{"id":3871,"date":"2020-09-10T10:57:25","date_gmt":"2020-09-10T07:57:25","guid":{"rendered":"https:\/\/www.emedrese.com.tr\/blog\/?p=3871"},"modified":"2022-10-08T11:12:09","modified_gmt":"2022-10-08T08:12:09","slug":"dunden-bugune-arap-dili-calismalari","status":"publish","type":"post","link":"https:\/\/www.emedrese.com.tr\/blog\/dunden-bugune-arap-dili-calismalari\/","title":{"rendered":"D\u00fcnden Bug\u00fcne Arap Dili \u00c7al\u0131\u015fmalar\u0131"},"content":{"rendered":"\n<div id=\"toc_container\" class=\"toc_wrap_left no_bullets\"><p class=\"toc_title\">\u0130&ccedil;indekiler<\/p><ul class=\"toc_list\"><li><a href=\"#Lugatin_tarifi\">L\u00fcgat\u0131n tarifi<\/a><\/li><li><a href=\"#Lugatlarin_soykutugu_Ilk_eserler_oncu_simalar\">L\u00fcgatlar\u0131n soyk\u00fct\u00fc\u011f\u00fc: \u0130lk eserler, \u00f6nc\u00fc simalar<\/a><\/li><li><a href=\"#Ilk_Arap_lugatcilari_ve_kaynaklari\">\u0130lk Arap l\u00fcgat\u00e7\u0131lar\u0131 ve kaynaklar\u0131<\/a><\/li><li><a href=\"#Edebi_lugat_ornegi_Esasul-belaga\">Edebi l\u00fcgat \u00f6rne\u011fi: Esas\u00fc\u2019l-bela\u011fa<\/a><\/li><li><a href=\"#Modern_donem_Arap_dili_calismalari\">Modern d\u00f6nem Arap dili \u00e7al\u0131\u015fmalar\u0131<\/a><\/li><li><a href=\"#Arap_Dili_Birligi\">Arap Dili Birli\u011fi<\/a><\/li><\/ul><\/div>\n<h3><span id=\"Lugatin_tarifi\"><strong>L\u00fcgat\u0131n tarifi<\/strong><\/span><\/h3>\n\n\n\n<p>1- \u0130bni Cinn\u00ee el-Has\u00e2is\u2019te lugat\u0131 \u015f\u00f6yle tan\u0131mlar: \u0623\u0635\u0648\u0627\u062a \u064a\u0639\u0628\u0631 \u0628\u0647\u0627 \u0643\u0644 \u0642\u0648\u0645 \u0639\u0646 \u0623\u063a\u0631\u0627\u0636\u0647\u0645 \u201cLugat, topluluklar\u0131n maksatlar\u0131n\u0131 ifade ettikleri bir tak\u0131m seslerdir.\u201d \u0130bni Hacip, \u0130snevi ve \u0130bni Manzur gibi rasih alimlerin kat\u0131ld\u0131\u011f\u0131 bu tarif, lugat\u0131n asli unsurlar\u0131n\u0131 ortaya koymas\u0131 bak\u0131m\u0131ndan m\u00fchim. &nbsp;<\/p>\n\n\n\n<p><strong>Dil aileleri<\/strong><\/p>\n\n\n\n<p>2- Yayg\u0131n kanaat, dillerin ana da\u011f\u0131l\u0131m\u0131n\u0131n \u015fu oldu\u011fu oldu\u011fu y\u00f6n\u00fcnde:<\/p>\n\n\n\n<p>a- Hint-Avrupa dilleri,<\/p>\n\n\n\n<p>b- Sami-Hami dilleri (Afro-Asyatik diller),<\/p>\n\n\n\n<p>c- Turan dilleri (Ural-Altay dilleri olan T\u00fcrk\u00e7e, Man\u00e7urca, Mo\u011folca, Fince-Macarca bu isimle an\u0131l\u0131r. Baz\u0131lar\u0131 bu aileye Japonca ve koreceyi de katar.)<\/p>\n\n\n\n<p><strong>Hint-Avrupa ve Sami-Hami dil grubu d\u0131\u015f\u0131nda kalanlar<\/strong><\/p>\n\n\n\n<p>3- Baz\u0131 ara\u015ft\u0131rmac\u0131lar s\u00f6zkonusu dil gruplar\u0131n\u0131 Turanca diye bir ba\u015fl\u0131k alt\u0131nda toplamay\u0131 do\u011fru bulmazlar. Ortada yukar\u0131daki iki dil ailesinin d\u0131\u015f\u0131nda kalan dilleri bir araya getiren ortak \u00f6zellikler yoktur. Tek unsur, Hint-Avrupa ve Sami-Hami dillerin d\u0131\u015f\u0131nda olmalar\u0131d\u0131r. Bunun i\u00e7in s\u00f6zkonusu dilleri 19 dil grubu olarak ba\u015fl\u0131ba\u015f\u0131na incelerler. Ayr\u0131ca Hami dillerinin de bir dil ailesi olmad\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnenler vard\u0131r. Onlar bunun i\u00e7in M\u0131s\u0131rca, Berberice ve di\u011fer Kuzey Afrika dillerini Hami dillerden de\u011fil de m\u00fcstakil diller olarak g\u00f6r\u00fcrler ve Sami-Hami diller yerine Afriko-Asyatik diller diye isimlendirmeyi do\u011fru bulurlar.<\/p>\n\n\n\n<p><strong>Hint-Avrupa dil grubu<\/strong><\/p>\n\n\n\n<p>4- Bug\u00fcn Hint\u00e7e, Urduca, Fars\u00e7a, K\u00fcrt\u00e7e, Kafkas\u00e7a Hind-Avrupa dillerindendir. Keza Avrupadaki diller de kahir ekseriyetiyle bu aileden. \u0130ngilizce, Frans\u0131zca, Almanca, \u0130talyanca, Yunanca, Arnavut\u00e7a, \u0130spanyolca, Portekizce, Hollandaca ve Rus\u00e7a, vs. diller hep bu ailedendir. D\u00fcnyan\u0131n en kalabal\u0131k dil ailesi olarak bilinir.<\/p>\n\n\n\n<p><strong>Sami diller ve Arap\u00e7an\u0131n alt t\u00fcrleri<\/strong><\/p>\n\n\n\n<p>5- Sami diller do\u011fu ve bat\u0131 olmak \u00fczere ikiye ayr\u0131l\u0131r. Do\u011fu Sami dilleri Babilce, Akad\u00e7a gibi \u00f6l\u00fc dillerden olu\u015fur. Bat\u0131 sami dilleri de Kuzey ve G\u00fcney Bat\u0131 Sami dilleri diye ikiye ayr\u0131l\u0131r. Kuzey Bat\u0131 Sami dilleri Kenanca ve Aramiceden olu\u015fur. Kenanca alt\u0131nda \u0130branice, Fenikece gibi diller var. G\u00fcney Bat\u0131 Sami dilleri de kendi aras\u0131nda Kuzey ve G\u00fcney Arap\u00e7a diller diye ikiye ayr\u0131l\u0131r. G\u00fcney Arap dilleri Sebeiyye, Habe\u015fiyye, Katebaniyye, Hazremiyye gibi kollara ayr\u0131l\u0131r. Kuzey Arap dilleri de arab-\u0131 b\u00e2ide (\u00f6l\u00fc Arap dilleri) ile arab-\u0131 b\u00e2kiye (canl\u0131 Arap dilleri) olmak \u00fczere ikiye ayr\u0131l\u0131r. Bunlar da Hicaziyye ve Temimiyye (\u015eark\u0131yye-Necdiyye) diye ikiye taksim edilir. Kuran-hadis ve kitabi, edebi Arap dili Hicazidir.