e7in tavsiye yaz\u0131lar:
Sarf \u0130lmine Giri\u015f<\/a>
\u015eematik Sarf \u0130lmi<\/a><\/strong>
\u015eematik Nahiv \u0130lmi<\/a><\/strong><\/p><\/blockquote>\n","protected":false},"excerpt":{"rendered":"

Muhammed Yaz\u0131c\u0131 hoca ile Sarf \u0130lmi \u00dczerine S\u00f6yle\u015fi S\u00f6yle\u015finin b\u00fct\u00fcnl\u00fc\u011f\u00fc a\u00e7\u0131s\u0131ndan kavram\u0131n tarifi ve ehemmiyetiyle ba\u015flayal\u0131m \u00fcstad\u0131m. Sarf ilmi nedir ve \u00f6nemi nereden geliyor? Evet, s\u00f6zl\u00fck bize sarf\u0131n \u00e7evirmek, d\u00f6n\u00fc\u015fmek manas\u0131na geldi\u011fini s\u00f6yler. Ayn\u0131 k\u00f6kten tasrif kelimesi i\u00e7in misal \u201c\u062a\u0635\u0631\u064a\u0641 \u0627\u0644\u0631\u064a\u0627\u062d \u201d denir. R\u00fczgar\u0131n g\u00fcneyden kuzeye, hafiften serte do\u011fru de\u011fi\u015fmesi anlam\u0131nda.. (Lis\u00e2n\u00fc\u2019l-Arab, \u0130bni Menz\u00fbr) Ist\u0131lah\u00ee […]<\/p>\n","protected":false},"author":13,"featured_media":4202,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":[],"categories":[7],"tags":[],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/3870"}],"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\/13"}],"replies":[{"embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/comments?post=3870"}],"version-history":[{"count":3,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/3870\/revisions"}],"predecessor-version":[{"id":5046,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/3870\/revisions\/5046"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/media\/4202"}],"wp:attachment":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/media?parent=3870"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/categories?post=3870"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/tags?post=3870"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}