<\/p>\n\n\n\n<p><strong>Leh\u00e7e \u00fcst\u00fcnl\u00fckleri<\/strong><\/p>\n\n\n\n<p>6- Arap dilinde ba\u015fl\u0131ca model kabul edilen leh\u00e7e Kurey\u015f yahut Hicaz leh\u00e7esidir. Buna kar\u015f\u0131l\u0131k Temim, Tayyi\u2019, H\u00fczeyl gibi fasih Arap kabileleri de var. Bunlardan da yararlan\u0131lm\u0131\u015ft\u0131r. Ama as\u0131l referans yine Hicaz Arap\u00e7as\u0131. Bir ba\u015fka yerde Arap dilinin kurallar\u0131n\u0131n kendilerinden al\u0131nd\u0131\u011f\u0131 kabileler sadedinde birinci derecede Kays, Temim, Esed zikredilir. \u0130kinci derecede H\u00fczeyl ve baz\u0131 Kin\u00e2ne kabileleriyle Tayyi\u2019 kabilesi gelir. \u00d6zellikle \u015fehirlile\u015fen Araplardan (hazar\u00ee) dile dair bilgilerin al\u0131nmad\u0131\u011f\u0131 m\u00fcsellem bir kaziyye. Ayr\u0131ca yabanc\u0131larla temas halinde olanlar da bu sadette uzak tutulmu\u015f. Arap dilinin ana malzemelerinin badiyelerden (\u00e7\u00f6l halklar\u0131ndan) topland\u0131\u011f\u0131 biliniyor. \u00c2limler aras\u0131nda \u015fehirle\u015fme kaynakl\u0131 irap hatalar\u0131ndan \u00f6t\u00fcr\u00fc tart\u0131\u015fmalar\u0131n ya\u015fand\u0131\u011f\u0131n\u0131 edebiyat kaynaklar\u0131 kaydeder.<\/p>\n\n\n\n<p><strong>Ses mana uyumu<\/strong><\/p>\n\n\n\n<p>7- Ses mana uyumu Arap\u00e7ada \u00f6nemli \u00f6zellik. \u201cSadde-sedde\u201d, \u201chazame-kazame\u201d, \u201cnazaha-nazaha\u201d (birincisi kal\u0131n \u201cha.\u201d) ilk akla gelen \u00f6rnekler. Son iki fiilde \u201ch\u0131\u201d ile olan suyun daha \u015fiddetli f\u0131\u015fk\u0131rmas\u0131 anlam\u0131nda iken di\u011feri daha sakin f\u0131\u015fk\u0131rma sadedinde kullan\u0131l\u0131r. \u201cHazame\u201d sebze-meyve gibi taze ve sulu yiyecekleri yemek i\u00e7in kullan\u0131l\u0131rken \u201ckazeme\u201d sert ve kuru yiyecekleri yemek i\u00e7in kullan\u0131l\u0131r. Atlar\u0131n arpa yemesi i\u00e7in \u201ckazame\u201d fiili kullan\u0131l\u0131r mesela. Kal\u0131n harfler manaya da bir vurgu, sertlik kat\u0131yor.<\/p>\n\n\n\n<p>8- Abbad b. S\u00fcleyman es-Saymeri laf\u0131z-mana aras\u0131 uyumun hatmi-zaruri ve kesin oldu\u011funu savunur. Vol\u00fcm\u00fc y\u00fcksek, sert laf\u0131zlar\u0131n manas\u0131nda da bir hu\u015funet vard\u0131r. Ona Fars\u00e7a ta\u015f anlam\u0131na gelen \u201ciz\u011fa\u011f\u201d kelimesi soruldu\u011funda bu teoriye g\u00f6re kuru ve sert bir foneti\u011fi var, diyerek bunun olsa olsa ta\u015f olabilece\u011fini s\u00f6yler. Rivayet tabi ki.<\/p>\n\n\n\n<h3><span id=\"Lugatlarin_soykutugu_Ilk_eserler_oncu_simalar\"><strong>L\u00fcgatlar\u0131n soyk\u00fct\u00fc\u011f\u00fc: \u0130lk eserler, \u00f6nc\u00fc simalar<\/strong><\/span><\/h3>\n\n\n\n<p>9- Arap\u00e7ada ilk l\u00fcgat-mucem \u00e7al\u0131\u015fmalar\u0131n\u0131n, Kuran\u2019daki garip laf\u0131zlar\u0131 anlama ve a\u00e7\u0131klama gayretiyle ba\u015flad\u0131\u011f\u0131 ifade edilir. \u0130lk olarak \u0130bn-i Abbas\u2019\u0131n Kuran\u2019da ge\u00e7en baz\u0131 garip laf\u0131zlara kar\u015f\u0131 \u00f6zel merak ve ara\u015ft\u0131rmas\u0131n\u0131n oldu\u011fu biliniyor. Enam suresi 14. Ayette ge\u00e7en \u0641\u064e\u0627\u0637\u0650\u0631\u064f \u0627\u0644\u0633\u064e\u0651\u0645\u064e\u0627\u0648\u064e\u0627\u062a\u0650 \u0648\u064e\u0627\u0644\u0652\u0623\u064e\u0631\u0652\u0636\u0650 c\u00fcmlesindeki \u201cf\u00e2t\u0131r\u201d kelimesinin manas\u0131n\u0131 iki bedeviden \u00f6\u011frendi\u011fini nakleder. Keza \u0130bni Abbas\u2019\u0131n baz\u0131 laf\u0131z ve c\u00fcmleleri de Arap l\u00fcgat\u0131na dair bilgisiyle a\u00e7\u0131klad\u0131\u011f\u0131 bilinmektedir. Bu sadette yer yer \u015fiirlerden referanslar getirdi\u011fini g\u00f6r\u00fcyoruz. Garib\u00fc\u2019l-Kuran konusunda \u0130bn-i Abbas\u2019a bir risale nispet ediliyor, ama bu nispet sahih de\u011fil.<\/p>\n\n\n\n<p>10- Arap diline dair verilerin toplanmas\u0131nda ba\u015fl\u0131ca saikleri \u015f\u00f6yle s\u0131ralayabiliriz:<\/p>\n\n\n\n<p><strong>a- Kuran ve s\u00fcnneti anlama \u00e7abas\u0131:<\/strong>&nbsp;\u00d6zellikle garip laf\u0131zlara d\u00f6n\u00fck ara\u015ft\u0131rmalarda bunu g\u00f6rmek m\u00fcmk\u00fcn. \u0130lk \u00e7al\u0131\u015fmalar\u0131n garip laf\u0131zlara d\u00f6n\u00fck oldu\u011funu farkediyoruz.&nbsp;<\/p>\n\n\n\n<p><strong>b- Arap dilinin birikimini zapt etmek, kaybolmas\u0131na mani olmak:&nbsp;<\/strong>\u00d6zellikle \u0130mam Halil\u2019in Kitab\u00fcl Ayn\u2019\u0131 b\u00f6yle bir ama\u00e7la \u00f6t\u00fc\u015f\u00fcyor.<\/p>\n\n\n\n<p><strong>c- Lahn\u0131n (dil yanl\u0131\u015flar\u0131n\u0131n) \u00f6n\u00fcne ge\u00e7mek, acemlerle kar\u0131\u015fan Araplar\u0131n dilindeki bozulmaya kar\u015f\u0131 Arap dilini korumak:&nbsp;<\/strong>Emevi halifesi Abdulmelik b. Mervan\u2019a \u201cneden bu kadar \u00e7abuk ya\u015fland\u0131n?\u201d diye soruldu\u011funda \u201cbeni iki \u015fey ya\u015fland\u0131rd\u0131\u201d demi\u015f; \u201cs\u0131k\u00e7a minbere \u00e7\u0131k\u0131p inmek ve i\u015fitti\u011fim lahnlar.\u201d<\/p>\n\n\n\n<p>11- \u0130bn\u00fc\u2019s-Sikk\u00eet\u2019in (246) Isl\u00e2hu\u2019l-mant\u0131k isimli eseri Araplar\u0131n diline musallat olan yanl\u0131\u015flar\u0131\/lahnleri \u0131slah amac\u0131yla yaz\u0131lm\u0131\u015f. Ahmet Muhammed \u015eakir ve Abdusselam Muhammed Harun taraf\u0131ndan iki c\u00fcz, tek cilt halinde \u015ferh ve tahkik edilip 500 sayfa olarak bas\u0131ld\u0131 eser. Kelimelerin yerli yerinde kullan\u0131lmamas\u0131, do\u011fru telaffuz edilememesi ba\u015fl\u0131ca problemi te\u015fkil ediyor. Kelimelerin yerli yerinde kullan\u0131lmas\u0131 i\u00e7in manalar\u0131 bir vezinleri farkl\u0131, vezinleri bir manalar\u0131 farkl\u0131, birden fazla anlama gelen laf\u0131zlar\u0131 incelemi\u015f m\u00fcellif.<\/p>\n\n\n\n<p><strong>Gar\u00eeb\u00fc\u2019l-Kuran<\/strong><\/p>\n\n\n\n<p>12- Kuran\u2019daki garip laf\u0131zlar \u00fczerine yap\u0131ld\u0131\u011f\u0131 sabit olan ilk \u00e7al\u0131\u015fma, Ebu Said Ebban b. Ta\u011flib el-Ceriri el-Bekri\u2019ye ait. (v. 141 h.) Bunun ard\u0131ndan genel olarak Arap dilinde \u201cNevadir\u201d denen garip, \u015faz ve vah\u015f\u00ee laf\u0131zlara d\u00f6n\u00fck \u00e7al\u0131\u015fmalar ba\u015fl\u0131yor. Bu konuda ve bu isimlerle yap\u0131ld\u0131\u011f\u0131 bilinen en eski \u00e7al\u0131\u015fma, Basral\u0131 Ebu Amr \u0130bn\u00fcl Ala\u2019ya (154) aittir. Ard\u0131ndan Yunus b. Habib ez-Zabb\u00ee (182), Kutrub Muhammed \u0130bn\u00fcl-M\u00fcstenir el-Basr\u00ee (206) ve Esma\u00ee (216) geliyor.<\/p>\n\n\n\n<p><strong>Me\u00e2cim\u00fc\u2019l-elf\u00e2z ve Me\u00e2cim\u00fc\u2019l-me\u00e2n\u00ee kitaplar\u0131<\/strong><\/p>\n\n\n\n<p>13- Ge\u00e7en zamanla l\u00fcgat\u00e7\u0131lar, sonralar\u0131 me\u00e2cim\u00fc\u2019l-me\u00e2n\u00ee ad\u0131n\u0131 alacak olan belli konu ve nesnelerin isimlerine d\u00f6n\u00fck \u00e7al\u0131\u015fmalar yapt\u0131lar. Laf\u0131zlar\u0131 baz alarak haz\u0131rlanan l\u00fcgatlara me\u00e2cim\u00fc\u2019l-elf\u00e2z, mana-konu esas al\u0131narak yap\u0131lan ve ilgili mana ve konular\u0131n isimlerini tespite d\u00f6n\u00fck l\u00fcgat \u00e7al\u0131\u015fmalar\u0131na da me\u00e2cim\u00fc\u2019l-me\u00e2n\u00ee ad\u0131 veriliyor. Me\u00e2cim\u00fc\u2019l-me\u00e2n\u00ee t\u00fcr\u00fcne \u00f6rnek olarak \u015funlar g\u00f6sterilebilir: Kitab\u00fc\u2019l-hayl, Kit\u00e2b\u00fc halki\u2019l-insan, Kitab\u00fc\u2019l-ibil, Kit\u00e2b\u00fc\u2019t-tayr, Kit\u00e2b\u00fc\u2019n-nebat, Kit\u00e2b\u00fc\u2019l-vuh\u00fb\u015f, Kit\u00e2b\u00fc\u2019n-nahl, Kit\u00e2b\u00fc\u2019\u015f-\u015f\u00e2, Kit\u00e2b\u00fc\u2019n-nebat ve\u015f \u015fecer, Kit\u00e2b\u00fc\u2019l-eyyam vel ley\u00e2li ve\u015f\u015fuh\u00fbr, Kit\u00e2b\u00fc\u2019l-mat\u00e2r, Kitab\u00fc\u2019s-silah, Kit\u00e2b\u00fc\u2019l-bi\u2019r, Kitab\u00fc\u2019r-r\u00eeh, vs. Bu \u00e7al\u0131\u015fmalar k\u0131smen 2. Y\u00fczy\u0131l\u0131n sonu ve ekseriyetle 3. Y\u00fczy\u0131lda yap\u0131lm\u0131\u015f.&nbsp;<\/p>\n\n\n\n<p><strong>\u0130mam Halil\u2019in Kitab\u00fc\u2019l-ayn\u2019\u0131<\/strong><\/p>\n\n\n\n<p>14- Asl\u0131nda me\u00e2cim\u00fc\u2019l-me\u00e2n\u00eeden \u00f6nce zikredilmesi gereken bir l\u00fcgat \u00e7al\u0131\u015fmas\u0131 olarak \u0130mam Halil\u2019in Kitab\u00fc\u2019l-ayn\u2019\u0131na i\u015faret etmeli. \u0130mam Halil b. Ahmed el-Ferahid\u00ee (175) bo\u011faz harfleri s\u0131ralamas\u0131na g\u00f6re tertib etti\u011fi l\u00fcgat\u0131nda Arap diline ait ne kadar kelime varsa hepsini ku\u015fatmay\u0131 planlam\u0131\u015f. Nitekim en a\u00e7\u0131k-saf g\u00f6rd\u00fc\u011f\u00fc harf olan \u201cayn\u201ddan ba\u015fl\u0131yor; \u201cha\u201d, \u201che\u201d ve ard\u0131ndan bo\u011faz hafleriyle devam edip dudak harfleriyle bitiriyor. Laf\u0131z \u00fcretiminde de b\u00fct\u00fcn harfleri ters \u00e7evirmek\/taklip yapmak suretiyle iki, \u00fc\u00e7, d\u00f6rt ve be\u015f harfli ses dizeleri\/laf\u0131zlar olu\u015fturuyor. S\u00f6zgelimi iki harfli bir ses dizesinden iki laf\u0131z r-b, b-r, \u00fc\u00e7 harflilerden 6 laf\u0131z; mesela h-b-r maddesinden r-b-h, b-r-h, b-h-r, h-r-b, r-h-b gibi laf\u0131zlar \u00fcretmi\u015f. B\u00f6ylece telaffuz itibar\u0131yla m\u00fcmk\u00fcn b\u00fct\u00fcn formlar\u0131 kitab\u0131na derceden \u0130mam Halil, bunlar\u0131n [iki ve \u00fc\u00e7 harfli olanlar\u0131n\u0131n] Arap\u00e7ada m\u00fcstamel olanlar\u0131yla olmayanlar\u0131na i\u015faret etmi\u015f, m\u00fcstamel olanlar\u0131n\u0131n Arap dilindeki anlam\u0131n\u0131 vermi\u015f; yer yer \u015fiirlerden, fasih Araplardan referanslar getirmi\u015f. Arap dilinde kullan\u0131lmayanlar\u0131n da m\u00fchmel oldu\u011funu ifade etmi\u015ftir.<\/p>\n\n\n\n<p>15- Ayr\u0131ca \u0130mam Halil, Kitab\u00fc\u2019l-ayn\u2019\u0131n mukaddimesinde bug\u00fcn fonoloji olarak an\u0131lan sesbilime dair o g\u00fcn i\u00e7in ilgin\u00e7 say\u0131labilecek tespitler yap\u0131yor. Harflerin mahre\u00e7lerine g\u00f6re yap\u0131s\u0131ndan bahsediyor. Arap dilinde kelimelere yap\u0131lan ilavelerin mahre\u00e7\/ses bilim a\u00e7\u0131s\u0131ndan izahlar\u0131n\u0131 yap\u0131yor. Mesela hum\u00e2si fiillerin ba\u015f\u0131nda bulunan mezid \u201celif\u201din neden ziyade edildi\u011fini anlat\u0131rken sakin harfle telaffuz olamayaca\u011f\u0131n\u0131 belirtiyor ve di\u011fer harflere \u201cimad\u201d ( as\u0131l, direk) ad\u0131n\u0131 verirken bu harflere \u201cs\u00fcllem (basamak, arac\u0131)\u201d ad\u0131n\u0131 veriyor. Kitab\u00fc\u2019l-ayn bundan 33 sene evvel Mehdi Mahzumi ile \u0130brahim Samerra\u00ee\u2019nin ortak \u00e7al\u0131\u015fmas\u0131yla 8 cilt halinde tabedildi.<\/p>\n\n\n\n<h3><span id=\"Ilk_Arap_lugatcilari_ve_kaynaklari\"><strong>\u0130lk Arap l\u00fcgat\u00e7\u0131lar\u0131 ve kaynaklar\u0131<\/strong><\/span><\/h3>\n\n\n\n<p>16- \u00d6nc\u00fc l\u00fcgatlar\u0131 ara\u015ft\u0131rd\u0131\u011f\u0131m\u0131zda \u015funlar \u00f6ne \u00e7\u0131k\u0131yor: Ebu Amr e\u015f-\u015eeyban\u00ee\u2019nin (206) Kitab\u00fc\u2019l-cim\u2019i, Ebulbi\u015fr el-Yeman el-Bendenic\u00ee\u2019nin (284) et-Takfiye fillu\u011fa\u2019s\u0131, \u0130bni D\u00fcreyd\u2019in (321) Cemherat\u00fc\u2019l-l\u00fcga ve Ebu Mansur Muhammed el-Ezher\u00ee\u2019nin (370) Tehzib\u00fc\u2019l-lu\u011fa\u2019s\u0131 [bu kitab\u0131 70\u2019inden sonra yazm\u0131\u015f], Cevheri\u2019nin (393) es-S\u0131h\u00e2h\u2019\u0131 (T\u00e2c\u00fc\u2019l-l\u00fc\u011fa ve s\u0131h\u00e2hu\u2019l-arabiyye), Ebul Huseyn Ahmed b. Faris\u2019in (395) Mucem mekay\u00ees\u00fc\u2019l-lu\u011fa ile M\u00fccmel\u00fc\u2019l-lu\u011fa\u2019s\u0131\u2026 \u0130lk Arap l\u00fcgat\u00e7\u0131lar\u0131 say\u0131lan bu isimler, l\u00fcgat \u00e7al\u0131\u015fmalar\u0131nda ba\u015fl\u0131ca 5 kaynak kullanm\u0131\u015flar:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote\"><p>1- Kuran-\u0131 Kerim,<br>2- Hadis-i \u015eerif,<br>3- Cahiliyye ve sadr-\u0131 \u0130slam \u015fiirleri,<br>4- Fasih \u00e7\u00f6l Araplar\u0131n\u0131n s\u00f6zleri ve haberleri,<br>5- Erken d\u00f6nem l\u00fcgat imamlar\u0131n\u0131n s\u00f6zleri, tespitleri (gerek s\u00f6zl\u00fc rivayet yoluyla gerek kitaplar\u0131 yoluyla.)&nbsp;<\/p><\/blockquote>\n\n\n\n<p><strong>S\u00f6zl\u00fck yaz\u0131m metodlar\u0131<\/strong><\/p>\n\n\n\n<p>17- Ahmed Abdul\u011fafur Attar, el-Med\u00e2ris\u00fc\u2019l-mucemiyye ba\u015fl\u0131\u011f\u0131yla 4 s\u00f6zl\u00fck metodundan s\u00f6z eder:<\/p>\n\n\n\n<p>1- \u0130mam Halil\u2019in Kitab\u00fc\u2019l-ayn\u2019\u0131ndaki taklib metodu: Harflerin alfebatik s\u0131ras\u0131n\u0131 de\u011fil, mahre\u00e7lerini esas al\u0131r. \u0130bni D\u00fcreyd Cemhere\u2019de, Ezher\u00ee Tehzib\u00fc\u2019l-l\u00fcga\u2019da, Ebu Ali el-K\u00e2li el-Bari\u2019de bu metodu izlemi\u015fler.<\/p>\n\n\n\n<p>2- Ebu Ubeyd kas\u0131m b. Sellam\u2019\u0131n el-Garib\u00fc\u2019l musannef\u2019teki mana ve mevzu esasl\u0131 metod: Manaca birbirlerine benzeyen, yak\u0131n olan mevzular\u0131 esas alarak haz\u0131rlanm\u0131\u015f bir l\u00fcgat el-Garib\u00fc\u2019l musannef. \u0130nsan\u0131n bedeni, yarat\u0131l\u0131\u015f\u0131, ya\u015f\u0131, hayat\u0131nda ge\u00e7irdi\u011fi d\u00f6nemler vs\u2026 yakla\u015f\u0131k 30 bab\/kitap halinde hemen hemen o g\u00fcne kadar mucem\u00fc\u2019l-me\u00e2n\u00ee sadedinde m\u00fcstakil konulara dair yaz\u0131lm\u0131\u015f b\u00fct\u00fcn kitaplar\u0131 cami bir kaynak. 17 binden fazla kelime i\u00e7eriyor. \u0130bn\u00fc Side el-Muhassas\u2019ta bu metodu kullanm\u0131\u015f.<\/p>\n\n\n\n<p>3- Cevher\u00ee\u2019nin S\u0131h\u00e2h\u2019taki son harften ilk harfe do\u011fru bab-fas\u0131l metodu: Arap dilinde ilk ve ortanca harfler (fa ve ayn) s\u00fcrekli de\u011fi\u015fir, zaid harfler taraf\u0131ndan yerleri i\u015fgal edilir, yer yer id\u011fam yer yer kalbolurlar. Bunun i\u00e7in son harfi (lam) esas alm\u0131\u015ft\u0131r Cevher\u00ee. Bu metodu ilk onun ba\u015flatt\u0131\u011f\u0131 tart\u0131\u015f\u0131lsa da Attar \u0131srarla Cevher\u00ee\u2019nin \u00f6nc\u00fc oldu\u011funu belirtir.<\/p>\n\n\n\n<p>4- Bermek\u00ee\u2019nin (397) ilk harf esasl\u0131 metodu ki, Es\u00e2s\u00fc\u2019l-bela\u011fa\u2019da Zemah\u015fer\u00ee (538) kendisini takip eder. Modern d\u00f6nemde de hemen hemen kullan\u0131lan tek metottur.<\/p>\n\n\n\n<p><strong>Medreset\u00fc\u2019l-me\u00e2n\u00ee, medreset\u00fc\u2019l-elf\u00e2z<\/strong><\/p>\n\n\n\n<p>18- Yine de \u00f6zde iki metottan bahsedilebilir: Medreset\u00fc\u2019l-me\u00e2n\u00ee, medreset\u00fc\u2019l-elf\u00e2z. Birincisi mana ve mevzu merkezli metod. Kas\u0131m b. Sellam\u2019\u0131n el-Garib\u00fc\u2019l-musannef\u2019i gibi. \u0130kincisi laf\u0131z merkezli. Di\u011fer s\u00f6zl\u00fckler gibi. End\u00fcl\u00fcsl\u00fc b\u00fcy\u00fck l\u00fcgat\u00e7\u0131 \u0130bn\u00fc Side birinci metoda g\u00f6re el-Muhassas\u2019\u0131, ikinci metoda g\u00f6re el-Muhkem\u2019i haz\u0131rlam\u0131\u015f.<\/p>\n\n\n\n<p><strong>Ezher\u00ee\u2019nin Tehz\u00eeb\u00fc\u2019l-lu\u011fa\u2019s\u0131<\/strong><\/p>\n\n\n\n<p>19- Bu sadette Ezher\u00ee\u2019nin Tehz\u00eeb\u00fc\u2019l-lu\u011fa\u2019s\u0131 emsaline g\u00f6re muhtasar ama daha g\u00fcvenilir bir s\u00f6zl\u00fck. \u00d6ns\u00f6z\u00fcnde m\u00fcellif k\u0131sa tutmak istedi\u011fini, sadece g\u00fcvenilir rivayetleri esas ald\u0131\u011f\u0131n\u0131, di\u011fer bir\u00e7ok dilci gibi sahih-zay\u0131f ne bulduysa kitab\u0131na dercetmedi\u011fini \u00f6zellikle belirtir. Buna ra\u011fmen kitab\u0131n Abdusselam Muhammed Harun taraf\u0131ndan yap\u0131lan tahkikli bask\u0131s\u0131 15 cilt. Ezher\u00ee\u2019nin \u00f6yk\u00fcs\u00fc ilgin\u00e7tir. \u00c7ocuklu\u011fundan beri l\u00fcgata d\u00fc\u015fk\u00fcn oldu\u011funu s\u00f6yler. Bir hac yolculu\u011fu s\u0131ras\u0131nda Karmat\u00eelerin H\u00fcbeyr mevkiinde d\u00fczenledikleri sald\u0131r\u0131ya u\u011frayanlardand\u0131r. \u00c7o\u011funlu\u011fu Hevazin, bir k\u0131sm\u0131 Temim ve Esed kabilesinden bir grup e\u015fk\u0131yan\u0131n bask\u0131n\u0131na u\u011frar. Bask\u0131n s\u0131ras\u0131nda bir \u00e7\u00f6l Arab\u0131n\u0131n okuna hedef olur. Yaralan\u0131r ve esir al\u0131narak \u00e7\u00f6le g\u00f6t\u00fcr\u00fcl\u00fcr. \u00c7\u00f6ldeki esareti s\u0131ras\u0131nda Hevazin Araplar\u0131n\u0131n hi\u00e7 bozulmam\u0131\u015f saf Arap leh\u00e7esine hayran kal\u0131r. Onlardan dinleyip ezberledikleriyle haz\u0131rlayaca\u011f\u0131 l\u00fcgat\u0131na orijinal bir malzeme sa\u011flar. Ezher\u00ee de \u0130mam Halil\u2019in Kitab\u00fc\u2019l-ayn\u2019daki s\u0131ralamas\u0131n\u0131 takip eder. Lisan\u00fc\u2019l-Arab sahibi \u0130bn-i Manzur \u201cTehz\u00eeb\u00fc\u2019l-lu\u011fa\u2019dan daha g\u00fczel, \u0130bn\u00fc Side\u2019nin el-Muhkem\u2019inden daha tamam bir l\u00fcgat g\u00f6rmedim,\u201d der. Ancak bu kitaplardan istifadenin \u00e7ok zor oldu\u011funu, tertibini kestirmenin, aranan kelimeyi bulman\u0131n \u00e7ok g\u00fc\u00e7 oldu\u011funu ifade eder.<\/p>\n\n\n\n<p><strong>T\u00e2c\u00fc\u2019l-l\u00fcga ve s\u0131h\u00e2hu\u2019l-arabiyye<\/strong><\/p>\n\n\n\n<p>20- Arap dilinde kaynak kabul edilen s\u00f6zl\u00fcklerden biri de Ebu nasr \u0130smail b. Hammad el-Cevher\u00ee\u2019nin (398) S\u0131h\u00e2h\u2019\u0131. Tam ismi T\u00e2c\u00fc\u2019l-l\u00fcga ve s\u0131h\u00e2hu\u2019l-arabiyye. Bab ve fas\u0131l sistemine g\u00f6re haz\u0131rlanm\u0131\u015f bir mucem. Kelimenin son harfini bab, ilk harfini fas\u0131l kabul ederek bir sistematik kurmu\u015f Cevher\u00ee. Orta harflerde alfabe s\u0131ras\u0131 g\u00f6zetilerek kelimelere yer verilmi\u015f. Lisan\u00fc\u2019l-Arab sahibi \u0130bni Manzur bu sistemi be\u011fenip kitab\u0131nda uygulam\u0131\u015ft\u0131r. S\u0131h\u00e2h \u00e7ok m\u00fctedavil bir kaynak olmakla beraber m\u00fcellifi Cevher\u00ee tam tebyiz edemeden vefat etti\u011finden bir\u00e7ok hata bar\u0131nd\u0131r\u0131yor. Bu sebeple S\u0131h\u00e2h \u00fczerine hayli ha\u015fiye-tenkit-tashih \u00e7al\u0131\u015fmas\u0131 yap\u0131lm\u0131\u015f. Firuzabad\u00ee\u2019nin el-K\u00e2mus\u2019unda S\u0131h\u00e2h\u2019\u0131 tenkid ve tashih etti\u011fini, ona kar\u015f\u0131n Cevher\u00ee\u2019yi savunanlar da \u00e7\u0131kt\u0131\u011f\u0131n\u0131 belirtelim. Firuzabad\u00ee de ayr\u0131 bir imtiyaza sahip tabi. K\u00e2m\u00fbsu\u2019l-muh\u00eet\u2019ini 2000 kaynak kullanarak telif etmi\u015f. Toplam 60 bin madde i\u00e7eriyor. S\u0131h\u00e2h\u2019\u0131n muhtasarlar\u0131na i\u015faretle kapatal\u0131m maddeyi. Tehz\u00eeb\u00fc\u2019s-s\u0131h\u00e2h (Zencani) ve Muhtaru\u2019s-s\u0131h\u00e2h (Ebubekir er-Razi) en me\u015fhurlar\u0131.<\/p>\n\n\n\n<h3><span id=\"Edebi_lugat_ornegi_Esasul-belaga\"><strong>Edebi l\u00fcgat \u00f6rne\u011fi: Esas\u00fc\u2019l-bela\u011fa<\/strong><\/span><\/h3>\n\n\n\n<p>21- Zemah\u015feri\u2019nin (538) Esas\u00fc\u2019l-bela\u011fa isimli eseri muhtasar l\u00fcgatlardan. Bu kitab\u0131n \u00f6zelli\u011fi bela\u011fi-edebi bir s\u00f6zl\u00fck olmas\u0131. Arap dilinde kelimelerin mecaz-istiare gibi bela\u011fi kullan\u0131mlar\u0131n\u0131 \u015fiirlerden \u00f6rneklerle a\u00e7\u0131kl\u0131yor. Bug\u00fcn bolca \u00f6rne\u011fi g\u00f6r\u00fclen bela\u011fat terimleri s\u00f6zl\u00fcklerinin \u00e7\u0131\u011f\u0131r a\u00e7\u0131c\u0131s\u0131.<\/p>\n\n\n\n<p><strong>Kamus ele\u015ftirileri<\/strong><\/p>\n\n\n\n<p>22- Bu arada Arap dilinde s\u00f6zl\u00fck ele\u015ftirileri de yayg\u0131n. Ahmet Teymur Pa\u015fa\u2019n\u0131n Tash\u00eehu lisani\u2019l-Arab\u2019\u0131 bunlara \u00f6rnek g\u00f6sterilebilir. Ahmet Faris e\u015f-\u015eidyak\u2019\u0131n el-Casus ale\u2019l kamus isimli eseri de bir kamus ele\u015ftirisi.<\/p>\n\n\n\n<p><strong>En geni\u015f ve en me\u015fhur metin s\u00f6zl\u00fck: Lisan\u00fc\u2019l-Arap<\/strong><\/p>\n\n\n\n<p>23- B\u00fcy\u00fck Arap s\u00f6zl\u00fck\u00e7\u00fcs\u00fc \u0130bni Manzur\u2019un (711) yazd\u0131\u011f\u0131 Lisan\u00fc\u2019l-Arap metin olarak Arap\u00e7aya ait s\u00f6zl\u00fcklerin en geni\u015f ve me\u015fhuru. 80 bin k\u00f6k kelime i\u00e7eriyor. \u0130bni Manzur Ebu\u2019l Fadl Muhammed Cemal\u00fcddin kat\u0131\u015f\u0131ks\u0131z Arap \u0131rk\u0131ndan. Ailesinin k\u00f6keni ensara dayan\u0131r. Afrikal\u0131 ve \u015ei\u00ee. Lisan\u00fc\u2019l-Arap Tehz\u00eeb, Muhkem, S\u0131h\u00e2h, Cemhere ve Nih\u00e2ye gibi eserleri kaynak al\u0131r. Tertipte ise Cevher\u00ee\u2019nin S\u0131h\u00e2h\u2019\u0131n\u0131 baz alm\u0131\u015f. &nbsp;Mucem\u00fc\u2019\u015f-\u015fuar\u00e2 fi lisani\u2019l-Arab m\u00fcellifi Doktor Yasin el-Eyy\u00fcb\u00ee, Lisan\u00fc\u2019l-Arap\u2019da \u015fiirlerinden al\u0131nt\u0131 yap\u0131lan \u015fairlerin 1200 civar\u0131nda oldu\u011funu tespit eder. \u0130ngiliz oryantalist John Heywood 19 yy.dan \u00f6nce hi\u00e7bir dilde Lisan\u00fc\u2019l-Arap gibi d\u00fczenli ve kapsaml\u0131 bir s\u00f6zl\u00fck \u00e7al\u0131\u015fmas\u0131n\u0131n yap\u0131lmad\u0131\u011f\u0131n\u0131 s\u00f6yler.<\/p>\n\n\n\n<p><strong>En geni\u015f kamus \u015ferhi: T\u00e2c\u00fc\u2019l-ar\u00fbs<\/strong><\/p>\n\n\n\n<p>24- T\u00e2c\u00fc\u2019l-ar\u00fbs, Zebid\u00ee\u2019nin Arap dilinde yaz\u0131lm\u0131\u015f en geni\u015f \u015ferh s\u00f6zl\u00fc\u011f\u00fc. 120 bin maddeden olu\u015fuyor. 14 y\u0131lda haz\u0131rlam\u0131\u015f. Kamus\u2019ta yer almayan baz\u0131 laf\u0131zlar\u0131 da el-m\u00fcstedrek ba\u015fl\u0131\u011f\u0131 alt\u0131nda zikreder Zebid\u00ee. Tefsir, f\u0131k\u0131h, kelam, tasavvuf; t\u0131b, zeoloji, botanik gibi b\u00fct\u00fcn ilim dallar\u0131na dair laf\u0131zlara izahlar d\u00fc\u015fer. Me\u015fhur-gayr-\u0131 me\u015fhur ilgili kelimeyle alakal\u0131 \u015fah\u0131slara at\u0131flar yapar, haklar\u0131nda k\u0131sa k\u0131sa bilgi verir. Ayetler, hadisler, \u015fiirler ve fasih Araplar\u0131n s\u00f6zleriyle istidlal eder. Kuveyt Vizarat\u00fcl \u0130lam daha \u00f6nce bask\u0131lar\u0131 yap\u0131lan bu kitab\u0131 daha musahhah ve d\u00fczenli bi\u00e7imde basmak i\u00e7in \u00e7al\u0131\u015fma ba\u015flatt\u0131. \u00dcstad Abdussettar Ahmed Ferac nezaretinde kitab\u0131n 10 cildi fihrist olmak \u00fczere toplam 50 cilt halinde bas\u0131lmas\u0131 planland\u0131. \u015eu ana kadar yar\u0131s\u0131 okurla bulu\u015ftu.<\/p>\n\n\n\n<h3><span id=\"Modern_donem_Arap_dili_calismalari\"><strong>Modern d\u00f6nem Arap dili \u00e7al\u0131\u015fmalar\u0131<\/strong><\/span><\/h3>\n\n\n\n<p>25- Modern d\u00f6nemde Arap l\u00fcgat\u0131na dair \u00e7al\u0131\u015fmalar i\u00e7inde en dikkat \u00e7ekici olan\u0131 Mecma\u00fcll\u00fcgatil Arabiyye ad\u0131yla an\u0131lan Arap dili kurumlar\u0131d\u0131r. \u0130lk olarak M\u0131s\u0131r\u2019da 1892\u2019de, aralar\u0131nda Muhammed Abduh\u2019un da bulundu\u011fu bir grup se\u00e7kin kendi aralar\u0131nda bir komisyon olu\u015fturup yabanc\u0131 kelimeleri Arap\u00e7aya \u00e7evirme konusunda m\u00fczakere ve tekliflerde bulunmaya ba\u015fl\u0131yor. 10 k\u00fcs\u00fcr kelimeyi Arap\u00e7aya \u00e7eviriyorlar. Bunlardan biri \u201cpalto.\u201d Teklif edilen kelime bug\u00fcn Araplar\u0131n kulland\u0131\u011f\u0131 \u201cmi\u2019taf.\u201d Bir di\u011feri \u201cpolis\u201d ki, teklif edilen kelime \u201c\u015furta\u201dd\u0131r. Ancak bu komisyon uzun s\u00fcre \u00e7al\u0131\u015fam\u0131yor. Daha sonra yine M\u0131s\u0131r\u2019da Daru\u2019l ul\u00fbm mezunlar\u0131 1908 y\u0131l\u0131nda kendi aralar\u0131nda bir kul\u00fcp kuruyor. Ba\u015f\u0131na H\u0131fni Nas\u0131f ge\u00e7iyor. Ba\u015fkaca 1916 y\u0131l\u0131nda Daru\u2019l K\u00fct\u00fcbil M\u0131sr\u0131yye idaresi alt\u0131nda sivil bir dil akademisi olu\u015fturmu\u015f, ama bu da uzun \u00f6m\u00fcrl\u00fc olam\u0131yor.<\/p>\n\n\n\n<p><strong>\u0130lk resmi dil kurumu ve Suriye\u2019nin \u00f6nc\u00fcl\u00fc\u011f\u00fc<\/strong><\/p>\n\n\n\n<p>26- Resmi olarak ilk defa Suriye\u2019de bir dil kurumu olu\u015fturulmu\u015f. 1. D\u00fcnya Sava\u015f\u0131n\u0131n ard\u0131ndan Osmanl\u0131 idaresinden \u00e7\u0131kan Suriye\u2019de ordunun riyasetinde bir Arap devleti kurulur. Daha \u00f6nce 4 as\u0131r boyunca Osmanl\u0131 idaresinde bulunan Suriye\u2019de resmi dil Osmanl\u0131cayd\u0131. Bu sebeple kurulan ilk h\u00fck\u00fcmet resmi dili Arap\u00e7a ilan etti\u011finde devletin kanunlar\u0131, kurumlar\u0131 ve b\u00fcrokrasisinin Arap\u00e7aya terceme edilmesi gerekiyordu. Ayr\u0131ca e\u011fitim-\u00f6\u011fretim dilinin b\u00fct\u00fcn \u00fclke sath\u0131nda Arap\u00e7a olmas\u0131 laz\u0131md\u0131. Bunun i\u00e7in Arap\u00e7a ders kitaplar\u0131 haz\u0131rlanmal\u0131yd\u0131. K\u0131sacas\u0131 bir 20. Y\u00fczy\u0131l Arap devleti olarak bir yandan Arap\u00e7an\u0131n modernle\u015fmesi bir yandan da yayg\u0131n bir devlet dili haline kavu\u015fmas\u0131 gerekiyordu. Bu do\u011frultuda Suriye h\u00fck\u00fcmeti ilk olarak \u015eubet\u00fc\u2019t-Terc\u00fcme ve\u2019t-Telif ad\u0131yla telif-terceme \u015fubesi olu\u015fturdu. Ard\u0131ndan 1919 y\u0131l\u0131nda Mecma \u0130lm\u00ee Arab\u00ee ad\u0131nda Arap\u00e7a ilim akademisi kuruldu. &nbsp;Buradaki \u201cilm\u00ee\u201d tabiri l\u00fcgavi ve edebi anlam\u0131na gelmekteydi. \u201cArab\u00ee\u201d tabiri de devletin kimli\u011fini ifade ediyordu. B\u00f6ylelikle bizdeki T\u00fcrkoloji ve T\u00fcrk dili \u00e7al\u0131\u015fmalar\u0131na paralel olarak Suriye\u2019de de Arap dili edebiyat\u0131 alan\u0131nda \u00e7al\u0131\u015fmalar yapmak \u00fczere bir akademi kurulmu\u015f oldu. Kurumun ba\u015f\u0131na ilk olarak \u00dcstad Muhammed K\u00fcrd Ali ge\u00e7irildi.<\/p>\n\n\n\n<p><strong>Mecma\u00fcll\u00fcga kurumlar\u0131n\u0131n Arap d\u00fcnyas\u0131nda yayg\u0131nla\u015fmas\u0131<\/strong><\/p>\n\n\n\n<p>27- \u0130lerleyen y\u0131llarda Mecma \u0130lm\u00ee Arab\u00ee akademisinin ad\u0131 Mecma\u00fcll\u00fcgatil Arabiyye bi Dime\u015fk (Dime\u015fk Mecma\u00fcll\u00fcgatil Arabiyyesi) olarak de\u011fi\u015ftirildi. Suriye\u2019deki bu ilk\u00f6rne\u011fi M\u0131s\u0131r\u2019daki emsali takip etti ve 1932 y\u0131l\u0131nda resmi olarak (Maarife ba\u011fl\u0131) bir dil akademisi olu\u015fturuldu. Mecma\u00fcll\u00fcgatil Arabiyye fil Kahire. Ba\u015fkanl\u0131\u011f\u0131na \u00dcstad Muhammed Tevfik R\u0131fat getirildi. Ahmet L\u00fctfi es-Seyyid, Taha H\u00fcseyin, Dr. \u0130brahim Medkur sonraki ba\u015fkanlar.<\/p>\n\n\n\n<p>28- Suriye ve M\u0131s\u0131r\u2019daki geli\u015fmeleri takiben 1947 y\u0131l\u0131nda Irak\u2019ta Mecma\u00fcll\u00fcgatil Iraki ad\u0131yla benzer bir kurum a\u00e7\u0131ld\u0131. \u00d6ncelikle bir k\u00fct\u00fcphane olu\u015fturdu. \u0130lk etapta \u00e7o\u011fu oryantalistlere ait olmak \u00fczere 5000 kitaptan olu\u015fuyordu k\u00fct\u00fcphane. Irak Mecma\u00fcll\u00fcgas\u0131n\u0131n yapt\u0131\u011f\u0131 \u00f6nemli \u00e7al\u0131\u015fmalardan biri, Cevad Ali\u2019nin haz\u0131rlad\u0131\u011f\u0131 8 ciltilk Tarihu\u2019l-Arap kable\u2019l-\u0130slam kitab\u0131d\u0131r. Daha sonra 1972 y\u0131l\u0131nda Mecma\u00fcll\u00fcgati\u2019l Arabiyyeti\u2019l \u00dcrd\u00fcniyye kuruldu. Bu kurum da t\u0131pk\u0131 di\u011fer ikisi gibi terceme-telif \u015fubesi olarak i\u015fe ba\u015flam\u0131\u015f, daha sonra b\u00fcy\u00fcyerek bir mecmaa d\u00f6n\u00fc\u015ft\u00fcr\u00fclm\u00fc\u015ft\u00fc.<\/p>\n\n\n\n<h3><span id=\"Arap_Dili_Birligi\"><strong>Arap Dili Birli\u011fi<\/strong><\/span><\/h3>\n\n\n\n<p>29- Da\u011f\u0131n\u0131k haldeki dil akademileri 1971 y\u0131l\u0131nda Suriye, Irak ve M\u0131s\u0131r mecma\u00fcll\u00fcgalar\u0131n\u0131n birle\u015fimiyle \u0130ttihad\u00fcl Mec\u00e2miil Arabiyye \u00e7at\u0131s\u0131 alt\u0131nda birle\u015fti. Kurumun merkezi Kahire oldu. 1978\u2019de \u00dcrd\u00fcn Mecma\u00fcll\u00fcgas\u0131 da bu birli\u011fe kat\u0131ld\u0131. Arap Dili Birli\u011fi de diyebilece\u011fimiz bu kurum, Arap dili \u00f6\u011fretimi konusunda yenilikler, kolayl\u0131klar konusunda \u00f6zel konferanslar d\u00fczenledi, teklifleri de\u011ferlendirdi, tart\u0131\u015fmalar d\u00fczenledi; fasih Arap\u00e7an\u0131n korunmas\u0131 konusunda kararlar ald\u0131. Radyo, televizyon programlar\u0131nda fasih Arap\u00e7a konusunda tedbirler almay\u0131 hedef belirledi. \u00c7e\u015fitli modern bilimlere ait Arap\u00e7a s\u00f6zl\u00fckler ne\u015fretme konusunda bir program olu\u015fturdu.<\/p>\n\n\n\n<p><strong>Mecma&#8217;lar\u0131n \u00e7al\u0131\u015fma alan\u0131<\/strong><\/p>\n\n\n\n<p>30- Mecmalar\u0131n mant\u0131\u011f\u0131 \u015fuydu: Bilgi, tecr\u00fcbe, teknik ve bilumum entelekt\u00fcel alanlarda geli\u015fen modern d\u00fcnya kar\u015f\u0131s\u0131nda Arap\u00e7a yetersiz kalmakta, ammice fushay\u0131 bo\u011facak hale gelmektedir. Bunun \u00f6n\u00fcne ge\u00e7mek i\u00e7in bir an evvel Arap\u00e7ada ictihad hareketi ba\u015flat\u0131lmal\u0131d\u0131r. T\u0131pk\u0131 Abbasilerin ilk y\u0131llar\u0131nda kadim k\u00fclt\u00fcrlerle ba\u015flayan temasa paralel olarak b\u00fcy\u00fck dil bilginlerinin Arap dilinde ictihad faaliyeti ba\u015flatt\u0131klar\u0131 gibi bug\u00fcn de benzer bir ictihad faaliyeti i\u00e7ine girilmeli. Kadim Arap dilindeki kelime y\u00fck\u00fcn\u00fc hafifletmek gerekir. Yakla\u015f\u0131k 80 bin kelimelik Arap s\u00f6zl\u00fc\u011f\u00fc hafifletilmeli, yerine yeni kelimeler i\u00e7in alan a\u00e7\u0131lmal\u0131d\u0131r. Modern kula\u011f\u0131n ho\u015flanmad\u0131\u011f\u0131 kelimelerden kurtulmal\u0131d\u0131r. Keza m\u00fcteradif, ezdad, m\u00fc\u015fterek laf\u0131zlar azalt\u0131lmal\u0131, kar\u0131\u015f\u0131kl\u0131\u011f\u0131 gidermek i\u00e7in yeni kelimeler \u00fcretilmelidir. Mezid bablarda belli kurallar yayg\u0131nla\u015ft\u0131r\u0131lmal\u0131, m\u00fcennes-m\u00fczekker konusunda belli kurallar \u00e7\u0131kart\u0131lmal\u0131, m\u00fcennes-i manevi oldu\u011fu bilinen kelimelerin sonlar\u0131na \u201ctenis t\u00e2s\u0131\u201d getirilip belirsizlik a\u015f\u0131lmal\u0131. \u201cKevkeb,\u201d \u201c\u015fems,\u201d \u201cnecm\u201d gibi kelimeler, yani m\u00fcennes-i hakiki olmayan ve sonlar\u0131nda \u201ct\u00e2-i tenis\u201d bulunmayan kelimeler m\u00fczekker kabul edilmelidir. Bunlar asl\u0131nda bir toplant\u0131da \u00fcyelerden Ahmet Emin\u2019in teklifleriydi. Bu maddelerden \u00f6zellikle Arap diline ait kelime say\u0131s\u0131n\u0131n azalt\u0131lmas\u0131na ve m\u00fczekker-m\u00fcennes hakk\u0131nda ileri s\u00fcr\u00fclenlere y\u00f6nelik kimi me\u015fhur isimler muhalefette bulundular.<\/p>\n\n\n\n<p><strong>Bilimsel s\u00f6zl\u00fckler ve terimlerin Arap\u00e7ala\u015ft\u0131rmas\u0131<\/strong><\/p>\n\n\n\n<p>31- Bilimsel s\u00f6zc\u00fcklerin Arap\u00e7ala\u015ft\u0131r\u0131lmas\u0131 konusunda da hayli yol katedilmi\u015f g\u00f6r\u00fcn\u00fcyor. \u015eevki Zayf\u2019\u0131n verdi\u011fi bilgiler aras\u0131nda sadece biyoloji ve alt bran\u015flara ait yakla\u015f\u0131k 10000 kelimenin Arap\u00e7aya terc\u00fcme edildi\u011fi ge\u00e7er. T\u0131p dal\u0131nda 25000, matemati\u011fe ait 1400, jeolojiye ait 6000 kelime Arap\u00e7aya terc\u00fcme edilmi\u015f. Bunlar yakla\u015f\u0131k 50\u2019li y\u0131llara kadar halledilmi\u015f i\u015fler.<\/p>\n\n\n\n<p><strong>Mucem projeleri: Veciz, Vas\u00eet, Bas\u00eet (Keb\u00eer)<\/strong><\/p>\n\n\n\n<p>32- M\u0131s\u0131r Mecma\u00fcll\u00fcgatil Arabiyyesi \u00fc\u00e7 mucem bas\u0131m\u0131 planl\u0131yor: Vec\u00eez, Vas\u00eet, Bas\u00eet. Daha sonra Bas\u00eet, Keb\u00eere d\u00f6n\u00fc\u015ft\u00fcr\u00fcl\u00fcyor. El-Mucem\u00fc\u2019l Keb\u00eer geni\u015f\u00e7e bir s\u00f6zl\u00fck-ansiklopedi. Mucem projesinde Mecmaullu\u011fa, sadece rivayet d\u00f6nemleriyle yetinmemi\u015f, munhas\u0131ran l\u00fcgavi s\u00f6zl\u00fckleri kaynak almam\u0131\u015f, kendisini ilk as\u0131rlarla s\u0131n\u0131rlamam\u0131\u015f. Bunun yerine cahiliyye asr\u0131ndan modern \u00e7a\u011fa kadar Arap dilindeki geli\u015fmeleri yans\u0131tacak bi\u00e7imde b\u00fct\u00fcn d\u00f6nemleri ve s\u00f6zl\u00fcklerin d\u0131\u015f\u0131ndaki kaynaklar\u0131 da i\u00e7ine alan geni\u015f bir kaynak anlay\u0131\u015f\u0131yla hareket etmi\u015ftir.<\/p>\n\n\n\n<p>33- Bug\u00fcn s\u0131k kullan\u0131lan el-Mucem\u00fc\u2019l Vas\u00eet, M\u0131s\u0131r Maarif Bakanl\u0131\u011f\u0131 taraf\u0131ndan gelen taleb sonucu talebe ve entelekt\u00fcellerin ihtiyac\u0131n\u0131 kar\u015f\u0131lamaya d\u00f6n\u00fck 1940 y\u0131l\u0131nda ba\u015flan\u0131p 1960 y\u0131l\u0131nda tamamlanm\u0131\u015f bir s\u00f6zl\u00fck. Yakla\u015f\u0131k 30 bin kelimeden olu\u015fuyor. \u0130lk yay\u0131nland\u0131\u011f\u0131nda l\u00fcgat ve edebiyatla u\u011fra\u015fan kimselerden tenkit ve katk\u0131lar\u0131 istenmi\u015f, ikinci bask\u0131da bunlar s\u00f6zl\u00fc\u011fe kazand\u0131r\u0131lm\u0131\u015f. el-Mucem\u00fc\u2019l Vec\u00eez ise Vas\u00eet\u2019tan sonra ba\u015flanm\u0131\u015f bir proje. 5000 kelime i\u00e7eriyor. Talebelere \u00f6zel olarak haz\u0131rlan\u0131p 1980 y\u0131l\u0131nda okurla bulu\u015fmu\u015f.<\/p>\n\n\n\n<blockquote class=\"wp-block-quote\"><p><strong>Bu makaleyi okuyanlar i\u00e7in tavsiye yaz\u0131lar:<br><\/strong><a href=\"https:\/\/www.emedrese.com.tr\/blog\/muellifi-mechul-bir-yazma-eserin-hikayesi\/\" title=\"M\u00fcellifi Me\u00e7hul Bir Yazma Eserin Hik\u00e2yesi\"><strong>M\u00fcellifi Me\u00e7hul Bir Yazma Eserin Hik\u00e2yesi<\/strong><\/a><br><a href=\"https:\/\/www.emedrese.com.tr\/blog\/1161\/\" title=\"Basra ve Kufe Ekollerinin Farkl\u0131 Nahiv Terimleri\"><strong>Basra ve Kufe Ekollerinin Farkl\u0131 Nahiv Terimleri<\/strong><\/a><\/p><\/blockquote>\n","protected":false},"excerpt":{"rendered":"<p>\u0130&ccedil;indekilerL\u00fcgat\u0131n tarifiL\u00fcgatlar\u0131n soyk\u00fct\u00fc\u011f\u00fc: \u0130lk eserler, \u00f6nc\u00fc simalar\u0130lk Arap l\u00fcgat\u00e7\u0131lar\u0131 ve kaynaklar\u0131Edebi l\u00fcgat \u00f6rne\u011fi: Esas\u00fc\u2019l-bela\u011faModern d\u00f6nem Arap dili \u00e7al\u0131\u015fmalar\u0131Arap Dili Birli\u011fi L\u00fcgat\u0131n tarifi 1- \u0130bni Cinn\u00ee el-Has\u00e2is\u2019te lugat\u0131 \u015f\u00f6yle tan\u0131mlar: \u0623\u0635\u0648\u0627\u062a \u064a\u0639\u0628\u0631 \u0628\u0647\u0627 \u0643\u0644 \u0642\u0648\u0645 \u0639\u0646 \u0623\u063a\u0631\u0627\u0636\u0647\u0645 \u201cLugat, topluluklar\u0131n maksatlar\u0131n\u0131 ifade ettikleri bir tak\u0131m seslerdir.\u201d \u0130bni Hacip, \u0130snevi ve \u0130bni Manzur gibi rasih alimlerin kat\u0131ld\u0131\u011f\u0131 bu [&hellip;]<\/p>\n","protected":false},"author":9,"featured_media":4201,"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\/3871"}],"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\/9"}],"replies":[{"embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/comments?post=3871"}],"version-history":[{"count":4,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/3871\/revisions"}],"predecessor-version":[{"id":5045,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/3871\/revisions\/5045"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/media\/4201"}],"wp:attachment":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/media?parent=3871"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/categories?post=3871"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/tags?post=3871"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}